Rabbi Jonathan Kligler

11 Vayigash Insights from the Weekly Torah Portion by Rabbi Jonathan Kligler

This may be the most dramatic moment in the entire book of Genesis. During the long famine, 10 of Joseph’s brothers had come down to Egypt to seek provisions. Joseph, now vizier of Egypt and in charge of food distribution, recognized his brothers, but they did not recognize him.

In this session we explore the spiritual meaning of the Hanukkah lights. We study some inspiring Hanukkah teachings of the Hasidic master Rabbi Yehudah Leib Alter of Ger, known as the Sefat Emet.

We lost a sage of our era with Leonard Cohen’s passing. His absence prompted me, as it has so many others, to revisit his words and to absorb his unflinching wisdom. Leonard Cohen was a prophet of brokenness, a seeker of the light who did not ignore the inherent frailties and folly of the human condition.

In this class we explore the historical origins and development of Chanukah.

Joseph could be understandably bitter about the trajectory of his life: cast out of his family, repeatedly betrayed, imprisoned despite his innocence. He could easily view himself as a self-made man, surviving on his wits and with no allegiance other than to his own survival. But that is not the lesson Joseph has gleaned from the descents and ascents of his turbulent life. Instead, Joseph sees the “downs” as necessary precursors to the “ups.”

We take a journey from Biblical Israel all the way to New York harbor, as we connect the dots between "Rachel weeping for her children" in the Book of Jeremiah to the identification of the Statue of Liberty with "Mother of Exiles" in Jewish poet Emma Lazarus' sonnet at the base of the statue.

It’s time for Jacob to go home and face his past. It has been 20 years since he stole his brother Esau’s blessing and then had to run for his life. Jacob fled with nothing, and now, 20 years later, he returns with a family, flocks and herds.

This is the beginning of Jacob’s journey of spiritual awakening. By impersonating his brother Esau, Jacob had tricked his blind father, Isaac, and acquired the special blessing of the firstborn intended for Esau. But now, Esau wants to kill him, and Jacob has been forced to run away from the only home he has ever known.

We explore the many levels of understanding associated with Isaac finding "living waters" as he excavates his father's wells.

If Parashat No’akh is named after its protagonist Noah, why isn’t Parashat Toldot named after its protagonist Isaac? Why is it called Parashat Toldot, and not Parashat Yitzkhak?

We honor the memory of the late Rabbi Lord Jonathan Sacks z"l by studying his final commentary on Chayei Sarah. Rabbi Sacks explores the purpose behind the Torah's elaborately detailed descriptions of Abraham purchasing a burial plot for Sarah and then sending his servant to find a wife for Isaac.

In Jewish practice the Torah is divided into weekly portions such that in the course of a full year we make our way through the entire Five Books of Moses. In Hebrew we refer to the weekly portion as the parshah or parashah, the plural being parashiyot. We begin in the beginning every fall at the conclusion of the Jewish Holy Days, and every week we progress until, as a year passes, we reach the end of Deuteronomy. And we begin again. We even have an especially joyous holiday, Simchat Torah, to mark the completion and renewal of the annual cycle of readings. These essays follow that cycle, with one for each parashah, and can be a companion to those of you who wish to follow the annual Jewish rhythm for studying the Torah. There is a Hebrew phrase, שַׁרְשֶׁרֶת הַדּוֹרוֹת sharsheret ha’dorot, the chain of generations. It refers to the ongoing transmission of Torah, from the seminal moment at Mount Sinai — not an historical, geographical moment, but rather the birth of our tradition — down through every generat

In Jewish practice the Torah is divided into weekly portions such that in the course of a full year we make our way through the entire Five Books of Moses. In Hebrew we refer to the weekly portion as the parshah or parashah, the plural being parashiyot. We begin in the beginning every fall at the conclusion of the Jewish Holy Days, and every week we progress until, as a year passes, we reach the end of Deuteronomy. And we begin again. We even have an especially joyous holiday, Simchat Torah, to mark the completion and renewal of the annual cycle of readings. These essays follow that cycle, with one for each parashah, and can be a companion to those of you who wish to follow the annual Jewish rhythm for studying the Torah. There is a Hebrew phrase, שַׁרְשֶׁרֶת הַדּוֹרוֹת sharsheret ha’dorot, the chain of generations. It refers to the ongoing transmission of Torah, from the seminal moment at Mount Sinai — not an historical, geographical moment, but rather the birth of our tradition — down through every generat

What is Sodom's sinfulness, so terrible that God wishes to destroy it? Jewish tradition teaches that the sin of Sodom was that they would not share their bounty with others, and rejected hospitality to strangers. How do we avoid the fate of the people of Sodom?

In Jewish practice the Torah is divided into weekly portions such that in the course of a full year we make our way through the entire Five Books of Moses. In Hebrew we refer to the weekly portion as the parshah or parashah, the plural being parashiyot. We begin in the beginning every fall at the conclusion of the Jewish Holy Days, and every week we progress until, as a year passes, we reach the end of Deuteronomy. And we begin again. We even have an especially joyous holiday, Simchat Torah, to mark the completion and renewal of the annual cycle of readings. These essays follow that cycle, with one for each parashah, and can be a companion to those of you who wish to follow the annual Jewish rhythm for studying the Torah. There is a Hebrew phrase, שַׁרְשֶׁרֶת הַדּוֹרוֹת sharsheret ha’dorot, the chain of generations. It refers to the ongoing transmission of Torah, from the seminal moment at Mount Sinai — not an historical, geographical moment, but rather the birth of our tradition — down through every generat

Hagar runs away from her mistress Sarah's mistreatment. At an oasis in the desert an angel of God comforts and reassures her. Hagar names the place Be'er Lakhai Roi - The Well of the Living One Who Sees Me. This well will also play a central part in Isaac's life, and we explore that hidden story in today's class.

In Jewish practice the Torah is divided into weekly portions such that in the course of a full year we make our way through the entire Five Books of Moses. In Hebrew we refer to the weekly portion as the parshah or parashah, the plural being parashiyot. We begin in the beginning every fall at the conclusion of the Jewish Holy Days, and every week we progress until, as a year passes, we reach the end of Deuteronomy. And we begin again. We even have an especially joyous holiday, Simchat Torah, to mark the completion and renewal of the annual cycle of readings. These essays follow that cycle, with one for each parashah, and can be a companion to those of you who wish to follow the annual Jewish rhythm for studying the Torah. There is a Hebrew phrase, שַׁרְשֶׁרֶת הַדּוֹרוֹת sharsheret ha’dorot, the chain of generations. It refers to the ongoing transmission of Torah, from the seminal moment at Mount Sinai — not an historical, geographical moment, but rather the birth of our tradition — down through every generat

We reacquaint ourselves with the Story of Noah and the Flood, and its many levels of meaning.

As Rashi famously wrote, the first word of the Torah, "Bereishit" - "In the beginning," cries out for interpretation. In this class, we explore how the Zohar, the premiere Jewish mystical interpretation of the Torah, explains "the Beginning."