Reading Megillat Esther at night and drinking on Purim

Our practice is to read Megillat Esther twice on Purim, once at night and once in the morning (Shulchan Arukh, Orah Chayyim, 687:1).  The source for this practice is from the Talmud (Megillah 4a), which quotes R. Yehoshua ben Levi and separately a Rabbi Helbo in the name of Ulla of Biri that a person is supposed to read the Megillah twice.   Both Amoraim quote verses from Tehillim, which was written before Megillat Esther, to support their rulings but they do not provide a reason why the Megillah should be read twice.  Every Shabbat we read the Torah once, why should the Megillah be read twice?

It is highly likely that the initial practice was just to read the Megillah once.  The Mishnah (Megillah 1:1) records that villagers would read the Megillah earlier than Purim, on the day of assembly.  The days of assembly were market days when the villagers would come to the bigger towns for business, and then they could hear the Megillah on these days even though it was not yet Purim. Rashi (commentary on the Mishnah) explains that the villagers were illiterate so they could not read on their own, and Chazal did not require the residents of the villagers to make an extra trip to come to the bigger towns on Purim.

 
This law of reading the Megillah before Purim on the days of assembly is no longer applicable (Megillah 2a, Rambam, Laws of Megillah 1:9) but the law shows that the Megillah was only read once during the day. The residents of the villagers only came on the day of the assembly to hear the reading of the Megillah.  They did not sleep over the night before and they did not come twice to the larger towns, once at night and once during the day. 

In addition, the Mishnah (Megillah 2:5) records that the Megillah and other commandments can be done all day, and then the next Mishnah records two laws (reaping the omer and putting the fats on the altar) that can be done at night.  If the Megillah was read at night, why did the second Mishnah not list reading the Megillah at night? It seems clear that in the times of the Mishnah, Megillat Esther was only read once during the day, and not at night. (This point has been made by Harav Shlomo HaCohen, 1828-1905, Vilna, Responsa Binyan Shlomo, 58, Hanoch Albeck, 1988, p.349, and Tabory, 1996, p.347.   Tabory, footnote 76, quotes other sources arguing for and against this understanding.  Also see Zevin, 1956, p.159, footnote 47, for more sources.) 

A halakhic vestige of this practice of reading the Megillah only once in the daytime is the practice of Ashkenazim to recite the blessing shehecheyanu on the reading of the Megillah during the daytime, Rama 692:1.  The Rambam (Laws of Megillah, Purim 1:3) writes that one does not recite shehecheyanu during the daytime since it is recited at night.  This ruling is logical since we only recite shehecheyanu the first time when doing a commandment so it should only be recited once, and this is the ruling of the Shulchan Arukh, 692:1.  However, Tosfot (Megillah 4a, Chayev) quotes R. Yitzhak that we recite the shehecheyanu even on the daytime reading since this is the main time for the reading. Similarly, the Tur (692) quotes Rabbenu Tam that the blessing is to be recited during the daytime and that his father, the Rosh, agreed with Rabbenu Tam.  Also, the Maggid Mishnah (14^th century, comments on the Rambam) writes that the custom in his time in Spain was to recite the shehecheyanu during the daytime.  

This idea that the main reading of the Megillah is the daytime reading is most likely because in the time of the Mishnah, it was the only reading of the Megillah.  Furthermore, even if the daytime is the main reading this still should not be enough to warrant reciting the shehecheyanu blessing twice. More likely, in the time of the Mishnah, the Megillah was only read once and then shehecheyanu was recited on that reading. Afterwards, in the time of the Talmud, when the night reading was added, some communities retained the old custom of reciting the blessing of shehecheyanu during the daytime. 

Why in the time of the Talmud was it decided to read the Megillah twice? (Note this question still exists even if one wants to claim that initially the Megillah was read twice.)  My guess is that this extra reading was instituted because of the practice of getting drunk on Purim. 

The Talmud (Megillah 7b) quotes Rava that a person is to become so intoxicated on Purim that he cannot tell the difference between the good Mordechai and the evil Haman.   The Talmud then relates an incident where Rabbah and R. Zeira had a Purim meal together and Rabbah was so drunk that he killed R. Zeira.  However, a miracle happened the next day and R. Zeira came back to life.  The next year, Rabbah again invited R. Zeira to have a Purim meal together, but R. Zeira declined since he said that miracles do not happen all the time. While clearly the story cannot be understood literally as R. Zeira was not resurrected, what is the message of this story? 

R. Yosef Karo (1488-1573, Beit Yosef 695) quotes the Ran who quotes Rabbenu Efrayim that the point of the story of Rabbah and R. Zeira is to show that it is wrong to get drunk on Purim.  The Bach (1561-1640, Krakow, 695) adds that this lesson is why the story is quoted immediately after the statement of Rava that a person should get drunk.  

Other people (Zevin, 1956, p.203, quotes the Eshkol and the Prei Hadash) argue that the story of Rabbah and R. Zeira shows that people are supposed to get drunk.  The logic is that if it was wrong to drink, then R. Zeira should have told Rabbah not to drink and then they could have their meal together without R. Zeira worrying that Rabbah would get drunk and kill him again.   This counter-argument is not compelling.  Clearly the practice of many people on Purim was to drink as indicated by Rava's statement and Rabbah's behavior, but the question is why were they drinking? Were they drinking because of a religions obligation or because this was the common practice to drink on Purim?  If a person believes that it is wrong to drink on Purim, then he views the drinking as having no religious value and is simply part of the general culture of the people.  It is very hard to stop people from doing something which they have grown up with as part of the general culture. Had R. Zeira told Rabbah not to drink, would Rabbah have listened to him?  R. Zeira thought no since the culture was so strong to get drunk, and hence he declined the invitation to dine together a second time.  (In my own life, I have seen that pointing out to people not to do something which is ingrained in their psyche is hopeless.) 

The net result is that my understanding of the Talmud is like Rabbenu Efrayim and the Bach that the editors of tractate Megillah (Ravina and Rav Ashi?) viewed getting drunk as being horrible since it leads to terrible actions, and they made this point through the story of Rabbah and R. Zeira.  Yet, one cannot deny that in the times of the Talmud people did get drunk on Purim, and this practice suggests two reasons why it was instituted to read the Megillah at night. 

The first reason is that if the Megillah is only read during the daytime, then a person who gets drunk at night will not hear the reading in the morning.  Thus, it was decided that it is better to at least read the Megillah at night than for it not to be read at all.  It is true that the laws of drinking are always recorded within the laws of the meal of Purim and the meal is only during the day, but I have seen many times that people get drunk at night.  Zevin (1956, p.205) quotes a piyyut in Machzor Vitry that reflects the massive drinking on the night of Purim, and refers to the night as the night of drunkenness.

A second reason for reading the Megillah at night is that the reading gives a religious framework to the drinking at night. This is especially important in reference to the drinking on Purim since it is not clear why it was the common practice to drink on Purim.  It is very possible that this practice derives from the pagan festival of Dionysia.  If there was no reading at night, then people would be drinking and celebrating but there would be no apparent religious basis for their actions.  Thus, it was decided to read the Megillah at night, and then it can be claimed that the drinking is part of the celebration of Purim.                                      

Ya'aleh ve-yavo and al ha-nissim

Two prayers that are sometimes added to the Shemoneh Esrei are ya'aleh ve-yavo and al ha-nissim. We recite ya'aleh ve-yavo in Shemoneh Esrei on Rosh Chodesh and the festivals by Shacharit, Minhah and Maariv and also in the Birkat Ha-mazon on the same days. We recite al ha-nissim on Purim and Hanukkah, also both in the Shemoneh Esrei and Birkat Ha-mazon.

There are three other differences between the two prayers. One, they are recited in different places in the Shemoneh Esrei and in the Birkat Ha-mazon. Ya'aleh ve-yavo is recited within the blessing of avodah in Shemoneh Esrei and in the blessing for the re-building of Jerusalem in the Birkat Ha-mazon. On the other hand, al ha-nissim is recited in the blessings of thankfulness both in Shemoneh Esrei and in Birkat Ha-mazon.

A second difference is that if one forgot to say ya'aleh ve-yavo in Shemoneh Esrei (excluding Maariv on Rosh Chodesh) and in Birkat Ha-mazon on Yom Tov, where one is obligated to eat, then one is required to repeat the Shemoneh Esrei or Birkat Ha-mazon (Shulchan Arukh, Orah Chayyim, 178:6,7; 422:1). However, if one forgot to recite al ha-nissim then one does not repeat Shemoneh Esrei or Birkat Ha-mazon. (Shulchan Arukh 682:1; 693:2, and 695:3. Mishneh Berurah 695:15 notes that there are two opinions if one forgot to recite al ha–nissim by the meal on Purim whether one has to repeat Birkat Ha-mazon, and he rules that one does not repeat Birkat Ha-mazon. The Arukh Hashulchan 695:13 emphatically rejects the opinion that if one forgets al ha-nissim in Birkat Ha-mazon one has to repeat Birkat Ha-mazon.)

A third difference between the two additions is that ya'aleh ve-yavo is never said by Musaf, but al ha-nissim is recited on Musaf of Shabbat and Rosh Chodesh Tevet which occurs on Hanukkah (Orah Chayyim 682:2).

Another difference that is indirectly related to the two additions is with regard to the blessing after eating, al ha-michyah, which is a "shortened" version of Birkat Ha-mazon. If one recites al ha-michyah, on Shabbat, Rosh Chodesh, and Yom Tov, then one refers to the special day, but if one recites al ha-michyah on Hanukkah or Purim, then the day is not referred to (Orah Chayyim 208:12). (Bet Yosef, Orah Chayyim 208, ve-tsarich, quotes various opinions that even on Shabbat, Rosh Chodesh, and Yom Tov, one does not need to refer to these days in al-ha-michyah.)

A clue to understanding the difference between these two additions is from a Tosefta (Berakhot 3:14), which records that on a day that does not have a korban musaf like Hanukkah and Purim, one mentions the day in the Shemoneh Esrei but if one forgets to refer to the day, then one does not repeat Shemoneh Esrei. The implied converse to this rule is that on those days when a korban musaf is offered such as Yom Tov, Chol ha-Moed and Rosh Chodesh, if one forgets to refer to the day, one repeats Shemoneh Esrei. Al ha-nissim is the prayer in which we refer to Hanukkah and Purim, while ya'aleh ve-yavo is the prayer where we refer to Yom Tov, Chol ha-Moed and Rosh Chodesh. Thus we see that the difference between the two additions is that ya'aleh ve-yavo relates to the korban musaf, while al ha-nissim does not.

Furthermore, we see from the Tosefta, that the korban musaf connects to all the prayers of day, Shacharit, Minhah and Maariv. The importance of the korban musaf is that whenever there are prayers on the day, one needs to add something that marks the special day. The korban musaf generates an obligation to mention the special day in all prayers of the day, and this obligation is why one must repeat the Shemoneh Esrei and Birkat Ha-mazon if one forgot to say ya'aleh ve-yavo. (Gershon Segal, my brother-in-law, pointed out to me that this idea accords with the Mishnah in Megillah 4:2, that we have an extra aliyah by the reading the Torah on a day when the korban musaf would be offered, as again see that the korban musaf impacts on the prayers of the day and not just on the Shemoneh Esrei of Musaf.)

On the other hand, al ha-nissim is not due to any sacrifice, and hence it has the status of a custom, see Mishnah Berurah 208:59. Thus if one forgot to say it, then he does not have to repeat Shemoneh Esrei and Birkat Ha-mazon.

Yet if ya'aleh ve-yavo relates to the korban musaf why do we not recite it during the Shemoneh Esrei of Musaf, which is derived from the korban musaf? The answer is that ya'aleh ve-yavo is a "mini-Musaf" and therefore it does not have to be said when one recites the full Musaf, but it must be recited by the other Shemoneh Esrei during the day. In contrast, al ha-nissim is recited on Musaf of Shabbat and Rosh Chodesh of Hanukkah since the prayer is to thank G-d and there is no reason not to add these extra thanks by the Musaf prayer.

This difference in the relationship of the two additions to the korban musaf also explains why the additions are added at different places in the Shemoneh Esrei and Birkat Ha-mazon. Ya'aleh ve-yavo is based on the korban musaf, and hence it is included in the prayers that relate to bringing sacrifices, which is the avodah blessing in Shemoneh Esrei and the third blessing by rebuilding Jerusalem (and implicitly the Bet ha-Mikdash) in Birkat Ha-mazon. However, al ha-nissim is not based on any sacrifice but is to thank G-d, and hence it is more appropriate to be included in blessings where one is thanking G-d, moddin in Shemoneh Esrei and the second blessing in Birkat Ha-mazon.

With regard to al ha-michyah, this is a "shortened" version of Birkat Ha-mazon and hence it is one "level" less than Birkat Ha-mazon. Thus, by Shabbat, Rosh Chodesh and Yom Tov where one is obligated to refer to the day in the Birkat Ha-mazon, also by al ha-michyah, one refers to the days but if one forgot one does not have to repeat al ha-michyah. However, by al ha-nissim, which only has the status of a custom in Birkat Ha-mazon, then one "level" less means that we do not refer to Hanukkah or Purim in al ha-michyah.

Why is Purim celebrated in Adar Sheni?

The Mishnah (Megillah 1:4) states that Megillat Esther is to be read in the second Adar, but the Talmud (Megillah 6b) records an argument concerning this question. R. Elazar says to read the Megillah in the first month of Adar, while R. Shimon ben Gamaliel says to read it in the second month of Adar. The Talmud explains that R. Elazar says to read it in the first month since we do not pass over the opportunity to fulfill commandments, while R. Shimon ben Gamaliel says to read it in the second month to connect the two redemptions, the redemption of Purim with the redemption of Pesach. Of these two arguments, R. Elazar's reason appears to be stronger since we try not to pass over the opportunity to fulfill a commandment. (For some exceptions to this rule, see Mishnah Megillah 1:3 and Talmud Megillah 5a.) Why do we not follow R. Elazar's ruling and read the Megillah and celebrate Purim in the first Adar?

I believe the answer is due to the reading of the four parashiyot: Shekalim, zachor, parah and chodesh, see Mishnah Megillah 3:4 and Talmud, Megillah 29a. The Talmud (Megillah 6b) notes that R. Shimon ben Gamaliel also asserts that the four parashiyot must be read in the second Adar. Adin Steinsaltz (footnotes on his commentary on Talmud Megillah 6b) quotes from the Ritva that it is obvious that the four parashiyot have to be read by the second Adar since three of the four (except zachor) relate to Pesach.

Maybe, the "obviousness" that the four parashiyot are to be read in the second Adar, is the real reason why we read Megillat Esther and celebrate Purim in the second month of Adar. The reading of zachor is the second of the four parashiyot, and it is intrinsically connected with Purim. For example, the Mishnah (Megillah 3:4) notes that zachor cannot be read on Shabbat if the Shabbat is more than one week from Purim. However, zachor is also part of the four parashiyot. 

Accordingly, due to the principle of transitivity, once three of the parashiyot are connected to Pesach and are read in the second month of Adar, then the reading of zachor also must be read in the second Adar. Furthermore, once zachor is read in the second Adar, then as Purim is connected with the reading of zachor, it is also celebrated in the second Adar. Thus, Purim is connected to Pesach through the four parashiyot. This transitivity is strong enough to overcome the argument that we do not pass over the opportunity to fulfill a commandment, and hence the ruling is like R. Shimon ben Gamaliel who maintained that both the four parashiyot and Megillat Esther are to be read in the second month of Adar.  This connection of the four parshiyot to both Purim and Pesach is then the basis for R. Shimon ben Gamaliel’s rationale that the goal is to connect the two redemptions togethers, which is through the four parshiyot.