Reading the Megillah, the story of Esther, is a central mitzvah of Purim. In ten chapters, the Megillah commemorates how two brave Jews, Esther and Mordecai, foiled the genocidal plot of the king’s chief advisor, the evil Haman. The story deals with one of the most serious Jewish anxieties — the danger of living under hostile foreign rule — but explores it through a story that is packed with humor and farce.
The Megillah is read publicly twice: on Purim night and again on Purim day. It is traditionally chanted from a handwritten scroll using a unique melody, and listeners engage by using noisemakers called groggers whenever Haman’s name is mentioned, to symbolically erase his memory.
Chanting Megillah is a special talent. It requires the reader to learn the unique cantillation (trope) that Jewish communities use just for the Book of Esther. In addition, many Megillah readers adopt other conventions and quirks to make the reading more engaging. Here are five of them:
The first time Haman’s name is mentioned, the tone is foreboding
Haman doesn’t enter the Purim story until the beginning of chapter 3 of the Book of Esther. Some Megillah readers will chant Esther 3:1 — “Some time afterward, King Ahasuerus promoted Haman son of Hammedatha the Agagite and advanced him and seated him higher than any of his fellow officials.” — in a particularly ominous tone. This is the congregation’s first opportunity to whip out their groggers and drown out the name of the Jews’ mortal villain. They will continue to do so for the rest of the Megillah.
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Some key verses are read as a lament
Just as there is a special cantillation for chanting Esther, so too there is a unique tune for the Book of Lamentations, which recounts the destruction of Jerusalem and is read on Tisha B’Av. When reading Esther, some readers borrow this mournful tune from Lamentations for a few key verses. Customs vary, but these are often chosen:
- Esther 2:6, describing the exile of Mordecai’s ancestors.
- Esther 3:15, in which Haman’s evil proclamation goes into effect.
- Esther 4:1, in which Mordecai hears of Haman’s proclamation and tears his clothes as a sign of mourning.
- Esther 8:6, in which Esther describes the declaration that will lead to the murder of her people to King Ahasuerus: “For how can I bear to see the disaster which will befall my people! And how can I bear to see the destruction of my kindred!”
Four verses of redemption are read in call-and-response style
There are four verses in the Megillah that, collectively, tell the story by highlighting key moments. These are known as the four verses of redemption. These verses — often identified as Esther 2:5, 8:15, 8:16 and 10:3 — trace the dramatic reversal of fortunes orchestrated through divine providence and human courage. The first verse introduces Mordecai, a righteous leader whose presence foreshadows redemption. The second and third verses describe Mordecai’s triumphant emergence in royal garments, symbolizing victory over oppression. Finally, the fourth verse emphasizes Mordecai’s elevated status, reflecting the Jewish people’s newfound security and strength. Not all authorities agree on the four verses of redemption; there is variability across Jewish communities. The practice of reading the verses of redemption as call-and-response, meaning the congregation chants them aloud and then the reader repeats them, dates back as far as Rav Saadia Gaon (ninth-century Babylonia), though he only names two of the verses.
The names of Haman’s 10 sons are read in a single breath
In the Book of Esther, Haman is eventually executed, and when the Jews are permitted to defend themselves against their would-be killers, they slaughter their enemies, including all ten of Haman’s sons who are mentioned by name. The Talmud (Megillah 16b) states that the names of Haman’s sons (Esther 9:7–9) should be read in a single breath, as they were all killed together. This is codified in Shulchan Aruch (Orach Chaim 690:15).
The king’s restless night
Like any good story, the Book of Esther has a dramatic turning point, at the beginning of chapter six. There we find King Ahasuerus in his bed but unable to sleep. Esther 6:1, which describes the disturbed sleep of the king, and the moment the Jews’ fortunes start to turn around, is traditionally read at increased volume or in a different tune altogether to draw attention.
Additional ways to spice up a Megillah reading
While the above are some of the most traditional methods, there are countless creative ways to enhance the reading of the Megillah. Some readers will switch to a booming tone any time they read one of those prolix proclamations for which Shushan was famous. Others import tunes from the High Holidays or Passover or even popular songs at opportune moments. Many readers will adopt dramatic voices or don silly hats to act out characters as they come to their lines in the story. Some simply vary their tone as the mood of the story swings wildly back and forth. The Megillah reading is meant to be lively and interactive — and raucous. A skilled reader will enhance the reading and bring the story to life.
