Once Every 28 Years: Jewish Law stipulates that a special blessing is to be recited when we see the sun at the same place and on the same day of the week as when it was created. The first chapter in Genesis, which tells the story of Creation, tells us that the sun was created on a Wednesday. Precisely one solar year, or 365.25 days later, the sun was in the same place – but not on the same day of the week, nor at the same time of day, but rather six hours (a quarter of a day) later. The “quarter-day” problem is solved every four years, and the “same day of the week” issue is resolved every seven years – and both problems are solved simultaneously only once every 28 (4×7) years.
This year 2009, marks the culmination of a 28-year-cycle since Creation (5769-1= 5768 = 28×206). Thus, for four weeks from the 14th of Nissan the sun will be in the same position, on the same day of the week and the same approximate hour, as it was when it was created. This “starting position” actually occurs the previous evening, but Jews recite the blessing over the sun to mark this anniversary only when it is visible which is, the next morning.
The special blessing “Blessed are You, Who fashions the work of Creation”, commemorates the greatness of G-d’s Creation. The same blessing is said when one sees lightning, a falling star, an earthquake, and special works of nature. Other prayers are recited as well, including chapters of Psalms.
Though the sun is some 400 times larger than the moon, a blessing over the latter is made nearly 350 times more often than over the former. The last time this special blessing was recited, April 8,1981, special gatherings were held in various locations for the public recital of the prayer – including atop one of the Twin Towers of the no-longer-extant World Trade Center in New York.
Jewish law enjoins the entire community to bring joy and happiness to both the Kallah (bride) and Choson (groom). Most of the laws and customs relating to the wedding ceremony, its preparations and Seudas Mitzvah (festive reception meal) date back to our Patriarchs and the giving of the Torah at Sinai.
The Talmud teaches that, originally man and woman were created as a single being. According to tradition, Adam and Eve were created on the sixth day of creation as Siamese twins. G-d then separated the two forming Eve from Adam’s side. Thus, man and woman i.e. husband and wife began as a single entity. Togetherness is their natural state. Their love stems from this natural tendency to be one. Our sages tell us that prior to the marriage neither man nor woman is considered a complete entity. The marriage is the joining of the two halves - man and woman - into one complete wholesome being.
The wedding day has, for both the bride and groom, all the sanctity and solemnity of Yom Kippur. Both have fasted until after the Chupah ceremony through which time they seek G-d’s forgiveness for any past wrongdoings. The groom, who dons a kittel (white robe) under the Chupah, and the bride in her gown, are attired in white symbolizing angelic purity and freedom from sin. They pray that the Al-mighty “open a new gate for us as the old gate is closed” so that their new life together evolves from a pure and fresh beginning. During each day of their marriage the bride and groom will strive to grow and adjust to each other in order to establish the foundation for a Bayis Ne’eman B’Yisrael - a faithful Jewish home.
Marriage is a holy institution in Judaism. It is a sacred bond, a reciprocal fulfillment, an inherent good, a divine command. The Creator desires that His work, in Creation endure. Since marriage was given to man and woman for this purpose, the Torah wishes to impress the sanctity of marriage upon them. Its very name in Hebrew, “kiddushin,” means “sanctification.” This ideal is reflected in the details of the wedding ceremony and in the entire wedding day proceedings prior to the consecration of the “Chupah” or canopy.
Since an unmarried person is considered half a person, the wedding day is seen to be the beginning of a new life as a complete soul for both the bride (Kallah) and groom (Choson). So, despite the tumult of preparations the weeks before the wedding, the couple prepare to lay the foundation of their new life together by trying to increase the quality and quantity of both their Torah learning and mitzvah observance and deepen their relationship to G-d.
During the week before the wedding, the Choson and Kallah do not see each other. On the Sabbath of that week the Choson is called to the Torah (ufruf), to impress upon the couple the duty to look to the Torah as their guide in married life. The bride and groom maintain the world by raising children who will busy themselves in Torah study; therefore, the groom is called upon to read the letters of the Torah, which contain the ten utterances of creation.
After his Aliyah, the congregation showers him with raisins and nuts, symbolic of their wishes for a sweet and fruitful marriage blessed with many children. Meanwhile, on the same Sabbath, the Kallah’s family and friends arrange a party (forshpiel) for her, expressing their same wishes for her. From a few days prior, until a week after the wedding, the couple are considered royalty and are, therefore, not to be seen in public without a personal escort.
The holiest day of the year is Yom Kippur, the Day of Atonement. It is a fast day on which each person reviews in depth all of his past actions. Since on the day of one’s wedding G-d forgives the bride and groom of all their previous transgressions, it is seen as a private Yom Kippur for the couple. They fast until the ceremony; add Yom Kippur confessions to their afternoon prayers; recite the Book of Psalms, asking for forgiveness for the wrongdoings of their youth, committed knowingly or unknowingly, before starting their new life together.
Previously, each had been but half a person. Now, with the hour of marriage, they resume their original wholeness, a new and pure soul is again to be theirs.Standing under the Chupah their life destiny is set, all past reckoning erased.
Greeting the Bride and Groom
At the wedding, pre-ceremony festivities begin at two separate locations (in the same building). The receptions are held separately since the Choson and Kallah do not see each other during the week prior to the wedding. At this time, relatives and friends greet the bride and groom and bless them, individually offering them their heartfelt wishes. The following takes place during the Kabbalas Ponim.
Condition of Marriage - Tena’im Jewish tradition specifies that prior to the marriage ceremony, standard “Tena’im” (conditions) be stipulated in a written document by the groom and bride and their respective parents. This most often occurs just prior to the marriage ceremony, representing a commitment of the Choson to fulfill the promise to marry his Kallah. With the signing and finalization of this obligation, through reviewing the text aloud, a plate is broken, signifying that just as the breaking of the plate is irreversible, so too should the engagement be irreversible.
Chassidic Discourse -Maamar Lecha Dodi
It is customary that the groom recite the Maamar Lecha Dodi - a Chassidic discourse on the significance of marriage, according to Jewish mysticism. The discourse elaborates the elevation which the groom and bride attain through their bond in marriage. This Chassidic discourse was originally delivered by the 6th Lubavitcher Rebbe, Rabbi Joseph Isaac Schneersohn, of blessed memory, in the year 5689 (1929) at the wedding of his daughter, Rebbetzin Chaya Mushka, of blessed memory, to the Rebbe - Rabbi Menachem M. Schneerson. Others recite a Maamar first delivered by the Rebbe, on the 57th anniversary of the Previous Rebbe’s marriage 5714 (1953). It is based upon the Maamar, Lecha Dodi, discussed above.
Veiling of the Bride - Badecken Before the Chupah ceremony, the groom, escorted by his father and (about to become) father-in-law, and accompanied by relatives and friends, goes forward to veil the bride.
During this procession a Chassidic melody composed by the founder of Chabad-Lubavitch Chassidism, Rabbi Schneur Zalman of Liadi (1745-1812), known as “The Alter Rebbe’s Niggun of Four Stanzas” is sung.
The groom brings down the veil over the bride’s face, reminiscent of Rebeccah’s covering her face with her veil upon seeing Isaac before marriage. The veiling impresses upon the Kallah her duty to live up to Jewish ideals of modesty and reminds others that in her status as a married woman she will be absolutely unapproachable by other men. The covering of the face symbolizes the modesty, dignity and chastity which characterizes the virtue of Jewish womanhood.
The Jewish woman, being the strength and pillar of the home, is also reflected in these signs of modesty and dignity which will be the pillars and the foundation of their new home. With the above, she will fill her home (the sanctuary of the individual’s holy Temple) with security and warmth. At the conclusion of the Bedeken it is customary for the parents and grandparents to bless the bride.
Before the Chupah all the knots on the groom’s garments are untied.
This symbolizes that at the moment of marriage all other bonds are eliminated, except this intimate one made between the bride and groom.
The groom dons the traditional white robe, known as the “Kittel”, traditionally worn on Yom Kippur. This serves to remind the groom of the solemnity of the occasion.
Wedding Ceremony Under the Canopy - Chuppah The wedding ceremony takes place under the open sky, recalling the blessing of G-d to Abraham that his seed be as numerous as the stars. The Chupah is reminiscent of Ruth’s saying to Boaz “spread your robe over your handmaid.” It also represents the desire that their home be under the protection and guidance of G-d Al-mighty. Chassidic philosophy teaches that several generations of departed ancestors of the newly wedded couple descend from the “world of truth” to attend the wedding of their progeny.
The Choson escorted by his father and father-in-law, and others, proceed to the Chupah, followed by the bride who is escorted by her mother and mother-in-law and other women. This procession signifies the Kallah’s transition from her parents’ home to her husband’s. The groom awaiting the arrival of the bride symbolizes his welcoming her into his new “home.” The Unterfirers, the couples escorting the Choson and Kallah to the Chupah, each carry a lit candle.
One explanation for this custom is that candles are reminiscent of the flickering light and fire which occurred at the marriage of G-d (the Choson) and Israel (the Kallah) under the “Chupah” of Mt. Sinai at the giving of the Torah. Here too, while escorting the bride and groom to the Chupah, the “Alter Rebbe’s Niggun of Four Stanzas” is solemnly sung.
The Seven Circles When they arrive at the Chupah, the bride and family circle the groom seven times. One of the many explanations for these seven circuits is that they represent a seven-fold bond which marriage will establish between the bride and groom and their families. This act also recalls the seven times that the Tefillin straps are wrapped around a man’s arm. Just as a man binds himself in love to G-d, so is his bond in love to his bride. The number seven represents the completion of the seven day process in which earth was created. During these seven days, the earth revolved on its axis seven times. Since marriage reenacts the creative process, the Kallah’s encirclement symbolizes the repetition of these seven earthly rotations.
Also, on the day of his wedding, the groom is compared to a king. Just as the king is encircled by his legion, the groom is to be encircled by his bridal entourage. When the bride has finished encircling the groom, she stands at his right, as the Psalmist states, “at the right hand does the queen stand.”
The Rebbe’s Letter “Poschim bidvar malchus,” when commencing an assemblage one should open the gathering with a statement of “royalty.” Our sages teach us “mon malkah rabbanan” - scholarly sages and great Jewish Torah leaders are considered royalty. It is, therefore, customary that on the onset of assemblages (such as circumcisions, bar mitzvahs, as well as weddings), greetings and blessings of the renowned leader of world Jewry, Rabbi Menachem M. Schneerson, the Lubavitcher Rebbe, and mentor of the Chabad movement, conveyed by letter, are read aloud as the opening statement for the Chupah ceremony.
Priestly Blessings The Torah advises us that it has given every Jew the power to bless his fellow man. In particular, the power and sacredness of blessing has been given to the Kohen. The Kohanim bless the entire congregation on all major Jewish holidays during service s from the bimah (podium). In Israel, especially in Jerusalem, and most particularly at the Western Wall, Kohanim offer the priestly blessing daily during the morning service.
In the Diaspora, although priestly blessings are recited during the major Jewish festivals, there are special events where it is customary in many communities that priestly blessings are offered.
One such occasion is for the bride and groom in the most solemn moments of their life under the Chupah. It is, therefore, customary in many communities that prior to the opening of the betrothal blessings, a Kohen is called upon to bless the new couple.
Welcome - Mee Adir Following the seven circuits of the Kallah, as the bride and groom stand beside each other under the Chupah, a cantor (in behalf of all gathered) officially welcomes the bride and groom with a blessing.
He chants:
“Welcome! He who is the Al-mighty and Omnipotent, over all; He who is Blessed over all; He who is the Greatest of all; He who is Distinguished of all; Shall Bless the Choson and Kallah.”
Witnesses Every legal procedure in Jewish life is confirmed by at least two “kosher” witnesses. These witnesses can under no circumstances be of the immediate family or even distant relatives to the participating parties. All Jewish documents must bear the signatures of two kosher witnesses.
The consecration of a woman to man, the Torah advises us, is through “the giving of a valuable - money or ring - (to the woman), the presentation of a document, or through intimate living together.” Nowadays, our sages tell us, we perform all three acts as a means of consecrating a woman.
For this reason, the Chupah ceremony entails all three aspects:
The giving of a ring by the Choson to the Kallah (the exchange of value);
The handing over of the Kesubah (marriage contact) to the bride;
And after the Chupah, the bride and groom adjourn to a private room (symbolic of intimacy) where they break their fast.
It takes two witnesses (to the exclusion of others) to attest that all three aspects of marriage have taken place in accordance with the laws of “Moses and Israel.” Two witnesses are called upon to stand under the Chupah and witness these procedures.
Betrothal and Marriage Benediction - Seder Kiddushin The Jewish marriage ceremony has two basic parts: “Kiddushin” and “Nisuin.” Both parts are introduced with the benediction over wine, the traditional symbol of joy and abundance. The first blessing over the wine signifies that just as we pronounce the holiness of the Sabbath and festivals over the wine, we sanctify the personal relationship of marriage over wine. The bride and groom each take a sip of the wine.
The second is recited over the ceremony itself, thanking G-d for giving us the opportunity to perform this Mitzvah, after which the Choson and Kallah once again take a sip of the wine, after the seven blessings. The marriage blessing speaks of the commandment concerning illicit marriages, and of permitting us to those married to us, by the rite of Chupah and Kiddushin.
The blessing ends: “Blessed are You L-rd, Who sanctifies His people Israel through Chupah and Kiddushin.
The essence of the ceremony which follows is the act of Kiddushin, performed by the groom. The act of marriage is an agreement entered into by two people, with the acknowledgment that G-d is also a partner. In the presence of two witnesses, the groom places a simple ring on the bride’s right forefinger. Only a simple gold band (without engravings or adornment) is used to impress upon all present the singularity of the moment in time, as opposed to the value and bearing of an ornate object in space. The perfect roundness of the ring symbolizes an unspoken prayer; just as a ring must be made of plain gold without blemishes or obstructions, so it is hoped that the marriage will be one of simple beauty, free from strife or conflict which might, G-d forbid, destroy its perfect “roundness.” The ring is gold to indicate that the Kallah should be as precious as gold to the Choson. As the groom places the ring on her finger he says: “Harei At Mekudeshes Li B’taba’as Zo Kedas Moshe V’Yisrael - Behold, you are consecrated to me with this ring according to the laws of Moses and Israel.”
This is to say, that as the laws of Moses and Israel is of Divine origin and bear the seal of truth, so shall our marriage be consecrated. And, as the laws of Moses and Israel forever consecrate all those who enter into its covenant, so shall we be consecrated forever.
Ketubah - Marriage Contract To separate the betrothal blessings from the marriage blessings (Sheva Berachos), the “Kesubah” (marriage contract) is read aloud in Aramaic. The “Kesubah” is a binding document of confidence and trust which details the husband’s obligations to his wife. Therein, the Choson pledges to “work for you, honor, provide for and support you, in accordance with the practices of Jewish husbands who work for their wives’ honor, provide and support them in truth.” Its basic aim is to strengthen and affirm the wife’s dignified status, as well as to confer a number of special privileges on her. The contract also contains stipulations of financial settlement in case of, G-d forbid, divorce. Special stipulations are also provided in case of a husband’s demise.
The signing of the Kesubah shows that the bride and groom do not see marriage as only a physical and emotional union, but also as a legal and moral commitment which delineates the human and financial obligations of the husband to his wife according to Jewish law and customs. The Kesubah also protects the special rights and dignified status entitled to the wife in the marriage.
Symbolically, this document is also reminiscent of the wedding between G-d and Israel where “Moses took the Book of the Covenant” and read it to the people after the Jews stood under the “Chupah” at Mt. Sinai. Following the reading of this contract, the Kesubah is handed over to the Kallah. Should this document be lost, the couple may not live together until a new contract is drawn up.
The Seven Blessings - Sheva Berachot The concluding portion of the marriage ceremony is the seven blessings. Several different people are called upon to recite these blessings in the presence of a quorum of at least ten men, because of the communal emphasis of the blessings.
They acknowledge G-d as the Creator of mankind, joy, bride and groom.
They also praise G-d for having created man in His image, and for giving him the ability to reproduce that image.
The first blessing is recited over the second cup of wine as a sign of rejoicing.
The second thanks G-d for creating the world and at the same time it honors those assembled at the wedding.
The third and fourth acknowledge G-d’s physical and spiritual creation of mankind.
These blessings are recited at weddings, since it is only then that the couple begins life as complete human beings.
In the fifth, we pray for the restoration of Jerusalem and the rebuilding of the Holy Temple, the edifice which so expressed G-d’s special relationship to the Jewish people that the memory of its destruction rises above even our highest joys.
The sixth expresses the hope that the bride and groom grow in their love for each other, focusing their love as exclusively as Adam and Eve, when there was no one else in the world.
In the seventh blessing, we pray for the time when Moshiach will come to redeem us so that peace and tranquility will reign over the world.
Baruch Ata Adonai Elohainu Melech HaOlam, SheHakol Barah Lichvodo You are blessed, Lord our G-d, the sovereign of the world, who created everything for his glory. Baruch Ata Adonai Elohainu Melech HaOlam, Yotzer Ha’Adam You are blessed, Lord our G-d, the sovereign of the world, the creator of man. Baruch Ata Adonai Elohainu Melech HaOlam, Asher Yatzar Et Ha’Adam Betzalmo, b’Tzelem Dmut Tavnito, VeHitkon Lo Mimenu Binyan Adei Ad. Baruch Ata Adonai Yotzer Ha’Adam You are blessed, Lord our G-d, the sovereign of the world, who created man in His image, in the pattern of His own likeness, and provided for the perpetuation of his kind. You are blessed, Lord, the creator of man. Sos Tasis VeTagel HaAkarah, BeKibbutz Bane’ha Letocha BeSimchaa. Baruch Ata Adonai, Mesame’ach Tzion BeVaneha Let the barren city be jubilantly happy and joyful at her joyous reunion with her children. You are blessed, Lord, who makes Zion rejoice with her children. Sameach TeSamach Re’im Ahuvim, KeSamechacha Yetzircha BeGan Eden MiKedem. Baruch Ata Adonai, MeSame’ach Chatan VeKalah Let the loving couple be very happy, just as You made Your creation happy in the garden of Eden, so long ago. You are blessed, Lord, who makes the bridegroom and the bride happy. Baruch Ata Adonai Elohainu Melech HaOlam, Asher Barah Sasson VeSimcha, Chatan VeKalah, Gila Rina, Ditza VeChedva, Ahava VeAchava, VeShalom VeRe’ut. MeHera HaShem Elokeinu Yishama BeArei Yehudah U’Vchutzot Yerushalayim, Kol Sasson V’eKol Simcha, Kol Chatan V’eKol Kalah, Kol Mitzhalot Chatanim MeChupatam, U’Nearim Mimishte Neginatam. Baruch Ata Adonai MeSame’ach Chatan Im Hakalah. You are blessed, Lord our G-d, the sovereign of the world, who created joy and celebration, bridegroom and bride, rejoicing, jubilation, pleasure and delight, love and brotherhood, peace and friendship. May there soon be heard, Lord our G-d, in the cities of Judea and in the streets of Jerusalem, the sound of joy and the sound of celebration, the voice of a bridegroom and the voice of a bride, the happy shouting of bridegrooms from their weddings and of young men from their feasts of song. You are blessed, Lord, who makes the bridegroom and the bride rejoice together. Baruch Ata Adonai Elohainu Melech HaOlam, Boreh Pri HaGafen. You are blessed, Lord our G-d, the sovereign of the world, creator of the fruit of the vine.
Breaking the Wedding Glass At the conclusion of the blessings, after the couple drinks from the second cup, the groom breaks the glass with his right foot, as an additional remembrance of the destruction of the Holy Temple in Jerusalem. Traditionally, this custom was also incorporated into the ceremony to remind everyone that even at the height of one’s personal joy, we must, nevertheless, remember the destruction of the Temple in Jerusalem.
The breaking of the glass symbolizes the breaking of our hearts in remembrance.
Seclusion - Yichud After the ceremony the bride and groom adjourn to a private room for a symbolic “consummation” of the marriage. This procedure is witnessed by the same two exclusive witnesses who were designated at the time when the ring was placed on the Kallah’s finger under the Chupah. The few minutes the couple share together allude to their new intimate relationship and emphasizes that their absolute privacy be respected. Refreshments are served, and the Choson and Kallah break their fast. Before entering the “Yichud” (private) room, a silver spoon is placed at the threshold. Both the groom and bride step over the spoon with their right foot first upon entering the room.
Wedding Feast - Seudas Mitzvah
Most Jewish celebrations (marriage, circumcision, bar mitzvah, etc.) are followed by a dinner to honor the occasion. At this meal all guests participate in the Mitzvah of “L’Sameach Choson v’Kallah,” to celebrate in joy with the groom and bride. Although the wedding feast in itself is a mitzvah, the emphasis is on entertaining the newlyweds. By dancing around the Choson and Kallah, the community expresses its support for the couple. As a part of the Jewish people, they never need fear facing life alone. As a mitzvah, it is to be taken seriously.
The Talmud relates many instances where the greatest of our sages have set aside their diligent non-interrupted study of Torah for the sake of merry-making at a wedding. In accordance with Jewish law, men and women dance separately, in different rooms or in the same area separated by a “Mechitzah” (divider) for reasons of “Tznius” (modesty). This is one of the strong virtues binding a husband and wife, enhancing each other’s uniqueness.
At the end of the Seudas Mitzvah (festive meal), “Grace After Meals” is recited, and the Sheva Berachos (seven blessings) recited under the Chupah are once again repeated.
The Bride dances with the guests - Mitzvah Dance It is a custom in some Hasidic communities, although not in Chabad, for the bride to dance with her groom, her father, and other male wedding guests. During the mitzvah tanz the bride may hold the groom’s hand and her father’s hand, but dances with the other guests by holding on to one end of a scarf or a gartel (belt), while the guest holds the other. Mitzvah Dance at a Satmar wedding.
The Mazhinka dance is performed at the wedding of the last (not necessarily the youngest) child in the family to be married. At this dance, the mother of the “mazhinka” dances with a broom, symbolically “sweeping out” the now-empty nest.
After the Wedding In contrast to a non-Jewish custom, in which the bride and groom take off to some exotic honeymoon location, Jewish custom dictates that the couple begin their new life together in their community.
For seven consecutive evenings following the wedding, it is customary that friends or relatives host festive meals in their honor. The act of feasting recalls the “seven-day celebration” after the marriage of Jacob to Leah, while spending their days in prayer, learning Torah and performing mitzvos in order to give the “new house in Israel” a solid foundation in G-d’s ways of holiness.
Mazal Tov! Mazal Tov!
Customs Related to a Wedding 1) During the week before the wedding, it is customary for the groom and bride not to see each other, even during the day.
2) On the Sabbath before the wedding, the groom is called up to the Torah.
The groom and bride maintain the world by raising children who will busy themselves in Torah study. Therefore, he is called upon to read the letters of the Torah, which maintain the ten utterances of creation.
3) It is well-known that the ancestors of the newlywed couple descend from the world of truth and attend the marriage celebration.
The souls of ancestors from three generations back attend all Jewish weddings; and there are some weddings at which those of even further removed generations are present.
4) The Previous Rebbe commanded that the bride should recite certain chapters of Tehillim (Psalms) on her wedding day.
Since the specific chapters are not known, the bride should recite the entire book of Tehillim, if possible.
5) It is a custom of the house of the Rebbeim, for a groom to arrange his schedule of studies in order to receive Semichah (Rabbinic ordination) before marriage.
6) The Previous Rebbe fasted on the day of his daughter’s wedding.
7) If the wedding takes place before sunset, the groom and bride do not have to complete their fast.
8) It is customary that the groom (and when it is impossible, one of the Mechutonim) should recite the Ma’amar Lecha Dodi 5689 at the ‘Kabbalas Ponim’ (greeting the groom).
9) It is customary that the “unterfeurers” (the couples who accompany the groom and bride to the Chupah) from both sides should be married couples.
If the father or mother are presently married to another partner, it is customary that in addition to the married couple that accompany the groom or bride to the Chupah, the father with his wife (or the mother with her husband) should also circle the groom under the Chupah together with the bride.
10) It is customary that both fathers accompany the groom, and both mothers the bride.
11) While accompanying the groom to the veiling of the bride — and afterwards when the groom and bride are led to the Chupah — we sing the Alter Rebbe’s Niggun of “Four Stanzas.”
12) It is customary that the “unterfeurers” — both the men and the women — should circle the groom (7 times) together with the bride.
13) It is our custom that the groom wears a ‘kittel’ (white garment) under the Chupah. Therefore, he does not wear a kittel on the Yom Kippur following his marriage. On the following Yom Kippur he begins wearing a kittel.
14) Under the Chupah, and likewise in the preceding Minchah prayer during which he recited the ‘Al Chet,’ (the confessional prayer), and from the Chupah onwards — the groom prays with a ‘gartel.’ (wears a sash)
15) We untie all the knots on the groom’s garments (tie, shoelaces, etc.).
16) The groom should not have money, silver articles, gold, precious stones, etc. in his pockets at the time of marriage.
(Likewise, he should not have any of these things in his clothes e.g. a silver pin, etc. Even more so, he should not have them in his hand.)
17) The wedding ring should be gold and smooth, with no engraving on it; (even on the inside).
18) In the blessing “Samach T’Samach,” (one of the Sheva Berachos,) the word “Samach” is recited with (the vowel) patach under each letter.
19) After the groom and bride drink from the cup of wine over which the Sheva Berachos is recited under the Chupah, it is given to someone to finish. Then the groom breaks it with his right foot.
20) After the Chupah, before the groom and bride enter the ‘Yichud’ (private room); a silver spoon is placed at the doorstep. The groom steps over it, with the bride entering after him.
21) During the week of rejoicing following the wedding, the groom or bride should try not to go alone, even in each other’s company.
They should always be escorted by another person.
22) Two sisters may have their weddings in the same week, but not on the same day.
23) Even in the month of Tishrei our custom is to hold weddings only in the first half of the month.
24) Weddings are not performed during Sefirah, the period of Counting of the Omer between Passover and Shavuot, nor during the “Three Weeks” from the Fast of 17 Tamuz until Tisha B’Av.
25) The 15th of Av (Tu B’Av) is considered an fortunate day to hold a wedding, as is the 3rd day of the week (Tuesday).
Instead of making weddings during the month of Cheshvan, which is called Marcheshvan (”bitter” Cheshvan) weddings are held during the entire month of Kislev, (even during the second half). We also make weddings during the whole month of Adar and Elul.
Chapter 1: And it came to pass in the days of Achashverosh [Ahasuerus], the same Achashverosh who ruled from Hodu [India] to Cush [Ethiopia], one hundred and twenty-seven provinces. This is Ahasuerus who reigned, from even unto, over a hundred and seven and twenty provinces– that in those days, when the king Ahasuerus sat on the throne of his kingdom, which was in Shushan the castle, in the third year of his reign, he made a feast unto all his princes and his servants; the army of Persia and Media, the nobles and princes of the provinces, being before him; when he showed the riches of his glorious kingdom and the honour of his excellent majesty, many days, even a hundred and fourscore days.
And when these days were fulfilled, the king made a feast unto all the people that were present in Shushan the castle, both great and small, seven days, in the court of the garden of the king’s palace; there were hangings of white, fine cotton, and blue, bordered with cords of fine linen and purple, upon silver rods and pillars of marble; the couches were of gold and silver, upon a pavement of green, and white, and shell, and onyx marble.
And they gave them drink in vessels of gold–the vessels being diverse one from another–and royal wine in abundance, according to the bounty of the king. And the drinking was according to the law; none did compel; for so the king had appointed to all the officers of his house, that they should do according to every man’s pleasure. Also Vashti the queen made a feast for the women in the royal house which belonged to king Ahasuerus.
On the seventh day, when the heart of the king was merry with wine, he commanded Mehuman, Bizzetha, Harbona, Bigtha, and Abagtha, Zethar, and Carcas, the seven chamberlains that ministered in the presence of Ahasuerus the king, to bring Vashti the queen before the king with the crown royal, to show the peoples and the princes her beauty; for she was fair to look on. But the queen Vashti refused to come at the king’s commandment by the chamberlains; therefore was the king very wroth, and his anger burned in him. Then the king said to the wise men, who knew the times–for so was the king’s manner toward all that knew law and judgment; and the next unto him was Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, and Memucan, the seven princes of Persia and Media, who saw the king’s face, and sat the first in the kingdom: ‘What shall we do unto the queen Vashti according to law, forasmuch as she hath not done the bidding of the king Ahasuerus by the chamberlains?’
And Memucan answered before the king and the princes: ‘Vashti the queen hath not done wrong to the king only, but also to all the princes, and to all the peoples, that are in all the provinces of the king Ahasuerus. For this deed of the queen will come abroad unto all women, to make their husbands contemptible in their eyes, when it will be said: The king Ahasuerus commanded Vashti the queen to be brought in before him, but she came not. And this day will the princesses of Persia and Media who have heard of the deed of the queen say the like unto all the king’s princes. So will there arise enough contempt and wrath.
If it please the king, let there go forth a royal commandment from him, and let it be written among the laws of the Persians and the Medes, that it be not altered, that Vashti come no more before king Ahasuerus, and that the king give her royal estate unto another that is better than she. And when the king’s decree which he shall make shall be published throughout all his kingdom, great though it be, all the wives will give to their husbands honour, both to great and small.’ And the word pleased the king and the princes; and the king did according to the word of Memucan; for he sent letters into all the king’s provinces, into every province according to the writing thereof, and to every people after their language, that every man should bear rule in his own house, and speak according to the language of his people.
Chapter 2 After these things, when the wrath of king Ahasuerus was assuaged, he remembered Vashti, and what she had done, and what was decreed against her. Then said the king’s servants that ministered unto him: ‘Let there be sought for the king young virgins fair to look on; and let the king appoint officers in all the provinces of his kingdom, that they may gather together all the fair young virgins unto Shushan the castle, to the house of the women, unto the custody of Hegai the king’s chamberlain, keeper of the women; and let their ointments be given them; and let the maiden that pleaseth the king be queen instead of Vashti.’ And the thing pleased the king; and he did so.
There was a certain Jew in Shushan the castle, whose name was Mordecai the son of Jair the son of Shimei the son of Kish, a Benjamite, who had been carried away from Jerusalem with the captives that had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away. And he brought up Hadassah, that is, Esther, his uncle’s daughter; for she had neither father nor mother, and the maiden was of beautiful form and fair to look on; and when her father and mother were dead, Mordecai took her for his own daughter.
So it came to pass, when the king’s commandment and his decree was published, and when many maidens were gathered together unto Shushan the castle, to the custody of Hegai, that Esther was taken into the king’s house, to the custody of Hegai, keeper of the women. And the maiden pleased him, and she obtained kindness of him; and he speedily gave her her ointments, with her portions, and the seven maidens, who were meet to be given her out of the king’s house; and he advanced her and her maidens to the best place in the house of the women.
Esther had not made known her people nor her kindred; for Mordecai had charged her that she should not tell it. And Mordecai walked every day before the court of the women’s house, to know how Esther did, and what would become of her. Now when the turn of every maiden was come to go in to king Ahasuerus, after that it had been done to her according to the law for the women, twelve months–for so were the days of their anointing accomplished, to wit, six months with oil of myrrh, and six month with sweet odours, and with other ointments of the women– when then the maiden came unto the king, whatsoever she desired was given her to go with her out of the house of the women unto the king’s house.
In the evening she went, and on the morrow she returned into the second house of the women, to the custody of Shaashgaz, the king’s chamberlain, who kept the concubines; she came in unto the king no more, except the king delighted in her, and she were called by name. Now when the turn of Esther, the daughter of Abihail the uncle of Mordecai, who had taken her for his daughter, was come to go in unto the king, she required nothing but what Hegai the king’s chamberlain, the keeper of the women, appointed. And Esther obtained favour in the sight of all them that looked upon her. So Esther was taken unto king Ahasuerus into his house royal in the tenth month, which is the month Tebeth, in the seventh year of his reign. And the king loved Esther above all the women, and she obtained grace and favour in his sight more than all the virgins; so that he set the royal crown upon her head, and made her queen instead of Vashti.
Then the king made a great feast unto all his princes and his servants, even Esther’s feast; and he made a release to the provinces, and gave gifts, according to the bounty of the king. And when the virgins were gathered together the second time, and Mordecai sat in the king’s gate– Esther had not yet made known her kindred nor her people; as Mordecai had charged her; for Esther did the commandment of Mordecai, like as when she was brought up with him– in those days, while Mordecai sat in the king’s gate, two of the king’s chamberlains, Bigthan and Teresh, of those that kept the door, were wroth, and sought to lay hands on the king Ahasuerus.
And the thing became known to Mordecai, who told it unto Esther the queen; and Esther told the king thereof in Mordecai’s name. And when inquisition was made of the matter, and it was found to be so, they were both hanged on a tree; and it was written in the book of the chronicles before the king.
Chapter 3 After these things did king Ahasuerus promote Haman the son of Hammedatha the Agagite, and advanced him, and set his seat above all the princes that were with him. And all the king’s servants, that were in the king’s gate, bowed down, and prostrated themselves before Haman; for the king had so commanded concerning him. But Mordecai bowed not down, nor prostrated himself before him. Then the king’s servants, that were in the king’s gate, said unto Mordecai: ‘Why transgressest thou the king’s commandment?’
Now it came to pass, when they spoke daily unto him, and he hearkened not unto them, that they told Haman, to see whether Mordecai’s words would stand; for he had told them that he was a Jew. And when Haman saw that Mordecai bowed not down, nor prostrated himself before him, then was Haman full of wrath. But it seemed contemptible in his eyes to lay hands on Mordecai alone; for they had made known to him the people of Mordecai; wherefore Haman sought to destroy all the Jews that were throughout the whole kingdom of Ahasuerus, even the people of Mordecai.
In the first month, which is the month Nisan, in the twelfth year of king Ahasuerus, they cast pur, that is, the lot, before Haman from day to day, and from month to month, to the twelfth month, which is the month Adar. And Haman said unto king Ahasuerus: ‘There is a certain people scattered abroad and dispersed among the peoples in all the provinces of thy kingdom; and their laws are diverse from those of every people; neither keep they the king’s laws; therefore it profiteth not the king to suffer them.
If it please the king, let it be written that they be destroyed; and I will pay ten thousand talents of silver into the hands of those that have the charge of the king’s business, to bring it into the king’s treasuries.’ And the king took his ring from his hand, and gave it unto Haman the son of Hammedatha the Agagite, the Jews’ enemy. And the king said unto Haman: ‘The silver is given to thee, the people also, to do with them as it seemeth good to thee.’
Then were the king’s scribes called in the first month, on the thirteenth day thereof, and there was written, according to all that Haman commanded, unto the king’s satraps, and to the governors that were over every province, and to the princes of every people; to every province according to the writing thereof, and to every people after their language; in the name of king Ahasuerus was it written, and it was sealed with the king’s ring.
And letters were sent by posts into all the king’s provinces, to destroy, to slay, and to cause to perish, all Jews, both young and old, little children and women, in one day, even upon the thirteenth day of the twelfth month, which is the month Adar, and to take the spoil of them for a prey. The copy of the writing, to be given out for a decree in every province, was to be published unto all peoples, that they should be ready against that day. The posts went forth in haste by the king’s commandment, and the decree was given out in Shushan the castle; and the king and Haman sat down to drink; but the city of Shushan was perplexed.
Chapter 4 Now when Mordecai knew all that was done, Mordecai rent his clothes, and put on sackcloth with ashes, and went out into the midst of the city, and cried with a loud and a bitter cry; and he came even before the king’s gate; for none might enter within the king’s gate clothed with sackcloth. And in every province, whithersoever the king’s commandment and his decree came, there was great mourning among the Jews, and fasting, and weeping, and wailing; and many lay in sackcloth and ashes. And Esther’s maidens and her chamberlains came and told it her; and the queen was exceedingly pained; and she sent raiment to clothe Mordecai; and to take his sackcloth from off him; but he accepted it not.
Then called Esther for Hathach, one of the king’s chamberlains, whom he had appointed to attend upon her, and charged him to go to Mordecai, to know what this was, and why it was. So Hathach went forth to Mordecai unto the broad place of the city, which was before the king’s gate. And Mordecai told him of all that had happened unto him, and the exact sum of the money that Haman had promised to pay to the king’s treasuries for the Jews, to destroy them.
Also he gave him the copy of the writing of the decree that was given out in Shushan to destroy them, to show it unto Esther, and to declare it unto her; and to charge her that she should go in unto the king, to make supplication unto him, and to make request before him, for her people. And Hathach came and told Esther the words of Mordecai. Then Esther spoke unto Hathach, and gave him a message unto Mordecai:
‘All the king’s servants, and the people of the king’s provinces, do know, that whosoever, whether man or woman, shall come unto the king into the inner court, who is not called, there is one law for him, that he be put to death, except such to whom the king shall hold out the golden sceptre, that he may live; but I have not been called to come in unto the king these thirty days.’ And they told to Mordecai Esther’s words.
Then Mordecai bade them to return answer unto Esther: ‘Think not with thyself that thou shalt escape in the king’s house, more than all the Jews. For if thou altogether holdest thy peace at this time, then will relief and deliverance arise to the Jews from another place, but thou and thy father’s house will perish; and who knoweth whether thou art not come to royal estate for such a time as this?’
Then Esther bade them return answer unto Mordecai: ‘Go, gather together all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night or day; I also and my maidens will fast in like manner; and so will I go in unto the king, which is not according to the law; and if I perish, I perish.’ So Mordecai went his way, and did according to all that Esther had commanded him.
Chapter 5 Now it came to pass on the third day, that Esther put on her royal apparel, and stood in the inner court of the king’s house, over against the king’s house; and the king sat upon his royal throne in the royal house, over against the entrance of the house. And it was so, when the king saw Esther the queen standing in the court, that she obtained favour in his sight; and the king held out to Esther the golden sceptre that was in his hand. So Esther drew near, and touched the top of the sceptre.
Then said the king unto her: ‘What wilt thou, queen Esther? for whatever thy request, even to the half of the kingdom, it shall be given thee.’ And Esther said: ‘If it seem good unto the king, let the king and Haman come this day unto the banquet that I have prepared for him.’ Then the king said: ‘Cause Haman to make haste, that it may be done as Esther hath said.’ So the king and Haman came to the banquet that Esther had prepared. And the king said unto Esther at the banquet of wine: ‘Whatever thy petition, it shall be granted thee; and whatever thy request, even to the half of the kingdom, it shall be performed.’ Then answered Esther, and said: ‘My petition and my request is, if I have found favour in the sight of the king, and if it please the king to grant my petition, and to perform my request–let the king and Haman come to the banquet that I shall prepare for them, and I will do to-morrow as the king hath said.’
Then went Haman forth that day joyful and glad of heart; but when Haman saw Mordecai in the king’s gate, that he stood not up, nor moved for him, Haman was filled with wrath against Mordecai. Nevertheless Haman refrained himself, and went home; and he sent and fetched his friends and Zeresh his wife. And Haman recounted unto them the glory of his riches, and the multitude of his children, and everything as to how the king had promoted him, and how he had advanced him above the princes and servants of the king. Haman said moreover: ‘Yea, Esther the queen did let no man come in with the king unto the banquet that she had prepared but myself; and to-morrow also am I invited by her together with the king. Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the king’s gate.’
Then said Zeresh his wife and all his friends unto him: ‘Let a gallows be made of fifty cubits high, and in the morning speak thou unto the king that Mordecai may be hanged thereon; then go thou in merrily with the king unto the banquet.’ And the thing pleased Haman; and he caused the gallows to be made.
Chapter 6 On that night could not the king sleep; and he commanded to bring the book of records of the chronicles, and they were read before the king. And it was found written, that Mordecai had told of Bigthana and Teresh, two of the king’s chamberlains, of those that kept the door, who had sought to lay hands on the king Ahasuerus. And the king said: ‘What honour and dignity hath been done to Mordecai for this?’ Then said the king’s servants that ministered unto him: ‘There is nothing done for him.’
And the king said: ‘Who is in the court?’ –Now Haman was come into the outer court of the king’s house, to speak unto the king to hang Mordecai on the gallows that he had prepared for him. And the king’s servants said unto him: ‘Behold, Haman standeth in the court.’ And the king said: ‘Let him come in.’ So Haman came in. And the king said unto him: ‘What shall be done unto the man whom the king delighteth to honour?’ –Now Haman said in his heart: ‘Whom would the king delight to honour besides myself?’ And Haman said unto the king: ‘For the man whom the king delighteth to honour, let royal apparel be brought which the king useth to wear, and the horse that the king rideth upon, and on whose head a crown royal is set; and let the apparel and the horse be delivered to the hand of one of the king’s most noble princes, that they may array the man therewith whom the king delighteth to honour, and cause him to ride on horseback through the street of the city, and proclaim before him: Thus shall it be done to the man whom the king delighteth to honour.’
Then the king said to Haman: ‘Make haste, and take the apparel and the horse, as thou hast said, and do even so to Mordecai the Jew, that sitteth at the king’s gate; let nothing fail of all that thou hast spoken.’ Then took Haman the apparel and the horse, and arrayed Mordecai, and caused him to ride through the street of the city, and proclaimed before him: ‘Thus shall it be done unto the man whom the king delighteth to honour.’ And Mordecai returned to the king’s gate. But Haman hasted to his house, mourning and having his head covered.
And Haman recounted unto Zeresh his wife and all his friends every thing that had befallen him. Then said his wise men and Zeresh his wife unto him: ‘If Mordecai, before whom thou hast begun to fall, be of the seed of the Jews, thou shalt not prevail against him, but shalt surely fall before him.’ While they were yet talking with him, came the king’s chamberlains, and hastened to bring Haman unto the banquet that Esther had prepared.
Chapter 7 So the king and Haman came to banquet with Esther the queen. And the king said again unto Esther on the second day at the banquet of wine: ‘Whatever thy petition, queen Esther, it shall be granted thee; and whatever thy request, even to the half of the kingdom, it shall be performed.’ Then Esther the queen answered and said: ‘If I have found favour in thy sight, O king, and if it please the king, let my life be given me at my petition, and my people at my request; for we are sold, I and my people, to be destroyed, to be slain, and to perish. But if we had been sold for bondmen and bondwomen, I had held my peace, for the adversary is not worthy that the king be endamaged.’ Then spoke the king Ahasuerus and said unto Esther the queen: ‘Who is he, and where is he, that durst presume in his heart to do so?’
And Esther said: ‘An adversary and an enemy, even this wicked Haman.’ Then Haman was terrified before the king and the queen. And the king arose in his wrath from the banquet of wine and went into the palace garden; but Haman remained to make request for his life to Esther the queen; for he saw that there was evil determined against him by the king. Then the king returned out of the palace garden into the place of the banquet of wine; and Haman was fallen upon the couch whereon Esther was. Then said the king: ‘Will he even force the queen before me in the house?’ As the word went out of the king’s mouth, they covered Haman’s face.
Then said Harbonah, one of the chamberlains that were before the king: ‘Behold also, the gallows fifty cubits high, which Haman hath made for Mordecai, who spoke good for the king, standeth in the house of Haman.’ And the king said: ‘Hang him thereon.’ So they hanged Haman on the gallows that he had prepared for Mordecai. Then was the king’s wrath assuaged. Chapter 8 On that day did the king Ahasuerus give the house of Haman the Jews’ enemy unto Esther the queen. And Mordecai came before the king; for Esther had told what he was unto her. And the king took off his ring, which he had taken from Haman, and gave it unto Mordecai. And Esther set Mordecai over the house of Haman. And Esther spoke yet again before the king, and fell down at his feet, and besought him with tears to put away the mischief of Haman the Agagite, and his device that he had devised against the Jews.
Then the king held out to Esther the golden sceptre. So Esther arose, and stood before the king. And she said: ‘If it please the king, and if I have found favour in his sight, and the thing seem right before the king, and I be pleasing in his eyes, let it be written to reverse the letters devised by Haman the son of Hammedatha the Agagite, which he wrote to destroy the Jews that are in all the king’s provinces; for how can I endure to see the evil that shall come unto my people? or how can I endure to see the destruction of my kindred?’
Then the king Ahasuerus said unto Esther the queen and to Mordecai the Jew: ‘Behold, I have given Esther the house of Haman, and him they have hanged upon the gallows, because he laid his hand upon the Jews. Write ye also concerning the Jews, as it liketh you, in the king’s name, and seal it with the king’s ring; for the writing which is written in the king’s name, and sealed with the king’s ring, may no man reverse.’ Then were the king’s scribes called at that time, in the third month, which is the month Sivan, on the three and twentieth day thereof; and it was written according to all that Mordecai commanded concerning the Jews, even to the satraps, and the governors and princes of the provinces which are from India unto Ethiopia, a hundred twenty and seven provinces, unto every province according to the writing thereof, and unto every people after their language, and to the Jews according to their writing, and according to their language.
And they wrote in the name of king Ahasuerus, and sealed it with the king’s ring, and sent letters by posts on horseback, riding on swift steeds that were used in the king’s service, bred of the stud; that the king had granted the Jews that were in every city to gather themselves together, and to stand for their life, to destroy, and to slay, and to cause to perish, all the forces of the people and province that would assault them, their little ones and women, and to take the spoil of them for a prey, upon one day in all the provinces of king Ahasuerus, namely, upon the thirteenth day of the twelfth month, which is the month Adar.
The copy of the writing, to be given out for a decree in every province, was to be published unto all the peoples, and that the Jews should be ready against that day to avenge themselves on their enemies. So the posts that rode upon swift steeds that were used in the king’s service went out, being hastened and pressed on by the king’s commandment; and the decree was given out in Shushan the castle. And Mordecai went forth from the presence of the king in royal apparel of blue and white, and with a great crown of gold, and with a rob of fine linen and purple; and the city of Shushan shouted and was glad.
The Jews had light and gladness, and joy and honour. And in every province, and in every city, whithersoever the king’s commandment and his decree came, the Jews had gladness and joy, a feast and a good day. And many from among the peoples of the land became Jews; for the fear of the Jews was fallen upon them.
Chapter 9 Now in the twelfth month, which is the month Adar, on the thirteenth day of the same, when the king’s commandment and his decree drew near to be put in execution, in the day that the enemies of the Jews hoped to have rule over them; whereas it was turned to the contrary, that the Jews had rule over them that hated them; the Jews gathered themselves together in their cities throughout all the provinces of the king Ahasuerus, to lay hand on such as sought their hurt; and no man could withstand them; for the fear of them was fallen upon all the peoples.
And all the princes of the provinces, and the satraps, and the governors, and they that did the king’s business, helped the Jews; because the fear of Mordecai was fallen upon them. For Mordecai was great in the king’s house, and his fame went forth throughout all the provinces; for the man Mordecai waxed greater and greater. And the Jews smote all their enemies with the stroke of the sword, and with slaughter and destruction, and did what they would unto them that hated them. And in Shushan the castle the Jews slew and destroyed five hundred men. And Parshandatha, and Dalphon, and Aspatha, and Poratha, and Adalia, and Aridatha, and Parmashta, and Arisai, and Aridai, and Vaizatha, the ten sons of Haman the son of Hammedatha, the Jews’ enemy, slew they; but on the spoil they laid not their hand. On that day the number of those that were slain in Shushan the castle was brought before the king.
And the king said unto Esther the queen: ‘The Jews have slain and destroyed five hundred men in Shushan the castle, and the ten sons of Haman; what then have they done in the rest of the king’s provinces! Now whatever thy petition, it shall be granted thee; and whatever thy request further, it shall be done.’ Then said Esther: ‘If it please the king, let it be granted to the Jews that are in Shushan to do to-morrow also according unto this day’s decree, and let Haman’s ten sons be hanged upon the gallows.’
And the king commanded it so to be done; and a decree was given out in Shushan; and they hanged Haman’s ten sons. And the Jews that were in Shushan gathered themselves together on the fourteenth day also of the month Adar, and slew three hundred men in Shushan; but on the spoil they laid not their hand. And the other Jews that were in the king’s provinces gathered themselves together, and stood for their lives, and had rest from their enemies, and slew of them that hated them seventy and five thousand–but on the spoil they laid not their hand on the thirteenth day of the month Adar, and on the fourteenth day of the same they rested, and made it a day of feasting and gladness.
But the Jews that were in Shushan assembled together on the thirteenth day thereof, and on the fourteenth thereof; and on the fifteenth day of the same they rested, and made it a day of feasting and gladness. Therefore do the Jews of the villages, that dwell in the unwalled towns, make the fourteenth day of the month Adar a day of gladness and feasting, and a good day, and of sending portions one to another.
And Mordecai wrote these things, and sent letters unto all the Jews that were in all the provinces of the king Ahasuerus, both nigh and far, to enjoin them that they should keep the fourteenth day of the month Adar, and the fifteenth day of the same, yearly, the days wherein the Jews had rest from their enemies, and the month which was turned unto them from sorrow to gladness, and from mourning into a good day; that they should make them days of feasting and gladness, and of sending portions one to another, and gifts to the poor.
And the Jews took upon them to do as they had begun, and as Mordecai had written unto them; because Haman the son of Hammedatha, the Agagite, the enemy of all the Jews, had devised against the Jews to destroy them, and had cast pur, that is, the lot, to discomfit them, and to destroy them; but when she came before the king, he commanded by letters that his wicked device, which he had devised against the Jews, should return upon his own head; and that he and his sons should be hanged on the gallows.
Wherefore they called these days Purim, after the name of pur. Therefore because of all the words of this letter, and of that which they had seen concerning this matter, and that which had come unto them, the Jews ordained, and took upon them, and upon their seed, and upon all such as joined themselves unto them, so as it should not fail, that they would keep these two days according to the writing thereof, and according to the appointed time thereof, every year; 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 memorial of them perish from their seed.
Then Esther the queen, the daughter of Abihail, and Mordecai the Jew, wrote down all the acts of power, to confirm this second letter of Purim. And he sent letters unto all the Jews, to the hundred twenty and seven provinces of the kingdom of Ahasuerus, with words of peace and truth, to confirm these days of Purim in their appointed times, according as Mordecai the Jew and Esther the queen had enjoined them, and as they had ordained for themselves and for their seed, the matters of the fastings and their cry. And the commandment of Esther confirmed these matters of Purim; and it was written in the book. Chapter 10 And the king Ahasuerus laid a tribute upon the land, and upon the isles of the sea. And all the acts of his power and of his might, and the full account of the greatness of Mordecai, how the king advanced him, are they not written in the book of the chronicles of the kings of Media and Persia? For Mordecai the Jew was next unto king Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren; seeking the good of his people and speaking peace to all his seed.
