“Judaism prohibits drinking alcohol.”

Although excessive alcohol consumption is discouraged (for example, by officiating priests in the Temple) (Lev 10:9), alcohol consumption for religious reasons is prescribed (for example, sanctifying the Sabbath and festivals); wine in moderation is praised as something that "gladdens the human heart" (Psalms 104:15); and drunkenness on selected (very rare) occasions may even be encouraged (for example, for the festival of Purim). Thus, Judaism supports and prescribes the controlled use of alcohol [1] .Alcohol's appearance in the biblical text places the history of its use to be almost as old as the history of the human race: Noah's drunkenness and its sequelae are significant features of the early part of the book of Genesis (Gen 9: 20-27), and the biblical text has a clearly condemnatory attitude regarding Ham's role in causing this drunkenness. Subsequent Jewish laws and customs are not difficult to discover. Although excessive alcohol consumption is discouraged (for example, by officiating priests in the Temple) (Lev 10:9), alcohol consumption for religious reasons is prescribed (for example, sanctifying the Sabbath and festivals); wine in moderation is praised as something that "gladdens the human heart" (Psalms 104:15); and drunkenness on selected (very rare) occasions may even be encouraged (for example, for the festival of Purim). Thus, Judaism supports and prescribes the controlled use of alcohol [1] . This has been suggested as an explanation for the overall lower levels of alcohol use and abuse among Jews [1] [2] [3] [4] [5] . However, it should be noted that a genetic basis for alcohol intolerance has also been noted among some Jews [6] . The protective genotype is less common than the non-protective genotype, and among older Jews in Israel, among whom alcohol consumption is low, genotype was not related to a measure of anticipated alcohol consumption. …

Although excessive alcohol consumption is discouraged (for example, by officiating priests in the Temple) (Lev 10:9), alcohol consumption for religious reasons is prescribed (for example, sanctifying the Sabbath and festivals); wine in moderation is praised as something that “gladdens the human heart” (Psalms 104:15); and drunkenness on selected (very rare) occasions may even be encouraged (for example, for the festival of Purim). Thus, Judaism supports and prescribes the controlled use of alcohol [1].Alcohol’s appearance in the biblical text places the history of its use to be almost as old as the history of the human race: Noah’s drunkenness and its sequelae are significant features of the early part of the book of Genesis (Gen 9: 20–27), and the biblical text has a clearly condemnatory attitude regarding Ham’s role in causing this drunkenness. Subsequent Jewish laws and customs are not difficult to discover. Although excessive alcohol consumption is discouraged (for example, by officiating priests in the Temple) (Lev 10:9), alcohol consumption for religious reasons is prescribed (for example, sanctifying the Sabbath and festivals); wine in moderation is praised as something that “gladdens the human heart” (Psalms 104:15); and drunkenness on selected (very rare) occasions may even be encouraged (for example, for the festival of Purim). Thus, Judaism supports and prescribes the controlled use of alcohol [1]. This has been suggested as an explanation for the overall lower levels of alcohol use and abuse among Jews [1,2,3,4,5]. However, it should be noted that a genetic basis for alcohol intolerance has also been noted among some Jews [6]. The protective genotype is less common than the non-protective genotype, and among older Jews in Israel, among whom alcohol consumption is low, genotype was not related to a measure of anticipated alcohol consumption. …

The act of sacrifice must not, in and of itself, be an incorrect action, because God himself sets forth a detailed system of sacrificial law in the Torah, the very foundation of Jewish thought. Similarly, libation must not be of itself wrong, because the Torah contains laws about how to use libations in the worship of God.63 The act of sacrifice must not, in and of itself, be an incorrect action, because God himself sets forth a detailed system of sacrificial law in the Torah, the very foundation of Jewish thought. Similarly, libation must not be of itself wrong, because the Torah contains laws about how to use libations in the worship of God. In the words of Halbertal and Margalit again, the difficulty here is “the strangeness of the object toward which the worship is directed, not the ‘proper’ God, but other gods.” 64

On one hand, we use wine for kiddush and havdallah on Shabbat and Jewish holidays, and many, many mitzvot are accompanied by a cup of wine. … Going by just the bible (The word of god) it is permitted to use alcohol. It is prohibited to be drunk. So you can drink alcohol as long as you don't get drunk.ב"ה Wine and intoxicating beverages are a fascinating subject when viewed from the Torah's perspective. On one hand, we use wine for kiddush and havdallah on Shabbat and Jewish holidays, and many, many mitzvot are accompanied by a cup of wine. Blessings are recited on a cup of wine beneath the chupah(wedding canopy), at a brit milah(circumcision), at a Pidyon Haben(the "Redemption of a Firstborn Son"), and let's not forget the four cups of wine we drink at the Passover seder. In the Scriptures, wine is described as "bringing joy to G‑d and man" (Judges 9:13). And, indeed, every sacrifice offered in the Holy Temple was accompanied by a wine libation. … Anonymous November 2, 2014 Everyone has their own opinion on alcohol. That's fine but what does the bible say? Going by just the bible (The word of god) it is permitted to use alcohol. It is prohibited to be drunk. So you can drink alcohol as long as you don't get drunk. Simple as that. Reply Show all comments

Previous work on the interpretation of the Law of the Rebellious Son has uncritically accepted וסבא זולל as meaning ‘a glutton and a drunkard’. … In the light of this brisk review of scholarship, it is clear that commentators have failed to assess what the phrase וסבא זולל meant for the ancient scribes; instead scholars perpetuate the uncritical but preferred rendering of it as a reference to the excessive consumption of food and alcohol.Previous Scholarship on the Law of the Rebellious Son Previous work on the interpretation of the Law of the Rebellious Son has uncritically accepted וסבא זולל as meaning ‘a glutton and a drunkard’. To a notable extent, this proclivity can be blamed on the modern preferences scholars tend to project on to ancient texts. For example, in modern Western cultures, excessive consumption of food and alcohol is often seen as evidence of a lack of self-control and is frequently associated with conspicuous wealth and social injustice. A more problematic association is that of excessive consumption with obesity, an unfounded prejudice which many today would consider to be ‘fat-shaming’. … She notes that the sins of the Israelites in the wilderness were often related to food and drink ‘as well as with direct breaking of the covenant through the worship of idols accompanied by eating and drinking’. 41 It is unfortunate that she does not further focus on the context of eating and drinking rather than the quantity of eating and drinking, which would arguably lead to a more insightful analysis. In the light of this brisk review of scholarship, it is clear that commentators have failed to assess what the phrase וסבא זולל meant for the ancient scribes; instead scholars perpetuate the uncritical but preferred rendering of it as a reference to the excessive consumption of food and alcohol. This assertion needs to be rigorously re-evaluated in the light of an understanding of the roles food and alcohol played in the lives of the ancient Israelites and Judahites. Accordingly, I will now turn to discuss scholarship related to the diet and foodways of the ancient Israelites and Judahites. Previous Scholarship on Diet and Foodways of Ancient Israel and Judah

When enjoyed responsibly, liquor and liqueur products can enhance the Purim (Shulchan Aruch O”C 695:2) and Yom Tov “spirit” (O”C 529:3).In The Spirit of The Holiday When enjoyed responsibly, liquor and liqueur products can enhance the Purim (Shulchan Aruch O”C 695:2) and Yom Tov “spirit” (O”C 529:3). While it is certainly preferable to consume alcoholic beverages with a reliable hechsher, during Pesach it is essential to use only such reliably certified drinks. Let us examine this a bit further. Liquor is defined as an unsweetened distilled alcoholic beverage, while liqueur is the aforementioned liquid, with added sweeteners and other flavoring agents. The common denominator between liquor and liqueur is that the major ingredient, and arguably most important component, is the alcohol.

And now that the Temple is not standing and one cannot eat sacrificial meat, he can fulfill the mitzva of rejoicing on a Festival only by drinking wine, as it is stated: “And wine that gladdens the heart of man” (Psalms 104:15).It was taught in a baraita that Rabbi Yehuda ben Beteira says: When the Temple is standing, rejoicing is only through the eating of sacrificial meat, as it is stated: “And you shall sacrifice peace-offerings and you shall eat there and you shall rejoice before the Lord your God” (Deuteronomy 27:7). And now that the Temple is not standing and one cannot eat sacrificial meat, he can fulfill the mitzva of rejoicing on a Festival only by drinking wine, as it is stated: “And wine that gladdens the heart of man” (Psalms 104:15). ת"ר (שמות כ, ז) זכור את יום השבת לקדשו זוכרהו על היין

Wine (yayin, in Hebrew) is widely discussed in biblical and rabbinic sources, with the focus being on its enjoyment as well as its potential for abuse. On Shabbat, as well as on Jewish holidays, special prayers are said over wine in order to fulfill the biblical commandment of sanctifying the day.Food Wine (yayin, in Hebrew) is widely discussed in biblical and rabbinic sources, with the focus being on its enjoyment as well as its potential for abuse. On Shabbat, as well as on Jewish holidays, special prayers are said over wine in order to fulfill the biblical commandment of sanctifying the day. Notable Sources

On the other hand, wine, in moderation, finds its positive place within Jewish practice, used to mark special occasions and events.… Wine, even more than other psychoactive materials, has long occupied a particular place in religious ritual. This fact is evidenced at both extremes within Jewish law. On the one hand, because of the unique status of wine in pagan culture, the Torah mandates the prohibition of yayin nesech (wine that has been used for idolatrous purposes and is, therefore, prohibited to all Jews at all times). On the other hand, wine, in moderation, finds its positive place within Jewish practice, used to mark special occasions and events. Had the Torah’s only concern been for potential error on the part of the Kohanim, all intoxicating beverages would have been treated equally. By singling wine out for special attention, however, the Torah communicates that there is more to this prohibition than meets the eye. Wine used properly and in moderation, the Torah teaches, like all of God’s physical creations, enhances our appreciation of the Divine. …

As we approach the Purim season, we can be thankful that today there are many reliably kosher-certified brandies, cognacs and liquors on the market.April 20, 2007 As we approach the Purim season, we can be thankful that today there are many reliably kosher-certified brandies, cognacs and liquors on the market. Let’s examine the kashrus issues of distilled wine spirits. Sought after by connoisseurs, cognac is one of the gourmet items of the liquor world; the finest cognac commands prices in the hundreds of dollars per bottle. Actually, cognac is but one specialty name for brandy – which is liquor made from distilled wine – and refers specifically to grape brandy originating in the Cognac region of France. …

“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**whatRavasaid: Wine and good scents make me wise,**meaning that wine benefits one who deserves it.… זָכָה—מְשַׂמְּחוֹ, לֹאזָכָה—מְשַׁמְּמוֹ. וְהַיְינוּדְּאָמַררָבָא: חַמְרָאוְרֵיחָנֵי—פַּקְחֻין.**Rav Kahanaraised 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**Ravaraised 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**whatRavasaid: Wine and good scents make me wise,**meaning that wine benefits one who deserves it. 8 רְחִיצָהוְסִיכָה, מְנָאלַןדְּאִיקְּרִיעִינּוּי. דִּכְתִיב: ״לֶחֶםחֲמוּדוֹתלֹאאָכַלְתִּיוּבָשָׂרוָיַיִןלֹאבָאאֶלפִּיוְסוֹךְלֹאסָכְתִּי״. מַאי״לֶחֶםחֲמוּדוֹתלֹאאָכַלְתִּי״? …

Any alcoholic beverage of Gentiles, whether it be of dates or figs or of barley or of grain, or of honey, are forbidden because of intermarriage. And it is not forbidden except in the place of its sale, but if he brings the alcoholic beverage to his home, and drinks them there, it is allowed, since the essence of the decree is that perhaps he will dine with the Gentile.Paragraph 1: Any alcoholic beverage of Gentiles, whether it be of dates or figs or of barley or of grain, or of honey, are forbidden because of intermarriage. And it is not forbidden except in the place of its sale, but if he brings the alcoholic beverage to his home, and drinks them there, it is allowed, since the essence of the decree is that perhaps he will dine with the Gentile. And the sages only forbid it when he has a set place for drinking as people are wont to do, but if he enters the house of a gentile and drinks there in a temporary manner, it is allowed. And so too one who stays overnight in the house of a gentile, it is thought of as his house, and one is allowed to send into the city to buy alcoholic beverages from the idol worshipers.

Our grandparents knew that*shikker is ah goy*--Jews don’t get drunk. How, then, do we reconcile the Halachah to get drunk on Purim with our understanding of the kind of life that theTorahcommands us to lead?… *Ravasaid: A person is obligated to drink onPurimuntil he does not know the difference between "cursed beHaman" and "blessed beMordechai."* The issue of whether and how Rava’s statement should be implemented in practice is a matter of disagreement between various Halachic authorities. The concept of becoming intoxicated on Purim is a legitimate Halachic position, which requires understanding and validation regardless of whether or not it is accepted in practice. Our grandparents knew that*shikker is ah goy*--Jews don’t get drunk. How, then, do we reconcile the Halachah to get drunk on Purim with our understanding of the kind of life that theTorahcommands us to lead? Can we allow ourselves to relinquish control over our behavior one day a year, or even once in a lifetime? Can we abnegate our awareness of the difference between good and evil for even a single moment? The drunk that most people know (from TV, the neighborhood bar, or, unfortunately, in their own homes) is a vulgar and often violent creature. Is this because drinking generates vulgarity and violence? Obviously not. …

Biblical, apocryphal, and ancient Near Eastern references make it clear that, far from being condemned, the use of alcoholic beverages was regarded by Jews and others as a necessary (Ecclus. 39:26; Pritchard, Texts, 598, line 89; 602, line 32) and distinctive (Ps. 104:15; Pritchard, Texts, 77c, line 12ff.) feature of human life.### In the Bible Biblical, apocryphal, and ancient Near Eastern references make it clear that, far from being condemned, the use of alcoholic beverages was regarded by Jews and others as a necessary (Ecclus. 39:26; Pritchard, Texts, 598, line 89; 602, line 32) and distinctive (Ps. 104:15; Pritchard, Texts, 77c, line 12ff.) feature of human life. A feast was inconceivable without wine, and Proverbs 9:1ff. speaks of Wisdom personified offering food and wine. Indeed, complete abstinence was associated with a turning away from civilization (Jer. 35; see *Rechabites). Likewise, the *Nazirite avoidance of alcohol is of a piece with their refraining from cutting the hair and from participating in the burial of the dead, two other hallmarks of civilization (Numbers 6). *Wine was valued for bringing joy and banishing sorrow (Judg. 9:13; Ps. …

Hebrewיין שנתנסך לעכומשנה תורה, הלכות מאכלות אסורות י - שיתופתא א) יין שנתנסך לעכו"ם אסור בהנייה והשותה ממנו כל שהוא לוקה מן התורה וכן האוכל כל שהוא מתקרובת עכו"ם מבשר או מפירות אפילו מים ומלח האוכל מהן כל שהוא לוקה שנאמר אשר חלב זבחימו יאכלו ישתו יין נסיכם יקומו וגו'. ב) יין שנתנסך לה כזבח שקרב לה וכיון שאיסור זה משום עכו"ם הוא אין לו שיעור שנאמר בעבודת כו"ם ולא ידבק בידך מאומה מן החרם. ג) יין העכו"ם שאין אנו יודעין אם נתנסך או לא נתנסך והוא הנקרא סתם יינם אסור בהנאה כמו יין שנתנסך ודבר זה מגזירות סופרים הוא והשותה מסתם יינם רביעית מכין אותו מכת מרדות. …

Rabbinic euphemism is seen in a section warning against drunkenness (Prov 23:29-35), "Look not upon the wine when it is red, when it gives its color in the kîs ("pocket")."… "Words of Torah are Symbolized by Water," suggests a life-sustaining metaphor; by imbibing divine wisdom, seemingly error-ridden beverage-related verses of ketiv (written torah/teaching) are clarified by midrashic qere (authorized interpretive reading). Rabbinic euphemism is seen in a section warning against drunkenness (Prov 23:29-35), "Look not upon the wine when it is red, when it gives its color in the kîs ("pocket")." Here in v. 31 read kôs ("cup"), yet kûs [End Page 690] ("vagina") is more likely. This reflects a daring class critique and discussion of the longevity of wine gazing and drinking that may cause the intoxicated to engage in ʿerwâ ("sexual transgression," Num. Rab. 10:2; Lev. Rab. 12:1). The chapters that follow deal with social boundaries, gender and sexuality, magic, idolatry, illicit religious practice, Sabbath, festivals and holidays, prayer and ritual, ritual purity, and health and hygiene. …

Judaism has a not uncomplicated relationship with alcohol. We Jews start drinking young, real young. There is the wine at the Bris when the baby is only eight days old. Then there is wine at the Pidyon HaBen. The two sips at the Chuppah. The focal point of our week is the Friday night Shabbos meal when typically Abba or another post-Bar Mitzvah male will sanctify the wine. Havdallah. Yom Tov Kiddush. The famous Four Cups at the Seder.This year has afforded me with additional time to prepare my crusade against teens and drinking. With Rosh Chodesh Adar II looming, I am giving it my best shot. It’s not a shot of booze. It’s a shot of reality and a sincere plea for reframing our attitude about drinking on Purim. Judaism has a not uncomplicated relationship with alcohol. We Jews start drinking young, real young. There is the wine at the Bris when the baby is only eight days old. Then there is wine at the Pidyon HaBen. The two sips at the Chuppah. The focal point of our week is the Friday night Shabbos meal when typically Abba or another post-Bar Mitzvah male will sanctify the wine. Havdallah. Yom Tov Kiddush. The famous Four Cups at the Seder. Is there a Jewish simcha that is without the raising a glass of schnapps and proclaiming, “ L’Chaim”?

Generally speaking, a busy rabbi is not allowed to drink alcohol even though most other Jews may freely partake within reason.Posted at 22:41h in by vueseditor Generally speaking, a busy rabbi is not allowed to drink alcohol even though most other Jews may freely partake within reason. The Torah (Lev. 10:8-11) forbids priests from ruling on religious matters after drinking wine. Rashi (ad loc., 11) points out that this prohibition applies to anyone who rules on religious matters. No rabbi may teach a practical law after drinking a small amount of wine (a revi’is – Eruvin 64a-b). Some rabbis are asked religious questions all the time. Are they allowed to drink wine, which would prevent them from answering questions?

As loy­al Amer­i­cans, Jews did not want to appear as law-break­ers, but, on the oth­er hand, they saw noth­ing wrong with a mod­er­ate con­sump­tion of alco­hol, par­tic­u­lar­ly at hol­i­day times.… The role of Jews in the alco­hol busi­ness was com­pli­cat­ed by the grow­ing pop­u­lar­i­ty of the Pro­hi­bi­tion move­ment, which most Jews dis­dained, but which became the law in 1920 with the pas­sage of the Eigh­teenth Amend­ment. As loy­al Amer­i­cans, Jews did not want to appear as law-break­ers, but, on the oth­er hand, they saw noth­ing wrong with a mod­er­ate con­sump­tion of alco­hol, par­tic­u­lar­ly at hol­i­day times. Loom­ing in the back­ground was the anti-Semit­ic charge of Hen­ry Ford and oth­ers that Jews were behind the nefar­i­ous liquor trade. Jews nat­u­ral­ly reject­ed such accu­sa­tions since they chal­lenged their iden­ti­ty as loy­al Amer­i­cans. ​“ Jew­ish respons­es to Amer­i­cans’ incon­stant rela­tion to alco­hol,” Davis con­cludes, ​“ encap­su­lat­ed their efforts to clar­i­fy and defend their com­mu­nal and civic iden­ti­ties, both to their fel­low Amer­i­cans and to themselves.”

Rabbinic Drinking helps learners at every level navigate this brilliant but mystifying terrain by focusing on rabbinic conversations about beverages, such as beer and wine, water, and even breast milk.### About this book Though ancient rabbinic texts are fundamental to analyzing the history of Judaism, they are also daunting for the novice to read. Rabbinic literature presumes tremendous prior knowledge, and its fascinating twists and turns in logic can be disorienting. Rabbinic Drinking helps learners at every level navigate this brilliant but mystifying terrain by focusing on rabbinic conversations about beverages, such as beer and wine, water, and even breast milk. By studying the contents of a drinking vessel—including the contexts and practices in which they are imbibed—Rabbinic Drinking surveys key themes in rabbinic literature to introduce readers to the main contours of this extensive body of historical documents. Features and Benefits:

Hebrewהלכות מאכלות אסורות פרק יב א כיצד היא הנגיעה שאוסר בה הגוי היין--הוא שייגע ביין עצמו, בין בידו בין בשאר אבריו שדרכן לנסך בהן, וישכשך.משנה תורה - ספר קדושה - הלכות מאכלות אסורות פרק יב ## הלכות מאכלות אסורות פרק יב א כיצד היא הנגיעה שאוסר בה הגוי היין--הוא שייגע ביין עצמו, בין בידו בין בשאר אבריו שדרכן לנסך בהן, וישכשך. אבל אם פשט ידו לחבית, ותפסו את ידו קודם שיוציאה, ולא ינידה, ופתחו החבית מלמטה עד שיצא היין וירד למטה מידו--לא נאסר היין. ב וכן אם אחז כלי פתוח של יין, ושיכשכו--אף על פי שלא הגביה הכלי, ולא נגע ביין--נאסר היין. [ב] נטל הכלי של יין, והגביהו ויצק היין--אף על פי שלא שיכשך--נאסר, שהרי בא היין מכוחו. הגביה, ולא שיכשך ולא נגע--מותר.

Injunctions against alcohol in ancient Jewish sources are cited and discussed.## Abstract Injunctions against alcohol in ancient Jewish sources are cited and discussed. ## Authors

Rabbinic Drinking helps learners at every level navigate this brilliant but mystifying terrain by focusing on rabbinic conversations about beverages, such as beer and wine, water, and even breast milk.## About the Book Though ancient rabbinic texts are fundamental to analyzing the history of Judaism, they are also daunting for the novice to read. Rabbinic literature presumes tremendous prior knowledge, and its fascinating twists and turns in logic can be disorienting. Rabbinic Drinking helps learners at every level navigate this brilliant but mystifying terrain by focusing on rabbinic conversations about beverages, such as beer and wine, water, and even breast milk. By studying the contents of a drinking vessel—including the contexts and practices in which they are imbibed— Rabbinic Drinking surveys key themes in rabbinic literature to introduce readers to the main contours of this extensive body of historical documents. Features and Benefits:

Just like only wine is forbidden to a Nazir, but not other intoxicating drinks, also the Isur for a Kohen to serve is only after drinking wine, but not after drinking other intoxicants.R. Shimon learns from a Gezeirah Shavah "wine and strong drink" from Nazir to the Isur to serve in the Mikdash when drunk; Just like only wine is forbidden to a Nazir, but not other intoxicating drinks, also the Isur for a Kohen to serve is only after drinking wine, but not after drinking other intoxicants. This is unlike R. Yehudah; ii.

- Sperber, Daniel. “The Prohibition of Eating Meat and Drinking Wine During the Three Weeks”. JOFA Journal 7:2 (Summer 2008): 22-23, 34.… Contemporary Jewry (12 July 2022). - Shaul, Michal. “Happy Hour: The Communal Kiddush and Its Roles in the Synagogue World.” Jewish Culture and History, Vol. 24, Iss. 4 (2023) - Sherman, Tina M. “‘He Tethers His Donkey to the Vine’ – Judah Exported Soreqa Wine”. TheTorah.com (17 December 2021) https://www.thetorah.com/article/he-tethers-his-donkey-to-the-vine-judah-exported-soreqa-wine - Soloveitchik, Haym. “Can Halakhic Texts Talk History?” AJS Review Vol. 3 (April 1978): 153-196. - Sperber, Daniel. “The Prohibition of Eating Meat and Drinking Wine During the Three Weeks”. JOFA Journal 7:2 (Summer 2008): 22-23, 34. - Sprecher, Hannah. “‘Let Them Drink and Forget Our Poverty’: Orthodox Rabbis React to Prohibition.” American Jewish Archives, Vol. 43, No. 2 (1991): 135-179. - Stern, Sacha. “Compulsive Libationers: Non-Jews and Wine in Early Rabbinic Sources.” Journal of Jewish Studies 64.1 (2013): 19-44. - Unkovic, Charles M.; Rudolf J. Adler; and Susan E. Miller. “The Contemporary State of Jewish Alcoholism”. Contemporary Jewry, Vol. 3, No. 1 (Fall/Winter 1976-77): 19-26. …