Maccabees xv. 36 'the day of Mordecai,' which was observed in memory of the
Chapter 17: John 10:22, 23
Post-Mosaic Festivals
'And it was at Jerusalem the feast of the dedication, and it was winter. And Jesus walked in the Temple in Solomon's Porch.'—John 10:22, 23
Post-Mosaic Festivals
Besides the festivals mentioned in the Law of Moses, other festive seasons were also observed at the time of our Lord, to perpetuate the memory either of great national deliverances or of great national calamities. The former were popular feasts, the latter public fasts. Though most, if not all of them, are alluded to in the Canonical Scriptures, it is extremely difficult to form a clear idea of how they were kept in the Temple. Many of the practices connected with them, as described in Jewish writings, or customary at present, are of much later date than Temple times, or else apply rather to the festive observances in the various synagogues of the land than to those in the central sanctuary. And the reason of this is evident. Though those who were at leisure might like to go to Jerusalem for every feast, yet the vast majority of the people would, except on the great festivals, naturally gather in the synagogues of their towns and villages. Moreover, these feasts and fasts were rather national than typical—they commemorated a past event instead of pointing forward to a great and worldimportant fact yet to be realised. Lastly, being of later, and indeed, of human, not Divine institution, the authorities at Jerusalem did not venture to prescribe for them special rites and sacrifices, which, as we have seen, constituted the essence of Temple worship.
Arranging these various feasts and fasts in the order of their institution and importance, we have:—
The Feast of Purim
1. The Feast of Purim, that is 'of lots,' or the Feast of Esther, also called in 2 Maccabees xv. 36 'the day of Mordecai,' which was observed in memory of the preservation of the Jewish nation at the time of Esther. The name 'Purim' is derived from 'the lot' which Haman cast in connection with his wicked desire (Esth 3:7; 9:24). It was proposed by Mordecai to perpetuate the anniversary of this great deliverance on the 14th and the 15th of Adar (about the beginning of March), and universally agreed to by the Jews of his time (Esth 9:17-24).
Nevertheless, according to the Jerusalem Talmud, its general introduction after the return from Babylon formed a subject of grave doubt and deliberation among the 'eighty-five elders'—a number which, according to tradition, included upwards of thirty prophets (Jer. Megillah, 70 b).176
Even this shows that Purim was never more than a popular festival. As such it was kept with great merriment and rejoicing, when friends and relations were wont to send presents to each other. There seems little doubt that this was the 'feast of the Jews,' to which the Saviour 'went up to Jerusalem' (John 5:1), when He healed the 'impotent man' at the Pool of Bethesda. For no other feast could have intervened between December (John 4:35) and the Passover (John 6:4), except that of the 'Dedication of the Temple,' and that is specially designated as such (John 10:22), and not simply as 'a feast of the Jews.'
So far as we can gather, the religious observances of Purim commenced with a fast—'the Fast of Esther'—on the 13th of Adar. But if Purim fell on a Sabbath or a Friday, the fast was relegated to the previous Thursday, as it was not lawful to fast either on a Sabbath or the day preceding it. But even so, there were afterwards disputes between the Jews in Palestine and the much larger and more influential community that still resided in Babylon as to this fast, which seem to throw doubt on its very early observance. On the evening of the 13th of Adar, or rather on the beginning of the 14th, the Book of Esther, or the Megillah ('the roll,' as it is called par excellence), was publicly read, as also on the forenoon of the 14th day, except in ancient walled cities, where it was read on the 15th. In Jerusalem, therefore, it would be read on the evening of the 13th, and on the 15th— always provided the day fell not on a Sabbath, on which the Megillah was not allowed to be read. In the later Jewish calendar arrangements care was taken that the first day of Purim should fall on the first, the third, the fifth, or the sixth day of the week. Country people, who went into their market towns every week on the Monday and Thursday, were not required to come up again specially for Purim, and in such synagogues the Megillah, or at least the principal portions of it, was read on the previous Thursday. It was also allowed to read the Book of Esther in any language other than the Hebrew, if spoken by the Jews resident in the district, and any person, except he were deaf, an idiot or a minor, might perform this service. The prayers for the occasion now used in the synagogue, as also the practice of springing rattles and other noisy demonstrations of anger, contempt, and scorn, with which the name of Haman, where it occurs in the Megillah, is always greeted by young and old, are, of