Nehar Deah

Shemini

“Kisso, Kosso, Ka’aso” (“His pocket, his cup, his anger”)

Among the topics dealt with in parashat “Shemini” we find the prohibition against priests performing the sacrificial service while they are drunk and Aharon is told: “'Do not drink wine or strong drink, you, or your sons with you, when ye go into the tent of meeting, so that you do not die; it shall be a statute forever throughout your generations” (10:8-9). This biblical prohibition, while limited only to the priests and even limited in terms of time and place, leads us to deal with some general aspects of the question of the sages attitude to wine and the drinking of thereof.

It seems that this issue – as with many other issues in the philosophy and world of the sages – is extremely complex in nature. On one hand we find in their writings words of exalted praise, such as “a man is obligated to make his sons and household happy on the pilgrim festival [=Succot, Tabernacles], as it is written ‘and you shall be happy on your festivals, you and your son and daughter and your slave and your maidservant’ (Devarim 16:14) - With what does one make them happy? Wine … Rabbi Yehuda ben B’taira said: when the Temple existed, there was no happiness other than with meat, as it is written ‘And you shall sacrifice peace-offerings, and shall eat there; and you shall rejoice before Hashem your God’ (Devarim 27:7). And now that the Temple no longer exists, there is no happiness without wine, as it is said: ‘and wine makes happy the heart of Man’ (Tehillim 104:15)” (Babylonian Talmud, Pesachim 109a).

The incisive claim that “there is no happiness without wine”, adds to many other similar ones, such as: “whoever does not have wine spilt in his house – is not blessed” (Babylonian Talmud, Eruvin 61a). Also, in many sources, wine is compared to words of Torah, as we see in the following example:

“In the same way that wine gladdens the heart, so too do words of Torah, as it is written ‘the directives of Hashem are upright, gladdening the heart’ (Tehillim 19:9). Just as with wine, which one can taste it’s taste initially and when it ages in a barrel its taste will eventually be greatly improved – so are the words of Torah, as long as they age within the body, they improve with age, as it is written “at sixty there is wisdom” (Iyov [Job] 12:12). Just as wine cannot exist in a silver vessel or a gold vessel, but rather in one of earthenware – in the same way the words of Torah cannot exists with who sees himself as a vessel of silver and a vessel of gold [=a vain person] but rather with one who sees himself as like the lowest of vessels, like an earthenware vessel [=unpretentious, humble]” (Sifre Devarim 48).

The uniqueness of wine can also be seen in the separate blessing it has among all other drinks (“…the creator of the fruit of the vine” instead of “…that everything results from his words”). Also wine has been given a special status in Halacha (Jewish law) which required it to be drunk in various contexts through the week, year and as part of a persons lifecycle. In this way, wine is used for the Kiddush (sanctification) of the Sabbath and festivals (at their commencement in the evening and again in the morning), because “whoever blesses and sanctifies with wine on Sabbath nights, his days will be lengthened in this world and in the world to come” (Pirkei D’Rabbi Eliezer 19). We also bless over and drink wine in the Havdala (separation) ceremony at the termination of the Sabbath (but here we can replace it with another strong drink). To this we must add the four cups of wine of Pessach (Passover), the obligation to drink “until one does not know” on Purim, drinking of wine in the marriage ceremony and the “Sheva Berachot” (Seven Blessings) meals in the week thereafter, in the circumcision ceremony and in the home of mourners (see Babylonian Talmud Ketubot 8b), and in fact in any festive meal, such as the festive meals which are traditional today in various communities on the Israeli Day of Independence, where the grace after meals is recited over a “full cup of wine”, as “we do not bless without wine” (Babylonian Talmud, Pesachim 107a). It seems that the sages channeled the desire for wine into obligatory frameworks, and by this it may be that they lessened the enthusiasm for drinking it. Monasticism and asceticism are not favored by Judaism.

Despite the above, the requirement of Jewish law to drink wine on special occasions and the words of the sages in praise of this beverage, there are also strong words of censure. For example:

“‘And Hashem said to Aaron, saying do not drink wine and intoxicating drink’ (Vayikra 10:8-9). Why is he [=the priest] commanded regarding wine? Because whoever drinks wine, bruises and sores and shame and disgrace will come upon him […] he drinks and is soiled with feces and urine … and in the end he makes his mouth vile and says evil things out of drunkenness and is not embarrassed as his is not in control of his faculties and does not know what he says and does … Rabbi Yehuda Halevi bar Shalom says: in Hebrew it [=wine] is called ‘yayin’, in Aramaic it is called “chamar” which is 248 in Gematriya (numerology) which corresponds to the number of organs in the body. Wine enters each organ and the body does not function properly and he loses control of his faculties – when wine enters, all wisdom disappears. And in the same way Rabbi Eliezer ha-Kappar says: when wine, which is seventy [in Gematriya] enters, then secret[s], which are also seventy, exit, therefore the High Priest is commanded not to drink wine during the sacrificial service, in order that he be in full control of faculties.” (Tanchuma, Buber Edition, Shemini 7)

With respect to the average man – drinking “afternoon wine”, meaning wine drunk in the middle of the day and not during a meal, is one of the things that “takes man out of the world” (Masechet Avot 3:14). We also see what the sages had to say about the first story in the Bible dealing with wine and drunkenness, the story of Noach (Noah):

“Our sages of blessed memory said: when Noach wanted to plant a vineyard, Satan came and stood before him. He said to him: what are you planting? He said: a vineyard. He said to him: what is its quality? He said to him: its fruits are sweet, whether fresh or dried [=raisins], and we make from them wine to gladden the heart, as it is written ‘and wine gladdens the heart of man’ (Tehillim 104:15). Satan said to him: come let us both participate in this vineyard. He said to him: to life [=as you wish]. What did Satan do? He brought a sheep and killed it under the vine, after that he brought a lion and killed it, after that he brought a pig and killed it, after that he brought a monkey and killed it under the vine, and dripped the blood in the vineyard and watered it with their blood. To hint to him that before he drinks man is innocent like this lamb that does not know anything and like the ewe dumbstruck before her sheep-shearer, he drinks sensibly – he is brave as a lion and says there is no other like him in the world, because he has drunk too much – he becomes like a pig and is soiled with urine and another thing [=excrement], he gets drunk – he becomes like a monkey who stands and dances and performs and spews forth disgusting things from his mouth and does not know what he does” (Tanchuma 58:13).

It seems that in contrast to the words of praise that the sages have for wine, there are also incisive and harsh words against it, but we do not have here any real contradiction but rather an attempt cover both extremes and reach a synthesis, a middle path and compromise: “seven [things] – are good in moderation and problematic in large amounts”, and this list contains work, sleep, bloodletting, “derech eretz” (sexual relations) and wine (Babylonian Talmud, Gittin 60a). It is necessary therefore to reach a moderate level of drinking and the sages even deal with the exact measure which is appropriate to drink. It is even determined that the amount to be drunk is determined by the temperature of the wine: “an amount as it is – one, chilled – two, heated – three” (Pesikta D’Rav Kahana, Beshallach, 20). It seems that the appropriate measure and the correct balance between drinking and abstention is the common path that the sages recommend one walks.

“Through three things a man is known”, the sages teach (Tanchuma, Korach, 12) “by his pocket, by his cup and by his anger,” and the common interpretation of this presents three ways to truly know someone: their attitude to money, philanthropy or frugality, generosity or miserliness (“his pocket”), the extent to which he drinks (“his cup”) and the rapidity at which he angers or ceases to be angry (“his anger”). According to this thesis, wine drinking is an important measure of a man, the whole man and at all times.

Professor Avigdor Shen’an
Department of Hebrew Literature

The Literature of Our Sages - Tractate Avot

The ninth tractate in the order of Nezikin (‘Damages’), which is the fourth order in the Mishna, is different from all other tractates of the Mishna in terms of its character and content. This tractate contains a wide ranging collection of expressions and proverbs on various topics: Torah and the commandments, law and justice and the desired relationship between man and his God and man and his fellow man - family members, teachers, pupils, the general Jewish society and even foreign rulers.

Since the days of the Geonim it has been customary to read this tractate in the synagogue at the conclusion of the afternoon prayers on the Sabbath. There are those who have the custom to read the tractate on the six Sabbaths between Pessach (Passover) and Shavuot (Feast of Weeks), one chapter each Sabbath, and there are those who continue reading from it until Rosh Hashana (New Year).

The beginning of the tractate, its first two chapters, emphasize the transmission of the religious tradition from Moses until the days of Rabbi Judah the Prince, the redactor of the Mishna (“Moses received the Torah at Sinai, and passed it on to Joshua, Joshua to the Elders, the Elders to the Prophets, the Prophets passed it on to the Men of the Great Assembly”, etc). This emphasis on the continuity of tradition could possible explain the custom of reading this tractate every year. The Geonim were engaged in polemic against the Karaites, who accepted the divine nature of the Five Books of Moses but disputed the authority of the Oral Tradition, and it is likely that in response to their claims, it was decided to reemphasize the status of the Oral Tradition, its authority and its connection to Moses and to Mount Sinai.

The Tractate of Avot (or as it is more commonly known, Pirkei Avot, ‘Chapters of the Fathers’) gave many idioms and expressions to the Hebrew language, to mention just a few: “On three things the world stands, on Torah, on Worship and on Charitable Loving-kindness” (1:2); “If I am not for myself, who will be for me” (1:14); “He who increases his property will increase his worries” (2:8); “The day is short and the work is great” (2:20); “Everything is foreseen, yet free will is given.” (3:19); “Who is strong - he who conquers his desires” (4:1) and many others.

Wine is mentioned in Tractate Avot in a number of contexts, for example: “Rabbi Dosa the son of Hurkinas would say: Mourning sleep, noontime wine, children's talk and sitting in the meeting places of the ignoramus, drive a person from the world” (3:10). His intention was to say that, sleeping at a time when one should be going out to work, drinking wine at an inappropriate time, listening to the advice of children who are inexperienced and lack understanding and the gathering of simple people who dedicate their time to useless things - all of these cause a person to be separated from fruitful and suitable activities which have the power to bring about achievements of lasting value.

Wine is also mentioned in the words of Rabbi Yossi B’Rebbi Yehuda: “One who learns from the young, what is he likened to? To a person that eats tart grapes and drinks wine from its press. One who learns from the old, what is he like? Like one who eats mature grapes, and drinks aged wine” (4:26). His intention was to say that one who wants to learn from the youth is like one who eats unripe grapes and drinks wine that has just been pressed and not yet allowed to age, in contrast to one who learns from the elders and those with experience, who are likened to those who eat ripe grapes and drinks superior quality wine. The basis for this is the comparison between Torah and wine, an issue which was discussed in the main section of this article.

The Calendar - Yom Ha’atzmaut (Israeli Independence Day)

On 5 Iyyar 5708 the establishment of the State of Israel was declared and this event is also commemorated in the framework of the synagogue in communities which define themselves as being Zionist: festive prayers in the evening and morning of Yom Ha’atzmaut, the blowing of the shofar (ram’s horn), the reading of a special ceremonial reading (Isaiah 10:32-12:6) and the recitation of special psalms (mainly those of praise, Psalms 113-118). In years which the 5 Iyyar falls on the Sabbath, it is brought back to the Thursday beforehand (3 Iyyar).

Formulating the character of Yom Ha’atzmaut as a special day within the framework of the synagogue and also as the festival of the general population of the state is a process which is still underway. Through the years a number of suggestions have been made as to how to commemorate this day, such as “Tikkun Yom Ha’atzmaut” which was compiled by Rabbi Moshe Tzvi Neria in 5715 (and was reprinted in expanded form in 5715 and 5722). In this compilation, the author discusses the obligation to thank God for the miracle which happened to Israel and it is even written “Yom Ha’atzmaut, many have the custom to make it into a festive day from the evening to the next evening, it is a worthy custom to stop working before sunset, to lock up businesses, to wash and dress in festive clothing in honor of the day”. Waving of the flag should be accompanied by festive Bible verses and preceding the evening prayers we should light candles to further spread the happiness. Various paragraphs, such as “Next Year in a Rebuilt Jerusalem” (as is customary to say at the conclusion of Yom Kippur [Day of Atonement]) or the singing of “I believe in perfect faith in the coming of the Messiah”, are added to the prayer service.

Another composition is the “Geulat Yisrael [Redemption of Israel] Prayer book for Memorial Day and Yom Ha’atzmaut”’’ which was composed according to the custom of oriental Jewry by Menachem Yedid in 5757. This prayer book includes the prayer for the peace of the State and its soldiers and also a special prayer for the wellbeing of the President: “Our Father in heaven, bless the President of Israel, may his glory be great, and that of all his advisors and ministers”, etc. This prayer book also include “songs and verses for Yom Ha’atzmaut”, such as “Jerusalem of Gold” by Naomi Shemer or “From the Summit of Mount Scopus” (Avigdor Hameiri).

Prayer books for Yom Ha’atzmaut have also been composed outside of the State of Israel, such as “The Order of Prayers and Customs for Yom Ha’atzmaut”, compiled by Moshe Friedlander in English and Hebrew, which was published in London in 5724. This prayer book also includes the prayer for the Peace of the State of Israel plus a list of customs, such as eating fruit from the land of Israel or lighting candles which were specifically produced in Israel.

It is unnecessary to state that in most prayer books printed by those belonging to “Chareidi” (ultra-orthodox) circles, Yom Ha’atzmaut and its prayers are not mentioned at all. An examination of the formulation of the prayers for Yom Ha’atzmaut can therefore serve as a means to identify the personal philosophies of those who use these prayer books. A survey of the prayers for Yom Ha’atzmaut in various versions of the prayer books and an examination of their distribution can reveal the changing and renewing standpoints on the question of the place of Yom Ha’atzmaut in synagogue and religious life in general, something that has gained special momentum or has changed direction and a result of military issues (for example the Six Day War) or controversial political happenings, such as the signing of the Oslo Accords).

[Based on: A. Arndt, Selected Research on Yom Ha’atzmaut, Ramat Gan, 5758]