Israel Drazin-Rabbi Dr.

In the classic Torah Min Hashamayim Rabbi Abraham Joshua Heschel (1907-1972) masterly tells the methodology of Rabbi Akiva and the difference between him and Rabbi Ishmael. Gordon Tucker translated the work into English as Heavenly Torah: As Refracted Through the Generations. The two Talmudic sages lived around 130 CE and disagreed on how to interpret the Bible. Rabbi Akiva won out, and Rashi, Nachmanides, and most ancient Bible commentators as well as most Midrashim and most rabbinical sermons today follow his view. Others, such as Rashi’s grandson Rashbam, ibn Ezra, and Maimonides interpret the Torah along the lines of Rabbi Ishmael. [Rabbi Dr. Israel Drazin]

Micah Goodman’s Maimonides is an important book. The following are some major points in it. The quotes are from the book. Maimonides’ God: Goodman states that Maimonides’ God is transcendental, meaning God is not involved in the daily activities of the world. God placed in the world the laws of nature, and then withdrew entirely from it…. [Rabbi Dr. Israel Drazin]

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]