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Substance use, substance abuse and the Jewish tradition
Drunkenness in the Torah
(כ) וַיָּ֥חֶל נֹ֖חַ אִ֣ישׁ הָֽאֲדָמָ֑ה וַיִּטַּ֖ע כָּֽרֶם׃ (כא) וַיֵּ֥שְׁתְּ מִן־הַיַּ֖יִן וַיִּשְׁכָּ֑ר וַיִּתְגַּ֖ל בְּת֥וֹךְ אָהֳלֹֽה׃ (כב) וַיַּ֗רְא חָ֚ם אֲבִ֣י כְנַ֔עַן אֵ֖ת עֶרְוַ֣ת אָבִ֑יו וַיַּגֵּ֥ד לִשְׁנֵֽי־אֶחָ֖יו בַּחֽוּץ׃ (כג) וַיִּקַּח֩ שֵׁ֨ם וָיֶ֜פֶת אֶת־הַשִּׂמְלָ֗ה וַיָּשִׂ֙ימוּ֙ עַל־שְׁכֶ֣ם שְׁנֵיהֶ֔ם וַיֵּֽלְכוּ֙ אֲחֹ֣רַנִּ֔ית וַיְכַסּ֕וּ אֵ֖ת עֶרְוַ֣ת אֲבִיהֶ֑ם וּפְנֵיהֶם֙ אֲחֹ֣רַנִּ֔ית וְעֶרְוַ֥ת אֲבִיהֶ֖ם לֹ֥א רָאֽוּ׃ (כד) וַיִּ֥יקֶץ נֹ֖חַ מִיֵּינ֑וֹ וַיֵּ֕דַע אֵ֛ת אֲשֶׁר־עָ֥שָׂה־ל֖וֹ בְּנ֥וֹ הַקָּטָֽן׃ (כה) וַיֹּ֖אמֶר אָר֣וּר כְּנָ֑עַן עֶ֥בֶד עֲבָדִ֖ים יִֽהְיֶ֥ה לְאֶחָֽיו׃ (כו) וַיֹּ֕אמֶר בָּר֥וּךְ ה' אֱלֹ֣קֵי שֵׁ֑ם וִיהִ֥י כְנַ֖עַן עֶ֥בֶד לָֽמוֹ׃ (כז) יַ֤פְתְּ אֱלֹקִים֙ לְיֶ֔פֶת וְיִשְׁכֹּ֖ן בְּאָֽהֳלֵי־שֵׁ֑ם וִיהִ֥י כְנַ֖עַן עֶ֥בֶד לָֽמוֹ׃ (כח) וַֽיְחִי־נֹ֖חַ אַחַ֣ר הַמַּבּ֑וּל שְׁלֹ֤שׁ מֵאוֹת֙ שָׁנָ֔ה וַֽחֲמִשִּׁ֖ים שָׁנָֽה׃ (כט) וַיִּֽהְיוּ֙ כָּל־יְמֵי־נֹ֔חַ תְּשַׁ֤ע מֵאוֹת֙ שָׁנָ֔ה וַחֲמִשִּׁ֖ים שָׁנָ֑ה וַיָּמֹֽת׃ (פ)
(20) Noah, the tiller of the soil, was the first to plant a vineyard. (21) He drank of the wine and became drunk, and he uncovered himself within his tent. (22) Ham, the father of Canaan, saw his father’s nakedness and told his two brothers outside. (23) But Shem and Japheth took a cloth, placed it against both their backs and, walking backward, they covered their father’s nakedness; their faces were turned the other way, so that they did not see their father’s nakedness. (24) When Noah woke up from his wine and learned what his youngest son had done to him, (25) he said, “Cursed be Canaan; The lowest of slaves Shall he be to his brothers.” (26) And he said, “Blessed be the LORD, The God of Shem; Let Canaan be a slave to them. (27) May God enlarge Japheth, And let him dwell in the tents of Shem; And let Canaan be a slave to them.” (28) Noah lived after the Flood 350 years. (29) And all the days of Noah came to 950 years; then he died.

What in this text does not sit well with you? What happened to Noah? Try to answer before reading the next commentaries.

(א) בתוך אהלה. באהלה מיבעי. בתוך משמעו באמצע כמו בתוך הגן וכן כ״פ. ואין דרך להעמיד מקום המשכב באמצע האהל אלא באיזה צד. ע״כ נראה שזה גרם לו מעשה בנו הקטן. ששחק עמו בשנתו בשכרותו. לבד הדרש הידוע:

Within his tent - the expression should have been "in his tent"; "within" means in the middle of, just as "within the garden" (Gen. 2:9) and in a few other places. And it is not typical to put one's place of sleeping in the middle of the tent, rather, to one side. And this appears to have been a cause for the deed of his younger son, who "played" with him as he was asleep due to his drunkenness. This is beside the known drash [ed. note: castration].

The Haamek Davar brings the most known two commentaries about what brought the curse on Canaan. What are they? What did Ham do? How is this connected to being drunk?

(א) וישת מן היין, שתה בלא מדה עד שנשתכר ונתבזה,
(1) וישת מן היין וישכר, he drank without setting himself a limit until in the end he became drunk and disgraced himself.

What is the Radak's point? Why do you think it is important for him to make this particular point?

(ב) אהלה אָהֳלֹה כְּתִיב, רֶמֶז לְי’ שְׁבָטִים שֶׁנִּקְרְאוּ עַל שֵׁם שׁוֹמְרוֹן, שֶׁנִּקְרַאת אָהֳלֹה שֶׁגָּלוּ עַל עִסְקֵי הַיַיִן שֶׁנֶּאֱמַר הַשּׁוֹתִים בְּמִזְרְקֵי יַיִן (עמוס ו’):
(2) אהלה HIS TENT — This word is written אהלה (with ה at end instead of ו) so that it may be regarded as an allusion to the ten tribes who were spoken of as Samaria which was called “אהלה” Ohala and who were exiled because of indulgence in wine, at it is said (Amos 6:6) ‘‘that drink wine in bowls”.

(א) על שם שומרון וכו'. יראה לי שהכתוב מרמז עיקר הפורענות דבא על ידי היין, והם ב' דברים; האחד - הוא הגנאי הבא לאדם על ידי שכרות - שיתבזה, לכך נאמר "ויתגל בתוך אהלו" - שנתבזה. השני - הוא אבוד החכמה והשכל אשר יש באדם. ודע כי השכל הוא הדבוק בה' יתברך, ועל ידי השכרות יאבד הדבוק ההיא, וכאשר אין האדם דבוק בה' - יבא פירוד וגלות לאדם, כי כל זמן אשר האדם שכלו עליו הוא נטע נאמן, "כי האדם עץ השדה" (דברים כ, יט) הוא, ונטיעותיו בשמים, כי הראש שהוא השורש של (אילן) [אדם] פונה למעלה, וזה כי נקרא האדם "עץ השדה" נטוע בשמים, ועל ידי השכל הוא נטוע במקומו אשר אם כל הרוחות באות ומנשבות בו אין מזיזין אותו ממקומו (ראה אבות פ"ג מי"ז), וכאשר הולך האדם אחר השכרות ושכלו נאבד - אז הוא גולה, וזהו שרמזה התורה באמיתות לשונה "ויתגל", כתב לשון "ויתגל" שהוא לשון גלות:

ותימה מדברי רש"י, שרז"ל בב"ר (לו, ד) לא אמרו שהכתוב מרמז על גלות עשרה שבטים רק בלשון "ויתגל" שהוא לשון גלות, אבל בלשון "אהלה" לא מצאתי בב"ר. והדין עם רז"ל, כי הכתוב מרמז בלשון "ויתגל" הגלות, לפי שאין הפרש בין גלות ובין גלוי, כי מי שהוא גולה ממקומו יצא מהסתרו ונראה במקום אחר, ורמז בו הגלות - כלומר לשון גלוי שנתבזה, וגלוי אחר - גלות ממקומו, ודבר זה נתקיים בגלות עשרת השבטים שגלו על עסקי היין, מפני שהפרידו השכל אשר הוא הנטע הנאמן, כמו שבארנו למעלה. וכך יש בב"ר (לו, ד) - 'ר' שמואל בר נחמני אומר 'ויגל' אין כתיב כאן אלא 'ויתגל', דבר זה גרם לו גלות ולבניו. עשרת השבטים לא גלו רק על עסקי היין וכו'', ומדאמר 'גרם לו גלות' ומאי גלות גרם לו, אלא כמו שאמרנו שהיה לו גלות להיות נגלה ממקום מעלתו ומדריגתו, וכן לבניו גרם גלות. ולא כמו שפירש רש"י שהכתוב מרמז דוקא על עשרת השבטים, שהרי אמר 'לו ולבניו' משמע כל בניו, רק שזה נמצא בעשרת שבטים, ועיין:

Spoken of as Samaria - It seems to me that the text hints at the core of the punishments that come through wine, and they are two: the first is the abasement that comes to a person through drunkenness, that they humiliate themselves, and that's why we read "and he uncovered himself in the middle of his tent". The second is the loss of wisdom and intelligence that a person has. And know that intelligence is the connection with the Holy One of Blessing, and through drunkenness this connection will be lost, and when a person has no connection to Hashem - exile and divisiveness come to a person, since whenever a person has his intelligence on, one is called a faithful seed, one is "a tree on a field" (Deut. 20:19), and one's saplings are in heaven, since the head which is the root of the tree/human turns upwards, and this is why a person is called "tree of the field" planted in heaven, and it is through the rational part one is planted in one's place, and all the winds come and blow, but do not move the person from one's place (see Avot 3:17) and when a person goes after getting drunk and one's rational faculties get lost - then one is in exile, and this is what the Torah truly hints with its word "itgal", the writing is "vaitgal" because it comes from the expression of galut, exile.

And the words of Rashi are surprising, because our sages in Bereshit Rabbah (Bereshit Rabbah 36:4) did not say that the text hints at the exile of the ten tribes using the word "vaitgal", which is an expression of galut, but using the word "his tent", which I did not find in Bereshit Rabbah. And the rabbis of blessed memory are right, because the Text hints to exile (galut) with the word "vayitgal", since there is no difference between exile (galut) and revealed (galuy), since when one is exiled from one's place comes out from one's hiding place and is seen in another place, and the hint is the exile - that comes from the word revelation that humiliates, and a different revelation - the exile from one;s place, and this thing that maintains the exile of the ten tribes that were exile due to drunkenness, since they separated from the rational part that is the faithful seed, as we explained above. And this is what Bereshit Rabbah says (36:4) - Rabbi Shmuek bar Nachmani says it is not written 'and he revealed' (vaigal) rather 'and he uncovered himself', this thing brought about exile for him and his children. The ten tribes were not only exiled due to wine, etc.' And from the fact that he said 'brought about exile for him' and what was the exile that it was brought about if not as we said, that he experienced exile from the place of his [high] stanting and level, and so [also] he brought exile to his children. And this is not like Rashi has explained that the Text hints specifically to the ten tribes, since behold he said 'to him and his children' - meaning, all his children, just what was found in the ten tribes, and see.

What are the points that the Gur Aryeh brings to the table?

How would he classify the excessive consumption of alcoholic beverages, in your opinion?

(ל) וַיַּעַל֩ ל֨וֹט מִצּ֜וֹעַר וַיֵּ֣שֶׁב בָּהָ֗ר וּשְׁתֵּ֤י בְנֹתָיו֙ עִמּ֔וֹ כִּ֥י יָרֵ֖א לָשֶׁ֣בֶת בְּצ֑וֹעַר וַיֵּ֙שֶׁב֙ בַּמְּעָרָ֔ה ה֖וּא וּשְׁתֵּ֥י בְנֹתָֽיו׃ (לא) וַתֹּ֧אמֶר הַבְּכִירָ֛ה אֶל־הַצְּעִירָ֖ה אָבִ֣ינוּ זָקֵ֑ן וְאִ֨ישׁ אֵ֤ין בָּאָ֙רֶץ֙ לָב֣וֹא עָלֵ֔ינוּ כְּדֶ֖רֶךְ כָּל־הָאָֽרֶץ׃ (לב) לְכָ֨ה נַשְׁקֶ֧ה אֶת־אָבִ֛ינוּ יַ֖יִן וְנִשְׁכְּבָ֣ה עִמּ֑וֹ וּנְחַיֶּ֥ה מֵאָבִ֖ינוּ זָֽרַע׃ (לג) וַתַּשְׁקֶ֧יןָ אֶת־אֲבִיהֶ֛ן יַ֖יִן בַּלַּ֣יְלָה ה֑וּא וַתָּבֹ֤א הַבְּכִירָה֙ וַתִּשְׁכַּ֣ב אֶת־אָבִ֔יהָ וְלֹֽא־יָדַ֥ע בְּשִׁכְבָ֖הּ וּבְקׄוּמָֽהּ׃ (לד) וַֽיְהִי֙ מִֽמָּחֳרָ֔ת וַתֹּ֤אמֶר הַבְּכִירָה֙ אֶל־הַצְּעִירָ֔ה הֵן־שָׁכַ֥בְתִּי אֶ֖מֶשׁ אֶת־אָבִ֑י נַשְׁקֶ֨נּוּ יַ֜יִן גַּם־הַלַּ֗יְלָה וּבֹ֙אִי֙ שִׁכְבִ֣י עִמּ֔וֹ וּנְחַיֶּ֥ה מֵאָבִ֖ינוּ זָֽרַע׃ (לה) וַתַּשְׁקֶ֜יןָ גַּ֣ם בַּלַּ֧יְלָה הַה֛וּא אֶת־אֲבִיהֶ֖ן יָ֑יִן וַתָּ֤קָם הַצְּעִירָה֙ וַתִּשְׁכַּ֣ב עִמּ֔וֹ וְלֹֽא־יָדַ֥ע בְּשִׁכְבָ֖הּ וּבְקֻמָֽהּ׃ (לו) וַֽתַּהֲרֶ֛יןָ שְׁתֵּ֥י בְנֽוֹת־ל֖וֹט מֵאֲבִיהֶֽן׃ (לז) וַתֵּ֤לֶד הַבְּכִירָה֙ בֵּ֔ן וַתִּקְרָ֥א שְׁמ֖וֹ מוֹאָ֑ב ה֥וּא אֲבִֽי־מוֹאָ֖ב עַד־הַיּֽוֹם׃ (לח) וְהַצְּעִירָ֤ה גַם־הִוא֙ יָ֣לְדָה בֵּ֔ן וַתִּקְרָ֥א שְׁמ֖וֹ בֶּן־עַמִּ֑י ה֛וּא אֲבִ֥י בְנֵֽי־עַמּ֖וֹן עַד־הַיּֽוֹם׃ (ס)
(30) Lot went up from Zoar and settled in the hill country with his two daughters, for he was afraid to dwell in Zoar; and he and his two daughters lived in a cave. (31) And the older one said to the younger, “Our father is old, and there is not a man on earth to consort with us in the way of all the world. (32) Come, let us make our father drink wine, and let us lie with him, that we may maintain life through our father.” (33) That night they made their father drink wine, and the older one went in and lay with her father; he did not know when she lay down or when she rose. (34) The next day the older one said to the younger, “See, I lay with Father last night; let us make him drink wine tonight also, and you go and lie with him, that we may maintain life through our father.” (35) That night also they made their father drink wine, and the younger one went and lay with him; he did not know when she lay down or when she rose. (36) Thus the two daughters of Lot came to be with child by their father. (37) The older one bore a son and named him Moab; he is the father of the Moabites of today. (38) And the younger also bore a son, and she called him Ben-ammi; he is the father of the Ammonites of today.

Think about Lot for a moment. Guilty or not guilty? Why?

והא מינס אניס תנא משום רבי יוסי בר רבי חוני למה נקוד על וי"ו שבקומה של בכירה לומר לך שבשכבה לא ידע אבל בקומה ידע ומאי ה"ל למעבד מאי דהוה הוה נפקא מינה דלפניא אחרינא לא איבעי ליה למישתי

And wasn't that man [Lot] forced by circumstances? It is taught [with tannaitic weight] in the name of rabbi Yosi son of rabbi Choni: why is there a dot on the VAV of the word "when she got up" of the older daughter? To teach you that he didn't know of her lying down with him, but he knew of her getting up. What practical difference does it make? That on the second time he shouldn't have drunk.

How does this source understand the limits of Lot's guilt?

Wine in the rabbinic mind
על פירות הארץ וכו': פשיטא א"ר נחמן בר יצחק לא נצרכה אלא לר' יהודה דאמר חטה מין אילן היא דתניא אילן שאכל ממנו אדם הראשון רבי מאיר אומר גפן היה שאין לך דבר שמביא יללה על האדם אלא יין שנאמר (בראשית ט, כא) וישת מן היין וישכר רבי נחמיה אומר תאנה היתה שבדבר שנתקלקלו בו נתקנו שנאמר (בראשית ג, ז) ויתפרו עלה תאנה ר"י אומר חטה היתה שאין התינוק יודע לקרות אבא ואמא עד שיטעום טעם דגן
We learned in the mishna: One who recited: Who creates fruit of the tree, over fruits of the earth, did not fulfill his obligation. The Gemara asks: That is obvious, as fruits of the earth do not fall under the rubric of trees. Rav Naḥman bar Yitzḥak said: This ruling in the mishna is only necessary according to the opinion of Rabbi Yehuda, who said in another context that wheat is a type of tree, as we learned in a baraita: The tree from which Adam, the first man, ate, Rabbi Meir says: It was a vine, as nothing brings wailing and trouble upon man even today other than wine, as it is stated with regard to Noah: “And he drank from the wine and became drunk” (Genesis 9:21). Rabbi Neḥemya says: It was a fig tree, as with the object with which they were corrupted and sinned they were rehabilitated, as it is stated: “And they sewed together fig leaves and made for themselves loincloths” (Genesis 3:7). They must have taken the leaves from the tree closest at hand, the Tree of Knowledge. Rabbi Yehuda says: It was wheat, as, even today, the child does not know how to call his father and mother until he tastes the taste of grain.

How is wine view in this source? How extreme do you think rabbi Meir's views are?

שמונה רובן קשה ומיעוטן יפה ואלו הן דרך ודרך ארץ עושר ומלאכה יין ושינה חמין והקזת דם
Eight actions are difficult for the body and the soul to handle in large amounts and are beneficial in small amounts, and they are: Traveling on the road, engaging in the way of the world, i.e., engaging in sexual intercourse, having wealth, work, drinking wine, sleep, hot water, and bloodletting.

What does this text advocate?

ותו הא דאמר ר' חייא בר רב אשי אמר רב חסדא היוצא ליהרג משקין אותו קורט של לבונה בכוס של יין כדי שתטרף דעתו שנאמר (משלי לא, ו) תנו שכר לאובד ויין למרי נפש ותניא נשים יקרות שבירושלים היו מתנדבות ומביאות אותן לא התנדבו נשים יקרות משל מי הא ודאי מסתברא משל צבור כיון דכתיב תנו מדידהו
And furthermore, another question is raised along similar lines: With regard to that which Rav Ḥiyya bar Ashi says that Rav Ḥisda says: The court gives one who is being led out to be killed a grain [koret] of frankincense in a cup of wine in order to confuse his mind and thereby minimize his suffering from the fear of his impending death, as it is stated: “Give strong drink to him that is ready to perish, and wine to the bitter in soul” (Proverbs 31:6). And it is taught in a baraita: The prominent women of Jerusalem would donate this drink and bring it to those being led out to be killed. The question is: If these prominent women did not donate this drink, from whom is it taken? The Gemara answers: With regard to this question, it is certainly reasonable that this drink should be taken from the community, as it is written: “Give [tenu] strong drink,” in the plural, indicating that it should come from them, the community.

What is the other function of wine?

Would you call wine or alcohol a mind altering substance? Why or why not?

The body in Jewish tradition
(ט) רַ֡ק הִשָּׁ֣מֶר לְךָ֩ וּשְׁמֹ֨ר נַפְשְׁךָ֜ מְאֹ֗ד פֶּן־תִּשְׁכַּ֨ח אֶת־הַדְּבָרִ֜ים אֲשֶׁר־רָא֣וּ עֵינֶ֗יךָ וּפֶן־יָס֙וּרוּ֙ מִלְּבָ֣בְךָ֔ כֹּ֖ל יְמֵ֣י חַיֶּ֑יךָ וְהוֹדַעְתָּ֥ם לְבָנֶ֖יךָ וְלִבְנֵ֥י בָנֶֽיךָ׃
(9) But take utmost care and watch yourselves scrupulously, so that you do not forget the things that you saw with your own eyes and so that they do not fade from your mind as long as you live. And make them known to your children and to your children’s children:
(טו) וְנִשְׁמַרְתֶּ֥ם מְאֹ֖ד לְנַפְשֹׁתֵיכֶ֑ם כִּ֣י לֹ֤א רְאִיתֶם֙ כָּל־תְּמוּנָ֔ה בְּי֗וֹם דִּבֶּ֨ר ה' אֲלֵיכֶ֛ם בְּחֹרֵ֖ב מִתּ֥וֹךְ הָאֵֽשׁ׃
(15) For your own sake, therefore, be most careful—since you saw no shape when the LORD your God spoke to you at Horeb out of the fire—
(ח) כִּ֤י תִבְנֶה֙ בַּ֣יִת חָדָ֔שׁ וְעָשִׂ֥יתָ מַעֲקֶ֖ה לְגַגֶּ֑ךָ וְלֹֽא־תָשִׂ֤ים דָּמִים֙ בְּבֵיתֶ֔ךָ כִּֽי־יִפֹּ֥ל הַנֹּפֵ֖ל מִמֶּֽנּוּ׃ (ס)
(8) When you build a new house, you shall make a parapet for your roof, so that you do not bring bloodguilt on your house if anyone should fall from it.
(לט) וְהָיָ֣ה לָכֶם֮ לְצִיצִת֒ וּרְאִיתֶ֣ם אֹת֗וֹ וּזְכַרְתֶּם֙ אֶת־כָּל־מִצְוֺ֣ת ה' וַעֲשִׂיתֶ֖ם אֹתָ֑ם וְלֹֽא־תָתֻ֜רוּ אַחֲרֵ֤י לְבַבְכֶם֙ וְאַחֲרֵ֣י עֵֽינֵיכֶ֔ם אֲשֶׁר־אַתֶּ֥ם זֹנִ֖ים אַחֲרֵיהֶֽם׃
(39) That shall be your fringe; look at it and recall all the commandments of the LORD and observe them, so that you do not follow your heart and eyes in your lustful urge.
ת"ר מעשה בחסיד אחד שהיה מתפלל בדרך בא שר אחד ונתן לו שלום ולא החזיר לו שלום המתין לו עד שסיים תפלתו לאחר שסיים תפלתו א"ל ריקא והלא כתוב בתורתכם (דברים ד, ט) רק השמר לך ושמור נפשך וכתיב (דברים ד, טו) ונשמרתם מאד לנפשותיכם כשנתתי לך שלום למה לא החזרת לי שלום אם הייתי חותך ראשך בסייף מי היה תובע את דמך מידי
The Sages taught: There was a related incident, involving a particular pious man who was praying while traveling along his path when an officer [hegmon] came and greeted him. The pious man did not pause from his prayer and did not respond with a greeting. The officer waited for him until he finished his prayer.
After he finished his prayer, the officer said him: You good for nothing. You endangered yourself; I could have killed you.
Isn’t it written in your Torah: “Take utmost care and guard yourself diligently” (Deuteronomy 4:9)?
And it is also written: “Take therefore good heed unto yourselves” (Deuteronomy 4:15)? Why did you ignore the danger to your life?
When I greeted you, why did you not respond with a greeting?
Were I to sever your head with a sword, who would hold me accountable for your spilled blood?
על אלו מתריעין בשבת כו': תנו רבנן עיר שהקיפוה נכרים או נהר ואחד ספינה המיטרפת בים ואחד יחיד שנרדף מפני נכרים או מפני לסטין ומפני רוח רעה על כולן יחיד רשאי לסגף את עצמו בתענית רבי יוסי אומר אין היחיד רשאי לסגף את עצמו בתענית שמא יצטרך לבריות ואין הבריות מרחמות עליו אמר רב יהודה אמר רב מ"ט דרבי יוסי דכתיב (בראשית ב, ז) ויהי האדם לנפש חיה נשמה שנתתי בך החייה:
§ The mishna further taught: For the following calamities they sound the alarm even on Shabbat: For a city that is surrounded by gentile troops, for a place in danger of being flooded by a river that has swelled its banks, or for a ship tossed about at sea. The Sages taught: In the case of a city that is surrounded by gentile troops or a river that has swelled beyond its banks, and this also applies to both a ship tossed about at sea and an individual who is being pursued by gentiles, or by thieves, or by an evil spirit, which may lead him to harm himself, they sound the alarm even on Shabbat. And in all these cases, an individual is permitted to afflict himself by fasting to annul the evil decrees against him. Rabbi Yosei says: An individual is not permitted to afflict himself by fasting, lest he become too weak to work and be beholden to other beings, and those beings will not have mercy on him. Rav Yehuda said that Rav said: What is the reason of Rabbi Yosei? It is as it is written: “And man became a living soul” (Genesis 2:7). Rabbi Yosei interprets this verse as a command: The soul I placed within you, preserve and sustain it.
תנו רבנן כשחלה רבי יוסי בן קיסמא הלך רבי חנינא בן תרדיון לבקרו אמר לו חנינא אחי (אחי) אי אתה יודע שאומה זו מן השמים המליכוה שהחריבה את ביתו ושרפה את היכלו והרגה את חסידיו ואבדה את טוביו ועדיין היא קיימת ואני שמעתי עליך שאתה יושב ועוסק בתורה [ומקהיל קהלות ברבים] וספר מונח לך בחיקך אמר לו מן השמים ירחמו אמר לו אני אומר לך דברים של טעם ואתה אומר לי מן השמים ירחמו תמה אני אם לא ישרפו אותך ואת ספר תורה באש אמר לו רבי מה אני לחיי העולם הבא אמר לו כלום מעשה בא לידך אמר לו מעות של פורים נתחלפו לי במעות של צדקה וחלקתים לעניים אמר לו אם כן מחלקך יהי חלקי ומגורלך יהי גורלי אמרו לא היו ימים מועטים עד שנפטר רבי יוסי בן קיסמא והלכו כל גדולי רומי לקברו והספידוהו הספד גדול ובחזרתן מצאוהו לרבי חנינא בן תרדיון שהיה יושב ועוסק בתורה ומקהיל קהלות ברבים וס"ת מונח לו בחיקו הביאוהו וכרכוהו בס"ת והקיפוהו בחבילי זמורות והציתו בהן את האור והביאו ספוגין של צמר ושראום במים והניחום על לבו כדי שלא תצא נשמתו מהרה אמרה לו בתו אבא אראך בכך אמר לה אילמלי אני נשרפתי לבדי היה הדבר קשה לי עכשיו שאני נשרף וס"ת עמי מי שמבקש עלבונה של ס"ת הוא יבקש עלבוני אמרו לו תלמידיו רבי מה אתה רואה אמר להן גליון נשרפין ואותיות פורחות אף אתה פתח פיך ותכנס בך האש אמר להן מוטב שיטלנה מי שנתנה ואל יחבל הוא בעצמו אמר לו קלצטונירי רבי אם אני מרבה בשלהבת ונוטל ספוגין של צמר מעל לבך אתה מביאני לחיי העולם הבא אמר לו הן השבע לי נשבע לו מיד הרבה בשלהבת ונטל ספוגין של צמר מעל לבו יצאה נשמתו במהרה אף הוא קפץ ונפל לתוך האור יצאה בת קול ואמרה רבי חנינא בן תרדיון וקלצטונירי מזומנין הן לחיי העולם הבא בכה רבי ואמר יש קונה עולמו בשעה אחת ויש קונה עולמו בכמה שנים

Our Rabbis taught: When R. Jose b. Kisma was ill, R. Hanina ben Teradion went to visit him. He said to him: 'Brother Hanina, don't you know that it is Heaven that has ordained this [Roman] nation to reign? For though she laid waste His House, burnt His Temple, slew His pious ones and caused His best ones to perish, still is she firmly established! Yet, I have heard about thee that you sit and occupy yourself with the Torah, that you publicly gather assemblies, and that you keep a scroll [of the Law] in your chest! He replied, 'Heaven will show mercy.' — 'I,' he remonstrated, 'am telling thee plain facts, and are saying "Heaven will show mercy"! It will surprise me if they do not burn both you and the scroll of the Law with fire.' 'Rabbi,' said the other, 'How do I stand with regard to the world to come?' — 'Is there any particular act that thou have done?' he asked. He replied: 'I once mistook Purim-money for ordinary charity-money, and I distributed [of my own] to the poor.' 'Well then,' said he, 'would that your portion were my portion and your lot my lot.'

It was said that within but few days R. Yosi ben Kisma died and all the great men of Rome went to his burial and made great lamentation for him. On their return, they found R. Hanina ben Teradion sitting and occupying himself with the Torah, publicly gathering assemblies, and keeping a scroll of the Law in his chest. Straightaway they took hold of him, wrapt him in the Scroll of the Law, placed bundles of branches round him and set them on fire. They then brought tufts of wool, which they had soaked in water, and placed them over his heart, so that he should not expire quickly. His daughter exclaimed, 'Father, that I should see you in this state!' He replied, 'If it were I alone being burnt it would have been a thing hard to bear; but now that I am burning together with the Scroll of the Law, He who will have regard for the plight of the Torah will also have regard for my plight.' His disciples called out, 'Rabbi, what do you see?' He answered them, 'The parchments are being burnt but the letters are soaring on high.' 'Open then your mouth' [said they] 'so that the fire enter into you.' He replied, 'Let Him who gave me [my soul] take it away, but no one should injure oneself.' The Executioner then said to him, 'Rabbi, if I raise the flame and take away the tufts of wool from over your heart, will you cause me to enter into the life to come?' 'Yes,' he replied. 'Then swear to me' [he urged]. He swore to him. He then raised the flame and removed the tufts of wool from over his heart, and his soul departed speedily. The Executioner then jumped and threw himself into the fire. And a bat-kol exclaimed: R. Hanina ben Teradion and the Executioner have been assigned to the world to come. When Rabbi heard it he wept and said: One may acquire eternal life in a single hour, another after many years!

אמר עולא ואמרי לה במתניתא תנא עשרה כוסות תקנו חכמים בבית האבל שלשה קודם אכילה כדי לפתוח את בני מעיו שלשה בתוך אכילה כדי לשרות אכילה שבמעיו וארבעה לאחר אכילה אחד כנגד הזן ואחד כנגד ברכת הארץ ואחד כנגד בונה ירושלים ואחד כנגד הטוב והמטיב הוסיפו עליהם ארבעה אחד כנגד חזני העיר ואחד כנגד פרנסי העיר ואחד כנגד בית המקדש ואחד כנגד רבן גמליאל התחילו היו שותין ומשתכרין החזירו הדבר ליושנה
§ In connection with comforting mourners, Ulla said, and some say that it was taught in a baraita: The Sages instituted ten cups of wine to be drunk in the house of the mourner: Three cups prior to the meal, in order to open his intestines, i.e., whet his appetite; three during the meal, to soak the food in his intestines in order to facilitate digestion; and four cups after the meal, each corresponding to a blessing in the Grace after Meals. One corresponds to the first blessing: Who feeds all; one corresponds to the second blessing, the blessing of the land; one corresponding to the third blessing: Who builds Jerusalem; and one corresponding to the fourth blessing: Who is good and does good. Later, the Sages added to those four additional blessings: One, noting the actions of the attendants of the city [ḥazzanei ha’ir], who tend to burials and other communal needs; one, noting the actions of the leaders of the city, who would provide funding for the burial of the poor; one, noting the Temple, commemorating its destruction; and one, noting the actions of Rabban Gamliel. The people began observing this ordinance instituted by the Sages, and they would drink and become intoxicated. Therefore, the Sages restored the matter to its previous status and established that they drink no more than ten cups.
והא כתיב (הושע ד, יא) זנות ויין ותירוש יקח לב אלא דכולי עלמא תירוש חמרא הוא ובנדרים הלך אחר לשון בני אדם ואמאי קרי ליה יין ואמאי קרי ליה תירוש יין שמביא יללה לעולם תירוש שכל המתגרה בו נעשה רש רב כהנא רמי כתיב תירש וקרינן תירוש זכה נעשה ראש לא זכה נעשה רש (והיינו דרבא דרבא) רמי כתיב ישמח וקרינן ישמח זכה משמחו לא זכה משממו והיינו דאמר רבא חמרא וריחני פקחין
The Gemara objects: But it is written: “Harlotry, and wine, and tirosh take away the heart” (Hosea 4:11). Since tirosh leads the heart astray, it is clear that it is wine. Therefore, the Gemara accepts that tirosh means wine. Rather, according to everyone, the word tirosh in the Bible refers to wine, but vows follow colloquial language. During the time of the Mishna, tirosh meant sweet fruits; the term included grapes but not wine. When dealing with vows, the intention of the speaker is what must be determined, but no inference can be drawn from colloquial language to the biblical definition of the word. The Gemara asks: And if so, why does the Bible call it wine and why does it call it tirosh? The Gemara explains: “Wine” suggests that it brings lament to the world because drunkenness causes most sins. There is a phonetic resemblance between the yayin, wine, and ta’aniya va’aniya, sorrow and howling, which Rashi (on Job 2:5) explains as lament. Tirosh shows that those who indulge in it become poor [rash]. Rav Kahana raised a contradiction: It is written as tirash but we read it tirosh. This should be understood as follows: If one merits and drinks appropriately, he is made a head [rosh]; if one does not merit and does not drink appropriately, he is made poor [rash]. The Gemara comments: This is the same as what Rava said, as Rava raised a contradiction: It is written: “And wine that makes glad [yishamaḥ] the heart of man” (Psalms 104:15) with a shin, but we read it yisamaḥ with a sin. This teaches: If one merits, wine makes him happy [same’aḥ]; if one does not merit, it makes him confounded [shamem]. This is the same as what Rava said: Wine and good scents make me wise, meaning that wine benefits one who deserves it.
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
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. 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.
(יז) גֹּמֵ֣ל נַ֭פְשׁוֹ אִ֣ישׁ חָ֑סֶד וְעֹכֵ֥ר שְׁ֝אֵר֗וֹ אַכְזָרִֽי׃
(17) A kindly man benefits himself; A cruel man makes trouble for himself.
(ו) שֹׁמֵ֣ר פְּתָאיִ֣ם ה' דַּ֝לּוֹתִ֗י וְלִ֣י יְהוֹשִֽׁיעַ׃
(6) The LORD protects the simple; I was brought low and He saved me.
אמרה תורה ימות זכאי ואל ימות חייב שמיתתן של רשעים הנאה להם והנאה לעולם ולצדיקים רע להם ורע לעולם שינה ויין לרשעים הנאה להם והנאה לעולם לצדיקים רע להם ורע לעולם שקט לרשעים רע להם ורע לעולם ולצדיקים הנאה להם והנאה לעולם פיזור לרשעים הנאה להם והנאה לעולם ולצדיקים רע להם ורע לעולם:
The Torah said that it is better that he should die now when he is still innocent, and he should not die later when he is guilty. This is because the death of the wicked is beneficial to them and also beneficial to the world, while the death of the righteous is detrimental to them and detrimental to the world. The sleep and wine of the wicked is beneficial to them and beneficial to the world, while that of the righteous is detrimental to them and detrimental to the world. The tranquility of the wicked is detrimental to them and detrimental to the world, while the tranquility of the righteous is beneficial to them and beneficial to the world. The dispersal of the wicked is beneficial to them and beneficial to the world, while the dispersal of the righteous is detrimental to them and detrimental to the world.

(ג) דָּבָר אַחֵר, וְכִי יָמוּךְ, הֲדָא הוּא דִכְתִיב (משלי יא, יז): גֹּמֵל נַפְשׁוֹ אִישׁ חָסֶד, זֶה הִלֵּל הַזָּקֵן, שֶׁבְּשָׁעָה שֶׁהָיָה נִפְטַר מִתַּלְמִידָיו הָיָה מְהַלֵּךְ וְהוֹלֵךְ עִמָּם, אָמְרוּ לוֹ תַּלְמִידָיו רַבֵּנוּ לְהֵיכָן אַתָּה הוֹלֵךְ אָמַר לָהֶם לַעֲשׂוֹת מִצְוָה, אָמְרוּ לוֹ וְכִי מַה מִּצְוָה זוֹ, אָמַר לָהֶן לִרְחֹץ בְּבֵית הַמֶּרְחָץ, אָמְרוּ לוֹ וְכִי זוֹ מִצְוָה הִיא, אָמַר לָהֶם, הֵן. מָה אִם אִיקוֹנִין שֶׁל מְלָכִים שֶׁמַּעֲמִידִים אוֹתָן בְּבָתֵּי טַרְטִיאוֹת וּבְבָתֵּי קִרְקָסִיאוֹת, מִי שֶׁנִּתְמַנֶּה עֲלֵיהֶם הוּא מוֹרְקָן וְשׁוֹטְפָן וְהֵן מַעֲלִין לוֹ מְזוֹנוֹת, וְלֹא עוֹד אֶלָּא שֶׁהוּא מִתְגַּדֵּל עִם גְּדוֹלֵי מַלְכוּת, אֲנִי שֶׁנִּבְרֵאתִי בְּצֶלֶם וּבִדְמוּת, דִּכְתִיב (בראשית ט, ו): כִּי בְּצֶלֶם אֱלֹקִים עָשָׂה אֶת הָאָדָם, עַל אַחַת כַּמָּה וְכַמָּה. ...

(3) Another Thing: 'But if he is impoverished', here it is written, "The merciful man does good to his own soul (Proverbs 11:17)," this [refers to] Hillel the Elder, who, at the time that he was departing from his students, would walk with them. They said to him, "Rabbi, where are you walking to?" He said to them, "To fulfill a commandment!" They said to him, "And what commandment is this?" He said to them, "To bathe in the bathhouse." They said to him: "But is this really a commandment?" He said to them: "Yes. Just like regarding the statues (lit. icons) of kings, that are set up in the theaters and the circuses, the one who is appointed over them bathes them and scrubs them, and they give him sustenance, and furthermore, he attains status with the leaders of the kingdom; I, who was created in the [Divine] Image and Form, as it is written, "For in the Image of G-d He made Man (Genesis 9:6)," even more so!...

(ה) הַרְבֵּה דְּבָרִים אָסְרוּ חֲכָמִים מִפְּנֵי שֶׁיֵּשׁ בָּהֶם סַכָּנַת נְפָשׁוֹת. וְכָל הָעוֹבֵר עֲלֵיהֶן וְאוֹמֵר הֲרֵינִי מְסַכֵּן בְּעַצְמִי וּמַה לַּאֲחֵרִים עָלַי בְּכָךְ אוֹ אֵינִי מַקְפִּיד בְּכָךְ מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת:

(5) Our Sages forbade many matters because they involve a threat to life. Whenever a person transgresses these guidelines, saying: "I will risk my life, what does this matter to others," or "I am not careful about these things," he should be punished by stripes for rebelliousness.

Background for the basic question of Cannabis/Marijuana/Pot

In 1970, the US federal government classified Cannabis as a Schedule I substance, meaning that it has a high potential for abuse and no established medical use. Since 1998, medical marijuana has become legal in twenty-four states and four additional states have legalized recreational use. Israel has established itself as the world leader in medical cannabis research. Currently, over 20,000 Israelis are prescribed cannabis for medical purposes.

Cannabis has long been used for hemp fiber, for hemp oils, for medicinal purposes, and as a recreational drug. Industrial hemp products are made from cannabis plants selected to produce an abundance of fiber. The oldest attested use of Cannabis was found in a 2,700 years old tomb of a shaman in the Gobi desert in China. (http://www.nbcnews.com/id/28034925/ns/technology_and_science-science/t/worlds-oldest-marijuana-stash-totally-busted/#.WVGyO-mQzIU)

Throughout the 19th century, news reports and medical journal articles almost always use the plant's formal name, cannabis. Pharmaceutical companies like Bristol-Myers Squib and Eli Lilly used cannabis in medicines — widely sold in U.S. pharmacies — to treat insomnia, migraines and rheumatism. From 1840 to 1900, U.S. scientific journals published hundreds of articles touting the therapeutic benefits of cannabis. Numerous accounts say that "marijuana" came into popular usage in the U.S. in the early 20th century because anti-cannabis factions wanted to underscore the drug's "Mexican-ness." It was meant to play off of anti-immigrant sentiments.

More on the criminalization of said plant can be found at:

http://www.npr.org/sections/codeswitch/2013/07/14/201981025/the-mysterious-history-of-marijuana

http://www.salon.com/2013/08/06/weed_and_words_the_growth_of_dank_vocabulary_partner/

http://america.aljazeera.com/articles/2013/12/14/weed-all-about-ittheoriginsofthewordamarijuanaaintheus.html

"You know, it's a funny thing, Every one of the bastards that are out for legalizing marijuana is Jewish. What the Christ is the matter with the Jews, Bob? What is the matter with them? I suppose it is because most of them are psychiatrists."

President Richard Milhous Nixon

Our more present question: what about cannabis or marijuana?

(כב) וַיְדַבֵּ֥ר ה' אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (כג) וְאַתָּ֣ה קַח־לְךָ֮ בְּשָׂמִ֣ים רֹאשׁ֒ מָר־דְּרוֹר֙ חֲמֵ֣שׁ מֵא֔וֹת וְקִנְּמָן־בֶּ֥שֶׂם מַחֲצִית֖וֹ חֲמִשִּׁ֣ים וּמָאתָ֑יִם וּקְנֵה־בֹ֖שֶׂם חֲמִשִּׁ֥ים וּמָאתָֽיִם׃ (כד) וְקִדָּ֕ה חֲמֵ֥שׁ מֵא֖וֹת בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ וְשֶׁ֥מֶן זַ֖יִת הִֽין׃ (כה) וְעָשִׂ֣יתָ אֹת֗וֹ שֶׁ֚מֶן מִשְׁחַת־קֹ֔דֶשׁ רֹ֥קַח מִרְקַ֖חַת מַעֲשֵׂ֣ה רֹקֵ֑חַ שֶׁ֥מֶן מִשְׁחַת־קֹ֖דֶשׁ יִהְיֶֽה׃ (כו) וּמָשַׁחְתָּ֥ ב֖וֹ אֶת־אֹ֣הֶל מוֹעֵ֑ד וְאֵ֖ת אֲר֥וֹן הָעֵדֻֽת׃ (כז) וְאֶת־הַשֻּׁלְחָן֙ וְאֶת־כָּל־כֵּלָ֔יו וְאֶת־הַמְּנֹרָ֖ה וְאֶת־כֵּלֶ֑יהָ וְאֵ֖ת מִזְבַּ֥ח הַקְּטֹֽרֶת׃ (כח) וְאֶת־מִזְבַּ֥ח הָעֹלָ֖ה וְאֶת־כָּל־כֵּלָ֑יו וְאֶת־הַכִּיֹּ֖ר וְאֶת־כַּנּֽוֹ׃ (כט) וְקִדַּשְׁתָּ֣ אֹתָ֔ם וְהָי֖וּ קֹ֣דֶשׁ קָֽדָשִׁ֑ים כָּל־הַנֹּגֵ֥עַ בָּהֶ֖ם יִקְדָּֽשׁ׃ (ל) וְאֶת־אַהֲרֹ֥ן וְאֶת־בָּנָ֖יו תִּמְשָׁ֑ח וְקִדַּשְׁתָּ֥ אֹתָ֖ם לְכַהֵ֥ן לִֽי׃ (לא) וְאֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל תְּדַבֵּ֣ר לֵאמֹ֑ר שֶׁ֠מֶן מִשְׁחַת־קֹ֨דֶשׁ יִהְיֶ֥ה זֶ֛ה לִ֖י לְדֹרֹתֵיכֶֽם׃ (לב) עַל־בְּשַׂ֤ר אָדָם֙ לֹ֣א יִיסָ֔ךְ וּבְמַ֨תְכֻּנְתּ֔וֹ לֹ֥א תַעֲשׂ֖וּ כָּמֹ֑הוּ קֹ֣דֶשׁ ה֔וּא קֹ֖דֶשׁ יִהְיֶ֥ה לָכֶֽם׃ (לג) אִ֚ישׁ אֲשֶׁ֣ר יִרְקַ֣ח כָּמֹ֔הוּ וַאֲשֶׁ֥ר יִתֵּ֛ן מִמֶּ֖נּוּ עַל־זָ֑ר וְנִכְרַ֖ת מֵעַמָּֽיו׃ (ס)

(22) The LORD spoke to Moses, saying: (23) Next take choice spices: five hundred weight of solidified myrrh, half as much—two hundred and fifty—of fragrant cinnamon, two hundred and fifty of aromatic cane [keneh-vosem], (24) five hundred—by the sanctuary weight—of cassia, and a hin of olive oil. (25) Make of this a sacred anointing oil, a compound of ingredients expertly blended, to serve as sacred anointing oil. (26) With it anoint the Tent of Meeting, the Ark of the Pact, (27) the table and all its utensils, the lampstand and all its fittings, the altar of incense, (28) the altar of burnt offering and all its utensils, and the laver and its stand. (29) Thus you shall consecrate them so that they may be most holy; whatever touches them shall be consecrated. (30) You shall also anoint Aaron and his sons, consecrating them to serve Me as priests. (31) And speak to the Israelite people, as follows: This shall be an anointing oil sacred to Me throughout the ages. (32) It must not be rubbed on any person’s body, and you must not make anything like it in the same proportions; it is sacred, to be held sacred by you. (33) Whoever compounds its like, or puts any of it on a layman, shall be cut off from his kin.

(כד) לֹא־קָנִ֨יתָ לִּ֤י בַכֶּ֙סֶף֙ קָנֶ֔ה וְחֵ֥לֶב זְבָחֶ֖יךָ לֹ֣א הִרְוִיתָ֑נִי אַ֗ךְ הֶעֱבַדְתַּ֙נִי֙ בְּחַטֹּאותֶ֔יךָ הוֹגַעְתַּ֖נִי בַּעֲוֺנֹתֶֽיךָ׃ (ס)

(24) You have not bought Me fragrant reed with money, Nor sated Me with the fat of your sacrifices. Instead, you have burdened Me with your sins, You have wearied Me with your iniquities.

Kaneh: From a bosem (sweet/fragrant herb)

(א) אין עושין פתילה לנר של שבת בין נר שעל השלחן בין כל נר שמדליק בבית מדבר שהאור אינו נאחז בו אלא נסרך סביביו והשלהבת קופצת כגון צמר ושער וכיוצא בהם אלא מדבר שהאור נתלה בו כגון פשתן נפוצה ובגד שש וצמר גפן וקנבוס וכיוצא בהן.

"One should not make the wick for a Sabbath lamp, whether it is the lamp on your table or any lamp that you light in the house... from something that the light does not come from the wick itself... for example wool, hair, etc... but rather from that which the light comes from the wick itself for example flax, cotton... or Kanebos."

("It is best to observe the law strictly with Cannabis if this is possible" -Eliyah Rabah)

Benetowa, Sarah. 1936. Tracing one word through different languages. Institute of Anthropological Sciences, Warsaw. Reprinted 1967 in The Book of Grass. George Andrews and Simon Vinkenoog (eds.). Grove Press, New York, pp. 15-18.

"The astonishing resemblance between the Semitic kanbos and the Scythian cannabis lead me to suppose that the Scythian word was of Semitic origin. These etymological discussions run parallel to arguments drawn from history. The Iranian Scythians were probably related to the Medes, who were neighbors of the Semites and could easily have assimilated the word for hemp. The Semites could also have spread the word during their migrations through Asia Minor."

Herodotus. The Histories. Trans. George Rawlinson. New York: Alfred A. Knopf, 1997. Pg. 334. (Originally 440 BCE, Second Temple period)

"After burial of the dead, those engaged in it have to purify themselves, which they do in the following way....they make a booth by fixing in the ground three sticks inclined towards one another...inside the booth a dish is placed upon the ground, into which they put a number of red-hot stones, and then add some hemp-seed.

Hemp grows in Scythia: it is very like flax; only that it is a much coarser and taller plant: some grows wild about the country, some is produced by cultivation: the Thracians make garments of it which closely resemble linen....

The Scythians take some of this hemp-seed, and, creeping under the felt coverings, throw it upon the red-hot stones; immediately it smokes, and gives out such a vapor as no Grecian vapor-bath can exceed; the Scyths, delighted, shout for joy....”

More on the etymology of the word Cannabis can be found at

https://en.wikipedia.org/wiki/Etymology_of_cannabis

“Rabbi Yaakov Yosef of Polnoye said before his departure that he asked God to credit him for all the Torah and mitzvot of his entire life, with the same value he gave to the great Baal Shem Tov's heavenly thoughts (yichudim) when he smoked his pipe.”

- Ibn Mardachya,

Forward Interview With Dr. Yosef Glassman MD in Newton MA

In Israel medical marijuana has been legal since the early 1990s. International cannabis research today is largely based on the 1960s research of Jerusalem-based professors Raphael Mechoulam and Yechiel Gaoni, who isolated the active ingredient of hashish and its psychoactive component, tetrahydrocannabinol, as well as the natural human analog to THC, anandamide, which the body produces. In the past decade, Israeli scientists developed a strain of marijuana without THC. According to Glassman, the Israeli government funds the research on medical marijuana, which today benefits some 12,000 Israeli patients and is grown on eight farms for a state-run medical cannabis distribution center.

“I think that cannabis is a wonderful solution for someone to control pain without the addictive nature of painkillers, and with a much better safety profile. Science aside, the greatest of medications allow the Infinite to penetrate the inner workings of the body and soul,” Dr. Glassman explained. “This is likely the overriding benefit that cannabis provides, and probably why it has so many different healing properties.”

http://forward.com/articles/188881/doctor-cannabis/

Le’Or, founded about a year ago with seed funding from Dr. Bronner’s Magic Soap Company, wants to convince American Jews that ending marijuana prohibition belongs on the progressive Jewish communal agenda alongside marriage equality and immigration reform.

“Our goal is to erode the stigma, so that the Jewish community at large can see that supporting marijuana legalization is not just the right thing to do, it’s the Jewish thing to do,” said Roy Kaufmann, who founded Le’Or with his wife, Claire.

The Oregon governor’s speechwriter by day, the Israeli-born Kaufmann, 36, is a staunch opponent of America’s decades-long War on Drugs. Launched by Nixon in the 1970s and expanded during the Reagan era, the ongoing drug war has resulted in an unprecedented number of U.S. citizens — and a disproportionate number of African-American males — being sent to prison for drug-related offenses.

http://www.timesofisrael.com/will-marijuana-legalization-light-up-jewish-advocacy/

Rabbi Moshe Feinstein Teshuvah on Marijuana

“It is obviously forbidden to smoke marijuana, as this violates many basic laws of our Torah. First of all, it physically injures the person. Even if there are people who are not physically affected by this, it mentally affects the person as it destroys his mind, and prevents him from understanding things properly.

This is a terrible thing, since not only can the individual not properly study Torah, he also can not pray and properly perform Mitzvos (commandments), since doing them mindlessly is considered as if they were not done at all.

Furthermore, he is creating within himself a very strong desire (addiction?), which is much stronger than the desire to eat, etc. which are necessary for a person to live.

There are many that can not control and withstand this desire.

This is a very grave prohibition, as we find that a Ben Sorer U’Moreh [is killed] (See Deut. 21:18) for creating within himself a very strong desire, even though it is to eat Kosher food! How much more so it is forbidden for a person to bring upon himself an even greater desire, especially for something that a person does not need at all…

this is one of the grave prohibitions, and everyone must try with all of their strength to remove this impurity (Tuma’ah) from all Children of Israel.”

(Igros Moshe, Yoreh De’ah Vol. 3, Siman 35)

Rabbi Nathan Drazin – Halakhic Attitudes and Conclusions to the Drug Problem and its Relationship to Cigarette Smoking in Judaism and Drugs, p. 77-78
"Why, indeed, have the great halakhic authorities of our generation been silent concerning the prohibitions of Jewish law in regard to cigarette smoking? The author has learned from at least two of such scholars that they rely on a talmudic principle that states, "Since the multitude are accustomed to it (a practice that may have some peril in it), 'the Lord preserves the simple'" (Psalms 116:6, B. Shabbat 129b). In other words, divine mercy will protect the simple from harm when they follow the custom of the many. Surely this principle may not at all be applied to the use of drugs, for in that case, the descriptive phrase – "since the multitude are accustomed to it" – does not apply, especially so among Jews.
ואמר שמואל פורסא דדמא חד בשבתא ארבעה ומעלי שבתא אבל שני וחמישי לא דאמר מר מי שיש לו זכות אבות יקיז דם בשני ובחמישי שב"ד של מעלה ושל מטה שוין כאחד בתלתא בשבתא מאי טעמא לא משום דקיימא ליה מאדים בזווי מעלי שבתא נמי קיימא בזווי כיון דדשו ביה רבים (תהלים קטז, ו) שומר פתאים ה'
And Shmuel said: The times for bloodletting are the first day of the week, the fourth day of the week and Shabbat eve. However, on the second and the fifth days of the week, no, one should not let blood, as the Master said: Only one who has the merit of his ancestors and relies on it should let blood on the second and on the fifth days of the week, as the court on High, in the heavens, and the court below are equal. The courts in the cities convene on Mondays and Thursdays, as does the heavenly court. Letting blood on a day of judgment is dangerous. If one is judged unfavorably all his blood could flow out. The Gemara explains: On the third day of the week, what is the reason that one does not let blood? It is because the planet Mars is dominant during the even hours. Since it is a planet of blood, and the even hours are a bad omen, that combination gives cause for concern. The Gemara asks: On Shabbat eve, Mars also dominates during the even hours. The Gemara answers: Since the multitudes have already become accustomed to letting blood on Shabbat eve, the verse: “The Lord protects the simple-hearted” (Psalms 116:6) applies in this case.
א"ר פפא הלכך יומא דעיבא ויומא דשותא לא מהלינן ביה ולא מסוכרינן ביה והאידנא דדשו בה רבים (תהלים קטז, ו) שומר פתאים ה':
Rav Pappa said: Therefore, learn from here that on a cloudy day or on a day that a south wind [shuta] blows, we may neither circumcise nor let blood [mesokhrinan], owing to the danger involved. But nowadays, when many are accustomed to ignoring these safeguards, the verse “The Lord preserves the simple” (Psalms 116:6) is applied, and it is assumed that they will come to no harm.

Rabbi Simon Jacobson:

1. “The Torah doesn’t tackle legalization of substances, but the Torah does one simple thing: It shares with us the deepest, highest, most intoxicating and powerful substance out there – the soul (and the mitzvahs that guide its journey in this world). The Torah tells each one of us: “You, you, and you are the most beautiful, handcrafted-by-God, living machine out there. Operate it and drive it as it was meant to be operated and driven. By connecting to the highest, you will become high yourself. Best of all, you can get this drug over the counter. No prescription necessary. You have the deepest deep, the highest high; do not spoil it by getting artificially high or deep… But then, you might ask: What about the mitzvah of drinking on Purim or Passover, or other holidays? ... As Jews we can get high whether or not marijuana is legal. As Jews we can get high by connecting to the highest thing, and by ingesting the most intoxicating substance out there – our own soul, a literal spark of the Divine flame that is God.”

2. “The essential problem with inducing a (spiritual) high through foreign substances is threefold: 1) It is driven by personal desire, and therefore 2) you have not earned your right of entry, and 3) it will not be integrated into daily life. It will be an escape.

And this is precisely the reason why foreign substances are addictive and take control of your life. As their name implies, they and the altered states of consciousness they induce are foreign substances – a “strange fire” – which don’t belong to you. For a brief, but temporary moment they have the power to transport you to another place. But you don’t belong there and you have not earned your way. Having not paid your fare, the “strange fire” will come back to collect the debt: It will take control of your life until it consumes you.

3. “Spirituality, the spiritual high, is a permanent state of being that lies beneath the surface of existence. The “container” can be artificially forced open with a “strange fire” (foreign substances), but only temporarily. No single act can be done to access the spiritual truths within; no magic can open up your soul. When you selflessly dedicate your life to a higher cause, when you transcend your ego and strip away the forces of material self-interest that impedes access to your soul within, then the spiritual will emerge. The operative word is emerge. You don’t create it, you don’t induce it, you don’t import it; you eliminate the weeds and the flower emerges.”

4. “Even when using healthy and natural methods and means to achieve spiritual highs, the key lies in your actual attitude and drive: If transcendence becomes another extension of yourself, and is driven by your need or desire to get high, then even if you use healthy methods, ultimately transcendence will elude you. Only when you realize that you have to let go – let go of your drives, needs and even hunger – then the spiritual high will emerge. And then, its will also be an integrative experience instead of an escape. It will open you up to spiritual freedom, instead of becoming an addictive monkey on your back.”

An Open Letter to the Jewish Community from the National Conference of Synagogue Youth – N.C.S.Y in: Judaism and Drugs, p. 29-30
Dear Parents, Brothers, Sisters and Friends:
We the undersigned, like most other teenagers, have faced the serious issue of drugs and drug use. As members of an Orthodox Youth Group, we feel that our decision must reckon with the traditions of Judaism and with the specific demands of Halachah. Because of the controversial nature of the problem, especially the Question of marijuana, we have this past week consulted with some of the greatest Halachic authorities of our time. They are:
Rabbi A. Soloveitchik, Dean, Hebrew Theological College,
Rabbi M. Feinstein, Dean Yeshiva Tiferet Yerushalayim, Chairman Council of Torah Authorities.
Rabbi Dr. Immanuel Jakobovits, Chief Rabbi of the British Commonweath Author of "Jewish Medical Ethics."
Their unanimous decision was that the use of marijuana constitutes a violation of basic Jewish law. We have studied the text of their decision and understand their condemnation based on the following principles:
A. Being involved with marijuana is a violation of the sacredness of human potentiality. A man created in the image of G-d must constantly walk in the ways of his Creator, just as the G-d of the universe is alive, active, and creative, so must be the world of Man. Marijuana leads a person to withdrawal, passivity, laziness, concentration becomes difficult, the study of Torah and the fulfillment of mizvah burdensome. Such a person divests himself of his unique calling to be a real man in the image of G-d and in nakedness stalks the earth in search of the tree of sensuality to avoid and escape this world of reality. Marijuana, its culture and climate, is so far removed from the Torah's call to HOLINESS.
B. One who is a user of Marijuana violates Numbers 15:39 and because addicted
to sensuousness. He places himself in a position where destruction of his free will and
degradation of his inner personality is imminent. Such a person slowly loses his options and his choices and the mechanism of his decision-making powers.
Judaism teaches the only difference between man and animal is that man can think, argue, foresee, conclude, and reverse himself; marijuana helps diminish that distinction and makes man more closely related to the ape.
C. It is also a violation of Deut. 22:8 which stresses the obligation on man to zealously protect his body from anything that may be harmful and injurious. The fact that it is not now harmful to a person does not preclude the chance that it may one day be. A man who does not put up a fence around his roof, is in violation of the biblical mandate irrespective of whether someone had fallen off his roof or not. A biblical
verse so concerned about loss of limb would be so much more concerned about the possible loss of mind and soul as well.
We therefore publicly commit ourselves to the Halachic view that drugs are an irrelevant digression from the basic tasks of a purposeful Jewish life.

Benny Kraut – Perspectives on the Drug Issue in:Judaism and Drugs, pp.205-206, 210-211

While I applaud the initiative of the NCSY youth responsible for having taken a contemporary social problem to rabbinic authorities for a psak halakhah, I cannot help but feel sorely disappointed that their discussions did not result in a text for this psak. Unfortunately, the printed synopsis deals primarily with conclusions; no sophisticated analysis of the issues is given and hence serious questions remain unanswered. Clearly, I do not intend to challenge the authority of the psak. I do feel, however,
that a much more thoroughly analytic presentation of the psak than that given by the magazine is in order.
The fundamental flaw in the synopsis text of the psak is that no distinction is made between the "pothead" and the occasional or "social" user...
To the occasional and "social" user of marijuana, marijuana use may be one form of leisure activity with no concomitant anti-rational and hence anti-Jewish implications. One should, therefore, not necessarily impute to this person the desire to deny creativity and rational activity. If one grants the logic of this argument, then it seems to me that this type of marijuana use does not differ in the slightest from the "social" drinking of alcohol at weddings and Bar-Mitzvahs or from the friendly glass of "schnapps" distributed at special means when a group of people assembles. Perhaps the only difference lies in the greater health hazard of alcohol to the individual - both physically and psychopharmacologically.
It seems somewhat unjust and even intellectually indefensible to halakhically prohibit the social use of marijuana without simultaneously halakhically prohibiting the social use of alcohol. If it is assumed that Jews will be carefull not to become alcoholics when they drink on occasion, why is it not similarly assumed that Jews will be mindful not to become "pot-heads" when they smoke marijuana on occasion?

Because of marijuana’s clear medical benefits, the Orthodox Union, which has rejected kosher certification requests from cigarette and e-cigarette manufacturers on health grounds, “would not have a problem certifying” medical marijuana, Elefant said.

Marijuana is a plant and therefore kosher certification is not necessary for the cannabis itself. But in New York State, where companies are vying for up to five licenses to grow and sell medical marijuana, patients will not be allowed to smoke pot, so they will have to ingest it in other ways — such as capsules, food or drinks, which will require kosher certification for Orthodox patients. http://forward.com/news/215113/medical-marijuana-may-soon-get-kosher-stamp-of-app/#ixzz3dlQC4vbe

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