Purim and Drinking at the Seudah

Rava said: A person is obligated to become intoxicated with wine on Purim until he is so intoxicated that he does not know how to distinguish between cursed is Haman and blessed is Mordecai.

In the Jerusalem Talmud accursed is Zeresh (Haman's wife) and blessed is Esther, cursed are all the wicked ones and blessed are all of the Jews.

The Gemara relates that Rabba and Rabbi Zeira prepared a Purim feast with each other, and they became intoxicated to the point that Rabba arose and slaughtered Rabbi Zeira. The next day, when he became sober and realized what he had done, Rabba asked God for mercy, and revived him. The next year, Rabba said to Rabbi Zeira: Let the Master come and let us prepare the Purim feast with each other. He said to him: Miracles do not happen each and every hour, and I do not want to undergo that experience again.

(15) What is the nature of our obligation for this feast? A person should eat meat and prepare as attractive a feast as his means permit. He should drink wine until he becomes intoxicated and falls asleep in a stupor...

The Ran writes in the name of Rabbeinu Ephraim that which happened where Rabbah got up and killed Rav Zeira is a rejection of that which Rava said, and that it's not good to do so. This is what's written in the Artzos Chaim (?): a person is supposed to get intoxicated on Purim but not get so drunk, as that's a prohibition and there's no transgression greater than this as it causes lewdness and bloodshed, and how many other transgressions there are, rather one should drink a little bit more than they're accustomed to.

One is obligated to be intoxicated on Purim to the point where he does not know [the difference] between "accursed is Haman" and "blessed is Mordechai".

Rema: Some say it is not necessary to become drunk so much, but rather to drink more than he is used to, and to fall asleep, and while he sleeps he does not know [the difference] between "accursed is Haman" and "blessed is Mordechai". [There is no difference on Purim] between one who has more and one who has less, as long as his heart is directed to heaven...

How could the Sages have required that which was mentioned in the Torah and Books of Prophets in many places where drunkeness is a great stumbling block leading to sin?

Because of all of the miracles that were done for the Jewish people in the days of Achashverosh were through feasting, as that's what led to the fall of Vashti and Esther, and similarly with Haman and his decline was through feasting. Therefor the sages required us to drink to remember the great miracle that occured through drinking wine. Nevertheless one who did not drink has still fulfilled the mitzvah.

The Meiri wrote: a person is obligated to increase in his joy on this day, and with eating and drinking until he is not lacking anything. Nevertheless we are not commanded to get drunk and lessen ourselves from the joy, as we are not commanded to rejoice on emptiness and sillyness, rather on pleasures that lead us to a greater love of Hashem and gratitude for the miracles he did for us...

Between "cursed is Haman" as this was the first fall - which was a great revenge upon him - and a still greater good than this, the rise of Mordechai, whom God blessed [such that] he 'rose up to the head.' And behold, before we drink, we certainly give thanks to God, may He be blessed, on these two goods. And so the sages, may their memory be blessed, said not to stop giving praise happily about this, until he comes to the point that he can no longer distinguish between this good and that [one]. And see Ohr Zarua, that nonetheless one sees to be careful about the matter of washing the hands [before the meal] and the blessing on the bread and the grace after the meals, and that the joy be about the commandment. And see Pri Megadim, who wrote that it is possible that one needs intention, [while executing] the Purim meal, gifts to the poor and the giving of portions, that it is for the sake of the commandment.