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Every Purim, synagogues read the biblical Book of Esther aloud in liturgy, a tradition that exemplifies how synagogue performance practices elaborate on, revise, and refine minor characters in the text. This paper studies four such minor characters in performance from the second century to the present: Haman's sons, Zeresh, Harbona, and Vashti. These characters evince ways in which performance practices of biblical texts construct moral and psychological assessments of characters in the story, through the interaction of audience, performer, text, and liturgical framing. Further, biblical characters are performed differently in ways which parallel textual interpretation of biblical texts as well as changing social trends and values. In performance, the narrative-critical work of characterization comes alive. [ABSTRACT FROM AUTHOR]

Visualising a character in a narrative is a highly individual act; cognitive narratology suggests that individuals may construct character models depending on the information (frames) available to them. However, many of these frames are formed from knowledge defined by positivist historical criticism, meaning that construction tends to follow broadly similar patterns. Performing and therefore embodying a character shifts the role of interpretation from audience to performer; an audience engages with the nuances of each performer's embodiment of a character in a shared experience of a temporal performance event. This shift of interpretive responsibility to the performer allows them to challenge audiences in ways that an author may not be able to. Embodiment of a character through performance will inevitably challenge readers' cognitive constructions of the same character to different degrees—for example, gender, ethnicity, bearing, tone, or even action may differ—potentially creating dissonance for audiences. This dissonance may help interpreters to discover their own assumptions about the performed texts, in doing so creating new avenues for interpretation. Such is the promise of performance: by viewing embodied narratives, audiences are challenged to view alternative interpretations and subsequently reconcile differences between their constructions and those of the performers. [ABSTRACT FROM AUTHOR]

Biblical Performance Criticism is becoming an established discipline in Biblical Studies, and is an approach that is well suited to prophetic literature due to the embodied nature of prophetic messages, the assumption that there is an audience for the message, and the necessity for re-enactment in the light of new experience. This approach, however, lacks clear methodological guidelines. This paper proposes four methodological guidelines for reading biblical books as performances (performance-oriented translation; embodiment; dynamism; reenactment), then applies those guidelines to the book of Jonah in order to highlight artistry, analysis, and activism in the performance of Jonah. A performance-oriented script of Jonah is provided as an appendix. [ABSTRACT FROM AUTHOR]

Every Purim, synagogues read the biblical Book of Esther aloud in liturgy, a tradition that exemplifies how synagogue performance practices elaborate on, revise, and refine minor characters in the text. This paper studies four such minor characters in performance from the second century to the present: Haman’s sons, Zeresh, Harbona, and Vashti. These characters evince ways in which performance practices of biblical texts construct moral and psychological assessments of characters in the story, through the interaction of audience, performer, text, and liturgical framing. Further, biblical characters are performed differently in ways which parallel textual interpretation of biblical texts as well as changing social trends and values. In performance, the narrative-critical work of characterization comes alive.