Part III. Purim and the Book of Esther – Laws, Customs, and Traditions

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Part III. Purim and the Book of Esther – Its Laws, Customs, and Traditions

This is Part III of a four-part series. To visit the other parts, click on one of the links below:

Photo of a Purim celebration in Jerusalem [Source: Wikipedia.org – By Yoninah – Own work, CC BY 2.5]

D. Customs and Traditions for Celebrating Purim

For a holiday that was “late” in the occurrence of Jewish celebrations, there are plenty of customs and traditions that have evolved over the years. Unfortunately, most secular Jews outside of Israel take advantage of this celebration besides the sometimes-customary purchase of a box of grocery-store Hamantashen (and only in areas where they are available). If your kids are in a Sunday or after-school Hebrew School, then maybe you will be attending a reading of the magillah with your kids getting dressed up for the costumed parade. Below are descriptions and some history of some I have already mentioned, along with many other traditions for the Purim holiday (some of which you may not have heard of before). As for the laws of observing Purim, that there are four basic mitzvahs/ commandments: Reading of the Megillah, giving money the poor, giving food, having a feast. All of the Purim laws, customs, and traditions are described below:

1. Hamantaschen

So let’s start with the easy one. Hamantashen, as most Jews know (religious or not) are three-sided cookies with a filling at its center. Luckily for you, I go into a much deeper discussion in the next section about Purim’s culinary delicacy.

2. Mishloach Manot

This is the sending gifts of food to your friends, family, and other members of our community. The tradition of Mishloah Manot comes directly from the Book of Ester. Verse 9 reads “Therefore the Jews of the village, that dwelt in the walled towns, made the 14th day of gladness and feasting, a holiday, and of sending portions to one another.”  Some scholars believe that this practice is performed to counteract Haman’s thoughts that the Jewish people were scattered and divided.  This act displays a unification of the community. Some, such as Rabbi Yonah Metzger, even believe that food does not need to be sent, and can be replaced by words of the Torah – or by acts of kindness. Another reason for this tradition may have its roots in charity, according to Rabbi Israel Isserlin, the sending of food ensures that all can enjoy the holiday (even those that may not otherwise have the means to do so).

3. Drinking Wine

Because wine was the vessel used to bring about the miracle of Purim (getting king Achashverosh drunk) and the consumption of wine is what initiated Esther becoming Queen (drunkenness at the feast with Vashti at the beginning of the story [Fast Fact: Vashti was the great granddaughter of Nebuchadnezzer, the king that destroyed the First Temple]), alcohol (especially wine) is consumed in great portions during Purim. The rabbis in Megilla 7b state that people should get so drunk that they cannot distinguish between the evil Haman and the blessed Mordechai.  Most rabbis, however, would state that if you do drink, drink more than usual, but not to such a complete excess. Rabbis also point out that one should get drunk on the concept of Purim and not on the wine.

The earliest references to the holiday were very somber and ritualistic, with drinking being frowned upon.  It was the Babylonian Talmud that provided some of the framework for it being more festive and jovial, with the inclusion of drinking. It may have been the rift between the Hasmoneans in the West (in modern Israel) and the Babylonian Jews (as mentioned above) that may have provided the basis for the change in nature for its observance to be more celebratory.

4. Listening to the Reading of the Megilla

As mentioned earlier, reading and listening to the recitation of the Megilla (Book of Esther) is an obligation on Purim. According to the sages, this is so important that it supersedes all other positive (shall do) mitzvahs, including study of the Torah (the only exception is the burial of the dead).  It is also important that listeners hear each and every world. Listeners should have a copy of the Book of Esther in front of them so that they will be able to see/read every word, just in case they cannot hear one.  [Fast fact: Before reading begins, the scroll is to be folded into the form of a letter.] The person reciting the Book of Esther does so in a special cantillation (reading style/prose/melody). The reader will pause when they get to the four verses relating to the redemption of Israel (which allows the attendees to recite the verses, and repeated by the orator).

  • Chapter 2, line 5: There was a Jewish man in Shushan
  • Chapter 8, line 15: And Mordechai went from before the king in royal clothing
  • Chapter 8, line 16: The Jews had illumination, and
  • Chapter 10, line 3: For Mordechai was deputy to the king

Other modifications to the reading also include the recitation of Chapter 6, line 1 a little louder (and a different melody) to add some drama, because that is the point where the plot of Haman begins to unfold (“That night the sleep of the king was disturbed.”). Chapter 9, lines 6 thru 10 are read in one single breath, so indicate that all of those mentioned were killed (e.g., Haman’s 10 sons and their 500 followers).  In many temples, the congregants will make loud noises (through shouting or using different instruments, such as graggers) whenever the name of Haman is mentioned.

5. Blotting Out the Name of Haman: Shouting, Graggers / Groggers, Noisemakers, etc.

Picture of a Purim Grogger [Source: Wikipedia.org – By Yoninah – Own work, Public Domain]

It has become a custom in many synagogues for the congregation to make noise whenever the name of Haman is mentioned – to show their disgust and to blotting his name out of existence. The custom may have its roots in the Torah. Deuteronomy 15:19 states that one should “blot out the memory of Amalek from under heaven.”  Since the Book of Esther states that Haman is a descendent of Agag the Amalekite, the practice is thus hereditarily applicable (in a biblical sense). 

There are early references for the cursing of Haman, such as in the Jerusalem Talmud, in the early 3rd century, where Rabbi Aha (the Amora Rav) states that one must curse Haman and his sons – although he does not provide a time during the reading as to when this is to occur.

6. Making Noise

According to the 1906 edition of the Jewish Encyclopedia, the custom of making noise and being boisterous when Haman’s name is mentioned began in the 13th century in France and Germany.

One early custom of blotting out Haman’s name comes from Provence, France, where children would write the name of Haman on flat rocks, and clap or grind them together when the evil name is mentioned (and erasing the name when doing so; children too young to write would draw pictures of him). Taking noise with stones has been taken to a greater extreme – an old Dutch custom is to write Haman’s name on a stone, and then hammer the stone until it breaks. Other people just yell when his name is mentioned. Banging the walls was also popular in some German synagogues (to demonstrate the beatings Haman received when he went to hell).  Another old German custom is to write Haman’s name on the head of a hammer, and bang the hammer until the name is erased.  A custom at a Sephardic synagogue from the early 1900s was to write Haman’s name on a piece of paper, and erase it when his name is read.

However, since an obligation of Purim is to hear every word of the Megilla, some rabbis were/are opposed to the noise.  In the past, making noise during the reading could get you thrown out of the temple.  In recent years, some synagogues that allow noise, provide signals for the congregants to begin and end the noise (such as a green and red light), or the reader provides a long enough pause after saying the name so that all congregants can get rowdy, then regain their compusure. [Note: In my own temple, during the “kids” reading, a picture of Haman is shown on a screen – you can only make noise when his picture is shown.]

Besides hammers and rocks, it has become a custom to use other noisemakers, such as graggers (also spelled groggers; also known as ratchets; and called ra’ashanim in Hebrew; the word gragger is Yiddish and may have derived from the Polish word grzeragz ). The gragger has a handle, with a noise-maker attached to it’s top. When a user swings the noisemaker around, it makes noise.

7. Burning of Haman’s Effigy

Jews may have taken the sentence in Deuteronomy 15:19 a little too literally and have been burning an effigy of Haman since the 4th century. There was a custom in ancient Babylon to hand an effigy 4-5 days before Purim, then burn the effigy in a bonfire – once lit, the boys & young men would jump through the fire (see Sanhedrin 64a).  In 408, Emperor Theodosius II actually created a law prohibiting the burning of the Haman effigy (which was usually burnt upon a cross to also hold Christianity in contempt).  Throughout history, various Jewish communities have continued this practice.

8. Charity / Manot La’Evyonim

Purim is not only a holiday for revelry and enjoyment for oneself.  It is a celebration where one should also thing outwardly and help the less fortunate.  Above I had mentioned two customs in this regard.  The first is to donate a half shekel to your synagogue (donate money to a Jewish organization, who might distribute to the needy), and the secondly to donate directly to the poor (called manot la’evyonim).

9. Purim Spiel / Purim Shpiel and Parody

The Purim Spiel is a play that is put on during Purim. It is usually performed by the local congregants, and many times is a zany parody or satirical reenactment of the story of Esther (spiel is Yiddish for “play”); however, the reenactment could be more serious, and even retell other stories from the Bible or a story with a Jewish-moral theme. The spiel may be performed by many actors, or could simply be a single orator without a performance including dramatic flair. Some of the spiels could also be of a non-religious nature. Just as in theater taking place in other parts of the world during the Middle Ages, these spiels were also performed almost exclusively by boys and men (and was the only day of the year where cross-dressing was allowed).

Cantor Janet Leuchter interestingly points out that the performing of plays, and theater in general was frowned upon by the great rabbis and sages. However, she reasons that their attitude stems from the era in which they lived under the control of the Ancient Romans. Public entertainment was usually cruel and violent (imagery of the Coliseum comes to mind). When a drama was performed where an actor was killed, they would use a slave (which many times would have been a Jew) in place of the actor, and actually murder them on stage.

A person may also create a parody or satire (called a “Purim Tractate” or Masekhet Purim) of halacha (Jewish Law) or a known rabbinical text, and then recite their modified version in front of an audience. Although, as one author noted, this has become less popular today, possibly due to the “excessively defensive mood that has taken religious Jewry.”

The Purim spiel productions are thought to have their origins in the mid-1500s in Ashkenazi synagogues in Europe. However, smaller reenactments, such as the hanging and burning of the effigy of Haman had been occurring since the 4th century. The Purim spiels is a custom that has endured in many synagogues throughout the world even today.

10. Costumes and Masquerading

The holiday of Purim is based upon the story of Esther.  At the core of the story are the themes of drunkenness and deception.  The drunkenness is explained above, with by over-drinking during the holiday. No Virginia, Purim is not the Jewish answer to Halloween, the pageantry of wearing costumes (by children, and adults), and then masquerading them in public is to symbolize the deception utilized by Esther to help save the Jews.

The wearing of customs was a custom that had begun during the 15th century, and possibly originated in Italy.  The earliest known mention of wearing costumes on Purim was by Jewish writer Kalonymus ben Kalonymus in Sefer Even Bochen 39 in the early 13th century (he disproved of wearing costumes).

The earliest guidance on wearing costumes during the holiday can be found in a late-15th century Responsa (#17) written by Rabbi Yehuda Mintz (who lived in Italy) [Fast Fact: A Responsa is a response/answer to a question of Jewish law by a Rabbi.  This specific Responsa dealt with the validity of wearing costumes on Purim, and even more specifically, the dressing as women by men – the answer to both was yes since it was for the purposes of violating Jewish law, but for following the joyousness of the holiday]. Historian Moritz Steinschneider, in the late 1800s, theorized that the custom has its roots in the ancient Roman carnivals, which were modified by the Roman Catholics and other Eastern Orthodox sects, such as Mardi Gras/Fat Tuesday/Shrove Tuesday (which occur in around the time of Purim, in February on the day before Lent), and adapted by some Jewish communities. [Note that some, such as Rabbi Yair Hoffman, strongly denies the validity of this theory.]

The origin of this practice is not known, but a few other possible theories include:

  • One of the leading explanations is that it mimics the deception and disguise used by Esther – a woman that became queen, without the knowledge of the king or his court that she was a Jew; and used this deception to save the lives of Jews of her community.
  • An opposite way of thinking of the origin of wearing costumes (according to Rav Yitzchok Weizz (1902-1989)) is due to Haman’s deception of masking / hiding his hate for the Jews when he petitioned king Achashveros for their destruction.
  • The practice may have begun by the poor in Europe that went around their town from house to house scaring children and asking for money (maybe even performing short spiels).
  • One theory places the motivation for costumes to the diaspora, and the fact that many Jews needed to go into disguise both inwardly (convert to other religions) and/or outwardly (suppress public displays of Judaism – practice, clothing, and thought). This was a way to commemorate the disguises that Jews have had (and still need to) wear today – even in “progressive” countries such as the United States.
  • The disguise could be that of G-d’s in the story of Esther.  His name does not appear anywhere in the text, yet Rabbi Akiva had stated that the story was divinely inspired. The costumes may be related to G-d working covertly and therefore wearing costumes symbolizes his hidden assistance.
  • One explanation provides that people wear costumes “minimize the embarrassment of the poor” who are collecting charity/donations.
  • Rav Avrohom Yehoshua Heschel, a prominent rabbi in the late 18th & early 19th centuries (also known as the Apter Rov), believed that the custom began to show the two sides of the story; it was one that could have had dire consequences for the Jews, but the opposite had thankfully occurred.
  • The great sage Rashi (11th century, France) connects the Amalekits and the Parsha Zachor (a reading from the Bible, entitled Zachor) with the wearing of costumes.  When the Amalekites spoke to the Israelites (in this reading), they changed their language, and according to Rashi, they also changed their clothing.  The reading occurs around the same time as Purim, which created the correspondence to wear costumes, not to mention the connection with Haman, who is said (in the Megilla) to be a decedent of the Amalekites.
  • The custom comes about from the interpretation of a sentence from the Megilla (9:1) “but the reverse was true.” This refers to the deception used – and the use of masquerading show this.
  • The Megilla itself may also have a second source of wearing costumes. Book of Esther 8:17 reads “And many people of other nationalities became Jews because fear of the Jews had seized them.” So it may be the disguises of the non-Jews, pretending to be part of the tribe, that is the source of this custom.
  • A third tie-in to the Megilla, is from Book of Esther 8:15, in which Mordechai dresses in regal clothing. The dressing in costumes emulates Mordechai’s act, instead of a focus on deception. [Food for Thought: Was Mordechai’s vestments those of a royal nature, or those of a priest?]

Note that in some communities, it is customary to dress in your Sabbath-best on Purim (and beginning the previous evening (as per Hilchot Purim 695:1:3)). On a semi-related note, the prohibition against shatnez (the wearing of a garment made of both wool and linen) has been lenient in some religious communities on Purim.

I have to admit, there was a lot more to the origin of wearing costumes than I had originally imagined before performing research for this article. There are a lot more theories on its origin than I would have expected.

11. Purim Carnival

If one goes by the traditional theory for the origin of this holiday, it began with feasting and reveling – which probably also included parading throughout the streets.  The carnivals probably became more elaborate as time went on – and as mentioned above, may have been adapted from either Roman or various Christian carnivals. Although I speculate that the Purim carnival itself correlates to the evolution of masquerading costumes, there are not many research materials out there on the evolution of the carnival itself. Just as the wearing of costumes may have its origins in copying the Fat Tuesday / Mardi Gras carnival, it is also likely that the Purim carnival also has similar roots.

12. Purim Rabbi

Some Yeshivas (Jewish/Hebrew schools) may chose a top student to be sit at the head seat at a meal during Purim.  During this meal, the student (who also may be dressed as a member of the Yeshiva) would provide a bible-inspired lecture in a witty and humorous fashion (as long as it does not disparage the Torah or embarrass anyone). This is a custom that may have begun in Lithuania.

13. Learning Torah

Some communities use the holiday as an opportunity to learn Torah, and it has become an annual custom. An organization named Agudath Israel has been providing a learning program every Purim morning called “Yeshivas Mordechai Hatzadik” to promote this custom (with programs across the world).

14. Purim Traditions Around the World

Although there has been some conformity over the years in custom and traditions, there are a few non-traditional means of celebrating the holiday in various areas around the world.  Below is a list of some of these alternate customs.  Note that some may not be in practice anymore since the Jewish pollutions are very small (or no longer in existence in these countries) – although they may have been brought to other countries with them. [Note that food customs/traditions are mentioned in the next section (Seudah).]

  • Burning Effigy – Effigies of Haman are set on fire in Iran, and children would circle the burning effigy while singing.
  • Cactus – A cactus with many branches would be found in Iran, and ten of the branches would be pulled off and burnt (to represent Haman’s ten sons). Or they would throw darts at them; the juice that leaked was known as “Haman’s tears” begging them for their forgiveness.
  • Candles – Candles would either be molded into pyramids or as images of Haman and his wife in Frankfurt, Germany (18th century), then burned on the reading desk within the synagogue.
  • Challah – A challah would be baked in Morroco with boiled eggs.  These eggs were to represent Haman, and cutting into the eggs would be known as tearing out Haman’s eyes.
  • Fiancé – A man would give gifts and sweet treats to his fiancé in Persia.
  • Gifts – It was not Chanukah that was the big gift holiday in Persia, for Jews, it was traditionally on Purim that gifts were exchanged (possibly because it was close to the time of Persian New Year).
  • Gunpowder – In Germany, they would add gunpowder to torches when Haman’s name is mentioned, which obviously produce a loud “bang.”
  • Nuts – In the Middle Ages Children would divide into two groups on opposite sides of the street and nuts at each other in Italy while adults rode between the two groups holding pine branches or blowing the trumpet. [Question – does anyone know why?]
  • Parade – In Israel, a number of towns/cities hold a parade on Purim called the Adloyada (from the term “drink until you cannot tell the difference between Haman and Mordechai” – the phrase “Until No One Longer Knows” in Aramaic is Ad delo yada.) The parade first began in Tel Aviv in 1912, and includes many participants, floats, and spectators. Although its popularity had dwindled over the years, it has rekindled its spark since the beginning of this century.
  • Riding on Animals – In reference the Book of Esther (6:11), where they mention that Mordechai was brought through the city on horseback, Egyptian Jews will ride through the streets on horseback, or other animals, such as mules, camels, or donkeys.
  • Scarecrow – Scarecrows made in the effigy of Haman are dragged through the streets in Yemen.
  • Snowman – A large snowman of Haman is built near the synagogue (with a chain of watermelon peels around its neck), and then after the Purim feast families would gather, build a bon fire and watch Haman melt; This occurs in Bukhara, Uzbekistan.
  • Stomping – Cutouts of Haman are stomped on in Afghanistan.
  • Visit the Tomb of Esther and Mordechai – In Iran, it is customary for Jews (many believe that they are decedents of Esther) to visit the Tomb of Esther and Mordechai (in Hamadan).  Women will visit the tomb and pray for miracles.
  • Wood – When men came home from temple in the Black Sea/Caspian area (called Caucasus), women would ask what’s this? Referring to wood which they had blackened during the day. The men would answer “Haman,” and the wood would be thrown onto the fire to burn.

This list is not complete, there are other traditions and customs connected to the holiday of Purim, but this should provide a good list for those that are curious.

15. Seudah (Festive Meal) – Foods Eaten on Purim

There are a number of dishes & Foods eaten during Purim, including a number of items that are particular to different cultures or parts of the world.  Some of these include the following:

  • Boyoja Ungola Di Purim – A challah baked in Morocco with hard boiled Eggs.  When slicing the eggs in the challah, it is like tearing out Haman’s eyes.
  • Caveos Di Aman – A pasta dish from Bulgaria, which translates to “Haman’s Hair”
  • Chickpeas & Beans – In celebration of Esther’s keeping kosher and hide her Jewish identity while living in the palace she ate chick peas and beans during her stay, so these have become a part of the Purim food tradition for many families. [For more information see “The Curious Case of Esther and the Chickpeas”]
  • Ears of Haman – More commonly known as Hamantaschen
  • Elephant’s Ears (Iran) – an Iranian donut (known in Arabic as gosh-e-fil) in the shape of an ear and deep fried.
  • Fish dishes – because fish is the sign of the month of Adar (which Purim occurs)
  • Folares – These are hard boiled eggs cooked inside pastry to look like a cage.  The egg represents Haman, trapped inside.
  • Gondi – A meatball stuffed with raisins and nuts made in Persia
  • Haman’s Ears – See Hamantashen
  • Haman’s Fingers (Travadicos) – A sweet pastry baked into long shapes to represent Haman’s fingers in Greece and Turkey
  • Hamantaschen (or Haman Taschen or oznei Haman in Hebrew) – begun in Eastern Europe. Also called Haman’s Ears because it is believed that his ears were triangular
  • Koloocheh (Persian Purim Cookies) – a cookie made of shortdough made for Purim in Persia
  • Kreplach – Kreplach is eaten on three holidays, based on the etymology of the word: Yom Kippur, Hoshanna Rabba, and Purim
  • Kulich – A long, thin, braided challah baked in Russia to represent the rope that was supposed to hang Mordechai, but inevitably was used to hang Haman.
  • Legumes and seeds – Eaten in reference to Esther who supposedly ate vegetarian dishes while living in the King’s palace, so as to not eat unkosher meats.
  • Nanbrangi – A Persian treat covered with poppy and/or sesame seeds.  The seeds represent Haman’s “fleas”
  • Orecchi di Aman – An Italian treat, baked in the shape of Haman’s ears (not to be confused with Hamantaschen)
  • Puram Poli – A sweet flatbead made for Purim in India. India is mentioned in the Book of Esther (1:1), where it states that Achashveros ruled from India to Ethiopia.
  • Purim Challah – A raisin-infused bread baked especially for Purim
  • Salonikan Haman cakes – In Greece cakes in the form of Haman were baked on Purim, and put out onto window ledges during the day, then sliced up an eaten after the Purim festival.
  • Sambusak El Tawa – pastry filled with chicken and vegetables (Iran)
  • Shoshanat Yaakov (The Rose of Jacob) – a challah baked in Eastern Europe that is floral shaped to represent that song, which is sung after the reading of the Megilla.
  • Turkey – to remember that King Achashverosh ruled the areas that included the modern area of Turkey

E. Why do Karaites Celebrate Purim?

Last year I wrote about the Karaite Jews and learned that they do not Celebrate Chanukah since its events occurred after they had broken off from rabbinical Judaism (and like Purim, is not mentioned in the Torah).  So, while performing research for this article I was surprised to learn that they celebrate Purim.

1. Differences in Celebration between Karaites and Rabbinical Jews

Purim is celebrated, for the most part by Karaites, just like the Rabbinical Jews (which Karaites refer to as Rabbanites). However, there are a few differences [the following list is based on an article by Shawn Joe Lichaa]:

  • Number of Days Celebrated. Karaites celebrate the holiday over 2 days (14th and 15th of Adar). This is based on their interpretation of a passage in the Book of Esther 9:17-19. The passages state that Jews in villages celebrated on the 14th of Adar, and those in walled cities celebrated on another day – but it does not explicitly state that it is the 15th of Adar. The next passage (9:20-21) contains the letter from Mordechai telling all Jews to celebrate on the two days. However, he does not distinguish between walled and non-walled cities. The Rabbinic sages interpreted this as two different days based on the city, Karaites interpreted Mordechai’s letter as telling all Jews to celebrate on both days. To the point of the Karaite’s thought, the following passages (22-32) do refer to the holiday as occurring over multiple days.
  • Leap Years (Adar I or Adar II?). As discussed above, during “leap years” an additional month is added to the Hebrew calendar (which is the same for both Rabbanites and Karaites); during those years there is both an Adar I and an Adar II. Rabbinical Judaism celebrates Purim during Adar II.  However, the Book of Esther states that the holiday should be celebrated during the 12th month of the year, which during a leap year would be Adar I – which means that Karaites will celebrate the holiday a month earlier than the Rabbanites cousins during leap years.
  • Mishloach Manot. Rabbinic Judaism specifies that this gifts of mishlaoch manot are to be of food, while Karaites may give food or other items, including money, and likewise, gifts to the poor (manot la’evyonim) need not only be money.
  • Drinking. The custom of drinking (or over-drinking) is not part of the Karaite’s celebration of the holiday. Note that customs such as the Purim shpiel, carnivals, games (including gambling) are all the same.
  • Reading the Megillah. Karaites recite the Megillah once during each of the two days (versus once in the morning and once in the evening via Rabbinic law).
  • Fast of Esther. The Karaites do not fast for Purim.
  • Psalms. A Karaites custom is to recite Psalm 121 (Shir Lama’a lot) during Purim.
  • Lighting Candles. Another Karaite custom that differs from Rabbanites is the lighting of candles.  This custom originates from the Book of Esther 8:16, which reads “The Jews had light and gladness and joy and honor.”
  • Food. There are two traditional deserts baked for Purim by Karaites, Bughashah (cream-filled rectangular shaped strudel) and Wedan Haman (the Karaite version of “Haman’s Ears”). Note that Hamantashen is not a traditional dessert served by Karaites for this holiday.

2. The Obligation of Celebrating Purim

For post-Torah observation such as Purim, Chanukah, and the Four Fasts (Tisha B’Av, Fast of Gedalia, Asara B’Tevet, and Shiva Asar B’Tammuz), there have been varying thoughts by Karaite sages as to whether these are obligatory, or just customary.

The Karaite sages Aaron ben Elijah and Elijah Bashyachi both argue that Purim (and the Four Fasts) should be observed (although they come about their decisions via different reasoning), however, others such as Hakham Moshe Firrouz believe that the holiday is just customary and not binding. Firrouz’s reasoning is straight-forward – the holiday is not mentioned in the Torah and not commanded by G-d, so it need not be followed. 

3. Why Celebrate Purim and Not Chanukah?

To answer my original question in this subsection, one explanation as to why Purim is celebrated and not Chanukah, was answered by Aaron ben Elijah in Gan Eden, stating Purim is celebrated because it was canonized during the time of the prophets, while Chanukah was not:

“And we became obligated and took upon ourselves [the celebration of Purim], for this  in the time of prophets and the prophets affirmed this.” [Gan Eden, Inyan Yom HaKipurim, was Ch.5, pg.64b]

But, as noted, this is not a universal thought by all Kariates.

4. Special Purim

According to some sources, there is a Special Purim celebrated on the 1st of Shevat to celebrate the release of Yerushalmi, a Karaite leader, from prison (in a year unknown).

[Fast Fact: Ethiopian Jews/Beta Israel celebrate Purim by observing the Fast of Esther, which is a three-day-long fast, where they can eat only at night (Esther fasted for 3 days in the Megillah). The Book of Esther is a canonized part of their liturgy. Note that it is not a fast for the entire community; usually only the religious leaders and the more pius members of the community that fast. The dates of the Hebrew calendar and the calendar followed by the Beta Israel never matched up, and the observance of the fast can begin anywhere between the 11th and 13th of the month of the 11th month (of Nissan).]

That’s The Whole Megilla

What started as an idea for a short article on whether there was any evidence that the Book of Esther was real, wound up to be a long story, a megillah. Although megillot is Hebrew for the Hebrew scrolls, there is also a word “megillah” that comes from Yiddish, and over the years, the two have morphed together.

As mentioned, megillah, is a word that has a Yiddish origin. It comes from the word megile, which translates literally in English as a “long letter” or “long document.” However, the word megillah and “big megillah” have evolved over the years to connote other meanings, such as:

  • A big shot (person)
  • Used sarcastically, someone who is full of themselves or full of hot air
  • Long-winded or drawn-out story
  • The “whole thing” (akin to “the whole enchilada”)
  • Someone acting silly
  • A big thing (event, item, idea)

For you Frank Sinatra fans [which I am] –Sinatra sang the word “megillah” in the lyrics of his 1963 song “Come Blow Your Horn” written by legendary Jewish songwriter Sammy Cahn [Fast fact: Cahn’s most well-known hit was the Christmas song “Let It Snow! Let it Snow! Let it Snow!” co-written with another famed Jewish songwriter, Jule Styne.] “Come Blow Your Horn” was also the title of Neil Simon’s first Broadway Play, which was later adapted into a movie of the same name in 1963 (the screenplay was written by Norma Lear and directed by Bud Yorkin (as an FYI – Simon, Lear, and Yorkin were all Jewish). The movie earned one Oscar Nomination (for art direction; of the four directors, one was Jewish – Hal Pereira (also brother to famous architect William Pereira (e.g., Transamerica Pyramid building)). If you were wondering, the song was featured on the soundtrack of the movie.

To read a different part of this Article, click on the desired link below:

[A compiled list of sources for this article appears at the end of Part IV]