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In the Mishnah the recitation of a benediction on the reading of the
Megillah is not yet a universally recognized obligation. The Talmud (a later
work), however, prescribed three benedictions before and one after the
reading. The Talmud added other provisions. For example, the reader is to
pronounce the names of the ten sons of Haman (Esth. ix. 7-10) in one breath,
to indicate their simultaneous death. The congregation was to recite aloud
with the reader the verses ii. 5, viii. 15-16, and x. 3, which relate the
origin of Mordecai and his triumph.
 The Megillah is read with a traditional chant differing from that used in
the customary reading of the Torah. In some places, however, it is not
chanted, but is read like a letter, because of the name "iggeret" (epistle)
which is applied (Esth. ix. 26, 29) to the Book of Esther. It has been also
customary since the time of the Geonim (early medieval era) to unroll the
whole Megillah before reading it, in order to give it the appearance of an
epistle. According to Jewish law the Megillah may be read in any language
intelligible to the audience.
According to the Mishnah (Meg. 30b), Ex. xvii. 8-16, the story of the attack
on the Jews by Amalek, the progenitor of Haman, is also to be read.
Purim gave rise to many religious compositions, some of which were
incorporated into the liturgy. These include a large number of hymns
intended for the public service. As well, other writings (dramas, plays,
etc.) intended for general edification, both in Hebrew and in other
languages, have been composed.
Social customs
The Book of Esther prescribes "the sending of portions one to another, and
gifts to the poor." This became in the course of time one of the most
prominent features of the celebration of Purim. Jews send gifts of food,
especially pastries, to one another; and the poor were made recipients of
charity. In the synagogue regular collections were made on the festival, and
the money was distributed among the needy. No distinction was to be made
among the poor; any one who was willing to accept, even a non-Jew, was to be
allowed to participate. It was obligatory upon the poorest Jew, even on one
who was himself dependent on charity, to give to other poor -- at least to
two people. In some congregations it is customary to place a charity box in
the vestibule of the synagogue.
The national rather than the religious character of the festival made it
appear appropriate to celebrate the occasion by feasting. Hence it was the
rule to have at least one festive meal, called Seudat Purim, toward the
evening of the 14th. Jews developed special pastries for this holiday; cakes
were shaped into special forms and were given names having some symbolic
bearing on the historical events of Purim. Thus the Jews of Germany eat
Hamantaschen and Hamanohren (in Italy, orrechi d'Aman), Kreppchen, Kindchen,
etc.
 The jovial character of the feast was illustrated in the saying of the
Talmud (Meg. 7b) that one should drink on Purim until he can no longer
distinguish "Cursed be Haman" from "Blessed be Mordecai," a saying which was
codified in the authoritative code of Jewish law, the Shulkhan Arukh. While
Jews have long been noted for a lack of alcohol abuse, drunkenness was
licensed on this holiday. In response, later rabbis, worried about the abuse
of this rule, developed less literal ways to understand this invitation, and
effectively pushed a message of moderation. Merry-making was encouraged; yet
total intoxication was condemned.
Many kinds of merry-making and mockery have been indulged in on Purim, so
that among the masses it has become almost a general rule that "on Purim
everything is allowed", even transgressions of a Biblical law, such as the
appearance of men in women's attire and vice versa, which is strictly
prohibited in Deut. xxii. 5. The traditional tunes of prayers sung in the
synagogue are also sometimes altered, always in deliberately humorous ways.
 Masquerading
The custom of masquerading on Purim was first introduced among the Italian
Jews about the close of the fifteenth century under the influence of the
Roman carnival. From Italy this custom spread over all countries where Jews
lived, except perhaps the Orient. The first among Jewish authors to mention
this custom is Judah Minz (d. 1508 at Venice) in his Responsa, No. 17,
quoted by Isserles on Orah Hayyim, 696:8. He expresses the opinion that,
since the purpose of the masquerade is only merrymaking, it should not be
considered a transgression of the Biblical law regarding dress. Although
some rigorous authorities issued prohibitions against this custom, the
people did not heed them, and the more lenient view prevailed. The custom is
still practiced today amongst religious Jews of all denominations, and among
both religious and non-religious Israelis.
In Israel there are Purim parades, and men, women, boys and girls frolic
publicly in costumes and masks, and indulge in all kinds of jollity.
 A depiction of a Purim "Gragger" (a "noise maker" when it is spun by hand)
usually made of wood and only used when Haman's name is mentioned.Indeed,
Purim was an occasion on which much joyous license was permitted even within
the walls of the synagogue itself. As such may be reckoned the boisterous
hissing, stamping, and rattling, during the public service, at the mention
of Haman or his sons, as well as the whistling at the mention of Mordecai by
the reader of the Megillah. This practise traces its origin to French and
German rabbis of the thirteenth century, who, in accordance with a passage
in the Midrash, where the verse "Thou shalt blot out the remembrance of
Amalek" (Deut. xxv. 19) is explained to mean "even from wood and stones,"
introduced the custom of writing the name of Haman, the offspring of Amalek,
on two smooth stones and of knocking or rubbing them constantly until the
name was blotted out.
Ultimately, however, the stones fell into disuse, the knocking alone
remaining. 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;
others used for the same purpose a rattle--called "gregar" (from Polish
grzégarz), and producing much noise--a custom which is still observed by the
Russo-Polish Jews. Some of the rabbis protested against these uproarious
excesses, considering them a sinful disturbance of public worship, but did
so in vain. The custom of using noisemakers in synagogue on Purim is now
almost universal.
Burning of Haman's effigy
Outside the synagogue the pranks indulged in on Purim by both children and
adults have been carried even to a greater extreme. Some of them date from
the Talmudic period . As early as the fifth century, and especially in the
geonic period (9th and 10th cent.), it was a custom to burn Haman in effigy
on Purim.
In Italy the Jewish children used to range themselves in rows, and pelt one
another with nuts; while the adults rode through the streets with
fir-branches in their hands, shouted, or blew trumpets round a doll
representing Haman and which was finally burned with due solemnity at the
stake. In Frankfort-on-the-Main it was customary to make a house of wax
wherein the figures of Haman and his executioner, also of wax, were placed
side by side. The whole was then put on the almemar, where stood also the
wax figures of Zeresh, the wife of Haman, and two guards--one to her right
and the other to her left--all attired in a flimsy manner, and with pipes in
their mouths. As soon as the reader began to read the Megillah the house
with all its occupants was set on fire to the enjoyment of the spectators.
These customs often aroused the wrath of Christians, who interpreted them as
a disguised attempt to ridicule Jesus and the cross and issued prohibitions
against them; e.g., under the reign of Honorius (395-423) and of Theodosius
II. (408-450; comp. Schudt, l.c. ii. 309, 317, and Cassel, l.c.). The Rabbis
themselves, to avoid danger, tried to abolish these customs, often even
calling the magistracy to their aid, as in London in 1783. This custom is no
longer practiced.
Fasting before and after Purim
The Fast of Esther, celebrated before Purim, on the 13th of Adar, is not an
original part of the latter, nor was it later instituted "in commemoration
of the fasting of Esther, Mordecai, and the people", since this fasting
fell, according to rabbinical tradition, in the month of Nisan and lasted
three days. The first who mentions it is R. Aḥa of Shabḥa (8th cent.) in "She'eltot,"
iv.; and the reason there given for its institution is based on an arbitrary
interpretation of Esth. ix. 18 and Meg. 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 on the 13th is still commonly observed; but when
that date falls on a Sabbath the fast is put back to Thursday, Friday being
needed to prepare for the Sabbath and the following Purim festival.
Purim Katan
In leap-years on the Hebrew calendar, Purim is celebrated in the second
month of Adar, but by the Karaites in the first. The respective days of the
first Adar being then called "Purim Katan" (Little Purim), for which there
have been set forth certain observances similar to those for Purim proper,
with the exception of reading the Megillah, sending gifts to the poor, and
fasting on the 13th of the month. The distinctions between the first and the
second Purim in leap-years are mentioned in the Mishnah (Meg. i. 46b; comp.
Orah Hayyim, 697).
Other Purims
Many cities have until recently had local "Purims", also called "Purim Katan",
all commemorating the deliverance of the local community from a particular
antisemitic ruler or group. The best known is Purim Vintz, traditionally
celebrated in Frankfurt am Main, Germany, one week after the regular Purim.
This commemorates the Fettmilch uprising (1616-1620), in which one Vincenz
Fettmilch attempted to exterminate the Jewish community [1] (http://www.sehepunkte.historicum.net/2002/07/3792.html).
According to some sources, the influential Rabbi Moses Sofer (the Hatam
Sofer), who was born in Frankfurt, celebrated Purim Vintz every year, even
when Rabbi in Pressburg. |
