Rabbi Arthur Weiner, top, Rabbi Benjamin Yudin, Rabbi Jordan Millstein, Rabbi Ephraim Simon, and Rabbi Neil Tow

Calling Florida Pastor Terry Jones’ proposed burning of the Koran on Sept. 11 both “catastrophically stupid and fundamentally immoral,” Rabbi Jordan Millstein, religious leader of Temple Sinai in Tenafly, said such an act would have major repercussions.

Jones — pastor of the Dove World Outreach Center in Gainesville, Fla. — has proposed that 9/11 be declared “International Burn a Koran Day.” Defending his idea on MSNBC’s “Hardball” on Aug. 26, the pastor said, “We want to send a very clear message” to Muslims that Sharia law is not welcome in America.

“It will likely be publicized all over the Islamic world, confirming in the minds of many Muslims that we hate them, that we are in a ‘clash of civilizations,’ and America’s real goal is not to stop terrorism but to attack and defeat Islam,” said Millstein. “This will only serve to strengthen extremists and terrorists in the Islamic world.”

The rabbi added that, as a Jew, he is “appalled and disgusted at the thought of someone burning the scriptures of another faith. How could anyone heap such disrespect upon another person’s cherished beliefs? It is astounding how low some Americans have gone in their prejudice and hatred.”

Rabbi Ephraim Simon, executive director of Friends of Lubavitch of Bergen County and religious leader of Marcus Chabad House, pointed out that “we have to be very sensitive to book-burning,” since we have seen our books, Torah scrolls, and talmudic texts burned throughout our history.

“It’s not a proper Jewish response to 9/11,” he said. “The proper response is to focus on adding acts of goodness and kindness, acts of love, to the world. We have to point out evil where we see it and stand up to it, but not everyone who studies the Koran is evil.”

Rabbi Neil Tow of the Glen Rock Jewish Center said. “The first thing that came to mind was the burning of the Talmud and other Hebrew books over the centuries — France in the 13th century, Italy in the 16th, Poland in the 18th, and Nazi Germany in the 20th. My sense is that choosing to burn a holy book in a public way can cause those who are religiously moderate to feel under attack and make radicals feel even more justified.”

Tow suggested that burning a holy book is an act of violence directed at the symbol of a people and that “violence only leads to more violence. We have to short-circuit the cycle of violence and find other ways to address the issues — in this case, the relationship among faith groups.”

He recalled reading “Fahrenheit 451” in middle school, which first introduced him to the idea of book-burning.

“I [fear] a place where if people don’t like ideas, they feel they can be torched and destroyed. I hope it’s not the kind of world our children will live in. Our society has always tried to foster a pool of ideas and debate about them. If there are things that are troubling or difficult or potentially harmful around us, we have a responsibility as American citizens to have a lively and engaging debate about it. I don’t think burning books is in the spirit of the ‘American way’ of talking things through.”

Tow added that he is also a book lover, with a “fondness for the wholeness of the written word and the books that contain them — whether they are things I agree with or not.”

“We should oppose [Jones’] actions and activity with the same passion we opposed the Westboro Baptist Church when they visited our area last fall,” said Rabbi Arthur Weiner, leader of the Jewish Community Center of Paramus. “Were we in Florida, I would insist that our [Jewish Community Relations Council] publicly oppose this horror, and join with those who oppose it. As it is, I am confident that our national organizations as well as local Florida communities are handling this well.”

Weiner said that despite Jews’ historic differences with both Christianity and Islam, “we have always held all faiths in esteem, even if we had to protect ourselves from their adherents.”

He noted that while Jones’ projected actions may be constitutionally protected speech — though, he added, he is not sure of that — “they are immoral, and completely and 100 percent forbidden by Jewish law.”

Rabbi Benjamin Yudin, religious leader of Shomrei Torah Orthodox Congregation in Fair Lawn, said that burning a Koran “is not simply politically incorrect but borders on morally incorrect. The Jewish people paid dearly when the books of the Rambam were burned,” he said, “so we don’t burn books. That’s not the way to do it.”

What they’ll say in their sermons

While the rabbis agreed that political issues provide great fodder for sermons, those who are already certain of their High Holiday sermon themes will look in another direction.

“As a rabbi and spiritual leader, I always emphasize and focus on what we can do to make ourselves better people in every aspect of our lives,” said Simon, “better parents, better spouses, better friends. Ultimately, the High Holidays are a time we can reflect on our unique purpose and mission in the world.”

Simon said he will challenge congregants to ask, “Am I am utilizing all of the gifts God gave me to make a difference in people’s lives and in the world? We have to look at the past, reflecting within our own lives and [exploring] what we can do to improve on the past to make a difference.”

Tow said that on the first day of Rosh HaShanah he’ll look at some of the ways “we can begin to connect more closely with the words and messages of the prayer books … becoming more sensitive and connected in our davening.”

He said the focus of what he wants to communicate is that “aspects of prayer that can sometimes make it difficult for us can be used as opportunities for growth.”

On the second day of yom tov he will continue his tradition of looking at the Akedah, or binding of Isaac, from different points of view.

“This year, I’ll look at it from the point of view of the angel who calls to Abraham to stop.” He’ll use that as a starting point “to see if it’s possible for us in what we do and say every day to be more aware [and] in the moment,” truly perceiving the impact of what we do and say. “Is it possible to catch ourselves if we’re starting to move off the path, like the angel gave Abraham an insight in that moment, telling him to stop? We need to develop a more sensitive self-awareness.”

Tow suggested that if, instead of having to fix things afterwards, we catch ourselves as we’re about to go into something, “we can be an angel to ourselves.”

Weiner of Paramus said he will explore the issue of Jewish identity and the importance of reinvigorating that aspect of our lives. He said he has always believed that the High Holiday audience “is fully three-generational” and “rabbis have to craft a message that can reach everyone. It’s a challenge.”

He said that “some of the things we’re seeing, particularly in the non-Orthodox world, indicate or confirm our alienation, or the trend toward living low-impact Judaism.” The data, he said, “are symptomatic of a much larger issue: our self-perception as Jews.”

He will urge members to make their Jewishness an integral, basic part of their identity.

“The key to helping us get back on track is to reassert that identity,” he said. “How do we go about achieving this? Come to services and find out.”

Rabbis have to be careful speaking about political issues, he said. While they should address them, they should also be careful to distinguish between their own political opinions and “those laws God gave to Moses.”

No rabbi walks that “fine line” perfectly, he said, “but we have to make sure what we are sharing in the name of Torah is reflective of the Torah’s values and not our particular opinions.”

Asked what he will speak about at High Holiday services this year, Yudin laughed, saying, “You’re kidding, right? I’ll talk about Torah, mitzvot, and why it’s important to perpetuate Jewish tradition. What else is there?”

“It’s all in the packaging,” he added. “However I said it last year, I’ll say it differently this year, and in 15 different ways. And next year, I’ll talk about it again.”

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).