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The HAMIZRACHI GUIDE to the SEVEN SPECIES

Grapes Rabbanit Rachelle Fraenkel

he vine is a major contender Unfortunately though, Noach, who its members from drifting into exces-
to be the crown of the Seven had struggled valiantly with the cor- sive drinking. Society will envelop a
TSpecies. Throughout the Bible, rupt pre-Flood generation, couldn’t person in his or her grief, but will not
it reflects life. It is a metaphor for put limits on himself. He drank and allow them to drown their grief in the
the people of Israel both when they drank until he lost control completely, wine of oblivion. Noach, who knew
are righteous and when they sin and lying drunk and naked in his tent, how to maintain his self-determina-
disappoint. Countless parables speak disgracing himself. The man who tion against the attitudes and short-
of the vine – the plentiful vine and guarded himself in a generation full of comings of others, loses his boundar-
the bare vine, and life is enhanced corruption and vulgarity submits him- ies when left alone.
by and intertwined with work in the self to incest.
vineyards, wine festivities, and clusters One aspect of drinking wine is the When we say kiddush or recite a
beracha, we do not leave the words
of juicy grapes. extent and the quantity. Like the Mid- to wander abstractly into space. We
Vines are first mentioned in the story rashic portrayal of the devil meeting anchor them to a “kos shel beracha,”
of Noach. Noach, as Chazal say, saw Noach and joining him in planting the a cup of blessing, a vessel to hold the
a world built and destroyed and built vineyard, the devil then slaughters a bounty. We give the blessing a foot-
again. He walked out of the ark and lamb, lion, monkey and pig, hinting at hold in one of the most wonderful
saw a world obliterated. He survived the transformative effect of alcohol – fruits of this world – one that pleases
but his world was gone. Everything first soothing, then strengthening and the soul, gives validity to the words
had to be rebuilt. ultimately leading to foolishness and and translates their impact into the
humiliation. world.
As a man of the earth he is driven to
cultivate it. But after all the annihila- Another aspect is the company one We allow wine to connect us as we
tion, he is not content with the prac- keeps while drinking. For so many proclaim G-d’s name in the world. We
tical crops of wheat or barley. Instead, years Noach stood strong and apart do not abstain from wine in asceti-
he chooses a fruit that can delight a from so many people. But now he cism, or overdo it to a state of con-
human heart, that can instill joy and drinks alone. tempt. We rejoice in the pleasures that
uplift the spirit. While some religions choose to G-d has gifted to this world, raising
them into vessels of blessing, an abun-
Just like in Yotam’s parable, when abstain from wine, Judaism read- dance of goodness from which to grow
trying to lure the vine into a politi- ily accepts wine as a device to bring and live.
cal career, it replies “Should I leave people together; a symbol of solemnity
and joy, and a mark of consecration, of
my wine, which cheers G-d and Man, time or event: Shabbat, Yom Tov, Brit
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and go to rule over the trees?” In the Mila, weddings, etc. At the same time, 1 Judges 9:13.
depths of darkness and depression, there is no drinking during mourning
the vine is a promise of hope that the and bitter times and almost no drink-
future still holds joy and gladness. Per- ing alone.
haps, Noach tells himself, it will also
please G-d; after all, wine is offered on Wine will connect people in times of Rabbanit Rachelle Fraenkel teaches Torah
the altar. joy, and the company itself will keep at midrashot in Israel

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