A Suppressed Federal Report on Alcohol and the Toameha Crisis: An Analysis

By Rabbi Yair Hoffman

A comprehensive federal report examining the health effects of low-level alcohol consumption has recently surfaced, and its findings merit careful consideration alongside a growing crisis in frum communities. The report appears to have been withheld from public release, (it was compiled last January!) possibly due to concerns from alcohol industry stakeholders who might be affected by its conclusions.

At the same time, a dangerous culture of drinking has taken root in many Orthodox Jewish neighborhoods, centered around weekly gatherings called toamehs. The name comes from the Mitzvah of tasting that which was prepared for Shabbos on a Friday in order to ensure that everything tastes good for Shabbos. It is reflected in teh Shabbs Shmoneh Esreh Davening where it states, “v’To’ameha Chaim Zachu.”

But this Mitzvah has morphed into something unrecognizable.  In a speech given in Canada, , Rav Yaakov Bender shlita, the Rosh Yeshiva of Yeshiva Darchei Torah in Far Rockaway, issued a dire warning about what he called a “terrible, terrible problem” spreading through frum communities: a rapidly escalating culture of drinking that is fueling danger, hypocrisy, and tragic consequences for families and children.

Rav Bender laid responsibility squarely at the feet of parents, particularly fathers, who have normalized high-end alcohol, glorified drinking, and built a social ecosystem where whiskey is not just a beverage but a status symbol. He described a recent case in New Jersey where drinking at a Toameha caused a fatal car accident and the young man is now facing years of jail time. “You know where he got it from?” Rav Bender asked. “He went to a toameha.. Toameha should be stopped.”

A toameha is a gathering of men on Erev Shabbos for kugel, cakes, and rounds of expensive liquor. What began as a casual pre-Shabbos meet-up has become, according to Rav Bender, a weekly ritual that tears fathers away from their homes during the most critical hour of the week. “If you find out about a toameha in your neighborhood,” he said, “go protest against the family. Put up signs. It’s going to kill a kid.”

Both the federal report and the toameha phenomenon raise urgent questions about alcohol consumption from both medical and halachic perspectives. This article will examine the data and the Torah’s guidance on these critical issues.

A Methodological Gap in the Federal Report

The federal report presents detailed statistics on health outcomes associated with consuming one or two alcoholic drinks per week. However, there is a notable omission in the data presentation. The researchers did not provide clear baseline figures showing absolute mortality rates per million people at zero alcohol consumption. While the report shows increases in various conditions, the absence of baseline context makes it more difficult to assess the overall magnitude of these changes in absolute terms.

The Data for Men

According to the report, men who consume one drink per week experience fifty-eight additional colorectal cancer cases per million people annually compared to non-drinkers. At two drinks per week, there are fourteen extra cirrhosis deaths per million and fifty-three additional unintentional injury deaths per million. Esophageal cancer incidence increases from forty-two cases per million at zero drinks to forty-five cases at one drink weekly and forty-seven cases at two drinks weekly.

The Data for Women

For women, liver cirrhosis mortality rises from one hundred fifty-six deaths per million among non-drinkers to one hundred seventy-six at one drink per week and one hundred ninety-eight at two drinks per week, representing a twenty-seven percent increase. Esophageal cancer shows similar incremental increases, and unintentional injury deaths rise consistently at both consumption levels.

Some Apparent Benefits

The report does indicate that stroke deaths and diabetes incidence decrease with one or two drinks per week. For women, diabetes incidence drops from five thousand eight hundred cases per million to four thousand nine hundred ninety at two drinks weekly. In men, stroke deaths decrease from three hundred ninety per million to three hundred fifty-one per million at one drink weekly.

However, the report’s authors conclude that these reductions do not offset the increases in other conditions. When all causes of mortality and morbidity are considered together, there is no net health benefit from alcohol consumption at any level.

Practical Considerations

It is worth acknowledging that some people do use occasional alcohol consumption as a method of relaxation. At one drink per week, the increased risks, while measurable, are relatively modest. The question becomes one of personal risk assessment and whether these incremental increases are acceptable to an individual.

For those who do choose to drink, the data suggests that consumption should not exceed two drinks per week, as risks increase more substantially beyond this level.

The Six Biblical Mitzvos Regarding Health and Safety

Jewish law addresses questions of health and danger through multiple biblical mitzvos. Understanding these obligations is essential for evaluating behaviors such as alcohol consumption from a halachic perspective.

The first mitzvah is found in Dvarim 4:9, where the Torah states “veNishmartem me’od b’nafshosaichem,” which translates as “you shall guard yourselves very much for your souls.” This verse establishes the fundamental mitzvah of protecting our health and well-being. The emphasis on “me’od,” very much, indicates the seriousness with which the Torah views this obligation.

The second mitzvah appears just a few verses later in Dvarim 4:15, “Rak hishamer lecha,” which means “only guard yourself.” Most Poskim understand this to comprise an actual second mitzvah, separate from the first, requiring us to take special care. Rav Chaim Kanievsky in Shaar HaTeshuvos number twenty-five explicitly identifies this as a distinct mitzvah. The Torah’s repetition of the theme of guarding oneself within a few verses demonstrates the importance of vigilance regarding health and safety.

The third mitzvah is “V’Chai Bahem,” found in VaYikra 18:5, which states “and you shall live by them.” This verse appears in the context of the mitzvos and teaches us that the commandments are meant to be a source of life, not death. This principle has broad applications in halachah, including the setting aside of most mitzvos when life is at stake, and also establishes an affirmative obligation to preserve life.

The fourth mitzvah is found in Parshas Ki Taytzai in Dvarim 22:2, which discusses the mitzvah of Hashavas Aveida, returning a lost object, with the words “vahashaivoso lo,” meaning “and you shall return it to him.” The Gemara in Sanhedrin 73a expands the understanding of these words to include the obligation of returning “his own life to him as well.” For example, if thieves are threatening to attack someone, there is an obligation of “vahashaivoso lo” to save that person. This verse is the source for the mitzvah of saving someone’s life. This is the general mitzvah that the Shulchan Aruch refers to in Shulchan Aruch Orech Chaim 325.

The fifth mitzvah is a negative mitzvah, “Lo Saamod Al Dam Rayacha,” found in VaYikra 19:16, which prohibits standing idly by your brother’s blood. This is mentioned in Shulchan Aruch Choshen Mishpat 426:1 and in the Rambam. This prohibition includes an obligation to protect yourself and your spouse and children as well, since by allowing harm to come to yourself, you are leaving them without you.

The sixth mitzvah is another negative mitzvah, “Lo Suchal l’hisalaym,” found in Dvarim 22:3, which states “you cannot shut your eyes to it.” This verse comes directly after the mitzvah of Hashavas Aveidah and is associated with it. The Netziv in HeEmek Sheailah refers to this mitzvah as well. This mitzvah forbids us from ignoring situations where intervention is required.

Application to Alcohol Consumption

These six biblical mitzvos create a comprehensive framework for evaluating health-related behaviors. When we examine alcohol consumption through this lens, several points become clear.

Regarding the first mitzvah of “veNishmartem me’od b’nafshosaichem,” the data from the federal report shows measurable harm even at low levels of consumption. The increases in cancer, cirrhosis, and injury deaths represent a failure to guard one’s health. The word “me’od,” very much, suggests that even modest risks should be taken seriously.

The second mitzvah, “Rak hishamer lecha,” requires special care. If one mitzvah commands us to guard ourselves and a second mitzvah commands us to take special care in doing so, this indicates that the Torah expects us to be vigilant about avoiding even smaller risks. At two drinks per week, when we see cirrhosis deaths increase by fourteen per million, colorectal cancers increase by fifty-eight per million for men, and injury deaths increase by fifty-three per million, we are dealing with risks that require the special care this mitzvah demands.

The third mitzvah, “V’Chai Bahem,” teaches that the mitzvos are for life. A behavior that demonstrably increases mortality across multiple conditions is in tension with this principle. While the increases may seem small when expressed as cases per million, they represent real lives lost.

The fourth mitzvah, “vahashaivoso lo,” obligates us to return someone’s life to them. This applies to ourselves as well. By engaging in behaviors that increase our risk of death, we are failing in the obligation to preserve our own life. The Gemara in Sanhedrin extends this mitzvah beyond dramatic rescue situations to include ongoing obligations to protect life and health.

The fifth mitzvah, “Lo Saamod Al Dam Rayacha,” prohibits standing idly by. This negative mitzvah includes ourselves and our families. A person who drinks at levels that increase mortality risk is, in effect, standing idly by while his own health is threatened. Moreover, by potentially leaving a spouse and children without a husband or father, one violates this prohibition as it applies to family members.

The sixth mitzvah, “Lo Suchal l’hisalaym,” forbids shutting our eyes to situations requiring intervention. When credible medical data shows clear health risks, we cannot simply ignore this information. The federal report provides exactly the kind of evidence that demands attention rather than willful blindness.

The Toameha Crisis: A Direct Violation of All Six Mitzvos

The theoretical halachic analysis becomes far more urgent when we examine how the toameha phenomenon violates all six of these mitzvos. Rav Bender’s warnings are not merely about social propriety but about life and death.

“Seven or eight men get together, buy very fancy drinks, and they drink to their hearts’ content,” Rav Bender explained. “On Erev Shabbos, when a man should be home helping his wife, they go to a party called a toameha. I have mothers who told me their husbands show up drunk to the Friday night Shabbos table.”

The toameha phenomenon violates “veNishmartem me’od b’nafshosaichem” by encouraging excessive alcohol consumption that increases health risks far beyond the two drinks per week threshold. It violates “Rak hishamer lecha” by failing to take special care to avoid danger. It violates “V’Chai Bahem” by promoting a culture that leads to death rather than life, as evidenced by fatal accidents. It violates “vahashaivoso lo” by failing to preserve one’s own life and the lives of others. It violates “Lo Saamod Al Dam Rayacha” by standing idly by while dangerous drinking patterns develop. And it violates “Lo Suchal l’hisalaym” by shutting our eyes to the clear dangers these gatherings create.

Beyond the direct health risks, toamehs create a culture that glorifies drinking and transmits dangerous values to the next generation. “They come to me complaining that their kid was drinking,” Rav Bender said. “I ask, ‘Daddy, do you drink?’ And the father does drink.” The pattern is unmistakable. Fathers consume high-end whiskey. Fathers glamorize alcohol. Fathers stock their homes with bottles costing five thousand or ten thousand dollars. Fathers participate in kiddush clubs and turn Shabbos into a tasting event. And then fathers express surprise when their sons mimic the culture they grew up observing.

“The kids by us in yeshiva who drink on Friday night, they are getting it from home,” Rav Bender said. “I blame it on the parents.” He noted that what used to be a simple l’chaim has become a performative display of status and sophistication. “There are bottles selling today for five to ten thousand dollars. And the gadlus by the toameha club is the guy who can tell the difference between the five thousand dollar and ten thousand dollar bottle. We glorify these things! And the kids are seeing it.”

This glorification of drinking directly undermines the mitzvah of “veNishmartem me’od b’nafshosaichem” by creating a social environment where dangerous behavior is not only normalized but celebrated. Parents who participate in this culture are failing in their obligation under “Lo Saamod Al Dam Rayacha” because they are effectively standing by while their children absorb values that will endanger their lives. They are also violating “Lo Suchal l’hisalaym” by closing their eyes to the inevitable consequences of modeling excessive drinking behavior.

Moreover, fathers who arrive home drunk to the Shabbos table are violating the basic structure of Jewish family life. The time immediately before Shabbos is when a husband should be home helping his wife prepare for the holy day. By instead attending a toameha and arriving intoxicated, these men are abandoning their responsibilities and desecrating the Shabbos table itself.

Where Does the Halachic Line Fall?

The question becomes: at what level of consumption do these six biblical mitzvos combine to create a prohibition? The answer appears to lie at or near the two-drink-per-week threshold.

At one drink per week, the risks are measurable but relatively modest. While there are increases in colorectal cancer for men and small increases in other conditions, some individuals may judge these risks acceptable given their personal circumstances. However, as consumption increases to two drinks per week, the cumulative effect across multiple health conditions becomes more substantial. The twenty-seven percent increase in cirrhosis deaths for women, the steady increases in multiple cancer types, and the consistent rise in injury deaths suggest that this level of consumption creates risks that trigger concern under the six mitzvos.

Beyond two drinks per week, the halachic case becomes even stronger. The six biblical mitzvos, taken together, appear to prohibit consumption at this level. We are commanded to guard our health very much, to take special care, to live by the mitzvos, to preserve our own lives, not to stand by while our health is threatened, and not to close our eyes to known dangers. Alcohol consumption exceeding two drinks weekly creates documented risks that implicate all six of these obligations.

The toameha phenomenon clearly involves consumption well beyond this threshold. When men gather weekly for extended drinking sessions, when they arrive home intoxicated, when bottles worth thousands of dollars are consumed for status and entertainment, we are dealing with behavior that unquestionably violates these six mitzvos. Such gatherings should be stopped, as Rav Bender forcefully stated, because they endanger lives both directly through excessive consumption and indirectly by modeling dangerous behavior for the next generation.

Industry Influence

The apparent suppression of the federal report raises questions about the role of economic interests in public health policy. The alcohol industry represents significant commercial activity, and recommendations against consumption could affect these economic interests. Various industries have historically sought to influence research and policy in areas affecting their products, and the alcohol industry is no exception.

Practical Recommendations

For those who do not currently consume alcohol, the data provides little reason to begin. For those who do drink occasionally, limiting consumption to no more than two drinks per week appears advisable based on the available evidence. The increases in various health risks become more pronounced beyond this level.

From a halachic standpoint, the six biblical mitzvos regarding health and safety create a strong framework for evaluating alcohol consumption. While one drink per week may fall within acceptable bounds of personal risk assessment for some individuals, consumption exceeding two drinks weekly appears to raise concerns under multiple biblical obligations.

Regarding toamehs, the halachic position is clear: these gatherings should be stopped. They violate multiple mitzvos, create dangerous social norms, endanger participants and their families, model destructive behavior for children, and undermine the sanctity of Shabbos and family life. Communities should actively oppose these gatherings. As Rav Bender stated, if there is a toameha in your neighborhood, protest against it, because it is going to kill a child.

Individuals should weigh these considerations in consultation with their own medical advisors and rabbinic authorities as appropriate.

Conclusion

The federal report on low-level alcohol consumption presents data showing measurable health risks even at minimal consumption levels. While some conditions show slight improvement, the overall assessment indicates no net health benefit from alcohol intake. The report’s apparent suppression raises questions about the intersection of public health research and commercial interests.

From both a medical and halachic perspective, the evidence suggests that alcohol consumption should be kept to a minimum or avoided entirely. The six biblical mitzvos that address health, safety, and the preservation of life provide clear guidance. The Torah commands us to guard our health very much, to take special care, to live by the mitzvos rather than die by them, to preserve our own lives and the lives of others, not to stand idly by while dangers threaten, and not to close our eyes to known risks.

The contemporary phenomenon of toamehs represents a particularly egregious violation of these mitzvos. These gatherings promote excessive drinking, glorify alcohol consumption, model dangerous behavior for children, tear fathers away from their families during critical hours, and have already contributed to tragic loss of life. They must be stopped.

The Torah’s repeated emphasis on guarding our health and not standing idly by while dangers threaten indicates that these are not merely suggestions but serious obligations that demand our attention and compliance. Those who do choose to drink should be aware of the documented risks and limit their consumption accordingly. Those who participate in or enable toamehs should cease immediately. And communities should actively work to dismantle the culture of drinking that has taken root in too many frum neighborhoods.

The author can be reached at [email protected]