Что такое еврейский праздник пурим

Purim
Purim by Arthur Szyk
Type	Jewish
Significance	Celebration of Jewish deliverance as told in the Book of Esther (megillah)
Celebrations	Listening to the Book of Esther in synagogue; sending food parcels and giving charity; dressing up in costume; eating a festive meal; parties and parades (Adloyada); drinking alcoholic beverages, especially wine
Date	14th day of Adar (in Jerusalem and all ancient walled cities, 15th of Adar)
2022 date	Sunset, 16 March – nightfall, 17 March[1]
2023 date	Sunset, 6 March – nightfall, 7 March[1]
2024 date	Sunset, 23 March – nightfall, 24 March[1]
2025 date	Sunset, 13 March – nightfall, 14 March[1]
Frequency	Annual
Started by	Esther
Related to	Hanukkah, as a rabbinically decreed Jewish holiday

Purim (; Hebrew: פּוּרִים Pūrīm, lit. ‘lots’; see Name below) is a Jewish holiday which commemorates the saving of the Jewish people from Haman, an official of the Achaemenid Empire who was planning to have all of Persia’s Jewish subjects killed, as recounted in the Book of Esther (usually dated to the 5th century BCE).

Haman was the royal vizier to Persian king Ahasuerus (Xerxes I or Artaxerxes I; «Khshayarsha» and «Artakhsher» in Old Persian, respectively).^[2][3][4][5] His plans were foiled by Mordecai of the tribe of Benjamin, and Esther, Mordecai’s cousin and adopted daughter who had become queen of Persia after her marriage to Ahasuerus.^[6] The day of deliverance became a day of feasting and rejoicing among the Jews.

According to the Scroll of Esther,^[7] «they should make them days of feasting and gladness, and of sending portions one to another, and gifts to the poor». Purim is celebrated among Jews by:

• Exchanging gifts of food and drink, known as mishloach manot
• Donating charity to the poor, known as mattanot la-evyonim^[8]
• Eating a celebratory meal, known as se’udat Purim
• Public recitation of the Scroll of Esther (Hebrew: קריאת מגילת אסתר, romanized: Kriat megillat Esther), or «reading of the Megillah», usually in synagogue
• Reciting additions to the daily prayers and the grace after meals, known as Al HaNissim

Other customs include wearing masks and costumes, public celebrations and parades (Adloyada), and eating hamantashen (transl. »Haman’s pockets»); men are encouraged to drink wine or any other alcoholic beverage.^[9]

According to the Hebrew calendar, Purim is celebrated annually on the 14th day of the Hebrew month of Adar (and it is celebrated on Adar II in Hebrew leap years, which occur every two to three years), the day following the victory of the Jews over their enemies. In cities that were protected by a surrounding wall at the time of Joshua, Purim was celebrated on the 15th of the month of Adar on what is known as Shushan Purim, since fighting in the walled city of Shushan continued through the 14th day of Adar.^[10] Today, only Jerusalem and a few other cities celebrate Purim on the 15th of Adar.

Name[edit]

Purim is the plural of Hebrew pur, meaning casting lots in the sense of making a random selection.^[a] Its use as the name of this festival comes from Esther 3:6-7, describing the choice of date:

6: […] having been told who Mordecai’s people were, Haman plotted to do away with all the Jews, Mordecai’s people, throughout the kingdom of Ahasuerus.
7: In the first month, that is, the month of Nisan, in the twelfth year of King Ahasuerus, pur—which means “the lot”—was cast before Haman concerning every day and every month, [until it fell on] the twelfth month, that is, the month of Adar.^[12]

Purim narrative[edit]

The Book of Esther begins with a six-month (180-day) drinking feast given by King Ahasuerus of the Persian Empire for the army and Media and the satraps and princes of the 127 provinces of his kingdom, concluding with a seven-day drinking feast for the inhabitants of Shushan (Susa), rich and poor, and a separate drinking feast for the women organized by Queen Vashti in the pavilion of the royal courtyard.

At this feast, Ahasuerus gets thoroughly drunk, and at the prompting of his courtiers, orders his wife Vashti to display her beauty before the nobles and populace, wearing her royal crown. The rabbis of the Oral Torah interpret this to mean that he wanted her to wear only her royal crown, meaning that she would be naked. Her refusal prompts Ahasuerus to have her removed from her post. Ahasuerus then orders all young women to be presented to him, so he could choose a new queen to replace Vashti. One of these is Esther, who was orphaned at a young age and was being fostered by her first cousin Mordecai. She finds favor in the King’s eyes, and is made his new wife. Esther does not reveal her origins or that she is Jewish as Mordecai told her not to. Since the Torah permits an uncle to marry his niece and the choice of words used in the text, some rabbinic commentators state that she was actually Mordecai’s wife.

Shortly afterwards, Mordecai discovers a plot by two palace guards Bigthan and Teresh to kill Ahasuerus. They are apprehended and hanged, and Mordecai’s service to the King is recorded in the daily record of the court.^[13]

Ahasuerus appoints Haman as his viceroy. Mordecai, who sits at the palace gates, falls into Haman’s disfavor as he refuses to bow down to him. Having found out that Mordecai is Jewish, Haman plans to kill not just Mordecai but the entire Jewish minority in the empire. Obtaining Ahasuerus’ permission and funds to execute this plan, he casts lots («purim») to choose the date on which to do this — the 14th of the month of Adar. When Mordecai finds out about the plans, he puts on sackcloth and ashes, a sign of mourning, publicly weeping and lamenting, and many other Jews in Shushan and other parts of Ahasuerus’ empire do likewise, with widespread penitence and fasting. Esther discovers what has transpired; there follows an exchange of messages between her and Mordecai, with Hatach, one of the palace servants, as the intermediary. Mordecai requests that she intercede with the King on behalf of the embattled Jews; she replies that nobody is allowed to approach the King, under penalty of death.

Mordecai warns her that she will not be any safer in the palace than any other Jew, says that if she keeps silent, salvation for the Jews will arrive from some other quarter but «you and your father’s house (family line) will perish,» and suggests that she was elevated to the position of queen to be of help in just such an emergency. Esther has a change of heart, says she will fast and pray for three days and will then approach the King to seek his help, despite the law against doing so, and «if I perish, I perish.» She also requests that Mordecai tell all Jews of Shushan to fast and pray for three days together with her. On the third day, she seeks an audience with Ahasuerus, during which she invites him to a feast in the company of Haman. During the feast, she asks them to attend a further feast the next evening. Meanwhile, Haman is again offended by Mordecai’s refusal to bow to him; egged on by his wife Zeresh and unidentified friends, he builds a gallows for Mordecai, with the intention to hang him there the very next day.^[14]

That night, Ahasuerus suffers from insomnia, and when the court’s daily records are read to him to help him fall asleep, he learns of the services rendered by Mordecai in the earlier plot against his life. Ahasuerus asks whether anything was done for Mordecai and is told that he received no recognition for saving the King’s life. Just then, Haman appears, and King Ahasuerus asks him what should be done for the man that the King wishes to honor. Thinking that the King is referring to Haman himself, Haman says that the honoree should be dressed in the King’s royal robes and led around on the King’s royal horse. To Haman’s horror, the king instructs Haman to render such honors to Mordecai.^[15]

Later that evening, Ahasuerus and Haman attend Esther’s second banquet, at which she reveals that she is Jewish and that Haman is planning to exterminate her people, which includes her. Ahasuerus becomes enraged and instead orders Haman hanged on the gallows that Haman had prepared for Mordecai. The previous decree against the Jewish people could not be nullified, so the King allows Mordecai and Esther to write another decree as they wish. They decree that Jewish people may preemptively kill those thought to pose a lethal risk. As a result, on 13 Adar, 500 attackers and Haman’s 10 sons are killed in Shushan. Throughout the empire 75,000 of the Jewish peoples’ enemies are killed.^[16] On the 14th, another 300 are killed in Shushan. No spoils are taken.^[17]

Mordecai assumes the position of second in rank to Ahasuerus, and institutes an annual commemoration of the delivery of the Jewish people from annihilation.^[18]

Scriptural and rabbinical sources[edit]

The primary source relating to the origin of Purim is the Book of Esther, which became the last of the 24 books of the Hebrew Bible to be canonized by the Sages of the Great Assembly. It is dated to the 4th century BCE^[19] and according to the Talmud was a redaction by the Great Assembly of an original text by Mordechai.^[20]

The Tractate Megillah in the Mishnah (redacted c. 200 CE) records the laws relating to Purim. The accompanying Tosefta (redacted in the same period) and Gemara (in the Jerusalem and Babylonian Talmud redacted c. 400 CE and c. 600 CE respectively)^[21] record additional contextual details such as Queen Vashti having been the daughter of Belshazzar as well as details that accord with Josephus’ such as Esther having been of royal descent. Brief mention of Esther is made in Tractate Hullin (Bavli Hullin 139b) and idolatry relating to worship of Haman is discussed in Tractate Sanhedrin (Sanhedrin 61b).

The work Esther Rabbah is a Midrashic text divided in two parts. The first part dated to c. 500 CE provides an exegetical commentary on the first two chapters of the Hebrew Book of Esther and provided source material for the Targum Sheni. The second part may have been redacted as late as the 11th century CE, and contains commentary on the remaining chapters of Esther. It too contains the additional contextual material found in the Josippon (a chronicle of Jewish history from Adam to the age of Titus believed to have been written by Josippon or Joseph ben Gorion).^[22]

Historical views[edit]

Traditional historians[edit]

The 1st-century CE historian Josephus recounts the origins of Purim in Book 11 of his Antiquities of the Jews. He follows the Hebrew Book of Esther but shows awareness of some of the additional material found in the Greek version (the Septuagint) in that he too identifies Ahasuerus as Artaxerxes and provides the text of the king’s letter. He also provides additional information on the dating of events relative to Ezra and Nehemiah.^[23] Josephus also records the Persian persecution of Jews and mentions Jews being forced to worship at Persian erected shrines.^[23][24]

The Josippon, a 10th-century CE compilation of Jewish history, includes an account of the origins of Purim in its chapter 4. It too follows the original biblical account and includes additional traditions matching those found in the Greek version and Josephus (whom the author claims as a source) with the exception of the details of the letters found in the latter works. It also provides other contextual information relating to Jewish and Persian history such as the identification of Darius the Mede as the uncle and father-in-law of Cyrus.^[25]

A brief Persian account of events is provided by Islamic historian Muhammad ibn Jarir al-Tabari in his History of the Prophets and Kings (completed 915 CE).^[26] Basing his account on Jewish and Christian sources, al-Tabari provides additional details such as the original Persian form «Asturya» for «Esther».^[27] He places events during the rule of Ardashir Bahman (Artaxerxes II),^[28] but confuses him with Ardashir al-Tawil al-Ba (Artaxerxes I), while assuming Ahasuerus to be the name of a co-ruler.^[27] Another brief Persian account is recorded by Masudi in The Meadows of Gold (completed 947 CE).^[29] He refers to a Jewish woman who had married the Persian King Bahman (Artaxerxes II), and delivered her people,^[28][30][31] thus corroborating this identification of Ahasuerus. He also mentions the woman’s daughter, Khumay, who is not known in Jewish tradition but is well remembered in Persian folklore. Al-Tabari calls her Khumani and tells how her father (Ardashir Bahman) married her. Ferdowsi in his Shahnameh (c. 1000 CE) also tells of King Bahman marrying Khumay.^[32]

19th-century Bible commentaries generally identify Ahasuerus with Xerxes I of Persia.^[33]

Modern scholarship views[edit]

Some historians of the Near East and Persia argue that Purim does not actually have a historical basis. Amnon Netzer and Shaul Shaked argue that the names «Mordecai» and «Esther» are similar to those of the Babylonian gods Marduk and Ishtar.^[34][35] Scholars W.S. McCullough, Muhammad Dandamayev and Shaul Shaked say that the Book of Esther is historical fiction.^[35][36][37] Amélie Kuhrt says the Book of Esther was composed in the Hellenistic period and it shows a perspective of Persian court identical to classical Greek books.^[38] Shaul Shaked says the date of composition of the book is unknown, but most likely not much after the fall of the Achaemenid kingdom, during the Parthian period, perhaps in the 3rd or 2nd century BCE.^[35] McCullough also suggests that Herodotus recorded the name of Xerxes’s queen as Amestris (the daughter of Otanes) and not as Esther.^[37] Scholars Albert I. Baumgarten and S. David Sperling and R.J. Littman say that, according to Herodotus, Xerxes could only marry a daughter of one of the six allies of his father Darius I.^[39][40]

Observances[edit]

Purim has more of a national than a religious character, and its status as a holiday is on a different level from those days ordained holy by the Torah. Hallel is not recited.^[41] As such, according to some authorities, business transactions and even manual labor are allowed on Purim under certain circumstances.^[42] A special prayer (Al ha-Nissim – «For the Miracles») is inserted into the Amidah prayers during evening, morning and afternoon prayer services, and is also included in the Birkat Hamazon («Grace after Meals»).

The four main mitzvot (obligations) of the day are:^[43]

1. Listening to the public reading, usually in synagogue, of the Book of Esther in the evening and again in the following morning (k’riat megillah)
2. Sending food gifts to friends (mishloach manot)
3. Giving charity to the poor (matanot la’evyonim)
4. Eating a festive meal (se’udat mitzvah)

The three latter obligations only apply during the daytime hours of Purim.^[43]

Reading of the Megillah[edit]

The first religious ceremony which is ordained for the celebration of Purim is the reading of the Book of Esther (the «Megillah») in the synagogue, a regulation which is ascribed in the Talmud (Megillah 2a) to the Sages of the Great Assembly, of which Mordecai is reported to have been a member. Originally this regulation was only supposed to be observed on the 14th of Adar; later, however, Rabbi Joshua ben Levi (3rd century CE) prescribed that the Megillah should also be read on the eve of Purim. Further, he obliged women to attend the reading of the Megillah, because women were also part of the miracle. The commentaries offer two reasons as to why women played a major role in the miracle. The first reason is that it was through a lady, Queen Esther, that the miraculous deliverance of the Jews was accomplished (Rashbam). The second reason is that women were also threatened by the genocidal decree and were therefore equal beneficiaries of the miracle (Tosafot).^{[citation needed]}

In the Mishnah, the recitation of a benediction on the reading of the Megillah is not yet a universally recognized obligation. However, the Talmud, a later work, prescribed three benedictions before the reading and one benediction after the reading. The Talmud added other provisions. For example, the reader is to pronounce the names of the ten sons of Haman^[44] in one breath, to indicate their simultaneous death. An additional custom that probably began in Medieval times is that the congregation recites aloud with the reader the verses Esther 2:5, Esther 8:15–16, and Esther 10:3, which relate the origin of Mordecai and his triumph.^{[citation needed]}

The Megillah is read with a cantillation (a traditional chant) which is different from that which is used in the customary reading of the Torah. Besides the traditional cantillation, there are several verses or short phrases in the Megillah that are chanted in a different chant, the chant that is traditionally used during the reading of the book of Lamentations. These verses are particularly sad, or they refer to Jews being in exile. When the Megillah reader jumps to the melody of the book of Lamentations for these phrases, it heightens the feeling of sadness in the listener.^{[citation needed]}

In some places,^[where?] the Megillah is not chanted, but is read like a letter, because of the name iggeret («epistle»), which is applied^[45] to the Book of Esther. It has been also customary since the time of the early Medieval era of the Geonim to unroll the whole Megillah before reading it, in order to give it the appearance of an epistle. According to halakha (Jewish law), the Megillah may be read in any language intelligible to the audience.^{[citation needed]}

According to the Mishnah (Megillah 30b),^[46] the story of the attack on the Jews by Amalek, the progenitor of Haman, is also to be read.^{[citation needed]}

Blessings before Megillah reading[edit]

Before the reading of the Megillah on Purim, both at night and again in the morning, the reader of the Megillah recites the following three blessings and at the end of each blessing the congregation then responds by answering «Amen» after each of the blessings.^[47] At the morning reading of the Megillah the congregation should have in mind that the third blessing applies to the other observances of the day as well as to the reading of the Megillah:^[47]

Hebrew	English
ברוך אתה יי אלהינו מלך העולם אשר קדשנו במצותיו וצונו על מקרא מגלה	Blessed are You, My LORD, our God, King of the universe, Who has sanctified us with His commandments and has commanded us regarding the reading of the Megillah.
ברוך אתה יי אלהינו מלך העולם שעשה נסים לאבותינו בימים ההם בזמן הזה	Blessed are You, My LORD, our God, King of the universe, Who has wrought miracles for our forefathers, in those days at this season.
ברוך אתה יי אלהינו מלך העולם שהחינו וקימנו והגיענו לזמן הזה	Blessed are You, My LORD, our God, King of the universe, Who has kept us alive, sustained us and brought us to this season.

Blessing and recitations after Megillah reading[edit]

After the Megillah reading, each member of the congregation who has heard the reading recites the following blessing.^[47] This blessing is not recited unless a minyan was present for the Megillah reading:^[47]

Hebrew	English
ברוך אתה יי אלהינו מלך העולם האל הרב את ריבנו והדן את דיננו והנוקם את נקמתינו והמשלם גמול לכל איבי נפשנו והנפרע לנו מצרינו ברוך אתה יי הנפרע לעמו ישראל מכל צריהם האל המושיע	Blessed are You, My LORD, our God, King of the Universe, (the God) Who takes up our grievance, judges our claim, avenges our wrong; Who brings just retribution upon all enemies of our soul and exacts vengeance for us from our foes. Blessed are You My LORD, Who exacts vengeance for His people Israel from all their foes, the God Who brings salvation.

After the nighttime Megillah reading the following two paragraphs are recited:^[47]

The first one is an acrostic poem that starts with each letter of the Hebrew alphabet, starting with «Who balked (… אשר הניא) the counsel of the nations and annulled the counsel of the cunning. When a wicked man stood up against us (… בקום עלינו), a wantonly evil branch of Amalek’s offspring …» and ending with «The rose of Jacob (ששנת יעקב) was cheerful and glad, when they jointly saw Mordechai robed in royal blue. You have been their eternal salvation (תשועתם הייתה לנצח), and their hope throughout generations.»

The second is recited at night, but after the morning Megillah reading only this is recited:

The rose of Jacob was cheerful and glad, when they jointly saw Mordechai robed in royal blue. You have been their eternal salvation, and their hope throughout generations.

At night and in the morning:

Hebrew

English

שושנת יעקב צהלה ושמחה בראותם יחד תכלת מרדכי. תשועתם היית לנצח ותקותם בכל דור ודור. להודיע שכל קויך לא יבשו ולא יכלמו לנצח כל החוסים בך. ארור המן אשר בקש לאבדי ברוך מרדכי היהודי. ארורה זרש אשת מפחידי ברוכה אסתר בעדי וגם חרבונה זכור לטוב

To make known that all who hope in You will not be shamed (להודיע שכל קויך לא יבשו); nor ever be humiliated, those taking refuge in You. Accursed be Haman who sought to destroy me, blessed be Mordechai the Yehudi. Accursed be Zeresh the wife of my terrorizer, blessed be Esther who sacrificed for me—and Charvonah, too, be remembered for good (וגם חרבונה זכור לטוב) [for suggesting to the King that Haman be hanged on the gallows.[48]]

Women and Megillah reading[edit]

Women have an obligation to hear the Megillah because «they also were involved in that miracle.»^[49] Most Orthodox communities, including Modern Orthodox ones, however, generally do not allow women to lead the Megillah reading. Rabbinic authorities who hold that women should not read the Megillah for themselves, because of an uncertainty as to which blessing they should recite upon the reading, nonetheless agree that they have an obligation to hear it read. According to these authorities if women, or men for that matter, cannot attend the services in the synagogue, the Megillah should be read for them in private by any male over the age of thirteen.^[50] Often in Orthodox communities there is a special public reading only for women, conducted either in a private home or in a synagogue, but the Megillah is read by a man.^[51]

Some Modern Orthodox leaders have held that women can serve as public Megillah readers. Women’s megillah readings have become increasingly common in more liberal Modern Orthodox Judaism, though women may only read for other women, according to Ashkenazi authorities.^[52]

Blotting out Haman’s name[edit]

When Haman’s name is read out loud during the public chanting of the Megillah in the synagogue, which occurs 54 times, the congregation engages in noise-making to blot out his name. The practice can be traced back to the Tosafists (the leading French and German rabbis of the 13th century). In accordance with a passage in the Midrash, where the verse «Thou shalt blot out the remembrance of Amalek»^[53] is explained to mean «even from wood and stones.» A custom developed of writing the name of Haman, the offspring of Amalek, on two smooth stones, and knocking them together until the name was blotted out. Some wrote the name of Haman on the soles of their shoes, and at the mention of the name stamped with their feet as a sign of contempt. Another method was to use a noisy ratchet, called a ra’ashan (from the Hebrew ra-ash, meaning «noise») and in Yiddish a grager. Some of the rabbis protested against these uproarious excesses, considering them a disturbance of public worship, but the custom of using a ratchet in the synagogue on Purim is now almost universal, with the exception of Spanish and Portuguese Jews and other Sephardic Jews, who consider them an improper interruption of the reading.^[54]

Food gifts and charity[edit]

The Book of Esther prescribes «the sending of portions one man to another, and gifts to the poor».^[55] According to halakha, each adult must give at least two different foods to one person, and at least two charitable donations to two poor people.^[56] The food parcels are called mishloach manot («sending of portions»), and in some circles the custom has evolved into a major gift-giving event.^{[citation needed]}

To fulfill the mitzvah of giving charity to two poor people, one can give either food or money equivalent to the amount of food that is eaten at a regular meal. It is better to spend more on charity than on the giving of mishloach manot.^[56] In the synagogue, regular collections of charity are made on the festival and the money is distributed among the needy. No distinction is made among the poor; anyone who is willing to accept charity is allowed to participate. It is obligatory for the poorest Jew, even one who is himself dependent on charity, to give to other poor people.^[56]

Purim meal (se’udah) and festive drinking[edit]

On Purim day, a festive meal called the Se’udat Purim is held. Fasting for non-medical reasons is prohibited on Purim.^{[citation needed]}

There is a longstanding custom of drinking wine at the feast. The custom stems from a statement in the Talmud attributed to a rabbi named Rava that says one should drink on Purim until he can «no longer distinguish between arur Haman («Cursed is Haman») and baruch Mordechai («Blessed is Mordecai»).» The drinking of wine features prominently in keeping with the jovial nature of the feast, but also helps simulate the experience of spiritual blindness, wherein one cannot distinguish between good (Mordechai) and evil (Haman). This is based on the fact that the salvation of the Jews occurred through wine.^[57] Alcoholic consumption was later codified by the early authorities, and while some advocated total intoxication, others, consistent with the opinion of many early and later rabbis, taught that one should only drink a little more than usual and then fall asleep, whereupon one will certainly not be able to tell the difference between arur Haman («cursed be Haman») and baruch Mordecai («blessed be Mordechai»). Other authorities, including the Magen Avraham, have written that one should drink until one is unable to calculate the gematria (numerical values) of both phrases.^{[citation needed]}

Fasts[edit]

The Fast of Esther, observed before Purim, on the 13th of Adar, is an original part of the Purim celebration, referred to in Esther 9:31–32. The first who mentions the Fast of Esther is Rabbi Achai Gaon (Acha of Shabcha) (8th century CE) in She’iltot 4; the reason there given for its institution is based on an interpretation of Esther 9:18, Esther 9:31 and Talmud Megillah 2a: «The 13th was the time of gathering», which gathering is explained to have had also the purpose of public prayer and fasting. Some, however, used to fast three days in commemoration of the fasting of Esther; but as fasting was prohibited during the month of Nisan, the first and second Mondays and the Thursday following Purim were chosen. The fast of the 13th is still commonly observed; but when that date falls on Sabbath, the fast is pushed forward to the preceding Thursday, Friday being needed to prepare for Sabbath and the following Purim festival.^{[citation needed]}

Customs[edit]

Greetings[edit]

It is common to greet one another on Purim in Hebrew with «Chag Purim Sameach», in Yiddish with «Freilichin Purim» or in Ladino with «Purim Allegre». The Hebrew greeting loosely translates to «Happy Purim Holiday» and the Yiddish and Ladino translate to «Happy Purim».^[58][59]

Masquerading[edit]

The custom of masquerading in costumes and the wearing of masks probably originated among the Italian Jews at the end of the 15th century.^[60] The concept was possibly influenced by the Roman carnival and spread across Europe. The practice was only introduced into Middle Eastern countries during the 19th century. The first Jewish codifier to mention the custom was Mahari Minz (d. 1508 at Venice).^[61] While most authorities are concerned about the possible infringement of biblical law if men don women’s apparel, others permit all forms of masquerades, because they are viewed as forms of merry-making. Some rabbis went as far as to allow the wearing of rabbinically-forbidden shatnez.^[62]

Other reasons given for the custom: It is a way of emulating God who «disguised» his presence behind the natural events which are described in the Purim story, and it has remained concealed (yet ever-present) in Jewish history since the destruction of the First Temple. Since charity is a central feature of the day, when givers and/or recipients disguise themselves this allows greater anonymity thus preserving the dignity of the recipient. Another reason for masquerading is that it alludes to the hidden aspect of the miracle of Purim, which was «disguised» by natural events but was really the work of the Almighty.^[62]

Additional explanations are based on:

• Targum on Esther (Chapter 3) which states that Haman’s hate for Mordecai stemmed from Jacob’s ‘dressing up’ like Esau to receive Isaac’s blessings;^[63]
• Others who «dressed up» or hid whom they were in the story of Esther:
  • Esther not revealing that she is a Jewess;^[63]
  • Mordecai wearing sackcloth;^[63]
  • Mordecai being dressed in the king’s clothing;^[63]
  • «[M]any from among the peoples of the land became Jews; for the fear of the Jews was fallen upon them» (Esther 8:17); on which the Vilna Gaon comments that those gentiles were not accepted as converts because they only made themselves look Jewish on the outside, as they did this out of fear;^[63]
• To recall the episodes that only happened in «outside appearance» as stated in the Talmud (Megillah 12a)^[64] that the Jews bowed to Haman only from the outside, internally holding strong to their Jewish belief, and likewise, God only gave the appearance as if he was to destroy all the Jews while internally knowing that he will save them (Eileh Hamitzvos #543);^[63]

Burning of Haman’s effigy[edit]

As early as the 5th century, there was a custom to burn an effigy of Haman on Purim.^[60] The spectacle aroused the wrath of the early Christians who interpreted the mocking and «execution» of the Haman effigy as a disguised attempt to re-enact the death of Jesus and ridicule the Christian faith. Prohibitions were issued against such displays under the reign of Flavius Augustus Honorius (395–423) and of Theodosius II (408–450).^[60] The custom was popular during the Geonic period (9th and 10th centuries),^[60] and a 14th century scholar described how people would ride through the streets of Provence holding fir branches and blowing trumpets around a puppet of Haman which was hanged and later burnt.^[65] The practice continued into the 20th century, with children treating Haman as a sort of «Guy Fawkes.»^[66] In the early 1950s, the custom was still observed in Iran and some remote communities in Kurdistan^[65] where young Muslims would sometimes join in.^[67]

Purim spiel[edit]

A Purim spiel (Purim play) is a comic dramatization that attempts to convey the saga of the Purim story.^[68] By the 18th century, in some parts of Eastern Europe, the Purim plays had evolved into broad-ranging satires with music and dance for which the story of Esther was little more than a pretext. Indeed, by the mid-19th century, some were even based on other biblical stories. Today, Purim spiels can revolve around anything relating to Jews, Judaism, or even community gossip that will bring cheer and comic relief to an audience celebrating the day.^[68][69]

Songs[edit]

Songs associated with Purim are based on sources that are Talmudic, liturgical and cultural. Traditional Purim songs include Mishenichnas Adar marbim be-simcha («When [the Hebrew month of] Adar enters, we have a lot of joy»—Mishnah Taanith 4:1) and LaYehudim haitah orah ve-simchah ve-sasson ve-yakar («The Jews had light and gladness, joy and honor»—Esther 8:16).^[b] The Shoshanat Yaakov prayer is sung at the conclusion of the Megillah reading. A number of children’s songs (with non-liturgical sources) also exist: Once There Was a Wicked Wicked Man,^[70][71] Ani Purim,^[72] Chag Purim, Chag Purim, Chag Gadol Hu LaYehudim,^[73][74] Mishenichnas Adar, Shoshanas Yaakov, Al HaNisim, VeNahafoch Hu, LaYehudim Hayesa Orah, U Mordechai Yatza, Kacha Yay’aseh, Chayav Inish, Utzu Eitzah.^[75]

Traditional foods[edit]

On Purim, Ashkenazi Jews and Israeli Jews (of both Ashkenazi and Sephardic descent) eat triangular pastries called hamantaschen («Haman’s pockets») or oznei Haman («Haman’s ears»).^[59] A sweet pastry dough is rolled out, cut into circles, and traditionally filled with a raspberry, apricot, date, or poppy seed filling. More recently, flavors such as chocolate have also gained favor, while non-traditional experiments such as pizza hamantaschen also exist.^[76] The pastry is then wrapped up into a triangular shape with the filling either hidden or showing. Among Sephardi Jews, a fried pastry called fazuelos is eaten, as well as a range of baked or fried pastries called Orejas de Haman (Haman’s Ears) or Hojuelas de Haman.^{[citation needed]}

Seeds, nuts, legumes and green vegetables are customarily eaten on Purim, as the Talmud relates that Queen Esther ate only these foodstuffs in the palace of Ahasuerus, since she had no access to kosher food.^[77]

Kreplach, a kind of dumpling filled with cooked meat, chicken or liver and served in soup, are traditionally served by Ashkenazi Jews on Purim. «Hiding» the meat inside the dumpling serves as another reminder of the story of Esther, the only book of Hebrew scriptures besides The Song of Songs that does not contain a single reference to God, who seems to hide behind the scenes.^[78]

Arany galuska, a dessert consisting of fried dough balls and vanilla custard, is traditional for Jews from Hungary and Romania, as well as their descendants.^[79]

In the Middle Ages, European Jews would eat nilish, a type of blintz or waffle.^[80]

Special breads are baked among various communities. In Moroccan Jewish communities, a Purim bread called ojos de Haman («eyes of Haman») is sometimes baked in the shape of Haman’s head, and the eyes, made of eggs, are plucked out to demonstrate the destruction of Haman.^[81]

Among Polish Jews, koilitch, a raisin Purim challah that is baked in a long twisted ring and topped with small colorful candies, is meant to evoke the colorful nature of the holiday.^[82]

Torah learning[edit]

There is a widespread tradition to study the Torah in a synagogue on Purim morning, during an event called «Yeshivas Mordechai Hatzadik» to commemorate all the Jews who were inspired by Mordechai to learn Torah to overturn the evil decree against them. Children are especially encouraged to participate with prizes and sweets due to the fact that Mordechai taught many children Torah during this time.^[83]

Iranian Jews[edit]

Iranian Jews and Mountain Jews consider themselves descendants of Esther. On Purim, Iranian Jews visit the tombs of Esther and Mordechai in Hamadan. Some women pray there in the belief that Esther can work miracles.^[84]

In Jerusalem[edit]

Shushan Purim[edit]

Shushan Purim falls on Adar 15 and is the day on which Jews in Jerusalem celebrate Purim.^[56] The day is also universally observed by omitting the Tachanun prayer and having a more elaborate meal than on ordinary days.^[85]

Purim is celebrated on Adar 14 because the Jews in unwalled cities fought their enemies on Adar 13 and rested the following day. However, in Shushan, the capital city of the Persian Empire, the Jews were involved in defeating their enemies on Adar 13–14 and rested on the 15th (Esther 9:20–22). In commemoration of this, it was decided that while the victory would be celebrated universally on Adar 14, for Jews living in Shushan, the holiday would be held on Adar 15. Later, in deference to Jerusalem, the Sages determined that Purim would be celebrated on Adar 15 in all cities which had been enclosed by a wall at the time of Joshua’s conquest of the Land of Israel. This criterion allowed the city of Jerusalem to retain its importance for Jews, and although Shushan was not walled at the time of Joshua, it was made an exception since the miracle occurred there.^[56]

Today, there is debate as to whether outlying neighborhoods of Jerusalem are obliged to observe Purim on the 14th or 15th of Adar.^[86] Further doubts have arisen as to whether other cities were sufficiently walled in Joshua’s era. It is therefore customary in certain towns including Hebron, Safed, Tiberias, Acre, Ashdod, Ashkelon, Beersheva, Beit She’an, Beit Shemesh, Gaza, Gush Halav, Haifa, Jaffa, Lod, Ramlah and Shechem to celebrate Purim on the 14th and hold an additional megillah reading on the 15th with no blessings.^[86][87] In the diaspora, Jews in Baghdad, Damascus, Prague, and elsewhere celebrate Purim on the 14th and hold an additional megillah reading on the 15th with no blessings.^{[citation needed]} Since today we are not sure where the walled cities from Joshua’s time are, the only city that currently celebrates only Shushan Purim is Jerusalem; however, Rabbi Yoel Elizur has written that residents of Bet El and Mevo Horon should observe only the 15th, like Jerusalem.^[88]

Outside of Jerusalem, Hasidic Jews don their holiday clothing on Shushan Purim, and may attend a tish, and even give mishloach manot; however, this is just a custom and not a religious obligation.^{[citation needed]}

Purim Meshulash[edit]

Purim Meshulash,^[89] or the three-fold Purim, is a somewhat rare calendric occurrence that affects how Purim is observed in Jerusalem (and, in theory at least, in other cities that were surrounded by a wall in ancient times).^{[citation needed]}

When Shushan Purim (Adar 15) falls on the Sabbath, the holiday is celebrated over a period of three days.^[90] The megilla reading and distribution of charity takes place on the Friday (Adar 14), which day is called Purim dePrazos. The Al ha-Nissim prayer is only recited on Sabbath (Adar 15), which is Purim itself. The weekly Torah portion (Tetzaveh or Ki Tissa in regular years, Tzav in leap years) is read as usual, while the Torah portion for Purim is read for maftir, and the haftarah is the same as read the previous Shabbat, Parshat Zachor. On Sunday (Adar 16), called Purim Meshullash, mishloach manot are sent and the festive Purim meal is held.^[91]

The minimum interval between occurrences of Purim Meshulash is three years (1974 to 1977; 2005 to 2008; will occur again 2045 to 2048). The maximum interval is 20 years (1954 to 1974; will occur again 2025 to 2045). Other possible intervals are four years (1977 to 1981; 2001 to 2005; 2021 to 2025; will occur again 2048 to 2052); seven years (1994 to 2001; will occur again 2123 to 2130); 13 years (1981 to 1994; 2008 to 2021; will occur again 2130 to 2143); and 17 years (1930 to 1947; will occur again 2275 to 2292).^{[citation needed]}

Other Purims[edit]

Purim Katan[edit]

During leap years on the Hebrew calendar, Purim is celebrated in the second month of Adar. (The Karaites, however, celebrate it in the first month of Adar.) The 14th of the first Adar is then called Purim Katan («Little Purim» in Hebrew) and the 15th is Shushan Purim Katan, for which there are no set observances but it has a minor holiday aspect to it. The distinctions between the first and the second Purim in leap years are mentioned in the Mishnah.^[92] Certain prayers like Tachanun, Eil Erech Apayim (when 15 Adar I is a Monday or Thursday) and Lam’nazteach (Psalm 20) are omitted during the service. When 15th Adar I is on Shabbat, «Av Harachamim» is omitted. When either 13th or 15th Adar I falls on Shabbat, «Tzidkas’cha» is omitted at Mincha. Fasting is prohibited.^[93]

Communal and familial Purims[edit]

Historically, many Jewish communities around the world established local «Purims» to commemorate their deliverance from catastrophe or an antisemitic ruler or edict. One of the best known is Purim Vinz, traditionally celebrated in Frankfurt one week after the regular Purim. Purim Vinz commemorates the Fettmilch uprising (1616–1620), in which one Vincenz Fettmilch attempted to exterminate the Jewish community.^[94] According to some sources, the influential Rabbi Moses Sofer (the Chasam Sofer), who was born in Frankfurt, celebrated Purim Vintz every year, even when he served as a rabbi in Pressburg.

Rabbi Yom-Tov Lipmann Heller (1579–1654) of Kraków, Poland, asked that his family henceforth celebrate a private Purim, marking the end of his many troubles, including having faced trumped-up charges.^[95] Since Purim is preceded by a fast day, the rabbi also directed his descendants to have a (private) fast day, the 5th day of Tamuz, marking one of his imprisonments (1629), this one lasting for 40 days.^[96][97]

The Jewish community of Hebron has celebrated two historic Purims, both from the Ottoman period. One is called Window Purim, or Purim Taka, in which the community was saved when a bag of money mysteriously appeared in a window, enabling them to pay off an extortion fee to the Ottoman Pasha. Many record the date being the 14th of the month, which corresponds the date of Purim on 14 Adar.^{[98][99][100]} The other was called The Purim of Ibrahim Pasha, in which the community was saved during a battle.^[98]

Other historic Purim celebrations in Jewish history have occurred in Yemen, Italy, Vilna and other locations.^{[101][102][103]}

In modern history[edit]

Adolf Hitler banned and forbade the observance of Purim. In a speech made on 10 November 1938 (the day after Kristallnacht), the Nazi politician and prominent anti-Semite Julius Streicher surmised that just as «the Jew butchered 75,000 Persians» in one night, the same fate would have befallen the German people had the Jews succeeded in inciting a war against Germany; the «Jews would have instituted a new Purim festival in Germany».^[104]

Nazi attacks against Jews were often coordinated with Jewish festivals. On Purim 1942, ten Jews were hanged in Zduńska Wola to «avenge» the hanging of Haman’s ten sons.^[105] In a similar incident in 1943, the Nazis shot ten Jews from the Piotrków ghetto.^[106] On Purim eve that same year, over 100 Jewish doctors and their families were shot by the Nazis in Częstochowa. The following day, Jewish doctors were taken from Radom and shot nearby in Szydłowiec.^[106] In 1942, on Purim, the Nazis murdered over 5000 Jews, mostly children, in the Minsk Ghetto. All of the victims were shot and buried alive by the Nazis.^[107]

Still, the Nazi regime was defied and Purim was celebrated in Nazi ghettos and elsewhere. ^[108]

In an apparent connection made by Hitler between his Nazi regime and the role of Haman, Hitler stated in a speech made on 30 January 1944, that if the Nazis were defeated, the Jews could celebrate «a second Purim».^[106] Indeed, Julius Streicher was heard to sarcastically remark «Purimfest 1946» as he ascended the scaffold after Nuremberg.^[109][110] According to Rabbi Mordechai Neugroschel, there is a code in the Book of Esther which lies in the names of Haman’s 10 sons. Three of the Hebrew letters—a tav, a shin and a zayin—are written smaller than the rest, while a vav is written larger. The outsized vav—which represents the number six—corresponds to the sixth millennium of the world since creation, which, according to Jewish tradition, is the period between 1240 and 2240 CE. As for the tav, shin and zayin, their numerical values add up to 707. Put together, these letters refer to the Jewish year 5707, which corresponds to the secular 1946–1947. In his research, Neugroschel noticed that ten Nazi defendants in the Nuremberg Trials were executed by hanging on 16 October 1946, which was the date of the final judgement day of Judaism, Hoshana Rabbah. Additionally, Hermann Göring, an eleventh Nazi official sentenced to death, committed suicide, parallel to Haman’s daughter in Tractate Megillah.^[111][112]

There is a tale in the Hasidic Chabad movement that supposedly Joseph Stalin died as a result of some metaphysical intervention of the seventh Chabad leader, Rabbi Menachem Mendel Schneerson, during the recitation of a discourse at a public Purim farbrengen.^[113] Stalin was suddenly paralyzed on 1 March 1953, which corresponds to Purim 1953, and died four days later. Due to Stalin’s death, nationwide pogroms against Jews throughout the Soviet Union were averted, as Stalin’s infamous doctors’ plot was halted.^[114][115]

The Cave of the Patriarchs massacre took place during Purim of 1994.^[116] The Dizengoff Center suicide bombing took place on the eve of Purim killing 13 on 4 March 1996.^[117]

In the media[edit]

The 1960 20th Century-Fox film Esther and the King stars Joan Collins as Esther and Richard Egan as Ahasuerus. It was filmed in Italy by director Raoul Walsh. The 2006 movie One Night with the King chronicles the life of the young Jewish girl, Hadassah, who goes on to become the Biblical Esther, the Queen of Persia, and saves the Jewish nation from annihilation at the hands of its arch enemy while winning the heart of the fiercely handsome King Xerxes.^[118]

The 2006 comedy film For Your Consideration employs a film-within-a-film device in which the fictitious film being produced is titled Home for Purim, and is about a Southern Jewish family’s Purim celebration. However, once the film receives Oscar buzz, studio executives feel it is «too Jewish» and force the film to be renamed Home for Thanksgiving.^[119]

Gallery[edit]

• 

  Purim woodcut (1741)

• 

  Megillah reading (1764)

• 

  Purim (1657 engraving)

• 

  Purim (1699 engraving)

• 

  1740 illumination of an Ashkenazic megillah reading. One man reads while another follows along and a child waves a noise-maker.

• 

  Frozen-themed Megillah reading (2014).

• 

  18th-century manuscript of the prayer of Al HaNissim on the miracles of Purim.

See also[edit]

• Jewish holidays
• Public holidays in Israel
• Jewish holidays 2000–2050
• Purim humor

Extensions of Jewish festivals which are similar to Shushan Purim and Purim Katan[edit]

• Chol HaMoed, the intermediate days between Passover and Sukkot.
• Isru chag refers to the day after each of the Three Pilgrimage Festivals.
• Mimouna, a traditional North African Jewish celebration which is held the day after Passover.
• Pesach Sheni, is exactly one month after 14 Nisan.
• Yom Kippur Katan is a practice which is observed by some Jews on the day which precedes each Rosh Chodesh or New-Moon Day.
• Yom tov sheni shel galuyot refers to the observance of an extra day of Jewish holidays outside the land of Israel.

Persian(ate) Jewry[edit]

• Persian Jews
• Judeo-Persian language
• History of the Jews in Iran
• History of the Jews in Afghanistan
• Mountain Jews
• Bukharan Jews

Notes[edit]

References[edit]

External links[edit]

• Aish HaTorah Purim Resources
• Chabad Purim Resources
• Yeshiva Laws, articles and Q&A on Purim
• Peninei Halakha The month of Adar and the holiday of Purim, minhagim (customs) and halachot (laws) by Rabbi Eliezer Melamed
• Union for Reform Judaism Purim Resources Archived 6 December 2019 at the Wayback Machine
• The United Synagogue of Conservative Judaism Purim Resources
• «Purim» . New International Encyclopedia. 1905.
• Purim celebrations in the IDF, Exhibition in the IDF&defense establishment archives Archived 28 December 2019 at the Wayback Machine

Purim
Purim by Arthur Szyk
Type	Jewish
Significance	Celebration of Jewish deliverance as told in the Book of Esther (megillah)
Celebrations	Listening to the Book of Esther in synagogue; sending food parcels and giving charity; dressing up in costume; eating a festive meal; parties and parades (Adloyada); drinking alcoholic beverages, especially wine
Date	14th day of Adar (in Jerusalem and all ancient walled cities, 15th of Adar)
2022 date	Sunset, 16 March – nightfall, 17 March[1]
2023 date	Sunset, 6 March – nightfall, 7 March[1]
2024 date	Sunset, 23 March – nightfall, 24 March[1]
2025 date	Sunset, 13 March – nightfall, 14 March[1]
Frequency	Annual
Started by	Esther
Related to	Hanukkah, as a rabbinically decreed Jewish holiday

Purim (; Hebrew: פּוּרִים Pūrīm, lit. ‘lots’; see Name below) is a Jewish holiday which commemorates the saving of the Jewish people from Haman, an official of the Achaemenid Empire who was planning to have all of Persia’s Jewish subjects killed, as recounted in the Book of Esther (usually dated to the 5th century BCE).

Haman was the royal vizier to Persian king Ahasuerus (Xerxes I or Artaxerxes I; «Khshayarsha» and «Artakhsher» in Old Persian, respectively).^[2][3][4][5] His plans were foiled by Mordecai of the tribe of Benjamin, and Esther, Mordecai’s cousin and adopted daughter who had become queen of Persia after her marriage to Ahasuerus.^[6] The day of deliverance became a day of feasting and rejoicing among the Jews.

According to the Scroll of Esther,^[7] «they should make them days of feasting and gladness, and of sending portions one to another, and gifts to the poor». Purim is celebrated among Jews by:

• Exchanging gifts of food and drink, known as mishloach manot
• Donating charity to the poor, known as mattanot la-evyonim^[8]
• Eating a celebratory meal, known as se’udat Purim
• Public recitation of the Scroll of Esther (Hebrew: קריאת מגילת אסתר, romanized: Kriat megillat Esther), or «reading of the Megillah», usually in synagogue
• Reciting additions to the daily prayers and the grace after meals, known as Al HaNissim

Other customs include wearing masks and costumes, public celebrations and parades (Adloyada), and eating hamantashen (transl. »Haman’s pockets»); men are encouraged to drink wine or any other alcoholic beverage.^[9]

According to the Hebrew calendar, Purim is celebrated annually on the 14th day of the Hebrew month of Adar (and it is celebrated on Adar II in Hebrew leap years, which occur every two to three years), the day following the victory of the Jews over their enemies. In cities that were protected by a surrounding wall at the time of Joshua, Purim was celebrated on the 15th of the month of Adar on what is known as Shushan Purim, since fighting in the walled city of Shushan continued through the 14th day of Adar.^[10] Today, only Jerusalem and a few other cities celebrate Purim on the 15th of Adar.

Name[edit]

Purim is the plural of Hebrew pur, meaning casting lots in the sense of making a random selection.^[a] Its use as the name of this festival comes from Esther 3:6-7, describing the choice of date:

6: […] having been told who Mordecai’s people were, Haman plotted to do away with all the Jews, Mordecai’s people, throughout the kingdom of Ahasuerus.
7: In the first month, that is, the month of Nisan, in the twelfth year of King Ahasuerus, pur—which means “the lot”—was cast before Haman concerning every day and every month, [until it fell on] the twelfth month, that is, the month of Adar.^[12]

Purim narrative[edit]

The Book of Esther begins with a six-month (180-day) drinking feast given by King Ahasuerus of the Persian Empire for the army and Media and the satraps and princes of the 127 provinces of his kingdom, concluding with a seven-day drinking feast for the inhabitants of Shushan (Susa), rich and poor, and a separate drinking feast for the women organized by Queen Vashti in the pavilion of the royal courtyard.

At this feast, Ahasuerus gets thoroughly drunk, and at the prompting of his courtiers, orders his wife Vashti to display her beauty before the nobles and populace, wearing her royal crown. The rabbis of the Oral Torah interpret this to mean that he wanted her to wear only her royal crown, meaning that she would be naked. Her refusal prompts Ahasuerus to have her removed from her post. Ahasuerus then orders all young women to be presented to him, so he could choose a new queen to replace Vashti. One of these is Esther, who was orphaned at a young age and was being fostered by her first cousin Mordecai. She finds favor in the King’s eyes, and is made his new wife. Esther does not reveal her origins or that she is Jewish as Mordecai told her not to. Since the Torah permits an uncle to marry his niece and the choice of words used in the text, some rabbinic commentators state that she was actually Mordecai’s wife.

Shortly afterwards, Mordecai discovers a plot by two palace guards Bigthan and Teresh to kill Ahasuerus. They are apprehended and hanged, and Mordecai’s service to the King is recorded in the daily record of the court.^[13]

Ahasuerus appoints Haman as his viceroy. Mordecai, who sits at the palace gates, falls into Haman’s disfavor as he refuses to bow down to him. Having found out that Mordecai is Jewish, Haman plans to kill not just Mordecai but the entire Jewish minority in the empire. Obtaining Ahasuerus’ permission and funds to execute this plan, he casts lots («purim») to choose the date on which to do this — the 14th of the month of Adar. When Mordecai finds out about the plans, he puts on sackcloth and ashes, a sign of mourning, publicly weeping and lamenting, and many other Jews in Shushan and other parts of Ahasuerus’ empire do likewise, with widespread penitence and fasting. Esther discovers what has transpired; there follows an exchange of messages between her and Mordecai, with Hatach, one of the palace servants, as the intermediary. Mordecai requests that she intercede with the King on behalf of the embattled Jews; she replies that nobody is allowed to approach the King, under penalty of death.

Mordecai warns her that she will not be any safer in the palace than any other Jew, says that if she keeps silent, salvation for the Jews will arrive from some other quarter but «you and your father’s house (family line) will perish,» and suggests that she was elevated to the position of queen to be of help in just such an emergency. Esther has a change of heart, says she will fast and pray for three days and will then approach the King to seek his help, despite the law against doing so, and «if I perish, I perish.» She also requests that Mordecai tell all Jews of Shushan to fast and pray for three days together with her. On the third day, she seeks an audience with Ahasuerus, during which she invites him to a feast in the company of Haman. During the feast, she asks them to attend a further feast the next evening. Meanwhile, Haman is again offended by Mordecai’s refusal to bow to him; egged on by his wife Zeresh and unidentified friends, he builds a gallows for Mordecai, with the intention to hang him there the very next day.^[14]

That night, Ahasuerus suffers from insomnia, and when the court’s daily records are read to him to help him fall asleep, he learns of the services rendered by Mordecai in the earlier plot against his life. Ahasuerus asks whether anything was done for Mordecai and is told that he received no recognition for saving the King’s life. Just then, Haman appears, and King Ahasuerus asks him what should be done for the man that the King wishes to honor. Thinking that the King is referring to Haman himself, Haman says that the honoree should be dressed in the King’s royal robes and led around on the King’s royal horse. To Haman’s horror, the king instructs Haman to render such honors to Mordecai.^[15]

Later that evening, Ahasuerus and Haman attend Esther’s second banquet, at which she reveals that she is Jewish and that Haman is planning to exterminate her people, which includes her. Ahasuerus becomes enraged and instead orders Haman hanged on the gallows that Haman had prepared for Mordecai. The previous decree against the Jewish people could not be nullified, so the King allows Mordecai and Esther to write another decree as they wish. They decree that Jewish people may preemptively kill those thought to pose a lethal risk. As a result, on 13 Adar, 500 attackers and Haman’s 10 sons are killed in Shushan. Throughout the empire 75,000 of the Jewish peoples’ enemies are killed.^[16] On the 14th, another 300 are killed in Shushan. No spoils are taken.^[17]

Mordecai assumes the position of second in rank to Ahasuerus, and institutes an annual commemoration of the delivery of the Jewish people from annihilation.^[18]

Scriptural and rabbinical sources[edit]

The primary source relating to the origin of Purim is the Book of Esther, which became the last of the 24 books of the Hebrew Bible to be canonized by the Sages of the Great Assembly. It is dated to the 4th century BCE^[19] and according to the Talmud was a redaction by the Great Assembly of an original text by Mordechai.^[20]

The Tractate Megillah in the Mishnah (redacted c. 200 CE) records the laws relating to Purim. The accompanying Tosefta (redacted in the same period) and Gemara (in the Jerusalem and Babylonian Talmud redacted c. 400 CE and c. 600 CE respectively)^[21] record additional contextual details such as Queen Vashti having been the daughter of Belshazzar as well as details that accord with Josephus’ such as Esther having been of royal descent. Brief mention of Esther is made in Tractate Hullin (Bavli Hullin 139b) and idolatry relating to worship of Haman is discussed in Tractate Sanhedrin (Sanhedrin 61b).

The work Esther Rabbah is a Midrashic text divided in two parts. The first part dated to c. 500 CE provides an exegetical commentary on the first two chapters of the Hebrew Book of Esther and provided source material for the Targum Sheni. The second part may have been redacted as late as the 11th century CE, and contains commentary on the remaining chapters of Esther. It too contains the additional contextual material found in the Josippon (a chronicle of Jewish history from Adam to the age of Titus believed to have been written by Josippon or Joseph ben Gorion).^[22]

Historical views[edit]

Traditional historians[edit]

The 1st-century CE historian Josephus recounts the origins of Purim in Book 11 of his Antiquities of the Jews. He follows the Hebrew Book of Esther but shows awareness of some of the additional material found in the Greek version (the Septuagint) in that he too identifies Ahasuerus as Artaxerxes and provides the text of the king’s letter. He also provides additional information on the dating of events relative to Ezra and Nehemiah.^[23] Josephus also records the Persian persecution of Jews and mentions Jews being forced to worship at Persian erected shrines.^[23][24]

The Josippon, a 10th-century CE compilation of Jewish history, includes an account of the origins of Purim in its chapter 4. It too follows the original biblical account and includes additional traditions matching those found in the Greek version and Josephus (whom the author claims as a source) with the exception of the details of the letters found in the latter works. It also provides other contextual information relating to Jewish and Persian history such as the identification of Darius the Mede as the uncle and father-in-law of Cyrus.^[25]

A brief Persian account of events is provided by Islamic historian Muhammad ibn Jarir al-Tabari in his History of the Prophets and Kings (completed 915 CE).^[26] Basing his account on Jewish and Christian sources, al-Tabari provides additional details such as the original Persian form «Asturya» for «Esther».^[27] He places events during the rule of Ardashir Bahman (Artaxerxes II),^[28] but confuses him with Ardashir al-Tawil al-Ba (Artaxerxes I), while assuming Ahasuerus to be the name of a co-ruler.^[27] Another brief Persian account is recorded by Masudi in The Meadows of Gold (completed 947 CE).^[29] He refers to a Jewish woman who had married the Persian King Bahman (Artaxerxes II), and delivered her people,^[28][30][31] thus corroborating this identification of Ahasuerus. He also mentions the woman’s daughter, Khumay, who is not known in Jewish tradition but is well remembered in Persian folklore. Al-Tabari calls her Khumani and tells how her father (Ardashir Bahman) married her. Ferdowsi in his Shahnameh (c. 1000 CE) also tells of King Bahman marrying Khumay.^[32]

19th-century Bible commentaries generally identify Ahasuerus with Xerxes I of Persia.^[33]

Modern scholarship views[edit]

Some historians of the Near East and Persia argue that Purim does not actually have a historical basis. Amnon Netzer and Shaul Shaked argue that the names «Mordecai» and «Esther» are similar to those of the Babylonian gods Marduk and Ishtar.^[34][35] Scholars W.S. McCullough, Muhammad Dandamayev and Shaul Shaked say that the Book of Esther is historical fiction.^[35][36][37] Amélie Kuhrt says the Book of Esther was composed in the Hellenistic period and it shows a perspective of Persian court identical to classical Greek books.^[38] Shaul Shaked says the date of composition of the book is unknown, but most likely not much after the fall of the Achaemenid kingdom, during the Parthian period, perhaps in the 3rd or 2nd century BCE.^[35] McCullough also suggests that Herodotus recorded the name of Xerxes’s queen as Amestris (the daughter of Otanes) and not as Esther.^[37] Scholars Albert I. Baumgarten and S. David Sperling and R.J. Littman say that, according to Herodotus, Xerxes could only marry a daughter of one of the six allies of his father Darius I.^[39][40]

Observances[edit]

Purim has more of a national than a religious character, and its status as a holiday is on a different level from those days ordained holy by the Torah. Hallel is not recited.^[41] As such, according to some authorities, business transactions and even manual labor are allowed on Purim under certain circumstances.^[42] A special prayer (Al ha-Nissim – «For the Miracles») is inserted into the Amidah prayers during evening, morning and afternoon prayer services, and is also included in the Birkat Hamazon («Grace after Meals»).

The four main mitzvot (obligations) of the day are:^[43]

1. Listening to the public reading, usually in synagogue, of the Book of Esther in the evening and again in the following morning (k’riat megillah)
2. Sending food gifts to friends (mishloach manot)
3. Giving charity to the poor (matanot la’evyonim)
4. Eating a festive meal (se’udat mitzvah)

The three latter obligations only apply during the daytime hours of Purim.^[43]

Reading of the Megillah[edit]

The first religious ceremony which is ordained for the celebration of Purim is the reading of the Book of Esther (the «Megillah») in the synagogue, a regulation which is ascribed in the Talmud (Megillah 2a) to the Sages of the Great Assembly, of which Mordecai is reported to have been a member. Originally this regulation was only supposed to be observed on the 14th of Adar; later, however, Rabbi Joshua ben Levi (3rd century CE) prescribed that the Megillah should also be read on the eve of Purim. Further, he obliged women to attend the reading of the Megillah, because women were also part of the miracle. The commentaries offer two reasons as to why women played a major role in the miracle. The first reason is that it was through a lady, Queen Esther, that the miraculous deliverance of the Jews was accomplished (Rashbam). The second reason is that women were also threatened by the genocidal decree and were therefore equal beneficiaries of the miracle (Tosafot).^{[citation needed]}

In the Mishnah, the recitation of a benediction on the reading of the Megillah is not yet a universally recognized obligation. However, the Talmud, a later work, prescribed three benedictions before the reading and one benediction after the reading. The Talmud added other provisions. For example, the reader is to pronounce the names of the ten sons of Haman^[44] in one breath, to indicate their simultaneous death. An additional custom that probably began in Medieval times is that the congregation recites aloud with the reader the verses Esther 2:5, Esther 8:15–16, and Esther 10:3, which relate the origin of Mordecai and his triumph.^{[citation needed]}

The Megillah is read with a cantillation (a traditional chant) which is different from that which is used in the customary reading of the Torah. Besides the traditional cantillation, there are several verses or short phrases in the Megillah that are chanted in a different chant, the chant that is traditionally used during the reading of the book of Lamentations. These verses are particularly sad, or they refer to Jews being in exile. When the Megillah reader jumps to the melody of the book of Lamentations for these phrases, it heightens the feeling of sadness in the listener.^{[citation needed]}

In some places,^[where?] the Megillah is not chanted, but is read like a letter, because of the name iggeret («epistle»), which is applied^[45] to the Book of Esther. It has been also customary since the time of the early Medieval era of the Geonim to unroll the whole Megillah before reading it, in order to give it the appearance of an epistle. According to halakha (Jewish law), the Megillah may be read in any language intelligible to the audience.^{[citation needed]}

According to the Mishnah (Megillah 30b),^[46] the story of the attack on the Jews by Amalek, the progenitor of Haman, is also to be read.^{[citation needed]}

Blessings before Megillah reading[edit]

Before the reading of the Megillah on Purim, both at night and again in the morning, the reader of the Megillah recites the following three blessings and at the end of each blessing the congregation then responds by answering «Amen» after each of the blessings.^[47] At the morning reading of the Megillah the congregation should have in mind that the third blessing applies to the other observances of the day as well as to the reading of the Megillah:^[47]

Hebrew	English
ברוך אתה יי אלהינו מלך העולם אשר קדשנו במצותיו וצונו על מקרא מגלה	Blessed are You, My LORD, our God, King of the universe, Who has sanctified us with His commandments and has commanded us regarding the reading of the Megillah.
ברוך אתה יי אלהינו מלך העולם שעשה נסים לאבותינו בימים ההם בזמן הזה	Blessed are You, My LORD, our God, King of the universe, Who has wrought miracles for our forefathers, in those days at this season.
ברוך אתה יי אלהינו מלך העולם שהחינו וקימנו והגיענו לזמן הזה	Blessed are You, My LORD, our God, King of the universe, Who has kept us alive, sustained us and brought us to this season.

Blessing and recitations after Megillah reading[edit]

After the Megillah reading, each member of the congregation who has heard the reading recites the following blessing.^[47] This blessing is not recited unless a minyan was present for the Megillah reading:^[47]

Hebrew	English
ברוך אתה יי אלהינו מלך העולם האל הרב את ריבנו והדן את דיננו והנוקם את נקמתינו והמשלם גמול לכל איבי נפשנו והנפרע לנו מצרינו ברוך אתה יי הנפרע לעמו ישראל מכל צריהם האל המושיע	Blessed are You, My LORD, our God, King of the Universe, (the God) Who takes up our grievance, judges our claim, avenges our wrong; Who brings just retribution upon all enemies of our soul and exacts vengeance for us from our foes. Blessed are You My LORD, Who exacts vengeance for His people Israel from all their foes, the God Who brings salvation.

After the nighttime Megillah reading the following two paragraphs are recited:^[47]

The first one is an acrostic poem that starts with each letter of the Hebrew alphabet, starting with «Who balked (… אשר הניא) the counsel of the nations and annulled the counsel of the cunning. When a wicked man stood up against us (… בקום עלינו), a wantonly evil branch of Amalek’s offspring …» and ending with «The rose of Jacob (ששנת יעקב) was cheerful and glad, when they jointly saw Mordechai robed in royal blue. You have been their eternal salvation (תשועתם הייתה לנצח), and their hope throughout generations.»

The second is recited at night, but after the morning Megillah reading only this is recited:

The rose of Jacob was cheerful and glad, when they jointly saw Mordechai robed in royal blue. You have been their eternal salvation, and their hope throughout generations.

At night and in the morning:

Hebrew

English

שושנת יעקב צהלה ושמחה בראותם יחד תכלת מרדכי. תשועתם היית לנצח ותקותם בכל דור ודור. להודיע שכל קויך לא יבשו ולא יכלמו לנצח כל החוסים בך. ארור המן אשר בקש לאבדי ברוך מרדכי היהודי. ארורה זרש אשת מפחידי ברוכה אסתר בעדי וגם חרבונה זכור לטוב

To make known that all who hope in You will not be shamed (להודיע שכל קויך לא יבשו); nor ever be humiliated, those taking refuge in You. Accursed be Haman who sought to destroy me, blessed be Mordechai the Yehudi. Accursed be Zeresh the wife of my terrorizer, blessed be Esther who sacrificed for me—and Charvonah, too, be remembered for good (וגם חרבונה זכור לטוב) [for suggesting to the King that Haman be hanged on the gallows.[48]]

Women and Megillah reading[edit]

Women have an obligation to hear the Megillah because «they also were involved in that miracle.»^[49] Most Orthodox communities, including Modern Orthodox ones, however, generally do not allow women to lead the Megillah reading. Rabbinic authorities who hold that women should not read the Megillah for themselves, because of an uncertainty as to which blessing they should recite upon the reading, nonetheless agree that they have an obligation to hear it read. According to these authorities if women, or men for that matter, cannot attend the services in the synagogue, the Megillah should be read for them in private by any male over the age of thirteen.^[50] Often in Orthodox communities there is a special public reading only for women, conducted either in a private home or in a synagogue, but the Megillah is read by a man.^[51]

Some Modern Orthodox leaders have held that women can serve as public Megillah readers. Women’s megillah readings have become increasingly common in more liberal Modern Orthodox Judaism, though women may only read for other women, according to Ashkenazi authorities.^[52]

Blotting out Haman’s name[edit]

When Haman’s name is read out loud during the public chanting of the Megillah in the synagogue, which occurs 54 times, the congregation engages in noise-making to blot out his name. The practice can be traced back to the Tosafists (the leading French and German rabbis of the 13th century). In accordance with a passage in the Midrash, where the verse «Thou shalt blot out the remembrance of Amalek»^[53] is explained to mean «even from wood and stones.» A custom developed of writing the name of Haman, the offspring of Amalek, on two smooth stones, and knocking them together until the name was blotted out. Some wrote the name of Haman on the soles of their shoes, and at the mention of the name stamped with their feet as a sign of contempt. Another method was to use a noisy ratchet, called a ra’ashan (from the Hebrew ra-ash, meaning «noise») and in Yiddish a grager. Some of the rabbis protested against these uproarious excesses, considering them a disturbance of public worship, but the custom of using a ratchet in the synagogue on Purim is now almost universal, with the exception of Spanish and Portuguese Jews and other Sephardic Jews, who consider them an improper interruption of the reading.^[54]

Food gifts and charity[edit]

The Book of Esther prescribes «the sending of portions one man to another, and gifts to the poor».^[55] According to halakha, each adult must give at least two different foods to one person, and at least two charitable donations to two poor people.^[56] The food parcels are called mishloach manot («sending of portions»), and in some circles the custom has evolved into a major gift-giving event.^{[citation needed]}

To fulfill the mitzvah of giving charity to two poor people, one can give either food or money equivalent to the amount of food that is eaten at a regular meal. It is better to spend more on charity than on the giving of mishloach manot.^[56] In the synagogue, regular collections of charity are made on the festival and the money is distributed among the needy. No distinction is made among the poor; anyone who is willing to accept charity is allowed to participate. It is obligatory for the poorest Jew, even one who is himself dependent on charity, to give to other poor people.^[56]

Purim meal (se’udah) and festive drinking[edit]

On Purim day, a festive meal called the Se’udat Purim is held. Fasting for non-medical reasons is prohibited on Purim.^{[citation needed]}

There is a longstanding custom of drinking wine at the feast. The custom stems from a statement in the Talmud attributed to a rabbi named Rava that says one should drink on Purim until he can «no longer distinguish between arur Haman («Cursed is Haman») and baruch Mordechai («Blessed is Mordecai»).» The drinking of wine features prominently in keeping with the jovial nature of the feast, but also helps simulate the experience of spiritual blindness, wherein one cannot distinguish between good (Mordechai) and evil (Haman). This is based on the fact that the salvation of the Jews occurred through wine.^[57] Alcoholic consumption was later codified by the early authorities, and while some advocated total intoxication, others, consistent with the opinion of many early and later rabbis, taught that one should only drink a little more than usual and then fall asleep, whereupon one will certainly not be able to tell the difference between arur Haman («cursed be Haman») and baruch Mordecai («blessed be Mordechai»). Other authorities, including the Magen Avraham, have written that one should drink until one is unable to calculate the gematria (numerical values) of both phrases.^{[citation needed]}

Fasts[edit]

The Fast of Esther, observed before Purim, on the 13th of Adar, is an original part of the Purim celebration, referred to in Esther 9:31–32. The first who mentions the Fast of Esther is Rabbi Achai Gaon (Acha of Shabcha) (8th century CE) in She’iltot 4; the reason there given for its institution is based on an interpretation of Esther 9:18, Esther 9:31 and Talmud Megillah 2a: «The 13th was the time of gathering», which gathering is explained to have had also the purpose of public prayer and fasting. Some, however, used to fast three days in commemoration of the fasting of Esther; but as fasting was prohibited during the month of Nisan, the first and second Mondays and the Thursday following Purim were chosen. The fast of the 13th is still commonly observed; but when that date falls on Sabbath, the fast is pushed forward to the preceding Thursday, Friday being needed to prepare for Sabbath and the following Purim festival.^{[citation needed]}

Customs[edit]

Greetings[edit]

It is common to greet one another on Purim in Hebrew with «Chag Purim Sameach», in Yiddish with «Freilichin Purim» or in Ladino with «Purim Allegre». The Hebrew greeting loosely translates to «Happy Purim Holiday» and the Yiddish and Ladino translate to «Happy Purim».^[58][59]

Masquerading[edit]

The custom of masquerading in costumes and the wearing of masks probably originated among the Italian Jews at the end of the 15th century.^[60] The concept was possibly influenced by the Roman carnival and spread across Europe. The practice was only introduced into Middle Eastern countries during the 19th century. The first Jewish codifier to mention the custom was Mahari Minz (d. 1508 at Venice).^[61] While most authorities are concerned about the possible infringement of biblical law if men don women’s apparel, others permit all forms of masquerades, because they are viewed as forms of merry-making. Some rabbis went as far as to allow the wearing of rabbinically-forbidden shatnez.^[62]

Other reasons given for the custom: It is a way of emulating God who «disguised» his presence behind the natural events which are described in the Purim story, and it has remained concealed (yet ever-present) in Jewish history since the destruction of the First Temple. Since charity is a central feature of the day, when givers and/or recipients disguise themselves this allows greater anonymity thus preserving the dignity of the recipient. Another reason for masquerading is that it alludes to the hidden aspect of the miracle of Purim, which was «disguised» by natural events but was really the work of the Almighty.^[62]

Additional explanations are based on:

• Targum on Esther (Chapter 3) which states that Haman’s hate for Mordecai stemmed from Jacob’s ‘dressing up’ like Esau to receive Isaac’s blessings;^[63]
• Others who «dressed up» or hid whom they were in the story of Esther:
  • Esther not revealing that she is a Jewess;^[63]
  • Mordecai wearing sackcloth;^[63]
  • Mordecai being dressed in the king’s clothing;^[63]
  • «[M]any from among the peoples of the land became Jews; for the fear of the Jews was fallen upon them» (Esther 8:17); on which the Vilna Gaon comments that those gentiles were not accepted as converts because they only made themselves look Jewish on the outside, as they did this out of fear;^[63]
• To recall the episodes that only happened in «outside appearance» as stated in the Talmud (Megillah 12a)^[64] that the Jews bowed to Haman only from the outside, internally holding strong to their Jewish belief, and likewise, God only gave the appearance as if he was to destroy all the Jews while internally knowing that he will save them (Eileh Hamitzvos #543);^[63]

Burning of Haman’s effigy[edit]

As early as the 5th century, there was a custom to burn an effigy of Haman on Purim.^[60] The spectacle aroused the wrath of the early Christians who interpreted the mocking and «execution» of the Haman effigy as a disguised attempt to re-enact the death of Jesus and ridicule the Christian faith. Prohibitions were issued against such displays under the reign of Flavius Augustus Honorius (395–423) and of Theodosius II (408–450).^[60] The custom was popular during the Geonic period (9th and 10th centuries),^[60] and a 14th century scholar described how people would ride through the streets of Provence holding fir branches and blowing trumpets around a puppet of Haman which was hanged and later burnt.^[65] The practice continued into the 20th century, with children treating Haman as a sort of «Guy Fawkes.»^[66] In the early 1950s, the custom was still observed in Iran and some remote communities in Kurdistan^[65] where young Muslims would sometimes join in.^[67]

Purim spiel[edit]

A Purim spiel (Purim play) is a comic dramatization that attempts to convey the saga of the Purim story.^[68] By the 18th century, in some parts of Eastern Europe, the Purim plays had evolved into broad-ranging satires with music and dance for which the story of Esther was little more than a pretext. Indeed, by the mid-19th century, some were even based on other biblical stories. Today, Purim spiels can revolve around anything relating to Jews, Judaism, or even community gossip that will bring cheer and comic relief to an audience celebrating the day.^[68][69]

Songs[edit]

Songs associated with Purim are based on sources that are Talmudic, liturgical and cultural. Traditional Purim songs include Mishenichnas Adar marbim be-simcha («When [the Hebrew month of] Adar enters, we have a lot of joy»—Mishnah Taanith 4:1) and LaYehudim haitah orah ve-simchah ve-sasson ve-yakar («The Jews had light and gladness, joy and honor»—Esther 8:16).^[b] The Shoshanat Yaakov prayer is sung at the conclusion of the Megillah reading. A number of children’s songs (with non-liturgical sources) also exist: Once There Was a Wicked Wicked Man,^[70][71] Ani Purim,^[72] Chag Purim, Chag Purim, Chag Gadol Hu LaYehudim,^[73][74] Mishenichnas Adar, Shoshanas Yaakov, Al HaNisim, VeNahafoch Hu, LaYehudim Hayesa Orah, U Mordechai Yatza, Kacha Yay’aseh, Chayav Inish, Utzu Eitzah.^[75]

Traditional foods[edit]

On Purim, Ashkenazi Jews and Israeli Jews (of both Ashkenazi and Sephardic descent) eat triangular pastries called hamantaschen («Haman’s pockets») or oznei Haman («Haman’s ears»).^[59] A sweet pastry dough is rolled out, cut into circles, and traditionally filled with a raspberry, apricot, date, or poppy seed filling. More recently, flavors such as chocolate have also gained favor, while non-traditional experiments such as pizza hamantaschen also exist.^[76] The pastry is then wrapped up into a triangular shape with the filling either hidden or showing. Among Sephardi Jews, a fried pastry called fazuelos is eaten, as well as a range of baked or fried pastries called Orejas de Haman (Haman’s Ears) or Hojuelas de Haman.^{[citation needed]}

Seeds, nuts, legumes and green vegetables are customarily eaten on Purim, as the Talmud relates that Queen Esther ate only these foodstuffs in the palace of Ahasuerus, since she had no access to kosher food.^[77]

Kreplach, a kind of dumpling filled with cooked meat, chicken or liver and served in soup, are traditionally served by Ashkenazi Jews on Purim. «Hiding» the meat inside the dumpling serves as another reminder of the story of Esther, the only book of Hebrew scriptures besides The Song of Songs that does not contain a single reference to God, who seems to hide behind the scenes.^[78]

Arany galuska, a dessert consisting of fried dough balls and vanilla custard, is traditional for Jews from Hungary and Romania, as well as their descendants.^[79]

In the Middle Ages, European Jews would eat nilish, a type of blintz or waffle.^[80]

Special breads are baked among various communities. In Moroccan Jewish communities, a Purim bread called ojos de Haman («eyes of Haman») is sometimes baked in the shape of Haman’s head, and the eyes, made of eggs, are plucked out to demonstrate the destruction of Haman.^[81]

Among Polish Jews, koilitch, a raisin Purim challah that is baked in a long twisted ring and topped with small colorful candies, is meant to evoke the colorful nature of the holiday.^[82]

Torah learning[edit]

There is a widespread tradition to study the Torah in a synagogue on Purim morning, during an event called «Yeshivas Mordechai Hatzadik» to commemorate all the Jews who were inspired by Mordechai to learn Torah to overturn the evil decree against them. Children are especially encouraged to participate with prizes and sweets due to the fact that Mordechai taught many children Torah during this time.^[83]

Iranian Jews[edit]

Iranian Jews and Mountain Jews consider themselves descendants of Esther. On Purim, Iranian Jews visit the tombs of Esther and Mordechai in Hamadan. Some women pray there in the belief that Esther can work miracles.^[84]

In Jerusalem[edit]

Shushan Purim[edit]

Shushan Purim falls on Adar 15 and is the day on which Jews in Jerusalem celebrate Purim.^[56] The day is also universally observed by omitting the Tachanun prayer and having a more elaborate meal than on ordinary days.^[85]

Purim is celebrated on Adar 14 because the Jews in unwalled cities fought their enemies on Adar 13 and rested the following day. However, in Shushan, the capital city of the Persian Empire, the Jews were involved in defeating their enemies on Adar 13–14 and rested on the 15th (Esther 9:20–22). In commemoration of this, it was decided that while the victory would be celebrated universally on Adar 14, for Jews living in Shushan, the holiday would be held on Adar 15. Later, in deference to Jerusalem, the Sages determined that Purim would be celebrated on Adar 15 in all cities which had been enclosed by a wall at the time of Joshua’s conquest of the Land of Israel. This criterion allowed the city of Jerusalem to retain its importance for Jews, and although Shushan was not walled at the time of Joshua, it was made an exception since the miracle occurred there.^[56]

Today, there is debate as to whether outlying neighborhoods of Jerusalem are obliged to observe Purim on the 14th or 15th of Adar.^[86] Further doubts have arisen as to whether other cities were sufficiently walled in Joshua’s era. It is therefore customary in certain towns including Hebron, Safed, Tiberias, Acre, Ashdod, Ashkelon, Beersheva, Beit She’an, Beit Shemesh, Gaza, Gush Halav, Haifa, Jaffa, Lod, Ramlah and Shechem to celebrate Purim on the 14th and hold an additional megillah reading on the 15th with no blessings.^[86][87] In the diaspora, Jews in Baghdad, Damascus, Prague, and elsewhere celebrate Purim on the 14th and hold an additional megillah reading on the 15th with no blessings.^{[citation needed]} Since today we are not sure where the walled cities from Joshua’s time are, the only city that currently celebrates only Shushan Purim is Jerusalem; however, Rabbi Yoel Elizur has written that residents of Bet El and Mevo Horon should observe only the 15th, like Jerusalem.^[88]

Outside of Jerusalem, Hasidic Jews don their holiday clothing on Shushan Purim, and may attend a tish, and even give mishloach manot; however, this is just a custom and not a religious obligation.^{[citation needed]}

Purim Meshulash[edit]

Purim Meshulash,^[89] or the three-fold Purim, is a somewhat rare calendric occurrence that affects how Purim is observed in Jerusalem (and, in theory at least, in other cities that were surrounded by a wall in ancient times).^{[citation needed]}

When Shushan Purim (Adar 15) falls on the Sabbath, the holiday is celebrated over a period of three days.^[90] The megilla reading and distribution of charity takes place on the Friday (Adar 14), which day is called Purim dePrazos. The Al ha-Nissim prayer is only recited on Sabbath (Adar 15), which is Purim itself. The weekly Torah portion (Tetzaveh or Ki Tissa in regular years, Tzav in leap years) is read as usual, while the Torah portion for Purim is read for maftir, and the haftarah is the same as read the previous Shabbat, Parshat Zachor. On Sunday (Adar 16), called Purim Meshullash, mishloach manot are sent and the festive Purim meal is held.^[91]

The minimum interval between occurrences of Purim Meshulash is three years (1974 to 1977; 2005 to 2008; will occur again 2045 to 2048). The maximum interval is 20 years (1954 to 1974; will occur again 2025 to 2045). Other possible intervals are four years (1977 to 1981; 2001 to 2005; 2021 to 2025; will occur again 2048 to 2052); seven years (1994 to 2001; will occur again 2123 to 2130); 13 years (1981 to 1994; 2008 to 2021; will occur again 2130 to 2143); and 17 years (1930 to 1947; will occur again 2275 to 2292).^{[citation needed]}

Other Purims[edit]

Purim Katan[edit]

During leap years on the Hebrew calendar, Purim is celebrated in the second month of Adar. (The Karaites, however, celebrate it in the first month of Adar.) The 14th of the first Adar is then called Purim Katan («Little Purim» in Hebrew) and the 15th is Shushan Purim Katan, for which there are no set observances but it has a minor holiday aspect to it. The distinctions between the first and the second Purim in leap years are mentioned in the Mishnah.^[92] Certain prayers like Tachanun, Eil Erech Apayim (when 15 Adar I is a Monday or Thursday) and Lam’nazteach (Psalm 20) are omitted during the service. When 15th Adar I is on Shabbat, «Av Harachamim» is omitted. When either 13th or 15th Adar I falls on Shabbat, «Tzidkas’cha» is omitted at Mincha. Fasting is prohibited.^[93]

Communal and familial Purims[edit]

Historically, many Jewish communities around the world established local «Purims» to commemorate their deliverance from catastrophe or an antisemitic ruler or edict. One of the best known is Purim Vinz, traditionally celebrated in Frankfurt one week after the regular Purim. Purim Vinz commemorates the Fettmilch uprising (1616–1620), in which one Vincenz Fettmilch attempted to exterminate the Jewish community.^[94] According to some sources, the influential Rabbi Moses Sofer (the Chasam Sofer), who was born in Frankfurt, celebrated Purim Vintz every year, even when he served as a rabbi in Pressburg.

Rabbi Yom-Tov Lipmann Heller (1579–1654) of Kraków, Poland, asked that his family henceforth celebrate a private Purim, marking the end of his many troubles, including having faced trumped-up charges.^[95] Since Purim is preceded by a fast day, the rabbi also directed his descendants to have a (private) fast day, the 5th day of Tamuz, marking one of his imprisonments (1629), this one lasting for 40 days.^[96][97]

The Jewish community of Hebron has celebrated two historic Purims, both from the Ottoman period. One is called Window Purim, or Purim Taka, in which the community was saved when a bag of money mysteriously appeared in a window, enabling them to pay off an extortion fee to the Ottoman Pasha. Many record the date being the 14th of the month, which corresponds the date of Purim on 14 Adar.^{[98][99][100]} The other was called The Purim of Ibrahim Pasha, in which the community was saved during a battle.^[98]

Other historic Purim celebrations in Jewish history have occurred in Yemen, Italy, Vilna and other locations.^{[101][102][103]}

In modern history[edit]

Adolf Hitler banned and forbade the observance of Purim. In a speech made on 10 November 1938 (the day after Kristallnacht), the Nazi politician and prominent anti-Semite Julius Streicher surmised that just as «the Jew butchered 75,000 Persians» in one night, the same fate would have befallen the German people had the Jews succeeded in inciting a war against Germany; the «Jews would have instituted a new Purim festival in Germany».^[104]

Nazi attacks against Jews were often coordinated with Jewish festivals. On Purim 1942, ten Jews were hanged in Zduńska Wola to «avenge» the hanging of Haman’s ten sons.^[105] In a similar incident in 1943, the Nazis shot ten Jews from the Piotrków ghetto.^[106] On Purim eve that same year, over 100 Jewish doctors and their families were shot by the Nazis in Częstochowa. The following day, Jewish doctors were taken from Radom and shot nearby in Szydłowiec.^[106] In 1942, on Purim, the Nazis murdered over 5000 Jews, mostly children, in the Minsk Ghetto. All of the victims were shot and buried alive by the Nazis.^[107]

Still, the Nazi regime was defied and Purim was celebrated in Nazi ghettos and elsewhere. ^[108]

In an apparent connection made by Hitler between his Nazi regime and the role of Haman, Hitler stated in a speech made on 30 January 1944, that if the Nazis were defeated, the Jews could celebrate «a second Purim».^[106] Indeed, Julius Streicher was heard to sarcastically remark «Purimfest 1946» as he ascended the scaffold after Nuremberg.^[109][110] According to Rabbi Mordechai Neugroschel, there is a code in the Book of Esther which lies in the names of Haman’s 10 sons. Three of the Hebrew letters—a tav, a shin and a zayin—are written smaller than the rest, while a vav is written larger. The outsized vav—which represents the number six—corresponds to the sixth millennium of the world since creation, which, according to Jewish tradition, is the period between 1240 and 2240 CE. As for the tav, shin and zayin, their numerical values add up to 707. Put together, these letters refer to the Jewish year 5707, which corresponds to the secular 1946–1947. In his research, Neugroschel noticed that ten Nazi defendants in the Nuremberg Trials were executed by hanging on 16 October 1946, which was the date of the final judgement day of Judaism, Hoshana Rabbah. Additionally, Hermann Göring, an eleventh Nazi official sentenced to death, committed suicide, parallel to Haman’s daughter in Tractate Megillah.^[111][112]

There is a tale in the Hasidic Chabad movement that supposedly Joseph Stalin died as a result of some metaphysical intervention of the seventh Chabad leader, Rabbi Menachem Mendel Schneerson, during the recitation of a discourse at a public Purim farbrengen.^[113] Stalin was suddenly paralyzed on 1 March 1953, which corresponds to Purim 1953, and died four days later. Due to Stalin’s death, nationwide pogroms against Jews throughout the Soviet Union were averted, as Stalin’s infamous doctors’ plot was halted.^[114][115]

The Cave of the Patriarchs massacre took place during Purim of 1994.^[116] The Dizengoff Center suicide bombing took place on the eve of Purim killing 13 on 4 March 1996.^[117]

In the media[edit]

The 1960 20th Century-Fox film Esther and the King stars Joan Collins as Esther and Richard Egan as Ahasuerus. It was filmed in Italy by director Raoul Walsh. The 2006 movie One Night with the King chronicles the life of the young Jewish girl, Hadassah, who goes on to become the Biblical Esther, the Queen of Persia, and saves the Jewish nation from annihilation at the hands of its arch enemy while winning the heart of the fiercely handsome King Xerxes.^[118]

The 2006 comedy film For Your Consideration employs a film-within-a-film device in which the fictitious film being produced is titled Home for Purim, and is about a Southern Jewish family’s Purim celebration. However, once the film receives Oscar buzz, studio executives feel it is «too Jewish» and force the film to be renamed Home for Thanksgiving.^[119]

Gallery[edit]

• 

  Purim woodcut (1741)

• 

  Megillah reading (1764)

• 

  Purim (1657 engraving)

• 

  Purim (1699 engraving)

• 

  1740 illumination of an Ashkenazic megillah reading. One man reads while another follows along and a child waves a noise-maker.

• 

  Frozen-themed Megillah reading (2014).

• 

  18th-century manuscript of the prayer of Al HaNissim on the miracles of Purim.

See also[edit]

• Jewish holidays
• Public holidays in Israel
• Jewish holidays 2000–2050
• Purim humor

Extensions of Jewish festivals which are similar to Shushan Purim and Purim Katan[edit]

• Chol HaMoed, the intermediate days between Passover and Sukkot.
• Isru chag refers to the day after each of the Three Pilgrimage Festivals.
• Mimouna, a traditional North African Jewish celebration which is held the day after Passover.
• Pesach Sheni, is exactly one month after 14 Nisan.
• Yom Kippur Katan is a practice which is observed by some Jews on the day which precedes each Rosh Chodesh or New-Moon Day.
• Yom tov sheni shel galuyot refers to the observance of an extra day of Jewish holidays outside the land of Israel.

Persian(ate) Jewry[edit]

• Persian Jews
• Judeo-Persian language
• History of the Jews in Iran
• History of the Jews in Afghanistan
• Mountain Jews
• Bukharan Jews

Notes[edit]

References[edit]

External links[edit]

• Aish HaTorah Purim Resources
• Chabad Purim Resources
• Yeshiva Laws, articles and Q&A on Purim
• Peninei Halakha The month of Adar and the holiday of Purim, minhagim (customs) and halachot (laws) by Rabbi Eliezer Melamed
• Union for Reform Judaism Purim Resources Archived 6 December 2019 at the Wayback Machine
• The United Synagogue of Conservative Judaism Purim Resources
• «Purim» . New International Encyclopedia. 1905.
• Purim celebrations in the IDF, Exhibition in the IDF&defense establishment archives Archived 28 December 2019 at the Wayback Machine

Оглавление

Законы и обычаи еврейского праздника Пурим ^[↑]

Мы празднуем веселый праздник Пурим 14-го и 15-го адара в память о спасении евреев от полного истребления во времена царя Ахашвероша, правившего громадной Персидской империей. Сановник царя Аман (Гаман) замыслил погубить всех евреев и бросал жребий (пур), чтобы узнать, когда наиболее подходящее для этого время. По слову пур праздник называется Пурим, а все связанные с ним события описаны в Мегилат Эстер (Свитке Эстер). В городах, не обнесенных стеной, Пурим празднуется 14 адара, а в городах, обнесенных стеной еще со времен Йегошуа бин Нуна, — 15 адара. Этот день, 15 адара, называется Шушан-Пурим по имени древней столицы Персидской империи города Шушан, евреи которого именно в этот день избавились от угрожавшей им смертельной опасности.

Законы праздника Пурим собраны в Мишне, в 1-й и 2-й главах трактата Мегила, а также в Тосефте к этому трактату обоих Талмудов — Вавилонского и Иерусалимского.

Обязанность отмечать Пурим — одна из семи заповедей, установленных нашими мудрецами, и сама эта обязанность тоже состоит из семи заповедей. Вот они:

1. чтение Мегилат Эстер,

2. «мишлоах манот»,

3. «подарки бедным»,

4. чтение Торы,

5. произнесение вставки «Аль а-нисим» в «Шмонэ-эсрэ» и в «Биркат а-мазон»,

6. веселый пир,

7. запрет траура и поста.

В отличие от Хануки, увековечивающей спасение народа Израиля от духовного уничтожения, Пурим символизирует борьбу за физическое выживание еврейского народа. Поэтому празднование праздника включает в себя моменты не только духовные, но и чисто материальные, как бы призванные заявить на весь свет: вот, мы живем, едим, пьем и веселимся! А «мишлоах манот» (обмен яствами с друзьями и близкими) и «подарки бедным» доказывают, что неотъемлемая часть нашей жизни — это забота о ближних. Веселье Пурима — также своего рода демонстрация жизненной силы еврейского народа, и демонстрация эта проходит на глазах наследников Амана, всех тех, кто хотел бы продолжить его черное дело.

Мегилат Эстер упоминает о четырех законах праздника Пурим: чтение Мегилат Эстер, праздничный пир, «мишлоах манот» и «подарки бедным». К этим законам наши мудрецы добавили чтение отрывка из Торы (Шмот, гл. 17), в котором говорится о войне с Амалеком после исхода из Египта, и вставку «Аль а-нисим».

Но прежде чем мы рассмотрим эти законы более подробно, отметим, что 13 адара, канун праздника, — это Пост Эстер.

Пост Эстер ^[↑]

Законы Поста Эстер не отличаются от законов о других всеобщих постах (например, Посте Гедальи или Десятого тевета). Пост начинается с рассветом, в «Шахарит» читают особые «слихот», из Торы зачитывают молитву Моше-рабейну, которую он произнес после греха создания золотого тельца. В «Минху» к «Шмонэ-эсрэ» добавляется «Анейну», а затем читают «Авину, малкейну». Обычно именно во время «Минхи» исполняют заповедь, напоминающую о «половине шекеля» времен Храма: в специально предназначенную для этого тарелку опускают три монеты. Почему именно три? Чтобы вспомнить о том, что по просьбе Эстер все евреи мира постились три дня, раскаиваясь в грехах. Известно из слов мудрецов наших, что персидские евреи тех времен проявляли сильную склонность к ассимиляции, и нашлись даже такие, что откликнулись на приглашение Ахашвероша прийти на его пир. А участие в этом пиру означало страшное унижение их национальной гордости — ведь вино там подавали в сосудах, захваченных в Иерусалимском Храме вавилонским царем Невухаднецаром. Разумеется, это означало также и пренебрежение законами Торы о кашерной пище и запретом пить вино, сделанное неевреями.

Чтобы приготовить почву для совершения чуда, народ Израиля должен был вернуться ко Вс-вышнему — в посте, плаче и молитвах. В память об этом мы и соблюдаем Пост Эстер.

В праздники мы прерываем веселье в самом его разгаре и поминаем души наших родных и друзей, ушедших из этого мира. Так же и в эти пуримские дни: от поста мы сразу же переходим к веселью праздника. Этот резкий переход напоминает нам, что нет веселья в этом мире, которое не было бы хоть немного смешано со скорбью.

Чтение Мегилат Эстер ^[↑]

Прослушать чтение Мегилат Эстер мы обязаны в Пурим дважды: при наступлении праздника, вечером, после «Маарива», и утром — после «Шахарит». Читать следует обязательно по свитку, написанному на пергаменте с соблюдением всех правил. Чтец должен быть опытным, хорошо знающим правила чтения Мегилат Эстер.

Перед чтением произносятся три благословения, после чтения — одно.

Вот благословения, которые произносят перед чтением:

1. «Благословен Ты, Г-сподь, Б-г наш, Царь Вселенной, освятивший нас Своими заповедями и повелевший нам читать мегилу!»

2. «Благословен Ты, Г-сподь, Б-г наш, Царь Вселенной, совершивший чудеса для наших отцов в те дни, в это же время!»

3. «Шегехеяну».

Следует внимательно слушать, как чтец произносит благословения, и отвечать «амен». Тот, кто отвечает «амен» на благословение, словно благословляет сам.

Поэтому когда чтец произносит благословение, нельзя отвлекаться и прерывать молчание даже обычным «благословен Он, и благословенно имя Его».

После чтения Мегилат Эстер чтец произносит следующее благословение: «Благословен Ты, Г-сподь, Б-г наш, Царь Вселенной, заступающийся за нас, судья в нашем споре, мстящий за нас, взыскивающий с притеснителей наших и платящий по заслугам всем нашим смертельным врагам! Благословен Ты, Г-сподь, взыскивающий со всех притесняющих народ Твой, Израиль, — Б-г-спаситель!»

Произнося утром благословение «Шегехеяну», следует помнить, что оно относится также к заповедям пира, «мишлоах манот» и «подарков бедным», которые относятся к этому дню. Ведь всякий раз, когда мы готовимся исполнить заповедь, исполняемую лишь раз в году, мы произносим «Шегехеяну».

Слушать чтение Мегилат Эстер надлежит очень внимательно, не пропуская ни единого слова. Поэтому и от чтеца требуется, чтобы в тех местах, где при упоминании имени Амана в синагоге поднимается шум, он прерывал чтение и терпеливо ждал, пока вновь не наступит тишина. Если ее шум заглушил несколько слов, чтец обязан прочитать их снова, чтобы все их услышали. Многие, стремясь исполнить заповедь наилучшим образом, приносят в синагогу собственные свитки Мегилат Эстер и следят по ним за чтецом, шепотом повторяя каждое слово, чтобы ничего не пропустить. Принято, что четыре стиха, особенно тесно связанные с избавлением, вся община произносит громко — а затем чтец их повторяет. Вот эти стихи:

1. «Муж-иудей был в столице Шушан, по имени Мордехай, сын Яира, сына Шими, сына Киша — из рода Биньямина».

2. «А Мордехай вышел от царя в царской одежде из голубой шерсти и виссона, с большой золотой короной на голове, в плаще из льна и пурпура, — а город Шушан ликует и веселится».

3. «У иудеев был свет, веселье, радость и почет».

4. «Ибо Мордехай-иудей — первый после царя Ахашвероша и велик среди иудеев, желанный для большинтва его братьев — шлет добро своему народу и заботится о всем потомстве его».

Слушать чтение Мегилат Эстер женщины обязаны наравне с мужчинами, потому что и они имеют отношение к этому чуду, ведь именно царица Эстер сыграла главную роль во всех этих событиях.

Пуримская трапеза ^[↑]

Пурим — это «дни пира и радости». Поэтому мы должны устроить днем в Пурим пышную трапезу. Недостаточно вечерней трапезы при наступлении праздника. Во время трапезы днем мы обязаны пить вино, ибо сказали мудрецы наши: «Должен человек напиться в Пурим до того, чтобы не отличать слова “проклят Аман” от слов “благословен Мордехай”».

«Мишлоах манот» и «подарки бедным» ^[↑]

Чтобы укрепить дружбу и братство среди евреев, наши мудрецы заповедали нам исполнять заповедь «мишлоах манот» (буквально — «посылка яств»). Слово мишлоах — в единственном числе, а манот — во множественном. Значит, каждый раз следует посылать не менее двух блюд — только тогда можно считать, что заповедь выполнена. Подчеркнем, что заповедь «мишлоах манот» следует исполнять именно в течение дня Пурима.

Исполняя заповедь «подарков бедным», следует в этот день давать вдвое больше, чем при исполнении заповеди «мишлоах манот». Это выводится из того факта, что и слово «подарки» множественного числа, и слово «бедным»: значит, следует давать по крайней мере два подарка двум беднякам. Эта заповедь призвана выявить характерное для евреев чувство сострадания и жалости.

Заповедь «подарков бедным» не означает, что надо давать именно еду. Можно — и даже желательно — тем, кто нуждается в деньгах, дать деньги. Еще со времен глубокой древности стало обычаем организовывать сбор средств для нуждающихся, чтобы обеспечить им все необходимое для праздничной трапезы. Не исключено, что в «подарках бедным» содержится также косвенная помощь и на праздник Песах, начинающийся месяцем позже.

Матанот леэвьёнимВыполнить заповедь онлайн!

Обычаи Пурима ^[↑]

На протяжении веков возник чрезвычайно богатый фольклор, связанный с этим праздником.

Среди океана мучений, тревог и испытаний, окружающего нас круглый год, всегда, даже в самые темные времена еврейской истории, в годы разгула антисемитизма Пурим стоял как одинокий остров безоглядного веселья, юмора и оптимизма, характерного для еврейского народа. Особая пуримская литература, шуточные представления с переодеваниями и потешными масками веселили сердца.

Лишь в этот день были разрешены театральные представления с характерными персонажами. Например, выбирали «пуримского раввина», тем самым «сводя счеты» с теми руководителями общины, на которых «имели зуб».

Возник обычай печь на Пурим сладкие пирожки с начинкой из мака и сладостей, которые почему-то получили название «уши Гамана». Следует отметить, что в разных общинах есть свои варианты пуримских обычаев.

Шушан-Пурим ^[↑]

По всей Стране Израиля и во всех странах рассеяния Пурим отмечается 14 адара (а в високосный год — 14 числа «второго адара»). Однако в Иерусалиме — как в свое время в Шушане — а также в тех городах, о которых известно, что они были обнесены стеной во времена Йегошуа бин Нуна, празднуют 15 адара. И день этот называется Шушан-Пурим.

Причина этого разделения подробно изложена в Мегилат Эстер: евреи воевали со своими врагами 13 адара и праздновали победу на следующий день, 14 адара, в честь чего и установлен праздник Пурим. Но в городе Шушан евреям было дано разрешение расправляться со своими ненавистниками два дня — 13 и 14 адара. Так что евреи Шушана радовались и веселились 15 адара, и для них именно этот день стал праздником. Однако чтобы не унизить честь Страны Израиля, тогдашние мудрецы Торы распространили празднование Шушан-Пурима и на те города Страны Израиля, которые во времена Йегошуа бин Нуна были обнесены крепостной стеной. Одновременно честь была оказана и самому Йегошуа бин Нуну — потому что именно под его руководством была завоевана Эрец-Исраэль и именно он руководил первой войной с Амалеком, от которого произошел Гаман.

Поэтому в Иерусалиме — относительно которого нет сомнения, что во времена Йегошуа бин Нуна он был обнесен стеной, — читают Мегилат Эстер и выполняют все обычаи Пурима только в Шушан-Пурим, то есть 15 адара.

В тех же древних городах, относительно которых точно неизвестно, были ли они обнесены стеной во времена Йегошуа бин Нуна, Мегилат Эстер читают дважды: 14 и 15 адара, и тем самым избавляются от сомнения.

Пурим мешулаш ^[↑]

Иногда случается, что Пурим празднуется три дня подряд и называется он тогда Пурим-Мешулаш — «утроенный Пурим». Так может случиться в Иерусалиме в тот год, когда 15 адара — суббота. В субботу Мегилат Эстер читать нельзя (так же, как не трубят в шофар, если Рош-Гашана совпадает с субботой, и не берут «арбаа миним» в субботу праздника Сукот — из опасения нарушить запрет выносить на улицу вещи в субботу). С другой стороны, нельзя отложить чтение Мегилат Эстер на воскресенье, 16 адара. Поэтому в Иерусалиме поступают следующим образом: Мегилат Эстер читают в тот же день, что и во всем мире, — 14 адара; тогда же дают «подарки бедным» — чтобы они могли купить все необходимое для праздника; в субботу, 15 адара, произносят «Аль а-нисим» в «Шмонэ-эсрэ» и в «Биркат а-мазон», берут два свитка Торы:

один для чтения обычной субботней главы Торы, другой для чтения отрывка, предназначенного для чтения в Пурим; а в воскресенье, 16 адара, пируют и посылают «мишлоах манот».

Почему в Пурим не читают Галель? ^[↑]

В отличие от праздников Песах, Шавуот и Сукот, а также Хануки, в Пурим не читают Галель. Почему?

Во-первых, чтение Мегилат Эстер вполне заменяет собой чтение «Галеля». Нет у нас другого праздника, кроме Пурима, суть которого была бы запечатлена в целой книге Танаха.

Во-вторых, «Галель» начинается так: «Восхвалите Б-га! Восхвалите, служители Г-спода, восхвалите имя Г-спо-да!..» Эти слова прекрасно подходят, например, к празднику Песах, указывая на освобождение из-под египетского гнета и рождение Б-жьего народа — «служители Г-спода», а не «рабы фараона». Однако к Пуриму они не очень подходят — так как даже после того чуда евреи так и остались рабами Ахашвероша: избавившись от угрозы уничтожения, они не получили свободы.

В-третьих, «Галель» не читают в честь чуда, происшедшего за пределами Страны Израиля. Правда, «Галель» читают в Песах, отмечая исход из Египта, но дело в том, что тогда еще Страна Израиля не была выделена из всех стран мира. Однако когда произошло чудо Пурима, после крушения Первого Храма, Страна Израиля уже несколько столетий была Святой Страной. А в Хануку «Галель» читают потому, что чудо Хануки произошло как раз на территории Страны Израиля.

Пурим и Йом Кипур ^[↑]

Рав Элияу Ки-Тов, Книга нашего наследия

В самом названии Йом Кипура — Йом а-кипурим — содержится важный намек. Слово Кипурим может быть прочитано как Ке-Пурим, «подобный Пуриму». Это значит, что значение Пурима даже больше, чем значение Йом Кипура!

В Йом Кипур весь Израиль достигает необычайной, сверхъестественной высоты, как бы отрываясь от потребностей тела, забывая о нем, и таким образом добивается прощения своих материальных грехов. В Пурим он достигает той же цели, радуясь и устраивая богатую трапезу. Таким образом, даже физические радости поднимаются в этот день до высшей святости.

Существуют два вида освящения тела — при помощи изнурения и поста и при помощи радости и наслаждения. Естественно, второй путь угоднее Всевышнему — ведь достигаемая таким образом святость столь высока, что охватывает и физические радости!

В Йом Кипур существует заповедь устраивать обильную трапезу перед постом; сходное правило существует и в Пурим, но только события развиваются в обратном порядке: сначала Израиль постится, а потом устраивает праздничную трапезу.

Пурим и «Мегилат Эстер» не будут отменены ^[↑]

Наши мудрецы учат:

«В Книге Мишлей сказано: “Она заклала свою жертву, разлила вино [в кубки]…”» (Мишлей, 9) В этом стихе речь идет об Эстер, которая, когда над всем Израилем нависла угроза, устроила пир для Ахашвероша и Гамана и напоила их вином. Гаман считал, что ему оказана великая честь, не понимая, что Эстер расставила ему ловушку. Напоив его вином, Эстер спасла свой народ.

Далее в этом стихе следует: «…и накрыла стол свой». Эти слова следует понимать так: «Она утвердилась в обоих мирах — этом и будущем. Все еврейские праздники в будущем будут отменены — кроме Пурима».

Более того: в будущем, после прихода Машиаха, будут отменены все Книги Пророков и Писаний — за исключением Книги Эстер, существование которой столь же незыблемо, как и существование пяти Книг Торы. Законы, содержащиеся в Устной Торе, никогда не будут отменены. Но несмотря на то, что, как предсказал пророк Йешайя, все беды, постигшие в прошлом Израиль, будут забыты («Ибо забыты все прежние горести и скрылись они от глаз моих» — гл. 65), это не относится к истории Пурима. Ведь в Книге Эстер сказано: «И эти дни Пурима не будут отменены среди евреев, и память о них не исчезнет у потомков их» (Эстер, 9).

Чем же превосходит Пурим остальные еврейские праздники? Дело в том, что все остальные праздники освящаются Израилем. В будущем, когда праздничным, субботним станет весь мир, они уже ничем не будут выделены. В Талмуде сказано: «Свеча в полдень — чем она может помочь?» Но Пурим освящен не народом Израиля, а непосредственно открывшейся миру Святостью Всевышнего, а она сохранится и останется выделенной и в будущем светлом мире.

Чем же отличается Мегилат Эстер — Книга Эстер от всех остальных частей Писания? Дело в том, что назначение всех других Книг Пророков — разъяснить слова Торы, укрепить веру в них, способствовать соблюдению евреями заповедей. Но в будущем, после прихода Машиаха, истина восторжествует во всех своих проявлениях, исполнятся все предсказания пророков, и все люди будут изучать Тору и ее законы столь же полно, как и до грехопадения Адама, до появления пророков и составления их книг. Но Книга Эстер отличается от них всех — она лишь начало нового повествования, повествования об уничтожении Амалека. Когда после прихода Машиаха Всевышний избавит Израиль от всех его врагов и окончательно сотрет самую память об Амалеке, когда Его Имя приобретет свою подлинную полноту и заполнит Вселенную, тогда все живое будет прославлять Всевышнего и Его деяния и прежде всего — уничтожение Амалека со времен Мордехая и Эстер и до времен Машиаха.

Пурим на улицах Иерусалима. Фото из пуримского фото-блога р. А. Коэна

В насыщенной череде еврейских праздников Пурим занимает особое место. Про него слышали даже те, кто далек от культуры и традиций еврейского народа. Ведь, по сути дела, это яркий, праздничный карнавал. «Комсомолка» рассказывает про особенности, историю и традиции этой важной для еврейского народа даты.

Когда отмечается Пурим в 2023 году

Как и многие еврейские красные дни календаря, долгожданный для всех иудеев Пурим берет свое начало из другой памятной для иудеев даты — поста Эстер, или, правильнее сказать, поста Эсфири. Пурим относится к категории религиозных еврейских торжеств. Ими чрезвычайно богата история иудеев. Постятся евреи в двенадцатом месяце своего календаря. Его имя — адар, и длится этот отрезок времени с 20 февраля по 24 марта. Непосредственно сам Пурим, как и все еврейские праздники, начинается в сумерках одного дня и заканчивается через день, когда солнце также начинает клониться к закату.

В Израиле дату празднования Пурима определяют по лунному календарю. Если брать более привычное григорианское летоисчисление, то дата всеобщего еврейского веселья наступает в середине первого весеннего месяца. Таким образом, Пурим 2023 должен начаться вечером 6 марта и завершиться вечером 7 марта.

В некоторых частях Земли обетованной (Древнего Израиля) в дате этого праздника существуют временные подвижки. В частности, в городах Иерусалим, Хеврон и Теврия Пурим могут праздновать на день позже. Это также связано с историческими особенностями, приведшими к возникновению праздника.

История праздника Пурим

Окунемся в глубокую древность, когда в 586 году до нашей эры правитель Вавилона Навуходоносор разрушил Иерусалим и обрек евреев на полувековое рабство. Еврейское рабство продолжалось, и когда власть в Вавилонском царстве перешла к персам. Персидский царь Ксеркс Первый решил взять в жены девушку Эсфирь, не подозревая о ее еврейском происхождении. Это все сопровождалось полугодичными торжествами в честь превосходства над иудеями.

Смелая Эсфирь, выйдя замуж за персидского правителя, стойко противостояла попыткам окружения своего супруга уничтожить еврейский народ. Жребий (пур) уничтожения выпал на тринадцатое адара. Параллельно против Ксеркса плелся заговор, однако Эсфирь сумела предотвратить покушение на мужа. Как в сказках со счастливым концом, все в итоге раскрылось. Трехсуточные молитвы Эсфири возымели действие. Ксеркс Первый поверил жене. Не в силах отменить свой указ об уничтожении евреев, он позволил им защищаться. При нападении персов тринадцатого числа евреи стойко оборонялись и одержали победу.

На следующий день началось празднование освобождения еврейского народа из персидского плена, получившего название Пурим (от множественного числа). Естественно, современные израильтяне и евреи всего мира, чтящие свою богатую древнюю историю, празднуют чудесное спасение нации. Делают они это шумно и ярко.

Традиции праздника Пурим

Торжество Пурим в еврейской традиции имеет четкие правила, которые, впрочем, легко и приятно выполнять. В этот день обязательно происходит чтение свитка Эсфири с эмоциональными возгласами при упоминании ее врагов. По Израилю и в местах компактного проживания еврейского населения проходят красочные пуримшпили (карнавалы или театрализованные представления), участники которых делают друг другу подарки. Среди богатого угощения выделяются так называемые «уши Амана» — главного гонителя евреев в Персии. Это выпечка, ее можно делать как сладкой, так и мясной. Вино в Пурим пьется до тех пор, пока участники торжеств не начнут путать имена сторонников и недоброжелателей Эсфири. Впрочем, конечно, выполнение этой традиции «под копирку» весьма специфично и не является обязательным.

Помимо «ушей Амана» на Пурим готовят любимый евреями суп с клецками из мацы, запеченную в горшочках баранину, цимес (блюдо из моркови с черносливом), говяжий язык, приправленный соусом. Такой вкусный набор блюд не оставляет равнодушным к Пуриму никого независимо от вероисповедания.

Свои традиции торжества Пурим есть и на территории Российской Федерации. В дальневосточной Еврейской автономной области численность приверженцев иудаизма неуклонно сокращается. И все же и в областном центре — Биробиджане, и в глухих районах на китайской границе общественные организации ежегодно шумно и весело отмечают Пурим с привлечением представителей различных национальностей.

Популярные вопросы и ответы

Пурим — это праздник в память о чудесном спасении евреев в Персидском царстве более 2400 лет назад, в период правления царя Ахашвероша (Артаксеркса), получивший название от слова «пур», что означает «жребий».

С помощью жребия советник царя Аман определил день — 13 адара, когда следовало истребить евреев Персии. Почему именно евреев? Дело было так… Перед этим заносчивым сановником все, по его указу, должны были становиться на колени, а возле дворца ему на глаза все время попадался Мордехай, родственник жены царя, и не преклонял колен. Мол, на колени евреи становятся только перед Богом.

Пошел тогда Аман к царю и доложил — в царстве твоем есть народ гордый, непочтительный, вышестоящим не кланяющийся. Разреши, мол, чтобы в назначенный день любой мог убить еврея, а его имущество взять себе. А я, дескать, за это еще и пожертвую в казну 10000 серебренников.

Указ о геноциде Ахашверош подписал с легким сердцем, поскольку слово «евреи» ничего ему не говорило, и не знал он, что его жена-красавица Эстер (Эсфирь) — еврейка. А Мордехай потому и проводил дни и ночи у дворца, что обещал это своей воспитаннице-сироте. Ей, молодой царице, было одиноко и страшновато вдали от родного дома. Случилось так, что в одну из ночей Мордехай услышал разговор двух стражников, замышлявших убить царя. Немедленно донес на них, преступников схватили, а его поступок записали в дворцовые книги.

В одну из следующих ночей царю не спалось и ему читали эти книги. Узнав, что его спаситель еще никак не награжден, он позвал Амана и спросил, как следует поступить с человеком, которому царь многим обязан. Аман почему-то решил, что царь хочет наградить его и сказал, что такого человека нужно одарить дорогой одеждой, посадить на хорошего коня, а коня провести по улицам столицы, громко объявляя: «Так поступает царь с теми, кто оказывает ему услугу». Царь согласился и приказал Аману наградить Мордехая именно так. Аман разозлился еще больше, ведь он даже уже выбрал дерево, на котором собирался Мордехая повесить 13 адара.

Мордехай рассказал Эстер о планах Амана и попросил сделать все для спасения евреев. Эстер пригласила царя (и Амана) на пир, который так понравился ему, что он обещал исполнить любое ее желание. Бросившись царю в ноги, Эстер стала молить его отменить указ об истреблении евреев. Ахашверош страшно разгневался на Амана, вышел в сад обдумать ситуацию и, вернувшись, застал Амана у ложа Эстер! Тот молил ее о заступничестве, но, объявив, что Аман покушался на честь царицы, Ахашверош приказал повесить его на том самом дереве, на котором советник собирался повесить Мордехая.

Но царский указ не мог быть отменен, и пришлось царю издать еще один: евреям разрешалось защищать свою жизнь и свое имущество и забирать, в случае победы, имущество того, кто на них нападал. Так коварный замысел Амана обернулся против него самого и всех, кто выступил против евреев.

С тех пор два дня после этой даты стали днями празднования и пира, в еврейских общинах проводятся театрализованные представления, карнавальные шествия, принято посылать знакомым праздничное угощение. Пекут маленькие треугольные пирожки с джемом, они называются гоменташи (уши Амана). Хотя к вину в еврейской традиции отношение сдержанное, именно про этот день в Талмуде сказано: В Пурим обязательно напиться так, чтобы не отличать «проклятий Амана» от «благословений Мордехая». В канун праздника в синагогах читают «Свиток Эстер» и при каждом упоминании имени Амана стучат трещотками (на первой картинке — именно они и сам «Мегилат Эстер»).

В городах, которые во время событий, описанных в «Свитке Эстер», были окружены крепостной стеной, как тогдашняя столица Персии город Шушан, Пурим празднуется на следующий день, 14 адара, и называется Шушан-Пурим.

В високосный год по еврейскому календарю (семь раз за каждые 19 лет) два месяца адар, и Пурим, который празднуется в первый из них, называется Пурим-катан (малый Пурим).

Пурим — один из главных иудейских праздников. По еврейскому календарю он приходится на 14 число весеннего месяца Адар. В 2021 году он отмечается с вечера 25 по вечер 26 февраля.

Преданий, связанных с происхождением праздника несколько. Одно из них рассказала руководитель Всероссийской женской еврейской организации «Проект Кешер» Елена Фельдман.

«Царь, во владениях которого жили евреи, переселенные туда после захвата Иудеи вавилонянами, разгневавшись на свою жену царицу Вашти, отослал её и взял новую жену, еврейку Эстер. Советник царя Аман, ненавидевший евреев, замыслил погубить их. Аман повлиял на царя, и тот разрешил исполнить замысел. Он метал жребий (пур) о том, когда должно произойти истребление. Жребий выпал на 13-й день месяца адар. Узнав о готовящейся резне, царский советник Мордехай, дядя царицы Эстер, сообщил ей о надвигающейся беде и велел пойти к царю молить его о помиловании для своего народа. После трёхдневного поста Эстер отправилась к царю и пригласила его с Аманом на пир. Во время этого пира царь пообещал исполнить любое её желание. Тогда царица открыла ему умысел Амана и просила даровать жизнь себе и своему народу. Царь Ахашверош издал другой указ, позволявший евреям защищаться». 

Свист в синагоге и пир

У Пурима есть четыре основные заповеди. Первая – пост и чтение свитка Эстер в синагоге. В свитке рассказывается история спасения евреев. Интересная деталь — при упоминании имени Амана в синагоге свистят, топают ногами и трещат трещотками, выражая ненависть к злодею.

Вторая заповедь – пир и веселье.

«Пурим — это «дни пира и радости». Поэтому мы устраиваем пышную трапезу. Я обязательно готовлю оменташен или «уши Амана» – это треугольное печенье с начинкой, которое связано с историей Эстер, Мордехая и Амана. В моей семье начинку готовят из мака и грецких орехов. Ещё часто готовлю запеченную курицу с виноградом и имбирем. А дети очень любят куриный суп с клецками и много разных вкусностей», — рассказывает рассказывает руководитель регионального отделения МОО «Проект Кешер» Ирина Склянкина.

Кстати, пиршество сопровождается театральным представлением.

«Традиционно мы вместе с членами общины и друзьями надевали карнавальные костюмы и маски, вместе с детьми участвовали в постановках – Пуримшпилях. В этом году отпразднуем в узком семейном кругу, но постараемся наполнить его радостью, так как Талмуд говорит: «С наступлением месяца Адар умножают радость». 

Гармония и дружба

Ирина Леонидовна родилась в Туле. Её родители познакомились здесь в университете. С 2006 года она работает в женской еврейской общественной организации «Проект Кешер» руководителем отдела «Еврейское образование», а с декабря 202  руководит Тульским региональным отделением МОО «Проект Кешер». И более 20 лет Ирина – волонтёр. 

«Всей семьей — мы с мужем и трое детей — участвуем в общинных праздниках и занятиях воскресной школы, в волонтёрских акциях для разной целевой аудитории, начиная от детей и заканчивая помощью пожилым людям, — рассказывает она. И отмечает, что в Тульской области успешно развиваются межнациональные и межэтнические отношения. — Одно из ключевых направлений деятельности — гармонизация межэтнических отношений, — говорит Ирина Леонидовна. — В Тульской области живут представители более 150 наций и народностей. Ежегодно проводятся более 1,5 тысяч мероприятий (фестивали, марафоны, дебаты и пр.). В частности, межрегиональный фестиваль национальных культур «Страна в миниатюре», «Национальный квартал», «Азбука вкуса». Мы всегда с большим удовольствием участвуем во всех. Так мы ближе узнаём друг друга, начинаем ценить традиции других народов. Это обогащает и сближает нас, способствует укреплению сплочённых, дружеских и тёплых отношений между всеми национальностями». 

Пурим символизирует борьбу за физическое выживание еврейского народа.

Национальный аромат

Кстати, на укрепление дружбы направлена третья заповедь Эстер под названием «мишлоах манот», что буквально означает «посылание яств».

«Чтобы укрепить братство среди евреев, наши мудрецы заповедали нам исполнять её. Каждый раз следует посылать не менее двух разных блюд – только тогда можно считать, что заповедь выполнена. Посылать надо именно продукты. Конкретного блюда в мишлоах манот нет. Это может быть: хлеб и мясо, вино и пирог, конфеты и напиток и пр. Продукты в подарке должны быть готовыми к употреблению».

Ещё одна причина, по которой установлена заповедь: существует много людей, которые, с одной стороны, не считаются малоимущими, но и сильно богатыми их не назовешь. Такие могут приобрести основные продукты для трапезы в праздник, но не в состоянии позволить себе более изысканные яства.

«В современном Израиле у мишлоах манот есть семейный, соседский и даже национальный аромат. Люди посылают их, например, солдатам, несущим службу, пограничным поселениям и нуждающимся. Дети обмениваются символическими мишлоах манот в школах», — уточняет Елена Фельдман. 

Заботится о нуждающихся призывает и четвёртая заповедь, согласно которой необходимо дарить подарки бедным.

Свиток Эстер говорит: «Чтобы сделали евреи эти дни днями пиршества и веселья и посылания подарков друг другу, и подаяния бедным». В Пурим каждый обязан дать пожертвование не менее, чем двум нуждающимся.

«Пурим символизирует борьбу за физическое выживание еврейского народа. Поэтому его празднование включает в себя моменты не только духовные, но и чисто материальные, как бы призванные заявить на весь свет: вот, мы живём, едим, пьём и веселимся! – говорит Елена Фельдман. — А «мишлоах манот» и «подарки бедным» доказывают, что неотъемлемая часть нашей жизни — это забота о ближних. Особая атмосфера Пурима привела к изобилию шуток, клоунады и юмора, основанных на словах из Мегилат Эстер: «ве-нахафох ху» — «а случилось наоборот» — все перевёрнуто, и люди смеются над всем. Веселье этого праздника — также своего рода демонстрация жизненной силы еврейского народа».

Кстати

Пурим — первый праздник, установленный не Торой, а постановлением еврейских мудрецов. Название его образовано от древнеперсидского слова «пур», что означает «жребий».