ימי משתה ושמחה

Rava said: “One is obligated to get so [full from non-alcoholic grape juice]* on Purim that he cannot tell the difference between “cursed is Haman” and “blessed is Mordekhai.” (Megillah 7b)

*Original version censored. This is a family publication.

When Mordekhai and Esther first laid the groundwork for the holiday of Purim, what motivated them to include this component? The Megillah clearly states that it was due to the influence of the first consumer or grape products in history, Noach.

ביום שלשה עשר לחדש אדר ונוח בארבעה עשר בו ועשה אתו יום משתה ושמחה

“…on the thirteenth day of the month of Adar. And Noach, on its fourteenth day, made it a day of drinking and happiness.” (9:17)

Noach had reason to be happy, as ever since the flood, he had taken personal responsibility for making sure that the animals on his ark were able to settle down and lead well adjusted lives. He had been pleased to see that one of the larger animals succeeded in becoming king of Persia and Media, as it is written:

בחדש הראשון הוא חדש ניסן בשנת שתים עשרה למלך אחשורוש הפיל פור הוא הגורל לפני המן

“In the first month, which is the month of Nisan, in the 12th month of King Achashveirosh the elephant, pur was the lottery before Haman…” (3:7)

Further proof that Achashveirosh was an elephant can be found here:

ויאמר המן אף לא הביאה אסתר המלכה עם המלך אל המשתה אשר עשתה כי אם אותי

“Haman said, ‘the nose did not bring Queen Esther to the party that she had made for the King, but rather me.’” (5:12)

Clearly, Achashveirosh only had room for one person to ride on his trunk at a time, and Haman was bragging that he had been chosen for this honor, even over Achashveirosh’s own queen.

Anyway, Noach was so glad to see his powerful Persian pachyderm come to his senses at the end of the story that he prevailed upon Mordekhai and Esther to institute mishteh, which is what he knew best.

The only question that remains is why this is not enough, and we are also obligated to have a meal on Purim that includes bread. This may be a commemoration of the privileged position that bakers held in the legislative process of the Persian Empire:

כי כתב אשר נכתב בשם המלך ונחתום בטבעת המלך אין להשיב

“For writing that was written in the name of the king and a baker, with the ring of the king, may not be revoked.” (8:8)
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