Esther 9:32

32. The decree of Esther This is to be understood as the same with the letter of authority respecting Purim which is mentioned in Esther 9:29, and was issued by both Esther and Mordecai.

It was written in the book The decree of Esther was recorded, and doubtless with it, also an account of the institution of the feast of Purim. The book referred to here is somewhat uncertain. Some have thought the Book of Esther is intended; but the author of that book would hardly have designated his own work in this way. Bertheau and Keil think it was a book or treatise on the feast of Purim, which our author used in preparing his work, but which has not come down to us. This, however, is purely conjectural. It seems most natural, since we have in several other passages of this history a mention of the book of the chronicles of Media and Persia, (Esther 2:23; Esther 6:1; Esther 10:2,) to understand the book of this verse as that same book of State annals. The documents issued by Esther and Mordecai, establishing the feast of Purim, and perhaps, also, describing its origin and mode of observance, may well have been registered among the national chronicles.

The following account of the manner in which the feast of Purim is observed by the Jews of the present day is substantially from Smith’s Dictionary of the Bible:

The observance commences with the feast of Esther, (see note above on Esther 9:31,) on the thirteenth of Adar. If the thirteenth falls upon a sabbath the fast is placed upon the Thursday preceding. As soon as the evening preceding the fourteenth of the month arrives candles are lighted in token of rejoicing, and the people assemble at the synagogue. The Book of Esther, written on a roll called the Megillah, is produced, and, after a short prayer, the reader proceeds to read it in a histrionic manner, aiming to suit his tones and gestures to the sense. When he pronounces the name of Haman the congregation exclaim, “May his name be blotted out,” or, “Let the name of the ungodly perish,” and at the same time the children present make a great noise with their hands, or with pieces of wood and stone. The names of Haman’s ten sons are read with one breath, to signify that they were all hung at once. Comp. note on Esther 9:7-9. When the roll is read through the whole congregation exclaim, “Cursed be Haman; blessed be Mordecai; cursed be Zeresh, the wife of Haman; blessed be Esther; cursed be all idolaters; blessed be all Israelites, and blessed be Harbonah, who hanged Haman.” When this evening service is over all go home and partake of a simple repast. On the morning of the fourteenth all resort to the synagogue again; prayer is offered, and the passage of the law (Exodus 17:8-16) relating the destruction of the Amalekites is read, for the Jews regard Haman as a descendant of Agag the Amalekite. See note on Esther 3:1. The roll of Esther is again read, as on the preceding evening. When the synagogue service is ended, all give themselves over to feasting and joy. Presents are sent to and fro among friends and relations, and liberal gifts are bestowed upon the poor. Games, dramatical entertainments, dancing, and music are resorted to, and every effort is made to promote general merriment and joy. Such festivities and joy are continued through the fifteenth also, but any Jews who desire may carry on their usual business during the days of this festival.

Josephus attests the observance of Purim in his day: “Even now all the Jews in the world celebrate these days with feasting, ( εορταζουσι ,) sending portions to one another.… They celebrate the forementioned days, calling them Phrouraim, ( Φρουραιους .”) Ant., 11:13. A number of Jewish proverbs also attest the high esteem in which this feast was held: “The temple may fail, but Purim never.” “The Prophets may fail, but not the Megillah.” It was even said that no books would survive in the Messiah’s kingdom but the Law and the Megillah.