26
There are many opinions regarding the parameters of this mitzva, and they can be divided into two main categories. Some take the words of the Sages literally, meaning that one must get so drunk that he actually cannot differentiate between "Cursed is Haman" and "Blessed is Mordechai" (Rif, Rosh). That is, he should reach a state of simple joy, in which there is no distinction between different levels. In the eyes of one who has reached such a state, "Cursed is Haman" is the same as "Blessed is Mordechai," since everything is good and everything is for the good. This is the nature of drunk people: They cannot perceive details; everything seems the same to them. However, if one knows that he is liable to do prohibited or disgusting things while he is in a state of drunkenness, he must refrain from reaching such a state. Rather, he should drink heavily until he falls asleep as a result, and while he sleeps he will not be able to differentiate between "Cursed is Haman" and "Blessed is Mordechai"—that is, between good and evil.
Others maintain that the mitzva is to drink more than usual, until one becomes tipsy, but one should not become so drunk that he is liable to act unbecomingly. The reasoning behind this viewpoint is that the halakha does not follow the talmudic opinion that one must drink "until he does not know" (Rabbeinu Ephraim). Alternatively, we accept that opinion, but we interpret it to mean that one should drink until he cannot pronounce his words properly, and when he has to repeat the phrase "Cursed is Haman and blessed is Mordechai" several times, he will occasionally stumble (Tosafot, Ran).
In practice, each person must choose for himself the way that will best allow him to drink and rejoice for the sake of heaven. Since people’s natures are different from one another, there are varying opinions as to how one should drink and rejoice. 11

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