Haman

Socrates of Constantinople’s account of Syrian Jews crucifying a Christian boy (ca. 415–419), likely during Purim, may have stemmed from a misunderstanding of an enactment of hanging Haman’s effigy. The story went largely unnoticed until the 18^th century, when it began circulating in lists of murder allegations against Jews, most notoriously in Julius Streicher’s list in the May 1934 edition of his tabloid, Der Stürmer.

Falling face-down on the ground, with hands and feet outstretched, was a common gesture of honor and respect in the Bible. Why is prostration only performed today on the High Holidays?

Is it Ahasuerus, Mordechai, or the horse?

The manner in which Haman’s execution was depicted had real world consequences.

A political strategy and a religious wakeup call to Jews in the Diaspora.

Personal agency and consent—granted or withheld—pervade the book of Esther, and are inextricably related to pre-existing power structures such as gender and social status.

The book of Esther is a study in antisemitism. It is the only biblical book that portrays antisemitism, and itself has been the subject of criticism with antisemitic overtones. 

The reason for Mordecai’s defiance is not explained in the book of Esther. The midrash, the targum, and the Greek versions of Esther fill in the gaps.

A close literary reading reveals the seams of two independent stories: the Harem Intrigue (Esther) and the Court Intrigue (Mordechai) and how they were connected to the festival of Purim.^[1]