Rabbi Jonathan Kligler

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

Spiritual Preparation for the New Year 09032020 by Rabbi Jonathan Kligler

46 Ekev Insights from the Weekly Torah Portion with Rabbi Jonathan Kligler by Rabbi Jonathan Kligler

The humble Rabbi Joshua ben Hananya was a key figure in the reinvention of Judaism after the catastrophe of the destruction of Jerusalem and the Holy Temple in the year 70CE. His teachings carry profound and timeless wisdom.

We take a deep dive into the mystical power of the letter א Aleph, as it reveals itself in this portion. How did Moses, who earlier in his life described himself as not "a man of words", become the leader who can orate the entire book of Devarim, which means "words"? the clues are embedded in the first and most wondrous letter of the Hebrew alphabet.

We analyze the Biblical institution of the City of Refuge - designated cities to which those charged with murder could flee to await trial rather than be summarily executed in vengeance. We look at the historical advance this represented, and then also at the emotional and spiritual meaning of dwelling in a "city of refuge."

Pinkhas takes the law into his own hands and thereby stems a breakdown of Israelite society. God rewards him with a covenant of Shalom - but the covenant is somehow incomplete. We explore the unintended consequences of impassioned action.

In this week's portion Miriam and Aaron die and Moses learns that he too will not enter the Promised Land. A new generation must now step forward to continue the journey.

The rebellion of Korach and his company is a case study in populist leadership and the twisting of language for personal gain - and never more relevant than today.

Twelve Israelite scouts are sent up to the Promised Land to explore it and bring back a report. Upon their return, all 12 agree that the land flows with milk and honey, but ten are certain that the Israelites will never be able to enter the land. Bedlam ensues, and the Children of Israel are condemned to wander for forty years. What went wrong?

In the first half of today's class, we take a historical excursion and explore some ancient textual markings in this portion and their surprising meaning and origins. Then we turn to the Children of Israel's journey to the Promised Land, and their inability to postpone gratification. We turn to the Psalms and to Rev. Dr. Martin Luther King, reminding us that when we cry "How long?" - How long must our suffering, must injustice, continue - we still must keep marching.

The ancient Priestly Blessing is the centerpiece of this portion. Aaron and his sons are instructed to channel God's blessing unto the the people. What does it mean to be a channel or conduit for blessings, and how can each of us become that channel?

The Book of Ruth is filled with acts of loving loyalty and gentle kindness. It is traditionally read during Shavuot, and reminds us that we not only receive Torah from a quaking and fiery mountain, but also from the quiet acts of love that sustain us all.

What is the purpose of the census in Bamidbar? Jewish tradition explains that God wants to count us, because each of us counts, each of us matters. We are each counted and each individually named and recognized because each of us is loved.

Behar instructs us that we do not own the earth, and that every 7 years (the sabbatical year) we must let the land rest and become ownerless, and every 50 years (the Jubilee)we actually return any land we have acquired to those who have lost it to debt or other misfortune, so that everyone can get a fresh start. We are to "proclaim liberty throughout the land, for all its inhabitants" - the very words inscribed on the Liberty Bell. In this class we explore the nature of that liberty in relation to a sacred connection to the earth and to one another.

Chapter 23 of Leviticus describes the annual cycle of Jewish Holy Days. The description culminates with Sukkot, and we are instructed to rejoice and to remember that we dwelt in sukkot, temporary, portable shelters for 40 years as we wandered in the wilderness. But why should dwelling in temporary, fragile shelters be a source of joy? Following Rabbi Lord Jonathan Sacks brilliant commentary, we explore how to nurture joy in the face of our fragile and uncertain futures.

Kedoshim makes clear that in order to "love our neighbor as ourself" we must be willing to intervene when they are harming themselves or someone else. This is known in Hebrew as "Tochecha." It is one of the most difficult aspects of true friendship, and Jewish teachings offer nuanced and emotionally sensitive guidance on when and how to interrupt someone else's destructive behavior.

The Torah teaches that when an Israelite was afflicted with Metzora, a skin affliction that was contagious and appears to be untranslatable, they had to be separated from the community - a quarantine. The Talmud explores the responsibility of the afflicted person to protect the community, but also the responsibility of the community to care for the person. (My thanks to Rabbi Brent Spodek for his insights.)

In Tzav, Aaron and his sons are instructed to tend to the fire on the sacred altar every morning, without fail. The fire must not go out. So we can tend to our inner flame daily, regularly, making sure we clean out the ashes of regrets and anxiety, and devote ourselves to letting our own inner lights shine clearly into the world.

In our first online Torah study class, Rabbi Jonathan discusses a scribal anomaly in the first word of the Book of Leviticus that leads into a world of powerful interpretations.