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Parshas Korach | Gimel Tamuz 2-9 Tamuz , 5778

EREV SHABBOS  JUNE 15th 
Shacharis 7 am
Candles/Mincha/Maariv 8:50 pm

SHABBOS SAT JUNE 16th 
Shacharis: 9:30 am /Sof Zman Krias Shema 9:10 am/
Mincha 8:50 pm /followed by Seuda Slishit / PIRKEI AVOT CHAPTER 4
Maariv/Havdalah 10:02 pm  

Weekday Services 
Sun 9 am
Mon - Fri Shacharis 7 am
Mon -Thu Mincha 8:30 pm, followed immediately by Maariv /SUMMER SCHEDULE

SHABBOS KIDDUSH AND SEUDA SLISHIT.  
Full Kiddush and washing in honor of Gimel Tamuz, the Rebbe’s Yahrzeit. Donors include Chabad of Pacific Northwest; Rabbi Joseph & Frumi Marasow; Rabbi Shmuli & Rosie Tennenhaus; Mr. Andy and Nina Krasnow; Rabbi Avrohom and Shprintze Kavka; Rabbi Mendy and Leahle Levitin; Rabbi and Mrs. Chaya Gittler; Moshe Ohayon: and Dr Shimon and Dr. Susan Hankin Dershowitz.  We will also have our delicious meat cholent, made by Rabbi Mendy Levitin. Seuda Slishit

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

FARBRENGEN ALERT–BEIS TAMUZ –  FRI JUNE 15th 6 PM
Erev-Shabbos Farbrengen in front of the CSTL Men’s Mikvah, in honor of Gimel Tamuz, the Rebbe’s Yahrzeit  
www.chabad.org/calendar

B’Yom Ashtei-Asar Yom with Rabbi Mendy Levitin – 7:45 PM SHABBOS AFTERNOON
Rabbi Mendy Levitin will introduce you to one of the most fundamental works of the Rebbe. The Chasidus Discourse b’Yom Ashtei-Asar Yom is based on the idea of Ana nasiv malka — “I will choose the king.” - Stepping Above Self by Looking Beyond the Big Picture”.  The discourse was originally delivered by the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson 11 Nissan, 5731 (1971). For Men and Women. In honor  of Chaya Sarah Malka bas Bracha  and Elanah Rivka bas Sarah for a full רפואה  שלימה  

TORAH OHR WITH RABBI MENDY LEVITIN – 8:45 AM SHABBOS MORNING
All are welcome to this inspiring class the classes  are in honor  of Chaya Sarah Malka bas Bracha  and Elanah Rivka bas Sarah for a full רפואה  שלימה.

CSTL TOT PROGRAM 10:30 am - Noon
This program is now volunteer-led. If you are interested in volunteering from time to time, please email 
elizabeth.roth08@gmail.com

CSTL JUNIOR CONGREGATION  10:30 am – Noon 
RabbiHerbstman@gmail.com

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

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

MAKEUP & MIMOSAS – LADIES NIGHT OUT JUNE 17th 7:30 PM
Hosted by Chanie Meyer.RSVP to Marave:  
MHerbstman@gmail.com .

REGISTER NOW FOR CAMP GAN YISROEL 5778
Campers ages 1½ to 12 are excited about Gan Izzy 2018, especially since we’ve added a sixth week! For six fabulous weeks, your child can enjoy everything summer has to offer: swimming, crafts, sports, days at the beach, excursions to museums, roller skating, berry picking, and more, all in a loving, safe, Jewish environment. What could be better?! Campers from a wide range of backgrounds are welcomed, and given lots of love and attention from our enthusiastic group of specially recruited and trained counselors—some of whom are CGIS alumni themselves.  Fun that lasts a summer...memories that last a lifetime! Register now for 1, 2, 3, 4, 5 and/or 6 weeks at
http://www.campganisraelseattle.org/

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. Presidential Kiddush $50, Chulent $100.


COMMUNITY NEWS

Girls SEED Summer Camp, June 25-July 20 at the Kollel
Boys SEED Summer Camp, June 26-August 8, at the Kollel
More info & to register: 
www.seattlekollel.com/camp-seed

SEPHARDIC RELIGIOUS SCHOOL
Register now for 2018-2019 Sephardic Hebrew Religious School at the SJCC in Mercer Island!  Sephardic Religious School 1st day begins on Sunday, September 2, 2018 at 9:45 A.M at the J.C.C. [Grades K - 8]

New Sunday Night 7 PM Series for Men & Women at Yavneh Educational Center
June 24 taught by Judy Balint, "Israel Up Close and Personal"
www.bcmhseattle.org

Camp Yavneh June 25th - August 17th 
Registration now open for Camp Yavneh. Staff applications now available at
www.campyavnehseattle.com    


REBBE’S SICHO FOR KORACH
http://www.sie.org/templates/sie/article_cdo/aid/2507775/jewish/The-28th-of-Sivan-50th-anniversary-of-the-arrival-of-the-Rebbe-to-America-5751-1991.htm © SichosInEnglish.org

On1 the Third of Tammuz, 5687, the Previous Rebbe was released from prison in Leningrad on the condition that he spend three years in exile in the city of Kostroma. At the time, it was not known whether this was a positive step, for although exile is preferable to imprisonment, it is also connected with several hardships and dangers.

Afterwards, on Yud-Beis Tammuz, the Previous Rebbe received the news that he would be freed and on Yud-Gimmel Tammuz, he received the official documents testifying to this. And thus it was revealed that the Third of Tammuz was the first stage of the process of redemption. Furthermore, it was revealed that a death sentence had been issued previously, and the sentence of exile had represented a lessening of his judgment leading to his ultimate redemption on Yud-Beis-Yud-Gimmel Tammuz.

One might ask: Since the redemption was a Divine miracle, why did it have to come in stages? Why wasn’t the Previous Rebbe granted a complete redemption immediately? Further­more, even after Yud-Beis Tammuz when the Previous Rebbe was freed, he did not achieve a complete victory over the opposing forces. Many restrictions remained on the Jews in Russia, until the Previous Rebbe was forced to leave the country. And even after his departure, those restrictions contin­ued. It is not until the present days, more than 60 years after his redemption, that its full ramifications are being realized and Jews are being redeemed from Russia.

Surely this pattern, that redemption comes in stages, is controlled by Divine Providence. And hence, it is necessary to understand the reason for such a pattern. This is all the more relevant because the Previous Rebbe’s redemption relates to the entire Jewish people, as the Previous Rebbe writes in his renown letter:

The Holy One, blessed be He, did not redeem Me alone on Yud-Beis Tammuz, but also all those who hold our holy Torah dear, observe its mitzvos, and all those who are called by the name “Israel.”

Many years previously, another great miracle occurred on the Third of Tammuz. In response to Yehoshua’s request, “The sun stood still over Givon.” Here too, a question arises: On one hand, the stopping of the sun was a great miracle. On the other hand, it also had a limitation. Why did the sun stop? So that Yehoshua could complete the battle against the Canaanites, a battle that was fought through natural means. Seemingly, instead G‑d could have worked a different miracle and caused the Canaanites to be defeated without battle.

There is also a more abstract question involved with this miracle: Did the miracle merely keep the sun’s rays shining to enable Yehoshua to carry on with his battle against the Canaanites? And for this, all that was necessary is for the sun itself to stop. Or was the miracle more inclusive, affecting also the entire physical process — the orbits and spheres — which govern the movement of the sun?

This question revolves around the integration between miracles and the natural order. To what extent did the miracle permeate our ordinary natural frame of reference? Did it merely break the natural order? I.e., the sun stopped. Or did it change the natural order? The entire physical process governing the sun’s movement was affected.2

A similar question is seen in regard to the miracle described in this week’s Torah portion, the blossoming of Aharon’s staff. After Korach’s revolt, Moshe took the staffs of all the Nesi’im and Aharon’s staff, and placed them together in the Sanctuary, placing Aharon’s staff in the center of the others. A miracle occurred and Aharon’s staff sprouted flowers and fruit.

The question arises: Since the entire purpose of the miracle was to show that G‑d had chosen Aharon, why was it necessary for the miracle to take place according to the natural process of the almonds’ growth, that the almond branches would bud, flower, and then give fruit? Seemingly, it would have been sufficient for them to produce the fruit. That would have been a sufficient sign that G‑d chose Aharon.3

To explain: A staff can only sprout flowers and fruit as a result of a Divine miracle. In this instance, however, the miracle permeated the natural order of the world, and therefore, the staff sprouted almonds in a “natural” — within the context of a miracle — manner.4

This relates to a concept of greater depth: Our Sages declared: “Everything which the Holy One, blessed be He, created in His world, He created solely for His honor.” Thus although the nature of the world (עולם in Hebrew which relates to the word העלם, meaning “hiddenness”) is one in which its G‑dly life-force is concealed, nevertheless, each particular entity in the world exists for one purpose alone: to reveal G‑d’s glory.

There is logical support for this concept as well: Since the world and every entity it contains was created by G‑d — and thus G‑d took from His time and effort, as it were, to bring it into being — He surely did so with a purpose, that purpose being that they relate to the Divine life-force which creates them, and thus add to G‑d’s honor, as it were.

This logic is further reinforced by the Baal Shem Tov’s teaching that creation is an ongoing process, happening every moment of existence. Why else would G‑d have created the world in a manner that requires Him to constantly invest Himself within it to bring it into existence. He could have created the world in a manner in which He initially invested enough energy for the world to be maintained for 6000 years.5

G‑d, however, chose to create the world in the manner in which it exists at present so that each creation will feel that it has the potential to increase and enhance the positive nature of the world by revealing G‑d’s glory. Not only does he follow G‑d’s will, he is capable of contributing independently as it were to G‑d’s glory. (This in turn brings a person great joy, because everyone desires to be a contributor more than a recipient.)

It was in order to maintain a constant connection with the creation, that G‑d invested so much of Himself in bringing the world into being. In this manner, He has granted the potential for each particular creation to reveal His glory at every moment.

Were the creation to have received an initial burst of Divine energy that would continue to maintain its existence at all times, the revelation of G‑d’s glory would be in a much more general and far removed manner. In contrast, because G‑d created the world as He did, each moment of existence can serve as means to reveal G‑d’s glory. For example, when a Jew takes a drink of water and recites the blessing “...for everything was created by His word,” this6 reveals the existence of G‑d’s word — i.e., His creative force — within the water. Similarly, every other blessing reveals the uniqueness of G‑d’s creative energy.7

G‑d’s glory is also revealed by miracles. His ultimate intent is that these miracles permeate nature and thus reveal G‑dliness openly within this framework as well. This was reflected in the blossoming of Aharon’s staff in which the miracle was drawn down into the natural manner in which the almond tree gives fruit.

Chassidic thought relates a connection between this concept and the Priestly Blessing. This blessing draws down G‑dly energy from above the natural order,8 and yet this blessing also permeates that order, bringing about positive changes within our reality.

A similar concept can be explained in regard to the miracle of the sun standing still for Yehoshua. The intent of the miracle was not to transcend the natural order entirely, but that the miracle should amplify the success of the war which was carried out (primarily) within the limits of the natural order. Therefore, the enemy was not defeated through miraculous means. Instead, the miracle merely allowed the success which was achieved by natural means to be more complete and inclusive.

Therefore, one can conclude that the miracle of the sun standing still did not affect the sun alone, but rather influenced the entire physical process which causes it to move. In this way, the miracle had a greater tie to the natural order.9

Based on the above, we can also understand the gradual nature of the miracle of the Third of Tammuz. Although the Third of Tammuz was a miracle which transcended nature, it also influenced the natural order, the natural order agreeing, as it were, to this miraculous series of events. Simply put, the very same people who arrested the Previous Rebbe were the ones who set him free and, indeed, they were forced to assist him in regard to certain elements of his liberation.

For this reason, so that the opposing forces would — within the context of their nature, and without having lost their power — appreciate the need to free the Previous Rebbe, his redemption had to come in stages. First, his death sentence was commuted to exile and only afterwards, was he set free entirely.

The effects of his redemption did not end there. The Russian government’s opposition to Yiddishkeit continued for many years afterwards until ultimately at present, they are allowing Jews the potential to observe Yiddishkeit and also giving them freedom to emigrate from that country.10

* * *

2. The above concepts can also be connected to the transition between the months of Sivan, the third month, and Tammuz, the fourth month. Our Sages associate the transition from three (gimmel in Hebrew) to four (daled in Hebrew) with the phrase gomail dallim(showing generosity to the poor). This transition takes us from the month in which the Torah was given to a month associated with the Previous Rebbe’s imprisonment and then, brings about the transformation of that month into a month of redemption.

This process is also alluded to in the shape of the letter daled. To explain: Both the letters daled and reish are associated with poverty (for the word dallus means “poverty” and the word reish means “a poor person”). Similarly, the forms of these two letters resemble each other. There is, however, one difference between them. The letter daled has a point at its corner resembling the letter yud, while the reish does not.

The point of the daled represents the quality of bittul, which emanates from the essential point of the Jewish soul possessed by every Jew. Even if a Jew is estranged from his roots, he remains a Jew, for this essential point of the soul is above all concealment, connecting the essence of a Jew to G‑d’s essence. Thus, the poverty of the daled is representative of the attitude of bittul which connects a person with the highest levels.11 In contrast, the letter reish is not associated with this quality of bittul and thus reflects poverty which has no connection to holiness.

This reflects the nature of the fourth month, the transformation of poverty and exile to redemption. Even in the lowest levels of distress, one is able to reveal a yud, the essential point of a Jew’s soul, and this establishes a connection with the highest levels of G‑dliness.12

The above has particular ramifications in regard to the service of spreading the wellsprings of Chassidus outward, a service which is particularly related to the Third of Tammuz. From the connection to Parshas Korach and the narrative of the blossoming of Aharon’s staff, we learn that this service must be carried out with zerizus, with energy and vitality.

Similarly, this concept has ramifications regarding all aspects of our service of G‑d. This energy and vitality must permeate every aspect of our service, expressing a fundamental commit­ment to G‑d as the Rebbe Rashab stated, “Were we commanded to chop trees, [we would do so with joy].”

The above also relates to a Jew’s involvement with worldly affairs and earning a livelihood. Aharon’s staff was placed in the ark together with the measure of manna. Thus it also serves as a message to the Jews that their sustenance is dependent on G‑d and not on natural means alone.

It is written “And G‑d will bless you in all that you do,” implying that there is a necessity for man’s activity within the context of the rules of nature. Nevertheless, this activity is merely a medium through which G‑d will grant a Jew his livelihood in a miraculous manner. These miracles will permeate the nature of the world and the world itself and the gentile nations will assist the Jews in earning a livelihood, and indeed, enable them to enjoy prosperity as we have seen in the present generation.

* * *

3. To focus on the service of spreading the wellsprings outward in greater detail. This service must become part of a person’s nature, an essential part of his being. When he wakes up in the morning, he must feel that his entire existence is the spreading of Chassidus. The intent is not that he exists as a separate entity and that he dedicates himself to this goal, but that spreading Chassidus is his being itself.

And in this manner, he will be able to spread the wellsprings, the level of Torah at which even a single drop brings purity,13 outward. This means extending one’s own personal service beyond the essential point of faith to the powers of intellect and emotion; in a deeper sense, extending these wellsprings to others beyond one’s self; and in the most complete sense, reaching the furthest peripheries, the area beyond the scope of holiness.

An example of this can be taken from the well-known story regarding a Chassid who was stopped on the street by a policeman in Peterburg. In response to the policeman’s question, “Who are you?”, the Chassid answered, “I’m bittul (self-nullification),” i.e., bittulwas the totality of his existence. Furthermore, he gave this answer in Russian, reflecting how this awareness had permeated even this dimension of his being.

The question, nevertheless, arises: Even if a single individual carries out his service in a perfect manner, what effect can such activity have on the world at large? On the surface, the world seems to be going on without being affected by a Jew’s service in spreading the wellsprings of Chassidus outward or preparing for Mashiach’s coming.

This, however, represents a very narrow view of what is going on in the world. In truth, the world is ready for Mashiach’s coming and when a Jew carries out his service in the proper manner, the world itself and the gentile nations will assist him. This is particularly true in the present year, a year when “I will show you wonders.”

In practice, from the Third of Tammuz onward, efforts must be made to intensify our service of spreading the wellsprings of Chassidus outward. In particular, these summer months should be used to enroll children in summer camps and for those camps to use each moment of the summer to give the children additional exposure to Yiddishkeit, and to do this with joy and vitality.

Also, the Shabbasos of these months should be used to study Pirkei Avos. (Significantly, the present Shabbos is the tenth Shabbos on which Pirkei Avos has been studied since Pesach.) Furthermore, as mentioned on previous occasions, it is proper that these teachings be studied, not merely recited. At least one teaching should be studied in depth with its commentaries. At the same time, it is worthy to mention the virtues of the Chassidiccustom of reciting maamarim after the Minchah service on Shabbos. And may these activities hasten the coming of the time when, together with “our youth and our elders, our sons and our daughters,” we will proceed to Eretz Yisrael, to Jerusalem, and to the Beis HaMikdash

Parshas Shelach – Mevarchim Tamuz | 25 Sivan – 2 Tamuz , 5778

EREV SHABBOS JUNE 8th
Shacharis 7 am
Candles/Mincha/Maariv 8:47 pm

SHABBOS SAT JUNE 9th
Tehilim for Mevarchim Tamuz – 8 am
Shacharis: 9:30 am /Sof Zman Krias Shema 9:11 am/
Mincha 8:47 pm /followed by Seuda Slishit / PIRKEI AVOT CHAPTER 3 Maariv/Havdalah 10:07 pm

WEEKDAY SERVICES 
Sun 9 am
Mon, Tue, Thu, Fri Shacharis 7 am
Wed & Thu Shacharis 6:50 am
Mon -Thu Mincha 8:30 pm, followed immediately by Maariv /SUMMER SCHEDULE

SHABBOS KIDDUSH AND SEUDA SLISHIT
Full Kiddush and washing in honor of Shabbos Mevarchim Tamuz. Contibutors are Rabbi Mendy and Leahle Levitin, Rabbi Elazar and Esther Bogomilsky, Rabbi and Shprintze Kavka, Rabbi Shmuli and Rosie Tennenhaus, Model and Mrs. Wingartin, Moshe Ohayon, Emanuel and Marina Khaimov and Rabbi Sholom Ber and Chanie Levitin. We will also have a delicious meat cholent, made by Rabbi Mendy Levitin.

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–25th SIVAN – FRI JUNE 8th 6 PM Erev-Shabbos Farbrengen in front of the CSTL Men’s Mikvah, in honor of Sivan 28th , the anniversary of the Rebbe ZT”L’s arrival to the US of A in 1941. After escaping Nazi-occupied Paris, and many perilous months in Vichy France, the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson (1902-1994), and his wife, Rebbetzin Chaya Mushkah (1901-1988), boarded the SS Serpa Pinto in Lisbon, Portugal. On Monday, June 23--Sivan 28 on the Jewish calendar--at 10:30 A.M., they arrived in New York www.chabad.org/calendar

One People One Heart Sunday, June 10th 7 pm Chabad centers of Washington invite you to an evening of unity and inspiration. Keynoter: bestselling author Dr. Joseph Telushkin. Also featuring author Paula Begoun, Seattle Hebrew Academy Head of School Rivy Poupko Kletenik, Island Synagogue Rabbi Yechezkel Kornfeld, and radio host Michael Medved., at The Westin Seattle, 1900 5th Ave., downtown.

B’Yom Ashtei-Asar Yom with Rabbi Mendy Levitin – 8 PM SHABBOS AFTERNOON Rabbi Mendy Levitin will introduce you to one of the most fundamental works of the Rebbe. The Chasidus Discourse b’Yom Ashtei-Asar Yom is based on the idea of Ana nasiv malka — “I will choose the king.” - Stepping Above Self by Looking Beyond the Big Picture”. The discourse was originally delivered by the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson 11 Nissan, 5731 (1971). For Men and Women. In honor of Chaya Sarah Malka bas Bracha and Elanah Rivka bas Sarah for a full רפואה שלימה

TORAH OHR WITH RABBI MENDY LEVITIN – 8:45 AM SHABBOS MORNING All are welcome to this inspiring class the classes are in honor of Chaya Sarah Malka bas Bracha and Elanah Rivka bas Sarah for a full רפואה שלימה.

CSTL TOT PROGRAM 10:30 am - Noon This program is now volunteer-led. If you are interested in volunteering from time to time, please email elizabeth.roth08@gmail.com

CSTL JUNIOR CONGREGATION 10:30 am – Noon RabbiHerbstman@gmail.com

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

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

MAKEUP & MIMOSAS – LADIES NIGHT OUT JUNE 17th 7:30 PM Hosted by Chanie Meyer. RSVP to Marave: MHerbstman@gmail.com.

REGISTER NOW FOR CAMP GAN YISROEL 5778 Campers ages 1ó to 12 are excited about Gan Izzy 2018, especially since we’ve added a sixth week! For six fabulous weeks, your child can enjoy everything summer has to offer: swimming, crafts, sports, days at the beach, excursions to museums, roller skating, berry picking, and more, all in a loving, safe, Jewish environment. What could be better?! Campers from a wide range of backgrounds are welcomed, and given lots of love and attention from our enthusiastic group of specially recruited and trained counselors—some of whom are CGIS alumni themselves. Fun that lasts a summer...memories that last a lifetime! Register now for 1, 2, 3, 4, 5 and/or 6 weeks at http://www.campganisraelseattle.org/

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. Presidential Kiddush $50, Chulent $100.


COMMUNITY NEWS

GRADUATIONS ! MAZEL TOV MAZEL TOV!
Derech Emunah - June 17, 7 pm, at BCMH JDS - June 14, 7 pm, at JDS MMSC - June 11, at CSTL NYHS - June 10, 4 pm, at SBH SHA - June 13, 7 pm, at SBH SJCS - June 14, 6:30 pm, at SJCS TDS - June 12, 6:30 pm, at BCMH

EZRA BESSAROTH WOMEN’S AUXILIARY BOREKA BAKE SALE JUNE 10th 9:30 AM – 2 PM At Ezra Bessaroth. A wonderful Sephardic breakfast and bake sale! Your chance to buy Borekas, Bolemas, Biscochos, Pastelas and more! www.ezrabessaroth.net

NYHS Class of 2018 Graduation, June 10th 4 pm At Sephardic Bikur Cholim. Celebrate with the Class of 2018

Girls SEED Summer Camp, June 25-July 20 at the Kollel
Boys SEED Summer Camp, June 26-August 8, at the Kollel More info & to register: www.seattlekollel.com/camp-seed

Our Heritage & Our Health, Ashkenazi Jewish Genetic Diseases. Sunday, June 10, RSVP: https://secure2.convio.net/wzoa/site/Ticketing. Seattle Hadassah

Ashkenazi Jewish Genetic Diseases Sunday, June 10, 11:30 am - 1:30 pm Join with Hadassah to learn about genetic conditions among Ashkenazim. With Gary Frohlich of Sanofi Genzyme., at Talaris Conference Center, 4000 NE 41st St., Seattle. Kosher Lunch Buffet by Island Crust .**Doors open for check-in at 11am. Limited Seating, RSVP Early! https://secure2.convio.net/wzoa/site/Ticketing;jsessionid=00000000.app260a?view=Tickets&id=103953&NONCE_TOKEN=A8DD8DE12AC52B92DC7FDAB1FD500E8A

SEPHARDIC RELIGIOUS SCHOOL Register now for 2018-2019 Sephardic Hebrew Religious School at the SJCC in Mercer Island! Sephardic Religious School 1st day begins on Sunday, September 2, 2018 at 9:45 A.M at the J.C.C. [Grades K - 8]

New Sunday Night 7 PM Series for Men & Women at Yavneh Educational Center June 24 taught by Judy Balint, "Israel Up Close and Personal" www.bcmhseattle.org

Camp Yavneh June 25th - August 17th Registration now open for Camp Yavneh. Staff applications now available at www.campyavnehseattle.com


REBBE’S SICHO FOR SHLACH http://www.sie.org/templates/sie/article_cdo/aid/2507775/jewish/The-28th-of-Sivan-50th-anniversary-of-the-arrival-of-the-Rebbe-to-America-5751-1991.htm © SichosInEnglish.org

It is customary to develop a connection between a positive event and the day on which that event transpired, revealing how the day itself is a “day of merit.”1 This surely applies in regard to the present day, the 28th day of the third month. 28 is numerically equivalent to the word כח†, meaning “strength.” Thus, it contributes a dimension of strength and permanence to the entire day.2 This in turn grants strength to every Jew to carry out his preparations for the ultimate redemption. In particular, this applies in our generation, after the charge of the Previous Rebbe for us to “Stand prepared together” for the coming of the ultimate Redemption. This concept can be connected with Parshas Shelach, the Torah reading of the previous Shabbos, which relates how Moshe sent3 spies “to explore” Eretz Yisrael, and thus allow it to be conquered more easily.

The Hebrew for “to explore,” לתור†, is also significant. The root of the word לתור†is also connected to the word יתרון†, “advantage,” as in the verse “The advantage of the land is in all things ®בכל©Æ”†בכל†refers to the attribute of Yesod which includes within it all the Sefirosabove it. Through descending and enclothing itself in “the land,” which refers to the attribute of Malchus, an advantage is generated for the quality of Yesod. Malchus brings into revelation all qualities. In an ultimate sense, the concept of revelation is associated with permanence, when one is above change. This quality will be realized in the Era of the Redemption which — unlike the redemptions which preceded it — will never be followed by an exile. And thus all the qualities will be revealed in this material world. (This concept is reflected in the similarity between the Hebrew words for redemption, גאולה†and revelation, גילוי†.) Thus, the redemption will be complete. שלימה†, the Hebrew for “complete,” also contains the letters of the name שלמה†, “Shlomo.” King Shlomo is associated with peace as the verse declares, “Shlomo will be his name and I will grant [Israel] peace and tranquility in his days.” Peace is also connected with the concept of redemption as explained by the Mitteler Rebbe in connection with the verse “He redeemed my soul in peace for the many were with me.” The Alter Rebbe recited this verse before he was redeemed, and thus it shares a connection with his personal redemption on Yud-Tes Kislev. Nevertheless, in an ultimate sense, the verse is associated with the future Redemption which will come about as a result of the spreading forth of the wellsprings of Chassidus outward that began with the Alter Rebbe’s redemption. The concept of “the many were with me,” refers to the transformation of this world, which is characterized by multiplicity and division, until it becomes “with me,” i.e., united in the oneness of the Redemption, these manifold qualities become positive influences. The redemption will become a present matter; i.e., it will come immediately, and become manifest in this very place, which has a threefold advantage of being a house of prayer, a house of study, and a house of good deeds. These three activities are associated with the month of Sivan which is characterized by three.4 Sivan is also the month of the giving of the Torah which includes “all the new concepts to be developed by an experienced Torah scholar.” In an expanded sense, this also refers to the new concept developed by a child in the present era when he expresses his hope that Mashiach will come. This will bring about a new expression of G-dly influence, for G-d, motivated by His great love for the Jews — a love that relates to children as reflected in the verse “Israel is a youth and I love him” — will bring about the Redemption in an unlimited manner in this world.

This present place is also a preparation for “the Sanctuary of the L-rd established by Your hands.” Although the place for that Sanctuary will be in Eretz Yisrael, and in Jerusalem, the preparation will be accomplished here, through “the spreading of the wellsprings of Chassidus outward.” May the “spreading,” the “wellsprings,” and “outward” be realized in a full and complete sense. On the surface, the concept of a full and complete sense of “outward” is undesirable for this seems to indicate an existence apart from G-d, as it were. The true sense of outward, however, is to reveal how there is nothing which is apart from G-d, and He is manifest in the furthest removed reaches.5 This relates to the extension of the revelation of Chassidus to the “lower half of the world.” Although the Torah was not given in this portion of the world, it is from here that the spreading forth of Chassidus reached peaks never appreciated beforehand. Although this service was begun in “the upper half of the world,” in Lubavitch and in the other centers in which the Rebbeim lived, it was here, from this building, 770, that the spreading of Chassidus reached its most complete expression. Indeed, the number 7706 is numerically equivalent to the word ®ו©פרצת†, “and you shall spread forth.” From this limited space, Chassidus will spread forth in an unlimited manner, reflecting the prophecy “And Jerusalem will exist without confines.”7 The Previous Rebbe caused that the first revelation of “the Sanctuary of the L-rd established by Your hands,” will be here in 770, the place where he spent the last ten years of his life. This revelation will encompass the entire building from its lowest levels until its roof on which Mashiach will stand and announce, “Humble ones, the time for your redemption has come.” And from this state, we will proceed, together with the entire Jewish people,8 taken by “the clouds of the heavens,” to Eretz Yisrael, and to the Beis HaMikdash. May this be in the immediate future mamash.9 This will be hastened by our gifts to tzedakah, and for that purpose, money will be distributed at the conclusion of this gathering. May this “bring near the redemption,” and may it be in the immediate future. 2. As mentioned previously, today is the 28th, the כח†of the month of Sivan. This date leads to the 29th of Sivan which is the day proceeding Rosh Chodesh. This shares a connection to the Jewish people for “the Jews resemble the moon and establish their calendar according to the moon.” Rosh Chodesh involves a concealment of the moon. This, however, leads to a union between the sun and the moon, a union which is representative of the union between G-d and the Jewish people. There is no separation in this unity; on the contrary, it is a complete bond, “they shall be as one flesh.”

This union also produces offspring and “the essential offspring of the righteous are their good deeds.” This adds perfection to the good deeds performed by each and every member of the Jewish people and reveals how the Jews become G-d’s partner in the work of creation. As it were, G-d cannot achieve this by Himself, and He needs the help of the Jews. And the Jews’ consent to accept this partnership causes Him to announce, “The time for your redemption has come.” As mentioned, the Hebrew for “redemption,” גאולה†, resembles the Hebrew for “revelation,” גילוי†. Through the transformation of exile (גולה†) into redemption (גאולה†), the Alef, G-d (Alufo shel olam), “the L-rd of the world,” is revealed. This will also be accompanied by a revelation of Pnimiyus HaTorah (Torah’s mystic dimension) as implied by the verse “He will kiss me with the kisses of His mouth.” All the revelations of Pnimiyus HaTorah we have been granted are merely a foretaste of the revelations of the Era of the Redemption. Pnimiyus HaTorah is connected with the hidden dimensions of the Torah which are related to the hidden dimensions of G-d and the hidden dimensions of the Jewish people. Then will be revealed the yechidah, the essence of the Jewish soul, the dimension of Mashiachpossessed by every Jew. This is enhanced by the gathering together of many Jews in a house of good deeds, a house of prayer, and a house of study. And from this house will begin the revelation of G-d’s dwelling in the lower worlds and we will proceed to greet Mashiach and receive “the new [dimension of the] Torah which will emerge from Me.”

 

 

Parshas Beha’aloscha | 18-25 Sivan , 5778

EREV SHABBOS  JUNE 1st  
Shacharis 7 am
Candles/Mincha/Maariv 8:41 pm

SHABBOS SAT JUNE 2nd 
Shacharis: 9:30 am /Sof Zman Krias Shema 9:11 am/
Mincha 8:41 pm /followed by Seuda Slishit / PIRKEI AVOT CHAPTER 2
Maariv/Havdalah 10:01 pm  

Weekday Services 
Sun 9 am
Mon - Fri Shacharis 7 am
Mon -Thu Mincha 8:30 pm, followed immediately by Maariv /SUMMER SCHEDULE

SHABBOS KIDDUSH AND SEUDA SLISHIT.  
Kiddush Lite. Yitchok Rothman is contributing to the Kiddush in honor and in memory of the 6th Yahrzeit of Norman Manaster (  Naftali Michel Ben Baruch zt’l, 18th Sivan).  May his memory be for a blessing. Rabbi Alter and Debbie Levitin are sponsoring the delicious meat cholent, made by Rabbi Mendy Levitin.  

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

FARBRENGEN ALERT–18 SIVAN –  FRI JUNE 1st   6 PM
Erev-Shabbos Farbrengen in front of the CSTL Men’s Mikvah, in honor of end of the Spanish Inquisition, Sivan 18th 5727 (1967). On this date, the Spanish cabinet approved a bill which granted religious freedom to Spain's Jews as well as other religious minorities. Since 1492 it had been officially forbidden to practice Judaism in Spain -- though this law had not been enforced for many years before its official abolishment.. 
www.chabad.org/calendar.

One People One Heart Sunday, June 10, 7 pm
Chabad centers of Washington invite you to an evening of unity and inspiration. Keynoter: bestselling author Dr. Joseph Telushkin. Also featuring author Paula Begoun, Seattle Hebrew Academy Head of School Rivy Poupko Kletenik, Island Synagogue Rabbi Yechezkel Kornfeld, and radio host Michael Medved., at The Westin Seattle, 1900 5th Ave., downtown.

B’Yom Ashtei-Asar Yom with Rabbi Mendy Levitin – 8:00 PM SHABBOS AFTERNOON
Rabbi Mendy Levitin will introduce you to one of the most fundamental works of the Rebbe. The Chasidus Discourse b’Yom Ashtei-Asar Yom is based on the idea of Ana nasiv malka — “I will choose the king.” - Stepping Above Self by Looking Beyond the Big Picture”.  The discourse was originally delivered by the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson 11 Nissan, 5731 (1971). For Men and Women. 

TORAH OHR WITH RABBI MENDY LEVITIN – 8:45 AM SHABBOS MORNING
All are welcome to this inspiring class.

CSTL TOT PROGRAM 10:30 am - Noon
This program is now volunteer-led. If you are interested in volunteering from time to time, please email 
elizabeth.roth08@gmail.com

CSTL JUNIOR CONGREGATION  10:30 am – Noon 
RabbiHerbstman@gmail.com

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

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

MAKEUP & MIMOSAS – LADIES NIGHT OUT JUNE 17th 7:30 PM
Hosted by Chanie Meyer.RSVP to Marave:  
MHerbstman@gmail.com .

REGISTER NOW FOR CAMP GAN YISROEL 5778
Campers ages 1½ to 12 are excited about Gan Izzy 2018, especially since we’ve added a sixth week! For six fabulous weeks, your child can enjoy everything summer has to offer: swimming, crafts, sports, days at the beach, excursions to museums, roller skating, berry picking, and more, all in a loving, safe, Jewish environment. What could be better?! Campers from a wide range of backgrounds are welcomed, and given lots of love and attention from our enthusiastic group of specially recruited and trained counselors—some of whom are CGIS alumni themselves.  Fun that lasts a summer...memories that last a lifetime! Register now for 1, 2, 3, 4, 5 and/or 6 weeks at
http://www.campganisraelseattle.org/

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. Presidential Kiddush $50, Chulent $100.


COMMUNITY NEWS

Seattle Mikvah Association Event Tue June 5th 7:45 pm
Topic: "Understanding You: Balancing Love & Intimacy In a Busy Life". Gevura Davis, Mikvah USA speaker will be the guest speaker. At the home of Jenny Assouline, 5151 55th AVE S, Sea. 

EZRA BESSAROTH WOMEN’S AUXILIARY BOREKA BAKE SALE JUNE 10th 9:30 AM – 2 PM
At Ezra Bessaroth.  A wonderful Sephardic breakfast and bake sale! Your chance to buy Borekas, Bolemas, Biscochos, Pastelas and more!
www.ezrabessaroth.net

NYHS Class of 2018 Graduation, June 10th 4 pm 
At Sephardic Bikur Cholim. Celebrate with the Class of 2018

Girls SEED Summer Camp, June 25-July 20 at the Kollel
Boys SEED Summer Camp, June 26-August 8, at the Kollel
More info & to register: 
www.seattlekollel.com/camp-seed

Cardozo Society L'Dor V'Dor Thursday, June 7, 6 pm
Join in honoring Washington Supreme Court Justice Sheryl Gordon McCloud with the Cardozo Society's 2018 L'Dor V'Dor Award., at Foster Pepper, 1111 3rd Ave., #3000, Seattle.

Ashkenazi Jewish Genetic Diseases Sunday, June 10, 11:30 am - 1:30 pm
Join with Hadassah to learn about genetic conditions among Ashkenazim. With Gary Frohlich of Sanofi Genzyme., at Talaris Conference Center, 4000 NE 41st St., Seattle.. Kosher Lunch Buffet by Island Crust .**Doors open for check-in at 11am. Limited Seating, RSVP Early!
https://secure2.convio.net/wzoa/site/Ticketing;jsessionid=00000000.app260a?view=Tickets&id=103953&NONCE_TOKEN=A8DD8DE12AC52B92DC7FDAB1FD500E8A

SEPHARDIC RELIGIOUS SCHOOL
Register now for 2018-2019 Sephardic Hebrew Religious School at the SJCC in Mercer Island!  Sephardic Religious School 1st day begins on Sunday, September 2, 2018 at 9:45 A.M at the J.C.C. [Grades K - 8]

New Sunday Night 7 PM Series for Men & Women at Yavneh Educational Center
June 3, taught by Marlene Kaplan, "Conversational Street Hebrew for Beginners Part 1"
June 24 taught by Judy Balint, "Israel Up Close and Personal"
www.bcmhseattle.org

Camp Yavneh June 25th - August 17th 
Registration now open for Camp Yavneh. Staff applications now available at
www.campyavnehseattle.com   


REBBE’S SICHO FOR BEHA'ALOSCHA
http://www.sie.org/templates/sie/article_cdo/aid/2507773/jewish/Shabbos-Parshas-Behaaloscha-19th-Day-of-Sivan-5751-1991.htm © SichosInEnglish.org

Now is a time when we must light up the candles of the Jewish people in this era of exile. The cumulative legacy of all the positive activity of the previous generations is granted us, and now, all that is necessary is to kindle the flame, and make sure that it “rises up on its own accord.” Although our generation is on a lower level than the previous ones, being compared to the heel in relation to the entire body, it is our generation that has the potential to elevate the service of all the previous generations. We will be the last generation of exile, and the first generation of the Redemption, and in this way, bring redemption to all the Jews of the previous generations.

This is particularly relevant after the Previous Rebbe’s example of emulating the conduct of Aharon the Priest, “loving the creations and drawing them close to the Torah.” Through his activities, the wellsprings of Yiddishkeit and Chassidus were spread to those on the furthest peripheries of Jewish involvement.

These activities were specifically directed to hastening the coming of the ultimate redemption as the Previous Rebbe proclaimed, “Im­mediately let us turn to G‑d in teshuvah, and immediately we will be redeemed.” He also stated that all that is left is to “polish the buttons” before Mashiach’s coming. That service has already been completed.. And now all we must do is “stand prepared to” greet Mashiach and to proceed “with our youth and our elders, our sons and our daughters” to Eretz Yisrael, to Jerusalem, and to the Beis HaMikdash.

4. This evening, the annual Melaveh Malkah on behalf of Colel Chabad is being held. Accordingly, we can assume that there is a point of connection between the portion of the Torah read this Shabbos and Colel Chabad.

This Torah reading describes the Menorah kindled in the Sanctuary. As mentioned in the Haftorah, that Menorah serves as a symbol for the entire Jewish people, because each Jew is candle which has the potential to illuminate the world with “the light of Torah and the candle of mitzvah.”

The Menorah contained seven branches, and yet it was made of a single block of gold. These are also symbolic factors. There are seven fundamental categories of service among the Jewish people, reflecting the seven emotional qualities (middos) attributed to G‑d. Each category of Jews reflects and reveals a different G‑dly quality. The division into these seven qualities does not, however, create separation among our people. On the contrary, there is a unique oneness which pervades and permeates our people as a whole, for we all share a single essence.

The oneness of the Menorah is also reflected in the fact that the six outer lights were pointed to the central shaft of the Menorah. In the allegory, this implies that the service of these seven different categories will be permeated by a single fundamental commitment to carry out G‑d’s inner will..

In an individual way, these concepts are also reflected in the spiritual service of each person, for each of us possess these seven qualities. They must be illuminated by the light of the essence of the soul, and in this manner, fused into a single and all-inclusive commitment to His service.

These concepts are reflected in Colel Chabad. Chabad is an acronym representing the intellectual qualities of ChochmahBinah, and Daas which are the source for the seven emotional categories mentioned above. The name Colel which means “general quality,” refers to the unification of these seven qualities and their fusion into a single whole.

In a very real way, this describes the activities of Colel Chabad, for it is an organization which offers assistance to all Jews without distinction: material assistance, providing thou­sands with food, clothing, and other necessities, and spiritual assistance, spreading the awareness of Judaism among our people. These activities are dedicated to establishing unity and oneness among our people. In a very simple sense, when Jews see the care and attention their brethren show to them, their feelings of oneness will be aroused.

This emphasis on unity has been generated by the Rebbeim who all, beginning from the Alter Rebbe, have devoted great energies to activity on behalf of Colel Chabad. To express the concept within the context of the allegory of the Menorah mentioned above, the involvement of the Rebbeim has pointed all the seven lights, i.e., all the different forms of activity, to the central shaft of the Menorah, to a single unified commitment to G‑d’s will.

May all those who support the work of the Colel, both financially and with their efforts, realize that they are also a Colel, i.e., they do not live for themselves and they share a connection with others. And may this expression of unity — particularly as associated with tzedakah for tzedakah brings close the redemption — lead to the ultimate expression of unity which will be experienced in the Era of Redemption. May it be in the immediate future.

5. The following remarks were made by the Lubavitcher Rebbe Shlita during the farbrengen of Shabbos Parshas Behaaloscha. The Rebbe made these statements within the discussion of a subject of greater scope. Because of their relevance, we have published them under an independent heading. Nevertheless, they do not represent a complete treatment of the issues discussed and must be considered within the context of the Rebbe Shlita’s previous statements on these issues.

The day following the present Shabbos is the 20th of Sivan, a day which was established as a day of fasting because of the pogroms which took place in Poland.11

Polin as that country is called in Yiddish can be broken up into two Hebrew words Po lin,meaning “Here, we will spend the night;” i.e., it served as a haven for the Jews in the night of exile.12 This expression contains two implications:

a) that one’s stay will only be temporary. Ultimately, the Jews will leave exile, and in the era of the Redemption, come to their true place in Eretz Yisrael.

b) that during the interim while the Jews are in exile, they will be able to “spend the night” in peace and tranquility.

For many generations, this was realized in Poland. The Polish noblemen raised the Jews to prominent positions, entrusting their finances to them. The Jews, in turn, used this prosperity to bring about an increase in the service of Torah and mitzvos.

(These noblemen would call their Jewish overseers Moishkeh, a derivative of the name Moshe. This reflected a deep spiritual concept, that every Jew possesses a spark of Moshe our teacher in his soul.)

This teaches us lessons in regard to the exile as a whole:

a) that exile is associated with night - darkness and concealment. It is only a temporary state leading to the era of the Redemption.

b) that the Jews should use the prosperity offered by the exile to advance in the service of G‑d.13

Also, there is a particular lesson in regard to Poland. There is a need to provide Rabbis and community leaders who will motivate the Jews living there to turn to G‑d in Teshuvah.

Parshas Naso | 11-18 Sivan , 5778

EREV SHABBOS  MAY 25th 
Shacharis 7 am
Candles/Mincha/Maariv 8:34 pm

SHABBOS SAT MAY 26th 
Shacharis: 9:30 am /Sof Zman Krias Shema 9:13 am/
Mincha 8:34 pm /followed by Seuda Slishit / PIRKEI AVOT CHAPTER 1
Maariv/Havdalah 9:53 pm  

Weekday Services 
Sun 9 am
Mon - Fri Shacharis 7 am
Mon -Thu Mincha 8:30 pm, followed immediately by Maariv /SUMMER SCHEDULE

SHABBOS KIDDUSH AND SEUDA SLISHIT.  
Kiddush this week is sponsored by Dr. Vernon and Liz Neppe, in honor of their wedding anniversary!! They will also sponsor the delicious meat cholent, made by Rabbi Mendy Levitin.   Mazel Tov and best wishes to the Neppe’s !! Seuda Slishit.

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.

MAZEL TOV MAZEL TOV
Mazel Tov to Shmuly and Chaya-Winner Levitin, on the bris of their new son. May they merit to raise him to Torah, Chupa, and Ma’asim Tovim! Mazel Tov to Rabbi SB and Chani Levitin and the entire Levitin family!

FARBRENGEN ALERT–12 SIVAN – “TASHLUMIM SHAVUOT”  FRI MAY 25th  6 PM
Erev-Shabbos Farbrengen in front of the CSTL Men’s Mikvah, in honor of Sivan 12th , the last of the seven days allotted for the offerings brought in conjunction with the Shavuot pilgrimage. 
www.chabad.org/calendar. We welcome Tachanun back to CSTL on Sunday. Also, in honor of wedding of the Rebbe’s parents, Rabbi Levi Yitzchak Schneerson and Rebbetzin Chana Yanovsky on Sivan 11th , 1900.

B’Yom Ashtei-Asar Yom with Rabbi Mendy Levitin – 7:45 PM SHABBOS AFTERNOON
Rabbi Mendy Levitin will introduce you to one of the most fundamental works of the Rebbe. The Chasidus Discourse b’Yom Ashtei-Asar Yom is based on the idea of Ana nasiv malka — “I will choose the king.” - Stepping Above Self by Looking Beyond the Big Picture”.  The discourse was originally delivered by the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson 11 Nissan, 5731 (1971). For Men and Women. 

TORAH OHR WITH RABBI MENDY LEVITIN – 8:45 AM SHABBOS MORNING
All are welcome to this inspiring class.

CSTL TOT PROGRAM 10:30 am - Noon
This program is now volunteer-led. If you are interested in volunteering from time to time, please email 
elizabeth.roth08@gmail.com

CSTL JUNIOR CONGREGATION  10:30 am – Noon 
RabbiHerbstman@gmail.com

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

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

MAKEUP & MIMOSAS – LADIES NIGHT OUT JUNE 17th 7:30 PM
Hosted by Chanie Meyer.RSVP to Marave:  
MHerbstman@gmail.com .

REGISTER NOW FOR CAMP GAN YISROEL 5778
Campers ages 1½ to 12 are excited about Gan Izzy 2018, especially since we’ve added a sixth week! For six fabulous weeks, your child can enjoy everything summer has to offer: swimming, crafts, sports, days at the beach, excursions to museums, roller skating, berry picking, and more, all in a loving, safe, Jewish environment. What could be better?! Campers from a wide range of backgrounds are welcomed, and given lots of love and attention from our enthusiastic group of specially recruited and trained counselors—some of whom are CGIS alumni themselves.  Fun that lasts a summer...memories that last a lifetime! Register now for 1, 2, 3, 4, 5 and/or 6 weeks at
http://www.campganisraelseattle.org/

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. Presidential Kiddush $50, Chulent $100.


COMMUNITY NEWS 

Cardozo Society L'Dor V'Dor Thursday, June 7, 6 pm
Join in honoring Washington Supreme Court Justice Sheryl Gordon McCloud with the Cardozo Society's 2018 L'Dor V'Dor Award., at Foster Pepper, 1111 3rd Ave., #3000, Seattle.

One People One Heart Sunday, June 10, 7 pm
Chabad centers of Washington invite you to an evening of unity and inspiration. Keynoter: bestselling author Dr. Joseph Telushkin. Also featuring author Paula Begoun, Seattle Hebrew Academy Head of School Rivy Poupko Kletenik, Island Synagogue Rabbi Yechezkel Kornfeld, and radio host Michael Medved. at The Westin Seattle, 1900 5th Ave., Seattle

Ashkenazi Jewish Genetic Diseases Sunday, June 10, 11:30 am - 1:30 pm
Join with Hadassah to learn about genetic conditions among Ashkenazim. With Gary Frohlich of Sanofi Genzyme., at Talaris Conference Center, 4000 NE 41st St., Seattle.. Kosher Lunch Buffet by Island Crust .**Doors open for check-in at 11am. Limited Seating, RSVP Early!
https://secure2.convio.net/wzoa/site/Ticketing;jsessionid=00000000.app260a?view=Tickets&id=103953&NONCE_TOKEN=A8DD8DE12AC52B92DC7FDAB1FD500E8A

 SEPHARDIC RELIGIOUS SCHOOL
Register now for 2018-2019 Sephardic Hebrew Religious School at the SJCC in Mercer Island!  Sephardic Religious School 1st day begins on Sunday, September 2, 2018 at 9:45 A.M at the J.C.C. [Grades K - 8]

New Sunday Night 7 PM Series for Men & Women at Yavneh Educational Center
June 3, taught by Marlene Kaplan, "Conversational Street Hebrew for Beginners Part 1"
June 24 taught by Judy Balint, "Israel Up Close and Personal"
www.bcmhseattle.org

Camp Yavneh June 25th - August 17th 
Registration now open for Camp Yavneh. Staff applications now available at
www.campyavnehseattle.com  


REBBE’S SICHO FOR NASO
http://www.sie.org/templates/sie/article_cdo/aid/2507771/jewish/Shabbos-Parshas-Naso-13th-of-Sivan-5751-1991.htm © SichosInEnglish.org

1. 1 There are many points of connection between this Shabbos and the giving of the Torah. Firstly, Shabbos elevates and adds a dimension of completion to the days of the previous week; in this instance, contributing such a quality to the holiday of Shavuos.

Also, today is the final day of the days of tashlumim for this holiday. Tashlumim which means “compensation” is also related to the concept of perfection, i.e., these days — and particularly, the final day, “for everything follows the conclusion” — can add perfection to the experience of the season of the giving of the Torah. Surely, this is true when this final day falls on Shabbos.

A point of connection can also be found in the name of this week’s Torah portion, Naso,which literally means “lift up.” The portion begins with the command,2 “lift up the heads..” This reflects the potential Torah study has to elevate our intellectual faculties and, through the medium of the intellect, to elevate every aspect of our being, even our feet. Thus even our service which is involved in worldly things — the fulfillment of mitzvos and activity in the spirit of “All your deeds shall be for the sake of Heaven” and “Know Him in all your ways” — can be lifted up through Torah study.3

A connection to the giving of the Torah is also evident from the chapter of Pirkei Avosstudied this week. On this Shabbos, we begin again the study of Pirkei Avos. Although Pirkei Avos was studied as a preparation for the giving of the Torah, after — and as a result of — the giving of the Torah, we begin again, stating how, “Moshe received the Torah from Sinai and conveyed it....” Furthermore, the chapter also emphasizes the influence of the Torah on the world at large as the second Mishnah of that chapter states: “The world stands on three things: on Torah, on Divine service, and on deeds of kindness.”

Thus, at present, in continuation of the service of the giving of the Torah, we — every member of the Jewish people — can renew our approach to the Torah. In particular, this is expressed through the three4 mediums of Torah, Divine service, and deeds of kindness which allow the world to stand. Our renewal of our approach to the Torah must be reflected in these three services which in turn will bring about renewal in the world at large.5

To explain: On the verse: “In the third month, on this day, the children of Israel came to Mount Sinai,” Rashi comments, “Rather than ‘on this day,’ it should have said, ‘On that day.’ This choice of wording teaches us that we should regard the words of Torah as new, as though they were given today.”

This is, indeed, the truth; each day, G‑d gives the Torah anew as reflected in our description of Him as “the Giver of the Torah,” in the morning blessings using the present tense. Just as the creation of the world at large is renewed each day, so too the giving of the Torah is renewed each day.6

In a general sense, the renewal of the Torah for the entire year comes at the time of the giving of the Torah, and this generates the potential for the particular renewal of the Torah each day.7 The renewal of the Torah allows one’s study to be endowed with pleasure and vitality; to quote our Sages’ expression, “it will be like a new tabloid which everyone rushes to read.”

In this context, we can appreciate the renewal of our connection to the Torah on the Shabbos that follows the giving of the Torah as reflected in the fact that we read ParshasNaso (which speaks of “lifting up the heads” of the Jewish people) and we begin again the study of Pirkei Avos, stating how “Moshe received the Torah from Sinai.”

Nevertheless, the question can be asked: What is the uniqueness of contribution made by the present Shabbos to the renewal of the giving of the Torah?

The resolution of this question requires the explanation of another concept. At the giving of the Torah, the entire Torah was given; not only the Ten Commandments, but the entire Written Law and the entire Oral Law, including every concept to be developed by an experienced Torah scholar in subsequent generations. The manner in which the entire Torah was communicated, however, was one of gradual revelation. On Mount Sinai, the general principle was stated, and it was necessary for the “experienced Torah scholars” of the subsequent generations to reveal all the particular laws that were implied.8

Indeed, even the Torah concepts that will be revealed in the Era of the Redemption, those which Mashiach will teach the people, were given at Mount Sinai. At that time, however, they were not revealed and, therefore, in the Era of the Redemption, they will be perceived as “a new [dimension of the] Torah which will emerge from Me.”9

The renewal of the Torah will also bring about a renewal in the world at large as the prophet states, “The new heavens and the new earth which I10 will make.”

This indicates that the renewal of our connection to the Torah is expressed, not only in the reinforcement of the existing bond, but also in bringing out a new development, a new dimension that had not been revealed previously.

To explain in greater detail: Our Sages declare, “Whoever quotes a teaching in the name of its author (i.e., giving him credit for his achievement in revealing the concept), brings redemption to the world.” One of the explanations of this statement is that revealing Torah concepts which were previously hidden is comparable to redeeming them from exile. This redemption of Torah ideas leads to redemption within the world at large.

Nevertheless, the redemption which is brought about does not change the nature of the world entirely, on the contrary, the exile continues, and there is merely a foretaste of the ultimate redemption11 within the darkness of exile.12

Why is this so? Since the renewal (redemption) within Torah is not complete, the effect within the world at large is also imperfect. Even after a Torah scholar develops a new Torah concept, there are unfortunately, many other concepts lingering in exile. The ultimate state will be when “the new [dimension of the] Torah” will be revealed by G‑d.

Since G‑d will be the One bringing about the revelation, it will be complete, and therefore, it will bring about a complete state of revelation in the world at large, bringing into open manifestation the Divine life-energy which is latent within the world. At present, the essential Divine life-force which brings the world into being is distant and separate from the world itself, and is not revealed. In contrast, in the era of the Redemption, it will be openly manifest that I, G‑d’s essence, is the force that brings into being the heavens and the earth.13 In this manner, it will be revealed how this world is a dwelling for G‑d’s essence, the place where that essence will be openly revealed. Thus, in the Era of the Redemption, “Your master will not conceal Himself from you”; G‑d will reveal Himself14 without any veils or coverings.15

The renewal of the world at large that will take place in the Era of the Redemption parallels the renewal that will reflect the nature of “the new [dimension of the] Torah that will emerge from Me.” To explain: At the time of the giving of the Torah, the dimension of the Torah to be revealed in the Era of the Redemption was hidden.

Therefore, in regard to the G‑dliness revealed in the world at large, a significant dimension, the essential G‑dly life-force which brings the world into being, remained hidden. Although at the time of the giving of the Torah, the decree separating the spiritual realms from the physical was nullified, the very categories: spiritual realms and physical existence, were not nullified. Although there was a potential for one to influence the other, since G‑d’s essence was not revealed, the two remained fundamentally different entities.

In the Era of the Redemption, there will be a revelation of the essential qualities of these two entities which had remained hidden, bringing about a totally new aspect of revelation in the world at large. “The glory of G‑d will be revealed and all flesh will see together that the mouth of G‑d has spoken.” It will be revealed how the true being of “all flesh” is G‑d’s essence, the power which brings it into existence ex nihilo. At this point, there will be no difference between the spiritual realms and the material; on the contrary, the same essential G‑dliness will permeate them both.

In this context, we can appreciate the unique dimension of the renewal of our connection to Torah on the present Shabbos, and how that surpasses the renewal of our connection to the Torah associated with the giving of the Torah.

Shavuos reflects a renewal of our connection to the Torah as it was given. As such, just as when the Torah was given, much of the Torah remained hidden, so too, this connection reflects our connection to the Torah as many of the dimensions of the Torah are not openly revealed. In contrast, the Shabbos after the giving of the Torah reflects the potential to reveal these dimensions of the Torah, by human beings — the new concepts revealed by an experienced sage — and by G‑d, “the new [dimension of the] Torah” that will be revealed in the Era of the Redemption.

* * *

2. There is a connection to the above concepts in this week’s Torah reading, Parshas Nasowhich as mentioned above speaks of “lifting up the heads.” “The heads” refers to the study of the Torah; “lifting up the heads” to the elevation of the study of the Torah that comes about through the quality of ta’anug (pleasure). Ta’anug surpasses our intellectual faculties and thus has the power to add a new dimension to Torah study; indeed, to bring about a renewal of our connection to the Torah. Furthermore, this renewal relates to the ultimate renewal of the Torah in the Era of the Redemption, for then the reasons for the Torah commandments (ta’amei Torah) which are connected with pleasure will be revealed.

In particular, it is significant that the “lifting up of the heads” mentioned in Parshas Naso is associated with the census of the tribe of Levi. The Rambam writes that the spiritual service — and thus the all-inclusive bond with G‑d established thereby — of the tribe of Levi are not exclusive to that tribe:

Not only the tribe of Levi, but each and every person... whose generosity of spirit and knowing intellect brought him to separate himself and stand before G‑d to serve Him... and to know G‑d.... He becomes sanctified as “holy of holies.”

In the Era of the Redemption, the entire Jewish people will be on such a level, for as the Rambam writes, “In that Era... the occupation of the entire world (and surely, that of the Jewish people16 ) will be solely to know G‑d.”

A point of connection to the above concepts can also be found in relation to another subject mentioned in Parshas Naso, the laws of a nazir. Here, there is a direct reference to the imminence of Mashiach’s coming,17 for the law is that a person who states, “I will become a nazir on the day the son of David will come, must observe the nazir rites forever.” For every day might well be the day when, “the son of David comes.” This implies that the revelation of “the new [dimension of the] Torah which will emerge from Me,” should not be considered as an event of the future, but rather as a present and immediate matter.

The renewal that will be brought about in the world at large in the Era of the Redemption is also alluded to in Parshas Naso. This parshah describes the journeys of the Sanctuary in the desert, and also the construction of the Sanctuary. Significantly, the Sanctuary was constructed in a desert, a place unfit for human habitation. Thus constructing the Sanctuary in such a place alludes to the transformation of the lowest aspects of this world into a dwelling for Him.

In an ultimate sense, this will be revealed in the Era of the Redemption, when the entire world, not only the Beis HaMikdash, will be revealed as a dwelling for G‑d. For “on that day, G‑d will be One and His Name One.”

Parshas Naso also contains an allusion to the service that will lead to the revelation of “the new [dimension of the] Torah” in the Era of the Redemption. This revelation has its source in the spiritual potential possessed by each Jew. To explain: The verse “And a star shall shoot forth from Yaakov,” is interpreted as a reference to Mashiach, and also as a reference to each individual Jew. The Maor Ainayim reconciles these two interpretations, explaining that every Jew possesses a spark of Mashiach in his soul, his yechidah. Mashiach represents the yechidah of the world at large. Therefore, a Jew’s revelation of the yechidah of his individual soul leads to the revelation of the yechidah in the world at large, i.e., the coming of Mashiach.

This is alluded to in the census of the tribe of Levi — whose positive qualities are, as explained above, relevant to each and every Jew. In a census, there is no difference between individuals. Each person, whether great or small, is counted the same. This commonality results from the yechidah, the essence of the soul which every Jew possesses.18

This essential oneness is also reflected in the offerings of the Nesi’im which are described in the conclusion of the Torah reading. The Midrash explains that the desire of the Nesi’imto offer sacrifices was favorably received and G‑d considered it as if they all brought their sacrifices on the same day. The potential for this oneness stems from the level of yechidah.

A similar idea can be seen in Parshas Behaaloscha which we begin reading this afternoon. The Menorah in the Sanctuary is a symbol of the entire Jewish people. It has seven branches which reflect the seven categories of the Jewish people. Nevertheless, it was made of a single piece of gold, pointing to the fundamental unity which pervades the Jewish people as a whole.

This essential unity stemming from the level of yechidah is also associated with the giving of the Torah, for it was the unity of the Jewish people who camped before Mount Sinai, “as one man, with one heart,” that served as a necessary preparation for the Torah to have been given.

* * *

3. There is also a connection between the above concepts and the first chapter of Pirkei Avos which we begin studying this Shabbos. This chapter begins explaining the chain of our Torah heritage, how “Moshe received the Torah from Sinai and transmitted it,” and how subsequently, it was transmitted to the Jewish people in later generations. In this chain of transmission, each individual brought out a new dimension of the Torah that had not been revealed previously. This process of revelation points out a connection to the revelation of “the new [dimension of the] Torah which will emerge from Me.”

Among the other points of connection to the Era of the Redemption is the teaching studied before each chapter, “Every Jew has a portion in the World to Come,” which refers to the Era of the Resurrection of the Dead. Furthermore, the reference to “every Jew” also relates to the essential unity which will pervade the Jews at that time.

Similarly, there is a connection between the Redemption and the teaching studied after each chapter which concludes with the quote, “The L‑rd desired, for the sake of [Israel’s] righteousness, to make the Torah great and glorious.”19 Our Sages explain that the study associated with “making the Torah great and glorious” is of a different nature than study for the sake of learning how to observe the commandments. This relates to “the new [dimensions of the] Torah” which Mashiach will reveal.

* * *

4. There is a connection with the renewal of the heavens and the earth that will come about in the Era of the Redemption and the Shabbos. The Shabbos was granted to the Jewish people to “establish within our hearts the faith in the renewal of the world.” On Shabbos, we cease our involvement in worldly matters, and devote ourselves to spiritual concerns, in particular, to the study of the Torah.20 This brings about a renewal of the creation in the following week, following the pattern of G‑d, who “looked into the Torah and created the world.”

Shabbos is also connected with the Era of the Redemption which is described as “the day which is all Shabbos and rest for eternity.” In particular, this is true in regard to the time of Shabbos afternoon which is described as raava d’raavin, revealing “the inner dimension of G‑d’s will and His pleasure.” This level is associated with the Third Beis HaMikdash.

In particular, this is relevant on the Shabbos which follows the giving of the Torah. Since the experience of the giving of the Torah already brought about a renewal of the Torah and of the world at large, the further renewal brought about by the present Shabbos is indicative of the ultimate renewal that will take place in the Era of the Redemption.

Shabbos also relates to the concept of the unity of the Jewish people as reflected in the custom of gathering together to study Torah on Shabbos. In particular, this applies in this unique time of raava d’raavin.

* * *

5. In particular, there is a connection to the above concepts in the present time. Ours is the last generation of the exile and the first generation of the redemption. The Previous Rebbedeclared, “Immediately to teshuvah, immediately to redemption”; and in his era, we already completed this service. All that was necessary was to “polish the buttons” and “stand together, prepared” to greet Mashiach. Surely, our great efforts to spread Yiddishkeit and spread the wellsprings of Chassidus have also accomplished this and — particularly after the passage of forty years when we have received “eyes to see and ears to hear” — we are ready to greet Mashiach.

This is especially true in the present year תשנ"א which contains the letters of the word tab,, “rise up” as in the verse “his kingdom (that of David and Shlomo, the progenitors of the Mashiach) will be raised up.” And it is a year when “I will show you wonders,” and we have seen the fulfillment of the prophecies of the wonders foretold in the Yalkut Shimoniconcerning the crisis in the Persian Gulf. From the month of Nissan onward, the Mashiachis — to quote the passage cited previously — telling the Jews, “Humble ones, the time for your redemption has come.”

This is particularly relevant after the holiday of Shavuos for Shavuos is an appropriate time to ask for the coming of the redemption. In particular, on the Shabbos after Shavuos, it is appropriate to expect the ultimate renewal of the Torah, “the new [dimensions of the] Torah that will emerge from Me.”

To emphasize this connection to the redemption, a farbrengen was held at an unusual time, the time of raava d’raavin. This connection will be further enhanced by the recitation of Grace on a cup of wine, for here there is a connection to King David, the progenitor of Mashiach.

To conclude with directives for our conduct. It is proper to take on resolutions to increase our study of the Torah and also, our efforts to “raise up many students.” In particular, this should include the study, not only the recitation, of Pirkei Avos throughout the summer. Each Shabbos, everyone should study at least one Mishnah from Pirkei Avos in depth, availing oneself of the commentaries on the Mishnah. Similarly, we should increase our study of Chassidus, and this will lead to the revelation of “the new [dimension of the] Torah which will emerge from Me.”

Parshas Bamidbar - Shavuos | 4-11 Sivan , 5778

EREV SHABBOS  MAY 18th 
Shacharis 7 am
Candles/Mincha/Maariv 8:26 pm /COUNT OMER № 42/

SHABBOS SAT MAY 19th /EREV SHAVUOS
Shacharis: 9:30 am /Sof Zman Krias Shema 9:16 am/
Mincha 8:26 pm /followed by Seuda Slishit / PIRKEI AVOT CHAPTER 6
Maariv/Havdalah 9:40 pm  /YOMTOV CANDLES FROM EXISTING FLAMEAFTER 9:40 PM
ALL NIGHT LEARNING 1 AM TO 3:18 AM /ALOS haSHACHAR 72 Minutes as 16.1 Degrees/

SHAVUOS DAY ONE MAY 20th 
Shacharis: 10 AM / NOTE LATE START TIME /GALA DAIRY KIDDUSH
Mincha 8:30 pm 
Maariv 9:42 PM/  CANDLES AND YAHRZEIT CANDLES FROM EXISTING FLAME AFTER 9:42 PM

SHAVUOS DAY TWO MAY 21st 
Shacharis: 9:30 AM /YIZKOR 
Mincha 7:30 pm /FOLLOWED BY YOM TOV FARBRENGEN WITH INSPIRING WORDS OF TORAH
Maariv/Havdalah  9:44 PM

Weekday Services 
Tue - Fri Shacharis 7 am
Tue -Thu Mincha 8:00 pm, followed immediately by Maariv /SUMMER SCHEDULE

SHAVUOS CHILDRENS ICE-CREAM PARTY – SUN MAY 20th
Make your own Sundae.  Following the Ten Commandments.  Sponsored byMrs  Chanie Levitin and the CSTL Children’s Program.

SHABBOS KIDDUSH AND SEUDA SLISHIT.  
Kiddush Lite. Delicious meat cholent, sponsored by Hanna Ionis, and made by Rabbi Mendy Levitin.  Seuda Slishit.

SHAVUOUS DAY ONE GALA DAIRY KIDDUSH 
The community is invited to our Shavous meal following Shacharis/Musaf. Enjoy a Dairy Meal with cheesecake, blintzes,  cheese, ice cream, and more! Sponsored by Rabbi Sholom Ber & Mrs. Chanie Levitin In Honor of Mrs. Levitin’s Father’s Yahrtzeit

SHAVUOS LEARNING AT CSTL – SAT NIGHT MAY 19th 
11:45 PM - Rambam’s 613 Commandments - Rabbi Shimon Emlen
1 AM – 3:18 AM Chavrusa Learning
1 AM – 3:18 AM Rambam Hilchot Yesodei Hatorah - Rabbi S.B. Levitin 
Refreshments will be provided

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.

MAZEL TOV MAZEL TOV
Mazel Tov to Shmuly and Chaya-Winner Levitin, on the birth of their new son. May they merit to raise him to Torah, Chupa, and Ma’asim Tovim! Mazel Tov to Rabbi SB and Chani Levitin and the entire Levitin family!

FARBRENGEN ALERT– FRI MAY 18th  6 PM
Erev-Shabbos Farbrengen in front of the CSTL Men’s Mikvah, in honor  the acceptance of the Torah by the Jewish People on the Fifth of Sivan, 1313 BCE. On this day, Moses made a covenant with the Jewish people at the foot of Mount Sinai at which the people declared, "All that G-d has spoken, we shall do and hear" (Exodus 24:7) committing themselves to observe the Torah's commandments ("do") and strive to comprehend them ("hear"), while pledging to "do" also before they "hear." 
www.chabad.org/calendar

MMSC Seattle Cheder Lamplighter Cocktail Comedy & Auction WED MAY 23rd 6:15 pm
Join us for a fun evening of Cocktails, Hors D'oeuvres, and Comedy! Featuring a top-shelf open bar throughout the evening, along with delicious Hors d'oeuvres catered by Seattle's new Kosher Catering. Enjoy an evening of comedy by world-renowned comedian, Wayne Cotter. 
https://www..eventbrite.com/e/lamplighter-cocktail-comedy-auction-tickets-45709759120

B’Yom Ashtei-Asar Yom with Rabbi Mendy Levitin – 7:30 PM SHABBOS AFTERNOON
Rabbi Mendy Levitin will introduce you to one of the most fundamental works of the Rebbe. The Chasidus Discourse b’Yom Ashtei-Asar Yom is based on the idea of Ana nasiv malka — “I will choose the king.” - Stepping Above Self by Looking Beyond the Big Picture”.  The discourse was originally delivered by the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson 11 Nissan, 5731 (1971). For Men and Women. 

TORAH OHR WITH RABBI MENDY LEVITIN – 8:45 AM SHABBOS MORNING
All are welcome to this inspiring class.

CSTL TOT PROGRAM 10:30 am - Noon
This program is now volunteer-led. If you are interested in volunteering from time to time, please email 
elizabeth.roth08@gmail.com

CSTL JUNIOR CONGREGATION  10:30 am – Noon 
RabbiHerbstman@gmail.com

WOMEN’S SUNDAY TEHILLIM AT CSTL – 10 AM /NOT THIS WEEK…
In the library.  Come say a prayer for those in need. 

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

MAKEUP & MIMOSAS – LADIES NIGHT OUT JUNE 17th 7:30 PM
Hosted by Chanie Meyer.RSVP to Marave:  
MHerbstman@gmail.com .

REGISTER NOW FOR CAMP GAN YISROEL 5778
Campers ages 1½ to 12 are excited about Gan Izzy 2018, especially since we’ve added a sixth week! For six fabulous weeks, your child can enjoy everything summer has to offer: swimming, crafts, sports, days at the beach, excursions to museums, roller skating, berry picking, and more, all in a loving, safe, Jewish environment. What could be better?! Campers from a wide range of backgrounds are welcomed, and given lots of love and attention from our enthusiastic group of specially recruited and trained counselors—some of whom are CGIS alumni themselves.  Fun that lasts a summer...memories that last a lifetime! Register now for 1, 2, 3, 4, 5 and/or 6 weeks at
http://www.campganisraelseattle.org/

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. Presidential Kiddush $50, Chulent $100.


COMMUNITY NEWS

Honor Our Fallen Veterans Wed May 23rd 6 pm
Meet at the Bikur Cholim Cemetery, 1340 N 115th Street If you need a ride or would like to co-sponsor this event, please contact Ari Hoffman at
thehoffather@gmail.com

Cardozo Society L'Dor V'Dor Thursday, June 7, 6 pm
Join in honoring Washington Supreme Court Justice Sheryl Gordon McCloud with the Cardozo Society's 2018 L'Dor V'Dor Award., at Foster Pepper, 1111 3rd Ave., #3000, Seattle.

One People One Heart Sunday, June 10, 7 pm
Chabad centers of Washington invite you to an evening of unity and inspiration. Keynoter: bestselling author Dr. Joseph Telushkin. Also featuring author Paula Begoun, Seattle Hebrew Academy Head of School Rivy Poupko Kletenik, Island Synagogue Rabbi Yechezkel Kornfeld, and radio host Michael Medved. at The Westin Seattle, 1900 5th Ave., Seattle

Ashkenazi Jewish Genetic Diseases Sunday, June 10, 11:30 am - 1:30 pm
Join with Hadassah to learn about genetic conditions among Ashkenazim. With Gary Frohlich of Sanofi Genzyme., at Talaris Conference Center, 4000 NE 41st St., Seattle.. Kosher Lunch Buffet by Island Crust .**Doors open for check-in at 11am. Limited Seating, RSVP Early!
https://secure2.convio.net/wzoa/site/Ticketing;jsessionid=00000000.app260a?view=Tickets&id=103953&NONCE_TOKEN=A8DD8DE12AC52B92DC7FDAB1FD500E8A

 SEPHARDIC RELIGIOUS SCHOOL
Register now for 2018-2019 Sephardic Hebrew Religious School at the SJCC in Mercer Island!  Sephardic Religious School 1st day begins on Sunday, September 2, 2018 at 9:45 A.M at the J.C.C. [Grades K - 8]

New Sunday Night 7 PM Series for Men & Women at Yavneh Educational Center
June 3, taught by Marlene Kaplan, "Conversational Street Hebrew for Beginners Part 1"
June 24 taught by Judy Balint, "Israel Up Close and Personal"
www.bcmhseattle.org

Camp Yavneh June 25th - August 17th 
Registration now open for Camp Yavneh. Staff applications now available at
www.campyavnehseattle.com


REBBE’S SICHO FOR BAMIDBAR
http://www.sie.org/templates/sie/article_cdo/aid/2507768/jewish/Shabbos-Parshas-Bamidbar-and-Motzaei-Shavuos-5751-1991.htm © SichosInEnglish.org

 1 There is a general message conveyed by the holidays every year, and then each individual year provides us with an individual message that can be derived from considering the days on which the holiday is celebrated in a particular year. Paying attention to this particular message heightens our potential to fulfill the general message of the holiday.

This year is unique in that the holiday of Shavuos follows directly after Shabbos and thus our service of Shavuos is affected by the unique influence of the Shabbos. Indeed, there is no interruption between the two and no gap to be filled with mundane matters. Furthermore, this three day continuum of holiness established a chazakah, a sequence associated with strength and permanence.2

Shabbos is intrinsically connected with the holiday of Shavuos as reflected in our Sages’ statement, “Everyone agrees that the Torah was given on Shabbos.” Shabbos is characterized by the quality of rest as our Sages commented: “What was the world lacking? Rest. When the Shabbos came, rest came.” Similarly, when reciting Grace on Shabbos, we add the prayer, “May the Merciful One let us inherit the day which will be all Shabbos and rest for eternal life.” And in our Minchah prayers we speak of “a day of rest...rest of peace... a perfect rest with which You find favor.”

This dimension of rest was brought to a complete state by the giving of the Torah. Thus our Sages connected the concept of tranquility with the giving of the Torah explaining that G‑dmade a condition with the creation that if the Jews accepted the Torah, the creation would stand, and if not, He would return the entire world to a state of nothingness. Thus, our Sages relate, the world was in a state of uneasiness until the giving of the Torah, and only when the Torah was given, did it reach a state of tranquility. Thus, the concepts of rest and tranquility represent an intrinsic connection between Shabbos and the giving of the Torah.

To explain this concept in depth: The natural state of the world is one of change and activity, the very opposite of rest. Indeed, the very concept of time, the fundamental framework in which the entire creation operates, is characterized by change.. Shabbos, in contrast, brings about rest and unity, revealing the fundamental G‑dly oneness that lies at the core of the entire creation. Thus, Shabbos takes us above the entire framework of time and therefore on Sunday, we say “This is the first day of the week,” i.e., the cycle of time is begun anew.3

In a full sense, this rest and oneness was introduced by the giving of the Torah. For it is through the Torah, that the purpose for the entire creation can be realized.. This concept can be understood through a parallel to our personal state.

When a person does not realize the purpose for his existence — which is “to serve His Creator” — he can never experience true tranquility and calm. On the contrary, the changes and multiplicity in the world at large disrupt and disturb him. When, however, a person is aware of the purpose for his existence and for each aspect of his life, he rises above all this treadmill of activity. This, in turn, allows a person to reach a state of fulfillment and development.

Furthermore, the awareness of one’s purpose generates tranquility, not only for the person himself, but for the activities which he carries out in the world at large. This allows them to be carried out with added perfection and success; and thus spreads rest and tranquility throughout the world.4

Similarly, in regard to the giving of the Torah: When the Jews received the Torah, the purpose of the entire creation — that it was brought into being for the sake of the Torah and for the sake of the Jewish people — was revealed. When the Jews observe the Torah and its mitzvos, and influence the gentiles to observe their seven mitzvos, they transform the world into a dwelling for G‑d, and in this way, spread rest and tranquility throughout the world, encompassing every particular dimension of existence.

There are various different mitzvos and every mitzvah has a specific intention. Nevertheless, there is a single fundamental thrust present in all the mitzvos, the commitment to fulfill G‑d’s will. This is reflected in our Sages’ statement (quoted in the beginning of the Shulchan Aruch), “Be as fierce as a lion... to fulfill the will of your Father in Heaven.” The emphasis is not on G‑d’s commandments as they exist as separate entities, but rather on “His will,” the single inner desire that is expressed by all the mitzvos. In each particular mitzvah, one must be conscious of the fundamental intent that pervades all the mitzvos.5 This brings about a complete and single-minded commitment to the Torah; to quote the familiar expression, “Were we commanded to chop trees, [we would do so eagerly].”

In particular, this concept is reflected in the mitzvah of the love of G‑d which is the source for all the positive commandments.6 Love is connected with activity, an inner dynamic characterized by the two thrusts of ratzu (yearning) and shuv (return). Significantly, however, when describing this dynamic, the Sefer Yetzirah states, “If your heart will run (rotz in Hebrew), return (shuv) to one.”

On the surface, the expression “return to one” is problematic. That a movement of ratzushould be followed by one of shuv is understandable. (Indeed, the very physical movement of the heart reflects such a pattern.) But what is the intent of the word “one”? On the contrary, the dynamic is by nature twofold.

On the basis of the above, however, this difficulty can be resolved. The intent should be not merely the development of harmony between the two movements of ratzu and shuv, that each shuv leads to a higher and more complete ratzu, but that one sense the fundamental G‑dly intent that permeates both the ratzu and the shuv. Rather than being aware of the differences between these two movements, one should sense the fundamental oneness which permeates the totality of our service.

The above is brought about through the approach of bittul. A person’s self-image should be as G‑d’s servant — aware that “I was created solely to serve my Creator.” This in turn allows him to develop a complete unity with the King Himself, “A servant of the king is a king.”

This concept is explained in Chassidic thought within the context of the Baal Shem Tov’s interpretation of the verse, “A psalm of a poor man. He will pour out his words before G‑d.” It is explained that a poor man has no self-concern whatsoever and desires nothing more than to come into the presence of G‑d.

To explain in allegory: If a king allows his subjects to have an audience with him, a rich man person will approach the king slowly. He appreciates and derives satisfaction from the great riches and wealth of the king’s palace (in the analogue, the wonders of the spiritual realms) and wants to savor them. In contrast, a poor man takes no notice of these factors and has only one desire, to enter the presence of the king himself.

To refer back to our service: When a person is characterized by bittul, he takes no interest in the revealed levels of G‑d’s greatness.. He is concerned with G‑d’s essence. He wants to come before the King Himself.7

Furthermore, it is through this approach of servitude alone that one can reach the highest peaks. This applies not only to the development of an essential connection, but also in regard to the revealed levels of G‑dliness. “The servant of the king is like a king;” G‑d endows him with a wealth of revelation, “from His full, open, holy, and generous hand.”8

The inner tranquility achieved through the service of bittul is reflected in the Hebrew word for king, melech (מלך). This word is an acronym for the three Hebrew words (מוחלבכבד) that mean “brain, heart, and liver.” The brain governs the function of our intellectual faculties; the heart, of our emotions; and the liver, of our basic physical functions.

Generally, the heart and the brain work are characterized by different tendencies. The most developed intellectual activity involves a settled, restful approach, while the heart moves with frenetic activity, as reflected in the pattern of ratzu and shuv described above.

Through the approach of bittul, these two potentials can be synthesized, and the mind can rule over the heart. Because bittul effects the essence of a person, a level above the mind, it can extend the tranquility of the intellect beyond its natural limits and cause it to affect every aspect of our personalities.

The most complete and clearly revealed expression of how the bittul of the Jewish people led to the revelation of G‑d’s sovereignty came about at the giving of the Torah. The Jews stated na’aseh v’nishmah, placing the commitment, “we will do” before “we will listen..” This reflects a total willingness to go beyond oneself and fulfill G‑d’s will. And through this commitment, the Jews drew down “three crowns” for G‑d. “One He put on His head, and two, He gave to His children,” the Jewish people.

The giving of the Torah represented a connection to G‑d’s essence, a level above all particular differences. Afterwards, the Torah was given in a manner that permeated the framework of worldly existence and allowed this essential oneness to be drawn down into the world, establishing peace, harmony, and tranquility.9 And in this manner, the ultimate purpose of the creation could be revealed.

The above concepts also provide us with insight regarding the Jews’ preparations for the giving of the Torah. After leaving Egypt, the Jews went through a process of refinement resembling our service in the Counting of the Omer, i.e., they refined all the particular characteristics in their emotional makeup.

This, in turn, prepared them to receive the revelation of the essence of G‑d as expressed in the command, “I am the L‑rd, your G‑d.” This revelation permeated the Jews’ very being as reflected by the interpretation of E-lohechah, “your G‑d,” as “your strength and your power.” In addition, the Jews also received an appreciation of all the revealed levels of G‑dliness, perceiving G‑d’s merchavah (His holy chariot) and throne.10

Based on the above, we can appreciate the uniqueness of the celebration of the giving of the Torah this year when we proceed directly from Shabbos to Shavuos. Every Shabbos, like the first Shabbos of creation, introduces a dimension of rest into the creation and on the following Sunday, the cycle of time begins anew.

Similarly, each year, Shavuos represents a renewal of the giving of the Torah, a present day experience of Mount Sinai. Thus, proceeding directly from Shabbos to Shavuos without the interruption of any mundane activities teaches us two fundamental lessons: a) There is a greater potential to draw down the tranquility associated with the Torah into the realm of worldly experience because its influence is amplified by that of the Shabbos. b) Since the cycle of time begins on Sunday and that day is associated with the giving of the Torah, there is a greater potential to draw down the tranquility of the Torah into our world which is governed by time and space. Indeed, the renewal of the world at large is brought about by the renewal of the Torah as implied by the Zohar’s statement, “The Holy One, blessed be He, looked into the Torah and created the world.”

* * *

2. There is a connection between the above concepts and this week’s Torah reading, Parshas Bamidbar. Bamidbar means “in the desert.” Our Sages emphasize the connection to the giving of the Torah, for the Torah was also given in a desert.

This is not merely a coincidence, but rather was intended to bring out the intrinsic connection that exists between the Torah and the concept of a desert. One of the explanations associated with this idea is that the Torah is intended to elevate even a desert environment. A desert is, a place unfit for human habitation, the very opposite of the stable and tranquil atmosphere which the Torah is intended to introduce into the world. Nevertheless, the Torah has the potential to transform the nature of a desert and endow it with stability and tranquility. This serves as a clear indication of the Torah’s potential to endow those parts of the world which are fit for human habitation with these qualities.

The Book of Bamidbar is associated with the census of the Jewish people, an activity which expresses the dearness with which G‑d holds the Jewish people as Rashicomments, “Because of their dearness to Him, He counts them all the time.” Similarly, a census also adds to the concept of permanence for “an entity which is counted will never be nullified.” Nevertheless, the census that expresses these qualities was taken in a desert, emphasizing how these qualities are drawn down into — and thus transform — a place which is unfit for human habitation.11

* * *

3. Just as each year, the Torah is given anew, similarly, each year it must be received anew by the Jewish people. This is particularly true this year, when we proceed from Shabbos directly to the giving of the Torah. We must accept the Torah with an active consciousness of the Giver of the Torah, realizing that the Torah is the purpose of the entire creation, and in this manner, bring peace and tranquility to each individual Jew and to the world at large.

This should involve a renewal of one’s dedication to Torah study and in particular, to the study of Pnimiyus HaTorah. This enables one to “know the G‑d of your fathers and serve Him with a full heart.” We must study the Torah with full use of our intellectual faculties, and every Jew should endeavor to develop new Torah concepts.

In particular, this should involve study of those subjects which are customarily studied by the entire Jewish people. This includes — in these summer months — Pirkei Avos. The intent is that Pirkei Avos will be learned, not merely recited. Each week, on should learn at least one Mishnah in depth.

Similarly, it is important to renew and strengthen our study of Chitas, Chumash, Tehillim,and Tanya. Herein there is an intrinsic connection to the giving of the Torah, for these three texts are related to the three Jewish leaders associated with the holiday of Shavuos: Moshe, who received the Torah at Mount Sinai, King David, whose yahrzeit is on Shavuos and who wrote the Book of Tehillim, and the Baal Shem Tov whose yahrzeit is also on Shavuos, and whose teachings where collected and explained by the Alter Rebbe in the Tanya.

Also, this is an appropriate time to renew and strengthen our study of the Rambam’sworks, the Mishneh Torah and Sefer HaMitzvos in keeping with the three-pronged program of study that has been established. Similarly, each person should continue the programs of Torah study that he has established individually.

Furthermore, as mentioned, each individual should endeavor to develop new Torah concepts, and also, to publish them. To explain, every Jew has the potential — and according to the Zohar, it is an obligation — to develop new Torah concepts.

In the previous generations, people were very reticent to write, let alone, publish such Torah concepts, lest they not have appreciate the true intent of the law or concept with which they were concerned.

At present, however, there must be efforts in the opposite direction. It is necessary to take precautions that people do not write directives of Torah law when they are incapable of doing so. Nevertheless, simultaneously, it is necessary to do whatever is necessary to encourage people to increase their efforts in Torah study.12

And for that reason, it is worthy to encourage all those who are trained in the proper approach to Torah study — even if they are not totally sure that the new concepts are 100% accurate — to publish and disseminate the Torah ideas that they develop. (Needless to say, however, it is proper to add that these texts should contain a statement saying that they should not be considered as works from which halachic directives for actual practice should be derived.)

We see the success of such an approach. When people compose Torah texts like these, they are inspired to dedicate more effort to Torah study. Similarly, “the envy of the scribes increases knowledge” and their efforts spur other colleagues to like endeavors.

May these activities spread the rest and tranquility associated with the giving of the Torah throughout the world and hasten the coming of “the era which is all rest and Shabbos for eternity.” Until the coming of that era, we are in a state of distress, as our Sages said, “Woe to the children who have been exiled from their Father’s table.” The exile has caused us travail in regard to our material welfare, and similarly, has prevented us from reaching our true potential in the service of G‑d. Indeed, it is impossible for us to appreciate how much the exile has hindered us, for we are all children of the exile. We have grown up in exile and it dominates our thought processes.

This, however, will be brought to an end in the near future. Through the service of teshuvah, each person will establish a connection with the essence of his soul. And this will lift us and the entire world above the limitations of the exile, into “the era which is all rest and Shabbos for eternity.”

May we merit the Redemption immediately. — Significantly, מיד, the Hebrew for “immediately,” is an acronym for the names of the three Jewish leaders mentioned previously: Moshe משה, Yisrael (the Baal Shem Tov) ישראל, and David דוד. — And then we will appreciate the true sense of rest and tranquility.

Parshas Behar – Behukosai Chazaq – Mevarchim Sivan | 26 Iyar -4 Sivan , 5778

EREV SHABBOS  MAY 11th 
Shacharis 7 am
Candles/Mincha/Maariv 8:17 pm /COUNT OMER № 42/

SHABBOS SAT MAY 12th 
Tehilim for Mevarchim Sivan 8:00 am
Shacharis: 9:30 am /Sof Zman Krias Shema 9:20 am/
Mincha 8:17 pm /followed by Seuda Slishit / PIRKEI AVOT CHAPTER 5
Maariv/Havdalah 9:23 pm  /COUNT OMER № 43/

KIDDUSH AND SEUDA SLISHIT.  
Kiddush for Shabbos Mevarchim Sivan is sponsored by Rabbi Alter & Debbie Levitin, and Rabbi Mendy & Leah Levitin, in honor of the 7th yahrzeit of their grandfather, Reb Yisochar Dov ben Yonah ZT”L.  May he be a good advocate for the whole family and entire community.  We will also have a delicious meat cholent, made by Rabbi Mendy Levitin.  The Kavkas are contributors to the Kiddush in memory of Mrs. Kavka's uncle, Dovid Zev ben Tzvi Elimelech ZT”L, whose 1st yahrzeit is on Shabbos, 27th Iyar.  May the neshamah of Dovid Zev ben Tzvi Elimelech ZT”L have an aliyah. Seuda Slishit.

Weekday Services 
Sun Shacharis: 9 am 
Mon, Wed - Fri Shacharis 7 am
Tue Shacharis 6:50 am /ROSH CHODESH SIVAN/  
Sun -Thu Mincha 8:30 pm, followed by Maariv c. 9:20 pm /COUNT OMER № 44-48/

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.

MAZEL TOV MAZEL TOV
Mazel Tov to Simcha and Valerie BrandeisYitzi and Shaindle Heisler, and the entire Heisler family on the marriage of Yisroel and Miriam Heisler.. May they merit to build a bayis ne’eman b’Yisroel

PLEASE PAY YOUR CSTL DUES AND PLEDGES
Please drop a check by shul or pay online at 
https://cstlseattleorg.clhosting..org/templates/articlecco_cdo/aid/3182565/jewish/Donate.htm  
Thank you! Sincerely, the CSTL Board

FARBRENGEN ALERT – IYAR 26 – FRI MAY 4th  6 PM
Erev-Shabbos Farbrengen in honor of Yom Yerushalayim, 28th Iyar, the 51stanniversary of the miraculous restoration of the holy city to Jewish sovereignty. In front of the CSTL Men’s Mikvah,

B’Yom Ashtei-Asar Yom with Rabbi Mendy Levitin – 7:15 PM SHABBOS AFTERNOON
Rabbi Mendy Levitin will introduce you to one of the most fundamental works of the Rebbe. The Chasidus Discourse b’Yom Ashtei-Asar Yom is based on the idea of Ana nasiv malka — “I will choose the king.” - Stepping Above Self by Looking Beyond the Big Picture”.  The discourse was originally delivered by the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson 11 Nissan, 5731 (1971). For Men and Women. 

TORAH OHR WITH RABBI MENDY LEVITIN – 8:45 AM SHABBOS MORNING
All are welcome to this inspiring class.

CSTL TOT PROGRAM 10:30 am - Noon
This program is now volunteer-led. If you are interested in volunteering from time to time, please email 
elizabeth.roth08@gmail.com

CSTL JUNIOR CONGREGATION  10:30 am – Noon 
RabbiHerbstman@gmail.com

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

SHAVUOS AT CSTL  Sun and Mon May 20-21 
Evening of Shavous (Sat May 19th
- learning a whole night Chavrusa style and classes given by different members of the community
Shavous Day 1 (Sun May 20) 
Shacharis at 10am followed by a gala Dairy Meal
Shavuous Day 1 (Sunday May 20) Children’s Ice Cream Party following 10 Commandments!
Shavuos Day 2 (Mon May 21) 
Shacharis at 9:30am with Yitzkor
Shavuos Day 2 Afternoon (Mon May 21) 
Early Mincha 7:30 pm followed by a Farbrengen with words of Chassidus and inspiration

SHAVUOUS DAY ONE KIDDUSH AT CSTL
The community is invited to our Shavous meal following Shacharis/Musaf. Enjoy a Dairy Meal with cheesecake, blintzes,  cheese, ice cream, and more! Sponsored by Rabbi Sholom Ber & Mrs. Chanie Levitin In Honor of Mrs. Levitin’s Father’s Yahrtzeit

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

REGISTER NOW FOR CAMP GAN YISROEL 5778
Campers ages 1½ to 12 are excited about Gan Izzy 2018, especially since we’ve added a sixth week! For six fabulous weeks, your child can enjoy everything summer has to offer: swimming, crafts, sports, days at the beach, excursions to museums, roller skating, berry picking, and more, all in a loving, safe, Jewish environment. What could be better?! Campers from a wide range of backgrounds are welcomed, and given lots of love and attention from our enthusiastic group of specially recruited and trained counselors—some of whom are CGIS alumni themselves.  Fun that lasts a summer...memories that last a lifetime! Register now for 1, 2, 3, 4, 5 and/or 6 weeks at 
http://www.campganisraelseattle.org/

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. Presidential Kiddush $50, Chulent $100.


COMMUNITY NEWS

Honor Our Fallen Veterans Wed May 23rd 6 pm
Meet at the Bikur Cholim Cemetery, 1340 N 115th Street If you need a ride or would like to co-sponsor this event, please contact Ari Hoffman at
thehoffather@gmail.com

SEPHARDIC RELIGIOUS SCHOOL
Register for 2018-2019 Sephardic Hebrew Religious School at the SJCC in Mercer Island!  Sephardic Religious School 1st day begins on Sunday, September 2, 2018 at 9:45 A.M at the J.C.C. [Grades K - 8]

New Sunday Night 7 PM Series for Men & Women at Yavneh Educational Center
May 13 taught by Larry Russak. "King Arthur, Ivanhoe, Robin Hood and the truth about the Jewish Exile from England"
June 3, taught by Marlene Kaplan, "Conversational Street Hebrew for Beginners Part 1"
June 24 taught by Judy Balint, "Israel Up Close and Personal"
www.bcmhseattle.org

Camp Yavneh June 25th - August 17th 
Registration now open for Camp Yavneh. Staff applications now available at
www.campyavnehseattle.com    


REBBE’S SICHO FOR BEHAR
http://www.sie.org/templates/sie/article_cdo/aid/2507766/jewish/Shabbos-Parshas-Behar-Bechukosai-27th-Day-of-Iyar-5751-1991.htm ©SichosInEnglish.org

Rosh Chodesh Sivan marks the day when the Bnei Yisrael came to the Sinai desert, midbar Sinai. This location was chosen by G‑d as the fitting place for the Torah to be given, and therefore, immediately upon arriving, Moshe began preparing them to receive the Torah. This same connection between the place (midbar Sinai) and the event also finds expression in the fact that Parshas Bamidbar is always read before Shavuos.

There are two reasons given to explain why Parshas Bamidbar is always read before Shavuos. First of all, a midbar (desert) has no owner. Even a public domain has owners — it’s just that everyone owns it equally. In contrast, a desert has no owner whatsoever. The Torah was therefore given in a desert, to teach us that whoever wishes to receive the Torah is free to do so.

A second reason is connected with the curses of Parshas Bechukosai. The Gemara(Megillah 31b) says that since Shavuos is considered to be like the beginning of the year, Ezra established that these curses be read before Shavuos, “to finish the year and its curses.” According to this reason, Bamidbar is read before Shavuos to provide a respite between the curses and Shavuos.

Both of these reasons need explanation. According to the first reason, the Torah was given in a midbar to stress that the Torah is ownerless and that everyone has equal access to it. However, the Torah was given exclusively to the Jewish people! It would have seemed more fitting for it to be given in a private place, or at least a public place which was in the communal possession of all Jews.

In the second reason, the main connection is between Shavuos and Parshas (Behar) Bechukosai, and the placement of Parshas Bamidbar is only incidental. Nevertheless, Parshas Behar-Bechukosai begins speaking about Mount Sinai (har Sinai) rather than midbar Sinai. Since it is relevant to know that the Torah was given in a desert, why doesn’t Bechukosai begin with mention of midbar Sinai instead of Mount Sinai?

This can be explained by first analyzing the statement in the beginning of the fifth chapter of Pirkei Avos (which we read this Shabbos), “The world was created by means of ten Divine utterances. What does this come to teach us, for indeed, it could have been created by one utterance? But it was so to bring retribution upon the wicked who destroy the world which was created by ten utterances, and to bestow ample reward upon the righteous who sustain the world which was created by ten utterances.”

The well-known question on this Mishnah is that if the world could have been created with one utterance, it is therefore only “worth,” so to speak, one utterance. Why do the wicked deserve more punishment (and the righteous more reward) if the world is in reality only “worth” one utterance?

The explanation is that there are two dimensions to the way in which G‑d created the world: one which is called “one utterance” and the other called “ten utterances.” Before there was differentiation between the various types of creations, G‑d created an unformed existence (metzius yesh). Only later was this yesh formed into the universe as we now know it. The first act of creating the yesh was done through the “one utterance.” The creative process which brought about all the particular types of creations is referred to as the “ten utterances.”

One difference between these two dimensions is that through the “ten utterances,” importance was ascribed to all of the individual creations. The emphasis was on the creation itself. On the level of the “one utterance,” however, the creation is of relatively little importance. The main revelation is that of G‑dliness.

These same two levels of revelation are reflected in the Torah, as expressed in the verse (Psalms 62:12), “G‑d spoke one, I heard two.” The “one” refers to the dimension of Torah which is united with G‑d and higher than the world, similar to the level of the “one utterance.” The “two” refers to the level of Torah which deals with worldly matters, similar to the “ten utterances.” In practical terms, the first level corresponds to the blessing we make over the Torah, which stresses how the Torah is connected to G‑d. The second level which is connected with the world finds expression in the laws of the Torah, which deals with worldly matters.

We can express this in more general terms. The first level (of the creation and of Torah) represents a revelation of G‑dliness and the consequent nullification of the universe. This is the idea of a hala’ah (elevation) “from below to Above.” The second level represents the hamshachah (drawing down) “from Above to below” to penetrate the universe with G‑dliness.

Each of these two types of revelations has an advantage over the other. Through the “ten utterances,” which is the drawing down of G‑dliness, the universe becomes imbued with G‑dliness. However it is only a low level of G‑dliness, one which the universe is able to withstand. The revelation of the “one utterance” is much higher, but — for this reason — it doesn’t affect the universe.

These two types of revelation are alluded to in the two Torah portions Behar and Bechukosai, and in particular to their names. Among the various types of inorganic matter, a mountain (har) is in a way similar to organic matter (since more earth falls upon it and it “grows,” so to speak). This represents the growth and adaptation characteristic of the universe, “ten utterances.” Bechukosai, on the other hand, comes from the word “engraved” (chakikah). Unlike letters which are written with ink on paper, engraved letters have no existence independent of the rock in which they are engraved. This nullification of the letters corresponds to the nullification of the universe which corresponds to the revelation of the “one utterance.”

The ultimate revelation is when both these advantages are present. This is the idea of the expression dirah b’tachtonim (“dwelling place in the lower worlds”). The word dirahindicates a revelation of the essence of G‑d, whereas tachtonim emphasizes the lower worlds. Having both together indicates that this highest revelation has the ability to penetrate the lower worlds.

The way to combine both these G‑dly revelations is through a revelation which is higher than them both. This third revelation corresponds to the midbar (desert). The reason for this is because a desert is unfit for human habitation. This can be taken in a negative way, i.e. because it is so low that it is not suitable for humans. It can also be seen in a positive light, i.e. that it transcends anything a human being could possibly reach.

According to this, we can answer both of the questions which we originally asked. Parshas Behar does not begin with the mention of the desert because it expresses the “ten utterances” which are on the level of the world. On the contrary; it stresses the significance of worldly existence, and therefore mentions a mountain (Mount Sinai) which is the opposite of nullifying existence. Parshas Bechukosai emphasizes the other extreme, the nullification of existence, as mentioned above. After dealing with both extremes, the Torah then has Parshas Bamidbar, which is higher than these two extremes and therefore has the ability to combine them both.

This also explains why the Torah was given in a desert rather than in a place owned by Jews. A place of communal ownership corresponds to the level of Torah which is within the grasp of the Jewish people (“ten utterances”). The Torah was given in a desert in order to allude to the higher dimension of Torah which is completely beyond human grasp. In this way we receive the dimension of Torah which is completely united with G‑d. This will be accomplished completely in the days of Mashiach, when (G‑d said), “A new Torah will come out from Me” (Isaiah 51:4). The word iti (“from Me”) refers to the Torah as it is completely united with G‑d. This level will nevertheless “come out” to the level of each individual.

* * *

2. The preparation for the giving of the Torah was the unification of the Jewish people in the Sinai desert. This is alluded to in the verse vayichan sham Yisrael (“and the Jews encamped there”), where the word vayichan is in singular tense (“and he encamped”). This indicates that the Jews became united a single person. The way to attain this level of unity and ahavas Yisrael is through self-nullification. Only through bittul is it possible to avoid strife and achieve true ahavas Yisrael.

On the other hand, we see that receiving the Torah is also connected to a certain degree with the person feeling his own existence. He must learn Torah with a full measure of understanding, bringing the Torah to the level of his own intellect. We therefore see again the two extremes similar to the “ten utterances” (connected with a feeling of the importance of individual existence), and the “one utterance” (connected with the bittul of all existence).

The same two extremes are found in Parshas Bamidbar itself. On the one hand, a midbarrepresents the nullification of existence, as explained above. On the other hand, Bamidbarcontains the counting of the Jewish people, which stresses the importance of the existence of each individual.

These extremes also correspond to the two reasons for reading Parshas Bamidbar before Shavuos. The first reason — in order for it to be given in an ownerless location — corresponds to the idea of bittul, as explained above. The second reason — in order to intervene between the curses and the giving of the Torah — corresponds to the importance of individual existence. This is because G‑d wants us to have the full measure of blessings, primarily the blessings which enable us to fill the world with G‑dliness and bring the redemption. This stresses the importance of the G‑dly service of each individual.

This is also connected with the two practical directives which come out of this gathering. First of all, this is an auspicious time to gather more and more people together on Shabbos. If this is a vital activity every Shabbos, how much moreso on the Shabbos which blesses the month which contains Shavuos! Secondly, it should be publicized everywhere possible the necessity of bringing all Jewish children, even the smallest babies, to the reading of the Ten Commandments on Shavuos.

Here again we find the expression of these two extremes. The gathering together of Jews on Shabbos, and the inclusion of even the smallest children in the reading of the Ten Commandments emphasizes the unity and nullification of all Jews. At the same time it stresses the other extreme, since every Jew is so important that every individual must be included, and must receive the Torah on his or her own level.

May it be G‑d’s will that our good resolutions to increase in Jewish unity bring about the immediate redemption, so that we can celebrate Shavuos in the most complete manner — in the Beis HaMikdash in Jerusalem, immediately.

Parshas Emor | 19-26 Iyar, 5778

EREV SHABBOS  MAY 4th 
Shacharis 7 am
Candles/Mincha/Maariv 8:07pm /COUNT OMER № 35/

SHABBOS SAT MAY 5th 
Shacharis: 9:30 am /Sof Zman Krias Shema 9:31 am/
Mincha 8:07pm /followed by Seuda Slishit / PIRKEI AVOT CHAPTER 4
Maariv/Havdalah 9:12 pm  /COUNT OMER № 36/

KIDDUSH AND SEUDA SLISHIT
Tova and Shimon Cox are sponsoring Kiddush this week in memory of Brandon Gribin, Rafael Chaim Ben Shumel ZT"L. May his memory be a blessing. Marina and Emanuel Khaimova, are sponsoring the delicious meat cholent, made by Rabbi Mendy Levitin.  Seuda Slishit.

Weekday Services 
Sun Shacharis: 9 am 
Mon - Fri Shacharis 7 am  
Sun -Thu Mincha 8:20 pm, followed by Maariv c. 9:10 pm /COUNT OMER № 37-41/

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
Mazel Tov to Ben and Sarah Dershowitz on the birth of their new son. Shalom Zachor will be at their home Friday night from 9pm to midnight, 7504 33rd Ave NE. Bris will be B”H Sunday at 3:00 PM sharp at Mercaz, 5240 38thAve NE, followed by a seuda.  May they merit to raise him to Torah, Chupa, and Ma’asim Tovim !

PLEASE PAY YOUR CSTL DUES AND PLEDGES
Please drop a check by shul, or pay online at 
https://cstlseattleorg.clhosting.org/templates/articlecco_cdo/aid/3182565/jewish/Donate.htm 
Thank you! Sincerely, the CSTL Board

FARBRENGEN ALERT – IYAR 19 – FRI MAY 4th  6 PM
Erev-Shabbos Farbrengen in honor of the yahrzeit of Rabbi Meir ("Maharam") of Rothenburg. In front of the CSTL Men’s Mikvah.

B’Yom Ashtei-Asar Yom with Rabbi Mendy Levitin – 7:00 PM SHABBOS AFTERNOON
Come join in a class on the Chasidus Discourse b’Yom Ashtei-Asar Yom— Delivered by the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson 11 Nissan, 5731 (1971). For Men and Women.  One of the fundamental works of the Rebbe based on the idea of Ana nasiv malka — “I will choose the king.” - Stepping Above Self by Looking Beyond the Big Picture”

TORAH OHR WITH RABBI MENDY LEVITIN – 8:45 AM SHABBOS MORNING
All are welcome to this inspiring class.

CSTL TOT PROGRAM 10:30 am - Noon
This program is now volunteer-led. If you are interested in volunteering from time to time, please email 
elizabeth.roth08@gmail.com

CSTL JUNIOR CONGREGATION  10:30 am – Noon 
RabbiHerbstman@gmail.com

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

LADIES NIGHT OUT – MAY 6th 7:30 PM
Featuring Wine, Sushi, and Rosi Levin LMFTA.  A project of Chabad of Seattle. 
mherbstman@gmail.com

SHAVUOS AT CSTL – 1st Day of Shavous, Sun May 20th 
The community is invited to our Shavous meal following services. Enjoy a Dairy Meal with cheesecake, blintzes,  cheese, ice cream, and more! Sponsored by Rabbi Sholom Ber & Mrs. Chanie Levitin In Honor of Mrs. Levitin’s Father’s Yahrtzeit

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

REGISTER NOW FOR CAMP GAN YISROEL 5778
Campers ages 1½ to 12 are excited about Gan Izzy 2018, especially since we’ve added a sixth week! For six fabulous weeks, your child can enjoy everything summer has to offer: swimming, crafts, sports, days at the beach, excursions to museums, roller skating, berry picking, and more, all in a loving, safe, Jewish environment. What could be better?! Campers from a wide range of backgrounds are welcomed, and given lots of love and attention from our enthusiastic group of specially recruited and trained counselors—some of whom are CGIS alumni themselves.  Fun that lasts a summer...memories that last a lifetime! Register now for 1, 2, 3, 4, 5 and/or 6 weeks at 
http://www.campganisraelseattle.org/

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. Presidential Kiddush $50, Chulent $100.


COMMUNITY NEWS

Rebbetzin Tziporah Heller in Seattle - April 28th  & 29th 
www..ashreichemyisrael.org

Seattle Kollel Partners in Torah Part II for Women April 29-May 16, 8-9 pm
www.seattlekollel.com/partners-in-torah

Ravit Baer, Deputy Consul General of Israel to the PNW, Mon May 7th - 7 - 8:30 pm 
At Island Synagogue. 
www.islandsynagogue.org/event/ravit-baer

New Sunday Night 7 PM Series for Men & Women at Yavneh Educational Center
May 13 taught by Larry Russak. "King Arthur, Ivanhoe, Robin Hood and the truth about the Jewish Exile from England"
June 3, taught by Marlene Kaplan, "Conversational Street Hebrew for Beginners Part 1"
June 24 taught by Judy Balint, "Israel Up Close and Personal"
www.bcmhseattle.org

Camp Yavneh June 25th - August 17th 
Registration now open for Camp Yavneh. Staff applications now available at 
www.campyavnehseattle.com    

NYHS Gourmet Food & Dessert Auction, Wed May 16th 
At the home of Connie Kanter. Bid and buy items from our community chefs in support of NYHS. Free and open to all!  RSVP and to donate items, please contact us at 
nyhs@nyhs.org.


REBBE’S SICHO FOR EMOR
http://www.sie.org/templates/sie/article_cdo/aid/2507765/jewish/Shabbos-Parshas-Emor-20th-Day-of-Iyar-5751-1991.htm  © SichosInEnglish.org 

1. We have already spoken at length last Shabbos regarding the fact that the Hebrew word for “redemption” (geulah) is composed of the word “exile” (golah) with the addition of the letter alef. At that time we explained two implications of this relationship between the word golah and geulah.

First of all, the transformation from galus to geulah is made by inserting the letter Alef, which represents G‑d. This shows that the redemption does not mean the dismantling and dissolution of exile, but rather the “insertion” and revelation of G‑d within the exile. Geulahcomes about through bringing out G‑d’s presence within the exile, and showing that He is the true Master of the universe.

The second implication is that the redemption is “composed,” so to speak, of our service of G‑d during the time of galus. Just as the word geulah is not made from a separate set of letters, but from the very letters of the word galus, so too the redemption comes through our service in exile — not through some different sort of service.

Today we will speak of a number of related points which will further explain the special mission of the Jewish people in this particular time immediately before the redemption. We will do this by first explaining more deeply the first geulah, that from Egypt, which contained both aspects of geulah mentioned above.

When the Jewish people left Egypt, they took with them the gold, silver, etc. of the Egyptians, to the extent that Egypt was emptied out of its wealth. By doing this, they carried out G‑d’s intention in giving it to the Egyptians in the first place — that the Jewish people should purify it by using it for holy purposes. The Jewish people did not merely flee Egypt; they took Egypt itself (i.e. its possessions) and “inserted” G‑d’s presence by revealing its holy potential. The revelation was so complete that the Egyptians even gave them things they didn’t ask for! (Rashi, Ex. 12: 36) Even more surprisingly, even when the Jews refused to take some of the wealth, the Egyptians actually forced it upon them! (Berachos 9b)

This would seem difficult to understand: it is the opposite of human nature for one to willingly give away one’s own belongings. In addition, the Egyptians were never even commanded to give their things away; the Jews were commanded to take them!

This is all understood in light of the abovementioned. The Alef — i.e. the presence of G‑d — must be revealed in the golah itself. This was accomplished through eventually bringing the Egyptians to the recognition that this was the ultimate purpose of them having this wealth. Once this was accomplished, they gave over everything willingly.

The second aspect of geulah — that the word geulah is composed of the letters golah — is also evident in the first redemption. How was this elevation and “redemption” of the wealth of Egypt achieved? It came about only through their descent to Egypt, to golah, showing that the geulah was clearly composed of the golah. This serves as a prototype for all other redemptions, in particular the ultimate redemption through Mashiach — all of which show the two dimensions we have discussed.

2. This is not totally understood, however. Granted, the geulah from Egypt accomplished the elevation of exile, of golah. But there were much higher revelations associated with this geulah. The geulah came through the revelation of G‑d Himself “in His Glory and Essence.” Furthermore, the purpose of the geulah was in order that the Torah be given. The Torah itself is higher than the world and preceded it, and was given with a G‑dly revelation which transcends the world. The revelation at Mt. Sinai was therefore much higher than that represented by an Alef, which is G‑d as Creator and Master of the world.

The question is even more striking when we speak of the ultimate redemption through Mashiach. This will be with a revelation that totally transcends the world, together with the revelation of a totally new and superior dimension of Torah, as G‑d said, “A new Torah will come out from Me” (Yeshayahu 11:9). How then can we say that geulah is composed solely of golah with the insertion of an Alef, which just represents the level of G‑dliness which can be revealed within the mundane world?

The explanation of this is that there are several levels of meaning to the letter Alef:

1) Alufo shel olam, which, as discussed previously, refers to G‑dliness revealed within the world.

2) From the expression a’alefchoh chochmah, which refers to Torah, which is higher than the world, but still close enough that it is somewhat related to it, and can be compared with it.

3) The three letters which make up the letter alef (אלף) are alef, lamed, and fei. These same letters can be rearranged to form the word peleh (פלא), or “wonder.” This represents a level of G‑dliness which is completely beyond comparison with the world.

The letter Alef therefore contains three levels or stages in the G‑dly revelation necessary to completely transform galus.

The first stage is to reveal within the world that G‑d is its Master. Since the world itself conceals the G‑dliness within it (the word olam related to helam, concealment), a Jew must serve G‑d in a way that reveals that everything within the world has G‑dliness within it. The second stage is through revealing the dimension of G‑d which transcends the world. This is done primarily through learning Torah, which, as mentioned above, preceded the world not only in time, but in the intensity of G‑dly revelation within it. We then come to the third dimension, that of peleh — the niflaos (wonders) of redemption which totally transcend the creation.

In Chassidic terminology, these three levels correspond to the supernal Sefiros. The first level corresponds to Malchus, as G‑d is “King of the world” (i.e. connected to the world), and to middos in general, since it is through them that G‑d conducts the world. The second level corresponds to mochin (intellect), but the level of mochin which is still connected to middos. The third level of peleh is that of mochin as they are themselves, separate from middos and the world — connected instead above, with the Sefirah of Kesser. This corresponds to the well-known explanation of the difference between our service of G‑d now as compared with the days of Mashiach. During galus, our service is in the purification and elevation of the seven middos (corresponding to the conquer of the seven nations of Canaan), including the level of mochin connected with middos. The service of geulah is that of mochin themselves, corresponding to the additional three lands which will become part of Eretz Yisrael in the days of Mashiach: Keini, Knizi and Kadmoni.

This represents the progression of G‑dly revelation leading to the days of Mashiach: 1) G‑dliness within the world, 2) G‑dliness higher than, but still connected with the world, and 3) the revelation of G‑d’s essence. Our service of G‑d in galus (which consists of bringing the Alef into golah to bring the geulah) must correspond to these three levels. And through this we bring about these kinds of G‑dly revelation alluded to by the letter Alef.

This means that we must reveal the presence of G‑dliness within the world by using all physical objects for a holy purpose — “for the sake of Heaven” (to correspond to the level of G‑dliness within the world). Furthermore, we must bring down and reveal the second level through learning Torah, and reveal the third level of peleh by learning Pnimiyus HaTorah, Chassidus, which corresponds to the level of peleh in Torah.

We can extend this idea further: in addition to the revelation of the level of peleh through the study of Chassidus, it is revealed through the very exile itself. The prophet Yeshayahu said (12:1), “On that day [(of redemption] you will say, ‘I thank you G‑d for having been angry with me.’ ” This verse seems somewhat puzzling. Granted that we will be thankful for G‑d’s nullification of exile — but this expression of appreciation would not really be wholehearted. One would praise G‑d even more completely if there had been no exile to begin with!

In light of the above this can be easily understood. Redemption comes about from and is composed of the very exile itself. We are therefore thanking Him deeply for the exile since we realize that it has brought the highest revelations, including that corresponding to the level of peleh.

3. Since the ultimate redemption will come through Mashiach, it is self-understood that Mashiach will also embody these three levels. This can be seen from the statement of the Rambam (Commentary of the Mishnah, Chelek, Yesod 12) that Mashiach stems from “the house of Dovid and is a descendant of Shlomo.” The connection with Dovid HaMelech is clear, since he is the primary source of monarchy; but why is Shlomo HaMelech relevant here?

The inner reason for this is that the era of Shlomo HaMelech closely resembled the Messianic Age. In the days of Dovid HaMelech, there were wars which made it impossible for him to build the Beis HaMikdash, as G‑d told him, “You have spilt much blood.” The days of Shlomo HaMelech, however, were characterized by world peace reminiscent of the Messianic Age. This is alluded to in his name, which itself means peace (Shalom).

Shlomo HaMelech was able to attain this because of his unsurpassed wisdom (chochmah). This wisdom nullified the unholiness of the non-Jewish nations without the necessity for war, and was so complete that they came by their own accord to bring him gifts, including the sparks of holiness within them — similar to the state of affairs which will exist in the days of Mashiach. And this shows his greatness not only in Chochmah, but in Malchus (kingship), as we see that even after Dovid HaMelech ruled, he faced many challenges. Shlomo HaMelech, however, “Rested on the throne of G‑d,” and experienced, in general, tranquility and peace.

This is the connection with Mashiach, who will fully embody the superior qualities of monarchy (similar to Dovid) and wisdom (like Shlomo). The Rambam actually says that the wisdom of Mashiach will in fact surpass that of Shlomo HaMelech. This will enable him to go beyond the level of Chochmah which is connected with middos and revel the level of peleh. We can see this same point from the fact that Mashiach is both a king and a rav,and will teach the entire Jewish people Torah, including the level of peleh, i.e. Chassidus.

In order for each individual to absorb and internalize these revelations, he must find these three levels within himself and accentuate them. Every Jew actually has a spark of Mashiach within, as can be seen from the prayer said when taking the Sefer Torah out of the Ark on the holidays: “May there be realized in us the verse which says, ‘And there shall rest on him the spirit of the L‑rd.....’ ” — a verse which refers to Mashiach. Each individual must actualize and reveal within himself 1) malchus andmiddos, 2) mochin which are connected with middos, and 3) the higher level of mochin.

This is alluded to in the beginning of this week’s chapter in Pirkei Avos, chapter Four. The Mishnah lists four qualities: “Who is wise?...Who is strong?...Who is wealthy?.. Who is honored?...” These correspond to the four general levels of which all ten soul-powers are composed. “Wise” corresponds to Chochmah; “strong” corresponds to Binah; “wealthy” corresponds to Tiferes (which includes all the middos); and “honored” corresponds to Malchus.

Furthermore, these four levels correspond to the four letters of G‑d’s Name, which in turn are contained within the Jewish soul. The Jewish soul is a “portion of G‑d” (chelek Elokah mi’ma’al), the word Elokah being connected with the name Elokim, representing the level of G‑dliness revealed within nature. The soul is also called chelek Havayah [amo],corresponding to the level of G‑dliness which transcends the world. A Jew must also draw down the third level of G‑dliness — that which transcends the world completely, that of peleh — by being even more scrupulous than halachah requires. And by revealing these four levels, we bring about the ultimate monarchy of Mashiach, whose rule is compared to a throne which has four legs. Although a chair will remain upright even with only three legs, the throne is even stronger and more solid with four legs, representing perfection in Malchus.

This idea is yet further emphasized on Shabbos, which corresponds to the Sefirah of Malchus. This is even more striking during Sefiras HaOmer, especially in a year when we begin counting on Sunday, and the Malchus of each week therefore falls on Shabbos. And this week in particular has unique significance, being Malchus she’b’Hod, since hod is connected with the idea of hoda’ah — the level of peleh.

* * *

4. The abovementioned receives yet further stress in the Shabbos immediately following Lag BaOmer, the yahrzeit and festive day of Rashbi. The Rashbi revealed the inner dimension of Torah in written form (the Zohar), and in such a way that it could be clearly understood by those who learn it. He also connected Pnimiyus HaTorah with the revealed part of Torah, similar to unifying the level of peleh (the highest of the three levels) with the second level, that of Torah in general. And through the unification of these two levels he was able to reveal these higher levels of G‑dliness even within the world.

This can be seen from the Talmudic saying (Megillah 29a), “Rabbi Shimon bar Yochai said, ‘Everywhere the Jews were exiled, the Divine Presence was with them: they were exiled to Bavel and the Divine Presence was with them...’ ” This shows that even within the lowest level of existence — that of exile — the Divine Presence is nevertheless manifest. This is also connected with the fact that Lag BaOmer corresponds to the Sefirah of Hod she’b’Hod. As mentioned above, hoda’ah corresponds to the level of peleh, the reason being that it is an acknowledgement of G‑d which completely transcends natural limitations, even those of intellect. However, even this level is drawn down and into the level of intellect.

And this process has continued through the subsequent generations, notably that of the AriZal, when it became “a mitzvah to reveal this wisdom [of Pnimiyus HaTorah].” It was carried further by subsequent Chassidic leaders, beginning with the Baal Shem Tov and the Maggid, and with even greater intensity through the Alter Rebbe. This process continued through the subsequent Rebbeim down to my sainted father-in-law, and increases from year to year — up to these very days with the first-time printing of certain Chassidic discourses from handwritten manuscripts.

As mentioned above, this draws down the level of peleh (which is essentially beyond understanding) to the sphere of understanding. This same idea is expressed in the Alter Rebbe’s explanation of the beginning of chapter 89 in Psalms, Maskil L’Eisan HaEzrachi. Eisan refers to the essence of the soul, which is on the transcendent level of peleh. Maskilrefers to the sublime intellectual level which is both higher than understanding, but nevertheless the source of intellect (corresponding to the second level). Ezrachi is related to the word “to illuminate,” i.e. that through the level of maskil, it is possible for the level of Eisan to be revealed in all levels of the soul. And although the complete attainment of this will be in the days of Mashiach, it is still accomplished to a certain extent even now. Furthermore, it gives one the ability to reveal G‑dliness even within the world, as indicated by the last verse of the Psalm, “Blessed is the L‑rd forever (l’olom, literally “to the world”),Amen and Amen.”

From this Psalm we proceed to Psalm 90, “A prayer by Moshe, the man of G‑d,” which also alludes to this same concept. We request, “May the pleasantness of the L‑rd our G‑d (no’am Hashem Elokeinu) be upon us,” again referring to the revelation of a sublime level (no’am Hashem) coming down to our level (“upon us”). This theme continues with the rest of our request, “Establish for us the work of our hands,” which refers to the building of the Third Beis HaMikdash.

This will be hastened through the study of Torah, and of Chassidus in particular. This also includes looking into the face of your Rebbe, which helps one’s understanding, as the Gemara (Eruvin 13b) quotes R. Yehudah HaNasi as saying, “This that my sharpness exceeds that of my colleagues is because I saw R. Meir from the back; and if I would have seen him from the front, I would be even sharper.”

All this will help further purify the world and reveal G‑dliness within it. It must be accompanied by the additional G‑dly service of each particular Jew, by keeping away from evil and, furthermore, doing the utmost to fulfill the oath administered to his soul before birth, “You shall be a tzaddik.” One might object and point out that in Tanya itself it is written that not every individual can necessarily become a tzaddik, and that one doesn’t have complete free choice in this area. However, since the Jew has the essence of G‑d within him, ultimately even this is within his reach. Furthermore, after all the purification, etc.. of the Jewish people over the course of time, now every Jew is able to reach the level of tzaddik — similar to the way things will be in the Messianic Age.

All this contains straightforward guidance in what all Jews should be doing to further hasten the redemption — in all three levels alluded to by the letter alef. This means first of all revealing G‑d’s presence in the world through using all worldly objects for a holy purpose, etc. In addition, there must be a special increase in Torah study — and particularly the study of Chassidus — in a way that it should be clearly understood in Chochmah, Binah, and Daas. Included in this is also influencing others to follow suit.

May all this hasten the redemption so that it come immediately, even before we have a chance to remove our “unclean garments”; and only afterwards will we be told to remove them (see Zechariah, 3:3 ff). And then the entire Jewish people will come out of exile together will all the houses of study, shuls and the Torah scrolls within them. This includes the Sefer Torah which was completed this week through the efforts of Jewish women (BaisRivkah School), and brought to its place in shul with great joy, singing, etc. And may it be G‑d’s will that we all come together to the holy city of Yerushalayim and the Holy TempleMount with the construction of the Third Beis HaMikdash.

Parshas Acharei Mos – Kedoshim Pesach Sheini – Lag b’Omer | 12-19 Iyar, 5778

EREV SHABBOS  APR 27th
Shacharis 7 am
Candles/Mincha/Maariv 7:57pm /COUNT OMER № 28/

SHABBOS SAT APR 28th  
Shacharis: 9:30 am /Sof Zman Krias Shema 9:31 am/
Mincha 7:57pm /followed by Seuda Slishit / PIRKEI AVOT CHAPTER 3
Maariv/Havdalah 9:02 pm  /COUNT OMER № 29/

KIDDUSH AND SEUDA SLISHIT
Kiddush lite this week.  Delicious meat cholent made by Rabbi Mendy Levitin. Seuda Slishit.

Weekday Services 
Sun Shacharis: 9 am 
Mon - Fri Shacharis 7 am  
Sun -Thu Mincha 8:10 pm, followed by Maariv c. 9:00 pm /COUNT OMER № 30-33/

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.

PLEASE PAY YOUR CSTL DUES AND PLEDGES
Please drop a check by shul, or pay online at 
https://cstlseattleorg.clhosting.org/templates/articlecco_cdo/aid/3182565/jewish/Donate.htm 
Thank you! Sincerely, the CSTL Board

FARBRENGEN ALERT – IYAR 12 – FRI APR 27th 6 PM
Erev-Shabbos Farbrengen in honor of Pesach Sheini, the 15th  of Iyar.  In front of the CSTL Men’s Mikvah,

B’Yom Ashtei-Asar Yom with Rabbi Mendy Levitin – 7 PM SHABBOS AFTERNOON
“Come join in a class on the Chasidus Discourse b’Yom Ashtei-Asar Yom— Delivered by the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson 11 Nissan, 5731 (1971). For Men and Women.  One of the fundamental works of the Rebbe based on the idea of Ana nasiv malka — “I will choose the king.” - Stepping Above Self by Looking Beyond the Big Picture”

TORAH OHR WITH RABBI MENDY LEVITIN – 8:45 AM SHABBOS MORNING
All are welcome to this inspiring class.

PESACH SHEINI – SAT NIGHT/SUNDAY APR 28/29 – EAT MATZO!
A year after the Exodus, G-d instructed the people of Israel to bring the Passover offering on the afternoon of Nissan 14, and to eat it that evening, roasted over the fire, together with matzah and bitter herbs, as they had done on the previous year just before they left Egypt. "There were, however, certain persons who had become ritually impure through contact with a dead body, and could not, therefore, prepare the Passover offering on that day. They approached Moses and Aaron ... and they said: '...Why should we be deprived, and not be able to present G-d's offering in its time, amongst the children of Israel?'" (Numbers 9).In response to their plea, G-d established the 14th of Iyar as a "second Passover" (pesach sheini) for anyone who was unable to bring the offering on its appointed time in the previous month. The day thus represents the "second chance" achieved by teshuvah the power of repentance and "return." In the words of Rabbi Yosef Yitzchak of Lubavitch, "The Second Passover means that it's never a 'lost case.'"
www.chabad.org/calendar

CSTL TOT PROGRAM 10:30 am - Noon
This program is now volunteer-led. If you are interested in volunteering from time to time, please email 
elizabeth.roth08@gmail.com

CSTL JUNIOR CONGREGATION  10:30 am – Noon 
RabbiHerbstman@gmail.com

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

CSTL LAG b’OMER PICNIC – THU MAY 3rd 5 PM
Magnuson Park Shelter #3.  Children’s Parade with Drums.  Baloon Scultpting. Glitter Painting. Hot Dogs.   Sponsored by CSTL and Camp Gan Israel Seattle.  RSVP via SMS to 206. 730. 2775

LADIES NIGHT OUT – MAY 6th 7:30 PM
Featuring Wine, Sushi, and Rosi Levin LMFTA.  A project of Chabad of Seattle. 
mherbstman@gmail.com

 SHAVUOS AT CSTL – 1st Day of Shavous, Sun May 20th 
The community is invited to our Shavous meal following services. Enjoy a Dairy Meal with cheesecake, blintzes,  cheese, ice cream, and more! Sponsored by Rabbi Sholom Ber & Mrs. Chanie Levitin In Honor of Mrs. Levitin’s Father’s Yahrtzeit

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

REGISTER NOW FOR CAMP GAN YISROEL 5778
Campers ages 2 -12 are excited about Gan Izzy 2018, especially since we’ve added a sixth week! For six fabulous weeks, your child can enjoy everything summer has to offer: swimming, crafts, sports, days at the beach, excursions to museums, roller skating, berry picking, and more, all in a loving, safe, Jewish environment. What could be better?! Campers from a wide range of backgrounds are welcomed, and given lots of love and attention from our enthusiastic group of specially recruited and trained counselors—some of whom are CGIS alumni themselves.  Fun that lasts a summer...memories that last a lifetime! Register now for 1, 2, 3, 4, 5 and/or 6 weeks at
http://www.campganisraelseattle.org/

PLEASE DO NOT DROP OFF YOUR SHAIMIS AT CSTL
Thank you for your cooperation.

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. Presidential Kiddush $50, Chulent $100.


COMMUNITY NEWS

Chabad of Shoreline Lag b’Omer BONFIRE THU MAY 3rd from 5 PM
1114 NE Perkins Way, Shoreline.  Featuring Kumzitz – Hot Dogs Hamburgers 
www.ShalomSeattle.org

Rebbetzin Tziporah Heller in Seattle - April 28th  & 29th 
www..ashreichemyisrael.org

New Sunday Night Series for Men & Women at Yavneh Educational Center
First two classes will be April 29 and May 6 at 7:00 pm taught by Larry Russak. Topic: "King Arthur, Ivanhoe, Robin Hood and the truth about the Jewish Exile from England" May 13, class taught by Judy Balint Topic: "Israel Up Close and Personal Part 1"June 3, class taught by Marlene Kaplan Topic: "Conversational Street Hebrew for Beginners" 
www.bcmhseattle.org

Jewish Federation of Greater Seattle NWIsraelFest Apr 8 – 22
www.JewishInSeattle.org ,

Camp Yavneh 2018, June 25th - August 17th 
Registration now open for Camp Yavneh. Staff applications now available at
www.campyavnehseattle.com    

NYHS Leadership Dinner, Sun Apr 29.. 
NYHS will honor Rabbi Rob Toren with the Jack De Leon Community Leadership Award. RSVP and/or place a tribute here or contact Melissa Rivkin at 
mrivkin@nyhs.org or 206-232-5272.

NYHS Gourmet Food & Dessert Auction, Wed May 16th 
At the home of Connie Kanter. Bid and buy items from our community chefs in support of NYHS. Free and open to all!  RSVP and to donate items, please contact us at 
nyhs@nyhs.org.

Seattle Kollel Partners in Torah Part II for Women April 29-May 16, 8-9 pm,
Contact Aliza Brand at 
alizabrand94@gmail.com, (773) 663-1512. More info: www.seattlekollel.com/partners-in-torah

Mercaz Shavuoton – Fri May 18th – Mon May 21st
An Amazing Shavuot All Inclusive Retreat .·  At Camp Solomon Schecter in Olympia, WA, 1 hour and 20 minutes south of Seattle.   Excellent all night learning. Classes during the days. ·  Children’s programming. ·  Delicious food.   Spirited tefillot. ·  Comfortable accommodations with private or semi-private bathrooms. ·  Friends, fun and conversation! Hiking trails, basketball, gaga, game room, lake with sandy beach, swing set and more! Register, Sponsor and Find More Info at: 
https://mercazseattle.shulcloud.com/ Please Register By May 2nd, When Early Bird Pricing Ends


 REBBE’S SICHO FOR ACHAREI MOS - KEDOSHIM
http://www.sie.org/templates/sie/article_cdo/aid/2507762/jewish/Shabbos-Parshas-Acharei-Kedoshim-13th-Day-of-Iyar-5751-1991.htm © SichosInEnglish.org

1. Every moment, we should await the coming of Mashiach. Indeed, this is reflected in Torah law as our Sages state, “A person who vows not to drink wine on the day Mashiachcomes is forbidden to drink wine forever.” Therefore, it is necessary to focus our attention on what every Jew must do to bring about the coming of the redemption.

In that context, it is worthy to dwell on the name redemption, Geulah in Hebrew. This name teaches us a significant lesson: The difference between Geulah, (גאולה) and Golah (גולה, “exile”) is one letter, the Alef, which stands for G‑d, Alufo shel olam. This implies that the Jewish people’s service involves bringing G‑d, the Alef, into the exile,1 and thus, transforming the exile into redemption.

To explain the concept: Redemption does not mean that we abandon all the activities which we carry out in the exile. On the contrary, by definition, the word implies that during the exile certain activities were carried out under subjugation to other forces, and in the Era of the Redemption, we will be freed from this subjugation.

The redemption will involve freeing all the elements of existence that have been subjugated in the exile. Nothing will be lost.2 On the contrary, everything will be redeemed. Every single Jew will be redeemed. We will leave “with our youth and with our elders... with our sons and with our daughters.” And “their gold and silver will accompany them.” All the positive activities and achievements of the Jews (and also the non-Jews) in the exile will not be nullified. What will be nullified is the concealment of the world’s true inner being which is brought on by the material substance of the world and the subjugation to the rules of nature that exists at present. But all the positive aspects of the exile will remain, and indeed will be elevated.

The continued presence of our material frame of reference in the Era of Redemption is emphasized by the Rambam’s statements concerning Mashiach. He writes:

Do not presume that in the Era of Mashiach, any element of the natural order will be nullified, or that there will be innovations in the work of creation. Rather, the world will continue according to its pattern.... Our Sages taught: There will be no difference between the current age and the Era of Mashiach except [the emancipation] from our subjugation to the [gentile] kingdoms.

What, if so, will be the uniqueness of the Era of the Redemption? The entire world “will return to the true faith,” and Mashiach will “improve the entire world, [motivating] all the nations to serve G‑d together.”

This indicates that the redemption will include all the positive elements of the exile, but will add an Alef to them, i.e., it will reveal the G‑dliness which is hidden in our service at present. This is the ultimate purpose of the exile, that its inner true nature be revealed through its transformation into redemption.

A question, however, arises, why is the inclusion of the exile within the redemption so fundamental that it is alluded to in the very name of the redemption. Furthermore, as apparent from the explanation of the Rambam’s conception of the Era of the Redemption, there will be two periods and the second period will be marked by the introduction of a miraculous order of existence.3 This period will also be described as redemption (גאולה) and thus will share a connection to exile (גולה).

From this, we can conclude that even the most transcendent revelations of the redemption are dependent on our service at present and our efforts to reveal the Alef in exile, i.e., to draw G‑dliness into this limited world. This activity is the catalyst which will lead to all the elements of the redemption.

2. The above concepts relate to an explanation of the first teaching of the chapter of Pirkei Avos which we study this Shabbos. That chapter begins: “Reflect upon three things.... Know from where you came, and to where you are going....”

On the surface, it is difficult to understand: Seemingly, the Mishnah could have begun, “Know from where you came, and to where you are going.....” Why did it mention the need to “reflect on three things”?

Herein, however, lies an allusion to a concept of much greater scope. In addition to the obvious reference to the three concepts that follow, the Mishnah teaches a person that he must have three things in mind and when he does so, he “will not come to sin.”

Generally, a person thinks about two entities, himself and G‑d, for “I was created solely to serve my Creator.” The Mishnah comes to teach us that he must be aware of a third entity, the world at large which was created by G‑d for a Jew to use in service of Him.

The ultimate intent of the creation of the world and of the descent of the Jews’ souls into the world is to fulfill G‑d’s desire for a dwelling within this world. I.e., that a Jew through his service should refine his body and his animal soul, and spread refinement in the world at large, transforming it into a dwelling for G‑d.

This is accomplished through our observance of the Torah and its mitzvos. The performance of most of the mitzvos is enclothed within material things and thus, by using these entities for the fulfillment of a mitzvah, we refine them and make them a medium for G‑dliness. The classic example is the mitzvah of tzedakah — which is described as being “equivalent to all the mitzvos.” A person takes the money which he has earned through his labor in the material world and gives it away for a spiritual purpose.

Our service within the world at large is not a matter of little consequence. Instead, it relates to the fulfillment of each person’s soul as the Alter Rebbe writes in Tanya: “And this is the ultimate [purpose] for man, his creation, and the descent of his soul into this world, to make a dwelling for G‑d in the lower worlds.”

Although a Jew’s soul is rooted in a sublime spiritual source, G‑d causes it to descend to this lowly material world to fulfill His desire and transform this world into a dwelling for Him. On the surface, causing the soul to descend into this world is the opposite of G‑d’s nature. G‑d is the ultimate of all good, and yet He is willing to cause the soul to undergo a drastic descent to this earthly realm.

This points to two concepts: a) The importance of the service of transforming this world into a dwelling for G‑d. This service brings about the revelation of G‑d’s essence which is far greater and far more significant than the service of the soul in the spiritual realms. b) This service is ultimately for the good of the soul itself. Although the soul is not in need of refinement, and its descent is to refine the world at large but not itself, by carrying out this service, the soul establishes a connection to G‑d’s essence which it could not have appreciated before its descent into this world.

This is the intent of the directive “Reflect upon three things.” A person must always keep in mind the ultimate goal of his service, that it is not only a two-way relationship between him and G‑d, but that it must encompass a third entity, the world at large. Indeed, it is through service with the world and transforming it into a vessel for G‑dliness, that the ultimate intent for one’s creation and that of the entire world, is fulfilled.4

This idea complements the concept of the interrelation of exile and redemption mentioned previously. Since the purpose is to establish a dwelling place for G‑d in the lower worlds, the redemption is not intended to negate the exile, but rather to reveal G‑dliness (the Alef) within it. The ultimate purpose is the revelation of G‑dliness within the context of this world, including those elements of the world that exist in exile, and thus to transform the entire world into a dwelling for Him.

For this reason, the coming of the redemption depends on our service in the exile. Since the intent is that G‑dliness be revealed within the world, it is necessary that the service which prepares for that revelation be of the same nature as the revelation itself, and thus have as its goal, drawing G‑dliness down into every element of worldly existence. In this manner, G‑d’s dwelling is brought about, not through revelation from above, but rather through a service connected with the nature of this limited and material world itself.

3. There is a connection between the above concepts and the Counting of the Omer. The Counting of the Omer is intended to refine and elevate our seven emotional qualities, a service which is fundamental in the present era of exile. This service is intended so that “I may be purified and sanctified with supernal holiness,” and thus to have an effect on the world at large “to draw down abundant bounty in all the worlds.”5

Since the service of Counting the Omer involves drawing G‑dliness into the world, it relates to the concept of revealing the Alef of geulah (“redemption”) in the golah (“exile”). Therefore, directly after fulfilling this mitzvah, we make the request. “May the Merciful One restore the Beis HaMikdash....”

In particular, the Sefirah associated with the present day, Malchus sheb’Netzach (kingship within victory) has a particular connection to the coming of Mashiach for the ultimate victory over the exile will come when Mashiach reveals his kingship.

* * *

4. Parshas Acharei begins by describing the service of the High Priest in the Holy of Holies. This shares a connection with the redemption. There was no concealment of the Divine Presence in the Holy of Holies and yet the High Priest confronted this revelation as a human being within a physical body. Similarly, in the Era of the Redemption, G‑dliness will be manifest throughout the world and yet the natural order will not change and we will appreciate this revelation in a state similar to our present one.

In microcosm, this service was carried out by all priests for they performed their holy service within an imperfect world, a world in which (as related in next week’s parshah, Emor) they had to be careful to separate themselves from impurity. The ultimate purity will be revealed in the Era of the Redemption (and the priests’ observing safeguards to protect themselves from impurity can be considered as a preparation for the advent that era).

The priests’ service was performed wearing the priestly garments that were to be donned, “for honor and for beauty..”6 This reflects how these two qualities, materialistic elements of our physical environment, are employed for the sake of the service of G‑d.

In a complete sense, this was reflected in the High Priest’s service for he wore eight priestly garments, wearing “the golden garments” in addition to the four garments worn by the common priests. A parallel to this concept is reflected in the idea that a High Priest is required to be wealthier than all the other priests. This is a clear indication of how his additional holiness must be reflected within the material elements of our world.

The fusion of holiness with our material framework of reference is borne out by the interpretation of the verse, “With this shall Aharon come.” The Midrash7 comments “Whenever he (Aharon) desires to enter the Holy of Holies, he may, all that is necessary is that he perform this service.”8

Since the Holy of Holies is the true place of the High Priest, i.e., this is his spiritual level, he can enter at any time. At present, because of our lack of refinement, and that of the world at large, this cannot be revealed. But in the Era of the Redemption when all negative forces will be eliminated, holiness will be drawn down into this world in a complete way, and it will be possible for the High Priest to enter the Holy of Holies whenever he desires.

This is relevant to every Jew for our entire people are “a nation of priests” and indeed as the Baal HaTurim comments on the above verse, each Jew is on the spiritual level of a High Priest.9 Thus each Jew has the potential to enter the Holy of Holies at all times. Indeed we find that in the era of the prophets, Yehoash, the heir to the throne, was hid in the loft of the Holy of Holies for six years. It was in this sacred place that he ate, drank, and slept. This was an actual expression of the concept that the real place of each Jew is the Holy of Holies.10 And, in the Era of the Redemption, this level will be revealed.

* * *

5. The above can be connected with the name of the person whose yahrzeit is commemorated today, Rav Yisrael Aryeh Leib (the Rebbe shlita’s brother). Although he is a private individual, nevertheless, each Jew is interconnected with the entire Jewish people for the entire Jewish people are allegorically described as a single body.11 Indeed, in regard to the individual mentioned above, this interconnection is further emphasized by the fact that his first name is Yisrael, the name of the Jewish people as a whole.

The name Yisrael conveys two seemingly opposite concepts: On one hand, the name Yisrael is an acronym for the Hebrew phrase meaning “There are 600,000 letters in the Torah.” This highlights the connection between the Torah and the 600,00 general souls12which make up the Jewish people; every Jewish soul has a letter of the Torah and that letter is the source for his life-force.

Also, the Torah associates the name Yisrael with the service of “striving with man and angels and prevailing.” This implies involvement with the world at large and even war with the opposing forces. Thus, this appears to convey an opposite thrust than the previous interpretation which emphasized a Jew’s connection with the Torah, a level above worldly involvement.

This difficulty can be resolved as follows: First and foremost, a Jew must realize that his life-force is derived from his letter in the Torah and therefore, all aspects of his conduct must be governed by the Torah’s directives. Simultaneously, he must also be aware that the ultimate goal of his service is not to separate himself from the world at large, but as mentioned previously, to “reflect on three things,” and carry out his service in creating a dwelling for G‑d in this lowly world.

This requires contending with “angels” — i.e., the spiritual forces which are the source for the entities in this material world as our Sages say, “every blade of grass in this world has a source in the heavens which compels it to grow” — and with “men” with Eisav and Lavan, who represent the gentile nations of this world. Despite having to deal with such an environment, a Jew is able to prevail and transform his surroundings into a dwelling for G‑d.

This implies that he does not negate the worldly environment in which he lives, but rather, that he employs it for the service of G‑d. Similarly, in his relations with gentile nations, he also influences them to recognize and serve G‑d. And through carrying out this service, the Jews themselves are given a greater potential to expand their own activities.13

The service of Yisrael should be carried out in a manner of Aryeh Leib. Aryeh means “lion,” implying that a Jew must “be as fierce as a lion to carry out the will of your Father in Heaven.” This energy must be employed in regard to holy matters, and also, as implied by the name Leib which is the Yiddish derivative of the name Aryeh, utilized in regard to matters that are of a worldly nature.

Leib (ליב) also contains the letters of the word Lev (לב) meaning “heart.” However, in addition it contains a yud which stands for our ten powers of the soul, or in an alternate spelling, two yuddim which stand for the two names of the Jewish people at large, Yaakovand Yisrael.

The date of the yahrzeit, the thirteenth of Iyar is also significant. Thirteen is numerically equivalent to echad (אחד) meaning “one.” Thus it points to the service of revealing the Oneness of G‑d in the world, a service which will culminate in the Era of the Redemption when “G‑d will be King over the entire earth and on that day He will be One and His Name, One.”

* * *

6. At present, we are at the conclusion of the exile and at any moment Mashiach will come. First of all, a response is necessary for all those who are worried when they hear a clamor that everyone is required to do what they can do to bring Mashiach: They are concerned that the entire time they spent building up business and social relationships in exile will be forfeited when the Redemption comes.

These worries can be assuaged on the basis of the concepts explained above: The redemption will not nullify the natural order as it exists at present. On the contrary, all the positive achievements of the exile will remain and indeed, will be elevated with the coming of the Redemption. Within them, will be revealed the Alef, G‑d’s Presence. This will put the focus on what the true intent of these activities is, the revelation of G‑d’s honor throughout the world.

Therefore, a person need not worry about what will become of his business activities when Mashiach comes.. On the contrary, he can rest assured that all the activities that he carried out according to the Torah’s guidelines — even those that are not directly associated with the Torah and its mitzvos — are of value. However, this also points to the importance of a person keeping the fundamental purpose of his business activity in mind, and making sure that his efforts are directed to revealing G‑d’s honor.

This also leads to another concept. A person should not think that the Redemption will be totally a spiritual matter without any connection to our activities within this world. This is not the case. On the contrary, it is through our activities in exile, that we will merit the coming of the Redemption. Within those activities must also be a fundamental stress on “Reflecting on three things,” as explained above; i.e., focusing one’s energies one elevating the world at large. In particular, this should be expressed in increasing one’s donations to tzedakah, giving of one’s physical effort and wealth to provide another person with his material needs.

We see in fact that the nature of the world encourages such activities and in that context, it is worthy to mention the discovery of jewels14 in a far removed corner of the world. These jewels will be used for “a bride’s ornaments,” to increase the merit of the Jewish people through gifts to tzedakah.

* * *

7. In connection with the redemption, we find the prophecy, “And Kingship will be the L‑rd’s.” This includes kingship, not only over the Jews, but also over the gentile nations as well. Hence, as a preparation for Mashiach’s coming, it is also important to spread the observance of the Seven universal Laws commanded to the descendants of Noach.

In this context, it is worthy to mention how the activities of the world and that of the gentile nations appear to be assisting the coming of the Redemption. In previous generations, the Jews suffered oppres­sion from the gentile nations in which they lived and in the present generation, the opposite is true. Most Jews live in countries whose gov­ernments are generous and assist them in the observance of the Torah and mitzvos, allowing them to carry out the inner service that will bring about a personal redemption which, in turn, will hasten the coming of the redemption as a whole. Surely, this is true of the country in which we are living. Furthermore, these countries are also granting assistance to Jews in the world at large, helping Jews immigrate to Eretz Yisrael.

In the last few years, we have seen this tendency spread to other nations throughout the world, even to Russia. Instead of suppressing the observance of the Torah and its mitzvosas in previous generation, they have granted religious freedom and are also allowing Jews the opportunity to emigrate to Eretz Yisrael. Furthermore, they are even assisting them in this objective. This helps prepare the way for the ultimate ingathering of the exiles in the Era of the Redemption.

Similarly, we see how the United States, the most powerful nation in the world, has dedicated its resources for the purpose of charity and education, two of the most fundamental activities necessary to create a stable environment in the world.

For this purpose, the United States has sent hundreds of its soldiers to help hungry and starving people in a far off corner of the world. Instead of using its airplanes for war, it employed them to reach those people who require such assistance. And instead of using its wealth for the benefit of its own people alone, it gave of that wealth to save the lives of unfortunate people and children. Although the people of this country had little contact with these unfortunate people previously, as soon as they heard of their suffering, they volunteered their assistance.

Similarly, in these days, the President of this country has issued Proclamations calling for an increase in education. At the very beginning of his Presidency he stated his desire to be known as “The Education President,” and at present, efforts are being made to strengthen education throughout the country.

An interrelationship exists between the fact that these steps are being taken by the United States and that the United States has been established as the most powerful nation in the world. Because the United States has dedicated itself to these goals, G‑d has granted it such power. This reveals how there is an inner process of causation operating within the world, pushing it to reveal its true G‑dly nature.

Parshas Tazriah - Metzorah | 5 -12 Iyar, 5778

EREV SHABBOS  APR 20th
Shacharis 7 am
Candles/Mincha/Maariv 7:48pm /COUNT OMER № 21/

SHABBOS SAT APR 21st 
Shacharis: 9:30 am /Sof Zman Krias Shema 9:38 am/
Mincha 7:48 pm /followed by Seuda Slishit / PIRKEI AVOT CHAPTER 2
Maariv/Havdalah 8:50 pm  /COUNT OMER № 22/

KIDDUSH AND SEUDA SLISHIT
Kiddush lite this week.  Yitzchok Rothman is a contributor, in honor and in memory of the 44th Yahrzeit of his mother, Bilhah bat Yitzchok Wolf ha Levi z"l ( 4th Iyar), and in honor of the 70th Yom Ha' Atzmaut!  Delicious meat cholent is sponsored by Moshe Chayon and made by Rabbi Mendy Levitin. Seuda Slishit.

Weekday Services 
Sun Shacharis: 9 am 
Mon - Fri Shacharis 7 am  
Sun -Thu Mincha 8:00 pm, followed by Maariv c. 8:45 pm /COUNT OMER № 23-27/

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.

PLEASE PAY YOUR CSTL DUES AND PLEDGES
Please drop a check by shul, or pay online at 
https://cstlseattleorg.clhosting.org/templates/articlecco_cdo/aid/3182565/jewish/Donate.htm 
Thank you! Sincerely, the CSTL Board

FARBRENGEN ALERT – IYAR 5 – FRI APR 20th 6 PM
Erev-Shabbos Farbrengen in honor of the 2nd of Iyar,Tiferet sh'b'tiferet - Birthday of the Rebbe MaHaRash, the fourth Lubavitcher Rebbe; yahrzeit of Chasidic masters Rabbi Menachem Mendel of Vitebsk and Rabbi Shmuel-Shelke of Nicholsburg. In front of the CSTL Men’s Mikvah,

TORAH OHR WITH RABBI MENDY LEVITIN – 8:45 AM SHABBOS MORNING
All are welcome to this inspiring class.

CSTL TOT PROGRAM 10:30 am - Noon
This program is now volunteer-led. If you are interested in volunteering from time to time, please email 
elizabeth.roth08@gmail.com

CSTL JUNIOR CONGREGATION  10 am – Noon 
RabbiHerbstman@gmail.com

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

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

"Disaster Preparedness" workshop at CSTL, Sun Apr 22nd from 10-11 am, 
Run through the City of Seattle Office of Emergency Management. This is a great opportunity to prepare your family for any event as well as organize with your neighbors. The presentation provides an overview of the hazards that can impact Seattle, and steps that individuals and families can take to become more prepared to deal with them. This includes guidance on how to develop a disaster plan, build a disaster supply kit, and organize with your neighbors to become better prepared Please RSVP here: 
https://tinyurl.com/CSTLDisasterPrep If you are interested in co-sponsoring or helping organize this event, please email elizabeth.roth08@gmail.com 

REGISTER NOW FOR CAMP GAN YISROEL 5778
Campers ages 2 -12 are excited about Gan Izzy 2018, especially since we’ve added a sixth week! For six fabulous weeks, your child can enjoy everything summer has to offer: swimming, crafts, sports, days at the beach, excursions to museums, roller skating, berry picking, and more, all in a loving, safe, Jewish environment. What could be better?! Campers from a wide range of backgrounds are welcomed, and given lots of love and attention from our enthusiastic group of specially recruited and trained counselors—some of whom are CGIS alumni themselves.  Fun that lasts a summer...memories that last a lifetime! Register now for 1, 2, 3, 4, 5 and/or 6 weeks at
http://www.campganisraelseattle.org/

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. Presidential Kiddush $50, Chulent $100.


COMMUNITY NEWS

Rebbetzin Tziporah Heller in Seattle - April 28 & 29
www.ashreichemyisrael.org

New Sunday Night Series for Men & Women at Yavneh Educational Center
First two classes will be April 29 and May 6 at 7:00 pm taught by Larry Russak. Topic: "King Arthur, Ivanhoe, Robin Hood and the truth about the Jewish Exile from England" May 13, class taught by Judy Balint Topic: "Israel Up Close and Personal Part 1"June 3, class taught by Marlene Kaplan Topic: "Conversational Street Hebrew for Beginners"
www.bcmhseattle.org

Jewish Federation of Greater Seattle NWIsraelFest Apr 8 – 22
www.JewishInSeattle.org ,

Camp Yavneh 2018, June 25th - August 17th 
Registration now open for Camp Yavneh. Staff applications now available at
www.campyavnehseattle.com    

NYHS Leadership Dinner, Sun Apr 29.. 
NYHS will honor Rabbi Rob Toren with the Jack De Leon Community Leadership Award. RSVP and/or place a tribute here or contact Melissa Rivkin at 
mrivkin@nyhs.org or 206-232-5272.

NYHS Gourmet Food & Dessert Auction, Wed May 16th 
At the home of Connie Kanter. Bid and buy items from our community chefs in support of NYHS. Free and open to all!  RSVP and to donate items, please contact us at 
nyhs@nyhs.org.

Seattle Kollel Partners in Torah Part II for Women April 29-May 16, 8-9 pm,
Contact Aliza Brand at 
alizabrand94@gmail.com, (773) 663-1512. More info: www.seattlekollel.com/partners-in-torah

Mercaz Shavuoton – Fri May 18th – Mon May 21st
An Amazing Shavuot All Inclusive Retreat .·  At Camp Solomon Schecter in Olympia, WA, 1 hour and 20 minutes south of Seattle.   Excellent all night learning. Classes during the days. ·  Children’s programming. ·  Delicious food.   Spirited tefillot. ·  Comfortable accommodations with private or semi-private bathrooms. ·  Friends, fun and conversation! Hiking trails, basketball, gaga, game room, lake with sandy beach, swing set and more! Register, Sponsor and Find More Info at: 
https://mercazseattle.shulcloud.com/ Please Register By May 2nd, When Early Bird Pricing Ends


REBBE’S SICHO FOR TAZRIAH - METZORAH
http://www.sie.org/templates/sie/article_cdo/aid/2507760/jewish/Shabbos-Parshas-Tazria-Metzora-6th-Day-of-Iyar-5751-1991.htm © SichosInEnglish.org

 This is a time when every person is obligated to do all that depends on him to bring about the coming of Mashiach immediately for “All the appointed times for Mashiach’scoming have passed.” This is cogently true at present after the conclusion of the month of Nissan. Surely, in the immediate future, Mashiach will actually come and everyone will point to him and say, “Here look, Mashiach has actually come.”

These concepts, the imminence of Mashiach’s coming and every Jew’s responsibility to act to bring that coming closer are connected to this week’s Torah reading, Tazria-Metzora.

To explain: Parshas Tazria begins with the mention of a woman giving birth to a son. This is an allusion to the coming of the future redemption which is often described using the metaphor of birth. In particular, the birth of a son can be interpreted as a reference to the strength and permanence that will characterize the ultimate redemption, for this redemption will not be followed by an exile.1 In this context, the woman is an allusion to the Jewish people whose service will ultimately bear fruit in the advent of the Era of Redemption.

Parshas Metzora also shares a connection to Mashiach’s coming. Our Sages teach: What is Mashiach’s name? “The leper of the School of Rebbi” as implied by the prophecy, “He has borne our sicknesses and endured our afflictions.” Mashiach will sit among the lepers and be a leper himself.2

(Based on the above, we can appreciate the derivation of the name of the parshah from the verse, “This is the law applying to the leper on his day of purification.” Although the commonly accepted name of the parshah is Metzora, “the leper,” in some communities, it is referred to as Parshas Taharah, “the portion of purification.” Based on the above, we can appreciate both names as applying to the Mashiach; Metzora, refers to him as he exists within exile, and Taharah, refers to his state after he reveals himself and redeems the Jewish people.)

To explain the above concept: Commenting on the verse, “When a man will have a blemish on his skin,” the Alter Rebbe explains that Adom (the Hebrew term used for “man”) refers to a person who is completely developed in all aspects of his personality. Therefore, the blemish is only on his skin,3 i.e., it affects only the lower and more superficial elements of his being which have not been refined as of yet.

The Alter Rebbe continues, explaining that leprous blemishes are “Sublime matters. They are not impure until they are determined to be so by a priest.... Until then, they are not impure, but rather sublime lights.”4

These two explanations of leprous blemishes — that reflect the superficial aspects of one’s being that have not yet been refined and that they are a reflection of sublime G‑dly lights — are interrelated. Because they are a reflection of such sublime lights, even when there is a descent and nurture is derived by undesirable forces, the effects are only superficial.

In this context, we can appreciate the purification of a leper’s blemishes in a different context: The purification process does not represent the introduction of a new quality, but rather the revelation of the inner, true dimension possessed by these blemishes, their existence as sublime lights. This is reflected by the phrase, “on the day of one’s purification.” This implies that the purification from leprosy is connected with “day,” i.e., with revelation, revealing the inner nature of these sublime lights.

To focus on this concept: It is precisely the sublime nature of these Divine lights that allows for the derivation of nurture by undesirable forces. These lights are too powerful to be enclothed within vessels and therefore, there is the possibility for descent.5

When these powerful lights shine to vessels which cannot enclothe them, they cause the vessels to feel a yearning to rise above their immediate situation and to become included within the light of G‑d. This state is described as ratzu. This allows for the possibility for nurture to be derived by the external forces because there is no downward influence of holiness directed toward worldly involvement. To give an example of this on the personal level: After a person feels tremendously inspired in prayer, the energy he feels may be expressed in anger directed at another person.

What is necessary? To develop equilibrium with such feelings of ratzu, it is necessary to put a stress on shuv, involvement in the world. This is characterized by bittul. The yearning for G‑dliness has an element of yesh, self-concern, for in any love relationship, the person expressing love feels his personal identity. Conversely, in the approach of shuv, one must be like a subject who is totally overwhelmed when in the presence of his master and who feels no self-importance whatsoever.

This bittul will find expression in various efforts to draw Divine light downward, thus fulfilling G‑d’s desire for a dwelling within the lower worlds. Thus, this thrust of shuv has the potential to draw down the “sublime lights” that are too transcendent to be enclothed in vessels to be revealed within this world.

The fusion of these two tendencies of ratzu and shuv comes about through the revelation of a light that transcends both qualities. This is reflected in the quality of Tiferes (beauty) which has the power to create a synthesis between Chessed (kindness) and Gevurah(might), because within it, is revealed a light which utterly transcendent in nature..

This process is reflected in the description of the purification of a leper as toras hametzora,“the law of the leper.” Seemingly, the verse should have stated taharas hametzora, “the purification process for the leper.” Why does it use the word toras? To indicate that, in a spiritual sense, the purification of a leper comes about through the Torah.

Torah study requires bittul, as implied by fusion of the phrases in our prayers, “My soul will be as dust to all. Open my heart in Your Torah.” It is Bittul that makes one an appropriate recipient for the Torah.

The Torah is associated with the attribute of Tiferes as our Sages declared, “Tiferes is the giving of the Torah.” Thus, the Torah has the potential to unite the two thrusts of ratzu and shuv and hence, cause the sublime lights to be drawn down and revealed within the vessels of this world.6 This revelation, in turn, prevents the external forces from deriving nurture.

Based on the above, we can consider leprosy an analogy for exile and the purification from this impurity as an analogy for the redemption. Exile is characterized by the concealment of G‑dly light. This darkness, however, has its source in sublime lights which are too transcendent to be revealed within this material world. Since the source of this darkness is so high, it affects only the lower and more superficial elements of our existence.

This conception also leads to another idea: Our efforts to refine the world in the time of exile do not involve the introduction of a totally new idea, but rather the revelation of the true nature of the exile itself. Therefore, the exile need not be nullified entirely, but rather transformed into redemption.

This concept is revealed in the relationship between the Hebrew words for exile and redemption, golah (גולה) and geulah (גאולה). The difference between these two words is one letter, the Alef, which stands for G‑d, Alufo Shel Olam (“L‑rd of the world”). Through our service in the present era, we can reveal the sublime G‑dly lights that are not revealed in the time of exile.

In particular, this is brought about through service that is characterized by bittul and mesirus nefesh. These qualities bring the yechidah of the Jewish soul into expression and thus, lead to the expression of the Divine level of Yochid (“One”) which brings about the fusion of ratzu and shuv and thus causes the sublime Divine lights to be revealed within the vessels of this world.

Based on the above explanation, we can understand the sequence in the two portions that are read this week. As a preface to the concept of leprosy described in both parshiyos, the Torah speaks of a woman giving birth which is an analogy of how our service at present can lead to the redemption. In continuation, the Torah reading mentions leprosy the exile, for in truth the exile relates to sublime G‑dly heights which ultimately will be revealed in this world in the Era of the Redemption.

Afterwards, Parshas Metzora whose very name alludes to exile begins with the description of the leper’s purification process, the revelation of the true nature of the exile.7 This is further emphasized by the fact that Mashiach is called a leper and is described by our Sages as living among lepers.

This teaches us that Mashiach also exists in the world in the midst of the exile.8 He is also in exile and he waits anxiously to become revealed and to proceed to redeem the Jewish people.

* * *

2. This week, we study the second chapter of Pirkei Avos. The first teaching of that chapter states:

Rebbi said: Which is the right path that a man (adom) should choose for himself? That which is honorable (tiferes) to himself and brings him honor (tiferes) from man.

There are several difficulties which are raised by this teaching: a) The very question “Which is the right path?” is problematic. Can there be a right path other than the path of the Torah and its mitzvos. b) Why does the Mishnah use the term adom which, as mentioned above, refers to a person whose service of G‑d is complete? c) What is the connection between this statement and its author, Rebbi? And why does the Mishnah refer to him in this manner and not by name, Rabbi Yehudah HaNasi?

These questions can be answered within the context of the concepts explained above regarding Mashiach’s coming: In Rebbi’s generation, his colleagues said: “If Mashiach is among those alive today, he is surely our holy teacher [i.e., Rebbi] for he suffers physical afflictions and is the epitome of piety.” Therefore, Rebbi speaks about an adom, a person who like himself has reached a perfect level of fulfillment and therefore has to elevate only the superficial elements of his being and yet suffers the pains of exile.

It must be emphasized that, at present, since we — as the final generation of the exile — have already completed all elements of service demanded of us by G‑d, every Jew in this generation is on the level of adom.

And the question is: Since we have completed everything demanded of us, “What is the right — i.e., the most direct and most effective — path” to bring about the actual coming of Mashiach?

The answer brings out the advantage of the quality of Tiferes, which, as explained above, has the ability to fuse together the two thrusts of ratzu and shuv. Conduct in this manner has the potential to hasten the coming of Mashiach for Mashiach will serve two functions, king (as he is called Melech HaMashiach) and teacher (for he will teach the Torah to the entire people), which represents a similar fusion of two opposite tendencies.

To explain: Our relationship to a king depends on the quality of Kabbalas Ol, i.e., a person goes beyond himself and nullifies himself to the king’s authority. In contrast, teaching implies the establishment of an internal bond.9 Thus, the fusion of these two qualities parallels drawing down transcendent G‑dly light into revelation within our limited world.

* * *

3. The above concepts can be associated with the present month, the month of Iyar. In contrast to the month of Nissan which is associated with redemption and revelation from above, Iyar represents man’s contribution, the advantage achieved through service on this plane. Thus, the relationship between these two months also relates to the concept of drawing down transcendent G‑dly light into revelation within our limited world.

The fusion between these two months is established through the second of Iyar, Tiferes sheb’Tiferes, the birthday of the Rebbe Maharash.10 This allows for the revelations associated with Nissan, the month of redemption to be drawn into the world through our service.

Iyar (אייר) is an acronym for the names, Avraham, Yitzchok, Yaakov, and Rachel. The three Patriarchs represent the three vectors of the Sefiros and Rachel represents the vessels which receive this Divine light. Thus, this constitutes a further parallel to the concept described above.

Rachel is also remembered for her mourning over the Jewish people having been sent to exile. G‑d promises her that “there will be a reward for your efforts,” and that ultimately, “the children will return to their borders,” i.e., the redemption will come.

4. There is also a connection between the above concepts and the Sefirah which was counted last night, Malchus sheb’Tiferes (kingship within beauty). In general, the Counting of the Omer is intended to refine our souls (“May it rectify our nefeshruach, and neshamah) and the world at large (“May abundant influence be bestowed upon all the worlds”). Ultimately, it will also bring about the redemption as reflected in the prayer “May the Merciful One restore the Beis HaMikdash.”

This year, there is a unique dimension to the Counting of the Omer, because Pesach was celebrated on Shabbos. Therefore, each week, the Counting of the Omer begins Saturday night and concludes on Shabbos. Thus, each week Shabbos is associated with the Sefirahof Malchus as manifest within each of the Sefiros (e.g., Malchus sheb’Chesed, Malchus sheb’Gevurah, etc.). There is an interrelationship between the two concepts. Shabbos reflects in microcosm, “the era which will be all Shabbos and rest for eternity,” the Era of the Redemption. Similarly, in this era, we will see the ultimate expression of Malchus; Mashiach will restore the Jewish monarchy. Through his activities, G‑d’s Kingship will be established throughout the world, “And G‑d will be king over the entire earth.”

Our Sages state: “The king’s word can uproot a mountain.” Even the strongest elements of existence, mountains, cannot oppose a king. To explain this concept on a deeper level: It is impossible for any person or entity in a country to oppose a king. The life-energy of the entire nation derives from the king and no entity can stand in opposition to its own source. Similarly, in regard to the ultimate kingship, the sovereignty of Mashiach. Mashiach is the essence of all existence as our Sages state, “The world was created solely... for Mashiach.” Therefore, there can be no real opposition to the revelation of Mashiach and the redemption. On the contrary, the redemption will reveal the genuine existence of every entity within the world.

At this farbrengen, the Rebbe Shlita called for active efforts to bring about the coming of Mashiach by: a) increasing our study of Torah, and in particular, studying about the redemption and Mashiach, and b) enhancing our performance of mitzvos behiddur, in a beautiful and conscientious manner, and in particular, increasing our gifts to tzedakah.

 

Parshas Shemini Machar Chodesh Iyar | 28 Nisan-5 Iyar, 5778

EREV SHABBOS  APR 13th   
Shacharis 7 am
Candles/Mincha/Maariv 7:38pm /COUNT OMER № 14/

SHABBOS SAT MAR 24th 
Tehiliim for Mevarchim Iyar  8 am
Shacharis: 9:30 am /Sof Zman Krias Shema 9:45 am/
Mincha 7:38 pm /followed by Seuda Slishit / PIRKEI AVOT CHAPTER 1
Maariv/Havdalah 8:39 pm  /COUNT OMER № 15/

KIDDUSH AND SEUDA SLISHIT
Gala Bar Mitzvah Kiddush Lunch is sponsored by Mike and Lesley Weichbrodt in honor of the Bar Mitzvah of their son Ya’akov. Mazel Tov! Seuda Slishit.

Weekday Services 
Sun Shacharis: 9 am /ROSH CHODESH IYAR
Mon Sharcharis 6:50 am /ROSH CHODESH IYAR
Tue- Fri Shacharis 7 am  
Sun -Thu Mincha 7:50 pm, followed by Maariv c. 8:35 pm /COUNT OMER № 16-20/

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.

PLEASE PAY YOUR CSTL DUES AND PLEDGES
Please help CSTL make our April mortgage payment! You can drop a check by shul, or pay online at 
https://cstlseattleorg.clhosting.org/templates/articlecco_cdo/aid/3182565/jewish/Donate.htm 
Thank you! Sincerely, the CSTL Board

MAZEL TOV MAZEL TOV!
Mazel Tov to Mike and Lesley Weichbrodt, and grandparents Heinz and Karen Weichbrodt, Sally Weichbrodt, and James and Virginia Rogers OB”M on the Bar Mitzvah of their son Ya’akov.  May he grow to a life of Torah, Chupah, and Maasim Toviml!

MAZEL TOV MAZEL TOV!
Mazel Tov to Yechezkel and Ora Rapoport on the birth of their new granddaughter to Rabbi Sadya and Shimona Davidoff..  May they raise her to Torah, Chupah, and Maasim Toviml!

FARBRENGEN ALERT – NISAN 29 – FRI APR 12th 6 PM
Erev-Shabbos Farbrengen in honor of the birth of Chaya Davidoff.  In front of the CSTL Men’s Mikvah,

TORAH OHR WITH RABBI ALTER LEVITIN – 8:45 AM SHABBOS MORNING
All are welcome to this inspiring class.

CSTL TOT PROGRAM 10:30 am - Noon
This program is now volunteer-led. If you are interested in volunteering from time to time, please email 
elizabeth.roth08@gmail.com

CSTL JUNIOR CONGREGATION  10 am – Noon 
RabbiHerbstman@gmail.com

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

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

REGISTER NOW FOR CAMP GAN YISROEL 5778
Campers ages 2 -12 are excited about Gan Izzy 2018, especially since we’ve added a sixth week! For six fabulous weeks, your child can enjoy everything summer has to offer: swimming, crafts, sports, days at the beach, excursions to museums, roller skating, berry picking, and more, all in a loving, safe, Jewish environment. What could be better?! Campers from a wide range of backgrounds are welcomed, and given lots of love and attention from our enthusiastic group of specially recruited and trained counselors—some of whom are CGIS alumni themselves.  Fun that lasts a summer...memories that last a lifetime! Register now for 1, 2, 3, 4, 5 and/or 6 weeks at
http://www.campganisraelseattle.org/

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. Presidential Kiddush $50, Chulent $100.


COMMUNITY NEWS

BCMH Men's Club Holocaust Memorial Breakfast Sun., Apr 15th 10:00 am
In the BCMH Volotin Social Hall. Sponsored by the family of Mel Wolf z"l. 

Yom Ha’atzmaut – Israel Independence Day – Wed Apr 18th 7:30 pm
At Minyan Ohr Chadash. 
www.minyanohrchadash.org

Yom Ha’atzmaut – Israel Independence Day – Thu Apr 19th 6:00 pm,  
At Ezra Bessaroth.  Info: 
www.EzraBessaroth.net

Jewish Federation of Greater Seattle NWIsraelFest Apr 8 – 22
www.JewishInSeattle.org ,

Ap"Disaster Preparedness" workshop at CSTL, Sun Apr 22nd from 10-11 am, 
Run through the City of Seattle Office of Emergency Management. This is a great opportunity to prepare your family for any event as well as organize with your neighbors. The presentation provides an overview of the hazards that can impact Seattle, and steps that individuals and families can take to become more prepared to deal with them. This includes guidance on how to develop a disaster plan, build a disaster supply kit, and organize with your neighbors to become better prepared Please RSVP here:
https://tinyurl.com/CSTLDisasterPrep If you are interested in co-sponsoring or helping organize this event, please emailelizabeth.roth08@gmail.com

BCMH Chavrusa Learning Program, Sunday, April 15, 8:50 am
Given by Rabbi Yaakov Tanenbaum, BCMH Beis Midrash. Shiur to follow at 9:40 am.

Camp Yavneh 2018, June 25th - August 17th 
Registration now open for Camp Yavneh. Staff applications now available at
www.campyavnehseattle.com    

NYHS Leadership Dinner, Sun Apr 29.. 
NYHS will honor Rabbi Rob Toren with the Jack De Leon Community Leadership Award. RSVP and/or place a tribute here or contact Melissa Rivkin at 
mrivkin@nyhs.org or 206-232-5272.

NYHS Gourmet Food & Dessert Auction, Wed May 16th 
At the home of Connie Kanter. Bid and buy items from our community chefs in support of NYHS. Free and open to all!  RSVP and to donate items, please contact us at 
nyhs@nyhs.org.

Seattle Kollel Partners in Torah Part II for Women April 29-May 16, 8-9 pm,
Contact Aliza Brand at 
alizabrand94@gmail.com, (773) 663-1512. More info: www.seattlekollel.com/partners-in-torah


REBBE’S SICHO FOR SHEMINI
http://www.sie.org/templates/sie/article_cdo/aid/2507758/jewish/Shabbos-Parshas-Shemini-29th-Day-of-Nissan-5751-1991.htm © SichosInEnglish.org

On this Shabbos, we have read from Parshas Shemini for the eighth time. (This includes the readings on the Shabbos afternoons and on Mondays and Thursdays.) There is a common saying, Shemini Shemoneh Shemainoh, “When Parshas Shemini is read eight times, it will be a plentiful year” in both spiritual and material matters.

This enhances the unique nature of this year which is a year when “I will show you wonders,” i.e., a year filled with manifest Divine miracles which will serve as a preparation for the miracles that will accompany the Future Redemption when “As in the days of your exodus from Egypt, I will show you wonders.” This is particularly true in the present month, the month of Nissan, a month associated with miracles of a truly wondrous nature.

There are several other unique factors associated with this Shabbos: a) It is the first Shabbos after the holiday of Pesach and thus it is on this Shabbos that we begin reading Pirkei Avos. b) It is the last Shabbos of the month of Nissan, and indeed, the day before Rosh Chodesh Iyar. c) Today also concludes as week of the Counting of the Omer. As mentioned,1 this year there is an added dimension of perfection within the Counting of the Omer, because each week, the week of the Omer begins on Saturday night and concludes on Shabbos.

These factors are all interconnected, and similarly, share a connection with the unique and wondrous dimension of the present year, a year when “I will show you wonders.”

To focus first on the expression “When Parshas Shemini is read eight times, it will be a plentiful year” in greater depth: On the surface, the question arises: Shemainoh — “plentiful” shares the same root as the word Shemini itself. If so, why is it that only when Shemini is read eight times (Shemoneh) will it be a plentiful year? Surely, Shemoneh, the eight times we read from the portion, contributes an added influence, but seemingly the reading of Shemini itself should be sufficient to bring about the influence of Shemainoh.

To explain: Shemini refers to the eighth day of the dedication of the Sanctuary, the day when the Divine Presence came to rest among the Jewish people. The potential for this is related to Shemini, “the eighth day.” The natural order is structured in cycles of seven,2thus corresponding to the seven Divine attributes described as middos. In contrast, eight is associated with the Divine light which transcends the natural order.

Thus, the service performed during the first seven days of the dedication of the Sanctuary was associated with the G‑dliness that manifests itself within the natural order. Hence, it was not sufficient to bring about the revelation of the Divine Presence. On the eighth day, this transcendent aspect of G‑dliness was revealed and came to rest within the Jewish people.

This represents the connection between eight and plenty. Eight refers to a beneficence that transcends the limits of the world and thus brings about plenty.

The ultimate intent, however, is that the light which transcends the natural order permeate that limited realm as well and come into revelation within the world itself, and furthermore, that the world as it exists within its own context, appreciate this revelation. This represents a fusion of two opposites, the revelation of transcendent G‑dliness within a world of limitation.

In particular, this concept is revealed in Moshe’s blessing to the Jewish people, “May the Divine Presence rest in the work of your hands;” i.e., the work of the Jew’s hands, their limited service, will become a vehicle for the revelation of G‑d’s infinite properties. From the Sanctuary, the revelation of this quality will spread throughout the world at large.

In an open and manifest manner, this fusion of the finite and the infinite was revealed in the ark.3 Although the ark had a specific width, two and half cubits, when the entire span of the Sanctuary was measured, “the space of the ark was not included in the measure.”

These concepts must be reflected in the service of each individual Jew. There are certain aspects of our service that are associated with boundaries and limitations and others that transcend limitation. Each reflects a particular positive quality. The service within the context of limitation is appropriate to our human personalities and, as such, makes it possible for them to internalize the revelation of G‑dliness.

The service that transcends revelation establishes a connection to those dimensions of G‑dliness which are also unlimited. Thus the ultimate state of service is the fusion of both these qualities, thus establishing a connection with G‑d’s infinite dimension, and simultaneously, allowing for that connection to be internalized with the limited sphere of our personalities and our material world.

Based on the above, we can explain why it is the influence of Shemoneh (“eight”) and not that of Shemini (“the eighth day”) which makes this year “plentiful” (Shemainoh). The difference “the eighth” and “eight” is that “the eighth” refers to a level distinct and separate from the levels which precede it. In contrast, eight refers to a sequence in which not only the number eight, but also the seven numbers which precede it are also counted.

As mentioned previously, eight refers to a transcendent dimension of G‑dliness. Thus, Shemini refers to this transcen­dent dimension as it stands in and of itself, above our material world. In contrast, Shemoneh indicates a bond between this infinity quality and the natural order which is structured in seven, the transcendent G‑dliness investing and manifesting itself within the limits of our world.

For this reason, the reading of Parshas Shemini alone does not bring about plenty for it refers to a level above the limits of our world. When, however, as in the present year, that portion is read is read eight times, this infinite quality is reflected within the nature of our world, bringing about plenty.

There is a further concept implied: The means in which the eighth quality, the transcendent dimension described above, is revealed is through the service with the seven limited qualities which precede it (one reaches eight after counting seven). When one completes the service within the context of limitation, one becomes capable of receiving higher revelations, including qualities which transcend revelation.

To refer to the example of the revelation of infinity mentioned above, that the place of the ark was not included in the measure of the Sanctuary’s span: When was it possible for this infinite quality to be revealed? When first the ark was fashioned according to its precise measure. Were it not to have been completed according to its precise instructions, the Divine Presence would not have rested upon it.4

Similarly, in regard to the reading of Parshas Shemini, the unique dimension expressed this year comes when we read from Parshas Shemini eight times: The first reading reveals the transcendent quality associated with Shemini, the second reading, a reinforcement of this quality, the third reading a chazakah5 which reveals a dimension of strength and permanence. The fourth reading is associated with the four legs of the Divine chariot which give it stability and balance, the fifth reading with “the fifth to Pharaoh,” which is interpreted by the Zohar as referring to a level where “all lights are revealed.” The sixth reading is associated with a repetition of the chazakah mentioned above, and also the completion of the world which was created in six days. The seventh reading is connected with Shabbos which infuses the dimension of rest into the world. And as mentioned above it is the eighth reading which fuses the infinite dimension of G‑dliness with the limitations of our material world.

* * *

2. The potential for the revelation of this transcendent quality within the limits of our material world is generated by Moshe and his prayer “May the pleasantness of G‑d be upon you,” which is interpreted to mean “May the Divine Presence rest in the work of your hands.”

In his own person, Moshe represents the fusion of finiteness and infinity and therefore, he has the potential to serve as “a medium which connects,” and thus bring infinite G‑dliness into revelation within our material world.6

This concept is reflected in the opening Mishnah of the first chapter of Pirkei Avos (which we begin reading this week), “Moshe received the Torah from Sinai and gave it over....” “G‑d and the Torah are one” and it is through the Torah that the Divine Presence rests among the Jewish people. Similarly, it is through the Torah that a Jew has the potential to reveal the transcendent level of G‑dliness within the world at large.

The expression “Moshe received the Torah from Sinai” is also significant, revealing the source for Moshe’s potential. Seemingly, the Mishnah should have said “Moshe received the Torah from G‑d.” Why does it mention Sinai? To teach us that just as Mount Sinai was chosen for the giving of the Torah because it was lower than all mountains, it is humility and bittul which make a person a fit recipient for the Torah. Moshe was the epitome of these qualities being “more humble than any man on the face of the earth.” Therefore, he was the one who received the Torah, and it was he who served as the medium for the revelation of transcendent G‑dliness within our limited world.

To elaborate on the conception of Moshe as representing the fusion of limitation and the levels of G‑dliness that transcend limitation: The name Moshe in Hebrew (van) can be interpreted as an acronym for the names, Moshe, Shammai, and Hillel, who represent the three vectors of Divine influence. Hillel represents the right vector which is characterized by the quality of Chessed (kindness) and thus the School of Hillel is renown for its lenient approach to Torah law. Shammai represents the left vector which is characterized by the quality of Gevurah (might) and thus the School of Shammai is renown for its stringent approach to Torah law. Moshe represents the middle vector which is associated with the quality of Tiferes (beauty) and which possesses an infinite dimension that can unite and harmonize the other two approaches.

The fusion of Chessed and Gevurah can be interpreted as a fusion of limitation and above limitation. Gevurah is associated with the process of contraction and the establishment of limitations. In contrast, Chessed represents influence from above which transcends the limits of the recipients.

Moshe’s potential to bring about this fusion of opposites comes from the fact that Moshe was “drawn out from the water,” i.e., the source for his soul was levels of Divine light that are too transcendent to be openly revealed within this world.7 Even as Moshe was “drawn out from the water,” and existed within this limited world, he possessed a connection to his transcendent source.

Moshe reflected the ultimate of bittul. Therefore, he was able to reveal the advantage possessed by the service of each of the two vectors and unite them together. This in turn brought about the revelation of the Divine Presence within the world.

Moshe endows the potential to carry out his service to every Jew, for every Jew possesses a spark of Moshe in his soul. Furthermore, this quality affects their service within the world at large. We see this pattern reflected at the construction of the Sanctuary. Moshe recited the prayer, “May the Divine Presence rest in the work of your hands,” and the Divine Presence was revealed. This caused the Jews “to offer praise and to fall on their faces,”8i.e., to express complete and utter bittul.

From Moshe’s generation, this potential was transferred from to all subsequent generations, granting them the potential to emulate Moshe’s acceptance of the Torah from Sinai, and thus establish a complete bond of unity with the G‑d through Torah study.

* * *

3. There is also a connection to the completion of the second week of the Counting of the Omer. The first week of the Omer is associated with the quality of Chessed (“kindness”) which characterizes the right vector. The second week is associated with Gevurah (“might”) which characterizes the left vector. Thus, these two weeks parallel the qualities represented by the Schools of Shammai and Hillel mentioned above.

Also, the counting of Malchus sheb’Gevurah (Kingship within might) on the present day is associated with the ultimate expression of kingship, the revelation of “And G‑d will rule forever and ever,” in the ultimate redemption when “the sovereignty will be the L‑rd’s.” Furthermore, this revelation will be overpowering in nature as appropriate for the attribute of might.

Although might is often associated with tzimtzum, the process of Divine self-limitation which brought about the existence of this material world, it also is associated with a powerful revelation of Divine power. Thus, the Resurrection of the Dead is associated with this quality. Furthermore, this overpowering revelation, the revelation of the redemption, will draw G‑dliness into even the aspects of the world that are characterized by concealment.9Since the revelation will permeate even these levels, there will be no further opportunity for exile. It will be a redemption that will not be followed by exile.

* * *

4. Today is also the day before Rosh Chodesh when we read the Haftorah which begins, “And Yonason told him (David), ‘Tomorrow is the new moon. And you will be brought to mind, because your place will be empty.’ ” The Hebrew words for “brought to mind” and “be empty” share the same root (sep).

This relationship is reflected in the pattern leading to the shining of the new moon. First the moon becomes concealed to the point where it does not shine at all and it is this concealment (“your place will be empty”) that leads to a renewal of the moon’s shining (“you will be brought to mind”).10

Similarly, the concealment of exile is the preparation for the shining of the redemption which is connected with King David’s descendant, the Mashiach. Also, the root sep is associated with redemption for it was the sign that Yaakov and Yosef gave the Jewish people that the redemption would come (פקוד יפקודBereishis 50:24-25. Thus, it also shares a connection to the ultimate redemption, for “As in the days of your exodus from Egypt, I will show you wonders.”

5. All the above emphasizes how the ultimate redemption should come immediately, particularly in this present year, a year when “I will show you wonders.” Even though we are in the darkness of exile, that very fact, the fact that our place at G‑d’s table in the Beis HaMikdash is empty, should cause G‑d to bring us to mind and devote His attention to redeeming us.

Furthermore, our service carried out within the darkness and concealment of the exile has the potential to bring about the redemption. This pattern parallels our Sages’ comment, “Whoever observes the Torah in a state of poverty will ultimately merit to observe it in a state of wealth.” Through service in the poverty of exile, we will merit to serve G‑d with the wealth of the redemption.

The intent is not, heaven forbid, that we must carry out our service in actual poverty. Whatever was necessary on that account was fulfilled in the previous generations. Instead, as our Sages explained that the true sense of poverty is a lack of knowledge, and we are lacking the ultimate knowledge that will be revealed in the Era of Redemption. In a material sense, however, we have been granted wealth, and we can study Torah and observe its mitzvos in prosperity. Moreover, we have also been granted a glimmer of the spiritual wealth of the Era of Redemption as reflected in the printing of many Torah texts that were unavailable until now.

Therefore it is incumbent on every Jew to work to bring the ultimate redemption. A person cannot complain: “I’m limited in my capacities and, furthermore, must devote much of my time to physical activities within this world. I barely have enough energy to carry out a service which is limited in scope. Surely, I’m unable to carry out a service as great as bringing Mashiach.”

Even such a person must be brought to realize that Mashiach’s coming is dependent on the Jews’ service and on every Jew’s service. And if Mashiach has not come as of yet, this is a clear indication that his coming depends on the service of our generation. Through our service within the limitations and the concealment of this exile, we can tap great energies which have the potential to bring about the redemption. Moreover, the Rambam writes that with every single mitzvah that a Jew performs, he has the potential “to bring about salvation for himself and for the entire world.”

Each Jew has been given the power to carry out this service, and to do so in a perfect manner. Not only can he help another person in their efforts, but rather he can carry out this service himself and thus become a full partner with G‑d in the work of creation.

Each Jew’s soul is “a part of G‑d from above,” and thus his service has the potential to have untold effects. This is particularly true in the present year, a year when “I will show you wonders.” “I” refers to G‑d and when G‑d shows wonders, everything is revealed. We see miracles which transcend the natural order and miracles that are enclothed within the natural order as we have seen in the last months, beginning with the month of Adar.

This pattern continued in the month of Nissan, a month associated with miracles of a truly miraculous nature and will surely continue in the month of Iyar whose name serves as an acronym for the names, Avraham, Yitzchak, Yaakov, and Rachel who represented the four “legs” of the Heavenly Chariot; alternatively, for the Hebrew words of the verse, “I am G‑d, your healer.”11 In particular, this is heightened by the reading from Parshas Shemini eight times, for eight shares an intrinsic relationship with the Era of Redemption.

The power for us to carry out this service is generated by the extension of Moshe in our generation, the Previous Rebbe. In particular, the potential is revealed here in this building which served the Previous Rebbe — and continues to serve — as a place of prayer, a place of study, and a place of deeds of kindness. From here, influence will spread throughout the world, even to those corners of the world which are furthest removed — both geographically and ideologically — from this place and it will be revealed how “My house will be called a house of prayer for all the nations.”

This will be realized in the Era of Redemption, after the ingathering of the exiles. Indeed, we are already seeing a reflection of this in the ingathering of the exiles we have seen in the last years, which allowed many Jews from Russia to emigrate to Eretz Yisrael. In previous years, there were obstacles and quotas impeding such emigration, but now, they are being given permission to leave without any hindrances. This is surely one of the revelations of a transcendent nature which will come in the end of the era of exile.

To conclude in simple terms: Every Jew, man, woman, and child has an individual responsibility to add to his service with the intent of bring about the actual coming of Mashiach. One should not try to shift the burden of responsibility to others. Rather, each person should recognize his individual responsibil­ity.

This service must involve an increase in the study of the Torah, both Nigleh and Pnimiyus HaTorah and an increase in the performance of mitzvos behiddur, i.e., in a beautiful and conscientious manner. In particular, this should involve attention to the custom of studying Pirkei Avos Shabbos afternoon between the holidays of Pesach and Shavuos and throughout the entire summer.

In addition to making such increases oneself, one should also influence others to make similar increases. And all of this should be suffused with yearning for and expectation of Mashiach’s coming.

May our resolutions to involve ourselves in these activities be successful and bring about the coming of the ultimate redemption when “As in the days of your exodus from Egypt, I will show you wonders.”

Shevii Shel Pesach | 20-28 Nissan, 5778

Erev Shevi’i Shel Pesach, Thu Apr 5th 
Shacharis: 7  am
Mincha/Candles  7:27 pm /ERUV TAVSHILIN/
Maariv 8:17 pm /COUNT OMER #6/
 It is customary to remain awake on the eve of the Seventh of Passover (i.e., tonight) and spend the entire night in Torah study and joyous celebration of the great miracle of the splitting of the sea. (
www.chabad.org)

Shevi’i Shel Pesach, Fri Apr 6th 
Shacharis: 9:30 a.m.
Mincha 6:30 PM /Special Time - FOLLOWED BY KINUS TORAH/
Candles & Yartzeit Candles after 8:30 pm from existing flame
Maariv 8:18 /COUNT OMER #7/

Shabbos/Acharon Shel Pesach, Sat Apr 7th 
Shacharis: 9:30 a.m /YIZKOR/
Mincha  6:30 pm followed by MOSHIACH SEUDA
Maariv/Havdalah 8:28 pm /COUNT OMER #8/
Chametz repurchased 9:00 pm

Weekday Services Sun – Thu
Shacharis Sun 9 am
Shacharis Mon-Fri 7 am
Mincha Sun – Thu 7:40 pm
Maariv and Sefira Sun-Thu ≅8:27 pm /COUNT #9-13/

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.

PLEASE PAY YOUR CSTL DUES AND PLEDGES
Take time out from your busy cleaning schedule to please pay your dues and pledges to CSTL! Your payments will be greatly appreciated, especially in light of our need to make our April mortgage payment! You can drop a check by shul, or pay online at 
https://cstlseattleorg.clhosting.org/templates/articlecco_cdo/aid/3182565/jewish/Donate.htm and Thank you! Wishing you a Happy and Kosher Pesach! Sincerely, the CSTL Board

SAVE THE DATE – SHABBOS SHEMINI – APR 14th 
The Weichbrodt family invites you to join them in the celebration of Jacob’s Bar Mitzvah.  Shabbos Shemini, Apr 14th at CSTL Mazel Tov Mazel Tov!

CSTL TOT PROGRAM 10:30 am – 12:30 pm
There will be babysitting for Tot Groups (ages 0-5) over Pesach from 10:30 AM - 12:30 PM on both days of Yom Tom, April 6 and 7. Children 2 or under should be accompanied by an adult. Please check in on children who are not potty trained. There will be some snacks and water provided, but please bring other kosher for pesach snacks and drinks for your children. Info: Liz Roth-Jacobovitz: 
elizabeth.roth08@gmail.com

CSTL JUNIOR CONGREGATION  10 am – Noon /NOT DURING PESACH/
RabbiHerbstman@gmail.com

WOMEN’S SUNDAY TEHILLIM AT CSTL – 10 AM /NOT DURING PESACH/
In the library.  Come say a prayer for those in need. 

Weekly Talmud Class with Rabbi Levitin – Regular Sundays 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

REGISTER NOW FOR CAMP GAN YISROEL 5778
Campers ages 2 -12 are excited about Gan Izzy 2018, especially since we’ve added a sixth week! For six fabulous weeks, your child can enjoy everything summer has to offer: swimming, crafts, sports, days at the beach, excursions to museums, roller skating, berry picking, and more, all in a loving, safe, Jewish environment. What could be better?! Campers from a wide range of backgrounds are welcomed, and given lots of love and attention from our enthusiastic group of specially recruited and trained counselors—some of whom are CGIS alumni themselves.  Fun that lasts a summer...memories that last a lifetime! Register now for 1, 2, 3, 4, 5 and/or 6 weeks at
http://www.campganisraelseattle.org/

PLEASE DO NOT DROP OFF YOUR SHAIMIS AT CSTL
Thank you for your cooperation.

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. Presidential Kiddush $50, Chulent $100.


COMMUNITY NEWS

"Disaster Preparedness" Workshop Sun Apr 22nd 
Run through the City of Seattle Office of Emergency Management.A great opportunity to prepare your family for any event as well as organize with your neighbors. If you are interested in co-sponsoring or helping organize this program, please email Liz Roth-Jacobovitz:
elizabeth.roth08@gmail.com

Camp Yavneh 2018, June 25th - August 17th 
Registration now open for Camp Yavneh. Staff applications now available at
www.campyavnehseattle.com    

Community Trip to Israel. Apr 29th -May 8th 
"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.

Yom Hashoah Holocaust Remembrance Day Sun Apr 8th 7:00 pm,  
At Ezra Bessaroth 
www.EzraBessaroth.net


SICHO FOR ACHARON SHEL PESACH
http://www.sie.org/templates/sie/article_cdo/aid/2419964/jewish/Moshiachs-Seudah.htm © SichosInEnglish.org

Acharon Shel Pesach, the last day of Pesach, has a special connection to the coming of Moshiach and is celebrated accordingly, by partaking of Moshiach’s seudah.

The last day of Pesach is celebrated by eating a special, festive banquet called Moshiach’s seudah,1 a custom initiated by the Baal Shem Tov..2 The connection between the last day of Pesach and Moshiach is explained by the Tzemach Tzedek:3 “The last day of Pesach is the conclusion of that which began on the first night of Pesach. The first night of Pesach is our festival commemorating our redemption from Egypt by the Holy One, Blessed be He. It was the first redemption, carried out through Moshe Rabbeinu, who was the first redeemer; it was the beginning. The last day of Pesach is our festival commemorating the final redemption, when the Holy One, Blessed be He, will redeem us from the last exile through our righteous Moshiach, who is the final redeemer. The first day of Pesach is Moshe Rabbeinu’s festival; the last day of Pesach is Moshiach’s festival.”

Pesach is the festival which celebrates freedom. The first day celebrates the redemption from the first exile; the last day celebrates the future redemption from the final exile. The two are intimately connected, the beginning and end of one process,4 with G‑d in the future redemption showing wonders “as in the days of your exodus from Egypt..”5

Gatherer of all the camps

That Moshiach’s festival is celebrated specifically on the last day of Pesach is not merely because Moshiach will redeem us from the last exile. Being last has a significance beyond mere numerical order, for that which is last performs a unique function. When the Jews journeyed in the desert after leaving Egypt, they marched in a specific order, divided into four camps. The last to march was the camp of Don, which is described by Torah as “ma’asaf l’chol hamachanos” — “gatherer of all the camps.”6 Rashi explains this as meaning that “The tribe of Don...would journey last, and whoever would lose anything, it would restore it to him.”

The concept of “gatherer of all the camps” — restoring lost property and making sure that nothing is missing — may be applied to various situations.. The Baal Shem Tov, for example, taught7 that just as the Jews in the desert made forty-two journeys before they reached their final destination, Eretz Yisroel, so there are forty-two journeys in each Jew’s individual life. The birth of a person corresponds to the initial journey when the Jews left the land of Egypt,8 and at each stage of life a Jew is somewhere in the middle of one of the forty-two journeys he must experience before he enters the next world.9

Not only a person’s entire life, but also every individual service to G‑d has various stages or “journeys.” In particular, the conclusion of a specific service acts as the “gatherer of all the camps” — to make sure that nothing is missing from that service. Pesach, it was noted earlier, is associated with the concept of redemption, and our service on Pesach is correspondingly directed towards hastening the arrival of the final redemption. But even if service on Pesach was deficient, if opportunities were missed, not all is lost: the last day of Pesach acts as “gatherer of all the camps” for the entire festival. Just as the tribe of Don restored lost articles to their owners, so the last day of Pesach provides a Jew with the opportunity to rectify omissions in the service of Pesach, and thereby regain what is rightfully his.

Because Pesach is associated with the redemption through Moshiach and the last day of Pesach is the finish to and completion of Pesach, the last day of Pesach accordingly emphasizes the coming of Moshiach.

Last generation of exile

We can go further. The notion of “gatherer of all the camps” applies not only to each individual Jew’s life and service, but also to Jewry in general. The forty-two journeys between leaving Egypt and entering Eretz Yisroel took place in the desert, the “wilderness of the nations,”10 which is an allusion to the period of exile when Jews sojourn amongst the nations of the earth.11 The forty-two journeys in the desert served as the means wherewith Jews left the limitations of Egypt.12 Thus all the journeys undertaken until the Jews actually entered Eretz Yisroel may be viewed as part of the exodus from Egypt. So too with the journeys in the exile: until Jews merit the final redemption, they are still journeying to reach Eretz Yisroel. In every generation, Jews are somewhere in the middle of one of those forty-two journeys.

As in the journeys in the desert, there is a “gatherer of all the camps” in the generations-long journey of Jews to the Messianic Era. Our present generation is that of “the footsteps of Moshiach,” the last generation of exile. It is the “gatherer of all the camps” of all generations of Jews.

That this generation of exile is the “gatherer of all the camps” of all generations is not just because it is the last. Exile is not just punishment for sin.13 The mission of Jews is to elevate and refine this corporeal world, to reveal G‑dliness and to transform the physical into a dwelling place for G‑d. Dispersed throughout the world in exile, Jews have been given the opportunity and the means to carry out this mission in all parts of the world.

This has been the Jews’ task throughout their history. “Gatherer of all the camps” in this context means that if any portion of that task is missing, it now can be rectified.14 Thus the era of “gatherer of all the camps” is the era when the world will have been fully refined and G‑dliness revealed: the Era of Moshiach.

It is for this reason that it is our generation which is that of “the footsteps of Moshiach” and “gatherer of all the camps.” For the service of Jews throughout the generations has been all but completed, and only the finishing touches — “gatherer of all the camps” — is needed. We stand ready and prepared to greet Moshiach.

Moshiach, of course, could have come in previous generations. The Talmud, for example, relates15 that at the destruction of the Beis HaMikdosh, a cow lowed twice. The first time meant that the Beis HaMikdosh was destroyed; the second time meant that Moshiach was born. In other words, the potential Moshiach was born immediately after the destruction and had the Jews merited it then, he would have been the actual Moshiach.

Although Moshiach could have come in previous generations, the future redemption nevertheless has a greater connection to our generation — just as the idea of Moshiach is emphasized on the last day of Pesach although the whole of Pesach is associated with the future redemption. For both are the concept of “gatherer of all the camps” and we accordingly celebrate Moshiach’s seudah specifically on the last day of Pesach.

Eighth day of circumcision

There is still more to the connection between the last day of Pesach and Moshiach.. The prophet Yechezkel describes the exodus from Egypt — which took place on the first day of Pesach — as the birth of the Jewish nation.16 The last day of Pesach, the eighth day, is therefore the day of the circumcision, which is “the beginning of the entry of the holy soul.”17 Moshiach is the yechidah18 — the most sublime level of the soul — of the Jewish people. Until the body of Jewry has undergone circumcision it is not whole; its holy soul is missing. Moreover, the Alter Rebbe writes, the highest level of circumcision will take place in the future, when “The L‑rd will circumcise your heart.”19

The Haftorah read on the last day of Pesach is also connected with the Messianic Era. It states:20 “The wolf will lie down with the lamb...He will raise a banner for the return...the earth will be full of the knowledge of the L‑rd.” All of these verses refer to the Messianic Era.

Thus the relationship between the last day of Pesach and Moshiach. But why do we mark this relationship by eating a meal?

Belief in Moshiach is a cardinal tenet of the Jewish faith, enshrined as one of Rambam’sthirteen principles of belief:21 “I believe with perfect faith in the coming of Moshiach; and although he may tarry, I will wait for him every day that he shall come.” But abstract belief is not enough. Our intellectual awareness must be translated into concrete action — by eating of Moshiach’s seudah. Moreover, the food from Moshiach’s seudah becomes part of our flesh and blood, and our faith in, and yearning for Moshiach permeates not just the soul’s faculties but also the physical body.

Chassidus brings Moshiach

Moshiach’s seudah was initiated by the Baal Shem Tov, and there is good reason why it was by him specifically. In a famous letter to his brother in law, R. Gershon of Kitov, the Baal Shem Tov tells of the time he experienced an elevation of the soul to the highest spheres. When he came to the abode of Moshiach, he asked, “When will the Master come?” to which Moshiach replied, “When your wellsprings shall spread forth to the outside.”22 In other words, it is the Baal Shem Tov’s teachings — Chassidus — which will bring Moshiach, and it is therefore particularly appropriate that it was the Baal Shem Tov who initiated Moshiach’s seudah on the last day of Pesach.

In the time of the Baal Shem Tov, the principal element of the seudah was matzah. The Rebbe Rashab, fifth Rebbe of Chabad, added the custom of drinking four cups of wine.23Matzah is poor man’s bread, flat and tasteless. Wine, in contrast, not only possesses taste, but induces joy and delight, to the extent that our Sages say, “Shirah (song) is said only over wine.”24 Chabad Chassidus conveys the concepts of Chassidus, first propounded by the Baal Shem Tov, in an intellectual framework, enabling them to be understood by a person’s Chochmah (wisdom), Binah (knowledge), and Da’as (understanding) — ChaBaD. And when a person understands something — in this case the concepts of Chassidus — he enjoys it that much more. Chabad, in other words, introduced “taste” and “delight” into Chassidic doctrines, which until then were accepted primarily on faith alone.25

The four cups of wine also allude to the Messianic Age, for which the dissemination of Chassidus — especially Chabad Chassidus — is the preparation.26 The four cups symbolize:

— the four expression of redemption.27

— the four cups of retribution G‑d will force the nations of the world to drink.27

— the four cups of comfort G‑d will bestow upon the Jews.27

— the four letters of G‑d’s Name which will be revealed.28

— the four general levels of repentance.29

Sichah, Acharon Shel Pesach, 5742

Pesach | 14-22 Nissan, 5778

Erev-Erev Pesach, Thu Mar 29th 
Shacharit 7 am
Mincha/Maariv 7:20 pm 
Bedikat Chametz (search for chametz) after 8:06 pm          

Erev Pesach, Fri Mar 30th 
Fast of First Born Begins 5:17 am
Shacharit 7:00 am / Siyum Bechorot 
Last time to eat chametz  11:06 am
Last time to burn chametz (biur chametz) 12:10 pm
Candles/Mincha/Maariv 7:18 pm
Start Seder after: 8:08pm
Finish Eating: before hatzot 1:14 am

Shabbos/Pesach Day 1, Sat Mar 31st 
Shacharis 9:30 am /Latest Shema 10:01 pm/
Mincha 7:18 pm
Maariv/ Sefira  8:18 pm /COUNT #1/
Candles (from existing flame after)/Seder Prep should not start before 8:18 pm
Start Seder after: 8:18 pm
Finish Eating: before hatzot 1:14 am

Pesach Day 2, Sun Apr 1st 
Shacharis 9:30 am
Mincha: 7:25 pm
Maariv/Havdala/Sefira 8:19 pm /COUNT #2/

Chol haMoed Pesach, Mon-Wed Apr 2nd – 4th 
Shacharis 7 am
Mincha 7:30 pm
Maariv and Sefira 8:15 pm /COUNT #3-5/
It is customary to remain awake on the eve of the Seventh of Passover (i.e., tonight) and spend the entire night in Torah study and joyous celebration of the great miracle of the splitting of the sea. (
www.chabad.org)

Erev Shevi’i Shel Pesach, Thu Apr 5th 
Shacharis: 7  am
Mincha/Candles  7:27 pm 
Maariv 8:17 pm /COUNT OMER #6/

Shevi’i Shel Pesach, Fri Apr 6th 
Shacharis: 9:30 a.m.
Mincha 6:30 PM /Special Time - FOLLOWED BY KINUS TORAH/
Candles & Yartzeit Candles after 8:30 pm from existing flame
Maariv 8:18 /COUNT OMER #7/

Shabbos/Acharon Shel Pesach, Sat Apr 7th 
Shacharis: 9:30 a.m /YIZKOR/
Mincha  6:30 pm followed by MOSHIACH SEUDA
Maariv/Havdalah 8:28 pm /COUNT OMER #8/
Chametz repurchased 9:00 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.

PLEASE PAY YOUR CSTL DUES AND PLEDGES
Take time out from your busy cleaning schedule to please pay your dues and pledges to CSTL! Your payments will be greatly appreciated, especially in light of our need to make our April mortgage payment! You can drop a check by shul, or pay online at
https://cstlseattleorg.clhosting.org/templates/articlecco_cdo/aid/3182565/jewish/Donate.htm and Thank you! Wishing you a Happy and Kosher Pesach! Sincerely, the CSTL Board

MAZEL TOV MAZEL TOV!
Mazel Tov to Rabbi and Mrs Mendy on the bar mitzvah of their son Shmueli. May they merit to grow in Torah, Mitzvot, and Maasim Tovim.

SAVE THE DATE – SHABBOS SHEMINI – APR 14th 
The Weichbrodt family invites you to join them in the celebration of Jacob’s Bar Mitzvah.  Shabbos Shemini, Apr 14th at CSTL  Mazel Tov Mazel Tov!

PUBLIC SEDERS AT CHABAD HOUSE MINYAN– FRI MAR 30thand SAT MAR 31st at 8 pm
4541 19th Ave NE.  Featuring an inspiring Hagadah, Matzah, Wine/Grape Juice, Chrain, Charoses, and a delicious seder meal!  
https://www.facebook.com/chabadhouseminyan/

MA'OT HITTIM CHARITY FOR PESACH 
Donate online 
www.CSTLSeattle.org, with Notation “Maot Hittim”, or mail you checks to CSTL, 6250 43rd Ave NE, Seattle WA 98115.  Contract Jonathan Greene for more info, j.i.greene625@gmail.com

SELL YOUR HAMETZ BEFORE 9 AM THU MORNING MAR 29thwww.chabad.org/sellchametz

TORAH OHR WITH RABBI ALTER LEVITIN – 8:45 AM SHABBOS MORNING
All are welcome to this inspiring class.

CSTL TOT PROGRAM 10:30 am - Noon
There will be babysitting for Tot Groups (ages 0-5) over Pesach from 10:30 AM - 12:30 PM. On the first days, there will be babysitting on Sunday, April 1. (NOT Sat March 31) On the second days, there will be be babysitting on both days, April 6 and 7. Children 2 or under should be accompanied by an adult. Please check in on children who are not potty trained. There will be some snacks and water provided, but please bring other kosher for pesach snacks and drinks for your children. This program is now volunteer-led. If you are interested in volunteering from time to time, please email
elizabeth.roth08@gmail.com

CSTL JUNIOR CONGREGATION  10 am – Noon /NOT DURING PESACH/
RabbiHerbstman@gmail.com

WOMEN’S SUNDAY TEHILLIM AT CSTL – 10 AM /NOT DURING PESACH/
In the library.  Come say a prayer for those in need. 

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

REGISTER NOW FOR CAMP GAN YISROEL 5778
Campers ages 2 -12 are excited about Gan Izzy 2018, especially since we’ve added a sixth week! For six fabulous weeks, your child can enjoy everything summer has to offer: swimming, crafts, sports, days at the beach, excursions to museums, roller skating, berry picking, and more, all in a loving, safe, Jewish environment. What could be better?! Campers from a wide range of backgrounds are welcomed, and given lots of love and attention from our enthusiastic group of specially recruited and trained counselors—some of whom are CGIS alumni themselves.  Fun that lasts a summer...memories that last a lifetime! Register now for 1, 2, 3, 4, 5 and/or 6 weeks at
http://www.campganisraelseattle.org/

PLEASE DO NOT DROP OFF YOUR SHAIMIS AT CSTL
Thank you for your cooperation.

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. Presidential Kiddush $50, Chulent $100.


COMMUNITY NEWS

Mercaz Pre-Pesach Dinner  Thu Mar 29th 5-7 PM/THE NIGHT OF BEDIKAT CHAMETZ
After all your cleaning and prep, take a break and enjoy a delicious meal! - great food for adults and for kids!  Eat and run, stay and enjoy with friends, or take it to go! 
https://mercazseattle.shulcloud.com/event/pre-pesach-dinner.html

This year Affordable Kosher will not be opening Passover Depot.
 However, all the merchandise will be available at the Safeway store at 3820 Rainier AVE S, Sea. 98118 Info:  Info@AffordableKosher.com

Camp Yavneh 2018, June 25th - August 17th 
Registration now open for Camp Yavneh. Staff applications now available at
www.campyavnehseattle.com    

Community Trip to Israel. Apr 29th -May 8th 
"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.

Yom Hashoah Holocaust Remembrance Day Sun Apr 8th 7:00 pm,  
At Ezra Bessaroth 
www.EzraBessaroth.net


REBBE’S SICHO FOR YUD ALEPH NISAN
http://www.sie.org/templates/sie/article_cdo/aid/2507749/jewish/Yud-Alef-Nissan-5751-1991.htm © SichosInEnglish.org

1. [The Chassidim conveyed a blessing upon the Rebbe Shlita which concluded with the Priestly Blessings. The Rebbe responded:] 

It is Jewish custom to begin at the conclusion of the previous statement. Thus, in continuation with the above blessings, the Torah conveys G‑d’s words of assurance, “I will bless them..” The blessings that emanate from G‑d’s “full, open, holy, and ample hand,” are limitless in nature. They are not restricted by time or space, and will be drawn down immediately.

These blessings are associated with the conclusion of Psalm 90, the first of the 11 Psalms recited by Moshe our teacher. That Psalm concludes, “May the pleasantness of G‑d, our L‑rd, be upon us. Establish for us the work of our hands, establish the work of our hands.”1

All the qualities of Moshe are relevant to every Jew for every Jew possesses a spark of Moshe in his heart.2 Therefore, this Psalm, “a prayer of Moshe,” can bring him all possible blessings. This is particularly true after forty years have passed and we have been granted, “eyes to see, ears to hear, and a knowing heart.”

The repetition of the request, “Establish for us the work of our hands,” can refer to our activities during the week and to our activities on Shabbos3 which are different in nature and hence require a different request. The Shabbos can be considered as miraculous when compared to the days of the week. Thus we are requesting that G‑d also “establish for us” a miraculous framework of conduct.

G‑d will show the Jews open miracles. Although we have seen the beginning of this process, we can be assured that G‑d will amplify and intensify these wonders. Each Jew will see open miracles in his own personal life. This will begin by the conduct of every Jew being elevated to a miraculous plane, causing him to step beyond even the upraised level of conduct appropriate to 5750 (הי' תהא שנת נסים) “a year of miracles,” and to behave in a manner appropriate to the message of the present year, “I will show you wonders.” This implies a twofold increase because wonders are higher than miracles, and also these wonders will be “shown,” openly revealed.

The word “establish” has a connection to the concept of a foundation and thus relates to the beginning of the Rambam’s classic text Mishneh Torah, “The foundation of all foundations and the pillar of all knowledge....”4 Through the study of the Rambam’s text we will bring close the Redemption,5 and we will leave the exile with happiness, health, and good spirits.

This will be enhanced and hurried by our efforts to make the world into a vessel for G‑dliness, carrying out this shlichus in every element of our existence in this lowly material world. This is reflected in the fact that shliach (שליח), plus ten (the ten powers of our soul), is numerically equivalent to Mashiach (משיח). 

May speaking about these concepts lead to their being reflected in deed. May we openly see how “the Divine Presence will rest in the works of your hands”6 and may the Divine Presence dwell among us in a permanent and fixed manner.

Since “He fulfills the desire of those who fear Him,” and “You open Your hand and satisfy the desire of every living being,” G‑d will surely fulfill the desire of every Jew. That desire is expressed at the conclusion of the Book of Psalms, “Let every being that has a soul praise G‑d.” Each Jew has a soul which is “a part of G‑d from above” and thus, wherever a Jew is, he can“praise G‑d.” This activity, especially when it comes on the initiative of the person himself (and not as “bread of shame”) will hasten Mashiach’s coming.

This is related to the tribe of Asher whose Nasi is associated with the present day.. In regard to Asher, the Torah states, “He will grant the delicacies of the king.” Implied is also that, at present, in the conclusion of the exile, each Jew will be granted “the delicacies of the king.”7

This is connected with the fact that “All your sons are students of G‑d.” The Previous Rebbe (in the wedding maamarim) explains that this verse refers to every Jew. As the Baal Shem Tov explains, G‑d cherishes each Jew as parents cherish a child born to them in their old age.8 This should be reflected in an increase in Torah study (and in particularly, an increase in the study of Pnimiyus HaTorah) and indeed, a miraculous and wondrous increase as appropriate for a year when “I will show you wonders.”

The use of the phrase Arenu Niflaos (אראנו נפלאות) as an acronym for the year reflects the contributions of the Jewish people. The usual form of 5751 (הי' תהא שנת נפלאות אראנו) places the nun before the alef, niflaos arenu, implying that first the wonders will take place, and then, they will be revealed. Through their service, the Jews cause that the nature of these wonders be revealed from the outset. These wonders will be shown to each individual in his personal life. G‑d will point with His finger, as it were, and show each individual the open and revealed miracles which are happening to him, and show him how G‑d cherishes him as parents cherish an only son born to them in their old age.

May speaking about these wonders lead to the immediate coming of the Redemption when “Your eyes will behold Your Master;” G‑d will reveal Himself to every Jew. Thus we will begin by “proceeding from strength to strength” now in the last days of exile. And immediately, we will merit to “appear before G‑d in Zion,” together with the entire Jewish people, “with our youth and with our elders... with our sons and with our daughters,” in Eretz Yisrael, and in “the Sanctuary of G‑d established9 by Your hands.”

Parshas Tzav Shabbos haGadol | 7-14 Nisan, 5778

EREV SHABBOS  MAR 23rd  
Shacharis 7 am
Candles/Mincha/Maariv 7:08 pm

SHABBOS SAT MAR 24th /NOTE LATER DST START TIME!/
Shacharis: 9:30 am /Sof Zman Krias Shema 10:09 am/
Mincha 6:30 pm /FOLLOWED BY SHABBOS haGADOL DRASHA/
Maariv/Havdalah 8:07 pm  

KIDDUSH AND SEUDA SLISHIT
KITCHEN CLOSED FOR PESACH CLEANING. NO KIDDUSH / NO SEUDA SLISHIT IN SHUL

Weekday Services /RECITE THE NOSI DAILY/
Sun Shacharis: 9 am
Mon - Fri Shacharis 7 am  
Sun -Thu Mincha 7:20 pm, followed by Maariv  /Repeat Shema after 8:05 pm/

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

PLEASE PAY YOUR CSTL DUES AND PLEDGES
Take time out from your busy cleaning schedule to please pay your dues and pledges to CSTL! Your payments will be greatly appreciated, especially in light of our need to make our April mortgage payment! You can drop a check by shul, or pay online at 
https://cstlseattleorg.clhosting.org/templates/articlecco_cdo/aid/3182565/jewish/Donate.htm and Thank you! Wishing you a Happy and Kosher Pesach! Sincerely, the CSTL Board

MAZEL TOV MAZEL TOV!
Mazel Tov to Gilad and Mihal Ehven on the engagement of their daughter Chaya Mushka to Avraham Simcha Teich. May they merit to build a bayis ne'eman b'Yisroel!

SAVE THE DATE – SHABBOS SHEMINI – APR 14th 
The Weichbrodt family invites you to join them in the celebration of Jacob’s Bar Mitzvah.  Shabbos Shemini, Apr 14th at CSTL  Mazel Tov Mazel Tov!

THE ANNUAL SHABBOS haGADOL DRASHA – SAT MAR 24thFOLLOWING 6:30 PM MINCHA
Featuring Rabbi Alter Levitin.

FARBRENGEN ALERT – NISAN 7th – FRI MAR 23rd 6 PM
Erev-Shabbos Farbrengen in honor of Shabbos haGadol.  In front of the CSTL Men’s Mikvah,

BARUCH DAYAN EMETH
We regret to inform you of the passing of  Laurie Boguch (Fratl Geitl bas Mishka z”l) , wife of Phil Boguch z"l. Laurie is survived by her daughter, Sharon Boguch.  Funeral services were held Sunday, February 11th at the Bikur Cholim Cemetery . May Hashem comfort the family amongst the mourners of Zion and Jerusalem

PUBLIC SEDER AT CHABAD HOUSE MINYAN– FRI MAR 30th and SAT MAR 31st at 8 pm
4541 19th Ave NE.  Featuring an inspiring Hagadah, Matzah, Wine/Grape Juice, Chrain, Charoses, and a delicious seder meal!  
https://www.facebook.com/chabadhouseminyan/

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

MA'OT HITTIM CHARITY FOR PESACH 
Donate online 
www.CSTLSeattle.org, with Notation “Maot Hittim”, or mail you checks to CSTL, 6250 43rd Ave NE, Seattle WA 98115.  Contract Jonathan Greene for more info, j.i.greene625@gmail.com

SELL YOUR HAMETZ BEFORE 9 AM THU MORNING MAR 29thwww.chabad.org/sellchametz

TORAH OHR WITH RABBI ALTER LEVITIN – 8:45 AM SHABBOS MORNING
All are welcome to this inspiring class.

CSTL TOT PROGRAM 10:30 am - Noon
This program is now volunteer-led. If you are interested in volunteering from time to time, please email 
elizabeth.roth08@gmail.com

CSTL JUNIOR CONGREGATION  10 am – Noon 
RabbiHerbstman@gmail.com

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

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

REGISTER NOW FOR CAMP GAN YISROEL 5778
Campers ages 2 -12 are excited about Gan Izzy 2018, especially since we’ve added a sixth week! For six fabulous weeks, your child can enjoy everything summer has to offer: swimming, crafts, sports, days at the beach, excursions to museums, roller skating, berry picking, and more, all in a loving, safe, Jewish environment. What could be better?! Campers from a wide range of backgrounds are welcomed, and given lots of love and attention from our enthusiastic group of specially recruited and trained counselors—some of whom are CGIS alumni themselves.  Fun that lasts a summer...memories that last a lifetime! Register now for 1, 2, 3, 4, 5 and/or 6 weeks at 
http://www.campganisraelseattle.org/

PLEASE DO NOT DROP OFF YOUR SHAIMIS AT CSTL
Thank you for your cooperation.

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. Presidential Kiddush $50, Chulent $100.


COMMUNITY NEWS

Mercaz Pre-Pesach Dinner  Thu Mar 29th 5-7 PM/THE NIGHT OF BEDIKAT CHAMETZ
After all your cleaning and prep, take a break and enjoy a delicious meal! - great food for adults and for kids!  Eat and run, stay and enjoy with friends, or take it to go! 
https://mercazseattle.shulcloud..com/event/pre-pesach-dinner.html

This year Affordable Kosher will not be opening Passover Depot.
 However, all the merchandise will be available at the Safeway store at 3820 Rainier AVE S, Sea. 98118 Info:  Info@AffordableKosher.com

Teen Israel Experience Scholarships! DEADLINE MAR 26th 
A journey to Israel is a life-changing experience for a Jewish teen. Young people who have visited our Jewish homeland return with wonderful stories about gaining a stronger Jewish identity. The Federation offers generous need-based scholarships, with support from the Samis Foundation. 
www.JewishInSeattle.org

Camp Yavneh 2018, June 25th - August 17th 
Registration now open for Camp Yavneh. Staff applications now available at
www.campyavnehseattle.com    

Community Trip to Israel. Apr 29th -May 8th 
"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-triptaryno@jewishinseattle.org or (206) 774-2217.

Yom Hashoah Holocaust Remembrance Day Sun Apr 8th 7:00 pm,  
At Ezra Bessaroth 
www.EzraBessaroth.net


REBBE’S SICHO FOR TZAV
http://www.sie.org/templates/sie/article_cdo/aid/2507748/jewish/Shabbos-Parshas-Tzav-8th-Day-of-Nissan-5751-1991.htm © SichosInEnglish.org

1. Nissan is called “the month of redemption,” because the entire month revolves around Pesach, “the season of our freedom.” Nissan (ניסן) is also connected with the concept of miracles, נס in Hebrew.1 The two concepts are interrelated, for it was with great miracles and wonders that G‑d took the Jews out of Egypt.

The connection with miracles receives greater emphasis this Shabbos which is called Shabbos HaGadol, “the Great Shabbos,” because of the great miracle which occurred then.

What was this miracle? As the Alter Rebbe relates in his Shulchan Aruch, the firstborn of Egypt learned that G‑d would slay all them and tried to convince Pharaoh to release the Jews. When he refused, they revolted against him as implied by the verse, “To strike Egypt with their firstborn....” This represented the beginning of the miracles of the redemption.2

We must understand: Why did our Sages attach so much im­portance to the miracle of “striking Egypt with their first­born”? Why is this considered as a great miracle and the beginning of the redemption?

Also, it is necessary to understand the association between this miracle and the Shabbos, i.e., it occurred on the Shabbos and is commemorated on the Shabbos.3

There is another significant dimension related to the above. The redemption from Egypt is associated with Moshe. He was the one chosen by G‑d to redeem the Jews from Egypt. When he requested that G‑d send another person instead, G‑d refused for it is Moshe who has the power to redeem the Jewish people.4

The purpose of the exodus from Egypt is for the Jewish people to appreciate G‑d’s providence as it is written, “And I will take you unto Me as a people... so that you will know that I, G‑d, your L‑rd, is He who took you out of the bondage of Egypt.” As the Jews exist within our material world, they should come to an awareness of G‑d and accept His commandments (i.e., the acceptance of the Torah) and through their service reveal G‑dliness in the world at large (as reflected in the construction of the Sanctuary).

The Sanctuary was, however, temporary in nature, and in a more permanent manner, this goal was realized in the Beis HaMikdash. The First and the Second Batei Mikdashos were destroyed. Thus, the ultimate vehicle for the revelation of G‑dliness in the world will be the Third Beis HaMikdash, which will be an eternal structure. Then, in the Era of Redemption, “the glory of G‑d will be revealed and all flesh will together see that the mouth of G‑d has spoken;” i.e., there will be an open revelation of G‑dliness which will be appreciated by all mankind.

Since the goal of the exodus was the revelation of G‑dliness, it was associated with miracles which broke the boundaries of nature. The Hebrew for “nature” is teva which also has the meaning “submerged,” i.e., the G‑dly power which is invested in the world is submerged within the natural order which obscures our appreciation of Him. Miracles, in contrast, break through the natural set and allow us to openly appreciate G‑d’s infinite power.

Witnessing these miracles endows the Jews with strength to leave Egypt, to go beyond the boundaries and limitations of worldly existence5 and thus, experience freedom. In the same manner, the future redemption will be characterized by miracles as it is written “As in the days of your exodus from Egypt, I will show you wonders,” wonders which will transcend the natural order entirely, and which will be greater than those that accompanied the exodus from Egypt. Furthermore, G‑d Himself will “show” us these wonders, revealing them openly... This is the first of the eleven Psalms which were authored by Moshe.

As mentioned, the potential for the redemption is associated with Moshe. The nature of Moshe’s influence and contribution to the Jewish people and to the world at large is expressed in the psalm, Chapter 90 of Tehillim, “A prayer of Moshe.”6 (There is a unique connection between this psalm and the present days as reflected in the custom, initiated by the Baal Shem Tov, to recite the psalm which corresponds to the years of one’s life each day.)

This psalm concludes, “May the pleasantness of G‑d, our L‑rd, be upon us; establish for us the work of our hands; establish the work of our hands.” Our sages interpret this as a prayer in connection with the construction of the Sanctuary in the desert, saying “May the Divine Presence rest in the work of your hands.” With this prayer, Moshe — and this was his unique contribution — established in a fixed manner, the dwelling of the Divine Presence among the Jewish people. The ultimate expression of this process of indwelling will be in the Era of Redemption, with the construction of the Third Beis HaMikdash, which will be an eternal structure.

To focus on the psalm in greater depth: The literary structure of repetition is employed both at the beginning, “A prayer of Moshe, the man of G‑d” and at its conclusion “establish for us the work of our hands; establish the work of our hands.”

This repetition is intrinsically related to the concept of establishing G‑d’s indwelling within the Jewish people in a permanent manner. For this, two qualities are necessary: a) One must have a power which is greater than the natural order that can infuse a revelation of G‑dliness into this world which is characterized by concealment. This involves changing the nature of the world as it were, making it into a vessel intended to receive G‑dliness, and indeed, to receive G‑dliness in a permanent manner.6 b) This power must descend to the extent that it can enclothe itself within the world (for the entity which refines another entity must be on its level). Only in this way, will it be able to transform the world into a vessel that can receive G‑dliness in a permanent manner.7

These two qualities are alluded to in the repetition of the beginning and conclusion of the above psalm, because both these qualities were present within Moshe. Moshe served as “an intermediary who connects,” binding the Jews to G‑d.

The two qualities that an intermediary must possess are reflected in the phrase “the man of G‑d.” Our Sages commented, “His upper half resembled G‑d; his lower half was like a man.” More particularly, however, it is the phrase “Moshe, the man of G‑d,” which brings out these two dimensions. The name for G‑d used in the above phrase is E-lohim (א-להים) which is numerically equivalent to the word hateva (הטבע), meaning “the nature”; i.e., E-lohim refers to the G‑dliness which brings the natural order into being.8 “The man of E-lohim” refers to a person who has been able to establish a oneness with this G‑dliness.. It does, however, represent a limitation, for one unites only with the G‑dliness that invests itself within nature and not with the essential G‑dliness that transcends the natural order which is represented by the name Havayah (י-ה-ו-ה).

In contrast, the name Moshe refers to a higher level. The Torah states that he was given this name because “I drew him from the water.” “The water” refers to the name Havayah,the level of Mah, the G‑dliness which transcends creation. Moshe’s soul had its source in these high levels of G‑dliness and from these levels, it was drawn into this world.9Furthermore, even as Moshe existed within this world, his soul was united with its source in the spiritual realms like fish who live in constant contact with their source of life.

Thus the phrase “Moshe, the man of G‑d,” represents the two qualities mentioned above: Moshe represents the connection with the levels of G‑dliness which transcend nature. Since this connection continued even as Moshe existed within this material world, he had the potential to reveal G‑dliness within the world and transform its nature in a permanent manner as explained above.

“The man of G‑d” emphasizes the other dimension, the connection with the world which allows G‑dliness to be drawn down within the world in an internalized manner, and thus allow for permanent change. Thus, the revelation of G‑dliness which is above nature can be drawn into the creation itself.

A similar concept is reflected in the conclusion of the psalm, “establish for us the work of our hands; establish the work of our hands.” The expression “for us” in the first phrase indicates that the revelation has its source in a level above our own. The second phrase, however, indicates that this level has become internalized within us to the extent that it is the work of our hands that is being established.10

Our Sages relate the concept of repetition to the redemption, and to the aspect of eternality within the redemption. Similarly, repetition is related to Shabbos11 for each Shabbos is twofold in nature, reflecting a rest from the difficulties of the world (which parallels the G‑dliness that is enclothed within nature) and the essential dimension of rest (the G‑dliness that transcends nature). The two are interconnected as our Sages comment on the psalm12“A psalm, a song for the Shabbos day,” “a song for the era which is all Shabbos and rest forever,” referring to the Era of Redemption where the concept of permanence and eternality (the contribution of Moshe13 ) will be given full expression.

In that era, “the pleasantness of G‑d, our L‑rd, will be upon us,” i.e., the essential pleasure will be revealed, and it will be “established for us the work of our hands.”

* * *

2. In this context, it is significant to dwell on the significance of the number ninety. Ninety is three times three times ten and thus represents a complete expression of the concept of chazakah, a threefold sequence associated with strength and permanence.

To explain: Ten represents a state of perfection (and thus the Era of Redemption is associated with the number ten); 30 (3x10), a chazakah of that perfect state and 90 (3x30), a chazakah of that chazakah, and thus the fullest possible expression of this concept.

Ninety is represented by the letter Tzadi. Based on the concept that all aspects of Torah should provide us with a lesson in the service of G‑d, we can also derive a concept from the name of this letter.

Tzadi means “my side” and thus can allude to the following idea: G‑d created the world with two sides: “This one opposite the other,” i.e., the side of holiness and its opposing forces; the good inclination on the right side and the evil inclination on the left side. Since “The Torah which Moshe commanded us is the inheritance of the congregation of Yaakov,” it can be understood that a Jew’s side is the side of Torah and mitzvos and he has no relation to the other side at all.

Nevertheless, since a Jew still has freedom of choice, the Torah and its mitzvos are called “my side” and not “my existence;” i.e., he has to use this potential and choose to identify with the Torah. The material nature of the world conceals G‑dliness and thus the possibility exists that a Jew will not appreciate the need to listen to the Torah’s directives.

What is the intent behind the creation of such circumstances? So that the Jew will transform the world, even those aspects that on the surface oppose the Torah and its mitzvos, and have the Torah internalized within it. The question then arises: How is it possible for a Jew to cause the Torah to be internalized within the world? He cannot be objective about the matter. On the contrary, he shares a connection with the Torah for the existence of the Torah depends on the Jewish people and the Torah was given only because of the Jewish people.

This question is also answered by the name tzadi, “my side,” i.e., as a Jew exists within this material world, he is standing to the side. His connection to the Torah and its mitzvosdoes not compel him to conduct himself accordingly. On the contrary, as mentioned above, he has free choice.

Ultimately, however, he will choose Torah and mitzvos, making them “my side.”14 And since this identification with the Torah comes about through his own free choice, he will have the potential to cause the Torah to be internalized within the world.

(Here we see a parallel to the concepts of “Moshe, the man of G‑d,” described above. Since a Jew has free choice, he is “a man,” i.e., he resembles mankind at large. However, since his soul has its source in the transcendent levels of G‑dliness as mentioned in regard to Moshe,15 he has the potential to draw G‑dliness down in a revealed manner within this world, making this world a dwelling for G‑d, and transforming his human potential so that it becomes “the man of G‑d.”)

A question, however, remains: The service of tzadi, drawing G‑dliness down into even the mundane and natural aspects of the world, should be complete, involving the transformation of every aspect of the world into a permanent dwelling for G‑d. This must involve also the opposite side, the potential which is by nature opposed to G‑dliness. How can these aspects of existence be transformed into a dwelling for G‑d?

The resolution of this difficulty is based on the concept that, frequently the letter Tzadi is called Tzaddik, adding a kuf (ק). A kuf resembles the letter hay (ה). They both are made up of three lines which correspond to the three realms of existence Beriah, Yetzirah, and Asiyah, or our three means of expression, thought, speech and action.

More particularly, the top and right lines which are joined refer to the realms of Beriah and Yetzirah, or to thought and speech. Each of these pairs shares a close bond. The third line, which is separated by a gap, corresponds to the realm of Asiyah or to deed which are each separated from the pairs mentioned previously by a drastic difference.

Our Sages state that the world was created with a hay, which implies that there is a gap between the third line — i.e., our world — and the other two, the spiritual worlds above. This gap allows for concealment that calls for the service of tzadi, to make the Torah and its mitzvos one’s side.

From this level one proceeds to the service of kuf as it exists with the realm of holiness.16The left leg of the kuf extends below the line, indicating how one’s service must be extended to even the lowest levels. In this manner, one becomes G‑d’s partner in the work of creation, refining and elevating even the lowest levels of existence, and making them part of G‑d’s dwelling.

3. Based on the above, we can understand the uniqueness of Moshe and why it is he who was chosen as the redeemer of the Jewish people. Since Moshe was, as explained above, “the man of G‑d,” he had the potential to draw the revelation of the unlimited dimensions of G‑dliness into the world. This granted him the potential to take the Jews out of the limitations of exile, even the lowest limitations, the kelipah of Egypt.

Similarly, it is this potential which ultimately will lead to the era when “As in the days of your exodus from Egypt, I will show you wonders,” the revelation of miracles, not only miracles that are enclothed within nature, but miracles which transcend the limits of nature entirely. This will be a redemption that will not be followed by exile. The entire world will be permanently established as a dwelling for G‑d.

The above also enables us to understand the greatness of the miracle of “smiting Egypt with their firstborn..” The transformation of the firstborn of Egypt into a force which acted on behalf of the Jewish people represents an elevation of the lowest elements of existence (paralleling the service of the kuf mentioned previously). This, to a greater extent than the miracles which happened to the Jews themselves, revealed the infinite dimension of G‑dliness within the limits of our material world.

For this reason, this miracle is associated with Shabbos for Shabbos is associated with the redemption,17 “the day which is all Shabbos and rest for eternity.” Indeed, the commemoration of this miracle enhances the nature of Shabbos, making it Shabbos HaGadol, “the Great Shabbos.”18

There is also a connection between the above and this week’s parshah, Parshas Tzav. Our Sages explain that Tzav refers to “an encouragement effective immediately and for all time.” Here we see the eternal dimension mentioned above. Significantly, the verse relates how G‑d tells Moshe to command Aharon, who serves as the medium, to communicate to the entire Jewish people. Aharon is characterized by the qualities of “loving peace and pursuing peace, loving the creations and bring them close to the Torah.” The command given in the above verse “encourages” this service in a manner that is “effective immediately and for all time.”

The above is enhanced by the unique nature of the present year, a year when “I will show you wonders.” As we have seen in a clear and manifest wonder, it has been a wondrous year and we can be sure that these wonders will continue and include the greatest wonder, the coming of Mashiach as mentioned in the Yalkut Shimoni.

The miraculous nature of the present year should be reflected in the conduct of every Jew. Each one of us should increase his study of the Torah and fulfillment of mitzvos — behiddur in a manner that appears truly miraculous when compared to his previous efforts. There is a unique potential for this service granted by Moshe’s prayer, “May it be G‑d’s will that the Divine Presence rest in the work of your hands.”

Moshe grants each Jew the power to reveal the service of Tzaddik in his service — for “Your nation are all Tzaddikim.” This begins with the service of Tzadi, making the Torah “my side,” giving oneself over to the Torah to the point that there is no possibility for the existence of another side. Similarly, this approach must be communicated to others, spreading the study of the Torah and the performance of its mitzvos among Jews and spreading the observance of the seven universal laws commanded to Noach and his descendants to all mankind.

Here we see a unique working of Hashgachah Protis, (Divine Providence).19 The numerical equivalent of the name Tzadi (צדי) when spelled is 104. Here we see a direct connection to resolution 104 of the Senate which declared Yud-Alef Nissan as a national “Day of Education.”

The above activities should also involve an emphasis on providing each individual with his Pesach needs. One should not wait until the poor come asking. Instead, efforts should be made to discover who is needy beforehand and supply them with all that they require..

This leads to a second point. In this country, it is customary to arrange communal Sedorim.Generally, however, only one communal Seder is arranged and not two. It is important that all those who hold communal Sedorim should hold communal Sedorim for both nights.

Often, the reason while only one Seder is held is that there are not enough funds for two. If necessary, the first Seder should be held in a simpler manner to allow for a second Sederto be held. Furthermore, there is enough time that, if the proper efforts are made, enough funds can be raised to allow both Sedorim to be celebrated in the proper manner.

May we merit the ultimate fulfillment of the prayer of Moshe, “that the Divine Presence rest in the work of our hands” in the Third Beis HaMikdash, “the Sanctuary of G‑d, established by Your hands.”

Parshas Vayikra Rosh Chodesh Nisan | 29-6 Nisan Adar, 5778

EREV SHABBOS  MAR 16th 
Shacharis 7 am
Candles/Mincha/Maariv 6:58 pm

SHABBOS SAT MAR 17th 
Shacharis: 9 am /Sof Zman Krias Shema 10:17 am/
Mincha 6:58 pm /Seuda Slishit Lite
Maariv/Havdalah 7:57 pm 

KIDDUSH AND SEUDA SLISHIT
Kiddush  Lite – No Sponsor. Final Kiddush before Pesach.  Please do not bring chametz to shul after this Shabbos. Seuda Slishit Lite.

Weekday Services /RECITE THE NOSI DAILY/
Sun Shacharis: 9 am
Mon - Fri Shacharis 7 am  
Sun -Thu Mincha 7:10 pm, followed by Maariv  /Repeat Shema after 7:56 pm/

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

FARBRENGEN ALERT – ADAR 29th – FRI MAR 16th  4PM
Please help us celebrate the birthday of Rabbi Shimon Emlen at an Erev-Shabbos Farbrengen.  In front of the CSTL Men’s Mikvah,

BARUCH DAYAN EMETH
With sadness and pain we inform you of the passing of Mrs. Fraida AndrusierOBM a longtime resident of Crown Heights. She was 69 years old. She was the daughter of Rabbi Binyomin Levitin OBM and the granddaughter of the legendary Chossid Rabbi Shmuel Levitin OBM. She is survived by her husband R’ Leibel Andrusier and their children Levi Andrusier (Columbus, OH), Dina Tashbook (S. Monica, CA), Fruma, Shulamis, Esther, and Chaya all of Crown Heights. She is also survived by her siblings; Rabbi Sholom Ber Levitin (Seattle, WA), Rabbi Yosef Levitin (Crown Heights), and Mrs. Devorah Kornfeld (Seattle, WA). http://crownheights.info/notices/610106/boruch-dayan-hoemes-mrs-fraida-andrusier-69-obm/.  Rabbi and Mrs. Levitin request that calls and visits are not made to their home.  Rabbi Levitin will be sitting Shivah and will be having visiting hours at the home of Frumi and Saifo Marasow -7201 40th Ave NE Seattle WA 98115. Please visit only during times listed in Shiva e-mail.

BARUCH DAYAN EMETH
We regret to inform you of the passing on Monday March 12 of Beth Weisberg z"l (Mindabayla bat Yakov David haLevi z"l,)  , mother of Richard Greene (Beth) and Jonathan Greene (Catherine) and grandmother of Ariel, Eitan, Jacob, Lila and Emma. he family of will be sitting shiva and having visiting hours at the Jonathan and Catherine Greene residence at 3167 NE 83rd St in Seattle.  Please visit only during times listed in Shiva e-mail.
 

PUBLIC SEDER AT CHABAD HOUSE MINYAN– FRI MAR 30th and SAT MAR 31st at 8 pm
4541 19th Ave NE.  Featuring an inspiring Hagadah, Matzah, Wine/Grape Juice, Chrain, Charoses, and a delicious seder meal!  
https://www.facebook.com/chabadhouseminyan/

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

MA'OT HITTIM CHARITY FOR PESACH 
Donate online 
www.CSTLSeattle.org, with Notation “Maot Hittim”, or mail you checks to CSTL, 6250 43rd Ave NE, Seattle WA 98115.  Contract Jonathan Greene for more info, j.i.greene625@gmail.com

SELL YOUR HAMETZ BEFORE 7 AM WED MORNING 28 MARCH
www.chabad.org/sellchametz

MAOS CHITIM
Berel Pedowitz has set up a gofundme to solicit funds for Pesach for his family (Maos Chitim).   https://www.gofundme.com/pesach-fund Please help with this important mitzvah.

TORAH OHR WITH RABBI MENDY LEVITIN – 8:15 AM SHABBOS MORNING
All are welcome to this inspiring class.

CSTL TOT PROGRAM 10:30 am - Noon
This program is now volunteer-led. If you are interested in volunteering from time to time, please email 
elizabeth.roth08@gmail.com

CSTL JUNIOR CONGREGATION  10 am – Noon /NOT THIS WEEK/
RabbiHerbstman@gmail.com

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

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

REGISTER NOW FOR CAMP GAN YISROEL 5778
Campers ages 2 -12 are excited about Gan Izzy 2018, especially since we’ve added a sixth week! For six fabulous weeks, your child can enjoy everything summer has to offer: swimming, crafts, sports, days at the beach, excursions to museums, roller skating, berry picking, and more, all in a loving, safe, Jewish environment. What could be better?! Campers from a wide range of backgrounds are welcomed, and given lots of love and attention from our enthusiastic group of specially recruited and trained counselors—some of whom are CGIS alumni themselves.  Fun that lasts a summer...memories that last a lifetime! Register now for 1, 2, 3, 4, 5 and/or 6 weeks at http://www.campganisraelseattle.org/

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. NEW Sponsorships now available:  Presidential Kiddush $50, Chulent $100.


COMMUNITY NEWS

SMOKED SALMON AVAILABLE FROM THE SUMMIT
The Summit at First Hill is offering their cherry wood house smoked salmon for sale now.  Fresh & delicious smoked salmon for $25.00/pound, and certified Kosher for Passover by the Va'ad of Seattle. To place orders please email jeremyd@summitatfirsthill.org. Due to size limitations orders must be 3lbs or more minimum.  Orders must be in before Sunday March 18th. You'll be able to pick up your fish beginning Thursday March 29th.

Shatnez Announcement
Due to the high volume of items brought in for shatnez checking before Pesach, Rabbi O'Connor will not be available to take any new items after March 21. Any items brought afterwards will have to wait until after Pesach for checking. For any questions please send an email to rabbiakivao@gmail.com

Emerald City Fired Arts Sun Mar 18th 10-noon
An Ohr Chadash youth event at E. RSVP by March 13. Cost: Up to $20 Info: baylafriedmantreiger@gmail.com  

Jewish Day School Auction & Gala Sun Mar 18th 
Early Bird Registration due by Feb. 23rd, 2018 at: www.jds.org

This year Affordable Kosher will not be opening Passover Depot.
However, all the merchandise will be available at the Safeway store at 3820 Rainier AVE S, Sea. 98118 Info:  Info@AffordableKosher.com

INTENSIVE MODERN HEBREW AT UW
Learn Hebrew in Nine Weeks! www.summer.uw.edu.  HadarKH@uw.edu

Teen Israel Experience Scholarships! DEADLINE MAR 26th 
A journey to Israel is a life-changing experience for a Jewish teen. Young people who have visited our Jewish homeland return with wonderful stories about gaining a stronger Jewish identity. The Federation offers generous need-based scholarships, with support from the Samis Foundation. 
www.JewishInSeattle.org

Camp Yavneh 2018, June 25th - August 17th 
Registration now open for Camp Yavneh. Staff applications now available at
www.campyavnehseattle.com    

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

Community Trip to Israel. Apr 29th -May 8th 
"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.

Yom Hashoah Holocaust Remembrance Day Sun Apr 8th 7:00 pm,  
At Ezra Bessaroth www.EzraBessaroth.net


REBBE’S SICHO FOR VAYIKRA
http://www.sie.org/templates/sie/article_cdo/aid/2507796/jewish/Shabbos-Parshas-Vayikra-Rosh-Chodesh-Nissan-5751-1991.htm © SichosInEnglish.org

1. This Shabbos is unique as reflected by the fact that three scrolls are taken out for the Torah reading;1 we read the weekly portion from one scroll, the Rosh Chodesh reading from another scroll, and the special HaChodesh reading from a third scroll.

This is a very rare phenomenon. There are many occasions when two Torah scrolls are taken out, but taking out three scrolls is extremely uncommon. The only time we read from three scrolls each year is Simchas Torah.2 In addition, from time to time, when Rosh Chodesh Teves, Rosh Chodesh Adar, or Rosh Chodesh Nissan falls on Shabbos, this phenomenon repeats itself.

There is a unique dimension to the passages read from the three Torah scrolls taken out this Shabbos, because each of the readings concerns Rosh Chodesh Nissan, today’s date. This week’s parshah, Vayikra was communicated to Moshe on Rosh Chodesh Nissan, the day the Sanctuary was erected. The HaChodesh reading was also communicated to Moshe on Rosh Chodesh Nissan (a year previously, while the Jews were still enslaved in Egypt). Furthermore, it relates the mitzvah of sanctifying the months and thus shows how there is a special connection between the ordinary Rosh Chodesh passage and Rosh Chodesh Nissan.

Surely we can derive a lesson in the service of G‑d from the above concepts. This lesson can be clarified by contrasting the taking out of three Torah scrolls on Simchas Torah3 with the taking out of three scrolls on the present Shabbos.

The lesson to be derived from taking out a Torah scroll is reflected in the prayers recited at that time which begin, “Whenever the ark set out, Moshe would say, ‘Arise, O L‑rd, and Your enemies will be dispersed; Your foes will flee before You.’ ” This verse is relevant to every Jew, even in the present era when the ark is entombed. Every Jew possesses a spark of Moshe within his soul. This spark brings about “Arise O L‑rd,” an increase in the service of holiness and “Your enemies will be dispersed,...” the nullification of undesirable influences.4 Thus, taking out the Torah scrolls reflects both the services of “turn away from evil” and “do good,” the two prongs of our service of G‑d and endows that service with new strength and vigor.

[The “setting forth of the ark” also endows our material concerns with blessing so that we will be able to carry out our service of G‑d without worry or difficulty. This is alluded in the fact that a portion of manna was placed in the ark as “a keepsake for your generations,” teaching the Jewish people that at all times, their material fortunes are dependent on G‑d as they were during the journey through the desert.]

Thus, taking out three Torah scrolls represents a chazakah,5 a strengthening and reinforcement of the above concepts. In particular, there are two types of chazakos: a) a chazakah that is necessary to maintain our everyday service of G‑d. This is brought about by taking out three Torah scrolls on Simchas Torah. b) A chazakah that is intended to endow the Jewish people with new and additional powers. This comes about only at special times; among them, our present circumstance, taking out three Torah scrolls on Rosh Chodesh Nissan.

The contrast between Simchas Torah and Rosh Chodesh Nissan is also reflected in the subject matter which is read on these two occasions and in particular, from the subject matter read from the third scroll. On Rosh Chodesh Nissan, the reading from the third scroll concerns the unique service of the month of Nissan. In contrast, on Simchas Torah, the reading from the third scroll6 relates the narrative of creation.

The contrast between these readings are reflected in Rabbi Yitzchak’s statement, quoted by Rashi at the beginning of his commentary to the Torah:

There was no need to start the Torah before HaChodesh Hazeh Lochem (the beginning of Parshas HaChodesh), for it is the first mitzvah which was commanded to the Jews. Why did the Torah begin with Bereishis (the narrative of creation)? Because... [G‑d] “related the power of His deeds to His people.”

Thus, Simchas Torah is associated with Bereishis, the creation of the world, and Rosh Chodesh Nissan, with the unique reading of HaChodesh. In this context, the contrast between these two Torah readings reflects the contrast between Tishrei which reflects the natural order of the world and Nissan which reflects the Jews’ potential to step above nature7 as the Midrash relates, “When G‑d chose Yaakov and his descendants, He established for them a month of redemption.”

Thus the taking out of three Torah scrolls on Simchas Torah represents a chazakah — strengthening — of our services with the limits of ordinary experience8 and the taking out of three scrolls on this Shabbos,9 Rosh Chodesh Nissan, represents a chazakah in regard to service which is above the ordinary, the revelation of a miraculous pattern of conduct.

The above concept can be explained in greater detail through focusing on the association of Parshas HaChodesh with “the first mitzvah with which the Jews were commanded.” Here we see an emphasis on a mitzvah, rather than the Torah. The Torah is fundamentally above worldly existence. In contrast, the intent of mitzvos is to guide a person’s conduct within the world and thus create a tzavsa, bond, between man, the world, and G‑d.

Thus, the chazakah established by the three Torah scrolls on Rosh Chodesh Nissan does not relate to a miraculous sequence of events as it exists above the worldly plane, but rather to the service of drawing this miraculous source of influence into contact with the natural order, elevating our ordinary conduct. In particular, this is true during the present year, a year when “I will show you wonders.”

The above concepts are also related to the passages which are read from each of these three scrolls. This is particularly reflected in the reading of Parshas HaChodesh which begins with the verse describing the establishment of a month of redemption for the Jewish people and continues describing the Paschal sacrifice, an offering associated with making a radical leap forward, beyond all limits.

Similarly, the Rosh Chodesh reading represents an increase beyond the ordinary pattern of revelation. This is reflected by the fact that Rosh Chodesh is associated with the moon, while the weekly cycle is associated with the sun. Among the differences between the sun and the moon is that the sun shines constantly without change. In contrast, the moon goes through phases. On Rosh Chodesh, there begins a constant process of growth until on the fifteenth, the moon shines in its fullness.

Thus Rosh Chodesh reflects an addition above the normal order of Divine influence. Its connection today with Shabbos, the fulfillment of the weekly cycle, indicates the fusion of the natural and the supernatural.

A similar concept is also associated with the weekly Torah reading which begins, “And He called to Moshe,” revealing an influence granted to Moshe, allowing him to enter the Tent of Meeting. As mentioned above, every person contains a spark of Moshe. This represents the potential of Daas, knowledge, within the Jewish soul which grants the potential for “meeting,” i.e., for unity between man and G‑d. We have the potential to bind our thoughts to Him and experience an awareness of G‑d that parallels the level of connection that will be achieved by our entire people in the Era of Redemption. Furthermore, as explained later on in the parshah, G‑d has established “a covenant of salt” with the Jews, i.e., an eternal bond that will continue forever.

[These concepts are continued in the parshiyos to be read in the coming weeks, including Parshas Shemini which also describes the events which took place on Rosh Chodesh Nissan and relates how the Divine Presence was revealed to the entire people and how the people praised G‑d in response. Similarly, it describes the service of Nadav and Avihu, whose souls expired in love for G‑d.10 Thus the reading of Parshas Vayikra also reflects a fusion of a miraculous order of conduct with a Jew’s everyday service.]

In particular, the three readings can be seen as a progression. Parshas HaChodeshintroduces the concept of a miraculous order of conduct. The Rosh Chodesh reading describes how this miraculous order of conduct can influence our ordinary lives and Parshas Vayikra reveals how this fusion of the above natural with the natural can become a permanent and fixed dimension of our existence.

This idea is also borne out by the Haftorah which focuses on the service of the Nasi.11 The word Nasi, generally translated as “prince,” literally means “the uplifted one,” i.e., it reflects how the person is raised above the natural order.

As mentioned above, the miraculous order of conduct also relates to the negation of all undesirable influences and their transformation into good. This concept is also reflected in the three Torah readings, and in particular in the conclusion of the Torah readings. The conclusion of the HaChodesh12 reading, “in all of your dwellings, eat matzos” reflects the negation of the yetzer hora (which is described as chametz) in a complete way, “I will cause the spirit of impurity to depart from the earth,” so that all that remains will be matzah.

The Rosh Chodesh reading also involves the concept of transformation as reflected in the goat offered for atonement. Furthermore, the atonement achieved through this offering is all-encompassing in nature. Indeed, our Sages associate this offering with atonement for G‑d Himself, as it were, for His reducing the size of the moon.13 The positive effects of this sacrifice reflect the state of the moon in the Era of Redemption when, “the light of the moon will resemble the light of the sun.”

A similar concept is communicated in the conclusion of Parshas Vayikra where the guilt offerings are described. Also, the verse describing “the covenant of salt” conveys a similar idea for salt makes food that are bitter tasting, taste sweet.

Similarly, the Haftorah concludes with the final verses of the Book of Yeshayahu:

And it shall be that every [Rosh] Chodesh and every Shabbos, all flesh will come and bow down before Me... And they shall go forth and they shall look on the carcasses of the men that rebelled against Me... and they shall be an abhorrence to all flesh.

Afterwards, to conclude on a positive note, the verse “And it shall be...” is repeated again. This repetition emphasizes how the undesirable elements will not only be blotted out, but also will ultimately be transformed and bring about an increase in holiness, a redoubled emphasis on the Jews’ appearance before G‑d.

* * *

2. The above concepts can be related to a difference of opinion found among our Sages. The Mishnah states:

We inquire and extrapolate on the laws of Pesach thirty days before the holiday. Rabban Shimon ben Gamliel says, “Two weeks [before the holiday].”

Although the halachah was decided according to the former opinion, Rabban Shimon benGamliel’s view is also significant as our Sages teach, “These and these are the words of the living G‑d.” Surely, in regard to a person’s spiritual service, it is always possible to fulfill both opinions. In this instance, however, it is also possible to fulfill both opinions in regard to actual deed.

To explain: One should start reviewing the Pesach laws thirty days before the holiday. As the holiday approaches, however, one must reassess one’s situation and increase both the quality and the quantity of one’s study. This increase is alluded to in the prooftext quoted by the Talmud as support for Rabban Shimon’s view, “This month will be a head of months for you,” the verse which, as explained above, relates to a miraculous order of conduct. Taking this step above one’s nature allows one to increase the quality and quantity of one’s service as required by Rabban Shimon ben Gamliel’s opinion.

Just as we must make an effort to study the Pesach laws, we must also make efforts to provide others with their Pesach needs, giving maos chittim, the special tzedakahassociated with Pesach. Here also, though surely one gave thirty days before Pesach, as the Pesach holiday grows nearer, one must reassess and increase his donations.

Similarly, in regard to the size of one’s donations; although one has given a tenth or even a fifth of one’s income to tzedakah, one must reassess one’s earnings and give according to the nature of the blessings with which G‑d has provided one. Giving in this manner will not cause one any losses. On the contrary, as G‑d sees the extent of one’s generosity, He will provide one with more blessings. A person who gives without reservations and limitations, will likewise receive Divine blessings that know no bounds.

* * *

3. The above shares a connection with the Nasi who brought his offerings on Rosh Chodesh Nissan, Nachshon ben Aminadav. Aminadav can be interpreted as a reference to generosity, the meaning of the word nadav.14 Nachshon is connected to the service of jumping into the sea, giving himself over with mesirus nefesh, serving G‑d without limitations.15 Thus, Nachshon ben Aminadav reflects how our generosity must be expressed without limitation, giving in a miraculous manner.

This will bring about the transformation of all undesirable influences. Just as Nachshon’s jumping into the sea, caused the sea to split,16 and led to the final and the most complete phase of the exodus from Egypt, so too, our unbounded gifts to tzedakah will bring near the redemption and indeed transform all the negative influences into good.

The connection to the Redemption is particularly appropriate on the present date, Shabbos Parshas Vayikra, Rosh Chodesh Nissan, 5751, a year when “I will show you wonders.” Each of these factors shares a connection to the future redemption: Shabbos is a reflection of “the era which is all Shabbos and rest for all eternity;” Parshas Vayikra begins by describing how “G‑d spoke to Moshe from the Tent of Meeting.” The ultimate expression of the Tent of Meeting, the Sanctuary, will be the Third Beis HaMikdash. Rosh Chodesh represents the renewal of the moon which is associated with the renewal of the Jewish people that will take place in the Era of Redemption. Greater emphasis is placed on this in the present month, Nissan, the month of redemption. 5751 (תנש"א) spells out the word Tinasei which calls to mind the phrase Tinasei Malchuso, “May His sovereignty be upraised.” And “I will show you wonders,” is part of the prophecy, “As in the days of your exodus from Egypt, I will show you wonders.”

May the chazakah established by taking out three Torah scrolls lead to our service in the Third Beis HaMikdash, where “we will partake of the Paschal sacrifices and the festive offerings... and give thanks to You with a new song for our redemption and for the deliverance of our souls.”

Parshas Vayakel-Pekudei Mevarchim Nisan – Chazak - Parah | 22-29 Adar, 5778

EREV SHABBOS  MAR 9th  
Shacharis 7 am
Candles/Mincha/Maariv 5:48 pm

SHABBOS SAT MAR 10th 
Tehilim for Mevarchim Nisan 7:30 am
Shacharis: 9 am /Sof Zman Krias Shema 9:25 am/
Mincha 5:48 pm /Seuda Slishit Lite
Maariv/Havdalah 6:47 pm  /DAYLIGHT SAVINGS TIME – SPRING FORWARD ONE HOUR/

KIDDUSH AND SEUDA SLISHIT
Kiddush is sponsored this week by Velvil and Mushke Rosler, marking their first six months of love and joy with their daughter, Lilly.  We will also have our delicious meat cholent, made by Rabbi Mendy Levitin.  Seuda Slishit Lite.

Weekday Services
Sun Shacharis: 9 am
Mon - Fri Shacharis 7 am  
Sun -Thu Mincha 7 pm, followed by Maariv  /Repeat Shema after 7:46 pm/

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

PlaySpace for Children at CSTL –
The CSTL board, as well as other members, are working on creating a safe play space for our children in the parking lot behind the building. A committee has been recently established, Please email Tamar Azous at tamar@azous.com to help!

FARBRENGEN ALERT – MEVARCHIM NISSAN – FRI MAR 9th  4PM
Please join us on for an Erev-Shabbos Farbrengen in honor of the Shabbos Mevarchim Nissan –. In front of the CSTL Men’s Mikvah,

TORAH OHR WITH RABBI MENDY LEVITIN – 8:15 AM SHABBOS MORNING
All are welcome to this inspiring class.

CSTL TOT PROGRAM 10:30 am - Noon
This program is now volunteer-led. If you are interested in volunteering from time to time, please email 
elizabeth.roth08@gmail.com

CSTL JUNIOR CONGREGATION  10 am – Noon 
RabbiHerbstman@gmail.com

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

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. NEW Sponsorships now available:  Presidential Kiddush $50, Chulent $100.


COMMUNITY NEWS

The Shmurah  Matzah Co-op is Open for Orders!
Each year before Pesach we make a group purchase of double wrapped palletized  Shmurah Matzah from the renown Lubavitch Matzah Bakery. We calculate the cost of the Matzah by adding the shipping and price per pound of the Shmurah Matzah to arrive at the final sale price without additional fees or markup. Shmurah Matzah is available in Wheat, Whole Wheat, Spelt, and reduced-price broken Matzahs for non-Seder meals. To order: sbrandeis@gmail.com

"Wine, Cheese & Chocolate" Sun Mar 11th 7:30-9:30 pm
A pre-Passover tasting. More info: www.IslandSynagogue.org

Ohr Leah Rosh Chodesh Class Tue Mar 13th 7:15 pm
with Sephardic Bikur Holim Rubbisa Hassan. More info: mollott@gmail.com

Rabbi Menachem Nissel at the Kollel Wed Mar 14th 8 pm
Topic: "Tefillah for the Overwhelmed". www.SeattleKollel.org

Emerald City Fired Arts Sun Mar 18th 10-noon
An Ohr Chadash youth event at E. RSVP by March 13. Cost: Up to $20 Info: baylafriedmantreiger@gmail.com  

Jewish Day School Auction & Gala Sun Mar 18th 
Early Bird Registration due by Feb. 23rd, 2018 at: www.jds.org

This year Affordable Kosher will not be opening Passover Depot.
However, all the merchandise will be available at the Safeway store at 3820 Rainier Ave S, Sea. 98118 Info:  Info@AffordableKosher.com

THE SEPHARDIC JEWISH BROTHERHOOD BIRTHRIGHT TRIP JUN 24-JULY 4
Tour Israel with amazing people with Greek, Sephardic, and Turkish backgrounds. The trip is totally FREE and anyone between the ages of 18 and 26 who hasn't been on a Birthright Israel trip before is eligible. What's more, we are working on creating an extended portion of the Trip to Salonica, Greece! 
info@sephardicbrotherhood.com

INTENSIVE MODERN HEBREW AT UW
Learn Hebrew in Nine Weeks! www.summer.uw.edu.  HadarKH@uw.edu

Teen Israel Experience Scholarships! DEADLINE MAR 26th 
A journey to Israel is a life-changing experience for a Jewish teen. Young people who have visited our Jewish homeland return with wonderful stories about gaining a stronger Jewish identity. The Federation offers generous need-based scholarships, with support from the Samis Foundation. 
www.JewishInSeattle.org

ARC Babysitting Class Sun Mar 11, 9:00 am-4:45 pm
For kids ages 11-15 in BCMH Yavneh Youth Building. Cost: $85/BCMH Members , $95/Non-Members. Pay via Pay Pal at www.bcmhseattle.org  

Camp Yavneh 2018, June 25th - August 17th 
Registration now open for Camp Yavneh. Staff applications now available at
www.campyavnehseattle.com    

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

Community Trip to Israel. Apr 29th -May 8th 
"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.

Yom Hashoah Holocaust Remembrance Day Sun Apr 8th 7:00 pm,  
At Ezra Bessaroth www.EzraBessaroth.net


REBBE’S SICHO FOR VAYAKEL-PEKUDEI
http://www.sie.org/templates/sie/article_cdo/aid/2507793/jewish/Shabbos-Parshas-Vayakhel-Pekudei-23rd-Day-of-Adar-5751-1991.htm © SichosInEnglish.org

In the last few years, it has been customary to emphasize the connection every concept shares with the ultimate redemption. Sometimes, effort has to expended in order to find such a connection, but there is always a point of association. Since “all the appointed times for Mashiach’s coming have already passed,” and in particular, several years have passed since the Previous Rebbe announced “All of you stand prepared” to proceed to the redemption, every concept surely shares a connection with that era.

[In particular, each term within the Previous Rebbe’s statement is worthy of elaboration: “All of you” is significant because it emphasizes how the future redemption will — in contrast to the previous redemptions experienced by our people — encompass every single Jew without distinction.1 Not only will the large majority of our people be redeemed, the redemption will involve each and every Jew. Also, in an expanded sense, “all of you” refers to the totality of each person’s existence, all of his powers and his portion in the world at large. “Stand” indicates the adoption of a position of strength in the service of G‑d as reflected in the verse, “to stand and serve before G‑d.” “Prepared” emphasizes the importance of the object for which one is preparing as reflected in our Sages’ differentiation between the meals of Shabbos and Yom Tov which involve preparation, and those of an ordinary weekday which do not.]

Although as explained above, every concept shares a connection to the redemption, there are times — for example, this present Shabbos — when the connection is openly revealed. To explain: Vayakhel begins with the description of Moshe’s calling together the Jewish people to study Torah. From this, we derive the custom of calling Jews together for Torah study each Shabbos.2 However, in an ultimate sense, Vayakhel alludes to the most complete and inclusive congregation, the time when “a great congregation will return here,” in the Era of Redemption.

Similarly, Pekudei which means “counting” in an ultimate sense refers to the tenth census of the Jewish people which will be held in the Era of Redemption. In particular, when the two parshiyos are combined together as in this year, that allusion to the future redemption is clearly emphasized.

To explain, Vayakhel in and of itself does not necessarily point to the Redemption. As explained above, it can refer to the congregation of Jews for Torah study. Similarly, Pekudei can be associated with the other censuses that were held throughout Jewish history, or to the service in the Beis HaMikdash that involved Pa’is, counting the priests’ fingers to determine who would be privileged to perform the service.

When, however, the two parshiyos are combined, we see a clear reference to that census which will be held when, “a great congregation will return here.”3 A further connection to the Redemption is that this is the Shabbos which blesses the month of Nissan, a month associated with “miracles of a truly miraculous nature,”4 and is known as “the month of redemption.”

[Indeed, the Shabbos which blesses Nissan possesses a more powerful quality than the month itself, because the entity which conveys a blessing on another entity must itself possess a higher quality.]

We find that there are several levels of redemption as reflected by the fact that Adar is also a month of redemption. Nevertheless, our Sages speak of joining redemption to redemption, i.e., proceeding from one level of redemption to the next. [Their intent is to join the redemption of Purim to the redemption of Pesach. Since they do not explicitly mention this, however, we can interpret this as referring to joining the redemption of Purim to the ultimate Redemption.]

The concept of redemption also shares a connection with Shabbos, because Shabbos represents a redemption from the mundane activities of the weekdays. Indeed, on Shabbos a person must be on an elevated plane to the extent that he feels that, “all his work is completed.”

All the above is enhanced by the fact that this year, 5751, is a year when, “I will show you wonders.”5 This refers to the wonders of the redemption which will surpass the miracles of the exodus from Egypt. Furthermore, the redemption from Egypt was only temporary in nature and allowed the possibility for future exiles. In contrast, after the future redemption, the potential for exile will no longer exist.

May we soon merit that redemption. Then we will see the priestly garments which are described in our Torah portion. In regard to those garments, there are several different opinions mentioned in the Talmud. Furthermore, there is a difference of opinion regarding the High Priest’s head plate between the Sages — whose opinion is accepted as halachah— who maintain that the words קודש לה' were written on two lines, and Rabbi Eliezar ben Yossi who said, “I saw the High Priest’s head plate in Rome and the words קודש לה' were written on only one line.” This indicates that there were several different approaches to actually fashioning these garments. Both of these approaches were acceptable because the Torah does not specify how the words קודש לה' should be written.

Similarly, we find several approaches to the fashioning of the High Priest’s cloak and to the leggings worn by the priests. All of these different approaches are acceptable and were actually present in the Beis HaMikdash. This multiplicity is desirable. Since the Torah is “the Torah of truth,” and truth is multi-faceted in nature, the ultimate expression of this truth is for all these different dimensions to be actually revealed on the level of deed.

May we no longer have to debate how these garments should be made because we will actually see them in the Third Beis HaMikdash. Then we will witness the ultimate expression of Vayikra, the Torah reading begun in today’s Minchah service, “And He called to Moshe.”6

The redemption will come and will be accompanied by open miracles. There is an advantage to conduct according to the natural order, for in this manner, the natural order itself is elevated. Nevertheless, since we have waited so long for the ultimate redemption, we can rest assured that it will be characterized by open miracles. May this be in the immediate future.

* * *

2. This Shabbos, which begins the last week of Adar, represents the transition between Adar and Nissan. On the surface, Nissan is above Adar, for the miracles of Nissan transcended the natural order, while those of Adar were confined within nature. One could explain the entire sequence of events — the deposition of Vashti, the appointment of Esther, and the like — as a matter of coincidence. Thus, indeed our Sages explain that the allusion to Esther in the Torah is the verse, “I will surely conceal My face,” i.e., the veiling of G‑dliness within the natural order. (This also is reflected in the fact that G‑d’s name is not mentioned in the Megillah.)

There is, however, an advantage to the Purim sequence, miracles enclothed within nature, for they permeate — and thus elevate — the natural order. Indeed, this is the intent of our service, to lift up the worldly order of existence and to have G‑dliness revealed on this plane.

We see this concept reflected in the renown story of the Alter Rebbe who, during his imprisonment in Petersburg, was once ferried from one prison to another in the middle of the night. Seeing the moon, he sought to use this opportunity to recite the Kiddush Levanah (Sanctification of the Moon7 ) prayers and asked the boatman to halt the vessel’s progress. When the latter refused, the Alter Rebbe halted the vessel in a miraculous way, allowed it to continue, and then asked the boatman again to stop. Seeing that he had no alternative, the boatman consented and it was only then, that the Alter Rebbe recited his prayers. Why was the boatman’s consent necessary? So that the mitzvah could be fulfilled within the context of the natural order.

The circumstances in which this story took place emphasize the relevance of its lesson. The Alter Rebbe’s imprisonment came because of his efforts to spread Chassidus and his redemption signified Heavenly consent for the intensification of those activities. Indeed, were undesirable elements not to have interfered, with his redemption, we would have merited the full revelation of the two lights (Shneur), the light of the revealed Torah and the light of the Torah of Chassidus. And this revelation is drawn down l’zman, (לזמן a word which results from the rearrangement of the letters of the Alter Rebbe’s second name Zalman זלמן) meaning “to time,” an indication how this revelation will permeate time and space, the limitations of this world.

Indeed, we see an allusion to the redemption in the Alter Rebbe’s life span — 68 years. 68 is numerically equivalent to the word (סח), meaning “diversion of attention.” Our Sages declare, “Mashiach will come when our attention is diverted,” like the discovery of a lost object which comes unexpectedly. The connection of this concept to Mashiach is reflected in the verse “I found David, My servant.”

This relates to the fusion of the concepts of Vayakhel and Pekudei mentioned above, i.e., the ultimate gathering together of the Jewish people which will come in the Era of Redemption and the tenth census which will be taken then. This census will differ from the previous ones which included only men over the age of twenty. This census will count every Jew, men, women, and child.

One of the unique aspects of a census is that it reflects the dearness of the entities which are counted, to quote our Sages, “because He cherishes them, He counts them at all times.” Thus, the counting of the Jews in the Era of Redemption will reflect how every Jew — even the youngest child — is treasured by G‑d.

This points to the importance of Jewish education, of reaching out to every Jewish child. The Baal Shem Tov taught that even a leaf’s turning in the wind is controlled by Divine Providence. Surely, there is a special Divine Providence controlling everything that occurs to each member of the Jewish people, even a young child. We must, within the context of this unique Providence, do whatever we can to prepare each member of the Jewish people, and every aspect of the world at large, for the ultimate Redemption.

Shlita continued the sicha with references to the conflict in the Persian Gulf, a promise that the miraculous sequence of events which we have witnessed will continue, and a call to increase our efforts to provide our fellow Jews with their Pesach needs. These concepts were presented in an essay, “The Ultimate Miracles are Yet to Come.”}

* * *

3. [After the distribution of mashkeh in connection with various positive activities, the Rebbe Shlita said:} All that is necessary is for a person to perform one small act and G‑d will help him and lift him above all things. This is enhanced by the influence of a Chassidic farbrengen which — as revealed in the note which descended from Heaven — can achieve more than the influence of the angel Michoel.

Nothing brings a father greater joy than seeing his children join together in harmony. Similarly, when the Jews join together in unity, love, and joy, G‑d derives great happiness, as it were, and grants them abundant blessings, including the ultimate blessing, which is of such fundamental importance at present, the coming of the Future Redemption.

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