Israel Drazin-Rabbi Dr.

The Israelites’ first Passover, celebrated in Egypt just prior to the Exodus and described in Exodus 12:1–11, was radically different from the Torah mandated holiday observed after the Exodus. {Rabbi Dr. Israel Drazin]

Some may say that the mystic Nachmanides (1194-1270) was more interested in heaven than earth. Unlike Maimonides (1138-1204), who focused on a scientific study of the world, Nachmanides was concerned with the way in which Jews interact with God [Rabbi Dr. Israel Drazin]

The following is part of a chapter from my book Mysteries of Judaism 1 in which I explain that every Jewish holiday, without exception, differs with what the Bible mandates. In fact, several biblical holidays ceased to exist. Passover is one of them. [Rabbi Dr. Israel Drazin]

There is probably no more meaningful and enjoyable service than the Passover Seder. The word “Seder” means “order.” The Seder service is arranged and celebrated in the Jewish home by the family to teach its participants about the message of the holiday: to recall the Exodus from Egyptian slavery, and recognize the need for freedom for all people from all kinds of enslavements today. Yet, a rather curious ceremony was inserted into the Seder. [Rabbi Dr. Israel Drazin]

One of the most tragic occurrences in Judaism’s long history is the frequent absorption of alien, often heathen and Christian notions. For example, many people do not realize that when they say “gosh almighty” they are speaking about the Christian Holy Ghost and when they say “bloody” they are talking about the blood of Jesus or when they say “knock on wood” they are referring to the crucifixion cross. This occurred not only among the uneducated masses; rabbis fell prey to this phenomenon as well, simply because they did not know Jewish history or understand the processes involved in the assimilation and rationalization of beliefs to correspond with what is being said around them or a person’s perception of proper Jewish thinking. The story of Rabbi Hasdai Crescas and his impassioned battle against Christianity is a good example of this phenomenon.[Rabbi Dr. Israel Drazin]

Esther was not a heroine. She repeatedly expressed hesitation from the moment that Mordecai requested that she speak to the king to save the Judeans from Haman’s decree, to every encounter she later had with the king. She needed the assurance gained by having people fast for her safety. It appears that she was unable to talk to Ahasuerus when she approached him after the fast because she feared for her life, so instead of revealing why she came she invited him and Haman to a feast. Even at the feast, she was hesitant and stalled by inviting the pair to a second feast. Mordecai is the hero of Purim. It is he, not Esther, whom the book praises in its conclusion. According to II Maccabees 15:36, Adar 14 was called the “Day of Mordecai.” [Rabbi Dr. Israel Drazin]

The Koren Youth Haggada, an illustrated new 2020 Haggada for use during the Passover Seder has reflections about Passover and Jewish practices raises questions on most pages to prompt thinking and discussion, and is filled with instructions, drawings on ever other page, activities to experience, and thoughts or quotes or a story to attract children’s interest. Although designed for youngsters who will undoubtably like it, it will be enjoyed also by adults who will appreciate its contents and learn much from it. [Rabbi Dr. Israel Drazin]

Esther 9:31 has been interpreted by people to state that the Judeans consented to observe this fast of 13 Adar. The verse states that the Judeans in the days of Mordecai and Esther agreed to observe Purim “just as Mordecai and Esther the queen had instructed them and just as they had accepted upon themselves and their descendants the matters of the fastings and their cry.” The problems with this interpretation, that “the fastings and their cry” are associated with Purim, are: (1) The quoted words seem to imply that the Judeans accepted the fasts and cry before agreeing to observe the two days of Purim. (2) Mordecai and Esther did not request the Judeans to fast. (3) The word is not “fast” in the singular, but “fastings” in the plural. (4) The fast of Esther on 13 Adar was introduced into Judaism centuries after the lives of Esther and Mordecai. [Rabbi Dr. Israel Drazin]