Wine Texts Continued

the benefits of wine

"Wine is the greatest of all medicines; where wine is lacking, there drugs are necessary" (B. B. 58b).

R. Huna said, "Wine helps to open the heart to reasoning" (B. B. 12b).

Until the age of forty liberal eating is beneficial; but after forty it is better to drink more and eat less (Shab. 152a).

Wine gives an appetite, cheers the body, and satisfies the stomach (Ber. 35b)

R. Ḥanan declared that wine was created for the sole purpose of consoling the bereaved and rewarding the wicked for whatever good they may do in this world, in order that they may have no claim upon the world to come (Sanh. 70a).

The wine which is kept for the righteous in the world to come has been preserved in the grape ever since the six days of creation (Ber. 34b).

Advice, Cautionary Tales

סנהדרין ל״ח א:ג׳

נכנס יין יצא סוד

Sanhedrin 38a:3

As soon as wine enters, the secrets escape.

עירובין סה. 54

אמר ר' חייא כל המתיישב ביינו יש בו דעת ע' זקנים יין ניתן בע' אותיות וסוד ניתן בע' אותיות נכנס יין יצא סוד

Eruvin 65a:19

R. Chiya said : "Whoever remains clear-minded when drinking possesses the qualities of the seventy sages [Sanhedrin].'" The word 'Yayin' (wine) adds up numerologically to seventy. 'Sod' (secret) also adds up to seventy. [As soon as wine enters, the secrets escape.]

R. Papa said wine is more nourishing when taken in large mouthfuls. Raba advised students who were provided with little wine to take it in liberal drafts (Suk. 49b) in order to secure the greatest possible benefit from it.

The benefit derived from wine depends upon its being drunk in moderation, as overindulgence is injurious. Abba Saul, who was a grave-digger, made careful observations upon bones, and found that the bones of those who had drunk natural (unmixed) wine were "scorched"; of those who had used mixed wine were dry and transparent; of those who had taken wine in moderation were "oiled," that is, they had retained the marrow (Niddah 24b).

The best remedy for drunkenness is sleep. "Wine is strong, but sleep breaks its force" (B. B. 10a). Walking throws off the fumes of wine, the necessary amount of exercise being in the proportion of about three miles to a quarter-measure of Italian wine (Er. 64b). Rubbing the palms and knees with oil and salt was a measure favored by some scholars who had indulged overmuch (Shab. 66b).

Holidays and Shabbat Wine Lore

PURIM

At the great banquet given by King Ahasuerus the wine put before each guest was from the province he came from and of the vintage of his year of birth (Meg. 12a).

מגילה ז׳ ב:ז׳-ח׳

אמר רבא מיחייב איניש לבסומי בפוריא עד דלא ידע בין ארור המן לברוך מרדכי רבה ורבי זירא עבדו סעודת פורים בהדי הדדי איבסום קם רבה שחטיה לרבי זירא למחר בעי רחמי ואחייה לשנה אמר ליה ניתי מר ונעביד סעודת פורים בהדי הדדי אמר ליה לא בכל שעתא ושעתא מתרחיש ניסא

Megillah 7b:7-8

Rava said: One is obligated to become inebriated [with wine] on Purim until he cannot tell the difference between cursed be Haman and blessed be Mordecai. Rabbah and R. Zera joined together in a Purim feast. They became inebriated, and Rabbah arose and cut R. Zera’s throat. The next day he prayed on his behalf and revived him. Next year he said: Will the master come and we will have the Purim feast together. He replied: A miracle does not take place on every occasion.

תלמוד ירושלמי פסחים י׳:א׳:ז׳-י״ד

מניין לארבעה כוסות רבי יוחנן בשם ר' ר' בנייה כנגד ארבע גאולות (שמות ו) לכן אמור לבני ישראל אני ה' והוצאתי אתכם וגו' ולקחתי אתכם לי לעם וגומר והוצאתי והצלתי וגאלתי ולקחתי רבי יהושע בן לוי אמר כנגד ארבעה כוסות של פרעה (בראשית מ) וכוס פרעה בידי ואשחט אותם אל כוס פרעה ואתן את הכוס על כף פרעה ונתת כוס פרעה בידו וגו'. רבי לוי אמר כנגד ארבעה מלכיות ורבנן אמרי כנגד ד' כוסות של פורענות שהקב"ה עתיד להשקות את אומות העולם (ירמיהו נה) כי כה אמר ה' אלהי ישראל אלי קח את כוס היין החימה וגו' כוס זהב בבל ביד ה' (תהילים עה) כי כוס ביד ה' (תהילים יא) ימטר על רשעים פחים אש וגפרית ורוח זלעפות מנת כוסם מהו מנת כוסם רבי אבין אמר דיפלי פוטירין כדיפלי פוטירין אחר המרחץ וכנגד עתיד הקב"ה להשקות את ישראל ארבעה כוסות של נחמות (תהילים טז) ה' מנת חלקי וכוסי (תהילים כג) דשנת בשמן ראשי כוסי רויה והדין (תהילים קטז) כוס ישועות אשא תריין.

Jerusalem Talmud Pesachim 10:1:7-14

...

SHABBAT

adapted from The Sabbath Soul: Mystical Reflections on the Transformative Power of Holy Time - ed Eitan P. Fishbane
As we hold the cup of wine we channel the presence of the Angels of Shabbat. Angelic hands support our hands in an act of repair and perfection as we hold the cup. We draw heavenly energy into our open palms, directing spiritual life-force into the wondrous cup of blessing.
The Zohar understands that the cup of blessing is like "a rose among thorns" - a rose with five petals - the five fingers on a human hand. The rose symbolizes the sefira of the Shekhina (Malkhut).
The right hand symbolizes the sefira of Hesed (compassion). By holding the Kiddush cup in our right hand, we send the blessing of Hesed into the fragile, sacred Shekhina.

PASSOVER

Jerusalem Talmud Pesachim 68b-69a

From where [did we get] "four cups?"

A) R' Yochanan said in the name of R' Benaya: [the four cups] correspond to the four expressions of redemption…

B) R' Yehoshua ben Levi said: they correspond to the four cups of [the butler of] Pharaoh's dream...

C) R' Levi said: they correspond to the four kingdoms. The Rabbis say: they correspond to the four cups of affliction which

G-d will eventually serve to the nations of the world…

D) And corresponding to them, G-d will serve B'nai Yisrael four cups of comfort.