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Newsletter

Newsletter

Toldos Machar Chodesh Kislev | Marcheshvan 28 – 6 Kislev, 5778

EREV SHABBOS  FRI NOV 17th 
Shacharis 7 am
Candles/Mincha/Maariv 4:11 pm

SHABBOS SAT NOV 18th 
Tehilim for Mevarchim Kislev 7:30 am
Shacharis: 9 am  
Mincha 4:11 pm
Maariv/Havdalah 5:12 pm

KIDDUSH AND SEUDA SLISHIT
Kiddush Lite. Rabbi Mendy is making the delicious meat chulent sponsored by Rabbi Alter and Debbie Levitin. Seuda Slishit Lite.

Weekday Services
Sun Shacharis: 9 am  //ROSH CHODESH KISLEV/
Mon- Fri 7 am 
Sun -Tue Mincha 4:15 pm, followed by Maariv  /Repeat Shema after 5:02 pm/

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.

FARBRENGEN ALERT –FRI NOV 17th 3:30 PM
In honor of Shabbos Mevarchim Kislev and the holiday of Sigd
https://en.wikipedia.org/wiki/Sigd. In front of the CSTL Men’s Mikvah. 

CSTL JUNIOR CONGREGATION 10 am
Children of Kindergarten age and up. In the Social Hall

FARBRENGEN ALERT –SUN 1 KISLEV
In honor of the Rebbe’s recovery on 1 Kislev in 1977, when the first time since suffering a major heart attack five weeks earlier, the Rebbe left his office in 770 Eastern Parkway and returned to his home, signaling his recovery. Chassidim all over rejoiced at the good news. From that day on, the Rebbe redoubled his efforts on behalf of the Jewish nation and all of humanity, and for the dissemination of Torah and chassidism. From then on, the first of Kislev is celebrated as a day of thanksgiving and rejoicing. Venue to be announced.

WOMEN’S SUNDAY TEHILLIM AT CSTL – 10 AM
In the library.  Come say a prayer for those in need. 

Camp CGI Seattle is gearing up for an Amazing Fun Winter Break Week.
Ages: 18mo – 12 years. Dec 25th  – Dec 29th.  Age appropriate activities are being planned by our amazing Program Director Chana Greenblatt. It will be, yi”h, an action packed week to remember… Trips, Sports, Games, Art projects and lots of Laughter and Fun! The best part - some of the fabulous counselors are coming back!  GIVE YOURSELF A “BREAK” AND YOUR CHILD AN “OPPORTUNITY”To sign up, 
www.campganisraelseattle.org Questions ? Call or text Rabbi Kavka 206-730-2764

PARENTAL GUIDANCE 
Parents are responsible for their children.  Please keep our shul clean.  Please don’t borrow items from the shul without the President’s permission.  Kesiva v”Chasima Tova.

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

KIDDUSH SPONSORSHIPS AVAILABLE
If you would like to sponsor Kiddush at CSTL, please contact Marion Kitz Gabbai Kiddush,
miriamkitz@hotmail.com . Contact Marion to sponsor a Kiddush for a BIRTHDAY, ANNIVERSARY or YAHRZEIT. 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

Thanksgiving Day Learning at the Kollel. Thu Nov 23rd 
More info: 
www.seattlekollel.com

Discover NYHS: Parlor Meeting for Prospective Parents: Dec 4th 7 PM
Join NYHS For a Q & A with NYHS Administrators & Current Students at 7 PM on Monday, at the home of David & Sigrid Benezra. Rsvp at admissions@nyhs.org or call 206-232-5272.

Jewish Federation of Greater Seattle"Connections 2018" SunJan28th 11 am
At the Westin Hotel, Seattle.Guest speaker Susan Stamberg. To register or more info:
www.jewishinseattle.org

Community Trip to Israel April 29 - May 8, 2018
More info: www.jewishinseattle.org/Israel-trip or (206) 774-2217

ONLINE BEGINNERS' TALMUD CLASS EVERY TUESDAY
More info and registration: 
rabbimeyers@gmail.com

THE MEDRASHA OF SEATTLE WOMEN’S LEARNING Nov 17th 9 am 
All women of the community are invited to attend this Sunday's annual shiur in memory of Daniel Posner a"h. The topic: "Empathy, Sensitivity and the Acquisition of Torah". Thank you to Judy and Noam Posner for their generous Midrasha sponsorship. At Rabbi Meyer’s home 5221 South Brandon.
www.ezrabessaroth.net  rabbimeyers@gmail.com

Weekly Mishmar Parsha Learning Thu 9pm - 11pm
With Rabbi Avi Rosenfeld - 5240 38th Ave. NE. Snacks and Good Conversation. Bring your questions on the parsha for discussion.

Chavrusa Learning Program with Rabbi Yaakov Tanenbaum  Sun, Nov 18th 8:50 am
At the BCMH Beis Midrash. All levels welcome. Followed by Shiur at 9:40 am.

Project DVORA Self-Care Group Mon Nov 6th to Dec 11th 6:30 – 8:00 p.m.
This is a free six-week workshop for women who have experienced or are experiencing domestic violence. It will spotlight a different form of self-care each week, including exercise, spirituality and tender loving care during the holidays. Location will be at a secure and safe place in Seattle. Register with Project DVORA Domestic Violence Services at (206) 861-3159 .

Kollel Avot U'Bonim Motzei Shabbos - 6:30 - 7:30 PM 
In the Seattle Kollel Beit Medrash. Boys and Girls learning Torah with their parents. Followed by great snacks and fantastic prizes! Spend some quality time with your child in a beit medrash atmosphere that you won’t find anywhere else! 
https://www.seattlekollel.com/avos-u-banim

NAMI Family-to-Family Class Tue Oct 17th – Jan 9th 6:30 – 9:00 p.m.
National Alliance on Mental Illness (NAMI) presents a free 12-week class for adult family and friends of people living with mental illness, providing support and information about serious mental illness. Family-to-Family is taught by NAMI-trained family members who have been there, including presentations, discussion and interactive exercises. This Family-to-Family class will also include consideration of Jewish cultural attitudes around mental illness and opportunities to discuss specific Jewish issues that arise when caring for a family member. Facilitated by Rabbi Dov Gartenberg and Steve Krom. JFS Capitol Hill Campus, 1601 16th Avenue, Seattle. RSVP to Talya Gillman or call (206) 861-8784 for more information.

Seattle Kollel Mishna Yomit
Info: 
rabbiavrohomdavid@gmail.com  or (206) 369-1215.

Melava Malka and Tractate Shabbat Learning - Sat Nov 25th 
At Mercaz, 5240 38th Ave. NE Seattle 
www.MercazSeattle.org

Seattle Hebrew Academy Annual Gala Brunch  Sun Dec 3rd 11:30 am
At Block 41 in Belltown. This year's honorees are Heather & Joel Jacobson.
http://seattlehebrewacademy.org

Torah Day School Anual Dinner Sun Dec 17th 5:30 pm
At the Westin Hotel, 1900 5th Ave., Sea. This year's honorees are Dr. Elie & Miriam Levy. More info:
www.tdsseattle.org  

Chanukah Party with Fried Food, Poker, Kids Movie and Dancing – Sat Dec 16th 
At Mercaz, 5240 38th Ave. NE Seattle 
www.MercazSeattle.org

Jewish Family Service Kosher Food Bank 
Please RSVP by emailing 
emagasis@jfsseattle.org , or bsindel@jfsseattle.org  before November 1st if you plan to attend, so that we can be adequately prepared. http://www.jfsseattle.org/event/kosher-food-bank-2017/?instance_id=2502

Community Trip to Israel. April 29-May 8, 2018, 
"Creative Israel: Exploring Israeli Innovation through Technology, Ecology, and the Arts". An optional 3-day pre-trip is available. More info: www.jewishinseattle.org/israel-trip, taryno@jewishinseattle.org or (206) 774-2217.

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


REBBE’S SICHO FOR TOLDOS
http://www.sie.org/templates/sie/article_cdo/aid/2347329/jewish/Likkutei-Sichot-Chayei-Sarah.htm Adapted from Sichos Shabbos Mevorchim Kislev, 5721
Rabbi Eliyahu Touger © Chabad.org

On the verse:1 “And these are the chronicles of Yitzchak the son of Avraham; Avraham begat Yitzchak,” the commentaries note that one of the phrases, “Yitzchak the son of Avraham” and “Avraham begat Yitzchak,” seems redundant. Several explanations are given, among them:

a) The Talmud and Midrash state2 that the peoples of the world were gossiping that Avraham was not Yitzchak’s father. Therefore G‑d caused Yitzchak’s countenance to resemble that of Avraham, making it undeniable that it was Avraham who begat him. Not only was “Yitzchak the son of Avraham,” but everyone acknowledged that: “Avraham begat Yitzchak.”

b) The Midrash3 explains the redundance as follows: “Yitzchak the son of Avraham” indicates that Yitzchak took pride in Avraham. “Avraham begat Yitzchak” indicates that Avraham took pride in Yitzchak.

c) In Chassidus,4 it is explained that the Divine service of Avraham centered on the attributes of kindness and love, while the Divine service of Yitzchak centered on the attributes of might and fear.

More particularly, the paths of both love and fear each contain a lower and a higher level. The lower level of fear involves the fear of transgressing G‑d’s will because of the punishment one will receive for sinning. On a deeper level, it means fearing the negative consequences of sin.

The higher level of fear is the awe of G‑d’s majesty; a person is ashamed to commit a sin because of his awareness of G‑d’s majesty. On this level, one fears sin itself, for all sin is against G‑d’s will.5

Similarly, with regard to the two levels of love. The lower level, referred to as “diminutive love,” refers to the love a person feels for G‑d as a result of his personal satisfaction, either with material things or, on a more refined level, with spiritual blessings. The higher level of love, “abundant love,” refers to a love for G‑d which motivates one to fulfill His will without thought of reward, and without consideration for one’s own good.

“The deeds of the Patriarchs are a sign for their descendants.”6With the verse cited above, the Torah thus indicates that every Jew’s Divine service involves two dimensions resulting from Avraham, i.e., two levels of love, and two dimensions resulting from Yitzchak, two levels of fear.

The lower levels of love and fear are revealed before the higher levels, as reflected in our Sages’ statement:7 “A person should always involve himself in the Torah and its mitzvos for an improper intent” i.e., seeking his own benefit (the motivation for the lower levels of love and fear) “for from [Divine service] for an improper intent comes [Divine service] for the proper intent” the higher levels of love and fear.

Moreover, as explained in Chassidus,8 the order of the names in the verse alludes to the sequence in which these rungs of Divine service are usually reached. The initial level is associated with Yitzchak the lower level of fear and then one proceeds to Avraham, the lower level of love. Afterwards, Avraham is mentioned a second time, alluding to the higher level of love, and then a second mention is made of Yitzchak, alluding to the higher level of fear.

This serves as a directive for every Jew. We must serve G‑d with both love and fear.9 This is also reflected in our Sages’ statement:10“Only three are referred to as Patriarchs: Avraham, Yitzchak, and Yaakov.” They are cosidered the ancestors of the entire Jewish people, because each imparts the attribute which is his spiritual heritage to every one of his descendants.

The 12 tribes also reflect fundamental paths in Divine service, but it is not necessary for every Jew to express each of these paths. Every Jew follows the path that characterizes the tribe from which he descends, and does not necessarily share in the Divine service of the other tribes. With regard to the Patriarchs, by contrast, every Jew must embrace the attributes passed on by each of the Patriarchs.

If a person follows only one path either love without fear, or fear without love this is not service. By nature, every person has a tendency towards either kindness or might;11 by following that one path, he is merely expressing his natural disposition. Service means going beyond one’s natural tendencies,12 and involving both emotional thrusts.

A fourth interpretation of the above verse stems from the Midrash Nealam in the Zohar,13 which states that Avraham alludes to the soul. Zohar14 explains that Sarah’s death alludes to the decomposition of the body into the four elements of existence. Thus in the verse:15 “And Sarah died in Kiryas Arba, which is Chebron, in the land of Canaan,” Sarah serves an allusion to the body, and Kiryas Arba (lit. “the village of the four”) is a reference to the four elements. While Sarah lived in “the land of Canaan,” i.e., our material world, these four elements are joined together (chibur, joining together, shares the same root as Chebron). Afterwards,16 when “Avraham rose from beside his dead,” the soul, which is above death and decomposition, ascends.}

In this context, Yitzchak stands for laughter and pleasure, which in the ultimate sense refers to the pleasure which the soul will experience in the Era of the Redemption. On this basis, we can understand the above verse: “Yitzchak, the son of Avraham” teaches us that the soul (Avraham) will merit pleasure (Yitzchak) in the Era of the Redemption. Why will the soul merit such revelations? Because “Avraham begat Yitzchak”; through its Divine service in this world, the soul has generated the pleasure which it will experience in the Era of the Redemption.

Seeking a Common Factor

As explained on a previous occasion, whenever our Sages have offered several interpretations of a verse, these varying understandings all share a point of connection. To cite an allusion to this concept: Our Sages17 interpret the word shaatnez as a conglomerate of three terms: shua (straightened, combed), tevei(spun), and nuz (woven). And they explain that because the Torah combines all three terms in one word, they share a connection. As such, according to Scriptural law,18 the prohibition against shaatnez(the combination of wool and linen) involves all three of these phases: spinning these fabrics into thread together, weaving a garment from this combined thread, and then combing it out so that its surface is flat. A person is not liable for transgressing this prohibition if he wears a garment which was made by performing only one or two of these activities. It is only when all three activities were involved in making the garment that Scriptural law holds him liable.

Thus we see that the combination of different letters in one word although each has a different meaning points to a connection between them. Similarly and to a greater extent, when considering the verse above since all four interpretations are derived from the same letters, there is surely a connection between them.

This connection can be explained by focusing on the mandate for our conduct which results from each interpretation, for indeed every narrative of the Torah provides us with lessons to be applied in our lives.19 According to Chassidus, the directive is obvious: as stated above, every person must carry out his Divine service inspired by feelings of both love and fear. And moreover, this interpretation points out the stages of progress to the desired levels of love and fear.

Similarly, from the interpretation of the Zohar, one can appreciate why the Torah tells us: “And these are the chronicles of Yitzchak the son of Avraham; Avraham begat Yitzchak.” For it is important for us to know that through Divine service, a soul can draw down pleasure, and that the pleasure which is drawn down will be revealed in the Era of the Redemption. Awareness of the reward generated by the performance of a mitzvah facilitates the mitzvah’sobservance, and infuses our Divine service with vitality.

With regard to the first two interpretations mentioned above, however, the implication for our Divine service is not as apparent. What is the relevance of the fact that Avraham’s contemporaries gossiped that Yitzchak was not Avraham’s son (and therefore G‑d caused Yitzchak’s countenance to resemble Avraham’s)? And what can we learn from the fact that Yitzchak took pride in Avraham and Avraham took pride in Yitzchak?

Beyond Nature’s Boundaries

The latter two questions can be resolved by focusing on the fact that both the interpretation offered by the Talmud and that offered by the Midrash reflect transcendent influences. According to the laws of nature, Avraham was physically incapable of fathering children.20 Moreover, even the sources of influence in the spiritual realms (the mazalos) reflected this incapacity. Thus our Sages interpret21 the verse:22 “And He took him outside,” to mean that G‑d told Avraham: “Go out from your astrological predictions.” And indeed, for Avraham to father children required that G‑d take him beyond the limits of ordinary spiritual influences.

Similarly, the fact that Avraham could take pride in Yitzchak reflects an influence which surpasses nature. For according to the natural pattern of entropy, there is an inherent motive toward spiritual decline; each successive generation descends in spiritual level. Thus our Sages comment:23 “If the men of the earlier generations were like angels, we can be considered as men.”

For Avraham to take pride in Yitzchak’s greatness is therefore unnatural. Since Yitzchak was born into a later generation, the fact that he had positive qualities which enhanced the perfection of Avraham reflects a transcendent influence. (This concept is amplified by the literal meaning of the Midrash’s words: “Avraham was crowned by Yitzchak.” For a crown makes the person who wears it appear more attractive. In the same way, Yitzchak’s spiritual qualities complemented and enhanced those possessed by Avraham.)

On this basis, we can appreciate the lesson derived from these passages. Every Jew must realize that he is not bound by the limitations of nature. And this does not apply only to spiritual matters, but to material existence as well.

Even before Yitzchak was born, Avraham had left a spiritual posterity. As our Sages comment:24 “Good deeds are the progeny of righteous men.” And this is particularly true according to the teachings of the Kabbalah,25 which explain that a marital union in the spirit of the Torah always conceives spiritual progeny.

With the birth of Yitzchak, it became manifest that, even with regard to leaving material progeny, Avraham was not bound by the limitations of nature.

The “mockers of the generation,”26 will come and say: “Sarah conceived with Avimelech,” i.e., in every era, those who counter the forces of holiness27 will come to a Jew with a complaint: “When it comes to spiritual things, you have room for accomplishment, for these matters are not controlled by the rules of nature. But when it comes to material affairs such as the fathering of actual children, this is possible only through the medium of Avimelech. You have to accept the jurisdiction of the king or the ruling authority28 of the nation, for all material influence is dependent on him. It’s true that he is only a medium, but still, he is the medium through which this influence passes.”29

G‑d works a special miracle to refute this argument. He causes Yitzchak’s countenance to resemble that of Avraham, so that it is obvious to all that “Avraham begat Yitzchak.” This proves that even a Jew’s material posterity does not come from Avimelech, but from Avraham.

And this concept is enhanced by the interpretation of the Zohar, which explains that Avraham refers to the soul. When a Jew arouses the powers of his soul and does not allow himself to be hindered by the body and his animal soul, his future even in a physical and material sense is not dependent on the laws of nature.

Even Our Material Concerns are above the Control of Natural Forces

On this basis, we can comprehend the words of my revered father-in-law, the Rebbe:30

All the nations which are on the face of the earth must know that it is only our bodies which have been placed in exile, and under the dominion of other nations. Our souls have never been driven into exile, nor have they been placed under the dominion of other nations.

We must proclaim openly, so that all will know: When it comes to matters involving our faith, the Torah, its mitzvos, and Jewish custom, there is no [worldly] authority controlling us. And no means of compulsion will be [successfully] used against us.

The Rebbe’s statements seemingly require explanation: The soul is enclothed in a body and must observe the Torah and its mitzvoswith the material entities of this world. Since our bodies are in exile, of what avail is it that “our souls are not in exile”?

The resolution of this question depends on the concept explained above: that the arousal of the soul also affects the body and the material concerns with which it is involved, causing them as well to be above exile and the dominion of other nations.

This concept must be publicized in a manner that causes “All the nations which are on the face of the earth [to] know.” Indeed, even the “mockers of the generation” must be brought to the realization that they have no control over even the material influences which affect a Jew’s life.

The Interrelation of the Four Interpretations

On the basis of the above concepts, we can comprehend the connection shared by the interpretations mentioned in the Talmud, the Midrash, the Zohar, and Chassidus.

The Talmud, the fundamental text of Nigleh, the revealed dimensions of Torah law, interprets the verse in a way which relates to affairs as they exist in our world. On that level, there exist “the mockers of the generation,” and to refute their claims, the Torah teaches us that even a Jew’s material affairs are not bound by the limits of nature.

The Midrash (the realm of Aggadah)31 is an intermediary between the revealed dimensions of the Torah and its inner, mystic dimensions. Therefore, the Midrash speaks about the same concept that a Jew is not bound by the limitations of nature on a higher level, indicating that a Jew stands above the limitations that characterize Seder Hahishtalshelus, the chainlike progression of spiritual realms.

The fact that every subsequent generation represents a further spiritual descent reflects the natural order of spiritual existence. The Jewish people, however, are not bound by this pattern. On the contrary, “Grandchildren are the crown of the elders.”32 A crown rests above the head. For Jews, children are able to elevate their parents and grandparents. This reflects a level above the limitations of Seder HaHishtalshelus.

(This explains why the Midrash does not address itself to the assertions of the mockers and others who stem from the forces of evil. The Midrash is speaking about a level of spiritual reality at which there is no place for such assertions, and no need to respond to them.)

Chassidus places an emphasis on showing us paths to follow in our Divine service. As such, it clarifies the pattern of spiritual growth which will enable a person to rise above the limitations of nature and Seder HaHishtalshelus. When a Jew serves G‑d with two emotions, love and fear, and combines them, he alters the natural tendency of these emotions. For it is only in one’s Divine service that such a fusion is possible;33 otherwise, love and fear tend to remain separate.

When a person follows the teachings of Chassidus, and rises above his natural emotional tendencies, G‑d responds by showering the person with spiritual influence that transcends the limits of nature. This applies with regard to one’s spiritual levels (which relates to the interpretation of the Midrash) and also with regard to one’s material affairs (as reflected in the interpretation of the Talmud).

The Zohar, the mystical dimension of the Torah, shares a connection with and reveals what will take place in the Era of the Redemption. Thus it relates that through the Divine service implied by “And these are the chronicles of Yitzchak the son of Avraham; Avraham begat Yitzchak” as reflected in each of the three interpretations mentioned previously, a Jew merits the revelation of sublime pleasure.

The Ultimate Reward

In Chassidus,34 the Mishnah’s teaching:35 “The reward for a mitzvah is the mitzvah, ” is interpreted simply. The reward for a mitzvah is not an element added to the mitzvah ; it is the mitzvah itself. This dimension of the mitzvos will be revealed in the Era of the Redemption.

This amplifies the connection between the interpretation of the Zohar , which focuses on the reward we will receive for our Divine service, and the other three interpretations, which focus on the performance of that service. For “the reward for the mitzvos ” is not a separate entity, but rather “the mitzvah itself.”

The Sublime Pleasure  of the Era of the Redemption

At the naming of Yitzchak, Sarah exclaimed:36 “G‑d has created laughter for me.” Chassidus37 focuses on the fact that the name of G‑d employed by this verse is אלקים (Elokim), which refers to the Divine attribute of concealment, as alluded to in the verse:38 “As the sun and its shield, are הוי' (Havayah) and אלקים ,” i.e., the two names Havayah and Elokim are compared to the sun and its shield. Havayah, like the sun, serves as a source of energy. And Elokim resembles the shield which covers that light. For Elokim is numerically equivalent to the word HaTevah (הטבע),39 and nature conceals G‑dliness.

Nevertheless, through refining and elevating the different elements of nature that conceal G‑dliness, one fulfills the Divine intent of transforming this world into a dwelling for Him. And thus, “אלקיםhas created laughter for me”; this Divine service arouses pleasure above.

Man is created in the image of G‑d.40 Thus he possesses a body and soul which parallel Havayah and Elokim.41 The neshamahparallels the name Havayah, and the body which conceals the soul parallels the name Elokim. Here as well, it is the refinement of the body, that resembles Elokim, which arouses pleasure in the spiritual realms. For it is through these efforts that G‑d’s intent in creation is fulfilled.

Since G‑d’s intent lies in the refinement of the body, in the Era of the Redemption the body will be on a higher level than the soul. Moreover, in contrast to the present situation, in which the body receives its life-energy from the soul, in that era, the soul will derive its life-energy from the body.42

Nevertheless, since it is the soul which refines the body, the soul will also receive its reward, and in the Era of the Redemption will also partake of the sublime pleasure generated by its Divine service with the body.43

On this basis, we can appreciate the connection between the interpretation of the Zohar, which deals with the reward we will receive for our Divine service, and the other three interpretations, which focus on the Divine service itself. Our Divine service centers on the achievements of the soul within the body, lifting the body above the limitations of nature. And through this service, the soul generates pleasure which transcends the body “Avraham begat Yitzchak.”

For this service, the soul will receive a reward in the Era of the Redemption. It will partake of the sublime pleasure which it generated, as reflected in the phrase “Yitzchak the son of Avraham.”

Chayei Sarah | Marcheshvan 21-28, 5778

EREV SHABBOS  FRI NOV 10th 
Shacharis 7 am
Candles/Mincha/Maariv 4:20 pm

SHABBOS SAT NOV 11th 
Shacharis: 9 am  
Mincha 4:20 pm
Maariv/Havdalah 5:19 pm

KIDDUSH AND SEUDA SLISHIT
Kiddush Lite. Rabbi Mendy is making the delicious meat chulent sponsored by Rabbi Alter and Debbie Levitin. A contribution has also been made by Dr. Vernon and Liz Neppe. Seuda Slishit Lite.

Weekday Services
Sun Shacharis: 9 am 
Mon- Fri 7 am
Sun -Tue Mincha 4:20 pm, followed by Maariv  /Repeat Shema after 5:08 pm/

MAZEL TOV MAZEL TOV!
Mazal Tov to Eli and Ilan Polack-Duban on the birth of their new son, 17th Marcheshvan! 
Mazel Tov to Gary and Lily Stute on the birth of their new son, 18th Marcheshvan.   May they merit to raise their sons to Torah, chupa, and and maasim tovim!  Bris info to follow.

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.

FARBRENGEN ALERT –FRI 3:30 PM
In honor of Shimon Dershowitz’ 61st birthday, Chof Beis Marcheshvan In front of the CSTL Men’s Mikvah. 

Avos Ubanim Begins This Sat. Night Nov 11th 6:30pm at CSTL
Father and son/daughter learning. Inspirational Living Torah video.  Refreshments.  Grand Raffle.  Prizes.  Info:  
RabbiHerbstman@gmail.com

WOMEN’S SUNDAY TEHILLIM AT CSTL – 10 AM
In the library.  Come say a prayer for those in need. 

Camp CGI Seattle is gearing up for an Amazing Fun Winter Break Week.
Ages: 18mo – 12 years. Dec 25th  – Dec 29th.  Age appropriate activities are being planned by our amazing Program Director Chana Greenblatt. It will be, yi”h, an action packed week to remember… Trips, Sports, Games, Art projects and lots of Laughter and Fun! The best part - some of the fabulous counselors are coming back!  GIVE YOURSELF A “BREAK” AND YOUR CHILD AN “OPPORTUNITY”. To sign up, 
www.campganisraelseattle.org Questions ? Call or text Rabbi Kavka 206-730-2764

L’CHAIM FOR LEVI FARKASH AND MINA NEW – SUN NOV 12th 7 pm
L’Chami will be at Eastside Torah Center, Redmond.  The wedding will be Tue Dec 19th at Omni Hotel 100 CNN Center N., Atlanta Georgia 1-404-659-0000. We will be honored to have you join us.  Please let us know if you can attend. Adults only please. Rabbi and Mrs. M. Farkash

PARENTAL GUIDANCE 
Parents are responsible for their children.  Please keep our shul clean.  Please don’t borrow items from the shul without the President’s permission.  Kesiva v”Chasima Tova.

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

KIDDUSH SPONSORSHIPS AVAILABLE
If you would like to sponsor Kiddush at CSTL, please contact Marion Kitz Gabbai Kiddush,
miriamkitz@hotmail.com . Contact Marion to sponsor a Kiddush for a BIRTHDAY, ANNIVERSARY or YAHRZEIT. 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

Discover NYHS: Parlor Meeting for Prospective Parents: Dec 4th 7 PM
Join NYHS For a Q & A with NYHS Administrators & Current Students at 7 PM on Monday, at the home of David & Sigrid Benezra. Rsvp at admissions@nyhs.org or call 206-232-5272.

ONLINE BEGINNERS' TALMUD CLASS EVERY TUESDAY
More info and registration: 
rabbimeyers@gmail.com

THE MEDRASHA OF SEATTLE WOMEN’S LEARNING Nov 12th 9 am with BREAKFAST
All women of the community are invited to attend this Sunday's annual shiur in memory of Daniel Posner a"h. The topic: "Empathy, Sensitivity and the Acquisition of Torah". Thank you to Judy and Noam Posner for their generous Midrasha sponsorship. At Rabbi Meyer’s home 5221 South Brandon.
www.ezrabessaroth.net  rabbimeyers@gmail.com

Weekly Mishmar Parsha Learning Thu 9pm - 11pm
With Rabbi Avi Rosenfeld - 5240 38th Ave. NE. Snacks and Good Conversation. Bring your questions on the parsha for discussion.

Beersheva Hadassah Monday, Nov 13th 7 pm
"Pie Making and Ultrasound Marvels: at the Seattle home of Elisheva Loudon, 5245 S Morgan Street.Sue Benyowitz will tell us her story from the Pioneering Ultrasound City of Seattle to being a Pioneering Ultrasound Tech at Hadassah. Jeanne Maimon will demonstrate her apple pie making techniques. Light refreshments. $18 suggested donation.  RSVP 
beersheva.hadassah@gmail.com   

Chavrusa Learning Program with Rabbi Yaakov Tanenbaum  Sun, Nov 12th 8:50 am
At the BCMH Beis Midrash. All levels welcome. Followed by Shiur at 9:40 am.

Project DVORA Self-Care Group Mon Nov 6th to Dec 11th 6:30 – 8:00 p.m.
This is a free six-week workshop for women who have experienced or are experiencing domestic violence. It will spotlight a different form of self-care each week, including exercise, spirituality and tender loving care during the holidays. Location will be at a secure and safe place in Seattle. Register with Project DVORA Domestic Violence Services at (206) 861-3159 .

Kollel Avot U'Bonim Motzei Shabbos - 6:30 - 7:30 PM Starts Nov. 11
In the Seattle Kollel Beit Medrash. Boys and Girls learning Torah with their parents. Followed by great snacks and fantastic prizes! Spend some quality time with your child in a beit medrash atmosphere that you won’t find anywhere else! 
https://www.seattlekollel.com/avos-u-banim

NAMI Family-to-Family Class Tue Oct 17th – Jan 9th 6:30 – 9:00 p.m.
National Alliance on Mental Illness (NAMI) presents a free 12-week class for adult family and friends of people living with mental illness, providing support and information about serious mental illness. Family-to-Family is taught by NAMI-trained family members who have been there, including presentations, discussion and interactive exercises. This Family-to-Family class will also include consideration of Jewish cultural attitudes around mental illness and opportunities to discuss specific Jewish issues that arise when caring for a family member. Facilitated by Rabbi Dov Gartenberg and Steve Krom. JFS Capitol Hill Campus, 1601 16th Avenue, Seattle. RSVP to Talya Gillman or call (206) 861-8784 for more information.

Seattle Kollel Mishna Yomit
Info: 
rabbiavrohomdavid@gmail.com  or (206) 369-1215.

Melava Malka and Tractate Shabbat Learning - Sat Nov 25th 
At Mercaz, 5240 38th Ave. NE Seattle 
www.MercazSeattle.org

Seattle Hebrew Academy Annual Gala Brunch  Sun Dec 3rd 11:30 am
At Block 41 in Belltown. This year's honorees are Heather & Joel Jacobson.
http://seattlehebrewacademy.org

Torah Day School Anual Dinner Sun Dec 17th 5:30 pm
At the Westin Hotel, 1900 5th Ave., Sea. This year's honorees are Dr. Elie & Miriam Levy. More info:
www.tdsseattle.org  

Chanukah Party with Fried Food, Poker, Kids Movie and Dancing – Sat Dec 16th 
At Mercaz, 5240 38th Ave. NE Seattle 
www.MercazSeattle.org

Jewish Family Service Kosher Food Bank 
Please RSVP by emailing 
emagasis@jfsseattle.org , or bsindel@jfsseattle.org  before November 1st if you plan to attend, so that we can be adequately prepared. http://www.jfsseattle.org/event/kosher-food-bank-2017/?instance_id=2502

Community Trip to Israel. April 29-May 8, 2018, 
"Creative Israel: Exploring Israeli Innovation through Technology, Ecology, and the Arts". An optional 3-day pre-trip is available. More info: www.jewishinseattle.org/israel-trip, taryno@jewishinseattle.org or (206) 774-2217.

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


REBBE’S SICHO FOR CHAYEI SARAH
http://www.sie.org/templates/sie/article_cdo/aid/2347329/jewish/Likkutei-Sichot-Chayei-Sarah.htm Adapted from Sichos Shabbos Parshas Chayei Sarah, 5722
Rabbi Eliyahu Touger © Chabad.org

Our Sages1 associate the verse:2 “And Sarah’s life was 127 years…,” with the quote:3 “G‑d knows the days of the righteous,” and explain: “Just as they are perfect, so too their years are perfect.” The Midrash continues, explaining that this concept is exemplified by Sarah, whose years were complete; there was nothing lacking to the time with which she was endowed.

The question arises: Before and after Sarah’s life, there were many righteous men and women whose “years were perfect.” Why is Sarah chosen as the paradigm?

The explanation is that the continuous Divine service of other righteous men and women was rewarded with the fulfillment of G‑d’s promise:4 “I will fill the span of your days,” i.e., they were given a long life. When years were taken from the lifetime of a righteous man,5 it indicates that that person’s Divine service was lacking. Sarah, by contrast, passed away before her time because of an external factor her soul expired when she was told of the binding of Yitzchak6 and yet “her years were perfect.” Since this is a unique phenomenon, her example is cited to illustrate this concept.

Nevertheless, since the lessons taught by the Torah are extremely precise, it is unlikely that this is the only reason the Midrashassociates this idea with Sarah. Indeed, the reason stated above that her days were full despite the fact that she died before her time does not contribute anything to our understanding. Moreover, the implication is that the concept of “complete years” shares more of a connection with Sarah than with other righteous people.

Another question arises: What is the intent in describing the righteous as “perfect”? It could not be to indicate that they are perfect in their observance of the 613 mitzvos, for this can be inferred by the very word “righteous.” This applies even when considering the simple meaning of the term; how much more so when taking into consideration the meaning as described in Tanya.7

By using the term “perfect,” the Midrash appears to be pointing to an attribute of the righteous aside from their observance of mitzvos. What is this quality?

A further point: When the Torah associates two concepts, the implication is that there is an inner link, or that one concept leads to the other. So when the Midrash says: “Just as they are perfect, so too their years are perfect,” it is hinting that the perfection of the righteous shares an inner connection with, or leads to, the perfection of their years.

This is difficult to understand. On the surface, the very fact that these individuals are righteous and have carried out their Divine service in observing the mitzvos is sufficient reason for “their days to be perfect.” (As stated above, the promise to “fill the span of your days” refers to a reward granted for continuous Divine service.) It is thus necessary to understand why the Midrashassociates the perfection of a righteous person’s years with the perfection of the righteous person himself.

The above difficulties can be resolved by referring to a comment of the Midrash on another verse in this Torah reading. On the verse,8“Avraham was old, advanced in years,” the Midrash comments:9“There are men who are old, but who are not advanced in years, and others who [appear] advanced in years, but are not old. In this instance, his age paralleled his advancement in years, and his advancement in years paralleled his age.”

The commentaries to the Midrash10 explain that there are times when a person appears elderly although he is not advanced in years, e.g., R. Elazar ben Azariah, who looked like an old man, despite the fact that he was only 18.11 And conversely, there are men who are advanced in years but who appear much younger. In Avraham’s instance, his appearance matched his chronological age.

This entire passage is somewhat problematic, because both an elderly appearance and chronological age are seemingly superficial qualities. How could they express the greatness of Avraham our Patriarch?

“Avraham possessed singular uniqueness.”12 In a world of idolaters, he was the only one who worshipped G‑d. It was he who “began to illuminate,”13 reflecting G‑dly light within the world. Avraham ushered in a new epoch in the world’s history the two millennia of Torah.14 Why then did the Torah choose to associate his greatness with chronological age and an elderly appearance? The fact that the Torah makes such an association, nevertheless, indicates that there is indeed something about the possession of these two qualities which expresses Avraham’s greatness.

The terms used by the Torah for these two qualities: זקן and בא בימים are both subject to interpretation by our Sages: זקן is interpreted15 as “one who acquired wisdom.” בא בימים is interpreted16 as meaning: “He comes with his days,” i.e., there was not a single day in which Avraham did not observe mitzvos. (This refers, of course, to the mitzvos as they existed before the giving of the Torah.)

Thus the two qualities mentioned by the Torah refer to two spiritual qualities. זקן refers to the perfection of Avraham’s soul that his soul acquired wisdom. בא בימים refers to what he accomplished that he was able to fill each day with mitzvos.

The intent is not to report merely that Avraham performed many mitzvos, but to indicate that each of his days was filled with mitzvos. Were the purpose to say only that mitzvos contributed to his personal development, it would not make any difference whether he had fulfilled these mitzvos on every one of his days, or he had performed the same number of mitzvos on one day. For with regard to his soul, we are speaking about the same amount of mitzvos. The attribute of בא בימים refers to what one has accomplished in each of one’s days. It therefore follows that each day is associated with a particular mitzvah.

In general, the difference between the Torah and its mitzvos can be explained as follows:17 The Torah is G‑d’s wisdom, an intellectual and spiritual entity. When a Jew studies the Torah, he advances and develops his soul. Mitzvos, by contrast, are enclothed in material existence. Their performance is not intended primarily for the development of the soul, but rather to illuminate the material dimensions of the world at large, and in this way transform it into a dwelling for G‑d.

Therefore, when speaking about wisdom (i.e., the Torah), our Sages use the expression: “one who has acquired wisdom,” for the intent is to say that one brings the Torah’s wisdom into one’s soul. When, however, the Torah speaks about the performance of mitzvos, it uses the expression, בא בימים , implying that the person’s energy is directed outward; through his observance of mitzvos, he refines the world. And this involves the passage of time a fundamental aspect of our material realm as indicated by the expression “advanced in years.”

There is another point alluded to by the use of an expression involving time. In contrast to material entities which remain unchanged, e.g., the heavenly bodies, the sun and the stars, which are “as strong as they were on the day they were created,”18 time involves change.

Even on the earth, there are entities that have been endowed with a measure of eternity, e.g., the Sanctuary,19 the ark and the anointing oil20 made by Moshe are eternal. At present, they are entombed, but in the Era of the Redemption, they will emerge. G‑d’s intent, however, is that a dwelling for Him be established in this material world,21 the lowest of realms. As such, the dwelling must encompass even those aspects of material existence which are affected by change. This is implied by the expression “advanced in years.”

Based on the above, we can understand the uniqueness of the fact that Avraham’s chronological age paralleled his appearance. The implication is that his personal development (זקן) was thoroughly coupled with his achievements in the world (בא בימים). These are two different and to a certain degree, opposite thrusts, and there are few who can combine them. For example, the text MaggidMeisharim22 relates that R. Yosef Karo was told that he had merited to die as a martyr, and to be burnt al Kiddush HaShem, for the Sanctification of G‑d’s Name. Afterwards, however, because of an incidental factor, he was not granted this opportunity.

Had he died a martyr’s death, he would have reached the peak of personal development (זקן), but would not have been able to compose the Shulchan Aruch, the text which serves as the guideline for Jewish law; the merit of the composition of that text would have been given to another individual. In actuality, R. YosefKaro did author the Shulchan Aruch. He thereby made a contribution to the world at large (בא בימים), but at the expense of achieving the peak of martyrdom. For himself, his personal development would have been crowned by such self-sacrifice, and indeed, having that rung withheld is considered a punishment.

In Avraham’s instance, there was no such dichotomy. His personal development and his achievements in the world were perfectly coupled. It is therefore appropriate that the Midrash singles out Avraham as the one who began to illuminate the world with G‑dly light.

The above also enables us to understand the statement of our Sages that Avraham’s Divine service began “the two millennia of Torah.” As reflected in the expression,23 “The deeds of the Patriarchs are a sign for their descendants,” the Divine service of the Patriarchs, and particularly of Avraham, the first Jew, began the preparations for the giving of the Torah.

The giving of the Torah brought about a fusion between the material and the spiritual realms. To quote the illustration given by the Midrash:24

To what can the matter be likened? To a king who made a decree: the inhabitants of Rome will not descend to Syria, and the inhabitants of Syria will not ascend to Rome.

In a similar way, when G‑d created the world, He decreed:25 “The heavens are the heavens of G‑d, and earth He has granted to man.” When He desired to give the Torah, He nullified this initial decree, saying the lower realms will ascend to the higher realms, and the higher realms will descend to the lower realms.

The giving of the Torah made it possible for spirituality to be fused with material existence through the observance of the mitzvos. The preparations for this fusion began with the Divine service of Avraham our Patriarch, for this fusion was reflected in his efforts. This is illustrated by the coupling of his efforts toward personal development (זקן) with his achievements in the world at large (בא בימים).

The righteous men who existed before Avraham, in the two millennia of Tohu (the term means “void,” for these 2,000 years did not share any connection to the giving of the Torah) lacked this drive towards fusion. Their Divine service encompassed either personal development or efforts within the world; there was no fusion of the two.

This reflects the spiritual climate of the era of Tohu. As explained in Chassidus,26 the emotional attributes of Tohu were each revealed independently, without any interrelation. As such, each attribute did not allow for the expression of any other.

To apply these concepts in terms of our Divine service: There were righteous men whose service focused only on personal development (זקן). To cite an example from a later period, consider Ben Azzai, who did not marry, saying “My soul firmly desires the Torah.”27 He devoted himself to Torah study without having anything to do with worldly matters.

Similarly, before Avraham’s time, there were others who devoted themselves solely to efforts with others (בא בימים) 28 without seeking personal development. Avraham was the first to fuse both thrusts.

To emphasize this, the Midrash highlights the fact that Avraham possessed both qualities. It’s true that others, e.g., Yehoshua and David, as cited in the Midrash, also possessed both qualities, but Avraham was the first.

This was the beginning of the two millennia of Torah. For the purpose of the Torah is to unify different and even opposite tendencies, as the Rambam states:29 “In its entirety, the Torah was given to establish peace within the world.” And peace implies the coordination and fusion of opposing tendencies, thrusts which require that peace be established between them.

Like all the narratives of the Torah, the narrative which relates that Avraham was “Old, advanced in years,” serves as a directive for our Divine service.30 There are some individuals who continuously pursue worldly achievement, without showing any concern for their own development. Others devote their energies to furthering their own spiritual development.

This is a never-ending process. For the further a person proceeds in his spiritual development, the more he realizes the endlessness of his journey and the need to proceed onward. “As one increases knowledge, one increases pain,”31 i.e., the pain of knowing that there is an untouched frontier ahead. And as one advances, one desires to advance even further, as reflected in our Sages’ statement:32 “Whoever possesses 100 desires 200.” Involved in his desire for personal growth, such a person may forget about spreading light to his surroundings.

Avraham’s fusion of these qualities teaches us that every Jew must endeavor to achieve both זקן and בא בימים , and establish harmony between the two. For as mentioned previously, the Torah is characterized by unity, harmony, and peace.

Although there is a need for effort along both paths, Chassidusplaces greater emphasis on בא בימים , the drive to refine the world at large. This can be explained based on the chassidic interpretation33 of our Sages’ statement:34 “One hour of teshuvahand good deeds in this world is better than all the life of the World to Come.”

The World to Come reflects the pleasure which man, a created being, will experience from the revelation of G‑dliness. Our Divine service of teshuvah and good deeds, by contrast, brings G‑d pleasure. This Divine pleasure is incomparably greater than the pleasure experienced by man, for in no way can a created being and his pleasure be equated with the Creator and His pleasure. As such, the teshuvah and good deeds we perform in this world surpass the pleasure we will experience in the World to Come.

In a similar vein, the Divine service associated with the quality of זקן , i.e., a person’s own development, cannot be compared with the service associated with בא בימים , illuminating the world at large. For it is the latter service which fulfills G‑d’s intent in creation, establishing a dwelling for Him in this world. And this brings Him pleasure.

For this reason, the Rebbeim always highlighted the importance of carrying out G‑d’s intention in creation, by expressing that intent in the lowest levels of existence material entities that are subject to time and change.

The Divine service which transforms this world into a dwelling for G‑d is more relevant in the present age a time of darkness and concealment than ever before. This is particularly true here in America, where attention is so focused on material things. Moreover, this desire for material things is subject to the vicissitudes of change. For example, every day one needs a different wardrobe35 ; otherwise a person feels that he or she is lacking. It is particularly in such an environment that it is necessary to transform these material entities, which are in constant flux, into a dwelling for He of whom it is said:36 “I G‑d have not changed.”

The Divine service associated with בא בימים is relevant, not only with regard to one’s efforts in the world at large, but with regard to one’s own self. Every Jew has certain mitzvos which he observes continually and habitually. For one person, it will be the mitzvah of charity which he will be more accustomed to fulfilling. For another, it will be the punctilious recitation of the Shema , and for a third, it will be still another mitzvah. Every person has, however, certain mitzvos which he does not observe with such regularity. On the contrary, his observance of these mitzvos fluctuates from time to time, and he must apply more effort to observe them.

The person might thus think: Why should I put effort into matters that will not become ingrained in my character easily? It seems more profitable to invest energy in those matters which will be perpetuated. Moreover, the fact that the observance of certain mitzvos comes more naturally to him, and are not subject to change, indicates (apparently, and perhaps in truth), that they share a deeper connection to his soul, the fundamental Jewish spark which is above change. As such, one might conclude that it would be preferable to enhance those energies which are more closely related to this essence.

In this context, Avraham’s service of בא בימים teaches each of us the importance of having our Divine service encompass matters which are subject to change, for it is through such service that G‑d’s desire for a dwelling in the lower realms is accomplished.

As explained in the writings of the AriZal, and in Chassidus,37 every soul has a particular mitzvah, and a mission to achieve certain goals, which lead to the fulfillment of its purpose in descending into this world. The fact that difficulties arise with regard to certain matters indicates that the essence of one’s mission involves these matters. Since this is the fundamental duty with which the person is charged, the yetzer hora (evil inclination) presents the greatest challenges to hinder its fulfillment.38

As such it is demanded of every Jew that he or she not despair should certain dimensions of the Torah and its mitzvos not be thoroughly ingrained within their nature, or if from time to time their observance becomes weaker. Indeed, even if, heaven forbid, one begins to doubt the fundamentals of one’s faith, one should not lose hope. On the contrary, one should concentrate one’s Divine service precisely in those areas where fluctuation is felt. When one does this, one’s efforts will surely be reinforced with help from above.

On the above basis, we can comprehend the wording of our Sages’ statement: “Just as they are perfect, so too, their years are perfect,” and also comprehend the advantage which this attribute of perfection contributes to a righteous person.

Even a person whose Divine service centers on one vector alone can be described as righteous, as mentioned previously with regard to the righteous men who lived during the two millennia of Tohu. Perfection, by contrast, implies that a person’s Divine service is multi-faceted; that it is perfect in both thrusts of Divine service, following the example by which Avraham initiated the two millennia of Torah.

Because “they the righteous are perfect…, their years are perfect.” Just as in their own Divine service they unify two opposite tendencies, so too, “their years are perfect,” the years (i.e., the changes40 they undergo) are perfect. They are able to manifest their spiritual perfection even in matters which are subject to change, making them also perfect.

For this reason, our Sages described Sarah at the time of her death as “perfect.” For it was Avraham and Sarah who began the preparations for the giving of the Torah; they blazed the path towards unity and synthesis which brought opposite thrusts together.

This concept also relates to the explanation given previously, that Sarah’s years are described as perfect, despite the fact that she died before her time. Although “her soul expired” at the time of the akeidah, “her years were perfect.” This reflects a fusion of two opposite thrusts. The expiration of a person’s soul reflects a desire to rise above the limits of this world. This runs contrary to the thrust of בא בימים , involvement in the world, and relates more to the thrust of זקן , seeking one’s own personal development. Therefore the Midrash underscores the fact that despite the strength of this thrust, “her years were perfect,” i.e., she also possessed the advantage of בא בימים.

The above concepts share a special connection to this year, as reflected by the fact that this Torah portion is read on the Shabbosduring which the month of Kislev is blessed. Kislev is the third month, the month in which Pnimiyus HaTorah, the inner dimension of the Torah, is revealed.41 Pnimiyus HaTorah represents the ultimate fusion of opposite thrusts, as the Zohar states:42 “There (in Pnimiyus HaTorah), there are no questions which stem from the side of evil, nor any differences of opinion which stem from the spirit of impurity.” On the contrary, this approach is characterized by peace and synthesis.

 

 

Vayeira | Marcheshvan 14-21, 5778

EREV SHABBOS  FRI NOV 2nd 
Shacharis 7 am
Candles/Mincha/Maariv 5:29 pm

SHABBOS SAT NOV 3rd
Shacharis: 9 am  
Mincha 5:29 pm
Maariv/Havdalah 6:28 pm /CLOCKS FALL BACK ONE HOUR SATURDAY NIGHT/

KIDDUSH AND SEUDA SLISHIT
Kiddush is sponsored by Arkadiy and Tatyana Gertsen, in memory of her beloved mother, Sara bas Shifra and beloved sister, Emma bas Sara Rabbi Mendy is making the delicious meat chulent sponsored by Rabbi Alter and Debbie Levitin.  Seuda Slishit Lite.

Weekday Services
Sun Shacharis: 9 am 
Mon- Fri 7 am
Sun -Tue Mincha 4:30 pm, followed by Maariv  /Repeat Shema after 5:17 pm/

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.

FARBRENGEN ALERT –FRI 5 PM
In memory of Jack (Yaakov) Macalis ZT”L.  In front of the CSTL Men’s Mikvah. 

FARBRENGEN ALERT – CHOF CHESHVAN – THU NOV 9th 
In honor of the birthday of the Rebbe Rashab. Venue TBD.
WOMEN’S SUNDAY TEHILLIM AT CSTL – 10 AM
In the library.  Come say a prayer for those in need. 

PARENTAL GUIDANCE 
Parents are responsible for their children.  Please keep our shul clean.  Please don’t borrow items from the shul without the President’s permission.  Kesiva v”Chasima Tova.

ONE WEEK WINTER GAN ISRAEL CAMP
For info 
RabbiKavka@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

KIDDUSH SPONSORSHIPS AVAILABLE
If you would like to sponsor Kiddush at CSTL, please contact Marion Kitz Gabbai Kiddush,
miriamkitz@hotmail.com . Contact Marion to sponsor a Kiddush for a BIRTHDAY, ANNIVERSARY or YAHRZEIT. 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

Discover NYHS: Parlor Meeting for Prospective Parents: Dec 4th 7 PM
Join NYHS For a Q & A with NYHS Administrators & Current Students at 7 PM on Monday, at the home of David & Sigrid Benezra. Rsvp at admissions@nyhs.org or call 206-232-5272.

ONLINE BEGINNERS' TALMUD CLASS EVERY TUESDAY
More info and registration: 
rabbimeyers@gmail.com

Lomdus with Class at the Kollel Every Wed at 8:00 PM
A well aged whiskey.  A fine cigar.  The scent of rich mahogany. Some things just exude class. The Seattle Lomdus* Society understands this, which is why we're offering our classiest class yet:Lomdus with Class. Rabbi Akiva O'Connor and Rabbi Bentzion Brand would like to invite you to enjoy our signature Lomdus, for another breathtaking season. Keep it classy. //*Lomdus is an analytical style of Torah study, popular in the Yeshiva system. It's focus is to contrast opposing views in the Gemara and Poskim, thereby exposing the deeper understandings of their concepts. Lomdus is often considered the most enjoyable form of Torah study.

THE MEDRASHA OF SEATTLE WOMEN’S LEARNING Nov 5th 9 am
Theological Issues of Sefer Bereshit. At Rabbi Meyer’s home 5221 South Brandon.
www.ezrabessaroth.net  rabbimeyers@gmail.com

Weekly Mishmar Parsha Learning Thu 9pm - 11pm
With Rabbi Avi Rosenfeld - 5240 38th Ave. NE. Snacks and Good Conversation. Bring your questions on the parsha for discussion.

Beersheva Hadassah Monday, Nov 13th 7 pm
"Pie Making and Ultrasound Marvels: at the Seattle home of Elisheva Loudon, 5245 S Morgan Street.Sue Benyowitz will tell us her story from the Pioneering Ultrasound City of Seattle to being a Pioneering Ultrasound Tech at Hadassah. Jeanne Maimon will demonstrate her apple pie making techniques. Light refreshments. $18 suggested donation.  RSVP 
beersheva.hadassah@gmail.com   

Chavrusa Learning Program with Rabbi Yaakov Tanenbaum  Sun, Nov 5th 8:50 am
At the BCMH Beis Midrash. All levels welcome. Followed by Shiur at 9:40 am.

Project DVORA Self-Care Group Mon Nov 6th to Dec 11th 6:30 – 8:00 p.m.
This is a free six-week workshop for women who have experienced or are experiencing domestic violence. It will spotlight a different form of self-care each week, including exercise, spirituality and tender loving care during the holidays. Location will be at a secure and safe place in Seattle. Register with Project DVORA Domestic Violence Services at (206) 861-3159 .

BCMH Annual Dinner Nov 12th 
D
inner honorees are Richard & Rena Berger. BCMH Young Leadership Award recipient is Tamar Jacobson. RSVP & submit Journal Ads at www.bcmhseattle.org or for more info:
https://bcmhdinner2017.eventbrite.com

Kollel Avot U'Bonim Motzei Shabbos - 6:30 - 7:30 PM Starts Nov. 11
In the Seattle Kollel Beit Medrash. Boys and Girls learning Torah with their parents. Followed by great snacks and fantastic prizes! Spend some quality time with your child in a beit medrash atmosphere that you won’t find anywhere else! 
https://www.seattlekollel.com/avos-u-banim

NAMI Family-to-Family Class Tue Oct 17th – Jan 9th 6:30 – 9:00 p.m.
National Alliance on Mental Illness (NAMI) presents a free 12-week class for adult family and friends of people living with mental illness, providing support and information about serious mental illness. Family-to-Family is taught by NAMI-trained family members who have been there, including presentations, discussion and interactive exercises. This Family-to-Family class will also include consideration of Jewish cultural attitudes around mental illness and opportunities to discuss specific Jewish issues that arise when caring for a family member. Facilitated by Rabbi Dov Gartenberg and Steve Krom. JFS Capitol Hill Campus, 1601 16th Avenue, Seattle. RSVP to Talya Gillman or call (206) 861-8784 for more information.

Seattle Kollel Mishna Yomit
Info: 
rabbiavrohomdavid@gmail.com  or (206) 369-1215.

Northwest Yeshiva High School Admission Exam – Sun Nov 5th 
A required ISEE (Independent School Entrance Exam) for prospective students who are applying to NYHS. More info: 
admissions@nyhs.org  or (206) 232-5272, ext. 515.

Seattle Hebrew Academy Annual Gala Brunch  Sun Dec 3rd 11:30 am
At Block 41 in Belltown. This year's honorees are Heather & Joel Jacobson.
http://seattlehebrewacademy.org

Torah Day School Anual Dinner Sun Dec 17th 5:30 pm
At the Westin Hotel, 1900 5th Ave., Sea. This year's honorees are Dr. Elie & Miriam Levy. More info:
www.tdsseattle.org  

Jewish Family Service Kosher Food Bank 
Please RSVP by emailing 
emagasis@jfsseattle.org , or bsindel@jfsseattle.org  before November 1st if you plan to attend, so that we can be adequately prepared. http://www.jfsseattle.org/event/kosher-food-bank-2017/?instance_id=2502

Community Trip to Israel. April 29-May 8, 2018, 
"Creative Israel: Exploring Israeli Innovation through Technology, Ecology, and the Arts". An optional 3-day pre-trip is available. More info: www.jewishinseattle.org/israel-trip, taryno@jewishinseattle.org or (206) 774-2217.

GIVE US 23 DAYS  AND WE WILL GIVE YOU A SIYUM! Sun through Thu 8 pm
Tractate Makkos at The SEATTLE KOLLEL will feature a fast-paced Gemara shiur, focused on helping you make a siyum in LESS THAN A MONTH! With Daf Yomi studying Tractate Makkos, there’s no better time to start! 
https://www.seattlekollel.com/daf-yom-makkos.  Starts Nov 7th

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


REBBE’S SICHO FOR VAYEIRA
http://www.sie.org/templates/sie/article_cdo/aid/2347987/jewish/Chassidic-Dimension-Volume-2-Vayeira-Chof-Cheshvan.htm Based on Likkutei Sichos , Vol. V, pp. 86-90. adapted by Rabbi Sholom B. Wineberg © Chabad.org

When Rabbi Sholom Ber of Lubavitch was four or five years old, his mother escorted him to see his grandfather, the Tzemach Tzedek , on the Shabbos of the Torah portion Vayeira , in order for him to receive his grandfather’s birthday blessing.

Upon entering his grandfather’s room the child began to cry. When his grandfather asked him why he was crying, he answered that he had learned in Cheder that G‑d appeared to Avraham. He was crying because he could not understand why G‑d appeared to Avraham but does not appear to us.

The Tzemach Tzedek responded: “When a Jew at the age of 99 decides that he should circumcise himself, he is deserving that G‑d should appear to him.”

The lesson of the Tzemach Tzedek ’s statement is that even a person who has engaged unremittingly in divine service for 99 years — as did Avraham — must also circumcise himself, i.e., he must take precautionary measures to guard against the coverings and concealments of the corporeal world and seek to remove them.

There is an additional factor involved: Adam was given six mitzvos, Noach received a seventh, and Avraham was given the mitzvahof circumcision. Since this mitzvah began with Avraham, it can be understood that it applied to him in particular.

Thus, Avraham’s decision at the age of 99 to circumcise himself not only involved a refinement in his manner of service, but made him realize that even after all those years he was still lacking something vital. Moreover, from this time on all his deeds would be accomplished in a higher manner.

This is in line with the comment of our Sages on the verse, “and be unblemished,”1 that G‑d told Avraham that as long as he was uncircumcised he was considered blemished.2 It is obvious that the difference between being blemished and unblemished applied to all aspects of Avraham, and not only to his “blemished” organ.

One of the meanings of “All the events that transpired with the Patriarchs serve as a sign to their progeny” is that the conduct of the Patriarchs in their performance of mitzvos paved the way and provided the fortitude for the Jewish people to perform the mitzvosafter the Torah was given.

In order that the mitzvos performed by the Patriarchs be connected with those performed by the Jewish people after the Torah was given, there had to be at least one mitzvah that was similar to those performed by their children. This was the mitzvah of circumcision.

As opposed to Avraham’s performance of other mitzvos , this mitzvah was commanded by G‑d. Therefore the sanctity of the mitzvah remained in the physical object with which it was performed, similar to the sanctity remaining in objects with which mitzvos are performed subsequent to the giving of the Torah.

The commandment of circumcision was thus the one mitzvah that connected all the mitzvos performed by the Patriarchs with the mitzvos performed by their progeny after the Torah was given. It was specifically this mitzvah that made it possible for the mitzvosperformed by the Patriarchs to provide fortitude to their children.

Accordingly, it is to be understood that Avraham’s decision to circumcise himself after 99 years of spiritual service involved much more than the realization that he was missing something vital, and that from now on all his actions would be whole and unblemished.

For it also involved the realization that all his previous actions were lacking; it was necessary that he circumcise himself so as to transform all his previous mitzvos as well, making them complete and unblemished.

There is a lesson here: A person must know that no matter how great he may be, he has yet to perform that degree of service which will render all his previous labors whole and complete.

Lech L’cha 5778 – Shabbos Around The World THE SHABBOS PROJECT | Marcheshvan 7-14, 5778

EREV SHABBOS  FRI OCT 27th 
Shacharis 7 am
Candles/Mincha/Maariv 5:40 pm

SHABBOS SAT OCT 28th 
Shacharis: 9 am  /GALA KIDDUSH WITH MEAT CHULENT AND BREAD
Mincha 5:41 pm
Maariv/Havdalah 6:38 pm

KIDDUSH AND SEUDA SLISHIT
Kiddush this week is being brought to you in recognition and celebration of Shabbat Around The World.   Dr. Vernon and Lis Neppe are sponsoring this week in recognition of Shabbat Around The World and in gratitude to Tova Cox for her leadership in the CSTL Children’s program. Contributors include Dr. Shimon Dershowitz and Dr. Susan Hankin, as well as Rabbi Sholom-Ber and Mrs. Channie Levitinand Rabbi Abraham and Mrs  Shprintze Kavka.    Dr. Dershowitz is donating honor of the yahrzeits of his parents Efraim Alter ben Shmuel ZT”L and Chana (Tikva) bas Yechezkel Leib ZT”L, both 9 Cheshvan, and in honor of Susan Hankin and her twin Helen’s 70th birthday 5 Cheshvan. Rabbi Mendy is making the delicious MEAT CHOLENT.  Seuda Slishit Lite.

Weekday Services
Sun Shacharis: 9 am 
Mon- Fri 7 am
Sun -Tue Mincha 5:40 pm, followed by Maariv  /Repeat Shema after 6:28 pm/

THE NORTH SEATTLE ERUV STATUS: -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.

FARBRENGEN ALERT – TES MARCHESHVAN – FRI 5 PM
In front of the CSTL Men’s Mikvah.  In honor of the yahrzeits of Shimon Dershowitz’ father Efraim Alter ben Shmuel ZT”L and mother Chana (Tikva) bas Yechezkel Leib ZT”L, both 9 Marcheshvan

WOMEN’S SUNDAY TEHILLIM AT CSTL – 10 AM
In the library.  Come say a prayer for those in need. 

PARENTAL GUIDANCE 
Parents are responsible for their children.  Please keep our shul clean.  Please don’t borrow items from the shul without the President’s permission.  Kesiva v”Chasima Tova.

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

KIDDUSH SPONSORSHIPS AVAILABLE
If you would like to sponsor Kiddush at CSTL, please contact Marion Kitz Gabbai Kiddush,
miriamkitz@hotmail.com . Contact Marion to sponsor a Kiddush for a BIRTHDAY, ANNIVERSARY or YAHRZEIT. 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

ONLINE BEGINNERS' TALMUD CLASS STARTS THIS TUESDAY
More info and registration: 
rabbimeyers@gmail.com

Lomdus With Class at the Kollel Every Wed at 8:00 PM
A well aged whiskey.  A fine cigar.  The scent of rich mahogany. Some things just exude class. The Seattle Lomdus* Society understands this, which is why we're offering our classiest class yet:Lomdus with Class. Rabbi Akiva O'Connor and Rabbi Bentzion Brand would like to invite you to enjoy our signature Lomdus, for another breathtaking season. Keep it classy. //*Lomdus is an analytical style of Torah study, popular in the Yeshiva system. It's focus is to contrast opposing views in the Gemara and Poskim, thereby exposing the deeper understandings of their concepts. Lomdus is often considered the most enjoyable form of Torah study.

THE SHABBAT PROJECT SEATTLE Unity Havdala Concert Oct. 28th 7:30PM
Sephardic Bikur Holim , 6500 52nd Ave South Seattle WA 98118. Soulful Havdallah Concert, Featuring Jewish Music Star Eli Beer and Live Band. An uplifting culmination to a powerful Shabbat of Unity! World renowned singer Eli Beer will lead us in song and dance as we unite in joyous music to celebrate our shared Jewish identity. 
https://www.shabbatprojectseattle.com/

THE MEDRASHA OF SEATTLE WOMEN’S LEARNING OCT 29th and Nov 5th 9 am
Theological Issues of Sefer Bereshit. At Rabbi Meyer’s home 5221 South Brandon.
www.ezrabessaroth.net  rabbimeyers@gmail.com

Weekly Mishmar Parsha Learning Thu 9pm - 11pm
With Rabbi Avi Rosenfeld - 5240 38th Ave. NE. Snacks and Good Conversation. Bring your questions on the parsha for discussion.

Beersheva Hadassah Monday, Nov. 13th, 7 pm
"Pie Making and Ultrasound Marvels: at the Seattle home of Elisheva Loudon, 5245 S Morgan Street.Sue Benyowitz will tell us her story from the Pioneering Ultrasound City of Seattle to being a Pioneering Ultrasound Tech at Hadassah. Jeanne Maimon will demonstrate her apple pie making techniques. Light refreshments. $18 suggested donation.  RSVP
beersheva.hadassah@gmail.com   

Chavrusa Learning Program with Rabbi Yaakov Tanenbaum  Sun Oct 29 8:50 am
At the BCMH Beis Midrash. All levels welcome. Followed by Shiur at 9:40 am.

Project DVORA Self-Care Group Mon Nov 6th to Dec 11th 6:30 – 8:00 p.m.
This is a free six-week workshop for women who have experienced or are experiencing domestic violence. It will spotlight a different form of self-care each week, including exercise, spirituality and tender loving care during the holidays. Location will be at a secure and safe place in Seattle. Register with Project DVORA Domestic Violence Services at (206) 861-3159 .

BCMH Annual Dinner Nov 12
D
inner honorees are Richard & Rena Berger. BCMH Young Leadership Award recipient is Tamar Jacobson. RSVP & submit Journal Ads at www.bcmhseattle.org or for more info:
https://bcmhdinner2017.eventbrite.com

Kollel Avot U'Bonim Motzei Shabbos - 6:30 - 7:30 PM Starts Nov. 11
In the Seattle Kollel Beit Medrash. Boys and Girls learning Torah with their parents. Followed by great snacks and fantastic prizes! Spend some quality time with your child in a beit medrash atmosphere that you won’t find anywhere else! 
https://www.seattlekollel.com/avos-u-banim

NAMI Family-to-Family Class Tue Oct 17th – Jan 9th 6:30 – 9:00 p.m.
National Alliance on Mental Illness (NAMI) presents a free 12-week class for adult family and friends of people living with mental illness, providing support and information about serious mental illness. Family-to-Family is taught by NAMI-trained family members who have been there, including presentations, discussion and interactive exercises. This Family-to-Family class will also include consideration of Jewish cultural attitudes around mental illness and opportunities to discuss specific Jewish issues that arise when caring for a family member. Facilitated by Rabbi Dov Gartenberg and Steve Krom. JFS Capitol Hill Campus, 1601 16th Avenue, Seattle. RSVP to Talya Gillman or call (206) 861-8784 for more information.

Seattle Kollel Mishna Yomit
Info: rabbiavrohomdavid@gmal.com or (206) 369-1215.

Northwest Yeshiva High School Admission Exam – Sun Nov 5th 
A required ISEE (Independent School Entrance Exam) for prospective students who are applying to NYHS. More info: 
admissions@nyhs.org  or (206) 232-5272, ext. 515.

Seattle Hebrew Academy Annual Gala Brunch  Sun Dec 3rd 11:30 am
At Block 41 in Belltown. This year's honorees are Heather & Joel Jacobson.
http://seattlehebrewacademy.org

Torah Day School Anual Dinner Sun Dec 17th 5:30 pm
At the Westin Hotel, 1900 5th Ave., Sea. This year's honorees are Dr. Elie & Miriam Levy. More info:
www.tdsseattle.org  

Jewish Family Service Kosher Food Bank Wed Nov 1st 5-6:30pm.
Please RSVP by emailing 
emagasis@jfsseattle.org , or bsindel@jfsseattle.org  before November 1st if you plan to attend, so that we can be adequately prepared.http://www.jfsseattle.org/event/kosher-food-bank-2017/?instance_id=2502

Community Trip to Israel. April 29-May 8, 2018, 
"Creative Israel: Exploring Israeli Innovation through Technology, Ecology, and the Arts". An optional 3-day pre-trip is available. More info: www.jewishinseattle.org/israel-trip, taryno@jewishinseattle.org or (206) 774-2217.

GIVE US 23 DAYS  AND WE WILL GIVE YOU A SIYUM! Sun through Thu 8 pm
Tractate Makkos at The SEATTLE KOLLEL will feature a fast-paced Gemara shiur, focused on helping you make a siyum in LESS THAN A MONTH! With Daf Yomi studying Tractate Makkos, there’s no better time to start! 
https://www.seattlekollel.com/daf-yom-makkos.  Starts Nov 7th

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


 REBBE’S SICHO FOR LECH L’CHA
http://www.sie.org/templates/sie/article_cdo/aid/2518318/jewish/Shabbos-Parshas-Lech-Lecha-8th-Day-of-MarCheshvan-5744-1983.htm © SichosInEnglish.org

1. This Shabbos follows the seventh of MarCheshvan, the day when the last Jew returned home from the pilgrimage to the Bais Hamikdosh on Yom Tov. The furthest point from Yerushalayim was the P’ros River, and it took until the seventh of MarCheshvan to reach there. So that this Jew could reach his home without being hampered by rain, Jews did not ask for rain to come until the seventh of MarCheshvan — although “it would have been fitting to ask for rain immediately after the festival (of Sukkos)” (Ta’anis 10a, Shulchan Aruch Admor HaZoken, Orach Chayim, ch. 117).

The period of time until the seventh of MarCheshvan is thus a continuation of the concept of Sukkos. The Shach explains that if the date on a contract is “after the festival,” it means the 15th day after the festival — the seventh of MarCheshvan — for “every time Israel would go on pilgrimage for the festival, they could only reach their homes after the festival within fifteen days; and as long as they had not crossed over the P’ros River, it seemed to them as if they were still in Eretz Yisroel engaged in the festival’s matters.” From the seventh of MarCheshvan on, a new type of service began — the service of “Ya’akov went on his way.”

The seventh of MarCheshvan, then, is the boundary line between two seasons. To which season does the day itself belong to? (This question applies to all boundaries — e.g., in space, does a boundary line belong to the area it encloses or to the outside area?) From our above analysis, we conclude that the seventh of MarCheshvan is the beginning of and belongs to the new season, the service of which is “Ya’akov went on his way.” For since rain is requested on the seventh, it follows that the last Jew reached his home already on the sixth — for if not, how could rain be requested?; the rain would hinder his journey. Thus he must have already reached his home on the seventh, and the last day of his journey was the sixth.

The above sheds light on a passage in the Zohar which states (Shemos, Tosfos, p. 275a) “From Elul until the sixth of MarCheshvan ... are days of letters.” These days are specially auspicious for success in matters associated with letters — letters of Torah, etc. Now, if the seventh of MarCheshvan is special, why does the Zohar say that this period is until the sixth of MarCheshvan? However, as explained previously, the seventh of MarCheshvan is the start of a new season, whereas the season of Tishrei extends until the sixth of MarCheshvan.

This idea, that this period is one of “days of letters,” is peculiarly associated with the month of Elul (and not just an extension of Tishrei). And this is why the Zohar emphasizes “From Elul until the sixth of MarCheshvan,” and does not mention Tishrei. What is special about Elul? The Alter Rebbe (Likkutei Torah, parshas Re’ey 32b) brings a parable “to a king, whom, before he comes to the city, the inhabitants of the city go out to greet him and receive him in the field.” That is, in Elul, G‑d, the King, is in the field, easily accessible to all.

The Zohar alludes to this by calling this period “days of letters.” “Letters” in Aramaic is “Asvon,” which is cognate to the word “asa” in the phrase “asa boker — the morning comes.” It refers to the idea of bringing something from its true place to another place. (Just as letters bring a person’s thoughts — which belong in the brain — to the “outside.”)

This is the idea of “the king in the field.” The king’s true place is in his palace in the capital city. When he is in the field, he has gone out from his true place — the same concept as letters, “asa boker.”

We can go further and posit that this concept of the “king in the field” is present also in the month of MarCheshvan (until the sixth). Thus the common theme of all these days (“from Elul until the sixth of MarCheshvan”) is that the king is in the field (“days of letters”).

The most startling part of this idea is that it applies also to the days after Rosh Chodesh MarCheshvan whereas it is more easily understood in regard to the days of Tishrei itself, including the latter part of the month. The king in the field in Elul is the concept of the revelation of the Thirteen Attributes of Mercy. Now, the revelation of these attributes is in a much loftier fashion on Yom Kippur than in Elul, for then, the King is actually in His palace. A result of this is that the revelation of G‑dliness (of the “King”) extends until the end of Tishrei, for, as we see, we do not say tachnun from Erev Yom Kippur until the end of Tishrei. Thus the revelation of the King in Elul extends also to the end of Tishrei. After Rosh Chodesh MarCheshvan, however, we do say tachnun (since the effect of Yom Kippur has ended) — and thus, to say that the revelation of the King (the concept of Elul) is present even in these days, is a novel idea.

To sum up: Both the sixth and seventh of MarCheshvan possess distinction. The sixth of MarCheshvan is the conclusion of the season of Tishrei; more particularly, it is an extension of, and shares a common theme with, the month of Elul. The seventh of MarCheshvan is the start of a new season, the service of which is “Ya’akov went on his way.”

2. The service of “Ya’akov went on his way” comprises various steps, and is, in general, service to G‑d in mundane pursuits compared to the service of Tishrei, which is service associated with festivals. The first step in this service is on Motzoei Yom Kippur, when we begin to engage in the preparations to Sukkos, Sukkahand the four kinds — fulfillment of mitzvos. Yom Kippur, in contrast, is the service of Torah, for on it, the latter set of tablets were given. The difference between Torah and mitzvos is great, for Torah is the words of G‑d, and “Are not My words as fire?” Mitzvos, in contrast, are enclothed in physical objects. Thus service of mitzvos, compared to Torah study, is considered as the service of “Ya’akov went on his way.”

A second and lower step is on Motzoei Simchas Torah, the conclusion of the festivals of Tishrei. At this point, the service of “Ya’akov went on his way” in mundane pursuits begins. That is, on Motzoei Yom Kippur, the going on one’s “way” is in relation to mitzvos (compared to Torah). The going on one’s “way” on Motzoei Simchas Torah is in relation to actual mundane matters (compared to holy matters: the festivals etc.).

Yet a lower step is after the month of Tishrei, for until then, we still do not say tachnun, even after Simchas Torah. It is a period still connected to Tishrei, and thus, the transition from Tishrei to MarCheshvan (when tachnun is said), is yet a lower step in the service of “Ya’akov went on his way.”

In MarCheshvan itself, the period until the seventh of MarCheshvan is still somewhat connected to Tishrei, for until then “it seemed to them as if they were still in Eretz Yisroel engaged in the festival’s matters.” The seventh of MarCheshvan therefore marks the beginning of the last, and lowest, step in the service of “Ya’akov went on his way.”

Because this service of “Ya’akov went on his way” is in actual mundane pursuits — and not the performance of mitzvos compared to Torah study (as on Motzoei Yom Kippur) — it is the lowest level. Nevertheless, since descent is for the purpose of ascent, it follows that the greater the descent, the greater will be the corresponding ascent. Thus, through the service of “Ya’akov went on his way,” a Jew reaches the ultimate heights.

This is the greatness of the seventh of MarCheshvan. Because it begins the lowest step (which leads to the ultimate heights) of the service of “Ya’akov went on his way,” it has two special features: 1) It is the initial break-through of this type of service for the entire year. 2) Because it is the initial break-through for the whole year, it encompasses all the particulars of the year’s service.

The greatness of the seventh of MarCheshvan leads to an understanding of the greatness of this Shabbos which follows it. On Shabbos, all matters of the previous week are elevated, to the degree of delight — the highest level. Thus all the great concepts of the seventh of MarCheshvan are elevated yet higher on the following Shabbos. Moreover, the matters of the sixth of MarCheshvan (the conclusion of the season of Tishrei) are also elevated on this Shabbos to the level of delight.

In addition to this greatness of the Shabbos which follows the seventh of MarCheshvan — which is present every year — special distinction accrues when Shabbos immediately follows the seventh of MarCheshvan, without any intervening weekdays, as this year. Immediately after the start of the service of “Ya’akov went on his way,” it is elevated to the level of delight.

Moreover, when the seventh of MarCheshvan is on Friday, it has the distinction of “G‑d saw all that He had done, and it was very good.” On all the other days of creation it states “G‑d saw it was good.” [On Tuesday, “it was good” was said twice, once for Tuesday, and once for Monday, when “it was good” was not said]. “Very (good)” refers to something which transcends all limits — even the limits of “G‑d saw that it was good.” This applies not just to the works created on Friday, but to all the six days of creation, as stated “G‑d saw all that He had done and it was very good.”

The greatness of the first Friday is repeated every week, particularly when Friday has special distinction — for example, this year it has the greatness of the seventh of MarCheshvan. In such a case, the idea of “G‑d saw all that He had done and it was very good” certainly applies, including that “it was very good” in relation to the previous day, the sixth of MarCheshvan.

Indeed, when the seventh of MarCheshvan is a Friday, as this year, that Friday is unique compared to all other Fridays. Of the creation in general it states “which G‑d created to function;” and “to function” indicates that man’s service is necessary to bring the creation to its fullness. When the seventh of MarCheshvan is on Friday, the idea of “to function” is already present, for the seventh of MarCheshvan is the start of man’s service for the entire year.

3. In addition to the above, there is another matter associated with this week’s parshah, Lech Lecha. “Lech Lecha,” which means “Go,” emphasizes its association with the idea of “Ya’akov went on his way,” both referring to the idea of movement. The coincidence of the ideas of “Ya’akov went on his way” with “Lech Lecha” on the same Shabbos — together with the fact that something in Torah is a lesson for every Jew — teaches that the service of “Ya’akov went on his way” much be performed in the manner of “Lech Lecha.” Avraham was told to “Go from your land, your birthplace, and from your father’s house.” Chassidus explains that “your land” corresponds to a person’s will, “your birthplace” to one’s natural character traits, and “your father’s house” to one’s intellect. The command “Go from your land, your birth place and your father’s house” means a person should leave his will, his natural inclinations and traits, in order to fulfill G‑d’s will.

* * *

4. Chapter 17, verse 5 of parshas Lech Lecha states: “Your name shall no more be called Avram, but your name shall be Avraham, for I have made you for a father (“av”) of a multitude (“hamon”) of nations.” Rashi, on the words “a father of a multitude of nations,” comments: “This is an acrostic of his name [Av (father) & ham(on) (multitude) = Av(ra)ham]. And the letter ‘reish’ which was in it from the beginning [Avram], when he was a father only of Aram which was his place [Av (father) & Aram (name of Avraham’s residence) = Avram], even now, when he became father of the whole world [Av & ham], nevertheless, [the ‘reish’] did not move from its place [i.e. although apparently not belonging, for Av & ham = Avham, not Avraham]. For even the letter ‘yud’ of Sarai [the original name of Sarah, Avraham’s wife], complained against the Divine Presence [when it was removed from Sarah’s name upon the change from Sarai to Sarah (Bereishis 17:15)] until it [the letter ‘yud’] was added to Yehoshua, as stated ‘And Moshe called Hoshea bin Nun, Yehoshua.’“

There are some puzzling aspects to Rashi’s comment:

1) Why need Rashi bring a proof from the fact that the “yud” of Sarai had complaints against the Divine Presence, when it is self-evident that if a letter is removed from a tzaddik’s name, that letter will complain?

2) Rashi writes that “for even the letter “yud” of Sarai complained.” This seems to indicate that the letter “yud” really had no grounds for complaint — and therefore, since even it did complain, the letter “reish” of Avram certainly would have grounds to complain if removed from Avraham’s name. Why should there be a difference between the “yud” of Sarai and the “reish” of Avram, and to the extent that Rashi writes “even” in regards to the “yud?”

3) Rashi brings the “yud” from Sarai as proof why the “reish” from Avram remained in the name. Yet this seems to be a proof for the opposite view, for in fact, the “yud” of Sarai was removed. Instead, it was added to the name of another tzaddik, Yehoshua. But this itself was only after many years, and in two different eras: the “yud” was taken from Sarai before the exile in Egypt; and it was added to Yehoshua at the time the Jews entered Eretz Yisroel. Until then, the letter “yud” remained with complaints against the Divine Presence. How, then, can Rashi bring this as proof in regard to the “reish” of Avram?

4) Rashi states that the “letter ‘reish’ which was in it from the beginning, when he was a father only of Aram which was his place.” That is, Rashi explains why he was formerly called Avram. However, our verse talks only of the reason why he was now called “Avraham.” Why does Rashi explain the reason for previously being called “Avram?” And if there is reason to explain it, Rashi should have done so when we first came across the name “Avram,” and not wait until we learn of the change to “Avraham.”

The Explanation

There is no reason to explain why he was called Avram the first time we come across this name, for in the plain interpretation of Scripture, it is unnecessary to explain the reasons for all the names in Scripture! Thus we do not find Rashi doing so, even in the case of the names of tzaddikim, unless there is a special reason for it.

When, however, we come to the verse “Your name shall no more be called Avram, but your name shall be Avraham,” we see that Scripture itself continues to give a reason for the change — “for I have made you for a father of a multitude of nations.” Rashi is now forced to explain the connection of being “a father of a multitude of nations” to the name “Avraham” — that it is “an acrostic of his name:” “Av” (father) & “Hamon” (multitude) . “Avraham.” Although acrostics are not normally part of the plain interpretation, in this case Rashi must use it, for Scripture itself says that the fact Avraham is “a father of a multitude of nations” is the reason for his name — and Rashi therefore must explain the connection between the two.

Once we know that “Avraham” is one of the names which have a reason behind them — in the plain interpretation of Scripture — we must also find a reason for the name “Avram,” since this name (Avraham and Avram = same person) does have an explanation. Rashi therefore says “The letter reish which was in it from the beginning [Avram], when he was a father only of Aram which was his place [Av (father) & Aram (Avram’s residence) = Avram], even now, when he became father of the whole world, nevertheless, [the ‘reish’] did not move from its place.” In other words, “Avram” means “Av” (father) of “Aram.” He was father of Aram specifically, for since it was his place, his influence was naturally exerted there first. But “now, when he became father of the whole world” — his influence extended also to outside — there is no reason to differentiate between Aram and any other place.

But then a question arises: Since he was now “father of a multitude of nations,” he should have been called “Avham [Av (father) & hamon (multitude)] and not “Avraham.” The “reish” seems to be extra, for if he is “father of the whole world,” he is certainly also “father of Aram.”

In answer to this question, Rashi says that “the ‘reish,’ which was in it from the beginning ... nevertheless, did not move from its place.” Note that Rashi does not say that the “reish” was not deleted, but rather “did not move.” Rashi is thereby telling us that not only does the “reish” remain in the name — meaning, that even after becoming “father of a multitude of nations” he still remained “father of Aram” — but even more, that it “did not move from its place:” that it stayed in the name “Avraham” as before, and did not move, although the idea behind the “reish” (that he was “father of Aram”) is encompassed in the fact that he was now father of the whole world.

But all is still not clear: In the end analysis, the “reish” is nevertheless extra, for the idea behind it (“father of Aram”) is encompassed by the letter “hey” (Avraham) father of a multitude of nations. Why was it left in Avraham’s name? In answer, Rashi brings proof from the letter “yud” from the name “Sara!” — that “even the letter ‘yud’ of Sarai complained against the Divine Presence.”

What is the proof? Scripture states (Bereishis 17:15) that “You shall not call her name Sarai, but Sarah is her name.” Rashi comments on this that “‘Sarai’ denotes ‘my princess’ — for me, but not for others. Her name will (now) be Sarah — unqualified (without the suffix) — for she will be a princess over all.” Seemingly, after she became “princess over all,” she still remained “my princess” — just as with Avraham, he still remained “father of Aram” after becoming “father of the whole world.” However, this does not really hold true. Because Avraham was so great, it is possible that Sarah was princess over everyone except Avraham. This is particularly so since we will later learn that Avraham was greater then Sarah — both in age, and in qualities, as Rashi notes (17:17) that “Avraham believed [in the promise that he would have a son] and rejoiced, but Sarah did not believe and sneered.” Because Avraham was greater than Sarah, it is very possible that whereas Sarah was princess over the whole world, she was not over Avraham. And although previously she was called “Sara! — my princess,” “my” referring to Avraham — nevertheless, we learn in these verses that Avraham had risen greatly in quality — “the L‑rd appeared to Avram and said to him: I am G‑d Al-mighty; walk before Me, and be whole ... I will give My covenant between Me and you ... Your name shall be Avraham ... for I have made you for a father of a multitude of nations.” Thus, now, Sarah could not be a princess to Avraham, but only to the whole world.

Because once she became “Sarah” she was no longer “My princess,” it follows that it was now impossible to call her “Sarai” (i.e. to let the “yud” remain in the name — for it was simply not true that she was “my princess,” but only “princess for all.”) Therefore, the letter “yud” really had no valid claim to remain in the name.

The letter “reish,” on the other hand, did have valid justification for remaining in Avraham’s name, for the idea behind it still remained in force — that even after becoming “father of a multitude of nations” Avraham still remained “father of Aram.” (Unlike the idea behind the “yud,” which became abolished after the name “Sarai” was changed to “Sarah” — for she was no longer “my princess]. The only problem remaining is why the “reish” has to remain in its place (“Avraham”), when the idea behind it is encompassed in the letter “hey” (“Av Hamon — father of a multitude of nations”).

Rashi therefore explains that we find that “even the letter ‘yud’ of Sarai complained against the Divine Presence.” Although the ‘yud’ had no legitimate claim to remain in the name, G‑d nevertheless listened to its complaints and added it to the name Hoshea. Certainly, then, the complaint of the letter “reish” of Avram, which was a legitimate one — for its meaning remained in force (although encompassed in the letter “hey”) — should be reckoned with. Rashi by writing that “even the ‘yud’ of Sarai complained,” thereby answers the question raised previously that the proof from the letter “yud” seems to work to the opposite effect.

There is a lesson from Rashi’s interpretation for man’s service to G‑d. Everything pertaining to our forefathers is bestowed as a heritage on their descendants in every generation, to every Jew. In our case, the commandment of circumcision (which was the cause for the extra “hey” being added to Avraham’s name) applies to all Jews, including women, for “a woman is as one who is circumcised.” Moreover, a Jew is considered among those who are circumcised because of the very essence of his being — although he has not been physically circumcised. The Mishnah (Nedarim31b) states: “One who vows that ‘I will not benefit from the uncircumcised,’ he may benefit from uncircumcised Jews ... [If he vows that] ‘I will not benefit from the circumcised, he is forbidden to benefit from uncircumcised Jews ...” The reason for these laws is that all Jews (even those who are physically uncircumcised) are, in essence, circumcised.

It follows that just as Avraham achieved the status of “father of a multitude of nations” through circumcision, so all Jews possess this concept. Their task is to bring these hidden powers into a revealed state, from potential into actuality. It is not enough that a Jew is a “father” of his place (as Avraham was “father of Aram” before circumcision) — meaning, he influences those in his immediate surroundings — but he must be a “father to all the world,” meaning he influences the entire world.

Noach – Rosh Chodesh Marcheshvan 5778 | Tishrei 30 – Marcheshvan 6, 5778

EREV SHABBOS  FRI OCT 20th 
Shacharis 6:50 am/ROSH CHODESH MAR CHESHVAN
Candles/Mincha/Maariv 5:53 pm

SHABBOS SAT OCT 21st  /ROSH CHODESH MAR CHESHVAN
Shacharis: 9 am  
Mincha 5:53 pm
Maariv/Havdalah 6:49 pm

KIDDUSH AND SEUDA SLISHIT
Bima Goldshmidt
 is helping to sponsor Kiddush this week in memory of her beloved sister, Leah Chana bas Pnina's 22nd Yahrzeit; and for a Refuah Shleimah, for her dear mother, Pnina bas Baila.  MEAT cholent, by Rabbi Mendy, returns to CSTL this week, sponsored by Kiddush Club.  Also, Yizchok Rothman is contributing to the Kiddush this week in honor of the 19thYahrzeit of Mark Dykan (Mordechai Ze'ev ben Ha Rav, Yaacov, 4th Cheshvan. Seuda Slishit Lite

Weekday Services
Sun Shacharis: 9 am 
Mon- Fri 7 am
Sun -Tue Mincha 5:45 pm, followed by Maariv  /Repeat Shema after 6:39 pm/

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.

WOMEN’S SUNDAY TEHILLIM AT CSTL – 10 AM
In the library.  Come say a prayer for those in need. 

PARENTAL GUIDANCE 
Parents are responsible for their children.  Please keep our shul clean.  Please don’t borrow items from the shul without the President’s permission.  Kesiva v”Chasima Tova.

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

KIDDUSH SPONSORSHIPS AVAILABLE
If you would like to sponsor Kiddush at CSTL, please contact Marion Kitz Gabbai Kiddush,
miriamkitz@hotmail.com . Contact Marion to sponsor a Kiddush for a BIRTHDAY, ANNIVERSARY or YAHRZEIT. 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

4th Annual Great Big Challah Bake Thu Oct 26, 7:00 - 9:00 pm
Stroum Jewish Community Center. More info: 
www.sjcc.org

THE SHABBAT PROJECT SEATTLE Unity Havdala Concert Oct. 28th 7:30PM
Sephardic Bikur Holim , 6500 52nd Ave South Seattle WA 98118. Soulful Havdallah Concert, Featuring Jewish Music Star Eli Beer and Live Band. An uplifting culmination to a powerful Shabbat of Unity! World renowned singer Eli Beer will lead us in song and dance as we unite in joyous music to celebrate our shared Jewish identity. 
https://www.shabbatprojectseattle.com/

SUNDAY SCHOOL IN NORTH SEATTLE 9:45 AM - 11:30 AM
Chabad of NW Seattle is excited to announce that we will be offering a Local Hebrew School on Sundays for the upcoming school year. Give your child an opportunity to explore Judaism where it's meaningful, educational, fun and innovative! Register before August 20th and save $100 on our early bird discount!!! For more info and to register please visit
www.Seattlehebrewschool.com  . yonilevitin@gmail.com

Seattle Kollel Mishna Yomit
Info: rabbiavrohomdavid@gmal.com or (206) 369-1215.

Community Trip to Israel. April 29-May 8, 2018, 
"Creative Israel: Exploring Israeli Innovation through Technology, Ecology, and the Arts". An optional 3-day pre-trip is available. More info: www.jewishinseattle.org/israel-trip, taryno@jewishinseattle.org or (206) 774-2217.

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


REBBE’S SICHO FOR NOACH
http://www.sie.org/templates/sie/article_cdo/aid/2518316/jewish/Tzivos-Hashem-27th-Day-of-Tishrei-5744-1983.htm © SichosInEnglish.org

1. Only a short while ago, on Sukkos, and before that, in the Ten Days of Repentance, gatherings were held. What, then, is the necessity for holding another gathering now? This question is reinforced by the fact that the other gatherings were held on special days — in the Ten Days of Repentance and on Sukkos, the “Season of our Rejoicing.” Today’s gathering, however, is on a regular weekday.

We must conclude that although everyone surely remembers that spoken in the previous gatherings, it is nevertheless important to repeat the 12 verses and sayings of our Sages, and to speak inspiring words which will strengthen us in carrying out G‑d’s mission. That mission is to “make a dwelling place for G‑d in this world” — to change the whole world, particularly the place where one resides, to a place where it is recognizable that G‑d is found there (His “dwelling place”) — by conducting oneself according to the Torah’s directives.

This mission includes the responsibility to influence other children (boys influencing boys, and girls influencing girls) that they too should follow the Torah, and with the same enthusiasm that you fulfill the Torah’s mitzvos. As our Sages have said: “You shall love your fellow as yourself — Rabbi Akiva says, this is a great principle in Torah.” One’s influence on his fellow must be “as yourself” — with the same enthusiasm as you fulfill Torah and mitzvos. This directive was uttered by Rabbi Akiva, one of the greatest of Israel’s Sages and educators, who thereby blazed the path for all Jews in all following generations.

What, then, is the reason for this extra gathering? Chassidusexplains that now, the period after Tishrei, begins the fulfillment of the above mentioned mission of making this world a dwelling place for G‑d. Before beginning a task, appropriate preparation is needed. Because the service in the coming months is especially difficult, a gathering to inspire people in their task is the appropriate preparation for such a service. This gathering will provide the necessary strength to overcome these difficulties, and the mission will be carried out with the requisite enthusiasm and seriousness — which assures success.

What is the difficulty in carrying out the mission in the coming months? When you assembled together last Nissan, there would be a seven week period until the next festival, Shavuos. Therefore you knew you had to gird yourself with strength until then in order to carry out the mission of the Commander-In-Chief (G‑d). When Shavuos would come, you would then receive the special strength that G‑d bestows on each festival. Likewise, when you assembled on Shavuos, and afterwards heard the reading of the Ten Commandments, you received strength to carry out G‑d’s mission for the coming three months until Tishrei, with its festivals.

Tishrei, however, is different. We came girded with strength from Sukkos, and the two preceding gatherings in Sukkos and the Ten Days of Repentance. And this strength must suffice until the next festival, Pesach, in six months time! Thus the Yetzer (Evil Inclination) can come and make a Jewish child depressed by telling him: You have to summon up enough strength to carry out your task for six months! And this year, it is even more difficult, for since it is a leap-year, there are seven months until Pesach!

This gathering thus serves as the means to become stronger and stronger, in preparation to fulfilling one’s task in the coming seven months.

In practical terms: At this time, at the conclusion of Tishrei, a Jew must remember that he has been given the necessary powers to carry out his mission. Likewise, a member of Tzivos Hashem has also been given the necessary strength and training to go forth to the “battlefield” where the Yetzer is, and to carry out his mission joyfully and with a good heart.

Then the saying of our Sages, that “if you search, you will find” will certainly be fulfilled, and in the manner that “the thing is very near to you in your mouth and in your heart to do it.” It will be done with great success, and the Commander-In-Chief will be very pleased with you, and will bestow upon you further blessings and success to rise yet higher in the ranks of Tzivos Hashem.

*

2. As in every gathering, it is fitting to derive a lesson and directive from portions of Torah learned on the day of the gathering. The Torah is our “instruction manual,” from which we derive all things associated with Tzivos Hashem, and it also contains the “daily directive” appropriate for each day — the lesson derived from the daily portion of the weekly parshah.

Today is Tuesday of parshas Noach, and therefore the daily portion of Torah is the third section of parshas Noach. We learn in it of how Noach and his family were saved from the flood by being in the ark built according to G‑d’s command.

The Yetzer comes and says: The Torah itself says that these occurrences happened thousands of years ago. What, then, can you learn from it — especially in regard to the battle against the Yetzer in the United States (or any other country) in 5744?

The Baal Shem Tov provides the ammunition against this “attack” by the Yetzer. The Torah is eternal, with eternal lessons, illuminating the life of every Jew in all generations. The Yetzer is a fool, and doesn’t know what he is talking about! The Baal ShemTov taught that the story of Noach parallels that of every Jew. “Ark” in Hebrew is “teivah” which also means “word.” Noach was saved because G‑d commanded him to enter the ark. Similarly, G‑d gives every Jew a “teivah” — the “words” of prayer and Torah. Through prayer and Torah study with enthusiasm and life — to the extent that a Jew totally enters the words of Torah, and in prayer turns to G‑d with all his heart — he is safe and protected despite everything around him — just as Noach left the ark safely despite the fact that the world around him was devastated. Even if it is winter time, and rain or snow or a strong wind rages outside, it does not affect a Jew, for he continues in his prayers and Torah study — and also continues to influence his friends in the same direction, consonant to the great principle of “You shall love your fellow as yourself.”

Through such service — entering the words of Torah and prayer — that which happened to Noach happens to a Jew: He goes through the flood safely and peacefully, to the extent that “the earth dried out” — the flood ends, and the earth returns to normal. Then one goes forth freely and rules over the whole world (as Noach did) in G‑d’s mission to make the world a dwelling place for G‑d.

You will surely carry out this mission in the best way, succeeding with flying colors; and will receive all G‑d’s blessings. These blessings will be for you; and for all those who helped you and educated you and brought you into Tzivos Hashem — parents, teachers and counselors — that they may derive true “nachas” (satisfaction and pleasure) from you.

Then all of us will prepare for the redemption, and we will tell G‑d that since our sins — which was the cause of the exile — have been eradicated, He must, and surely will, eradicate the exile, and bring the redemption. We will then return to our Holy Land, to Yerushalayim the Holy City, to the Bais Hamikdosh, speedily in our times.

Shemini Atzereth – Simchat Torah | Tishrei 20-29, 5778

HOSHANA RABA WED OCT 11th  /PREPARE EREV TAVSHILIN/
Shacharis 7 am /WITH GRAND HOSHANOS/
Mincha/Candles/Maariv 6:09 pm/Meal in CSTL Sukkah & Hakafos/Remember Yartzeit Candle

SHEMINI AZERETZ THU OCT 12th 
Shacharis 9:00 am /YIZKOR
Mincha 6:20 pm 
Maariv/Candles after 7:05 pm /from existing flame/ IN SHUL SEUDA & GRAND HAKAFOS

SIMCHAT TORAH FRI OCT 13th 
Shacharis 9:00 am /KIDDUSH LUNCH 10 AM
Hakafot and Dancing, Torah, Musaf, Mincha 11 am 
Candles /light Shabbos candles from existing flame before 6:06 pm/
Maariv 6:55 pm

SHABBOS BERESHIT- SAT OCT 14th /MEVARCHIM MAR CHESHVAN
Tehilim for Mevarchim Mar Cheshvan 7:30 am
Shacharis: 9 am  
Mincha 6:06 pm
Maariv/Havdalah 7:02 pm

Weekday Services
Sun Shacharis: 9 am 
Mon- Thu 7 am
Fri 6:50 am /ROSH CHODESH MAR CHESHVAN 
Sun -Tue Mincha 6:00 pm, followed by Maariv  /Repeat Shema after 6:51 pm/

Tot Groups on Shemini Atzeret and Simchat Torah from 10:30 AM - 12:00 PM
Tot Groups (upstairs room) will have supervised play on Shemini Atzeret, Simchat Torah and Shabbat. 3-5 years old: Drop Off. 2 years old and under: accompanied by a parent. Limit of 10 children, light snacks provided. Tots (ages 0-5) are also welcome to join the children's Hakkafot program downstairs at 12:00 PM on Simchat Torah. 
We are currently recruiting parent volunteers to help run this program! If you're interested in participating, please email Liz Roth-Jacobovitz: elizabeth.roth08@gmail.com

KIDDUSHES AND MEALS AT CSTL – SHEMINI ATZERET AND SIMCHAT TORAH
The following meals will be provided by CSTL for Shemini Atzeret and Simchat Torah:   1) Dinner Shemini Atzeret (Wed Oct 11) in the Sukka 2) Dinner Simchat Torah (Thu Oct 12) in the Social Hall, and 3) Lunch Simchat Torah (Fri Oct 13) in the Social Hall.  We are looking for Sponsors for this exciting time at CSTL!! Please contact Ivan or Rabbi Kavka.

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.

PREPARE ERUV TAVSHILIN BEFORE SHMENI ATZERTH
The Eruv Tavshilin is a procedure that allows us to prepare food on Yom Tov for Shabbat within specific halachic parameters.  For the Eruv Tavshilin we set aside a hard boiled egg and a piece of bread to be eaten on Shabbat. The blessing can be found in the siddur.

WOMEN’S SUNDAY TEHILLIM AT CSTL – 10 AM
In the library.  Come say a prayer for those in need. 

PARENTAL GUIDANCE 
Parents are responsible for their children.  Please keep our shul clean.  Please don’t borrow items from the shul without the President’s permission.  Kesiva v”Chasima Tova.

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

KIDDUSH SPONSORSHIPS AVAILABLE
If you would like to sponsor Kiddush at CSTL, please contact Marion Kitz Gabbai Kiddush,
miriamkitz@hotmail.com . Contact Marion to sponsor a Kiddush for a BIRTHDAY, ANNIVERSARY or YAHRZEIT. 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

4th Annual Great Big Challah Bake Thu Oct 26, 7:00 - 9:00 pm
Stroum Jewish Community Center. More info: 
www.sjcc.org

THE SHABBAT PROJECT SEATTLE Unity Havdala Concert Oct. 28th 7:30PM
Sephardic Bikur Holim , 6500 52nd Ave South Seattle WA 98118. Soulful Havdallah Concert, Featuring Jewish Music Star Eli Beer and Live Band. An uplifting culmination to a powerful Shabbat of Unity! World renowned singer Eli Beer will lead us in song and dance as we unite in joyous music to celebrate our shared Jewish identity. 
https://www.shabbatprojectseattle.com/

SUNDAY SCHOOL IN NORTH SEATTLE 9:45 AM - 11:30 AM
Chabad of NW Seattle is excited to announce that we will be offering a Local Hebrew School on Sundays for the upcoming school year. Give your child an opportunity to explore Judaism where it's meaningful, educational, fun and innovative! Register before August 20th and save $100 on our early bird discount!!! For more info and to register please visit
www.Seattlehebrewschool.com  . yonilevitin@gmail.com

Seattle Kollel Mishna Yomit
Info: rabbiavrohomdavid@gmal.com or (206) 369-1215.

Community Trip to Israel. April 29-May 8, 2018, 
"Creative Israel: Exploring Israeli Innovation through Technology, Ecology, and the Arts". An optional 3-day pre-trip is available. More info: www.jewishinseattle.org/israel-trip, taryno@jewishinseattle.org or (206) 774-2217.

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


REBBE’S SICHO FOR SHEMINI ATZERETH
http://www.sie.org/templates/sie/article_cdo/aid/2518311/jewish/Hoshaana-Rabbah-5744-1983.htm © SichosInEnglish.org

1. There are aspects of Hosha’ana Rabbah, such as the recital of “tikkun,” that have nothing to do with joy. Nevertheless, Simchas Bais Hashoeva — Celebration of the Water Drawing — is present on every night of Sukkos, as explicitly stated in Mishnah (Sukkah8:1): “The flute playing (at the water drawing) took place sometimes on five days and sometimes on six.” That is, it took place on every day of Chol HaMoed. (The flute was not played on Shabbos or Yom Tov. Thus, when Yom Tov falls on Shabbos, there are six days of flute playing; when it falls on weekday, there are only five days). And thus Simchas Bais Hashoeva is present also on Hosha’ana Rabbah, the last day of Chol HaMoed.

Indeed, Simchas Bais Hashoeva on Hosha’ana Rabbah is loftier than on the other days of Sukkos for several reasons:

1) Torah commands to “increase in sanctity,” and thus each successive night of Sukkos must see an increase in joy. Because Hosha’ana Rabbah is the last night, its joy, which follows the successively increasing joy of the previous nights, is the greatest of all.

2) Because Hosha’ana Rabbah is the last night, it is the conclusion and “seal” of Simchas Bais Hashoeva — and “everything follows the conclusion.”

3) Simchas Bais Hashoeva is connected to the joy of Shemini Atzeres and Simchas Torah. Although separate concepts, there is an interrelation between them simply because they both share the same theme: joy. This is particularly emphasized on Hosha’ana Rabbah, for it is erev Shemini Atzeres and Simchas Torah.

We see, then, that not only must one be joyous on Hosha’ana Rabbah, but the celebration of Simchas Bais Hashoeva then is of the loftiest degree. And although the concepts unique to Hosha’ana Rabbah (e.g. the recital of “tikkun”) take up much time, one can still engage in both types of activities (Simchas Bais Hashoeva and the recital of tikkun), for, says G‑d, “I do not ask of them according to My abilities, but according to their (Jews’) abilities.”

This idea is present on the other nights of Sukkos too, on each of which two different concepts are present: Simchas Bais Hashoeva, and the idea of the “guests” which visit every night. Although the latter is associated with the former, they are basically separate concepts, to the extent that they take place at different times: The “guests” visit during the meal, whereas Simchas Bais Hashoeva takes place when the water is drawn. Nevertheless, Jews devote time to both these concepts on each night of Sukkos. Indeed, not only are they not contradictory, but they complement one another.

So too with the night of Hosha’ana Rabbah. Although its other activities necessitate much time, a Jew can still devote attention to both them and to Simchas Bais Hashoeva. All its concepts can be done perfectly. Moreover, joy is even loftier than “perfection,” for joy breaks through all limits — even the limit of perfection. And, as noted in the case of the other nights of Sukkos, not only are the different concepts not contradictory, but they complement one another. The recital of “tikkun,” the “guests,” and the daily portion of Chumash all add to the joy of Simchas Bais Hashoeva.

2. Hosha’ana Rabbah’s “guests” are King David (of those enumerated in the Zohar: Avraham, Yitzchok, Ya’akov, Moshe, Aharon, Yosef and David) and the Rebbe Rashab (of the “Chassidic guests” enumerated by the previous Rebbe: Baal Shem Tov, Maggid, Alter Rebbe, Mitteler Rebbe, Tzemach Tzedek, Rebbe Maharash and Rebbe Rashab). The common theme of tonight’s “guests” is that both are associated with the idea of “kesser” — “crown.”

In regard to King David, a “crown” is one of the main objects in a monarchy, to the extent that the king’s splendor depends on it — as stated, “Your eyes shall see the king in his splendor.” This is particularly true of the Davidic kings, as our Sages have said: “It was a testimony to the house of David that whoever was eligible for the kingship, the crown fitted him, but it would not fit anyone who was not eligible.” Moreover, David is the “Sweet Singer of Israel” — i.e. author of Tehillim. Tehillim begins with the word “Ashrei,” which word appears twenty times in Tehillim — and the number twenty corresponds to “kesser” — crown.

In regard to the Rebbe Rashab, he was born in the year 5621, which in Hebrew is “Kesser-Aleph.” Further, his birthdate is the twentieth of MarCheshvan — and “twenty” in Hebrew is “chof” — again, the idea of “kesser.” The connection between this and Hosha’ana Rabbah is that Hosha’ana Rabbah is the end of Sukkos and Simchas Bais Hashoeva; and according to the rule that “the end is rooted in the beginning,” Hosha’ana Rabbah is rooted in the beginning of all the worlds — the level of “kesser.”

How does the idea of “kesser” add to joy? “Kesser” has the meaning “makif,” “surrounding” or “encompassing.” Joy associated with “kesser” therefore surrounds the whole person, encompassing his total existence. Simultaneously, this joy permeates a person in his inner aspects — just as a crown adds to a king’s splendor.

This teaches how Hosha’ana Rabbah should be celebrated. A person must serve G‑d with joy all year round; Yom Tov contributes additional joy; Sukkos, the “Season of our Rejoicing, yet more joy; Simchas Bais Hashoevah contributes an extra element of joy, a successively greater amount each night, culminating in Hosha’ana Rabbah. In addition to all of the above, the idea of “kesser,” “makif,” lends a unique aspect to the joy of Hosha’ana Rabbah. This “makif” encompasses the joy of Hosha’ana Rabbah and its other aspects: although individual concepts in their own right, they are encompassed together by the level of kesser.

In slightly different words: While all aspects of Hosha’ana Rabbah are permeated with the joy that stems from the level of kesser, these aspects still retain their individuality. Such a service — to retain all the concepts as individual entities, while simultaneously encompassed together by and within joy — is an extremely difficult one, for since joy “breaks through all barriers,” it is the antithesis of orderly service when each concept retains its proper place. It can be done however, for we find differing levels in joy (makif) itself — although joy in general is the idea of breaking all barriers.

Another theme common to tonight’s guests is that both emphasize the idea of smallness and descent — through which one eventually reaches the ultimate in ascents, the level of “kesser.” Of King David it is stated that “David is the small one,” analogous to the moon which is the “small luminary.” Likewise, the concept of “kesser” associated with the Rebbe Rashab is connected to the days of the month (the 20th of MarCheshvan) — again, the idea of the moon, the “small luminary.” It is specifically through descent and self-nullification (the waning of the moon) that one reaches the highest level, “kesser” — for “descent is for the purpose of ascent.”

In further clarification: The sun and moon were at first created equal, “the two great luminaries.” Afterwards, the moon was reduced; it experienced a descent. This descent is for the purpose of ascent — for in the future, the moon’s light will be like the sun’s: it will also be a “great luminary.” Indeed, it will be even greater than before the descent, greater than the sun — ”descent for the purpose of ascent.”

The above is particularly emphasized this year, a leap year. A leap year, by adding an extra month, makes up the number of days in a lunar year that are less than a solar year. And, not only is the deficiency made up, but the year then becomes longer than a solar year.

The idea that “descent is for the purpose of ascent” is emphasized not just by today’s “guests” (that both are “small”), but also by the fact that Hosha’ana Rabbah is “erev” Shemini Atzeres and Simchas Torah.

The three festivals of Pesach, Shavuos and Sukkos correspond to Avraham, Yitzchok and Ya’akov respectively. Shemini Atzeres corresponds to Yosef. Because Hosha’ana Rabbah is erev (and the preparation to) Shemini Atzeres, it follows that Yosef is also associated with Hosha’ana Rabbah. And the idea of “descent for the purpose of ascent” is highly emphasized in the case of Yosef.

Scripture (Bereishis 39:1) states that “Yosef was brought down to Egypt.” In Egypt itself, Yosef experienced a further descent — imprisonment. Yet it was precisely through this descent that Yosef was elevated to the highest position in Egypt. And his physical experiences were paralleled by his spiritual life. The lower the descent, the higher the following ascent — and therefore Yosef’s double descent (into Egypt and then into prison) resulted in a correspondingly high ascent.

We find the same phenomenon with the previous Rebbe, whose name is Yosef. After his descent into prison, the dissemination of Judaism and Chassidus was greatly expanded.

This theme (descent leading to ascent) is also found in today’s portion of Chumash, the fourth section of parshas Berachah. It states (Devorim 33:18): “To Zevulun he said: Rejoice Zevulun in your going out, and Yissachar in your tents.” Rashi comments that “Zevulun and Yissachar made a partnership: Zevulun went out to business ... made profit and gave thereof to Yissachar who sat and engaged in Torah. Therefore [Scripture] placed Zevulun before Yissachar, for Yissachar’s Torah came about through Zevulun.”

The difference between Zevulun and Yissachar parallels that between Torah and mitzvos. “Yissachar” refers to those whose principal service is Torah study (“Yissachar in your tents”). Zevulun’s service lies principally in good deeds, fulfillment of mitzvos. More generally, Zevulun’s service is to refine and elevate the world (“Zevulun in your going out”).

The same applies to Torah and mitzvos: The world is refined mainly through actual performance of mitzvos, which are enclothed in physical objects — and not as much through Torah study, which is intellectual comprehension.

That today’s portion of Chumash places Zevulun before Yissachar emphasizes the greatness of mitzvos and its accompanying refinement of the world vis-a-vis Torah study. Thus the idea of descent — into the world to engage in worldly matters — which results in an ascent, is emphasized by today’s portion of Chumash.

The same concept is further emphasized by the continuation of today’s portion of Chumash (33:20): “To Gad he said ... He dwells at peace like a dead lion, tearing the head at one stroke with the arm.” This verse is associated with the mitzvah of tefillin — for Jewish warriors are able to “tear the head at one stroke with the arm” through the merit of putting tefillin on the arm and head.

Tefillin emphasizes the idea of refining the world. Part of the mitzvah of tefillin is to subjugate one’s brain and heart to G‑d: the tefillin on the hand corresponds to the subjugation of one’s actions, including one’s “portion in the world;” tefillin on the head corresponds to subjugation of one’s brain to G‑d. Moreover, say our Sages (Kiddushin 35a), “The entire Torah is compared to tefillin.” This refers to all the mitzvos of the Torah, and, as noted above, the idea of mitzvos (compared to Torah) is to refine the world. Thus Gad emphasizes the distinction of performing mitzvos and refining the world.

3. In addition to all of the above, there is another concept peculiar to Hosha’ana Rabbah that is not found in any of the other days of Sukkos. Besides the mitzvah of taking the four kinds and reciting Hosha’anos, which exist on all the days of Sukkos, on Hosha’ana Rabbah we take five aravahs (willow branches) and strike them on the ground.

This, although only a custom of the prophets, possesses an element not found in the mitzvah of the four kinds. Although the latter is a mitzvah from the Torah, if the first day of Yom Tov falls on Shabbos, we do not perform this mitzvah then. In regard to striking the aravah, however, the calendar is so fixed that Hosha’ana Rabbah can never fall on Shabbos — allowing this custom to be performed every year without fail. This shows the greatness of a “custom.” The very fact that it is not a mitzvah in the Written Torah shows that it stems from a source so high that it cannot be explicitly revealed in the Torah. And this is why it was made sure that Hosha’ana Rabbah should never fall on Shabbos, allowing us to strike the aravah.

We can draw inferences from this for Simchas Bais Hashoevah. The Rambam makes no explicit mention of Simchas Bais Hashoeva, although he elaborates in great detail on the lofty joy of Sukkos. A Jew may therefore think that it is not a very important thing — that it is only a custom. The striking of the aravah teaches the lofty nature of a Jewish custom, to the extent that special measures were taken to ensure it could not be deferred because of Shabbos.

The custom to strike the aravah emphasizes the idea that through a descent, one reaches the highest levels. The aravah is the plainest of the four kinds, for it has no smell or taste. Yet only it is called “achvinah” — because it grows “in “achvah” — “in friendship” (i.e. willows grow closely together).

Although each of the four kinds express the idea of unity, nevertheless, the qualities of the other three kinds (taste, smell or both) overshadow the aspect of unity they possess. The aravah, in contrast, has no special qualities, and therefore its unity is revealed. That is why the element of unity possessed by the other three is explained in Chassidus (the esoteric of Torah) only, whereas that of the aravah is explicitly recorded in the exoteric aspect of Torah (“achvinah”).

In man’s service to G‑d, “aravah” corresponds to plain people without special qualities (no taste or smell). It is specifically in them that the idea of unity is emphasized, extending to unity with G‑d.

Furthermore, the aravah used on Hosha’ana Rabbah is not the one used in the mitzvah of the four kinds; a separate aravah must be used. For if the one used in the mitzvah of the four kinds was used, the very fact that it was used for a mitzvah gives it a special distinction — which somewhat obscures its totally plain nature. A new aravah, never used for a mitzvah, emphasizes its pure plain nature.

Now we can understand why the custom of striking the aravah emphasizes the idea of ascent following descent. Through the lowly aravah — a new one, without any redeeming qualities — we perform the unique service of Hosha’ana Rabbah, the “custom of the prophets,” which, we explained previously, is of the highest level.

The above is expressed in the result that follows the fulfillment of this custom. The text of the prayer that follows the beating of the aravah says that through the striking “there shall be five ‘sweetened’ severities.” Chassidus explains that sweetening of the severities (which leads to the strengthening of kindness) — is greater than just drawing down kindness. This is the idea noted above: that specifically through a descent do we reach the highest levels.

The first severity to be sweetened is the exile, the greatest of all descents. The greater the descent, the greater the following ascent. After the great descent of exile, we reach the ultimate heights, through which the severities are sweetened. In the future, Jews will say “I give thanks to You, G‑d, that You were angry with me” — meaning that Jews will thank G‑d for the exile, for then they will see the greatness that resulted from it.

However, even with this explanation, the idea that Jews will thank G‑d for the exile will be a matter of faith. For G‑d, Who is omnipotent, can effect the loftiest levels (sweetening the severities) without first having the severities, the exile. This is particularly so when the severities in this case are not just spiritual ones, but physical ones, the persecutions and tragedies of the exile. Thus intellectually, the necessity of the exile is impossible to understand. Why need the Shechinah (Divine Presence) be in exile, Moshiachin exile, every Jew in exile — and getting worse every day?! We can only take it on faith that in the future we will thank G‑d for the exile.

G‑d concealed the reason for the exile so that a Jew should sincerely beseech G‑d that He should “speedily cause the scion of David Your servant to flourish.” If there would be even the tiniest amount of understanding that there is some good in exile — one would not ask for the end of exile in total sincerely.

There is thus a paradox: On the one hand, Jews must believe with perfect faith that in the future they will give thanks to G‑d for the exile. On the other hand, they must cry out with all their might that they want to leave exile!

The time for the true and complete redemption has certainly arrived, when the promise that “You shall on that day say ‘I thank you, G‑d, that You were angry with me” will be fulfilled. And, as noted above, this is emphasized in the striking of the aravah, which is the idea of sweetening the severities.

Because “deed is paramount,” all the above must be translated into actual deed. We must tonight utilize the time that is not dedicated to the recital of tikkun, to celebrate Simchas Bais Hashoeva. It must not be a fake joy, but a true one. For although there are things that prevent joy (the exile, etc.), we can put aside these considerations for the moment, and truly be joyous. Moreover, it is through joy that we abolish the exile — for joy breaks through all barriers.

4. A further point: One of the things which bring the redemption closer is tzedakah, as our Sages say (B. Basra 10a): “Great is tzedakah for it brings near the redemption.” It emphasizes the idea of refining the world, as the Alter Rebbe writes (Tanya, ch. 37): “You can find no mitzvah in which the vital soul is clothed to the same extent as in the mitzvah of tzedakah: for in all the other commandments only one faculty of the vital soul is clothed ... while in the case of tzedakah, which a man gives out of the toil of his hands, all the strength of his vital soul is embodied in his work ... thus when he gives it for charity, his whole vital soul ascends to G‑d.” And through this, his portion in the world, and the entire world, is elevated and refined. This is especially so when tzedakah is combined with joy, for then, because joy breaks through all barriers, the world is elevated in a loftier manner.

It is thus proper to now increase in tzedakah. We will therefore give dollars to be distributed to those here — so that these dollars can be given to tzedakah during the day.

May it be G‑d’s will that from the celebration of Simchas Bais Hashoeva we proceed to the principal joy — when all Jews will leave exile with joy and a good heart, “with our youth and our elders, with our sons and our daughters.”

Sukkot 5778 – Simchas Bais haShoeva | Tishrei 14-23, 5778

Erev Succos, Wed Oct 4th 
Shacharis 7 am
Candles/Mincha/Maariv: 6:23 pm /Eruv Tavshilin: before lighting candles/

Succos- First Day, Thu Oct 5th 
Shacharis: 9 am /Latest Shema: 10:05 am/
Mincha: 6:23 pm
Ma'ariv/Candles after: 7:19 pm /light from existing flame/

Succos- Second Day, Fri Oct 6th 
Shacharis: 9 am
Mincha/Maariv/Shabbos Candle Lighting (before): 6:19 pm light from existing flame/

Shabbos Succos- Sat Oct 7th 
Shacharis: 9 am /SPECIAL KIDDUSH LUNCH
Mincha 6:19 pm
Maariv/Havdalah 7:15 pm

Weekday Services
Sun Shacharis: 9 am 
Mon- Wed 7 am /with L’Dovid /
Sun -Tue Mincha 6:15 pm, followed by Maariv  /Repeat Shema after 7:05 pm/

HOSHANA RABA WED OCT 11th  /PREPARE EREV TAVSHILIN/
Shacharis 7 am /WITH GRAND HAKOFOS/
Mincha/Candles/Maariv 6:09 pm /Meal in Sukkah & Hakafos/Remember Yartzeit Candle

SHEMINI AZERETZ THU OCT 12th 
Shacharis 9:00 am /YIZKOR
Mincha 6:20 pm 
Maariv/Candles after 7:05 pm /from existing flame/ Meal in Sukkah & GRAND HAKAFOS

SIMCHAT TORAH FRI OCT 13th 
Shacharis 9:00 am /KIDDUSH LUNCH 10 AM
Hakafot and Dancing, Torah, Musaf, Mincha from 11 am 
Candles/Maariv 6:06 pm /light Shabbos candles from existing flame before/

PREPARE ERUV TAVSHILIN BEFORE SUKKOT AND BEFORE SHMENI ATZERTH
The Eruv Tavshilin is a procedure that allows us to prepare food on Yom Tov for Shabbat within specific halachic parameters.  For the Eruv Tavshilin we set aside a hard boiled egg and a piece of bread to be eaten on Shabbat. The blessing can be found in siddur.

KIDDUSHES AND MEALS AT CSTL – SHEMINI ATZERET AND SIMCHAT TORAH
The following meals will be provided by CSTL for Shemini Atzeret and Simchat Torah:   1) Dinner Shemini Atzeret (Wed Oct 11) in the Sukka 2) Dinner Simchat Torah (Thu Oct 12) in the Social Hall, and 3) Lunch Simchat Torah (Fri Oct 13) in the Social Hall.  We are looking for Sponsors for this exciting time at CSTL!! Please contact Ivan or Rabbi Kavka.

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.

FARBRENGEN ALERT – YAHRZEIT OF THE REBBE MAHARASH - WED OCT 4th 5 PM
Please join us for a Farbrengen in front of the CSTL Men’s Mikvah.  In honor of the Yahrzeit (Tishrei 13th) of the fourth Rebbe of Chabad-Lubavitch, Rabbi Shmuel Schneersohn, known as "Maharash" (a Hebrew acronym for "our master Rabbi Shmuel") , the author of more than a thousand ma’amarim.  
www.Chabad.org/calendar

KIDDUSH SHABBOS CHOL haMOED SUKKOS Sat Oct 7th
S
habbos Chol Hamoed Sukkus  there will be a full sit-down Kiddish meal in the Shul Sukkah sponsored by Rabbi & Mrs. Sholom Ber & Chanie Levitin - In honor of the Yahrzeit of Rabbi Levitin’s father, haRav Binyomin Ben haRav Shmuel haLavi Levitin ZT”L.  The whole community is invited.

FARBRENGEN ALERT - SIMCHAS BEIS HA’SHOEVA SUN OCT 8th 8 PM
At the home of Rabbi & Mrs. Sholom Ber & Chanie Levitin, 6519 49th Ave NE - In honor of the Yahrzeit of Rabbi Levitin’s father, haRav Binyomin Ben haRav Shumel Halavi Levitin ZT”L. 

SOUP AND CINEMA IN THE SUKKAH – MON OCT 9th 7:30 PM
Chol ha’Moed Sukkos celebration at the home of Ben and Sarah Dershowitz, 7504 33rd Ave NE.   Feature film showing ”Fill The Void”.  Also featuring Soup. More info and RSVP
MHerbstman@gmail.com

PARKING ALERT – PLEASE DON’T BLOCK OUR NEIGHBORS
As a courtesy, please do not park within 6 feet from any of our neighbors driveways.

WOMEN’S SUNDAY TEHILLIM AT CSTL – 10 AM
In the library.  Come say a prayer for those in need. 

PARENTAL GUIDANCE 
Parents are responsible for their children.  Please keep our shul clean.  Please don’t borrow items from the shul without the President’s permission.  Kesiva v”Chasima Tova.

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

KIDDUSH SPONSORSHIPS AVAILABLE
If you would like to sponsor Kiddush at CSTL, please contact Marion Kitz Gabbai Kiddush,
miriamkitz@hotmail.com . Contact Marion to sponsor a Kiddush for a BIRTHDAY, ANNIVERSARY or YAHRZEIT. 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

SUKKOS MELAVA MALKA- Rebbe Nachman's Yartzeit Sat Oc. 7th 8:30 - 10:30pm
Music and Learning in Rabbi Avi Rosenfeld’s Sukka- 5240 38th Ave. NE

THE SHABBAT PROJECT SEATTLE Unity Havdala Concert Oct. 28th 7:30PM
Sephardic Bikur Holim , 6500 52nd Ave South Seattle WA 98118. Soulful Havdallah Concert, Featuring Jewish Music Star Eli Beer and Live Band. An uplifting culmination to a powerful Shabbat of Unity! World renowned singer Eli Beer will lead us in song and dance as we unite in joyous music to celebrate our shared Jewish identity.
https://www.shabbatprojectseattle.com/

 SUNDAY SCHOOL IN NORTH SEATTLE 9:45 AM - 11:30 AM
Chabad of NW Seattle is excited to announce that we will be offering a Local Hebrew School on Sundays for the upcoming school year. Give your child an opportunity to explore Judaism where it's meaningful, educational, fun and innovative! Register before August 20th and save $100 on our early bird discount!!! For more info and to register please visit
www.Seattlehebrewschool.com  . yonilevitin@gmail.com

Seattle Kollel Mishna Yomit Starts Wed Sept 27th
Info: rabbiavrohomdavid@gmal.com or (206) 369-1215.

Sukkah Building Services
Contact Matthew Perry  
matthewperry@hotmail.com

Community Trip to Israel. April 29-May 8, 2018, 
"Creative Israel: Exploring Israeli Innovation through Technology, Ecology, and the Arts". An optional 3-day pre-trip is available. More info: www.jewishinseattle.org/israel-trip, taryno@jewishinseattle.org or (206) 774-2217.

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


REBBE’S SICHO FOR SUKKOS 
http://www.sie.org/templates/sie/article_cdo/aid/2518304/jewish/1st-Night-of-Sukkos-5744-1983.htm © SichosInEnglish.org

 1. Man is by nature more interested in something new, as Torah commands: “Every day it (Torah) should be as new in your eyes,” (and even further, not just “as new,” but actually “new”). For, as Rashi notes (Devorim 6:6), “nobody notices an antiquated ordinance,” whereas a new one, “everyone hastens towards it.” Thus, in our case, preference should be given to speaking of those matters of Sukkos which are peculiar to this year, for they contain new elements compared to Sukkos of every year. However, it is still necessary to first review (at least briefly) the basic themes of Sukkos, which are present every year.

The first basic concept is that it is Yomtov, which, as it name indicates, is a day which is totally good. All things in this world have elements of bad; Yomtov, however, is only good, as seen from the fact that even the eating and drinking done on Yomtov is a mitzvah — i.e., even its physical aspects are all good. Moreover, although it is also a mitzvah to eat on Shabbos, we see that it is a Jewish custom (which is Torah) to eat more on Yomtov than on Shabbos.

This difference between Shabbos and Yomtov is also expressed in the respective sacrifices offered on these days. On Yomtov, part of the sacrifices were eaten by its owners; on Shabbos, no part was eaten by the owners. And because everything of Yomtov is completely good, it produces great joy.

Among Yomim Tovim themselves, all of which are festivals of rejoicing, Sukkos has a special place, as indicated by its name, “the Season of our Rejoicing.” Moreover, there is an additional distinction accruing from Simchas Bais Hashoeva, which is celebrated at night. Although the joy of Yomtov in general is associated with the sacrifices which were offered during the day, the water used for the water-libation was drawn at night, and this was done with great joy — “You shall draw water with joy.” Moreover, of the Simchas Bais Hashoeva, our Sages said (Sukkos 51b): “Whoever did not see the Simchas Bais Hashoeva, has not seen joy in his life.”

Although in the times of the Bais Hamikdosh they celebrated the Simchas Bais Hashoeva on Motzoei Yomtov of Sukkos (and not on Yomtov itself), nevertheless, outside Eretz Yisroel, and particularly in exile, Simchas Bais Hashoevah is present also on the night of Yomtov.

“The Season of our Rejoicing,” including Simchas Bais Hashoevah, is for seven days, as stated: “You shall rejoice before the L‑rd your G‑d for seven days.” In these seven days themselves, the first day (and night) of Sukkos has a special place. It is a rule that “all beginnings are difficult,” whereas afterwards, once the initial breakthrough has been made, it is easier to continue. In our case, the idea of joy begins on the first day of Sukkos — to breakthrough and tread the path so that all Jews can celebrate the Simchas Bais Hashoeva.

Because the first day signals the start, it is the most difficult day on which to achieve great joy. As we see, it is particularly difficult to celebrate on the first night, because everyone is tired and weary from preparing for the festival. More weariness is induced on erev Sukkos then on erev Rosh Hashanah, erev Yom Kippur, erev Shabbos or erev Pesach, for although more toil is needed to prepare for Pesach, there is more time to prepare (30 days), and therefore most things are done before the actual eve of the festival. On Sukkos, however, it is the custom to make all the preparations — the sukkah and the four kinds — in the four days between Yom Kippur and Sukkos. Because there are only four days, some things get left for the last moment — and therefore Jews are busy to the last moment in preparing for Sukkos.

Yet, despite one’s weariness, a Jew must then begin to rejoice in Simchas Bais Hashoeva! How is this possible? A Jew has a G‑dly soul, and when G‑d commands him to do something, he immediately does it without thinking. Moreover, not only does the body follow the soul, but, because G‑d chose a Jew’s physical body, the body of itself also fulfills G‑d’s commands.

Thus, on the first night of Sukkos, the joy that is produced despite the difficulties involved, is lofty indeed.

2. All of the above applies to Sukkos of every year. In addition, there are special lessons to be derived from the calendar of this year, the new element compared to all other years. This lesson must be comprehensible to all Jews, even the simplest, for they too participate in Simchas Bais Hashoeva. On the other hand, there is a directive even for the loftiest category of Jews, a directive in which they are equal to the simple folk.

Sukkos this year begins on Thursday, whereas as last year, for example, Sukkos began on Shabbos. There are therefore two lessons to be learned from this: 1) the distinction that accrues from Sukkos beginning on a weekday and not on Shabbos; 2) the distinction accruing from Sukkos beginning specifically on Thursday, and not on other weekdays (Monday or Tuesday — for Sukkos can never begin on Sunday, Wednesday or Friday).

When Sukkos falls on Shabbos, one is prohibited to cook food, and the festival’s needs must be prepared beforehand. When Sukkos is in the middle of the week, one is allowed to cook food for Yomtov. Food prepared on the same day is tastier than that cooked beforehand — which adds to the joy of Yomtov. The importance of freshly cooked food is underscored by the fact that the Torah permitted cooking on Yomtov to allow greater enjoyment from the food. Moreover, as further proof that freshness is important, a special miracle happened with the “lechem haponim” (show-bread) in the Mishkan and Bais Hamikdosh, that it remained as fresh as the time it was baked.

The joy produced through tasty food is experienced also by simple Jews. The higher category of Jews also feel this — but in a different way. A Jew is hungry or thirsty for food and water because his soul is hungry for the G‑dly spark which is within the food. Fresh food means its G‑dly spark is a new one, and therefore a person doesn’t need the command that Torah “should be in your eyes as new” to elevate that spark — since it really is a new spark.

As noted above, within weekdays themselves, Sukkos can be on Monday, Tuesday or Thursday. The Baal Shem Tov taught that everything happens by Divine Providence, and thus the fact that Sukkos this year is on Thursday must have special importance.

When Sukkos is on Thursday, we make an “eiruv tavshilin,” which means that a person, already on erev Yomtov, prepares food for the Shabbos which follows the first two days of Yomtov. This emphasizes that G‑d provides a person’s needs — already on erev Yomtov — for the first day of Yomtov, the second day of Yomtov, and for the following Shabbos.

Although G‑d provides for everyone, it is not always in such a fashion that it is prepared ready on the table. An “eiruv tavshilin” shows that on erev Yomtov G‑d has provided — on the table — not just for the two days of Yomtov, but also for Shabbos. On Shabbos itself, the provision is until its conclusion, for the “eiruv tavshilin” is eaten at the third meal of Shabbos. Moreover, the “eiruv tavshilin” should be an “esteemed cooked food,” such as meat or fish, showing that G‑d provides not just an ordinary dish, but an esteemed one.

Thus, when a Jew realizes that G‑d, Who fills the whole earth, has devoted His attention to give him the Torah and its mitzvos and customs, including the “eiruv tavshilin” — a great joy results.

From all the above, we see the great joy of Sukkos this year deriving from many aspects. First of all, the joy of a regular day, in which one’s service must be performed with joy. Then, the joy of the Yomtov, particularly the extra happiness of the “Season of our Rejoicing” — Sukkos. In addition, Simchas Bais Hashoeva adds to the joy. Further, because Yomtov is on a weekday, when one eats freshly cooked food, extra joy accrues. And finally, there is the joy deriving from Yomtov being on Thursday, when an “eiruv tavshilin” is made.

3. In addition, there are lessons to be derived from the daily portion of Chumash, and from today’s “guests.” The guest of today, the first day of Sukkos, is Avraham, and the Chassidic guest is the Baal Shem Tov.

Of Avraham it is said that “Avraham was one” — the first Jew, the progenitor of the Jewish people. Because both the “guests” of a particular day share a common theme, we find the same idea in regard to the Baal Shem Tov. Before he became revealed, he used to travel around arousing the Jewish identity that is within each Jew, by inspiring them to say “Blessed be G‑d,” “with G‑d’s help,” etc. The difference between them is that Avraham’s service, although directed primarily to Jews, also encompassed the whole world, for it took place before Mattan Torah. The entire service of the Baal Shem Tov, however, was directed towards Jews.

There is a further common theme between Avraham’s service and that of the Baal Shem Tov. Avraham revealed G‑dliness in the world, as Rashi writes (Chayeh Sarah 24:7): “Now He is the G‑d of heaven and the G‑d of the creations. But when I was taken from my father’s house. He was only G‑d of the heavens and not G‑d of the earth, for the world’s inhabitants did not recognize Him, and His name was not usual on the earth.” In other words, Avraham revealed to the world that the whole world is nothing but G‑dliness.

So too with the Baal Shem Tov: He urged that people say “Blessed be G‑d,” etc. even in regard to physical, mundane things. This is the same idea as Avraham’s work of making G‑d, “G‑d of the earth” — that G‑dliness should permeate even “earth” things — physical, mundane things. For when a Jew would answer “Blessed be G‑d” to the Baal Shem Tov’s question of how his livelihood was, it meant that he blessed G‑d while engaged in “earth” things.

This is associated with today’s portion of Chumash, the fifth section of parshas V’Zos HaBerachah. It speaks of Moshe’s blessing to the tribe of Don, who was the “gatherer of all the camps.” Rashi interprets this to mean that “whoever would lose something, it (the camp of Don) would restore it to him.” Thus, although Don travelled last, it was specifically Don who was the “gatherer” of all the camps,” able to restore a article lost even of those who travelled first.

Our generation, too, is the “gatherer of all the camps.” It concludes and seals the service of all Jews of all the generations, and through it the true and complete redemption comes. We are as a dwarf atop a giant. Although a dwarf in comparison to previous generations, we, through standing on the giant’s shoulders, can reach the highest places.

What does the “gatherer of all the camps” mean in man’s spiritual service? A loss of a physical object is the result of the loss of a spiritual object. Because a Jewish soul is a “part of G‑d Above,” G‑d does not allow a spiritual loss to remain forever. This is achieved through the level of Don in every Jewish soul, whose task is to restore a lost article to its owner.

Don’s service, then, is to ensure that nothing of a Jew remains lost. In general, it means that everything of a Jew should be whole and perfect — that all his physical matters are connected to G‑dliness. And this is the idea of today’s guests, which, we explained previously, was that both Avraham and the Baal Shem Tov endeavored to introduce G‑dliness even into physical, mundane things.

The above can be viewed in a different aspect, one which is associated with Moshe’s blessings to the Jews. If a Jew, of any tribe, should “lose” one of Moshe’s blessings, Don’s task is to retrieve it and restore it to its owner. And this is done in the manner of “This is the blessing which Moshe blessed,” the word “this” being used for something substantial and revealed, something to which the finger can be pointed and say “This is the blessing.”

Because Don returned the lost articles to all the tribes, it follows that Moshe’s blessings to Don, written in today’s portion of Chumash, encompass all Moshe’s blessings to all the Jews.

This is also alluded to in the continuation of today’s portion (33:25): “Iron and brass are your locks, and as your (younger) days, (so shall be) your old age.” Rashi explains on this verse that “now he speaks in reference to all of Israel” — the continuation of Don’s blessings which also encompass all the blessings of all the tribes.

The verse continues “There is none like G‑d, Yeshurun, Who rides upon the heavens in your help and has His excellency in the skies.” These verses, too, are related to Simchas Bais Hashoeva: If a Jew should think that he cannot have the proper joy in exile, he is told “Iron and brass are your locks.” G‑d encloses a Jew with bars and locks of iron and brass, not allowing anyone or anything to disrupt a Jew’s bond with G‑d — and therefore Simchas Bais Hashoeva can be celebrated properly, with full joy.

The verse then continues “There is none like G‑d ... and has His excellency in the skies,” upon which Rashi comments: “Know for yourself, Yeshurun, that there is none like G‑d among all the gods of the nations, and that not as your Rock is their rock. Who rides upon the heavens — He is that G‑d Who is “your help,” and in His excellency, He rides upon the skies.” In other words, G‑d, in the same fashion as He “rides upon the heavens,” and “has His excellency in the skies,” is likewise below — to be the help of every Jew in every place and in every time.

It therefore follows that, when a Jew occupies himself in Torah, all creation listens to him; not only is no opposition exhibited, but help is extended. As emphasized in today’s portion of Chu-mash — “as your (younger) days, (so shall be) your old age (“do’vecho”)” — on which Rashi says: “All the lands will cause to flow (“do’ovos”) silver and gold to the land of Israel,” similar to the idea of “kings shall be your foster-fathers and their princes your foster-mothers.”

This applies even in exile, as the Talmud relates (Zevachim 19a), that an important non-Jewish monarch arose from his place, and, unasked, assisted a Jew to fix his belt!

From thinking of the matters learned from the daily portion of Chumash — that even in exile, we are protected by “iron and brass, to the extent that non-Jews help us in all matters — we see that great distinction accrues to Simchas Bais Hashoeva.

The previous Rebbe said that everything is given to a Jew; he need only need do something to receive it — “Stand prepared all of you.” That “something” is to be joyous and dance! Then, very soon, we will be joyous and dance with our righteous Moshiach in the true and complete redemption.

Yom Kippur – Sukkot | 5778 Tishrei 9-17, 5778

Erev Yom Kippur – Fri Sept 29th 
Shacharit: 7:00 AM /with Kapparot Chickens!/
Mincha 3:00 pm /followed by Seuda ha’Mafsekes at home/
Candle Lighting 6:33/Fast Starts  6:51 pm /Light Yartzeit Candle/
Kol Nidre  6:45 pm
Maariv 7:20 pm

Yom Kippur – Sat Sept 30th 
Shacharit: 9:00 AM /YIZKOR/
Mincha 5:00 PM followed by Neilah
Maariv/Havdala  7:29 PM /Havdalah on candle, wine, and spices (Shabbos)/

Weekday Services
Sun Shacharis: 9 am 
Mon- Wed 7 am /with L’Dovid /
Sun -Tue Mincha 6:30 pm, followed by Maariv  /Repeat Shema after 7:04 pm/

Erev Succos, Wed Oct 4th 
Shacharis 7 am
Candles/Mincha/Maariv: 6:23 pm /Eruv Tavshilin: before lighting candles/

Succos- First Day, Thu Oct 5th 
Shacharis: 9 am /Latest Shema: 9:57 am/
Mincha: 6:23 pm
Ma'ariv/Candles after: 7:19 pm /light from existing flame/

Succos- Second Day, Fri Oct 6th 
Shacharis: 9 am
Mincha/Maariv/Shabbos Candle Lighting (before): 6:19 pm light from existing flame/

Shabbos Succos- Sat Oct 7th 
Shacharis: 9 am /SPECIAL KIDDUSH LUNCH
Mincha 6:19 pm
Maariv/Havdalah 7:15 pm

WOMEN’S MIKVAH TIMES FOR EREV YOM KIPPUR FRI SEP 29th  10:30 AM- 12:00 PM
Contact Chana Plotke 206-898-5879 for more info. Please bring towels.

KAPPOROS AT CSTL FRI SEPT 29th 6:20 to 7 am and 8 am – 9 am 
Thank you to Rabbi Yosef Truxton from Chabad of Bellingham for facilitating the mitzvah of Kapparot at CSTL.  –Cost is: $18/person , $26/couple , $36/family CASH ONLY- make plans to bring the cash you need; please bring exact change.  Wishing you a Gmar Chatima Tova and a year of only revealed and abundant good!

MEN’S MIKVAH TIMES FOR EREV YOM KIPPUR FRI SEP 29th 6am – 9:30 am and 2pm – 6 pm
You must pay Men’s Mikvah membership or arrange a payment plan before use. Please bring towels

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.

MAZEL TOV MAZEL TOV!
Mazal tov to Kalanit and Mychael Lagbas on the birth of their baby boy on September 24! May they merit to raise their son to Torah, Chupa, and Ma’asim Tovim!

MAZEL TOV MAZEL TOV!
Mazel Tov to Sari Weiss and the Weiss family on the Bar Mitzvah of Matan Shalom ben Avraham (Max Weiss) .  May he merit to grow to Torah, Chupa, and Ma’asim Tovim!

TOT GROUPS UPSTAIRS ON YOM KIPPUR 10:30 AM - 1 PM.
In Rabbi Levitin’s Study (upstairs). 3-5 years old: Drop Off .2 years old and under: accompanied by a parent. Limit of 10 children, light snacks provided. If you're interested in volunteering with tot groups, please email Liz Roth-Jacobovitz: 
elizabeth.roth08@gmail.com

CHILDRENS PROGRAM UPSTAIRS ON YOM KIPPUR
Tova would like everyone to register again for the Yom Kippur downstairs kids' program this Shabbos. It will be from 10:30 to 2, ages 4 and up, light snacks but no lunch will be served.  Please reach out to Tova with any questions or if you'd like to make a donation to the CSTL Kids' Program! Please sign up at this link: 
https://goo.gl/forms/wG1SgEuIjfOYkO523 For Succos, there will only be a regular program on Shabbos, not on the days of Chag.

KIDDUSH CHOL haMOED SUKKOS Sat Oct 7th
Shabbos Chol Hamoed Sukkus  there will be a full sit-down Kiddish meal in the Shul Sukkah sponsored by Rabbi & Mrs. Sholom Ber & Chanie Levitin - In honor of the Yahrzeit of Rabbi Levitin’s father, haRav Binyomin Ben haRav Shumel Halavi Levitin ZT”L.  The whole community is invited.

LULAV /ESROG AND S’CHACH PICKUP AT CSTL Sun Oct 1st 3 PM – 8 PM
Questions? Call Rabbi Kavka 206-730-2775, rabbikavka@gmail.com

PREPARE ERUV TAVSHILIN BEFORE SUKKOT
The Eruv Tavshilin is a procedure that allows us to prepare food on Yom Tov for Shabbat within specific halachic parameters.  For the Eruv Tavshilin we set aside a hard boiled egg and a piece of bread to be eaten on Shabbat. We then say the following blessing on Erev Yom Tov.
www.ezrabessaroth.net

FARBRENGEN ALERT - SIMCHAS BEIS HA’SHOEVA SUN OCT 8th 8 PM
At the home of Rabbi & Mrs. Sholom Ber & Chanie Levitin, 6519 49th Ave NE - In honor of the Yahrzeit of Rabbi Levitin’s father, haRav Binyomin Ben haRav Shumel Halavi Levitin ZT”L. 

SOUP AND CINEMA IN THE SUKKAH – MON OCT 9th 7:30 PM
Chol ha’Moed Sukkos celebration at the home of Ben and Sarah Dershowitz, 7504 33rd Ave NE.   Featuring the Sundance Film Festival’s “Menashe”.  Also featuring Soup. More info and RSVP 
MHerbstman@gmail.com

PARKING ALERT – PLEASE DON’T BLOCK OUR NEIGHBORS
As a courtesy, please do not park within 6 feet from any of our neighbors driveways.

WOMEN’S SUNDAY TEHILLIM AT CSTL – 10 AM
In the library.  Come say a prayer for those in need. 

PARENTAL GUIDANCE 
Parents are responsible for their children.  Please keep our shul clean.  Please don’t borrow items from the shul without the President’s permission.  Kesiva v”Chasima Tova.

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

KIDDUSH SPONSORSHIPS AVAILABLE
If you would like to sponsor Kiddush at CSTL, please contact Marion Kitz Gabbai Kiddush,
miriamkitz@hotmail.com . Contact Marion to sponsor a Kiddush for a BIRTHDAY, ANNIVERSARY or YAHRZEIT. 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.

Men’s Mikvah annual Dues were Due on Elul 1st 
$440/daily, $220/weekly, $100/holiday only. Paying for one visit is not an option if you live in this community. Visitors pay $2.50 for single use. You can go to 
http://www.CSTLSeattle.org  to make your payment online with your credit card.  Men’s mikvah codes will be canceled unless dues is paid before Yom Kippur.


COMMUNITY NEWS

SUKKOS MELAVA MALKA- Rebbe Nachman's Yartzeit Sat Oct. 7th 8:30 - 10:30pm
Music and Learning in Rabbi Avi Rosenfeld’s Sukka- 5240 38th Ave. NE

JUDAICA FOR SALE
Looking to purchase a new talet, tefillin or mezuzah?  Jeff Amon has been given the opportunity to continue selling a large variety of items from Israel which Hazzan Yogev Nuna was previously offering. There is a large selection of products.  Jeff is also able to order items he doesn't  currently have but which you may like. Please contact him to inquire about items you want and he'll will try his best to get it for you.  Jeff Amon, 206-271-6662

SUNDAY SCHOOL IN NORTH SEATTLE 9:45 AM - 11:30 AM
Chabad of NW Seattle is excited to announce that we will be offering a Local Hebrew School on Sundays for the upcoming school year. Give your child an opportunity to explore Judaism where it's meaningful, educational, fun and innovative! Register before August 20th and save $100 on our early bird discount!!! For more info and to register please visit 
www.Seattlehebrewschool.com yonilevitin@gmail.com

Seattle Kollel Mishna Yomit Starts Wed Sept 27th
Info: rabbiavrohomdavid@gmal.com or (206) 369-1215.

Sukkah Building Services
Contact Matthew Perry  
matthewperry@hotmail.com

NCSY builds your Sukkah for you, Sunday, Oct. 1
Small Sukkah/$36 / Large Sukkah/$50. Time slots: 11-12, 12-1, 1-2 or 2-3. Must reserve a time slot by 9/30. Email mirkinc@ncsy.org to reserve.

Community Trip to Israel. April 29-May 8, 2018, 
"Creative Israel: Exploring Israeli Innovation through Technology, Ecology, and the Arts". An optional 3-day pre-trip is available. More info: www.jewishinseattle.org/israel-trip, taryno@jewishinseattle.org or (206) 774-2217.

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


REBBE’S SICHO FOR YOM KIPPUR 
http://www.sichosinenglish.org/books/chassidic-dimension-festivals-1/11.htm © SichosInEnglish.org 

The Rambam states[70] that "Yom Kippur is the time of teshuvah for all.... Therefore all are obligated to repent and confess on Yom Kippur."

What does the Rambam mean with his statement that "Yom Kippur is the time of teshuvah for all," when the Rambam states in a previous paragraph that the entire ten-day period between Rosh HaShanah and Yom Kippur is a propitious time for repentance, not only the day of Yom Kippur?

Additionally, teshuvah is not a time-bound commandment; as soon as an individual sins, he is obliged to repent.[71] The fact that the ten-day period between Rosh HaShanah and Yom Kippur is an auspicious time for teshuvah in no way implies that the obligation to repent is greater then than during the rest of the year. Rather, these ten days are more favorable for repentance, and moreover, the teshuvah accomplished then is "immediately accepted."[72]

The special aspect of Yom Kippur lies in the fact that "Yom Kippur is a time for teshuvah ... therefore all are obligated to repent and confess on Yom Kippur." In other words, the very time frame, and not a specific sin, per se, obligates teshuvah. Thus Yom Kippur not only makes teshuvah easier, loftier, and so on, but the very day obligates one to repent.

Truly, this must be understood. If a person has sinned, he is obligated to repent during the entire year, not only on Yom Kippur. If, on the other hand, the individual is free of sin, then it would seem that he need not repent, even on Yom Kippur. Moreover, as he is sinless, what is he going to repent for?

During the rest of the year, it is a person's personal status as a sinner that obligates him to repent. On Yom Kippur, however, the time frame itself brings an obligation to do teshuvah, regardless of his status. Thus, the obligation extends to all, for it is not the person's actions but the day itself that necessitates teshuvah.

But the original question seems to remain: How can it be said that the obligation to repent on Yom Kippur extends to all, when - in its simple sense - teshuvah involves repenting for sins, and certain individuals may be free from sin?

The Rambam addresses this point when he states:[73] "Those sins for which a person has confessed during a previous Yom Kippur are to be confessed again during the following Yom Kippur. This is so even though his state of teshuvah remains steadfast. For the verse states:[74] 'For I know my iniquities, and my sins are constantly before me.'"

Since "there exists no righteous person in the land who [only] does good and never sinned,"[75] the possibility of teshuvah exists for all inasmuch as one's sins "are constantly before me."

There is only one difference. During the rest of the year, when the reason for teshuvah is the sin itself, then if a person did not sin in the first place, or has since repented, there is no obligation to again repent for the same sin.

Comes Yom Kippur, however, when the time itself obligates teshuvah, if there was ever during the person's lifetime something for which he had to repent, the individual is obligated to repent once again on Yom Kippur, since "my sins are constantly before me." Thus, "all are obligated to repent and confess on Yom Kippur," as "there exists no righteous person in the land who [only] does good and never sinned."

This will be even better understood in light of that which the Alter Rebbe explains in Tanya[76] with regard to the verse "my sins are constantly before me." The Alter Rebbe explains that although a person may have done "a proper teshuvah" for a particular sin, nevertheless, when he is elevated to a higher level of Divine service, a loftier level of repentance is required.

Since the sanctity of Yom Kippur is such that all Jews are elevated on this day, then even those sins for which one has repented previously are to be repented for again, with a loftier manner of teshuvah - a Yom Kippur manner of teshuvah.

Rosh haShana – Shabbos Shuva/Haazinu | 29 Elul – 9 Tishrei 5777

EREV ROSH HASHANA, WED SEPT 20th //EREV TAVSHILIN & HATARAS NEDARIM/
Selichos/Shacharis/Hataras Nedarim 6:15 am
Mincha/Maariv/Candles – 6:52 pm

ROSH HASHANA DAY 1, THU SEPT 21st  
Shacharit/Musaf 9 am
Mincha/Tashlich 5:40 pm
Maariv/Candles after 7:47 pm /from existing flame/

ROSH HASHANA DAY 2, FRI SEPT 22nd 
Shacharit/Musaf 9 am
Mincha/Farbrengen 5:40 pm
Candles BEFORE 6:48 pm /from existing flame/
Maariv 7:37 pm

Sat Sept 23rd Shabbos Shuva/Ha’azinu
Shacharis: 9 am /Latest Shema 9:59 am
Mincha  6:30 pm /SHABBOS SHUVA DRASHA/ 
Maariv/Havdalah 7:43 pm

FAST OF GEDALIA, SUN SEPT 24th
Fast Begins 5:21 am
Shacharit 9 am
Mincha  6:30 pm
Maariv/Fast Ends 7:33 pm

Weekdays /3 KEPITLACH/L’DOVID HASHEM ORI/
Sun Shacharis: 9 am 
Mon – Fri Shacharis 7 am
Sun-Thu Mincha/Maariv 6:45 pm

KIDDUSH SHABBOS SHUVA/HAAZINU
Kiddush Lite with Rabbi Mendy Levitin's special cholent. No Seuda Slishit at Shul

MAZEL TOV MAZEL TOV
Mazel Tov to Shain Rose-Heisler and Rabbi Yitzi Heisler on the birth of their new daughter!  Mazel Tov to proud grandparents Valerie and Rabbi Simcha Brandeis!  May they merit to raise her to Torah Chupa and Maasim Tovim!

Mazel Tov to Rabbi Mordechai and Rochie Farkash and to the Levitin, New, and Farkash families on the engagement of Mina New and Levi Farkash!!! May they merit to build a bayis ne’eman b’Yisroel!

ORDER ESROGIM FROM RABBI KAVKA –
Order online or print a form:  
http://seattleesrogim.com  Pick up is at Congregation Shaarei Tefilah-Lubavitch. There is limited availability! rabbikavka@gmail.com

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.

TZOM GEDALIAH – SUN SEPT 24th  
Tzom Gedaliah (Fast of Gedalia) is an annual fast day instituted by the Jewish Sages to commemorate the assassination of Gedalia Ben Achikam, the Governor of Israel during the days of Nebuchadnetzar King of Babylonia (580's BCE). As a result of Gedalia's death the final vestiges of Jewish national autonomy after the Babylonian conquest were destroyed, many thousands of Jews were slain, and the remaining Jews were driven into exile. (
www.ezrabessaroth.net)

PREPARE ERUV TAVSHILIN BEFORE THE HOLIDAY
The Eruv Tavshilin is a procedure that allows us to prepare food on Yom Tov for Shabbat within specific halachic parameters.  Before Yom Tov, set aside a hard boiled egg and a piece of bread to be eaten on Shabbat. Say “Eruv Tavshilin” blessing found in the Chabad Siddur.

RABBI LEVITIN’S ANNUAL SHABBOS SHUVA DRASHA – SHABBOS AT 6:30 PM
Please join us for Rabbi Levitin’s annual Shabbos Shuva Drasha.   Men, women, and children are encouraged to attend. The first Shabbos in the new year is traditionally known as Shabbos Shuva. As this Shabbos occurs during the Ten Days of Repentance, the Haftora read, which begins “Shuva Yisroel,” “Return Israel,” concerns repentance. Additionally, there is a custom that the Rabbi of each synagogue gives a special congregational lecture on this Shabbos on the topic of repentance and preparation for Yom Kippur. The Sfas Emes writes that one should strengthen their observance of mitzvos and performance of good deeds specifically on this Shabbos.   © Torah.org
http://torah.org/learning/yomtov-yomkippur-vol3no17/

DONATE TO CSTL – PLEASE
http://www.cstlseattle.org/3182565

LADIES TEHILIM – SUN 10 am
Come say Tehilim

SOUP AND CINEMA IN THE SUKKAH – MON OCT 9th 7:30 PM
Chol ha’Moed Sukkos celebration at the home of Ben and Sarah Dershowitz, 7504 33rd Ave NE.   Featuring the Sundance Film Festival’s “Menashe”.  Also featuring Soup. More info and RSVP 
MHerbstman@gmail.com

SUNDAY SCHOOL IN NORTH SEATTLE 9:45 AM - 11:30 AM
Chabad of NW Seattle is excited to announce that we will be offering a Local Hebrew School on Sundays for the upcoming school year. Give your child an opportunity to explore Judaism where it's meaningful, educational, fun and innovative! Register before August 20th and save $100 on our early bird discount!!! For more info and to register please visit 
www.Seattlehebrewschool.com yonilevitin@gmail.com

CSTL ROSH HASHANA KIDS PROGRAM – PRE REGISTRATION REQUIRED
This Rosh Hashana, there will be a downstairs kids' program on both days, from 10:30 am until 2:30 pm, for children 4 and up. There will be a light snack, but no lunch, so please plan accordingly. Due to the limited space we have, this program will be capped at 20 children and will require a reservation.  Please fill out the following form, one for each child attending: 
http://tinyurl.com/yd23qgul Please note: in order to ensure the safety of each child in this program, if your child leaves the room without permission, they will not be allowed back in and will need to be with their parents. L'shana Tova U'metuka Happy, healthy, sweet new year!

CSTL ROSH haSHANA TOTS PROGRAM
Children ages 3-5 can be dropped off. Children 2 and under should be accompanied by a parent. First Day of Rosh Hashana (Thurs): 10:30 AM-12:30 PM 
Second Day of Rosh Hashana (Fri): 10:30 AM - 2 PM
Groups will include free play, singing, and snack. There will be no groups on Shabbat, 9/23, and the upstairs room will be closed. 
If you are interested in volunteering with Tot Groups, please contact Liz Roth-Jacobovitz: elizabeth.roth08@gmail.com

PARENTAL GUIDANCE 
Parents are responsible for their children.  Please keep our shul clean.  Please don’t borrow items from the shul without the President’s permission.  Kesiva v”Chasima Tova.

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

KIDDUSH SPONSORSHIPS AVAILABLE
If you would like to sponsor Kiddush at CSTL, please contact Marion Kitz Gabbai Kiddush,
miriamkitz@hotmail.com . Contact Marion to sponsor a Kiddush for a BIRTHDAY, ANNIVERSARY or YAHRZEIT. 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.

Men’s Mikvah annual Dues were Due on Elul 1st 
$440/daily, $220/weekly, $100/holiday only. Paying for one visit is not an option if you live in this community. Visitors pay $2.50 for single use. You can go to 
http://www.CSTLSeattle.org  to make your payment online with your credit card.  Men’s mikvah codes will be canceled unless dues is paid before Yom Kippur.

CSTL YAHOO GROUP and eNEWS REMINDER
This is a reminder that the CSTL Yahoo Group and eNews is an independent listserve, moderated by Dr. Joseph Greenberg for the benefit of the listserve’s members.  The CSTL Yahoo Group is not directly affiliated with CSTL or Chabad, and the opinions expressed in the CSTL eNews, and in posts by listserve members are not necessarily similar to those of the CSTL Board or Chabad Shluchim. To post a message, email 
cstl@yahoogroups.com .  The message will be distributed to the group iff approved by the moderator.  If there is an unusual delay in posting, phone Yossi directly. To subscribe to this listserve, email cstl-subscribe@yahoogroups.com To unsubscribe from this listserve, send an email to: cstl-unsubscribe@yahoogroups.com  To visit the CSTL listserve on the web, go to: http://groups.yahoo.com/group/cstl/ To change settings online go to: http://groups.yahoo.com/group/cstl/join (Yahoo! ID required). To change to a single weekly message via email:  cstl-digest@yahoogroups.com  Your use of Yahoo Groups is subject to: https://info.yahoo.com/legal/us/yahoo/utos/terms/


COMMUNITY NEWS

Seattle Kollel Mishna Yomit Starts Wed Sept 27th
Info: rabbiavrohomdavid@gmal.com or (206) 369-1215.

Rabbi Frand Annual Derasha Video Wednesday, September 27, 7:45 pm at the Kollel,. 
More info: https://www.seattlekolle.com/rabbi-frand-teshua-video

Sukkah Building Services
Contact Matthew Perry  
matthewperry@hotmail.com

NCSY builds your Sukkah for you, Sunday, Oct. 1
Small Sukkah/$36 / Large Sukkah/$50. Time slots: 11-12, 12-1, 1-2 or 2-3. Must reserve a time slot by 9/30. Email mirkinc@ncsy.org to reserve.

Community Trip to Israel. April 29-May 8, 2018, 
"Creative Israel: Exploring Israeli Innovation through Technology, Ecology, and the Arts". An optional 3-day pre-trip is available. More info: www.jewishinseattle.org/israel-trip, taryno@jewishinseattle.org or (206) 774-2217.

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


SICHO FOR ROSH haSHANA
http://www.sie.org/templates/sie/article_cdo/aid/2507862/jewish/The-Blessing-Delivered-by-the-Rebbe-upon-Receiving-the-Pan-Klali-Erev-Rosh-HaShanah-5750-1990.htm  © SichosInEnglish.org

Because of the constraints of time upon the community, this is not the appropriate time to read the Pan. Before G‑d, all the particular requests mentioned here are revealed. He who hears the blessings of His nation Israel will surely fulfill the prayers of His people from His full, open, holy, and generous hand. In this manner, all the particular requests of the Jewish people will be fulfilled in regard to material and spiritual matters, fusing the material and the spiritual together.

May it be a year of light , a year of blessing, a year of redemption, a year of joy, a year of glory and splendor, a year of good company, a year of great merits, a year of good and long life, a year of great and revealed good, a year of good promises, a year of sustenance, a year of learning with outstanding success, a year when the desires of each one’s heart will be fulfilled together with those of the entire Jewish people thus endowing them with the power of the community, a year of great miracles of both an individual and communal nature, a year of help from above in all matters both material and spiritual, a year of strength for each Jew, that his Judaism can be expressed with more strength and power, a year of redemption, a year of tzedakah, a year of holiness, a year of walking upright, a year of exaltation, a year of happiness and rejoicing, a year of Torah, a year of tefillah (prayer), and a year of teshuvah.

A year when G‑d will fulfill the desires of each Jew and the entire Jewish people in a generous and abundant manner including the most fundamental desire for which we are constantly waiting, the coming of the ultimate and complete Messianic redemption. Then, we will proceed, “with our youth and with our elders, with our sons and with our daughters,” all those who gave in a Pan and go together with their families and their students to Eretz Yisrael, to Jerusalem, to the Beis HaMikdash, and to the Holy of Holies.

Then, the entire Jewish people will celebrate Rosh HaShanah in Eretz Yisrael. Even there, Rosh HaShanah could be celebrated for two days depending on when the witnesses come. However, the two days are considered as one continuum. This will lead to continuous life, the era when, “those that lie in the dust will arise and sing,” and with the Previous Rebbe among us, we will proceed to Eretz Yisrael, to Jerusalem, and to the Beis HaMikdash, “the Sanctuary of G‑d established by Your hands.” May it be in the immediate future.

Shabbos Netzavim-Vayelech - Selichos | 24 Elul – 2 Tishrei 5777

Fri- Sept 15th   Erev Shabbos 
Shacharis 7 am 
Candles/Mincha/Maariv 7:02 pm

Sat Sept 16th   Shabbos 
Shacharis: 9:30 am /Latest Shema 9:55 am
Mincha  7:02 pm /SEUDA SLISHIT/Pirkei Avot Chapters 5&6/
Maariv/Havdalah 7:58 pm /SELICHOS 1:02 AM

Weekdays / SHOFAR FRI-SUN-MON-TUE/3 KEPITLACH/L’DOVID HASHEM ORI/
Sun Shacharis: 9 am 
Mon - Wed Selichos/Shacharis  6:30 am
Sun-Thu Mincha/Maariv 7:00 pm

Selichot –Motzei Shabbos  at 1:02 am
The series of Selichot ("supplication") prayers recited in preparation for the "Days of Awe" of Rosh Hashanah and Yom Kippur begin this Saturday night, after midnight (after the Ashkenazic custom; the Sephardic community begins on the 1st of Elul). On subsequent days, the custom is to recite the Selichot in the early morning hours, before the morning prayers, each morning up to and including Elul 29, the eve of Rosh Hashanah. 
www.chabad.org

EREV ROSH HASHANA, WED SEPT 20th //EREV TAVSHILIN/
Selichos/Shacharis/Hataras Nedarim 6:30 am
Mincha/Maariv/Candles – 6:52 pm

ROSH HASHANA DAY 1, THU SEPT 21st  
Shacharit/Musaf 9 am
Mincha/Tashlich 5:30 pm
Maariv/Candles after 7:53 pm /from existing flame/

ROSH HASHANA DAY 2, FRI SEPT 22nd 
Shacharit/Musaf 9 am
Mincha/Farbrengen 5:40 pm
Candles BEFORE 6:48 pm /from existing flame/
Maariv 7:37 pm

FAST OF GEDALIA, SUN SEPT 24th  
Fast Begins 5:26 am
Shacharit 9 am
Mincha  6:30 pm
Maariv/Fast Ends 7:33 pm
 

KIDDUSH 
Kiddush is sponsored by Ronda Stark. We will also have Rabbi Mendy Levitin's special cholent, sponsored by Shmulie/Rosie Tennenhaus. Seuda Slishit

ORDER ESROGIM FROM RABBI KAVKA – DEADLINE MON SEPT 18th 
Order online or print a form:  
http://seattleesrogim.com  Pick up is at Congregation Shaarei Tefilah-Lubavitch. There is limited availability! rabbikavka@gmail.com

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.

PRE-SELICHOS FARBRENGEN FRI SEPT 16th  11:00 pm to 1 am
Please join us for a farbrengen with words of Torah in preparation for Selichos. In front of the CSTL Men’s Mikvah. (
www.chabad.org/calendar).

SHABBOS AFTERNOON PIRKEI AVOS WITH RABBI MENDY LEVITIN – 6:00 PM
Final 5777 opportunity to learn Pirkei Avos with Rabbi Mendy!

DONATE TO CSTL – PLEASE
http://www.cstlseattle.org/3182565  .

LADIES TEHILIM – SUN 10 am
Come say Tehilim

SOUP AND CINEMA IN THE SUKKAH – MON OCT 9th 7:30 PM
Chol ha’Moed Sukkos celebration at the home of Ben and Sarah Dershowitz, 7504 33rd Ave NE.   Featuring the Sundance Film Festival’s “Menashe”.  Also featuring Soup. More info and RSVP 
MHerbstman@gmail.com

SUNDAY SCHOOL IN NORTH SEATTLE 9:45 AM - 11:30 AM
Chabad of NW Seattle is excited to announce that we will be offering a Local Hebrew School on Sundays for the upcoming school year. Give your child an opportunity to explore Judaism where it's meaningful, educational, fun and innovative! Register before August 20th and save $100 on our early bird discount!!! For more info and to register please visit
www.Seattlehebrewschool.com  . yonilevitin@gmail.com

CSTL ROSH HASHANA KIDS PROGRAM – PRE REGISTRATION REQUIRED
This Rosh Hashana, there will be a downstairs kids' program on both days, from 10:30 am until 2:30 pm, for children 4 and up. There will be a light snack, but no lunch, so please plan accordingly. Due to the limited space we have, this program will be capped at 20 children and will require a reservation.  Please fill out the following form, one for each child attending: 
http://tinyurl.com/yd23qgul Please note: in order to ensure the safety of each child in this program, if your child leaves the room without permission, they will not be allowed back in and will need to be with their parents. L'shana Tova U'metuka Happy, healthy, sweet new year!

PARENTAL GUIDANCE 
Parents are responsible for their children.  Please keep our shul clean.  Please don’t borrow items from the shul without the President’s permission.  Kesiva v”Chasima Tova.

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

KIDDUSH SPONSORSHIPS AVAILABLE
If you would like to sponsor Kiddush at CSTL, please contact Marion Kitz Gabbai Kiddush,
miriamkitz@hotmail.com . Contact Marion to sponsor a Kiddush for a BIRTHDAY, ANNIVERSARY or YAHRZEIT. 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.

The Shofar Factory at Eastside Torah Center Sun Sept 17th 
Come and see how a shofar is made! Participate in its construction.Learn many new details about the shofar and Rosh Hashanah. Enter a raffle to win a shofar of your very own! Enjoy delicious apple and honey tasting! Two Sessions - Divided by age 10:00 AM Ages babies to 7 years. 11:30 AM Ages 8-13 years. Cost: $5 per child pay at the door in the ETC Social Hall

Men’s Mikvah annual Dues were Due on Elul 1st 
$440/daily, $220/weekly, $100/holiday only. Paying for one visit is not an option if you live in this community. Visitors pay $2.50 for single use. You can go to 
http://www.CSTLSeattle.org  to make your payment online with your credit card.  Men’s mikvah codes will be canceled unless dues is paid before Yom Kippur.


COMMUNITY NEWS

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

Seattle Kollel Mishna Yomit Starts Wed Sept 27th
Info: rabbiavrohomdavid@gmal.com or (206) 369-1215.

Rabbi Frand Annual Derasha Video Wednesday, September 27, 7:45 pm at the Kollel,. 
More info: https://www.seattlekolle.com/rabbi-frand-teshua-video

NCSY builds your Sukkah for you, Sunday, Oct. 1
Small Sukkah/$36 / Large Sukkah/$50. Time slots: 11-12, 12-1, 1-2 or 2-3. Must reserve a time slot by 9/30. Email mirkinc@ncsy.org to reserve.

Community Trip to Israel. April 29-May 8, 2018, 
"Creative Israel: Exploring Israeli Innovation through Technology, Ecology, and the Arts". An optional 3-day pre-trip is available. More info: www.jewishinseattle.org/israel-trip, taryno@jewishinseattle.org or (206) 774-2217.

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


SICHO FOR SHABBOS NETZAVIM/VAYELECH
http://www.sie.org/templates/sie/article_cdo/aid/2507861/jewish/Shabbos-Parshas-Nitzavim-Vayeilech-25th-Day-of-Elul-5750-1990.htm ©SichosInEnglish.org

1. Parshas Nitzavim is always read before Rosh HaShanah. This year, this reading is enhanced by the addition of Parshas Vayeilech and thus, the two are fused together into a single Torah portion.

The Previous Rebbe communicated a unique teaching which reflects the uniqueness of this Shabbos and explains why although this is the Shabbos before Rosh HaShanah, we do not bless the month of Tishrei in contrast to all the other months of the year which are blessed on the Shabbos preceding them:

The Alter Rebbe related: When I was in Mezritch,1 I heard from my teacher and master, the Maggid, who heard from his teacher and master, the Baal Shem Tov: The seventh month is the first of the months of the year. The Holy One, blessed be He, blesses it on the Shabbos of blessing (Shabbos Mevarchim) ... and with the power of this blessing, the Jews bless the other eleven months of the year.

There is a problematic element regarding this teaching. Why does it mention the Baal Shem Tov, the Maggid, and the Alter Rebbe? We find that generally, although most of the Alter Rebbe’s teachings were based on the teachings of the Maggid and the Baal Shem,2 he did not mention them explicitly when relating those teachings. We find a similar incident in the Talmud. Rabbi Eliezar the Great explained that he did not mention the name of his teacher, Rabbi Yochanan, when relating a teaching because, “he never related anything which he did not hear from his teacher.” Thus, we must understand: Why did the Alter Rebbe mention the Maggid and the Baal Shem when relating this particular teaching?

It is possible to resolve this difficulty based on another Talmudic passage. Our Sages relate that, in the Beis HaMikdash, the priests would announce that the time for the morning sacrifices had arrived by proclaiming: “In the east, it is shining until Chebron.”3 Why did they mention Chebron each and every day? To allude to the Patriarchs who are buried there.

We find a similar concept in our prayer service (which was instituted in place of the sacrifices). Every day, during the week, on Shabbos, and even on Yom Kippur, we follow a similar pattern and begin the Shemoneh Esreh by praising G‑d, as “the G‑d of Avraham, the G‑d of Yitzchok, the G‑d of Yaakov.”4

Similarly, in regard to the teaching mentioned by the Alter Rebbe — which also contains an aspect of prayer, that G‑d grants abundant blessings in the new year which comes — the “patriarchs” of the Chassidic movement are mentioned. Mentioning their names brings about a more powerful revelation than merely having them in mind on the level of thought.

There is a further connection to the morning sacrifice. On one hand, the morning sacrifice was the same each day. Every day of the year, the same rites were observed. Conversely, however, each day the intention of the sacrifice was different, appropriate to the uniqueness of that day. (For this reason, it was necessary to offer a new sacrifice each day.)

A similar concept applies in regard to each new year. The root of the Hebrew word for year, שנה, is also related to the words meaning “change” and “repetition.” Thus, our Sages have explained that each year is a complete cycle which includes the entire series of changes and developments which transpire and the year that follows is merely a repetition.

Nevertheless, each year is also a new development. As the Alter Rebbe writes in Tanya, “each year a new light which has never shone before descends and shines.” A higher light than shone during the period of the Beis HaMikdash and even in Gan Eden is revealed this year.

The Alter Rebbe’s teaching continues:

The blessing is contained in the Torah reading: “You are standing all together today.” The word “today” refers to Rosh HaShanah, the day of judgment... You are standing, victorious in judgment. Therefore, on the Shabbos before Rosh HaShanah we read5 the parshah: Atem Nitzavim. This is G‑d’s blessing [conveyed] on the Shabbos which blesses the seventh month which is a month of abundance and the source of abundant blessings for all of Israel for the entire year to come.

“You” refers to each and every Jew. “Are standing” implies a powerful and firm stance. Indeed, we find the root of the Hebrew word for “standing,” nitzav used in relation to a king. This implies that a Jew stands with the power of a king. Our Sages declare: “When the king speaks, mountains are moved.” “Mountains” refer to our material concerns. They are not destroyed, but rather “moved,” transferred and transformed into holiness.

The portion continues, “today,” the day of Rosh HaShanah, “the day of great judgment.” Although from one perspective, judgment is associated with limitation, from a deeper view, it is through judgment that “overwhelming energy”6 is conveyed. This energy will be expressed in the service of the Jews in Torah and mitzvos and which will ultimately permeate through and effect the material nature of the world, unifying existence in this material world with its source in G‑d’s True Existence.

Afterwards, the portion continues, “all together,” that the Jews stand as a single communal entity. This brings them, “before the L‑rd, your G‑d,” and causes them to be “victorious in judgment.”

The above is enhanced by the influence of Parshas Vayeilech which indicates that, from the powerful stance of Nitzavim, a Jew must “proceed from strength to strength.” This is further enhanced by the mitzvah of Hakhel mentioned in this portion. In Hakhel, the Jews are fused together as a single entity and they are inspired by the king’s reading of the Torah.

This leads to the conclusion of the portion, “And Moshe spoke the words of this song so that all the community of Israel would hear until its end.” The Hebrew for “until its end” (on,), can also be interpreted “until they became perfect” (תמים).

This prepares them for Parshas Haazinu which, as our Sages explain, reflects a situation when one is “close to heaven and far removed from the earth.” Although this level was achieved by Moshe alone, each Jew has a spark of Moshe in his midst. Hence, this is relevant to him as well.

This prepares us to enter the year 5751, a year when “I will show you wonders,” including the greatest wonder, the Messianic redemption which will be considered wondrous even in comparison to the miracles of the exodus from Egypt.

* * *

2. This is the final Shabbos of the “Seven Shabbasos of Consolation” which begin with a two-fold measure of comfort, “Comfort you, Comfort you, My people.” Based on the principle, “Advance in holy matters,” we can assume that from Shabbos to Shabbos, particularly on this, the final and concluding Shabbos, this consolation increases and grows.

This leads us to the Ten Days of Repentance. These ten days can be seen as a summation of the Seven Shabbasos of Consolation and the Three Shabbasos which preceded them.

This Shabbos is also the last Shabbos of the month of Elul, the “month of mercy,” when “the King is in the field.”7 This is reflected in the fact that, although usually on the Shabbos when a new month is blessed, the passage Av HaRachamim8 (“All-Merciful Father”) is not recited, on this Shabbos, when G‑d blesses the coming month, it is customarily said. This reflects the all-encompassing influence of Divine mercy.

This leads to the prayer, “Happy are those who dwell in Your House” (א שרי), in the Beis HaMikdash and then to the conclusion of the prayers, “The upright will dwell in Your presence.” The word “Your presence” can also mean “Your inner dimension,” for G‑d’s inner dimension is related to the inner dimension of the Jews.

This, in turn, gives the Jews the power to declare, “Give ear heavens...listen earth,” i.e., a Jew reveals how he has control over the heavens and the earth.

* * *

3. It is customary to conclude with directives for action. As mentioned several times this year, efforts should be made to gather Jews together on Shabbos in synagogues to study Torah and discuss directives for action. When a Jew enters a synagogue, he feels he is “in the presence of the King.” If many Jews come together, then, “Among the multitude of people is the glory of the King.” Even a child who enters a synagogue sees the ark and the Torah scrolls and is impressed.

At present, it is important to concentrate on efforts to provide all the needy with their holiday needs and thus, “they can “eat succulent foods and drink sweet beverages” on Rosh HaShanah. This need is further emphasized by the fact that Shabbos follows directly after Rosh HaShanah and thus there are three consecutive days where holiday meals must be served. This applies in both Eretz Yisrael and in the Diaspora.9

There is another unique aspect to the present year. Since Shabbos follows Rosh HaShanah, the Fast of Gedaliah is pushed off another day. This is significant because, at the outset, the Fast of Gedaliah is not held on the day of Gedaliah’s murder. He was slain on the second day of Rosh HaShanah and because of the festive nature of the day, the fast was postponed. This year it is postponed still another day, giving the potential for it to be pushed off completely and, indeed, turned into a day of celebration with the coming of the Messianic age when the fast days will be transformed into festivals.

The fact that the Shabbos after Rosh HaShanah is being held on a date which normally would be a fast is a further indication of the need to provide people with the potential to celebrate it in a full matter. This will lead to the holidays of Sukkos and Shemini Atzeres and Simchas Torah when (in the Diaspora), there will also be three consecutive festive days.

* * *

4. According to the Chabad custom of studying Pirkei Avos throughout the entire summer, on this Shabbos, we study the fifth and sixth chapters.

Both these chapters are connected with the present date, the 25th of Elul, the day on which the world was created. The fifth chapter begins, “The world was created with ten utterances,” and the sixth chapter concludes, “Everything which the Holy One, blessed be He, created in His world, He created only for His glory.” This reflects the state of the creation on the first day. Then, the entire host of the heavens and earth were brought into being, but they were still united with G‑d. This is implied by the Torah’s description of the first day of creation as יום אחד, “one day.” Structurally, the expression יום ראשון, “the first day,” would have been more appropriate. The Torah, however, calls it יום אחד, to imply that it was a day of oneness. “G‑d was one with His world.” It was openly evident how “Everything was created for His glory.”

May we be able to stand with the power and firmness of Atem Nitzavim, the power of a king, and, as implied by Parshas Vayeilech, “proceed from strength to strength,” until “we appear before G‑d in Zion.”

Shabbos Ki Savo | 17-24 Elul 5777

Fri- Sept 8th   Erev Shabbos 
Shacharis 7 am 
Candles/Mincha/Maariv 7:16 pm

Sat Sept 2nd  Shabbos 
Shacharis: 9:30 am /Latest Shema 9:53 am
Mincha  7:16 pm /SEUDA SLISHIT/Pirkei Avot Chapters 3&4/
Maariv/Havdalah 8:13 pm

Weekdays
Sun Shacharis: 9 am 
Mon - Fri Shacharis  7 am
Sun-Thu Mincha/Maariv 7:10 pm

KIDDUSH 
Kiddush Lite. Rabbi Mendy Levitin's special cholent is sponsored by Shmulie/Rosie Tennenhaus. Seuda Slishit

MAZEL TOV MAZEL TOV
Mazel Tov to Mushka Rosler-Naparstek and Velvil Rosler on the birth of their new daughter. May they merit to raise her to Torah, Chupa, and Maasim Tovim!

ORDER ESROGIM FROM RABBI KAVKA – WEB SITE AVAILABLE MON SEPT 11th 
Order online or print a form: 
http://seattleesrogim.com Pick up is at Congregation Shaarei Tefilah-Lubavitch. There is limited availability! rabbikavka@gmail.com

CUSTOMS OF THE MONTH OF ELUL 
Shofar at Shacharis
. daily. L’Dovid haShem Ori daily at Shacharis and Mincha.  Three additional chapters of Psalms daily. Elul is also the time to have one's tefillin and mezuzahs checked by an accredited scribe to ensure that they are in good condition and fit for use. From the beginning of Elul and throughout the High Holiday season, we include the blessing "May you be inscribed and sealed for a good year" (Leshanah tovah tikateiv veteichateim) in letters and greetings to one another. 
www.chabad.org/calendar

CHECK YOUR MAZUZOT IN LYNNWOOD SUN SEPT 10th
Reb Moshe Liberow from Colorado Springs will BeH be spending  Sunday Sept 10th in Lynnwood checking Mezuzos. The website to reserve a spot is JewishSnohomish.com/Scribe.  Ksiva Vachasima Toiva, Rabbi Berel Paltiel 425-286-7465 
Rabbi@JewishSnohomish.com 

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.

ELUL 18th  FARBRENGEN - THE BAAL SHEM TOV’S YAHRZEIT - FRI SEPT 8th  5:00 pm
Please join us for a farbrengen with words of Torah in front of the Men’s Mikvah
in honor of the Baal Shev Tov’s Yahrzeit. (
www.chabad.org/calendar).

SHABBOS AFTERNOON PIRKEI AVOS WITH RABBI MENDY LEVITIN – 6:30 PM
An amazing opportunity to learn Pirkei Avos with commentaries and insights.

LADIES TEHILIM – SUN 10 am
Come say Tehilim

SUNDAY SCHOOL IN NORTH SEATTLE STARTS SUN SEPT 10th 9:45 AM - 11:30 AM
Chabad of NW Seattle is excited to announce that we will be offering a Local Hebrew School on Sundays for the upcoming school year. Give your child an opportunity to explore Judaism where it's meaningful, educational, fun and innovative! Register before August 20th and save $100 on our early bird discount!!! For more info and to register please visit
www.Seattlehebrewschool.com  . yonilevitin@gmail.com

PARENTAL GUIDANCE 
Parents are responsible for their children.  Please keep our shul clean.  Please don’t borrow items from the shul without the President’s permission.  Kesiva v”Chasima Tova.

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

KIDDUSH SPONSORSHIPS AVAILABLE
If you would like to sponsor Kiddush at CSTL, please contact Marion Kitz Gabbai Kiddush,
miriamkitz@hotmail.com . Contact Marion to sponsor a Kiddush for a BIRTHDAY, ANNIVERSARY or YAHRZEIT. 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.

Men’s Mikvah annual Dues are Due Annually on Elul 1st 
$440/daily, $220/weekly, $100/holiday only. Paying for one visit is not an option if you live in this community. Visitors pay $2.50 for single use. You can go to
http://www.CSTLSeattle.org  to make your payment online with your credit card.


 COMMUNITY NEWS

Mercaz Bee Garden Tour Sun Sept 10th 10:30am
http://www.westseattlebeegarden.com/ All ages! Afterward play at a park (weather depending) $5 per family, $2 per individual

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

Community Trip to Israel. April 29-May 8, 2018, 
"Creative Israel: Exploring Israeli Innovation through Technology, Ecology, and the Arts". An optional 3-day pre-trip is available. More info: www.jewishinseattle.org/israel-trip, taryno@jewishinseattle.org or (206) 774-2217.

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


SICHO FOR SHABBOS KI SAVO
http://www.sie.org/templates/sie/article_cdo/aid/2507858/jewish/Shabbos-Parshas-Ki-Savo-Chai-Elul-5750-1990.htm  © SichosInEnglish.org

1. There are two significant sayings with which the Previous Rebbe described Chai Elul: a) “Chai Elul introduces chayos (life-energy) into the service of the month of Elul,” or more particularly, “Chai Elul introduces chayos (life-energy) into the service of ‘I am my Beloved’s and my Beloved is mine.”‘ b) Each of the last twelve days of the year correspond to one of the twelve months. In these days, we are granted the potential to compensate for any deficiencies and elevate our conduct of those months. In this context, Chai Elul corresponds to the month of Tishrei.

From these statements, we see that Chai Elul is of general significance adding chayos to Elul and also, effecting the entire year. On the surface, however, it is difficult to understand: Elul as a whole is the month of stock-taking and teshuvah for the year at large. If so, what is the nature of the addition brought about by Chai Elul.

From the Previous Rebbe’s statement, it appears that the addition is one of chayos (“life-energy”). Chai Elul generates the potential for the service of Elul to be infused with energy and vitality. This, however, is also problematic. Since “we can assume that each Jew conducts himself in a proper manner,” surely the entire Jewish people have carried out the service of Elul with energy, vitality, and joy for these are fundamental principles in the service of G‑d.

Accordingly, it would appear that the Previous Rebbe’s statement indicates that from Chai Elul, a new phase of service is begun. Although Elul as a whole is a month of stock-taking, from Chai Elul onward begins the “Elul of Elul.” This, in turn, relates to the new life energy which Chai Elul introduces. This new energy, not only adds vitality to the previous service, it initiates a new phase of service.

To explain: The month of Elul is a month of general significance which includes the entire year1 and grants the potential to compensate for any deficiencies in our conduct of the previous year and elevate it to a higher rung. Similarly, it is the month of preparation for the new year.2 Accordingly, the service carried out in Elul is of a general nature.

This is emphasized by the fact that the name Elul serves as an acronym for the Hebrew words meaning, “I am my Beloved’s and my Beloved is mine,” which emphasize the bond of love between G‑d and the Jewish people. This bond characterizes the totality of this relationship and thus, is relevant in all times and places. Similarly, the fact that the name of Elul serves as an acronym for verses reflecting “The three pillars on which the world stands: Torah, service (prayer), and deeds of kindness,” and similarly, services of a general nature, teshuvah and redemption,3 further emphasizes the all-encompassing nature of the month.

In truth, this concept applies to the totality of Torah and mitzvos.There is an interrelation between general principles and their particular application. Indeed, every particular element is a reflection of the most general concepts. Since, “the world was created for the Torah,” this concept is also reflected in the world at large. Each point of time or space includes within itself time and space in its totality.

This concept is reinforced by the Baal Shem Tov’s teaching that at each moment, the creation is renewed. When G‑d brought existence into being from total and absolute naught, the first moment of existence that He created included within it every moment that would follow.4 Similarly, at every moment, as G‑d brings into being the totality of existence anew, every moment includes all previous and all subsequent moments of existence just as the first moment of creation included all time.

This concept clarifies a fundamental concept in regard to teshuvah.It is explained that, in one moment, a person can compensate for inadequacies in his behavior over many years.5 How is that possible? Because each moment contains within it the totality of time and can thus alter the nature of the events which occurred previously. This concept, although true at all times, receives greater emphasis during the month of Elul which is, as explained above, a month of general consequence.

To the above, Chai Elul contributes the dimension of chayos — life-energy. Chayos is not a particular element of one’s existence which one can point to like one of the limbs of the body. On the contrary, it is, by nature, entirely above the body. Nevertheless, it enclothes itself within the body, changing the nature of the body to the extent that the body itself becomes alive.

The relationship between the body and its life-energy is different from that of a particular element and the general category in which it is included. In the latter instance, there is an interrelation between the two. Indeed, as explained above, the entire general category can be reflected in a particular element. This is, however, no more than a reflection and there remains a difference between the particular entity and the general category in its totality.

In contrast, the relationship between the body and its life-energy is very different. On one hand, abstractly, there is no relation between the two. The life-energy of the soul is of a totally different nature than the body. Nevertheless, the soul descends and enclothes itself within the body to the extent that the body’s nature changes and not only the soul, but also the body, lives.

The reason for this change is because the soul’s life-energy emanates from the essence. An essential quality permeates through everything and exists equally in all places and thus, every aspect of a person’s being is affected by his life-energy.6

On this basis, we can understand the uniqueness of Chai Elul. As explained above, Elul is a month of general significance which includes all the service of the Jewish people. Chai Elul emphasizes the chayos — “life-energy” — of that service, the bond between the Jews and G‑d.

For this reason, the twelve final days of the year beginning on Chai Elul represent a new phase of service. The aspect of stock-taking which began on Rosh Chodesh Elul focused on the particulars of one’s service in the three general services of Torah, prayer, and deeds of kindness, reviewing one’s thought, speech, and action. In contrast, the stock-taking which begins on Chai Elul focuses on the essence of a Jew’s connection to G‑dliness and its expression within his behavior. We are not as concerned with the particular elements of service, but rather with the connection in its totality, the life-energy of our service.

This amplifies the explanation of how one moment of teshuvah can effect one’s entire past. Since here, we are focusing on the essence of the connection, its life-energy, and as explained above, an essential quality exists equally in every place, each moment is connected with the essence and thus, has an effect on one’s existence in its totality.

The above enhances the significance of Chai Elul for it corresponds to the month of Tishrei. The Hebrew letters for Tishrei (תשרי) can be rearranged to form the word reishis (רשית), which means “the head of.” Chassidic thought explains that Rosh HaShanah is called “the head of the year,” to emphasize how, just as the head includes the life-energy for the entire body, Rosh HaShanah includes the life-energy for the entire year. Similarly, Tishrei as a whole is a month which includes the life-energy for the entire year. Chai Elul, which compensates for and elevates the service of Tishrei, is thus intrinsically connected with the life-energy for the year in its totality.

The chayos of Elul — the love relationship with G‑d as expressed by the verse, “I am my Beloved’s and my Beloved is mine” — is expressed in the service of prayer which represents a process of connection with G‑d. Indeed, this connection relates to G‑d’s essence as our Sages commented, “Pray to Him and not to His attributes.” In contrast, deeds of kindness relates to G‑d’s attribute of kindness,7 and Torah study relates to G‑d’s intellectual attributes. Thus, it is through an increase in prayer, which connects us to G‑d’s essence that — to quote the second version of the Previous Rebbe’s adage — Chai Elul adds life to the service of “I am my Beloved’s and my Beloved is mine.” For this reason, it is customary even for Torah scholars8 to place greater emphasis on the service of prayer in this month.

All of the above is enhanced this year when Chai Elul falls on Shabbos for Shabbos also emphasizes the inner bond between the Jews and G‑d.9 This generates even greater potential to “infuse chayos in Elul,” and in the service of “I am my Beloved’s and my Beloved is mine.”

2. The above concepts are also connected to this week’s Torah portion which begins by mentioning the mitzvah of Bikkurim, the first fruits. Our Sages explain that the first fruits refer to the Jewish people, G‑d’s first fruits, as it were. G‑d’s conception of the Jewish people existed before the world, preceding even the Torah itself.10

Offering Bikkurim represents developing a connection with that level, the source of the souls of the Jewish people, which in turn, brings about a connection with G‑d. Thus, Bikkurim are related to the service of prayer.11 Thus, there is a connection to the concepts explained above in relation to Chai Elul.

The mitzvah of Bikkurim is to be fulfilled, “When you come into the land... take it as an inheritance, and settle within,” alluding to the service of the Jewish people in refining the world at large. The epitome of this service is the transformation12 of the land of the seven13 Canaanite nations into Eretz Yisrael. This service will be completed in the Messianic age when, in addition to the lands of these seven nations, we will be granted the lands of the Keni, Kniziand Kadmoni.14

The chayos introduced by Chai Elul is also reflected in the parshiyos read in the weeks that follow. Nitzavim (“You are standing”)15 describes how the entire Jewish people, from the most elevated until the most simple, are standing “all together,” “unified and at one,” because they are one with G‑d, establishing a covenant with Him.

This leads to Vayeilech [(“And he went”) which is read together with Nitzavim this year] which grants the Jews the potential to “proceed from strength to strength.” Since G‑d is totally unlimited, there is no limit to the bonds which a Jew can establish with Him and we can — and should — continue to ascend level after level.

This leads to Parshas Haazinu which according to our Sages describes a state in which one is “close to the heavens and removed from the earth.” Although even the prophet Yeshayahucould not reach that level,16 nevertheless, each Jew who realizes the essential connection he shares with G‑d, can be “close to the heavens.”

From this we proceed to Parshas Berachah, “This is the blessing which Moshe... blessed the children of Israel,” extending (for the word berachah can mean both “blessing” and “extension”) the influence of Moshe to all the Jewish people.

This generates the potential for Bereishis. A Jew “becomes a partner with G‑d in the work of creation,” drawing down G‑dliness into the world, revealing how the entire world depends on His creative potential. This refines the world and transforms it into a dwelling for G‑d.

* * *

3. This Shabbos, we study the third and fourth chapters of Pirkei Avos. Not only are the chapters numbered three and four, they begin with teachings that emphasize these two numbers: Chapter Three begins: “Reflect upon three things...”17 and Chapter Four begins by mentioning four categories that reflect the epitome of developed character traits.

The numbers three and four are of general significance for the Jewish people. We have three Patriarchs and four Matriarchs. Furthermore, three and four equal seven, the number of branches which existed in the Menorah, which are representative of the seven paths of service of G‑d. In particular, the numbers three and four are connected with the service of the intellect. We possess three intellectual potentials (Chochmah, Binah, and Daas) and at times, we speak of four potentials because Daas is counted as two, since it serves as the source for both the two general emotional categories, Chessed and Gevurah.18

As a preface to both these chapters,19 we study the teaching, “All Israel have a portion in the World to Come as it is written, ‘Your nation are all righteous...’ ” This teaching emphasizes the essential connection G‑d shares with every Jew. It is because of this essential bond that “All Israel have a portion in the World to Come.”20 Similarly, it is this essential connection which gives rise to the seven services alluded to in Chapters Three and Four.

The above concepts must influence our behavior on the level of deed. From Chai Elul onward, the new life-energy drawn down in Elul must bring about an increase in all aspects of the service of Elul, allowing for a deeper dimension of correction and completion to be contributed to the service of the previous year.

In particular, it calls for an increase in the service of prayer, for it is through this service that the essential connection mentioned above is expressed. Similarly, there should be an increase in Torah study. In particular, focus should be made on the laws pertaining to Rosh HaShanah, Yom Kippur, and Sukkos, and likewise, the inner dimensions of the service of these holidays.

Also, in preparation for the coming festive season, efforts must be undertaken to ensure that every Jew is given his holiday needs so that the holidays can be celebrated in a manner of “eat succulent foods and drink sweet beverages.” In particular, this is relevant this year when Shabbos comes directly after Rosh HaShanah (in the Diaspora as well as in Eretz Yisrael), and thus, there are three consecutive days when festive meals must be served. (Similarly, in the Diaspora, this phenomenon is repeated for the holidays of Sukkos and Shemini Atzeres and Simchas Torah.)

May the good resolutions made regarding the above lead to the fulfillment of the promise made at the beginning of the Torah reading, “When you will enter the land...”, with the coming of Mashiach who will lead the entire Jewish people back to Eretz Yisrael.21 This is particularly relevant at present, at the conclusion of “a year of miracles,” as we prepare for a year when, “I will show you wonders.”

Shabbos Ki Tseitsei | 10 - 17 Elul 5777

Fri- Sept 1st  Erev Shabbos 
Shacharis 7 am 
Candles/Mincha/Maariv 7:30 pm

Sat Sept 2nd  Shabbos 
Shacharis: 9:30 am /Latest Shema 9:49 am
Mincha  7:30 pm /SEUDA SLISHIT/Pirkei Avot Chapter 2/
Maariv/Havdalah 8:27 pm

Weekdays
Sun Shacharis: 9 am 
Mon - Fri Shacharis  7 am
Sun-Thu Mincha/Maariv 7:25 pm

KIDDUSH 
Kiddush will be sponsored by Shimon and Tova Cox, in honor of several Simchas in their family!!  We will also have our delicious cholent, made by Rabbi Mendy Levitin.  Seuda Slishit

SHOFAR FACTORY SUN SEPT 3rd 3-4 PM AT THE NE BRANCH LIBRARY
In the library community room.  6801 35th Ave NE.   With Rabbi Emlen.  Fun for the whole family.   RSVP to rabbiherbstman@gmail.com

CUSTOMS OF THE MONTH OF ELUL 
Shofar at Shacharis
. daily. L’Dovid haShem Ori daily at Shacharis and Mincha.  Three additional chapters of Psalms daily. Elul is also the time to have one's tefillin and mezuzahs checked by an accredited scribe to ensure that they are in good condition and fit for use. From the beginning of Elul and throughout the High Holiday season, we include the blessing "May you be inscribed and sealed for a good year" (Leshanah tovah tikateiv veteichateim) in letters and greetings to one another. 
www.chabad.org/calendar

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/cstleruvfor current status.

ELUL 10th  FARBRENGEN IN HONOR OF RABBI YOSEF CARO - FRI SEPT 1st  5:00 pm
Please join us for a farbrengen with words of Torah in front of the Men’s Mikvah
In 1522, Rabbi Yosef Caro started writing the Beit Yosef, his famous commentary on the Arba Turim, Yaakov Ben Asher’s comprehensive Halachic code. He started writing this commentary in Adrianople, Turkey, and continued for the next twenty years, during which time he relocated to Safed, Israel. He completed the monumental work on the 11th of Elul. It took another ten years for the writings to be published. (
www.chabad.org/calendar).

SHABBOS AFTERNOON PIRKEI AVOS WITH RABBI MENDY LEVITIN – 7:30 PM
An amazing opportunity to learn Pirkei Avos with commentaries and insights.

LADIES TEHILIM – SUN 10 am
Come say Tehilim

SUNDAY SCHOOL IN NORTH SEATTLE STARTS SUN SEPT 10th 9:45 AM - 11:30 AM
Chabad of NW Seattle is excited to announce that we will be offering a Local Hebrew School on Sundays for the upcoming school year. Give your child an opportunity to explore Judaism where it's meaningful, educational, fun and innovative! Register before August 20th and save $100 on our early bird discount!!! For more info and to register please visit 
www.Seattlehebrewschool.com  . yonilevitin@gmail.com

CSTL Shabbos Kids Club
Looking for volunteers to give a shuir to the older kids either once per month or a one time occasion It is for the ages 5-12.  The shuir is generally about 10-15 minutes long on any topic, parsha, holidays,Jewish history, Mitzos.  Your choice.  Please contact me   Thank you.  Tova Morah@msn.com 206-383-2516

FROM THE PRESIDENT
Please keep all food in the Social Hall.  Please feel empowered to tell anyone you see leaving the Social Hall with food to please not do so.  Doing this will help us clean for the coming Holidays!

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

KIDDUSH SPONSORSHIPS AVAILABLE
If you would like to sponsor Kiddush at CSTL, please contact Marion KitzGabbai Kiddush, 
miriamkitz@hotmail.com . Contact Marion to sponsor a Kiddush for a BIRTHDAY, ANNIVERSARY or YAHRZEIT. 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.

Men’s Mikvah annual Dues are Due Annually on Elul 1st 
For more information, please contact Yechezkel Rapoport.


COMMUNITY NEWS

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

Labor Day / Elul Bagel Brunch on at BCMH Mon Sept 4th 11 am. 
Must register & pay by Wed., Aug. 30 to 
www.bcmhseattle.org Cost: $10/Adult (ages 12 & up); $5/Child (ages 4-11); Kids 3 & under are free; $40/Family Rate. During Brunch: Program for kids "Making Your Own Shofar" with Rabbi Shimon Emlen. **Free for kids attending Brunch, $5 per child otherwise.

Community Trip to Israel. April 29-May 8, 2018, 
"Creative Israel: Exploring Israeli Innovation through Technology, Ecology, and the Arts". An optional 3-day pre-trip is available. More info: www.jewishinseattle.org/israel-trip, taryno@jewishinseattle.org or (206) 774-2217.

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


SICHO FOR SHABBOS SHOFTIM
http://www.sie.org/templates/sie/article_cdo/aid/2507855/jewish/Shabbos-Parshas-Ki-Seitzei-11th-Day-of-Elul-5750-1990.htm © SichosInEnglish.org.

1. This week’s portion begins, “When you go out to war upon your enemies.” Although the Torah is intended to be eternally relevant, on the surface, it is difficult to understand the lesson which can be derived from this portion which describes the conduct of the Jews in war (and in particular, a war which is not directly commanded by G‑d, a milchemas reshus, which is not at all applicable in the present era).

The lesson we can learn from this portion involves the dimension of our service that is involved with material things and matters of this world, refining and elevating its physical substance, making it a vessel for holiness and thus, transforming the world into a dwelling for G‑d.

This service is of a different nature than the service in the realm of holiness itself, the study of Torah and the fulfillment of mitzvos. The latter service is characterized by peace, drawing G‑dliness into the world. No “enemy” is involved. In contrast, when one is involved in refining the world at large, then one must “go out to war upon your enemy.” The nature of the material world opposes G‑dliness and stands in contradiction to the establishment of a dwelling for Him. To create a dwelling for G‑d, a place where His essence is revealed, within this world, it is necessary to “wage war” against this dimension of worldliness and conquer it.

The aspect of concealment within this world — and its tendency to oppose the establishment of a dwelling for G‑d — was created by G‑d, Himself. Thus, the power which opposes holiness does not stem from the world’s material substance alone, but rather, from the nature with which it was endowed by G‑d. Accordingly, it is understandable that a Jew must summon up very powerful energies to wage war against such power.

For this reason, the Torah uses the expression, “When you go out to war upon your enemy.” A Jew “goes out to war,” i.e., he must leave his own realm, the involvement with holy matters, and involve himself with material affairs.

When involved in this service, he must know that he has the potential to succeed. Therefore, he is told that he must wage war, “upon your enemies.” Grammatically, it would have been proper to state “against you enemies,” or “with your enemies.” Nevertheless, the Torah used a somewhat awkward construction to teach us that, before the war begins, a Jew has to know that he stands above his enemies.

In microcosm, this conception of war is relevant within our own lives as well. A Jew possesses a G‑dly soul and, on a lower level, an animal soul and a body. He must fight a war, the conflict with the yetzer hora, to overcome the natural drives of the body and the animal soul with the intent of conquering them and thus, preventing them from disturbing his service of G‑d. Furthermore, ultimately, he should reach the point where he serves G‑d, בכל לבבך, interpreted by our Sages to mean, “with both your desires,” i.e., the yetzer hora will also become transformed. The potential for this service stems from the fact that, in essence, a Jew is “above your enemies.”

The Torah teaches us about two types of war: milchemas mitzvah — wars which G‑d commanded us to wage, e.g., the wars necessary to conquer Eretz Yisrael and annihilate the Canaanites who lived there previously, the war against Amalek, and a war to defend the Jewish people against attackers; and milchemas reshus — those wars waged by a king “with other nations to extend the boundary of [Eretz] Yisrael] and magnify its greatness and reputation.”

The war with the seven Canaanite nations — and similarly, in the Messianic age, the war to conquer the lands of the ten nations — has as its purpose, the conquest of their land and its transformation into Eretz Yisrael, the holy land. In contrast, a milchemas reshus is not a mitzvah and is intended merely to “extend the boundaries of Israel” in a place which, by nature, belongs to gentiles.

In the personal sphere, a milchemas mitzvah involves waging a war against the material dimensions of the world according to the Torah’s commands with the intent of conquering them for Torah, making them like Eretz Yisrael.It involves, however, only those aspects of the world which are necessities for life. In contrast, a milchemas reshus involves “extending the boundaries” of holiness beyond our minimum necessities. A person goes beyond the limits of the minimum which Torah allows him and elevates other aspects of the world, transforming them into holiness.

To express this concept in regard to eating: Rather than eat bread and water, one eats succulent meats and drinks aged wines, but does so for the sake of holiness. Similarly, in regard to the world at large, a person goes beyond the limits of his own environment and seeks new areas to refine by establishing a synagogue, a house of study, or a place where mitzvos are performed.

milchemas reshus does more than involve a wider sphere of activity than a milchemas mitzvah, it requires a different type and quality of service. To understand this concept, we must probe into the very nature of a milchemas reshus: On the surface, the concept of a milchemas reshus is problematic. In regard to a milchemas mitzvah, the reason the Jews go to war is because G‑d commanded them to. He told them to conquer Eretz Yisraeland make it their land. Thus, what the Jews are taking rightfully belongs to them. Although — as Rashi quotes in the beginning of his commentary on the Torah — the gentiles may claim: “You are thieves,” the Jews can answer, “The land belongs to G‑d... and He gave it to us.”

In contrast, when it comes to conquering other lands, this rationale does not apply. On the contrary, these lands were given to the gentiles, not to the Jews. If so, how can the Jews go out and conquer these lands. Seemingly, it would be appropriate to call them thieves for doing so.

A similar, and perhaps even deeper question applies regarding the parallels to this concept in our service of G‑d. A Jew has the power to transform the material substance of this world into holiness, because of the potential granted to him by the Torah. Indeed, in an ultimate sense, these entities were brought into being with the intent that they be transformed into holiness.

Although a war is necessary to bring about that process of transformation, that is because G‑d desired a dwelling in the lower worlds. Hence, even these entities were created in a manner in which they “belong” to the lower worlds and appear as an “enemy” to the service of holiness. Despite this tendency, however, they were also intended to be transformed into holiness.

We see this concept in regard to Eretz Yisrael. Although G‑d had promised Avraham that He would give Eretz Yisrael to his descendants,1 when the Jews re-entered Eretz Yisrael, they had to assert their control over the land through war. Indeed, before the Jews conquest, the Torah referred to Eretz Yisrael as “the inheritance of the nations.” Nevertheless, at the very beginning of creation, the potential that the Jews would conquer Eretz Yisrael and transform it into a land of holiness was already granted.

This concept is easily understandable. Since G‑d created Eretz Yisrael, He is entitled to give it to whomever He pleases. He granted it to the Jews, however, in a manner that will enable them to appreciate it, not as a gift given from above, but rather as something which they acquired through their own efforts. This requires that they wage a war to transform the land from being the heritage of gentiles into Eretz Yisrael, the holy land.

The above applies, however, in regard to wars which are mitzvos. In this instance, there is an explicit Divine command to conquer this portion of the world for holiness and reveal its essential connection to the Jews. When, however, speaking of a milchemas reshus, there is no Divine command involved, nor does the land belong to the Jews. Thus, taking it away from the gentiles — or in the personal sphere, taking it away from worldliness — is seemingly improper.

This, however, is the purpose of this portion of the Torah — Parshas Ki Seitzei, which describes a milchemas reshus — to teach us that we possess the potential for a new and different service; a war fought according to the directives of the Torah, but which was not obligated by its command. This endows the Jews with the potential to conquer additional portions of the world and make them and ultimately, the entire world — not only the limited area of Eretz Yisrael — a dwelling for G‑d.

This is the purpose of the creation of all existence. Although the Torah states that only Eretz Yisrael was given to us from above — and not the world at large, this is because G‑d desired that this aspect of the task to make the world a dwelling for Him be dependent totally on the service of the Jews. Torah does not give any commands regarding these matters, leaving them solely in the hands of the Jewish people.

Thus, a milchemas reshus brings out a new dimension of service, serving G‑d voluntarily, on one’s own initiative, and thus, reaches a more complete level in the efforts to make this world a dwelling for G‑d. Through this service, even those elements of existence which belong to the realm of worldliness — as opposed to those which were, at the outset, designated for holiness — become part of G‑d’s dwelling.

There is, however, a question involved: Since there is no obligation from the Torah to carry out a milchemas reshus and there is a danger involved,2 why should such a risk be taken? Similarly, in the personal sphere, since the “war” to transform the material substance of the world requires that one become involved in material things, there is a possibility that the person’s spiritual level will sink.

Though danger also exists in a milchemas mitzvah: a) We have no choice. We are commanded to wage such a war. b) The Torah’s command itself protects us from danger.

In a milchemas reshus, however, there is no such command. Hence, the question arises: Why should a Jew expose himself to danger? The Torah explicitly commands us to protect ourselves from physical harm. Although this service can bring a person to a higher level, since there is a risk involved, it would appear proper that one should devote one’s time and energy to the service of holiness where one will surely succeed.

Furthermore, if one fails in a milchemas reshus, there is a possibility that one will no longer be able to continue any service at all. Under such circumstances, it would seem preferable to devote oneself to the service of holiness, where one’s future will not be jeopardized.

[Needless to say, we are not speaking about individuals who have nothing else to do, and because, “A person was born to toil,” feels it necessary to wage a milchemas reshus. Every Jew has what to do in the study of Torah and the fulfillment of mitzvos. Why should this be jeopardized?]

This, however, is the lesson taught to us by this Torah portion: Despite the danger involved, a Jew must commit himself to this service. Furthermore, he is granted a Divine promise for success, “the L‑rd, your G‑d, will give the enemy into your hand.”3

Thus, we see a fusion of two opposites: On one hand, the Torah teaches us that the Jew must choose to go out to war himself despite the danger involved. Simultaneously, he must fulfill the command to preserve his life. This is possible because a Jew is connected with the essence of G‑d which is the source for the fusion of opposites.

This leads to a deeper understanding: The world and worldliness (“your enemy”) has a power which it was granted by G‑d. Indeed, it exists as an entity separate from the realm of holiness.4 For this reason, it is necessary to wage war to conquer such an entity and this war possesses a certain amount of danger.

Nevertheless, because a Jew is connected with G‑d’s essence, he has the potential to bring about a new development in creation, conquer these elements of existence, and thus, have them included in the dwelling for G‑d established in the lower worlds. G‑d promises him success in these activities: “The L‑rd, your G‑d, will give the enemy into your hand.” Furthermore, “you will take captives.” This phrase can be interpreted to mean that even those aspects of existence which were “captured” by the “enemy” can be redeemed and transformed into holiness.

Potential for this service is derived from the fact that a Jew is essentially “upon (i.e., above) his enemies.” He is one with G‑d, transcending entirely the limits of the material world. This reflects a higher dimension of soul than the service to conquer Eretz Yisrael. Although the latter conquest also involves a war, as mentioned above, from the outset, Eretz Yisrael was the part of the world destined to become included in the realm of holiness. Therefore, it involves a dimension of service which is also limited in nature and which relates to worldly matters. In contrast, the service of milchemas mitzvah relates to that aspect of the Jewish people which is “above your enemy,” transcending all aspects of material existence and one with G‑d.

These concepts are also reflected in the personal realm, in a Jew’s war with his yetzer hora, his struggle to refine his body and animal soul. On the verse, “And you shall... see the difference between one who serves G‑d and one who does not serve Him,” our Sages comment, “ ’One who serves G‑d’ is one who reviews his subject matter one hundred and one times. ‘One who does not serve Him’ is one who reviews his subject matter only hundred times.”

In Tanya, the Alter Rebbe differentiates between these individuals and a tzaddik. A tzaddik is called “a servant of G‑d,” using the past tense. He has already completed his battle with the yetzer hora and hence is referred to with a title that attests to the acceptance of his service as an established fact. In contrast, the expression, “one who serves G‑d,” indicates that the person to which it is referring is presently in the midst of his struggle with his yetzer hora, i.e., a benoni.

The Alter Rebbe continues, explaining the difference between “one who serves G‑d” and “one who does not serve Him.” In that era, it was customary for a student to review his subject matter one hundred times. Therefore, it was the one hundred and first time, the time when the person went beyond his habit and normal practice, which caused him to be distinguished as “one who serves G‑d.” His striving (“war”) to rise above his nature and personal habits merited that he be awarded such a title.

These ideas can be related to the concepts of milchemas mitzvah and milchemas reshus explained above. Although a person has already waged the milchemas mitzvah which is required of him and thus refined his nature and habits to the extent that he is worthy of the title tzaddik, one might assume that he need not be involved in “wars” any more. On the contrary, he should proceed from strength to strength in the realm of holiness.

Nevertheless, in order to merit the title “one who serves G‑d,” one cannot remain satisfied with one’s previous achievements. Rather, one must “go out to war,” strive to change and elevate one’s habits and nature, and reach an even higher level of holiness. This applies even to one who has engaged in such milchemos reshus previously. Although after refining his behavior to be included in the realm of holiness, he strove to seek greater heights, having attained those heights, he cannot remain passive, but must “serve G‑d,” by seeking an even higher peak.

The above is particularly relevant in the month of Elul. The yetzer hora may try to tempt a Jew, telling him, “Surely, you have already carried out all the dimensions of the service of Elul, observing Torah and mitzvos b’hiddur.Therefore, it is time to rest. If you want, continue your service, but do it in a regular manner, in a pattern that fits your accepted norms. Don’t risk anything. Devote your energies to holiness.”

In the present generation in particular, the yetzer hora will add, “This is the last generation of exile and the first generation of the redemption. Seemingly, our energies should be directed towards preparing the world for the coming of Mashiach by devoting our energies to progress in holiness, to rising higher spiritually.”

For this reason, the Torah teaches us, “When you go out to war...” emphasizing how a Jew must constantly wage wars both against his own personal nature and in the world at large to make the world a dwelling for G‑d. Indeed, even Mashiach will “fight the wars of G‑d,” to bring the world to its ultimate state of refinement.5

Thus, in this time, each person must apply himself to the service of Elul in a manner which challenges his nature. This includes the establishment of a bond of love and happiness with G‑d as emphasized by the verse, “I am my Beloved’s...”6

This relationship is expressed through Torah study in which a complete bond is established between a Jew and G‑d. Thus, it is appropriate that each individual increase his own Torah study and also influence others (particularly, children7 ) to attend public sessions of Torah study.

Similarly, there should be an increase in tzedakah which reflects the unity of the Jews. Such unity brings about the love of G‑d and motivates the expression of His love for the Jews. * * *

2. Our Sages state that thirty days before a holiday, we should learn the laws pertaining to it. It is already less than thirty days before the holidays of Tishrei begin and in this context, it is necessary to mention that importance of providing Jews with their holiday needs so that they will be able to celebrate Rosh HaShanah and (the holidays which follow) in the manner stated in the Bible, “Eat sumptuous foods and drink sweet beverages and send portions to those who do not have prepared.” This is particularly relevant this year, when Shabbos comes directly after Rosh HaShanah,8Sukkos, and Simchas Torah, and thus, festive meals will have to be prepared for three consecutive days.

May these activities bring each person a kesivah vachasimah tovah for a good and sweet year and may it conclude the greatest blessing, the coming of Mashiach, who will “fight the wars of G‑d and be victorious,” and then, rebuild the Beis HaMikdash where we will fulfill the mitzvos mentioned in this week’s Torah portion, bringing our first fruits as an offering to G‑d

Shabbos Shoftim | 3 -10 Elul 5777

Fri- Aug 25th Erev Shabbos 
Shacharis 7 am 
Candles/Mincha/Maariv 7:44 pm

Sat Aug 26th Shabbos 
Shacharis: 9:30 am /Latest Shema 9:45 am
Mincha  7:44 pm /SEUDA SLISHIT/Pirkei Avot Chapter 1/
Maariv/Havdalah 8:42 pm

Weekdays
Sun Shacharis: 9 am 
Mon - Fri Shacharis  7 am
Sun-Thu Mincha/Maariv 7:40 pm

FRIDAY NIGHT BBQ
Join us this shabbat for a delicious Shabbat BBQ dinner with a 24-hour smoked brisket (by Shuky Meyer), hot dogs, teriyaki fish, craft beer, wine and more! Services begin at 6:45 pm, followed immediately by dinner in the social hall. Payment is required in advance. If you are unable to attend, please consider making a donation! https://www.eventbrite.com/e/cstl-shabbat-bbq-dinner-tickets-36956862972 

KIDDUSH 
Kiddush is be co-sponsored by Andy Krasnow, in beloved memory of his father, Yitzhok ben Yehudah Ber Z”L, 4th  Elul; and also co-sponsored by Dr. Vernon and Liz Neppe, in beloved memory of the 15th Yahrzeit of Vernon's dear sister, Annette Liebmann ( Chana Feiga bas Sholem Leib Z”L).  Thank you also to Dr. and Mrs. Neppe for an additional donation to the kitchen fund.  We will also have our delicious cholent, made by Rabbi Mendy Levitin.  Seuda Slishit

BARUCH DAYAN EMETH
We are saddened to learn of the passing of Leah Alexander, the wife of Professor Edward Alexander, Saturday Aug 19th .  May the Alexander family be consoled with all the mourners of Tzion and Yerushalayim

CUSTOMS OF THE MONTH OF ELUL 
Shofar at Shacharis
. daily. L’Dovid haShem Ori daily at Shacharis and Mincha.  Three additional chapters of Psalms daily. Elul is also the time to have one's tefillin and mezuzahs checked by an accredited scribe to ensure that they are in good condition and fit for use. From the beginning of Elul and throughout the High Holiday season, we include the blessing "May you be inscribed and sealed for a good year" (Leshanah tovah tikateiv veteichateim) in letters and greetings to one another. 
www.chabad.org/calendar

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.

ELUL 3rd FARBRENGEN FRI AUG 18th 5:30 pm
In honor of Elul 3rd ,yahrtzeit of the first Ashkenazic Chief Rabbi (in modern times) of the Religious Zionist Jewish community in the Holy Land, Rabbi Abraham Isaac Kook (
www.chabad.org/calendar). In front of the Men’s Mikvah

SHABBOS AFTERNOON PIRKEI AVOS WITH RABBI MENDY LEVITIN – 7:30 PM
An amazing opportunity to learn Pirkei Avos with commentaries and insights.

LADIES TEHILIM – SUN 10 am
Come say Tehilim

SUNDAY SCHOOL IN NORTH SEATTLE STARTS SUN SEPT 10th 9:45 AM - 11:30 AM
Chabad of NW Seattle is excited to announce that we will be offering a Local Hebrew School on Sundays for the upcoming school year. Give your child an opportunity to explore Judaism where it's meaningful, educational, fun and innovative! Register before August 20th and save $100 on our early bird discount!!! For more info and to register please visit
www.Seattlehebrewschool.com  . yonilevitin@gmail.com

CSTL Shabbos Kids Club
Looking for volunteers to give a shuir to the older kids either once per month or a one time occasion It is for the ages 5-12.  The shuir is generally about 10-15 minutes long on any topic, parsha, holidays,Jewish history, Mitzos.  Your choice.  Please contact me   Thank you. Tova Morah@msn.com 206-383-2516

FROM THE PRESIDENT
Please keep all food in the Social Hall.  Please feel empowered to tell anyone you see leaving the Social Hall with food to please not do so.  Doing this will help us clean for the coming Holidays!

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

KIDDUSH SPONSORSHIPS AVAILABLE
If you would like to sponsor Kiddush at CSTL, please contact Marion Kitz Gabbai Kiddush,
miriamkitz@hotmail.com . Contact Marion to sponsor a Kiddush for a BIRTHDAY, ANNIVERSARY or YAHRZEIT. 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.

Men’s Mikvah annual Dues are Due Annually on Elul 1st 
For more information, please contact Yechezkel Rapoport.


COMMUNITY NEWS

RABBI ELI MONSOUR AT SBH – MON AUG 28th 8 PM
It is a great privilege and opportunity to hear Rabbi Monsour address the community.  At Sephardic Bikur Holim. 

Sephardic Bikur Holim Sephardic Bazar. Sun Aug 27th 9 am – 3 pm
Featuring Dezayuno Sephardic Breakfast 9 am - Noon - with a bulema, boreka, ouevo hamenado, grapes, and fresh squeezed orange juice or coffee. There will be a cafe serving Turkish Coffee, Travados, Yaprakes, Bumewelos, salatho and so much more. Starting at noon, featuring famous Kosher Fatburger, a Mexican Station with Chicken Tamales and Tacos. Jeff's Sausage from LA, Smelt and French Fries, Chicken Wings, Kosher Food Truck. There will be a henna artist, a balloon artist, caricature artists, bouncy Toys. All free of charge. Schedule: 10 am Live Music - Hazzan Ike Azose, 11 am Bulema Cook Off Competition, noon Magician, 1 pm Improv.More info: (206) 723-3028 or
sbholim@gmail.com

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

Labor Day / Elul Bagel Brunch on at BCMH Mon Sept 4th 11 am. 
Must register & pay by Wed., Aug. 30 to 
www.bcmhseattle.org Cost: $10/Adult (ages 12 & up); $5/Child (ages 4-11); Kids 3 & under are free; $40/Family Rate. During Brunch: Program for kids "Making Your Own Shofar" with Rabbi Shimon Emlen. **Free for kids attending Brunch, $5 per child otherwise.

Stand With Us NW – Sun Aug 27th 7pm
At Herzl Ner Tamid, 3700 E Mercer Way, Mercer Island.  Featuring Mohamad Zaobi – Arab Muslim Zionist. 
Northwest@StandWithUs.com

Community Trip to Israel. April 29-May 8, 2018, 
"Creative Israel: Exploring Israeli Innovation through Technology, Ecology, and the Arts". An optional 3-day pre-trip is available. More info: www.jewishinseattle.org/israel-trip, taryno@jewishinseattle.org or (206) 774-2217.

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


 SICHO FOR SHABBOS SHOFTIM
http://www.sie.org/templates/sie/article_cdo/aid/2507853/jewish/Shabbos-Parshas-Shoftim-4th-Day-of-Elul-5750-1990.htm © SichosInEnglish.org.

1. In Likkutei Torah, the Alter Rebbe describes the spiritual atmosphere of the month of Elul with the following parable:

Before a king enters his city, the inhabitants of the city go out to greet him and receive him in the field. At that time, anyone who desires is granted permission [and can] approach him1 and greet him. He receives them all pleasantly and shows a smiling countenance to all.... To explain [the parable]: In the month of Elul, we go out to receive His blessed countenance in the field.... This refers to the reflection of the Thirteen Attributes of Mercy [for as the stated previously in the maamar, “the Thirteen Attributes of Mercy are revealed in Elul”] in a manner allowing them to be received, “face to face...” as it is written, “k-t is v-u-v-h and will shine for us.”

There is a problematic dimension to this parable: It is explained that the verse, “I am my Beloved’s and my Beloved is mine,” which characterizes the service of Elul, begins, “I am my Beloved’s,” to emphasize that it is the Jews who initiate the love relationship with G‑d.

To explain: Shir HaShirim which employs the metaphor of the marriage relationship to describe the intense love and connection shared by G‑d and the Jewish people contains two similar verses: “I am my Beloved’s and my Beloved is mine,” and “My Beloved is mine and I am His.” The Rabbis explain that the two verses reflect two different patterns expressing this marriage relationship.

The latter verse beginning, “My Beloved is mine,” implies that the relationship begins with Divine revelation and this is what stimulates the response and service of the Jews. Conversely, “I am my Beloved’s,” implies that it is the Jews who initiate the relationship with G‑d and motivate Him to respond and draw down influence to them.

This concept appears to conflict with the parable of “the king in the field,” which implies that the king leaves his palace (his usual place) and goes out to the field (the place where his people are found). The parable appears to imply that in Elul, G‑d begins the relationship by revealing His Thirteen Attributes of Mercy.2

Frequently, it is explained that the revelation of the king in the field, i.e., the expression of the Thirteen Attributes of Mercy in the month of Elul, merely generates the potential for the service that follows, but it is that service itself which is of primary importance. Thus, although the revelation from above precedes the service (and is necessary for that service to be carried out for otherwise, the “people of the field,” who are on a low level could not fulfill the service of “I am my Beloved’s”), the development of the relationship depends on man.

Nevertheless, this explanation is not adequate. The maamar relates that, “the inhabitants the city go out to... the field,” implying that there is a priority to the service carried out in the field. Because of that priority (which depends on the service of the Jews), the King goes out to the field, i.e., there is a revelation from above.

There is another conceptual difficulty regarding the nature of the service of Elul. Elul is the month of mercy and therefore, is characterized by an increase in prayer which relates to that quality. Similarly, it is associated with an increase in the study of Torah for the Thirteen Attributes of Mercy which shine in the month of Elul parallel the Thirteen Rules of Biblical Interpretation.3 What connection do the services of prayer and Torah study have to the presence of the King in the field?

These concepts can be understood within the context of the explanation of the metaphor of a field in our personal service. A field is a place where grain grows. Growing grain and converting it into food which grants us sustenance requires, to quote our Sages’ expression, siddurah d’pas, a series of labors which reflect the entire sphere of work on the material plane. All our work on that plane is included in the 39 labors4 which are forbidden on the Sabbath.

The designation of what is considered a labor is derived from the labors which were necessary to construct the Sanctuary in the desert. This teaches us that our involvement in mundane activities must be with one intention, to create a Sanctuary for G‑d, to make the world “a dwelling for Him,” a place where His presence rests.

The importance of these mundane activities can be seen from the fact that most of our time is spent involved with them, dealing with our material needs and earning the wherewithal required for them. To express this in the context of Biblical phraseology. It is written, “Six days shall you work, and the seventh day shall be a Shabbos unto the L‑rd, your G‑d.” Why this disportionate relationship? Since G‑d “chose us from among the nations... and elevated us,” why didn’t He create the world in a manner in which we could devote the majority of our time to holy matters, the study of Torah and the fulfillment of mitzvos. Instead, in a manner similar to (להבדיל) gentiles, we are primarily involved with material activities.

The explanation is that this reflects the purpose of creation. G‑d created the world so that He could have a “dwelling place in the lower worlds.” Therefore, our service must center — not on the spiritual as it exists for itself5 — but rather on the ordinary and mundane aspects of existence with the intent of drawing G‑d into them.

The primacy of such service is also emphasized by our Sages who state that the first question a soul will be asked in the judgment in the afterlife is: “Did you deal justly in business?” Even before being questioned about Torah study or prayer, the soul will have to give an account of its dealings within the context of material reality.

[This concept is also reflected in the observance of the Shabbos. On one hand, Shabbos is not a day of mundane activity. A Jew should enter Shabbos with an attitude of, “All your work is completed.” On the other hand, this very advice implies that the ultimate conception of Shabbos pleasure does not involve diverting one’s attention from one’s affairs entirely and concentrating solely on spiritual matters.6 Rather, one may reflect on one’s material affairs, although not in the same way as during the week, instead, contemplating them as they are in a complete and perfect state.]

Based on the above, we can appreciate the significance of the King’s presence in the field during the month of Elul. The King’s presence in the field — not only generates the potential for our service — it represents the ultimate purpose of that service. Our efforts must be directed towards bringing the revelation of G‑dliness into the field, into the mundane realities of our material world. Not only must G‑d be revealed in the realms where spirituality is revealed — metaphorically, the king’s palace — the lowest aspects of existence should be transformed into a dwelling for Him.7

The above concepts shed light on the meaning of the verse (Koheles 5:8):“There is an advantage to the work of the land in all things. A king is subjugated to the field.” On a simple level, this verse means that a king is dependent on the field because he derives his sustenance from it. On a theoretical level, it means that the work in the field, i.e., service in the context of mundane reality, provides the King with His livelihood, as it were. Since this is the service which fulfills His desire for a dwelling in the lower world, He is subjugated to the field and the people who carry out this service.

In this context, the metaphor of the king in the field takes on added significance, becoming relevant to the totality of our service of Torah and mitzvos. Hence, it is appropriate for the month of Elul, the month of stock-taking for the previous year and — primarily — the month of preparation for the year to come.

As such, we find that the name Elul serves as an acronym for verses referring to the full spectrum of our service of G‑d: “...[I] caused it to happen. I will provide for you...” — which refers to the service of Torah study,8 “I am my Beloved’s and my Beloved is mine,” — which refers to the service of prayer, “[Sending portions,] a man to his friend and presents to the poor,” which refers to the service of tzedakah, thus including the three pillars on which the earth stands.

It also serves as an acronym for the verse, “[You shall circumcise] your hearts and the hearts of...” which refers to the service of teshuvah which enhances the nature of the above services,9 and the verse, “And they said, ‘I will sing to G‑d...’ ” which refers to the redemption, the culmination of our service.

On a deeper level, there are two dimensions to the presence of “the King in the field:” a) the emphasis on the importance of service within the mundane realities of our world, the field; b) the fact that the King (G‑d) reveals Himself there in an essential manner.

The latter dimension represents the unique aspect of the month of Elul. Throughout the year, the emphasis is on carrying out the service in the field (with the intent that this lead to the revelation of the King). In Elul, which marks the culmination of the service — and the preparation for the service of the new year — the intent of the service, the revelation of the King’s presence is expressed.

The revelation of the King’s presence is dependent on the study of Torah. Service in the field primarily involves activity with mundane affairs, matters which are not by nature holy, but are performed “for the sake of the King,” i.e., the service of “All your deeds should be for the sake of heaven,” and “Know Him in all your ways.” Although this service is for the sake of the King, it does not bring about the revelation of the King.10 The revelation of G‑dliness — particularly, those dimensions of G‑dliness which are transcendent in nature — comes about through the Torah which is G‑d’s will and His wisdom and is one with Him.11

Nevertheless, since the intent is that G‑d be revealed “in the field,” this revelation is brought about by the Torah study of the people of the field. Although during most of the day, they are involved with mundane affairs, by establishing a fixed time12 for Torah study, their entire day becomes permeated by Torah and thus, the revelation of the King is drawn down into every aspect of their lives, even the mundane activities of “the field.”

This does not mean that the “men of field” should give up their usual activities entirely and devote themselves solely to Torah. This is not desired. Rather, to refer to the parable again, when the king passes through the field, the people in the field will temporarily stop their usual activity and approach the king — while they are wearing their ordinary clothes.

Similarly, in Elul, although the “men of the field” will continue their daily activities, because they are aware of the King’s presence, they will increase their study of Torah.13

Significantly, it is the study of Torah and not the service of prayer which brings about the revelation of the King. Prayer primarily involves the elevation of our lowly plane of existence, stepping beyond the limits of the material world to the point where the soul yearns to expire. This movement is directly opposite to the revelation of the King in the field.14

In contrast, Torah study reflects the drawing down of G‑dliness into this world. Although the Torah is also infinite, nevertheless, it has undergone a process of descent which enables it to be grasped by human intellect and to enclothe itself in worldly matters. Furthermore, through the decisions of Torah law that involve worldly matters, the world is altered according to the Torah’s standards. Thus, Torah study is the means to bring about the revelation of the King in the field.

For this reason, during the month of Elul, together with an emphasis on prayer, an emphasis is placed on Torah study15 and both are associated with the verse, “I am my Beloved’s.” Indeed, the full expression of our love for G‑d comes through:

Clinging spirit to spirit, as it is written “Let him kiss me with the kisses of his mouth,” which refers to the service of Torah study in which the actual words of G‑d are in one’s mouth.

* * *

2. Parshas Shoftim begins with the command to appoint judges and enforcement officers. This reflects the emphasis on Torah activity within the world mentioned beforehand. The judges are, to quote the Rambam, “the essence of the Oral Law, the pillars of instruction, from whom statutes and judgment emerge for all of Israel.”

The Torah relates that the judges must be positioned, “in all your gates.” A gate represents the transition between the city and the field beyond it. The judges’ presence at the gate ensure that the activity carried out in the field will be in accord with the Torah’s dictates.

Although the essential obligation to appoint judges applies in Eretz Yisraeland not in the Diaspora, nevertheless, even in the Diaspora, the mitzvah to establish a court system applies. Even when we are in exile16 where the appointment of judges is dependent on the permission of the secular authorities, when we stand firm for our Torah principles, the power of the Torah effects the conduct of the country (and the entire world at large). Thus, we find the Previous Rebbe describing how the Tzemach Tzedek“arranged affairs” in Petersburg, the capitol of Russia.

* * *

3. A connection to the importance of Torah study can also be found in the teachings of Pirkei Avos studied this week. This week, we begin the first chapter of Pirkei Avos which after describing the chain of receiving and transmitting the Torah, emphasizes the importance of Torah study, counseling, “Raise up many students.”

It also contains the teaching: “The world stands on three things — Torah, the service of G‑d (prayer), and deeds of kindness.”

On the surface, the sequence in which these services are listed is problematic. Every day, they are carried out in a different order. We are advised to first, “give a penny to a poor person and then, pray,” and only after prayer, “proceed from the synagogue to the house of study.”

Similarly, in regard to the history of the Jewish people, the order of the Patriarchs was: Avraham, who is identified with the service of deeds of kindness — receiving guests; Yitzchok, who is identified with service of G‑d (he was prepared as a sacrifice, and prayer was instituted in the place of sacrifices); and only then, Yaakov who is identified with Torah study.

It is Yaakov, however, whom our Sages refer to as, “the chosen of the Patriarchs.” Why was it necessary for them to make such a distinction? To teach us the primacy of Torah study. Similarly, in regard to Pirkei Avos, Torah study is mentioned first because it is the service of primary importance in “maintaining the world,” in establishing a dwelling for G‑d in the lower worlds, as explained above.

To conclude with a directive for deed: It is important to publicize all the aspects of service associated with the month of Elul, putting an emphasis on the service of Torah study,17 in particular, public sessions of Torah study, where, “ten sit and occupy18 themselves with Torah.”

May this lead to the return of the entire Jewish people to Eretz Yisraelwhen, led by Mashiach, we will appoint judges and enforcement officers including the judges of the Sanhedrin which will meet in the Chamber of Hewn Stone in the Beis HaMikdash. May in the immediate future, we merit the fulfillment of the prophecy when, as related in the Yalkut Shimoni,“Mashiach will stand on the roof of the Beis HaMikdash and proclaim, ‘Humble ones. The time for your redemption has come.’ ”

Shabbos Re’eh – Mevarchim Elul | 25 Menachem Av – 3 Elul 5777

Fri- Aug 18th Erev Shabbos 
Shacharis 7 am 
Candles/Mincha/Maariv 7:57 pm

Sat Aug 19th Shabbos 
Tehilim for Mevarchim Elul 8 am
Shacharis: 9:30 am /Latest Shema 9:41 am
Mincha  7:57 pm /SEUDA SLISHIT/Pirkei Avot Chapter 6/
Maariv/Havdalah 8:56 pm

Weekdays
Sun Shacharis: 9 am 
Mon, Thu, Fri Shacharis  7 am
Tue, Wed Shacharis 6:50 am /ROSH CHODESH ELUL/
Sun-Thu Mincha/Maariv 8 pm

KIDDUSH 
Probably Kiddush Lite.  Seuda Slishit

CUSTOMS OF THE MONTH OF ELUL 
Shofar at Shacharis
. daily. L’Dovid haShem Ori daily at Shacharis and Mincha.  Three additional chapters of Psalms daily. Elul is also the time to have one's tefillin and mezuzahs checked by an accredited scribe to ensure that they are in good condition and fit for use. From the beginning of Elul and throughout the High Holiday season, we include the blessing "May you be inscribed and sealed for a good year" (Leshanah tovah tikateiv veteichateim) in letters and greetings to one another. 
www.chabad.org/calendar

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.

MEVARCHIM ELUL FARBRENGEN FRI AUG 18th 5 pm
In front of the Men’s Mikvah

SHABBOS AFTERNOON PIRKEI AVOS WITH RABBI MENDY LEVITIN – 7:30 PM
An amazing opportunity to learn Pirkei Avos with commentaries and insights.

LADIES TEHILIM – SUN 10 am
Come say Tehilim

TAKING CARE OF ME – WITH KAREN BURMAN - SUN AUG 20th 7:30 pm
A physical and spiritual preparation for Elul for women. At the home of Rosi Levin.  6820 39thAve NE.  Please RSVP to 
MHerbstman@gmail.com .  Even is generously subsidized by Chabad of Seattle. Cover $20.

CSTL Shabbos Kids Club
Looking for volunteers to give a shuir to the older kids either once per month or a one time occasion It is for the ages 5-12.  The shuir is generally about 10-15 minutes long on any topic, parsha, holidays,Jewish history, Mitzos.  Your choice.  Please contact me   Thank you.  Tova Morah@msn.com 206-383-2516

CSTL Friday Dinner BBQ – SUN Aug 25th 6:45 pm
Please join us for a delicious shabbos dinner. Shabbat BBQ dinner with a 24-hour smoked brisket (by Shuky Meyer), hot dogs, teriyaki fish, craft beer, wine and more!! Services begin at 6:45 pm, followed immediately by dinner in the social hall. Payment is required in advance. If you are unable to attend, please consider making a donation!
https://www.eventbrite.com/e/cstl-shabbat-bbq-dinner-tickets-36956862972 
Info: 
g_lurya@outlook.com

FROM THE PRESIDENT
Please keep all food in the Social Hall.  Please feel empowered to tell anyone you see leaving the Social Hall with food to please not do so.  Doing this will help us clean for the coming Holidays!

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

KIDDUSH SPONSORSHIPS AVAILABLE
If you would like to sponsor Kiddush at CSTL, please contact Marion Kitz Gabbai Kiddush,
miriamkitz@hotmail.com . Contact Marion to sponsor a Kiddush for a BIRTHDAY, ANNIVERSARY or YAHRZEIT. 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.

Men’s Mikvah annual Dues are Due Annually on Elul 1st 
For more information, please contact Yechezkel Rapoport.


COMMUNITY NEWS

Sephardic Bikur Holim Sephardic Bazar. Sun Aug 27th
More info: (206) 723-3028 or 
sbholim@gmail.com

OUTDOOR BISTRO NIGHT AT THE SUMMIT Aug 22nd 6pm to 9pm
Join the Summit at First Hill's very first outdoor party! Come and embrace a perfect summer evening on our 4th floor rooftop deck. For this extraordinary night Chef and his team will be serving up delights from the grill, we'll have live musicians playing, and a cocktail bar pouring beautiful creations --all surrounded by a stunning view of Lake Union and downtown.  A first of it's kind; this party might turn out to be the most exciting and lively bistro we've ever held. No table reservations.  Just email
chrise@summitatfirsthill.org  to reserve.   The price for this event is $70 which covers everything.

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

SEPHARDIC HAGGADOT FOR SALE
Only $7.50 each or three for $18. You can order at 
www.EzraBessaroth.Net, choose "Sephardic Haggadot" under "Campaigns."  If you would like your Haggadot mailed, please add $5 shipping to your order. 

Labor Day / Elul Bagel Brunch on at BCMH Mon Sept 4th 11 am. 
Must register & pay by Wed., Aug. 30 to 
www.bcmhseattle.org Cost: $10/Adult (ages 12 & up); $5/Child (ages 4-11); Kids 3 & under are free; $40/Family Rate. During Brunch: Program for kids "Making Your Own Shofar" with Rabbi Shimon Emlen. **Free for kids attending Brunch, $5 per child otherwise.

Stand With Us NW – Sun Aug 27th 7pm
At Herzl Ner Tamid, 3700 E Mercer Way, Mercer Island.  Featuring Mohamad Zaobi – Arab Muslim Zionist. 
Northwest@StandWithUs.com

Community Trip to Israel. April 29-May 8, 2018 
"Creative Israel: Exploring Israeli Innovation through Technology, Ecology, and the Arts". An optional 3-day pre-trip is available. More info: www.jewishinseattle.org/israel-trip, taryno@jewishinseattle.org or (206) 774-2217.

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


SICHO FOR SHABBOS EKEV
http://www.sie.org/templates/sie/article_cdo/aid/2507852/jewish/Shabbos-Parshas-Reeh-27th-Day-of-Menachem-Av-5750-1990.htm © SichosInEnglish.org.

1. This is the Shabbos on which we bless the month of Elul, the month of stocktaking and teshuvah for the previous year. In this month, we review our behavior in the previous year with the intention of correcting and improving it. Thus, Elul also servzes as the month of preparation for the new year to come. For these reasons, the ultimate intention of our service of G‑d is reflected in this month.

This is alluded to in the name, Elul, which is an acronym for the Hebrew words meaning, “I am my Beloved’s and my Beloved is mine.” This implies that we are intended to unite with G‑d in a deep bond of love and closeness.

This bond has two dimensions, the arousal of the Jew’s desire for union with G‑d through the service of Torah and mitzvos, “I am my Beloved’s,” and the expression of G‑d’s love for the Jews, “my Beloved is mine.” In particular, there are two patterns through which this inner bond is expressed as reflected in two similar verses in Shir HaShirim that describe this marriage relationship.1 One verse, “My Beloved is mine and I am His,” implies that the relationship begins with Divine revelation and this is what stimulates the response of the Jews. Conversely, “I am my Beloved’s and my Beloved is mine,” implies that it is the Jews who initiate the relationship with G‑d and He responds to them.2

This reflects the ultimate goal of a Jew’s service, service on one’s own initiative. Instead of responding to an arousal from above — in which case one’s service is tinged with “bread of shame” — the relationship is begun by the Jews. This causes the bond to be internalized to a greater degree than if the Jews’ service was aroused from above. Although the revelation from above comes from a higher source than it is possible for a created being to reach, it is often not internalized. In contrast, when the revelation from above is preceded by an arousal on the part of the Jews, it relates to the Jews’ inner dimensions. Furthermore, it brings about a higher arousal from above than would otherwise be revealed.

We see this pattern reflected in a wedding on the earthly plane. Before the groom consecrates the bride, the bride walks around the groom seven times. This reflects “an arousal from below” on the part of the recipient in order to arouse inner communication, “my Beloved is mine” on behalf of the mashpia.

Although the emphasis in the month of Elul is on service on our own initiative, “I am my Beloved’s,” the name of the month also includes the second half of the verse, “my Beloved is mine,” implying that Elul is also associated with the revelation from above. This revelation comes in the month of Tishrei which follows. Nevertheless, since it is through the service of Elul that the connection with G‑d’s essence which brings about this revelation is revealed, the revelation itself shares a connection with Elul. Thus, Elul represents a month of complete connection, including both the service of the Jewish people and the revelation from above by G‑d.

2. Parshas Re’eh contributes an important dimension to the above concept teaching that the service of “I am my Beloved’s,” — and similarly, all other aspects of our service of G‑d — must be openly revealed, “seen.”

Sight possesses a major advantage over hearing or the other senses. Seeing something makes a powerful and indelible impression upon a person’s thinking processes.3 (For this reason, Torah law forbids a witness to an event from serving as a judge regarding it. Because he saw the event take place, he will never be able to have the removed objectivity necessary to protect the defendant.)

In contrast, when a person hears a concept, it “can enter one end and go out the other.” Even when he pays attention to what is said and hears from a reliable source, the impression hearing makes is not as powerful and, over the course of time, as he reflects about the matter, or if he hears a different report, he may change his mind.

This is the message communicated by the opening verse of our Torah portion: “See I am giving before you today.” G‑dliness, Torah, and mitzvosmust be openly revealed, “seen.” They should not be considered merely as things which are “heard about” and believed in and thus, an added element to one’s consciousness which can be effected by changes over time. Rather, an inner bond and powerful connection must be established resembling the connection established through sight.4

This concept has a deeper dimension. Not only does sight create an essential and true connection with the person who sees, it should also reflect the essence of the object which is seen. One should be able to see beyond an object’s external dimensions and appreciate its inner truth.

This is implied by the expression, “See I...” What should a Jew see? The essence of G‑dliness and nothing else. A Jew should use the potential of sight to relate to G‑dliness, Torah, and mitzvos and not to worldly matters. The world was created by G‑d in a manner which allows nature to cover its true G‑dly life-force.5 When a person looks at the world (without thinking deeply), he sees its material dimensions. The intent is, however, that a person should know — to the point that he actually sees — that the truth is G‑dliness, that G‑d gives life to and maintains the existence of every creation. To quote the Rambam:

“The L‑rd, your G‑d, is true.” He alone is true and there is no other truth which resembles His. This is what is meant by the Torah’s statement: “There is nothing else except Him;” i.e., there is no other true existence like Him.

This direct experience of G‑d should be so powerful that one should question the nature of the material world: Does it truly exist or is it just an allusion? Only the Torah’s statement, “In the beginning, G‑d created the world,” and not the evidence of one’s eyes, should cause one to regard the world’s existence as having actual substance.

The world, in and of itself, is false,6 temporary in nature for the natural state of existence is to return to non-being and indeed, ultimately, the world will return to that level.7 Existence depends on G‑d, “the living G‑d,” and is channeled through Torah and mitzvos, “our life and the length of our days.”

Thus, when a Jew looks at the world, he should see (and thus, establish a powerful internal bond with) the G‑dly life-force which maintains the existence of the world. He should appreciate that “G‑d is the place of the world and the world is not His place,” not only does G‑dliness pervade all existence, but rather, He is the truth of all existence.

Furthermore, we are given the potential to see “I,”8 Anochi, which refers to the essence of G‑d. It is G‑d’s essence, and G‑d’s essence alone which “has the power to bring into being something from absolute nothingness.” As an example of the potential of our power of sight, our Sages relate that, at Mount Sinai, the Jews saw G‑d and His Merchavah, the hidden dimensions of G‑dliness.

Our “seeing G‑dliness” should not negate our individual existence or that of the world at large. On the contrary, “seeing G‑dliness” means seeing the true existence of every entity in the world, seeing how each element in the world is a reflection of G‑d’s ultimate existence. A person should feel that G‑d created him, (his “I) to be an entity (a “something,” not nothing), and yet, should also realize that he is totally at one with G‑d’s essence.

Similarly, within the world at large, one should see the physical existence of the world, but appreciate that existence as an expression of G‑d’s handicraft and thus, perceive how each creation exists, “for the sake of the Torah and for the sake of the Jewish people.” For example, when one sees the stars, one should appreciate how they are a metaphor for the numerousness of the Jews and when one sees the moon, one should appreciate how it is a metaphor for the potential of renewal that exists within the Jews.

In particular, each word in the verse, “See I am giving before you today,” provides us with a significant lesson. “See” emphasizes that one must approach existence in a manner of sight and “I” (Anochi) points to the essence of G‑d as explained above.

“Giving” makes us aware that G‑d has granted us potential and “whoever gives, gives generously.”

“Before you” (לפניכם) is associated with the quality of pnimiyus (inner dimension). The Pnimiyus of G‑d is drawn down to the pnimiyus of a Jew.9

“Today” teaches that the above is not merely a narrative of previous history (or even of previous history as relived from time to time), but rather, a present day event, relevant at all times. “Each day, it should be new for you.”

A similar concept applies in the personal world of our souls. The ultimate level of service is that a Jew sees openly the true nature of his G‑dly soul. This means that he should become conscious of his soul, not only his body, and furthermore, appreciate the essence of his soul, the dimension of Anochi enclothed within him, the level of yechidah. The essential G‑dliness of the soul should express itself in all the powers of the soul. Furthermore, the body itself should be seen as an expression of G‑dliness with its physical shape a reflection of the name, Y-H-V-H.10

The service of Re’eh, revealing G‑dliness, within a person’s individual soul, prepares him for the service of Re’eh in the world at large, revealing how, “Everything which the Holy One, blessed be He, created in His world, He created solely for His glory.”

This, in turn, leads to Parshas Shoftim which describes the practical application of Torah law through the appointment of judges and enforcement agents11 who establish a system of justice12 and morality which expresses the above concepts in actual deed.13

3. The above should also influence our service in the month of Elul which is associated with an increase14 in Torah study.15 The unity with G‑d alluded to in the verse, “I am my Beloved’s” and in particular, its open revelation, Re’eh, is accomplished through Torah study. Torah is “one with the Holy One, blessed be He” and reveals how “Israel and the Holy One, blessed be He, are one.”

To explain: A Jew must use his own intellectual potential to study Torah. Nevertheless, before he does so, he must approach the Torah with self-nullification (which is accomplished through reciting the blessings before Torah study). He must strive to ascend from his frame of reference to the Torah (and not, ח"ו, bring the Torah down to his level).

In this manner, he establishes “a perfect union” with the Torah, and thus, with G‑d. By comprehending the Torah which is G‑d’s will and wisdom, one unites with Him, for “He and His wisdom are one.”

Elul is also associated with an increase in deeds of kindness and tzedakah16 in the spirit of “Love your fellowman as yourself.”

The fulfillment of the latter command is also dependent on the service of Re’eh. The only way a person can truly love another person as himself is when he sees openly his own G‑dly nature and appreciates that same G‑dliness in other Jews, realizing that “we share one father and... all Jews are called brothers because of the source of their soul in the One G‑d.”17

Unless a person openly perceives these qualities, it is impossible for him to have true ahavas Yisrael. We are motivated primarily by our own self-interest. Even the Torah teaches us, “Your own life takes precedence.” Only when one appreciates that one’s true self and that of another Jew are the same, is there a possibility for complete love. This, in turn, leads to an increase in the activities that reflect this love including an increase in tzedakah.18

The lesson from Parshas Re’eh also teaches us an important concept relevant within the context of the stocktaking and personal evaluation which characterizes the service of the month of Elul. A Jew should appreciate Torah and mitzvos, not as an obligation which he must fulfill, but as an expression of a love relationship with G‑d. Furthermore, he should not wait for an arousal from above to begin this service, but must begin on his own initiative. He has the potential to carry out the service of “I am my Beloved’s,” which, in turn, leads to the revelation of “My Beloved is mine” in the month of Tishrei.

Furthermore, this service can be carried out in a manner of Re’eh, which implies that G‑dliness can be seen openly to the extent that it is one’s first and primary appreciation of reality and all worldly matters are secondary or on a deeper level, to see the G‑dly truth of each creation.

In addition to each person carrying out this service himself, he should endeavor to explain it to his family,19 the people to whom he is in contact, and other Jews whom he meets.20 This should lead to an increase in Torah study, particularly, public sessions of Torah study, and increase in ahavas Yisrael and its expression in deeds of kindness and tzedakah.

May this lead to the time when we see the Third Beis HaMikdash21 openly revealed on this earthly plane. This is particularly relevant at present when we see the omens portending the Messianic redemption mentioned by our Sages. In particular, it is significant to cite a passage from the Yalkut Shimoni which has been publicized in recent weeks:

Rabbi Yitzchok declared: In the year when the Messianic king will come, all the gentile nations will challenge one another. The King of Persia will challenge an Arab king and the Arab king will go to Aram for advice. The King of Persia will then destroy the entire world. All the nations of the world will panic and become frightened, falling on their faces, suffering contractions like labor pains. The Jews will also panic and become frightened, asking, “Where will we go? Where will we go?” [G‑d will then reveal Himself, and] tell them: “My children, you need not fear. Everything which I did, I did for your sake. Why are you frightened?... The time for your redemption has come.” “This ultimate redemption will not resemble the first redemption which was followed by aggravation and subjugation to other powers. After the ultimate redemption, there will be no aggravation and subjugation to other powers.” Our Sages taught: When the Messianic king will come, he will stand on the roof of the Beis HaMikdash and call out to the Jews, “Humble ones, the time for your redemption has come.” (Yalkut Shimoni, Yeshayahu 499)

Everyone should realize that there is no reason to become frightened and we have the promise: “The time for your redemption has come.” May we see Mashiach standing on the roof of the Beis HaMikdash and may he announce: “Mashiach is here.”

Shabbos Ekev | 18-25 Menachem Av 5777

Fri- Aug 11th Erev Shabbos 
Shacharis 7 am 
Candles/Mincha/Maariv 8:09 pm

Sat Aug 12th Shabbos 
Shacharis: 9:30 am /Latest Shema 9:37 am
Mincha  8:09 pm /SEUDA SLISHIT/Pirkei Avot Chapter 5/
Maariv/Havdalah 9:10 pm

Weekdays
Sun Shacharis: 9 am 
Mon –Fri Shacharis  7 am
Sun-Thu Mincha/Maariv 8:15 pm

KIDDUSH 
Kiddush for this Shabbos, Eikev, is sponsored by the Greenberg Family, in honor of Akiva returning to Israel and going into the IDF.  May we all pray for his safe return. Amen!  Also, CGI Camp in honor of the wonderful counselors! Kiddush will be a gala affair, including meat!  Seuda Slishit

MAZEL TOV MAZEL TOV
Mazel Tov to Gavriel and Chana Plotke on the birth of their new granddaughter to Michael and Rebecca Plotke.  May they merit to raise her to Torah Chupa and Maasim 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.

SHABBOS AFTERNOON PIRKEI AVOS WITH RABBI MENDY LEVITIN – 7:30 PM
An amazing opportunity to learn Pirkei Avos with commentaries and insights.

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 /NOT THIS WEEK/
At Rebbetzin Levitin’s home, 6519 49th Ave NE.  For more info, chanielevitin@gmail.com

KIDDUSH SPONSORSHIPS AVAILABLE
If you would like to sponsor Kiddush at CSTL, please contact Marion Kitz Gabbai Kiddush,
miriamkitz@hotmail.com . Contact Marion to sponsor a Kiddush for a BIRTHDAY, ANNIVERSARY or YAHRZEIT. 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.

Men’s Mikvah annual Dues are Due Annually on Elul 1st 
$440/daily, $220/weekly, $100/holiday only. Paying for one visit is not an option if you live in this community. Visitors pay $2.50 for single use. You can go to http://www.CSTLSeattle.org to make your payment online with your credit card. 


COMMUNITY NEWS

Sephardic Bikur Holim Sephardic Bazar. Sun Aug 27th
More info: (206) 723-3028 or 
sbholim@gmail.com

OUTDOOR BISTRO NIGHT AT THE SUMMIT Aug 22nd 6pm to 9pm
Join the Summit at First Hill's very first outdoor party! Come and embrace a perfect summer evening on our 4th floor rooftop deck. For this extraordinary night Chef and his team will be serving up delights from the grill, we'll have live musicians playing, and a cocktail bar pouring beautiful creations --all surrounded by a stunning view of Lake Union and downtown.  A first of it's kind; this party might turn out to be the most exciting and lively bistro we've ever held. No table reservations.  Just email
chrise@summitatfirsthill.org  to reserve.   The price for this event is $70 which covers everything.

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 SHABBOS EKEV
http://www.sie.org/templates/sie/article_cdo/aid/2507850/jewish/Shabbos-Parshas-Eikev-Chof-Av-5750-1990.htm © SichosInEnglish.org.

Each year, a yahrzeit involves an ascent to a higher spiritual level. This year, the 46th anniversary of Rav Levi Yitzchak’s yahrzeit, is unique for 46 is numerically equivalent toלוי, Rav Levi Yitzchak’s first and primary name. Significantly, this week’s Torah portion also mentions the uniqueness of the tribe of Levi.

The service of Levi is alluded to in the verse which the Matriarch Leah used to explain the rationale for the name Levi, “This time, my man will become attached to me.” This refers to the ultimate marriage bond, with “my man” referring to G‑d and “me” to the Jewish people. This attachment to G‑d is reflected in the Levites’ service: “to stand before G‑d, to serve Him... G‑d is their portion.” Nevertheless, these qualities are not exclusive to the tribe of Levi alone as the Rambam writes:

Not only the tribe of Levi... but each and every person... whose generous spirit and intellectual understanding motivate him to separate himself and stand before G‑d and serve Him... becomes sanctified as holy of holies.

This implies that every individual has the potential to reach the level of the Levites. Furthermore, the expression, “holy of holies,” is an allusion to the High Priest, the most distinguished individual of the tribe of Levi. Even his spiritual level can be reached by others.

In particular, the service of the Levites is characterized by two qualities: On one hand, the Levites are separated from the people at large, as our Torah portion relates, “At this time, G‑d separated the tribe of Levi.”1 Conversely, the Levites were charged with:

Instructing the masses in His just ways and righteous judgments as it is written, “They shall instruct Yaakov in Your judgments and Yisrael in Your Torah.”

Thus, it was their task to reach out to the entire Jewish people and lift them up to a higher level. This applies even when the Jews are on a low spiritual rung as implied by the fact that the selection of the Levites came — as our parshah relates — after the sin of the Golden Calf. Although the Jews had sunken to such a level, the Levites were able to lift them higher and motivate them to teshuvah.

These two extremes are also seen in the Beis HaMikdash, the place of the Levites’ service. On one hand, the Beis HaMikdash — and in particular, the Holy of Holies — is the holiest place in the world. Conversely, the Beis HaMikdash’s windows were structured so that “light would go out from there to the entire world.” Similarly, the concept of a dwelling for G‑d’s Presence, the function of the Holy of Holies, is intended to be extended throughout the entire world until the world at large becomes, “a dwelling for G‑d,” a place where His essence is revealed.

These two extremes are also reflected in the primary service of the Beis HaMikdash, the offering of the sacrifices. The Sefer HaBahir states: “The secret of the sacrifices ascends to the secret of the Ain Sof.” From that level, influence is drawn down into this world, elevating all the animal, vegetable, and, mineral elements of existence.2

This fusion of opposites was revealed within Rav Levi Yitzchak’s life. On one hand, he was an elevated individual, uplifted by his immense Torah knowledge which included both the revealed realm of Torah law and the hidden secrets of Pnimiyus HaTorah. Nevertheless, he also served as a Rav of a large city and was responsible for spreading Torah and strengthening Jewish practice throughout the region.

These activities were particularly significant because, at that time, the persecution of the Soviet Government had forced many Rabbis to reduce their public activities and remain content with observing Torah and mitzvostogether with a small core of followers, and, at times, only by themselves. Some Rabbis were even coerced into signing statements for the Government which ran contrary to their own convictions or to the teachings of the Torah.

In this environment, Rav Levi Yitzchok continued to carry on his Rabbinic functions openly and proudly. Indeed, due to the vacuum of Rabbinic leadership, he spread his activities throughout Russia. Not only did he refuse to concede to the Russians’ demands, he traveled to Moscow and interceded on behalf of the Jews and Torah and mitzvos with high government officials, including the President of the Country. Furthermore, he was successful in securing the observance of certain mitzvos,3 for example, shemurah matzah.4

His activities were carried out at a risk to his life. As a result of this activity, he was exiled, a punishment which, from a certain perspective, is more severe than death and ultimately, he passed away in exile.

Even while in exile, he continued his activities to spread Yiddishkeit in whatever degree possible. Furthermore, it was there in which he composed his Torah writings, despite the difficulty in obtaining ink and paper, with the intention that eventually, these be published.5

Rav Levi Yitzchak’s activities extended to the lowest aspects of existence. Thus, as Rabbi and afterwards, while in exile, he also worked to spread justice and righteousness among gentiles. In this manner, he reflected the service of Levi, extending the highest levels of spirituality throughout the world at large.

These qualities receive greater emphasis today, his yahrzeit. Although a yahrzeit commemorates the departure of a soul from the body and an ascent from this world, the Zohar teaches that the presence of a Tzaddik in all the worlds (even this physical world) is felt more powerfully after his death than in his lifetime.6

It is possible to receive influence from a Tzaddik by studying his teachings as implied by the Rebbe Rashab (Rav Levi Yitzchak’s Rebbe) who told Chassidim at the time of his passing, “I am going to heaven, but I am leaving my writings for you.” This implies that through studying his writings, it is possible to establish a connection with him as he is “in heaven.”

This concept can be explained as follows: The word Anochi (the first word of the Ten Commandments) is an acronym for the Hebrew words meaning, “I wrote down and gave over Myself,” i.e., by giving the Torah, G‑d gave Himself over to the Jews. Since, “the righteous resemble their Creator,” they also invest themselves in the texts they compose.

Similarly, in the world at large, after his passing a tzaddik effects even the lowest levels of existence:

All [a tzaddik’s] deeds, teachings, and service which he carried out throughout his lifetime are revealed and shine... from above downward at the time of his passing,... bringing about salvation in the world, atoning for the sins of the generation.

On the day of a tzaddik’s yahrzeit, he ascends to an even higher level.7Nevertheless, these high peaks are also drawn down into this world — to those who follows the tzaddik’s teaching and to the world at large — as obvious from the text of the Kaddish: “May His great name be exalted and hallowed... May His great name be blessed forever and ever.” The Hebrew word for “blessed” also has the connotation, “be extended” and the Hebrew for “forever,” can also mean, “to the world.” Thus, the above verse can mean: “May G‑d’s great Name be extended into the world.”

To explain this concept from a deeper perspective: Before the soul descends into this world, it is described “as standing,” i.e., confined to a particular level beyond which it cannot advance. Through the descent into a physical body and the service of Torah and mitzvos within the context of our material world, the soul is given the potential to proceed. Thus, all the ascents of the soul in the spiritual worlds are dependent on the soul’s service in this realm.

Because the soul’s service on this plane is the source for its potential to ascend, all the peaks to which it ascends have an effect in this world, influencing the students who are connected to that soul. This, in turn, gives the soul the potential for further and higher ascents. Also, it hastens the coming of the ultimate fulfillment for the soul when it will again encloth itself in this world in the Era of Resurrection.8

2. The date of Rav Levi Yitzchak’s yahrzeit, the 20th of Av, also provides us with a lesson. The Hebrew word for 20 (עשרים) is numerically equivalent to the Hebrew word Kesser, meaning “crown.” There are ten Sefiros, each of which has a dimension which rises upward and a dimension which descends below, thus equaling 20. Kesser which is above all these levels, permeates and pervades them.

This concept is also reflected in our service: Kesser is connected with royalty for a crown is the symbol of kingship. When describing the effect of the Jews’ declaration of Na’aseh V’Nishmah, the Midrash relates the following parable which sheds light on the relationship between a king and the crown: The subjects made three crowns for the king. One, he put on his own head, and two, he placed on the head of his subjects.

This implies that the three crowns are on the same level and thus, the crowns given to the subjects are connected to the crown worn by the king. Furthermore, even the crown worn by the king was given to him by the subjects — metaphorically, is dependent on the service of the Jews in this world. This concept is reflected in the verse, “A king is subjugated to the field.” Although the people in the field are on a lower level than those living in the king’s capitol, their service in the field crowns the king — metaphorically, fulfills G‑d’s intent and desire for a dwelling in the lower worlds.

The service of refining the lower levels shares an intrinsic connection to the 20th of Av: The month of Av is connected with the transformation of the lowest levels to holiness as the Midrash states:

A lion (Nebuchadnezzar) arose in the month whose sign is a lion (Av) and destroyed the “lion of G‑d” (the Beis HaMikdash) in order that a lion (G‑d) should come in the month whose sign is a lion and build the “lion of G‑d.”

Thus, the revelation of the lion of holiness (which is a reference to the level of Kesser) comes about through the transformation of the forces which destroyed the Beis HaMikdash. This begins on Shabbos Nachamu and receives more intensity from Shabbos to Shabbos with G‑d promising9 the Jews, “I, yes I, will console you.”

There is also a connection between the above and the coming new year.

ארי-ה, Hebrew for lion, can be interpreted as an acronym for the Hebrew words: Elul, Rosh HaShanah, Yom Kippur, and Hoshana Rabbah. From the 15th of Av, when it is customary to wish a colleague to be inscribed for a good and sweet year, and more particularly, from the 20th of Av10 onward, we begin the preparations for the month of Elul, the month of teshuvah and mercy, when the King goes out into the field and the people in the field greet Him. He receives them all pleasantly, showing a shining countenance to all and fulfilling their requests.

The above concepts can be connected with the end of this week’s Torah portion (11:24) which declares:

Every place on which your feet will tread will become yours. Your boundaries will extend from the desert [to] Lebanon, from the river, the Euphrates river, until the Final Sea.

By referring to the Mediterranean as “the Final Sea” (instead of “the Great Sea” as in Parshas Maasei 34:6), the Torah alludes to the concept that, ultimately, in the Messianic age, Eretz Yisrael will expand throughout the entire world, reaching, “the Final Sea.”11

The Euphrates river mentioned is also significant, as we see that the Torah (Devarim 1:7) refers to the Euphrates as “the Great River.” In his commentary on that verse, Rashi notes that the Euphrates is actually not a large river and is referred to as “great,” because it is next to Eretz Yisrael.12Rashi concludes, quoting a parable offered by our Sages, “If you come close to a person anointed with oil (Eretz Yisrael, the chosen land), oil will become attached to you (importance is also attached to the Euphrates).”

The significance of the latter statement can be understood in terms of our Sages statement:

All the mitzvos the Patriarchs performed before You were vaporous in nature (i.e., they did not effect the material substance of the world), but in regard to us, “Your name is like oiled poured forth.” [“Like one who pours from one vessel to another;” i.e., the mitzvos we perform have actual substance.]

Oil is connected with the essence and, yet, is drawn down into the lowest levels. Similarly, after the giving of the Torah, holiness can be drawn down into the material substance with which the mitzvos are fulfilled.

This concept is also related to the Euphrates River which Bereishisdescribes as the fourth of the rivers emanating from Eden. This implies an association with the lowest levels. Thus, our Sages associate this river with the fourth exile which we are presently enduring. Through oil, the revelation of the essence which permeates through all things, even this low level can be elevated.

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3. The first Mishnah of the fifth chapter of Pirkei Avos states, “The world was created with ten utterances.” Our Sages note that the expression, “And G‑d said, ‘Let there be...’ ” is repeated only nine times in the Torah. However, “Bereishis (the verse, “In the beginning,...”) is also considered one of the utterances.”

In Chassidus, it is explained that the utterance Bereishis is general in nature,13 including all the other nine statements which brought about the creation of all the particular elements of the world. Nevertheless, it is also “an utterance,” i.e., its spiritual level shares a commonalty with the other utterances and reflects only the aspect of G‑dliness which is associated with the creation of the worlds.

There is, however, a positive interpretation of the word maamar, “utterance.” In Parshas Ki Savo, it has the meaning of “importance” or “praise.” This implies that it is possible to draw down into the world a level of G‑dliness that transcends the limits of the world. Torah, which is one with G‑d, can be drawn into the world making it more “praiseworthy” and enhancing its “importance.”

* * *

4. This Shabbos follows the fifteenth of Av14 which as mentioned previously,15 is connected with an increase in Torah study. Preferably, this increase should be expressed in communal study, in groups of three, and if possible in groups of ten or more. G‑d promises to bless those who increase their study with extended life. Every Jew, men, women, and children, should make such an increase.

In this context, it is worthy to mention the importance of the education of young children16 and the presence at this farbrengen of the children from Camp Gan Yisrael,17 a camp “in the field.”

May this increase in Torah study lead to the time when, “A new Torah will emerge from Me.” Then, we will merit true extended life, the era of the resurrection when, “Those who lie in the dust will arise and sing,” with Rav Levi Yitzchok at their head (for today, the spiritual source of his soul shines powerfully).18 May this take place immediately, inתש"נ, “a year of miracles,” which will lead to תשנ"א, a year when, “I will show you wonders.”


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