
Rabbah and Rav Zeira made a Purim feast together. They got drunk, and Rabbah stood up and killed Rav Zeira. On the morrow, Rabbah prayed for him and he came back to life!
The following year, Rabbah said to him: ‘Come, let's celebrate the Purim feast together again!’ Rav Zeira replied: ‘No thanks, miracles don't happen every day.’
Now that it's a few days after Purim, I hope you've recovered from any ill-effects from over-indulging, though I suspect your hangovers may not compare with Rav Zeira being murdered by his friend, only to be resurrected the next morning - now that's a hangover.
While I suspect that this story is meant to be something of a joke, it highlights a tension in Judaism about wine and alcohol - one the one hand these two rabbis celebrate the festival of Purim together by getting drunk, fulfilling Rava's teaching that you are supposed to get drunk on Purim until "you don't know the difference between 'Blessed be Mordechai' and 'Cursed be Haman'".
On the other hand we see here the potential for drinking, even in the context of religious celebration, to lead to out of control, violent behaviour.
Jews are permitted to drink alcohol, and we use wine as a central part of our most important rituals - shabbat, festivals, marriage and so on - and yet we know how dangerous alcohol can be.
So what is the place of wine and alcohol in Jewish mythology and ritual?
In Shemini, our parasha this week, two of Aaron's sons, Nadav and Avihu, are consumed by divine fire as they bring an offering to the Tabernacle, a topic that we will investigate more thoroughly in a few weeks when we reach Acharei Mot.
This is followed by rules that are to bind Priests in their work, including an important regulation about drinking wine (Lev 10:8-11):
8] Then the Lord said to Aaron, 9] ‘You and your sons are not to drink wine or other fermented drink whenever you go into the tent of meeting, or you will die. This is a lasting ordinance for the generations to come, 10] so that you can distinguish between the holy and the profane, between the impure and the pure, 11] and so you can teach the Israelites all the decrees the Lord has given them through Moses.’
This rule is placed so close to the story of the death of Nadav and Avihu that, beginning with Rabbi Ishmael in Vayikra Rabba, their deaths have been attributed to being drunk when they entered the sanctuary.
Why is this rule given? What's the problem with a priest working in the Tabernacle after having drunk wine or strong drinks?