Two Twentieth Century Rabbis on Purim-Drinking: Rabbi Kook & Rabbi Hutner

I am writing to comment what was difficult for me to read in [Rabbi Avraham Danzig's (1748–1820)] Man's Life and other halakhic decisors who wrote that if one should not pray on account of drunkenness, then one should not get drunk, since we consider the opinions of the majority of halakhic decisors that [drinking on Purim] until one does not know [the difference between blessed is Mordechai and cursed is Haman] is a mitzvah. in any event, it's of a rabbinic nature within the category of rejoicing. If so, if one is engaged in a mitzvah, why should one not be exempt from praying, and specifically, that they should be considered unable to perform that mitzvah owing to this person's drunkenness? And, behold: one who is drunk from the side of permissibility, we consider him to be unable to pray in terms of being able to pray a make-up/do-over prayer. And there is no prohibition, according to the law, in a place of performing a mitzvah to enter oneself into a forced state of being unable to pray. Behold: according to Rabbi Moses ben Maimon (1138-1204) and others who support his views, that it is permissible to board a boat in a situation of necessarily violating Shabbat afterwards and with the matter of a performing a mitzvah on a Friday. If so, who should it be prohibited to bring oneself into being unable to pray on account of drunkenness, causing one not to be able to perform the rabbinic mitzvah [of prayer] on account of the performing the mitzvah of rejoicing? And if one had to withhold wine from oneself until the afternoon prayer, how could the Talmud plainly state [that one is to get drunk during the daytime on Purim]? And also who is to say that it should be in one's hand to remove one's wine? Is it not also with drinking more than a quarter-log of wine that we say that going on the road helps clear one's mind? And my opinion is to consider the lenient side, which is the stringent side for fulfilling the mitzvah.