בס"ד
לשכנו תדרשו
Seeking the Holy Presence in Our Holy Land
"יין ושכר אל תשת"
"Blessed are You HaShem... who creates the fruit of the vine... May she who was barren (Zion) be exceeding glad and exult, when her children are gathered within her in joy. Blessed are You HaShem who gladdens Zion with her children." (Sheva Brachos)
In almost every special occasion Judaism requires that we commemorate with a blessing over wine. This practice is especially highlighted in context of Purim and Pesah which, interestingly enough, coincide (leap year and regular year respectively) with this week's parsha Shemini, which prohibits the intake of wine or alcohol on the cohanim in the service of the Mishkan or Bait HaMikdash. According to some of our Sages this prohibition on wine-intake is juxtaposed to the story of the death of Nadav and Avihu to explain that the reason for Nadav and Avihu's death was based on that they drunk wine before offering their 'strange fire' in the Mishkan. This said, how can we reconcile the apparent contradiction in our sources in regard to wine-intake? Is wine-intake good or bad?
According to the Zohar the cohanim serve in what we may call 'the secret service'. Out of all Israel they are singled out to enter the holiest locations of the Holy Presence, and just as the matters that are dearest to us must be kept secret and hidden, so too our holiest locations must be held in a form of 'secret service'. The Zohar continues by saying that wine-intake has the opposite effect of secrecy, for it reveals secrets, and therefore is unfit for the service of the cohanim. However, in other respects, when the aspect of 'revealing' is called for, as in expressing joy on festivals and the like, wine is not only accepted, but obligated.
Generally speaking, even when wine is obligated our Sages stress that one should not drink in excess. The only definitive exception to this rule is Purim (Pesah is limited to 4 cups and they can be grape-juice according to most poskim), when all agree that one (poskim - men) should drink at least 'more than one is accustomed' (with the limitation that one not cause harm, etc.). Based on the Zohar we just learned, we can conclude that Purim has a strong emphasis on revealing the hidden, indicative of the great 'revelation' of the future redemption, when what seems to us today mundane and hidden from God's Presence will glow from the Holy Presence, to such an extent that even 'on the hooves of the horse will be written 'holy unto HaShem'. This revelation will come when the world is purified and prepared for the revelation of these secrets. Indeed, Purim is unique in its being reminiscent of the future redemption, as we learn that "all books of the Prophets and Writings will become obsolete (as the previous troubles on which they speak will have ceased) in the time of MaShiah except for Megilat Ester... as it says 'and the days of Purim shall not depart from among the Jews and their memory shall not cease from their descendants.'"
It is Hebron which combines both the hidden and revealed aspects in relating to HaShem. Maarat HaMachpela, by definition a cave, represents the aspect of 'the depths of Hebron', the depths and secrets that lie hidden with our Avot and the souls that arise to Heaven via this spot. On the other hand, Hebron is the capital city of Judah where David first ruled (Jerusalem is inter-tribal). It is Judah's portion which is singled out from among the tribes as being praised for the produce of its wine, the 'revealer of secrets', and in turn it is Judah which will take dominant role in revealing the future redemption: "Yet it may be heard in the cities of Judah and the courtyards of Jerusalem, the voice of joy and the voice of gladness, the voice of the groom and the voice of the bride."
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Sources: Tanhuma Shemini, 11, Zohar 3, 39a, Orah Haim 695, 2 Rama, Zecharia 14, 20, Rambam Megila 2, 18, Gen. 49, 12 and 37, 14
