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Parshas Ki Tavo | 20-27 Elul, 5778

EREV SHABBOS  AUG 31st 
Shacharis 7 AM
Candles/Mincha/Maariv 7:33 PM

SHABBOS - SAT SEPT 1st 
Shacharis: 9:30 AM /Sof Zman Krias Shema 9:48       AM/
Shabbos Mincha 7:33 PM /Seuda Slishit  /Pirkei Avos Chapter 3&4
Maariv/Havdalah 8:38 PM
SELICHOS 1:08 AM (Sunday Morning)

WEEKDAY SERVICES
Sun Shacharis 9 AM / SHOFAR BLOWING
Mon – Fri Selichos 6:30 AM
Mon - Fri Shacharis 7 AM /Followed by Shofar every weekday during Elul
Mon -Thu Mincha 7:30 PM, followed immediately by Maariv

SHABBOS KIDDUSH AND SEUDA SLISHIT.  
Kiddush Lite. Rabbi Saifo and Frumi Marasow, Gershon Grashin and Moshe Ohayon are sponsoring Meat Chulent, made by Rabbi Mendy Levitin. Seuda Slishit Lite.

MAZEL TOV MAZEL TOV
Mazel Tov to Gilad and Mihal Ehven on the marriageof their daughter Chaya Mushka to Avraham Simcha in Crown Heights!  May they merit to build a bayis ne’eman b’yisroel!

SELICHOS BEGINS MOTZEI SHABBOS SEPT 1st 
Selichos will begin at 1:08 am Motzei Shabbat (Sept 1st), preceeding by a Farbrengen from 11:30 pm.  Selichos during the week will start at 6:30 am, followed by Shacharis at 7 am.

L’DOVID HASHEM ORI 
The psalm L'David Hashem Ori (Psalm 27) is recited at the end of the morning and afternoon prayers. This special addition is recited throughout the month of Elul and the High Holiday season, until Hoshanah Rabbah (Tishrei 21) -- a total of 50 days. 
www.chabad.org/calendar

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

FARBRENGEN ALERT–IN HONOR OF CHAI ELUL - FRIDAY 5 PM
Erev-Shabbos Farbrengen in front of the CSTL Men’s Mikvah. "Chai Elul" (Hebrew for "the 18th of Elul," also meaning "the life of Elul". This year August 28/29) is celebrated by the Chassidic community as the birthday of the "two great luminaries" -- Rabbi Israel Baal Shem Tov, the founder of Chassidism; and Rabbi Schneur Zalman of Liadi, the founder of Chabad. Chassidim wish each other "Gut Yom Tov!" and conduct joyous gatherings called farbrengens.
www.chabad.org/calendar

Esrog/Lulav/Schach Deadline is Tue Sept 4th 
RabbiKavka@gmail.com https://www.seattleesrogim.com

ANI L’DODI V DODI LI  with Rabbi Mendy – 6:15 PM
The Rebbe’s Chasidus Discourse Ani LeDodi VeDodi Li is based on the idea of ‘Elul is the time of “Melech Basadeh” - The King Is In The Field’. Who Initiates the Intensification of this Love Relationship?  For Men and Women. In honor  of Chaya Sarah Malka bas Bracha  and Elanah Rivka bas Sarah for a full רפואה  שלימה  

WOMEN’S LEARNING AT CSTL WED 8:00 PM
Contact Shprintze Kavka to arrange to learn what you want to learn.  206-730-2764

TORAH OHR WITH RABBI MENDY – 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.  Velvel and Mushka Rosler are sponsoring  cake and cold brew  coffee

Talmud Class - Mesechet Rosh Hashanah with Rabbi Mendy 
Starting  Third Chapter Be"h  Aug 14th .. Please contact Shuky Meyer at +1-347-761-2134 to be added to the whatsapp group, for updated time and location 

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

RABBI EMLEN’S MONDAY NIGHT SICHOS CLASS FOR WOMEN–8 PM. 
All levels of knowledge are welcome! Light refreshments will be served. At the Kavka’s 4002 NE 72nd  Street . For a Refuah Shlaimah for  חיה שרה מלכה בת ברכה לאה חוה     

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 –
Gemora Baba Basra with Rabbi Levitin after 9 am Shacharis

WEEKLY CLASS FOR WOMEN 
At Rebbetzin Levitin’s home, 6519 49th Ave NE.  For more info,
chanielevitin@gmail.com

KIDDUSH SPONSORSHIPS AVAILABLE
If you would like to sponsor Kiddush at CSTL, please contact Marion KitzGabbai Kiddush, 
miriamkitz@hotmail.com . Contact Marion to sponsor a Kiddush for a BIRTHDAY, ANNIVERSARY or YAHRZEIT. Please inform Marion by the preceding Sunday evening so that we have time to prepare properly.  Prices: Sponsor $350, co-Sponsor $175, Contributor: $50-$149. Presidential Kiddush $50, Chulent $100.


COMMUNITY NEWS

SBH Dezayuno and Food Festival Sun Sept 2nd 10 am – 4 pm
Enjoy all of your favorite mouth watering Sephardic delicacies along with amazing meat lunch options, including Fatburger and Mexican food. Bouncy houses and entertainment for the kids. At Sephardic Bikur Cholim

Mental Health First Aid: Aug 30, Oct 5, or Nov 28, 8:30 am - 5:30 pm
Free, eight-hour course offered by Jewish Family Service prepares you to interact with an adult in crisis and connect them with help. Three dates available. At JFS, 1601 16th Ave., Seattle.

Emanuel Congregation Gala. Sunday, Aug 26, noon - 4 pm
Emanuel Congregation is celebrating its 50th anniversary with a gala dinner, music, and keynoter Prof. Emeritus Dr. Edward Alexander, speaking on the UW Jewish Studies Program's early days, at Emanuel Congregation, 3412 NE 65th St., Seattle.

 Hike to Margaret Lake Sun Aug 26th 
Join with Island Synagogue AKA Shevat Achim with experienced hiker Lloyd Tucker, who will share the hike and words of Torah with you. Meet at Island Synagogue, 8685 SE 47th St., Mercer Island, 8:15 am, for carpooling, or at trail head, 9:45 am. Hike moderate to difficult, not suitable for very young children. Bring water, snacks, and bug spray.

Mercaz Visits West Seattle Bee Garden Mon Sept 3rd 11am-1pm
High Point Commons Pea Patch, 3108 SW Graham St, Seattle. Bring a lunch picnic and your BEEautiful selves. We will sings songs, read a story or two, roll some beeswax candles and have a tour of the West Seattle Bee Garden. There is a playground and field to play in as well. $3 a person, $10 for a family of four or more.  

BASARFEST 2018. MON SEPT 3rd 5 pm
Eat.  Meat. Annual BBQ & Cook Off. Featuring Award Winning BBQ Pit Master & Food Blogger, Daniel Peikes. Register at 
www.bcmhseattle.org

ELUL IS HERE – HAVE MEZUZOT AND TEFILIN CHECKED!
Rabbi Benzaquen 206-200-6829

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]

VOICES FOR HUMANITY LUNCHEON - THU. OCT 4 NOON- 1 PM
Join us for the annual Voices for Humanity Luncheon at the Downtown Seattle Sheraton Hotel. The Holocaust Center for Humanity provides vital resources and programs to schools and communities. A minimum $180 donation per guest is requested. Register at 
https://holocaustcenterseattle.org/voices-for-humanity-registration/view/form   

SEPHARDIC DAY AT THE J - SUN. OCT 21 11am-2pm
Celebrate our Sephardic heritage at the SJCC. Featuring a Kosher Sephardic lunch from Leah's, Jaffa Road in concert, Ladino games and prizes, art projects for the kids, Marketplace and more. Register at 
www.sjcc.org


REBBE’S SICHO FOR KI TAVO
https://www.sie.org/templates/sie/article_cdo/aid/2507741/jewish/The-Night-Following-the-18th-of-Elul-5751-1991.htm © SichosInEnglish.org

1. There are many interpretations of the name Chai Elul. The most fundamental interpretation is that this day infuses chayos — “life-energy” into all the dimensions of Elul. Since Elul is the month of stocktaking for the entire year and the month of preparation for the coming year, it must be filled with the service of G‑d in the three pillars on which the world1 stands — Torah, prayer, and deeds of kindness. Chai Elul must introduce additional energy in all these services.

Frequently, however, when we speak to people in spiritual terms, there are some who know what to do and others who become confused and waste time on matters which are not worthy of any attention at all.

One of the ways to overcome this difficulty is to associate spiritual concepts with material things, for all people relate equally in this sphere. In regard to spiritual matters, this is dependent on a person’s feelings and his understanding and in this sphere, there are differences between individuals. In contrast, in regard to deed, the totality of the Jewish people are required to observe all 248 positive mitzvos and all 365 negative mitzvos every day.

(Thinking is also required to perform a deed. Nevertheless, in this instance, one’s thoughts are goal-directed and therefore, can be focused easily. Thus in regard to the month of Elul, it is easy to find direct expressions for the increase of life-energy mentioned previously.)

In Elul, it is customary to increase one’s prayers. Indeed, in this month, even Torah scholars take time from their studies and devote it to prayer. This increase should be associated with the portion of Tehillim recited daily and also the three additional chapters which are added in the month of Elul. Similarly, there are other special prayers which are recited at this time. Therefore, there is no need to search for how one should make an increase in connection with Chai Elul; the area of activity is clearly outlined.

Similarly, in regard to Torah study, there are matters that are of present concern, laws that are relevant to Elul, to Rosh HaShanah, and to the days that follow. Furthermore, we are within thirty days of the holiday of Sukkos, when it is mandatory to study the laws pertaining to that holiday.

Likewise, in regard to deeds of kindness — in order to clarify where our focus should lie: The primary concern is to provide our fellow Jews with their holiday needs. Thus in regard to Rosh HaShanah, it is written “And send portions to those who do not have prepared, for the day is holy unto our L‑rd.” And we are assured, whoever increases will receive increased blessings.2

Thus we have clear and particular directives in regard to all three areas of Torah study, prayer, and deeds of kindness. Particularly, in regard to deeds of kindness, we will conclude this gathering by making everyone an agent to distribute tzedakah. A second dollar will be added in connection with Chai Elul.

As mentioned, whoever increases will receive increased blessings in all of his concerns, including a kesivah vachasimah tovah for a good and sweet year. Also he will be given the potential to increase life-energy in all the service of Elul and to do so immediately.

As mentioned previously, the name Elul also serves as an acronym for a verse associated with the redemption. “Tzedakah brings the Redemption near.” Similarly studying the laws of the Redemption in the Rambam’s Mishneh Torah and concentrating on the blessing of the Redemption in Shemoneh Esreh precipitate its coming.

By increasing our Torah study, prayer, and deeds of kindness, we increase the kesivah vachasimah tovah for a good and sweet year which we all will receive together with the entire Jewish people. L’Shanah tovah tikosaiv v’tichasaim — May you be written down and inscribed for a good year.

Parshas Ki Teitzei | 13-20 Elul, 5778

EREV SHABBOS  AUG 24th  
Shacharis 7 AM
Candles/Mincha/Maariv 7:46 PM

SHABBOS - SAT AUG 25th 
Shacharis: 9:30 AM /Sof Zman Krias Shema 9:44       AM/
Shabbos Mincha 7:46 PM /Seuda Slishit  /Pirkei Avos Chapter 1&2
Maariv/Havdalah 8:48 PM

WEEKDAY SERVICES
Sun Shacharis 9 AM / SHOFAR BLOWING
Mon - Fri Shacharis 7 AM /Followed by Shofar every weekday during Elul
Mon -Thu Mincha 7:46 PM, followed immediately by Maariv

SHABBOS KIDDUSH AND SEUDA SLISHIT.  
Gala Kiddush Sium on Rambam with Rabbi Levitin, celebrating the completion of the 37th Global Cycle  Sponsored by Chabad of the Washington State.  Seuda Slishit Lite.

MAZEL TOV MAZEL TOV
Mazel Tov to Gilad and Mihal Ehven on the upcoming wedding of their daughter Chaya Mushka to Avraham Simcha in Crown Heights!  May they merit to build a bayis ne’eman b’yisroel!

SHUL FUNDRAISER
Thank you to all who contributed to the successful shul fund raiser this week!  Donors, Matchers, and all those who made it happen.  Yasher Koach to Rabbi Herbstman!

SELICHOS BEGINS MOTZEI SHABBOS NEXT WEEK SEPT 1st 
Selichos will begin at 1:10 am next Saturday night (Sept 1st), preceeding by a Farbrengen from 11:30 pm.  Selichos during the week will start at 6:30 am, followed by Shachris at 7 am.

L’DOVID HASHEM ORI 
The psalm L'David Hashem Ori (Psalm 27) is recited at the end of the morning and afternoon prayers. This special addition is recited throughout the month of Elul and the High Holiday season, until Hoshanah Rabbah (Tishrei 21) -- a total of 50 days. 
www.chabad.org/calendar

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

FARBRENGEN ALERT–IN HONOR OF CHAI ELUL - FRIDAY 5 PM
Erev-Shabbos Farbrengen in front of the CSTL Men’s Mikvah. "Chai Elul" (Hebrew for "the 18th of Elul," also meaning "the life of Elul". This year August 28/29) is celebrated by the Chassidic community as the birthday of the "two great luminaries" -- Rabbi Israel Baal Shem Tov, the founder of Chassidism; and Rabbi Schneur Zalman of Liadi, the founder of Chabad. Chassidim wish each other "Gut Yom Tov!" and conduct joyous gatherings called farbrengens.
www.chabad.org/calendar

Esrog/Lulav/Schach Deadline is Tue Sept 4th 
RabbiKavka@gmail.com

ANI L’DODI V DODI LI  with Rabbi Mendy – 6:30 PM
The Rebbe’s Chasidus Discourse Ani LeDodi VeDodi Li is based on the idea of ‘Elul is the time of “Melech Basadeh” - The King Is In The Field’. Who Initiates the Intensification of this Love Relationship?  For Men and Women. In honor  of Chaya Sarah Malka bas Bracha  and Elanah Rivka bas Sarah for a full רפואה  שלימה  

WOMEN’S LEARNING AT CSTL WED 8:00 PM
Contact Shprintze Kavka to arrange to learn what you want to learn.  206-730-2764

TORAH OHR WITH RABBI MENDY – 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.  Velvel and Mushka Rosler are sponsoring  cake and cold brew  coffee

Talmud Class - Mesechet Rosh Hashanah with Rabbi Mendy 
Starting  Third Chapter Be"h  Aug 14th .. Please contact Shuky Meyer at +1-347-761-2134 to be added to the whatsapp group, for updated time and location 

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

RABBI EMLEN’S MONDAY NIGHT SICHOS CLASS FOR WOMEN–8 PM. 
All levels of knowledge are welcome! Light refreshments will be served. At the Kavka’s 4002 NE 72nd  Street . For a Refuah Shlaimah for  חיה שרה מלכה בת ברכה לאה חוה     

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 –
Gemora Baba Basra with Rabbi Levitin after 9 am Shacharis

WEEKLY CLASS FOR WOMEN 
At Rebbetzin Levitin’s home, 6519 49th Ave NE.  For more info,
chanielevitin@gmail.com

KIDDUSH SPONSORSHIPS AVAILABLE
If you would like to sponsor Kiddush at CSTL, please contact Marion KitzGabbai Kiddush, 
miriamkitz@hotmail.com . Contact Marion to sponsor a Kiddush for a BIRTHDAY, ANNIVERSARY or YAHRZEIT. Please inform Marion by the preceding Sunday evening so that we have time to prepare properly.  Prices: Sponsor $350, co-Sponsor $175, Contributor: $50-$149. Presidential Kiddush $50, Chulent $100.


COMMUNITY NEWS

Mental Health First Aid: Aug 30, Oct 5, or Nov 28, 8:30 am - 5:30 pm
Free, eight-hour course offered by Jewish Family Service prepares you to interact with an adult in crisis and connect them with help. Three dates available. At JFS, 1601 16th Ave., Seattle.

Emanuel Congregation Gala. Sunday, Aug 26, noon - 4 pm
Emanuel Congregation is celebrating its 50th anniversary with a gala dinner, music, and keynoter Prof. Emeritus Dr. Edward Alexander, speaking on the UW Jewish Studies Program's early days, at Emanuel Congregation, 3412 NE 65th St., Seattle.

Hike to Margaret Lake Sun Aug 26th 
Join with Island Synagogue AKA Shevat Achim with experienced hiker Lloyd Tucker, who will share the hike and words of Torah with you. Meet at Island Synagogue, 8685 SE 47th St., Mercer Island, 8:15 am, for carpooling, or at trail head, 9:45 am. Hike moderate to difficult, not suitable for very young children. Bring water, snacks, and bug spray.

President Roosevelt and the Holocaust Sun Aug 26th 11 am
A revealing lecture by historian Laurence Stern offers a new perspective on President Franklin Roosevelt's views, war strategy, and State Department cloak-and-dagger actions and inactions. Ticket sales benefit the Holocaust Center for Humanity., Big Picture Theater, 2505 1st Ave., Seattle.

Mercaz Visits West Seattle Bee Garden Mon Sept 3rd 11am-1pm
High Point Commons Pea Patch, 3108 SW Graham St, Seattle. Bring a lunch picnic and your BEEautiful selves. We will sings songs, read a story or two, roll some beeswax candles and have a tour of the West Seattle Bee Garden. There is a playground and field to play in as well. $3 a person, $10 for a family of four or more.  

SBH Dezayuno and Food Festival Sun Sept 2nd 10 am – 4 pm
Enjoy all of your favorite mouth watering Sephardic delicacies along with amazing meat lunch options, including Fatburger and Mexican food. Bouncy houses and entertainment for the kids. At Sephardic Bikur Cholim

BASARFEST 2018. MON SEPT 3rd 5 pm
Eat.  Meat. Annual BBQ & Cook Off. Featuring Award Winning BBQ Pit Master & Food Blogger, Daniel Peikes. Register at 
www.bcmhseattle.org

ELUL IS HERE – HAVE MEZUZOT AND TEFILIN CHECKED!
Rabbi Benzaquen 206-200-6829

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]


REBBE’S SICHO FOR KI TEITSEI
https://www.sie.org/templates/sie/article_cdo/aid/2507736/jewish/Eve-of-the-13th-of-Elul-5751-1991.htm © SichosInEnglish.org

1. It is always customary to begin with a matter related to the present time. This is particularly appropriate when doing so also fulfills the directive, “Begin with blessing.”

Within the concept of blessing itself, there are many levels, nevertheless, all of these blessings — even the hundred1 blessings which we are required to recite each day — have limitations.

Even the Priestly Blessing which has an unlimited dimension, for it is connected with G‑d’s promise, “And I will bless them,” is still limited for it is dependent on the service of the Priests which is limited in nature.2

In contrast, the blessings associated with a wedding celebration — and tonight is the anniversary of the wedding of the Previous Rebbe — are above all concept of limitation. Even though we see that in actual fact, there are limits even to such a celebration, they are in essence unlimited. For we associate these weddings with the era when “Speedily, there will be heard in the cities of Judah and the outskirts of Jerusalem... the voice of a groom and the voice of a bride,” the celebration of the Redemption and the rejoicing of that era will surely be above all limitations.

2. There is also a connection to this week’s Torah reading which begins “If you go out to war.” By beginning with the word “if,” which implies merely a possibility, but not an inevitable event, the Torah points out that war is alien to a Jew’s nature. In essence, a Jew has no connection to war, for he should be granted G‑dly blessings in a manner of peace and happiness, and indeed, unbounded happiness, from G‑d’s “full, open, holy, and generous hand.”

Although the phrase describes G‑d’s hand with four adjectives, since the subject is G‑d’s hand, the influence granted is unlimited. Why are these four adjectives necessary? Because our world is limited in nature and G‑d’s influence must therefore be drawn down within the limitations of our world which is structured according to a set of four spiritual potentials.

Similarly, mankind is structured according to this set of four potentials, for each person is a microcosm of the world at large.3 This is reflected in a Jew’s wearing tzitzis which shows how he includes all four corners4 of the world within him.5

[This is of present relevance, as reflected in the ingathering of the exiles from the four corners of the earth. Now is a time when we must study this subject as it is explained in Nigleh (the revealed aspect of Torah) and Pnimiyus HaTorah (Torah’s mystic realm).]

A Jew is essentially above all limits, even the limits of four, for in essence, his existence is one with G‑d’s. Therefore, entering these limits involves a departure (“If you go out...”) and also in a figurative sense, an aspect of war.

And when making such a departure, a Jew must — as the Torah reading continues — “take captives,” i..e., transform aspects of the worldly environment which he enters. And this will reveal how he is — as the reading continues, “the first of his strength. To him, belong the rights of the firstborn.”6 Through the descent into the frame of limitation, ultimately, a Jew will rise above all limits and confines.

The above will be enhanced by connecting it with the distribution of money for tzedakah,for tzedakah — like the fusion of finiteness and infinity — involves a combination of opposites. Tzedakah must be given by a person who has means, a mashpia, to a person who lacks means, a mekabel. Indeed even if a person possesses a minimal financial base (two hundred zuz), he should not receive tzedakah and instead should give to others.

(This will also continue in the Era of the Redemption. The Torah states, “the poor will not depart from the land,” and thus even in this Era, we will give tzedakah. It is only in the second period of the Era of the Redemption that we will witness fulfillment of the prophecy, “And there will be no poor among you.”)

The relationship between a mashpia and a mekabel also relates to the concept of a bride and groom mentioned above. The bride is a recipient. Therefore, she is not “to eat from property which belongs to her,” i.e., her needs are to be provided by the groom.

This is also mirrored in the wedding relationship between G‑d and the Jewish people. For every Jew is “the bride of G‑d,” as it were. The giving of the Torah represented the betrothal and the consummation of this wedding bond, will be in the Era of Redemption. Then oneness7 will be established among all entities.

May this be realized in the immediate future. Although a Jew is found in exile, he hates the exile, and indeed, hates it with a deep-seated hatred. What is the source of this hatred? Because in exile (golah in Hebrew), the manifestation of G‑d (the Alef) is lacking.

A Jew is constantly involved in the effort to transform exile into redemption. For G‑d also hates the exile, since He knows that in the exile the Jews are lacking — and indeed, He understands their lack better than the Jews themselves. Even though a Jew has been informed of the ultimate state that will occur after the exile, since he lives within the confines of a physical body and is limited within the confines of this world, he cannot understand these concepts fully. Nevertheless, since a Jew knows that G‑d hates the exile, he also hates the exile.

May we transcend all limitations and proceed to the Redemption immediately. And this will be enhanced by our presence in a house where good deeds are performed, prayers are recited, and Torah is studied. And from this house, we will proceed to the ultimate house the Beis HaMikdash, where we will stand on the roof and announce — “Humble ones, the time for your Redemption has come.”8

To emphasize the connection to the Previous Rebbe’s wedding, it is proper that the marriages which are being held at the present time should be held with increased celebrations. And these celebrations should be coupled with charity, by making a special “feast for the poor,” as is customary. And this day, the thirteenth of Elul,9 should serve to inspire greater wedding celebrations.

May all of the above concepts be actualized in deed. And may they lead to the ultimate deed, the coming of the Future Redemption. May it take place in the immediate future.

Parshas Ki Teitzei | 13-20 Elul, 5778

EREV SHABBOS  AUG 24th  
Shacharis 7 AM
Candles/Mincha/Maariv 7:46 PM

SHABBOS - SAT AUG 25th 
Shacharis: 9:30 AM /Sof Zman Krias Shema 9:44       AM/
Shabbos Mincha 7:46 PM /Seuda Slishit  /Pirkei Avos Chapter 1&2
Maariv/Havdalah 8:48 PM

WEEKDAY SERVICES
Sun Shacharis 9 AM / SHOFAR BLOWING
Mon - Fri Shacharis 7 AM /Followed by Shofar every weekday during Elul
Mon -Thu Mincha 7:46 PM, followed immediately by Maariv

SHABBOS KIDDUSH AND SEUDA SLISHIT.  
Gala Kiddush Sium on Rambam with Rabbi Levitin, celebrating the completion of the 37th Global Cycle  Sponsored by Chabad of the Washington State.  Seuda Slishit Lite.

MAZEL TOV MAZEL TOV
Mazel Tov to Gilad and Mihal Ehven on the upcoming wedding of their daughter Chaya Mushka to Avraham Simcha in Crown Heights!  May they merit to build a bayis ne’eman b’yisroel!

SHUL FUNDRAISER
Thank you to all who contributed to the successful shul fund raiser this week!  Donors, Matchers, and all those who made it happen.  Yasher Koach to Rabbi Herbstman!

SELICHOS BEGINS MOTZEI SHABBOS NEXT WEEK SEPT 1st 
Selichos will begin at 1:10 am next Saturday night (Sept 1st), preceeding by a Farbrengen from 11:30 pm.  Selichos during the week will start at 6:30 am, followed by Shachris at 7 am.

L’DOVID HASHEM ORI 
The psalm L'David Hashem Ori (Psalm 27) is recited at the end of the morning and afternoon prayers. This special addition is recited throughout the month of Elul and the High Holiday season, until Hoshanah Rabbah (Tishrei 21) -- a total of 50 days. 
www.chabad.org/calendar

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

FARBRENGEN ALERT–IN HONOR OF CHAI ELUL - FRIDAY 5 PM
Erev-Shabbos Farbrengen in front of the CSTL Men’s Mikvah. "Chai Elul" (Hebrew for "the 18th of Elul," also meaning "the life of Elul". This year August 28/29) is celebrated by the Chassidic community as the birthday of the "two great luminaries" -- Rabbi Israel Baal Shem Tov, the founder of Chassidism; and Rabbi Schneur Zalman of Liadi, the founder of Chabad. Chassidim wish each other "Gut Yom Tov!" and conduct joyous gatherings called farbrengens.
www.chabad.org/calendar

Esrog/Lulav/Schach Deadline is Tue Sept 4th 
RabbiKavka@gmail.com

ANI L’DODI V DODI LI  with Rabbi Mendy – 6:30 PM
The Rebbe’s Chasidus Discourse Ani LeDodi VeDodi Li is based on the idea of ‘Elul is the time of “Melech Basadeh” - The King Is In The Field’. Who Initiates the Intensification of this Love Relationship?  For Men and Women. In honor  of Chaya Sarah Malka bas Bracha  and Elanah Rivka bas Sarah for a full רפואה  שלימה  

WOMEN’S LEARNING AT CSTL WED 8:00 PM
Contact Shprintze Kavka to arrange to learn what you want to learn.  206-730-2764

TORAH OHR WITH RABBI MENDY – 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.  Velvel and Mushka Rosler are sponsoring  cake and cold brew  coffee

Talmud Class - Mesechet Rosh Hashanah with Rabbi Mendy 
Starting  Third Chapter Be"h  Aug 14th .. Please contact Shuky Meyer at +1-347-761-2134 to be added to the whatsapp group, for updated time and location 

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

RABBI EMLEN’S MONDAY NIGHT SICHOS CLASS FOR WOMEN–8 PM. 
All levels of knowledge are welcome! Light refreshments will be served. At the Kavka’s 4002 NE 72nd  Street . For a Refuah Shlaimah for  חיה שרה מלכה בת ברכה לאה חוה     

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 –
Gemora Baba Basra with Rabbi Levitin after 9 am Shacharis

WEEKLY CLASS FOR WOMEN 
At Rebbetzin Levitin’s home, 6519 49th Ave NE.  For more info,
chanielevitin@gmail.com

KIDDUSH SPONSORSHIPS AVAILABLE
If you would like to sponsor Kiddush at CSTL, please contact Marion KitzGabbai Kiddush, 
miriamkitz@hotmail.com . Contact Marion to sponsor a Kiddush for a BIRTHDAY, ANNIVERSARY or YAHRZEIT. Please inform Marion by the preceding Sunday evening so that we have time to prepare properly.  Prices: Sponsor $350, co-Sponsor $175, Contributor: $50-$149. Presidential Kiddush $50, Chulent $100.


COMMUNITY NEWS

Mental Health First Aid: Aug 30, Oct 5, or Nov 28, 8:30 am - 5:30 pm
Free, eight-hour course offered by Jewish Family Service prepares you to interact with an adult in crisis and connect them with help. Three dates available. At JFS, 1601 16th Ave., Seattle.

Emanuel Congregation Gala. Sunday, Aug 26, noon - 4 pm
Emanuel Congregation is celebrating its 50th anniversary with a gala dinner, music, and keynoter Prof. Emeritus Dr. Edward Alexander, speaking on the UW Jewish Studies Program's early days, at Emanuel Congregation, 3412 NE 65th St., Seattle.

Hike to Margaret Lake Sun Aug 26th 
Join with Island Synagogue AKA Shevat Achim with experienced hiker Lloyd Tucker, who will share the hike and words of Torah with you. Meet at Island Synagogue, 8685 SE 47th St., Mercer Island, 8:15 am, for carpooling, or at trail head, 9:45 am. Hike moderate to difficult, not suitable for very young children. Bring water, snacks, and bug spray.

President Roosevelt and the Holocaust Sun Aug 26th 11 am
A revealing lecture by historian Laurence Stern offers a new perspective on President Franklin Roosevelt's views, war strategy, and State Department cloak-and-dagger actions and inactions. Ticket sales benefit the Holocaust Center for Humanity., Big Picture Theater, 2505 1st Ave., Seattle.

Mercaz Visits West Seattle Bee Garden Mon Sept 3rd 11am-1pm
High Point Commons Pea Patch, 3108 SW Graham St, Seattle. Bring a lunch picnic and your BEEautiful selves. We will sings songs, read a story or two, roll some beeswax candles and have a tour of the West Seattle Bee Garden. There is a playground and field to play in as well. $3 a person, $10 for a family of four or more.  

SBH Dezayuno and Food Festival Sun Sept 2nd 10 am – 4 pm
Enjoy all of your favorite mouth watering Sephardic delicacies along with amazing meat lunch options, including Fatburger and Mexican food. Bouncy houses and entertainment for the kids. At Sephardic Bikur Cholim

BASARFEST 2018. MON SEPT 3rd 5 pm
Eat.  Meat. Annual BBQ & Cook Off. Featuring Award Winning BBQ Pit Master & Food Blogger, Daniel Peikes. Register at 
www.bcmhseattle.org

ELUL IS HERE – HAVE MEZUZOT AND TEFILIN CHECKED!
Rabbi Benzaquen 206-200-6829

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]


REBBE’S SICHO FOR KI TEITSEI
https://www.sie.org/templates/sie/article_cdo/aid/2507736/jewish/Eve-of-the-13th-of-Elul-5751-1991.htm © SichosInEnglish.org

1. It is always customary to begin with a matter related to the present time. This is particularly appropriate when doing so also fulfills the directive, “Begin with blessing.”

Within the concept of blessing itself, there are many levels, nevertheless, all of these blessings — even the hundred1 blessings which we are required to recite each day — have limitations.

Even the Priestly Blessing which has an unlimited dimension, for it is connected with G‑d’s promise, “And I will bless them,” is still limited for it is dependent on the service of the Priests which is limited in nature.2

In contrast, the blessings associated with a wedding celebration — and tonight is the anniversary of the wedding of the Previous Rebbe — are above all concept of limitation. Even though we see that in actual fact, there are limits even to such a celebration, they are in essence unlimited. For we associate these weddings with the era when “Speedily, there will be heard in the cities of Judah and the outskirts of Jerusalem... the voice of a groom and the voice of a bride,” the celebration of the Redemption and the rejoicing of that era will surely be above all limitations.

2. There is also a connection to this week’s Torah reading which begins “If you go out to war.” By beginning with the word “if,” which implies merely a possibility, but not an inevitable event, the Torah points out that war is alien to a Jew’s nature. In essence, a Jew has no connection to war, for he should be granted G‑dly blessings in a manner of peace and happiness, and indeed, unbounded happiness, from G‑d’s “full, open, holy, and generous hand.”

Although the phrase describes G‑d’s hand with four adjectives, since the subject is G‑d’s hand, the influence granted is unlimited. Why are these four adjectives necessary? Because our world is limited in nature and G‑d’s influence must therefore be drawn down within the limitations of our world which is structured according to a set of four spiritual potentials.

Similarly, mankind is structured according to this set of four potentials, for each person is a microcosm of the world at large.3 This is reflected in a Jew’s wearing tzitzis which shows how he includes all four corners4 of the world within him.5

[This is of present relevance, as reflected in the ingathering of the exiles from the four corners of the earth. Now is a time when we must study this subject as it is explained in Nigleh (the revealed aspect of Torah) and Pnimiyus HaTorah (Torah’s mystic realm).]

A Jew is essentially above all limits, even the limits of four, for in essence, his existence is one with G‑d’s. Therefore, entering these limits involves a departure (“If you go out...”) and also in a figurative sense, an aspect of war.

And when making such a departure, a Jew must — as the Torah reading continues — “take captives,” i..e., transform aspects of the worldly environment which he enters. And this will reveal how he is — as the reading continues, “the first of his strength. To him, belong the rights of the firstborn.”6 Through the descent into the frame of limitation, ultimately, a Jew will rise above all limits and confines.

The above will be enhanced by connecting it with the distribution of money for tzedakah,for tzedakah — like the fusion of finiteness and infinity — involves a combination of opposites. Tzedakah must be given by a person who has means, a mashpia, to a person who lacks means, a mekabel. Indeed even if a person possesses a minimal financial base (two hundred zuz), he should not receive tzedakah and instead should give to others.

(This will also continue in the Era of the Redemption. The Torah states, “the poor will not depart from the land,” and thus even in this Era, we will give tzedakah. It is only in the second period of the Era of the Redemption that we will witness fulfillment of the prophecy, “And there will be no poor among you.”)

The relationship between a mashpia and a mekabel also relates to the concept of a bride and groom mentioned above. The bride is a recipient. Therefore, she is not “to eat from property which belongs to her,” i.e., her needs are to be provided by the groom.

This is also mirrored in the wedding relationship between G‑d and the Jewish people. For every Jew is “the bride of G‑d,” as it were. The giving of the Torah represented the betrothal and the consummation of this wedding bond, will be in the Era of Redemption. Then oneness7 will be established among all entities.

May this be realized in the immediate future. Although a Jew is found in exile, he hates the exile, and indeed, hates it with a deep-seated hatred. What is the source of this hatred? Because in exile (golah in Hebrew), the manifestation of G‑d (the Alef) is lacking.

A Jew is constantly involved in the effort to transform exile into redemption. For G‑d also hates the exile, since He knows that in the exile the Jews are lacking — and indeed, He understands their lack better than the Jews themselves. Even though a Jew has been informed of the ultimate state that will occur after the exile, since he lives within the confines of a physical body and is limited within the confines of this world, he cannot understand these concepts fully. Nevertheless, since a Jew knows that G‑d hates the exile, he also hates the exile.

May we transcend all limitations and proceed to the Redemption immediately. And this will be enhanced by our presence in a house where good deeds are performed, prayers are recited, and Torah is studied. And from this house, we will proceed to the ultimate house the Beis HaMikdash, where we will stand on the roof and announce — “Humble ones, the time for your Redemption has come.”8

To emphasize the connection to the Previous Rebbe’s wedding, it is proper that the marriages which are being held at the present time should be held with increased celebrations. And these celebrations should be coupled with charity, by making a special “feast for the poor,” as is customary. And this day, the thirteenth of Elul,9 should serve to inspire greater wedding celebrations.

May all of the above concepts be actualized in deed. And may they lead to the ultimate deed, the coming of the Future Redemption. May it take place in the immediate future.

Parshas Shoftim | 6 -13 Elul, 5778

EREV SHABBOS  AUG 17th  
Shacharis 7 AM
Candles/Mincha/Maariv 7:59 PM

SHABBOS - SAT AUG 18th 
Shacharis: 9:30 AM /Sof Zman Krias Shema 9:40 AM/
Shabbos Mincha 8:00 PM /Seuda Slishit  /Pirkei Avos Chapter 6
Maariv/Havdalah 9:02 PM

WEEKDAY SERVICES
Sun Shacharis 9 AM / SHOFAR BLOWING
Mon - Fri Shacharis 7 AM /Followed by Shofar every weekday during Elul
Mon -Thu Mincha 8:00 PM, followed immediately by Maariv

SHABBOS KIDDUSH AND SEUDA SLISHIT.  
Kiddush lite, Meat cholent is sponsored by Ploni Almoni, and made by our own Rabbit Mendy. Seuda Slishit Lite.

L’DOVID HASHEM ORI 
The psalm L'David Hashem Ori (Psalm 27) is recited at the end of the morning and afternoon prayers. This special addition is recited throughout the month of Elul and the High Holiday season, until Hoshanah Rabbah (Tishrei 21) -- a total of 50 days. 
www.chabad.org/calendar

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

FARBRENGEN ALERT–IN HONOR OF VOV ELUL - FRIDAY 5 PM
Vov Elul is the yahrzeit of Rabbi Gershon Shaul Yom-Tov Lipmann ben Nathan ha-Levi Heller (c. 1579 in Wallerstein, Bavaria – 19 August 1654 in Kraków), author of a commentary on the Mishnah called the Tosefet Yom-Tov (1614–1617). Heller was one of the major Talmudic scholars in Prague and in Poland during the "Golden Age" before 1648. Erev-Shabbos Farbrengen in front of the CSTL Men’s Mikvah

Esrog/Lulav/Schach Deadline is Tue Sept 4th 
RabbiKavka@gmail.com

ANI L’DODI V DODI LI  with Rabbi Mendy – 7:00 PM
The Rebbe’s Chasidus Discourse Ani LeDodi VeDodi Li is based on the idea of ‘Elul is the time of “Melech Basadeh” - The King Is In The Field’. Who Initiates the Intensification of this Love Relationship?  For Men and Women. In honor  of Chaya Sarah Malka bas Bracha  and Elanah Rivka bas Sarah for a full רפואה  שלימה  

WOMEN’S LEARNING AT CSTL WED 8:00 PM
Contact Shprintze Kavka to arrange to learn what you want to learn.  206-730-2764

TORAH OHR WITH RABBI MENDY – 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.  Velvel and Mushka Rosler are sponsoring  cake and cold brew  coffee

Talmud Class - Mesechet Rosh Hashanah with Rabbi Mendy 
Starting  Third Chapter Be"h  Aug 14th .. Please contact Shuky Meyer at +1-347-761-2134 to be added to the whatsapp group, for updated time and location 

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

IMPORTANT MEDICAL SEMINAR WITH DR TRACHTMAN – THU AUG 23rd 8 PM
Please join us for this very important and informative seminar about a widespread and serious medical condition that effects the Jewish community.  At CSTL, sponsored by the CSTL Education Committee. Vernon M Neppe MD, PhD, FRSSAf  
psyche@pni.org

RABBI EMLEN’S MONDAY NIGHT SICHOS CLASS FOR WOMEN–8 PM. 
All levels of knowledge are welcome! Light refreshments will be served. At the Kavka’s 4002 NE 72nd  Street . For a Refuah Shlaimah for  חיה שרה מלכה בת ברכה לאה חוה     

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 –
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. Presidential Kiddush $50, Chulent $100.


COMMUNITY NEWS

Mercaz Visits West Seattle Bee Garden Mon Sept 3rd 11am-1pm
High Point Commons Pea Patch, 3108 SW Graham St, Seattle. Bring a lunch picnic and your BEEautiful selves. We will sings songs, read a story or two, roll some beeswax candles and have a tour of the West Seattle Bee Garden. There is a playground and field to play in as well. $3 a person, $10 for a family of four or more.  

Rabbi Eli J. Mansour at Sephardic Bikur Cholim – Aug 20th at 7 PM
Please join us for Elul inspiration!

SBH Dezayuno and Food Festival Sun Sept 2nd 10 am – 4 pm
Enjoy all of your favorite mouth watering Sephardic delicacies along with amazing meat lunch options, including Fatburger and Mexican food. Bouncy houses and entertainment for the kids. At Sephardic Bikur Cholim

BASARFEST 2018. MON SEPT 3rd 5 pm
Eat.  Meat. Annual BBQ & Cook Off. Featuring Award Winning BBQ Pit Master & Food Blogger, Daniel Peikes. Register at 
www.bcmhseattle.org

ELUL IS HERE – HAVE MEZUZOT AND TEFILIN CHECKED!
Rabbi Benzaquen 206-200-6829

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]


REBBE’S SICHO FOR SHOFTIM
https://www.sie.org/templates/sie/article_cdo/aid/2507734/jewish/Shabbos-Parshas-Shoftim-7th-Day-of-Elul-5751-1991.htm © SichosInEnglish.org

1. We find a parallel to the commandment in this week’s Torah reading, “You shall appoint judges and officers in all your gates,” in the promise of Yeshayahu, the prophet of the Redemption, “And I will return your judges as in former times, and your advisers as at the beginning.” This mode of expression is also used in the weekday prayers “Return our judges as in former times, and our advisers as at the beginning.”

According to what has been mentioned many times, and especially recently — regarding the proclamation of the previous Rebbe “Immediately to repentance (and thereby automatically) immediately to redemption”: Everything necessary for the redemption has been completed, including “polishing the buttons”; so that all that is now needed is that “all should stand ready” — and that this has also been done — to receive Mashiachimmediately. Thus it is understood that we have already reached the time for the fulfillment of the promise “And I will return your judges... and your advisers,” and even more so “as at the beginning.” This has already begun, as will be explained.

In order to understand this, it is necessary to understand some differences in the language of the promise made by Yeshayahu and the commandment mentioned in our Torah portion:

a) In the commandment in our portion, the words “judges and officers” are used, whereas in the promise, only the words “Your judges” appears, and “officers” is not mentioned. However, the words “and your advisers” is added. b) What is the import of these two categories “judges” and “advisers”? c) Why is the term “as in former times,” used in connection with “judges”, and “as at the beginning” used connection with “advisers”? d) Why the use of the second person, “your” judges, “your” advisers as against the simple term “judges and advisers”?

These questions can be resolved as follows:

The difference between “judges” and “officers” is explained by Rashi to mean: Judges decide the law; and the officers of the court administer the decisions. If necessary, they strike and bind with a rod or lash until a defendant takes upon himself the decision of the judge.

According to this explanation, it is understandable why only “your judges” are mentioned in connection with the promise of redemption, and not “officers.” In the future the existence of evil at large, and the evil inclination within man, will be abolished. There will be no necessity for officers to compel the people to accept the rulings of the judges; everyone will do so of his own free will. It will only be necessary to have “judges” who will decide the law, teach Torah, and give instructions on the teachings of the Torah and its commandments to the Jews.

This idea is also hinted at in the name of the Torah portion, Shoftim (without the word shotrim, “officers”), for an entity’s name expresses its inner content.

The question, however arises: How does the name of the Torah portion, Shoftim, fit in with the commandments whose content apparently also includes “officers”? The Midrash goes further and says that if there is no officer of the court, then there is no judge. For when a court rules that a debtor has to pay his debt, if there is no officer to enforce the court’s ruling, the judge has no power to enforce his ruling.

To resolve this, we must say that the object of having officers is not an independent purpose, but only to help the judges. If a judge cannot enforce his ruling, the officers, who have the “rod and the lash” are there to force a recalcitrant debtor to accept the ruling of the judge. Hence, the Torah portion is called only Shoftim. And for this same reason, the appointment of officers is not counted as an individual mitzvah in the reckoning of 613 mitzvos, but is included as part of the mitzvah to appoint judges — namely, because the purpose of having officers is only part of the duties of judges. It is not, however, an absolute necessity, for the law can be carried out voluntary, without coercion as will take place in the Era of the Redemption.1

We can now understand the reason why in the prophetic promise, the words “your advisers” was added to “your judges.” In the Era of the Redemption, the Jews will reach a state of perfection that will cause them to carry out the rulings of the judges without the need for officers. And this will come about, because in addition to “judges,” there will be “advisers.”

The simple difference between a judge and an adviser is that a judge is not to be compared to the one who is being judged, he is on a far higher plane. He has a greater knowledge and understanding of the laws, and accordingly the litigants feel subordination in his presence. (This is necessary so that they will accept the verdict even if it is not to their liking.)

In contrast, an adviser is what his name implies — he gives good advice. This indicates that the adviser is more or less on the same level as the person he advises. Indeed, the adviser speaks to him, not from above to below, as with a decree, but as a good friend who speaks to him on a basis of equality. He gives him good advice on how to behave, advice that his listener can understand and accept with a feeling that his advice will benefit him.

We can apply similar concepts to explain the difference between the terms “your judges” and “your advisers” used in the prophetic promise mentioned above: Each one contains an advantage over the other. The advantage of the adviser is that he is more readily accepted by the advised. His counsel penetrates the inner being of the advised, because the latter accepts that this is good advice for him.

In contrast, the advantage of the judge, is that although his ruling comes as a command, because he is on a much higher plane than the judged, this in itself is a plus. The judge has the power given by the Torah to make these rulings (which is a far greater power than that of the adviser, who is on the same level as his listener). Indeed, the nature of his rulings force the person to accept them (whereas with advice one has a choice to accept it or not).

In other words: whereas with a judge the main stress is on the status of the judge, with the adviser, the main stress is on communication to the person receiving the advice.

In general, man’s service of G‑d should be characterized by both these thrusts. It must include service through his own ability, “an awakening from below,” and influence he receives from above, “an awakening from above.”

In greater detail, there are two types of influence from above itself: the influence which is granted according to the level of the person and therefore can become part of his inner being, and the influence which comes from a level which transcends the level of the person himself.

Similarly, these two dimensions are reflected in the motivators to the service of G‑d which come from Jews themselves: “your judges”, whose task is (to teach) Torah, the word of G‑d — give influence from a higher level than the person, and “your advisers” whose help can become part of one’s inner self, in a way which makes him feel that it is for his own good.

Based on the above, we can understand why the connection between, “your judges” and the expression “in former times,” and “your advisers” to “at the beginning.” The difference between “in former times,” and “at the beginning” is such: “In former times” alludes to a state of primeval existence, before the start of the matter, whilst “at the beginning” refers to the actual beginning of the matter.

Since the work of a judge reflects the issuing of dictates which comes as an order from above without taking into account the readiness of the recipient to receive them, there is consequently a gap (in quality, and therefore in time) between the pronouncement of the judge and its actual fulfillment. Because, after the ruling has been given, the judge has to start a new process — the acceptance of his ruling and its fulfillment by the defendant — the term “in former times” is used.

In contrast, the adviser’s efforts focus on the recipient and is given with the thought of him in mind, that he be ready to accept the advice. Thus the actual giving of the advice shows that the process of communication has already started. The advice itself only reveals what is already there and shows how this advice is for his good. This also applies in time — as immediately following the giving of the advice, there begins the process of its fulfillment. For this reason, the term “your advisers” employs the second person: emphasizes that it stresses that the advice belongs to you. Furthermore, through the efforts of “your advisers,” the judges will become “your judges,” their rulings, which of themselves are on a higher level than that of the litigants, will be accepted by them and internalized like advice.

This relates to the commandment of our Torah reading, “You shall appoint judges... in all your gates.” The gate of a city is the opening through which one enters the city. This means that the appointment of judges (and officers — when they are needed) should be in the manner of “you should appoint in all your gates” (second person) that the rulings of the judges — who themselves may be aloof and separate — should be accepted by the Jews, and should become part of “you” and even more so “in all your gates,” i.e., internalized within the people.2

We can now understand why after Mashiach comes, there will be no need for “officers.” The judges and the advisers will be to perfection — both the laws and rulings of the Torah which come with “your judges” together with the influence from above, as well as the good advice which comes through “your advisers” who allow this to be internalized into man’s inner being. Through these two methods, a Jew will be completely permeated with Torah, mitzvos, and G‑dliness so that “officers,” representing force and compulsion, will no longer be necessary in order to carry out G‑d’s word.

Through “your judges” alone, the rulings of the Torah that a Jew accepts as a duty, because of a command and decree; the inner service which permeates his understanding and his feelings, which comes through “your advisers” is missing. Consequently, there remains room for the possibilities of the existence of a different and even opposite force within his inner being. Conversely, “advisers” alone are insufficient, for the power of the Torah and the infinite help which comes through the ruling of the judge is missing. Thus, it is through the fusion of both influences, that a complete level of service can be reached.

As a catalyst for the fulfillment of this prophecy, even before the Redemption, a Jew must perform a service according to his capabilities, that reflects — and makes him a receptacle for — the revelations of the Era of Mashiach.3 This means our service now should be on two motivating forces: a) that of “judges” — fulfilling the rulings of the Torah as a duty, and b) that of “advisers” — that the rulings of the Torah should be accepted by his inner self as good advice.

This is achieved through Jews of every generation obeying the “judges” and “advisers” of their generation. For the halachic authorities explain, that “You shall appoint judges and officers in all your gates (cities)” is a basic and fundamental principle in all places, even in the Diaspora, and in all times, even in the present era, as is written in our Torah portion, “And you shall come... to the judge who will be in those days and you shall inquire and they shall declare to you the sentence of the judgment. And you shall do according to what they shall declare to you.” Moreover, “the judge who will be in your days” shall be reckoned in every generation as “Shmuel in his generation” and even as “Moshe Rabbeinu in his generation.”

There must also be the influence of “advisers.” Thus it is desirable that in addition to a judge’s judicial knowledge, one can “enjoy his advice and wisdom.” Alternatively, in addition to the judge and Rabbi who gives halachic rulings in that generation, there are also people who give advice (who should be accepted on the basis of our Sages’ directive, “make for yourself a teacher”).

2. An illustration of the difference between the two functions mentioned above can be found in the contrast between the words of the Torah, and the words of prophecy, (both of which are mentioned in the Torah portion Shoftim).

Torah transcends the world, for it is the wisdom and will of G‑d. Thus in the same way that one cannot grasp the being of G‑d in any way, the real essence of the Torah is above our comprehension.4 Therefore the manner in which the Torah is conveyed to this world is mainly through commandments and rulings from above.

In contrast, prophecy — even though it is the word of G‑d, “the spirit of G‑d spoke to me” — is the revelation of G‑dliness to man. “He revealed His secrets to His servants, the prophets”, according to their limits5 that it should be absorbed in the knowledge and mind of the prophet. A prophet becomes as one with the prophecy communicated to him and the vision of prophecy becomes clothed in his minds and understanding and also in his thoughts and speech, as it is written “The spirit of G‑d spoke in me, and His word is on my tongue.”

Moreover, prophecy is intended to be revealed through speech. The very Hebrew term for prophecy, nevuah implies that it is a subject proclaimed and announced to the people as in the term niv s’fosayim, (“the expression of the lips”). In contrast, Torah which can remain in one’s thoughts. Also the import of prophecy has connection with the events of the world. To quote the Rambam, “A prophet is only there to inform us of what is going to happen in the future in the world.”6

Thus, the Torah and prophecy reflect the difference between “your judges” and “your advisers.” The task of the judge is to rule on the laws of the Torah, which is done by way of command and decree. The adviser gives his advice “clothed” in language acceptable to the advised, which he can understand as does a prophet.

There is a commandment to obey “your judges” at all times, as it is written in our Torah portion “And you shall come... to the judge who will be in those days.” Similarly, there is a commandment to obey the prophets, as it is written separately in the Torah portion (18:15) “G‑d will set up for you a prophet from your midst, from your brothers, like me, and you shall hearken to him.”

In this context, the Rambam explains “one of the fundamentals of the religion is to know that G‑d sends His prophecies through people.” Since the Rambam prefaces the commandment to heed a prophet with the concept that prophecy is one of “the fundamentals of the religion,” we can understand that this affects Jews in all generations. Our Sages tell us “that from the time the later prophets, Chaggai, Zecharia and Malachidied, the Holy Spirit departed from Israel.” Nevertheless, the word “departed” does not mean that it was abolished completely. The spirit of prophecy did not cease, but rather ascended to a higher plane. Indeed, even after the era of the later prophets, the spirit of prophecy permeated very many people. (This can also be understood from the fact that, in the Mishneh Torah, the Rambam does not mention the cessation of prophecy, nor that the spirit of prophecy can flourish only in a specific time.)

Indeed, in his Iggeres Taimon, the Rambam writes that “as a preparatory step for Mashiach’s coming... prophecy will return to Israel.” This can be understood in connection with the explanations above. To prepare us to be able to receive the revelations of the Era of the Redemption, we must experience through prophecy, a foretaste of the “advice” that will be communicated in that era.

It is therefore important for later generations to know that it is “one of the fundaments of [our] faith to know that G‑d sends His prophecies through people.” Always, in all generations, the revelation of prophecy is possible. Moreover, this will include even a level of prophecy which is akin to the prophecy of Moshe as implied by the verse, “I will set up for them from their brothers like you.” Moshe’s level is the zenith of prophecy, as the Rambam explains at length. Nevertheless, it is not exclusive to him, but reflected to others as well.

This enables us to comprehend why the Rambam deals with the prophecy of Moshe at such length, explaining that it reflects a higher level of prophecy than experienced by all other prophets. On the surface, this is merely a historical fact. Of what purpose is there in discussing it in a book of law for the Jewish people of later generations. And if this only refers to the time after Mashiach has come, when Moshe will arise, the people will see Moshe’s uniqueness themselves. Of what purpose is there to mention this ruling now?

The explanation is that in all generations, even before the Resurrection of the Dead, it is necessary to know that Torah law prescribes that G‑d sends His prophecies through men, that the verse, “I will set up a prophet... like you (Moshe)” applies in every generation. Every prophet is a continuation of the prophecy of Moshe and his Torah (except that in regard to revelation, there are different levels as the Rambam explains). In our generation, these concepts were personified by the leader of the generation, the Previous Rebbe.

We can now understand the uniqueness of the time in which we are living, an age when all the service required of us has been completed, to borrow an expression of the Previous Rebbe, “the buttons have been polished,” and we are in the final seconds before the Ultimate Redemption.

From the time when the Torah commanded “You shall appoint judges and officers in all your gates,” the fact that the Redemption did not come then served as a proof that the Jews had not completed the service required of them. Traces of our sins remained, and hence “because of our sins, we were exiled from our land.” Hence, in addition to judges, we still required “officers” to enforce obedience of the decisions the judges rendered.

Nevertheless, after the great amount of service throughout the generations, we are obviously very much nearer to the Redemption. Surely this has been enhanced by the revelation of Pnimiyus HaTorah, beginning from the AriZal’s declaration that “it is a mitzvahto reveal this wisdom,” and particularly through the service of the Rebbeim in spreading forth the wellsprings of Chassidus. These leaders are the individuals through whom “prophecy will return to Israel.” They are the prophets of our generation, “like me (Moshe),” i.e., they are “the spark of Moshe that exists in every generation.”

They are “your judges.” This reflects to their function as nesi’im. This term related to the word hisnasus, “uplifted,” reflects how they are elevated above the people..7 In this capacity, they serve as the teachers of the Torah to the people. Similarly, they serve as “your advisors,” giving counsel in connection with our Torah service, and also giving advice in worldly matters, which is the function of the prophets.

This is particularly expressed through the revelation of the teachings of Chassidus through the Chabad approach which allows one to comprehend Torah’s mystic secrets within the conceptual framework of ordinary human intellect. This serves as a foretaste of the revelation of the inner meanings of Torah in the Era of the Redemption which will in turn prepare our people for that era.

All this has been greatly increased in our generation — when “the spreading of your wellsprings outward” has been completed, reaching a level that can be comprehended by a person who is extremely remote and having been extended to all corners of the earth. This includes the translation of the teaching of Chassidus into many languages (e.g., Russian) at the request of the Previous Rebbe and the printing of the Tanya — the written law of Chassidus — in Braille for those who unfortunately cannot see.

In this context, the knowledge that all the service required of us has been completed provides us with a heightened understanding of the lesson we must take from ParshasShoftim. Each person has to recognize himself, and publicize among his widest circle of influence, that we need to accept upon ourselves the rulings and advice of “the judges” and “the advisers” of our generation. In general, this refers to all Rabbis, for “Our Rabbis are our kings,” and in particular, this refers to the leader of our generation — the judge, adviser and prophet of our generation.

When a person has the merits and individual perfection required of a prophet, and he performs signs and wonders — as we saw and see continually in the fulfillment of the blessings of the leader of our generation, the Previous Rebbe — “we do not believe in him only because of the sign [he performed]..., but because of the commandment which Moshe gave in the Torah.”

Furthermore, “A prophet about whom another prophet testifies that he is a prophet (as is the case with the Previous Rebbe, and is continued in the next generation through his disciples), he is accepted as a prophet and requires no investigation.” He has to be obeyed immediately “even before he performs a sign.” “It is forbidden to disparage or criticize his prophecy saying that it is perhaps not true.” There is a specific negative commandment forbidding us to test a prophet more than necessary. After it has become known that he is a prophet, the people should believe in him, and they should not disparage or criticize him. Their belief should not be in the prophet as an individual, but as a messenger charged with communicating the words of G‑d.

This concept has to be publicized to everyone in this generation. It must be made known that we have merited that G‑d has chosen and appointed a person who of himself is far greater than the people of his generation, to serve as a judge, adviser, and prophet to the generation. He will grant rulings and advice in connection with the service of the Jews and indeed, of all the people of this generation, in all matters of the Torah and its mitzvos, and in their general day to day behavior, allowing them to “know Him in all your ways,” so that “all your actions should be for the sake of Heaven.” Surely, this includes the fundamental prophecy “To Redemption immediately,” for “Behold Mashiach is coming.”

This, the acceptance and fulfillment of the rulings of the “judges” and the “advisers” of our generation begins the process of the fulfillment of the prayer “Return our judges as at first, and our advisers as at the beginning” which will be realized in a full sense with the true and complete Redemption.

On this basis, we can answer the questions being asked lately: Why is there is so much talk about the Redemption coming immediately? How will the family react, and what will the world say? To which the answer is that if the idea of Redemption was something novel, there might be cause for the question. This is not the case; everything connected with the Redemption began a long time ago and has long been accepted in this world. Hence, there should be no wonderment and surprise when the Redemption does actually come.

On a practical level, the injunction of “You shall appoint judges at all your gates,” must be applied on several different levels. Firstly, “the gates” can be interpreted as referring to the seven gates of man: the two eyes, two ears, two nostrils and mouth. They should act according to the dictates of the Torah. On this level, the “judges” refer to the intellectual attributes of the G‑dly soul and the “advisers,” the emotional attributes. Thus every element of the life of a Jew has to be permeated and led by the G‑dly power of his soul.

This concept should be extended and every man and woman should serve as a “judge” and an “adviser” in their household and family, insuring that it run according to the teachings and advice of the Torah. And to extend the concept even further, the whole world should follow the directives of the “judge” and the “adviser” of the generation, the “prophet I will set up for them, like you (Moshe),” the leader of the generation.”

We are now at the end of the year, in the month of Elul, which is the month of reckoning for the past year and the month of preparation for the next year; and in this month itself, the first seven days have passed, from Sunday until Shabbos, which include all the days of the year passed and to come.

It is therefore an even more fitting time to make a true reckoning, and to undertake appropriate preparations for the next year in connection with the service described above. And this will bring each member of the Jewish people and the entire Jewish people as a whole, a kesivah vachasimah tovah, an inscription and the sealing of that inscription for a good and sweet year materially and spiritually.8 Included in this will be the fulfillment of the prophecy, “And I will return your judges as in former times, and your advisers as at the beginning,” with the return of our people to Eretz Yisrael and to the Beis HaMikdash. May this take place in the immediate future.

Parshas Ekev Shabbos Mevarchim Elul | 23-29 Menachem Av, 5778

EREV SHABBOS AUG 2nd 
Shacharis 7 AM
Candles/Mincha/Maariv 8:22 PM

SHABBOS NACHAMU SAT AUG 3rd 
Tehilim for Mevarchim Elul 8 am
Shacharis: 9:30 AM /Sof Zman Krias Shema 9:32 AM/
Shabbos Mincha 8:22 PM /Seuda Slishit 
Maariv/Havdalah 9:25 PM

WEEKDAY SERVICES
Sun Shacharis 9 AM 
Mon - Fri Shacharis 7 AM
Mon -Thu Mincha 8:20 PM, followed immediately by Maariv

SHABBOS KIDDUSH AND SEUDA SLISHIT.  
Kiddush Lite.  Meat Cholent sponsored by Ben and Myriam Caro, made by Rabbi Mendy Levitin. Seuda Slishit.

BARUCH DAYAN EMETH
Our sincerest and heartfelt condolences to Carol and Jerry Strassman on the loss of their daughter-in-law, Shoshie Strassman and to their son Danny on the loss of his beloved wife.

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–Shabbos Mevarchim Elul FRI JULY 27th 5 PM
Erev-Shabbos Farbrengen in front of the CSTL Men’s Mikvah

ANI L’DODI V DODI LI  with Rabbi Mendy – 7:30 PM
The Rebbe’s Chasidus Discourse Ani LeDodi VeDodi Li is based on the idea of ‘Elul is the time of “Melech Basadeh” - The King Is In The Field’. Who Initiates the Intensification of this Love Relationship?  For Men and Women. In honor  of Chaya Sarah Malka bas Bracha  and Elanah Rivka bas Sarah for a full רפואה שלימה  

WOMEN’S LEARNING AT CSTL WED 8:00 PM
Contact Shprintze Kavka to arrange to learn what you want to learn.  206-730-2764

TORAH OHR WITH RABBI MENDY – 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.

Talmud Class - Mesechet Rosh Hashanah with Rabbi Mendy 
Starting  Third Chapter Be"h  Aug 14th .. Please contact Shuky Meyer at +1-347-761-2134 to be added to the whatsapp group, for updated time and location 

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

RABBI EMLEN’S MONDAY NIGHT SICHOS CLASS FOR WOMEN–8 PM. 
All levels of knowledge are welcome! Light refreshments will be served. At the Kavka’s 4002 NE 72nd  Street . For a Refuah Shlaimah for  חיה שרה מלכה בת ברכה לאה חוה     

JEWISH WOMEN’S CIRCLE: CONNECTING WITH KABBALA – MON AUG 13th 7:30 PM
At the home of Debbie Levitin, 3701 NE 74th Place.  Cocktails and Refreshments will be served.

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 –
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

WOMEN’S SHABBOS CLASS – 5:30 PM
TO BE ANNOUNCED

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

CAMP GAN YISROEL 5778
Campers ages 1½ to 12 are excited about Gan Izzy 2018. Fun that lasts a summer...memories that last a lifetime!http://www.campganisraelseattle.org/

Mercaz Summer BBQ Sunday, August 12th 1pm-4pm
Bring picnic blankets, games, frisbees to Matthews Beach Park and we'll provide the meat! Yum! There will be lots of food and a vegetarian option. Early bird sign up by Wednesday, August 8th. 
www.MercazSeattle.org

BARARFEST 2018. MON SEPT 3rd
Eat.  Meat.

ELUL IS ALMOST HERE – HAVE MEZUZOT AND TEFILIN CHECKED
Rabbi Benzaquen 206-200-6829

BDS:WHAT ARE ITS SUPPORTERS SEEKING? WED AUG 15th 7 PM
Join with AJC in hearing from Dr. Paul Burstein, past chair of UW Jewish Studies, on the anti-Israel BDS movement and what its supporters are ultimately seeking. At Mercer Island private home. Address upon RSVP.
https://www.eventbrite.com/e/the-boycott-divestment-and-sanctions-bds-movement-what-are-its-supporters-ultimately-seeking-registration-48145388152?ref=estw&ms=wb_evt_20180723_AJCSeattle

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]

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


REBBE’S SICHO FOR SHABBOS MEVARCHIM ELUL /EKEV 
http://www.sie..org/templates/sie/article_cdo/aid/2507731/jewish/Shabbos-Parshas-Eikev-23rd-Day-of-Menachem-Av-5751-1991.htm © SichosInEnglish.org

1. This Shabbos is the Shabbos on which the month of Elul is blessed. Elul is the last month of the year and therefore, has been set aside as a month to review our service throughout the entire previous year. The connection to the totality of our service is alluded to in the name Elul for its Hebrew letters (אלול) are interpreted to be an acronym for the words of the Hebrew phrase (אני לדודי ודודי לי) meaning “I am my Beloved’s and my Beloved is mine,” thus emphasizing the connection between a person (“I”) and G‑d (“my Beloved”).

In particular, this connection is twofold in nature, involving the arousal of the Jews in establishing a connection to G‑d — and thereby elevating the earthly plane — through the service of Torah and mitzvos. This is alluded to in the phrase “I am my Beloved’s.” Similarly, this connection includes the drawing down of influence and assistance from Above as reflected in the phrase, “my Beloved is mine.”

Although the above acronym mentions both services, it begins with “I am my Beloved’s,” which reflects the arousal of the Jewish people.1 This is the foundation of all service, that even before there is a revelation from Above, a Jew should begin serving G‑d on his own initiative.

The ultimate purpose of man’s creation and the descent of his soul into this world is to serve G‑d on his own initiative. And furthermore, through such service, man derives his most satisfying pleasure. It is human nature, that of the gentiles as well as the Jews, to appreciate something that they have worked for and earned.2 Conversely, something which they have not worked for is regarded as “bread of shame.”

There is also an arousal from Above that makes possible the service of Elul and in this vein, Elul is described as the month when G‑d’s Thirteen Attributes of Mercy are revealed and the month when “the King is in the field.” These influences, however, are merely preparatory in nature. The essence of Elul is the arousal of love by the Jewish people, and it is this awakening which calls forth revelation from Above, “my Beloved is mine.”

Since service on one’s own initiative is the primary element of man’s service throughout the entire year, this is the service emphasized in the month of Elul, the month in which one takes stock of one’s service as a whole.3 And it is through this service that we call forth a higher level of Divine level which is reflected in the blessings of the new year.

Nevertheless, despite the emphasis on service on one’s own initiative, since both thrusts — i.e., also the revelation from Above — are alluded to in the name Elul, it follows that the stocktaking which is carried out this month must focus on both these thrusts. For there are services carried out by the Jewish people which reflect the thrust of revelation from Above and carrying out these services facilitates the ultimate aspect of rev­elation from Above, “my Beloved is mine,” G‑d’s manifestation of love for the Jews.4

The importance of taking stock of both these services is reflected in the fact that there are always two days Rosh Chodesh to the month of Elul. In particular, this year when these two days fall on Shabbos and Sunday, the connection to these two services is highlighted. Sunday reflects the service of elevating the earthly plane, while Shabbos represents the revelation of holiness from Above.

This is reflected in the narrative of creation (a narrative which, in the spiritual sense, repeats itself every week). Sunday was the first day of creation, the beginning of the existence of the worldly plane. And from that day, we proceed day after day, in a process of elevation and refinement preparing for Shabbos as our Sages said, “Whoever toils on erevShabbos (which in an expanded sense refers to all the days of the week), will eat on Shabbos.”

Shabbos, in contrast, is a day of spiritual pleasure and, furthermore, this pleasure is revealed and drawn down into even the material entities of this world. And it is from the Shabbos that “all the days of the coming week are blessed,” i.e., the influence of Shabbos contains the positive factors that will become manifest in the week to come.5

Since everything in the world, even the very fundamental elements of existence were brought into being “for the sake of the Jewish people” and “for the sake of the Torah,” it follows that a parallel to both these approaches exists within a Jew’s Divine service.

A Jew is made up of a soul — “an actual6 part of G‑d from Above” — and a body — a physical entity stemming from dust.7 From the perspective of the body, there is a need for the service of elevating the physical plane, and that this service be a step-by-step process as reflected in the manner in which we proceed, day by day going further in the task of refinement. In contrast, from the perspective of the soul, the service is one of revelation from Above, beginning on the highest spiritual levels and drawing them down into this world. Each individual is capable of this service and should demand such a service of himself.

The two services are interrelated. Even on those days which are characterized by holiness and service which is above the limitations of man, one must not lose total sight of one’s material environment. Thus these days are also counted as days of the week, i.e., as a Sunday, or a Monday. Similarly, while the Beis HaMikdash was standing, in addition to the special sacrifices offered on these days, the daily offering which was sacrificed each day of the year was also brought.

Conversely, a Jew begins his service each day, even on a weekday, with the declaration, Modeh Ani in which he thanks G‑d for returning his soul, i.e., there is an emphasis on revelation from Above. This connection of Shabbos, revelation from Above, to the days of the week is also reflected in our Sages’ statement that Shamai the Elder would always eat “in honor of the Shabbos.” If he saw a choice animal on the first day of the week, he would purchase it for Shabbos. If, afterwards, he would find an even more choice one, he would purchase that one for Shabbos and use the first for the weekday meals. In this manner, every moment of his existence was associated with the Shabbos.

In general, these two paths of service can be identified with the two general categories of Yissacher and Zevulun. Yissacher, the students of the Torah, are associated with the service of revelation from Above. In contrast, the lifework of Zevulun, those involved in commerce and financial activity, is one of elevating the world and the natural environment in which they are found.

As mentioned above, of these two service, the service of elevating the earthly plane, and in doing so serving G‑d on one’s own initiative, is of fundamental importance. This is also reflected in the observance of the two days of Rosh Chodesh Elul this year. The first day of Rosh Chodesh Elul is the thirtieth day of the month of Av. The month of Elul itself begins on the second day of Rosh Chodesh and it is on that day that the blowing of the shofar and other customs associated with Elul begin. And thus, it is significant that the second day of Rosh Chodesh Elul falls on Sunday, the day associated with the beginning of the service of elevating the material plane.

To explain this concept in greater depth: Since “G‑d desired a dwelling in the lower worlds,” the fundamental service we render to Him must take place with the context of these worlds, following the natural order established within creation. Such a service is characterized by gradual progression, going from one level to the next, beginning from Sunday, the first day.

Although a Jew has a soul which is “an actual part of G‑d” — and it is because he possesses this soul that he can carry out this service of elevating the earthly realm — that soul has been enclothed in a physical body. As the soul is enclothed within the body, it is limited by the body and the natural limits of the world. And thus its service must begin on this plane. And it is through this service of “I am my Beloved’s,” a Jew’s affirming his commitment to G‑d and elevating his material environment8 that he fulfills the ultimate intent of all creation, to establish a dwelling for G‑d in this material world.

Based on the above, we can resolve a related question: Since man was created on the sixth day of existence, seemingly, he should begin his reckoning of the week from that day. Why do we begin counting the week from Sunday?9 To emphasize how the essential goal of our service is transforming this world into a dwelling for G‑d. And focus is drawn to this goal by beginning our weekly counting, not from Friday when the creation of the world reaches a state of completion, but from Sunday, the beginning stage of service.

This service transforms the world into a dwelling for G‑d’s essence, a place where the most fundamental aspect of His being is revealed. Just as in the creation of the world, it is only G‑d’s essence that could bring into existence the material reality which exists, so too, it is G‑d’s essence that will come into expression in the dwelling established in this world.10 And furthermore, this service brings about greater revelation in the spiritual realms.

Similarly, it is through this service that a Jew taps the essence of his soul. When the soul is enclothed in the body and works to elevate the material environment, the essence of the soul is revealed. And at the same time, this service elevates all the higher levels of the soul. To express this in allegory, when a building is lifted up from below, every aspect of the building is elevated.

Based on the above, we can conclude that the stocktaking of our service which must be made in the month of Elul should be threefold, focusing on the service carried out by man on his own initiative, elevating the worldly realm, the service involved with revelation from Above, and the fusion of these two thrusts.

Each of the services, elevation of the earthly realm and revelation from Above possesses an advantage lacking in the other. The service carried out by man on his own initiative is internalized by him and becomes part of his own thinking processes. It is, however, restricted by our human limitations; even the revelation from Above which this service evokes is limited in nature.

In contrast, the revelation from Above reveals an aspect of Jew’s soul that is above our ordinary worldly limits. This level, however, is not internalized with our thinking processes. Therefore, the ultimate level of fulfillment involves a fusion of both these services. This results from a revelation of G‑d’s essence which, in turn, is brought about by the arousal of the essential potential in man, the awakening of “I am my Beloved’s.” This allows the revelations which transcend our framework of reference to be expressed and to be internalized within that framework.

Thus a Jew must make an accounting and see if in fact he has turned to G‑d on his own initiative and what is the extent to which he has been able to elevate his surrounding environment. Similarly, he must make a reckoning of the manner in which he has used the revelations imparted to him from Above, the revelations that stem from the essential G‑dliness of his soul. And he must also take stock and see whether he has been able to fuse the two, combining “I am my Beloved’s” with “my Beloved is mine.”

This stocktaking is not only individual in nature, but effects the world at large. As the Rambam writes, a single mitzvah performed by one individual has the power to tip the balance of the entire world and bring salvation and deliverance.

2. Our service of stocktaking must also relate to the Future Redemption, for it is the responsibility of the Jewish people to bring about this redemption. According to all the signs mentioned by our Sages, the redemption should have come. And therefore, our energies are focused on this goal. Herein, there is a connection to this week’s Torah reading, Parshas Eikev, which relates to the present time period, described as Ikvesa diMeshicha. There are two interpretations of this term: a) The first focuses on the more common meaning of the word eikev, “heel,” the least sensitive portion of the body. Thus Ikvesa diMeshicha refers to the lowest of all levels in the spiritual history of the Jewish people, a generation characterized by a redoubled spiritual darkness, in which all the undesirable omens which our Sages said would precede the Era of the Redemption have taken place. b) Eikev also means “after.” Thus it refers to the end of the exile, the time directly before Mashiach’s coming. This surely refers to our generation, for to borrow an expression used by the Previous Rebbe, we have already “polished the buttons,” i.e., all the service demanded of us has been completed and we are on the threshold of the Redemption. And therefore, in anxious expectation of the time when G‑d will take the Jews out of exile and bring them to Eretz Yisrael, we cry out, Ad Maasei, “Until when, will we be forced to remain in exile.”

The two interpretations of the term Ikvesa diMeshicha are interrelated. It is precisely when the Jews have reached the low levels implied by the first interpretation, that the ultimate fulfillment promised by the second interpretation will be realized.11

In this light, the stocktaking which we must carry out in the month of Elul, must also focus on the imminence of the Redemption. A Jew has the potential to arouse himself, to arouse others, and to arouse G‑d, Himself, as it were. As mentioned, according to all the signs given by our Sages, and definitely in the light of the miracles which we have witnessed recently, the ultimate Redemption should have come already, and in this year. For the miracles described in the Yalkut Shimoni are to take place in “the year in which the King Mashiach will be revealed.”

Furthermore, Mashiach’s coming will be hastened by the positive influence of the study of Hilchos Beis HaBechirah, the laws of the Construction of the Beis HaMikdash. G‑d has promised that our study of these laws will be considered equivalent to the actual building of the Beis HaMikdash. Indeed, the Beis HaMikdash is completely built in the spiritual realms and all that is necessary is to cause it to descend here to this earth.

Moreover, it is also after the fifteenth of Av, a day associated with an increase in Torah study.12 And it is the Shabbos on which the month of Elul is blessed. Elul is the time when “the King is in the field” and there He receives all His subjects happily and grants all their requests. Thus this is a time when we have the potential and the responsibility to call out to G‑d and demand, Ad Maasei, “Until when must we remain in exile.”

Parshas Vaes’chanan SHABBOS NACHAMU | 15-23 Menachem Av, 5778

EREV SHABBOS  JULY 27th /Tu b’AV
Shacharis 7 AM
Candles/Mincha/Maariv 8:31 PM

SHABBOS NACHAMU SAT JULY 28th 
Shacharis: 9:30 AM /Sof Zman Krias Shema 9:29 AM/
Shabbos Mincha 8:31 PM /Seuda Slishit 
Maariv/Havdalah 9:36 PM

WEEKDAY SERVICES
Sun Shacharis 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 is sponsored by Shira Balint and Shlomo Ovadia in honor of Shabbat Chatan.  This is like the Sephardic tradition to have a Shabbat Chatan after the wedding and that they are celebrating the first Shabbat as a married couple!! MAZEL TOV MAZEL TOV!!  They will also sponsor the Meat Cholent made by Rabbi Mendy Levitin.  Marina and Emanuel Khaimova are co-sponsors of this special Shabbos Nachamu Kiddush..

THE NORTH SEATTLE ERUV STATUS: -UP
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–Tu b’AV FRI JULY 27th 6 PM
Erev-Shabbos Farbrengen in front of the CSTL Men’s Mikvah, in honor of Tu b’Av

B’Yom Ashtei-Asar Yom with Rabbi Mendy – 7:45 PM
The Rebbe’s Chasidus Discourse b’Yom Ashtei-Asar Yom is based on the idea of Ana nasiv malka — “I will choose the king.” For Men and Women. In honor of Chaya Sarah Malka bas Bracha  and Elanah Rivka bas Sarah for a full רפואה שלימה  

WOMEN’S LEARNING AT CSTL WED 8:00 PM
Contact Shprintze Kavka to arrange to learn what you want to learn.  206-730-2764

TORAH OHR WITH RABBI MENDY – 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

MONDAY NIGHT SICHOS CLASS FOR WOMEN–8 PM.. 
All levels of knowledge are welcome! Light refreshments will be served. At the Kavka’s 4002 NE 72nd  Street . For a Refuah Shlaimah for  חיה שרה מלכה בת ברכה לאה חוה     

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 –
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

WOMEN’S SHABBOS CLASS – 5:30 PM
Women’s Shabbat class this week will be hosted by Rosi Levin. Class is called for 5:00 pm, 6820 39th Avenue NE. Join us for some social, inspiration and of course some yummy snacks!

 

 

 

 

JEWISH WOMEN’S CIRCLE: CONNECTING WITH KABBALA – MON AUG 13th 7:30 PM At the home of Debbie Levitin, 3701 NE 74th PLACE .  Cocktails and Refreshments will be served.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

CAMP GAN YISROEL 5778
Campers ages 1½ to 12 are excited about Gan Izzy 2018. Fun that lasts a summer...memories that last a lifetime!
http://www.campganisraelseattle.org/

ELUL IS ALMOST HERE – HAVE MEZUZOT AND TEFILIN CHECKED
Rabbi Benzaquen 206-200-6829

BDS:WHAT ARE ITS SUPPORTERS SEEKING? WED AUG 15 ON MERCER ISLAND
Join with AJC in hearing from Dr. Paul Burstein, past chair of UW Jewish Studies, on the anti-Israel BDS movement and what its supporters are ultimately seeking. Wednesday, August 15, 7 pm, at Mercer Island private home. Address upon RSVP. RSVP by clicking here.

SPECIAL BREAKFAST AT EZRA BESSAROTh -SUN 29 JUL AT 9 AM 
“SEPARATION OF RELIGION AND STATE IN THE TIME OF KING DAVID AND KING SOLOMON” – With Rabbi YOSEPH CARMEL.


JEWISH COMMUNITY NIGHT AT SAFECO FIELD: Tue July 31st 7:10 pm
Jewish Federation has reserved an entire section in the 300 level behind home plate for a fun evening of cheering, noshing, and schmoozing. And while supplies last, all attendees will get a free Jewish Community Night Mariners T-shirt -- in Hebrew! You can purchase your Jewish Community Night tickets for a discounted price when you buy them through a special web page.
www.JewishInSeattle.org

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]

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


REBBE’S SICHO FOR SHABBOS NACHAMU
http://www.sie.org/templates/sie/article_cdo/aid/2507724/jewish/Shabbos-Parshas-Devarim-9th-Day-of-Menachem-Av-5751-1991.htm © SichosInEnglish.org

1. The Haftoros of the seven Shabbasos of Consolation were instituted to express that purpose. Thus, they contrast with the Haftoros read throughout the year which are directly related to the content of the Torah readings with which they are associated. Nevertheless, even on these Shabbasos, there is a connection to the weekly Torah reading. For as the Shaloh explains, the events of the calendar year share a connection to the Torah portions which are read at that time.

This week’s Haftorah begins Nachamu, Nachamu (“Take comfort, take comfort”) and reflects a twofold comforting for a twofold loss (the destruction of the First and Second Batei HaMikdash). This will come through the construction of the Third Beis HaMikdash in the Era of the Redemption. Herein lies the connection to this week’s Torah reading which begins with Moshe’s prayer to enter Eretz Yisrael. Had Moshe been granted permission to lead the Jews into Eretz Yisrael and build the Beis HaMikdash, the Era of the Redemption would have begun at that time.

There is, however, a difficulty. Outwardly, the emphasis in Parshas Vaeschanan is that Moshe’s prayer was not fulfilled and hence there was the possibility for exile and destruction.1 If so, the question arises: What is the connection between this Torah reading and the Haftorah’s promise of comfort for the Jewish people.

This question can be resolved on the basis of the concept that the consolation offered by Shabbos Nachamu is twofold, and the concept of repetition is connected with the redemption. Thus the Midrash comments “There are five letters that are repeated (i.e., they have two forms, one used when they appear at the beginning or in the middle of a word and one used at the end of a word), each of them is associated with the redemption.” Indeed, the concept of repetition is associated with the phrase kiflayim l’toshiah, “a twofold salvation,” which can be taken as an allusion to the ultimate salvation, the Future Redemption.

The connection between repetition and the redemption is that repetition does not imply simply a single repetition of a concept but a manifold and even unlimited repetition. Thus when commenting on the repetition of a command in the Torah, e.g., נתון תתן, “you shall surely give him,” our Sages frequently state that the repetition does not mean that the command must be fulfilled merely twice, but rather even “one hundred times.” Furthermore, one hundred is also not a limit, but rather an allusion to an unlimited amount.2Herein lies the connection to the redemption, for in the Era of the Redemption, the infinite dimensions of G‑dliness will be revealed.3

In particular, the repetition of the promise Nachamu, Nachamu has a uniquely positive connotation. To explain: In regard to G‑d’s command to Avraham, Lech Lecha, Rashiexplains that the repetition of the phrase indicates that the journey will be “for your benefit and for your good.” Furthermore, in regard to his personal future, it represented a redemption from Ur Kasdim. Similarly, we find a repetitive phrase pakod pakoditi (Shmos3:16) being communicated to the Jews by Moshe as a sign that they would be redeemed from the Egyptian exile. And in the works of the prophets (Zechariah 6:12), the repetitive phrase Tzemach... yitzmach is used to foretell the Future Redemption.

In these instances, however, the repeated phrase, though sharing the same root, is not exactly the same. In contrast, the phrase Nachamu, Nachamu is an exact repetition. This is a true expression of the connection between repetition and infinity. When there is a difference between the repeated words, the intent is obviously to convey another message in addition to the concept of repetition, and to express that concept, the words are slightly different. In contrast, when as in the instance at hand, the repetition is exact, it is clear that the only purpose is to express the infinite dimension associated with redemption.

The uniqueness of the message of comfort conveyed by the prophecy Nachamu, Nachamu is emphasized by the Rabbis who interpret the repetition as referring to a comfort for the First Beis HaMikdash and a comfort for the Second Beis HaMikdash. Each one of these structures possessed an advantage lacking in the other. Thus the Third Beis HaMikdash will represent a complete comfort for their loss. Hence, it will be a threefold structure, possessing its own unique qualities and the positive qualities of each of the two previous Batei HaMikdash.

To explain: The First Beis HaMikdash was characterized by a unique dimension of revelation from Above, a higher degree of G‑dliness than was manifest in the Second Beis HaMikdash. This is reflected in the fact that five elements of holiness including the Ark were present in the First Beis HaMikdash and were not present in the Second.

On the other hand, the Second Beis HaMikdash possessed an advantage over the First. It was larger and endured for a longer time; i..e., in time and space, the qualities which characterize our material world, it surpassed the First Beis HaMikdash. The Third Beis HaMikdash will possess both these advantages, plus a unique dimension reflected in the fusion of these two.

Based on the above, we can explain the connection between the Haftorah, “Nachamu, Nachamu” and Parshas Vaeschanan. One of the fundamental aspects of Parshas Vaeschanan is the repetition of the Ten Commandments. Although the Ten Commandments are mentioned in Parshas Yisro, they are repeated together with all their details in Parshas Vaeschanan.

The nature of the context in which the Ten Commandments is mentioned in Parshas Vaeschanan differs, however, from that of Parshas Yisro. In Parshas Yisro, the Jews were on the level of tzaddikim, and thus that narrative reflects the dimension of revelation from Above. In contrast, the narrative in Parshas Vaeschanan is part of Moshe’s rebuke of the Jewish people and thus it is associated with teshuvah and the service of elevating the worldly plane.4

Beyond this contrast, however, the very fact that the Ten Commandments are repeated points to, as do all repetitions as mentioned previously, the concept of infinity. And this represents an allusion to the infinite aspect of the Torah that will be revealed in the Era of the Redemption, “the new [dimensions of the] Torah which will emerge from Me.”

More particularly, the two thrusts — revelation from Above, the service of the tzaddikim and elevation of the worldly plane, the service of the baalei teshuvah — will be included in this revelation. For “the [dimension of the] Torah will emerge” — i.e., it will go out from the realm of G‑dliness and enter the realm of human understanding and thus relate to the elevation of the worldly plane. Simultaneously, it will come “from Me,” i.e., it will be a revelation from Above. Furthermore, these two thrusts will be fused together as a single movement.

Based on the above, we can also appreciate another connection to this week’s Torah reading, G‑d’s reply to Moshe that it would be Yehoshua who would lead the conquest of Eretz Yisrael. Although had Moshe led the people into the land, their entry would have been on a higher level, there was also an advantage to them being led by Yehoshua, for this represented an elevation of the earthly plane. This is reflected in the fact that the conquest of Eretz Yisrael was prolonged, taking seven years to conquer the land and seven years to divide it.5 Since elevating the material plane within the context of its own perspective requires sustained effort, this amount of time was necessary.

As mentioned, had the entry to Eretz Yisrael been led by Moshe, there never would have been an exile. The potential for exile, however, and even the exile itself, must also be seen within a positive light. It is the exile which allows for the elevation of the world at large within its own context. In every land to which the Jewish people have been dispersed, they have elevated the material substance of the land, refining the sparks of G‑dliness enclothed therein.6 Thus through this service, the world itself has become elevated and prepared for the ultimate redemption.

Thus the entry into Eretz Yisrael described in Parshas Vaeschanan must be seen within a context of a greater scope. Since it prepares the world for the Future Redemption, it must be viewed as containing the potential for the ultimate fulfillment to be reached in that era.

* * *

2.. Our Sages stated, “Whoever labors in preparation (i.e., not only prepares, but labors in preparation) on Friday, will eat on Shabbos.” This applies in a spiritual sense as well and thus there is a connection between the present Shabbos and Friday which was the Fifteenth of Av.

The uniqueness of the Fifteenth of Av is reflected in that it is a day when the moon is full. This reflects a fullness and completeness within the Jewish people who “fix their calendar according to the moon, resemble the moon, and ultimately will be renewed as [the moon] is renewed.”7

Each month, the fullness of the moon reflects a state of completion in the fundamental service connected with that month. In regard to the present month, its very name Menachem Av, points to a connection with Mashiach, who will be named Menachem, “the comforter.” Similarly, our Sages describe Tishah BeAv as the day on which Mashiach was born, i.e., the day on which his spiritual source is endowed with additional power.8 Thus the Fifteenth of Av is a time when the potential for redemption reaches a state of completeness..

The connection to the redemption is also reflected by the fact that the Fifteenth of Av falls on Friday. Friday is the day of man’s creation. Our Sages explain that man was created on this day, the final day of creation “so that he would find everything prepared for the feast.” This is an allusion to the ultimate feast, the feast of the Leviathan and the Wild Ox, which we will enjoy in the Era of the Redemption.

Similarly, it was on the day of his creation that Adam called to all the created beings “Come let us bow and prostate ourselves before G‑d,” i.e., he brought the entire world to an acceptance of G‑d’s Kingship. And it is in the Era of the Redemption that G‑d’s Kingship will be revealed in a complete and manifest manner.

Our Sages associated the Fifteenth of Av with an increase in Torah study. “From the Fifteenth of Av onward, whoever adds the nights to the days in Torah study will have years added to his life.” Since “all Jews can be assumed to conduct themselves in a koshermanner,” we can presume that they have fixed times for Torah study and therefore, the increase desired is not merely limited in nature, but rather an increase which goes beyond the person’s ordinary limits. And it is through tapping the infinite potential in a Jew’s soul, each individual according to his nature,9 that we can reveal G‑d’s infinity. This will be reflected in the revelation of “the new [dimensions of the] Torah which will emerge from Me” in the Era of the Redemption, for this will be an infinite dimension of the Torah. Similarly, it is connected with a true “increase in life,” the eternal life of the second period of the Era of the Redemption.

3.. The above concepts are ever more relevant in the present year, a year when “I will show you wonders.” And we are constantly seeing newer and ever-increasing wonders. For example, during these very days, a Convention of Shluchim is being held in Russia with sessions being held in Lubavitch (where prayers will be said at the gravesites of the Rebbeim), in Alma Atta (where prayers will be said at the gravesite of my father on his yahrzeit, the 20th of Av), and in the capital of that country.

The purpose of this convention is to take on new resolutions to spread Torah and Yiddishkeit both in Russia and throughout the entire world. This is truly wondrous in nature. The country that fought so strongly against the activities of the Previous Rebbe is now paying host to and honoring his shluchim.

These wonders arouse our thirst for the ultimate wonder, the coming of Mashiach, when “as in the days of your exodus from Egypt, I will show you wonders.”

This is particularly true as this year is drawing to its close. Nissan, “the month of redemption,” has already passed, and we are in the midst of Av, the fifth10 month when counting from Nissan, which is connected with the redemption. Surely, this is a most appropriate time for the coming of the redemption.

Our conduct can hasten the coming of the redemption. Since we are “on the threshold of the redemption,” it is possible to appreciate a foretaste of the unlimited approach to the Torah and its mitzvos which will characterize the Era of the Redemption. And tasting such a foretaste of the Redemption will bring it closer.

The above implies making an increase in our study of the Torah as mentioned previously in connection with the Fifteenth of Av. This increase should be made both in the realm of Nigleh, the revealed dimension of Torah law, and Pnimiyus HaTorah, Torah’s mystic realm. (In the latter realm is also included the study of Ein Yaakov, the Aggados from the Talmud, for “most of the secrets of the Torah are hidden within it.”) For as the AriZal emphasizes, it is a mitzvah to reveal the secrets of Pnimiyus HaTorah in the present age. This is particularly true since these teachings have been explained and made more accessible through the approach of Chassidus.

There should be a special emphasis on the study of those subjects associated with the Redemption, in particular a study of the portion of the Rambam’s Mishneh Torah, Hilchos Melachim which describes the Redemption. Similarly, emphasis should be placed — as in the period of the Three Weeks — on the study of Hilchos Beis HaBechirah, the laws of the Construction of the Beis HaMikdash.

Also, attention should be paid to the explanation of these subjects in Pnimiyus HaTorah. In general, the study of Pnimiyus HaTorah is associated with the Redemption and thus Rabbi Shimon bar Yochai was told, “With this text of yours, Israel will be redeemed from exile with mercy.” In particular, however, the function of this study as a catalyst for the redemption is more powerful when the subject studied concerns that matter itself. To further enhance the influence of this study, it is desirable that it be conducted in groups of ten, for “when ten people sit and occupy themselves in Torah study, the Divine Presence is manifest among them.”

* * *

4.. This week we study the third chapter of Pirkei Avos. Similarly, the opening teaching of the chapter focuses on the number three, stating, “Reflect upon three things and you will not come close to sin.” Herein lies a connection to the Redemption for it is in the Era of the Redemption that the Third Beis HaMikdash will be revealed. Furthermore, as explained above, the Third Beis HaMikdash will be threefold in nature, expressing a unique quality of its own and combining the positive qualities of the two previous Batei HaMikdash.

We are told to “reflect upon three things,” alluding to the idea that our concern with the Third Beis HaMikdash and the Redemption associated with it should not be casual, but rather involve sustained concentration. And this should awaken an yearning and a desire to await Mashiach’s coming. How much more so is this true at present, when we are “at the threshold of the redemption.”

And in this way, “reflecting upon three things” will add a dimension of perfection to the three services upon which “the world stands, Torah, Divine service, and deeds of kindness.” For this will allow them to be carried out in an unlimited manner as will be in the Era of the Redemption.

Similarly, there is also a connection with the increase in Torah study mentioned above, for the Torah is described as “a threefold light.” And this increase will prepare us to appreciate “the new [dimensions of the] Torah which will emerge from Me” in the Era of the Redemption. Then, together with the entire Jewish people, with great happiness and celebration, we will proceed to Eretz Yisrael, to Jerusalem, and to the Beis HaMikdash

Parshas Devarim SHABBOS CHAZON / TISHA b’AV | 1-8 Av, 5778

EREV SHABBOS  JULY 20th 
Shacharis 7 AM
Candles/Mincha/Maariv 8:39 pm

SHABBOS CHAZON /EREV TISHA b’AV SAT JULY 21st 
Shacharis: 9:30 am /Sof Zman Krias Shema 9:24 am/
Learn Torah (except Tisha b’Av related) only until 1:15 PM Hatzot
Shabbos Mincha 6 PM
Shkiah/Sunset/FAST BEGINS 8:57 PM
End of Shabbos 9:47 PM /Say haMavdil ben Kodesh L’Chol – no Havdala
Maariv with Eicha 10:15 PM

TISHA b’AV SUNDAY JULY 22nd 
Shacharis  with Kinot  9 AM /No tallis, No tefilin
Sit on Chairs only after Hatzot 1:15 PM
Mincha 8:30 pm.  Talis and Tefilin 8:15 PM
Fast Ends/Maariv 9:34 PM followed IYH by Kiddish haLevanah and Havdaloh on Wine

WEEKDAY SERVICES
Sun Shacharis 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 is sponsored by Shimon and Tova Cox.  Meat cholent is sponsored byHershel and Marave Cox, made by Rabbi Mendy Levitin.  Please note that to sponsor cholent you need to contact Rabbi Kavka or Marion Kitz,
miriamkitz@hotmail.com .. No  Seuda Slishit or afternoon shiurim this week in shul

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–YAHRZEIT OF THE CHOZER OF LUBLIN 9 AV –  FRI JULY 20th 6 PM
Erev-Shabbos Farbrengen in front of the CSTL Men’s Mikvah, in honor of the yahrzeit of Reb Yaakov Yitzchok ben Reb Avraham Eliezer Halevi, the Chozeh (Seer) of Lublin (9 Menachem Av)

TISHA b’AV www.chabad.org/calendar 
The fast begins at sunset Saturday July 21st  and concludes Sunday night July 2nd at nightfall During this time, we do not 
eat or drink, wear leather footwear, bathe or wash ourselves (washing only until the knuckle when mandated by halachah), apply ointments or creams, engage in marital relations or any form of intimacy, sit on a normal-height chair until chatzot (the time when the sun has reached its apex), study Torah (except for the “sad” parts that deal with the destruction of the Temples, etc.), send gifts, or even greet one another (you may respond to greetings), engage in outings, trips or similar pleasurable activities, wear fine, festive clothing.

B’Yom Ashtei-Asar Yom with Rabbi Mendy – NOT THIS WEEK DUE TO TISHA b’AV
The Rebbe’s Chasidus Discourse b’Yom Ashtei-Asar Yom is based on the idea of Ana nasiv malka — “I will choose the king.” For Men and Women. In honor of Chaya Sarah Malka bas Bracha  and Elanah Rivka bas Sarah for a full רפואה שלימה  

WOMEN’S LEARNING AT CSTL WED 8:00 PM
Contact Shprintze Kavka to arrange to learn what you want to learn.  206-730-2764

TORAH OHR WITH RABBI MENDY – 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

MONDAY NIGHT SICHOS CLASS FOR WOMEN–8 PM.. 
With Rabbetzin Elishevitz.  All levels of knowledge are welcome! Light refreshments will be served. At the Kavka’s 4002 NE 72nd  Street . For a Refuah Shlaimah for  חיה שרה מלכה בת ברכה לאה חוה     

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 – /NOT THIS Sunday following 9 am 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

WOMEN’S SHABBOS CLASS – 5:30 PM
NOT THIS WEEK

CAMP GAN YISROEL 5778
Campers ages 1½ to 12 are excited about Gan Izzy 2018, especially since we’ve added a sixth week! Fun that lasts a summer...memories that last a lifetime!
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

TISHA b’AV IN SEWARD PARK – SUN JULY 22nd
2:00 pm: Early Mincha with Tallis and Tefilin at BCMH
2:45 pm: Chofetz Chaim heritage Foundation Worldwide Video presentation by the Seattle Kollel, "Emunah for Life", in the BCMH Volotin Social Hall
6:30 pm: Tisha B'Av Video presentation by the Seattle Kollel at Sephardic Bikur Holim. Topic: "How to Become a Person Who Truly Feels the Pain of Others". Suggested donation: $15/ Adults and $10/Students
7:45 pm: Gemara Shiur for Men at BCMH by Rabbi Akiva O'Connor Topic: "Tractate Gittin-the Story of the Churban"

Annual Rhodes/Cos Memorial Event Mon., July 23rd 7-9 pm
At Ezra Bessaroth  "The Rescuers", a film excerpt by director Michael King. RSVP to: 
https://2018rhodescosmemorial.eventbrite.com

JEWISH COMMUNITY NIGHT AT SAFECO FIELD: Tue July 31st 7:10 pm
Jewish Federation has reserved an entire section in the 300 level behind home plate for a fun evening of cheering, noshing, and schmoozing. And while supplies last, all attendees will get a free Jewish Community Night Mariners T-shirt -- in Hebrew! You can purchase your Jewish Community Night tickets for a discounted price when you buy them through a special web page.
www.JewishInSeattle.org

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]

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


REBBE’S SICHO FOR SHABBOS CHAZON
http://www.sie.org/templates/sie/article_cdo/aid/2507724/jewish/Shabbos-Parshas-Devarim-9th-Day-of-Menachem-Av-5751-1991.htm © SichosInEnglish.org

One of the fundamental aspects of our faith is the belief in the immanency of Mashiach’s coming. We must “await his coming every day,” which means not only that every day we should wait for his ultimate coming, but that every day, we should expect him to come on that very day itself.

This is all the more relevant in the present era when all the signs that our Sages mentioned in connection with the coming of the Redemption are manifest. In particular, the present days are uniquely appropriate for the coming of Mashiach. For our Sages declared that:

A lion (Nebuchadneztar) came in the month whose sign is a lion (Av) to destroy Ariel (“the lion of G‑d,” the Beis HaMikdash), so that2 a lion (G‑d) will come in the month whose sign is a lion and build Ariel.

Furthermore, the name of the month Menachem Av stresses that there will be Menachem,an act of comfort, for all the negative factors associated with the present day. More precisely, this applies on the present Shabbos which falls on the date of Tishah BeAv itself.

Our sages explain that on Tishah BeAv, Mashiach is born. This cannot refer to his actual birth, because Mashiach will not be an infant when he redeems our people, but rather to a strengthening of his influence. For our Sages refer to a birthday as a day when mazalo govair, “the spiritual source of one’s soul shines powerfully.” On the day when Mashiach’sspiritual source is powerfully revealed, there is a unique potential for the redemption to come.

The AriZal explains that it is on the afternoon of Tishah BeAv, that Mashiach is “born,” and for this reason we recite the prayer Nachaim, at that time. Although this year Nachaim is not recited on the date of Tishah BeAv itself, since that date is Shabbos, this surely does not detract from the positive influences of that date.3 On the contrary, the Shabbos postpones only the negative factors associated with Tishah BeAv and enhances and amplifies the power of the date’s positive influences.

This is reflected in the name given the Shabbos, Shabbos Chazon, “the Shabbos of Vision.” The Berditchever Rebbe explains that on this Shabbos, every Jew is granted a vision of the Third Beis HaMikdash. And similarly, the Haftorah recited on this Shabbos concludes with a verse that points toward the redemption, “Zion will be redeemed through judgment, and her captives, through tzedakah.”

Similarly, the very fact that Tishah BeAv falls on Shabbos and thus instead of fasting, we are obligated to take pleasure in the foods and beverages served alludes to the redemption. For every Shabbos is a microcosm of “the era that is all Shabbos and rest for eternity” and the Shabbos meals a reflection of the feast to be served on that day.

For that reason, when a fast day falls on the Shabbos, there must be an additional stress on happiness. This is reflected in the third Shabbos meal. Although it is the seudahhamafsekes, the meal directly before the Tishah BeAv fast which is usually associated with certain mourning rites, this year, one may serve “a meal comparable to the feasts of King Shlomo.”

Indeed, in regard to a Tishah BeAv which falls on Shabbos, our Sages use the expression, “Since it was postponed, let it be nullified.” On a simple level, it means that since the fast was not observed on its appropriate date, there is reason to suppose that in that year, one need not fast at all. On a deeper level, however, it reflects the potential for the fast to be nullified completely and totally with the coming of the redemption.

2.. Among the unique aspects of the observance of Tishah BeAv this year is a resemblance to Yom Kippur. In regard to Yom Kippur, it is said, “whoever eats and drinks on the ninth is considered4 as if he fasted on the ninth and tenth.” Eating “succulent meat and aged wine” on the ninth of the month, causes G‑d to have this considered as a special merit. This concept can also be borrowed in regard to the Ninth and Tenth of Av this year for we eat on the ninth of the month in preparation for the fast on the tenth.

There is an intrinsic bond between the two. The mitzvos which the Rabbis ordained, including the communal fasts, are not totally new conceptions, but rather extensions of the mitzvos of the Torah. Thus the mitzvah of fasting is associated with the only fast ordained by the Torah, Yom Kippur. In particular, the connection shared between that day and Tishah BeAv is unique, for the prohibitions of Tishah BeAv parallel those of Yom Kippur.5

There is another connection between the two dates. The positive dimensions of Tishah BeAv are revealed on the Fifteenth of Av, the day when “the moon shines fully,” i.e., all the influences associated with that month are revealed in a complete manner. Thus, it is on the Fifteenth of Av that “the revelation of the Era of the Redemption shines incessantly.” And for that reason, our Sages taught, “The Jewish people never enjoyed holidays equivalent to the Fifteenth of Av and Yom Kippur.”

The imminence of the Redemption mentioned previously allows for the possibility for a further connection to be drawn between Tishah BeAv and Yom Kippur. At the dedication of the First Beis HaMikdash, on the tenth of Tishrei, Yom Kippur, the Jews ate and drank in celebration. And this was considered a unique merit for them. Since we are awaiting Mashiach’s coming today, it is possible that tomorrow, the tenth of Av, will be the dedication of the Third Beis HaMikdash. For the Beis HaMikdash is already completely built in the spiritual realms and must only descend to the earth. Were this to happen, the parallel between Tishah BeAv and Yom Kippur would be revealed in the most complete and positive sense.

3.. The conclusion of the calendar dates of the Three Weeks on Shabbos heightens the possibility of a positive conception of this period of time. In Kabbalah, it is explained that these Three Weeks parallel the three mochin, intellectual faculties. Herein we see a connection to the Era of the Redemption, for in that era, Eretz Yisrael will expand and include the lands of three more nations, the Keni, the Knizi, and the Kadmoni. Thus it will include the lands of ten nations, reflecting all the qualities of the spiritual realms, the three mochin and the seven middos, emotional attributes.

An allusion to this dimension is found in the Torah portions read in the Shabbasosconnected with these Three Weeks, Pinchas, Mattos-Maasei, and Devarim, for all three mention the Jews’ entry into Eretz Yisrael and its division among the tribes. (Herein, we also see a connection to Parshas Vaeschanan which is read in the afternoon service today. That parshah begins with a description of Moshe Rabbeinu’s fervent prayers to enter Eretz Yisrael.6 )

Moreover, these parshiyos mention in detail how the tribes of Reuven and Gad and half the tribe of Menasheh took possession of Transjordan. This is significant, because included in these lands was territory that had originally belonged to the Keni, the Knizi, and the Kadmoni. Thus the conquest of these lands represented a foretaste of the conquest of Eretz Yisrael in the Era of the Redemption.

The above must be internalized and applied by each individual in his own lifework which involves, to quote the Tzemach Tzedek, “Making this place Eretz Yisrael.7 This entails drawing G‑dliness into our material environment, transforming our world into a dwelling for Him. Through this service in the present era, we hasten the coming of the time when Eretz Yisrael will spread out throughout the entire world in the Era of the Redemption.

4.. The imminence of Mashiach’s coming should not cause us to slacken any of our efforts to spread positive activities at present. Indeed, even after Mashiach’s coming, the positive effects of one’s activities and resolutions will continue. In regard to the revelations of Gan Eden, our Sages declared, “Happy is he who comes here having acquired.” Similarly, in regard to the Era of the Redemption, our efforts in Torah and mitzvos at present will expand our capacity to appreciate the revelations which will become manifest in that era.

The concluding verse of the Haftorah, “Zion will be redeemed by judgment and its captives, by charity,” should serve as a cue for our conduct. “Judgment” refers to Torah study. Through increasing our study of the Torah and our gifts to charity, we can hasten the coming of the redemption.

In particular, there must be an increase in the effort to make siyumim, gatherings marking the conclusion of the study of a Talmudic tractate. Such siyumim should be made this afternoon,8 this evening and tomorrow (in a permitted manner), and tomorrow night. When possible, these siyumim should also be associated with gifts to charity. Furthermore, if, heaven forbid, Mashiach does not come before the fifteenth of Av, siyumim — connected with gifts to charity and celebratory feasts — should be continued to be made until that day.

Similarly, the Fifteenth of Av should be set aside as a day of celebration, a day when men, women, and children, gather together in a Chassidic farbrengen. And this should be connected with a siyum, donations to charity, and making resolutions to continue further positive activities. Since the Fifteenth of Av falls on Friday,9 and thus questions might arise if the farbrengen would be held during the day, this farbrengen should be held on Thursday night.

This farbrengen should be held with great celebration and joy as befits the Fifteenth of Av, of which it was said, “The Jewish people never enjoyed holidays equivalent to the Fifteenth of Av,” a celebration which parallels the celebration of a marriage. And indeed, there is a connection between the two. For it was on the Fifteenth of Av that “the daughters of Jerusalem would go out and dance in the vineyards,” and shidduchin would be made. Similarly, at present, this is a time — particularly, after the interruption in the Three Weeks — when it is customary to make many weddings and engagements. May these celebrations hasten the coming of the consummation of the ultimate wedding bond, the union between G‑d and the Jewish people. And then we will rejoice with unbounded celebration and join in many wedding celebrations as reflected in the promise, “Speedily, G‑d our L‑rd, let there be heard in the cities of Judah and the outskirts of Jerusalem, the voice of rejoicing and the voice of happiness, the voice of a groom, and the voice of a bride.” And may this take place in the immediate future.

Parshas Matos Masei The Nine Days | 1-8 Av, 5778

EREV SHABBOS  JULY 13th 
Shacharis 6:50 am /ROSH CHODESH MENACHEM AV/
Candles/Mincha/Maariv 8:46 pm

SHABBOS SAT JULY 14th 
Shacharis: 9:30 am /Sof Zman Krias Shema 9:20 am/
Mincha 8:46 pm /followed by Seuda Slishit / PIRKEI AVOT CHAPTER 2
Maariv/Havdalah 9:54 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.   No Chulent.  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–YAHRZEIT OF AHARON haCOHEM –  FRI JULY 13th 6 PM
Erev-Shabbos Farbrengen in front of the CSTL Men’s Mikvah, in honor of the yahrzeit of Aharon haCohen, Rosh Chodesh Menachem Av (Bamidbar 33:38). May we merit to “Be among the disciples of Aharon, loving peace and pursuing peace, loving people (briyos) and bringing them closer to Torah" (Avos 1:12)

THE NINE DAYS BEGINS THU EVENING JULY 12th 
During "The Nine Days" from the First of Av to the Ninth of Av, a heightened degree of mourning is observed, including abstention from meat and wine, music, bathing for pleasure, and other joyous and enjoyable activities. Consumption of meat and wine is permitted on Shabbat, or at a Seudat Mitzvah (obligatory festive meal celebrating the fulfillment of a mitzvah) such as a Bris (circumcision), or a "Siyum" celebrating the completion of a course of Torah study (i.e., a complete Talmudic tractate). The Lubavitcher Rebbe initiated the custom of conducting or participating in a Siyum on each of the Nine Days (even if one does not avail oneself of the dispensation to eat meat). Citing the verse (Isaiah 1:27) "Zion shall be redeemed with mishpat [Torah] and its returnees with Tzedakah," the Rebbe urged that we increase in Torah study (particularly the study of the laws of the Holy Temple) and charity during this period..
www.chabad.org/calendar .  Contact Rabbi Levitin for Halachic Gidance.

FAST OF TISHA b’AV
Fast Begins at Sunset, next Shabbos, 21 July 8:57 PM
Shabbos Mincha TBD
Maariv with Eicha, motzei Shabbos 21 July 9:10 PM
Shacharis  with Kinot, Sunday 22 July 9 AM

Sit on Chairs only after Hatzot 1:15 pm
Mincha 8:30 pm
Fast Ends/Maariv 9:34 pm followed IYH by Kiddish haLevanah and Havdaloh on Wine

B’Yom Ashtei-Asar Yom with Rabbi Avi Herbstman – 7:45 PM SHABBOS AFTERNOON
Rabbi Avi Herbstman 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  

WOMEN’S LEARNING AT CSTL WED 8:00 PM
Contact Shprintze Kavka to arrange to learn what you want to learn.  206-730-2764

TORAH OHR WITH RABBI ELAZAR BOGOMILSKY – 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

MONDAY NIGHT SICHOS CLASS FOR WOMEN–8 PM.. 
With Rabbetzin Elishevitz.  All levels of knowledge are welcome! Light refreshments will be served. At the Kavka’s 4002 NE 72nd  Street . For a Refuah Shlaimah for  חיה שרה מלכה בת ברכה לאה חוה     

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 9 am 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

WOMEN’S SHABBOS CLASS – 5:30 PM
At the home of TBD.

CAMP GAN YISROEL 5778
Campers ages 1½ to 12 are excited about Gan Izzy 2018, especially since we’ve added a sixth week! 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

Annual Rhodes/Cos Memorial Event Mon., July 23rd 7-9 pm
At Ezra Bessaroth  "The Rescuers", a film excerpt by director Michael King. RSVP to: 
https://2018rhodescosmemorial.eventbrite.com

JEWISH COMMUNITY NIGHT AT SAFECO FIELD: Tue July 31st 7:10 pm
Jewish Federation has reserved an entire section in the 300 level behind home plate for a fun evening of cheering, noshing, and schmoozing. And while supplies last, all attendees will get a free Jewish Community Night Mariners T-shirt -- in Hebrew! You can purchase your Jewish Community Night tickets for a discounted price when you buy them through a special web page.
www.JewishInSeattle.org

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]

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


REBBE’S SICHO FOR MATOS/MASEI
http://www.sie.org/templates/sie/article_cdo/aid/2507720/jewish/Rosh-Chodesh-Menachem-Av-After-Minchah-5751-1991.htm © SichosInEnglish.org

1. One of the unique dimensions of this week’s Torah reading is the division of Eretz Yisrael as an inheritance to all the tribes and to each individual Jew. This is particularly relevant at present, as we are on the threshold of the redemption and can hence derive lessons from this in regard to the division of Eretz Yisrael in the Era of the Redemption. Since, however, we are still — albeit only momentarily — before the Redemption, there is also a lesson that can be derived regarding our conduct at present, for “the Torah is eternal.”

This lesson is based on the Tzemach Tzedek’s directive to a person who wanted to make aliyah to Eretz Yisrael in order to devote himself to Torah study and the service of G‑dthere. The Tzemach Tzedek told him that instead of going to Eretz Yisrael, he should, “Make this place Eretz Yisrael.” The directive is applicable far beyond that individual instance. At every time and in every place, a Jew has to make his place Eretz Yisrael, a place where Yiddishkeit and G‑dliness are openly revealed.

This directive is, however, problematic. In practice, the Diaspora is not Eretz Yisrael, and only in our Holy Land is the complete observance of the Torah and its mitzvos possible. Indeed, while we are in exile, we pray three times a day for G‑d to “gather us together from the four corners of the earth to our land.” If so, what is the meaning of the directive to “make this place Eretz Yisrael”? The question becomes ever more poignant in light of the fact that at any moment, the exile will end and we will proceed to Eretz Yisrael.

This question can be resolved within the context of the resolution of a problematic aspect of the division of Eretz Yisrael as mentioned in this week’s Torah portion. The Torah relates that the division of the land into tribal portions was carried out by means of a lottery. Rashiexplains that, not only was the portion of Eretz Yisrael to be given to each tribe written on the lot picked for that tribe, the lot itself spoke and announced this matter. A question arises: G‑d does not work a miracle without a purpose. If so, what purpose was served by the lot speaking.1

It can be explained that since G‑d commanded, “The land shall be divided by lot,” every aspect of the division of the land should be dependent on the lottery. And therefore, to show that the division was genuine and not merely a chance phenomenon, there was a need for the lot to speak.2

This explanation is, however, itself in need of clarification: Since the lottery was not a purpose in and of itself, but merely a means of dividing Eretz Yisrael, why was it necessary for there to be such a miracle?

The latter question can be resolved on the basis of the Rogatchover’s explanation that every concept in Torah, even when it appears to be a matter of necessity is designated by a unique Divine Providence. For example, the journeys of the Jews in the desert to Eretz Yisrael, although they were only an intermediary, a means to allow the Jews to reach our Holy Land, they still receive a measure of holiness and importance as reflected in the verse, “And Moshe wrote down the places from which they departed for their journeys according to the word of G‑d.”3

Similarly — and indeed, to a greater extent — this concept applies regarding the lots through which Eretz Yisrael was divided, for G‑d commanded that the land be divided in this manner. Hence, every aspect connected with the lottery was important. And for this reason, the lot itself had to speak and in this manner, demonstrate how the division of the land depended on it.

There is an inner dimension to this concept. The conquest of the land of Canaan by the Jewish people, and its transformation into Eretz Yisrael, a holy land where the connection to G‑dliness, Yiddishkeit, and holiness, is apparent, reflects the spiritual task of the Jews in the world at large. This is the intent of the creation to transform this physical world into a dwelling for G‑d, i.e., a place where G‑d reveals Himself completely, as a person reveals himself in his own home.

For the conquest of the land to be complete, all the particular dimensions — both of the land and of the Jews, those accomplishing this conquest — must be involved. This implies: a) One must conquer the entire land. As long as a portion of the land is not conquered, one’s conquest — even of the lands over which one has in fact taken control — is not complete. For there is always an element of danger of war being waged by those people who have not yet been conquered. b) The conqueror must invest all of his energies and his three powers of expression: thought, speech, and action, in the conquest. If one of these potentials is not involved, his conquest is lacking. Thus, he involves his thought in planning the campaign, his speech, in giving directives to carry it out, and his actions, in actually bringing it to fruition.

A similar concept applies in regard to our mission to establish a dwelling for G‑d within this material world. It is necessary that: a) all the aspects of the world must be included in the dwelling; i.e., it must become evident throughout the entire world that every dimension of the world belongs to G‑d; b) Just as a person reveals every aspect of his personality in his home, his thought, his speech, and his action, so too, all the spiritual parallels to thought, speech, and action must be revealed in G‑d’s dwelling in this world.

Similarly, since the world is transformed into G‑d’s dwelling through the activity of the Jewish people, all of our means of expression, our thought, speech, and action, must be used — and must themselves become — a dwelling for G‑d. Accordingly, there are certain mitzvos that are to be fulfilled through thought (for example, prayer), others through speech (Torah study), and others through action (deeds of kindness).

More particularly, every mitzvah can and should be fulfilled on all three planes of thought, speech, and action. In a similar way, in the Shema, we declare how our love for G‑d should be “with all your heart, with all your soul, and with all your might.” Similarly, every dimension of our service should involve our entire being and all of its particular elements. And through such service, we will transform every particular element of our being.

Based on the above, we can understand why it was necessary for G‑d to make a miracle and have the lot announce the portions of Eretz Yisrael to be given to each tribe. Since the lottery was necessary as a preparation for the conquest of Eretz Yisrael, it was necessary that it include all the means of expression of thought, speech, and action. Thus in addition to the actual deed of preparing and picking the lots (action) and the intention which Moshe and the Nesi’im invested in the lottery (thought), G‑d wrought a miracle and the lot itself spoke (speech). Indeed, it was the lot speaking which made the greatest impression on the people at large.

This leads to a further concept. The lottery was merely a preparatory step to the conquest of Eretz Yisrael. Nevertheless, all the means of expression, thought, speech, and action, were involved with it. This shows how a person must be deeply involved in every phase of his activity, to quote an expression of the Rebbe Rashab, “A pnimi (a person who invests his inner being in his life experience): in whatever he is involved, he is totally involved.”

This concept was expressed in connection with the following narrative: Once the Yeshivahstudents were singing a niggun in preparation for the recitation of a maamar. The Rebbe Rashab noticed that they were singing hurriedly, to the extent that it was clearly evident that they were interested in the maamar, and not in the niggun.

The Rebbe delivered an entire sichah in which he emphasized that even when one matter is only a preparation for another matter, one must invest oneself in the first matter entirely. “Whatever one does, one must do truthfully... [Therefore,] as long as one is involved in a matter, one must be totally involved.” Afterwards, when the second matter comes, then one should be totally involved in that.4

There are two points in the Rebbe Rashab’s sichah: a) that this total involvement is a reflection of truth and inner commitment; b) that through being fully involved in the preparatory stages, one insures that the activity for which one prepares oneself is also carried out in a proper manner.

There is an added point: G‑d established the pattern that before being involved in one’s essential activity, it is necessary to undergo several preparatory stages and in this manner, one prepares oneself and the world at large for that essential activity. Accordingly, the preparatory stages have all the importance of the essence of the activity itself and require full-hearted involvement.

An example of this concept can be seen in regard to education: On one hand, education is merely a preparatory stage for the observance of the mitzvos. On the other hand, it must be given independent importance. Indeed, there are times when the importance of educating a child for the performance of mitzvos supersedes the importance of the performance of mitzvos themselves.

On a larger scale, this concept can be explained in the following manner: Ultimately, there is one intent for the totality of our service, making this world a dwelling for G‑d. The fulfillment of this intent involves certain activities which are preparatory in nature and others which reflect the essential intent. Nevertheless, from the perspective of G‑d’s essence, all are associated with the same fundamental intent. Accordingly, man must invest himself fully in all dimensions of his activity, even those which appear merely preparatory in nature.5

Based on the above, we can appreciate the service required by the directive, “Make this place Eretz Yisrael.” Our service in the Diaspora at present is a preparation for the ultimate service which we will perform in Eretz Yisrael. Nevertheless, the fact that we are found in the Diaspora at present is not a mere accident and has a specific Divine purpose. Furthermore, that purpose is connected with the ultimate purpose of transforming this world into G‑d’s dwelling. Accordingly, effort has to be invested into each and every place, and each and every situation, reflecting within it the ultimate intention, that it become part of G‑d’s dwelling, as will be revealed in Eretz Yisrael in the Era of the Redemption.

Thus, every place where a Jew exists will be transformed into Eretz Yisrael,6 a place where G‑dliness is openly revealed. And furthermore, this will bring the world to its ultimate state, the state of redemption, when we will serve G‑d in Eretz Yisrael in the most literal sense.7

This is particularly true since we are speaking within the context of preparing the world for the true and ultimate redemption. This implies that the service which prepares the world for this redemption must also be “true and ultimate” in nature; i.e., it must be “ultimate,” involving every dimension of our experience, and “true,” involving every aspect of our being. And through service in this manner, we prepare ourselves and the world at large for the ultimate Redemption.

This implies two dimensions in the service of “Making this place Eretz Yisrael:” a) The service must involve “this place,” the Diaspora; b) Within the Diaspora, a person must infuse the spirit of Eretz Yisrael, i.e., of the Redemption.

And this itself will prepare us for and thus hasten the coming of the Redemption, and the beginning of the era when “Eretz Yisrael will spread into all the other lands.”

2. Each person — man, woman, and child — has a different portion of the world. Thus, everyone possesses an individual responsibility to make his portion of the world Eretz Yisrael. No person’s portion of the world resembles another’s. Each person lives in a particular place and has a specific and individual mission in that place. Similarly, each day and more particularly each moment, is associated with a specific Divine intent. And therefore, to prepare the world at large for the Redemption, each person must “Make this place — his individual portion of the world — Eretz Yisrael.”

One might ask: I live only in a small place and my life is seemingly insignificant. What importance is there in how I conduct myself and how can my conduct have an effect on the world at large? Similarly, in regard to the Redemption, a person might ask: How is it possible for me to bring about the Redemption? My service involves only a small portion of the world.

This is the meaning of the directive: “Make this place Eretz Yisrael.” A Jew must infuse G‑dliness into his portion of the world. This will have an effect on the world as a whole, for each portion of the world includes within itself the entire world at large. And in this manner, a person can fulfill our Sages’ directive, “Each and every person is obligated to say, ‘The world was created for me.’ ” For by fulfilling the intent associated with his individual portion of the world, he can bring the entire world to a state of fulfillment.8 Through experiencing a personal redemption, and expressing that redemption in every aspect of his conduct, each person can hasten the coming of the Redemption in the world at large.

This message that each person should “Make this place Eretz Yisrael,” i.e., have the redemption pervade his life experience should be communicated to others, to the members of one’s family, to one’s students, and to all the individuals with which one comes into contact. And in this way, the manifestation of the spirit of redemption in all these particular aspects of existence, will lead to its manifestation in a complete manner in the world at large.  * * *

3. An additional emphasis is placed on this concept on the present Shabbos, the Shabbos on which the month of Av is blessed. Although often Torah sources refer to this month with this name, it is common custom to refer to the month as Menachem Av when blessing it. Av meaning “father,” has a positive connotation, indicating that it serves as a source for positive activity. Menachem meaning “comfort,” however, reflects a more inclusive intent, referring to the comfort for the exile the Jews will receive in the Era of the Redemption. The name Menachem is placed before Av to indicate how this, the Redemption is the fundamental intent. The descent of the exile was intended only as a preparation for the Redemption. Indeed, we find that at the very beginning of the creation, “the spirit of G‑d — the spirit of Mashiach (Rashi) — hovered over the waters,” for this is the intent of the entire creation.

This points to the intent of these Three Weeks, that they serve as a preparation for bringing about the Redemption. This is further emphasized by that fact that this year, Rosh Chodesh Av falls on a Friday. Our Sages emphasize that Adam was created on a Friday so that “he would appreciate that ‘everything is prepared for the feast.’ ” In an ultimate sense, this refers to the feast of the Era of the Redemption. Similarly, we must realize that — when looking at the history of the world as a whole — it is now Friday, after midday. We are preparing for Shabbos, indeed as the Previous Rebbe announced, our preparations are complete, “even the buttons are polished,” and we are all “standing together prepared to bring Mashiach.

As a further preparation for this Era, to reveal the positive qualities and joy that are latent in these Three Weeks, siyumim, conclusions of Torah works, should be held on each of the Nine Days including Shabbos, and this year, including the Shabbos of Tishah BeAv. And these activities will hasten the transformation of these days into days of celebration, when with true and complete joy we will proceed together with Mashiach to Eretz Yisrael in the true and ultimate Redemption.

Parshas Pinchas – Mevarchim Chodesh Av The Three Weeks | 23 Tamuz – 1 Av, 5778

EREV SHABBOS  JULY 6th 
Shacharis 7 am
Candles/Mincha/Maariv 8:50 pm

SHABBOS SAT JULY 7th 
Tehilim for Mevarchim Menachem Av 8:00 am
Shacharis: 9:30 am /Sof Zman Krias Shema 9:17 am/
Mincha 8:50 pm /followed by Seuda Slishit / PIRKEI AVOT CHAPTER 1
Maariv/Havdalah 10:00 pm  

Weekday Services 
Sun 9 am 
Mon - Thu Shacharis 7 am
Fri Shacharis 6:50 am /ROSH CHODESH MENACHEM AV
Mon -Thu Mincha 8:30 pm, followed immediately by Maariv /SUMMER SCHEDULE

SHABBOS KIDDUSH AND SEUDA SLISHIT.  
Kiddush Lite.   No Chulent

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–SHABBOS MEVARCHIM MENACHEM AV – FRI JULY 6th 6 PM
M’shenichnas Av – Mem’atim – b’Simcha! Erev-Shabbos Farbrengen in front of the CSTL Men’s Mikvah.

THE THREE WEEKS CONTINUES
Weddings and other joyful events are not held during this period; like mourners, we do not cut our hair, and various pleasurable activities are limited or proscribed. For additional information, please contact Rabbi Levitin.
The Lubavitcher Rebbe urged that the Three Weeks should be a time of increased giving of charity and Torah study (in keeping with the verse (Isaiah 1:27), "Zion shall be redeemed by law, and her returnees by charity"), particularly the study of those portions of Torah that deal with the laws and the deeper significance of the Holy Temple. 
www.chabad.org/calendar

B’Yom Ashtei-Asar Yom with Rabbi Avi Herbstman – 7:45 PM SHABBOS AFTERNOON
Rabbi Avi Herbstman 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 ELAZAR BOGOMILSKY – 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

MONDAY NIGHT SICHOS CLASS –8 PM. 
With Rabbi Emlin.  All levels of knowledge are welcome! Light refreshments will be served. At the Kavka’s 4002 NE 72nd  Street . For a Refuah Shlaimah for חיה שרה מלכה בת ברכה לאה חוה     

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 /NOT THIS WEEK
At Rebbetzin Levitin’s home, 6519 49th Ave NE.  For more info,
chanielevitin@gmail.com

WOMEN’S SHABBOS CLASS – 5:30 PM
At the home of Frumi Marasow, 7201 40th Ave NE.

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

Annual Rhodes/Cos Memorial Event Mon., July 23, 7:00-9:00 pm
At Ezra Bessaroth  "The Rescuers", a film excerpt by director Michael King. RSVP to: 
https://2018rhodescosmemorial.eventbrite.com

JEWISH COMMUNITY NIGHT AT SAFECO FIELD: Tue July 31st 7:10 pm
Let’s all go to the ball game together! You’re invited to come out to Safeco Field for Jewish Community Night on, when the Mariners take on the 2017 World Series champion Houston Astros. Jewish Federation has reserved an entire section in the 300 level behind home plate for a fun evening of cheering, noshing, and schmoozing. And while supplies last, all attendees will get a free Jewish Community Night Mariners T-shirt -- in Hebrew! You can purchase your Jewish Community Night tickets for a discounted price when you buy them through a special web page. For more details, please contact Craig Mathews, Federation Events Manager, at 206.774.2219 or
craigm@jewishinseattle.org. Go M’s!

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]

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

Hosts Needed for Summer Shlichim 
Volunteer family hosts are needed for Summer Shlichim - Noy Asis, Shir Kedem, and Taly Pachornik - who will be working at the Stroum Jewish Community Center Day Camp this summer. 
www.jewishinseattle.org


REBBE’S SICHO FOR PINCHAS
http://www.sie.org/templates/sie/article_cdo/aid/2507717/jewish/Shabbos-Parshas-Pinchas-24th-Day-of-Tammuz-5751-1991.htm © SichosInEnglish.org

1. One of the unique dimensions of this week’s Torah reading is the division of Eretz Yisrael as an inheritance to all the tribes and to each individual Jew. This is particularly relevant at present, as we are on the threshold of the redemption and can hence derive lessons from this in regard to the division of Eretz Yisrael in the Era of the Redemption. Since, however, we are still — albeit only momentarily — before the Redemption, there is also a lesson that can be derived regarding our conduct at present, for “the Torah is eternal.”

This lesson is based on the Tzemach Tzedek’s directive to a person who wanted to make aliyah to Eretz Yisrael in order to devote himself to Torah study and the service of G‑dthere. The Tzemach Tzedek told him that instead of going to Eretz Yisrael, he should, “Make this place Eretz Yisrael.” The directive is applicable far beyond that individual instance. At every time and in every place, a Jew has to make his place Eretz Yisrael, a place where Yiddishkeit and G‑dliness are openly revealed.

This directive is, however, problematic. In practice, the Diaspora is not Eretz Yisrael, and only in our Holy Land is the complete observance of the Torah and its mitzvos possible. Indeed, while we are in exile, we pray three times a day for G‑d to “gather us together from the four corners of the earth to our land.” If so, what is the meaning of the directive to “make this place Eretz Yisrael”? The question becomes ever more poignant in light of the fact that at any moment, the exile will end and we will proceed to Eretz Yisrael.

This question can be resolved within the context of the resolution of a problematic aspect of the division of Eretz Yisrael as mentioned in this week’s Torah portion. The Torah relates that the division of the land into tribal portions was carried out by means of a lottery. Rashiexplains that, not only was the portion of Eretz Yisrael to be given to each tribe written on the lot picked for that tribe, the lot itself spoke and announced this matter. A question arises: G‑d does not work a miracle without a purpose. If so, what purpose was served by the lot speaking.1

It can be explained that since G‑d commanded, “The land shall be divided by lot,” every aspect of the division of the land should be dependent on the lottery.. And therefore, to show that the division was genuine and not merely a chance phenomenon, there was a need for the lot to speak.2

This explanation is, however, itself in need of clarification: Since the lottery was not a purpose in and of itself, but merely a means of dividing Eretz Yisrael, why was it necessary for there to be such a miracle?

The latter question can be resolved on the basis of the Rogatchover’s explanation that every concept in Torah, even when it appears to be a matter of necessity is designated by a unique Divine Providence. For example, the journeys of the Jews in the desert to Eretz Yisrael, although they were only an intermediary, a means to allow the Jews to reach our Holy Land, they still receive a measure of holiness and importance as reflected in the verse, “And Moshe wrote down the places from which they departed for their journeys according to the word of G‑d.”3

Similarly — and indeed, to a greater extent — this concept applies regarding the lots through which Eretz Yisrael was divided, for G‑d commanded that the land be divided in this manner. Hence, every aspect connected with the lottery was important. And for this reason, the lot itself had to speak and in this manner, demonstrate how the division of the land depended on it.

There is an inner dimension to this concept. The conquest of the land of Canaan by the Jewish people, and its transformation into Eretz Yisrael, a holy land where the connection to G‑dliness, Yiddishkeit, and holiness, is apparent, reflects the spiritual task of the Jews in the world at large. This is the intent of the creation to transform this physical world into a dwelling for G‑d, i.e., a place where G‑d reveals Himself completely, as a person reveals himself in his own home.

For the conquest of the land to be complete, all the particular dimensions — both of the land and of the Jews, those accomplishing this conquest — must be involved. This implies: a) One must conquer the entire land. As long as a portion of the land is not conquered, one’s conquest — even of the lands over which one has in fact taken control — is not complete. For there is always an element of danger of war being waged by those people who have not yet been conquered. b) The conqueror must invest all of his energies and his three powers of expression: thought, speech, and action, in the conquest. If one of these potentials is not involved, his conquest is lacking. Thus, he involves his thought in planning the campaign, his speech, in giving directives to carry it out, and his actions, in actually bringing it to fruition.

A similar concept applies in regard to our mission to establish a dwelling for G‑d within this material world. It is necessary that: a) all the aspects of the world must be included in the dwelling; i.e., it must become evident throughout the entire world that every dimension of the world belongs to G‑d; b) Just as a person reveals every aspect of his personality in his home, his thought, his speech, and his action, so too, all the spiritual parallels to thought, speech, and action must be revealed in G‑d’s dwelling in this world..

Similarly, since the world is transformed into G‑d’s dwelling through the activity of the Jewish people, all of our means of expression, our thought, speech, and action, must be used — and must themselves become — a dwelling for G‑d. Accordingly, there are certain mitzvos that are to be fulfilled through thought (for example, prayer), others through speech (Torah study), and others through action (deeds of kindness).

More particularly, every mitzvah can and should be fulfilled on all three planes of thought, speech, and action. In a similar way, in the Shema, we declare how our love for G‑d should be “with all your heart, with all your soul, and with all your might.” Similarly, every dimension of our service should involve our entire being and all of its particular elements. And through such service, we will transform every particular element of our being.

Based on the above, we can understand why it was necessary for G‑d to make a miracle and have the lot announce the portions of Eretz Yisrael to be given to each tribe. Since the lottery was necessary as a preparation for the conquest of Eretz Yisrael, it was necessary that it include all the means of expression of thought, speech, and action. Thus in addition to the actual deed of preparing and picking the lots (action) and the intention which Moshe and the Nesi’im invested in the lottery (thought), G‑d wrought a miracle and the lot itself spoke (speech). Indeed, it was the lot speaking which made the greatest impression on the people at large.

This leads to a further concept. The lottery was merely a preparatory step to the conquest of Eretz Yisrael. Nevertheless, all the means of expression, thought, speech, and action, were involved with it. This shows how a person must be deeply involved in every phase of his activity, to quote an expression of the Rebbe Rashab, “A pnimi (a person who invests his inner being in his life experience): in whatever he is involved, he is totally involved.”

This concept was expressed in connection with the following narrative: Once the Yeshivahstudents were singing a niggun in preparation for the recitation of a maamar. The Rebbe Rashab noticed that they were singing hurriedly, to the extent that it was clearly evident that they were interested in the maamar, and not in the niggun.

The Rebbe delivered an entire sichah in which he emphasized that even when one matter is only a preparation for another matter, one must invest oneself in the first matter entirely. “Whatever one does, one must do truthfully... [Therefore,] as long as one is involved in a matter, one must be totally involved.” Afterwards, when the second matter comes, then one should be totally involved in that.4

There are two points in the Rebbe Rashab’s sichah: a) that this total involvement is a reflection of truth and inner commitment; b) that through being fully involved in the preparatory stages, one insures that the activity for which one prepares oneself is also carried out in a proper manner.

There is an added point: G‑d established the pattern that before being involved in one’s essential activity, it is necessary to undergo several preparatory stages and in this manner, one prepares oneself and the world at large for that essential activity. Accordingly, the preparatory stages have all the importance of the essence of the activity itself and require full-hearted involvement.

An example of this concept can be seen in regard to education: On one hand, education is merely a preparatory stage for the observance of the mitzvos. On the other hand, it must be given independent importance. Indeed, there are times when the importance of educating a child for the performance of mitzvos supersedes the importance of the performance of mitzvos themselves.

On a larger scale, this concept can be explained in the following manner: Ultimately, there is one intent for the totality of our service, making this world a dwelling for G‑d. The fulfillment of this intent involves certain activities which are preparatory in nature and others which reflect the essential intent. Nevertheless, from the perspective of G‑d’s essence, all are associated with the same fundamental intent. Accordingly, man must invest himself fully in all dimensions of his activity, even those which appear merely preparatory in nature.5

Based on the above, we can appreciate the service required by the directive, “Make this place Eretz Yisrael.” Our service in the Diaspora at present is a preparation for the ultimate service which we will perform in Eretz Yisrael. Nevertheless, the fact that we are found in the Diaspora at present is not a mere accident and has a specific Divine purpose. Furthermore, that purpose is connected with the ultimate purpose of transforming this world into G‑d’s dwelling. Accordingly, effort has to be invested into each and every place, and each and every situation, reflecting within it the ultimate intention, that it become part of G‑d’s dwelling, as will be revealed in Eretz Yisrael in the Era of the Redemption.

Thus, every place where a Jew exists will be transformed into Eretz Yisrael,6 a place where G‑dliness is openly revealed. And furthermore, this will bring the world to its ultimate state, the state of redemption, when we will serve G‑d in Eretz Yisrael in the most literal sense.7

This is particularly true since we are speaking within the context of preparing the world for the true and ultimate redemption. This implies that the service which prepares the world for this redemption must also be “true and ultimate” in nature; i.e., it must be “ultimate,” involving every dimension of our experience, and “true,” involving every aspect of our being.. And through service in this manner, we prepare ourselves and the world at large for the ultimate Redemption.

This implies two dimensions in the service of “Making this place Eretz Yisrael:” a) The service must involve “this place,” the Diaspora; b) Within the Diaspora, a person must infuse the spirit of Eretz Yisrael, i.e., of the Redemption.

And this itself will prepare us for and thus hasten the coming of the Redemption, and the beginning of the era when “Eretz Yisrael will spread into all the other lands.”

2.. Each person — man, woman, and child — has a different portion of the world. Thus, everyone possesses an individual responsibility to make his portion of the world Eretz Yisrael. No person’s portion of the world resembles another’s. Each person lives in a particular place and has a specific and individual mission in that place. Similarly, each day and more particularly each moment, is associated with a specific Divine intent. And therefore, to prepare the world at large for the Redemption, each person must “Make this place — his individual portion of the world — Eretz Yisrael.”

One might ask: I live only in a small place and my life is seemingly insignificant. What importance is there in how I conduct myself and how can my conduct have an effect on the world at large? Similarly, in regard to the Redemption, a person might ask: How is it possible for me to bring about the Redemption? My service involves only a small portion of the world.

This is the meaning of the directive: “Make this place Eretz Yisrael.” A Jew must infuse G‑dliness into his portion of the world. This will have an effect on the world as a whole, for each portion of the world includes within itself the entire world at large. And in this manner, a person can fulfill our Sages’ directive, “Each and every person is obligated to say, ‘The world was created for me.’ ” For by fulfilling the intent associated with his individual portion of the world, he can bring the entire world to a state of fulfillment.8 Through experiencing a personal redemption, and expressing that redemption in every aspect of his conduct, each person can hasten the coming of the Redemption in the world at large.

This message that each person should “Make this place Eretz Yisrael,” i.e., have the redemption pervade his life experience should be communicated to others, to the members of one’s family, to one’s students, and to all the individuals with which one comes into contact. And in this way, the manifestation of the spirit of redemption in all these particular aspects of existence, will lead to its manifestation in a complete manner in the world at large.  * * *

3.. An additional emphasis is placed on this concept on the present Shabbos, the Shabbos on which the month of Av is blessed. Although often Torah sources refer to this month with this name, it is common custom to refer to the month as Menachem Av when blessing it. Av meaning “father,” has a positive connotation, indicating that it serves as a source for positive activity. Menachem meaning “comfort,” however, reflects a more inclusive intent, referring to the comfort for the exile the Jews will receive in the Era of the Redemption. The name Menachem is placed before Av to indicate how this, the Redemption is the fundamental intent. The descent of the exile was intended only as a preparation for the Redemption. Indeed, we find that at the very beginning of the creation, “the spirit of G‑d — the spirit of Mashiach (Rashi) — hovered over the waters,” for this is the intent of the entire creation.

This points to the intent of these Three Weeks, that they serve as a preparation for bringing about the Redemption. This is further emphasized by that fact that this year, Rosh Chodesh Av falls on a Friday. Our Sages emphasize that Adam was created on a Friday so that “he would appreciate that ‘everything is prepared for the feast.’ ” In an ultimate sense, this refers to the feast of the Era of the Redemption. Similarly, we must realize that — when looking at the history of the world as a whole — it is now Friday, after midday. We are preparing for Shabbos, indeed as the Previous Rebbe announced, our preparations are complete, “even the buttons are polished,” and we are all “standing together prepared to bring Mashiach.

As a further preparation for this Era, to reveal the positive qualities and joy that are latent in these Three Weeks, siyumim, conclusions of Torah works, should be held on each of the Nine Days including Shabbos, and this year, including the Shabbos of Tishah BeAv. And these activities will hasten the transformation of these days into days of celebration, when with true and complete joy we will proceed together with Mashiach to Eretz Yisrael in the true and ultimate Redemption.

Parshas Balak – Fast of 17th Tamuz The Three Weeks | 16-23 Tamuz , 5778

EREV SHABBOS  JUNE 29th 
Shacharis 7 am
Candles/Mincha/Maariv 8:52 pm

SHABBOS SAT JUNE 30th 
Shacharis: 9:30 am /Sof Zman Krias Shema 9:13 am/
Mincha 8:52 pm /followed by Seuda Slishit / PIRKEI AVOT CHAPTER 6
Maariv/Havdalah 10:03 pm  

Weekday Services 
Sun 9 am /FAST OF THE 17th of TAMUZ
Mon - Fri Shacharis 7 am
Mon -Thu Mincha 8:30 pm, followed immediately by Maariv /SUMMER SCHEDULE

SHABBOS KIDDUSH AND SEUDA SLISHIT.  
Kiddush Lite.   Chulent Sponsored by Anonymous.

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.

FAST OF 17th TAMMUZ– Sunday June 30th
Fast Begins 2:47 AM (72 degrees as 16 .1 degrees)
Shacharis 9 AM
Mincha 8:30 PM
Maariv /Fast Ends 9:51 PM

FARBRENGEN ALERT–EREV YUD-BEIS TAMUZ –  FRI JUNE 29th 6 PM
Erev-Shabbos Farbrengen in front of the CSTL Men’s Mikvah. In honor of the Yahreit of Rabbi Shneur-Zalman Schneersohn (18 Tammuz, 5740), a second cousin of the 7th Lubavitcher Rebbe, having a close relationship with him in Paris when they both lived there after 1936, even hosting the Rebbe's mother in his house for three months. He held the post of Chief Rabbi of the Association of Orthodox Jewry of France, and was well-known and highly respected for his work in saving more than one hundred children after the German occupation of Vichy France. In 1950, when the 6th Rebbe passed away, a small percentage of the chasidim considered him a fitting successor. Eventually settling in Brooklyn, he founded and headed for many years the Shevet Yehuda Institute of Technology, which offered a training program in computer science for yeshiva students, one of the first such programs ever. He is buried directly behind the Lubavitcher Rebbes' ohel, alongside the Tomashpol Rebbe, in the Old Montefiore Cemetery in Queens. 
http://ascentofsafed.com/cgi-bin/ascent.cgi?Name=rebbeBios

THE THREE WEEKS BEGINS MONDAY NIGHT JUNE 28th 
The 17th of Tammuz also marks the beginning of The Three Weeks period of mourning which culminates on the 9th of Av, commemorating the conquest of Jerusalem, the destruction of the Holy Temple and the dispersion of the Jewish people. Weddings and other joyful events are not held during this period; like mourners, we do not cut our hair, and various pleasurable activities are limited or proscribed. (Consult the Code of Jewish Law (Shulchan Aruch) or a qualified rabbi regarding specific proscriptions).. The Lubavitcher Rebbe urged that the Three Weeks should be a time of increased giving of charity and Torah study (in keeping with the verse (Isaiah 1:27), "Zion shall be redeemed by law, and her returnees by charity"), particularly the study of those portions of Torah that deal with the laws and the deeper significance of the Holy Temple.
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

MONDAY NIGHT SICHOS CLASS –8 PM. 
With Rabbi Emlin.  All levels of knowledge are welcome! Light refreshments will be served. At the Kavka’s 4002 NE 72nd  Street . For a Refuah Shlaimah for חיה שרה מלכה בת ברכה לאה חוה     

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 /NOT THIS WEEK
At Rebbetzin Levitin’s home, 6519 49th Ave NE.  For more info,
chanielevitin@gmail.com

WOMEN’S SHABBOS CLASS – 5:30 PM
At the home of Frumi Marasow, 7201 40th Ave NE.

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]

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

Families Belong Together
There will be rallies happening around the country this Saturday. We pray for a quick resolution of this crisis and for the many families separated to be reunited. Bring your Shabbat lunch as a picnic or come after your meal to be with our families and community, joining together in solidarity with migrants who have been separated at the border. If people are moved to say Tehillim or share some Torah that is welcome. June 30, Bryant Park 2-5 PM. Organized by Rachel Kimmelfeld 

Hosts Needed for Summer Shlichim 
Volunteer family hosts are needed for Summer Shlichim - Noy Asis, Shir Kedem, and Taly Pachornik - who will be working at the Stroum Jewish Community Center Day Camp this summer. 
www.jewishinseattle.org


REBBE’S SICHO FOR BALAK
http://www.sie.org/templates/sie/article_cdo/aid/2507714/jewish/Yechidus-14th-of-Tammuz-5751-1991.htm © SichosInEnglish.org

Our Rabbis taught, “Begin with peace.” This is particularly appropriate since this is the day following the day of the Previous Rebbe’s redemption,1 whose activities were dedicated to bringing peace among the Jewish people. And similarly, this will bring peace in the world at large by spreading the wellsprings of Torah and Chassidus outward for the Torah was “given to bring peace to the world.”

This is associated with today’s Torah portion, the fourth aliyah in Parshas Balak which contains the blessing “I see [him] from the mountain tops and gaze upon him from the hills.” I.e., when a person looks at the Jewish people from afar,2 he describes them using the singular, implying that he appreciates the positive qualities of each individual.

And those prophecies continue, “Who can count the dust of Yaakov..” Dust is an allegory used to refer to a great multitude. This is the intent of this term. The pejorative connotations are surely not in place for every Jew is an important — and indeed most important — entity, for “G‑d is the lot of His people, Yaakov, the cord of His inheritance.” Why is dust used? To emphasize how the positive qualities a Jew possesses are expressed in a manner of bittul, with selflessness and humility.

This is further enhanced by the census of the Jewish people which endowed each Jew with further importance as implied by our Sages’ statements, “An entity which is counted can never be nullified.”

As an expression of these qualities, the Jews are compared to stars, a very important entity, placed in the heavens themselves. Nevertheless, although the stars are in the heavens, their light is perceived on the earth, and indeed, shines to the earth when the other luminaries, the sun and at times, the moon, do not shine. And there are a multitudeof stars. Many are perceivable when we look towards the heavens at night, and far more exist which cannot be perceived here on earth. Thus the two metaphors, the stars and the dust, convey the message of how important and numerous the Jews are.

These metaphors were first given to our Patriarch Avraham, the first Jew, of whom it is said, “Avraham was one.” He communicated this legacy to his descendants, “one nation in the earth,” i.e., even as the Jews exist within the material confines of this earth, they draw down G‑d’s Oneness, expressing the quality of bittul in their involvement with their material concerns.

And this will lead to the redemption, as this Torah reading continues, “They rise like the king of beasts, and will be lifted up like a lion.”

The above shares a unique connection to the redemption of the Previous Rebbe, who was released from the limits of imprisonment, and ultimately, released from all the restrictions of Russia until he was able to come to a free land where he could carry out his activities with no restraints.

This revealed the lesson which he boldly declared on the Third of Tammuz, ten days before his redemption:

It is only our bodies which are in exile and subjugated to the gentile nations, our souls were never sent into exile or subjugation.

This applies to every Jew, and in particular, to a Nasi, for that name implies that one is lifted above all limits. And from the Previous Rebbe, there is a connection with every individual Jew as reflected in our Sages’ statement, “The Nasi is the entire people.”3

The Previous Rebbe’s service is implied in his name Yosef, which the Torah associates with Rachel’s prayer, “May G‑d add on to me another son.” Chassidic thought explains that Yosef has the potential to transform “another,” a person who is estranged from his Jewish roots, into a “son.” This is relevant to every Jew, for indeed, every Jew is like a son to G‑d, as it were, as it is written, “You are children to G‑d, your L‑rd.” Indeed, as the Baal Shem Tov taught, G‑d loves every Jew as parents love an only child born to them in their old age.

May the redemption of the Previous Rebbe from prison lead to the redemption of the entire Jewish people from the prison of exile. For indeed, the Previous Rebbe’s redemption was general in nature: “The Holy One, blessed be He, did not redeem me alone... but... all those who are referred to with the name ‘Israel.’ ”

This relates to the maamar sent out by the Previous Rebbe in connection with Yud-BeisTammuz which begins with the teaching: “When ten people sit and occupy themselves with Torah study.” Each term in this expression is significant: “Ten” is a reference to the tenth redemption, the ultimate redemption which we await. “Sit” implies a settled approach to study which in an ultimate sense, is possible only in the Era of the Redemption. Furthermore, it is a reference to the Third Beis HaMikdash where “the righteous shall sit in Your presence.” “Occupy themselves” alludes to the development of new Torah ideas.

And may this be enhanced by the good resolutions to add to the study of the Torah — both Nigleh and Pnimiyus HaTorah — and since “great is study for it brings to deed,” the fulfillment of the mitzvos. For it is the study of the Torah that takes a Jew beyond all confines and limitations. And in particular, this allows him to fulfill mitzvos in a manner that is unlimited, adding this lack of limitation also to the intent of the mitzvos.

There is a unique connection to the mitzvah of tzedakah. Tzedakah should be given without any limitation, without considering whether one is giving a tenth, or a fifth, or more. And “tzedakah is great because it brings the redemption near.” May we merit that this — the ultimate and complete Redemption — take place immediately.

Parshas Chukas - Yud Beis/Yud Gimel Tamuz | 9-16 Tamuz , 5778

EREV SHABBOS  JUNE 22nd
Shacharis 7 am
Candles/Mincha/Maariv 8:52 pm

SHABBOS SAT JUNE 23rd 
Shacharis: 9:30 am /Sof Zman Krias Shema 9:12 am/
Mincha 8:52 pm /followed by Seuda Slishit / PIRKEI AVOT CHAPTER 5
Maariv/Havdalah 10:04 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. 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–YUD-BEIS TAMUZ –  FRI JUNE 22nd  6 PM
Erev-Shabbos Farbrengen in front of the CSTL Men’s Mikvah, in honor of Yud Beis/Gimel Tamuz, the previous Rebbe’s Chag ha’Geula. 
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

NEW!!! Monday Night Rebbe's Sichos Class – Starts Mon Jun 25th 8M. 
With Rabbi Emlin.  All levels of knowledge are welcome! Light refreshments will be served. At the Kavka’s 4002 NE 72nd Street . For a Refuah Shlaimah for חיה שרה מלכה בת ברכה לאה חוה     

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 /NOT THIS WEEK
At Rebbetzin Levitin’s home, 6519 49th Ave NE.  For more info,
chanielevitin@gmail.com

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 Judaica Going out of Business Sale – Sun Jun 24th 9am – 4pm
Closing out the inventory of Rabbi Kavka’s Chabad House store.  Prices Below Low.  In the CSTL Social Hall.

Scotch & Tequila Tasting and Auction Thu June 28th  7 pm
Island Synagogue invites you (21 and over only) to the 8th Annual Morris Frimer Scotch & Tequila Tasting and Auction. 
www.IslandSynagogue.org

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]

Judy Balint at Yavneh Educational Center Sun Jun 24th 7 PM
"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    

Hosts Needed for Summer Shlichim 
Volunteer family hosts are needed for Summer Shlichim - Noy Asis, Shir Kedem, and Taly Pachornik - who will be working at the Stroum Jewish Community Center Day Camp this summer. 
www.jewishinseattle.org


REBBE’S SICHO FOR CHUKAS
http://www.sie.org/templates/sie/article_cdo/aid/2507712/jewish/Shabbos-Parshas-Chukas-10th-Day-of-Tammuz-5751-1991.htm © SichosInEnglish.org

Every day has two dimensions, its place in the week (which depends on the daily cycle of day and night) and its place in the month (which is dependent on the lunar cycle). Each of these serves as a lesson for us in the service of G‑d. In particular, this is relevant in regard to the present Shabbos which falls on the tenth of Tammuz and, as every other Shabbos, is the seventh day of the week. This is especially true, because the numbersseven and ten are of general import.

To focus on the difference between the weekly cycle and the monthly cycle. The weekly cycle reflects a Divine pattern of revelation, paralleling the first seven days of creation. This is not dependent on man’s activity at all. Thus, the holiness of Shabbos is established by G‑d, above all connection to human actions. From the seventh day of creation onward, every Shabbos has been an experience of holiness.

In contrast, the monthly cycle is dependent on man, for it is the Jewish court who establish the calendar.1 This is reflected in the blessing recited on holidays, “...who sanctifies Israeland festive seasons.” Israel is mentioned first, for the sanctity of the festivals is dependent on the Jewish court. This points to the spiritual task given to the Jewish people, to draw down holiness which transcends the creation within our world.

The weekly cycle is thus an expression of the Divine energy invested in the creation. This reflects a level of perfection as our Sages said, “The world was created in a perfect state.” Man, however, was given the potential to raise the creation to a new2 and higher level of perfection. Thus our Sages interpreted the phrase “all that G‑d created to do,” “as created to improve,” i.e., man has the potential and the responsibility to introduce into the world a dimension of holiness which the world does not possess by nature. This holiness will be revealed in the Era of the Redemption, when man will have completed his task of elevating the world.

These two levels relate to the numbers seven and ten. Seven relates to the holiness of the natural order, i.e., the Divine life-force invested in creation. Ten, in contrast, relates to a level which transcends creation and is introduced by man.

To explain the concept in Kabbalistic terminology. Seven reflects the seven middos, the Divine energies which are paralleled by our emotional qualities. These were the forces which brought the world into being; each day of creation giving expression to a different one of these middos (the first day of creation reflected the quality of Chessed, “kindness,” the second day, the quality of Gevurah, “might,” until the seventh day which reflected the quality of Malchus, “sovereignty”).

Ten, in contrast, includes also the three qualities described as mochin, which are paralleled by our intellectual faculties. These qualities transcend the present level of the world. The intent, however, is for man to introduce these intellectual qualities into the world, and thus to elevate the world to a higher plane.

This will be accomplished in the Era of the Redemption. In the maamarim associated with the verse, “Do not cause distress to Moav,” Chassidic thought explains that in the present age, our service involves refining the seven emotional qualities which correspond to the seven nations which inhabited Eretz Yisrael. In contrast, in the Era of the Redemption, our service will focus on the development of our intellectual faculties which correspond to the Keini, Kenizi, and Kadmoni, the three nations whose lands will be conquered in the Era of the Redemption.

To explain this concept in greater depth: In truth, these two dimensions are manifest within the creation itself. Thus the Written Torah speaks of the seven days of the creation, while the Oral Torah (this week’s chapter of Pirkei Avos) speaks of the Ten Utterances of Creation.

(Here too we see a parallel to the above concepts: The Written Torah is given from Above and its holiness exists independent of man’s activity. In contrast, the Oral Torah is revealed through man’s efforts. Through one’s dedication of his efforts to Torah study, it is possible for him to develop new concepts that were not revealed previously.)

Each of these numbers, seven and ten, possess an advantage. Seven represents the perfection which G‑d invested into the creation itself. This is the true nature of the world; that it is good, and indeed, its goodness is an intrinsic aspect of its being. In contrast, ten refers to a level of holiness that transcends the world; “The tenth is holy,” and our sages said, “ ’Holy’ is a word which is unique.” The uniqueness of this holiness stems from the contribution of the efforts of man.3

Thus these two levels reflect the perfections of limitation and infinity, expressing the manner with which G‑dliness permeates the creation and the revelation of G‑dliness above the level of creation.

Based on the above, we can appreciate the unique qualities of the present day which is, as mentioned above, the seventh day of the week and the tenth day of the month. This reflects a fusion of the two levels, that the G‑dliness which transcends nature pervades the limits of the world itself.

2. The sum of ten and seven is seventeen which is numerically equivalent to the word טוב meaning “good.” This reflects an ultimate good, a good which fuses the positive dimensions of both thrusts described above.4

The Zohar states that all the days of the coming week are blessed by the Shabbos. The above concepts highlight the nature of the blessing received by the following Shabbos, the seventeenth of Tammuz. Generally, the seventeenth of Tammuz is a fast day. This year, however, because the date falls on Shabbos, the fast is postponed until Sunday.

As mentioned seventeen is numerically equivalent to the word טוב meaning “good.” In this instance, man’s service brings about an ultimate dimension of goodness, a transformation of seemingly negative factors, and a revelation of the inner positive qualities.

To explain: The inner dimension of a fast day is that it is “a time of will.” This is reflected in the fact that, in the Era of the Redemption, all the fasts will be transformed into festivals and days of celebration. This indicates how even the undesirable events which occurred on these fast days are an expression of this inner goodness; they show the great love G‑d has for the Jewish people. To cite an allegory: it is like a king who personally washes the filth from his child.

The positive dimension of the seventeenth of Tammuz is openly revealed this year, when that date falls on Shabbos. On Shabbos, it is forbidden to fast. On the contrary, it is a mitzvah to indulge in pleasures of a physical nature, to eat and drink in a festive manner. When the seventeenth of Tammuz falls on Shabbos, the holiness from Above associated with the number seven is revealed and simultaneously, there is a transformation — at least on that date itself — of the undesirable elements associated with that day into good which demonstrates the positive qualities contributed by man’s service, the quality of ten.5

With the exception of Yom Kippur, all the fast days are Rabbinic in origin. This implies that the Torah, described as “the Torah of kindness,” sees the world in a positive light, and, therefore does not see that great a need for fasts to be instituted for man to seek atonement for his conduct. Indeed, even Yom Kippur is primarily a positive concept, as reflected in the association between it and the verse, “to give them life through famine,” i.e., although it is a day of “famine,” on this day, we are given life.

In contrast, the Rabbis appreciated that “it was our evil deeds and those of our ancestors which resemble our own, which brought about these difficulties for them and for us.” Hence, they established fasts “in order to arouse the hearts and open the paths of teshuvah.6 And through this teshuvah, man and the world are brought to a higher level than before the sin.

Thus, the Torah reveals the good which is present within the creation. Through the Rabbinic tradition — which reveals the input of man — we are able to express an inner and deeper good, a good that involves the transformation of undesirable influences.

Based on the above, we can appreciate the potential possessed by Shabbos to cause a fast to be postponed. Shabbos is associated with the revelation of good and pleasure from above in a manner which prevents the possibility of a fast. When, however, the seventeenth of Tammuz falls on Shabbos, there is also a revelation of the good associated with the service of ten. Instead of fasting, there is a mitzvah to delight in the Shabbos, and take pleasure in food and drink. This serves as the preparation for the era when the fast will be transformed into a day of celebration of happiness in the Era of the Redemption.7

This is accomplished through the blessing granted by the Shabbos of the 10th of Tammuz, for it is the fusion of ten and seven of this Shabbos that allows for the transformation of the seventeenth of Tammuz on the following Shabbos.8

* * *

3. The above concepts also relate to this week’s Torah portion, Parshas Chukas. This portion begins, “These are the statutes of the Torah....” Although the passage that follows describes only one mitzvah, the Red Heifer, it is still referred to as “the statute of the Torah,” because in microcosm, the service of the entire Torah is alluded to in this mitzvah.9

To explain: The service of the Red Heifer involves two movements, ratzo and shov. The burning of the heifer alludes to the service of ratzo, the yearning of the Jewish soul to be united with G‑d. And the placement of water in a vessel refers to the service of shov, our efforts to draw G‑dliness into the world, and make the world a dwelling for Him.

There is a parallel between the movements of ratzo and shov and the concepts of seven and ten described previously. Ratzo reflects the desire to rise above the limitations of our world. Thus, it relates to the level of ten which also reflects a level of perfection that transcends the natural limits. In contrast, shov involves service within the world. Thus, it parallels the level of seven which is associated with perfection within nature.

The ultimate level of service reflects a fusion of both these movements: One’s yearning to transcend the limits of the body and the world must be combined with the consciousness of G‑d’s desire for a dwelling to be created for Him on this plane. Conversely, one’s service of drawing G‑dliness into this world must be carried out with an awareness that “By force, you live,” that the soul’s natural yearning is to rise above the body, and it is only for the sake of the fulfillment of G‑d’s will that one remains on this material plane.

* * *

4. Herein there is also a connection to the holiday of Yud-Beis-Yud-Gimmel Tammuz, the festive commemoration of the redemption of the Previous Rebbe from prison, which also takes place in the coming week.

The power to reveal the levels of seven and ten in the world stems from our achievements in the realm of Torah as indicated in the Zohar’s teaching, “The Holy One, blessed be He, looked into the Torah and created the world. A mortal looks into the Torah and maintains the world.”

The two levels of seven and ten (in addition to their connection to the Written Torah and the Oral Torah as mentioned above) can also be seen as paralleling the two Torah disciplines: Nigleh, the revealed dimension of Torah law, the body of the Torah, and Pnimiyus HaTorah,Torah’s inner, mystic dimension, the Torah’s soul.

Nigleh deals with practical directives for deed and action in the world at large. Thus, it relates to that level of G‑dliness that enclothes itself within the limits of the natural order (seven). In contrast, Pnimiyus HaTorah deals with the inner dimensions of the soul and the world and thus relates to the level of G‑dliness which transcends the world (ten). And hence, it is Pnimiyus HaTorah which gives us the potential to appreciate the inner, positive nature of those elements of existence which do not appear as outwardly good..

The ultimate revelation of Pnimiyus HaTorah will be in the Era of the Redemption (and is alluded to by the conquest of the lands of the Keini, Kenizi, and the Kadmoni as mentioned above).. We have been granted, however, a foretaste of that revelation in the last several hundred years. Thus the AriZal declared that “It is a mitzvah to reveal this wisdom,” and the Baal Shem Tov began the service of “spreading the wellsprings outward.” And the Chabad Rebbeim enclothed these truths in an intellectual framework which allowed them to be grasped by more individuals. In each subsequent generation, there has been a greater spreading, and simultaneously, a greater revelation of Pnimiyus HaTorah.

Although there has been a decline in the spiritual level of the generations, it is precisely because our service is being carried out on the lowest of all levels, that these transcendent levels of Torah are being revealed. It is the service in the darkness of exile, a service which draws out the deepest dimensions of a Jew’s spiritual potential, which prompts the revelation of these lights. And thus, as the descent of exile continues, there is a greater and more inclusive revelation of the wellsprings of Chassidus.

This relates to the redemption of Yud-Beis Tammuz, for that event sparked an increase in the service of spreading the wellsprings of Chassidus outward. Moreover, it ultimately led to the Previous Rebbe’s coming to America which brought about a marked increase in this service. Indeed, the extent to which Chassidus has been revealed and spread since then has far exceeded the nature of these efforts in previous generations.

The potential for this emanates from the Previous Rebbe’s redemption for as Rashimentions, “The Nasi is the entire people.” The entire people, particularly those who merited to see the Previous Rebbe in person — for seeing a Nasi has a powerful effect on those who behold him — derive inspiration and strength from him.

The effects of these efforts increase year after year. Particularly, in the last several years, an abundance of Chassidic teachings which in previous generations had been reserved for a select few, have been published and disseminated. Indeed, even maamarim which no one knew about previously have been published. (Great is the merit of all those who through their efforts and/or financial support have made these teachings available to others.)

The spreading of these teachings leads to the revelation of Divine influence which in essence transcends the world (the level of ten). In particular, the teachings of Chabad Chassidus which enclothe these transcendent concepts within the limits of intellect, grant the potential to make vessels for G‑dliness within the world and to transform the world into a dwelling for Him (the level of ten permeating the level of seven).

This service serves as a preparation for the ultimate revelation, the reward for “spreading the wellsprings outward,” which is — as the Mashiach told the Baal Shem Tov — the Future Redemption. Then we will see the ultimate fusion of the G‑dliness which transcends nature (ten) and the G‑dliness invested within the natural order (seven).

* * *

5. The above concepts must also be reflected in the individual service of every person. A person must be involved in both services mentioned above: revealing the G‑dliness invested within the world at large and drawing down G‑dliness which transcends the world.

Both these services are alluded to in the declaration Modeh Ani which a Jew makes upon arising every morning. We thank G‑d for returning our souls — i.e., acknowledge the G‑dly life-force invested within us — and relate “great is Your faithfulness” — state our awareness of a level of G‑dliness which is “great,” i.e., above our ordinary limits.

In a more explicit manner, these two services feature in the blessings we say each morning. The morning blessings thank G‑d for the material gifts He has granted us, and afterwards, we proceed to the blessings of the Torah, which describe a bond with G‑d that is higher than nature as our Sages commented “the Torah preceded the world.”

Afterwards, these two thrusts feature in our service throughout the day. Certain elements of our conduct are involved with refining and elevating the world and others are involved with spiritual service that transcends the limits of the world, i.e., the study of the Torah and the observance of its mitzvos.

The necessity for such a twofold service can be appreciated by everyone, even a young child. Everyone realizes that he has a body which derives its nurture from physical activities and a soul which is a spiritual entity above the body. The body is obviously limited, while the nature of the soul transcends the limits of our perception.

Within the soul itself, there are also different levels. There is an inner dimension which is manifest in the deepfelt desire with which a person longs for certain things. And there is an external dimension of the soul where the desires are not as powerful. The external dimension of the soul is limited, while the internal dimension is without bounds. Each day, we must endeavor to fuse together these two dimensions on all these levels.

In practice, this should entail making an effort to study a portion of Nigleh and a portion of Pnimiyus HaTorah each day.10 In particular, we should increase our gifts to tzedakah, this includes not only deeds of tzedakah, but tzedakah on the level of speech and deed, thinking and speaking favorably about other Jews.

Similarly, in connection with Yud-Beis Tammuz, efforts should be made to organize farbrengens in each and every place where Jews will gather together to inspire each other in the service of spreading the wellsprings of Chassidus outward. This will generate the potential for the transformation of the Three Weeks into a positive period, with the coming of the ultimate Redemption. Even before that redemption comes, we will merit a succession of Divine miracles.11 When one Jew will ask another, “What was the last miracle that happened,” he will be unable to answer because the miracles are taking place in such rapid succession. And these miracles will lead to the ultimate miracles, those which accompany the redemption from exile, when “As in the days of your exodus from Egypt, I will show you wonders.”

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.”

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