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Newsletter

Parashat Vayikra | 4-11 Nissan 5777

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

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

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

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

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

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

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

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

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

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

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

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

LADIES TEHILIM – SUN 10 am
Come say Tehilim

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

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

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

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

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

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

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


COMMUNITY NEWS

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

LADIES TEHILIM – SUN 10 am
Come say Tehilim

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

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

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

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

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

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

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


COMMUNITY NEWS

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Parashat Ki Tisa - Parah | 19-26 Adar 5777

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

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

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

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

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

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

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

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

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

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

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

LADIES TEHILIM SUN 10 am Come say Tehilim

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

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

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

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

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

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

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


COMMUNITY NEWS

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Similarly, a person who is constantly striving to ascend higher must also realize the need to change his nature and understand the importance of internalizing his spiritual achievements (shov). This must also be reflected in one’s service of refining and elevating the material elements of one’s environment. Charging another person with this responsibility is not enough. Since each person has his own portion of the world, everyone has the responsibility of elevating his individual portion.

These two services of ratzo and shov must always follow one another, thus, place a person on a continuous pattern of growth and development.

2. The above concepts also share a connection with this week’s Torah reading, parshas Ki Sisa. The literal translation of the opening verse of the portion is, “When you elevate the heads of the children of Israel.” This refers to the service of ratzo for it implies that even the head, which is by nature higher than all the other limbs of the human body,9 must be uplifted and seek to reach a higher rung.10

This reading also places an emphasis on the approach of shov, as evident from the verse, “a person shall give atonement for his soul,” indicating that this process of development will effect the totality of the person’s being and establish complete unity with G-d.11 This is also drawn down into the world at large as indicated by the fact that the half-shekel was used for the sockets for the Sanctuary, i.e., the foundation of G-d’s dwelling within the world.

This service has an effect, not only on “the heads of the children of Israel,” but even on those on the lowest levels. Thus, our Sages related that through the giving of the half-shekel, atonement was made for the sin of the Golden Calf.

Based on the above, we can appreciate the pattern of the readings, Zachor, Parah, and HaChodesh. The remembrance of Amalek on Shabbos Zachor (and subsequently, Amalek’s obliteration on Purim) nullify the coldness which a Jew might feel in the service of G-d.12 Shabbos Parah describes the kindling of a huge fire which will encompass every aspect of a person’s being. These levels are afterwards drawn down into this world through the service of shov.

This service prepares a person for parshas HaChodesh, a renewal of his being, and a “month of redemption,” as our Sages declared, “In Nissan, our ancestors were redeemed, and in Nissan, we will be redeemed in the future.”

A similar pattern can be seen in the Torah portions, Ki Sisa and Vayakhel-Pekudei (which are combined this year). Ki Sisa reflects the services of ratzo and shov by the entire Jewish people, both “the heads of the children of Israel” and those who require “atonement for their souls.” After this level has been reached, we read parshas Vayakhel which emphasizes the necessity of Jewish unity, joining each and every member of our people into a single collective entity.

This portion, however, is read together with parshas Pekudei, indicating that joining together with others will not minimize one’s individual importance. Each person is counted individually and thus, attains the level of a devar sheb’minyan(“an entity which is counted”). Our Sages declared, “A devar sheb’minyan can never be nullified.”

Both parshas Parah and parshas Ki Sisa are unique, and are read once a year.13 This implies that they have the power to teach a lesson that is applicable throughout the entire year. Surely, this applies to these lessons which describe the services of ratzo and shov which, as explained above, are relevant to the totality of our service of Torah and mitzvos.

This is particularly true at present when every individual knows his limitations and does not need extensive meditation to discover the areas in which he needs to advance in the manner of ratzo and shov. In particular, these efforts must be expressed in a matter of present concern, providing every individual with his needs for the Pesach holiday. For this purpose, each person should give generously, beyond the limits of a tenth or a fifth of his income.14Furthermore, these gifts should be given in a manner of ratzo, i.e., one should search after the person collecting tzedakah and give him the money without waiting for him to ask for it.

May these efforts of ratzo, hurrying to complete all the service dependent upon us, cause Mashiach to hurry, and come in the immediate future. We have already completed all the service dependent upon us, including the service of “the soldiers of the House of David,” who must nullify the influence of “those who disgraced the footsteps of Your Mashiach.”15 We have already “polished the buttons” and have nothing more to do than wait for Mashiach.16 Then, “G-d will be blessed forever. Amen and Amen,” i.e., G-dly light will be drawn down into the world.

Parashat Tezaveh – ZACHOR - Purim | 12-19 Adar 5777

EREV SHABBOS Mar 10th 
Shacharis 7 am 
Mincha/Candles/Maariv 5:49 pm

SHABBOS SAT Mar 11th 
Shacharis 9 am /Latest Shema 9:24 am
Mincha/ 5:35 pm /NO Seuda Slishit at CSTL
Maariv/Havdalah 6:49 pm /REMEMBER TO SPRING CLOCKS FORWARD SAT NIGHT!/

KIDDUSH SPONSORS
Thank you to kiddish co-sponsor Galit Lurya in honor of her birthday, Zayin Adar.  Thank you to  kiddish contributors: Charna Klein, Mira Klein, Elana Nazari, and Aura Ort in memory of Aura and Elana’s mother Shulamit bas Avraham ZTL”. Thank you to Dr Vernon and Lis Neppe for contributing to Kiddush in beloved memory of the 22nd Yahrzeit of Lis  Neppe's father, Yehuda Leib ben Eliyahu (9 Adar 2). Seuda Slishit Not.

PURIM AT CSTL – Sat Mar 13th and Sun Mar 12th 
Sat - Megilah  Reading 7:30 pm /Purim Party
Sat - 2nd Megilah  Reading 9 pm 
Sun - Shacharis 9 am with Megillah

Sun - Mincha with Megillah 2 PM
Sun - Maariv 9 pm

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

MEGILLAH AND PURIM PARTY AT CSTL – SAT NIGHT MAR 11th – 7:30 PM
“At the Zoo” – featuring Music and Dancing with Knock Your Socks off.  Petting Zoo with Animal Encounters. Arts and Crafts.  Raffle.  Full bar drinks for purchase.  Purim fun for all ages. Sponsored by CSTL, Dr Vernon and Lis Neppe, and Chabad of Seattle. Info:
avrahamshlomo@hotmail.com 

MITZVOT OF PURIM
1 – Hear the Megillah (Sat Night, and esp. Sunday by Day)
2. – Gifts to the Needy (Matanot L’Evyonim, enough for a meal to at least two people. Special pushkas will be circulated at shul on Sunday or donate at 
www.CSTLSeattle.org  )
3. – Gifts to Friends (Mishalach Manot) At least one gift of two kinds of ready to eat food on Sunday)
4 -  Festive Purim Meal (Purim Seuda) after Mincha on Sunday.

MAZEL TOV MAZEL TOV
Mazel Tov to Goldie Rosencrantz and Mathew Perry on their marriage. May they merit to build a bayis ne’eman b’Yisroel ! Only simchas!

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

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

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

Community Kollel at CSTL – Tue Feb 28th 8 to  9 pm "אין שמחה אלא תורה"
Come learn with the community!  Learn any topic you want, with a chavrusa.  If you need a chavrusa, we will find you one.  Food and Refreshments will be served.

CHABAD OF BALARD PURIM PARTY 
https://www.eventbrite.com/e/wild-west-purim-party-tickets-31660862492

LADIES TEHILIM – SUN 10 am
Come say Tehilim

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

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

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

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

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

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

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


COMMUNITY NEWS

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

Passover Depot by Affordable Kosher
Grand opening, Tuesday, March 14, 5980 1st AVE S, Sea., 98108, just 1.5 miles South of 4th AVE Costco. More info: http://www.affordablekosher.com/passoverdepot

Torah Day School  and Ashreichem Yisrael Purim Carnival. Sun Mar 12th 10:30 aam
Megillah reading with Larry Russak: 1625 S Columbian Way. $5/person or $20/family suggested donation. The community is invited.

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

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

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

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

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

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

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

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

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

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


DVAR TORAH FOR TETZAVEH / ZACHOR
http://www.sie.org/templates/sie/article_cdo/aid/2507883/jewish/Shabbos-Parshas-Tetzaveh-Parshas-Zachor-13th-Day-of-Adar-5750-1990.htm | Free translation of a talk by the Lubavitcher Rebbe OB”M © SichosInEnglish.org

1. This year, Shabbos Zachor and the Purim festival fall in direct proximity to each other. Our Sages explain that Shabbos Zachor — which recalls the command to destroy Amalek — should always be read on the Shabbos before Purim, thus connecting the obliteration of Amalek with the obliteration of Haman, one of his descendants. Furthermore, parshas Zachor is considered as the recollection of the command to destroy Amalek, and Purim, a commemoration of Amalek’s destruction. This points out the unique significance of the present year, when one follows directly after the other.1

These concepts have parallels which represent fundamental concepts in our service of G‑d. The Torah commands us to “Remember what Amalek did to you on the way as you left Egypt; how he encountered you on the way....” Our Sages teach “In every generation (and more particularly, each and every day2 ), a person is obligated to see himself as if he left Egypt.” The exodus from Egypt is more than a historical event. Rather, it represents a personal service in which each individual goes beyond his particular boundaries and limitations. After this service, each day, a Jew must confront Amalek.

Our Sages declare, “The Jews were commanded to fulfill three mitzvos upon their entry in to Eretz Yisrael, the appointment of a king, the destruction of Amalek, and the construction of the Bais HaMikdash.” The entry to Eretz Yisrael and the construction of the Bais HaMikdash were the goals of the exodus from Egypt. Before this process can be completed, Amalek’s memory must be obliterated.

Our Sages relate, “As in the days of your exodus from Egypt, I will show you wonders,” implying that the Messianic redemption will resemble the exodus from Egypt for the exodus was the source of all subsequent redemptions. The ultimate goal of that redemption will be the construction of the Bais HaMikdash, “the Sanctuary of G‑d established by Your hands.” Before this happens, Amalek must be destroyed.3

This implies that we must realize that there is constantly an opponent, Amalek, challenging us, and “There will be war between G‑d and Amalek from generation to generation,” i.e., at all times, we must confront this challenge.

This concept can be understood based on the explanation of the connection between Purim and the giving of the Torah. On the verse, “And the Jews carried out and accepted,” our Sages commented: At the time of Purim, the Jews “carried out” what they had “accepted” on Mount Sinai. Our Sages explain that, at the giving of the Torah, G‑d “held the mountain4 over them like a barrel,” telling them, “If you accept the Torah, it is fine. If not, this will be your burial place.” Thus, there was a question regarding the Jews’ acceptance of the Torah. Did they really desire it, or did they accept only because of the threat hanging over them?

Nevertheless, when the Jews affirmed their acceptance of the Torah during the time of Achashverosh, showing a commitment of self-sacrifice despite the darkness of exile, they resolved any questions that could have possibly existed and demonstrated that their (and also, the original) acceptance of the Torah was genuine.

G‑d’s “forcing” the Jews to accept the Torah must also be interpreted in spiritual terms. It does not mean that the Jews did not want the Torah, but rather, that their desire for the Torah did not come from their own choice and initiative. The revelations of G‑dliness which accompanied the giving of the Torah were so powerful that they could not help but accept it. In contrast, during Achashverosh’s time, there was no revelation from above and the Jews’ commitment of mesirus nefesh came on their own initiative, as a product of their choice. This demonstrated that even the initial commitment made at the time of the giving of the Torah was an expression of the Jews’ true will. Indeed, because this commitment expressed the Jews’ true will, even when there was no revelation from above and there was a necessity to confront an enemy, they demonstrated a total commitment to Torah.

To explain the above in terms of our individual service: There are times when the light of a person’s soul shines in revelation. Then, he does not have to confront and fight against his yetzer hora. Rather, his service involves revealing the light of his soul. On such an occasion, however, it is not obvious how much his individual nature is affected, whether or not his behavior reflects his true will. On the other hand, a person who does not feel light, who faces a conflict to the extent that it is possible for him to contemplate transgressing G‑d’s will and he, nevertheless, refuses to do so and carries out G‑d’s will, is obviously doing so as an expression of his true and genuine desire.

The advantage of this service, Iskafia, corresponds to the advantage baalei teshuvah possess over tzaddikim. Thus, at the time of the giving of the Torah, there was great Divine revelation and the Jews were on the level of tzaddikim. In contrast, during the time of Achashverosh, there was great concealment. Nevertheless, the Jews’ expression of a commitment to Torah and mitzvos despite these factors showed that this was their true desire.

In this context, we can understand the eternal relevance of the conflict with Amalek. As stated above, Amalek “encountered” the Jews on their way out of Egypt. The Hebrew word korcha translated as “encountered you” can also be rendered “cooled you off.” Amalek causes the Jews’ service of G‑d to be cold, without energy or warmth, mitzvos performed out of habit.5

Amalek is described as “the first of the gentiles,” i.e., the beginning of the opposition to holiness. Therefore, when the Jews left Egypt — in personal terms, when a person tries to rise above his boundaries and limitations — he must confront Amalek, a conflict, which will demonstrate that his commitment to Torah represents his true will.

The advantage of the service of Iskafia is also reflected in the comparison between the remembrance of Amalek on Shabbos Zachor and the “obliteration” of Amalek on Purim itself. To explain: Some opinions relate that the two mitzvos, the remembrance and the obliteration of Amalek, refer to two different periods within Jewish history. When it is possible, Amalek must be obliterated. If that is not possible, at the very least, its wickedness should be recalled. This explanation is not entirely correct, rather, as the Rambam writes:

He commanded us to remember what Amalek did to us... so that this will arose the desire to fight against him in our souls so that the people will hate him. When Shmuel the Prophet began to fulfill this mitzvah... first he commanded them to remember [Amalek’s] evil acts and then, he commanded them to slay them.

Thus, it is clear that the remembrance of Amalek is intended to ensure that the obliteration of him will be carried out with an active desire. We must destroy Amalek, not only because we are commanded to do so by G‑d, but also because we have aroused — and in doing so, have fulfilled another mitzvah — hatred for Amalek.

There is another point, however. There is an advantage to arousing hatred (remembering) Amalek even when one does not have the potential to destroy him. This shows that even when a person is on a lower level and does not have the potential to overcome his enemy, he is not overcome by him. On the contrary, though he does not actually engage in conflict with Amalek, inside he arouses hatred for him. This shows that the opposition to Amalek is absolute and reflects the Jews’ true feelings as explained above regarding the service of Iskafia.

The ultimate goal, however, is that we should reach the obliteration of Amalek. Though there is an advantage to the service of Iskafia, that advantage involves revealing the true and inner will of the Jews. The ultimate goal, from the perspective of G‑d and the world at large, however, is to obliterate Amalek entirely.

This year, when Purim follows directly after Shabbos Zachor, we combine both qualities, and immediately subsequent to the recollection of Amalek (Shabbos Zachor, Iskafia), follows the complete obliteration of Amalek (Purim). This demonstrates that even when Amalek exists, the only reason for its existence is to bring out the advantage of the service of Iskafia.

2. There is a point of connection between the above concepts and this week’s Torah portion, parshas Tetzaveh.6 Parshas Tetzaveh begins with the command to light the Menorah. The Menorah burnt “from evening to the morning” with the intention of illuminating the darkness. Similarly, in our personal service, it refers to a situation where light does not shine within a person’s soul and his service is characterized by Iskafia.

This is also alluded to by the fact that the oil used to kindle the Menorah must be “crushed for the light.” Crushing also signifies the service of Iskafia when a person must fight against his basic nature. Nevertheless, this is not the ultimate goal, but a means to reach complete service. Thus, the process of crushing produces pure oil, without any dregs at all, referring to a level of service above any connection with opposing influences.

Here also, we can see a point of connection with the Torah portion of the following week, parshas Ki Sisa, which begins with the command to give the half-shekel. The half-shekel was intended to be “atonement for your souls,” emphasizing that it was connected with service within the context of this world (Iskafia). Nevertheless, even on such a level, a Jew is able to give over his entire existence to G‑d, establishing complete unity with Him.7

Similarly, in regard to the effect within the world, originally, the half-shekel was used for the sockets for the Sanctuary, i.e., the Sanctuary’s foundation. Similarly, each year the half-shekels would be used to purchase the communal offerings whose sacrifice was the primary goal of the Sanctuary. Thus, the donation of these half-shekels is fundamentally related to the service of elevating the physical world and making it part of G‑d’s Sanctuary.

Nevertheless, the name of the portion, Ki Sisa, “When you shall lift up,” implies that the Jews are lifted up above the material existence of the world. Even after the world has been refined and transformed into a “dwelling for G‑d,” the level of the Jewish people is higher and they are separated from the world. This is alluded to by the fact that the Jews are called Ivri’im (“Hebrews”) which, as our Sages explain, means that they are on the opposite side of the entire world. More importantly, they are called Yehudim, which alludes to the service of mesirus nefesh, through which they establish complete unity with G‑d’s essence.

3. The advantage of confronting a negative force is not merely that it reveals that the Jews’ service is wholehearted (coming as a result of their choice and not in reaction to a revelation from above). This service also reveals how the descent into the darkness of the material world and the service of refining this level of existence draws down the revelation of G‑d’s essence. G‑d’s essence is above both darkness and light. Therefore, it has the potential to transform darkness into light.

The transformation of darkness into light is alluded to in the name, Megillas Esther. Esther refers to the quality of concealment as our Sages declared, “What is the allusion to Esther in the Torah? ‘I will surely conceal (hastir astir) My face.’ ” To further emphasize this quality of concealment, G‑d’s name is not mentioned at all in the Megillah and the Megillah begins with the verse, “And it was in the days of Achashverosh,” relating that the entire story which follows is a narrative of the times of Achashverosh, a gentile king who oppressed the Jews.

Nevertheless, in the midst of this darkness and concealment, the Jews revealed their essential ability to serve G‑d of their own volition, without prompting from above, and, in this manner, reaffirmed the commitment made at the time of the giving of the Torah.

The Jew’s mesirus nefesh transcended the limits of intellect. This relates to the name of the holiday Purim, which means “lottery” in Persian. A lottery reveals an essential choice that reflects the level of yechidah, the point in soul which is absolutely united with G‑d’s essence.

G‑d’s essence is above all names. Since the Megillah reveals this dimension of G‑dliness, no name of G‑d is mentioned. This revelation is drawn down into “the days of Achashverosh,” the lowest levels of the world, revealing how even the undesirable elements of the world can be transformed into positive forces.8

The Megillah concludes with an expression of Jewish unity, describing how Mordechai “sought the welfare of all his people.” On the level of yechidah, there is no difference between one Jew and another and, hence, complete unity can be established among our people. Since the exile came about because of “unwonted hatred,” separation and conflict among Jews, through this expression of unity, the reason for the exile will be nullified and this will bring about the nullification of the exile itself. We will “join one redemption to another,” and proceed from the redemption of Purim to the Messianic redemption, when the concepts of peace and unity will be expressed in the most complete manner.

The high level attained through the transformation of darkness to light in the Megillah is reflected in our Sages’ statement that all the other books of the prophets and sacred writings will be nullified in the Messianic age and the Megillah will never be nullified. Rather, it will remain together with the Five Books of Moshe and the halachos of the oral law. Similarly, the holiday of Purim will never be nullified even in the Messianic age.9 This shows how the revelation which brings about the transformation of darkness into light will be significant even in the Messianic age.

The above is also connected with the unique fact that, this year, Purim is celebrated on a Sunday. In contrast to the other festivals, work is permitted on Purim. Nevertheless, Chassidic thought describes this in a positive context. The other festivals relate to very high levels of G‑dliness which cannot be revealed within the material context of the world. Hence, there is a cessation of work which reflects an elevation of the world. In contrast, the revelation of Purim is associated with G‑d’s essence which transcends all concepts of limitation. In regard to this level, the sublime level of Chochmah and material reality are equal. Hence, it can be revealed even in an atmosphere of mundane activity.

This concept receives special emphasis on Sunday. The Torah describes Sunday as yom echad, “one day,” interpreted by our Sages to mean, “the day when G‑d was at One with His world.” Though the entire creation had already come into being, there was no separation and the world was at one with G‑d.

This concept is also reflected in the Song of the Day, recited on Sunday, which begins, “The earth and all therein is the L‑rd’s.” This Psalm is also recited on Rosh HaShanah because it reflects G‑d’s sovereignty over the world. It also relates to the Messianic era when the entire world will recognize His rule.

“Deed is most essential.” It is necessary to make an increase in all matters of Torah and mitzvos in keeping with the Jews’ reaffirmation of the acceptance of Torah on Purim. In particular, efforts should be made to continue activities which, as does the mitzvah of mishloach manos, reflect ahavas Yisrael, the love for our fellow Jews, and achdus Yisrael, the unity of the Jewish people. Similarly, increases should be made in gifts to tzedakah, reflecting the mitzvah of matanos l’evyonim.

Also, efforts should be made to continue the celebrations of Purim in the days which follow the holiday, holding at least three farbrengens. In general, efforts should be made to increase farbrengens and other expressions of happiness connected with a mitzvah.10

May these celebrations lead to the fulfillment of the prophecy, “those that lie in the dust will arise and sing.” We will “join one redemption to another;” i.e., may Mashiach come before Purim and then, may we proceed from the Messianic redemption to the redemption of Purim.

Parashat Teruma | 5 – 12 Adar 5777

EREV SHABBOS Mar 3rd  
Shacharis 7 am 
Mincha/Candles/Maariv 5:39 pm

SHABBOS SAT Mar 4th 
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Thank you to Kiddush sponsors Misha and Lucy Taskar, in honor Yahrzeit of Lucy’s mother, Sara bas Shaindel ZT”L  Thank you to Kiddush co-sponsors Goldie Rosencrantz and Mathew Perry in honor on their upcoming wedding. Seuda Slishit Lite

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MEGILLAH AND PURIM PARTY AT CSTL – SAT NIGHT MAR 11th – 7:30 PM
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MAZEL TOV MAZEL TOV
Mazel Tov to Goldie Rosencrantz and Mathew Perry on their upcoming wedding. May they merit to build a bayis ne’eman b’Yisroel ! Only simchas!

THE NORTH SEATTLE ERUV STATUS: -PENDING
For current status of the North Seattle Eruv, please check the flag on the NE 65th Street side of CSTL, (green flag means the Eruv is up, red flag the Eruv is down), CSTL eNews, or the Vaad eNews. Visit our web site 
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MMSC Lamplighter Cocktail & Comedy Evening Sunday, Mar 26th 5:30 PM
At Hillel UW, 4745 17th Avenue N.E 
www.MMSCDaySchool.org

MMSC Purim Fundraiser
contact Kalanit at 
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Community Kollel at CSTL – Tue Feb 28th 8 to  9 pm "אין שמחה אלא תורה"
Come learn with the community!  Learn any topic you want, with a chavrusa.  If you need a chavrusa, we will find you one.  Food and Refreshments will be served.

CHABAD OF BALARD PURIM PARTY 
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LADIES TEHILIM – SUN 10 am
Come say Tehilim

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

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

Camp Gan Israel Seattle Goes to Six Weeks! Mon Jul 3rd to Fri Aug 11th 
Campers ages 2 -12 are excited about Gan Izzy 2017, especially since we’ve added a sixth week! For six fabulous weeks, your child can enjoy everything summer has to offer: swimming, crafts, sports, days at the beach, excursions to museums, roller skating, berry picking, and more, all in a loving, safe, Jewish environment. What could be better?! Campers from a wide range of backgrounds are welcomed, and given lots of love and attention from our enthusiastic group of specially recruited and trained counselors—some of whom are CGIS alumni themselves.  Camp Gan Israel Seattle: Mon Jul 3rd to Fri Aug 11th. Fun that lasts a summer...memories that last a lifetime! Register now for 1, 2, 3, 4, 5 and/or 6 weeks at
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EMPLOYMENT OPPORTUNITY – Hillel needs Mashgichim
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EMPLOYMENT OPPORTUNITY - MMSC Now Hiring Substitute Teachers
MMSC is looking for substitute teachers.  We are a private Jewish school in Seattle that is opened Monday -- Friday, 8:45am to 3:45pm.  As such, on-call substitutes for MMSC must have some or full availability between these hours of operation. Shifts may be 4-8 hours within that time frame. If interested please call Sue Chambers @ (206) 523-9766 for further information.

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If you would like to sponsor Kiddush at CSTL, please contact SARAH DERSHOWITZ, Gabbai Kiddush, 
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THANK YOU TO JEWISH FEDERATION OF GREATER SEATTLE
Funding for CSTL Outreach Program was made possible, in part, by a grant from the Jewish Federation of Greater Seattle.  Please donate to JFGS at 
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COMMUNITY NEWS

Hebrew Free Loan Association - Champagne Brunch & Raffle Sun  Mar 5th  10:30 am
At The Summit at First Hill. Guest Speaker, Rabbi Will Berkovitz,  CEO Jewish Family Service. 
www.HFLWA.org or  (206) 397-0005. Kosher under the Seattle Vaad.

The Journey That Saved Curious George Wed March 8th - May 24th |
The escape from the Nazi invasion of Paris of Curious George creators Margret and H.A. Rey. Henry & Sandra Friedman Holocaust Center for Humanity, 2045 2nd Ave.,
https://www.holocaustcenterseattle.org/events/302-curious-george-exhibit

SeattleTorah Basics Revealed" Wed Feb. 22nd to  Mar 29th 7:30 pm
A six-class series hosted by Rabbi Bernie & Shirley Fox at their home, 7007 55th AVE S, Sea. More info: 
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Ezra Bessaroth Ladies Auxilliary Hamentashen Sale – March 5th at Noon
Pre-order by calling Selma Amon: (206) 721-0533

Jewish Federation Community Security Training Thur Mar 9th  10am - 3pm
Active shooter and IED awareness, identifying suspicious behavior. Space limited, RSVP required for admission. At  Temple De Hirsch Sinai - 1441 16th Avenue. Contact Andrew Chadick at AndrewC@SAFEWashington.com.

Ashreichem Yisrael's New Building Inauguration  - Sun Mar 5th 11 am
6721 51st AVE S, Seattle 
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QFC UNIVERSITY VILLAGE SEEKS KOSHER MEAT CUTTER
Kosher Meat Cutter/Meat Cutter Apprentice:  The University Village QFC  is accepting applications for a Kosher Meat Cutter or to become a Meat Cutter Apprentice.  Applicants for kosher positions must have and maintain the endorsement of the Seattle Va'ad and either already be a licensed meat cutter or willing to complete necessary meat cutter apprenticeship classes. This position is primarily responsible for the kosher meat program but will also assist in other kosher and general duties.  To apply fill out the application online, click here.  Also, please email a Rabbinic reference from the Seattle Va'ad (or who can be contacted by the Seattle Va'ad) to 
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THE SUMMIT BISTRO NIGHTS - Mar 28th May 23rd Jul 18th Aug 22nd and Dec 5th 
In 2017, there will be six different Bistro events, including a summer party on our 4th floor plaza, and five seated dinners.  Email 
Chrise@summitatfirsthill.org  to make a reservation.   Bistro Night at The Summit features kosher cuisine (supervised daily by Va'ad HaRabanim of Greater Seattle staff) in an elegant atmosphere.

Jewish Day School Annual Auction & Gala Sun Mar 19th 
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SEATTLE KOLLEL SUNDAY TORAH 9 am – 10:15 AM
Learning for adults and for children 5th through 8th grades.

Derech Emunah –Every Sunday Evening  7:30 pm, 
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Camp and Israel Scholarship Applications Available
Apply for Jewish overnight camp scholarships, first-time camper grants, teen Israel scholarships.
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Seattle Kollel Daf Yomi - Tractate Baba Metzia, 9:15 pm Sun - Thu 
At the Kollel

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

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DVAR TORAH FOR TERUMAH
http://www.sie.org/templates/sie/article_cdo/aid/2507880/jewish/Shabbos-Parshas-Terumah-6th-Day-of-Adar-5750-1990.htm | Free translation of a talk by the Lubavitcher Rebbe OB”M © SichosInEnglish.org

1. This week’s Torah portion, parshas Terumah, contains a fundamental Torah subject, the commandment, “And you shall make Me a Sanctuary and I will dwell within.”

Indeed, the remainder of the book of Shmos is devoted to this subject. This week’s portion describes G‑d’s command to build the Sanctuary itself and its utensils. Parshas Tetzaveh describes the mitzvah of kindling the Menorah, the priestly garments, the initiation of Aharon and his sons, and the incense altar. Parshas Ki Sisa describes the donation of the half-shekel to make the sockets, the particulars involved in the incense offering, and the making of the basin for sanctifying the priest’s hands and feet. Parshas Vayakhel describes the manner in which Moshe related G‑d’s command to the Jewish people and how they fulfilled it. Parshas Pekudei describes the completion of this sequence, the actual erection of the Sanctuary and how, “the glory of G‑d filled up the Sanctuary.”

Only after the narrative describing how the Sanctuary was erected is completed, does the Torah begin to relate the different commands which G‑d gave Moshe in regard to the sacrifices as described in the Book of Vayikra. From the fact that the command to build the Sanctuary and its fulfillment is described in several parshiyos, we can infer that each of those parshiyos represents a different concept and stage in the spiritual service associated with the Sanctuary.

The construction of the Sanctuary expresses, in microcosm, G‑d’s intent in the creation of the world, establishing a dwelling — a place where His essence is revealed — in the lower worlds. For this reason, the command to construct the Sanctuary came directly after the giving of the Torah. The giving of the Torah represented the nullification of the decree separating the spiritual from the material. From that time onward, the potential existed for the Divine Presence to be revealed within the world and for the material entities of this world to be elevated and transformed into articles of holiness.

Both of these dimensions were revealed in the construction and the service of the Sanctuary. The material entities donated by the Jews became part of G‑d’s Sanctuary and, when the Sanctuary was erected and the subsequent service, G‑d’s Presence was revealed within the world.

For this reason, the command, “Make Me a Sanctuary,” applies not only to the Sanctuary built in the desert, but to the Sanctuary in Shiloh, the Bais HaMikdash, and to the personal Sanctuary that is in the heart of every Jew, even during the time of exile. This, the establishment of a dwelling for G‑d, is the goal of the creation of the world.

The establishment of such a dwelling, however, involves many phases. Each of the parshiyos from Terumah until Vayikra represents a different stage in the establishment of this dwelling. The names of the various parshiyos allude to the service they refer to.

Parshas Terumah relates G‑d’s command to build the Sanctuary. This command gave the Jews the potential to make a dwelling for G‑d using the material entities of this world for a Sanctuary wherein G‑d’s Presence would be revealed.

Parshas Tetzaveh adds a deeper dimension to the unity established between G‑d and the world as revealed in the opening phrase, V’Atah Tetzaveh.Tetzaveh is related to the word tzavsa meaning “connection.” V’Atah, “And you” refers to the essence of Moshe’s being, and in an ultimate sense, G‑d’s essence, the only level which one can truly approach directly and say, “You.” Through the construction of the Sanctuary, a connection is established between the Jewish people as they exist within this material world and, the essence of Moshe’s soul, and with G‑d’s essence.

The revelation of Moshe’s essence and G‑d’s essence — which will also bring about the revelation of the essence of every Jew — will effect even the lowest levels. Regardless of the level he is on, the essence of every Jew, even the most simple person, is connected with the essence of G‑d through a fundamental bond that cannot be broken or interrupted as the Alter Rebbedeclared, “No Jew can or desires to be separate from G‑d.”

Based on the above, we can understand the higher level reflected by parshas Tetzaveh in comparison with parshas Terumah. G‑d mentioned Moshe’s name when He related the command to build the Sanctuary to him. This implies that this relates only to the revealed levels of G‑dliness. In contrast, in parshas Tetzaveh, Moshe’s name is not mentioned, implying that it reflects an essential connection which reaches G‑d’s essence itself and is drawn down to every Jew, even those on the lowest levels. They also share a connection with G‑d’s essence.

This concept is also reflected in the kindling of the Menorah, the mitzvah mentioned at the beginning of the parshah. The manner in which the Torah relates this command is problematic: Though Aharon and his sons were those who kindled the Menorah, G‑d tells Moshe that the oil for the Menorah should be brought to him. Furthermore, in the initial verse which was directed to Moshe, the Torah talks about kindling “a continuous flame,” while the second verse which describes the kindling of the Menorah by Aharon, mentions that the Menorah should burn “from the evening until the morning.”

These difficulties can be resolved through an analysis of the spiritual dimensions of the concept. The kindling of the Menorah refers to lighting “the candle of G‑d, the soul of man,” which is in the heart of every Jew, motivating each Jew to love G‑d, to desire to cling to G‑dliness, and to shine with “the candle of mitzvah and the light of Torah.” Aharon gives each Jew’s soul the potential to shine from below (the Jew’s own level) to above. Therefore, there are limitations within the power of the light and they shine only “from the evening until the morning;” i.e., a small flame of G‑dly light shines within the person’s darkness. This refers to the light generated by the service of prayer and the fulfillment of mitzvos which are effected by the limitations of time.

“From the evening until the morning” also implies a continuous process of growth. One ascends to a higher level, “morning,” which makes one’s previous rung appear as “evening.”

For Aharon’s kindling of the candles — the souls of the Jewish people to be “a continuous flame” — the connection with the essence of G‑d (Atah Tetzaveh as explained above) must be established. The essence of G‑d is above all possibilities for change. Therefore, it (through the medium of the essence of Moshe) generates the potential for a service which is similarly unchanging. This is reflected in the service of “the light of Torah,” which establishes a constant connection between a Jew and his source and, thus, brings about a continuous light and revelation.

In particular, the passage speaks about three different dimensions: a) Aharon’s lighting of the candles “from the evening until the morning,” a revelation which recognizes and relates to the different levels with the world; b) “The continuous flame” associated with Moshe. Each of these revelations is significant and contributes a dimension lacking in the other.1 Both revelations are made possible and fused together through G‑d’s essence, Atoh Tetzaveh.

2. Parshas Ki Sisa contributes an added dimension to the manifestation of the Divine Presence in the Sanctuary. The words Ki Sisa mean. “When you shall lift up.” Thus, Ki Sisa deals with the elevation of the Jewish people from their previous rung. This, as emphasized by the association of this elevation with the giving of the half-shekel, is also related to the Jews’ activities involving the material substance of the world.

To explain: When G‑d commanded that the Jews should give a half-shekel as “atonement for their souls,” Moshe was amazed. He could not comprehend how giving a coin, a material entity, could bring atonement for a soul which is “truly a part of G‑d from above.”

G‑d responded by showing Moshe, “a coin of fire... from below His throne,” and telling him, “This is what they should give.” G‑d informed Moshe that the coin the Jews would be giving would not be merely a material coin, but rather, “a coin of fire... from below His throne.”

This does not mean merely that the source for this coin was spiritual, or merely that through the fulfillment of mitzvos, the Jews have the potential of drawing down spiritual power (fire) into their fulfillment of the mitzvos. But rather, that there is a potential for a complete unity between the physical and the spiritual. Even as the coin exists within the contexts of this material world, it remains “a coin of fire... from below His throne,” there is no change in its nature.

G‑d showed Moshe this “coin of fire,” implying that this unity between spirituality and physicality is only possible through G‑d’s influence. G‑d, Himself, established the different levels of existence and thus, He has the potential to nullify the factors that differentiate one level from another and fuse the spiritual together with the physical.

[Based on this explanation, we see how the coins given by the Jewish people have an advantage over the “a coin of fire... from below His throne.” The coin of fire represents a very high spiritual level. It is, nevertheless, confined to that level alone. The coin given by the Jews in this physical world, reflects G‑d’s essence which transcends all spiritual levels.]2

Thus, parshas Ki Sisa teaches us that the union between the spiritual and the physical that was brought about by the giving of the Torah and which was manifest in the Sanctuary, does not merely imply that a ray of the spiritual will become revealed within the physical, but rather, that the unity between them can be complete and total.

Parshas Vayakhel adds a further dimension to this process. The previous parshiyos deal with G‑d’s command to Moshe to construct a Sanctuary. Parshas Vayakhel mentions Moshe’s relaying this command to the Jews and their fulfillment of it. Thus, it describes the actual service of creating a dwelling for G‑d in this material world.

There is an added aspect to this parshah. Vayakhel means, “And he gathered together.” The establishment of Jewish unity was a necessary precondition to the construction of the Sanctuary. The Sanctuary was not merely the product of the combined efforts of many people, but rather the product of the Jewish people as a collective entity. When a donation was made to the Sanctuary, the money or article donated belonged to the community as a whole. As a preparation for this service, the Jewish people had to be gathered together and fused into a single entity.

Parshas Pekudei contributes another important element for it represents the summation of the narrative of the construction of the Sanctuary. It describes how the Sanctuary was actually erected and how G‑d caused His Presence to rest therein: “And the cloud covered the Tent of Meeting and the glory of G‑d filled up the Sanctuary.”

This leads to an even further dimension of service contributed by parshas Vayikra: The portion begins describing how G‑d called to Moshe. Parshas Pekudei related that, because of the intensity of the revelation of G‑d’s essence, Moshe was unable to enter the Sanctuary. Parshas Vayikra relates how G‑d called to him and made it possible for him to receive this revelation.

Furthermore, parshas Vayikra describes the service of offering sacrifices. This represents the purpose of the building of the Sanctuary.3 The Hebrew word for “sacrifice,” korban, is related to the word kerov, meaning “close.” The sacrifices drew the material essence of the world4 close to G‑d and also evoked pleasure, creating, “a pleasant fragrance unto G‑d,” for “it is pleasing before Me that I uttered a command and My will was done.”5

The lessons from the above must be applied to our own service. Their continuous relevance is further emphasized by the fact that the command, “And you shall make Me a Sanctuary and I shall dwell within,” did not apply to the construction of the Sanctuary alone. Instead, it also applied to the construction of the first and second Batei HaMikdash and applies to the third BaisHaMikdash which will be constructed speedily in our days.

The third Bais HaMikdash will be “the Sanctuary of G‑d, established by Your hands,” and thus will be — unlike the first and second Batei HaMikdash — an eternal structure. It will represent the most complete expression of the unity between the physical and the spiritual and the ultimate expression of all the lessons contributed by each of the parshiyos mentioned above.

This is particularly relevant in our generation. Throughout the ages, the Jews have yearned for the coming of Mashiach and the rebuilding of the Bais HaMikdash. This yearning has been expressed in the study of the service required in the Bais HaMikdash so that when the Bais HaMikdash is rebuilt, we will be prepared and will know the laws necessary to begin its service.

Efforts of this nature are particularly appropriate in the present era when, “all the appointed times for Mashiach’s coming have passed,” and according to all the signs given by our sages, we are in the era directly before Mashiach’s coming. Our generation will be the last generation of exile and the first generation of redemption.

In particular, at present, when the weekly Torah portions describe the construction of the Sanctuary, it is appropriate — in addition to one’s efforts to transform his own home into a sanctuary in microcosm — to arouse the desire for the Messianic redemption and the building of the Bais HaMikdash.

This should also be expressed in actual deeds which reflect in microcosm — and thus hasten the coming of — the Messianic redemption. This includes study of the laws of the construction of the Bais HaMikdash and the service carried out within and also, activities which make the world into a dwelling for G‑d, by establishing a connection between G‑d and the material world through the fulfillment of mitzvos.6 This prepares the world for the era when it will become transformed into a dwelling for G‑d with the coming of the Messianic redemption and the revelation of the third Bais HaMikdash.

* * *

3. Added significance to the above is added within the Lubavitch community by the fact that this week, Shabbos parshas Terumah falls on the sixth of Adar, the yahrzeit of the Rashag (Rav Shemaryahu Gourarie), the Previous Rebbe’s son-in-law, and the person appointed by the Previous Rebbe to be the director of Yeshivas Tomchei Temimim.

yahrzeit represents a drastic ascent for the soul.7 This ascent, however, also draws down influence to this earthly plane and in particular, to those who shared a connection with the person whose yahrzeit it is (in this instance, the students of Yeshivas Tomchei Temimim).

This, the directorship of Yeshivas Tomchei Temimim represented the Rashag’s primary activity. He acted with the power invested in him by the Previous Rebbe, the first director of the yeshivah, who was appointed to that position by the Rebbe Rashab, the founder of the yeshivah. We see the fruits of his efforts, a multitude of students involved in the study of Torah (nigleh and chassidus8 ) and spreading the wellsprings of Judaism and Chassidus outward.

These efforts are related to the concepts described above since every yeshivah is “a Sanctuary in microcosm” and their activities cause the light to shine in an internalized and settled9 manner as it will in the Messianic Bais HaMikdash. In particular, there is a connection to the Messianic era, since the students of Tomchei Temimim are characterized as “soldiers of the House of David,” “candles to illuminate” the darkness of exile and hasten the coming of Mashiach.

In particular, the unity of the physical and spiritual which characterized the Sanctuary and its service is also reflected in the fusion of nigleh and chassidus as studied in the yeshivah. Nigleh, the revealed aspects of Torah, is related to those aspects of G‑dliness which are revealed through creation. Pnimiyus HaTorah, the soul of Torah, is related to the hidden dimensions of G‑dliness, the G‑dliness which transcends creation.

The fusion of these two branches of study in Yeshivas Tomchei Temimim,10brings about a unification of the hidden aspects of Torah and the hidden aspects of G‑d with the revealed aspects of G‑d and Torah. This, in turn, generates the potential for the students of the yeshivah to become “candles to illuminate,” who spread the light of Torah (Pnimiyus HaTorah) throughout the world. This makes it possible to “kindle a continuous light,” to reveal the “candle of G‑d which is the soul of man” in every Jew. This will illuminate the entire world and make it a dwelling for G‑d. Through the spreading of Chassidus, even the highest dimensions of G‑dliness will be revealed in the world at large.

The above is also connected with the ninth of Adar on which, this year, we will celebrate the fiftieth anniversary of the Previous Rebbe’s arrival in America. Directly upon his arrival in this country, the Previous Rebbe transferred the central branch of Yeshivas Tomchei Temimim here. The establishment of the yeshivah in America is significant in the context of the statement, “the Torah was not given in lower half of the world.” Though, on the surface, establishing the Yeshivah in a place where “the Torah was not given,” represents a descent, this descent brought about an increase in the Previous Rebbe’s activities. Indeed, it is clearly evident that from the time the Previous Rebbe settled in the United States, his activities in spreading Yiddishkeit were expanded to a far greater extent.

The service associated with Tomchei Temimim is also reflected in the Rashag’s name, Shemaryahu ben Menachem Mendel. The name Shemaryahu (שמרי-הו) contains three of the letters of the word Neshamah (נשמה “soul”). The fourth letter, the nun, can be formed by placing the letter yud at the foot of the letter vav. This is related to Pnimiyus HaTorah, “the soul of the Torah.” This name is also connected with the Messianic redemption as evidenced by the fact that it contains a mem in its midst.11

The connection to the Messianic redemption is also emphasized by the name, ben Menachem Mendel. Our Sages relate that Menachem is one of Mashiach’s names and Mendel is numerically equivalent to Tzedek which is also one of the Mashiach’s names. In this context, the word “ben” should be interpreted as a definition of the individual’s nature as in the expression, ben chorin and not translated in its simple sense as meaning, the “son of.” Thus, “ben Menachem Mendel” alludes to one whose nature is characterized by the efforts to [spread Chassidus which will] bring about Mashiach’s coming.

Today is also the day preceding the seventh of Adar, the birthday and the yahrzeit of Moshe. Moshe is associated with Torah, indeed the entire Torah, both the written and oral law, is described as “the Torah of Moshe” and also with the Sanctuary.

Thus, it is appropriate that we make an increase in Torah study, in particular, an increase in the efforts to “gather people together on Shabbos to study Torah,” which was initiated by Moshe. Also, it should be connected with the efforts to make “a Sanctuary in microcosm,” as reflected by in an increase in Torah and mitzvos, and in particular, an increase in gifts to tzedakah.

In regard to the students of Tomchei Temimim, they should increase their study of Torah, both nigleh and chassidus and also increase their efforts to be “candles that illuminate” and spread the light of Chassidus throughout the world. [In this context, it is appropriate that a Chassidic discourse which deals with the Messianic era and the concept of resurrection be printed in memory of the Rashag.]

May these efforts hasten the coming of the Messianic redemption when we will serve G‑d in the third Bais HaMikdash, “the sanctuary of G‑d, established by Your hands.” 

 

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