Part I. Purim and the Book of Esther – Where’s the Evidence that the Story is Real?

February 1, 2021March 15, 2022 | schoolchanger

Purim and the Book of Esther

**Part I. Purim and the Book of Esther – Where’s the Evidence that the Story is Real?**

Note that this article was a lot longer than anticipated. Because of its unwieldy size, I have broken it down into four Parts (with subparts) as follows (and will be published a few days apart):

Part I. Purim and the Book of Esther – Where’s the Evidence that the Story is Real?
Part II. Purim and the Book of Esther – Origin, History, and Evolution of the Holiday
Part III. Purim and the Book of Esther – Laws, Customs, and Traditions
Part IV. Purim and the Book of Esther – History and Origin of Hamantaschen (and Recipe)

At the end of this month Jews around the world celebrates a woman’s courage that helped to save the lives of thousands of Jews. This celebration is called Purim (which occurs on the 14^th day of Adar in the Hebrew calendar). There is no mention of this holiday in the Torah / Bible, nor is there is any evidence that the events in the book (or the people described therein, including the heroine) ever existed; at least no direct historical proof has ever been found. Nonetheless, there are a few loosely interpreted tangential pieces of “evidence” that I will lay out later in this article. For a holiday that has neither biblical origin nor historical providence, there are quite a few mitzvot, traditions, and interesting minutia that have become part of its festivities. If you make it to the end of this article (its a long one), you will be treated to the origin and history of cookies – including one that has become associated with this holiday – hamantaschen.

A. What is the Book of Esther?

1. The Story of Esther In Religious Liturgy

a. Judaism.

Regarding religious liturgy, the Book of Esther is one of the books within the Tanakah (Jewish Bible). It is in the section called the Ketuvim (“Writings”). This story is one of five scrolls, called Megillot recited on various Jewish holidays. It is interesting to note that the Book of Esther was not found among the Dead Sea Scrolls in the Qumran caves, which means that the Essenes (an early Jewish sect) had not adopted it or they broke away from the main religious group prior to it being added. But it is of no surprise that it was not included with the scrolls. Early Jewish leaders in the 1^st and 2^nd centuries, such as Samuel of Neharda (Samuel bar Abba), had argued against its inclusion (so the Essenes may have know about the story, but just did not want it as part of their liturgy).

b. Christianity.

The Book of Esther is also included within the canons of the Old Testament in Christianity. The version read by the Roman Catholics includes an additional six chapters that are not part of the Jewish and Protestant version (believed to be apocryphal (i.e., not authentic) – these additional chapters were believed to have been added to provide a religious context, highlighting Esther and Mordechai’s devotion to G-d). The Catholic canon is referred to as the Greek Book of Esther (more is described later).

Even in Christianity, its adoption was controversial. One issue with its adaptation is its Jewish theme, as Martin Luther wrote in Werke, “I am so hostile to the book and to Esther that I wish they simply did not exist, for they Judaize too much and have (and reveal) much pagan bad behavior.”

c. Islam.

Although the Book of Esther was not incorporated into the Quran, it does include a character named Haman (who worked for the Pharaoh, in Egypt, and timed to about an eon earlier. The story of Esther was known throughout the pre-Islamic Arab world and continued though some sects of today’s Muslim world (especially in Iran). There is even some speculation that Abraham’s brother Haran is Haman in the Islamic texts.

2. Summary of the Book of Esther Story

If you have never heard the story (or gone to a reading on Purim and did not understand the Hebrew version), a summary is as follows: Mordechai (a religious leader, and/or member of the King’s staff [his position/title is disputed among religious scholars]) did not bow to a high-ranking official of the King (Achashverosh) named Haman. Haman got upset. Modechai was Jewish, and Haman decided to take out his anger on ALL of the Jews living in the land (Persia) . . . . . by killing them all. [Fast Fact: The earliest known use of the word “Jew” to describe someone of the Jewish faith (instead of Hebrew or Israelite) was in the Book of Esther 2:5, in reference to Mordechai.] He chose a date for the murders through the use of a lottery (the Hebrew word for lottery is pur – which is how the holiday got its name); the day chosen was the 14^th of Adar in the Hebrew calendar. [Reader’s Note: remember this date; it becomes a focal point when discussing some of the theories of the origin of this holiday, and it explains some of the unique intricacies of its observance.] In comes Esther, a relative of Mordechai, who just became the queen (she “won” a contest after the former queen, Vashti, refused to obey the king and show her nakedness to a group of men and was put to death for her refusal). Through Esther’s influence and heroism (e.g., appearing before the king – twice – without being summoned, which held a penalty of death) she convinced the King of Haman’s evilness, and saved the Jews. Although the King could not withdraw the decree, he allowed the Jews to defend themselves (which they did). At the end of the story Mordechai implores Esther (via a letter) to have all Jews celebrate this event. [FYI – To add irony to the story’s conclusion, Haman was hanged on the same gallows he had built especially for Mordechai.]

The Greek Book of Esther version (as adopted by the Roman Catholics), is thought to have been written originally in either Hebrew or Aramaic prior to being translated into Greek, which then included six additional chapters to the Hebrew version. Some of the “new” material includes an introductory chapter in which Mordechai has a divine dream of Haman’s plot, prayers by Mordechai and Esther, and a conclusion showing that Mordechai’s dream had been fulfilled. Also note that the spelling of the names for some of the main characters in the various versions has led to confusion. This has been one of the issues to prove if the story was in fact true and based on living people in history.

B. Was the Book of Esther Historically Accurate?

There have been critics of the veracity of the Book of Esther for centuries. Criticism goes back to Johan Salomo Sempler (a German biblical commentator) in 1773 in Apparatus ad liberalem N. T. interpretationem. One of the toughest hurdles for biblical scholars to overcome is the lack of direct evidence of the names of the people in the story do not match (or at least only tangentially) known rulers in history. In addition some of the events in Esther’s story do not seem to match-up with know historical events.

1. The Evidence for the Book of Esther Being True

Although most of the scientific and archeological community do not believe that there is any truth to the story told in the Book of Esther, there are some that do. One of these believers is archeologist Gerard Gertoux, who has, through research, re-written the ancient chronological timetable and explains how the story Esther fits into history.

Other evidence for the truth of the story includes:

Unlike other books in Jewish liturgy, it is written as a historical description and the name of G-d is not mentioned once. In contrast, the name of the king is mentioned 190 times in 167 verses
There is conformation, or at least collaboration for some of the events (or at least the existence of a king of Persia, and a capital city of Susa which corresponds with Shushan in the story) at that time by a number of sources written at the time. They include:
- Herodotus, History of the Persian Wars (~440 BCE);
- Ctesias, Persica (early 5^th century BCE);
- Xenophon, Cyropaedia (~370 BCE); and
- Strabo, Geographica (~20 BCE)
- Some of the information about the king have similarities with a known Persian ruler names Xerses:
  - Xerses controlled a huge empire
  - Xerses has a temper
  - Xerses threw extravagant parties w/ lavish parties
  - The Persians have a very efficient postal system
Because the ancient writers were not witnesses themselves, and because they wrote in a different language: names, dates, and details may have been changed or modified which makes it difficult to match up various names that may be spelled differently.
Some words used in Book of Esther are “identified as Persian”
Scholars are not always sure of its original linguistics when scholars find Jewish spelling of non-Jewish names, because of the language of the story, its various translations, and different characters, it makes it hard to collaborate and identify them
Achashveros may have been- Xeres/Khshayarsha
- Due to an initial interpretation of cuneiform, the name of the King was Xeres, in 19^th century they found that it is pronounced as Khshayarsha, which is linguistically “close” to Achashverosh
- Achashverosh was the king from about 486 BCE to 465 BCE, which is about the time between the rulers Daryavesh (Darius I) and Artachshasta (Artaxerxes) as referred to in the Book of Esther.
- A foundation stone at the Palace of Persepolis lists the lands ruled by Achashverosh, and it corresponds to the lands listed in the Book of Esther [note: there is discrepancy as to dates – the events of the Book of Esther may have occurred in the 12^th year of Xerxes’ reign while the stone’s inscriptions may have been recorded only until the 7^th year]
The name Esther and the name Amestris (the wife of Xerces) are very similar
- Xeres may have had multiple wives, with Amestris being the primary wife, and Esther being a minor one
According to Herodotus, the father of Amestris was a military commander. Esther’s cousin/guardian/father/uncle (depending on version of the story) was Avichayil – which is very close to the Persian word for military commander.
- The Name of Mordechai has been found in Persian documents of the time period – but is it the same one in the Book of Esther? Also mention of a Marduka (a high level accountant in Shushan – is it Mordecai, or is this person at that time, or even a Jew?)
Archeologists have only scratched the surface of uncovering the annals of history. Just because evidence has not yet been found does not mean that it does not exist.
There is a festival celebrated by Jews based on the story in the Book of Esther – why would they have an annual celebration (one that is not discussed in the Bible) if there was not at least some shred of veracity?
Is it just coincidence that the son of Xerxes, Artaxerxes, was very lenient in his rule towards the land of Judea (where the Jews lived) if he were not the [alleged] son of Esther?
This theory goes against the grain, or goes against politics of the leading archeologists or certain institutions, and therefore would not be advanced such theories such as those of Gerard Gertoux.
In Hamadan, Iran there exists, what is known as, the Tomb of Esther and Mordechai. It has been revered as such for centuries – so there must be a speck of truth to the tale. [This is described in more detail below.]

Looking at each fact individually does not prove anything. However, when you look at all of the facts in their entirety, a glimmer of Esther’s existence does shine through.

a. Tomb of Esther and Mordechai

Picture of the Tomb of Esther and Mordechai [Source: Wikipedia.org – By Philippe Chavin (Simorg) – Own work, CC BY-SA 3.0]

The fact that there is a place called the Tomb of Esther and Mordechai (or the Tomb of Mordechai and Esther) provides additional circumstantial proof of their existence. One may argue that there has to be a reason why the place was named after these biblical heroes hundreds of years ago. It is located in Iran in the Hamran area.

The Tomb of Esther and Mordechai is a pilgrimage site for both Jews and Muslims (in 2008 the Iranian government had deemed it a “National Heritage Site” – however, protection by the government was removed in 2011 after a student demonstration against Israel), although predominantly by adherents within Iran (the site it is not mentioned in most Jewish literature). The earliest mention of the tomb was by Benjamin of Tudelia in the 12^th century, and the mausoleum itself was built in the 1600s. However, some travelers to the tomb have noted inscriptions of 1140 (CE) and a possible date of 1390 during a refurbishment. [Note: The site was the target of terrorists in 2020, when they tried to set it on fire. According to sources the tomb suffered very minor damage.]

It has been noted in a few articles that in the 20^th century, a French explorer searching a niche at the site found jewels, including a crown, which is believed to have been that of Esther. However: I am unable to find a verifiable source for this. What I did find is that in 1901, French archeologist Jacques de Morgan uncovered a tomb of a woman in Susa (Susa, an archeological site of an ancient city located in Iran, is thought (by some) to be the city of Shushan), which included jewelry and a crown-like item (some believe it is a necklace), and none of the items include depictions of deities (forbidden by Jewish law) – and the only identifiable name found near the tomb was that of Xerxes; which have led some to believe that this is the tomb of Amestris (whom has been associated with Esther); the items are now in the Louvre – what I cannot find is whether this tomb is located in the same vicinity as the Tomb of Esther and Mordecai.

Archeologist Ernst Herzfeld believes that the tomb of Esther and Mordachai is actually the tomb of Shushandukht, a consort of a Sasian king (Yazdegerd I), and the daughter of Huna bar Nathan (also known as Rav Huna), a Babylonian rabbi and leader who lived during the 4^th century.

It is also interesting to note that there is a second (alternative) location believed (by some) to be the burial place of Esther and Mordechai in the northern Israeli city of K’far Bar’am. There has not been any evidence uncovered, besides stories and local tales, that either of these burial sites are either Esther or Mordechai’s final resting place.

2. The Evidence That the Book of Esther is Untrue

No evidence of the names of the people mentioned in the Book of Esther correspond directly to any names found by archeologists or historians (only tangentially, as mentioned above).
Any of the ancient scribes that wrote of the Persian king did not personally witness any of the events, and may have relied upon rumor, conjecture, and literary license to create the “history” they described. In fact, Herodotus (an Greek historian in the 5th century BCE) has been called the “Father of Lies.” Herodotus, and all of the ancient writes many times were or could have been biased in their writing.
The Talmud’s (Jewish law) timeline is different than the book of Megilla (Book of Esther); they have placed Achashverosh reining between the reigns of Koresh ad Daryavesh (contradictory to most historians) [see Talmud, Meg. 11b). [Although note, Gerard Gertoux describes why there is such a discrepancy of rulers and dates, and how they can be correlated.]
There is no evidence (or corresponding writing at the time) of persecution of Jews at that time in Susa region of Persia
There is evidence that the queen of Xerses was Amestris, and no mention of an “Esther” has been found; nor a mention of a second name she is called – “Hadassah”
There are a number of individual in government positions or related to the king listed by name in the Book of Esther. None of the names in the list, which include: 7 eunuchs, 7 princely advisors, and 10 sons of Haman, have been collaborated with other evidence)
From the evidence that traditional historians have been able to ascertain, Persian queens could only be chosen from within seven noble families. [Although note some believe that Esther may be of a high-born pedigree.]
There is a long-time belief that the holiday of Purim was adapted by the Jews from the Babylonian New Year’s festival in Sacaea (called Zagmku). It is a holiday where citizens would feast and drink; which coincidentally is held about the same time as Purin. According to historian James George Frazer, the Babylonian celebration included the burning of a man (and later may have been modified to be a hanging). Note that the holiday of Purim had been called “Burning of Haman” in early historical texts. Of further interest is that it was held in connection with the worship of the deity Marduk, or Merodach, which is similar in name to Mordechai. It also just happens that another Babylonian deity of this era was named Ishtar (which sounds very similar to Esther).
The story may be one that had taken root from an older Babylonian tale since the names Esther and Mordechai are very similar to the ancient Babylonian deities Ishtar and Marduk.

The provisions above provide some pretty solid facts disproving the existence of Esther and her story of heroism. For many believers, they just take it on faith, others believe that it was based on an actual person or event, but the truth of it has faded through time, for others it is just a good story.

3. Theories that the Book of Esther was a Parable or Allegory

There are some that believe that it may have some tenets of truth at its base, but has been changed through the years or the story may have been written as a parable to teach a lesson, or a story to provide unity or connection to Jews in the diaspora, such as the Book of Daniel, Book of Judith, or Book of Tobit [the latter two are not included in Jewish liturgy, although fragments of Tobit were found among the Dead Sea Scrolls.]

Some believe that the Book of Esther was a combination of two stories, which is backed by the number of “two’s” found in the book, for instance:

Esther has two names (Esther and Hadassah)
Two banquets
Two lists of seven names are provided
There is a second house
Second group of virgin candidates
Esther’s two dinners with the king
Esther risked her life twice by appearing before the king unsummoned each time

Many scholars believe that the book was merely a fictional historical novella (with some non-fictional background of the time). These books were popular during that era. [Note: At some point I may research novellas written in ancient times – keep a lookout for it.]

There you have it – the proof (although slim) for the story having some validity, and the case against the Story of Esther. Belief is an individual matter. The next part of this article covers the history of the holiday of Purim. It’s possible origins and evolution of its customs and traditions may a little different than what you may have always thought.

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]

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

February 1, 2021February 23, 2021 | schoolchanger

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:

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 14^th 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.

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 3^rd 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 13^th 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 4^th 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 4^th 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 15^th 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 13^th century (he disproved of wearing costumes).

The earliest guidance on wearing costumes during the holiday can be found in a late-15^th 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 18^th & early 19^th 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 (11^th 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 (18^th 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 (14^th and 15^th 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 14^th of Adar, and those in walled cities celebrated on another day – but it does not explicitly state that it is the 15^th 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 12^th 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 1^st 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 11^th and 13^th of the month of the 11^th 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]