At last Thursday’s discussion are, from left, Rabbis David Fine, Ronald Roth, Jonathan Woll, Neil Tow, and Baruch Zeilicovich. Richard Michaelson

In what local rabbis hope will be the first of many joint educational ventures, five religious leaders came together to “think outside the matzoh box,” bringing new ideas to the reading of the haggadah.

The program, “Four Questions, Five Rabbis,” held at Fair Lawn’s Temple Beth Sholom on March 24, brought together Rabbis David Fine (Temple Israel and JCC, Ridgewood), Ronald Roth (Fair Lawn Jewish Center/Cong. B’nai Israel), Jonathan Woll (Progressive Havurah of Northern New Jersey), Neil Tow (Glen Rock Jewish Center), and Baruch Zeilicovich (Beth Sholom) in what organizers called “Community Limud: A Synagogue Study Consortium.”

After the event, the five rabbis told The Jewish Standard that they were both thrilled and surprised by the large turnout, demonstrating, said Woll, that “there [is] a thirst for continuing education in the Jewish community. It depends on how it’s packaged and delivered.”

Zeilicovich, whose congregation hosted the event, said that “it is nice to have this sense of togetherness. It’s also very nice that the leadership is showing the way and setting a good example. The more united we are, the better chances there are for education. It sets a great example for our children and youth.”

Richard Michaelson — longtime Beth Sholom member and co-chair of the shul’s adult education committee with Harry Melzer — pointed out that the event drew more than 150 people, attributing its success both to the rabbis and to the “interest of the community in this kind of community-style event,” with multiple rabbinic perspectives.

During the event, the five rabbis tackled different sections of the Hagaddah, suggesting ways attendees could foster discussion at their seders.

In a presentation entitled “Idolatry vs. Slavery: How Do We Start the Story?” Fine told attendees about a debate going back to Talmudic times over “the true nature of degradation. Does one begin the story with our slavery in Egypt or with the idolatry practiced before the time of Abraham?” he asked.

“The Hagaddah, in its wisdom, retains both options,” he said, calling that “a discussion starter, to [ask] What is the true nature of the degradation from which we are redeemed: physical slavery or the spiritual state of idolatry?”

To further this discussion, he said, he would ask seder participants, “Is there any way we experience any type of slavery — ways we are not free,” whether medical or economic.

“There are always things that bind us and constrict us,” he said. As did the Talmud, “We need to explore and acknowledge that to be in a better position to appreciate” our redemption.

In his presentation, Roth proposed that the “ideal Passover seder should be like a jazz composition,” with both a fixed melody, the text of the haggadah, and improvisation, or spontaneous discussion.

One should not ask “Did I read every word?” but rather should try to discern what the text is trying to say, he suggested.

The rabbi showed illustrations from numerous haggadot depicting the four children and pointed out how body language, clothing, props, and facial expressions were used to represent certain characteristics.

Sometimes, he said, the same figure might be labeled “wise” in one haggadah and “simple” in another.

“You should look at the illustrations [in the haggadot] and note carefully how different generations defined wise, evil, etc.,” he said, adding that to prepare for the seder, one might copy and cut out the depictions, which can then be distributed at the meal.

Discussing the concept of a fifth cup of wine, Woll said that while the history of this practice is “somewhat controversial, I look at it as an opportunity to become particularly creative.”

Whether a fifth, or even sixth, cup is identified with Elijah, Miriam, or something else, introducing such a custom can “enhance Jewish spiritual identity and creatively broach the themes of community, family, klal yisrael, and our relationship to the rest of community,” he said.

Woll suggested that it is not enough simply to read the narrative and fulfill the ritual mitzvot, but that to be meaningful, “the seder needs personal consideration and attention,” with the leader taking note of who will be sitting around the table.

“Will there be young children, strangers, family members who may want something more?” he asked, noting that guests should not simply sit patiently at the seder table but should be eager for it.

He suggested that an additional cup of wine might be added in support of peace in the Middle East.

“It’s not enough to say next year in Jerusalem,” he said.

Tow engaged attendees in Torah study, focusing their attention on Hallel. Suggesting that we read Hallel at the seder because it is a celebration — both of going out as a free nation and of becoming the people of the God of Israel — he said, “The piece of Hallel that caught my eye and encouraged me to learn more was Psalm 114, focusing specifically on the experience of the Exodus. I wanted to focus in on that and create an opportunity for people to stop for a minute at the seder — before we sing that wonderful melody — and look at the words to see what kind of message the psalm conveys.”

For example, the verse in which the earth is said to “tremble” uses a Hebrew word that also has the overtone of dancing.

“That led me think that we’re sitting down a lot of the time in seders,” he said. He encourages movement in his own family, leading a “freedom march” around the house. “We need to build more active pieces” in the seder, he said.

Of the popular seder song “Chad Gadya,” Zeilicovich said that the characters portrayed in the song — cat, dog, ox, etc. — symbolize all the different civilizations and empires that dominated the ancient world and sought annihilation of the Jewish people.

“But none of them exist anymore,” he said, adding that we cannot even imagine the resurgence of an Egyptian, Babylonian, or Roman empire as they previously existed, “worshipping the sun and building pyramids. But we are back in our land. We became again a nation with the same God, Torah, and Shabbat. Am Yisrael Chai.”

Zeilicovich said we should learn from this that the covenant between God and the Jewish people “is still alive and working.” When we sing the song at the seder, we should take it both as a “history lesson and as a reminder that Judaism is not only about religion but is also a nationality.” He fears, he said, that the national component of Jewish identity is getting lost among American Jews.

From left, Rabbis Fine, Roth, Woll, Tow, and Zeilicovich participate in a community study session in March. Richard Michaelson

In March, five local rabbis came together in Fair Lawn to teach about Pesach. The session not only drew a large crowd, it heartened those who champion greater cooperation among area religious leaders.

“Programs like this strengthen everyone,” said participant Rabbi Neil Tow of the Glen Rock Jewish Center. “They allow us to get to know each other, sharing, hearing what each of us has to say.”

Rabbi Baruch Zeilicovich—whose synagogue, Beth Sholom in Fair Lawn, hosted the pre-Passover event—noted that it was nice to have “this sense of togetherness. The more united we are, the better chances there are for education. It sets a great example for our children and youth.”

In September, the five rabbis will join forces once again, this time to usher in the High Holy Days. On Sept. 13, Rabbis David Fine (Temple Israel and JCC, Ridgewood), Ronald Roth (Fair Lawn Jewish Center/Cong. B’nai Israel), and Jonathan Woll (Progressive Havurah of Northern New Jersey) will join with Zeilicovich and Tow to reconstitute what Woll called “a wonderful alliance.” The rabbis will discuss “What’s ‘Nu’ in the New Year.”

Rabbi Randall Mark, president of the North Jersey Board of Rabbis (NJBR), pointed out that the idea for localized study sessions was first raised following the success of the board’s “Sweet Taste of Torah” community learning program. The NJBR’s third “Sweet Taste” will be held in February.

Mark noted that while plans have not yet been finalized for a local symposium in the Wayne area, he is working to organize a pre-High Holy Days session at the Gerrard Berman Day School in Oakland. So far, he has enlisted Rabbis David Bockman (Cong. Beth Shalom, Pompton Lakes), David Saltzman (Lakeland Hills Jewish Center, Wanaque), Ellen Bernhardt (Gerrard Berman Day School, Oakland), and Joshua Cohen (Temple Emanuel of North Jersey, Franklin Lakes).

At the Sept. 13 study session, to be held at the Fair Lawn Jewish Center/Cong. B’nai Israel, the five rabbis will tackle different aspects of the High Holy Days.

Exploring “U-n’taneh Tokef—Fate and Freewill,” Zeilicovich will ask questions such as “Do we believe in destiny?” and “Is everything already set and arranged ‘above’ for things to happen ‘below’?” He will also question whether the concepts of free will and fate are mutually exclusive.

In a session entitled “Viddui—Confession: For Whose Good?” Woll will examine the purpose of congregational and personal confession.

“That we do it is in keeping with the scheduled ritual. That we get it is something else,” he said, noting that he hopes to take the audience on a “short journey—about eight minutes—from pietistic confession to making one’s personal contribution to restoring equanimity and harmony in the world.”

Roth, who will speak on “The Binding of Isaac,” a Rosh Hashanah theme, said he will explore the relationship between generations as depicted in the biblical text of the Akedah and rabbinic commentary.

“I will look at a midrash and then bring various depictions of how one generation relates to the next,” he said. “The events of the 20th century have added their own modern midrashim to the question of what it means for a father to be willing to bring his son to a sacrificial altar.”

During the segment, he said, “We will read poetry and look at some examples from the visual arts asking what these texts and interpretations mean for our generation.”

In a presentation exploring the Avodah service, Fine—who calls this service “one of the most difficult sections of the Yom Kippur liturgy” — will ask what connection we can make with the detailed account of the ancient Temple service. For example, he said, “Where is the spirituality for us in the detailed account of the ritual of the High Priest?”

“These often glossed-over latter pages of the machzor can become central to the yearnings of our hearts,” he said.

Looking at the issue of fasting, particularly at the words of Isaiah in the haftarah (the prophetic reading that follows the reading of the Torah) — “Is this the fast I want from you?” — Tow will point out that Isaiah’s prophecy “is a sobering reflection on what it means to fast during the holiday. Isaiah challenges us to extend the meaning of the fast into the realm of social justice. Also, through fasting, we become more aware of the way we speak to one another and the way we approach Shabbat throughout the year.”

In his presentation, he will ask questions such as “How will we think about the fast this year? How can the fast of Yom Kippur affect the way we enter the New Year? How can we use the Yom Kippur fast to open our hearts and minds to social justice issues in the community and world?”

Woll noted that the participants hope to schedule study programs for as many festivals as they can.

“Obviously, Sukkot is going to get short shrift because of time, but we will announce a calendar after the High Holy Days,” he said.

The Sept. 13 study session is free and open to the public. It will begin at 8 p.m. For more information or to make a reservation, call (201) 796-5040 or e-mail .(JavaScript must be enabled to view this email address).