Purimפּוּרִים

The festival is based on the Book of Esther: the Persian king Ahasuerus, his minister Haman, who sought to destroy all the Jews of the empire, and Queen Esther with her uncle Mordecai, who averted the catastrophe. Haman set the date by lot – in Hebrew pur – hence the festival's name.^1,2

The historicity of the narrative is disputed among scholars; the book is set in the period of Persian rule (Ahasuerus is often identified with Xerxes I), but external evidence for the events is lacking. The book belongs to the Ketuvim (Writings).³

The book itself establishes an annual celebration on 14 and 15 Adar as “days of feasting and joy, of sending gifts to one another and gifts to the poor”. The Mishnah singles out cities walled since the time of Joshua, where 15 Adar is celebrated.^4,5

The Book of Esther is the only biblical book (besides the Song of Songs) that does not mention the name of God. Traditional interpretation sees in this God's “hidden face” – rescue comes through seemingly chance events and human action.⁶

The motif of “reversal” (ve-nahafoch hu, Esther 9:1) – sorrow turning into joy – runs through the whole festival: disguise, parody, inverted roles.⁷

When Haman's name is read in the megillah, noise is made with rattles (Yiddish gragger, Hebrew ra'ashan) or by stamping. The custom is already known to the Rema's gloss.⁹

The Talmudic saying “a person is obliged to become intoxicated on Purim until he cannot tell between ‘cursed be Haman’ and ‘blessed be Mordecai’” is interpreted variously by the authorities; the Rema recommends drinking more than usual and falling asleep. Many modern authorities warn against excessive drinking.^10,11

Reading the megillah: the Esther scroll is read in the evening and again in the morning from a handwritten parchment scroll. The Talmud obligates women as well, because “they too were part of that miracle”.^12,13

Mishloach manot: sending at least one friend two kinds of ready-to-eat food. Matanot la-evyonim: a gift to at least two poor people. Maimonides writes that it is better to give more to the poor than to spend on the feast and gifts.^14,15,16

Seudah – the festive meal on the afternoon of 14 Adar. Al ha-Nissim is inserted into the Amidah and the grace after meals. In a leap year Purim is celebrated in Adar II; 14 Adar I is Purim Katan.^17,18

Before the megillah reading blessings are said (on reading the scroll, she-asa nisim, and both evening and morning Shehecheyanu); after the reading, the blessing ha-rav et rivenu. The liturgical poem Shoshanat Yaakov is sung in Ashkenazi communities.^19,20

Hallel is not recited on Purim; the Talmud explains this partly by saying that the reading of the megillah is itself praise.²¹

The rattle, masks and three-cornered pastries are the best-known folk symbols of the festival.

Many communities celebrated their own “local Purim” (Purim Katan, Purim Sheni) in memory of the rescue of their own community, e.g. in Cairo, Frankfurt am Main or Prague.³

Children make masks and rattles, make noise at Haman's name during the megillah reading, and help assemble and deliver mishloach manot packages.

Baking hamantaschen is a good family activity; the story of Esther can also be told as a play.