“Wine or intoxicating drink you shall not drink, you and your sons with you, upon your entry into the Tent of Meeting, and you will not die; an eternal statute for your generations” (Leviticus 10:9). “Wine or intoxicating drink you shall not drink.” That is what is written: “Do not look upon wine in its redness [ki yitadam]” (Proverbs 23:31). What is ki yitadam? Because [ki] he will desire [yitaveh] the blood [dam] of a menstruant and the blood of a zava.1The verse is interpreted to mean that one should not look upon wine because that could lead to overindulgence in drinking, which could create the desire to behave licentiously, even if that means transgressing severe prohibitions. “As to one who directs his eye to the cup [bakos]” (Proverbs 23:31), bakis is written, it is a euphemism, as it is written: “There will be one purse [kis] for us all” (Proverbs 1:14).2This is a euphemism for sharing a prostitute. “All paths are upright” (Proverbs 23:31); ultimately, his wife says to him: ‘I saw like a red rose,’3I saw menstrual blood. and he will not separate [from her]. Rabbi Asi said: If he is a Torah scholar, ultimately, he will rule that the pure is impure and that the impure is pure. Another matter, “do not look upon wine in its redness” (Proverbs 23:31) – it literally causes one to turn red. “As to one who directs his eye to the cup [kos]” – he directs his eye to the cup while the storekeeper direct his eye to the purse [kis]. “All paths are upright [meisharim],” ultimately he will render his house a plain [meishera].4He will empty it of all possessions. [He thinks:] What can be accomplished with this bronze vessel can be accomplished with an earthenware vessel. He will sell it and drink wine with the proceeds of its sale. Rabbi Yitzḥak bar Redifa said in the name of Rabbi Ami: Ultimately, he will sell all his household utensils and drink wine with the proceeds. Rabbi Aḥa said: There was an incident involving one who would sell his household utensils and drink wine with the proceeds. His children said: ‘This father of ours will not leave us anything.’ They gave him to drink, intoxicated him, took him out and placed him in a certain cemetery. Wine merchants were passing by the cemetery gates and they heard the sound of government troops in the city. They unloaded their cargo inside the cemetery and went to see the tumult in the city. He awoke from his slumber and saw a wineskin. He placed it above his head, untied it, and placed it in his mouth. After three days, his children said: ‘Will we not go and see what our father is doing?’ They went and they found him with that wineskin placed in his mouth. They said: ‘Even here, your Creator has not forsaken you. Since He gave it to you, we do not know what we can do to you.’ His children instituted an arrangement between them that each of them would give him to drink for one day.5They would switch off providing him with wine. “You will be like one lying in the midst of the sea, or like one lying at the top of a mast” (Proverbs 23:34) – like a ship that is reeling in the midst of the sea, falling and rising, falling and rising. “Or like one lying at the top of a mast” – like a rooster that is perched upon a rope and sways to and fro, to and fro, like a captain that is perched atop the masthead swaying to and fro, . “They struck me but I was not hurt” (Proverbs 23:35) – they strike him but he does not feel it. “They beat me, but I did not know” (Proverbs 23:35) – they exploit him but he is unaware. He drinks five log of beer, and they say to him: You drank ten log.6They overcharge him and he cannot even argue with them. If you say: When he awakens from his slumber he will forget it,7He will move on from his preoccupation with wine. the verse states: “When I will awaken, I will continue to seek more” (Proverbs 23:35). “To whom, woe? To whom, alas? To whom, strife? To whom, talk?” (Proverbs 23:29). Rav Huna said: It is to one who does not toil in matters of Torah. “To whom, strife [midyanim]?” – to whom, litigation [dinin]? “To whom, talk” – to whom, prattle? “To whom, wounds without cause?” (Proverbs 23:29) – to whom, unprovoked injuries? [All these are:] “To those who linger over wine” (Proverbs 23:30). There was an incident involving a certain person who was accustomed to drink twelve log of wine each and every day. One day, he drank eleven log. He lay down but could not sleep. He got up in the darkness and went to the storekeeper. He said to him: ‘Sell me one log.’ He said to him: ‘I will not open for you, as it is dark and I am concerned due to the night watchmen.’ He lifted his eyes and saw a hole in the door. He said to him: ‘Give me through this hole. You will pour inside and I will drink outside.’ He did so for him and he fell asleep before the door. The watchmen passed him, they thought he was a thief, and they struck him and wounded him. They read in his regard: “To whom, wounds without cause” – to whom, unprovoked injuries? “To whom, redness of the eyes?” (Proverbs 23:29) – to whom, eyes as red as the sun? All these are “to those who linger over wine.” This is one who enters the tavern first and exits last. It is “to those who come to assess the blend” (Proverbs 23:30). To one who, when he hears that someone has good wine, follows him. What is ultimately written in his regard? “Ultimately, it bites like a serpent [and secretes [yifrosh] like a basilisk]” (Proverbs 23:32). Just as the basilisk separates between death and life,8When it bites, it causes death. so too, wine separated between Adam and Eve, as Rabbi Yehuda bar Ilai said: That [fruit of the] tree from which Adam the first man ate was grapes. “Their grapes are grapes of poison [their clusters are bitter]” (Deuteronomy 32:32); these introduced bitterness to the world. Another matter, “and secretes [yifrosh] like a basilisk.” Just as the basilisk separates [mafrish] between death and life, so too, wine separated [hifrish] between Noah and his descendants regarding slavery. That is what is written: “He drank of the wine, and was drunk; and he was uncovered” (Genesis 9:21). As a result of this he said: “Cursed is Canaan [a slave of slaves shall he be to his brothers]” (Genesis 9:25). Another matter, “and secretes [yifrosh] like a basilisk.” So too, wine separated [hifrish] between Lot and his daughters for mamzerut.9This is the status of a child born of incestuous or adulterous relations. That is what is written: “They gave their father wine to drink” (Genesis 19:33). As a result, “Lot’s two daughters were impregnated by their father” (Genesis 19:36). Another matter, “and secretes [yifrosh] like a basilisk.” Just as the basilisk separates [mafrish] between death and life, so too, wine separated [hifrish] between Aaron and his sons for death, as Rabbi Shimon taught: Aaron’s sons died only because they entered the Tent of Meeting intoxicated with wine. Rabbi Pinḥas said in the name of Rabbi Levi: This is analogous to a king who had a loyal servant. He found him standing at the entrance to taverns. He beheaded him quietly, and appointed another servant in his stead. We do not know for what reason he killed the first. However, from what he commanded the second, saying: ‘Do not enter the area at the entrance to the taverns,’ we know that it was for that reason that he killed the first. So too, “fire emerged from before the Lord and consumed them” (Leviticus 10:2), but we do not know why they died. However, from what he commanded Aaron, saying to him: “Wine or intoxicating drink you shall not drink” (Leviticus 10:9), we know that they died only due to the wine. That is why the verse showed affection to Aaron and directed the divine speech to him alone, as it is stated: “[The Lord spoke to Aaron saying]: “Wine or intoxicating drink you shall not drink” (Leviticus 10:8–9).
Rabbi Yitzḥak began: “Your words were revealed, and I consumed them; Your words were gladness for me and the joy of my heart because Your name was called upon me, Lord, God of hosts” (Jeremiah 15:16). Rabbi Shmuel bar Naḥman said: This statement10“It will be sanctified with My glory [bikhvodi]” (Exodus 29:43). This is expounded as though it were written: “I will be sanctified through My honored ones [bimkhubadai].” was said to Moses at Sinai, but its [meaning] was not known to him until he encountered the incident. Moses said to Aaron: ‘My brother, it was stated to me at Sinai that I [God] am destined to sanctify this House, and it is with a great man that I will sanctify it. I believed that perhaps it was through [the death of] either you or me that this House would be sanctified. Now, [it is clear that] your two sons are greater than me and you.’ When Aaron heard that his sons were God-fearing, he was silent,11He did not complain that God had killed his two sons. and he was rewarded for his silence. From where is it derived that he was silent? “Aaron was silent” (Leviticus 10:3). From where is it derived that he was rewarded for his silence? It is because he was privileged and the divine speech was directed to him alone, as it is stated: “The Lord spoke to Aaron.”
This is what is written: “The precepts of the Lord are upright, gladdening the heart” (Psalms 19:9). Ḥizkiya taught: Words of Torah become a crown for the head, a necklace for the neck, a remedy for the heart, a salve for the eyes, a cup of root potion for the intestines. A crown for the head, from where is it derived? As it is stated: “For they will be a graceful adornment for your head” (Proverbs 1:9). A necklace for the neck, as it is stated: “And necklaces for your neck” (Proverbs 1:9). “A remedy for the heart,” as it is stated: “The precepts of the Lord are upright, gladdening the heart.” A salve for the eyes, as it is stated: “The commandments of the Lord are clear, enlightening the eyes” (Psalms 19:9). A cup of root potion for the intestines, as it is stated: “It will be healing for your navel” (Proverbs 3:8). From where is it derived regarding the two hundred and forty-eight limbs that are in a person? As it is stated: “For they are life for those who find them [and healing for all one's flesh]” (Proverbs 4:22). Another matter, “the precepts of the Lord are upright, gladdening the heart.” This is Aaron, whose heart was saddened because of his sons who died. When the divine speech was directed to him alone, he rejoiced. From where is it derived?12From where is it derived that the divine speech was directed at him. As it is stated: “The Lord spoke with Aaron.”
Rabbi Tanḥuma said: Its mother is unable to bear it,13The grapevine, referred to here as the mother of the wine, is unable to stand up on its own and support its fruit. and you are able to bear it? The grapevine rests on several reeds and several spikes, and they are unable to bear it, and you are able to bear it? Rabbi Pinḥas said: The Holy One blessed be He said: ‘For offerings I set limits, but for you I do not set limits? For offerings, as it is stated: “And their libations, one-half hin for the bull” (Numbers 28:14), but for you I do not set limits?’ Avin said: Trees are called by the names of their [fruit]. Apple is called an apple tree, pomegranate is called a pomegranate tree, date is called a date tree, but a vine is called three names. It is called a vine. From the vine, grapes emerge; from the grapes, wine.14The vine [gefen] is not called by a name having to do with its fruit, grapes [anavim], or the wine derived from the grapes [ḥamar]. This is to tell you that just as these grapes, the more you squeeze them the more you take out from them everything that is in them, so, too, anyone who drinks much wine, ultimately he will vomit everything that is in his intestines.
Rabbi Yudan said: During all the seven years that Solomon built the Temple, he did not drink wine. Once he had built it and married Bitya daughter of Pharaoh, that night he drank wine. There were two dances there, one a celebration for the building of the Temple and one a celebration for the daughter of Pharaoh. The Holy One blessed be He said: ‘Whose [dance] shall I accept, of these or of those?’ At that moment, it entered His mind to destroy Jerusalem. That is what is written: “For this city has been a cause of My wrath [api] and of My anger [from the day that they built it until this day, to remove it from My presence]” (Jeremiah 32:31). Rabbi Hillel bar Hileni said: This is like one who passes a filthy place and wrinkles his nose.15The Hebrew word api, my wrath, can also mean, my nose. Rabbi Ḥonya said: Pharaoh’s daughter danced eighty kinds of dances that night. Solomon slept until four hours of the day, and the keys to the Temple were under his head. That is what we learned regarding the daily morning offering, that it was sacrificed at four hours.16Mishna Eduyot 6:1. Generally the daily morning offering would be offered at the very beginning of the morning (see Tamid chapter 3). However, since Solomon slept so late and he had the keys to the Temple, it was sacrificed on that day several hours later. His mother entered and rebuked him. Some say that Yerovam ben Nevat entered and rebuked him. How was he able to do so? Rabbi Ḥagai in the name of Rabbi Yitzḥak: He stood and assembled one thousand from his tribe and entered and rebuked him. That is what is written: “As Ephraim spoke there was trembling [retet]” (Hosea 13:1);17The numerical value of the Hebrew word retet is one thousand. as Yerovam spoke [he aroused] the trembling of Solomon.18Solomon trembled in anger at Yerovam’s rebuke. Alternatively, Yerovam trembled in anger as he rebuked Solomon. The Holy One blessed be He said to him: ‘Why are you rebuking him? He is a prince in Israel! As you live, I will give you a taste of his authority and you will be unable to bear it.’ Immediately, when he entered the kingship, “he became guilty through the Baal and he died” (Hosea 13:1).19When Yerovam became king over ten tribes, he introduced idolatry and thereby became liable to die. The Rabbis say: Certainly, his mother rebuked him. She took her shoes and was slapping him with them this way and that, and she said to him: “What, my son [beri], and what, son of my womb?” (Proverbs 31:2). Rabbi Hoshaya said: “What, my son [beni]” is not written here, but rather, “what beri.” These are the commands and the prohibitions of the Torah, which is called bar, just as it says: “Yearn for bar” (Psalms 2:12), because all its matters are clear [barim]. “And what, son of my vows” (Proverbs 31:2) – she said to him: ‘My son, your father married many wives. When Natan the prophet came and said to him: “Behold, a son is born to you…for Solomon will be his name” (I Chronicles 22:9), each of them would say: ‘If I produce Solomon, I will sacrifice all the offerings in the Torah.’ Now, I have stood and my offerings are with me, and you are sleeping? “Do not give your strength to women, or your ways to that which destroys kings”’ (Proverbs 31:3). She said to him: ‘My son, the generation of the Flood was erased from the world because they were steeped in licentiousness.’ “It is not for kings, Lemoel” (Proverbs 31:4). Rabbi Yoḥanan said: Kingdom is not given to one who distances himself from the words of the Lord, but one who performs the word of God, he will be installed as king. “It is not for kings to drink wine” (Proverbs 31:4); let kings not drink wine, lest they forget and say like the one who said: “Who is God, that I should heed his voice?” (Exodus 5:2). “Or for princes: Where is [ei] strong drink?” (Proverbs 31:4). “O” is written;20The term “where is [ei]” is traditionally pronounced ei, but is actually written aleph vav, which is pronounced “o.” woe [oi], because of wine. “Lest he drink and forget what was legislated” (Proverbs 31:5). Anyone who drinks much wine will ultimately forget the two hundred and forty-eight limbs that are in him. That is what is written: “Lest he drink and forget what was legislated [meḥukak].” Meḥukak is written [without a vav], and they are two hundred and forty-eight.21Mem – 40, ḥet – 8, kof – 100, kof – 100 = 248. Rabbi Ḥanina bar Pappa said: The Holy One blessed be He said: ‘I had a great House and I destroyed it only due to wine.’ The Rabbis say: I had two princes and they died only due to wine, as Rabbi Yishmael taught: The two sons of Aaron died only because they entered intoxicated with wine…The Holy One blessed be He said: ‘Because in this world, wine is trouble for the world; in the future I will render it joy.’ That is what is written: “It will be on that day the mountains will drip with wine” (Joel 4:18).
יַיִן וְשֵׁכָר אַל תֵּשְׁתְּ (ויקרא י, ט), הֲדָא הוּא דִכְתִיב (משלי כג, לא): אַל תֵּרֶא יַיִן כִּי יִתְאַדָּם, מַהוּ כִּי יִתְאַדָּם, כִּי יִתְאַוֶּה לְדַם נִדָּה וּלְדַם זָבָה, (משלי כג, לא): כִּי יִתֵּן בַּכּוֹס עֵינוֹ, בַּכִּיס כְּתִיב, לָשׁוֹן נָקִי הוּא, כְּדִכְתִיב (משלי א, יד): כִּיס אֶחָד יִהְיֶה לְכֻלָּנוּ (משלי כג, לא): יִתְהַלֵּךְ בְּמֵישָׁרִים, סוֹף שֶׁאִשְׁתּוֹ אוֹמֶרֶת לוֹ כְּשׁוֹשַׁנָּה אֲדֻמָּה רָאִיתִי וְאֵינוֹ פּוֹרֵשׁ, אָמַר רַבִּי אַסֵּי אִם תַּלְמִיד חָכָם הוּא סוֹף שֶׁמְטַמֵּא אֶת הַטָּהוֹר וּמְטַהֵר אֶת הַטָּמֵא. דָּבָר אַחֵר, אַל תֵּרֶא יַיִן כִּי יִתְאַדָּם, וַדַּאי מַסְמִיק לֵיהּ. כִּי יִתֵּן בַּכּוֹס עֵינוֹ, הוּא נוֹתֵן עֵינוֹ בַּכּוֹס וְחֶנְוָנִי נוֹתֵן עֵינָיו בַּכִּיס. יִתְהַלֵּךְ בְּמֵישָׁרִים, סוֹף דְּהוּא עָבֵיד בֵּיתֵיהּ מֵישְׁרָא, מַה הָדֵין קְדֵרָה דִּנְחשֶׁת עָבֵיד קְדֵרָה דְחַסְפָּא עָבְדָא, מְזַבֵּין לָהּ וְשָׁתֵי חַמְרָא בְּטִימִיתֵיהּ. רַבִּי יִצְחָק בַּר רַדִּיפָא בְּשֵׁם רַבִּי אַמֵּי אָמַר סוֹף שֶׁהוּא מוֹכֵר אֶת כְּלֵי בֵיתוֹ וְשׁוֹתֶה בָּהֶן יַיִן, אָמַר רַבִּי אַחָא מַעֲשֶׂה בְּאֶחָד שֶׁהָיָה מוֹכֵר כְּלֵי בֵיתוֹ וְשׁוֹתֶה בָּהֶן יַיִן, אָמְרִין בְּנָיֵיהּ לֵית הָדֵין אֲבוּנָן שָׁבֵיק לָן כְּלוּם, אַשְׁקוּנֵיהּ וְשַׁכְּרוּנֵיהּ וְאַפְקוּנֵיהּ וְיַתְבוּנֵיהּ בְּחַד בֵּית עָלַם, עָבְרִין שָׁפְיָין בִּתְרַע בֵּית עָלַם, שָׁמְעוּן אַנְגַרְיָיא בִּמְדִינְתָּא, פָּרְקִין טְעוּנֵיהוֹן בְּגוֹ בֵּית עָלַם וְאָזְלוּן לְמֶחֱמֵי קָלָא בִּמְדִינְתָּהּ, אִתְעַר מִשְׁנָתֵיהּ חָמָא זִיקָא יָהַבְיָא לְעֵיל מִן רֵישֵׁיהּ שְׁרָא יָתֵיהּ וִיהֲב יָתֵיהּ בְּפוּמֵיהּ. לְבָתַר שְׁלשָׁה יוֹמִין אָמְרִין בְּנַיָיא לֵית אֲנַן אָזְלִינַן וְחָזִינַן מַה הַהוּא אֲבוּנָן עָבֵיד, אָזְלִין וְאַשְׁכְּחוּנֵיהּ וְהָא זִיקָא יָהֵיב בְּפוּמֵיהּ, אָמְרִין אוֹף הָכָא לָא שָׁבַק לָךְ בָּרְיָיךְ, הוֹאִיל וִיהַב לָךְ לֵית אֲנַן יָדְעִין מַה נַּעֲבֵד לָךְ. עָבְדוּן בֵּינֵיהוֹן תַּקָנָה, כָּל חַד וְחַד הֲוָה מַשְׁקֶה לֵיהּ חַד יוֹמָא. (משלי כג, לד): וְהָיִיתָ כְּשֹׁכֵב בְּלֶב יָם וּכְשֹׁכֵב בְּרֹאשׁ חִבֵּל, כַּהֲדָא אִילְפָא דְּמִטַּרְפָּא בְּפִילָגוּת דְּיַמָא נָחֲתָא וְסָלְקָא נָחֲתָא וְסָלְקָא, וּכְשֹׁכֵב בְּרֹאשׁ חִבֵּל, כְּהָדֵין תַּרְנְגוֹלָא דְּיָתֵיב בְּרֵישׁ חֲבַל, אָזֵיל וְאָתֵי אָזֵיל וְאָתֵי, כְּהָדֵין קַוּוֶרְנוּטִין דְּיָתֵיב בְּרֹאשׁ תֻּרָנָא אָזֵיל וְאָתֵי [אזיל ואתי]. (משלי כג, לה): הִכּוּנִי בַל חָלִיתִי, מְחוֹ לֵיהּ וְלָא מַרְגִּישׁ, (משלי כג, לה): הֲלָמוּנִי בַּל יָדָעְתִּי, טְלַמִין לֵיהּ וְלָא יָדַע. שָׁתֵי שִׁיכְרָא חַמְשָׁא קִיסְטוֹן אָמְרוּ לֵיהּ עַשְׂרָא קִיסְטוֹן אִישְׁתֵּית, וְאִם תֹּאמַר מִתְעַר הוּא מִשִּׁנְתֵיהּ מִנְּשֵׁי לֵיהּ, תַּלְמוּד לוֹמַר (משלי כג, לה): מָתַי אָקִיץ אוֹסִיף אֲבַקְשֶׁנּוּ עוֹד. (משלי כג, כט): לְמִי אוֹי לְמִי אֲבוֹי לְמִי מִדְיָנִים לְמִי שִׂיחַ, רַב הוּנָא אָמַר לְמִי שֶׁאֵינוֹ עָמֵל בְּדִבְרֵי תוֹרָה. לְמִי מִדְיָנִים לְמִי דִּינִין, לְמִי שִׂיחַ לְמִי פִּיטָטִין, לְמִי פְּצָעִים חִנָּם לְמִי פְּדָעִין דְּמַגָּן, (משלי כג, ל): לַמְאַחֲרִים עַל הַיָּיִן. עוֹבָדָא הֲוָה בְּחַד בַּר נָשׁ דַּהֲוָה אָלֵיף לְמִשְׁתֵּי תְּרֵי עֲשַׂר קִסְטִין דַּחֲמַר בְּכָל יוֹמָא וְיוֹמָא, יוֹמָא חַד אִישְׁתֵּי חַד עֲשַׂר קִסְטִין, דָּמִיךְ וְלָא אָתָא שִׁנְתָא, קָם בַּחֲשׁוֹכָא אֲזַל לְגַבֵּי קְפֵילָא אֲמַר לֵיהּ זַבֵּין לִי חַד קִיסְטָא, אֲמַר לֵיהּ לָא פְּתַחְנָא לָךְ דְּהוּא חֲשׁוֹכָא וְצָרֵי לִי מִן נְטוֹרַיָא, תָּלָה עֵינֵיהּ וְחָזָא נוּקְבָא בְּתַרְעָא, אֲמַר לֵיהּ הַב לִי מִינֵיהּ בְּהָדֵין נוּקְבָא, אַתְּ מְפַנֵּי מִלְּגַאו וַאֲנָא שָׁתֵי מִלְּבַר, עָבַד לֵיהּ כֵּן, אִישְׁתֵּי וְדָמִיךְ קֳדָם תַּרְעָא, עָבְרִין עֲלֵיהּ נְטוֹרַיָא סְבוּרָנֵיהּ דַּהֲוָה גַּנָּב, מַחְיוּנֵיהּ וּפְדָעוּנֵיהּ, וְקָרוֹ עֲלֵיהּ לְמִי פְּצָעִים חִנָּם לְמִי פְּדָעִין דְּמַגָּן. לְמִי חַכְלִלוּת עֵינָיִם, לְמִי שֻׁמְשְׁמִין דְּעַיְינִין, כָּל אֵלֶּה לְמִי לַמְּאַחֲרִים עַל הַיָּיִן, זֶה שֶׁנִּכְנַס לְבֵי קְפֵילָא קַדְמָאי וְנָפֵיק בַּתְרָאי, לַבָּאִים לַחְקֹר מִמְסָךְ, מִן דְּמִשְׁמַע הֵן אִית לֵיהּ חַמְרָא טָבָא דָּרֵיךְ בַּתְרֵיהּ, מַה כְּתִיב בּוֹ בַּסּוֹף (משלי כג, לב): אַחֲרִיתוֹ כְּנָחָשׁ יִשָּׁךְ וגו', מַה צִּפְעוֹן זֶה מַפְרִישׁ בֵּין מִיתָה לְחַיִּים, כָּךְ הִפְרִישׁ הַיַּיִן בֵּין אָדָם לְחַוָּה, דְּאָמַר רַבִּי יְהוּדָה בַּר אִלְעָאי אוֹתוֹ הָעֵץ שֶׁאָכַל מִמֶּנּוּ אָדָם הָרִאשׁוֹן עֲנָבִים הָיוּ (דברים לב, לב): עֲנָבֵמוֹ עִנְבֵי רוֹשׁ וגו', הַלָּלוּ הֵבִיאוּ מְרִירוּת לָעוֹלָם. דָּבָר אַחֵר, וּכְצִפְעֹנִי יַפְרִשׁ, מַה צִּפְעוֹן זֶה מַפְרִישׁ בֵּין מִיתָה לְחַיִּים, כָּךְ הִפְרִישׁ הַיַּיִן בֵּין נֹחַ לְבָנָיו לְעַבְדוּת, הֲדָא הוּא דִכְתִיב (בראשית ט, כא): וַיֵּשְׁתְּ מִן הַיַּיִן וַיִּשְׁכָּר וַיִּתְגַּל, שֶׁמִּתּוֹךְ כָּךְ אָמַר (בראשית ט, כה): אָרוּר כְּנָעַן. דָּבָר אַחֵר, וּכְצִפְעֹנִי יַפְרִשׁ, כָּךְ הִפְרִישׁ הַיַּיִן בֵּין לוֹט לִבְנוֹתָיו לְמַמְזְרוּת, הֲדָא הוּא דִכְתִיב (בראשית יט, לג): וַתַּשְׁקֶיןָ אֶת אֲבִיהֶן יַיִן, שֶׁמִּתּוֹךְ כָּךְ (בראשית יט, לו): וַתַּהֲרֶיןָ שְׁתֵּי בְנוֹת לוֹט מֵאֲבִיהֶן. דָּבָר אַחֵר, כְּצִפְעֹנִי יַפְרִשׁ, מַה צִּפְעוֹן זֶה מַפְרִישׁ בֵּין מִיתָה לְחַיִּים, כָּךְ הִפְרִישׁ הַיַּיִן בֵּין אַהֲרֹן וּבָנָיו לְמִיתָה, דְּתָנֵי רַבִּי שִׁמְעוֹן לֹא מֵתוּ בָּנָיו שֶׁל אַהֲרֹן אֶלָּא עַל שֶׁנִּכְנְסוּ שְׁתוּיֵי יַיִן לְאֹהֶל מוֹעֵד. רַבִּי פִּנְחָס בְּשֵׁם רַבִּי לֵוִי אָמַר מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ בֶּן בַּיִת נֶאֱמָן, מְצָאוֹ עוֹמֵד עַל פֶּתַח חֲנֻיּוֹת, וְהִתִּיז אֶת רֹאשׁוֹ בִּשְׁתִיקָה, וּמִנָּה בֶּן בַּיִת אַחֵר תַּחְתָּיו, וְאֵין אָנוּ יוֹדְעִים מִפְּנֵי מָה הָרַג אֶת הָרִאשׁוֹן, אֶלָּא מִמַּה שֶּׁמְּצַוֶּה אֶת הַשֵּׁנִי וְאָמַר לֹא תִכָּנֵס בְּפֶתַח חֲנֻיּוֹת, אָנוּ יוֹדְעִין שֶׁמִּתּוֹךְ כָּךְ הָרַג הָרִאשׁוֹן, כָּךְ (ויקרא ט, יב): וַתֵּצֵא אֵשׁ מִלִּפְנֵי ה' וַתֹּאכַל אוֹתָם, וְאֵין אָנוּ יוֹדְעִים מִפְּנֵי מָה מֵתוּ, אֶלָּא מִמַּה שֶּׁמְּצַוֶּה אֶת אַהֲרֹן וְאָמַר לוֹ (ויקרא י, ט): יַיִן וְשֵׁכָר אַל תֵּשְׁתְּ, אָנוּ יוֹדְעִין מִתּוֹךְ כָּךְ שֶׁלֹּא מֵתוּ אֶלָּא מִפְּנֵי הַיָּיִן, לְכָךְ חִבְּבוֹ הַכָּתוּב לְאַהֲרֹן וְיִחֵד אֵלָיו הַדִּבּוּר בִּפְנֵי עַצְמוֹ, שֶׁנֶּאֱמַר: יַיִן וְשֵׁכָר אַל תֵּשְׁתְּ.
“Wine or intoxicating drink you shall not drink, you and your sons with you, upon your entry into the Tent of Meeting, and you will not die; an eternal statute for your generations” (Leviticus 10:9).. “They struck me but I was not hurt” (Proverbs 23:35) – they strike him but he does not feel it. “They beat me, but I did not know” (Proverbs 23:35) – they exploit him but he is unaware. He drinks five log of beer, and they say to him: You drank ten log.6They overcharge him and he cannot even argue with them. If you say: When he awakens from his slumber he will forget it,7He will move on from his preoccupation with wine. the verse states: “When I will awaken, I will continue to seek more” (Proverbs 23:35).
“Wine or intoxicating drink you shall not drink.” That is what is written: “Do not look upon wine in its redness [ki yitadam]” (Proverbs 23:31). What is ki yitadam? Because [ki] he will desire [yitaveh] the blood [dam] of a menstruant and the blood of a zava.1The verse is interpreted to mean that one should not look upon wine because that could lead to overindulgence in drinking, which could create the desire to behave licentiously, even if that means transgressing severe prohibitions. “As to one who directs his eye to the cup [bakos]” (Proverbs 23:31), bakis is written, it is a euphemism, as it is written: “There will be one purse [kis] for us all” (Proverbs 1:14).2This is a euphemism for sharing a prostitute. “All paths are upright” (Proverbs 23:31); ultimately, his wife says to him: ‘I saw like a red rose,’3I saw menstrual blood. and he will not separate [from her]. Rabbi Asi said: If he is a Torah scholar, ultimately, he will rule that the pure is impure and that the impure is pure.
Another matter, “do not look upon wine in its redness” (Proverbs 23:31) – it literally causes one to turn red. “As to one who directs his eye to the cup [kos]” – he directs his eye to the cup while the storekeeper direct his eye to the purse [kis]. “All paths are upright [meisharim],” ultimately he will render his house a plain [meishera].4He will empty it of all possessions. [He thinks:] What can be accomplished with this bronze vessel can be accomplished with an earthenware vessel. He will sell it and drink wine with the proceeds of its sale. Rabbi Yitzḥak bar Redifa said in the name of Rabbi Ami: Ultimately, he will sell all his household utensils and drink wine with the proceeds.
Rabbi Aḥa said: There was an incident involving one who would sell his household utensils and drink wine with the proceeds. His children said: ‘This father of ours will not leave us anything.’ They gave him to drink, intoxicated him, took him out and placed him in a certain cemetery. Wine merchants were passing by the cemetery gates and they heard the sound of government troops in the city. They unloaded their cargo inside the cemetery and went to see the tumult in the city. He awoke from his slumber and saw a wineskin. He placed it above his head, untied it, and placed it in his mouth. After three days, his children said: ‘Will we not go and see what our father is doing?’ They went and they found him with that wineskin placed in his mouth. They said: ‘Even here, your Creator has not forsaken you. Since He gave it to you, we do not know what we can do to you.’ His children instituted an arrangement between them that each of them would give him to drink for one day.5They would switch off providing him with wine.
“You will be like one lying in the midst of the sea, or like one lying at the top of a mast” (Proverbs 23:34) – like a ship that is reeling in the midst of the sea, falling and rising, falling and rising. “Or like one lying at the top of a mast” – like a rooster that is perched upon a rope and sways to and fro, to and fro, like a captain that is perched atop the masthead swaying to and fro,
“To whom, woe? To whom, alas? To whom, strife? To whom, talk?” (Proverbs 23:29). Rav Huna said: It is to one who does not toil in matters of Torah. “To whom, strife [midyanim]?” – to whom, litigation [dinin]? “To whom, talk” – to whom, prattle? “To whom, wounds without cause?” (Proverbs 23:29) – to whom, unprovoked injuries? [All these are:] “To those who linger over wine” (Proverbs 23:30). There was an incident involving a certain person who was accustomed to drink twelve log of wine each and every day. One day, he drank eleven log. He lay down but could not sleep. He got up in the darkness and went to the storekeeper. He said to him: ‘Sell me one log.’ He said to him: ‘I will not open for you, as it is dark and I am concerned due to the night watchmen.’ He lifted his eyes and saw a hole in the door. He said to him: ‘Give me through this hole. You will pour inside and I will drink outside.’ He did so for him and he fell asleep before the door. The watchmen passed him, they thought he was a thief, and they struck him and wounded him. They read in his regard: “To whom, wounds without cause” – to whom, unprovoked injuries?
“To whom, redness of the eyes?” (Proverbs 23:29) – to whom, eyes as red as the sun? All these are “to those who linger over wine.” This is one who enters the tavern first and exits last. It is “to those who come to assess the blend” (Proverbs 23:30). To one who, when he hears that someone has good wine, follows him. What is ultimately written in his regard? “Ultimately, it bites like a serpent [and secretes [yifrosh] like a basilisk]” (Proverbs 23:32). Just as the basilisk separates between death and life,8When it bites, it causes death. so too, wine separated between Adam and Eve, as Rabbi Yehuda bar Ilai said: That [fruit of the] tree from which Adam the first man ate was grapes. “Their grapes are grapes of poison [their clusters are bitter]” (Deuteronomy 32:32); these introduced bitterness to the world.
Another matter, “and secretes [yifrosh] like a basilisk.” Just as the basilisk separates [mafrish] between death and life, so too, wine separated [hifrish] between Noah and his descendants regarding slavery. That is what is written: “He drank of the wine, and was drunk; and he was uncovered” (Genesis 9:21). As a result of this he said: “Cursed is Canaan [a slave of slaves shall he be to his brothers]” (Genesis 9:25). Another matter, “and secretes [yifrosh] like a basilisk.” So too, wine separated [hifrish] between Lot and his daughters for mamzerut.9This is the status of a child born of incestuous or adulterous relations. That is what is written: “They gave their father wine to drink” (Genesis 19:33). As a result, “Lot’s two daughters were impregnated by their father” (Genesis 19:36).
Another matter, “and secretes [yifrosh] like a basilisk.” Just as the basilisk separates [mafrish] between death and life, so too, wine separated [hifrish] between Aaron and his sons for death, as Rabbi Shimon taught: Aaron’s sons died only because they entered the Tent of Meeting intoxicated with wine. Rabbi Pinḥas said in the name of Rabbi Levi: This is analogous to a king who had a loyal servant. He found him standing at the entrance to taverns. He beheaded him quietly, and appointed another servant in his stead. We do not know for what reason he killed the first. However, from what he commanded the second, saying: ‘Do not enter the area at the entrance to the taverns,’ we know that it was for that reason that he killed the first. So too, “fire emerged from before the Lord and consumed them” (Leviticus 10:2), but we do not know why they died. However, from what he commanded Aaron, saying to him: “Wine or intoxicating drink you shall not drink” (Leviticus 10:9), we know that they died only due to the wine. That is why the verse showed affection to Aaron and directed the divine speech to him alone, as it is stated: “[The Lord spoke to Aaron saying]: “Wine or intoxicating drink you shall not drink” (Leviticus 10:8–9).
רַבִּי יִצְחָק פָּתַח (ירמיה טו, טז): נִמְצְאוּ דְבָרֶיךָ וָאֹכְלֵם וַיְהִי דְבָרְךָ לִי לְשָׂשׂוֹן וּלְשִׂמְחַת לְבָבִי כִּי נִקְרָא שִׁמְךָ עָלַי ה' אֱלֹהֵי צְבָאוֹת, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן זֶה הַדִּבּוּר נֶאֱמַר לְמשֶׁה בְּסִינַי, וְלֹא נוֹדַע לוֹ עַד שֶׁבָּא מַעֲשֶׂה לְיָדוֹ. אָמַר משֶׁה לְאַהֲרֹן, אָחִי, בְּסִינַי נֶאֱמַר לִי שֶׁאֲנִי עָתִיד לְקַדֵּשׁ אֶת הַבַּיִת הַזֶּה, וּבְאָדָם גָּדוֹל אֲנִי מְקַדְּשׁוֹ, וְהָיִיתִי סָבוּר שֶׁמָּא אוֹ בִּי אוֹ בְּךָ הַבַּיִת הַזֶּה מִתְקַדֵּשׁ, וְעַכְשָׁיו שְׁנֵי בָנֶיךָ גְּדוֹלִים מִמֶּנִּי וּמִמְךָ. כֵּיוָן שֶׁשָּׁמַע אַהֲרֹן שֶׁבָּנָיו יִרְאֵי שָׁמַיִם הֵן, שָׁתַק וְקִבֵּל שָׂכָר עַל שְׁתִיקָתוֹ, וּמִנַּיִן שֶׁשָּׁתַק, שֶׁנֶּאֱמַר (ויקרא י, ג): וַיִּדֹּם אַהֲרֹן, וּמִנַּיִן שֶׁקִּבֵּל שָׂכָר עַל שְׁתִיקָתוֹ, שֶׁזָכָה וְנִתְיַחֵד אֵלָיו הַדִּבּוּר, שֶׁנֶּאֱמַר: וַיְדַבֵּר ה' אֶל אַהֲרֹן.
Rabbi Yitzḥak began: “Your words were revealed, and I consumed them; Your words were gladness for me and the joy of my heart because Your name was called upon me, Lord, God of hosts” (Jeremiah 15:16). Rabbi Shmuel bar Naḥman said: This statement10“It will be sanctified with My glory [bikhvodi]” (Exodus 29:43). This is expounded as though it were written: “I will be sanctified through My honored ones [bimkhubadai].” was said to Moses at Sinai, but its [meaning] was not known to him until he encountered the incident. Moses said to Aaron: ‘My brother, it was stated to me at Sinai that I [God] am destined to sanctify this House, and it is with a great man that I will sanctify it. I believed that perhaps it was through [the death of] either you or me that this House would be sanctified. Now, [it is clear that] your two sons are greater than me and you.’ When Aaron heard that his sons were God-fearing, he was silent,11He did not complain that God had killed his two sons. and he was rewarded for his silence. From where is it derived that he was silent? “Aaron was silent” (Leviticus 10:3). From where is it derived that he was rewarded for his silence? It is because he was privileged and the divine speech was directed to him alone, as it is stated: “The Lord spoke to Aaron.”
הֲדָא הוּא דִכְתִיב (תהלים יט, ט): פִּקּוּדֵי ה' יְשָׁרִים מְשַׂמְּחֵי לֵב, תָּנֵי חִזְקִיָּה נַעֲשׂוּ דִבְרֵי תוֹרָה עֲטָרָה לָרֹאשׁ, מוֹנְיָק לַצַּוָּאר, מוֹלִיגָא לַלֵּב, קִילוֹרִית לָעֵינַיִם, כּוֹס עִקָּרִין לִבְנֵי מֵעַיִם. עֲטָרָה לָרֹאשׁ מִנַּיִן, שֶׁנֶּאֱמַר (משלי א, ט): כִּי לִוְיַת חֵן הֵם לְרֹאשֶׁךָ. מוֹנְיָק לַצַּוָּאר, שֶׁנֶּאֱמַר (משלי א, ט): וַעֲנָקִים לְגַרְגְּרֹתֶיךָ. מוֹלִיגָא לַלֵּב, שֶׁנֶּאֱמַר (תהלים יט, ט): פִּקּוּדֵי ה' יְשָׁרִים מְשַׂמְּחֵי לֵב. קִילוֹרִית לָעֵינַיִם, שֶׁנֶּאֱמַר (תהלים יט, ט): מִצְוַת ה' בָּרָה מְאִירַת עֵינָיִם, כּוֹס עִקָּרִין לִבְנֵי מֵעַיִם, שֶׁנֶּאֱמַר (משלי ג, ח): רִפְאוּת תְּהִי לְשָׁרֶךָ. מִנַיִן לְמָאתַיִם אַרְבָּעִים וּשְׁמוֹנָה אֵבָרִים שֶׁבָּאָדָם, שֶׁנֶּאֱמַר (משלי ד, כב): כִּי חַיִּים הֵם לְמֹצְאֵיהֶם וגו'. דָּבָר אַחֵר, פִּקּוּדֵי ה' יְשָׁרִים מְשַׂמְּחֵי לֵב, זֶה אַהֲרֹן שֶׁהָיָה לִבּוֹ עָצֵב עָלָיו בִּשְׁבִיל בָּנָיו שֶׁמֵּתוּ, כֵּיוָן שֶׁנִּתְיַחֵד עָלָיו הַדִּבּוּר שָׂמַח, וּמִנַּיִן, שֶׁנֶּאֱמַר: וַיְדַבֵּר ה' אֶל אַהֲרֹן.
This is what is written: “The precepts of the Lord are upright, gladdening the heart” (Psalms 19:9). Ḥizkiya taught: Words of Torah become a crown for the head, a necklace for the neck, a remedy for the heart, a salve for the eyes, a cup of root potion for the intestines. A crown for the head, from where is it derived? As it is stated: “For they will be a graceful adornment for your head” (Proverbs 1:9). A necklace for the neck, as it is stated: “And necklaces for your neck” (Proverbs 1:9). “A remedy for the heart,” as it is stated: “The precepts of the Lord are upright, gladdening the heart.” A salve for the eyes, as it is stated: “The commandments of the Lord are clear, enlightening the eyes” (Psalms 19:9). A cup of root potion for the intestines, as it is stated: “It will be healing for your navel” (Proverbs 3:8). From where is it derived regarding the two hundred and forty-eight limbs that are in a person? As it is stated: “For they are life for those who find them [and healing for all one's flesh]” (Proverbs 4:22).
Another matter, “the precepts of the Lord are upright, gladdening the heart.” This is Aaron, whose heart was saddened because of his sons who died. When the divine speech was directed to him alone, he rejoiced. From where is it derived?12From where is it derived that the divine speech was directed at him. As it is stated: “The Lord spoke with Aaron.”
אָמַר רַבִּי תַּנְחוּמָא אִמֵּיהּ לָא יָכְלָה בֵיהּ וְאַתְּ יָכֵיל קָאֵים בֵּיהּ, הֲדָא גֻּפְנָא מִסְתַּמְּכָא בְּכַמָּה קָנֵי וּבְכַמָּה דּוֹקְרִין וְלָא יָכְלִין קָיְימִין בֵּיהּ, וְאַתְּ יָכֵיל קָאֵים בֵּיהּ, אָמַר רַבִּי פִּנְחָס אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לַקָּרְבָּנוֹת נָתַתִּי סִיקוֹסִים וּלְךָ אֵינִי נוֹתֵן סִיקוֹסִים, לַקָּרְבָּנוֹת, שֶׁנֶּאֱמַר (במדבר כח, יד): וְנִסְכֵּיהֶם חֲצִי הַהִין יִהְיֶה לַפָּר, וּלְךָ אֵינִי נוֹתֵן סִיקוֹסִים. אָמַר אָבִין אִילָנַיָּא מִתְקַרְיָיא לִשְׁמָתְהוֹן, חִיזוּרָא מִתְקְרֵי חִיזוּר, רִמּוֹנָא מִתְקְרֵי רִמּוֹן, תְּמַרְתָּה מִתְקְרֵי תְּמָרָה, גֻּפְנָא מִתְקְרֵי תְּלַת שְׁמָהָן, מִתְקְרֵי גֻּפְנָא, וְנָפְקִין מִן גּוּפָנָא עִנְבִין, מִן עִנְבִין חֲמַר, לוֹמַר לָךְ מָה עֲנָבִים הַלָּלוּ כָּל זְמַן שֶׁאַתָּה מְמַרְסָן אַתָּה מוֹצִיא מֵהֶן כָּל מַה שֶּׁבְּתוֹכָן, כָּךְ כָּל מִי שֶׁשּׁוֹתֶה יַיִן הַרְבֵּה סוֹף שֶׁמֵּקִיא אֶת כָּל מַה שֶּׁבְּמֵעָיו.
Rabbi Tanḥuma said: Its mother is unable to bear it,13The grapevine, referred to here as the mother of the wine, is unable to stand up on its own and support its fruit. and you are able to bear it? The grapevine rests on several reeds and several spikes, and they are unable to bear it, and you are able to bear it? Rabbi Pinḥas said: The Holy One blessed be He said: ‘For offerings I set limits, but for you I do not set limits? For offerings, as it is stated: “And their libations, one-half hin for the bull” (Numbers 28:14), but for you I do not set limits?’
Avin said: Trees are called by the names of their [fruit]. Apple is called an apple tree, pomegranate is called a pomegranate tree, date is called a date tree, but a vine is called three names. It is called a vine. From the vine, grapes emerge; from the grapes, wine.14The vine [gefen] is not called by a name having to do with its fruit, grapes [anavim], or the wine derived from the grapes [ḥamar]. This is to tell you that just as these grapes, the more you squeeze them the more you take out from them everything that is in them, so, too, anyone who drinks much wine, ultimately he will vomit everything that is in his intestines.
אָמַר רַבִּי יוּדָן, כָּל אוֹתָן שֶׁבַע שָׁנִים שֶׁבָּנָה שְׁלֹמֹה בֵּית הַמִּקְדָּשׁ, לֹא שָׁתָה בָּהֶן יַיִן, כֵּיוָן שֶׁבְּנָאוֹ וְנָשָׂא בִּתְיָה בַּת פַּרְעֹה, אוֹתוֹ הַלַּיְלָה שָׁתָה יַיִן, וְהָיוּ שָׁם שְׁנֵי בָּלוּזְמָאוֹת, אַחַת שִׂמְחָה לְבִנְיַן בֵּית הַמִּקְדָּשׁ, וְאַחַת שִׂמְחָה לְבַת פַּרְעֹה. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁל מִי אֲקַבֵּל שֶׁל אֵלּוּ אוֹ שֶׁל אֵלּוּ, בְּאוֹתָהּ שָׁעָה עָלָה עַל דַּעְתּוֹ לְהַחְרִיב אֶת יְרוּשָׁלַיִם, הֲדָא הוּא דִכְתִיב (ירמיה לב, לא): כִּי עַל אַפִּי וְעַל חֲמָתִי הָיְתָה לִי הָעִיר הַזֹּאת וגו', אָמַר רַבִּי הִלֵּל בַּר הִילֶנִי, כָּזֶה שֶׁהוּא עוֹבֵר בַּמָּקוֹם הַמְטֻנָּף וְעוֹקֵם חָטְמוֹ. אָמַר רַבִּי חוֹנְיָא שְׁמוֹנִים מִינֵי רִקּוּדִין רָקְדָה בַּת פַּרְעֹה בְּאוֹתָהּ הַלַּיְלָה, וְהָיָה שְׁלֹמֹה יָשֵׁן עַד אַרְבַּע שָׁעוֹת בַּיּוֹם וּמַפְתְּחוֹת שֶׁל בֵּית הַמִּקְדָּשׁ נְתוּנוֹת תַּחַת רֹאשׁוֹ, הֲדָא הוּא דִתְנַן עַל תָּמִיד שֶׁל שַׁחַר שֶׁקָּרַב בְּאַרְבַּע שָׁעוֹת, נִכְנְסָה אִמּוֹ וְהוֹכִיחַתּוּ, וְיֵשׁ אוֹמְרִים יָרָבְעָם בֶּן נְבָט נִכְנַס וְהוֹכִיחוֹ, וְיָכוֹל הָיָה, רַבִּי חַגַּי בְּשֵׁם רַבִּי יִצְחָק, עָמַד וְכִנֵּס אֶלֶף מִתּוֹךְ שִׁבְטוֹ וְנִכְנַס וְהוֹכִיחוֹ, הֲדָא הוּא דִכְתִיב (הושע יג, א): כְּדַבֵּר אֶפְרַיִם רְתֵת, כְּדַבֵּר יָרָבְעָם רִתּוּתוֹ שֶׁל שְׁלֹמֹה, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לָמָּה אַתָּה מוֹכִיחוֹ, נָשִׂיא הוּא בְּיִשְׂרָאֵל, חַיֶּיךָ שֶׁאֲנִי מַטְעִימְךָ מִשְּׂרָרוּתוֹ וְאֵין אַתָּה יָכוֹל לַעֲמֹד בָּהּ, כֵּיוָן שֶׁנִּכְנַס לַמַּלְכוּת, מִיָּד (הושע יג, א): וַיֶּאְשַׁם בַּבַּעַל וַיָּמֹת. וְרַבָּנָן אָמְרִין וַדַּאי אִמּוֹ מוֹכִיחַתּוּ, נָטְלָה קוּרְדִיקוּן שֶׁלָּהּ וְהָיְתָה מְסָרַסְתּוֹ לְכָאן וּלְכָאן וְאָמְרָה לוֹ (משלי לא, ב): מַה בְּרִי וּמַה בַּר בִּטְנִי, אָמַר רַבִּי הוֹשַׁעְיָא מַה בְּנִי אֵין כְּתִיב כָּאן אֶלָּא מַה בְּרִי, אֵלּוּ צַוָּאוֹת וְאַזְהָרוֹת שֶׁל תּוֹרָה שֶׁנִּקְרֵאת בַּר, כְּמָה דְאַתְּ אָמַר (תהלים ב, יב): נַשְׁקוּ בַר, שֶׁכָּל דְּבָרֶיהָ בָּרִים. (משלי לא, ב): וּמֶה בַּר נְדָרָי, אָמְרָה לֵיהּ בְּרִי הַרְבֵּה נָשִׁים נָשָׂא אָבִיךָ וְכֵיוָן שֶׁבָּא נָתָן הַנָּבִיא וְאָמַר לוֹ (דברי הימים א כב, ט): הִנֵּה בֵן נוֹלַד לָךְ כִּי שְׁלֹמֹה יִהְיֶה שְׁמוֹ, הָיְתָה כָּל אַחַת אוֹמֶרֶת אִם מַעֲמֶדֶת אֲנִי שְׁלֹמֹה אֲנִי מַקְרִיבָה כָּל קָרְבָּנוֹת שֶׁבַּתּוֹרָה, וְעַכְשָׁיו עָמַדְתִּי וְקָרְבְּנוֹתַי בְּיָדִי וְאַתָּה יָשֵׁן, (משלי לא, ג): אַל תִּתֵּן לַנָּשִׁים חֵילֶךָ וּדְרָכֶיךָ לַמְחוֹת מְלָכִין, אָמְרָה לוֹ, בְּנִי, דּוֹר הַמַּבוּל עַל יְדֵי שֶׁהָיוּ שְׁטוּפִים בְּזִמָּה נִמְחוּ מִן הָעוֹלָם, (משלי לא, ד): אַל לַמְלָכִים לְמוֹאֵל, אָמַר רַבִּי יוֹחָנָן אֵין נוֹתְנִין מַלְכוּת לְמִי שֶׁמַּפְלִיג עַל דְּבָרִים שֶׁל אֵל, וּמִי שֶׁעוֹשֶׂה דְּבָרִים שֶׁל אֵל, הוּא נָתוּן מֶלֶךְ. (משלי לא, ד): אַל לַמְלָכִים שְׁתוֹ יָיִן, אַל יִשְׁתּוּ מְלָכִים יַיִן שֶׁמָּא יִשְׁכְּחוּ וְיֹאמְרוּ כְּאוֹתוֹ שֶׁאָמַר (שמות ה, ב): מִי ה' אֲשֶׁר אֶשְׁמַע בְּקֹלוֹ, (משלי לא, ד): וּלְרוֹזְנִים אֵי שֵׁכָר, אוֹ כְּתִיב, אוֹי מִן קֳדָם חַמְרָא. (משלי לא, ה): פֶּן יִשְׁתֶּה וְיִשְׁכַּח מְחֻקָּק, כָּל הַשּׁוֹתֶה יַיִן הַרְבֵּה סוֹף שֶׁהוּא שׁוֹכֵחַ בְּמָאתַיִם אַרְבָּעִים וּשְׁמוֹנָה אֵבָרִים שֶׁבּוֹ, הֲדָא הוּא דִכְתִיב: פֶּן יִשְׁתֶּה וְיִשְׁכַּח מְחֻקָּק, מחק"ק כְּתִיב, וְאִינוּן מָאתַיִם אַרְבָּעִים וּשְׁמוֹנָה. רַבִּי חֲנִינָא בַּר פָּפָּא אָמַר, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא בַּיִת גָּדוֹל הָיָה לִי וְלֹא הֶחֱרַבְתִּיו אֶלָּא מִפְּנֵי הַיָּיִן, וְרַבָּנָן אָמְרֵי שְׁנֵי רוֹזְנִים הָיוּ לִי וְלֹא מֵתוּ אֶלָּא מִפְּנֵי הַיָּיִן, דְּתָנֵי רַבִּי יִשְׁמָעֵאל לֹא מֵתוּ שְׁנֵי בָּנָיו שֶׁל אַהֲרֹן אֶלָּא מִפְּנֵי שֶׁנִּכְנְסוּ שְׁתוּיֵי יַיִן וכו', אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְפִי שֶׁבָּעוֹלָם הַזֶּה הַיַּיִן תַּקָלָה לָעוֹלָם, לֶעָתִיד לָבוֹא אֲנִי עוֹשֵׂהוּ שִׂמְחָה, הֲדָא הוּא דִכְתִיב (יואל ד, יח): וְהָיָה בַיּוֹם הַהוּא יִטְּפוּ הֶהָרִים עָסִיס.
Rabbi Yudan said: During all the seven years that Solomon built the Temple, he did not drink wine. Once he had built it and married Bitya daughter of Pharaoh, that night he drank wine. There were two dances there, one a celebration for the building of the Temple and one a celebration for the daughter of Pharaoh. The Holy One blessed be He said: ‘Whose [dance] shall I accept, of these or of those?’ At that moment, it entered His mind to destroy Jerusalem. That is what is written: “For this city has been a cause of My wrath [api] and of My anger [from the day that they built it until this day, to remove it from My presence]” (Jeremiah 32:31). Rabbi Hillel bar Hileni said: This is like one who passes a filthy place and wrinkles his nose.15The Hebrew word api, my wrath, can also mean, my nose.
Rabbi Ḥonya said: Pharaoh’s daughter danced eighty kinds of dances that night. Solomon slept until four hours of the day, and the keys to the Temple were under his head. That is what we learned regarding the daily morning offering, that it was sacrificed at four hours.16Mishna Eduyot 6:1. Generally the daily morning offering would be offered at the very beginning of the morning (see Tamid chapter 3). However, since Solomon slept so late and he had the keys to the Temple, it was sacrificed on that day several hours later. His mother entered and rebuked him. Some say that Yerovam ben Nevat entered and rebuked him. How was he able to do so? Rabbi Ḥagai in the name of Rabbi Yitzḥak: He stood and assembled one thousand from his tribe and entered and rebuked him. That is what is written: “As Ephraim spoke there was trembling [retet]” (Hosea 13:1);17The numerical value of the Hebrew word retet is one thousand. as Yerovam spoke [he aroused] the trembling of Solomon.18Solomon trembled in anger at Yerovam’s rebuke. Alternatively, Yerovam trembled in anger as he rebuked Solomon. The Holy One blessed be He said to him: ‘Why are you rebuking him? He is a prince in Israel! As you live, I will give you a taste of his authority and you will be unable to bear it.’ Immediately, when he entered the kingship, “he became guilty through the Baal and he died” (Hosea 13:1).19When Yerovam became king over ten tribes, he introduced idolatry and thereby became liable to die.
The Rabbis say: Certainly, his mother rebuked him. She took her shoes and was slapping him with them this way and that, and she said to him: “What, my son [beri], and what, son of my womb?” (Proverbs 31:2). Rabbi Hoshaya said: “What, my son [beni]” is not written here, but rather, “what beri.” These are the commands and the prohibitions of the Torah, which is called bar, just as it says: “Yearn for bar” (Psalms 2:12), because all its matters are clear [barim]. “And what, son of my vows” (Proverbs 31:2) – she said to him: ‘My son, your father married many wives. When Natan the prophet came and said to him: “Behold, a son is born to you…for Solomon will be his name” (I Chronicles 22:9), each of them would say: ‘If I produce Solomon, I will sacrifice all the offerings in the Torah.’ Now, I have stood and my offerings are with me, and you are sleeping? “Do not give your strength to women, or your ways to that which destroys kings”’ (Proverbs 31:3). She said to him: ‘My son, the generation of the Flood was erased from the world because they were steeped in licentiousness.’
“It is not for kings, Lemoel” (Proverbs 31:4). Rabbi Yoḥanan said: Kingdom is not given to one who distances himself from the words of the Lord, but one who performs the word of God, he will be installed as king. “It is not for kings to drink wine” (Proverbs 31:4); let kings not drink wine, lest they forget and say like the one who said: “Who is God, that I should heed his voice?” (Exodus 5:2). “Or for princes: Where is [ei] strong drink?” (Proverbs 31:4). “O” is written;20The term “where is [ei]” is traditionally pronounced ei, but is actually written aleph vav, which is pronounced “o.” woe [oi], because of wine.
“Lest he drink and forget what was legislated” (Proverbs 31:5). Anyone who drinks much wine will ultimately forget the two hundred and forty-eight limbs that are in him. That is what is written: “Lest he drink and forget what was legislated [meḥukak].” Meḥukak is written [without a vav], and they are two hundred and forty-eight.21Mem – 40, ḥet – 8, kof – 100, kof – 100 = 248.
Rabbi Ḥanina bar Pappa said: The Holy One blessed be He said: ‘I had a great House and I destroyed it only due to wine.’ The Rabbis say: I had two princes and they died only due to wine, as Rabbi Yishmael taught: The two sons of Aaron died only because they entered intoxicated with wine…The Holy One blessed be He said: ‘Because in this world, wine is trouble for the world; in the future I will render it joy.’ That is what is written: “It will be on that day the mountains will drip with wine” (Joel 4:18).