The Reading of Esther, known in Jewish tradition as Kriat HaMegillah (the reading of the scroll), constitutes the central liturgical duty and dramatic highlight of the annual festival of Purim. Publicly chanted from a handwritten parchment scroll during both the evening and morning services of the holiday, this reading recounts the dramatic biblical narrative in which Queen Esther and her cousin Mordecai foil the genocidal plot of Haman, the grand vizier of King Ahasuerus of Persia. Established in the aftermath of these miraculous events as recorded in Esther 9:28, the public recitation serves as a perpetual act of sacred remembrance, ensuring that God's preservation of His covenant people is remembered and celebrated throughout every generation, family, province, and city.

Introduction

The Reading of Esther represents one of the most distinctive and joyful liturgical practices in biblical tradition. Unlike the solemn, introspective tone that characterizes readings on holidays such as the Day of Atonement, the recitation of the Book of Esther is marked by communal exuberance, vocal participation, and deep theological reflection hidden beneath celebratory customs. The Book of Esther itself is one of the five Megillot (scrolls) preserved within the Ketuvim (Writings) section of the Hebrew Bible, alongside the Song of Solomon, Ruth, Lamentations, and Ecclesiastes.

What renders the Reading of Esther uniquely remarkable within the biblical canon is that the text itself never explicitly mentions the divine name of God. Yet, the entire narrative is saturated with the unmistakable footprint of divine providence. The public chanting of the scroll serves as a communal declaration that God remains active in history even when His presence appears veiled or unseen. From the Second Temple era through rabbinic codification and down to the present day, the reading has maintained a vital role in sustaining faith, community identity, and hope during times of exile and hostility.

Biblical Origins and Establishment

The imperative to read and remember the events of the Esther narrative originates directly from the biblical text itself. After the miraculous reversal of fortunes, wherein the decree against the Jewish inhabitants of the Persian Empire was neutralised and their enemies defeated, Mordecai recorded these events and dispatched letters throughout all one hundred and twenty-seven provinces of King Ahasuerus's realm.

The Scriptural mandate is articulated in the ninth chapter of Esther:

"Mordecai wrote these things, and sent letters to all the Jews who were in all the provinces of the king Ahasuerus, both near and far, to enjoin them that they should keep the fourteenth day of the month Adar, and the fifteenth day of the same, yearly, as the days in which the Jews had rest from their enemies, and the month which was turned to them from sorrow to gladness, and from mourning into a good day... and that these days should be remembered and kept throughout every generation, every family, every province, and every city; and that these days of Purim should not fail from among the Jews, nor the memory of them perish from their seed." (Esther 9:20–22, 28)

This biblical command to remember (*zakhor*) transformed what might have been a temporary local celebration into a permanent institution within the biblical calendar. By linking the survival of the nation to an annual act of storytelling and scroll reading, the biblical text ensured that the story of deliverance became embedded in the collective consciousness of God's people.

The Scroll of Esther (Megillat Esther)

To fulfil the biblical obligation of the reading, specific scribal and liturgical requirements were established over time. The text must be read from a physical parchment scroll, written by a qualified scribe (*sofer*) using traditional quill and iron-gall ink, adhering to strict rules similar to those governing the transcription of the Torah scroll.

Scribal Form and Physical Appearance

Unlike a Torah scroll, which is mounted on two wooden rollers (*atzei chayim*), the Scroll of Esther is traditionally mounted on only one roller or kept unmounted, allowing it to be folded like an ancient letter or dispatch. This physical format highlights the epistolary nature of the text, mirroring the royal letters sent by Mordecai and Esther to establish Purim (Esther 9:20, 29).

The Five Megillot in Scriptural Context

Within the biblical canon, Esther holds a unique place among the five Megillot. While each scroll is read on a specific Jewish festival or fast day—Ruth on Pentecost (Shavuot), Lamentations on the Ninth of Av, Ecclesiastes on the Feast of Tabernacles (Sukkot), and the Song of Solomon on Passover—Esther is the only scroll whose reading is explicitly commanded within its own text as a primary religious duty for every member of the community.

Liturgical Execution and Synagogue Customs

The Reading of Esther takes place twice during the festival of Purim: first on the evening that initiates the fourteenth day of the Hebrew month of Adar, and again during the morning service of the same day. In ancient walled cities such as Jerusalem, the reading is conducted on the fifteenth of Adar, known as Shushan Purim, commemorating the extended battles and delayed rest of the Jews in the Persian capital (Esther 9:18–19).

Blessings and Recitation

Before the scroll is chanted, three formal blessings are recited. These blessings praise God for commanding the reading of the scroll, for performing miracles for the ancestors "in those days, at this time," and for granting life and sustaining the community to reach the season (*Shehecheyanu*). After the reading, a concluding blessing is offered, thanking God for fighting the battles of His people and delivering them from oppressors.

Auditory Engagement and the Blotting Out of Haman

A distinctive feature of the Reading of Esther is the active participation of the congregation. Whenever the name of Haman, the antagonist described as the "Agagite" and