Israel Drazin-Rabbi Dr.

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]

The rational Spanish sage Abraham ibn Ezra (1089–1164), whose views are included in most rabbinical Bibles with commentaries, stated that Moses did not write the entire Torah. Realizing that Moses was on top of the mountain alone where he died and did not descend to report what happened there even before he died, Abraham ibn Ezra states that Moses did not write all twelve passages in this chapter. He suggests that the chapter was written by Joshua who knew what occurred through prophecy. [Rabbi Dr. Israel Drazin]

Many readers of the Bible have caged themselves like animals in a zoo and are afraid to step out of the cages they created for themselves; they fear to think beyond the ideas they heard from teachers when they were taught Bible as children. The following are some examples. Exodus begins in chapter 1, verse 5, by telling readers that seventy “souls” came to Egypt with the patriarch Jacob when they were invited to travel and live there. This seems like a simple verse with a simple statement. But besides the question why scripture omits the females from the count, there are at least two other significant problems. Thinking about them leads the thinker to question and better understand other parts of the Bible. [Rabbi Dr. Israel Drazin]

There are two accounts of the Ten Commandments. One is in Exodus 20 and the second in Deuteronomy 5. The two differ in more than a dozen instances in the spelling of some terms, added and changed expressions, word order changes, and the insertion of explanations in the Deuteronomic edition. [Rabbi Dr. Israel Drazin]

Many Orthodox Jews are convinced that the basic tenet of Judaism is the acceptance of the idea that both the Five Books of Moses, the written Torah, and the rules in the Oral Torah were given by God to the Israelites on Mount Sinai. [Rabbi Dr. Israel Drazin]

In response to my recent article on Noah’s Flood, reader Turk Hill wrote with a question that I answered. Dear Rabbi Drazin, After the flood, Genesis recounts G-d in a state of regret, “His heart was saddened.” This has caused some scholars to ask the question, “Does G-d regret?” Certainly, G-d is all-knowing and knew the future. [Rabbi Dr. Israel Drazin]

If people would take the time to look at the bulletin of an Orthodox Synagogue, they would find something very curious. The women are instructed to light candles several minutes before the men are scheduled to attend the Mincha service, and Mincha takes place about fifteen minutes before the onset of the Sabbath. Thus, remarkably, this schedule obligates women to start the Sabbath long before men do so. Simply stated, most Jews understand that the current practice is that the Sabbath begins at sunset on Friday evening, but the rabbis required the lighting of the Sabbath candles eighteen minutes before sunset on Friday evening and set the end of the Sabbath and the saying of the Havdalah service forty-two minutes after sunset on Saturday night. This seems straightforward, but it isn’t. [Rabbi Dr. Israel Drazin]