Masks that Conceal; Masks that Reveal - A Text Study and Mask-Making Activity

Text study and activity created by Dr. Dahlia Topolosky, Psy.D., Licensed Psychologist​​​​​​​

Purim is among the joyful holidays in the Jewish calendar and the custom to dress up and wear masks on Purim adds to its distinctly celebratory atmosphere. Though the custom's earliest mention is from the 15th century in Italy, the Megillah (Scroll of Esther) itself is replete with masks - worn by heroes and villains alike, both sung and unsung. Studying the Megillah will show that masks are actually a powerful technology to both reveal and conceal. This program will help both students and educators internalize how we all wear masks in life to show and hide different parts of ourselves. What an important message for us all during a period some call "the year of the mask."

Although clothing indeed can mask that which lies under the surface, concealing what is essential, it can also reveal the nature and status of those wearing the garments and give us insight into what eventually will happen to them. In seeing how the garments worn by the three principal characters in the Esther story bind them together and what the clothing can tell us about each, perhaps we will be able to uncover larger lessons about ourselves and our own changing circumstances.

Esther's royal garments gave her a facade of power and authority that was necessary as she presented herself publicly. The link between clothing and political power is something we witness every day in politics and that has always been apparent in human life.... Interestingly, in describing the royal garments that Esther wore, the text actually says that Esther 'wore kingship' (tilbash malchut), when we would have expected it to read, 'Esther dressed in royal garments'. The royal garments, made up of beautiful robes, a train of pure gold, and the finest of ornaments, may have masked the anxiety she must have felt as she stood in the inner courtyard, waiting for the king to extend his scepter, inviting her to approach his throne. Nevertheless, the clothing both symbolized her position as queen and underscored the new identity she had assumed; she now acted forcefully, as befits both the queen of the palace and the leader and protector of her people.

Meanwhile, Haman returned home with his head covered (in Hebrew, he was chafui rosh) as a sign of mourning (Esther 6:12). Chafah does mean 'to cover,' but the meaning is intensified when we realize that the similar verbs chafar and charaf mean 'to shame' and 'to revile.' Note, for example, Psalm 34:6: 'Let their faces not blanch' (using the verb chafar). Simply put, Haman was shamed and disgraced. Subsequently, following Esther's revelation that it was Haman who sought the death of all the Jews, Haman's face was also covered (chafu) in shame (Esther 7:8). Ironically, Haman is described as 'wearing [he was literally 'covered in'] his shame,' though in reality his shame was uncovered. Note, in this regard, Isaiah's comment about an idolatrous Israel (Isaiah 47:3). Both covering and uncovering can reveal much about what a character is feeling and experiencing.

The Scroll of Esther is all about revealing and concealing. On the deepest theological level, even God is concealed; God's name is never mentioned. Ironically, however, the Rabbis (Chullin 139b:12) stress that the very name of Esther (Ester) reveals God's absence, applying God's own promise to Moses prior to his death.... The circumstances alluded to in this verse from Deuteronomy are applied to the days of Esther and Mordechai, perhaps implying God's abandonment of the Jewish people and their eventual destruction. Similarly, much of what is apparent on the surface of the narrative masks a different reality.

On Purim, Jews dress up and wear masks that change faces etched in pain and suffering into joy and frivolity. On the surface, it seems that Purim involves an escape from reality, one moment in which we can mask the pain and difficulties we experience and don fanciful carnival masks and costumes. All is turned on its head on Purim; even gender roles are ignored, and men and women can dress up as the other. Yet in a deeper way, this Jewish carnival experience allows us to challenge the inevitability of things as they are inherited identities and fates. And in so doing, Purim provides us with the hope that the garments we put on that seem only to mask our present realities can reveal the deep-seated consciousness of our potential for change, our ability to bring happiness and fulfillment to our lives. Purim's masks may seem to conceal, if just for a moment, the chaos and pain of our present lives and enable us to escape this reality, but they may really offer us the chance to don serious masks of conscious determination to bring the light of the Divine into our world.

After everyone is finished, you can go around and ask students to share both sides of their masks.