Wine Drinking in Hasidism: A Kabbalistic Practice?

• In Event: Pneumatic and Bodily Experiences in Jewish Mysticism

Abstract

Early Hasidic masters, from the Besht to Nahman of Bratslav, attributed a variety of functions to the practice of wine drinking beyond those of fulfilling a commandment or providing pleasure and nourishment. The purpose of this paper is to investigate the spiritual, mystical, and magical roles that imbibing wine assumed in early Hasidism as a way to capture some of the latter’s kabbalistic aspects. I shall demonstrate that an examination of such uses of wine contributes to better assess the controversial relationship between Hasidism and earlier kabbalistic traditions, especially those represented in 16th-century Safed. In particular, I will argue that:
• By embracing the idea that “secular” wine drinking may constitute AVODAH BE-GASHMIYUT yet rarely presenting this action as a way to “uplift the sparks”, Hasidism both appropriated—as numerous scholars have argued—the kabbalistic notion of worship through corporeality (previously sketched by Bahya ben Asher and variously developed by Safedian kabbalists) and extended its scope to include mundane activities, undermining earlier ascetic leanings in the process. While this move may be taken as a evidence for Cordovero’s weighty influence on Hasidism, it also interrogates the latter’s debated degree of continuity vs. change vis-à-vis Lurianic kabbalah;
• According to early Hasidism (excessive) wine drinking may have a mystical function—can help one achieve DEVEQUT, which is a preliminary and fundamental condition for all holy action. As a “mystical technique”, however, alcoholic intoxication seems to be regarded as a shortcut for the spiritually low populace, and is in fact frowned upon by various Hasidic masters who take pride in their resilience to drunkenness. The use of wine within mystical techniques represents both a Hasidic innovation within Jewish mysticism and an interesting variation on the recurring notion that the God of Israel should not be approached while intoxicated, in addition to raising questions about Hasidism’s supposed democratization and popularization of formerly esoteric practices;
• For the tzaddiq and his Hasidim, wine drinking may have a spiritual-magical function, which is presented either as an “opening of the heart” or as the acquisition of MOHIN or DAAT—an enhancement of one’s intellectual and spiritual faculties. In turn, a perfected mind endows the Hasid with the supernatural power to heal other people and to forgive their sins. This peculiar function of wine drinking may be viewed as an example in support of the scholarly opinion that sees in Hasidism a shift from Lurianic theurgy to magic by means of an interiorization/psychologization of the sefirotic structure. Additionally, the reference to achieving PETIHAT LEV through wine reinforces Hasidism’s connection with the earlier Jewish magical tradition already noted by Idel and other scholars.

author

• Vadim Putzu, Missouri State University