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Updated: May 3, 2025
This is what was done, according to an old Geonic account recovered by Professor L. Ginzberg: "It is customary in Babylonia and Elam for boys to make an effigy resembling Haman; this they suspend on their roofs, four or five days before Purim. On Purim day they erect a bonfire, and cast the effigy into its midst, while the boys stand round about it, jesting and singing.
After that she fell back entirely on Bobby and Esther and the London Journal and never even saved up nine shillings again. Sugarman the Shadchan arrived one evening a few days before Purim at the tiny two-storied house in which Esther's teacher lived, with little Nehemiah tucked under his arm. Nehemiah wore shoes and short red socks. The rest of his legs was bare.
In the meanwhile, our opposites cannot, by these examples, strengthen themselves in this present argument, except they could prove that the feast of dedication was lawfully instituted, and that the days of Purim were appointed for a religious festivity, and that upon no such extraordinary warrant as the church hath not ever and always.
It appears, that the days of Purim were only appointed to be days of civil mirth and gladness, such as are in use with us, when we set out bonfires, and other tokens of civil joy, for some memorable benefit which the kingdom or commonwealth hath received.
We generally get enough beggars coming to us on Fridays and before holy days, but at Yom Kippur and Purim they come in crowds. Most of them are Sephardim and Yeminites.
Waving the "ring" in the Purim bonfires has obviously the same significance, and this apparently inexplicable feature does, I think, serve to link the ancient Purim prank with a long series of old-world customs, which, it need hardly be said, have nothing whatever to do with the Ghetto. Then, again, the most famous of Purim parodies preceded the Ghetto period.
Frazer, but it seems to me that whatever be the case with Purim generally, there is one hitherto overlooked feature of the Purim bonfire that does clearly connect it with the other primitive conflagrations of which mention was made above. This overlooked feature is the "ring."
Thus much we understand from the sacred story, that the Jews had the direction of a prophet for the days of Purim; and that was a warrant more than ordinary, because prophets were the extraordinary ministers of God. Sect. 11. Fourthly, As touching the feast of the dedication of the altar by Judas Maccabeus, 1.
The medieval Jew, be it remembered, drew no severe line between sacred and profane. All life was to him equally holy, equally secular. So it is not strange that we find included in sacred Hebrew hymnologies wine-songs for Purim and Chanukah and other Synagogue feasts, and these songs are at least as old as the early part of the twelfth century.
There was no other time so gay, except it was Purim the feast to celebrate Queen Esther's redemption of her people from the wicked Haman when everybody sent presents to everybody else, and the men wore comic masks or dressed up as women and performed little plays.
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