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Newsletter

Newsletter

Parashat Bamidbar & Shavuot | 1 -8 Sivan 5777

Fri- May 25th Erev Shabbos – ROSH CHODESH SIVAN
Shacharis 6:50 am
Mincha/Candles 8:35 pm
Maariv and Sefira 9:32 pm /COUNT #46/

Sat May 26th – Shabbos 
Shacharis: 9:30 am /Latest Shema 9:12 am
Mincha  8:35 pm /SEUDA SLISHIT/Pirkei Avot Chapter 6
Maariv/Havdalah 9:45 pm /COUNT OMER #47/

Weekdays
Sun Shacharis: 9  am, Mincha 8:40 pm, Maariv 9:35 pm /COUNT OMER #48/
Mon Shacharis  7 am, Mincha 8:40 pm, Maariv 9:36 pm /COUNT OMER #49/

Tue- May 30th Erev Shavuos
Shacharis 7 am
Mincha /Candles 8:39 pm
Maariv after 9:37 pm /ALL NIGHT LEARNING FROM 11:30 pm/

Wed May 31st – Shavuos 
Alot haShachar 2:57 am (16.1 degrees)
Sunrise 5:16 am
Shacharis: 10 am /Latest Shema 9:11 am
Mincha  8:39 pm  
Maariv/Candles and Yahrzeit Candles from existing flame after  9:50 pm

Thu June 1st  – Shavuos Day 2 
Shacharis: 9:30 am YIZKOR
Mincha  8:00 pm /FARBRENGEN
Maariv/Havdalah 9:51 pm

KIDDUSH AND SEUDA SLISHIT
Kiddush is sponsored by Alter and Mendy Levitin and family in honor of our grandfather Reb ישכור דוב בן יונה וויס ZT"Z (27 Iyar). My his Neshmah have an Aliyha, and be a good advocate for all his decendent, family and friends. Seuda Slishit

THE NORTH SEATTLE ERUV STATUS: -PENDING
For current status of the North Seattle Eruv, please check the flag on the NE 65th Street side of CSTL, (green flag means the Eruv is up, red flag the Eruv is down), CSTL eNews, or the Vaad eNews. Visit our web site 
www.twitter.com/cstleruv for current status.

KIDS PROGRAM AND SHAVUOT ICE CREAM BAR WED MAY 31ST 
Kids program starts 10:30 am.  Ice Cream bar and special program with Rabbi Herbstman starts after the reading of the Ten Commandments.   Sponsored by the CSTL Kids Club and Mrs. Chanie Levitin.

SHAVUOS ALL-NIGHT LEARNING AT CSTL TUESDAY, MAY 30TH FROM 11:30 PM 
Tikkun Leil Shavuot learning begins with the reading of Rambam’s 613 Mitzvot at 11:30 pm.  Learning for Women will also start at 11:30 pm.   Learning for men will extend from 12:30 am toAlot haShachar 2:57 am.  Everyone (men and women) is welcome to attend. Please contact Dr. Neppe for more information or to sponsor refreshments.

PARENTS ARE REMINDED THAT THEY ARE RESPONSIBLE FOR CHILDREN
The shul board would like to remind parents that they have sole responsibility for their children at CSTL

CHAIRS AND TABLES AT SHUL are for Shul Use Only.  
PLEASE do not remove them from the building.  PLEASE return any that are out of the building.    Thank you for your help.

DONATE TO CSTL VIA CREDIT CARD AT YOUR CONVENIENCE
Ivan now has a credit card reader for his smart phone, available at most week-day services.  We accept Visa-MasterCard-Amex-Discover, and of course Cash and Check!

LADIES TEHILIM – SUN 10 am
Come say Tehilim

Weekly Talmud Class with Rabbi Levitin – Every Sunday following 9am Shacharis
Gemora Baba Basra with Rabbi Levitin after 9 am Shacharis

Weekly History Class for Women with Chanie Levitin Tue 7:30 pm
At Rebbetzin Levitin’s home, 6519 49th Ave NE.  For more info, chanielevitin@gmail.com

Camp Gan Israel Seattle Goes to Six Weeks! Mon Jul 3rd to Fri Aug 11th 
Campers ages 2 -12 are excited about Gan Izzy 2017, especially since we’ve added a sixth week! For six fabulous weeks, your child can enjoy everything summer has to offer: swimming, crafts, sports, days at the beach, excursions to museums, roller skating, berry picking, and more, all in a loving, safe, Jewish environment. What could be better?! Campers from a wide range of backgrounds are welcomed, and given lots of love and attention from our enthusiastic group of specially recruited and trained counselors—some of whom are CGIS alumni themselves.  Camp Gan Israel Seattle: Mon Jul 3rd to Fri Aug 11th. Fun that lasts a summer...memories that last a lifetime! Register now for 1, 2, 3, 4, 5 and/or 6 weeks at
http://www.campganisraelseattle.org/ DON’T MISS OUT ON THE EARLY BIRD DISCOUNT!

KIDDUSH SPONSORSHIPS AVAILABLE
If you would like to sponsor Kiddush at CSTL, please contact Marion Kitz Gabbai Kiddush, 
miriamkitz@hotmail.com . Please inform Marion by the preceding Sunday evening so that we have time to prepare properly.  Prices: Sponsor $350, co-Sponsor $175, Contributor: $50-$149.


COMMUNITY NEWS

Memorial Day Learning at the Kollel Mon May 29th 9:45 – 11 a:30 am
Special guest speakers: Rabbi Shaul Engelsberg, Rabbi Ben Hassan & Rabbi Ron-Ami Meyers. Bagels & coffee served. More info: 
www.seattlekollel.com

Women's Summer Musical Performance Sun June 4, 5:00 pm
For Women Only at Stroum Jewish Community Center. Netzah Hernandez, Director Netzah Hernandez with special guests, Ruth Fast with her Israeli Dance Group and Sigrid Benezra with her harp. Cost: $20 Adults/$10 Children. RSVP: theSeattleKollel.com or purchase tickets at
www.seattlekollel.com/women-s-summer-musical-performance .

Full Day SEED Camp June 26 - Aug. 11
For boys entering 3rd grade & up, Aug. 14-18, Half Day. At the Kollel. Register at:
www.seattlekollel.com/camp-seedJewish 

Community Night at the ballpark Tue June 6th 7:10 pm
Seattle Mariners take on the Minnesota Twins! Great seats for just $20.  www.JewishInSeattle.org

EZRA BESSAROTH LADIES AUXILLIARY SEPHARDI FEST SUN JUNE 11th 
Sephardic Foods, childrens activities, craft booths.

SEATTLE KOLLEL SUNDAY TORAH 9 am – 10:15 AM
Learning for adults and for children 5th through 8th grades.

Seattle Kollel Wed Apr 26 - May 24, 7-8 pm, Hebrew Crash Course
rabbiavrohomdavid@gmail.com 

Camp and Israel Scholarship Applications Available
Apply for Jewish overnight camp scholarships, first-time camper grants, teen Israel scholarships.
www.JewishInSeattle.org

Mishmar Chavura with Rabbi Avi Rosenfeld Thu 9pm
Parsha Learning and Discussion. Everyone welcome to join the conversation.  5240 38th Ave. NE.  Snacks served

NEED A DRIVER – CALL GERSHON!
For all your transportation needs, call Gershon Grashin (206) 856-2754


SICHO FOR BAMIDBAR
http://www.sie.org/templates/sie/article_cdo/aid/2507833/jewish/Shabbos-Parshas-Bamidbar-2nd-Day-of-Sivan-5750-1990.htm © SichosInEnglish.org

1. This week’s Torah portion, Parshas Bamidbar is always read before the festival of Shavuos, “the season of the giving of our Torah.” Usually, as this year, it is read on the Shabbos directly preceding Shavuos. In other years, Parshas Naso is read directly before the holiday and Parshas Bamidbar is read on the preceding week.

On the surface, Shavuos shares a more apparent connection with Naso than with BamidbarNaso means “lift up” and thus relates to the giving of the Torah which brought the Jews to a true state of elevation. G‑d “chose us from all the nations and gave us His Torah,” giving us the opportunity to establish a bond with His will and wisdom.

In contrast, Bamidbar, meaning “in the desert,” refers to a seemingly undesirable place, a barren land, unfit for human habitation.1 Why did G‑d choose to give the Torah in such a place?

One of the resolutions of this question is that Torah study requires absolute and total concentration. When a person studies Torah, nothing else should be on his mind. He must remove all worldly matters — and even any other Torah subjects2 — from his thoughts and concentrate on the subject he is studying.3

This is further emphasized by the Torah passage which describes the giving of the Torah which begins: “In the third month,... on this day, they came to the Sinai desert.” The mention of “the third month”4 underscores the relation of the Torah to the number three. Similarly, our Sages describe the Torah as “a threefold light.”

There are three elements5 to Torah study: G‑d’s giving the Torah, the Jews receiving it, and the Torah itself. The connection of the number three to the Sinai desert which, as explained above, implies that while a person is studying, there is nothing in his world but the Torah indicates that, in regard to these three elements, G‑d’s giving the Torah and its reception by the Jews are secondary, and the primary concern is the Torah itself.

The Torah is “one Torah,” a single unified entity.6 When a person studies it, he becomes totally absorbed in this unity as our Sages declared, “The Holy One, blessed be He, Israel, and the Torah are one.” In Tanya, the Alter Rebbeexplains how this unity is established. When a person studies Torah, his intellect — which is one with the person himself — becomes one with the subject matter in a “perfect unity to which there is no resemblance or comparison in physical terms, to be totally one and unified.”

[This concept is also alluded to in the name Tanya. To explain: Tanya is referred to as, “The Written Torah of Chassidus,”7 which is “the soul of the Torah.” Accordingly, the wording in the text is extremely precise just as the wording of the Written Torah is far more precise than that of the oral law. Thus, the first word of the text, which has been used by the Rebbeim as the name of the text, was surely carefully chosen.8

This raises a question because the name Tanya has no apparent connection to the goal of the text, which as the Alter Rebbe writes on the title page is “based on the verse, ‘The matter is very close to you, in your mouth, and in your heart, to accomplish it,’ to explain how it is very close....”

This difficulty can be resolved as follows: On a simple level,9 the name Tanya which means “It has been taught,” alludes to the importance of Torah study. Although Tanya will open a person up to a deeper level of service of G‑d, to love and fear of Him, its essential emphasis is on the study of Pnimiyus HaTorah, achieving a perfect unity between the wisdom of man and the wisdom of G‑d. This concept is so fundamental to the text that it was alluded to in its very name.

In this context, it is worthy to stress the importance of studying Tanya, and in particular, its opening chapters. There are those who feel that since they have studied Tanya previously, it is unnecessary for them to continue this study and would rather study other subjects in Chassidus. This is a wrong perspective. Tanya must be constantly studied, in particular, the opening chapters including the preface. (This study should come in addition to the study of Tanya within the study of Chitas.)]

The emphasis on the study of Torah to the extent that nothing else exists in one’s world but the Torah, also relates to the content of Parshas Bamidbar, which describes the census of the Jews. Rashi explains that taking this census reveals the dearness of the Jews before G‑d, “because they are dear to Him, He counts them always.”

There are 600,000 Jewish souls.10 Similarly, the Rabbis teach that the name Yisrael is an acronym for the Hebrew words meaning, “There are 600,000 letters in the Torah.”11 Nevertheless, despite this multiplicity, ultimately, both the Torah and the Jewish people are single indivisible entities. The “one people” are connected with the “one Torah” and the “one G‑d,” to the extent that “Israel, the Torah, and the Holy One, blessed be He, are all one.” This is the ultimate expression of the dearness of the Jewish people.

This relates to our Sages’ description of Sinai as the mountain from which “hatred descended to the world.” This statement can be explained as follows: It is written: “He placed the world in their hearts,” i.e., G‑d placed the future of the world in the heart of every man. The existence of the entire world depends on man. Through his service in worldly matters, “turning away from evil” and “doing good,” man has the power to correct the entire world.

Thus, when there is nothing else in a Jew’s world but Torah, he brings about a parallel situation in the world at large. All the undesirable aspects of the world are negated, or transformed into good, and it is revealed how the entire world exists only for the sake of the Torah.

May we receive the Torah with happiness and inner feeling. (This is the blessing the Previous Rebbe would give for the holiday of Shavuos.) And may we merit the age when, “a new Torah will emerge from Me,” with the coming of Mashiach.

* * *

2. The above concepts can be connected with the sixth12 chapter of Pirkei Avos, which we study this week. This chapter begins with the statement: “The Sages taught in the language of the Mishnah: ‘Blessed be He who chose you and your teachings.”‘ The word “Sages” refers to each and every Jew who is a member of “a wise and understanding nation.” These qualities are revealed through the Torah. Therefore, a Jew’s behavior must be permeated by the Torah, it being the only thing in his world.

Pirkei Avos continues:

“The tablets were the work of G‑d and the writing was the writing of G‑d, charus (‘engraved’) on the tablets.” Do not read charus, but cherus (‘freedom’). There is no free man except one who occupies himself with the study of Torah.

The Shaloh explains that when our Sages teach, “Do not read..., but...” their intention is to add a new interpretation, but not to negate the simple meaning of the verse. Thus, the teaching mentioned above reveals that the Torah is connected with both freedom and engraving.

Chassidus explains that engraved letters are unique in that they are an integral part of (and not a separate entity from) the object on which they are written. When a Jew studies Torah in a manner of “engraving,” he becomes unified entirely with the Torah he studies. His entire existence becomes Torah. This leads to true freedom; he is lifted above all worries and distraction.

This has an effect in the world at large as the chapter continues, “Whoever repeats a concept in the name of its author brings redemp­tion to the world.”13The world, which in its present state, conceals G‑dliness, will become permeated by the quality of redemption.

Thus, the world will be elevated to a state where it will be revealed that, “Everything which G‑d created in this world was created solely for His glory.” “Glory” refers to Torah as Pirkei Avos mentions beforehand, “There is no glory other than Torah.” Thus, it will be revealed that there is nothing else within the entire world, but the Torah.

The chapter concludes, “The L‑rd will reign forever and ever.” According to the Kabbalistic tradition when the letters of ועד (translated as “ever”) are transposed the word אחד, “one,” is produced, implying that the unity of “the L‑rd is our G‑d, the L‑rd is One,” will be revealed “forever and ever.” This will be revealed, not only to the Jews, but also to the nations of the world as it is written, “Then, I will transform the nations to a clear speech, that they may all call on the name of the L‑rd.”

* * *

3. Our Sages teach that the Jewish children were chosen as the guarantors of the Torah. Therefore, it is appropriate that they, even infants of a very young age,14 should be present in the synagogue to hear the reading of the Ten Commandments. This can be accomplished without great difficulty since in most communities, there are several synagogues, and often, several different times of prayer at a single synagogue. Therefore, the entire family need not attend the Torah reading together and a convenient time can be arranged so that all Jewish children can hear the Ten Commandments.

Before the Torah reading, it is proper to explain to the children how important receiving the Torah is and how they should prepare to receive it. Although G‑d gives the Torah in a generous manner, He desires that the Jews prepare themselves to receive it. This will allow them to receive the Torah in a full and complete manner.

Similarly, adults should prepare to receive the Torah by increasing their Torah study. In particular they should increase the study of Pnimiyus HaTorah (Torah’s mystic dimensions). This realm of study shares a connection with the holiday of Shavuos. To explain: Our Sages interpret the verse, “Honey and milk will be under your tongue,” as a reference to Pnimiyus HaTorah, stating, “Subjects which are as sweet as honey and milk should be ‘under your tongue,’ (i.e., not studied openly).” On Shavuos, it is customary to eat sweet milchig foods, indicating that this is a time when this realm of knowledge is given prominence.

This is also reflected by the narrative of the giving of the Torah when G‑d’s chariot,15 associated with the deeper aspects of Pnimiyus HaTorah, was revealed to every Jew. Even though ordinarily, one begins with the study of the revealed dimensions of Torah law, when the Torah was given, an exception was made and, at the very outset, even before the declaration of the Ten Commandments, G‑dliness was revealed.

The vision of G‑dliness perceived by the Jews was also comprehended intellectually. Not only did they see G‑dliness, they also internalized this vision. Thus, our Sages explained that at the giving of the Torah, the Jews “saw what was normally heard and heard what was normally seen,” implying that the revelation effected, not only the power of sight, but also the power of hearing, which is connected with the power of understanding.

Since the revelation at Mount Sinai included an emphasis on Ma’aseh Merkavah, Pnimiyus HaTorah, it is appropriate that the preparation for receiving the Torah anew should also emphasize this subject matter. This will also effect our study of Nigleh (the teachings of Torah law). Pnimiyus HaTorah is called, “the soul of Torah,” and Nigleh, its body. It is natural for the body to be drawn after the soul.

The increase in Torah study should begin this Shabbos. As mentioned several times throughout the year, on Shabbos, there should be an effort to “gather together groups to study Torah.” Surely, this applies on the Shabbos which precedes the giving of the Torah. Therefore, it is proper to utilize the remaining hours of this Shabbos to gather together Jews to study Torah communally (preferably, in a manner of “When ten people sit and study Torah...” or in even greater numbers as it is written, “Among the multitude of people is the glory of the king”). Simultaneously, these gatherings should also be used to mention all the preparations for the holiday of Shavuos.16

May the “running to the performance of a mitzvah,” the efforts to gather Jews in shul for Torah study, lead to the time when we run to greet Mashiach. Indeed, there will be no need to run, for Mashiach will come directly here to the Previous Rebbe’s shul and house of study. Then, “a great congregation will return here,” the Jewish people, together with all the elements of the world which they elevated, will come back to Eretz Yisrael, to Jerusalem, and to the Beis HaMikdash.

4. We can also derive a lesson from the day on which Shavuos is celebrated. Our Sages teach א-ת, ב-ש; i.e., on the day of Alef, the first day of Pesach, will fall Tuf, Tishah BeAv. On the day of Beis, the second day of Pesach, will fall Shin, the holiday of Shavuos.

This implies that the experience of “the season of our freedom” on Pesach will transform all the negative factors of Tishah BeAv into good, bringing about the ultimate redemption.

The association of Shavuos with the second day of Pesach is significant this year since it falls on Wednesday, “the day on which the luminaries were suspended [in the heavens].” The term “luminaries” refers primarily to the sun and the moon. They can be associated with the written law and the oral law respectively. Both these were given to Moshe on Mount Sinai. The entire oral law including even “every new concept which an experienced Sage will develop” was included in that initial revelation.

On Shavuos, may we receive the Torah anew with joy and inner feeling and may this lead to our receiving “the new Torah that will emerge from Me,” in the Messianic age. Our Sages declared, “All the appointed times for Mashiach’s coming have passed and the matter is dependent only on teshuvah.” Our Sages also teach that even a fleeting thought of teshuvah is enough for one to be considered a completely righteous man. Thus, through teshuvah we will nullify the reason for the exile, our sins, as we recite in prayer, “because of our sins we were exiled from our land.” When the reason for the exile ceases to exist, the exile itself will end and we will proceed together to greet Mashiach.

Behar – Bechukosai Yom Yerushalayim - Mevarchim Sivan | 25 Iyar – 1 Sivan 5777

Fri- May 19th Erev Shabbos
Shacharis 7 am
Mincha/Candles 8:27 pm
Maariv and Sefira 9:23 pm /COUNT #39/

Sat May 20th – Shabbos 
Tehilim for Mevarchim Sivan 8 am
Shacharis: 9:30 am /Latest Shema 9:15 am
Mincha  8:27 pm /SEUDA SLISHIT/Pirkei Avot Chapter 5
Maariv/Havdalah 9:36 pm /COUNT OMER #40/

Weekdays
Sun Shacharis: 9  am, Mincha 8:30 pm, Maariv 9:26 pm /COUNT OMER #41/
Mon Shacharis  7 am, Mincha 8:30 pm, Maariv 9:27 pm /COUNT OMER #42/
Tue Shacharis 7 am, Mincha 8:30 pm, Maariv 9:28 pm /COUNT OMER #43/
Wed Shacharis 7 am, Mincha 8:30 pm, Maariv 9:30 pm /COUNT OMER #44/ Yom Yerushalayim
Thu Shacharis 7 am, Mincha 8:30 pm, Maariv 9:32 pm /COUNT OMER #45/
Fri Shacharis 6:50 am /ROSH CHODESH SIVAN

KIDDUSH AND SEUDA SLISHIT
Kiddush sponsor this Shabbos, May 20th ( 24th  Iyar) is Dr Norman Share ( Natan ben Ya'acov Ha Cohen) in honor and memory of the 36th Yahrzeit (20 Nisan) of beloved wife, Barbara Ruth Bat Avraham ( z"l).Seuda Slishit

THE NORTH SEATTLE ERUV STATUS: -PENDING
For current status of the North Seattle Eruv, please check the flag on the NE 65th Street side of CSTL, (green flag means the Eruv is up, red flag the Eruv is down), CSTL eNews, or the Vaad eNews. Visit our web site 
www.twitter.com/cstleruv for current status.

SHAVUOS ALL-NIGHT LEARNING AT CSTL TUESDAY, MAY 30TH 
Schedule to follow.

PARENTS ARE REMINDED THAT THEY ARE RESPONSIBLE FOR CHILDREN
The shul board would like to remind parents that they have sole responsibility for their children at CSTL

CHAIRS AND TABLES AT SHUL are for Shul Use Only.  
PLEASE do not remove them from the building.  PLEASE return any that are out of the building.    Thank you for your help.

DONATE TO CSTL VIA CREDIT CARD AT YOUR CONVENIENCE
Ivan now has a credit card reader for his smart phone, available at most week-day services.  We accept Visa-MasterCard-Amex-Discover, and of course Cash and Check!

LADIES TEHILIM – SUN 10 am
Come say Tehilim

Weekly Talmud Class with Rabbi Levitin – Every Sunday following 9am Shacharis
Gemora Baba Basra with Rabbi Levitin after 9 am Shacharis

Weekly History Class for Women with Chanie Levitin Tue 7:30 pm
At Rebbetzin Levitin’s home, 6519 49th Ave NE.  For more info, chanielevitin@gmail.com

Camp Gan Israel Seattle Goes to Six Weeks! Mon Jul 3rd to Fri Aug 11th 
Campers ages 2 -12 are excited about Gan Izzy 2017, especially since we’ve added a sixth week! For six fabulous weeks, your child can enjoy everything summer has to offer: swimming, crafts, sports, days at the beach, excursions to museums, roller skating, berry picking, and more, all in a loving, safe, Jewish environment. What could be better?! Campers from a wide range of backgrounds are welcomed, and given lots of love and attention from our enthusiastic group of specially recruited and trained counselors—some of whom are CGIS alumni themselves.  Camp Gan Israel Seattle: Mon Jul 3rd to Fri Aug 11th. Fun that lasts a summer...memories that last a lifetime! Register now for 1, 2, 3, 4, 5 and/or 6 weeks at
http://www.campganisraelseattle.org/ DON’T MISS OUT ON THE EARLY BIRD DISCOUNT!

KIDDUSH SPONSORSHIPS AVAILABLE
If you would like to sponsor Kiddush at CSTL, please contact Marion Kitz Gabbai Kiddush,

miriamkitz@hotmail.com . Please inform Marion by the preceding Sunday evening so that we have time to prepare properly.  Prices: Sponsor $350, co-Sponsor $175, Contributor: $50-$149.


COMMUNITY NEWS

FOR WOMEN ONLY:Learn how to learn with the Feldenkrais Method®
My name is Renee Debaste and I am a Guild Certified Feldenkrais® Practioner. I teach Feldenkrais® Awareness Through Movement® class at Chabad of Snohomish County at 11:00 a.m. on the first and third Sunday of the month. Our shul is located at 18717 76th Ave W #B in Lynnwood. The class is for women only and free of charge. Please join us this Sunday, May 21st for a gentle lesson designed to reduce tension while increasing awareness and expanding ease of movement. Wear comfortable clothing and bring a mat if you have one. I have extras if you don't. For more information or to reserve a spot in the class, please contact me at 206-778-5168 or
rdebaste@gmail.com

Yom Yerushalayim Tues. evening, May 23rd 6-9 PM
Family BBQ at Ezra Bessaroth. Celebrate Jerusalem Day 5777. 
www.EzraBessaroth.Net

"Honor Our Fallen Veterans" Wed, May 24th at 6:00 pm
Join us as we help the Jewish War Veterans Assoc. place flags at the graves of Jewish Veterans in the Bikur Cholim & Sephardic Historical Cemeteries. Meet at the Bikur Cholim Cemetery, 1340 N 115th Street.. Sponsored by BCMH, Torah Day School & Chabad UW. If you need a ride or would like to co-sponsor this event, please contact Ari Hoffman.

Jewish Community Night at the ballpark Tue June 6th 7:10 pm
Seattle Mariners take on the Minnesota Twins! Great seats for just $20.  www.JewishInSeattle.org

NYHS GOURMET FOOD & DESSERT AUCTION Wed May 24th 6:30 pm - 9 pm
At the Seward Park home of Dr. Menachem and Judy Maimon,.  Free and open to all!   Join NYHS is this unique tradition. Auctioneers Simon Amiel and Leah Gladstein will entertain as you sample, bid and buy delicious hand-crafted kosher goodies from our community chefs! RSVP and/or to Donate items, contact us at nyhs@nyhs.org or call 206-551-9322.

EZRA BESSAROTH LADIES AUXILLIARY SEPHARDI FEST SUN JUNE 11th 
Sephardic Foods, childrens activities, craft booths.

SEATTLE KOLLEL SUNDAY TORAH 9 am – 10:15 AM
Learning for adults and for children 5th through 8th grades.

Seattle Kollel Wed Apr 26 - May 24, 7-8 pm, Hebrew Crash Course
rabbiavrohomdavid@gmail.com 

Camp and Israel Scholarship Applications Available
Apply for Jewish overnight camp scholarships, first-time camper grants, teen Israel scholarships.
www.JewishInSeattle.org

Mishmar Chavura with Rabbi Avi Rosenfeld Thu 9pm
Parsha Learning and Discussion. Everyone welcome to join the conversation.  5240 38th Ave. NE.  Snacks served

NEED A DRIVER – CALL GERSHON!
For all your transportation needs, call Gershon Grashin (206) 856-2754


SICHO FOR YOM YERUSHALAYIM
http://www.sie.org/templates/sie/article_cdo/aid/2507830/jewish/Shabbos-Parshas-Behar-Bechukosai-24th-Day-of-Iyar-5750-1990.htm © SichosInEnglish.org

1. On this Shabbos, we bless the month of Sivan, the third month of the year, the month which contains “the season of the giving of our Torah.” Our Sages connect the giving of the Torah with the number three, “G‑d gave a threefold light to a threefold people through the third [of Amram’s children]... in the third month.”

The connection with three is further emphasized by the fact that generally, the Shabbos on which the month of Sivan is blessed falls on the Shabbos when the reading of the Book of Vayikra, the third book of the Torah, is completed. Furthermore, when that reading is concluded, we declare: chazak, chazak, vinischazeik (“Be strong, be strong, and may we be strengthened”), a threefold statement, reinforcing our commitment to Torah.

The concept can be explained as follows: The Torah was given on Mount Sinai to show a person how to serve G‑d within the context of this physical world and how to conduct himself in accordance with G‑d’s will. In this manner, the person’s entire being, body and soul, will be permeated with holiness and through these activities, he will be able to refine the world around him.

To make this possible, G‑d gave the Torah in a manner which is appropriate for a human being and this material world, so that it can permeate through and encompass man and the world in a complete manner. Accordingly, since there are three divisions within man and within the world at large, the Torah is also associated with this number.

To explain: A healthy person’s behavior is balanced between thought, speech, and action. Generally, a person first thinks through a desired activity. Afterwards, he takes counsel with knowledgeable friends (speech), and then acts accordingly. There are two aspects to this concept: a) All three phases are necessary. It is not sufficient for a concept to remain on the level of thought or speech. Rather, it must be brought down to the level of deed. On the contrary, particularly, in the context of our world, “deed is most essential.” The expression of a concept in deed adds a dimension of completeness to the levels of thought and speech. b) For deed to be complete, it must be preceded by thought and speech. Otherwise, it will be rash and haphazard. When a deed is thought out and talked over with friends, it is performed with the confidence that this is the proper way to deal with the question and thus, it is performed in a more successful manner.

Indeed, there always has to be a hesitation between thought and speech and deed. There is an allusion to this concept in the Hebrew letter, Hay (v). The Hay has three lines which reflect the three potentials of thought, speech, and action. Two lines (thought and speech) are joined together. The third line (deed) is, however, separated from the previous two to indicate that one must pause and think over one’s deeds.1 Even though one is sure (on the level of thought and speech) that one is doing the proper thing, before one actually performs a deed, one must hesitate and reconsider the matter.2

Thus, it is through the exercise of these three potentials that a person reaches a level of perfection. Similarly, based on the principle that each person is “a world in microcosm,” a similar order exists in the world at large.3 Thus, there are three spiritual worlds, Beriah, Yetzirah and Asiyah, which correspond to the three potentials, thought, speech, and action. Furthermore, each of these three realms is itself broken up into three levels: Chabad (the intellectual powers), Chagas (the primary emotions), Nehim (the emotions connected with applying a concept in deed).4

A parallel to the concepts explained above applies in this context as well: a) This world — and not the higher spiritual worlds — is the ultimate purpose of the entire creation. G‑d desired “a dwelling in the lower worlds,” in our material realm. b) Simultaneously, in this world, we must realize that this is merely the third world, that it is the lowest level, and it receives its life-energy from the realms above it. This will allow G‑dliness to be drawn down from the higher worlds into this world.

The ultimate purpose of the creation of this world, the establishment of a dwelling for G‑d, is accomplished through man’s service on the level of deed. In the spiritual worlds, the soul exists on a higher plane and expresses the qualities of thought (in Beriah) and speech (in Yetzirah). In this world, a person expresses all three potentials and, in particular, the potential of deed.

In this context, we can understand the expression that Torah, service, and deeds of kindness are the three pillars on which the world stands. The service of Torah is connected primarily with speech, service with thought, and deeds of kindness with action. Similarly, each mitzvah has three dimensions: its intent (thought), the blessing recited before its performance (speech), and the actual performance of the mitzvah (deed).

Of these three dimensions, “deed is most essential.” For example, in regard to the recitation of the Shema, a person who meditated on the Shema with full concentration, but did not actually recite the words, did not fulfill his obligation. The actual recitation of the words is what is most important. Conversely, however, the fulfillment of a mitzvah is complete only when it is associated with the intent for the mitzvah. Otherwise, it is considered as a body without a soul.

Based on the above, we can understand the connection between the giving of the Torah and the number three. As explained above, the giving of the Torah was intended to elevate the world and refine it according to G‑d’s will. Since man and the world at large possess three dimensions, it is a threefold service, encompassing thought, speech, and action, that refines and elevates a person and the entire world at large. Accordingly, the Torah has itself descended to allow for such service and has expressions on all the levels of thought, speech, and action. To emphasize this, the Torah is structured as a threefold light, the recipients of Torah were a threefold people, and the time during which the Torah was given was also associated with three, the third month.

This is associated with the conclusion of the third Book of the Torah which is usually read in connection with the Shabbos on which the month of Sivan is blessed. The Book of Vayikra contains many Torah laws (in contrast to the other four Books which also contain many sections of narrative). Most of these laws involve the sacrifices in the Beis HaMikdash. That service involves three dimensions, the intent of the sacrifice, the song recited by the Levites, and the actual sacrificial service. Alternatively, these three divisions can be seen as our prayers that take the place of the sacrifices (thought), the study of the laws of the sacrifices (speech), and the actual sacrifice (deed).

The parshiyos, Behar and Bechukosai, also share a connection to the above concepts. Both of these parshiyos, begin by mentioning — or alluding to — the giving of the Torah on Mount Sinai. Parshas Behar begins: “And G‑d spoke to Moshe on Mount Sinai...” The commentaries explain:

Just as both the general concept and the particular applications of Shemitah(the subject of this revelation) were granted at Sinai, the entire Torah was given — both its general concepts and its particular applications — at Sinai.

Similarly, parshas Bechukosai begins with statements about the entire Torah, “If you will walk in My statutes, keep My mitzvos, and observe them”5 and concludes, “These are the mitzvos which the L‑rd commended Moshe for the children of Israel on Mount Sinai.”6

2. Parshas Behar begins: “When you enter the land... the land will rest as a Shabbos unto G‑d. You shall sow your fields for six years... and in the seventh year, you shall rest.” Even though the resting of the land, the Shemitah year, is not observed until six years have past, the Torah mentions it first, indicating that this should be the goal and purpose of settling the land. The object of our efforts should not be our material activities, but rather, drawing G‑dliness into the world. The six years of agricultural work should be carried out with this intent in mind.

The phrase, “When you enter the land,” can also be interpreted metaphorically to refer to the soul’s descent into this material world and the “six years of sowing the land,” the six millennia of service to make this world a dwelling for G‑d. This service must be permeated with the intent that ultimately, “the land will rest as a Shabbos unto G‑d.”

On this basis, we can see a connection to the concepts described above. The service of deed, “sowing the land,” must be preceded by the intention of bringing about “a Shabbos unto G‑d.” When this intention permeates a person’s thought processes thoroughly, he can proceed to carry out this intent through the various activities required in preparing the world to be a dwelling for G‑d.

This pattern is reflected in our behavior each morning. The Shulchan Aruchrequires that we “meditate on before whom one is lying” (thought), recite Modeh Ani (speech), nullifying ourselves totally before G‑d. This generates the potential to carry out our service throughout the day (deed).7

3. The potential for a Jew to serve G‑d on the three planes of thought, speech, and action is derived from the fact that G‑d created the world in this fashion. This concept can be explained within the context of the opening Mishnah of the fifth chapter of Pirkei Avos:

The world was created by means of Ten [Divine] Utterances. What does this come to teach us, for indeed, it could have been created by one utterance? [It was done so] in order to bring retribution upon the wicked who destroy the world which was created by ten utterances, and to bestow ample reward upon the righteous who sustain the world which was created by ten utterances.

The commentaries question: If the world could have been created with a single utterance, what difference does it make that, in fact, G‑d created the world with ten utterances? If a person bought an article that was worth one dollar for ten dollars and then it was stolen, surely, the thief is not obligated to pay more than one dollar.

This difficulty can be resolved as follows: Though G‑d could have created the world with a single utterance, it would have been a different world. The world would have been on the level of thought, totally nullified to G‑dliness without the same concepts of limitation and differentiation that exist at present.8

G‑d’s intention, however, was not to create a spiritual world of that nature, but rather, a material world as we have before us, a world in which the creations feel their individual identities and thus, have the power of choice. In this manner, their service and self-nullification to G‑d comes about, not as an innate natural tendency, but rather as a product of their own effort.

The revelation of G‑dliness through service of this nature, the creation of a dwelling for G‑d in the lower worlds, could not be brought about through a single utterance of creation. To allow for the existence of the world in its present state, ten utterances of creation are necessary. Therefore, the wicked and the righteous deserve the full reward or punishment as befits behavior in a world brought into being through ten statements of creation.

This explanation is problematic. Since the world as it exists now could not be created through a single utterance of creation, what is the purpose of the Mishnah’s statement that, potentially, the world could have been created with a single utterance?

This question can be explained within the context of the previous concepts. As mentioned above, the thought which precedes a deed has an effect on the deed. Thus, the fact that there was a potential — and in spiritual realms, a potential is an actuality — to create the world with a single utterance,9 i.e., to bring into a being a world on a higher spiritual plane, has an effect on the world as it exists at present. Though the world was created with ten utterances to create a material environment which brings about the possibility of choice, the fact that it could have been brought into existence with a single utterance endows the world with the potential to become a dwelling for G‑d.10

To express the concept slightly differently: The potential for a dwelling for G‑d to be established within the world comes from the level of a single utterance. The expression of that potential “in the lower worlds,” that G‑d’s dwelling be established through the willful choice of creations who feel separate from Him, is made possible by the fact that, in actuality, the world was created by ten utterances.11

These concepts are reflected in the service of each individual. In the spiritual realms, the soul is united with G‑d on the level of thought. This unity generates the potential that afterwards, as the soul descends into this world, it can carry out the intent for its existence, the service of deed, transforming the world into a dwelling place for G‑d.

4. The coming days must be used in preparation for “the season of the giving of our Torah.” Each individual should resolve to increase his study of Torah — both the revealed realm of Torah law and Pnimiyus HaTorah, Torah’s mystic dimension — and fulfillment of mitzvos, stressing the interrelation of thought, speech, and deed.

In particular, based on the concept that our children are the “guarantors of the Torah,” efforts should be made to bring all Jewish children, even those of a very young age, to shul on Shavuos to hear the reading of the Ten Commandments. Even though the children may not appreciate what they hear, their presence has an influence on the source of their souls.

May these activities lead to the acceptance of the Torah with happiness and inner feeling and may we — even before the holiday of Shavuos — proceed together with Mashiach to Eretz Yisrael, to Jerusalem, and to the TempleMount.

* * *

5. This Shabbos, the International Convention of Lubavitch Women is being held. Surely, this convention will inspire good resolutions in the service of G‑d, in particular, in regard to the Convention’s theme, “All your children will be students of G‑d.” This emphasizes the importance of the efforts of Jewish women and girls to study Torah themselves and to inspire their husbands and families to Torah study as explained in the farbrengen last Shabbos. For example, when her husband or son comes home from a study session, a woman shows interest in the subject matter and discusses it.

In this context, the lesson from the verse: “When you enter the land... the land will rest as a Shabbos unto G‑d,” explained above is relevant. In setting up a Jewish home, first, the purpose of the home, that it is “a house for G‑d,” must be established. This is relevant, on a larger scale, to young couples who are first setting up their homes and, in the context of our day to day existence, to families who are already established. When the woman of the house, described as akeres habayis (which can be interpreted as “the essence of the home”), makes a decision to make Shabbos the essential element of the house, all the mundane activities of the home will be infused by that spirit.

Parashat Emor – Lag b’Omer | 16-25 Iyar 5777

Fri- May 12th Erev Shabbos
Shacharis 7 am
Mincha/Candles 8:18 pm
Maariv and Sefira 9:13 pm /COUNT #32/

Sat May 13th – Shabbos 
Shacharis: 9:30 am /Latest Shema 9:19 am
Mincha  8:18 pm /SEUDA SLISHIT/Pirkei Avot Chapter 4
Maariv/Havdalah 9:25 pm /COUNT OMER #33/

Weekdays
Sun Shacharis: 9  am, Mincha 8:30 pm, Maariv 9:16 pm /COUNT OMER #34/
Mon Shacharis  7 am, Mincha 8:30 pm, Maariv 9:18 pm /COUNT OMER #35/
Tue Shacharis 7 am, Mincha 8:30 pm, Maariv 9:19 pm /COUNT OMER #36/
Wed Shacharis 7 am, Mincha 8:30 pm, Maariv 9:20 pm /COUNT OMER #37/
Thu Shacharis 7 am, Mincha 8:30 pm, Maariv 9:22 pm /COUNT OMER #38/

KIDDUSH AND SEUDA SLISHIT
Kiddush is sponsored this week by Rabbi Elazar and Mrs. Esther Bogomilsky, in honor of their son Yossi's Bar Mitzvah!  May he grow up to a life of Torah, chuppah and ma'asim tovim! Seuda Slishit

MAZEL TOV MAZEL TOV
Mazel Tov to Rabbi Elazar and Mrs. Esther Bogomilsky, and the Bogomilsky, Kornfeld, and Levitin families on Yossi's Bar Mitzvah!  Welcome to the guests who are joining us for this event!

THE NORTH SEATTLE ERUV STATUS: -PENDING
For current status of the North Seattle Eruv, please check the flag on the NE 65th Street side of CSTL, (green flag means the Eruv is up, red flag the Eruv is down), CSTL eNews, or the Vaad eNews. Visit our web site 
www.twitter.com/cstleruv for current status.

PARENTS ARE REMINDED THAT THEY ARE RESPONSIBLE FOR CHILDREN
The shul board would like to remind parents that they have sole responsibility for their children at CSTL

CHAIRS AND TABLES AT SHUL are for Shul Use Only.  
PLEASE do not remove them from the building.  PLEASE return any that are out of the building.    Thank you for your help.

DONATE TO CSTL VIA CREDIT CARD AT YOUR CONVENIENCE
Ivan now has a credit card reader for his smart phone, available at most week-day services.  We accept Visa-MasterCard-Amex-Discover, and of course Cash and Check!

LADIES TEHILIM – SUN 10 am
Come say Tehilim

CSTL Lag B'Omer BBQ – Magnuson Park Shelter № 3. Sun May 14th Noon- 2PM
Featuring $4 hot dogs!  Sandbox for Tots!  Children’s Parade! Please contact Rabbi Herbstman to volunteer and for more information 
avrahamshlomo@hotmail.com  Co-sponsored by Chabad of Seattle

Lag Ba'omer BBQ at Green Lake  SUN MAY 14th 4-6 PM

Delicious Food! Music and fun activities. Discover the significance of this special day! All food will be provided by Chabad of NW Seattle!  Info:  Rabbi Yoni LevitinChabadofballard@gmail.com 206 851 9831

Lag BaOmer Brunch! Sunday, May 14th, 10:30 AM - 12:00 PM.
Chabad of Capitol Hill invites you to brunch at Seattle Hebrew Academy. Enjoy a morning with family and friends, over a delicious brunch, exciting activities and more! Create and decorate your own heart shaped cookies in honor of Mother's Day! 

Weekly Talmud Class with Rabbi Levitin – Every Sunday following 9am Shacharis
Gemora Baba Basra with Rabbi Levitin after 9 am Shacharis

Weekly History Class for Women with Chanie Levitin Tue 7:30 pm
At Rebbetzin Levitin’s home, 6519 49th Ave NE.  For more info, chanielevitin@gmail.com

Camp Gan Israel Seattle Goes to Six Weeks! Mon Jul 3rd to Fri Aug 11th 
Campers ages 2 -12 are excited about Gan Izzy 2017, especially since we’ve added a sixth week! For six fabulous weeks, your child can enjoy everything summer has to offer: swimming, crafts, sports, days at the beach, excursions to museums, roller skating, berry picking, and more, all in a loving, safe, Jewish environment. What could be better?! Campers from a wide range of backgrounds are welcomed, and given lots of love and attention from our enthusiastic group of specially recruited and trained counselors—some of whom are CGIS alumni themselves.  Camp Gan Israel Seattle: Mon Jul 3rd to Fri Aug 11th. Fun that lasts a summer...memories that last a lifetime!Register now for 1, 2, 3, 4, 5 and/or 6 weeks at 
http://www.campganisraelseattle.org/DON’T MISS OUT ON THE EARLY BIRD DISCOUNT!

KIDDUSH SPONSORSHIPS AVAILABLE
If you would like to sponsor Kiddush at CSTL, please contact Marion Kitz Gabbai Kiddush, 
miriamkitz@hotmail.com . Please inform Marion by the preceding Sunday evening so that we have time to prepare properly.  Prices: Sponsor $350, co-Sponsor $175, Contributor: $50-$149.


COMMUNITY NEWS

Yom Yerushalayim Tues. evening, May 23rd 6-9 PM
Family BBQ at Ezra Bessaroth. Celebrate Jerusalem Day 5777. 
www.EzraBessaroth.Net

SEPHARDIC RELIGIOUS SCHOOL – SUNDAYS AND TUESDAYS
The Sephardic Religious School (SRS) is a supplementary Jewish school serving Jewish children in Pre-School through Grade 8, meet on Sundays for 2 1/2 hours and Tuesdays for an additional 1 ½ hours. SRS is housed at the MI JCC and open to all Jewish children regardless of synagogue affiliation. We provide a warm, nurturing environment and fun through activities for our students. All grades have a basic curriculum with areas of two periods: Judaic Studies and Hebrew reading Groups. Judaic Studies classes: Tefilah - Prayers and Berachot - Blessings, Chagim - Holidays / Laws and Customs and Chumash (Bible). Hebrew Reading Groups cover learning to read and write in Hebrew with Hebrew vocabulary. Preparation for Bar and Bat Mitzvah reading and projects. SRS is open to everyone and our tuition has been designed to be affordable. Call Rachely Hemmat 206 992-2235 or email
srs.hebrewschool@gmail.com

Connections-The Jewish Marriage Institute Presents "Refresh Youth Marriage"
A 10-week pre-recorded teleconference. Reserve your spot at
http://www.ConnectionsMarriageInstitute.org

"Israel-From Creation to Innovation" Tues., May 16th  6:30-8:30 pm,
Guest speaker, Alon Ben-Gurion. No charge to attend. 
www.JewishInSeattle.org 

Jewish Community Night at the ballpark Tue June 6th 7:10 pm
Seattle Mariners take on the Minnesota Twins! Great seats for just $20.  www.JewishInSeattle.org

NYHS GOURMET FOOD & DESSERT AUCTION Wed May 24th 6:30 pm - 9 pm
At the Seward Park home of Dr. Menachem and Judy Maimon,.  Free and open to all!   Join NYHS is this unique tradition. Auctioneers Simon Amiel and Leah Gladstein will entertain as you sample, bid and buy delicious hand-crafted kosher goodies from our community chefs! RSVP and/or to Donate items, contact us at nyhs@nyhs.org or call 206-551-9322.

EZRA BESSAROTH LADIES AUXILLIARY SEPHARDI FEST SUN JUNE 11th 
Sephardic Foods, childrens activities, craft booths.

SEATTLE KOLLEL SUNDAY TORAH 9 am – 10:15 AM
Learning for adults and for children 5th through 8th grades.

Seattle Kollel Wed Apr 26 - May 24, 7-8 pm, Hebrew Crash Course
rabbiavrohomdavid@gmail.com 

Camp and Israel Scholarship Applications Available
Apply for Jewish overnight camp scholarships, first-time camper grants, teen Israel scholarships. 
www.JewishInSeattle.org

Mishmar Chavura with Rabbi Avi Rosenfeld Thu 9pm
Parsha Learning and Discussion. Everyone welcome to join the conversation.  5240 38th Ave. NE.  Snacks served

NEED A DRIVER – CALL GERSHON!
For all your transportation needs, call Gershon Grashin (206) 856-2754


SICHO FOR EMOR
http://www.sie.org/templates/sie/article_cdo/aid/2507902/jewish/Shabbos-Parshas-Emor-17th-Day-of-Iyar-5750-1990.htm © SichosInEnglish.org

1. This week’s Torah portion begins: “Tell the priests, the children of Aharon, and relate to them...” Our Sages, noting the apparent redundancy of the commands, “tell” and “relate,” explain that the verse is intended, “to charge the adults with [the education of] the children.”

This provokes a question: Since the education1 of children is of fundamental importance to the future of our people as our Sages declared, “If there are no kids, there will be no goats,” why is the education of our children not mentioned immediately after the giving of the Torah? Why is its mention postponed until the middle of the Book of Vayikra and, even then, it is not mentioned in the context of a matter of general relevance, but rather in regard to the laws of the priesthood?

These questions can be resolved within an explanation of the connection between the content of this Torah portion and the time of year when it is read. Parshas Emor is always read in the month of Iyar which is distinguished by its connection to the mitzvahof counting the Omer. Every day of this month is associated with this mitzvah. [The association of this mitzvah with parshas Emor is further emphasized by the fact that themitzvah of counting the Omer is related in detail in this Torah reading.]

The counting of the Omer is associated with education as emphasized by the fact that it commemorates the preparation (“education”) of the Jewish people to receive the Torah. The exodus from Egypt can be considered as the “birth” of the people and the seven weeks that followed a period of preparation as the Jews waited anxiously, counting the days until they received the Torah. Each year, this sequence is repeated, “advancing higher in holiness,” revealing deeper dimensions of the Torah, until ultimately, “a new Torah will emerge from Me,” in the Messianic age.

Chinuch, education, is not only relevant in the initial stages of one’s service. On the contrary, as a person grows and advances from level to level he must “educate” himself to prepare to reach the higher rung. This concept is alluded to in the counting of theOmer which: a) begins after Pesach, i.e., after the Jews have taken a leap forward in the service of G‑d; b) counts the days with cardinal numbers rather than ordinal ones, i.e., rather than say, “Today is the second day...,” “Today is the third day...” and the like. We say, “Today is two days to the Omer,” “Today is three days...,” indicating that each day includes within it the service of all the previous days and then, contributes a further dimension of growth itself.

The counting of the Omer is also related to the concept of Jewish unity. The “seven perfect weeks” of the Omer alludes to achieving perfection among the categories of the Jewish people alluded to by the seven branches of the Menorah which reflect our seven emotional qualities. During this period, all these seven categories must be perfected until they “shine.” (Sefirah which means “counting” also means “shining.”)

This concept is also related to the month of Iyar (אייר) whose Hebrew spelling serves as an acronym for the names Avraham, Yitzchok, Yaakov, and Rachel (אברהם, יצחק, יעקב, רחל), the four figures who have endowed their spiritual heritage to the totality of the Jewish people.2

This high level is also is also reflected in the expression our Sages use to communicate the obligation to educate our children, l’hazhir gedolim al hakatanimL’Hazhir also means “to shine,” i.e., these efforts will add shining light to the entire Jewish people, both the parents and the children and reveal their essential positive qualities.

This is also related to the name of the parshah, Emor which can also be interpreted to mean “grant praise and distinction” as in the verse: “You have granted praise and distinction to G‑d today.”3

An added dimension to the above is contributed this year by the fact that Shabbos Emorfalls on the day preceding Lag BaOmer. The 49 days of the counting of the Omer are associated with the refinement of our seven emotional characteristics. Each of these seven characteristics is included with the others and thus, each day of the Omer is connected with a specific quality. In this context, Lag BaOmer is connected with the quality, Hod she’b’hod.

In his Siddur, the Alter Rebbe explains that Hod she’b’hod concludes the counting of the fundamental emotions; the remaining qualities are external and do not relate to the essence of the emotions. Thus, counting Hod she’b’hod4 completes the primary aspects of the service of counting the Omer.

Thus, Lag BaOmer is connected with the holiday of Shavuos, the culmination of the counting of the Omer and the day which commemorates the giving of the Torah. That connection can be explained as follows: Lag BaOmer is the yahrzeit of Rabbi Shimon bar Yochai who revealed the teachings of Pnimiyus HaTorah. Furthermore, he brought about the nullification of the factors which separate between the reveal aspects of Torah (Torah law) and these teachings.

The revelation of the teachings of Pnimiyus HaTorah was the goal of the giving of the Torah as evident from the fact that, at the giving of the Torah, the entire Jewish people witnessed the revelation of G‑d’s chariot, Maaseh Merchavah. This subject is explained and clarified so that it can be understood and internalized5 in the teachings of Pnimiyus HaTorah.

In this context, the present day, the 32nd day of the Omer, is also significant. 32 is the numerical equivalent of the Hebrew word, ck, meaning “heart.” This word also shares a connection to the Torah which begins with the letter Beis and ends with the letterLamed. Similarly, its date, the 17th of Iyar is significant. 17 is numerical equivalent to the Hebrew, טוב, meaning “good.”6

Based on the above, we can understood the initial question: Why was the obligation to educate our children not mentioned directly after the giving of the Torah. As explained above, in their statement, our Sages used the word l’hazhir which means “to shine,” rather than another term meaning to educate. This implies that the goal is also to make the children who receive the education shine. Therefore, this does not apply in the initial stages of their education, but only after they have begun elevating themselves and are seeking to reach a level of completion.

To put it in other terms: The obligation to give children the basics of education is self-understood and does not require a commandment from the Torah.7 The command the Torah feels that it is necessary to relate — the obligation to educate one’s children until they shine — cannot be communicated at the outset and is mentioned only after one has begun one’s service.

There is a deeper lesson that can be derived from the words Emor and v’emartah (meaning “tell” and “and you shall relate”). Significantly, though they are separated in the verse, Rashi mentions them directly after each other to imply that they are a single concept, i.e., the efforts of the adults to educate the children is not separate from their own service, but rather, an extension of it. It is not that in addition to their own service, they also educate their children; but rather the adults and the children are united in a single service. Similarly, each one of the adults service is complete to the point that it extends beyond himself and has an influence on others as well.

Furthermore, just as the adults exert a positive influence on the children, this activity has an effect upon them causing them to “shine.” This comes about because the unity of the adults and the children draws down a light that transcends totally the differences between adults and children.

The above is reflected in the Jews’ efforts in “educating” the world (i.e., the world can be considered as a “child” when compared to the Jews who are like “adults”). The Jews must “polish” the world until it shines. This, in turn, will draw down a higher light for the Jews themselves.

There is also a mystic dimension to this concept. The word אמר, “tell,” is an acronym for the Hebrew words meaning, “fire, water, and wind,” three of the four fundamental elements of existence. The word, ואמרת contains these three letters, but also contains the letter tuf which reflects the Sefirah of Malchus which is associated with the element of earth. Emor, however, does not allude to the element of earth because earth is included in the other three elements, fire, air, and water. This can been seen from the fact that when water is boiled, a residue of earth remains.

These concepts are reflected in our behavior, “fire, water, and wind,” refer to our potentials for wisdom, understanding, and emotion. Exercise of these potentials alone is not sufficient and it is also necessary to add, “earth,” malchus, which refers to expression to others. This expression, however, is not an independent entity, but rather an extension of one’s inner qualities. Through this expression a greater and more encompassing light is generated.

There is a unique connection of the above to Lag BaOmerLag BaOmer, Rabbi Shimon bar Yochai’s yahrzeit, is associated with the unity of the Jewish people. Thus, Rabbi Shimon is well-known for his interpretation of the verse, “How good and how sweet is it for brothers to sit together.”8 One of the most complete expressions of this unity is the establishment of oneness between adults and children, two opposites. For this reason,Lag BaOmer is celebrated by activities with Jewish children.

2. The above concepts are enhanced by a teaching of Rabbi Shimon bar Yochai in the fourth chapter of Pirkei Avos.9 That teaching states:

Rabbi Shimon states: There are three crowns: The crown of Torah, the crown of priesthood, and the crown of kingship. The crown of a good name surpasses them all.

This raises an obvious question. Why doesn’t the Mishnah mention four crowns, including “the crown of a good name”?

The concept can be explained as follows: Torah, priesthood, and royalty refer to internal qualities within an individual’s personality. The “crown of a good name” refers to one’s activities with others. Rabbi Shimon explains that “crown of a good name” is not a separate entity, but rather an extension of the other three crowns. Our work with others has to be viewed, not as a different service, but as a continuation of one’s personal efforts of refinement.

This is alluded to by the terminology used by the Mishnah. The Hebrew expression translated as “surpasses them all” literally means “ascends upon them,” i.e., when one has carried out the services of Torah, priesthood, and kingship, then sharing one’s qualities with others brings about a new crown which is higher than the other ones.

This is also connected to Rabbi Shimon’s stress on the oneness of the Jewish people as reflected in his explanation of the verse: “How good and how sweet it is for brothers to sit together.” This verse also relates to the unity between the Jews and G‑d for “brothers sitting together” can refer to G‑d and the Jews.10

The above sheds light on a statement of Rabbi Shimon bar Yochai:

Come and see how dear Israel is before the Holy One, blessed be He, wherever they were exiled, the Divine Presence was exiled with them.... When they will be redeemed, the Divine Presence will accompany them.

The intent of this statement is that the unity between G‑d and the Jewish people is not for the sake of an external purpose, but rather a natural, innate bond. Accordingly, wherever Israel is found, the Divine Presence accompanies them.

In this context, it is worthy to contrast the manner in which this statement is quoted in the Talmud and in the text, Ein Yaakov. There are two primary differences: a) Ein Yaakov lists several different exiles which the Jewish people were forced to undergo, while the Talmud’s text is far more concise. b) Ein Yaakov spells the name Rabbi Shimon bar Yochai with an alef, while the Talmud omits that letter.

The differences can be explained based on the differences between the nature of the two texts. Ein Yaakov was intended for people on a low level of knowledge, while the Talmud can be studied only by those on a more advanced level. Therefore, to emphasize the oneness of G‑d with the Jewish people on all levels, the Ein Yaakov mentions all the places to which they were exiled.

It also includes a alef because the alef is the key to redemption. The only differences in the Hebrew words for “exile” (golah —גולה) and “redemption” (geulah —גאולה) is analef. The alef stands for Alufo shel Olam, G‑d, “the L‑rd of the world.” It is the revelation of G‑dliness which transforms the exile into redemption.

The lessons from parshas Emor mentioned above should motivate us to invest more energy in the unity of the Jewish people and in education, teaching young children, and also teaching adults, spreading forth the wellsprings of Chassidus, the legacy of Rabbi Shimon bar Yochai, outward. Similarly, efforts must be made to edu­cate gentiles and train them in the performance of their seven mitzvos.

In particular, the day of Lag BaOmer should be used to organize gatherings and parades to stress these objectives. May these parades inspire us to continue to “proceed from strength to strength.” And may we merit that in this “year of miracles,” and in preparation to the year 5751 whose Hebrew letters (תשנ"א) serve as an acronym for the phrase meaning, “May this be a year when ‘I will show you wonders’ ” (תהא שנת אראנו נפלאות), the fulfillment of the prophecies “I have found David, My servant, I have anointed him with holy oil,” which will bring about Blessed be the L‑rd forever and ever”

Parashat Acharei - Kedoshim | 9-16 Iyar 5777

Fri- May 5th Erev Shabbos
Shacharis 7 am
Mincha/Candles 8:09 pm
Maariv and Sefira 9:03 pm /COUNT #25/

Sat May 6th – Shabbos 
Shacharis: 9:30 am /Latest Shema 9:24 am /KIDDUSH Lite
Mincha  8:09 pm /SEUDA SLISHIT/Pirkei Avot Chapter 3
Maariv/Havdalah 9:14 pm /COUNT OMER #26/

Weekdays
Sun Shacharis: 9  am, Mincha 8:30 pm, Maariv 9:06 pm /COUNT OMER #27/
Mon Shacharis  7 am, Mincha 8:30 pm, Maariv 9:08 pm /COUNT OMER #28/
Tue Shacharis 7 am, Mincha 8:30 pm, Maariv 9:09 pm /COUNT OMER #29/
Wed Shacharis 7 am, Mincha 8:30 pm, Maariv 9:10 pm /COUNT OMER #30/
Thu Shacharis 7 am, Mincha 8:30 pm, Maariv 9:12 pm /COUNT OMER #31/

KIDDUSH AND SEUDA SLISHIT
Kiddush Lite this week is contributed by Gershon Grashin, in honor  of his grandson Leo Mordechai ben Zalman's 2nd birthday!  (10th Iyar).  Seuda Slishit

MAZEL TOV MAZEL TOV
Mazel Tov to Yechezkel and Ora Rapoport on the engagement of their daughter Shimona Leah to Sadya Leib Davidoff of Los Angeles.  May they merit to build a bayis ne’eman b’Yisroel!

L’CHAIM for Shimona Leah Rapoport and Sadya Leib Davidoff Mon May 8th at 8 PM
Yechezkel and Ora Rapoport invite you to a L’Chaim celebrating the engagement of their daughter Shimona Leah to Sadya Leib Davidoff.  At Chabad of Shoreline, 1114 NE Perkins Way, Shoreline, WA

THE NORTH SEATTLE ERUV STATUS: -PENDING
For current status of the North Seattle Eruv, please check the flag on the NE 65th Street side of CSTL, (green flag means the Eruv is up, red flag the Eruv is down), CSTL eNews, or the Vaad eNews. Visit our web site 
www.twitter.com/cstleruv for current status.

DONATE TO CSTL VIA CREDIT CARD AT YOUR CONVENIENCE
Ivan now has a credit card reader for his smart phone, available at most week-day services.  We accept Visa-MasterCard-Amex-Discover, and of course Cash and Check!

LADIES TEHILIM – SUN 10 am
Come say Tehilim

CSTL Lag B'Omer BBQ – Magnuson Park Shelter № 3. Sun May 14th Noon- 2PM
Join us Sunday, May 14th 12:00-2:00 pm for our annual Lag Ba'Omer BBQ Celebration! BBQ- Hot dogs $4, Hot dog deluxe $5 Complimentary salads, fixings, chips & drinks. Children's Parade, rally & marching band, Face Painting. Sandbox for tots, playground, basketball court & field (Bring your own sports gear). To RSVP or for more information email rabbiherbstman@gmail.com

Weekly Talmud Class with Rabbi Levitin – Every Sunday following 9am Shacharis
Gemora Baba Basra with Rabbi Levitin after 9 am Shacharis

Weekly History Class for Women with Chanie Levitin Tue 7:30 pm
At Rebbetzin Levitin’s home, 6519 49th Ave NE.  For more info, chanielevitin@gmail.com

Camp Gan Israel Seattle Goes to Six Weeks! Mon Jul 3rd to Fri Aug 11th 
Campers ages 2 -12 are excited about Gan Izzy 2017, especially since we’ve added a sixth week! For six fabulous weeks, your child can enjoy everything summer has to offer: swimming, crafts, sports, days at the beach, excursions to museums, roller skating, berry picking, and more, all in a loving, safe, Jewish environment. What could be better?! Campers from a wide range of backgrounds are welcomed, and given lots of love and attention from our enthusiastic group of specially recruited and trained counselors—some of whom are CGIS alumni themselves.  Camp Gan Israel Seattle: Mon Jul 3rd to Fri Aug 11th. Fun that lasts a summer...memories that last a lifetime!Register now for 1, 2, 3, 4, 5 and/or 6 weeks at 
http://www.campganisraelseattle.org/DON’T MISS OUT ON THE EARLY BIRD DISCOUNT!

KIDDUSH SPONSORSHIPS AVAILABLE
If you would like to sponsor Kiddush at CSTL, please contact Marion Kitz Gabbai Kiddush,

miriamkitz@hotmail.com . Please inform Marion by the preceding Sunday evening so that we have time to prepare properly.  Prices: Sponsor $350, co-Sponsor $175, Contributor: $50-$149.

THANK YOU TO JEWISH FEDERATION OF GREATER SEATTLE
Funding for CSTL Outreach Program was made possible, in part, by a grant from the Jewish Federation of Greater Seattle.  Please donate to JFGS at
https://www.jewishinseattle.org/donate    


COMMUNITY NEWS

StandWithUs Annual Community Reception Sun May 7 at 6:30 PM
At Town Hall, downtown Seattle. Tickets are still just $36. There will be a sumptuous buffet and Israeli wines. The keynote speaker is a world-recognized expert on international human rights at the UN, Anne Bayefsky. Register at 
www.StandWithUs.com/NWEvent2017Northwest@StandWithUs.com  or 206.801.0902.

Event for Jewish Singles and the entire community Sunday, May 7th, 7 pm-9 pm
with Shadchan Rochelle Frankel of LA. "Shidduchim: We're All In This Together". At the BCMH Yavneh Building.  Meet with Shadchan 7 pm, Lecture 8 pm

Connections-The Jewish Marriage Institute Presents "Refresh Youth Marriage"
A 10-week pre-recorded teleconference. Reserve your spot at 
http://www.ConnectionsMarriageInstitute.org

"Give BIG" Wed May 10th – DONATIONS MATCHED TO SEATTLE CHARITIES
Jewish Federation of Greater Seattle, Jewish Family Service, Yeshiva High School, Hebrew Academy, and many other charities.  https://www.givebigseattle.org/

"Israel-From Creation to Innovation" Tues., May 16, 6:30-8:30 pm,
Guest speaker, Alon Ben-Gurion. No charge to attend. 
www.JewishInSeattle.org 

Jewish Community Night at the ballpark Tue June 6th 7:10 pm
Seattle Mariners take on the Minnesota Twins! Great seats for just $20.  www.JewishInSeattle.org

Join us at the game to cheer on the M's! RSVP today! NYHS GOURMET FOOD & DESSERT AUCTION Wed May 24th 6:30 pm - 9 pm
At the Seward Park home of Dr. Menachem and Judy Maimon,.  Free and open to all!   Join NYHS is this unique tradition. Auctioneers Simon Amiel and Leah Gladstein will entertain as you sample, bid and buy delicious hand-crafted kosher goodies from our community chefs! RSVP and/or to Donate items, contact us at nyhs@nyhs.org or call 206-551-9322.

HAMSA SUMMER FOR TEENS IN ISRAEL
Trip sponsored by the Sephardic Educational Center. The deadline is May 1st! Scholarships are available, including a generous offer by Harley and Lela Franco. For more information, contact 323-272-4574 or email info@secjerusalem.org Also, please click here:
http://sephardiceducationalcenter.org/hamsa-israel-trip/

EZRA BESSAROTH LADIES AUXILLIARY SEPHARDI FEST SUN JUNE 11th 
Sephardic Foods, childrens activities, craft booths.

SEATTLE KOLLEL SUNDAY TORAH 9 am – 10:15 AM
Learning for adults and for children 5th through 8th grades.

Seattle Kollel Wed Apr 26 - May 24, 7-8 pm, Hebrew Crash Course
rabbiavrohomdavid@gmail.com 

Camp and Israel Scholarship Applications Available
Apply for Jewish overnight camp scholarships, first-time camper grants, teen Israel scholarships. 
www.JewishInSeattle.org

Mishmar Chavura with Rabbi Avi Rosenfeld Thu 9pm
Parsha Learning and Discussion. Everyone welcome to join the conversation.  5240 38th Ave. NE.  Snacks served

NEED A DRIVER – CALL GERSHON!
For all your transportation needs, call Gershon Grashin (206) 856-2754


SICHO FOR ACHAREI - KEDOSHIM
http://www.sie.org/templates/sie/article_cdo/aid/2518492/jewish/Shabbos-Parshas-Acharei-Kedoshim-13th-Day-of-Iyar-5745-1985.htm  © SichosInEnglish.org

1. Today’s farbrengen is primarily connected to the Torah reading of Acharei and Kedoshim. The Alter Rebbe taught us to live with the times — meaning the daily Torah section — how much more so on Shabbos when we read the entire portion!

The content and theme of every portion is represented by its name, in our case: Acharei- Kedoshim.

In some years we read Acharei on one Shabbos and Kedoshim on the following Shabbos, in which case the theme and lesson of the Torah portion would be related to each week independently. When they are combined, however, additional aspects are introduced, while all the previous themes continue. As the Talmud tells us regarding human potential: “The weight which a man can raise upon his shoulder is a third of the weight he can carry” (Sotah 31a); on which Rashi comments: “... when others help to set it on his shoulder.” (Rashi, loc. cit.) Thus, the whole is equal to more than the sum of its parts, because we have all the original components plus the new aspect created by the fusion of the two parts. Just as the unity of Ahavas Yisrael creates a new, loftier condition of “All together as one,” the same is also true in the case of Torah, which is the blueprint of the world.

What is the lesson of Acharei? The word Acharei refers to something which happened after the death of Aharon’s two sons. Aharon’s sons expired because their state of intense dveikus (attachment — devotion) to G‑dliness reached the point of Kelos Hanefesh (flight of the soul) which came as a result of their yearning to be absorbed in Divinity. Thus it was “After the death of the two sons of Aharon ...” that G‑d placed the emphasis on Divine service of the soul only as it is in a body, for only then can the purpose and goal of creation be attained; to make an abode for the Shechinah in the lower worlds:

Clearly, the purpose of the hishtalshelus (downward gradation) of the worlds and their descent, degree by degree, is not for the sake of the higher worlds, because for them this is a descent from the light of His blessed countenance. But the ultimate purpose [of creation] is this lowest world ... (Tanya ch. 36)

A further point to consider is that the condition of coming after something else is normally understood to connote a diminution. At the same time however, the latter stage serves as a conduit, or gathering, for the earlier, higher level; a form of ingathering of all the forces.

This may be clearly understood in our Divine service. When the soul enlivens the body and takes on temporal existence, it is surely a descent for the soul compared to its lofty spiritual state and its former level of Divine service. Nevertheless, it is specifically through this diminution that the true purpose of existence is fulfilled, to make an abode for G‑dliness in the physical world. This is the purpose of the hishtalshelus (downward gradation) of the worlds.

This teaching applies to everyone. The average person, involved in normal material matters, might be deterred or even depressed — the goal of spirituality seems to be so far away! Therefore Acharei comes to tell us: “Don’t be depressed. It is through your actions that the purpose of creation is realized.”

But the message of Acharei is broader; it is addressed to the scholar as well. Do not assume that being on the level of “Chiefs of the tribes” dictates that your Divine service should be “intense devotion, lovely, pleasant, sweetness, etc.” (Ohr HaChayim — commentary on sons of Aharon) You too must remember that the true purpose is to create an abode in the lower world — the lowest world. For that reason were you made scholars and chiefs, to incorporate your higher potentials in simple action.

What is the lesson of Kedoshim? “Kedoshim” (Be holy) is translated to mean, “Be self restraining.” The Ramban adds that we should:

.. practice moderation even in matters which are permitted ... Just as I am Holy so be you holy. Just as I am Pure so be you pure. (Ramban, beginning of Kedoshim)

This indicates the opposite theme of Acharei. Acharei said, descend to the world and get involved. Kedoshim says, abstain from worldly enterprise and stay aloof.

When the two viewpoints come together on the Shabbos of Acharei-Kedoshim we must stop a moment to consider and to understand what we are being told. The message we garner is that the Jew really has the ability to unite these two opposites. Just as G‑d “negates any restriction,” a Jew must also be like the Creator and unite the opposite themes of Acharei and Kedoshim together.

There is a Midrash which Chassidus explains:

“You shall be Holy ...,” might be taken to imply that your holiness is to be equal to Mine, and so Scripture plainly states, “... for I the L‑rd your G‑d am Holy”; that is to say, My Holiness is superior to yours. (Midrash, Vayikra Rabbah, 24:9)

The simple meaning of this Midrash is that we cannot attain the level of G‑dly Holiness. But, Chassidus interprets the Midrash in a positive way, “... your holiness is to be equal to Mine....” We can reach the level! And for those who challenge this approach, look at the Rashi on the verse: “For I am the Eternal your G‑d; you shall therefore sanctify yourselves, for I am Holy.” (Vayikra 11:44)

Rashi: “Just as I am Holy, I who am the L‑rd your G‑d, similarly make yourselves holy below on earth, ... because I will treat you as holy above.” (Rashi, loc. cit.)

In Toras Kohanim we also find: “If you will sanctify yourselves I will consider it that you have sanctified Me.” The Jew has the potential for holiness and the ability to increase, as it were, the Sanctity of G‑d.

Now, clearly this power is bestowed by G‑d; as an extension of His Holiness. He (G‑d) “... consider(s) it that ... have sanctified Me.” The Hebrew term used is “Maaleh Ani Aleichem,” which literally may be translated to “I raise you ....” G‑d raised the Jews to a point where our actions raise G‑d’s Holiness.

There is a parallel here to the interpretation of the verse: “... you should have a desire to the work of your hands.” (Iyov 14:15) Chassidus interprets this verse as meaning that G‑d “desires the work of our hands,” i.e. that our actions in this world are pleasing to G‑d and make an abode for the Shechinah in the world. Why is this actually the case? Because we are “G‑d’s handiwork” and just as a man can raise his hands above his head, so too, G‑d raised the work of His hands — the Jewish people — to a level higher than “Rosh — head.” The result is that our mitzvah actions give satisfaction to G‑d and bring an increase in His supernal Sanctity, so to speak.

Now, since we truly have this relationship to G‑d, there is no wonder that we also have the ability to unite opposites; the themes of Acharei and Kedoshim.

These two approaches of Acharei and Kedoshim may be compared to the two levels of: “... with all your heart, with all your soul ...” and “... with all your might.”

The Divine service of Acharei requires the person to keep his composure and presence of mind, which parallels the service of “with all your heart and ... soul.” The love for G‑d which is felt in your heart and soul must pulsate in a serene and settled manner; the opposite of “... when they approached G‑d and died.”

The manner of Divine service of Kedoshim however, is to be separated from the world, and to lose one’s self in a form of sublimation from the terrestrial to ethereal. This is embodied in the words “... with all your might”; the infinite and uncontrollable love, which cannot be encompassed by the heart, and bursts out in a surge of “flight of the soul,” out of the casing of the body, in ecstatic expiration.

Chassidus associates the state of “... with all your might” to the concept of “Doing the will of the Omnipresent.” Having become disembodied and having committed self-immolation he no longer exists as a “self,” but only as a vehicle “for doing G‑d’s will,” with G‑d’s Will — power.

Thus the condition of Kedoshim is the same concept as the idea of being likened to G‑d’s Holiness, mentioned earlier. The ultimate state of self-negation can only come from the higher power of being like G‑d. By acting in a manner of “... all your might” he actually “makes (not only does) G‑d’s will” (and places himself on the level of G‑d’s Holiness).

This same distinction may be applied in viewing the different approaches of tzaddikim (righteous) and baalei teshuvah (penitents). The tzaddik serves G‑d with all his “heart and soul” while the baal teshuvah serves G‑d with “all his might.” Because he was in the place of darkness and desolation, his thirst was stronger and harsher, and he reached a more intense longing and infinite love to free his soul from its prison and fall into the bosom of his Father, to truly cleave to Him.

Acharei symbolizes the tzaddik and Kedoshim symbolizes the baal teshuvah. So the baal teshuvah comes with the power of being “like G‑d,” and thereby adds holiness, from the infinite Torah levels; loftier than measure and restriction. This is the true idea of teshuvah, which explains why: “Where penitents stand, the completely righteous cannot stand” (Rambam, Teshuvah 7:4) This power is bestowed by G‑d — similar to the ability to add holiness (to G‑d).

This brings us to a more profound ability in the level of Kedoshim — to unite the opposites. Being that the power of Kedoshim stems from “being like G‑d,” just as G‑d is “unlimited by any restrictions,” so too, the Jew has the ability to unite antagonists. Now this lofty power of the infinite must penetrate to the level of Acharei.

Thus, the revelation of the quality of Holiness in the individual engenders the Divine service beyond limitations; but a deeper and stronger revelation will arouse more G‑dlike powers so that a new ability will emerge to be able to unite the opposites — Acharei and Kedoshim together, the finite and measured, with the infinite and immeasurable.

How can we understand this concept in practical application of Torah and mitzvos? The infinite power of G‑dliness that we possess will express itself in the superrational acceptance of the yoke of Heaven or in the practice of actual self-sacrifice to do a mitzvah. Consequently, the combination of Acharei and Kedoshim means to permeate the normal observance of Torah and mitzvos with self-sacrifice.

One who is righteous and stands in the states of “love of delights” in relation to G‑d, clearly makes no sacrifice when he does the will of G‑d. On the other hand, one who is in the lowly state of “a slave prefers the common ...,” (Gittin 13a) certainly for him, the observance of Torah is a complete burden and done only with great sacrifice.

Nevertheless, we say that for everyone, accepting the yoke of Heaven must be: “... the beginning of the service and its core and root.” (Tanya chap 41) Is this the combination we are seeking? No! In the tzaddik this root remains covered at the time of doing the mitzvah because of the intensity of desire that he feels at the time. At other times the root of his service might be revealed, but then the aspect of pleasure will be suppressed.

There is, however, a case where the joining of the opposites may be effected. Normally the Rambam lists the mitzvah of sanctifying G‑d’s name as a separate commandment:

All the members of the House of Israel are commanded to sanctify the Great Name of G‑d, as it is said, “But I will be hallowed among the children of Israel.” (Vayikra 22:32, Laws of Basic Principles of Torah 5:1)

There is a mitzvah to sanctify G‑d’s name, which can be associated to a general religious responsibility, beyond any specific mitzvah.

There is, however, a level on which the sacrifice of sanctification will penetrate into specific aspects of Torah and mitzvos. The Mechilta speaks of this phenomenon in its interpretation of the following verse:

And we shall say to him, what are these wounds between your hands? Those with which I was wounded in the house of my friends. (Zechariah 13:6)

The Mechilta goes on:

Why are you taken out to be stoned? Because I have circumcised my son ... because I have observed Shabbos. Why are you taken out to be beheaded, because I ate matzah ... because I put on Tefillin ... because I did the will of Father in heaven.... These wounds have caused me to become beloved to my Father in heaven.” (Mechilta, Yisro 20:5)

Here now, we have a case where a specific mitzvah takes on the added aspect of being a sacrifice! To sanctify His Great Name. This is expressed in the Gemara:

.. if there is a “royal decree,” one must incur martyrdom rather than transgress even a minor precept ... Even to change one’s shoe strap.... (Sanhedrin 74 a-b)

Rashi explains that if Jews tied their shoes in a certain way, different from the gentiles, and there was a decree made against the Jews to force them to change their way, and the purpose was to subdue religious observance, than although this was only a custom, one must be ready for martyrdom.

So, normally a mitzvah is just a mitzvah, but when it is the subject of a decree against Judaism, then it exemplifies the essence of religion and one must be ready for sacrifices. Hence you have a concurrence of a normal mitzvah and supreme sacrifice. You can sanctify G‑d’s Name.

We, however, live in a “benevolent kingdom”; we are not hampered in our observance of Torah and there are certainly no life-threatening decrees! Do we lose the quality of sacrifice?

The answer is no. At least not in the figurative sense. Mesirus nefesh — martyrdom — may also be understood as mesirus haratzon — dedicating his will and devoting his desire. This is the real sacrifice — nullify your will in front of G‑d’s will.

Along these lines let us explain the concept for Jews in the lands of democracy and comfort. You study Chassidic philosophy and you intellectualize the true esoteric intention and purpose of Tefillin: the drawing of three levels of “mind” and four levels of “intellect,” in the Supernal Man and the nether man, the straps drawing down the radiance. You absorb these elaborate thoughts and meditate on them in your mind to the point that you are involved and motivated and enthused. You have found the inner pleasure of the mitzvah. But ... when you come to put on the Tefillin, having just concluded this satisfying mental exercise, you remember that the act of the mitzvah must be done because of accepting the yoke of Heaven and giving over your will and desire to G‑d. You do the mitzvah because it is the command and will of G‑d “... who has sanctified us with His commandments etc....” At this junction, you have the opportunity to try to be holy, to separate yourself from your well-developed understanding and pleasure, and to do the mitzvah only because of the command of G‑d. Now you have a real connection with the Will of Hashem. You have now united the opposites, the pleasure and the sacrifice; by accepting the yoke they both shine at once!

Here too, the average Jew, who has not yet studied the Chassidic insights into Tefillin, must also say the blessing, “... who has sanctified us with His commandments and commanded us ...” And he, too, has both aspects. Therefore a young boy or girl who does a mitzvah and says the blessing before he or she does the mitzvah also has all these benefits. For this is the fusion of Acharei and Kedoshim to infuse the orderly observance of mitzvos — Acharei — with the enthusiasm of self-sacrifice and the martyrdom of self-immolation — Kedoshim.

In our goal to spread the teachings of Chassidus there must also be the blending of contradictions. For the “wellspring” is at the loftiest level, “outside” is the lowest level — yet the “wellsprings” must go “outside” and spread the teachings. To accomplish this one must be in the state of “Ufaratzta,” beyond restrictions, then he can spread the wellsprings. This also breaks the restrictions of the galus and it brings the true and complete redemption through or righteous Mashiach, speedily and truly in our days — “immediately they are redeemed.”

Parashat Tazria-Metzorah | 2-9 Iyar 5777

Fri- Apr 28th Erev Shabbos
Shacharis 7 am
Mincha/Candles 7:59 pm
Maariv and Sefira 8:52 pm /COUNT #18/

Sat Apr 29th – Shabbos 
Shacharis: 9:30 am /Latest Shema 9:30 pm
Mincha  7:59 pm /SEUDA SLISHIT/Pirkei Avot Chapter 2
Maariv/Havdalah 9:04 pm /COUNT OMER #19/

Weekdays
Sun Shacharis: 9  am, Mincha 8:15 pm, Maariv 8:55 pm /COUNT OMER #20/
Mon Shacharis  7 am, Mincha 8:15 pm, Maariv 8:57 pm /COUNT OMER #21/
Tue Shacharis 7 am, Mincha 8:15 pm, Maariv 8:58 pm /COUNT OMER #22/
Wed Shacharis 7 am, Mincha 8:15 pm, Maariv 9:00 pm /COUNT OMER #23/
Thu Shacharis 7 am, Mincha 8:15 pm, Maariv 9:01 pm /COUNT OMER #24/

KIDDUSH AND SEUDA SLISHIT
Kiddush is sponsored this week by our esteemed President, Yitzchok Rothman, in honor and in memory of the 43rd yahrzeit of his mother Bilhah bat Yitzchok Wolf haLevi Z”L(4 Iyar).  Kiddush is co-sponsored by Rabbi and Mrs SB Levitin, in honor of the birthday of the Rebbe Maharash, Beis Iyar. Seuda Slishit

THE NORTH SEATTLE ERUV STATUS: -PENDING
For current status of the North Seattle Eruv, please check the flag on the NE 65th Street side of CSTL, (green flag means the Eruv is up, red flag the Eruv is down), CSTL eNews, or the Vaad eNews. Visit our web site 
www.twitter.com/cstleruv for current status.

DONATE TO CSTL VIA CREDIT CARD AT YOUR CONVENIENCE
Ivan now has a credit card reader for his smart phone, available at most week-day services.  We accept Visa-MasterCard-Amex-Discover, and of course Cash and Check!

LADIES TEHILIM – SUN 10 am
Come say Tehilim

CSTL's annual Lag B'Omer BBQ event Sun May 14th 
Please contact Yitzchok (hardcastle101@hotmail.com) if you can help with CSTL' s Lag B'Omer BBQ!

Weekly Talmud Class with Rabbi Levitin – Every Sunday following 9am Shacharis
Gemora Baba Basra with Rabbi Levitin after 9 am Shacharis

Weekly History Class for Women with Chanie Levitin Tue 7:30 pm
At Rebbetzin Levitin’s home, 6519 49th Ave NE.  For more info, chanielevitin@gmail.com

Camp Gan Israel Seattle Goes to Six Weeks! Mon Jul 3rd to Fri Aug 11th 
Campers ages 2 -12 are excited about Gan Izzy 2017, especially since we’ve added a sixth week! For six fabulous weeks, your child can enjoy everything summer has to offer: swimming, crafts, sports, days at the beach, excursions to museums, roller skating, berry picking, and more, all in a loving, safe, Jewish environment. What could be better?! Campers from a wide range of backgrounds are welcomed, and given lots of love and attention from our enthusiastic group of specially recruited and trained counselors—some of whom are CGIS alumni themselves.  Camp Gan Israel Seattle: Mon Jul 3rd to Fri Aug 11th. Fun that lasts a summer...memories that last a lifetime!Register now for 1, 2, 3, 4, 5 and/or 6 weeks at 
http://www.campganisraelseattle.org/ DON’T MISS OUT ON THE EARLY BIRD DISCOUNT!

KIDDUSH SPONSORSHIPS AVAILABLE
If you would like to sponsor Kiddush at CSTL, please contact Marion Kitz Gabbai Kiddush,

miriamkitz@hotmail.com . Please inform Marion by the preceding Sunday evening so that we have time to prepare properly.  Prices: Sponsor $350, co-Sponsor $175, Contributor: $50-$149.

THANK YOU TO JEWISH FEDERATION OF GREATER SEATTLE
Funding for CSTL Outreach Program was made possible, in part, by a grant from the Jewish Federation of Greater Seattle.  Please donate to JFGS at 
https://www.jewishinseattle.org/donate


COMMUNITY NEWS

Yom haZikaron Commemoration and Yom haAtzmaut Tefila MON MAY 1st
At Minyan Ohr Chadash.  Mincha 7:30 pm /Program 7:45 pm. Cosponsored by Ohr Chadash, Sephardic Bikur Cholim, Ezra Besaroth, NYHS and SHA

BCMH Men's Club Holocaust Memorial Breakfast SUN APR 30th 9 am
Sponsored by the Wolf Family 
www.BCMHSeattle.org

StandWithUs Annual Community Reception Sun May 7 at 6:30 PM
At Town Hall, downtown Seattle. Tickets are still just $36. There will be a sumptuous buffet and Israeli wines. The keynote speaker is a world-recognized expert on international human rights at the UN, Anne Bayefsky. Register at 
www.StandWithUs.com/NWEvent2017Northwest@StandWithUs.com  or 206.801.0902.

Event for Jewish Singles and the entire community Sunday, May 7th, 7 pm-9 pm
with Shadchan Rochelle Frankel of LA. "Shidduchim: We're All In This Together". At the BCMH Yavneh Building.  Meet with Shadchan 7 pm, Lecture 8 pm

NYHS GOURMET FOOD & DESSERT AUCTION Wed May 24th 6:30 pm - 9 pm
At the Seward Park home of Dr. Menachem and Judy Maimon,.  Free and open to all!   Join NYHS is this unique tradition. Auctioneers Simon Amiel and Leah Gladstein will entertain as you sample, bid and buy delicious hand-crafted kosher goodies from our community chefs! RSVP and/or to Donate items, contact us at nyhs@nyhs.org or call 206-551-9322.

HAMSA SUMMER FOR TEENS IN ISRAEL
Trip sponsored by the Sephardic Educational Center. The deadline is May 1st! Scholarships are available, including a generous offer by Harley and Lela Franco. For more information, contact 323-272-4574 or email info@secjerusalem.org Also, please click here:
http://sephardiceducationalcenter.org/hamsa-israel-trip/

LEARN INTERMEDIATE MODERN HEBREW MONDAYS STARTING MAY 1st 8 pm
Must know how to read Hebrew but do not need to be able to converse freely. In this course you will increase your vocabulary, conversational ability and reading fluency. $80 a person for the series. See 
https://mercazseattle.shulcloud.com/event/intermediate-hebrew.html  for more information or to register. Please register by April 24th. Class dates will be: May 1st, 8th, 15th, 22nd, 28th and June 5th, 12th and 19th.

EZRA BESSAROTH LADIES AUXILLIARY SEPHARDI FEST SUN JUNE 11th 
Sephardic Foods, childrens activities, craft booths.

SEATTLE KOLLEL SUNDAY TORAH 9 am – 10:15 AM
Learning for adults and for children 5th through 8th grades.

Seattle Kollel Wed Apr 26 - May 24, 7-8 pm, Hebrew Crash Course
rabbiavrohomdavid@gmail.com 

Camp and Israel Scholarship Applications Available
Apply for Jewish overnight camp scholarships, first-time camper grants, teen Israel scholarships. 
www.JewishInSeattle.org

Mishmar Chavura with Rabbi Avi Rosenfeld Thu 9pm
Parsha Learning and Discussion. Everyone welcome to join the conversation.  5240 38th Ave. NE.  Snacks served

NEED A DRIVER – CALL GERSHON!
For all your transportation needs, call Gershon Grashin (206) 856-2754


THE REBBE MAHARASH
http://www.chabad.org/library/article_cdo/aid/626953/jewish/Rabbi-Shmuel-of-Lubavitch.htm © Chabad.org

The fourth Rebbe of Chabad-Lubavitch, Rabbi Shmuel of Lubavitch, known by the acronym "Maharash," was born in the town of Lubavitch (White Russia) on the 2nd of the Jewish month of Iyar in the year 5594 (1834).

Rabbi Shmuel was the youngest of seven sons born to Rabbi Menachem Mendel of Lubavitch, the third Chabad Rebbe, known as the "Tzemach Tzedek," and Rebbetzin Chaya Mushka. 

At an early age Rabbi Shmuel excelled in his studies; by the age of seven he was proficient in large sections of the Talmud along with the commentaries. Rabbi Menachem Mendel would regularly administer tests his son’s class, and grant monetary prizes to those who excelled. With that money Rabbi Shmuel would purchase books of Torah study.

When Rabbi Shmuel reached the age of twenty-one, his father requested of him to become involved in communal activism. His first task was to attend a conference called by the Russian government to discuss the publication of Jewish textbooks with German translation for use in the instruction of Jewish children. From that point on, Rabbi Shmuel continued his communal activism on behalf of a variety of Jewish causes. 

Leadership

A Scroll of Esther handwritten by Rabbi Shmuel (courtesy of Agudas Chassidei Chabad Lubavitch Library)

Rabbi Shmuel’s elder brothers were famed Torah scholars, well-known for their vast Torah knowledge. Rabbi Shmuel, on the other hand, chose to assume a low profile; his piety and scholarship went unnoticed by most.  Read more »

A year before his passing, Rabbi Menachem Mendel requested that Rabbi Shmuel publicly deliver discourses in Chabad philosophy – though he was only thirty-two years of age – a practice normally reserved for Chabad Rebbes. Rabbi Menachem Mendel instructed his followers to “listen to him [Rabbi Shmuel] as you listen to me.”

Although Rabbi Shmuel was the youngest son, he was chosen to succeed his father as "Rebbe" and leader of Chabad in the movement's capital, Lubavitch. (Four of his brothers established branches of the Chabad dynasty in other towns in White Russia and Ukraine).

In addition to mentoring and teaching his disciples and penning many discourses on Chassidic teachings and philosophy, Rabbi Shmuel – despite his frail health – traveled extensively throughout Europe, meeting with government and business leaders and lobbying them to exert pressure on the Czarist regime to halt its instigation of pogroms against its Jewish citizens.  Read more »

His fluency in languages such as Latin, French and Russian assisted him in these selfless ventures.

Teachings

Today, Rabbi Shmuel is perhaps most known for his saying (known in Yiddish as “lechatchilah ariber”): “The world says: If you can't go under [an obstacle], leap over; I say: In the first place, go over!”

Many of Rabbi Shmuel’s writings have been published by Kehot, the Lubavitch Publications House. Over twenty volumes of his works have thus far been published and additional volumes are being prepared for publication.

Some short teachings by Rabbi Shmuel were recorded by his grandson Rabbi Yosef Yitzchak Schneersohn, the sixth Chabad Rebbe. 

Several melodies are also attributed to Rabbi Shmuel. 

Rabbi Shmuel, who throughout his life suffered from many ailments, passed away at the young age of 48, on the 13th of the Hebrew month of Tishrei in the year 5643 (1882). He is buried alongside his father in the city of Lubavitch.

Rabbi Shmuel was succeeded by his second son, Rabbi Shalom Dovber of Lubavitch.

Parashat Shemini – Mevarchim Iyar | 25 Nissan – 2 Iyar 5777

Fri- Apr 21st Erev Shabbos
Shacharis 7 am
Mincha/Candles 7:50 pm
Maariv and Sefira 8:41 pm /COUNT #11/

Sat Apr 22nd   – Shabbos 
Tehilim for Mevarchim Iyar – 8 am
Shacharis: 9:30 am /Latest Shema 9:38 pm
Mincha  7:50 pm /SEUDA SLISHIT
Maariv/Havdalah 8:54 pm /COUNT OMER #12/

Weekdays
Sun Shacharis: 9  am, Mincha 8:00 pm, Maariv 8:44 pm /COUNT OMER #13
Mon Shacharis  7 am, Mincha 8:00 pm, Maariv 8:46 pm /COUNT OMER #14
Tue Shacharis 7 am, Mincha 8:00 pm, Maariv 8:47 pm /COUNT OMER #15
Wed Shacharis 6:50 am, Mincha 8:00 pm, Maariv 8:49 pm ROSH CHODESH/COUNT OMER #16
Thu Shacharis 6:50 an, Mincha 8:00 pm, Maariv 8:51 pm ROSH CHODESH /COUNT OMER #17

KIDDUSH AND SEUDA SLISHIT
Kiddush Lite – No sponsor.  Seuda Slishit

BARUCH DAYAN EMETH
We regret to inform you of the passing of Yosef Grobman ZT”L. May the Lord comfort the family amongst the mourners of Zion and Jerusalem

THE NORTH SEATTLE ERUV STATUS: -PENDING
For current status of the North Seattle Eruv, please check the flag on the NE 65th Street side of CSTL, (green flag means the Eruv is up, red flag the Eruv is down), CSTL eNews, or the Vaad eNews. Visit our web site 
www.twitter.com/cstleruv for current status.

LADIES TEHILIM – SUN 10 am
Come say Tehilim

Weekly Talmud Class with Rabbi Levitin – Every Sunday following 9am Shacharis
Gemora Baba Basra with Rabbi Levitin after 9 am Shacharis

Weekly History Class for Women with Chanie Levitin Tue 7:30 pm
At Rebbetzin Levitin’s home, 6519 49th Ave NE.  For more info, chanielevitin@gmail.com

Camp Gan Israel Seattle Goes to Six Weeks! Mon Jul 3rd to Fri Aug 11th 
Campers ages 2 -12 are excited about Gan Izzy 2017, especially since we’ve added a sixth week! For six fabulous weeks, your child can enjoy everything summer has to offer: swimming, crafts, sports, days at the beach, excursions to museums, roller skating, berry picking, and more, all in a loving, safe, Jewish environment. What could be better?! Campers from a wide range of backgrounds are welcomed, and given lots of love and attention from our enthusiastic group of specially recruited and trained counselors—some of whom are CGIS alumni themselves.  Camp Gan Israel Seattle: Mon Jul 3rd to Fri Aug 11th. Fun that lasts a summer...memories that last a lifetime! Register now for 1, 2, 3, 4, 5 and/or 6 weeks at
http://www.campganisraelseattle.org/ DON’T MISS OUT ON THE EARLY BIRD DISCOUNT!

KIDDUSH SPONSORSHIPS AVAILABLE
If you would like to sponsor Kiddush at CSTL, please contact SARAH DERSHOWITZ, Gabbai Kiddush, 
sgdersho@gmail.com . Please inform Sarah by the preceding Sunday evening so that we have time to prepare properly.  Prices: Sponsor $350, co-Sponsor $175, Contributor: $50-$149.

THANK YOU TO JEWISH FEDERATION OF GREATER SEATTLE
Funding for CSTL Outreach Program was made possible, in part, by a grant from the Jewish Federation of Greater Seattle.  Please donate to JFGS at 
https://www.jewishinseattle.org/donate


COMMUNITY NEWS

BCMH Men's Club Holocaust Memorial Breakfast SUN APR 30th 9 am
Sponsored by the Wolf Family 
www.BCMHSeattle.org

YOM haSHOA – HOLOCAUST MEMORIAL DAY – SUN APR 23rd 6 pm – 9 pm
At Ezra Bessaroth. Mincha/Maariv Services, Remembrance Program, Divrei Torah

StandWithUs Annual Community Reception Sun May 7 at 6:30 PM
At Town Hall, downtown Seattle. Tickets are still just $36. There will be a sumptuous buffet and Israeli wines. The keynote speaker is a world-recognized expert on international human rights at the UN, Anne Bayefsky. Register at 
www.StandWithUs.com/NWEvent2017Northwest@StandWithUs.com  or 206.801.0902.

Event for Jewish Singles and the entire community Sunday, May 7th, 7 pm-9 pm
with Shadchan Rochelle Frankel of LA. "Shidduchim: We're All In This Together". At the BCMH Yavneh Building.  Meet with Shadchan 7 pm, Lecture 8 pm

HAMSA SUMMER FOR TEENS IN ISRAEL
Trip sponsored by the Sephardic Educational Center. The deadline is May 1st! Scholarships are available, including a generous offer by Harley and Lela Franco. For more information, contact 323-272-4574 or email info@secjerusalem.org Also, please click here:
http://sephardiceducationalcenter.org/hamsa-israel-trip/

Yom haZikaron Commemoration and Yom haAtzmaut Tefila MON MAY 1st
At Minyan Ohr Chadash.  Mincha 7:30 pm /Program 7:45 pm. Cosponsored by Ohr Chadash, Sephardic Bikur Cholim, Ezra Besaroth, NYHS and SHA

LEARN INTERMEDIATE MODERN HEBREW MONDAYS STARTING MAY 1st 8 pm
Must know how to read Hebrew but do not need to be able to converse freely. In this course you will increase your vocabulary, conversational ability and reading fluency. $80 a person for the series. See
https://mercazseattle.shulcloud.com/event/intermediate-hebrew.html  for more information or to register. Please register by April 24th. Class dates will be: May 1st, 8th, 15th, 22nd, 28th and June 5th, 12th and 19th.

EZRA BESSAROTH LADIES AUXILLIARY SEPHARDI FEST SUN JUNE 11th 
Sephardic Foods, childrens activities, craft booths.

SEATTLE KOLLEL SUNDAY TORAH 9 am – 10:15 AM
Learning for adults and for children 5th through 8th grades.

Seattle Kollel Wed Apr 26 - May 24, 7-8 pm, Hebrew Crash Course
rabbiavrohomdavid@gmail.com 

Camp and Israel Scholarship Applications Available
Apply for Jewish overnight camp scholarships, first-time camper grants, teen Israel scholarships.
www.JewishInSeattle.org

Mishmar Chavura with Rabbi Avi Rosenfeld Thu 9pm
Parsha Learning and Discussion. Everyone welcome to join the conversation.  5240 38th Ave. NE.  Snacks served

NEED A DRIVER – CALL GERSHON!
For all your transportation needs, call Gershon Grashin (206) 856-2754


DVAR TORAH FOR SHEMINI
http://www.sie.org/templates/sie/article_cdo/aid/2518328/jewish/Shabbos-Parshas-Shemini-26th-Day-of-Nissan-5743-1983.htm | A free translation from a talk of the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson ZT”L © SichosInEnglish.org

1. We can draw lessons from three aspects of this Shabbos: It is Shabbos Mevarchim; more particularly, it is Shabbos Mevarchim Iyar; and because everything happens by Divine Providence, there is an additional lesson to be derived from the parshah read this Shabbos — Shemini.

In greater clarification: The Baal Shem Tov taught that nothing in this world is coincidence; everything happens by Divine Providence. This applies to even such things as minerals, plants and animals, and certainly to humans. Within the category of humans, Divine Providence is emphasized most strongly regarding Jews, and concerning Jews, it is most evident in matters of Torah and mitzvos. For although everything happens by Divine Providence, there are different degrees — to the extent that Torah tells us that G‑d says, “I will surely hide My face on that day.” That is, not only do we not see Divine Providence, but G‑d actively hides Himself. Thus, there are differing degrees in Divine Providence, commensurate to the importance of the subject — the more important it is, the greater and more revealed the Divine Providence. The highest level is, “the eye of the L‑rd is directed towards those who fear Him” — the highest level of Divine Providence (“G‑d’s eyes”) is directed towards the righteous (“those who fear Him”).

Although G‑d sees everything with a single glance, there can still be different degrees in Divine Providence. An example of this is man himself, who has various limbs. The essential life-force of a man is equal in all limbs. Nevertheless, there are differences in how that life-form is revealed in the limbs. The life-force in the brain, heart, and liver, for example, is stronger than in the nails, which if cut, do not hurt at all.

So, too, in the case of Divine Providence: On the one hand, it works through one glance (similar to the essential life-force in which there are no differences). Simultaneously, there are differences in the degree of Divine Providence (similar to the differences in how the life-force is revealed in the limbs), ranging from complete concealment (“I will surely hide My face”) to complete revelation (“the eye of the L‑rd is directed towards those who fear Him”).

In our case, Shabbos Mevarchim is a holy matter, pertaining to Torah and mitzvos: the mitzvah of sanctifying the month, and the custom of Shabbos Mevarchim — and “a Jewish custom is Torah.” Thus Divine Providence in the highest degree is associated with Shabbos Mevarchim, and we can therefore derive a lesson from the parshah read then.

The lesson from Shabbos Mevarchim (in general, relevant to all months): Shabbos Mevarchim is always in the preceding month, and thus the blessing given on Shabbos Mevarchim to the following Rosh Chodesh is said on the preceding month. The reason is simple: A blessing means we wish to effect something in a certain way — and this obviously applies only before the thing has materialized. Thus we bless Rosh Chodesh (and the entire month) before Rosh Chodesh — and therefore Shabbos Mevarchim must be in the preceding month.

A “month” in Hebrew is chodesh, which is cognate to the word chidush, meaning new. Although a month seems to be a repetition of the previous thirty day cycle, it is really something new — its service is carried out in an infinitely loftier manner, making it a new thing. If this higher service would not be infinitely loftier, it would not be completely new, but only an addition to the past. When it is infinitely higher, it is completely separated from previous service, and becomes a new thing.

An example of this is Torah study: One method of study is to repeat and relearn that which was studied previously. Although through each repetition one gains a loftier level and new insights, it is not new, for the loftier level is not infinitely greater: the new insights are in the same topic and same method of learning as before. A loftier method of learning is to increase in one’s study in an infinitely higher manner — in a new manner. Simultaneously, this new learning affects previous study, elevating it to the new level.

This is why R. Zeira, so that he could learn Talmud Yerushalmi, first fasted to forget Talmud Bavli. He did not fast to forget his actual knowledge (for it is forbidden to forget one’s learning), but to forget the method of study peculiar to the Talmud Bavli. The methods of study of the Bavli and Yerushalmi are complete opposites. Bavli’s is dialectic, whereas the Yerushalmi gets straight to the heart of the matter. Thus, to change from the Bavli’s method to the Yerushalmi’s, R. Zeira first had to fast to forget the method of study of the Talmud Bavli. Not only did he not forget the actual knowledge of the Bavli, but the study of the Bavli was now elevated — he could now learn it in a manner infinitely loftier than before, in a direct manner, not through dialectics.

To return to our point: a “month,” although seemingly but a repetition of the previous 30 days, is a completely new thing — for its service is performed in an infinitely loftier manner than the previous month’s service. The lesson from a month, then, is that service of Torah and mitzvos must always be in a new manner — infinitely loftier than before.

Because this requires much effort, Shabbos Mevarchim, which precedes the new month, serves as the proper preparation to such service. The lesson from Shabbos Mevarchim in general, then, is that a Jew must make the proper preparations for the infinitely higher service of the new month.

2. Although the common theme of all months is the element of newness — infinitely loftier service — that service must still be commensurate to the individual nature of each month. Thus there are differences in the preparation to each month — Shabbos Mevarchim. In our case, the service of Shabbos Mevarchim Iyar must be consonant to the particular service of the month of Iyar.

It is very hard to understand, however, how the service of Iyar can be infinitely loftier than that of the preceding month, Nissan. Nissan is the “month of redemption,” meaning a person is redeemed from the limits of nature. How then can we prepare on Shabbos Mevarchim Iyar for an infinitely loftier new service? Is not Nissan, “the month of redemption,” the ultimate?

Iyar, in Hebrew, is an acrostic for the words, “I am the L‑rd your healer.” The difference between G‑d healing and a human healer (doctor) is simple: A doctor heals the sickness that a person already has. G‑d, however, says, “All the sicknesses which I placed in Egypt I will not put on you, for I am the L‑rd your healer.” That is, G‑d’s healing is that He does not allow sickness to develop in the first place. In man’s spiritual service to G‑d, this corresponds to the idea of, “No sin shall befall the righteous.”

Now we can understand the different services of Nissan and Iyar. The service of Nissan is in the manner of redemption — Jews were in exile, and they were redeemed from it. Even when a person sins (exile), he can redeem himself from this undesirable state of affairs. The service of Iyar is in the manner of, “I am the L‑rd your healer” — it is not possible that a person in the first place does anything wrong (and that therefore he should need redemption).

Thus the service of Iyar is loftier than that of Nissan, and therefore even after Nissan, a person must go yet higher — the service of Iyar.

The lesson, then, from Shabbos Mevarchim Iyar is that we must prepare for the service of Iyar — to reach a level where sin is not even possible. Through this we reach an added distinction, special to Iyar — the only month in which every day we have the mitzvah of Sefiras HaOmer.

Sefiras HaOmer is also associated with our previous explanation that a “month” is the idea of newness — that although it seems to be but a repetition, it is really an infinitely higher level. Sefiras HaOmer has two aspects: 1) All the days of Sefirah are one, and therefore if one forgot to count one day, he cannot continue to count with a berachah. 2) Simultaneously, each day is separate, and therefore we make a blessing each day, not one blessing for the entire Sefirah.

Thus, although today, for example, is the tenth day of Sefirah, and we have already fulfilled the mitzvah of Sefirah for ten days, we still make a blessing for the eleventh time. For each day of the Sefirah sees an infinitely higher increase in sanctity, thereby making it a new thing — which deserves its own blessing.

Through our speaking of Sefiras HaOmer may we speedily merit the true and complete redemption through our righteous Mashiach, when we will fulfill the mitzvah of Sefiras HaOmer from the Torah, not just from our Sages as we do today. Then we will also have the Giving of the Torah in a new manner — “A new Torah will go forth from Me.”

* * *

3. As mentioned previously, there is also a lesson to be derived from the parshah read today — parshas Shemini. Although there are many lessons to be learned from parshas Shemini, we must first and foremost derive a lesson from the name “Shemini” itself, which means “eighth.” The Baal Shem Tov taught that the Hebrew name of a thing reflects its concept, and thus the idea represented by “Shemini” represents the entire parshah.

Everything in this world exists in a spiritual fashion, including man’s service to G‑d. Indeed, the reverse is true: Because they exist spiritually, in man’s service, they exist also physically. This is true of numbers also. The number seven, for example, symbolizes and is associated with the seven days of the week — “For six days G‑d made the heavens and the earth, and on the seventh day He ceased and rested.” After the seventh day, a new week begins — the first day, second day, etc. until Shabbos. The seventh day, Shabbos, is the end of a week. Thus, although hundreds of thousands of days have passed since creation, the day after Shabbos is still called the first day, and not the eighth day. For the purpose of the days of a week is that they are a preparation for Shabbos, and therefore the day after Shabbos is the first day of preparation for the coming Shabbos.

Parenthetically, even a simple Jew knows this. Previously, in Europe, a Jew knew unquestionably that the livelihood G‑d granted him throughout the week was so that he could celebrate Shabbos properly. In those days, it was unheard of that a Jew should work hard the entire week only to increase his bank account, to buy a car with a chauffeur, to buy a house with many rooms, or to purchase an extensive wardrobe — even when he can’t wear so many clothes!

A Jew doesn’t need all these things. He works hard to get them only because he envies another person. Our Sages said: “Envy, desire, and honor take a person out of the world” — they take a person out of Judaism and bring him into the world of America! These people call it wealth; it is really a sickness. A Jew should have no association with the “world of America,” for “You have chosen us from all the nations.” Certainly a Jew who has been in Tomchei Temimim — for even one moment — can have no real association with such a world. Once in Tomchei Temimim, a person is always associated with it, for “sanctity does not move from its place” — willingly or unwillingly. It gives him no peace. He, however, thinks he has but a headache, and therefore the doctor prescribes aspirin to soothe him. He suffers from an American malady, therefore he must be given an American cure. In truth, however, he has a “headache” because he is so involved in material pursuits!

To return to our point: Even a simple Jew knows that the number seven symbolizes the seven days of the week, associated with the world — “For six days G‑d created the heavens and the earth, and on the seventh day He ceased and rested.” The number eight, therefore, symbolizes that which transcends the seven days of a week, that which is above the world which was created in seven days.

The lesson from this in man’s service to G‑d: Service on Shabbos is different and loftier than on weekdays. On Shabbos a Jew does not have to rush to work, and therefore he says his prayers with greater concentration, etc. Although he fulfills all matters of Torah and mitzvos on weekdays too, it cannot be compared to Shabbos when he is not distracted by his business. On Shabbos every Jew is a “king” in his house, and therefore his mind is free to engage in Torah and mitzvos with greater concentration.

“Shemini — Eighth” teaches that even after the lofty service of Shabbos, service must be loftier yet — transcending the world which is associated with the seven days of the week. In plain terms: After the lofty level of his service on Shabbos, a Jew does not descend, G‑d forbid, from his level to begin the week anew, but instead ascends to a level loftier even than Shabbos — the level of Shemini.

This lesson is specifically derived from Shemini — eighth, and not from eight. “Eight” means there are eight things present — seven and an extra one. “Eighth” means there is one thing, but it is the eighth: it comes after the preceding seven, and stands alone (unlike “eight” which means the other seven are present also). “Shemini,” then, represents a level that is unassociated with the preceding seven weekdays — it transcends the world.

This does not mean a Jew should wait until after Shabbos to perform the service represented by “Shemini,” to wait until a special day of the level of “Shemini.” The parshah is not called “Yom HaShemini,” “The eighth day,” but rather just “eighth,” teaching us that a special day is not needed to reach this level (transcending the world). The level of Shemini can be on Shabbos itself, and even on weekdays.

In greater clarification: “Shemini,” we have said, is the idea of transcending the world. This is puzzling. The purpose of a Jew is to make this world a dwelling place for G‑d. It seems, then, that “eight” (which includes the world — seven days of creation plus one more) represents this idea better than does “eighth” (which excludes the world, the seven previous days).

However, although “eighth” is an entity for itself (unlike eight), the very fact that the “eighth” follows the seven indicates there is some connection between them. The difference between “eight” and “eighth” is that in the former, the seven remain the same as before, and one more has been added, making eight. In the latter, the seven are elevated to the level of the eighth; they cease to be seven, and become part of the eighth. Thus there are two aspects to Shemini: The eighth as a separate entity; and as the other seven are encompassed by it.

When, therefore, we say Shemini transcends the world, we mean the world exists, but its existence is elevated to the level of Shemini — to the extent that the world assumes a new existence.

An example: In the future, our Sages tell us, people will not need to eat or drink, but their physical bodies will be nourished directly from the soul (unlike now, when the body receives nourishment from the soul through physical food). Although the body will then also be physical, it will be elevated to the level that its nourishment will be spiritual. This happened once before: When the Jews left Egypt, they ate Manna — “bread from the heaven.”

This, then, is the distinction given to Shabbos Mevarchim Iyar by parshas Shemini. One may think that because Shabbos Mevarchim Iyar occurs every year, there is nothing new to it this year. Parshas Shemini teaches that the service of Shabbos Mevarchim Iyar must be in the manner of “Shemini” — transcending the world, in a new manner.

May it be G‑d’s will that from parshas Shemini we merit very quickly the harp of Mashiach, which will be “a harp of eight strings,” in the third Bais HaMikdash, in the true and complete redemption.

* * *

4. Rashi, the commentator par excellence on Scripture, always explains anything difficult in the plain meaning of the verse (or else says, “I do not know”). Simultaneously, Rashi does not make any comment that is not associated with the plain meaning. In today’s parshah, Shemini, there is both a difficulty which Rashi does not explain, and something which Rashi does explain which does not seem to be necessary to understand the plain meaning.

The end of parshas Shemini (11:41-47) talks of the prohibition to eat “sherotzim” — small, creeping animals (e.g. snakes, insects, etc). Scripture repeats this prohibition a number of times in different ways: “Every creeping thing that creeps upon the earth is detestable and shall not be eaten (11:41)”; “Of all creeping things that creep upon the earth you shall not eat (11:42)”; “Do not make yourself detestable with any creeping thing that creeps, and do not defile yourselves with any creeping thing that moves upon the earth (11:44).” Rashi, on the words (11:44) “Do not defile yourselves,” comments: “By transgressing many prohibitive commandments regarding them; and for [the transgression of] every prohibitive command, stripes [is given].”

In the same parshah, we have previously learned that there are many types of animals which are prohibited to eat: unclean animals, unclean wild beasts, unclean fish and fowl. Rashi tells us that the prohibition to eat sherotzim is repeated many times, and that there are therefore many prohibitive commandments regarding the eating of a sheretz. A simple question arises: Why are sherotzim more severe than other forbidden animals, to the extent that the prohibition — and the accompanying punishment (stripes) — is repeated so many times (which is not the case in other forbidden animals)?

The question is even more puzzling in the light of Rashi’s comment at the beginning of this section. On the verse (11:2) “This is the living thing which you may eat,” Rashi comments: “‘This is the living thing’ — it denotes ‘life.’ Because Israel is attached to G‑d and are worthy of being alive, He therefore separated them from uncleanliness, and decreed upon them commandments....” Rashi further comments, “‘This is the living thing’ — This teaches that Moshe held the animal and showed it to Israel, [saying]: ‘This you may eat, and this you shall not eat; This you may eat, etc.’ Also of the creatures of the water he held each species and showed it to them. Similarly with fowl [it is stated]: ‘And these you shall detest among the fowls.’ And similarly with creeping animals [it is stated]: ‘And this shall be unclean to you.’”

We see that Rashi emphasizes the common theme among all living things that are forbidden to eat — that from all of them “He separated them [Israel] from uncleanliness.” If so, the above question is reinforced. Why are sherotzim more severe than other animals?

Another difficulty: At the conclusion of this section Scripture states (11:45): “For I am the L‑rd who brought you up from the land of Egypt.” Rashi explains that, “Everywhere it is written, ‘I have brought out,’ and here it is written ‘brought up.’ [In reference to this] it was taught at the school of R. Yishmael: [G‑d said:] ‘If I had brought up Israel from Egypt only for the reason that they do not defile themselves with sherotzim as do other nations, it would be sufficient for them, and it is an elevation for them;’ this is the meaning of, ‘I brought you up.’”

The same question arises: Why does G‑d say that, “if I had brought up Israel only for the reason that they do not defile themselves with sherotzim ... it would be sufficient ...”? Why is this said specifically concerning sherotzim and not other animals?

Further, why does Rashi emphasize that it would be sufficient that, “they do not defile themselves with sherotzim as other nations.” What difference does it make, in the plain meaning of Scripture, how other nations conduct themselves? The difference between Jews and other nations is not just in eating sherotzim, but in every facet of life. Why, then, does Rashi make this point regarding sherotzim specifically?

The source for Rashi’s interpretation is the Talmud. (Baba Metzia 61b) There, however, it does not mention anything about the conduct of other nations, and it also gives the reason why sherotzim is specifically severe. It states: “Why did the Torah write, ‘who brings you up?’ [The reason is] as the school of R. Yishmael taught, that G‑d said, ‘If I brought up Israel from Egypt only for the reason that they should not defile themselves with sherotzim, it would be sufficient.’ But, he objected, is their reward [for abstaining from sherotzim] greater than [the reward for obeying the commandments concerning] interest, tzitzis, and weight? He answered, although their reward is no greater, it is more loathsome to eat them.”

Thus we see the Talmud gives a reason for the severity of eating sherotzim — because it is more loathsome than other things. Why then does Rashi change his interpretation from the Talmud, in that 1) He adds the words, “as do other nations” — although it is seemingly unnecessary for the plain meaning; 2) He deletes the reason for the severity regarding sherotzim?

Another questions: Rashi only mentions the author of a particular interpretation if there is a difficulty in the plain meaning which is resolved through knowing the author. In our case, what difficulty is there that Rashi need tell us the author of this interpretation — the school of R. Yishmael?

The explanation:

Rashi need not explain the reason for the particular severity in the case of sherotzim, for it is self-understood from Scripture itself. “Sherotzim,” Rashi explains (11:41), “are things which are ‘low, short-legged, which seem, only to creep.’” That is, sherotzim are creeping things which are very low to the ground. When Scripture enumerates the different categories of sherotzim, it says (11:42): “Whatever goes upon the belly,” upon which Rashi notes, “This is a snake, and the term ‘belly’ denotes ‘bending,’ for it goes bent and prostrated on its belly.”

Scripture could have simply said “snake” and not “whatever goes upon the belly.” But it does not do so because it wants to emphasize that sherotzim are things which are low, moving on their belly.

In parshas Bereishis, we learn that because the snake caused Adam and Chavah to sin, it was punished — “You are cursed of all the animals and from all the beasts of the field.” Its punishment was, “On your belly you shall go, and dust you shall eat; and Rashi explains that, “it had legs and they were cut off.”

The severity of this punishment is that going on the belly indicates how lowly and unworthy the snake is of all animals. All of it is in the dust, whereas other animals, which go on feet, are above the ground. Moreover, all other animals eat grass or meat, whereas the snake eats only dust, the lowest thing. The fact that it is connected with the ground shows how despicable it is.

Since we thus already know how degraded sherotzim are — creeping things which are low on the ground similar to a snake — Rashi need not explain why the prohibition to eat sherotzim is more severe than other unclean animals.

But all is not clear: Since sherotzim are so disgusting, how are other nations allowed to eat them? Moreover, earth itself has many good qualities — all plants grow from the earth, and it is used for building purposes, etc. Why then are sherotzim so severely forbidden to Jews?

Rashi alludes to the answer by adding the words that Jews do not defile themselves with sherotzim “as do other nations,” and by telling us the author of this interpretation — the school of R. Yishmael. The Mishnah (Nega’im 2:1) states: “R. Yishmael says: The children of Israel (may I be an atonement for them), are like boxwood: neither black nor white but of an intermediate shade.” R. Yishmael is stressing the greatness of Jews that they are not black.

Earth, dust, is black. Since Jews are not black, they are far removed from “dust.” Therefore, sherotzim, which are close to the dust, are especially repugnant to Jews — which is not the case with “other nations.”

In greater clarification: R. Yishmael was speaking in regard to the laws of leprosy — what color of leprosy is unclean on what color skin (i.e. a color on a white skinned person has a different law than on a dark-skinned person). Leprosy is a punishment for wrong behavior, thus indicating a low spiritual state. The Rambam (Laws of Leprosy, 16:10) writes that first “the walls of the person’s house are affected ... if he remains wicked ... the vessels of his house change ... if he remains wicked ... his clothes change ... if he remains wicked ... his skin changes and becomes leprous.” Thus leprosy on the skin indicates a very low spiritual state.

R. Yishmael tells us the distinction of Jews: Although a Jew is on such a low spiritual plane that his skin is leprous, nevertheless, “May I be on an atonement for them” (an expression of love), and they are not black.

So too in our case: After the Torah talks of the prohibition of eating unclean foods, it emphasizes Jews’ greatness that “they do not defile themselves with sherotzim as do other nations.” Even a Jew who is so low that he eats forbidden foods, does not defile himself with sherotzim — because they are so repugnant, close to the dust.

Rashi’s interpretation is based on the words of the “school of R. Yishmael.” Thus, in addition to the above connection with R. Yishmael himself, there must also be a connection to the school of R. Yishmael.

The Talmud (Berachos 32a) states: “‘G‑d said, I have forgiven (the Jews for the sin of the golden calf) according to your (Moshe’s) word’: The school of R. Yishmael taught: ‘according to your words’ — the nations of the world will in the future say ‘happy is the disciple whose master agrees with him.’” The Maharshaexplains that G‑d forgave Israel for worshiping the golden calf and did not destroy them, so that the gentile nations would not say He destroyed them because He was unable to bring them into the Holy Land. This argument had been advanced by Moshe, and G‑d agreed with him and refrained from destroying the Jews. This is what the school of R. Yishmael said, that in the future the gentile nations will say, “Happy is the disciple (Moshe) whose Master (G‑d) agrees with him.” We see from this that it is important to G‑d (so to speak) that the gentile nations should also recognize the greatness of Jews.

That is why Rashi explains that the Jews “do not defile themselves with sherotzim as do other nations.” This distinction of Jews is recognized by all, even the gentile nations — who see that they eat sherotzim, while Jews do not defile themselves by eating them.

Shabbos Chol haMoed Pesach | 18- 25 Nissan 5777

Fri- Apr 14th   Erev Shabbos Chol haMoed Pesach
Shacharis 7 am
Mincha/Candles 7:39 pm
Maariv and Sefira 8:31 pm /COUNT #4/

Sat Apr 15th  – Shabbos Pesach
Shacharis: 9:30 am /Latest Shema 9:44 pm
Mincha  7:40 pm 
Maariv/Havdalah 8:42 pm /COUNT OMER #5/

Sun Apr 16th – Erev Shevi’i Shel Pesach
Shacharis: 9  am
Mincha/Candles  7:42 pm 
Maariv 8:34 pm /COUNT OMER #6/
It is customary to remain awake on the eve of the Seventh of Passover (i.e., tonight) and spend the entire night in Torah study and joyous celebration of the great miracle of the splitting of the sea. (
www.chabad.org)

Mon Apr 17th – Shevi’i Shel Pesach
Shacharis: 9:30 a.m.
Mincha 7 PM /Special Time - FOLLOWED BY KINUS TORAH/
Candles & Yartzeit Candles after 8:44 pm from existing flame
Maariv 8:35 /COUNT OMER #7/

Tue Apr 18th  – Acharon Shel Pesach
Shacharis: 9:30 a.m /YIZKOR/
Mincha  6:45 pm followed by MOSHIACH SEUDA
Maariv/Havdalah 8:46 pm /COUNT OMER #8/
Chametz repurchased 9:15 pm

MOSHIACH SEUDA Tue Apr 18th  6:45 pm
Featuring words of Torah, 4 cups of wine, and shmura matzo (BYOB & Matza!) Shul will provide only some sweet wine, matzo, and Mellons.  Please keep all food in the social hall and supervise children. 
http://www.moshiachcampaign.com/media/pdf/529/xWCv5297556.pdf

THE NORTH SEATTLE ERUV STATUS: -PENDING
For current status of the North Seattle Eruv, please check the flag on the NE 65th Street side of CSTL, (green flag means the Eruv is up, red flag the Eruv is down), CSTL eNews, or the Vaad eNews. Visit our web site 
www.twitter.com/cstleruv for current status.

LADIES TEHILIM – SUN 10 am
Come say Tehilim

Weekly Talmud Class with Rabbi Levitin – Every Sunday following 9am Shacharis
Gemora Baba Basra with Rabbi Levitin after 9 am Shacharis

Weekly History Class for Women with Chanie Levitin NOT THIS Tue 7:30 pm
At Rebbetzin Levitin’s home, 6519 49th Ave NE.  For more info, chanielevitin@gmail.com

Camp Gan Israel Seattle Goes to Six Weeks! Mon Jul 3rd to Fri Aug 11th 
Campers ages 2 -12 are excited about Gan Izzy 2017, especially since we’ve added a sixth week! For six fabulous weeks, your child can enjoy everything summer has to offer: swimming, crafts, sports, days at the beach, excursions to museums, roller skating, berry picking, and more, all in a loving, safe, Jewish environment. What could be better?! Campers from a wide range of backgrounds are welcomed, and given lots of love and attention from our enthusiastic group of specially recruited and trained counselors—some of whom are CGIS alumni themselves.  Camp Gan Israel Seattle: Mon Jul 3rd to Fri Aug 11th. Fun that lasts a summer...memories that last a lifetime! Register now for 1, 2, 3, 4, 5 and/or 6 weeks at 
http://www.campganisraelseattle.org/ DON’T MISS OUT ON THE EARLY BIRD DISCOUNT!

KIDDUSH SPONSORSHIPS AVAILABLE
If you would like to sponsor Kiddush at CSTL, please contact SARAH DERSHOWITZ, Gabbai Kiddush, 
sgdersho@gmail.com . Please inform Sarah by the preceding Sunday evening so that we have time to prepare properly.  Prices: Sponsor $350, co-Sponsor $175, Contributor: $50-$149.

THANK YOU TO JEWISH FEDERATION OF GREATER SEATTLE
Funding for CSTL Outreach Program was made possible, in part, by a grant from the Jewish Federation of Greater Seattle.  Please donate to JFGS at 
https://www.jewishinseattle.org/donate


COMMUNITY NEWS

BCMH Men's Club Holocaust Memorial Breakfast SUN APR 30th 9 am
Sponsored by the Wolf Family 
www.BCMHSeattle.org

HAMSA SUMMER FOR TEENS IN ISRAEL
Trip sponsored by the Sephardic Educational Center. The deadline is May 1st! Scholarships are available, including a generous offer by Harley and Lela Franco. For more information, contact 323-272-4574 or email info@secjerusalem.org Also, please click here:
http://sephardiceducationalcenter.org/hamsa-israel-trip/

YOM haSHOA – HOLOCAUST MEMORIAL DAY – SUN APR 23rd 6 pm – 9 pm
At Ezra Bessaroth. Mincha/Maariv Services, Remembrance Program, Divrei Torah

Yom haZikaron Commemoration and Yom haAtzmaut Tefila MON MAY 1st
At Minyan Ohr Chadash.  Mincha 7:30 pm /Program 7:45 pm. Cosponsored by Ohr Chadash, Sephardic Bikur Cholim, Ezra Besaroth, NYHS and SHA

LEARN INTERMEDIATE MODERN HEBREW MONDAYS STARTING MAY 1st 8 pm
Must know how to read Hebrew but do not need to be able to converse freely. In this course you will increase your vocabulary, conversational ability and reading fluency. $80 a person for the series. See 
https://mercazseattle.shulcloud.com/event/intermediate-hebrew.html  for more information or to register. Please register by April 24th. Class dates will be: May 1st, 8th, 15th, 22nd, 28th and June 5th, 12th and 19th.

EZRA BESSAROTH LADIES AUXILLIARY SEPHARDI FEST SUN JUNE 11th 
Sephardic Foods, childrens activities, craft booths.

SEATTLE KOLLEL SUNDAY TORAH 9 am – 10:15 AM
Learning for adults and for children 5th through 8th grades.

Seattle Kollel Wed Apr 26 - May 24, 7-8 pm, Hebrew Crash Course
rabbiavrohomdavid@gmail.com 

Camp and Israel Scholarship Applications Available
Apply for Jewish overnight camp scholarships, first-time camper grants, teen Israel scholarships.
www.JewishInSeattle.org

Mishmar Chavura with Rabbi Avi Rosenfeld Thu 9pm
Parsha Learning and Discussion. Everyone welcome to join the conversation.  5240 38th Ave. NE.  Snacks served

NEED A DRIVER – CALL GERSHON!
For all your transportation needs, call Gershon Grashin (206) 856-2754


DVAR TORAH FOR SHABBOS CHOL haMOED PESACH
http://www.sie.org/templates/sie/article_cdo/aid/3195352/jewish/Shabbos-Chol-HaMoed-Pesach-5700-1940-Lakewood-2.htm | From the talks of Rabbi Yosef Yitzchak of Lubavitch; translated by Uri Kaploun © SichosInEnglish.org

15. Without Kid Gloves. People often say, “Don’t ask the doctor: ask the patient.” In terms of Chassidus and chassidim, the doctor and the patient correspond to Rebbe and chassid. A patient’s illness can be serious, mild, or slight, but even a slight illness cannot be ignored. The Rebbe is the doctor. And the popular advice to ask the patient and not the doctor has been relevant – and is still relevant – in the spiritual lifestyle of chassidim.

At farbrengens, even exceptionally outstanding chassidim, both maskilim1 and baalei avodah, used to reprimand each other outspokenly, without kid gloves, to the point that the listener squirmed in pain.2 This was often the case with several celebrated chassidim – R. Aizik Homiler,3 R. Pesach Malastovker,4 R. Betzalel Ozoritcher,5 and R. Hillel Paritcher6 – and their respective Rebbeim did not tolerate that practice.

Nevertheless, though the attitude of the Rebbeim to such pungent talk was known among chassidim, they used to comment, “Don’t ask the doctor: ask the patient….”

It is no doubt superfluous to point out that the sharp words exchanged by those elder chassidim sprang from brotherly love and profound mutual respect.

16. Fruit of a Farbrengen. In days gone by, a chassidisher farbrengen was a Chassidus-chassidisher farbrengen. The discussion centered seriously on the spiritual ambiance that surrounds [the formal texts of] Chassidus.7 For example, those present would analyze a chassidisher teaching260 in search of its inner meaning, and would discuss what can be learned from a chassidisher anecdote. Such farbrengens positioned chassidim in a cleaner atmosphere and on a higher spiritual level. When people went home from a farbrengen in those days, perhaps they were not more pious, but they were wiser, more refined, and more elevated. The atmosphere itself was cleansing.

Nowadays, however, because of the state of Torah observance and education and Yiddishkeit in the last twenty-five years, chassidishe farbrengens have turned into farbrengens whose function is to fortify the simple observance of Yiddishkeit. The topics are family purity, the observance of Shabbos, the need to establish fixed study sessions, and other basic requirements of Torah and mitzvos.

This kind of talk – and action – is obviously not only permissible but essential. However, on no account must it be allowed to replace a spiritually-oriented Chassidus-chassidisher farbrengen.

Chassidim must distinguish between two different kinds of farbrengens: (a) the kind of farbrengen that furthers the practical observance of Yiddishkeit in general and the cause of education in particular; (b) a Chassidus-chassidisher farbrengen that gives full and explicit expression to the authentic chassidisher spirit.

Every endeavor in avodah – whether in the area of seichel (intellectual activity), or middos,263 or thought or speech or action – must have a bechein, a concluding resolve that will produce a tangible outcome.8 The bechein is the very essence of that endeavor, and by making a firm resolve one must give it practical expression that corresponds to the nature of the endeavor that produced it. True, becheins vary considerably. The bechein that grows out of avodah in the area of seichel is different from the bechein that grows out of avodah in the area of middos; likewise, the bechein that grows out of avodah in the area of thought is different from the bechein that grows out of avodah in the area of speech or action. That said, all becheins share one characteristic – they must result in a bepo’al, a practical reality.9

At first glance one might well ask, What is the difference between a bechein and a bepo’al?

After all, it would seem that they are one and the same: the bechein of seichel is the bepo’al of seichel, and the bepo’al of seichel is the bechein. The same would seem to apply in the areas of middos or thought or speech or action. What, then, is the difference between a bechein and a bepo’al?

Chassidus teaches that there is a substantial difference between them. A bechein is natural, for in every thing G‑d implanted a bechein, which is its offspring. A bepo’al is artificial, for G‑d endowed every created being with a potential for a po’al, a potential for practical expression, which enables that created being to transform a bechein into a po’al.

As stated above, a bechein is the offspring of that created entity. Thus, the bechein of seichel is the middah which is the offspring that is born of that seichel. The ability of seichel to produce a middah that resembles it is one of the natural attributes with which G‑d endowed it. The resultant po’al vitalizes and sustains the offspring.

The same principle applies to the bechein and the po’al in relation to the middos, and in relation to the soul’s three “garments,” that is, its three means of expression – thought, speech and action. Thus, the bechein of middos is thought, the bechein of thought is speech, and the bechein of speech is action. Thus all becheins, including action, must have a po’al.

The po’al of the middos-bechein is that one’s thought processes should be orderly, and not too wide-ranging. The po’al of the thought-bechein is that it should find expression in sensitive and animated speech; the po’al of the speech-bechein is that the resultant action should be done with vibrant devotion.

bechein without a po’al is like sowing seed in vain, like bearing aborted children. It is one of the most harmful dangers that Chassidus is wary of, and warns chassidim to steer clear of.

There exist wrong-headed ovdim who imagine that if a middah is born as the result of their meditation on a G‑dly concept, this in itself a positive achievement. Such a person imagines that the fact that his meditation gave rise to offspring proves that his meditation was alive and that its offspring is viable. Not so, my dear brother! If there isn’t a tangible po’al in all of the above-listed stages of po’al, up to and including the exuberant enjoyment of an actual action, the seed was sown in vain and the offspring is stillborn.

True, the bechein is the very essence of the entity, but the bepoa’l is the soul of the bechein. It is the light of truth within all the becheins. To a certain extent, moreover, the exuberant delight that one experiences when finally carrying out the tangible activity confirms that the meditation that led to it rested on solid foundations.

It was stated above that the difference between bechein and bepo’al is that the bechein is natural, being the handiwork of G‑d, while thebepo’al is artificial, the work of mortals. The potential to carry out the po’al is natural, the handiwork of G‑d, but the po’al itself is the work of mortals. That has to be done by the man himself.

In both kinds of farbrengen, both the outward-oriented kind of chassidisherfarbrengen and the Chassidus-chassidisher farbrengen, have abechein. Quite often, whether it has a broad spectrum or a narrow focus, it is a warm bechein. However, the exuberant delight in the resultant po’al is often missing – and that means that the birth was stillborn. And that in turn means that the seed sown at the farbrengen was sown in vain.

Chassidus therefore warns chassidim of the danger of a bechein without a po’al.

17. Antidote to Dilution. A Chassidus-chassidisher farbrengen ought to be overflowing with [the values of] the authentic, age-old, unchanging, maskil-avodah chassid – the chassid whom the Alter Rebbe created, and whom our Rebbeim, each in his generation, nourished with Torah teachings and with directives in the paths of avodah.

Chassidus hasn’t changed and chassidim haven’t changed. It’s only that over the generations, the teachings and principles of Chassidus have been enriched and clarified by explanations that have enabled even those of lesser intellectual ability to grasp them. Chassidus and chassidim haven’t changed – but in the course of time, especially in the last thirty years, for various reasons Chassidus and chassidim have become diluted. Their essence is present, but too much diluted. Nevertheless, Chassidus and chassidim haven’t changed. We still have the age-old essential chassid, albeit diluted.

In the physical realm, we know that if one wants to rid a liquid or food of its superfluous water, one can’t simply pour it out, because then part of the liquid or food will be wasted. There are two opposite techniques: either to heat it to boiling point or to freeze it.

The superfluous water in Chassidus and chassidim needs to be heated to boiling point either by means of an evocative niggun that expresses the yearning of the soul and through a dance that expresses the soul’s cleaving to its source, or by means of a coldly cerebral exposition of one of the profound concepts in the teachings of Chassidus.

This should be the solid basis of a Chassidus-chassidisher farbrengen – to serve as a fiery furnace that will boil out the dilution of Chassidus and chassidim, or as an ice-box that will freeze the dilution out of existence.

18. A central theme at aChassidus-chassidisher farbrengen should be avodah shebalev, explaining not only that it is an obligation, but explaining also how one ought to engage in it. It is true that my father, the Rebbe, published a Kuntreis HaTefillah,10 but what is written there has to be integrated into one’s life: one has to learn – and teach oneself – how to go about davenen. Elder chassidim who received traditions from earlier elder chassidim should teach younger chassidim how to daven, and they for their part should be open to learn from them.

19. Goals for a Lifetime. A Chassidus-chassidisher farbrengen is a boundless heritage. A good farbrengen brings a person sooner or later to the loftiest levels, both in his comprehension of Chassidus, and in his avodah and sensitivity to Elokus.

[To summarize: On this theme, of spiritual elevation, R. Yehoshua ben Leviteaches in Pirkei Avos:11 “Whoever engages in the study of the Torah becomes elevated, as it is written,12 ‘From Matanah they came to Nachaliel, and from Nachaliel they came to Bamos.’ “ At the level of pshat, this verse simply names three of the stations in the course of our forefathers’ wanderings in the wilderness. However, R. Yehoshua ben Levi arrives at his above teaching by understanding these names at the non-literal level of interpretation known as derush. Thus, the name Matanah (lit., “a gift”) suggests “the gift of Torah”; the name Nachaliel implies that “my heritage is G‑d”; and the name Bamos means “high places.”

[The Rebbe Rayatz now takes this teaching one step further and, at the mystical level of interpretation known as sod, perceives a further subtext in these names. In the paragraphs below that begin “Chassidus understands…,” that subtext tracks stages in a person’s avodah of beirurim, as he refines and elevates his material environment by releasing the Divine sparks hidden within it.

[The above-quoted verse is preceded by the words, “and from the midbar (‘the wilderness’) they went to Matanah.”13 In Chassidus, the term midbar is a code word for the raw energy of the unprocessed Divine “sparks” from the World of Tohu that are embedded in our material world. More broadly, the term midbar here includes various stages that are alluded to in these verses by the placenames – Bamos, Gai, and Yeshimon (lit., “the wasteland”).]

Chassidus understands the sequence, “and from the midbar (‘the wilderness’) they went to Matanah, and from Matanah they came to Nachaliel,” in its characteristic style. Chassidus teaches that even the ability to attain the highest spiritual levels (“Bamos”) is granted to a person only as a gift (“Matanah”). That gift, called “Nachaliel” (which implies that “my heritage is G‑d”), is the privilege of “beholding the pleasantness of G‑d”14 and “delighting in G‑d.”15

The phrase that follows “from Nachaliel they came to Bamos”277 is, “and from Bamos they came to the valley (Gai).”16 In the terms of Chassidus, this means that the avodah of the individual who has already reached the lofty level called “Nachaliel” comprises two sides, whose codenames are “Bamos” and “Gai.” “Bamos” stands for the Divine sparks (nitzotzos) of the World of Tohu that have fallen into material entities, and “Gai” stands for the Torah and mitzvos of the World of Tikkun that are vested in material entities. In terms of the above individual’s spiritual tasks, his combination of “Bamos” and “Gai” thus implies [the ideal balance in avodah]: oros deTohu bekeilim deTikkun – the lights of Tohu in the vessels of Tikkun.17

The phrase that follows “and from Bamos they came to the valley (Gai)” is, “which is in the field of Moav, at the peak of Pisgah.”281 [Moav is an alien region, outside the Holy Land. In the Kabbalah, “the field of Moav” is thus a codename for kelipas nogah which, being a kelipah, masks kedushah, but it is the kind of kelipah that is redeemable by virtue of the holy spark within it.] The last-quoted phrase is thus saying: Although all material entities are under the dominion of kelipas nogah, in fact they are at the peak of the summit. (As Rashiexplains, the placename Pisgah means “the summit.”) Material entities are at the loftiest of all lofty levels.

[At this point, using the code language of the Kabbalah, the Rebbe goes on to say that it was G‑d’s Will, and His delight18 (“if one may express oneself in such terms”), which is hidden in His very Essence, to bring into being a material world. It is only the Divine ayin that sustains the existence of that material yesh, making it outwardly appearas the Essence of G‑d, “Whose existence stems from His Essence.”19 And by means of the beirur of the material yesh, as mandated by the Torah and its mitzvos, the lights of Tohu are brought to the rectified state of Tikkun. That ultimate stage is alluded to in the final phrase of the above-quoted verse281 which says that the peak of Pisgah “overlooks the wasteland.”

[Taming and redeeming the intense lights of Tohu, which fulfill their role by descending into the material world,]20 is the positive starting point for the realization of G‑d’s essential Will, by means of the avodah of the souls of the Jewish people in their Torah study and in their fulfillment of the mitzvos. They thereby carry out G‑d’s ultimate desire – that “the peak of Pisgah” should “overlook the wasteland.”

* * *

What sparks that positive starting point? – A Chassidus-chassidisher farbrengen that is conducted within the same framework that regulated the authentic vintage chassidim of bygone years.

20. A Paradoxical Descent.Chabad Chassidus uses clear terms to explain every subject, and that includes its explanation of a soul’s descent into a body.

A soul waits five thousand and several hundred years until it is finally privileged to be sent down to the earthly world and to be vested in a physical body.

The Zohar21 teaches that “every single soul stood in its own form before the Holy King.” The latter term (Malka Kaddisha) signifies Z’eir Anpin of the World of Atzilus, where the souls are located. As is well known, Z’eir Anpin of the World of Atzilus is still [“high” enough to be] reckoned among the infinite worlds. So since a soul is located in that infinite world of Z’eir Anpin of Atzilus, it is obvious that its avodah, in loving G‑d and standing in awe of Him, is lofty indeed. Yet even though it is in that sublime state, it waits for years on end for the privilege of being sent down to This World below and being vested in a body. From this alone we can appreciate the value of a soul’s descent into a body. We can grasp what serious weight is attached to that descent, in anticipation of the mighty ascent that will result from its attainments in the body in particular and in the lowly world at large.

21. More Fool than Chassid. At one of the cheerful farbrengens during the seven-day celebration of our engagement22 in the summer of 5656 (1896), my father said LeChaim and asked: “What’s going to be with ‘delighting in G‑d’?280 Until when is it being postponed? If someone’s a foolish [i.e., a self-deluding] chassid, he’s pushing it off until after his 120 years in This World. He’s pinning his hopes on one of two possibilities: (a) ‘At midnight the Holy One, blessed be He, comes and delights in the company of the tzaddikim in Gan Eden’;23 or (b) “[In the World to Come,] the tzaddikim will sit, with crowns on their heads, and will bask in the radiance of the Divine Presence.’24

“But he’s a foolish chassid – and a chassid and a fool just don’t make a good match.25 A fool can’t be a chassid, and a chassid most certainly can’t be a fool.26

“However, whoever pushes off ‘delighting in G‑d’ until after his 120 years is for sure a foolish chassid. He’s nevertheless a chassid, because he would like to experience ‘delighting in G‑d,’ whereas a misnaged knows nothing about that concept. What a misnaged does know about is delighting in himself: he pictures how the Holy One, blessed be He, derives delight from his chiddushei Torah, from his original contributions to Torah scholarship. As to delighting in G‑d, only chassidim know about that. But if a chassid pushes off ‘delighting in G‑d’ until after his 120 years, he’s a fool. And in a foolish chassid, a chassid shoteh, the fool is bigger than the chassid….”

22. Neither Foolish nor Wild. At the table on Shabbos Parshas Terumah in the year 5651 (1891), my father related: In the year 5550 (1790), when the Mitteler Rebbe was 16 years old, or a year later, when he was 17 years old, the [Alter] Rebbe entrusted him with the study program and guidance of the young married fulltime scholars who studied27 in the Alter Rebbe’s precincts in Liozna. At that time he said that the first step in chassidic education is to ensure that chassidim will not be fools, because foolishness (shtus) is an iron obstruction to a life of Chassidus.

To this my father added that the word shoteh has two meanings: (a) a fool, plainly and simply; (b) wild, untamed. And neither of these can partner with Chassidus and chassidim.

23. R. Aizik recalls the Alter Rebbe. My father shared the following recollection at the table on Shabbos Parshas Vayigash in the year 5655 (1894): “My father28 once told me that among chassidim, chochmah (canny perception)29 is inborn. He went on to say that R. David Tzvi Chein (the Radatz),30 who together with R. Yehoshua Dubruskin31 was visiting Lubavitch at the time, related that he had once traveled to Homil after Sukkos. He intended to spend several months in the company of the tzaddik R. Yitzchak Aizik,268 together with the fifteen or so single and married scholars who were studying there full time.

“That year Yud-Tes Kislev fell on a Friday, and in R. Aizel’s shul32 before Kabbalas Shabbos a table had been set with mashke and refreshments. After davenen, R. Aizel recited Kiddush with the festive melody of Simchas Torahover a goblet of very strong mashke and urged all those present to recite Kiddush. He then said that he was about to present us with a gift: he would tell us what the Alter Rebbe had said at the first festive meal held in thanksgiving for Yud-Tes Kislev, in the year 5562 (1801).”33

[From this point to the end of sec. 23 on p. 106 below, the speaker is R. Aizik Homiler.]

As far back as Tishrei, the inner circle of chassidim sensed that on the forthcoming Yud-Tes Kislev there would be fresh news. What the news would be, no one knew, but they felt that there was news in the air.

On Shemini Atzeres and Simchas Torah the [Alter] Rebbe was outstandingly joyful. In the various brief talks that he addressed to his sons and to a select group of elder chassidim, he said34 that for various spiritual reasons he had not accepted the suggestion of his chassidim that Yud-Tes Kislev, the date of his liberation, be instituted as an occasion to be publicly celebrated by a joyful festive meal. He went on to say that he himself had not yet held a thanksgiving meal which, according to the laws of the Torah, ought to be held; moreover, it is classified as a seudas mitzvah, a festive meal held in honor of a mitzvah. The mitzvah of this seudah, he added, is ahavas Yisrael, the obligation to love a fellow Jew, and “my grandfather”35 taught that for this mitzvah one must be prepared to undergo even mesirus nefesh, self-sacrifice.

At the festive meal on Simchas Torah, the Alter Rebbe shared a lengthy halachic pilpul36 with his brother, Maharil,37 as to what obligation applies to a person who belongs to one of the four specified categories of people who are commanded to express their gratitude appropriately,38 yet did not do so when the obligation first fell due.

From these discussions the elder chassidim gathered that on the approaching Yud-Tes Kislev there would be news: the Rebbe was sure to give the order for a festive thanksgiving meal, and he would no doubt participate in it personally.

Early in Kislev, we young chassidim from Homil, Bobruisk and nearby townships put together enough money to hire a wagon and buy a dozen pairs of fur-lined boots.39 We then hit the road by foot, except for an occasional brief rest on Azriel’s sleigh. On the way, especially at Rogatchov, Bichov and Shklov, we were joined by more people, who hired another two wagons. By the time we reached Liadi, on Thursday of Parshas Vayishlach, there were eighty of us.40

That Shabbos, in the course of which the Rebbe delivered three maamarim, no less, was one of the happiest Shabbosos that the chassidim had ever enjoyed.

After Minchah on Friday, before Kabbalas Shabbos, in the beis midrash that stood in the little courtyard, the Rebbe delivered the first maamar. It began with the words Vayishlach Yaakov and it appears in Torah Or. The passage beginning Vayashuvu hamalachim and the passage beginning Vayomer Yaakov are both part of the same maamar.

The Rebbe delivered the second maamar in the same beis midrash very early on Shabbos morning, about two hours before daybreak. He began it with the possuk, Vayomer Yehoshua…, be’eiver hanahar, though in Torah Or it begins with the words, Vayakam balaylah. The third maamar, which began Vayikach min haba beyado minchah l’Eisav achiv, was delivered in the same place, after Minchah on Shabbos.

The local zitzers and we guests repeated all three maamarim over and over, until we memorized them with their precise wording.

On Sunday and Monday, streams of chassidim from near and far began to converge on Liadi – from Bayev, Tatarsk, Chotemsk, Chaslavitch, Amtchislav, Klimovitch, Pahar, Potchip, Dubrovna, Orsha, Krupke, Talatshin, Borisov, Babinovitch, Dobromisl, Lubavitch, Rudnia and Liozna, as well as from a whole group of towns and townships in the Vitebsk-Polotsk Province.

On Tuesday, Yud-Tes Kislev, all those people davened in the beis midrash that stood in the little courtyard, in the beis midrash that stood in the big courtyard, and in all the local batei midrash – and all those places were packed.

The local Jewish townsfolk of Liadi announced that they would provide all of those out-of-town visitors with meals, free of charge, throughout that week and until after Shabbos. And that is exactly what they did: they lovingly demonstrated the characteristically Jewish instinct for hospitality.

It is noteworthy that their non-Jewish townsmen also took a share in the hospitality. Scores of them opened their homes for the visitors who were left without a place to sleep in the Jewish homes.

An exceptional degree of hospitality was displayed by the estate manager of Archduke Lubomirsky – the Jew-loving Yan Tchemerinsky. He notified the Jewish community of Liadi that every day they would receive from his estate 75 pud41 of rye flour from which they could bake bread, three cows and a number of calves from which they could prepare kosher meat, and a number of sleighs loaded with hay and oats for the visitors’ horses.

It was announced that after an early Minchah, everyone should assemble in the big courtyard in front of the beis midrash, and there the Rebbe would deliver a maamar of Chassidus.

The courtyard and the summer pavilion were packed tight. In the middle of the beis midrash stood the big bimah, on which there was a long table. A chassid nicknamed “the hoarse R. Shmuel Elye” on account of his lion’s voice called for quiet: the Rebbe was about to appear. When R. Shmuel Elye roared his Shaa! your knees would quake.

Immediately a band of burly and broad-shouldered young men appeared, and spearheaded their way like two threads as they burst through the huge and tightly-packed beis midrash. Within two minutes they had cleared a wide path leading from the front door to the bimah, making room for the impending entry of the Rebbe and his sons and brothers.

When the Rebbe first appeared at the entrance, we were overwhelmed by a reverent and awesome dread. In that state we heard his voice as he sang the well-known melody that accompanies the words, Tze’enah u’re’enah.

The Rebbe was accompanied by his brother the Maharil at his right and by his brother R. Mordechai42 at his left. In the second row there was his brother R. Moshe,43 accompanied by the two well-known elder chassidim. The third row comprised his sons – the Rebbe44 and R. Chaim Avraham45 to the right, and R. Moshe46 to the left. After them walked the Rebbe.47

As the [Alter] Rebbe approached the steps leading up to the bimah, he sang the familiar melody that accompanies the words, Keili Atah veodeka, Elokai, aromemeka.

The Rebbe took his seat at the table on the bimah and all those who accompanied him did likewise. As he sang, an inner fire flared, and the surrounding stillness aroused awe within us. He then delivered a maamar that began with the possuk, Padah beshalom nafshi. (It appears in Torah Or with a different opening phrase, Vayeiavek ish imo.) As soon as it ended, a chassidisher lead singer48 called R. Naftali Senner started a jolly niggun, and the “hoarse” announcer invited everyone to join in, in an orderly manner.

A table had been set in the Rebbe’s yechidus-beis-midrash, ready for a festive thanksgiving meal. There the Rebbe was joined only by his brothers and sons, as well as a select few privileged elder chassidim. After long entreaties the Rebbe’s son, R. Moshe, later agreed to share with a few of us the talks that had been delivered at the table. What we then heard we kept in utter secrecy, for that was his condition. [R. Aizil Homil added:] I will relay to you only one teaching, because it is relevant to the avodah of all chassidim.

The Rebbe had said: “I have a tradition from my zeide [that is, the Baal Shem Tov] that foolishness (not just a spirit of folly but the kind of foolishness that people describe as not clever), and sadness, and a [misplaced] feeling of self-worth are considered by chassidim as aveiros deOraysa.49 Conversely, chochmah (the acute perception that people call canny), and simchah that comes from finding whatever is good and cheerful in everything, and zerizus bimesinus (doing one’s avodah with calm swiftness) are considered by chassidim to be mitzvos deOraysa.50

24. The Source of Simchah. On Pesach in the year 5674 (1814) my parents and I were in Wiesbaden.51

At the seudah of Shvi’i shel Pesach52 my father recalled that at the seudah of Shvi’i shel Pesach in 5635 (1875), my grandfather the Rebbe Maharash had said: “The Baal Shem Tov said that Shvi’i shel Pesach is the source of simchah. Shemini Atzeres is the time of simchah and Shvi’i shel Pesach isthe source of simchah.”

25. A Pnimi and an Atzmi. There is a well-known principle that not every atzmi is a pnimi and not every pnimi is an atzmi.53 Being a pnimi enables one to become an atzmi. It is true that with a pnimi, a concept that he has meditated upon becomes part of him,54 but that does not mean that he has already become an atzmi.

26. To Mirror the Reality Above. It is completely understandable that to be described as an atzmi one does not have to mirror – in This World below – that which is Above. However, it is absolutely certain that a person who – in This World below – does mirror that which is Above is in fact an atzmi.

27. The Alter Rebbe’s Right Hand. On Yud-Tes Kislev, 5663 (1902), my father said: “In every aspect of his life, the [Alter] Rebbe – in This World below – mirrored that which is Above. When he moved his holy hand from one place to another, it certainly mirrored a revelation that was taking place Above at that moment in the attribute of Chessed, which is embodied in G‑d’s Right Hand,55in the World of Atzilus.”

28. The Joyful Approach to Avodah. On Shvi’i shel Pesach, 5664 (1904), at 3:00 AM, my father entered my room.56 At that time I was studying the middle of chapter 50 of Shaar HaEmunah, where the Mitteler Rebbe explains that the beirur by which the G‑dly soul sifts and refines [and uncovers the good that is latent in] the animal soul is an instance of the beirur by which the Divine Name מ"ה, whose gematria is אדם(“man”), sifts and refines [and uncovers the good that is latent in] the Divine Name ב"ן, whose gematria is בהמה (“animal”). The Mitteler Rebbe describes this process by the analogy of cooking: by the heat of a fire, the good and the bad in the food are separated, and the good is revealed.

My father took a seat and asked me: “What is a chassidisher yungerman studying on Shvi’i shel Pesach?”

On my table there was also a copy of [the Mitteler Rebbe’s] Derech Chayim,57so my father asked if I had been studying it. I answered that as part of my daily study schedule, I regularly learned a brief extract from one of its chapters in preparation for saying the Kerias Shema Before Retiring at Night.

My father commented: “It is true that the chassidic understanding of the phrase, ‘How good is a thing in its fit season!’58 includes all the classic teachings on avodah, and especially Iggeres HaTeshuvah and Derech Chayim. Nevertheless, there are times when one ought to arouse kav hasimchah, the joyful approach to avodah – especially on Shvi’i shel Pesach, which is the very source of simchah.”

29. Shemini Atzeres. [This section records a teaching which the Rebbe Rashab heard from the Rebbe Maharash at a yechidus in the year 5636 (1876). Its starting point is the Midrash that speaks of G‑d’s culminating celebration with His people alone on Shemini Atzeres, after animal sacrifices corresponding to all the seventy nations have been offered in the course of the preceding days of Sukkos. The Midrash likens that contrast to the private celebration which a mortal king, after having hosted all of his citizens for seven days, shares only with his dearest friend.59 The Rebbe Maharash then proceeds to expound that passage and relate it to the above-mentioned task of elevating one’s animal soul. He also discusses the intimate link between the yechidah, the innermost nucleus of the soul, with Atzmus, the very Essence of Elokus. The entire mystical exposition is expressed in a series of esoteric allusions to Kabbalistic code words that defy translation.]

30. Wordless Communication. Throughout that visit my father was in an elated frame of mind, and his holy joy was evident in every motion.

As he spoke, he discussed the distinctions between various modes of revelation – revelation by means of ruach hakodesh, by a revelation of Eliyahu [HaNavi], by being impregnated with the neshamah of a [departed] tzaddik, by beholding a [departed] tzaddik in a nighttime vision, and by beholding a [departed] tzaddik when awake. From that discussion I came to understand matters that I cannot speak of, even by allusion.

Now, 36 years later, as I leaf through the notes that I made soon after, I have hundreds of proofs that what I then understood was indeed exactly right.

31. Rebbe to Rebbe. [Here the Rebbe Rashab related the teaching of the Rebbe Maharash (in sec. 29 above) to sec. 50 and 51 of the Mitteler Rebbe’s Derech Chayim, which the Rebbe Rayatz had been studying at the time.]

Parashat Tzav - Pesach | 11- 21 Nissan 5777

EREV SHABBOS Apr 7th 
Shacharis 7 am 
Mincha/Candles/Maariv 7:30 pm

SHABBOS SAT Apr 8th 
Shacharis 9:30 am /Latest Shema 9:52 am /NO Kiddush in Shul – Kitchen Closed
Mincha/ 7:15 pm /SHABBOS haGADOL SHIUR
Maariv/Havdalah 8:30 pm

KIDDUSH SPONSORS
Neither Kiddush nor Seuda Slishit – Kitchen closed for Pesach Cleaning

Sunday, April 9th
Shacharit 9 am
Mincha/Maariv 7:40 pm 
Bedikat Chametz (search for chametz) after 8:23 pm

Erev Pesach, Monday, April 10th 
Fast of First Born Begins 4:50 am
Shacharit 7:00 am / Siyum Bechorot 
Last time to eat chametz 10:56 am
Last time to burn chametz (biur chametz) 12:03 pm
Candles/Mincha 7:34 pm
Start Seder after: 8:25 pm
Finish Eating: before hatzot 1:09 am

Tue Apr 11th    Pesach Day 1
Shacharis 9:30 am /Latest Shema 9:36 pm/
Mincha 7:35 pm
Maariv/ Sefira  8:26 pm /COUNT 1/
Candles (from existing flame after)/Seder Prep should not start before 8:35 pm
Start Seder after: 8:35 pm
Finish Eating: before hatzot 1:10 am

Wed Apr 12th   Pesach Day 2
Shacharis 9:30 am
Mincha: 7:35 pm
Maariv/Havdala/Sefira 8:36 pm /COUNT 2/

Thu- Apr 13th   Chol haMoed Pesach
Shacharis 7 am
Mincha 7:40 pm
Maariv and Sefira 8:29 pm /COUNT 3/

Fri- Apr 14th   Erev Shabbos Pesach
Shacharis 7 am
Mincha/Candles 7:39 pm
Maariv and Sefira 8:31 pm /COUNT 4/

Sat Apr 15th  – Shabbos Pesach
Shacharis: 9:30 am /Latest Shema 9:44 pm
Mincha  7:40 pm 
Maariv/Havdalah 8:42 pm /COUNT OMER #5/

Sun Apr 16th – Erev Shevi’i Shel Pesach
Shacharis: 9  am
Mincha/Candles  7:42 pm 
Maariv 8:34 pm /COUNT OMER #6/
It is customary to remain awake on the eve of the Seventh of Passover (i.e., tonight) and spend the entire night in Torah study and joyous celebration of the great miracle of the splitting of the sea. (
www.chabad.org)

Mon Apr 17th – Shevi’i Shel Pesach
Shacharis: 9:30 a.m.
Mincha 7 PM /Special Time - FOLLOWED BY KINUS TORAH/
Candles & Yartzeit Candles after 8:44 pm from existing flame
Maariv 8:35 /COUNT OMER #7/

Tue Apr 18th  – Acharon Shel Pesach
Shacharis: 9:30 a.m /YIZKOR/
Mincha  6:45 pm followed by MOSHIACH SEUDA
Maariv/Havdalah 8:46 pm /COUNT OMER #8/
Chametz repurchased 9:15 pm

PUBLIC SEDER AT CHABAD HOUSE MINYAN– MON AND TUE NIGHTS at 8 pm
4541 19th Ave NE.  Featuring an inspiring Hagadah, Matzah, Wine/Grape Juice, Chrain, Charoses, and a delicious seder meal!   
https://www.facebook.com/chabadhouseminyan/

SAFETY OF CHILDREN AT CSTL – IMPORTANT MESSAGE FROM CSTL BOARD
As a reminder children are not allowed to play outside the Shul. Parents please keep your children in the Kids Program or with their parents in Shul. The Board of CSTL and CSTL will not be responsible for children that are left unattended. Thank you for your cooperation.

MA'OT HITTIM CHARITY FOR PESACH 
Donate online 
www.CSTLSeattle.org, with Notation “Maot Hittim”, or mail you checks to CSTL, 6250 43rd Ave NE, Seattle WA 98115.  Contract Jonathan Greene for more info, jgreene@drizzle.com

SELL YOUR HAMETZ BEFORE 7 AM MONDAY MORNING 
www.chabad.org/sellchametz

MOSHIACH SEUDA Tue Apr 18th  6:45 pm
Featuring words of Torah, 4 cups of wine, and shmura matzo (BYOB & Matza!) Shul will provide only some sweet wine, matzo, and Meal Mart Seder Leftovers.  Please keep all food in the social hall and supervise children. 
http://www.moshiachcampaign.com/media/pdf/529/xWCv5297556.pdf 

THE NORTH SEATTLE ERUV STATUS: -PENDING
For current status of the North Seattle Eruv, please check the flag on the NE 65th Street side of CSTL, (green flag means the Eruv is up, red flag the Eruv is down), CSTL eNews, or the Vaad eNews. Visit our web site 
www.twitter.com/cstleruv for current status.

RABBI LEVITIN’S SHABBOS HAGADOL LECTURE – SAT APR 8th AFTER 7:15 pm MINCHA
Please join us for the annual mitzvah of hearing Rabbi Levtin’s Shabbos haGadol Lecture. Men, Women, and Young Adults are encouraged to attend!

LADIES TEHILIM – SUN 10 am
Come say Tehilim

Weekly Talmud Class with Rabbi Levitin – Every Sunday following 9am Shacharis
Gemora Baba Basra with Rabbi Levitin after 9 am Shacharis

Weekly History Class for Women with Chanie Levitin Tue 7:30 pm
At Rebbetzin Levitin’s home, 6519 49th Ave NE.  For more info, chanielevitin@gmail.com

Camp Gan Israel Seattle Goes to Six Weeks! Mon Jul 3rd to Fri Aug 11th 
Campers ages 2 -12 are excited about Gan Izzy 2017, especially since we’ve added a sixth week! For six fabulous weeks, your child can enjoy everything summer has to offer: swimming, crafts, sports, days at the beach, excursions to museums, roller skating, berry picking, and more, all in a loving, safe, Jewish environment. What could be better?! Campers from a wide range of backgrounds are welcomed, and given lots of love and attention from our enthusiastic group of specially recruited and trained counselors—some of whom are CGIS alumni themselves.  Camp Gan Israel Seattle: Mon Jul 3rd to Fri Aug 11th. Fun that lasts a summer...memories that last a lifetime! Register now for 1, 2, 3, 4, 5 and/or 6 weeks at
http://www.campganisraelseattle.org/ DON’T MISS OUT ON THE EARLY BIRD DISCOUNT!

EMPLOYMENT OPPORTUNITY – Hillel needs Mashgichim
Contact the info@seattlevaad.org

EMPLOYMENT OPPORTUNITY - MMSC Now Hiring Substitute Teachers
MMSC is looking for substitute teachers.  We are a private Jewish school in Seattle that is opened Monday -- Friday, 8:45am to 3:45pm.  As such, on-call substitutes for MMSC must have some or full availability between these hours of operation. Shifts may be 4-8 hours within that time frame. If interested please call Sue Chambers @ (206) 523-9766 for further information.

KIDDUSH SPONSORSHIPS AVAILABLE
If you would like to sponsor Kiddush at CSTL, please contact SARAH DERSHOWITZ, Gabbai Kiddush, 
sgdersho@gmail.com . Please inform Sarah by the preceding Sunday evening so that we have time to prepare properly.  Prices: Sponsor $350, co-Sponsor $175, Contributor: $50-$149.

THANK YOU TO JEWISH FEDERATION OF GREATER SEATTLE
Funding for CSTL Outreach Program was made possible, in part, by a grant from the Jewish Federation of Greater Seattle.  Please donate to JFGS at 
https://www.jewishinseattle.org/donate


COMMUNITY NEWS

KASHERING POT AT BCMH SUN APR 9th 9am-Noon

Pre-Pesach Dinner at Mercaz Sunday, April 9th 5pm - 7pm
What do we eat the day before Pesach? Don't worry about it and come to Mercaz for dinner!!! Register at 
https://mercazseattle.shulcloud.com/event/prepesach After all your cleaning and prep, take a break and enjoy a delicious fleishig El Salvadoran dinner - great food for adults and for kids!  Traditional homemade El Salvadoran Papusas made with meat or refried beans. Accompanied by homemade Pico De Gallo and salad. Spaghetti with meat sauce available for kids ( and anyone else).  Vegan option available!  Reserve by April 6th. $20 for adults, $15 for kids 3-12, $72 Family, Under 3 free. More at the door.

PASSOVER GUIDES ONLINE
OU 
https://oukosher.org/passover/passover-guide/ 
Seattle Vaad: 
http://seattlevaad.org/passover 
Star K: 
http://www.star-k.org/passover

Rabbi Tanenbaum's Shiur on Kashering for Pesach  - ONLINE
First part covers kashering flatware, pots, and pans.  Second part covers kashering countertops, ovens, stovetops, sinks, etc. 
https://www.dropbox.com/s/mbcislg1kkh1hjh/Kashering%20for%20Pesach-%20Rabbi%20Yaakov%20Tanenbaum.mp3?dl=0 

Hillel UW Passover Lunches Thur. & Fri., April 13 & 14, 11:00 am-1:30 pm, 
Cost: $18/Community & Jconnect / $8/Students with pre-paid on-line reservations or $20 at the door. Passover meals are under the supervision of the Va'ad HaRabanim of Greater Seattle. RSVP for Seders and Lunches by April 5, 2017. More info: 
www.hilleluw.org/passover

BCMH Men's Club Holocaust Memorial Breakfast SUN APR 30th 9 am
Sponsored by the Wolf Family 
www.BCMHSeattle.org

HAMSA SUMMER FOR TEENS IN ISRAEL
Trip sponsored by the Sephardic Educational Center. The deadline is May 1st! Scholarships are available, including a generous offer by Harley and Lela Franco. For more information, contact 323-272-4574 or email info@secjerusalem.org Also, please click here:
http://sephardiceducationalcenter.org/hamsa-israel-trip/

Passover Food Truck 
At multiple locations throughout Seattle. More info: 
www.hilleluw.org

Passover Depot by Affordable Kosher
5980 1st AVE S, Sea., 98108, just 1.5 miles South of 4th AVE Costco. More info:
http://www.affordablekosher.com/passoverdepot

YOM haSHOA – HOLOCAUST MEMORIAL DAY – SUN APR 23rd 6 pm – 9 pm
At Ezra Bessaroth. Mincha/Maariv Services, Remembrance Program, Divrei Torah

Yom haZikaron Commemoration and Yom haAtzmaut Tefila MON MAY 1st
At Minyan Ohr Chadash.  Mincha 7:30 pm /Program 7:45 pm. Cosponsored by Ohr Chadash, Sephardic Bikur Cholim, Ezra Besaroth, NYHS and SHA

LEARN INTERMEDIATE MODERN HEBREW MONDAYS STARTING MAY 1st 8 pm
Must know how to read Hebrew but do not need to be able to converse freely. In this course you will increase your vocabulary, conversational ability and reading fluency. $80 a person for the series. See
https://mercazseattle.shulcloud.com/event/intermediate-hebrew.html  for more information or to register. Please register by April 24th. Class dates will be: May 1st, 8th, 15th, 22nd, 28th and June 5th, 12th and 19th.

QFC UNIVERSITY VILLAGE SEEKS KOSHER MEAT CUTTER
Kosher Meat Cutter/Meat Cutter Apprentice:  The University Village QFC  is accepting applications for a Kosher Meat Cutter or to become a Meat Cutter Apprentice.  Applicants for kosher positions must have and maintain the endorsement of the Seattle Va'ad and either already be a licensed meat cutter or willing to complete necessary meat cutter apprenticeship classes. This position is primarily responsible for the kosher meat program but will also assist in other kosher and general duties.  To apply fill out the application online, click here.  Also, please email a Rabbinic reference from the Seattle Va'ad (or who can be contacted by the Seattle Va'ad) to 
Jeremy.Allen@stores.qfci.com

EZRA BESSAROTH LADIES AUXILLIARY SEPHARDI FEST SUN JUNE 11th 
Sephardic Foods, childrens activities, craft booths.

SEATTLE KOLLEL SUNDAY TORAH 9 am – 10:15 AM
Learning for adults and for children 5th through 8th grades.

Seattle Kollel Wed Apr 26 - May 24, 7-8 pm, Hebrew Crash Course
rabbiavrohomdavid@gmail.com 

Derech Emunah –Every Sunday Evening  7:30 pm, 
"A Taste of Derech Emunah", a weekly Women's class by Rabbi Shaul Engelsberg in the BCMH Yavneh Youth Building.

Camp and Israel Scholarship Applications Available
Apply for Jewish overnight camp scholarships, first-time camper grants, teen Israel scholarships.
www.JewishInSeattle.org

Mishmar Chavura with Rabbi Avi Rosenfeld Thu 9pm
Parsha Learning and Discussion. Everyone welcome to join the conversation.  5240 38th Ave. NE.  Snacks served

NEED A DRIVER – CALL GERSHON!
For all your transportation needs, call Gershon Grashin (206) 856-2754


DVAR TORAH FOR TZAV
http://www.sie.org/templates/sie/article_cdo/aid/2507893/jewish/Shabbos-Parshas-Tzav-Shabbos-HaGadol-12th-Day-of-Nissan-5750-1990.htm | Free translation of a talk by the Lubavitcher Rebbe OB”M © SichosInEnglish.org1.

1. Among the unique aspects of the month of Nissan is the recitation of the passages that describe the offerings brought by the Nesi’im (princes) of each tribe at the dedication of the Sanctuary in the desert. Each day, we read of the offering brought by the Nasi of a different tribe and on the thirteenth of Nissan, we read the portion connected with the kindling of the Menorah which relates to the tribe of Levi.1

This also relates to Nissan’s distinction as “the month of redemption” and our Sages’ association of Nissan with “miracles of a truly miraculous nature.”2 “In Nissan, we were redeemed and, in Nissan, we will be redeemed in the future,” the Messianic redemption, when “As in the days of our exodus from Egypt, I will show you wonders.” Thus, the narrative of the dedication of the Sanctuary is appropriate for the present month when we will witness, with G‑d’s help, the dedication of the Third Bais HaMikdash.

The dedication of the Sanctuary also relates to the individual service of each Jew. Our Sages note that in the command to build the Sanctuary, “And you shall build Me a Sanctuary and I will dwell within,” the Torah uses the plural form of the word “within,” and interpret that to mean, “within each and every individual.” Within each Jew’s heart, and in an expanded sense within his house and surrounding, a “Sanctuary for G‑d” must be established.3

Thus, today, the twelfth of Nissan, the conclusion of the dedication of the Sanctuary, shares a unique connection to the present age, the last moments before the Messianic redemption when we are involved in the completion of the task of making this world a dwelling for G‑d.

Today’s service, the conclusion of the dedication of the Sanctuary, is connected with the expression, “Last in deed, first in thought.” This implies that when a deed is actually completed, one’s original thoughts are revealed. This refers, not only to the thoughts necessary to plan the performance of the deed, but rather, to the person’s fundamental intent, a thought that stands above any plans, an idea that the person himself may not be consciously aware of.

We see this concept reflected in our behavior. Deed comes after thought; i.e., first, a person desires a particular thing and then his will influences his intellect and emotions, until it reaches the aspect of conscious thought, speech, and then, deed. When, however, the deed is carried out, a level of pleasure that was not expressed previously in thought is revealed.

Similarly, in regard to G‑d: The “last in deed,” the actual service of the Jews in the fulfillment of Torah and mitzvos, reveals a level of thought that transcends all the levels revealed in the order of spiritual worlds, relating to G‑d’s essence itself.

Our service on this earthly plane in refining the lowest aspects of this material world, transforming it into holiness, has an advantage over the revelation in the spiritual realms. The transformation of the lowest aspects of the world, “last in deed,” comes about from G‑d’s essence which is above all levels that are revealed, even on the first and highest levels of thought. This concept is emphasized on the final day of the dedication of the Sanctuary, “last in deed,” when the ultimate intention, “first in thought,” was revealed.

This concept is related to the tribe whose Nasi offered his sacrifices on this day, the tribe of NaftaliRashi explains that the name Naftali is associated with the concept of connection, which is related to the service of prayer. Prayer reflects the service of ascent from the lower realms upward. A person prays to G‑d in concern over his material needs. This, in turn, brings about a new revelation from above. This service of elevation from below reflects the concept of “last in deed” described above.

This concept is also related to the service of the tribe whose Nasi offered sacrifices on the previous day, the eleventh of Nissan, the tribe of Asher. The service of Asher relates to the attribute of pleasure as implied by the blessing given to him, “he will provide the delicacies of the king.” The attribute of pleasure relates to the dimension of yechidah, the essence of the soul.

The Midrash explains that Asher relates to the “happiness of Israel,” which comes because, “they chose the Holy One, blessed be He, as their G‑d.” This attribute is reflected in the date on which the sacrifices were brought, the eleventh of Nissan. Eleven is associated with a quality which transcends the ten sefiros, the level of “You are one, but not in a numerical sense,” which is reflected in the level of yechidah.

This service leads to the twelfth of Nissan, the day on which the essential connection between G‑d and the Jews is revealed through the service of “last in deed” described above. This service reveals the level of “first in thought,” the source of the Jewish souls, the quality of Asher, expressing it in a manifest manner on the worldly plane.4

This leads to the service of the thirteenth of Nissan. 13 is numerically equivalent to the Hebrew word אחד meaning one. As mentioned, on the thirteenth of Nissan, we read the passage describing the Menorah whose light revealed G‑d’s oneness throughout the world.

The concept of “Last in deed, first in thought” is intrinsically related to the Messianic redemption. The time of the revelation, the end of times, is hidden and sealed and will not be revealed until the redemption actually comes. Since the nature of the redemption itself transcends the concept of revelation as the Rambam writes, “In that age, the Jews will... know hidden matters,” therefore, the time for the revelation is also hidden.

The nature of the redemption is concealed not only from humans, but from G‑d, Himself, as it were. The Midrash describes the nature of the redemption as follows, “to My heart, I have revealed it, but to My limbs, I have not revealed it;” i.e., the concept of redemption is above revelation even for G‑d, Himself. Thus, the coming of Mashiach represents the level of “first in thought,” an essential level which is above revelation. This level will be revealed in a manifest manner by the service of “last in deed,” our service of refining the world in the period of the exile.

The fact that, in the Messianic era, the matters which are, by nature hidden, will be revealed, indicates that the dimension of G‑dliness which is expressed transcends, not only the revealed levels, but those which are hidden. A level which is hidden, by nature, will never come into revelation. Thus, the revelation of hiddenness in the Messianic age reflects the influence of G‑d’s essence which stands above all concept of concealment and revelation.

This concept is also relevant to the time of the Messianic redemption. On one hand, there is a time, hidden and concealed, for the redemption. Nevertheless, the Torah commands us to wait for Mashiach at every moment. At any time, Mashiach can be expected to come.

The resolution to this apparent contradiction is related to the concepts described above. Just as G‑d’s essence transcends both concealment and revelation and fuses them both together, similarly, it transcends the entire concept of time and can fuse past, present, and future together.

To explain the above in simple terms that can be applied in our behavior: There is a difference in the way a person relates to an event which he knows will take place at a certain specific time in the future and the way he relates to a future event whose time is unknown. When the event has a specific time, the person does not begin to prepare for it until its time approaches. In contrast, if there is no specific time set for the future event, there is a possibility that it will occur any moment. Therefore, a person lives in constant awareness of it and thus, the future has a powerful effect on his present behavior.

This concept can be applied in regard to the time for the Messianic redemption. If the time for the Messianic redemption was revealed, then, the concept would not be relevant at present. In contrast, since the time for Mashiach’s coming is not revealed and yet, it is known that at any moment he may come, every moment of our lives is lived in anticipation of his coming.

The anticipation of Mashiach’s coming fuses together the exile and the redemption. Considering Mashiach’s coming as an imminent reality, grants one an awareness of the redemption in the midst of exile.5

This concept is particularly relevant in the present age, the last generation of exile. Now is the time of “last in deed” in regard to our service in exile. We have completed the service of spreading the wellsprings of Chassidus outward. To refer to the Previous Rebbe’s expression, “we have already polished the buttons and are standing prepared to greet Mashiach.”

The above is enhanced by the influence of the present year, the fortieth year after the Previous Rebbe’s passing. This grants each of us the potential to “attain [full grasp] of our teacher’s knowledge.”6 Added potential is granted by the fact that this is “a year of miracles,” and that Nissan, the present month, is asso­ciated by our Sages with, “miracles of a truly miraculous nature.”

Each one of us has been charged with the mission of hastening Mashiach’s coming by anxiously awaiting him and by preparing the world for his coming. Having reached the “last in deed,” the completion of the service of the Nesi’im, we are awaiting the “first in thought,” i.e., the revelation of G‑d’s true and ultimate intent for the world, the Messianic redemption.

* * *

2. The above can also be connected with the chapter in Psalms, Psalm 89, whose recitation — based on the custom revealed by the Baal Shem Tov of reciting the Psalm associated with the number of years of one’s life — was begun on Yud-Alef Nissan.

The final verses of the chapter refer to “those who scorn the footsteps of Your Mashiach.” This reflects the service of “last in deed,” the refinement of the lowest of all possible of levels. Nev­ertheless, it is through this service of refinement that we proceed to the Psalm’s concluding verse, “May G‑d be blessed forever. Amen and Amen.” On this verse, the Ibn Ezra comments, “Through Divine inspiration, the Psalmist saw the coming of the Mashiach and, therefore, expressed thanks to G‑d.”

This verse also indicates the service necessary to bring the redemption. The Hebrew word l’olam translated as “forever,” can also be rendered “to the world.”7 The word boruch translated as “blessed” also has the meaning “extended.” Thus, the verse implies that the revelation of G‑dliness will be extended until it is revealed within the context of our world, within even the deepest darkness of exile.

The potential to carry out this service is generated from the fact that this Psalm is “A composition of Eitan HaEzrachi.” Chassidic thought explains that Eitan refers to the essence of the soul as it clings to G‑d’s essence, the dimension of the soul which is a “part of G‑d from Above.”

This dimension of soul is described as HaEzrachi, “the native born,” i.e., the innate G‑dly potential present in every individual which reflects the level of “first in thought” described above. In our service, the level of Eitan refers to the power of the soul as expressed in mesirus nefesh, self-sacrifice.8

Maskil, the Hebrew word translated as “composition,” also refers to our essential potential for intellect which influences all our potentials.

Thus, we can understand the relation between the conclusion and the beginning of this Psalm. The potential to carry out the service of refinement in the darkness of exile, confronting “those who scorn the footsteps of Your Mashiach,” comes from the essential connection alluded to in the words, Eitan HaEzrachi. This quality generates the potential for mesirus nefesh which is necessary to carry out the service of “last in deed” in these final days of exile. Ultimately, this service will lead to the coming of the Mashiach.9

3. The above is also reflected in this week’s Torah portion, parshas Tzav. Our Sages associate Tzav with the concept of eager­ness and zealousness. Based on the principle that G‑d also fulfills Torah and mitzvos — indeed, “He tells His words to Yaakov,” i.e., what He does, He commands us to do — He will surely be eager and zealous in bringing the Messianic redemption. Then, we will be able to carry out the sacrificial services described in this Torah portion in the third Bais HaMikdash.

[Throughout all the years of exile, our people have carried out the sacrificial services within “the altar in their hearts.” Surely, after so many years, G‑d will grant them the potential to actually carry out these services in the Bais HaMikdash.]

The connection between this portion and the Messianic age is brought out by the Or HaChayim who explains the verse in the opening passage of the portion, “the entire night until the morning” as follows:

Until when will Israel be in [exile]?... “The entire night” is a reference to the time of exile.... “Until morning” refers to the time when He will reveal His glory to us and then dawn will come.... This will be after 500 years of the sixth millennium have passed, the shining of the light of the sixth day, Mashiach will come. G‑d’s day is 1000 years long. The first five hundred years represent the night and the next five hundred years, the day.

The Or HaChayim’s statements surely apply at present when 250 years have passed since that time, i.e., it is already passed midday.10 Surely, Mashiach’s coming is very imminent.

From Parshas Tzav, we proceed to parshas Shemini11 which describes the revelation of the Divine Presence in the Sanctuary. May we merit the complete and all-encompassing revelation of the Divine Presence which will be in the Third Bais HaMikdash.

“Deed is most essential.” Since, as explained above, Mashiach’s coming is imminent, we must increase our efforts in the activities which demonstrate how our anticipation of Mashiach’s coming effects our behavior and shows how we are prepared for the redemption.

In particular, this involves: a) an increase in the study of Pnimiyus HaTorah, spreading the wellsprings of Chassidus outward, for this will bring Mashiach. Added emphasis on this comes through the influence of the Tzemach Tzedek’s yahrzeit tomorrow. The Tzemach Tzedek’s teachings reveal the fusion of nigleh(the teachings of Torah law) and Pnimiyus HaTorah (Chassidus) which will bring about Mashiach’s coming. Surely, this day will be used for the study of the Tzemach Tzedek’s12 teachings, preferably at least three times throughout the day. b) An increase in tzedakah, particularly the tzedakah necessary to provide people with their Pesach needs.

May these efforts bring about that, on the Seder night, we are “all reclining,” together with all four sons, the entire Jewish people, in Eretz Yisrael, in Jerusalem, and in the Bais HaMikdash, where “we will partake of the sacrifices and the Paschal offerings, and acknowledge You with a new song for our redemption and for the liberation of our souls.” 

Parashat Vayikra | 4-11 Nissan 5777

EREV SHABBOS Mar 31st 
Shacharis 7 am 
Mincha/Candles/Maariv 7:20 pm

SHABBOS SAT Apr 1st  
Shacharis 9 am /Latest Shema 10:10 am /NO Kiddush in Shul – Kitchen Closed
Mincha/ 7:20 pm /NO Seuda Slishit in Shul – Kitchen Closed
Maariv/Havdalah 8:20 pm

KIDDUSH SPONSORS
Neither Kiddush nor Seuda Slishit – Kitchen closed for Pesach Cleaning

Weekday Services
Sun Shacharis 9 am
Mon - Fri  Shacharis 7 am 
Sun-Thu  Mincha / Maariv 7:30 pm

BARUCHIM haBA’IM
Welcome to new members Yoav Gortzak and Maya Rodrig and their sons Edan and Amit.  Baruchim ha’baim !

THE NORTH SEATTLE ERUV STATUS: -The Eruv is Up!
For current status of the North Seattle Eruv, please check the flag on the NE 65th Street side of CSTL, (green flag means the Eruv is up, red flag the Eruv is down), CSTL eNews, or the Vaad eNews. Visit our web site 
www.twitter.com/cstleruv for current status.

RABBI LEVITIN’S SHABBOS HAGADOL LECTURE – APR 8th AFTER MINCHA
Please join us for the annual mitzvah of hearing Rabbi Levtin’s Shabbos haGadol Lecture. Men, Women, and Young Adults are encouraged to attend!

CSTL Children's Program.
There will be no children's program for the older children.  Sorry for the inconvenience.  After Pesach I will form a committee of parents to help run the program and brainstorm new program ideas.  The younger program will run per usual.  Thanks.  Good Shabbos – Tova

Chairs and Tables at Shul are for Shul Use Only.  
PLEASE do not remove them from the building.  PLEASE return any that are out of the building.    Thank you for your help.

Community Kollel at CSTL – Tue 8 to  9 pm "אין שמחה אלא תורה"
Come learn with the community!  Learn any topic you want, with a chavrusa.  If you need a chavrusa, we will find you one.  Food and Refreshments will be served.

MODEL MATZOH BAKERY AT ETC Sun Apr 2nd  10 am and 11:30 am
The Eastside Torah Center Model Matzah Bakery is the ultimate hands-on, Passover educational experience and it's fun for all ages! Learn all about matzah and enjoy baking your very own in a real matzah oven! 10:00 am for ages 2 – 7. 11:30 am for ages 8 – 12. Do you want to know your child's favorite matzah topping? A special tasting session of different types of spreads, will be shared and enjoyed. 16199 Northup Way, Bellevue. $5 Suggested donation

CSTL MA'OT HITTIM DONATIONS FOR PESACH NOW BEING ACCEPTED
Please donate generously to the shul’s Passover Fund  Donate at 
www.CSTLSeattle.org, with note “Passover Charity Fund”. Or, mail checks to CSTL Pesach Fund, 6250 43rd Ave NE, Seattle WA 98115

LADIES TEHILIM – SUN 10 am
Come say Tehilim

Weekly Talmud Class with Rabbi Levitin – Every Sunday following 9am Shacharis
Gemora Baba Basra with Rabbi Levitin after 9 am Shacharis

Weekly History Class for Women with Chanie Levitin Tue 7:30 pm
At Rebbetzin Levitin’s home, 6519 49th Ave NE.  For more info, chanielevitin@gmail.com

Camp Gan Israel Seattle Goes to Six Weeks! Mon Jul 3rd to Fri Aug 11th 
Campers ages 2 -12 are excited about Gan Izzy 2017, especially since we’ve added a sixth week! For six fabulous weeks, your child can enjoy everything summer has to offer: swimming, crafts, sports, days at the beach, excursions to museums, roller skating, berry picking, and more, all in a loving, safe, Jewish environment. What could be better?! Campers from a wide range of backgrounds are welcomed, and given lots of love and attention from our enthusiastic group of specially recruited and trained counselors—some of whom are CGIS alumni themselves.  Camp Gan Israel Seattle: Mon Jul 3rd to Fri Aug 11th. Fun that lasts a summer...memories that last a lifetime! Register now for 1, 2, 3, 4, 5 and/or 6 weeks at
http://www.campganisraelseattle.org/ DON’T MISS OUT ON THE EARLY BIRD DISCOUNT!

EMPLOYMENT OPPORTUNITY – Hillel needs Mashgichim
Contact the info@seattlevaad.org

EMPLOYMENT OPPORTUNITY - MMSC Now Hiring Substitute Teachers
MMSC is looking for substitute teachers.  We are a private Jewish school in Seattle that is opened Monday -- Friday, 8:45am to 3:45pm.  As such, on-call substitutes for MMSC must have some or full availability between these hours of operation. Shifts may be 4-8 hours within that time frame. If interested please call Sue Chambers @ (206) 523-9766 for further information.

KIDDUSH SPONSORSHIPS AVAILABLE
If you would like to sponsor Kiddush at CSTL, please contact SARAH DERSHOWITZ, Gabbai Kiddush, 
sgdersho@gmail.com . Please inform Sarah by the preceding Sunday evening so that we have time to prepare properly.  Prices: Sponsor $350, co-Sponsor $175, Contributor: $50-$149.

THANK YOU TO JEWISH FEDERATION OF GREATER SEATTLE
Funding for CSTL Outreach Program was made possible, in part, by a grant from the Jewish Federation of Greater Seattle.  Please donate to JFGS at 
https://www.jewishinseattle.org/donate


COMMUNITY NEWS

CHOCOLATE SEDER AT EZRA BESSAROTH SUN APR 2nd 2:30 pm
For kids 9-12 years old.  We will go through the seder step by step and dip twice in chocolate!  Register with Rochelle by Mar 31st at 206-227- 6509.

Sarajevo Haggadah Presentation  SUN APR 2nd 7:30 pm
Lecture by Dr. Devin Naar and Irfan Mirza.  Sephardic delicacies are on the menu with coffee following the presentation. MUST Register at 
https://www.eventbrite.com/e/unspoken-bonds-jewish-relations-in-bosnia-and-the-legacy-of-the-sarajevo-haggadah-tickets-32902010800

Pre-Pesach Dinner at Mercaz Sunday, April 9th 5pm - 7pm
What do we eat the day before Pesach? Don't worry about it and come to Mercaz for dinner!!! Register at 
https://mercazseattle.shulcloud.com/event/prepesach After all your cleaning and prep, take a break and enjoy a delicious fleishig El Salvadoran dinner - great food for adults and for kids!  Traditional homemade El Salvadoran Papusas made with meat or refried beans. Accompanied by homemade Pico De Gallo and salad. Spaghetti with meat sauce available for kids ( and anyone else).  Vegan option available!  Reserve by April 6th. $20 for adults, $15 for kids 3-12, $72 Family, Under 3 free. More at the door.

PASSOVER GUIDES ONLINE
OU 
https://oukosher.org/passover/passover-guide/ 
Seattle Vaad: 
http://seattlevaad.org/passover 
Star K: 
http://www.star-k.org/passover

NCSY Pre-Pesach Car Wash Sun Apr 2nd
In the SBH Parking lot. $25/Car or $30/Van/SUV. RSVP to 
mirkinc@ncsy.org More info:www.seattlencsy.com

Camp Yavneh Pre-Passover Event Sun Apr 2nd  11:00 am-1:00 pm
At BCMH "Escape Room" with Pizza Lunch. Challenges for 2nd-4th and 5th-7th grades in Yavneh building. RSVP to www.campyavnehseattle.com by 3/31 and event is free. After 3/31, price is $10 per child. Open to the community.

Rabbi Tanenbaum's Shiur on Kashering for Pesach  - ONLINE
First part covers kashering flatware, pots, and pans.  Second part covers kashering countertops, ovens, stovetops, sinks, etc.
https://www.dropbox.com/s/mbcislg1kkh1hjh/Kashering%20for%20Pesach-%20Rabbi%20Yaakov%20Tanenbaum.mp3?dl=0 

Hillel UW Passover Lunches Thur. & Fri., April 13 & 14, 11:00 am-1:30 pm, 
Cost: $18/Community & Jconnect / $8/Students with pre-paid on-line reservations or $20 at the door. Passover meals are under the supervision of the Va'ad HaRabanim of Greater Seattle. RSVP for Seders and Lunches by April 5, 2017. More info: 
www.hilleluw.org/passover

HAMSA SUMMER FOR TEENS IN ISRAEL
Trip sponsored by the Sephardic Educational Center. The deadline is May 1st! Scholarships are available, including a generous offer by Harley and Lela Franco. For more information, contact 323-272-4574 or email info@secjerusalem.org Also, please click here:
http://sephardiceducationalcenter.org/hamsa-israel-trip/

Passover Food Truck 
At multiple locations throughout Seattle. More info: 
www.hilleluw.org

Passover Depot by Affordable Kosher
5980 1st AVE S, Sea., 98108, just 1.5 miles South of 4th AVE Costco. More info:
http://www.affordablekosher.com/passoverdepot

PCC Passover Bulk Food Sales - Vaad Supervised - Sun Apr 2nd 8 am - 1 pm
PCC Columbia City Passover Bulk Sale - The PCC in Columbia City will have their Passover Bulk Sale items available on Sunday April 2, 2017, from 8:00 am - 1:00 pm. 3610 S Edmunds St, Seattle, Phone: (206) 466-6182

LEARN INTERMEDIATE MODERN HEBREW MONDAYS STARTING MAY 1st 8 pm
Must know how to read Hebrew but do not need to be able to converse freely. In this course you will increase your vocabulary, conversational ability and reading fluency. $80 a person for the series. See
https://mercazseattle.shulcloud.com/event/intermediate-hebrew.html  for more information or to register. Please register by April 24th. Class dates will be: May 1st, 8th, 15th, 22nd, 28th and June 5th, 12th and 19th.

QFC UNIVERSITY VILLAGE SEEKS KOSHER MEAT CUTTER
Kosher Meat Cutter/Meat Cutter Apprentice:  The University Village QFC  is accepting applications for a Kosher Meat Cutter or to become a Meat Cutter Apprentice.  Applicants for kosher positions must have and maintain the endorsement of the Seattle Va'ad and either already be a licensed meat cutter or willing to complete necessary meat cutter apprenticeship classes. This position is primarily responsible for the kosher meat program but will also assist in other kosher and general duties.  To apply fill out the application online, click here.  Also, please email a Rabbinic reference from the Seattle Va'ad (or who can be contacted by the Seattle Va'ad) to 
Jeremy.Allen@stores.qfci.com

SEATTLE KOLLEL SUNDAY TORAH 9 am – 10:15 AM
Learning for adults and for children 5th through 8th grades.

Seattle Kollel Wed Apr 26 - May 24, 7-8 pm, Hebrew Crash Course
rabbiavrohomdavid@gmail.com 

Derech Emunah –Every Sunday Evening  7:30 pm, 
"A Taste of Derech Emunah", a weekly Women's class by Rabbi Shaul Engelsberg in the BCMH Yavneh Youth Building.

Camp and Israel Scholarship Applications Available
Apply for Jewish overnight camp scholarships, first-time camper grants, teen Israel scholarships.
www.JewishInSeattle.org

Mishmar Chavura with Rabbi Avi Rosenfeld Thu 9pm
Parsha Learning and Discussion. Everyone welcome to join the conversation.  5240 38th Ave. NE.  Snacks served

NEED A DRIVER – CALL GERSHON!
For all your transportation needs, call Gershon Grashin (206) 856-2754


DVAR TORAH FOR VAYIKRA
http://www.sie.org/templates/sie/article_cdo/aid/2507890/jewish/Shabbos-Parshas-Vayikra-5th-Day-of-Nissan-5750-1990.htm | Free translation of a talk by the Lubavitcher Rebbe OB”M © SichosInEnglish.org1.

This week’s Haftorah begins with the declaration, “I have created this people for Myself; they shall relate My praise,” a statement which expresses the unique nature of the Jewish people. Each Jew, man, woman, and child, at every time and in every circumstance, is a member of G‑d’s nation, created by G‑d for a distinct purpose, to “relate My praise.”

Thus, the verse communicates two fundamental concepts: a) that the Jews are a unique nation; b) that they have been charged with a special service, “relating G‑d’s praise.” Significantly, the Mechilta focuses on only the first clause of the verse. This implies that, independent of the Jews’ service of G‑d, they are His people. This is problematic for the entire purpose of the Jews’ existence is to serve G‑d as the Mishnah states, “I was only created to serve My Creator.”

There is another difficult point: The verse continues: “They shall relate My praise.” This declaration is made as a definitive statement, without leaving room for any doubt.

To explain these points: The connection between the Jews and G‑d is described with the metaphor of a king and his people. This concept is expressed in our prayers on Rosh HaShanah and similarly, in the narratives of the exodus from Egypt and the giving of the Torah.

In Chassidic thought, it is explained that the relationship between a king and his people represents the deepest and most essential bond possible. Our Sages declare: “There is no king without a people.” This implies that a king’s very existence as king is dependent on the people. Conversely, a people are a people only when they have a king. This implies that over and above the relationship established through the commands given by the king to his people, there must be a fundamental connection between them. Thus, the Midrashstates, “Accept My sovereignty (i.e., establish this fundamental bond) and afterwards, I will issue decrees upon you.”

The verse from the Haftorah clearly states G‑d created the Jews as His nation. Thus, at the giving of the Torah, when the Jews accepted G‑d’s sovereignty, they made an eternal statement of their identity. From that time onwards, whoever is born as a Jew or converted according to halachah is part of G‑d’s people, an integral element of that nation who — because “there is no king without a people” — bring about G‑d’s kingship. Every Jew, regardless of his level of observance, is still a fundamental part of our people as our Sages declared, “A Jew — even though he sins — is still a Jew.”

There are two seemingly opposite aspects in the relationship between a king and his people: On one hand, the king is on an incomparably higher level than the people. Indeed, the concept of a king is only appropriate to describe a ruler over common people and not over advisors and officers.1 Thus, there is a con­cept of separation and distance from the king.2 On the other hand, the king and the people must share a fundamental com­mon denominator. For example, a king must rule over other hu­mans. A person who owns many animals is not considered a king.

In regard to the relationship between the Jews and G‑d, the common factor is not only the Jews’ souls which are “a part of G‑d.” Rather, each Jew as he exists in this world, body and soul, shares a commonalty with G‑d. His potentials reflect the ten sublime sefiros and even his physical form was created to reflect the letters of G‑d’s name.

This concept is implied by the Tanya which describes the Jewish soul as “an actual part of G‑d.” The expression “part of G‑d” is a quote from the book of Iyov and the word “actual” is the addition of the Alter Rebbe. The Hebrew word for “actual,” mamash, is also related to the word mishush meaning “touch.” This implies that the essential G‑dliness of the soul becomes enclothed within the Jews’ body to the extent that it can be seen in even his physical activities. Even his seemingly mundane acts are expressions of his fundamental G‑dly life-energy.3

This applies even to a Jew who is not observant. The Rambam writes that every Jew (even one who protests to the contrary), desires to be part of the Jewish people, fulfill mitzvos, and separate himself from sin. If he does not do so, it is only because his evil inclination forces him to act otherwise. He truly desires to fulfill G‑d’s will and it is only an external factor which is holding him back from doing so.

This essential desire has been revealed by the many Jews throughout the centuries — even those who were not observant — who actually sacrificed their lives to sanctify G‑d’s name. When it comes to the performance of Torah and mitzvos, it is possible that “the spirit of folly” can prevent a Jew from realizing that through every sin, he becomes separate from G‑d. Thus, he may remain unaware of how he is separating himself from his own essential will. However, were this to be explained to him in a manner in which he understood, he would be willing to sacrifice himself for every aspect of Torah and mitzvos. Thus, the Jews as a nation — despite the differences between them — are a single, indivisible entity united by their essential commitment to G‑dliness.

The existence of such a nation “relates G‑d’s praise.”4 Independent of any service which a Jew performs, the very fact of his existence is an expression of G‑d’s praise. This dimension is expressed in the eternal existence of the Jewish people. Despite the fact that the Jews are “one lamb among seventy wolves” and have faced the most severe forms of persecution, they have endured throughout the course of history, while nations greater and more powerful have disappeared. G‑d has invested a dimension of eternality within the Jews and their continued existence is thus, an open expression of Divine power.

In every generation — not only in the era of the exodus or while the Beis HaMikdash was standing, times when G‑dliness was openly revealed — but even while the Jews are in exile, they are G‑d’s nation and their existence “relates His praise.”5

In particular, this applies today, only a generation after the awesome Holocaust which threatened to utterly annihilate our people. The fact that our people were able to endure that terrible period and continue, giving birth to a new generation which maintains the existence of the Jews (regardless of their spiritual level) reveals G‑d’s presence within our world. Each Jew is a living miracle who expresses, by virtue of his very existence, the praise of G‑d.

Furthermore, each Jew is a heir to the entire spiritual heritage of our people. There is a golden chain extending back to the forefathers, Avraham, Yitzchok, and Yaakov. Every Jew in the present generation is a representative of the entire collective of our people as they have existed throughout the course of history.

The essential nature of every entity seeks expression. Since G‑d has invested an essential aspect of His Being within the Jews, therefore, “no Jew can — or desires to — separate himself from G‑d.” This essential desire will ultimately seek to express itself in a Jew’s behavior and bring him to “relate G‑d’s praise” through the service of Torah and mitzvos.

The above concepts are also reflected in this week’s Torah portion, ParshasVayikra (for there is a thematic connection between the beginning of the Haftorah and the beginning of the Torah reading). Our Sages explain that the opening verse of the portion, “And He called to Moshe” reflects the dearness with which G‑d relates to the Jewish people. This dearness is of an essential nature as reflected by the use of the pronoun “He” instead of any of the names for G‑d. This refers to a level too transcendent to be identified with a name.

Similarly, the command which follows, “A man from you who will offer a sacrifice...” reflects the uniqueness of the Jews. The Hebrew word for “man,” adam, is related to the word adamoh, “I resemble,” and thus refers to the verse, “I will resemble the One above;” i.e., man is representative of G‑d, as it were.

2. The awareness of the uniqueness of each Jew must effect the manner in which we relate to him. When one encounters a Jew who, for whatever reason, does not (at present) observe Torah and mitzvos, one should relate to him as an integral part of the nation created by G‑d to relate His praise.

Surely, this applies to the Jews in the present generation, who as explained above, are each “living miracles,” examples of how despite the awesome Holocaust perpetrated in the previous generation, the Divine eternality imparted to the Jews allows them to survive. Furthermore, to a large extent, they are not responsible for their lack of observance. They are like “children captured by the gentiles,” who were never given an opportunity to learn about their Jewish heritage in a full manner.

We must seek to reach out to these individuals and motivate them to increased Torah observance. Since, as explained above, they were created “to relate G‑d’s praise” and they have an essential desire to fulfill Torah and mitzvos, efforts should be made to bring this desire into revelation. We must explain, in a pleasant and comfortable manner the importance and dearness of Torah and mitzvos and how they will intensify one’s connection with G‑d.

Needless to say, the opposite path should not be taken: A person cannot remain involved with his own concerns alone (even when they are in the realm of holiness), isolating himself so that these other Jews (whom he feels are on a lower level than he is) should not disturb his service.

This is the direct opposite of the commandment, “Love your fellowman as yourself”6 and the opposite of the concept of eravos, “mutual responsibility.” When one appreciates that one has the potential to bring another Jew closer to G‑d, one must realize the immensity of this responsibility and make every effort to use this opportunity to the fullest extent possible.

The Jewish people are a single unified entity. Our Rabbis explain that the word Yisrael, “Israel” in Hebrew is an acronym for the Hebrew words meaning, “There are 600,000 (the number of Jewish souls) letters in the Torah.” A blemish in a single letter of a Torah scroll disqualifies the entire scroll, including even the Ten Commandments. Similarly, the status of every single member of our people has an effect on the people as a whole. Thus, one’s efforts on behalf of one’s fellow Jews are also integrally related to one’s own welfare.

From the above, we can appreciate the importance of speaking positively about every Jew and the detrimental effects of speaking critically. The Jews are G‑d’s nation. Therefore, anyone who has true fear of G‑d will also fear to criticize the nation who are His children and subjects. Criticizing or speaking unfavorably about any portion of the Jewish people is like making such statements against G‑d, Himself. Zechariah the prophet relates that a person who strikes a Jew is like one who strikes G‑d in the eye. Since “a king cannot exist without a people,” the appreciation of G‑d as king of the world is dependent on His people, the Jews, and an attack against them, heaven forbid, is an attack against Him.

Surely, this applies when these statements are made in public and publicized to the extent that they are picked up by the gentile press. In particular, this applies when the person making the statements is a public figure with influence on other individuals.7

If a person made such statements in public, he must repent and do so in a manner that all of those who heard the negative statements, hear how he regrets making them. We find that when Yeshayahu criticized the Jews — even though they were deserving of such criticism — he was punished. The Bible relates this incident to us to “open the way for the repentance,” so that anyone who makes such statements should appreciate the need to correct his behavior.8

The Jews must know that these words of criticism will have no effect. On the contrary, G‑d will bless the Jews in both material and spiritual matters. This is enhanced by the present season, “the season of our freedom,” the holiday of Pesach on which G‑d established the Jews as His nation. The very nature of this month elevates the Jewish people. The name of the month Nissan contains two nunnim, interpreted by our sages as a reference to “miracles of a miraculous nature.” Nissan lifts the Jewish people up to a level which befits “G‑d’s nation.” This is particularly true in the present year, 5750, “a year of miracles.”

[A practical connection should be made between the concepts explained above, the dearness of every Jew, and the Pesach season. Efforts should be made to supply every Jew with his Pesach needs by contributing to maos chittim, the tzedakah intended for this purpose.]

Our Sages declared, “In Nissan, our people were redeemed and in Nissan, they will be redeemed by the Messiah.” May this be in the immediate future.

3. [Trans. note: The Rebbe Shlita also spoke on the importance of maintaining possession of every inch of Eretz Yisrael, explaining that:] Just as the Jews are G‑d’s chosen people, Eretz Yisrael, is G‑d’s chosen land, a holy land given to the Jewish people as an eternal inheritance. The land of Israel was given to the entire Jewish people, those living on the land at present, and those who are presently living in the diaspora. No one is entitled to give up any portion of Eretz Yisrael to gentiles. Maintaining possession of these lands is the only path to peace. Succumbing to the pressure to surrender them will only invite additional pressure, weakening the security of the Jewish people and exposing them to danger. Heaven forbid that the government in Eretz Yisrael should consider surrendering any portion of Eretz Yisrael which G‑d has granted us.

Parashat Vayakel-Pekudei – haChodesh – Chazaq - Mevarchim Nissin | 26 Adar – 4 Nissan 5777

EREV SHABBOS Mar 17th 
Shacharis 7 am 
Mincha/Candles/Maariv 7:10 pm

SHABBOS SAT Mar 18th 
Tehilim for Shabbos Mevarchim 7:30 am
Shacharis 9 am /Latest Shema 10:08 am
Mincha/ 7:10 pm /Seuda Slishit Lite
Maariv/Havdalah 8:10 pm

KIDDUSH SPONSORS
Kiddush this Shabbat is paid for by the following members of the CSTL Board:Rabbi (and Mrs) S-B Levitin, Dr. Vernon (and Lis) Neppe, Adam Minkus, Mike Weichbrodt, Meir Zwanziger, and Yitzchok Rothman. The Board wishes all the members of CSTL best wishes and continued koach in their preparations for Pesach. Dr. Shimon Dershowitz also contributed to Kiddush this week in honor of his daughter-in-law Sarah Dershowitz's Birthday! Seuda Slishit Lite.

Weekday Services
Sun Shacharis 9 am
Mon, Wed- Fri  Shacharis 7 am 
Tue Shacharis 6:50 am /ROSH CHODESH NISSIN
Sun-Thu  Mincha / Maariv 7:20 pm /PLEASE HELP US MAKE MINYAN EVERY DAY/

MAZEL TOV MAZEL TOV
Mazel Tov to Ivan and Liz Rothman on the birth of a baby boy to Danielle and Eliyahu Zaychik, 25th Adar (3/23/17) in Dallas. May they merit to raise him to Torah, Chupah, and Ma’asim Tovim!

THE NORTH SEATTLE ERUV STATUS: -PENDING
For current status of the North Seattle Eruv, please check the flag on the NE 65th Street side of CSTL, (green flag means the Eruv is up, red flag the Eruv is down), CSTL eNews, or the Vaad eNews. Visit our web site 
www.twitter.com/cstleruv for current status.

SUNDAY BRUNCH WITH RABBI MENDY LEVITIN – MAR 26th at 10 am
Rabbi Mendy Levitin who will talk on the topic of "A Hasidic Insight to the Seder". Bagels & Lox.  No charge. Dr Vernon Neppe, Chairman, Special Education at CSTL

CSTL Children's Program.
There will be no children's program for the older children for 3 weeks.  I will be gone to LA and Israel for 3 weeks.  Sorry for the inconvenience.  After Pesach I will form a committee of parents to help run the program and brainstorm new program ideas.  The younger program will run per usual.  Thanks.  Good Shabbos – Tova

Chairs and Tables at Shul are for Shul Use Only.  
PLEASE do not remove them from the building. PLEASE return any that are out of the building. Thank you for your help.

MMSC Lamplighter Cocktail & Comedy Evening Sunday, Mar 26th 5:30 PM
At Hillel UW, 4745 17th Avenue N.E 
www.MMSCDaySchool.org

Community Kollel at CSTL – Tue 8 to  9 pm "אין שמחה אלא תורה"
Come learn with the community!  Learn any topic you want, with a chavrusa.  If you need a chavrusa, we will find you one.  Food and Refreshments will be served.

MODEL MATZOH BAKERY AT MMSC Sun Mar 26th 12:30 PM
The Model Matzah Bakery is the ultimate hands-on, Passover educational experience and it's fun for all ages! Free of charge. RSVP Required! Location: 8420 Dayton Avenue North, Seattle 
https://www.eventbrite.com/e/model-matzah-bakery-tickets-32865774416 

CSTL MA'OT HITTIM DONATIONS FOR PESAH NOW BEING ACCEPTED
Please donate generously to the shul’s Passover Fund  Donate at
www.CSTLSeattle.org, with note “Passover Charity Fund”. Or, mail checks to CSTL Pesach Fund, 6250 43rd Ave NE, Seattle WA 98115

LADIES TEHILIM – SUN 10 am
Come say Tehilim

Weekly Talmud Class with Rabbi Levitin – Every Sunday following 9am Shacharis
Gemora Baba Basra with Rabbi Levitin after 9 am Shacharis

Weekly History Class for Women with Chanie Levitin Tue 7:30 pm
At Rebbetzin Levitin’s home, 6519 49th Ave NE.  For more info, chanielevitin@gmail.com

Camp Gan Israel Seattle Goes to Six Weeks! Mon Jul 3rd to Fri Aug 11th 
Campers ages 2 -12 are excited about Gan Izzy 2017, especially since we’ve added a sixth week! For six fabulous weeks, your child can enjoy everything summer has to offer: swimming, crafts, sports, days at the beach, excursions to museums, roller skating, berry picking, and more, all in a loving, safe, Jewish environment. What could be better?! Campers from a wide range of backgrounds are welcomed, and given lots of love and attention from our enthusiastic group of specially recruited and trained counselors—some of whom are CGIS alumni themselves.  Camp Gan Israel Seattle: Mon Jul 3rd to Fri Aug 11th. Fun that lasts a summer...memories that last a lifetime! Register now for 1, 2, 3, 4, 5 and/or 6 weeks at 
http://www.campganisraelseattle.org/DON’T MISS OUT ON THE EARLY BIRD DISCOUNT!

EMPLOYMENT OPPORTUNITY – Hillel needs Mashgichim
Contact the info@seattlevaad.org

EMPLOYMENT OPPORTUNITY - MMSC Now Hiring Substitute Teachers
MMSC is looking for substitute teachers.  We are a private Jewish school in Seattle that is opened Monday -- Friday, 8:45am to 3:45pm.  As such, on-call substitutes for MMSC must have some or full availability between these hours of operation. Shifts may be 4-8 hours within that time frame. If interested please call Sue Chambers @ (206) 523-9766 for further information.

KIDDUSH SPONSORSHIPS AVAILABLE
If you would like to sponsor Kiddush at CSTL, please contact SARAH DERSHOWITZ, Gabbai Kiddush, 
sgdersho@gmail.com . Please inform Sarah by the preceding Sunday evening so that we have time to prepare properly.  Prices: Sponsor $350, co-Sponsor $175, Contributor: $50-$149.

THANK YOU TO JEWISH FEDERATION OF GREATER SEATTLE
Funding for CSTL Outreach Program was made possible, in part, by a grant from the Jewish Federation of Greater Seattle.  Please donate to JFGS at
https://www.jewishinseattle.org/donate


COMMUNITY NEWS

NCSY Pre-Pesach Car Wash Sun Apr 2nd
In the SBH Parking lot. $25/Car or $30/Van/SUV. RSVP to 
mirkinc@ncsy.org More info: www.seattlencsy.com

Hillel UW Passover Lunches Thur. & Fri., April 13 & 14, 11:00 am-1:30 pm, 
Cost: $18/Community & Jconnect / $8/Students with pre-paid on-line reservations or $20 at the door. Passover meals are under the supervision of the Va'ad HaRabanim of Greater Seattle. RSVP for Seders and Lunches by April 5, 2017. More info:
www.hilleluw.org/passover

HAMSA SUMMER FOR TEENS IN ISRAEL
Trip sponsored by the Sephardic Educational Center. The deadline is May 1st! Scholarships are available, including a generous offer by Harley and Lela Franco. For more information, contact 323-272-4574 or email info@secjerusalem.org Also, please click here: 
http://sephardiceducationalcenter.org/hamsa-israel-trip/

Passover Food Truck 
At multiple locations throughout Seattle. More info: 
www.hilleluw.org

Shatnez Checking Before Pesach 
Rabbi Akiva O'Connor, who checks for shatnez under the auspices of the Vaad, will not be available for checking after March 31. If you need something checked before Pesach please have it in before Mar. 31. Rabbi O'Connor can check suits, coats, skirts and other items. Checking will resume April 24. To reach Rabbi O'Connor please call at (720) 879-7776 or email him at Rabbiakivao@gmail.com.

Passover Depot by Affordable Kosher
5980 1st AVE S, Sea., 98108, just 1.5 miles South of 4th AVE Costco. More info:
http://www.affordablekosher.com/passoverdepot

QFC UNIVERSITY VILLAGE SEEKS KOSHER MEAT CUTTER
Kosher Meat Cutter/Meat Cutter Apprentice:  The University Village QFC  is accepting applications for a Kosher Meat Cutter or to become a Meat Cutter Apprentice.  Applicants for kosher positions must have and maintain the endorsement of the Seattle Va'ad and either already be a licensed meat cutter or willing to complete necessary meat cutter apprenticeship classes. This position is primarily responsible for the kosher meat program but will also assist in other kosher and general duties.  To apply fill out the application online, click here.  Also, please email a Rabbinic reference from the Seattle Va'ad (or who can be contacted by the Seattle Va'ad) to 
Jeremy.Allen@stores.qfci.com

THE SUMMIT BISTRO NIGHTS - Mar 28th May 23rd Jul 18th Aug 22nd and Dec 5th 
In 2017, there will be six different Bistro events, including a summer party on our 4th floor plaza, and five seated dinners.  Email 
Chrise@summitatfirsthill.org  to make a reservation.   Bistro Night at The Summit features kosher cuisine (supervised daily by Va'ad HaRabanim of Greater Seattle staff) in an elegant atmosphere.

Jewish Day School Annual Auction & Gala Sun Mar 19th 
Honoring Judy & Jeff Greenstein. Register at: 
www.jds.org

Seattle Va'ad HaRabanim 2017 Membership 
http://seattlevaad.org/vaad-services/#tab-membership or mail a minimum $36 donation to Vaad HaRabanim of Greater Seattle, 5305 52nd AVE S, Sea., WA 98118 or call the Vaad Office (206) 760-0805 to pay via Credit Card

SEATTLE KOLLEL SUNDAY TORAH 9 am – 10:15 AM
Learning for adults and for children 5th through 8th grades.

Seattle Kollel Wed Apr 26 - May 24, 7-8 pm, Hebrew Crash Course
rabbiavrohomdavid@gmail.com 

Derech Emunah –Every Sunday Evening  7:30 pm, 
"A Taste of Derech Emunah", a weekly Women's class by Rabbi Shaul Engelsberg in the BCMH Yavneh Youth Building.

Camp and Israel Scholarship Applications Available
Apply for Jewish overnight camp scholarships, first-time camper grants, teen Israel scholarships. 
www.JewishInSeattle.org

Seattle Kollel Daf Yomi - Tractate Baba Metzia, 9:15 pm Sun - Thu 
At the Kollel

Mishmar Chavura with Rabbi Avi Rosenfeld Thu 8pm - 10pm
Parsha Learning and Discussion. Everyone welcome to join the conversation.  5240 38th Ave. NE.  Snacks served

NEED A DRIVER – CALL GERSHON!
For all your transportation needs, call Gershon Grashin (206) 856-2754


DVAR TORAH FOR VAYAKEL-PEKUDEI-haCHODESH
http://www.sie.org/templates/sie/article_cdo/aid/2507889/jewish/Shabbos-Parshas-Vayakhel-Pekudei-Parshas-HaChodesh-27th-Day-of-Adar-5750-1990.htm | Free translation of a talk by the Lubavitcher Rebbe OB”M © SichosInEnglish.org

1. This Shabbos is a particular opportune time for the coming of Mashiach. Every day, we must have faith in Mashiach’s coming and wait for him as the Rambam states, “I will wait for him, every day, that he come.” This is particularly true in the later generations when, “All the appointed times for Mashiach’s coming have passed,” and especially in our generation when, according to all the omens mentioned by our Sages, this is last generation of exile and the first generation of redemption. Hence, surely, in the present generation, we must have strong faith in Mashiach’s coming and await his coming with genuine yearning. Although this is true throughout our entire era, there are specific times when this faith and this yearning receive greater emphasis.

The present Shabbos is certainly one of those times, for both the weekly Torahportion and, similarly, the time of the year, share an intrinsic connection with the Messianic redemption. This week’s Torah portion, parshas Vayakhel-Pekudei, describes the fashioning and the erection of the Sanctuary, a “dwelling for G‑d” within this earth. The ultimate expression of this dwelling will come in the Messianic Beis HaMikdash, the “Sanctuary of G‑d, established by Your hands.”

There is another allusion to this concept in the opening verse of parshas PekudeiRashi explains that the repetition of the word mishkan, “sanctuary,” alludes to the fact that twice, the Beis HaMikdash was taken as a mashkon, security, until the Jews improved their behavior. Once a debt is repaid, a security is returned in its entirety to its owners. Similarly, when the Jews atone for the sins which caused the destruction of the first and second Batei HaMikdash, the Beis HaMikdash will be returned to us in the Messianic era.

In that era, we will also witness the ultimate Vayakhel, “gathering together” of the Jewish people, when “a great congregation will return here,” within the ingathering of the exiles.1

Similarly, the present time of year, the Shabbos on which the month of Nissan is blessed is connected with the Messianic redemption. Our Sages declared, “In Nissan, our people were redeemed, and in Nissan, they will be redeemed in the future.” Nissan is “the month of redemption,” when “as in the days of your exodus from Egypt, I will show you wonders.”

Furthermore, there is a direct connection between the present time of year and the weekly Torah portion since the dedication of the Sanctuary took place in the month of Nissan. Our Sages explain that similarly, in the Messianic age, the third Beis HaMikdash will be dedicated on the first day of the month of Nissan.2

2. The above concepts are also related to the subject matter discussed in the portion of the Mishneh Torah which is associated with the present day, the conclusion of Hilchos Kilayim and the beginning of Hilchos Matanos Aniyim. Firstly, the subject matter discussed in these halachos is connected with the mitzvos to be fulfilled in Eretz Yisrael which will be fulfilled in the most complete manner in the Messianic age. Beyond that concept, there is a deeper connection which is dependent on the homiletic meaning of the subject matter of these two halachos.

There is a connection between Hilchos Kilayim and Hilchos Matanos AniyimHilchos Kilayim deals with forbidden mixtures. There is a natural order established by the Creator and it is forbidden to mix together two species which G‑d has defined as different. Similarly, in regard to Hilchos Matanos Aniyim, one should not mix together two types of funds, i.e., funds which G‑d has given one for the support of his individual family and funds which G‑d has given one for safekeeping with the intent that ultimately, they be given to others.

There is, however, a further point of connection which can be derived based on an analysis of the final halachah in Hilchos Kilayim. That halachah states:

Priests who wore the priestly garments while they were not involved in actual service — even if they were in the Beis HaMikdash — should be punished by lashes because of the sash which contains kilayim (a forbidden mixture of species). They are permitted to wear them only while they are actually serving for then [they are fulfilling] a positive command like Tzitzis.

It appears that the Rambam concludes Hilchos Kilayim with this law to “conclude with a positive matter,” i.e., to conclude not with the prohibition against wearing Kilayim, but the description of a situation in which this prohibition is waived and it is possible to use kilayim for a positive intent.

There is, however, a deeper dimension: Rabbeinu Bachye explains that the reason for the prohibition against kilayim stems from the fact that every entity in this world has a unique spiritual source. When G‑d created the world, He ordained that each entity would be grouped into a specific species. Thus, by mixing two species, one disrupts the order of creation and acts against G‑d’s will.

He continues, explaining the concept in mystical terms: Every time a species reproduces according to its kind, there is a great revelation of peace in the spiritual realms. Conversely, if one mixes species, one spreads discord in the spiritual realms, disrupting the order of the spiritual powers. “This is the mystical meaning of the name kilayim, ‘holding back,’ i.e., preventing the expression of the spiritual powers.”

This explanation raises a question: Why was the sash from the priestly garments made with such a fabric? Since such a garment is from a forbidden species, and, therefore, if a priest wears it while not involved in the service of the Beis HaMikdash, he commits a transgression, why was it included among the priestly garments? How can such a garment be used for the service of G‑d?3

[A similar question exists regarding tzitzis: Our Sages equate the fulfillment of the mitzvah of tzitzis with the fulfillment of all the 613 mitzvos because the tzitzis remind one of the entire Torah. Nevertheless, the fullest dimension of the fulfillment of this mitzvah (i.e., when the thread of techeiles is included) also involves kilayim, mixing linen and wool.4 ]

Rabbeinu Bachye also attempts to resolve this issue, explaining that in the Beis HaMikdash, the revelation of G‑d’s presence brings about the nullification of individual identity, thus allowing for the possibility of unity between opposites. Chassidic thought explains a similar concept, quoting our Sages’ interpretation of the phrase, “He establishes peace in His heavens,” that the revelation of G‑dliness establishes harmony between, “Gavriel, the angel of fire, and Michael, the angel of water.”

This unity, however, does not nullify the difference between the different entities. On the contrary, each one entity expresses the particular quality which characterizes it and, in this manner, is able to fulfill the Divine mission with which it was charged, be it a service of Chessed or Gevurah.

[We see a parallel in the services of Vayakhel and PekudeiPekudei, a “reckoning,” alluding to the recognition of the particular contribution of each individual entity. Vayakhel, gathering together, alludes to the manner in which each individual transcends his particular identity and becomes fused together into a communal entity. For example, a Jewish community is made up of Kohanim, Levi’im, and Israelites. Each one has a different identity and a different role to play. (Indeed, there is a prohibition against one carrying out the services connected with another.) Nevertheless, we are one nation. The particular differences are expressions — and not contradictions — of this fundamental oneness.]

This explanation, however, does not appear to reflect the Rambam’s position. The Rambam emphasizes that, even in the Beis HaMikdash, it is forbidden to wear the sash except while involved in the actual priestly service. This implies that the permission to wear the sash is not a result of the revelation of G‑d’s Presence in the Beis HaMikdash, but rather has another explanation.

This resolution according to the Rambam can be found in the explanation of a law in the beginning of Hilchos Matanos Aniyim which describes the mitzvah of PeahPeah also involves a mixing of the rights of two different portions, those of the owner and those of the poor man. The Rambam explains that a person can designate his entire field as Peah.5 This law is problematic because:

a) The Rambam defines Peah as meaning, “the ends.” If one designates the entire field as Peah, then, the Peah will not be at the end of the field.

b) By giving away the entire field, the owner of the field appears to be denying the rights he has to his own property. Though, as explained above, a portion of the property he acquires is merely given to him for safekeeping with the intent that he distribute it to the needy, a portion does belong to him. Why does the Torah allow the poor to be given the owner’s portion?

These difficulties can be resolved based on the mystical dimension of the mitzvah. In Hebrew, Peah (פאה) is numerically equivalent to G‑d’s name, E‑lohim (אלה-ים). Therefore, Peah is given to the poor for this name is associated with the quality of Gevurah which is reflected in contraction, the ultimate source for the existence of poverty.

The quality of contraction expressed by the name E‑lohim has two dimensions: a) The intention of the process of contraction is to bring about revelation. Through this process of contraction, G‑d’s unbounded light can be revealed within this world. b) The process of contraction reveals that G‑d is totally unlimited, that He is not restricted to the dimension of revelation, but can also express Himself in hiddenness.

Similarly, we find that the name E‑lohim has two dimensions:

a) The aspect which serves as a medium for the revelation of the name Y‑H‑V‑H as evident from the verse, “as the sun and its shield are the Y‑H‑V‑H and E‑lohim,” i.e., in order for the infinite revelation of Y‑H‑V‑H to be expressed in this world, it must pass through the medium of the name E‑lohim.

b) The name E‑lohim as one of G‑d’s holy names. It, itself, expresses a dimension of G‑dliness, revealing how He is totally unbounded, above not only finiteness, but also, infinity.

These two dimensions of the name E‑lohim are reflected in two approaches to giving Peah (its numerical equivalent): One, in which the Peah is given to allow a person to appreciate the remainder of his field (contraction for the sake of revelation) and one, in which giving Peah becomes a self-contained service and thus, one’s entire field can be designated for this purpose.

To explain these concepts in terms of our individual service of G‑d: The first approach relates to the service of “all your deeds should be for the sake of Heaven,” i.e., a person is involved in the material world so that ultimately, generating benefit for the service of holiness. The second approach is reflected in the service of “knowing Him in all your ways,” in which involvement in the material world itself is a revelation of the knowledge of G‑d.

Similarly, service “for the sake of Heaven” is limited as reflected by giving only a portion of one’s field as Peah. In contrast, “knowing G‑d in all your ways” is an unlimited service. Thus, it is reflected in the designation of one’s entire field as Peah. When one makes such a commitment to G‑dliness, one establishes a connection which encompasses the totality of one’s being. Therefore, one can designate the entire field as Peah. At this level, one has no individual identity and, hence, it is irrelevant to talk about the portion of the field which remains for him.

Based on the above, we can appreciate why kilayim are permitted in the priestly garments and in tzitzis. The process of contraction and Divine self-limitation associated with the name E‑lohim is the source for the potential to sin. Even this potential, however, ultimately exists for the purpose of revealing G‑d’s glory.

There are two ways G‑dliness can be revealed through such a medium: a) negating its influence, refusing to use the forbidden objects. This reveals G‑d’s glory, demonstrating how even in a world where the potential exists to disrupt the order for creation established by G‑d, a Jew chooses not to do so. b) Refining and elevating it, transforming it into article used for a mitzvah. This shows how the very force which conceals G‑dliness can be used as a medium for expressing it.

This is clearly expressed by the fact that, before and after the forbidden mixture is used for a mitzvah in the priestly garment and in tzitzis, it is prohibited to be worn. This clearly emphasizes that the mixture is a concealment of G‑dliness. Nevertheless, even this concealment, can — under certain conditions — be used to express His will.

The potential to reveal this quality lies in the essence of the soul which relates to the essence of G‑d. This level totally transcends the concepts of revelation and concealment. Thus, it transforms a medium of concealment into a source of revelation.

This ultimate level of service is reflected in the sash and in Tzitzis. The sash is 32 cubits long, its length being the numerical equivalent of the Hebrew word lev, meaning “heart.” The essential point of the soul is revealed in the heart. Furthermore, the sash is wound several times around the priest’s body, implying that the essential connection to G‑d found within our hearts must encompass a person in his entirety. Similarly, the mitzvah of Tzitzis alludes to an essential connection to G‑d which extends beyond the revealed levels of the soul. Therefore, the potential for the transformation of forbidden mixtures is revealed through these mitzvos.6

3. The above concepts are also related to the subject originally mentioned, the immanence of the Messianic redemption. One of the fundamental aspects of the Messianic age will be the complete refinement of the material world (which was brought into being by the name E‑lohim) making it into a dwelling for G‑d. Not only will the concealment of G‑dliness be nullified, demonstrating that the purpose of the concealment was the revelation. Furthermore, the G‑dly intent of the concealment itself will be revealed and even the seemingly negative dimensions of our world will also become a dwelling for G‑d.

The same applies to the concept of exile, not only will the exile be nullified, it will become transformed into an aspect of redemption. The revelation of the positive dimensions of limitation will come about through the revelation of G‑d’s essence, a potential which is above both limitation and transcendence.

The above must be reflected in activities that reflect our anxiousness for the coming of Mashiach, including the spreading outward of the wellsprings of Mashiach for, these efforts will hasten his coming. Also, there must be an emphasis on gifts to tzedakah as our Sages declared, “Israel will only be redeemed through tzedakah.” In particular, this applies to giving Maos Chittim, tzedakah intended to allow the needy to purchase their Pesach necessities. Since we are less than thirty days before the Pesach holiday, when the awareness of the upcoming holiday is already stressed, efforts must be made in this direction. As mentioned previously, one should search after the person collecting tzedakah and give him the money without waiting for him to ask for it.7

May these efforts hasten the coming of the Messianic redemption and may we merit “a month of redemption.” May it be in the immediate future.

Parashat Ki Tisa - Parah | 19-26 Adar 5777

EREV SHABBOS Mar 17th
Shacharis 7 am
Mincha/Candles/Maariv 7:00 pm

SHABBOS SAT Mar 18th
Shacharis 9 am /Latest Shema 10:16 am
Mincha/ 7 pm /Seuda Slishit Lite
Maariv/Havdalah 8:01 pm

KIDDUSH SPONSORS
Kiddush Lite – No Sponsor. Seuda Slishit Lite.

Weekday Services
Sun Shacharis 9 am
Mon- -Fri Shacharis 7 am
Sun-Thu Mincha / Maariv 7:10 pm /PLEASE HELP US MAKE MINYAN EVERY DAY/

THE NORTH SEATTLE ERUV STATUS: PENDING
For current status of the North Seattle Eruv, please check the flag on the NE 65th Street side of CSTL, (green flag means the Eruv is up, red flag the Eruv is down), CSTL eNews, or the Vaad eNews. Visit our web site www.twitter.com/cstleruv for current status.

CSTL Children's Program
There will be no children's program for the older children for 3 weeks. I will be gone to LA and Israel for 3 weeks. Sorry for the inconvenience . After Pesach I will form a committee of parents to help run the program and brainstorm new program ideas. The younger program will run per usual. Thanks. Good Shabbos – Tova

Chairs and Tables at Shul are for Shul Use Only. PLEASE do not remove them from the building. PLEASE return any that are out of the building. Thank you for your help.

MMSC Lamplighter Cocktail & Comedy Evening Sunday, Mar 26th 5:30 PM At Hillel UW, 4745 17th Avenue N.E www.MMSCDaySchool.org

Community Kollel at CSTL – Tue 8 to 9 pm "אין שמחה אלא תורה"
Come learn with the community! Learn any topic you want, with a chavrusa. If you need a chavrusa, we will find you one. Food and Refreshments will be served.

MODEL MATZOH BAKERY AT MMSC
Sun Mar 26th 12:30 PM The Model Matzah Bakery is the ultimate hands-on, Passover educational experience and it's fun for all ages! Free of charge. RSVP Required! Location: 8420 Dayton Avenue North, Seattle https://www.eventbrite.com/e/model-matzah-bakery-tickets-32865774416

CSTL MA'OT HITTIM DONATIONS FOR PESAH NOW BEING ACCEPTED
Please donate generously to the shul’s Passover Fund Donate at www.CSTLSeattle.org, with note “Passover Charity Fund”.

LADIES TEHILIM SUN 10 am Come say Tehilim

Weekly Talmud Class with Rabbi Levitin Every Sunday following 9am Shacharis Gemora Baba Basra with Rabbi Levitin after 9 am Shacharis

Weekly History Class for Women with Chanie Levitin Tue 7:30 pm At Rebbetzin Levitin’s home, 6519 49th Ave NE. For more info, chanielevitin@gmail.com

Camp Gan Israel Seattle Goes to Six Weeks!
Mon Jul 3rd to Fri Aug 11th Campers ages 2 -12 are excited about Gan Izzy 2017, especially since we’ve added a sixth week! For six fabulous weeks, your child can enjoy everything summer has to offer: swimming, crafts, sports, days at the beach, excursions to museums, roller skating, berry picking, and more, all in a loving, safe, Jewish environment. What could be better?! Campers from a wide range of backgrounds are welcomed, and given lots of love and attention from our enthusiastic group of specially recruited and trained counselors—some of whom are CGIS alumni themselves. Camp Gan Israel Seattle: Mon Jul 3rd to Fri Aug 11th. Fun that lasts a summer...memories that last a lifetime! Register now for 1, 2, 3, 4, 5 and/or 6 weeks at http://www.campganisraelseattle.org/ DON’T MISS OUT ON THE EARLY BIRD DISCOUNT!

EMPLOYMENT OPPORTUNITY – Hillel needs Mashgichim Contact the info@seattlevaad.org

EMPLOYMENT OPPORTUNITY - MMSC Now Hiring Substitute Teachers MMSC is looking for substitute teachers. We are a private Jewish school in Seattle that is opened Monday -- Friday, 8:45am to 3:45pm. As such, on-call substitutes for MMSC must have some or full availability between these hours of operation. Shifts may be 4-8 hours within that time frame. If interested please call Sue Chambers @ (206) 523-9766 for further information.

KIDDUSH SPONSORSHIPS AVAILABLE If you would like to sponsor Kiddush at CSTL, please contact SARAH DERSHOWITZ, Gabbai Kiddush, sgdersho@gmail.com . Please inform Sarah by the preceding Sunday evening so that we have time to prepare properly. Prices: Sponsor $350, co-Sponsor $175, Contributor: $50-$149.

THANK YOU TO JEWISH FEDERATION OF GREATER SEATTLE Funding for CSTL Outreach Program was made possible, in part, by a grant from the Jewish Federation of Greater Seattle. Please donate to JFGS at https://www.jewishinseattle.org/donate


COMMUNITY NEWS

FOR WOMEN ONLY: Learn how to learn with the Feldenkrais Method® Sun 11 am My name is Renee Debaste and I am a Guild Certified Feldenkrais® Practitioner. I teach Feldenkrais® Awareness Through Movement® class at Chabad of Snohomish County at 11:00 a.m. on the first and third Sunday of the month. Our shul is located at 18717 76th Ave W #B in Lynnwood. The class is for women only and free of charge. Please join us this Sunday, March 19th for a gentle lesson designed to reduce tension while increasing awareness and expanding ease of movement. Wear comfortable clothing and bring a mat if you have one. I have extras if you don't. For more information or to reserve a spot in the class, please contact me at 206-778-5168 or rdebaste@gmail.com

NCSY Pre-Pesach Car Wash Sun Apr 2nd In the SBH Parking lot. $25/Car or $30/Van/SUV. RSVP to mirkinc@ncsy.org More info: www.seattlencsy.com

Hillel UW Passover Lunches Thur. & Fri., April 13 & 14, 11:00 am-1:30 pm, Cost: $18/Community & Jconnect / $8/Students with pre-paid on-line reservations or $20 at the door. Passover meals are under the supervision of the Va'ad HaRabanim of Greater Seattle. RSVP for Seders and Lunches by April 5, 2017. More info: www.hilleluw.org/passover

Passover Food Truck At multiple locations throughout Seattle. More info: www.hilleluw.org

Shatnez Checking Before Pesach Rabbi Akiva O'Connor, who checks for shatnez under the auspices of the Vaad, will not be available for checking after March 31. If you need something checked before Pesach please have it in before Mar. 31. Rabbi O'Connor can check suits, coats, skirts and other items. Checking will resume April 24. To reach Rabbi O'Connor please call at (720) 879-7776 or email him at Rabbiakivao@gmail.com.

Passover Depot by Affordable Kosher 5980 1st AVE S, Sea., 98108, just 1.5 miles South of 4th AVE Costco. More info: http://www.affordablekosher.com/passoverdepot

QFC UNIVERSITY VILLAGE SEEKS KOSHER MEAT CUTTER Kosher Meat Cutter/Meat Cutter Apprentice: The University Village QFC is accepting applications for a Kosher Meat Cutter or to become a Meat Cutter Apprentice. Applicants for kosher positions must have and maintain the endorsement of the Seattle Va'ad and either already be a licensed meat cutter or willing to complete necessary meat cutter apprenticeship classes. This position is primarily responsible for the kosher meat program but will also assist in other kosher and general duties. To apply fill out the application online, click here. Also, please email a Rabbinic reference from the Seattle Va'ad (or who can be contacted by the Seattle Va'ad) to Jeremy.Allen@stores.qfci.com

THE SUMMIT BISTRO NIGHTS - Mar 28th May 23rd Jul 18th Aug 22nd and Dec 5th In 2017, there will be six different Bistro events, including a summer party on our 4th floor plaza, and five seated dinners. Email Chrise@summitatfirsthill.org to make a reservation. Bistro Night at The Summit features kosher cuisine (supervised daily by Va'ad HaRabanim of Greater Seattle staff) in an elegant atmosphere.

Jewish Day School Annual Auction & Gala Sun Mar 19th Honoring Judy & Jeff Greenstein. Register at: www.jds.org

Seattle Va'ad HaRabanim 2017 Membership http://seattlevaad.org/vaad-services/#tab-membership or mail a minimum $36 donation to Vaad HaRabanim of Greater Seattle, 5305 52nd AVE S, Sea., WA 98118 or call the Vaad Office (206) 760-0805 to pay via Credit Card

SEATTLE KOLLEL SUNDAY TORAH 9 am – 10:15 AM Learning for adults and for children 5th through 8th grades.

Derech Emunah –Every Sunday Evening 7:30 pm, "A Taste of Derech Emunah", a weekly Women's class by Rabbi Shaul Engelsberg in the BCMH Yavneh Youth Building.

Camp and Israel Scholarship Applications Available Apply for Jewish overnight camp scholarships, first-time camper grants, teen Israel scholarships. www.JewishInSeattle.org

Seattle Kollel Daf Yomi - Tractate Baba Metzia, 9:15 pm Sun - Thu At the Kollel

Mishmar Chavura with Rabbi Avi Rosenfeld Thu 8pm - 10pm Parsha Learning and Discussion. Everyone welcome to join the conversation. 5240 38th Ave. NE. Snacks served

NEED A DRIVER – CALL GERSHON! For all your transportation needs, call Gershon Grashin (206) 856-2754


DVAR TORAH FOR KI TISA - PARAH http://www.sie.org/templates/sie/article_cdo/aid/2507886/jewish/Shabbos-Parshas-Ki-Sisa-Parshas-Parah-20th-Day-of-Adar-5750-1990.htm Free translation of a talk by the Lubavitcher Rebbe OB”M © SichosInEnglish.org

This week, we read two Torah portions from two different Torah scrolls: parshas Ki Sisa, in keeping with the ongoing pattern of weekly Torah portions and parshas Parah, the third of the four special Torah portions read beginning from the Shabbos on which the month of Adar is blessed.

Each of these two readings has an important lesson of its own. Their relationship to each other can be described with the expression, “the continuous offerings according to their order and the additional offerings according to their rules.” Thus, Ki Sisa, as one of the Torah portions read in the order of weekly portions, takes precedence as evident from the halachic rule, “When there is a conflict between something which is constant and something which is not constant, the entity which is constant takes precedence.” The reading of Parah, however, is also significant. Indeed, the expression “additional offerings,” implies that it adds a dimension that is not contributed by the regular order.

Although these two readings represent different concepts, the fact that they are read on a single Shabbos and follow in continuation, one after the other, indicates that they share a connection. To explain:

Parshas Parah, which describes the offering of the Red Heifer (the parah adumah), begins, “This is the decree of the Torah.” This indicates that its significance extends beyond the laws of the Red Heifer and relates to the Torah in its entirety. It reveals two tendencies, ratzo (a yearning to cling to G-d) and shov (the willingness to return to this world to carry out G-d’s will) which are fundamental thrusts in Torah and mitzvos. The burning of the Red Heifer refers to the service of ratzo and the use of “living water in a vessel” refers to the service of shov.

The burning of the heifer with fire represents the thrust of ascending upward, ratzo. Fire, were it not held below by the wick, would ascend to its source in the spiritual realms. Water, on the other hand, naturally descends from above to below.1 The purification process of the Red Heifer is accomplished by joining both qualities.

Similarly, the fusion of these two qualities, ratzo, elevating of the world from its material state and bringing it close to G-d,2 and shov, drawing holiness and G-dliness into the world through Torah and mitzvos, represent the “decree of the Torah,” the general thrust of the Torah as a whole.

The union of these two tendencies is also reflected within a Jew. “The candle of G-d is the soul of man.” Our souls have a natural tendency to surge upward to cling to their source in G-dliness. In contrast, our bodies come from the element of dust, and therefore, are characterized by the tendency to descend.

Similarly, we bring about a twofold change in the world, causing it to be referred to as eretz and reflect the quality of ratzo, desiring (ratztah) to fulfill the will of its Creator. Simultaneously, we draw down holiness within the context of this world. These two thrusts bring out a complete unity between the world and G-d, a unity that is only possible through the influence of G-d’s essence which unites opposites.

Ratzo and shov are fundamental thrusts in Torah, not merely because of the unity they can bring about within the world, but because these two tendencies reflect positive qualities which must be emulated in our service of G-d.3 A Jew must possess the quality of ratzo. He must not be content with remaining at his present level, but must always seek to advance further.4 He must always be “running to fulfill a mitzvah.” Even though he has reached a high level, he must always seek to attain higher peaks.

In contrast, ratzo alone is insufficient and it is necessary to internalize all the new levels reached, making sure that they become part of his nature. This is reflected in an approach of tranquility and settledness (shov). It does not, however, imply complacency. Rather, the internalization of one level produces the desire to reach higher peaks. After reaching those new peaks, one must work to internalize them, which, in turn produces a desire to reach even higher peaks.

These two thrusts of ratzo and shov are expressed in the study of Torah (as emphasized by the expression, “This is the decree of the Torah”). Indeed, the existence of these thrusts within Torah is the source for their existence on all other planes. These two thrusts are revealed in the process of pilpul, the give and take of Torah debate. One begins by questioning, searching for a deeper insight. The resolution of the question allows the idea to be internalized. This, in turn, provokes a deeper and more revealing question.

There is an approach to Torah study which searches for halachic decisions directly without questions and answers. This approach, reflected in the Jerusalem Talmud, has many advantages. Nevertheless, the approach of give and take, of questioning and searching for answers, struggling to penetrate to the depths of the matter, brings out a clearer and broader understanding. This approach is revealed in the Babylonian Talmud and, therefore, when there is a difference in opinion between the two, the halachah follows the Babylonian Talmud.

Based on the above, we can understand why the Babylonian Talmud was composed “approximately 100 years after the Jerusalem Talmud.” In study, one must proceed step by step, accomplishing the easier objectives before undertaking the more difficult ones. Therefore, at first, the Talmud was presented in a direct, clearly outlined approach (the Jerusalem Talmud), and afterwards, through the process of the give and take of questions and answers.

The ratzo and shov in Torah produces a series of other similar movements in other spheres of behavior. Firstly, in regard to the fulfillment of mitzvos: The positive and negative commandments are themselves reflections of the thrusts of ratzo and shov. More particularly, the pattern of “one mitzvah draws another after it,” reflects that there is a constant process of ascent through the movements of ratzo and shov in the fulfillment of mitzvos. Fulfilling one mitzvah leads him to seek the fulfillment of other mitzvos (ratzo). At the same time, the higher levels he reaches become internalized and settled within his personality (shov).

Below the level of mitzvos, even when a Jew is involved in the day to day routines of mundane reality, he has a desire to relate to G-d (ratzo) and fulfills that desire by carrying out “all his deeds for the sake of Heaven,” and “knowing G-d in all your ways” (shov).

Furthermore, even when a Jew is sunk in the material affairs of the world and does not live “for the sake of Heaven,” the service of parah adumah generates the power for him to ascend, in a manner of ratzo and shov, from his present state. This is alluded to by the fact that the parah adumah purified people who contracted impurity from contact with a human corpse, the most serious level of impurity.

As a reflection of the depths this purification process reaches, the rites connected with the parah adumah were performed outside the Sanctuary. Nevertheless, the priest had to be “facing the Tent of Meeting,” opposite the Beis HaMikdash. This alludes to the service of teshuvah. This is reflected in ratzo, a tremendous desire to cling to G-d, the power of that desire intensified by the fact that previously, one had been separated from Him, and shov, an expression of that desire in an increased commitment to the service of Torah and mitzvos.

The intensity of one’s desire to cling to G-d is reflected in the burning of the Red Heifer. Indeed, we see a difference between the service of the Red Heifer and all the other sacrifices. In regard to all the other sacrifices, a portion of the animal, its hide and in certain cases, parts of its meat, remained after it was offered on the altar.7 In contrast, the Red Heifer was burnt completely, totally consumed by fire, “its hide, its flesh, its, blood, and its excrement.” All that was left was ashes.

This refers to an all-encompassing fire of desire for G-d, one which consumes every aspect of the person’s being, negating entirely the unproductive desires of the animal soul. All that remains is “ash,” i.e., the basic power of desire. That desire then becomes directed to holiness as our sages commented on the verse, “And you shall love the L-rd, your G-d, with all your heart,” “with both your desires.”

Similarly, this approach requires an emphasis on shov, on internalizing all one’s achievements in a complete manner. Our Sages say that a person should say, “From my perspective, there is no difference whether I eat kosher or treif, I eat kosher only because G-d commanded me to do so.” Chassidic thought explains, however, that this refers only to a tzaddik. A baal teshuvah must feel that there is no way that he could possibly transgress G-d’s will. Similarly, the service of the parah adumah involves internalizing one’s commitment in an absolute manner.

Parshas Parah gives a Jew the potential to carry out the services of ratzo and shov on all levels. This means that he should not remain on his previous level, but must seek to ascend upward (ratzo). Nevertheless, these efforts should not cause him to break his previous nature. Instead, they must become internalized and settled within his personality (shov).

Each individual’s service of ratzo and shov differs according to the particular thrust of his individual personality. There is, however, a common denominator to all of these efforts. A person must go beyond his nature. A person whose nature involves a settled approach to Torah, prayer, and mitzvos, must feel a desire to reach a much higher level (ratzo). Similarly, he must desire to reach out to another Jew and help him proceed further in Torah and mitzvos.

Similarly, a person who is constantly striving to ascend higher must also realize the need to change his nature and understand the importance of internalizing his spiritual achievements (shov). This must also be reflected in one’s service of refining and elevating the material elements of one’s environment. Charging another person with this responsibility is not enough. Since each person has his own portion of the world, everyone has the responsibility of elevating his individual portion.

These two services of ratzo and shov must always follow one another, thus, place a person on a continuous pattern of growth and development.

2. The above concepts also share a connection with this week’s Torah reading, parshas Ki Sisa. The literal translation of the opening verse of the portion is, “When you elevate the heads of the children of Israel.” This refers to the service of ratzo for it implies that even the head, which is by nature higher than all the other limbs of the human body,9 must be uplifted and seek to reach a higher rung.10

This reading also places an emphasis on the approach of shov, as evident from the verse, “a person shall give atonement for his soul,” indicating that this process of development will effect the totality of the person’s being and establish complete unity with G-d.11 This is also drawn down into the world at large as indicated by the fact that the half-shekel was used for the sockets for the Sanctuary, i.e., the foundation of G-d’s dwelling within the world.

This service has an effect, not only on “the heads of the children of Israel,” but even on those on the lowest levels. Thus, our Sages related that through the giving of the half-shekel, atonement was made for the sin of the Golden Calf.

Based on the above, we can appreciate the pattern of the readings, Zachor, Parah, and HaChodesh. The remembrance of Amalek on Shabbos Zachor (and subsequently, Amalek’s obliteration on Purim) nullify the coldness which a Jew might feel in the service of G-d.12 Shabbos Parah describes the kindling of a huge fire which will encompass every aspect of a person’s being. These levels are afterwards drawn down into this world through the service of shov.

This service prepares a person for parshas HaChodesh, a renewal of his being, and a “month of redemption,” as our Sages declared, “In Nissan, our ancestors were redeemed, and in Nissan, we will be redeemed in the future.”

A similar pattern can be seen in the Torah portions, Ki Sisa and Vayakhel-Pekudei (which are combined this year). Ki Sisa reflects the services of ratzo and shov by the entire Jewish people, both “the heads of the children of Israel” and those who require “atonement for their souls.” After this level has been reached, we read parshas Vayakhel which emphasizes the necessity of Jewish unity, joining each and every member of our people into a single collective entity.

This portion, however, is read together with parshas Pekudei, indicating that joining together with others will not minimize one’s individual importance. Each person is counted individually and thus, attains the level of a devar sheb’minyan(“an entity which is counted”). Our Sages declared, “A devar sheb’minyan can never be nullified.”

Both parshas Parah and parshas Ki Sisa are unique, and are read once a year.13 This implies that they have the power to teach a lesson that is applicable throughout the entire year. Surely, this applies to these lessons which describe the services of ratzo and shov which, as explained above, are relevant to the totality of our service of Torah and mitzvos.

This is particularly true at present when every individual knows his limitations and does not need extensive meditation to discover the areas in which he needs to advance in the manner of ratzo and shov. In particular, these efforts must be expressed in a matter of present concern, providing every individual with his needs for the Pesach holiday. For this purpose, each person should give generously, beyond the limits of a tenth or a fifth of his income.14Furthermore, these gifts should be given in a manner of ratzo, i.e., one should search after the person collecting tzedakah and give him the money without waiting for him to ask for it.

May these efforts of ratzo, hurrying to complete all the service dependent upon us, cause Mashiach to hurry, and come in the immediate future. We have already completed all the service dependent upon us, including the service of “the soldiers of the House of David,” who must nullify the influence of “those who disgraced the footsteps of Your Mashiach.”15 We have already “polished the buttons” and have nothing more to do than wait for Mashiach.16 Then, “G-d will be blessed forever. Amen and Amen,” i.e., G-dly light will be drawn down into the world.

Parashat Tezaveh – ZACHOR - Purim | 12-19 Adar 5777

EREV SHABBOS Mar 10th 
Shacharis 7 am 
Mincha/Candles/Maariv 5:49 pm

SHABBOS SAT Mar 11th 
Shacharis 9 am /Latest Shema 9:24 am
Mincha/ 5:35 pm /NO Seuda Slishit at CSTL
Maariv/Havdalah 6:49 pm /REMEMBER TO SPRING CLOCKS FORWARD SAT NIGHT!/

KIDDUSH SPONSORS
Thank you to kiddish co-sponsor Galit Lurya in honor of her birthday, Zayin Adar.  Thank you to  kiddish contributors: Charna Klein, Mira Klein, Elana Nazari, and Aura Ort in memory of Aura and Elana’s mother Shulamit bas Avraham ZTL”. Thank you to Dr Vernon and Lis Neppe for contributing to Kiddush in beloved memory of the 22nd Yahrzeit of Lis  Neppe's father, Yehuda Leib ben Eliyahu (9 Adar 2). Seuda Slishit Not.

PURIM AT CSTL – Sat Mar 13th and Sun Mar 12th 
Sat - Megilah  Reading 7:30 pm /Purim Party
Sat - 2nd Megilah  Reading 9 pm 
Sun - Shacharis 9 am with Megillah

Sun - Mincha with Megillah 2 PM
Sun - Maariv 9 pm

Weekday Services
Mon- -Fri  Shacharis 7 am 
Mon-Thu  Mincha / Maariv 7 pm /PLEASE HELP US MAKE MINYAN EVERY DAY/

MEGILLAH AND PURIM PARTY AT CSTL – SAT NIGHT MAR 11th – 7:30 PM
“At the Zoo” – featuring Music and Dancing with Knock Your Socks off.  Petting Zoo with Animal Encounters. Arts and Crafts.  Raffle.  Full bar drinks for purchase.  Purim fun for all ages. Sponsored by CSTL, Dr Vernon and Lis Neppe, and Chabad of Seattle. Info:
avrahamshlomo@hotmail.com 

MITZVOT OF PURIM
1 – Hear the Megillah (Sat Night, and esp. Sunday by Day)
2. – Gifts to the Needy (Matanot L’Evyonim, enough for a meal to at least two people. Special pushkas will be circulated at shul on Sunday or donate at 
www.CSTLSeattle.org  )
3. – Gifts to Friends (Mishalach Manot) At least one gift of two kinds of ready to eat food on Sunday)
4 -  Festive Purim Meal (Purim Seuda) after Mincha on Sunday.

MAZEL TOV MAZEL TOV
Mazel Tov to Goldie Rosencrantz and Mathew Perry on their marriage. May they merit to build a bayis ne’eman b’Yisroel ! Only simchas!

THE NORTH SEATTLE ERUV STATUS: -PENDING
For current status of the North Seattle Eruv, please check the flag on the NE 65th Street side of CSTL, (green flag means the Eruv is up, red flag the Eruv is down), CSTL eNews, or the Vaad eNews. Visit our web site 
www.twitter.com/cstleruv for current status.

Chairs and Tables at Shul are for Shul Use Only.  
PLEASE do not remove them from the building.  PLEASE return any that are out of the building. Thank you for your help.

MMSC Lamplighter Cocktail & Comedy Evening Sunday, Mar 26th 5:30 PM
At Hillel UW, 4745 17th Avenue N.E 
www.MMSCDaySchool.org

Community Kollel at CSTL – Tue Feb 28th 8 to  9 pm "אין שמחה אלא תורה"
Come learn with the community!  Learn any topic you want, with a chavrusa.  If you need a chavrusa, we will find you one.  Food and Refreshments will be served.

CHABAD OF BALARD PURIM PARTY 
https://www.eventbrite.com/e/wild-west-purim-party-tickets-31660862492

LADIES TEHILIM – SUN 10 am
Come say Tehilim

Weekly Talmud Class with Rabbi Levitin – Every Sunday following 9am Shacharis
Gemora Baba Basra with Rabbi Levitin after 9 am Shacharis

Weekly History Class for Women with Chanie Levitin Tue 7:30 pm
At Rebbetzin Levitin’s home, 6519 49th Ave NE.  For more info, chanielevitin@gmail.com

Camp Gan Israel Seattle Goes to Six Weeks! Mon Jul 3rd to Fri Aug 11th 
Campers ages 2 -12 are excited about Gan Izzy 2017, especially since we’ve added a sixth week! For six fabulous weeks, your child can enjoy everything summer has to offer: swimming, crafts, sports, days at the beach, excursions to museums, roller skating, berry picking, and more, all in a loving, safe, Jewish environment. What could be better?! Campers from a wide range of backgrounds are welcomed, and given lots of love and attention from our enthusiastic group of specially recruited and trained counselors—some of whom are CGIS alumni themselves.  Camp Gan Israel Seattle: Mon Jul 3rd to Fri Aug 11th. Fun that lasts a summer...memories that last a lifetime! Register now for 1, 2, 3, 4, 5 and/or 6 weeks at
http://www.campganisraelseattle.org/ DON’T MISS OUT ON THE EARLY BIRD DISCOUNT!

EMPLOYMENT OPPORTUNITY – Hillel needs Mashgichim
Contact the info@seattlevaad.org

EMPLOYMENT OPPORTUNITY - MMSC Now Hiring Substitute Teachers
MMSC is looking for substitute teachers.  We are a private Jewish school in Seattle that is opened Monday -- Friday, 8:45am to 3:45pm.  As such, on-call substitutes for MMSC must have some or full availability between these hours of operation. Shifts may be 4-8 hours within that time frame. If interested please call Sue Chambers @ (206) 523-9766 for further information.

KIDDUSH SPONSORSHIPS AVAILABLE
If you would like to sponsor Kiddush at CSTL, please contact SARAH DERSHOWITZ, Gabbai Kiddush, 
sgdersho@gmail.com . Please inform Sarah by the preceding Sunday evening so that we have time to prepare properly.  Prices: Sponsor $350, co-Sponsor $175, Contributor: $50-$149.

THANK YOU TO JEWISH FEDERATION OF GREATER SEATTLE
Funding for CSTL Outreach Program was made possible, in part, by a grant from the Jewish Federation of Greater Seattle.  Please donate to JFGS at
https://www.jewishinseattle.org/donate


COMMUNITY NEWS

Shatnez Checking Before Pesach 
Rabbi Akiva O'Connor, who checks for shatnez under the auspices of the Vaad, will not be available for checking after March 31. If you need something checked before Pesach please have it in before Mar. 31. Rabbi O'Connor can check suits, coats, skirts and other items. Checking will resume April 24. To reach Rabbi O'Connor please call at (720) 879-7776 or email him at Rabbiakivao@gmail.com.

Passover Depot by Affordable Kosher
Grand opening, Tuesday, March 14, 5980 1st AVE S, Sea., 98108, just 1.5 miles South of 4th AVE Costco. More info: http://www.affordablekosher.com/passoverdepot

Torah Day School  and Ashreichem Yisrael Purim Carnival. Sun Mar 12th 10:30 aam
Megillah reading with Larry Russak: 1625 S Columbian Way. $5/person or $20/family suggested donation. The community is invited.

QFC UNIVERSITY VILLAGE SEEKS KOSHER MEAT CUTTER
Kosher Meat Cutter/Meat Cutter Apprentice:  The University Village QFC  is accepting applications for a Kosher Meat Cutter or to become a Meat Cutter Apprentice.  Applicants for kosher positions must have and maintain the endorsement of the Seattle Va'ad and either already be a licensed meat cutter or willing to complete necessary meat cutter apprenticeship classes. This position is primarily responsible for the kosher meat program but will also assist in other kosher and general duties.  To apply fill out the application online, click here.  Also, please email a Rabbinic reference from the Seattle Va'ad (or who can be contacted by the Seattle Va'ad) to 
Jeremy.Allen@stores.qfci.com

THE SUMMIT BISTRO NIGHTS - Mar 28th May 23rd Jul 18th Aug 22nd and Dec 5th 
In 2017, there will be six different Bistro events, including a summer party on our 4th floor plaza, and five seated dinners.  Email 
Chrise@summitatfirsthill.org  to make a reservation.   Bistro Night at The Summit features kosher cuisine (supervised daily by Va'ad HaRabanim of Greater Seattle staff) in an elegant atmosphere.

Jewish Day School Annual Auction & Gala Sun Mar 19th 
Honoring Judy & Jeff Greenstein. Register at: 
www.jds.org

Seattle Va'ad HaRabanim 2017 Membership 
http://seattlevaad.org/vaad-services/#tab-membership or mail a minimum $36 donation to Vaad HaRabanim of Greater Seattle, 5305 52nd AVE S, Sea., WA 98118 or call the Vaad Office (206) 760-0805 to pay via Credit Card

SEATTLE KOLLEL SUNDAY TORAH 9 am – 10:15 AM
Learning for adults and for children 5th through 8th grades.

Derech Emunah –Every Sunday Evening  7:30 pm, 
"A Taste of Derech Emunah", a weekly Women's class by Rabbi Shaul Engelsberg in the BCMH Yavneh Youth Building.

Camp and Israel Scholarship Applications Available
Apply for Jewish overnight camp scholarships, first-time camper grants, teen Israel scholarships.
www.JewishInSeattle.org

Seattle Kollel Daf Yomi - Tractate Baba Metzia, 9:15 pm Sun - Thu 
At the Kollel

Mishmar Chavura with Rabbi Avi Rosenfeld Thu 8pm - 10pm
Parsha Learning and Discussion. Everyone welcome to join the conversation.  5240 38th Ave. NE.  Snacks served

NEED A DRIVER – CALL GERSHON!
For all your transportation needs, call Gershon Grashin (206) 856-2754


DVAR TORAH FOR TETZAVEH / ZACHOR
http://www.sie.org/templates/sie/article_cdo/aid/2507883/jewish/Shabbos-Parshas-Tetzaveh-Parshas-Zachor-13th-Day-of-Adar-5750-1990.htm | Free translation of a talk by the Lubavitcher Rebbe OB”M © SichosInEnglish.org

1. This year, Shabbos Zachor and the Purim festival fall in direct proximity to each other. Our Sages explain that Shabbos Zachor — which recalls the command to destroy Amalek — should always be read on the Shabbos before Purim, thus connecting the obliteration of Amalek with the obliteration of Haman, one of his descendants. Furthermore, parshas Zachor is considered as the recollection of the command to destroy Amalek, and Purim, a commemoration of Amalek’s destruction. This points out the unique significance of the present year, when one follows directly after the other.1

These concepts have parallels which represent fundamental concepts in our service of G‑d. The Torah commands us to “Remember what Amalek did to you on the way as you left Egypt; how he encountered you on the way....” Our Sages teach “In every generation (and more particularly, each and every day2 ), a person is obligated to see himself as if he left Egypt.” The exodus from Egypt is more than a historical event. Rather, it represents a personal service in which each individual goes beyond his particular boundaries and limitations. After this service, each day, a Jew must confront Amalek.

Our Sages declare, “The Jews were commanded to fulfill three mitzvos upon their entry in to Eretz Yisrael, the appointment of a king, the destruction of Amalek, and the construction of the Bais HaMikdash.” The entry to Eretz Yisrael and the construction of the Bais HaMikdash were the goals of the exodus from Egypt. Before this process can be completed, Amalek’s memory must be obliterated.

Our Sages relate, “As in the days of your exodus from Egypt, I will show you wonders,” implying that the Messianic redemption will resemble the exodus from Egypt for the exodus was the source of all subsequent redemptions. The ultimate goal of that redemption will be the construction of the Bais HaMikdash, “the Sanctuary of G‑d established by Your hands.” Before this happens, Amalek must be destroyed.3

This implies that we must realize that there is constantly an opponent, Amalek, challenging us, and “There will be war between G‑d and Amalek from generation to generation,” i.e., at all times, we must confront this challenge.

This concept can be understood based on the explanation of the connection between Purim and the giving of the Torah. On the verse, “And the Jews carried out and accepted,” our Sages commented: At the time of Purim, the Jews “carried out” what they had “accepted” on Mount Sinai. Our Sages explain that, at the giving of the Torah, G‑d “held the mountain4 over them like a barrel,” telling them, “If you accept the Torah, it is fine. If not, this will be your burial place.” Thus, there was a question regarding the Jews’ acceptance of the Torah. Did they really desire it, or did they accept only because of the threat hanging over them?

Nevertheless, when the Jews affirmed their acceptance of the Torah during the time of Achashverosh, showing a commitment of self-sacrifice despite the darkness of exile, they resolved any questions that could have possibly existed and demonstrated that their (and also, the original) acceptance of the Torah was genuine.

G‑d’s “forcing” the Jews to accept the Torah must also be interpreted in spiritual terms. It does not mean that the Jews did not want the Torah, but rather, that their desire for the Torah did not come from their own choice and initiative. The revelations of G‑dliness which accompanied the giving of the Torah were so powerful that they could not help but accept it. In contrast, during Achashverosh’s time, there was no revelation from above and the Jews’ commitment of mesirus nefesh came on their own initiative, as a product of their choice. This demonstrated that even the initial commitment made at the time of the giving of the Torah was an expression of the Jews’ true will. Indeed, because this commitment expressed the Jews’ true will, even when there was no revelation from above and there was a necessity to confront an enemy, they demonstrated a total commitment to Torah.

To explain the above in terms of our individual service: There are times when the light of a person’s soul shines in revelation. Then, he does not have to confront and fight against his yetzer hora. Rather, his service involves revealing the light of his soul. On such an occasion, however, it is not obvious how much his individual nature is affected, whether or not his behavior reflects his true will. On the other hand, a person who does not feel light, who faces a conflict to the extent that it is possible for him to contemplate transgressing G‑d’s will and he, nevertheless, refuses to do so and carries out G‑d’s will, is obviously doing so as an expression of his true and genuine desire.

The advantage of this service, Iskafia, corresponds to the advantage baalei teshuvah possess over tzaddikim. Thus, at the time of the giving of the Torah, there was great Divine revelation and the Jews were on the level of tzaddikim. In contrast, during the time of Achashverosh, there was great concealment. Nevertheless, the Jews’ expression of a commitment to Torah and mitzvos despite these factors showed that this was their true desire.

In this context, we can understand the eternal relevance of the conflict with Amalek. As stated above, Amalek “encountered” the Jews on their way out of Egypt. The Hebrew word korcha translated as “encountered you” can also be rendered “cooled you off.” Amalek causes the Jews’ service of G‑d to be cold, without energy or warmth, mitzvos performed out of habit.5

Amalek is described as “the first of the gentiles,” i.e., the beginning of the opposition to holiness. Therefore, when the Jews left Egypt — in personal terms, when a person tries to rise above his boundaries and limitations — he must confront Amalek, a conflict, which will demonstrate that his commitment to Torah represents his true will.

The advantage of the service of Iskafia is also reflected in the comparison between the remembrance of Amalek on Shabbos Zachor and the “obliteration” of Amalek on Purim itself. To explain: Some opinions relate that the two mitzvos, the remembrance and the obliteration of Amalek, refer to two different periods within Jewish history. When it is possible, Amalek must be obliterated. If that is not possible, at the very least, its wickedness should be recalled. This explanation is not entirely correct, rather, as the Rambam writes:

He commanded us to remember what Amalek did to us... so that this will arose the desire to fight against him in our souls so that the people will hate him. When Shmuel the Prophet began to fulfill this mitzvah... first he commanded them to remember [Amalek’s] evil acts and then, he commanded them to slay them.

Thus, it is clear that the remembrance of Amalek is intended to ensure that the obliteration of him will be carried out with an active desire. We must destroy Amalek, not only because we are commanded to do so by G‑d, but also because we have aroused — and in doing so, have fulfilled another mitzvah — hatred for Amalek.

There is another point, however. There is an advantage to arousing hatred (remembering) Amalek even when one does not have the potential to destroy him. This shows that even when a person is on a lower level and does not have the potential to overcome his enemy, he is not overcome by him. On the contrary, though he does not actually engage in conflict with Amalek, inside he arouses hatred for him. This shows that the opposition to Amalek is absolute and reflects the Jews’ true feelings as explained above regarding the service of Iskafia.

The ultimate goal, however, is that we should reach the obliteration of Amalek. Though there is an advantage to the service of Iskafia, that advantage involves revealing the true and inner will of the Jews. The ultimate goal, from the perspective of G‑d and the world at large, however, is to obliterate Amalek entirely.

This year, when Purim follows directly after Shabbos Zachor, we combine both qualities, and immediately subsequent to the recollection of Amalek (Shabbos Zachor, Iskafia), follows the complete obliteration of Amalek (Purim). This demonstrates that even when Amalek exists, the only reason for its existence is to bring out the advantage of the service of Iskafia.

2. There is a point of connection between the above concepts and this week’s Torah portion, parshas Tetzaveh.6 Parshas Tetzaveh begins with the command to light the Menorah. The Menorah burnt “from evening to the morning” with the intention of illuminating the darkness. Similarly, in our personal service, it refers to a situation where light does not shine within a person’s soul and his service is characterized by Iskafia.

This is also alluded to by the fact that the oil used to kindle the Menorah must be “crushed for the light.” Crushing also signifies the service of Iskafia when a person must fight against his basic nature. Nevertheless, this is not the ultimate goal, but a means to reach complete service. Thus, the process of crushing produces pure oil, without any dregs at all, referring to a level of service above any connection with opposing influences.

Here also, we can see a point of connection with the Torah portion of the following week, parshas Ki Sisa, which begins with the command to give the half-shekel. The half-shekel was intended to be “atonement for your souls,” emphasizing that it was connected with service within the context of this world (Iskafia). Nevertheless, even on such a level, a Jew is able to give over his entire existence to G‑d, establishing complete unity with Him.7

Similarly, in regard to the effect within the world, originally, the half-shekel was used for the sockets for the Sanctuary, i.e., the Sanctuary’s foundation. Similarly, each year the half-shekels would be used to purchase the communal offerings whose sacrifice was the primary goal of the Sanctuary. Thus, the donation of these half-shekels is fundamentally related to the service of elevating the physical world and making it part of G‑d’s Sanctuary.

Nevertheless, the name of the portion, Ki Sisa, “When you shall lift up,” implies that the Jews are lifted up above the material existence of the world. Even after the world has been refined and transformed into a “dwelling for G‑d,” the level of the Jewish people is higher and they are separated from the world. This is alluded to by the fact that the Jews are called Ivri’im (“Hebrews”) which, as our Sages explain, means that they are on the opposite side of the entire world. More importantly, they are called Yehudim, which alludes to the service of mesirus nefesh, through which they establish complete unity with G‑d’s essence.

3. The advantage of confronting a negative force is not merely that it reveals that the Jews’ service is wholehearted (coming as a result of their choice and not in reaction to a revelation from above). This service also reveals how the descent into the darkness of the material world and the service of refining this level of existence draws down the revelation of G‑d’s essence. G‑d’s essence is above both darkness and light. Therefore, it has the potential to transform darkness into light.

The transformation of darkness into light is alluded to in the name, Megillas Esther. Esther refers to the quality of concealment as our Sages declared, “What is the allusion to Esther in the Torah? ‘I will surely conceal (hastir astir) My face.’ ” To further emphasize this quality of concealment, G‑d’s name is not mentioned at all in the Megillah and the Megillah begins with the verse, “And it was in the days of Achashverosh,” relating that the entire story which follows is a narrative of the times of Achashverosh, a gentile king who oppressed the Jews.

Nevertheless, in the midst of this darkness and concealment, the Jews revealed their essential ability to serve G‑d of their own volition, without prompting from above, and, in this manner, reaffirmed the commitment made at the time of the giving of the Torah.

The Jew’s mesirus nefesh transcended the limits of intellect. This relates to the name of the holiday Purim, which means “lottery” in Persian. A lottery reveals an essential choice that reflects the level of yechidah, the point in soul which is absolutely united with G‑d’s essence.

G‑d’s essence is above all names. Since the Megillah reveals this dimension of G‑dliness, no name of G‑d is mentioned. This revelation is drawn down into “the days of Achashverosh,” the lowest levels of the world, revealing how even the undesirable elements of the world can be transformed into positive forces.8

The Megillah concludes with an expression of Jewish unity, describing how Mordechai “sought the welfare of all his people.” On the level of yechidah, there is no difference between one Jew and another and, hence, complete unity can be established among our people. Since the exile came about because of “unwonted hatred,” separation and conflict among Jews, through this expression of unity, the reason for the exile will be nullified and this will bring about the nullification of the exile itself. We will “join one redemption to another,” and proceed from the redemption of Purim to the Messianic redemption, when the concepts of peace and unity will be expressed in the most complete manner.

The high level attained through the transformation of darkness to light in the Megillah is reflected in our Sages’ statement that all the other books of the prophets and sacred writings will be nullified in the Messianic age and the Megillah will never be nullified. Rather, it will remain together with the Five Books of Moshe and the halachos of the oral law. Similarly, the holiday of Purim will never be nullified even in the Messianic age.9 This shows how the revelation which brings about the transformation of darkness into light will be significant even in the Messianic age.

The above is also connected with the unique fact that, this year, Purim is celebrated on a Sunday. In contrast to the other festivals, work is permitted on Purim. Nevertheless, Chassidic thought describes this in a positive context. The other festivals relate to very high levels of G‑dliness which cannot be revealed within the material context of the world. Hence, there is a cessation of work which reflects an elevation of the world. In contrast, the revelation of Purim is associated with G‑d’s essence which transcends all concepts of limitation. In regard to this level, the sublime level of Chochmah and material reality are equal. Hence, it can be revealed even in an atmosphere of mundane activity.

This concept receives special emphasis on Sunday. The Torah describes Sunday as yom echad, “one day,” interpreted by our Sages to mean, “the day when G‑d was at One with His world.” Though the entire creation had already come into being, there was no separation and the world was at one with G‑d.

This concept is also reflected in the Song of the Day, recited on Sunday, which begins, “The earth and all therein is the L‑rd’s.” This Psalm is also recited on Rosh HaShanah because it reflects G‑d’s sovereignty over the world. It also relates to the Messianic era when the entire world will recognize His rule.

“Deed is most essential.” It is necessary to make an increase in all matters of Torah and mitzvos in keeping with the Jews’ reaffirmation of the acceptance of Torah on Purim. In particular, efforts should be made to continue activities which, as does the mitzvah of mishloach manos, reflect ahavas Yisrael, the love for our fellow Jews, and achdus Yisrael, the unity of the Jewish people. Similarly, increases should be made in gifts to tzedakah, reflecting the mitzvah of matanos l’evyonim.

Also, efforts should be made to continue the celebrations of Purim in the days which follow the holiday, holding at least three farbrengens. In general, efforts should be made to increase farbrengens and other expressions of happiness connected with a mitzvah.10

May these celebrations lead to the fulfillment of the prophecy, “those that lie in the dust will arise and sing.” We will “join one redemption to another;” i.e., may Mashiach come before Purim and then, may we proceed from the Messianic redemption to the redemption of Purim.

Parashat Teruma | 5 – 12 Adar 5777

EREV SHABBOS Mar 3rd  
Shacharis 7 am 
Mincha/Candles/Maariv 5:39 pm

SHABBOS SAT Mar 4th 
Shacharis 9 am /Latest Shema 9:32 am
Mincha/ 5:25 pm /Seuda Slishit Lite
Maariv/Havdalah 6:39 pm

KIDDUSH SPONSORS
Thank you to Kiddush sponsors Misha and Lucy Taskar, in honor Yahrzeit of Lucy’s mother, Sara bas Shaindel ZT”L  Thank you to Kiddush co-sponsors Goldie Rosencrantz and Mathew Perry in honor on their upcoming wedding. Seuda Slishit Lite

FAST OF ESTHER – THU 9 MAR
Fast Begins – 5:02 am
Shachariz – 6:50 am with Selichos
Mincha 5:30 pm
Maariv/Fast Ends 637 pm

Weekday Services
Sun Shacharis 9 am 
Mon- -Fri  Shacharis 7 am 
Sun-Wed  Mincha / Maariv 5:45 pm /PLEASE HELP US MAKE MINYAN EVERY DAY/

MEGILLAH AND PURIM PARTY AT CSTL – SAT NIGHT MAR 11th – 7:30 PM
“At the Zoo” – featuring Music and Dancing with Knock Your Socks off.  Petting Zoo with Animal Encounters. Arts and Crafts.  Raffle.  Full bar drinks for purchase.  Purim fun for all ages.  Sponsors by CSTL and Chabad of Seattle.  Info: 
avrahamshlomo@hotmail.com 

MAZEL TOV MAZEL TOV
Mazel Tov to Goldie Rosencrantz and Mathew Perry on their upcoming wedding. May they merit to build a bayis ne’eman b’Yisroel ! Only simchas!

THE NORTH SEATTLE ERUV STATUS: -PENDING
For current status of the North Seattle Eruv, please check the flag on the NE 65th Street side of CSTL, (green flag means the Eruv is up, red flag the Eruv is down), CSTL eNews, or the Vaad eNews. Visit our web site 
www.twitter.com/cstleruv for current status.

MMSC Lamplighter Cocktail & Comedy Evening Sunday, Mar 26th 5:30 PM
At Hillel UW, 4745 17th Avenue N.E 
www.MMSCDaySchool.org

MMSC Purim Fundraiser
contact Kalanit at 
admissions@mmscdayschool.org

Community Kollel at CSTL – Tue Feb 28th 8 to  9 pm "אין שמחה אלא תורה"
Come learn with the community!  Learn any topic you want, with a chavrusa.  If you need a chavrusa, we will find you one.  Food and Refreshments will be served.

CHABAD OF BALARD PURIM PARTY 
https://www.eventbrite.com/e/wild-west-purim-party-tickets-31660862492

LADIES TEHILIM – SUN 10 am
Come say Tehilim

Weekly Talmud Class with Rabbi Levitin – Every Sunday following 9am Shacharis
Gemora Baba Basra with Rabbi Levitin after 9 am Shacharis

Weekly History Class for Women with Chanie Levitin Tue 7:30 pm
At Rebbetzin Levitin’s home, 6519 49th Ave NE.  For more info, chanielevitin@gmail.com

Camp Gan Israel Seattle Goes to Six Weeks! Mon Jul 3rd to Fri Aug 11th 
Campers ages 2 -12 are excited about Gan Izzy 2017, especially since we’ve added a sixth week! For six fabulous weeks, your child can enjoy everything summer has to offer: swimming, crafts, sports, days at the beach, excursions to museums, roller skating, berry picking, and more, all in a loving, safe, Jewish environment. What could be better?! Campers from a wide range of backgrounds are welcomed, and given lots of love and attention from our enthusiastic group of specially recruited and trained counselors—some of whom are CGIS alumni themselves.  Camp Gan Israel Seattle: Mon Jul 3rd to Fri Aug 11th. Fun that lasts a summer...memories that last a lifetime! Register now for 1, 2, 3, 4, 5 and/or 6 weeks at
http://www.campganisraelseattle.org/ DON’T MISS OUT ON THE EARLY BIRD DISCOUNT!

EMPLOYMENT OPPORTUNITY – Hillel needs Mashgichim
Contact the info@seattlevaad.org

EMPLOYMENT OPPORTUNITY - MMSC Now Hiring Substitute Teachers
MMSC is looking for substitute teachers.  We are a private Jewish school in Seattle that is opened Monday -- Friday, 8:45am to 3:45pm.  As such, on-call substitutes for MMSC must have some or full availability between these hours of operation. Shifts may be 4-8 hours within that time frame. If interested please call Sue Chambers @ (206) 523-9766 for further information.

KIDDUSH SPONSORSHIPS AVAILABLE
If you would like to sponsor Kiddush at CSTL, please contact SARAH DERSHOWITZ, Gabbai Kiddush, 
sgdersho@gmail.com . Please inform Sarah by the preceding Sunday evening so that we have time to prepare properly.  Prices: Sponsor $350, co-Sponsor $175, Contributor: $50-$149.

THANK YOU TO JEWISH FEDERATION OF GREATER SEATTLE
Funding for CSTL Outreach Program was made possible, in part, by a grant from the Jewish Federation of Greater Seattle.  Please donate to JFGS at 
https://www.jewishinseattle.org/donate


COMMUNITY NEWS

Hebrew Free Loan Association - Champagne Brunch & Raffle Sun  Mar 5th  10:30 am
At The Summit at First Hill. Guest Speaker, Rabbi Will Berkovitz,  CEO Jewish Family Service. 
www.HFLWA.org or  (206) 397-0005. Kosher under the Seattle Vaad.

The Journey That Saved Curious George Wed March 8th - May 24th |
The escape from the Nazi invasion of Paris of Curious George creators Margret and H.A. Rey. Henry & Sandra Friedman Holocaust Center for Humanity, 2045 2nd Ave.,
https://www.holocaustcenterseattle.org/events/302-curious-george-exhibit

SeattleTorah Basics Revealed" Wed Feb. 22nd to  Mar 29th 7:30 pm
A six-class series hosted by Rabbi Bernie & Shirley Fox at their home, 7007 55th AVE S, Sea. More info: 
ThoughtsonParasha@gmail.com

Ezra Bessaroth Ladies Auxilliary Hamentashen Sale – March 5th at Noon
Pre-order by calling Selma Amon: (206) 721-0533

Jewish Federation Community Security Training Thur Mar 9th  10am - 3pm
Active shooter and IED awareness, identifying suspicious behavior. Space limited, RSVP required for admission. At  Temple De Hirsch Sinai - 1441 16th Avenue. Contact Andrew Chadick at AndrewC@SAFEWashington.com.

Ashreichem Yisrael's New Building Inauguration  - Sun Mar 5th 11 am
6721 51st AVE S, Seattle 
www.ashreichemyisrael.org 

QFC UNIVERSITY VILLAGE SEEKS KOSHER MEAT CUTTER
Kosher Meat Cutter/Meat Cutter Apprentice:  The University Village QFC  is accepting applications for a Kosher Meat Cutter or to become a Meat Cutter Apprentice.  Applicants for kosher positions must have and maintain the endorsement of the Seattle Va'ad and either already be a licensed meat cutter or willing to complete necessary meat cutter apprenticeship classes. This position is primarily responsible for the kosher meat program but will also assist in other kosher and general duties.  To apply fill out the application online, click here.  Also, please email a Rabbinic reference from the Seattle Va'ad (or who can be contacted by the Seattle Va'ad) to 
Jeremy.Allen@stores.qfci.com

THE SUMMIT BISTRO NIGHTS - Mar 28th May 23rd Jul 18th Aug 22nd and Dec 5th 
In 2017, there will be six different Bistro events, including a summer party on our 4th floor plaza, and five seated dinners.  Email 
Chrise@summitatfirsthill.org  to make a reservation.   Bistro Night at The Summit features kosher cuisine (supervised daily by Va'ad HaRabanim of Greater Seattle staff) in an elegant atmosphere.

Jewish Day School Annual Auction & Gala Sun Mar 19th 
Honoring Judy & Jeff Greenstein. Register at: 
www.jds.org

Seattle Va'ad HaRabanim 2017 Membership 
http://seattlevaad.org/vaad-services/#tab-membership or mail a minimum $36 donation to Vaad HaRabanim of Greater Seattle, 5305 52nd AVE S, Sea., WA 98118 or call the Vaad Office (206) 760-0805 to pay via Credit Card

SEATTLE KOLLEL SUNDAY TORAH 9 am – 10:15 AM
Learning for adults and for children 5th through 8th grades.

Derech Emunah –Every Sunday Evening  7:30 pm, 
"A Taste of Derech Emunah", a weekly Women's class by Rabbi Shaul Engelsberg in the BCMH Yavneh Youth Building.

Camp and Israel Scholarship Applications Available
Apply for Jewish overnight camp scholarships, first-time camper grants, teen Israel scholarships.
www.JewishInSeattle.org

Seattle Kollel Daf Yomi - Tractate Baba Metzia, 9:15 pm Sun - Thu 
At the Kollel

Mishmar Chavura with Rabbi Avi Rosenfeld Thu 8pm - 10pm
Parsha Learning and Discussion. Everyone welcome to join the conversation.  5240 38th Ave. NE.  Snacks served

NEED A DRIVER – CALL GERSHON!
For all your transportation needs, call Gershon Grashin (206) 856-2754


DVAR TORAH FOR TERUMAH
http://www.sie.org/templates/sie/article_cdo/aid/2507880/jewish/Shabbos-Parshas-Terumah-6th-Day-of-Adar-5750-1990.htm | Free translation of a talk by the Lubavitcher Rebbe OB”M © SichosInEnglish.org

1. This week’s Torah portion, parshas Terumah, contains a fundamental Torah subject, the commandment, “And you shall make Me a Sanctuary and I will dwell within.”

Indeed, the remainder of the book of Shmos is devoted to this subject. This week’s portion describes G‑d’s command to build the Sanctuary itself and its utensils. Parshas Tetzaveh describes the mitzvah of kindling the Menorah, the priestly garments, the initiation of Aharon and his sons, and the incense altar. Parshas Ki Sisa describes the donation of the half-shekel to make the sockets, the particulars involved in the incense offering, and the making of the basin for sanctifying the priest’s hands and feet. Parshas Vayakhel describes the manner in which Moshe related G‑d’s command to the Jewish people and how they fulfilled it. Parshas Pekudei describes the completion of this sequence, the actual erection of the Sanctuary and how, “the glory of G‑d filled up the Sanctuary.”

Only after the narrative describing how the Sanctuary was erected is completed, does the Torah begin to relate the different commands which G‑d gave Moshe in regard to the sacrifices as described in the Book of Vayikra. From the fact that the command to build the Sanctuary and its fulfillment is described in several parshiyos, we can infer that each of those parshiyos represents a different concept and stage in the spiritual service associated with the Sanctuary.

The construction of the Sanctuary expresses, in microcosm, G‑d’s intent in the creation of the world, establishing a dwelling — a place where His essence is revealed — in the lower worlds. For this reason, the command to construct the Sanctuary came directly after the giving of the Torah. The giving of the Torah represented the nullification of the decree separating the spiritual from the material. From that time onward, the potential existed for the Divine Presence to be revealed within the world and for the material entities of this world to be elevated and transformed into articles of holiness.

Both of these dimensions were revealed in the construction and the service of the Sanctuary. The material entities donated by the Jews became part of G‑d’s Sanctuary and, when the Sanctuary was erected and the subsequent service, G‑d’s Presence was revealed within the world.

For this reason, the command, “Make Me a Sanctuary,” applies not only to the Sanctuary built in the desert, but to the Sanctuary in Shiloh, the Bais HaMikdash, and to the personal Sanctuary that is in the heart of every Jew, even during the time of exile. This, the establishment of a dwelling for G‑d, is the goal of the creation of the world.

The establishment of such a dwelling, however, involves many phases. Each of the parshiyos from Terumah until Vayikra represents a different stage in the establishment of this dwelling. The names of the various parshiyos allude to the service they refer to.

Parshas Terumah relates G‑d’s command to build the Sanctuary. This command gave the Jews the potential to make a dwelling for G‑d using the material entities of this world for a Sanctuary wherein G‑d’s Presence would be revealed.

Parshas Tetzaveh adds a deeper dimension to the unity established between G‑d and the world as revealed in the opening phrase, V’Atah Tetzaveh.Tetzaveh is related to the word tzavsa meaning “connection.” V’Atah, “And you” refers to the essence of Moshe’s being, and in an ultimate sense, G‑d’s essence, the only level which one can truly approach directly and say, “You.” Through the construction of the Sanctuary, a connection is established between the Jewish people as they exist within this material world and, the essence of Moshe’s soul, and with G‑d’s essence.

The revelation of Moshe’s essence and G‑d’s essence — which will also bring about the revelation of the essence of every Jew — will effect even the lowest levels. Regardless of the level he is on, the essence of every Jew, even the most simple person, is connected with the essence of G‑d through a fundamental bond that cannot be broken or interrupted as the Alter Rebbedeclared, “No Jew can or desires to be separate from G‑d.”

Based on the above, we can understand the higher level reflected by parshas Tetzaveh in comparison with parshas Terumah. G‑d mentioned Moshe’s name when He related the command to build the Sanctuary to him. This implies that this relates only to the revealed levels of G‑dliness. In contrast, in parshas Tetzaveh, Moshe’s name is not mentioned, implying that it reflects an essential connection which reaches G‑d’s essence itself and is drawn down to every Jew, even those on the lowest levels. They also share a connection with G‑d’s essence.

This concept is also reflected in the kindling of the Menorah, the mitzvah mentioned at the beginning of the parshah. The manner in which the Torah relates this command is problematic: Though Aharon and his sons were those who kindled the Menorah, G‑d tells Moshe that the oil for the Menorah should be brought to him. Furthermore, in the initial verse which was directed to Moshe, the Torah talks about kindling “a continuous flame,” while the second verse which describes the kindling of the Menorah by Aharon, mentions that the Menorah should burn “from the evening until the morning.”

These difficulties can be resolved through an analysis of the spiritual dimensions of the concept. The kindling of the Menorah refers to lighting “the candle of G‑d, the soul of man,” which is in the heart of every Jew, motivating each Jew to love G‑d, to desire to cling to G‑dliness, and to shine with “the candle of mitzvah and the light of Torah.” Aharon gives each Jew’s soul the potential to shine from below (the Jew’s own level) to above. Therefore, there are limitations within the power of the light and they shine only “from the evening until the morning;” i.e., a small flame of G‑dly light shines within the person’s darkness. This refers to the light generated by the service of prayer and the fulfillment of mitzvos which are effected by the limitations of time.

“From the evening until the morning” also implies a continuous process of growth. One ascends to a higher level, “morning,” which makes one’s previous rung appear as “evening.”

For Aharon’s kindling of the candles — the souls of the Jewish people to be “a continuous flame” — the connection with the essence of G‑d (Atah Tetzaveh as explained above) must be established. The essence of G‑d is above all possibilities for change. Therefore, it (through the medium of the essence of Moshe) generates the potential for a service which is similarly unchanging. This is reflected in the service of “the light of Torah,” which establishes a constant connection between a Jew and his source and, thus, brings about a continuous light and revelation.

In particular, the passage speaks about three different dimensions: a) Aharon’s lighting of the candles “from the evening until the morning,” a revelation which recognizes and relates to the different levels with the world; b) “The continuous flame” associated with Moshe. Each of these revelations is significant and contributes a dimension lacking in the other.1 Both revelations are made possible and fused together through G‑d’s essence, Atoh Tetzaveh.

2. Parshas Ki Sisa contributes an added dimension to the manifestation of the Divine Presence in the Sanctuary. The words Ki Sisa mean. “When you shall lift up.” Thus, Ki Sisa deals with the elevation of the Jewish people from their previous rung. This, as emphasized by the association of this elevation with the giving of the half-shekel, is also related to the Jews’ activities involving the material substance of the world.

To explain: When G‑d commanded that the Jews should give a half-shekel as “atonement for their souls,” Moshe was amazed. He could not comprehend how giving a coin, a material entity, could bring atonement for a soul which is “truly a part of G‑d from above.”

G‑d responded by showing Moshe, “a coin of fire... from below His throne,” and telling him, “This is what they should give.” G‑d informed Moshe that the coin the Jews would be giving would not be merely a material coin, but rather, “a coin of fire... from below His throne.”

This does not mean merely that the source for this coin was spiritual, or merely that through the fulfillment of mitzvos, the Jews have the potential of drawing down spiritual power (fire) into their fulfillment of the mitzvos. But rather, that there is a potential for a complete unity between the physical and the spiritual. Even as the coin exists within the contexts of this material world, it remains “a coin of fire... from below His throne,” there is no change in its nature.

G‑d showed Moshe this “coin of fire,” implying that this unity between spirituality and physicality is only possible through G‑d’s influence. G‑d, Himself, established the different levels of existence and thus, He has the potential to nullify the factors that differentiate one level from another and fuse the spiritual together with the physical.

[Based on this explanation, we see how the coins given by the Jewish people have an advantage over the “a coin of fire... from below His throne.” The coin of fire represents a very high spiritual level. It is, nevertheless, confined to that level alone. The coin given by the Jews in this physical world, reflects G‑d’s essence which transcends all spiritual levels.]2

Thus, parshas Ki Sisa teaches us that the union between the spiritual and the physical that was brought about by the giving of the Torah and which was manifest in the Sanctuary, does not merely imply that a ray of the spiritual will become revealed within the physical, but rather, that the unity between them can be complete and total.

Parshas Vayakhel adds a further dimension to this process. The previous parshiyos deal with G‑d’s command to Moshe to construct a Sanctuary. Parshas Vayakhel mentions Moshe’s relaying this command to the Jews and their fulfillment of it. Thus, it describes the actual service of creating a dwelling for G‑d in this material world.

There is an added aspect to this parshah. Vayakhel means, “And he gathered together.” The establishment of Jewish unity was a necessary precondition to the construction of the Sanctuary. The Sanctuary was not merely the product of the combined efforts of many people, but rather the product of the Jewish people as a collective entity. When a donation was made to the Sanctuary, the money or article donated belonged to the community as a whole. As a preparation for this service, the Jewish people had to be gathered together and fused into a single entity.

Parshas Pekudei contributes another important element for it represents the summation of the narrative of the construction of the Sanctuary. It describes how the Sanctuary was actually erected and how G‑d caused His Presence to rest therein: “And the cloud covered the Tent of Meeting and the glory of G‑d filled up the Sanctuary.”

This leads to an even further dimension of service contributed by parshas Vayikra: The portion begins describing how G‑d called to Moshe. Parshas Pekudei related that, because of the intensity of the revelation of G‑d’s essence, Moshe was unable to enter the Sanctuary. Parshas Vayikra relates how G‑d called to him and made it possible for him to receive this revelation.

Furthermore, parshas Vayikra describes the service of offering sacrifices. This represents the purpose of the building of the Sanctuary.3 The Hebrew word for “sacrifice,” korban, is related to the word kerov, meaning “close.” The sacrifices drew the material essence of the world4 close to G‑d and also evoked pleasure, creating, “a pleasant fragrance unto G‑d,” for “it is pleasing before Me that I uttered a command and My will was done.”5

The lessons from the above must be applied to our own service. Their continuous relevance is further emphasized by the fact that the command, “And you shall make Me a Sanctuary and I shall dwell within,” did not apply to the construction of the Sanctuary alone. Instead, it also applied to the construction of the first and second Batei HaMikdash and applies to the third BaisHaMikdash which will be constructed speedily in our days.

The third Bais HaMikdash will be “the Sanctuary of G‑d, established by Your hands,” and thus will be — unlike the first and second Batei HaMikdash — an eternal structure. It will represent the most complete expression of the unity between the physical and the spiritual and the ultimate expression of all the lessons contributed by each of the parshiyos mentioned above.

This is particularly relevant in our generation. Throughout the ages, the Jews have yearned for the coming of Mashiach and the rebuilding of the Bais HaMikdash. This yearning has been expressed in the study of the service required in the Bais HaMikdash so that when the Bais HaMikdash is rebuilt, we will be prepared and will know the laws necessary to begin its service.

Efforts of this nature are particularly appropriate in the present era when, “all the appointed times for Mashiach’s coming have passed,” and according to all the signs given by our sages, we are in the era directly before Mashiach’s coming. Our generation will be the last generation of exile and the first generation of redemption.

In particular, at present, when the weekly Torah portions describe the construction of the Sanctuary, it is appropriate — in addition to one’s efforts to transform his own home into a sanctuary in microcosm — to arouse the desire for the Messianic redemption and the building of the Bais HaMikdash.

This should also be expressed in actual deeds which reflect in microcosm — and thus hasten the coming of — the Messianic redemption. This includes study of the laws of the construction of the Bais HaMikdash and the service carried out within and also, activities which make the world into a dwelling for G‑d, by establishing a connection between G‑d and the material world through the fulfillment of mitzvos.6 This prepares the world for the era when it will become transformed into a dwelling for G‑d with the coming of the Messianic redemption and the revelation of the third Bais HaMikdash.

* * *

3. Added significance to the above is added within the Lubavitch community by the fact that this week, Shabbos parshas Terumah falls on the sixth of Adar, the yahrzeit of the Rashag (Rav Shemaryahu Gourarie), the Previous Rebbe’s son-in-law, and the person appointed by the Previous Rebbe to be the director of Yeshivas Tomchei Temimim.

yahrzeit represents a drastic ascent for the soul.7 This ascent, however, also draws down influence to this earthly plane and in particular, to those who shared a connection with the person whose yahrzeit it is (in this instance, the students of Yeshivas Tomchei Temimim).

This, the directorship of Yeshivas Tomchei Temimim represented the Rashag’s primary activity. He acted with the power invested in him by the Previous Rebbe, the first director of the yeshivah, who was appointed to that position by the Rebbe Rashab, the founder of the yeshivah. We see the fruits of his efforts, a multitude of students involved in the study of Torah (nigleh and chassidus8 ) and spreading the wellsprings of Judaism and Chassidus outward.

These efforts are related to the concepts described above since every yeshivah is “a Sanctuary in microcosm” and their activities cause the light to shine in an internalized and settled9 manner as it will in the Messianic Bais HaMikdash. In particular, there is a connection to the Messianic era, since the students of Tomchei Temimim are characterized as “soldiers of the House of David,” “candles to illuminate” the darkness of exile and hasten the coming of Mashiach.

In particular, the unity of the physical and spiritual which characterized the Sanctuary and its service is also reflected in the fusion of nigleh and chassidus as studied in the yeshivah. Nigleh, the revealed aspects of Torah, is related to those aspects of G‑dliness which are revealed through creation. Pnimiyus HaTorah, the soul of Torah, is related to the hidden dimensions of G‑dliness, the G‑dliness which transcends creation.

The fusion of these two branches of study in Yeshivas Tomchei Temimim,10brings about a unification of the hidden aspects of Torah and the hidden aspects of G‑d with the revealed aspects of G‑d and Torah. This, in turn, generates the potential for the students of the yeshivah to become “candles to illuminate,” who spread the light of Torah (Pnimiyus HaTorah) throughout the world. This makes it possible to “kindle a continuous light,” to reveal the “candle of G‑d which is the soul of man” in every Jew. This will illuminate the entire world and make it a dwelling for G‑d. Through the spreading of Chassidus, even the highest dimensions of G‑dliness will be revealed in the world at large.

The above is also connected with the ninth of Adar on which, this year, we will celebrate the fiftieth anniversary of the Previous Rebbe’s arrival in America. Directly upon his arrival in this country, the Previous Rebbe transferred the central branch of Yeshivas Tomchei Temimim here. The establishment of the yeshivah in America is significant in the context of the statement, “the Torah was not given in lower half of the world.” Though, on the surface, establishing the Yeshivah in a place where “the Torah was not given,” represents a descent, this descent brought about an increase in the Previous Rebbe’s activities. Indeed, it is clearly evident that from the time the Previous Rebbe settled in the United States, his activities in spreading Yiddishkeit were expanded to a far greater extent.

The service associated with Tomchei Temimim is also reflected in the Rashag’s name, Shemaryahu ben Menachem Mendel. The name Shemaryahu (שמרי-הו) contains three of the letters of the word Neshamah (נשמה “soul”). The fourth letter, the nun, can be formed by placing the letter yud at the foot of the letter vav. This is related to Pnimiyus HaTorah, “the soul of the Torah.” This name is also connected with the Messianic redemption as evidenced by the fact that it contains a mem in its midst.11

The connection to the Messianic redemption is also emphasized by the name, ben Menachem Mendel. Our Sages relate that Menachem is one of Mashiach’s names and Mendel is numerically equivalent to Tzedek which is also one of the Mashiach’s names. In this context, the word “ben” should be interpreted as a definition of the individual’s nature as in the expression, ben chorin and not translated in its simple sense as meaning, the “son of.” Thus, “ben Menachem Mendel” alludes to one whose nature is characterized by the efforts to [spread Chassidus which will] bring about Mashiach’s coming.

Today is also the day preceding the seventh of Adar, the birthday and the yahrzeit of Moshe. Moshe is associated with Torah, indeed the entire Torah, both the written and oral law, is described as “the Torah of Moshe” and also with the Sanctuary.

Thus, it is appropriate that we make an increase in Torah study, in particular, an increase in the efforts to “gather people together on Shabbos to study Torah,” which was initiated by Moshe. Also, it should be connected with the efforts to make “a Sanctuary in microcosm,” as reflected by in an increase in Torah and mitzvos, and in particular, an increase in gifts to tzedakah.

In regard to the students of Tomchei Temimim, they should increase their study of Torah, both nigleh and chassidus and also increase their efforts to be “candles that illuminate” and spread the light of Chassidus throughout the world. [In this context, it is appropriate that a Chassidic discourse which deals with the Messianic era and the concept of resurrection be printed in memory of the Rashag.]

May these efforts hasten the coming of the Messianic redemption when we will serve G‑d in the third Bais HaMikdash, “the sanctuary of G‑d, established by Your hands.” 

 

Parashat Mishpatim - Shabbos Shekalim – Mevarchim Chodesh Adar | 28 Shevat – 5 Adar 5777

EREV SHABBOS Feb 24rd 
Shacharis 7 am 
Mincha/Candles/Maariv 5:28 pm

SHABBOS SAT Feb 25th 
Tehilim for Mevarchim Adar – 7:30 am
Shacharis 9 am /Latest Shema 9:40 am
Mincha/ 5:15 pm /Seuda Slishit Lite
Maariv/Havdalah 6:34 pm

KIDDUSH SPONSORS
This week's Gala kiddush is sponsored by the Tennenhaus/Levin, Goldschmid, and Yalovsky-Djoury families in honor of the engagement between Abbi Levin to Brachie Goldschmid. May they merit to build a bayis ne'eman b'Yisroel!
This week's kiddush is also contributed by the Dershowitz family in honor of the first yartzeit ofGary Friedman – Chaplain Chaim Tzi ben Yehuda Leib ZT”L of Jewish Prisoner Services International 
www.JPSI.org 
Seuda Slishit Lite

Weekday Services
Sun Shacharis 9 am /ROSH CHODESH ADAR
Mon- Shacharis 6:50 am /ROSH CHODESH ADAR
Tue-Fri  Shacharis 7 am 
Sun-Thu  Mincha / Maariv 5:30 pm /PLEASE HELP US MAKE MINYAN EVERY DAY/

MAZEL TOV MAZEL TOV
Mazel Tov to Mrs and Mrs Meir and Ariela Zwanzinger Macher on their marriage!
Mazal Tov to the GoldSchmid and Tennenhaus/Levin families on the engagement of Brachie Goldshmid and Abbi Levin!  May they merit to build a bayis ne’eman b’Yisroel ! Only simchas!

THE NORTH SEATTLE ERUV STATUS: -PENDING
For current status of the North Seattle Eruv, please check the flag on the NE 65thStreet side of CSTL, (green flag means the Eruv is up, red flag the Eruv is down), CSTL eNews, or the Vaad eNews. Visit our web site 
www.twitter.com/cstleruv for current status.

MMSC Lamplighter Cocktail & Comedy Evening Sunday, Mar 26th 5:30 PM
At Hillel UW, 4745 17th Avenue N.E 
www.MMSCDaySchool.org

MMSC Purim Fundraiser
contact Kalanit at 
admissions@mmscdayschool.org

Community Kollel at CSTL – Tue Feb 28th 8 to  9 pm "אין שמחה אלא תורה"
Come learn with the community!  Learn any topic you want, with a chavrusa.  If you need a chavrusa, we will find you one.  Food and Refreshments will be served.

FINAL AVOS u’BONIM OF THE SEASON MOTZEI SHABBOS 7:30 – 8:30 pm
Sponsored by Rabbi Shuki and Chani Meyer. Info: Rabbi Herbstman
avrahamshlomo@hotmail.com

MEGILLAH AND PURIM PARTY AT CSTL – SAT NIGHT MAR 11th – 7 PM
“At the Zoo” – featuring Music and Dancing with Knock Your Socks off.  Petting Zoo with Animal Encounters. Arts and Crafts.  Raffle.  Full bar drinks for purchase.  Purim fun for all ages.  Sponsors by CSTL and Chabad of Seattle.  Info: Rabbi Avi Herbstman , 
avrahamshlomo@hotmail.com 

LADIES TEHILIM – SUN 10 am
Come say Tehilim

Weekly Talmud Class with Rabbi Levitin – Every Sunday following 9am Shacharis
Gemora Baba Basra with Rabbi Levitin after 9 am Shacharis

Weekly History Class for Women with Chanie Levitin Tue 7:30 pm
At Rebbetzin Levitin’s home, 6519 49th Ave NE.  For more info, chanielevitin@gmail.com

Camp Gan Israel Seattle Goes to Six Weeks! Mon Jul 3rd to Fri Aug 11th 
Campers ages 2 -12 are excited about Gan Izzy 2017, especially since we’ve added a sixth week! For six fabulous weeks, your child can enjoy everything summer has to offer: swimming, crafts, sports, days at the beach, excursions to museums, roller skating, berry picking, and more, all in a loving, safe, Jewish environment. What could be better?! Campers from a wide range of backgrounds are welcomed, and given lots of love and attention from our enthusiastic group of specially recruited and trained counselors—some of whom are CGIS alumni themselves.  Camp Gan Israel Seattle: Mon Jul 3rd to Fri Aug 11th. Fun that lasts a summer...memories that last a lifetime! Register now for 1, 2, 3, 4, 5 and/or 6 weeks at
http://www.campganisraelseattle.org/ DON’T MISS OUT ON THE EARLY BIRD DISCOUNT!

EMPLOYMENT OPPORTUNITY - MMSC Now Hiring Substitute Teachers
MMSC is looking for substitute teachers.  We are a private Jewish school in Seattle that is opened Monday -- Friday, 8:45am to 3:45pm.  As such, on-call substitutes for MMSC must have some or full availability between these hours of operation. Shifts may be 4-8 hours within that time frame. If interested please call Sue Chambers @ (206) 523-9766 for further information.

KIDDUSH SPONSORSHIPS AVAILABLE
If you would like to sponsor Kiddush at CSTL, please contact SARAH DERSHOWITZ, Gabbai Kiddush, 
sgdersho@gmail.com . Please inform Sarah by the preceding Sunday evening so that we have time to prepare properly.  Prices: Sponsor $350, co-Sponsor $175, Contributor: $50-$149.

THANK YOU TO JEWISH FEDERATION OF GREATER SEATTLE
Funding for CSTL Outreach Program was made possible, in part, by a grant from the Jewish Federation of Greater Seattle.  Please donate to JFGS at
https://www.jewishinseattle.org/donate


 COMMUNITY NEWS

Hebrew Free Loan Association - Champagne Brunch & Raffle Sun  Mar 5th  10:30 am
At The Summit at First Hill. Guest Speaker, Rabbi Will Berkovitz,  CEO Jewish Family Service.  
www.HFLWA.org or  (206) 397-0005. Kosher under the Seattle Vaad.

The Journey That Saved Curious George Wed March 8th - May 24th 
The escape from the Nazi invasion of Paris of Curious George creators Margret and H.A. Rey. Henry & Sandra Friedman Holocaust Center for Humanity, 2045 2nd Ave.,
https://www.holocaustcenterseattle.org/events/302-curious-george-exhibit

SeattleTorah Basics Revealed" Wed Feb. 22nd to  Mar 29th 7:30 pm
A six-class series hosted by Rabbi Bernie & Shirley Fox at their home, 7007 55th AVE S, Sea. More info: 
ThoughtsonParasha@gmail.com

Ezra Bessaroth Ladies Auxilliary Hamentashen Sale – March 5th at Noon
Pre-order by calling Selma Amon: (206) 721-0533

 

Jewish Federation Community Security Training Thur Mar 9th  10am - 3pm
Active shooter and IED awareness, identifying suspicious behavior. Space limited, RSVP required for admission. At  Temple De Hirsch Sinai - 1441 16th Avenue. Contact Andrew Chadick at AndrewC@SAFEWashington.com.

Women's Brunch with Mrs. Miriam Dvorin Sun Feb 27th 10 am
At the home of Emily Alhadeff, 5525 S Oakhurst Place. No charge. RSVP:
info@ashreichemyisrael.org

Ashreichem Yisrael's New Building Inauguration  - Sun Mar 5th 11 am
6721 51st AVE S, Seattle 
www.ashreichemyisrael.org 

A Beer Sheva Hadassah Women pre-Purim celebration, Feb 22nd at 7:30 p.m. 
Trumpets! Drums! Choruses! And the book of Esther, adapted for London audiences in 1732 by the wily showman and consummate musical artist George Frideric Handel. Come join Hadassah Life Member Gigi Yellen-Kohn, who hosts classical music on Northwest Public Radio, for this magical presentation at her home at 5721 S. Eddy.  Please RSVP to
BeershevaHadassah@gmail.com

QFC UNIVERSITY VILLAGE SEEKS KOSHER MEAT CUTTER
Kosher Meat Cutter/Meat Cutter Apprentice:  The University Village QFC  is accepting applications for a Kosher Meat Cutter or to become a Meat Cutter Apprentice.  Applicants for kosher positions must have and maintain the endorsement of the Seattle Va'ad and either already be a licensed meat cutter or willing to complete necessary meat cutter apprenticeship classes. This position is primarily responsible for the kosher meat program but will also assist in other kosher and general duties.  To apply fill out the application online, click here.  Also, please email a Rabbinic reference from the Seattle Va'ad (or who can be contacted by the Seattle Va'ad) to 
Jeremy.Allen@stores.qfci.com

NYHS Gala at the Westin Seattle Hotel. Sun Feb 26th 
We will celebrate the life and legacy of Jack DeLeon A"H and honor Beryl and Gary Cohen with the Jack DeLeon Community Leadership Award. Doors open at 5:00 pm. Visit www.nyhsgala.org to RSVP, place an ad or get more information.

THE SUMMIT BISTRO NIGHTS - Mar 28th May 23rd Jul 18th Aug 22nd and Dec 5th
In 2017, there will be six different Bistro events, including a summer party on our 4th floor plaza, and five seated dinners.  Email 
Chrise@summitatfirsthill.org  to make a reservation.   Bistro Night at The Summit features kosher cuisine (supervised daily by Va'ad HaRabanim of Greater Seattle staff) in an elegant atmosphere.

Jewish Day School Annual Auction & Gala Sun Mar 19th 
Honoring Judy & Jeff Greenstein. Register at: 
www.jds.org

Seattle Va'ad HaRabanim 2017 Membership 
http://seattlevaad.org/vaad-services/#tab-membership or mail a minimum $36 donation to Vaad HaRabanim of Greater Seattle, 5305 52nd AVE S, Sea., WA 98118 or call the Vaad Office (206) 760-0805 to pay via Credit Card

SEATTLE KOLLEL SUNDAY TORAH 9 am – 10:15 AM
Learning for adults and for children 5th through 8th grades.

Derech Emunah –Every Sunday Evening  7:30 pm, 
"A Taste of Derech Emunah", a weekly Women's class by Rabbi Shaul Engelsberg in the BCMH Yavneh Youth Building.

Camp and Israel Scholarship Applications Available
Apply for Jewish overnight camp scholarships, first-time camper grants, teen Israel scholarships. 
www.JewishInSeattle.org

Seattle Kollel Daf Yomi - Tractate Baba Metzia, 9:15 pm Sun - Thu 
At the Kollel

Mishmar Chavura with Rabbi Avi Rosenfeld Thu 8pm - 10pm
Parsha Learning and Discussion. Everyone welcome to join the conversation.  5240 38th Ave. NE.  Snacks served

NEED A DRIVER – CALL GERSHON!
For all your transportation needs, call Gershon Grashin (206) 856-2754


DVAR TORAH FOR MISHPATIM
http://www.chabad.org/therebbe/article_cdo/aid/2499780/jewish/Shabbos-Parshas-Mishpatim-Parshas-Shekalim-29th-Day-of-Shevat-5750-1990.htm | Free translation of a talk by the Lubavitcher Rebbe OB”M © SichosInEnglish.org

1. This week brings together several events, each one of which provide important lessons in the service of G‑d:

a) The weekly portion, parshas Mishpatim, which continues the revelation of the giving of the Torah as our Sages declared, “Just as the first (commandments) were given at Sinai, these were given at Sinai.”

b) Parshas Shekalim, the first of the four portions read in preparation for Pesach. Parshas Shekalim describes the half-shekel which was original given by each member of the Jewish people to make the sockets for the Sanctuary. Subsequently, the half-shekel was given each year to purchase the communal offerings.

c) Today is also the Shabbos which blesses the month of Adar. Furthermore, it is the eve of Rosh Chodesh (which influences the Shabbos as evident from the fact that Tzidkasechoh Tzedek is not recited in the Minchah prayers).

The month of Adar is associated with the holiday of Purim when the Jewish people reaffirmed their commitment to the Torah as our Sages commented on the verse, “And the Jews carried out and accepted.” Our Sages explained that, at the time of the Purim narrative, the Jews “carried out” what they had “accepted” at Mount Sinai.

The fact that these three events fall on the same day implies that they share a connection. Although on the surface, they — particularly, the concepts of Mishpatim and Shekalim — may appear as diametrically opposite, there is an intrinsic bond between them.

This connection can be understood through the preface of this fundamental principle. The Mishnah defines a Jew’s purpose in life, stating, “I was only created to serve my Creator.” That service involves establishing a dwelling for G‑d in the lower worlds and is characterized by two basic thrusts:

a) Service with mundane matters, e.g., our service during the week when we are involved in the 39 labors which are necessary to provide ourselves with our needs.

b) Service in the realm of holiness, e.g., the service of Shabbos which does not involve effort in mundane activities. Rather, our energies are focused on holy matters, study and prayer. Even the physical activities which are carried out on Shabbos, eating, drinking, and the like, become expressions of holiness for they represent the fulfillment of a mitzvah, taking pleasure in the Shabbos.

The 39 labors which are forbidden on Shabbos are derived from the activities which were carried out in the Sanctuary. This implies that all of a Jew’s mundane activities are intended to make a sanctuary for G‑d in the world at large, i.e., to transform the world into a dwelling for Him.

Though these efforts involve the material substance of the world, it does not imply that the nature of that material substance changes. On the contrary, the intent is that the entire context of material things and mundane affairs be refined to the extent that they do not pose a contradiction to holiness, indeed, they become — to borrow a Talmudic expression — mundane food prepared in a manner of holiness. Nevertheless, even when this service is completed, these articles and activities remain material and mundane in nature.

We see this concept exemplified in the construction of the sanctuary where a certain portion of the Jews’ gold, silver, and the like, was donated and became part of the Sanctuary, the majority of the wealth they possessed, however, remained theirs.1 Similarly, though some of the material substance with which we are involved becomes transformed into articles of holiness, e.g., leather becomes fashioned into tefillin, the majority remain material in nature.

These two aspects of service are alluded to in the expression “Turn from evil and do good.” “Turning from evil” implies that the material substance of the world will not interfere with the service of holiness; “doing good” implies that the material entities themselves will express that holiness.

The above applies during the week when a person is involved with mundane activities. Shabbos, in contrast, is characterized by an all-encompassing atmosphere of holiness. Even one’s physical activities are mitzvos.

Based on the above, we can appreciate the lessons taught by Parshas Mishpatim and Parshas Shekalim which reflect these two approaches to service. Parshas Mishpatim deals primarily with the laws governing human relations, laws involving disputes between a person and a colleague. Thus, it is concerned with mundane matters and is intended, primarily, to negate the possibility of disputes and other undesirable occurrences. In this manner, it parallels the service of “turn from evil.” Though it ensures that the mundane activities will be carried out according to the Torah, they remain mundane and worldly.

[Because of the worldly nature of these laws, they can be comprehended by human intellect. Indeed, human intellect obligates that such laws be enacted2and, therefore, the Torah must emphasize that these commandments were also given at Mount Sinai, i.e., that they are G‑dly in nature.]

Parshas Shekalim represents the other approach. The half-shekel given was a material coin. Indeed, it was an inanimate object, the lowest form of existence in this world, one in which even the potential for growth was not revealed. Nevertheless, this half-shekel itself became a holy entity. The half-shekels mentioned in the Torah were smelted down and used as the sockets, the foundation of the Sanctuary. Similarly, in subsequent years, the half-shekels were used to purchase the communal offerings3 and, furthermore, the half-shekels themselves were considered as consecrated property.

This concept can be further developed in the light of a halachic principle. The half-shekel “may not be given in [by combining] many gifts, i.e., today, one gives some, tomorrow, some.... Rather, it must be given in its entirety as one at one time.” Thus, the half-shekel is considered a single entity that becomes consecrated in its entirety, without a portion remaining for mundane use. Furthermore, the manner in which it is given, “at one time,” implies a service which is above a human being’s usual potential. Generally, a person proceeds step by step, ascending level by level. In contrast, the giving of a half-shekel represents a radical change, an immediate and total transformation.

Thus, the service Shekalim appears to be the direct opposite of the service of Mishpatim which involves mundane matters. The contrast between the two is further emphasized by the fact that, unlike the laws of Mishpatim, the obligation to give a half-shekel was not self-understood. Indeed, even after he received G‑d’s command, Moshe, who represents the ultimate of intellectual achievement in the sphere of holiness, remained in wonderment over this command until G‑d showed him a coin of fire actually demonstrating how the mitzvah should be fulfilled.

The combination of the lessons of parshas Mishpatim and parshas Shekalim on a single Shabbos teaches us that these are two stages in the service of G‑d. In the initial stages of service, one is primarily involved in “turning from evil,” i.e., one’s activities are primarily involved in insuring that the mundane aspects of life should not be in contradiction to holiness. Afterwards, one proceeds to a higher level, “doing good,” service within the realm of holiness itself.

This, however, is not the totality of the lesson to be derived from the combination of these two parshiyos. Indeed, we see that even a person who finishes the first stage of service, e.g., a tzaddik, is not totally involved in holiness. Rather, he must devote a certain portion of his activity to material concerns.

This demonstrates that these two services are complementary, each one making a necessary contribution — which could not be achieved through the other service — in the task of making this world a dwelling for G‑d. One might assume that the transformation of the mundane into the holy is what is essential for a Jew’s service. Though such efforts are necessary, for a Jew’s service to be complete, it must also include involvement in the mundane aspects of worldly activity.

To explain: The service of shekalim has an advantage because it establishes unity between man (and the world as a whole) and the level of G‑dliness which transcends creation. In contrast, the service of mishpatim involves only the levels of G‑dliness which are enclothed within creation. There is, nevertheless, an advantage to the service of mishpatim. Through this service, unity is established with G‑dliness within the context of the mundane realities of the world. In contrast, the perspective of shekalim requires a person to rise above the context of worldliness, to nullify himself to the influence from above (since it is only through such nullification that the worldly could be transformed into holiness).

Thus, the service of shekalim establishes the dwelling for G‑d from G‑d’s perspective alone. In contrast, the service of mishpatim allows the world to become a dwelling for G‑d within the context of its own sphere of reference. Accordingly, the establishment of a dwelling for G‑d must combine both services. It must reflect G‑d’s desire for a dwelling, a desire which transcends the limits of intellect. Simultaneously, however, G‑d wills that this desire also permeate through and be enclothed in the level of intellect so that the G‑dliness which transcends creation can become one with the world itself, as it exists on its own level.

This is possible only through the influence of G‑d’s essence. G‑d’s essence has no limitations whatsoever. Accordingly, it is able to bring about the fusion of opposites necessary to establish “a dwelling,” i.e., a place where the essence of G‑d is revealed, “in the lower worlds,” within the context of their own level. Thus, the combination of the parshiyos Shekalim and Mishpatim reflect the fusion of these two essential services.

On another level, the combination of these two services is reflected within each of the parshiyos themselves. As mentioned above, our Sages emphasized that the laws of parshas Mishpatim are a continuation of the revelation of Mount Sinai, showing that even those concepts which can be grasped and comprehended by human intellect must be influenced by the self-transcendence and self-nullification which characterized the reception of the Torah at Sinai.

The same concept is alluded to in the conclusion of the parshah, which describes how the leaders of the people, “saw G‑d and ate and drank.” This can be interpreted in a positive context. Their vision of G‑d permeated through and influenced their physical activities, eating and drinking.4

Conversely, parshas Shekalim relates how G‑d showed Moshe “a coin of fire.” Through Moshe’s sight, the concept was able to be grasped and internalized by him, and then through his efforts, by the Jewish people as a whole. Similarly, the gift of the half-shekel brought about atonement for the sin of the golden calf, i.e., it refined the lowest aspects of our beings and brought them complete atonement.

2. The fusion of the concepts of shekalim and mishpatim is further emphasized this year when they are read on erev Rosh Chodesh. Rosh Chodesh is an intermediary between the weekdays and Shabbos. Though work is permitted on Rosh Chodesh, it is not referred to as “a day of action.”5

In Kabbalistic terminology, the concept can be explained as follows: During the week, the Sefirah of Malchus receives influence from Za’er Anpin (G‑d’s emotional attributes). On Rosh Chodesh, Malchus receives influence from the Sefirah of Chochmah (wisdom), a higher level. On Shabbos, Malchus ascends to its source which is higher than Chochmah.

To explain these concepts in Chassidic terminology: During the week, our service focuses on revealing the G‑dliness which is invested in the world and is expressed through the ten utterances of creation. This level of G‑dliness leaves place for the perspective of worldliness and, therefore, our service is focused on mundane matters.

On Shabbos, the level of G‑dliness associated with the natural order is elevated6 and the transcendent levels associated with the name Y‑H‑V‑H are revealed. Since the worldly aspects of existence are nullified, it is forbidden to do work, even work that is associated with the refinement of the world. On Shabbos, there is no place for the mundane, the environment is one of all-encompassing holiness.

Rosh Chodesh represents a fusion of these two aspects. The aspect of G‑dliness which transcends the world (which is revealed within the level of Chochmah) is drawn down within the world (through Malchus). Thus, it is unlike the weekdays when only the aspect of G‑dliness which relates to the world is revealed; nor is it like Shabbos, when the revelation of the transcendent aspects of G‑dliness causes the mundane aspects of reality to be negated. Instead, on Rosh Chodesh, the transcendent aspects of G‑dliness are revealed within the context of the world.

There is another dimension of Rosh Chodesh which relates to the fusion of the mundane and the transcendent. In the mussaf service of Rosh Chodesh, we recite twelve expressions of blessing, reflecting how each Rosh Chodesh is associated with the other eleven Rashei Chadashim of the year.7 Thus, there is a connection between Rosh Chodesh Adar and Rosh Chodesh Sivanwhen the Jews camped before Mount Sinai, prepared to receive the Torah.8

As explained on many occasions, the giving of the Torah represents the nullification of the decree separating the higher realms from the lower realms. This implies that not only will the lower realms become negated and transformed to a higher level of existence, but that even within the context of existence on the lower realms, unity will be established with the higher realms.

This union is reflected in Rosh Chodesh which, on one hand, is not “a day of action,” i.e., there is a revelation of the G‑dliness which transcends the world. There is, however, no prohibition against work, demonstrating how that revelation permeates through the creation as it exists within its own context.9

3. The above shares a unique connection with the coming month, the month of Adar. As explained above, the central feature of the month of Adar is the holiday of Purim which is associated with the giving of the Torah. When the Torah was given, there was a great revelation which “forced” the Jews to accept it. Thus, there was a question regarding their commitment to Torah. To state the concept in terms of the ideas discussed previously, the Jews’ connection to Torah came because of the revelation from Above and was not expressed within the context of their own existence. In the Purim narrative, the commitment shown by the Jews which brought about the Purim miracle came when there was no Divine revelation and thus reflects how their self-nullification came willingly, as an expression of their own beings.

Accordingly, the celebrations of Purim also permeate through the realm of worldly existence as evidenced by the fact that there is no prohibition against work. Also, the celebrations of Purim surpass the celebrations of other festivals, lifting a person beyond the limits of intellect as our Sages declared, “A person is obligated to become so intoxicated on Purim that he does not know the difference...” This reflects the revelation of the highest levels of G‑dliness in a manner in which they permeate through the limits of our world. Accordingly, in the Messianic age, when the celebration of all the other holidays will be nullified, Purim will continue to be celebrated.

This reflects the revelation of G‑d’s essence which is associated with the complete mesirus nefesh shown on Purim, a commitment emanating from the level of yechidah. This concept is also related to the name of the holiday, Purim, which means “lots.” In Chassidic thought, it is explained that a lottery reflects a revelation of the utter transcendence of G‑d’s essence.

This revelation begins on the Shabbos on which the month of Adar is blessed and is intensified throughout the month, as our Sages stated, “From the commencement of Adar, we increase our celebration.” This concept is particularly relevant this year when Shabbos falls erev Rosh Chodesh Adar and thus, there are three successive days (Shabbos and the two days of Rosh Chodesh) when the happiness of Adar is emphasized. This creates a chazakah, a presumption that can be accepted as established fact, regarding the happiness of the days that follow until the ultimate of happiness is reached on Purim.

This happiness should be reflected in an increase in the study of Torah which is connected with happiness, as, the verse states, “the statutes of G‑d gladden the heart.” In particular, increases should be made in the three services of Torah, prayer, and deeds of kindness.

In this context, it is worthy to mention the importance of working to provide every Jew (beginning with those in one’s immediate surroundings and including even those in the distant corners of the world) with everything that is necessary to celebrate Purim in a complete manner. This, in turn, will increase the blessings which G‑d will grant each individual.

May the joy we experience in these, the last days of exile, hasten the coming of the ultimate joy,10 the coming of Mashiach. May we “join one redemption to another,” and connect the redemption of Purim to the Messianic redemption. May it come in the immediate future.

Parashat Yitro | 13-20 Shevat 5777

EREV SHABBOS Feb 17th 
Shacharis 7 am 
Mincha/Candles/Maariv 5:18 pm

SHABBOS SAT Feb 18th 
Shacharis 9 am /Latest Shema 9:46 am
Mincha/ 5:05 pm /Seuda Slishit Lite
Maariv/Havdalah 6:23 pm

KIDDUSH SPONSORS
A full Kiddush sponsored by Dr. Norman Share in honor and memory his brother Harvey Share (Zvi Le’ev ben Ya’acov HaCohen, z”l) whose 8th yahrzeit is on the 22nd of Shevat. Kiddush is also sponsored by Meir Zwanziger and Arielle Macher in celebration of their wedding this Sunday in Newton, MA. 
Seuda Slishit Lite

Weekday Services
Sun Shacharis 9 am
Mon- Fri  Shacharis 7 am 
Sun-Thu  Maariv 9 pm. (Mincha to resume soon בעזרת השם)

MAZEL TOV MAZEL TOV
Mazel Tov to Meir Zwanzinger and Arielle Macher on their wedding on Yom Rishon in Newton, MA. May they merit to build a bayis ne’eman b’Yisroel

THE NORTH SEATTLE ERUV STATUS: -PENDING
For current status of the North Seattle Eruv, please check the flag on the NE 65th Street side of CSTL, (green flag means the Eruv is up, red flag the Eruv is down), CSTL eNews, or the Vaad eNews. Visit our web site 
www.twitter.com/cstleruv for current status.

MMSC Lamplighter Cocktail & Comedy Evening Sunday, Mar 26th 5:30 PM
At Hillel UW, 4745 17th Avenue N.E 
www.MMSCDaySchool.org

MMSC Purim Fundraiser
contact Kalanit at 
admissions@mmscdayschool.org

Community Kollel at CSTL – Tue Feb 21st  8 to  9 pm "אין שמחה אלא תורה"
Come learn with the community!  Learn any topic you want, with a chavrusa.  If you need a chavrusa, we will find you one.  Food and Refreshments will be served.

AVOS u’BONIM MOTZEI SHABBOS THIS WEEK Feb 11th  7:15 – 8:15 pm
Sponsored by Rabbi Elazar and Esther Bogomilsky. Info: Rabbi Herbstman 
avrahamshlomo@hotmail.com

MEGILLAH AND PURIM PARTY AT CSTL – SAT NIGHT MAR 11th – 7 PM
“At the Zoo” – featuring Music and Dancing with Knock Your Socks off.  Petting Zoo with Animal Encounters. Arts and Crafts.  Raffle.  Full bar drinks for purchase.  Purim fun for all ages.  Sponsors by CSTL and Chabad of Seattle.  Info: Rabbi Avi Herbstman , avrahamshlomo@hotmail.com

LADIES TEHILIM – SUN 10 am
Come say Tehilim

Weekly Talmud Class with Rabbi Levitin – Every Sunday following 9am Shacharis
Gemora Baba Basra with Rabbi Levitin after 9 am Shacharis

FARBRENGEN ALERT CHOF BEIS SHEVAT – SHABBOS KOIDESH 18 Feb 
The Rebbetzin passed away on Wednesday, the 22nd of Shevat, 1988, after a brief illness. Her burial took place a few hours afterwards at the Chabad cemetery in Queens, New York. Shortly before her passing, Rebbetzin Chaya Mushka requested a glass of water. After reciting the blessing, "...by Whose word all things come into being," she returned her soul to her Maker. The Rebbe pointed out that Rabbi Yosef Yitzchak passed away in Shevat, as did his grandmother, Rebbetzin Rivka, his mother, Rebbetzin Shterna Sarah, and his daughter, Rebbetzin Chaya Mushka. 
www.chabad.org/therebbe/article_cdo/aid/110756/jewish/Her-Passing.htm

EMPLOYMENT OPPORTUNITY - MMSC Now Hiring Substitute Teachers
MMSC is looking for substitute teachers.  We are a private Jewish school in Seattle that is opened Monday -- Friday, 8:45am to 3:45pm.  As such, on-call substitutes for MMSC must have some or full availability between these hours of operation. Shifts may be 4-8 hours within that time frame. If interested please call Sue Chambers @ (206) 523-9766 for further information.

KIDDUSH SPONSORSHIPS AVAILABLE
If you would like to sponsor Kiddush at CSTL, please contact SARAH DERSHOWITZ, Gabbai Kiddush, 
sgdersho@gmail.com . Please inform Sarah by the preceding Sunday evening so that we have time to prepare properly.  Prices: Sponsor $350, co-Sponsor $175, Contributor: $50-$149.

THANK YOU TO JEWISH FEDERATION OF GREATER SEATTLE
Funding for CSTL Outreach Program was made possible, in part, by a grant from the Jewish Federation of Greater Seattle.  Please donate to JFGS at
https://www.jewishinseattle.org/donate


COMMUNITY NEWS

"Torah Basics Revealed" Wed Feb. 22nd to  Mar 29th 7:30 pm
A six-class series hosted by Rabbi Bernie & Shirley Fox at their home, 7007 55th AVE S, Sea. More info: 
ThoughtsonParasha@gmail.com

Women's Brunch with Mrs. Miriam Dvorin Sun Feb 27th 10 am
At the home of Emily Alhadeff, 5525 S Oakhurst Place. No charge. RSVP: 
info@ashreichemyisrael.org

Ashreichem Yisrael's New Building Inauguration  - Sun Mar 5th 11 am
6721 51st AVE S, Seattle 
www.ashreichemyisrael.org 

A Beer Sheva Hadassah Women pre-Purim celebration, Feb 22nd at 7:30 p.m. 
Trumpets! Drums! Choruses! And the book of Esther, adapted for London audiences in 1732 by the wily showman and consummate musical artist George Frideric Handel. Come join Hadassah Life Member Gigi Yellen-Kohn, who hosts classical music on Northwest Public Radio, for this magical presentation at her home at 5721 S. Eddy.  Please RSVP to 
BeershevaHadassah@gmail.com

QFC UNIVERSITY VILLAGE SEEKS KOSHER MEAT CUTTER
Kosher Meat Cutter/Meat Cutter Apprentice:  The University Village QFC  is accepting applications for a Kosher Meat Cutter or to become a Meat Cutter Apprentice.  Applicants for kosher positions must have and maintain the endorsement of the Seattle Va'ad and either already be a licensed meat cutter or willing to complete necessary meat cutter apprenticeship classes. This position is primarily responsible for the kosher meat program but will also assist in other kosher and general duties.  To apply fill out the application online, click here.  Also, please email a Rabbinic reference from the Seattle Va'ad (or who can be contacted by the Seattle Va'ad) to 
Jeremy.Allen@stores.qfci.com

Jewish Baseball Registration
Jewish Baseball Registration is now open for Jewish students in Seattle. For 3rd grade and younger please register here: http://www.seattleponybaseball.org/ For 4th grade and up please contact Torah Day School. Students who are not enrolled in TDS are eligible to sign up. If you would like to help start other teams including soccer and girls teams please contact Ari Hoffman

NYHS Gala at the Westin Seattle Hotel. Sun Feb 26th 
We will celebrate the life and legacy of Jack DeLeon A"H and honor Beryl and Gary Cohen with the Jack DeLeon Community Leadership Award. Doors open at 5:00 pm. Visit www.nyhsgala.org to RSVP, place an ad or get more information.

THE SUMMIT BISTRO NIGHTS - Mar 28th May 23rd Jul 18th Aug 22nd and Dec 5th 
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Jewish Day School Annual Auction & Gala Sun Mar 19th 
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Seattle Kollel Daf Yomi - Tractate Baba Metzia, 9:15 pm Sun - Thu 
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Mishmar Chavura with Rabbi Avi Rosenfeld Thu 8pm - 10pm
Parsha Learning and Discussion. Everyone welcome to join the conversation.  5240 38th Ave. NE.  Snacks served

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DVAR TORAH FOR YITRO
http://www.chabad.org/therebbe/article_cdo/aid/2499751/jewish/Shabbos-Parshas-Yisro-Yahrzeit-of-the-Rebbetzin-Chaya-Mushka-22nd-of-Shevat-5750-1990.htm | Free translation of a talk by the Lubavitcher Rebbe OB”M © SichosInEnglish.org

1. The Ten Commandments begin, “I am the L‑rd, your G‑d, who took you out of the land of Egypt.” The commentaries question why the verse mentions the exodus from Egypt rather than the creation of the heavens and the earth. On the surface, creation is a greater miracle than the redemption from exile. This question is reinforced by the Rambam’s statements at the beginning of the Mishneh Torah:

The foundation of all foundations and the pillar of knowledge is to know that there is a Primary Being who brought into being all existence. The knowledge of this concept is a positive commandment as the verse states, “I am the L‑rd, your G‑d.”

The fact that the Rambam explains that the mitzvah involves believing in G‑d as Creator reinforces the question why the verse mentions the exodus from Egypt instead of the creation.

A resolution of this question can be found in Rashi’s commentary on the above verse. Rashi writes: “Because I took you out, it is worthy that you subjugate yourselves to Me;” i.e., the phrase explains why the Jews should accept G‑d’s majesty. Since that majesty is manifest upon the Jewish people in particular, as the verse states, “I am... your G‑d,” the verse refers to the exodus, an event that involved the Jewish people alone, rather than the creation which involves every entity in the world.

This resolution, however, is insufficient because the word “who” appears to be a description of who “the L‑rd, your G‑d” is, rather than an explanation of why we should serve Him. In this context, the question thus remains. After G‑d announces, “I am the L‑rd, your G‑d,”1 why is the exodus mentioned instead of the creation?

One of the explanations to this question is that the exodus from Egypt relates to a higher level of G‑dliness than creation. Creation has its source in the name E‑lohim and, therefore, that name is used for G‑d in the narrative of creation. E‑lohim is numerically equivalent to the word Hatevah (“nature”) and thus refers to the G‑dly energy which maintains and is enclothed within the natural order. The exodus from Egypt, however, involved a step above the natural order. “The King of kings, in His essence and glory, revealed Himself to them and redeemed them;” it was a revelation of the name Y‑H‑V‑H, the attribute of G‑dliness that transcends nature. This quality was revealed at the giving of Torah. Thus, to emphasize that it is the aspect of G‑d that transcends nature which is revealed, it is the exodus and not the creation which is mentioned.

This explanation, however, does not resolve the difficulty in the Mishneh Torah mentioned previously for there, the Rambam explicitly associates the command, “I am the L‑rd...” with the creation. To resolve this problem, we have to understand the nature of the revelation at Mount Sinai.

In regard to that revelation, the question has frequently been raised: Why was the revelation accompanied by thunder and lightning? Why is it considered so unique? On the surface, the concepts mentioned in the Ten Commandments are simple matters connected with the maintenance of a stable society. These guideline were fulfilled before the giving of the Torah (several as part of the seven Noachide Laws). Indeed, our Sages state that Adam was commanded to fulfill them.2 If so, what was so unique about the giving of the Torah?

The explanation of the concept is as follows: The intent of the giving of the Torah is,

for the light of G‑d’s infinity to be revealed... [G‑d’s essence] is enclothed in the Torah which is His wisdom and “He and His wisdom are one”... that this revelation should be on this lowly plane, in material things. This is the meaning of the verse, “And G‑d spoke all these words (in order that) I, Y‑H‑V‑H will be your E‑lohim, i.e., your strength and life energy.

Thus, the new development brought about by the giving of the Torah is that the decree separating the higher realms from the lower realms was nullified and the aspect of G‑dliness that transcends creation (the aspect connected with the redemption from Egypt) could be drawn down within the context of the physical reality of the world.

There are two levels in Torah (which reflect two dimensions of the Giver of the Torah):

a) One level which reflects how the Torah has descended and lowered itself to be enclothed within the context of this material world.3 This relates to the aspect of G‑d which brings into being and maintains our limited existence.

b) The level of Torah which is united with its source, G‑d’s wisdom and G‑d’s will. On this level, the Torah is “a hidden treasure for You,” above all the limits of the world, above even the limits of the spiritual realms.

At the giving of the Torah, these two levels were combined. The aspect of Torah which is one with G‑d became invested in the aspect of Torah that is enclothed within the world.4 Based on the above, we can understood why the commandment “I am the L‑rd...” is associated with the exodus, thus reflecting that the aspect of G‑dliness which transcends existence, can be related, as the Rambam indeed does, with the creation. This, indeed, is the aim of the Torah, to have that dimension of G‑dliness which transcends the limits of creation permeate through the creation itself. Thus, the giving of the Torah and the exodus from Egypt reveal how the dimension of G‑dliness which brings into being a limited creation is itself not limited.

The potential to unite these two opposites (limitation and transcendence) stems from G‑d’s essence which is above both limitation and transcendence. Since the Torah is one with G‑d’s essence, unity is established between the Torah which descends into this world and deals with worldly matters and the aspect of Torah which transcends worldly existence.

Based on the above, it can be explained that two new developments characterize the difference between the Torah as it was possessed by the Patriarchs and the Torah as it was given on Mount Sinai:

a) The patriarchs possessed only the aspect of Torah that is connected to this world;

b) Their fulfillment of Torah and mitzvos was primarily a spiritual service which did not effect the material nature of the world.

Conversely, when the Torah was given on Mount Sinai, the essence of Torah, the aspect of Torah which is one with G‑d’s essence was transmitted. Therefore, the potential was also granted to elevate and refine the material nature of the world, infusing holiness into the physical substance of the world, and uniting it with the transcendent aspects of G‑dliness.

These three dimensions of G‑dliness: a) the aspect of G‑dliness which brings into being heaven and earth; b) the aspect of G‑dliness which transcends the limits of creation; c) the essence of G‑d which is above both limitation and transcendence and has the potential to fuse the two together, are reflected in the verse which introduces the Ten Commandments. That verse states: “And G‑d spoke all these words, saying, ‘I am Y‑H‑V‑H, your E‑lohim.’ “

In this context, “G‑d” refers to the essence of G‑dliness, the level which is above all definition. From this level emanates speech, i.e., a revelation which expresses that essence, saying “I.” This allows for “Y‑H‑V‑H,” the aspect of G‑dliness which transcends nature, to be “your E‑lohim,” your strength and life-energy.

The awareness of these three levels of G‑dliness can clarify the Rambam’s statements about the knowledge of G‑d in the beginning of the Mishneh Torah. As mentioned previously, in the first halachah, the Rambam mentions our obligation “to know that there is a Primary Being who brought into being all existence.” In the halachah which follows, the Rambam adds a second point:

If one would presume that He does not exist, no other being could possibly exist.

The latter statement raises several questions:

a) How is it possible for a Jew to arrive at such a thought? Furthermore, why are we (as part of the mitzvah of Torah study) obligated to learn about such a presumption?

b) The Hebrew term translated as “presume” יעלה על הדעת is somewhat cumbersome. Why did the Rambam chose it over other expressions with the same meaning?

c) On the surface, this halachah is merely restating — in a negative form — the same content communicated by the first halachah, that G‑d is the source for the existence of all creation. What new idea does it teach?

The concepts can be explained as follows: The first halachah describes the aspect of G‑dliness which has limited and contained itself and become manifest on the level where He is a “Being” which can serve as the source for existence. This is the level of G‑dliness in which He manifests Himself as Creator.

In the second halachah, the Rambam describes a higher level of G‑dliness. Therefore, he uses the expression יעלה על הדעת which literally means, “raises up one’s knowledge.” A person becomes conscious of a level of G‑dliness which is above the level of “existence.” From the standpoint of this level, the entire creation could not exist. The awareness of this level of non-being represents a process of growth and development over and above the awareness of G‑d achieved through the comprehension of the first halachah.

As a preface to these concepts, the Rambam begins, “The foundation of all foundations and the pillar of knowledge” (v‑u‑v‑h). The first letters of these Hebrew words spell out the name Y‑H‑V‑H. In this context, that name refers to G‑d’s essence, the level which is above both limitation and transcendence. Since this level is above both the levels of “existence” and “non-existence,” it has the potential to fuse together the two, causing that the level of G‑dliness in which He limits Himself to become a “Being,” is infused with the transcendence of the level of “non-being.”

Thus, these halachos allude to three levels of knowledge, G‑d as He is manifest in creation, G‑d as He transcends creation, and the essence of G‑d which is above both these levels and fuses the two together. These three levels parallel the three levels described above in the explanation of the first of the Ten Commandments.

The above concepts give us a deeper insight into the verse which introduces the Ten Commandments, “And G‑d spoke all these words, saying...” G‑d reveals Himself in “all these words,” which refer not only to the Ten Commandments, but to the entire Torah, the Written Law and the Oral Law, and “every new concept to be developed by an experienced sage.”5

This allows the possibility for each Jew to have this revelation reflected in his own Torah study. This is implied by the word “saying.” Throughout the Torah, the word “saying,” implies a statement or command given with the intention that it be communicated to others. In this instance, however, the entire Jewish people (even those of future generations) were present at the giving of the Torah and, therefore, that implication is not appropriate.

The Alter Rebbe explains that, in this instance, the word “saying,” implies that whenever a Jew recites a Torah concept the revelation of Mount Sinai is repeated. The words of Torah spoken by a Jew are “the words of G‑d.” Similarly, Psalms states, “My tongue will relate Your words,” i.e., the words of Torah recited by a Jew are “Your words,” and the person is merely relating them.

After this preparation, the Ten Commandments were given. The first two commandments are of a general nature. They represent, “the totality of the Torah, the commandment, ‘I am the L‑rd,’ includes all the positive commandments and the commandment, ‘You shall have no other gods,’ includes all the negative commandments.” As will be explained, these two commandments reflect the two dimensions of G‑d, being and non-being, mentioned above.

Afterwards, the Ten Commandments continue with “simple concepts,” laws which are associated with maintaining the existence of our material world,6relating the elements of our material existence to the transcendent revelation of G‑dliness. We see this union in the first commandment, “I am the L‑rd,” which, as explained above, involves the knowledge of — not merely the belief in — G‑d. Man comprehends within the concept of his limited human intellect, the existence of G‑d, relating also to the transcendent levels described above.

When a Jew realizes that through studying Torah, he is reciting “G‑d’s words,” that the words of Torah which he is studying are the same as the words of Torah given on Mount Sinai, he will approach Torah study with awe. Each day, he will consider the Torah he is studying as new and approach it with “awe and fear, trembling and sweat,” reexperiencing the emotions expressed by the Jews at Mount Sinai.

Though these concepts are true throughout the year, they receive special emphasis on Shabbos parshas Yisro when we read the Ten Commandments in the communal Torah reading. “A Jew must live with the times,” i.e., center his life around the weekly Torah portion. Thus, on Shabbos Yisro, we live with the giving of the Torah and the revelation of the transcendent dimensions of G‑dliness within the world.

The giving of the Torah is reflected in the revelation of light in our G‑dly souls and offers the potential to refine and elevate the lowly elements of our material world, in particular, our individual animal souls.7 To explain this in the context of the passage from the Mishneh Torah quoted above: The revelation of G‑d as “the Primary Being” — the level of G‑dliness associated with creation — leaves room for the existence of a world in need of refinement. In contrast, the “elevation of one’s knowledge” to the rung which appreciates G‑d above existence — the level of G‑dliness associated with the giving of the Torah — gives us the potential to carry out this service of refinement. The revelation that G‑d is the true existence and that our world is essentially nothingness, brings about the nullification of selfishness within our world.

* * *

2. The above also relates to the portion of the Mishneh Torah studied today, the conclusion of Hilchos Sotah which is the conclusion of Sefer Nashim. The Rambam concludes those laws with the directive for a husband to:

Speak gently to his wife... to direct her in a straight path... for him to be careful with his wife, his children, and the members of his household and warn them. He should supervise their ways at all times to know that they are proper... as it is said: “And you shall see to it that your tent is at peace and supervise your dwelling, that you do not sin.”

This concept relates to the giving of the Torah because the giving of the Torah represents the marriage between G‑d and the Jewish people and this world, His dwelling. Within this material world, there is the potential for undesirable influences, therefore, G‑d “sees to it,” that His “tent” (i.e., His wife, the Jews) is at peace and supervises His dwelling, establishing “a dwelling for G‑d in the lower worlds.”

The conclusion of the text, “that you do not sin,” raises a question: Generally, an effort is made to conclude Torah texts in a positive manner and indeed, at the end of several of his halachos, the Rambam obviously adds concepts for that intent. Although in this instance, he is quoting a Biblical verse, he could have followed the pattern of the final Mishnah in the tractate of Berachos which reverses the order of a verse so that the tractate would end in a positive manner. If so, why did the Rambam choose to end the chapter in a manner that the final word is “sin?”

It can be explained that, in this instance, though the final word “sin,” is not positive, the connotation of the verse in its totality, that a person will not sin, is positive. Indeed, it can be explained that this represents the ultimate of good, that even in a situation where the potential for sin exists, a person does not sin.8 [Or if, ח"ו, he does sin, he transforms the sin into good through the service of teshuvah, transforming darkness into light and thus revealing, the higher quality of light.]

In this context, we can see an advantage of the service of a Beinoni over that of a Tzaddik. The Beinoni’s service involves the confrontation of bad — evil thoughts occur to him — and yet through his service, he overcomes them and does not sin.

This concept can also be connected to the allusion to the Rambam found in the Torah. The first letters of the Hebrew words, רבות מופתי בארץ מצרים, “multiply My wonders in the land of Egypt,” are an acronym for the name Rambam. Though the phrase concludes with the words, “the land of Egypt,” which represents the lowest in levels, the service in such a situation brings out, “a multitude of wonders.”

This approach brings out the fullest possible good in a marriage relationship, including the ultimate marriage relation-ship, the bond between G‑d and the Jewish people, and, in a more personal sense, in the marriage bond between couples in this world. One must be concerned with one’s wife’s behavior,9this, in turn, will ensure “that your tent is at peace.”

3. The above can be related to the uniqueness of the present day, the yahrzeitof a tzadkanis. Such a day also involves the fusion of two opposite movements, the ascent of the soul to higher levels in the spiritual realms, and influence descending to the lower planes, “bringing about salvation in the midst of the earth.”

In particular, a lesson can be derived from the name, Chaya Mushka. Chaya (חי-ה) is related to the word Chaim, “life.” The ultimate source of life is G‑d’s essence which gives influence to the soul, “an actual part of G‑d from above.” The final letter, hay, alludes to the five organs of speech, which in a spiritual sense, refer to the potential for creation (for the world was created through G‑d’s speech).

The name Mushka is a Yiddish term. The use of a language other than Lashon HaKodesh alludes to the elevation of the lowest aspects of our existence. Thus, we see many leaders of Israel had two names, one in Lashon HaKodesh, and one in a secular tongue, e.g., the Alter Rebbe, Schneur Zalman, the Tzemach Tzedek, Menachem Mendel, the Rebbe Rashab, Sholom DovBer. The second name alludes to the service of refinement of the lowest aspects of the world which brings about the highest revelations.

In particular, Mushka (מושקא), is connected with the concept of “perfume.” Our Sages explain that smell is a sense which “brings pleasure to the soul,” pleasure being the highest of our spiritual potentials. Also, Chaya Mushka is numerically equivalent to 470, which is also the equivalent of the Hebrew word, eit (עת),” meaning “time.” Koheles mentions 28 different “times,” some, whose positive nature is open and revealed, and others, which through our service can be transformed into good. This relates to the name of the Rebbetzin’s father, Yosef Yitzchok which alludes to the service of the transformation of the estranged and also to the service of happiness.10

The yahrzeit should, as is Jewish custom, be connected with deeds undertaken in memory of the departed.11 In this context, it is worthy to mention the gathering of women organized in connection with the yahrzeit. Surely, this gathering will involve resolutions for increased efforts in spreading Yiddishkeit, in particular, spreading the three mitzvos, lighting Shabbos candles, kashrus, and Taharas Hamishpachah, which are associated with Jewish women. [We can assume that such resolutions will be made as evident from the kinus held in the previous year of which an album mentioning those resolutions was recently printed.]

Similarly, institutions should be established in memory of the Rebbetzin, in particular, institutions for the education of Jewish girls. Until the previous generation, Jewish girls received their education from their mothers and grandmothers. In the previous generation, however, the leaders of the Jewish people began establishing institutes of Jewish education for girls, for example, the Previous Rebbe, the Rebbetzin’s father, established Bais Rivkah.

Also, it is proper that gifts be given to charity in multiples of 470, the numerical equivalent of the Rebbetzin’s name. May these efforts bring about the fulfillment of the prophecy, “May those that lie in the dust arise and sing,” with the coming of the complete and ultimate redemption. May it be in the immediate future.

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