На какой праздник напиваются евреи

Пурим 2019 наступает вечером 20 марта и продолжается 21 марта. Это самый веселый еврейский праздник, в который запрещено поститься и скорбеть. В этот день верующим предписано напиться так, чтобы не различать добра и зла. История и традиции еврейского праздника Пурим — в материале altapress.ru.

Чем плох алкоголь? ^[↑]

Известно, что коэну запрещается выпить ревиит (примерно 120-150 мл.) вина или другого алкогольного напитка перед тем, как выполнять службу. Если он сделает это, то навлечет на себя смерть. Дело в том, что опьянение приносит с собой три недостатка: сонливость, чрезмерную самоуверенность и снижение ясности ума.

Когда коэн совершает службу, его голова должна быть ясна. Запрет на употребление алкогольных напитков относится также к человеку, который должен вынести алахическое решение — иначе его рассудок может перестать ему подчиняться.

Наши мудрецы рекомендуют умеренность в питье как всеобщее правило поведения. Характер человека можно оценить по трем критериям: бекосо (как и сколько он пьет); бекисо (каково его отношение к деньгам) и бекаасо (легко ли он гневается).

Человек, привыкший к пьянству, в конце концов, приходит к позору, опустошенности, бедности, может нарушить множество запретов Торы и мудрецов. Алкоголь превращает человека в «сосуд», в котором отсутствует Тора и мудрость, и, в конце концов, «выживает» человека из этого и из Будущего мира (см. Пеле Йоэц, раздел Штия, Пиркей Авот 3:10 с комментариями).

Пьянство и алкогольная зависимость ^[↑]

Еще Н.С. Лесков писал: «Еврей и пьянство между собою не ладят. Известно всем, что между евреями нет пьяниц… Пьяный еврей несравненно реже даже, чем пьяный магометанин…»

Чрезмерные возлияния никогда не были частью нашей культуры. Евреи, из поколения в поколения соблюдавшие законы Торы, прекрасно знали, что пьянство приводит к нарушению множества запретов: разврата, прелюбодеяния, нескромного поведения…

Вместе с Просвещением, эмансипацией, увлечением идеологиями, переодеванием в нееврейскую одежду — в среде евреев появилось и пьянство. Хотя судя по данным статистики, очень небольшой процент евреев подвержено алкоголизму. И даже исследования показали, что у 20% евреев присутствует некоторая генетическая мутация, которая предохраняет их от этого зла.

Тем не менее, те евреи, которые не получили Традицию по цепочке от своих родителей и самостоятельно пришли к исполнению заповедей, став баалей-тшува, часть своей жизни были подвержены также и нееврейской культуре отношения к алкоголю. К сожалению, это часто приводит к тяжелым последствиям — как для них самих, так и для их семей.

Обман — основной инструмент и дурного начала, и алкогольной зависимости: с каждым разом чрезмерное употребление алкоголя делается все более привычным, все более «нормальным». В результате алкоголь порабощает человека настолько, что сам он уже не может освободиться.

Книга Пеле Йоэц (разделы Штия и Йецер) дает советы по борьбе с алкоголизмом и дурным началом — на раннем этапе. В первую очередь — надо стараться выполнять как можно больше заповедей, избегать любой возможности совершить какой-либо грех, изучать Тору и Сифрей Мусар. Все выученное — стараться выполнять.

Следует научиться ненавидеть алкоголь — понимая, какое зло и душевную горечь он приносит. В минуты борьбы с дурным началом — надо вспоминать о дне смерти, ведь этот день с каждым часом становится ближе. В тяжелые минуты стоит читать Шма Исраэль, а также думать о том, что каждый еврей обязан даже жизнь отдать ради освящения Имени Творца. И вообще молитва, конечно, дает поддержку и помощь.

Пеле Йоэц пишет, что сами страдания — когда человек перебарывает в себе желание напиться — искупают его вину перед Творцом и собственной душой за то, что попал в зависимость от алкоголя.

Когда человек научится пересиливать в себе желание выпить, следует постараться создать для себя «защитную зону» — полностью воздерживаться от алкоголя продолжительный период времени.

Все эти советы относятся к случаям, в которых человек еще не стал жертвой клинической алкогольной зависимости. Каждый должен стараться не давать себе даже шанса достичь такого состояния. Но если такое произошло, надо, не откладывая, обратиться к специалисту. Проблема в том, что одним из признаков зависимости является отрицание зависимости, поэтому сами алкоголики за помощью почти никогда не обращаются — их близкие должны убедить сделать это.

Алкоголь и молитва ^[↑]

Алаха выделяет три уровня алкогольного опьянения.

1. Шатуй — выпивший: тот, кто употребил больше рэвиит (86 мл.) вина или рюмки (24 мл.) водки/виски.
2. Шикор — пьяный: тот, кто не может вести беседу с высокопоставленным лицом, потому что путается в словах.
3. Шикор кэ-Лот — пьяный как Лот: тот, кто не в состоянии контролировать свои поступки. Как мы помним, дочери Лота напоили отца вином до такой степени, что «не знал он, когда легла она и когда встала» (Берешит 19:33), совершив со своими дочерьми кровосмешение.

Выпившему запрещено молиться и произносить Шма. Тем не менее, когда алкоголь употребляют вместе с едой, он влияет меньше, поэтому, выпив то же количество во время трапезы, можно молиться — при условии, что действие алкоголя не ощущается. Если проходит время молитвы или Шма, нужно молиться, даже чувствуя легкое опьянение, если только человек не дошел до состояния «шикор».

Шикору молиться нельзя, даже если он пропускает время молитвы. Если проходит время чтения Шма, следует произнести «Шма Исраэль», но без благословений.

Благословения и Биркат а-Мазон можно произносить даже в состоянии опьянения, пока не достигнут уровень «пьяный как Лот». Пьяный человек не присоединяется к миньяну и не «учитывается» при зимуне, пока действие алкоголя полностью не пройдет.

«Пьяный как Лот» считается «не в себе» и не может молиться и произносить благословения, пока находится под действием спиртного.

Сказано в Талмуде про пьяного человека (трактат Эрувин 65а), что его сделки считаются сделками правомочного человека (который полностью отвечает за свои поступки). Еще сказано, что, если он нарушил запрет, наказывается согласно закону, а если ему полагается смертный приговор, его убивают по суду.

При этом, тот, кто напился как Лот (Шульхан-Арух, Хошен Мишпат 235, 22; Рамбам, Законы «назира» 1, 12) — свободен от любого наказания, которое ему полагается за деяния, совершенные во время алкогольного опьянения — потому что он не был бар-даат, человеком, находящимся в ясном уме, доброй памяти и четком сознании.

Алкоголь и кашрут ^[↑]

Алкогольные напитки подразделяются на насколько основных категорий: виски, водка, бренди, джин, ром, ликёр, аперитив, пиво. Часть напитков производится на основе алкоголя, изготовленного только для этого продукта путём брожения и перегонки. Часть напитков, например, ликёры, производятся на основе нейтрального алкоголя с добавлением пищевых добавок и ароматизаторов. Нейтральный алкоголь производят из разного сырья: зерновые, картофель, фруктовый сахар, вино, молочная сыворотка.

По закону, алкоголь, который произведён из вина, приготовленного неевреями, запрещён, как и само вино — несмотря на то, что сам алкоголь не имеет ни вкуса, ни запаха вина (Шульхан Арух, Йорэ Дэа 123.24). То же самое касается алкоголя, произведённого из молочной сыворотки. Если из этого спирта изготовить водку или ликёр, то они будут молочными продуктами, а не парве.

По этим и некоторым другим причинам одни спиртные напитки разрешается изначально употреблять, даже если на них не стоит знак кашрута, производство других требует раввинского контроля. На нашем сайте можно почитать ответы на вопросы о кошерности текилы, виски, о проблеме кошерности коньяков, а также об алкогольных напитках, кошерных на Песах.

Вино в еврейской традиции ^[↑]

Вино — одна из тех вещей, которые могут привести как к духовному подъему, так и к падению. Царь Давид писал — «Вино веселит сердце человека». А ведь известно, что симха — радость, это необходимое условие для служения Всевышнему.

В книге же Ирмияу мы находим, как Йонадав бен Рехев завещал своим потомкам не пить вина. То есть даже тогда, когда не существовало такого разнообразия напитков и соков, как в наши дни, и люди пили или вино, или воду, вино представляло собою опасность.

В Талмуде мы тоже находим много противоречивых, на первый взгляд, высказываний о вине. В похвалу ему мудрецы говорят — «оно создано, чтобы утешать скорбящих» (Сангедрин, 70). С другой стороны, анализируя стих о печально известном опьянении Ноаха по выходе из Ковчега, мудрецы подмечают — там 13 раз написан связующий предлог «ו», намекая на «вай» — горестное восклицание. То есть, до чего может довести неправильное употребление вина. Известно, что Ноах в состоянии опьянения подвергся насмешкам (чтобы не сказать хуже) со стороны своего сына Хама, что привело к тяжелым последствиям.

При этом в еврейской жизни вино занимает очень почетную позицию — оно использовалось для возлияния на мизбеах (то, что именуют «жертвенником») во время принесения корбанот (жертвоприношений), оно используется для кидуша по Шаббатам и праздникам, также именно вино должно присутствовать на всех трапезах, связанных с исполнением мицвот (заповедей). Имя новорожденному после брит-милы провозглашают над бокалом вина, то же происходит и с благословениями жениха и невесты под хупой.

Получается, что мудрецы, считая вино самым «почетным» напитком (кстати, благословение на вино уникально по формулировке, оно произносится только на вино и ни на один другой напиток, в этом оно подобно хлебу среди всех видов еды), тесно связали с ним все важные мероприятия. Использовать вино для корбанот велела сама Тора. При этом нас строго предупреждают, чтобы мы были осторожны с ним, и не зря назир — человек, который хочет усмирить свое дурное начало, должен, по закону Торы, отказаться в первую очередь от вина.

Пожалуй, ярче всего эффект двойственного отношения к вину мы можем увидеть из Законов праздника Пурима. Каждый обязан опьянеть в Пурим, но, по мнению многих ахароним [комментаторов] — если человек будет вести себя недостойно из-за опьянения, то он освобождается от этой обязанности, и может выпить лишь чуть больше обычного и отправиться спать. То есть, настоящая симха, радость от ощущения того, как прекрасен наш мир, подаренный нам Творцом, любовь к Нему и к людям — это положительный эффект вина. Но если вино просто пробуждает низменные инстинкты — оно строго противопоказано. И надо уметь определить, какое количество выпитого вина вызывает первый эффект, а какое — второй. И остановиться вовремя…

До какого состояния необходимо напиться в Пурим? ^[↑]

Об этой обязанности говорится в Талмуде (Мегила 7 б), и таково постановление Шулхан Аруха. Но Рамо (рабби Моше Иссерлес), который в своих дополнениях к Шулхан Аруху приводит ашкеназские обычаи и постановления, пишет: некоторые галахисты говорят, что нет обязанности допиваться до такого состояния. Просто человеку следует выпить «больше своей нормы», чтобы заснуть. И во время сна он не сможет отличить «благословен Мордехай» от «проклят Аман».

Автор Мишны Бруры пишет, что именно так и стоит поступать. В Беур Галаха приводятся словам Меири [мудрец и комментатор Талмуда]: «Обязан человек умножать радость в этот день и едой, и питьём, так, чтобы всего было вдоволь. Однако нам не следует напиваться до такой степени, что мы будем вести себя недостойно. Ведь радость, которую нам повелели испытывать, — это не радость буйства и глупости, а радость любви к Всевышнему, благословен Он, и благодарности за чудеса, которые Он сотворил для нас». Там приводятся также слова автора Хаей Адам: «Поскольку всё чудо было совершено через вино, обязали нас мудрецы напиться или, по крайней мере, выпить больше обычного — чтобы вспомнить великое чудо. Но тот, кто знает, что, напившись, может пренебречь одной из заповедей — омовением рук, одним из благословений, благословением после трапезы с хлебом, — или не сможет прочесть послеполуденную или вечернюю молитву, или поведёт себя легкомысленно, — такому человеку лучше не напиваться».

Но почему все-таки мудрецы обязали нас такой странной, на первый взгляд, заповеди?

Рамхаль (Рабби Моше-Хаим Луцатто) в книге Даат Твунот пишет: всё мироздание существует для того, чтобы человек убедился: Всевышний един. Он пишет также, что «недостаточно понять, что Он единственный, Кто существует, т.е. логически необходимо только Его существование, и что нет Творца, кроме Него. Мы должны ещё понять, что нет Властителя, кроме Него, и нет Руководителя у мира и у любого создания в мире, кроме Него. И нет никого, кто смог бы Ему помешать, или не допустить исполнения Его воли. Такова Его власть — единая и абсолютная. Это становится ясно, когда мы видим, как то, что казалось нам злом, оборачивается, в конце концов, добром».

Если внимательно прочесть Книгу Эстер, можно увидеть: всё, что казалось вначале злом, обернулось добром, и все события, которые происходили, включая те, что казались незначительными, в конечном счёте, привели к спасению евреев.

Хотя мы должны сожалеть о зле, творящемся в нашем мире, потому что в данный момент оно мешает нам приблизиться к Всевышнему, всё же Всевышний дал нам один день в году, день Пурима, когда мы напоминаем себе, что всё — в Его власти, и то, что нам кажется злом, в своё время обернётся добром. Это помогает понять, почему мудрецы обязали нас напиться в этот день до такого состояния, чтобы не отличать «барух Мордехай» от «арур Аман». Ведь и дела Мордехая, и дела Амана, в конечном счёте, привели к спасению евреев.

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]

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]

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:

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]

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]

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:

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

Почему мы напиваемся на Пурим?

Главный раввин Петербурга М.-М. Певзнер объясняет смысл самого интересного пуримского обычая.

В Пурим принято напиться так, чтобы не отличать «Благословен Мордехай» от «Проклят Аман».

В связи с этим поделюсь историями из жизни и своими размышлениями на тему выпивки.

Эти роковые 4 процента

Когда я жил в Краун-Хайтсе, то был знаком со старым хасидом, моим очень дальним родственником равом Меиром Иткиным. Это был достойный, мудрый еврей родом из России. В 20-е годы 20 века он жил в Ленинграде и был весьма успешным нэпманом. У каждого свои любимые горячительные напитки. Рав Меир предпочитал 96-процентный спирт. И дожил он до 96 лет. Каждый шабат рав Меир делал очень крепкий кидуш и «лехаим». Когда рав Меир вошел в почтенный возраст, его жена, дети, внуки и правнуки стали упрашивать его расстаться с этой привычкой. Но 96-процентный спирт неизменно присутствовал на его субботнем столе. В 95 лет рав Меир заболел – у него в легких обнаружилась вода. Позвонив близким из больницы, рав Меир сокрушенно сказал: «Я знал, что эти 4 процента погубят меня!».

От овцы до обезьяны

В Мидраше рассказывается такая история. Когда закончился Потоп, Ноах вышел из ковчега и стал сажать виноградник. Сатан решил поучаствовать в этом начинании. Он убил овцу, льва, свинью и обезьяну – и пролил под виноградником их кровь. В этом мы видим намек. В обычном состоянии человек похож на овцу – он спокоен и невозмутим. Напившись, он сначала становится смелым, как лев. Затем наступает стадия «свиньи». И, наконец, он пускается в пляс, болтает глупости и корчит рожи, как обезьяна.

Четыре истории о пьянстве из Торы

А что говорится о пьянстве в Торе? На эту тему есть четыре сюжета.

Первый – это история с Ноахом. Выйдя из ковчега, Ноах обнаружил, что привычный ему мир разрушен. И, чтобы забыться, он выпил. Дальнейшая история печальна – один из сыновей Ноаха, увидев отца в бессознательном состоянии, повел себя непочтительно, и его потомки были прокляты.

Вторая история – это история инцеста, произошедшая с опьяневшим Лотом и его дочерьми.

Менее известен сюжет о пьянстве, связанный с братьями Йосефа. Согласно комментариям, во дворце у Йосефа братья во время пира слегка перебрали. Именно это и позволило Йосефу тайком подложить одному из них серебряный кубок, чтобы потом обвинить его в воровстве.

Самая трагическая история произошла с сыновьями Аарона, Надавом и Авиу. В тот день, когда было завершено строительство Мишкана, им захотелось совершить что-то «духоподъемное», чтобы с радостью принести жертву. И они выпили вина. Это закончилось их гибелью.

«От пьяных я узнал, что такое настоящая любовь»

Вы видите, что пьянство в еврейской традиции не поощряется. Пурим – единственное исключение. Сейчас я объясню, почему.

Чудеса Пурима так или иначе связаны с пиром. На пиру Ахашверош казнил Вашти. Во время пира Эстер рассказала Ахашверошу всю правду об Амане. Таким образом, сущностные качества этого дня связаны с выпивкой.

Но есть и еще более глубокая причина. Чтобы было понятно, расскажу историю об известном цадике – Мойше-Лейб из Сасова. Он активно исполнял заповедь «пидьон швуим» – «выкуп пленных». Обходил еврейские местечки, разыскивал евреев, заключенных в тюрьму за долги, и собирал цдаку на их выкуп. Как-то раз он зашел в кабак и подслушал разговор двух пьяных.

– Иван, ты меня любишь?

– Кааанечно!..

– Тогда посмотри мне в глаза и скажи, что у меня болит!

– Да я-то откуда знаю?!

– Значит, не любишь ты меня. Если бы любил, знал бы, что у меня болит!

Мойше-Лейб рассказал эту историю своим хасидам и заключил: «От пьяных я узнал, что такое настоящая любовь!».

Когда человек напивается, он снимает «защитные барьеры» и начинает говорить то, что у него на сердце. В Талмуде сказано, что во времена Мордехая все евреи были готовы отдать жизнь за Творца, они находились в искреннем, естественном состоянии души, когда ты понимаешь, что кроме Б-га нет ничего.

Отмечая Пурим, мы снимаем маску, ломаем барьеры, отбрасываем логическое, рационалистическое «я» – и пробуждаем в себе еврейскую искру, раскрываем в себе истину.

Неслучайно Йом Кипур, самый святой день в году называется именно так: «КиПур», «как Пурим». В Йом Кипур мы стоим перед Творцом с открытой, обнаженной душой. В Пурим мы тоже распахиваем душу, проявляя свое истинное еврейское «Я».

Если вы в себе не уверены…

В Шулхан Арухе сказано, что надо напиться до состояния, описанного в первой фразе этой статьи. Рамбам высказывается более сдержанно: по его мнению, следует выпить больше, чем обычно, и лечь спать. Во сне вы точно не будете отличать Амана от Мордехая.

Но все мудрецы сходятся на том, что, если вы не уверены в том, как поведете себя во хмелю и подозреваете, что можете перейти границы дозволенного, нарушить какую-то заповедь, то не пейте. Даже в Пурим.

Но если можете пить – давайте выпьем, и пусть пробудятся наши самые искренние чувства!

Лехаим!

https://ria.ru/20220317/purim-1778742396.html

Раввин рассказал о сути праздника Пурим

Раввин рассказал о сути праздника Пурим — РИА Новости, 17.03.2022

Раввин рассказал о сути праздника Пурим

В 2022 году евреи начали праздновать самый веселый иудейский праздник Пурим ночью с 16 на 17 марта, его суть — в чудесном избавлении народа от уничтожения,… РИА Новости, 17.03.2022

2022-03-17T20:56

2022-03-17T20:56

2022-03-17T20:56

религия

берл лазар

юрий каннер

пурим

российский еврейский конгресс

федерация еврейских общин россии

израиль

россия

https://cdnn21.img.ria.ru/images/156393/06/1563930641_0:181:2997:1867_1920x0_80_0_0_405e23bd0136a0f2454e5079514f3343.jpg

МОСКВА, 17 мар — РИА Новости. В 2022 году евреи начали праздновать самый веселый иудейский праздник Пурим ночью с 16 на 17 марта, его суть — в чудесном избавлении народа от уничтожения, рассказал РИА Новости президент Федерации еврейских общин России раввин Александр Борода.»Суть праздника Пурим в чудесном избавлении еврейского народа от его полного физического уничтожения… У самого праздника есть четыре основные заповеди. Обязанность прослушать чтение Свитка Эстер: вечером и днем в праздник. Во время чтения при упоминании злодея Амана (или Гаман) принято издавать шум, чтобы «заглушить» память о нем, для этого используют специальные трещотки, но также можно шуметь любым способом. В сам Пурим нужно обязательно финансово помочь как минимум двум нуждающимся», — сказал РИА Новости президент Федерации еврейских общин России (ФЕОР) раввин Александр Борода.Пурим начинается в 2022 году вечером 16 марта. «Так как Пурим является единственным праздником, установленным уже в диаспоре, после изгнания евреев из Земли Израиля, то он подчеркивает те ценности, на которых держится община: человеческие отношения, взаимопомощь, верность духовным идеалам и заповедям, сохранение своей идентичности», — добавил Борода.Поздравления лидеровВ обращении к общинам президент ФЕОР в этот день пожелал верующим, чтобы «в этот Пурим каждый ощутил заботу родных и близких, оказал свою любовь и внимание в ответ». «Пусть Всевышний ниспошлет в нашу жизнь решимость творить добрые дела в любых обстоятельствах и возможность всегда помогать ближним», — говорится в его обращении, которое РИА Новости предоставили в ФЕОР.Главный раввин России Берл Лазар в этот день также поздравил еврейскую общину. «Если даже кажется, что ситуация безвыходная, что есть некие «законы природы», которые не изменить – важно всегда помнить, что Бог выше любых законов, что он обязательно поможет, когда мы обращаемся к нему и верно ему служим. Если понадобится – даже «законы природы» отменит! И когда мы это по-настоящему понимаем, когда всей душой в это верим – приходит позитивное отношение к реальности, приходит оптимизм, приходит настоящая радость. Так что давайте радоваться в эти дни праздника – и тогда благословение Господне снизойдет на нас и на весь наш народ», — говорится в его поздравлении, предоставленном РИА Новости главным раввинатом.Российский еврейский конгресс (РЕК), сообщили РИА Новости в пресс-службе организации, 17 марта на Пурим проведет в прямом эфире интернет-акцию «Запас прочности», на которой соберет благотворительные пожертвования для еврейских общин России. Эти средства будут направлены на продукты питания, лекарства и мониторинг антисемитизма в РФ.»Сбор благотворительных пожертвований в рамках кампании «Запас прочности» включает: «Запас еды» (продуктовые наборы для более чем 1 000 детей из малообеспеченных семей: консервы, крупы, мука, растительное масло), «Запас лекарств» (медикаменты для почти 500 подопечных хэсэдов — еврейских центров социальной поддержки) и «Запас защиты» (расширение программы мониторинга антисемитизма в России). Внести благотворительное пожертвование можно на странице акции: https://help.rjc.ru», — сообщили в РЕК.Как сообщили в РЕК, акцией станет премьерный онлайн-показ мультимедийной оперы «Довид и Голиас» из довоенной коллекции выдающегося советского фольклориста и этнографа Моисея Береговского в переводе руководителя Центра «Петербургская иудаика» Валерия Дымшица на идиш с русскими субтитрами. Трансляция начнется в 18.00 в официальном аккаунте РЕК «ВКонтакте» и будет продублирована на странице РЕК в YouTube.»Наша миссия — помогать людям: и тем, кто нуждается в поддержке, и тем, чья душа рвется при мысли о том, что где-то совсем рядом в России есть евреи, которым не на что кормить своих детей, которые не могут купить лекарства, которые тревожатся от сообщений о возможном росте антисемитских настроений. Вот уже почти 26 лет соединяем нуждающихся и гордимся правом обеспечить инфраструктуру для людей с большим сердцем, которые хотят и могут помогать», — цитирует президента РЕК Юрия Каннера пресс-служба.История праздникаПо преданию, персидский царедворец Аман пожелал уничтожить весь еврейский народ из-за того, что еврей Мордехай, проживавший в столице Персии, не преклонил перед ним колена. Клеветой и обманом вельможа убедил царя Ахашвероша (Артаксеркса) подписать указ, позволявший осуществить его план. Чтобы определить день для осуществления своего кровавого плана, Аман бросал жребий (на аккадском языке «пуру») — именно отсюда и происходит название праздника Пурим.Спасла еврейский народ храбрая царица Эстер, жена Ахашвероша и племянница Мордехая, рассказав царю о настоящих планах Амана и убедив позволить иудеям защищать себя. В результате еврейский народ был спасен. Сын Ахашвероша и Эстер — Дарий II впоследствии восстановил Иерусалимский храм, разрушенный вавилонским правителем Навуходоносором в 423 году до нашей эры.Накануне Пурима иудеи держат пост («пост Эстер») и отправляются в синагогу на чтение Свитка Эстер — части Танаха (еврейской Библии), рассказывающую историю о спасении евреев. Сказание читают вслух по специальному рукописному пергаментному свитку, и эта традиция является одной из основных для Пурима. Во время праздничной трапезы евреи по традиции также напиваются допьяна в память о пире, во время которого Эстер убедила царя отменить свой указ об уничтожении евреев и позволить им защищаться.

https://ria.ru/20211231/shabbat-1765346366.html

https://ria.ru/20220127/kholokost-1769861652.html

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берл лазар, юрий каннер, пурим, российский еврейский конгресс, федерация еврейских общин россии, израиль, россия