Newsletter

Fri- July 21^st Erev Shabbos 
Shacharis 7 am 
Candles/Mincha/Maariv 8:38 pm

Sat July 22^nd Shabbos 
Tehilim for Shabbos Mevarchim Menachem Av 8:00 am
Shacharis: 9:30 am /Latest Shema 9:20 am
Mincha  8:38 pm /SEUDA SLISHIT/Pirkei Avot Chapter 2/
Maariv/Havdalah 9:44 pm

Weekdays
Sun Shacharis: 9 am 
Tue –Fri Shacharis  7 am
Mon 6:50 am /Rosh Chodesh/
Sun-Thu Mincha/Maariv 8:30 pm

KIDDUSH 
The Kiddush sponsor for this week, Shabbos Matos Masay, is Frumeth Hirsh Polasky, in honor of Rabbi and Mrs. Levitin, for welcoming her to the community.  Also cholent, made by Rabbi Mendy Levitin. Seuda Slishit

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

SHABBOS AFTERNOON PIRKEI AVOS WITH RABBI MENDY LEVITIN – 8 PM
An amazing opportunity to learn Pirkei Avos with commentaries and insights.

LADIES TEHILIM – SUN 10 am
Come say Tehilim

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

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

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

THE NINE DAYS BEGIN SUNDAY EVENING JULY 23^rd at 8:55 pm
"When Av begins, we diminish [our] rejoicing" (Talmud, Taanit 26b). On the 1st of Av, "The Three Weeks" mourning period over the destruction of the Holy Temple--which began 13 days ealier on Tammuz 17--enters an intensified stage. During "The Nine Days" from Av 1st to the Ninth of Av, a heightened degree of mourning is observed, including abstention from meat and wine, music, bathing for pleasure, and other joyous and enjoyable activities. (The particular mourning customs vary from community to community, so consult a competent Halachic authority for details). Consumption of meat and wine is permitted on Shabbat, or at a Seudat Mitzvah (obligatory festive meal celebrating the fulfillment of a mitzvah) such as a Bris (circumcision), or a "Siyum" celebrating the completion of a course of Torah study (i.e., a complete Talmudic tractate). The Lubavitcher Rebbe initiated the custom of conducting or participating in a Siyum on each of the Nine Days (even if one does not avail oneself of the dispensation to eat meat). Citing the verse (Isaiah 1:27) "Zion shall be redeemed with mishpat [Torah] and its returnees with Tzedakah," the Rebbe urged that we increase in Torah study (particularly the study of the laws of the Holy Temple) and charity during this period (www.chabad.org) Contact Rabbi Levitin with specific questions.

Camp Gan Israel Seattle Continues to Fri Aug 11^th 
Campers ages 2 -12 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. 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/

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

COMMUNITY NEWS

The Rhodes Memorial Committee Sunday, July 23, 7:00 pm, 
A recital of "My Life In Auschwitz & Bergen Belsen", the testimony of Lucia Capelluto as told to Lina Galasso Delfini. Sephardic Dessert following program at Ezra Bessaroth, 5217 S Brandon St. More info: www.ezrabessaroth.net 

"Beersheva Hadassah Salon:  How to Talk About Israel" July 23, 7:30 pm,
Presented by Dr. Mike Harris. Click here for Bio. At the home of Gail Eisenberg, 7316 Bowlyn PL S, Sea., WA 98118. How can you effectively challenge anti-Israel activists? Come and hear a veteran Israel activist who wrote the book on the subject.  Suggested Donation to Hadassah: $18. Light Refreshments will be served. RSVP by July 19th to Beersheva.Hadassah@gmail.com  

"The Isadore and Ruth Gibber Worldwide Tisha B'Av Event" Tue Aug 1^st 
Emunah for Life, how to manage life's challenges. Info theseattlekollel@gmail.com
Program A: 2:45 pm at BCMH, 5145 S Morgan Street. 
Program B: 6:30 pm at SBH, 6500 52nd AVE S. 
Suggested donation: $15/Adults or $10/Students.

Seattle Kollel
Wednesdays through July 26, 8:00 pm,  "A Taste of Lomdus" More info: www.seattlekollel.com/a-touch-of-lomdus
Through Aug. 11, Full Day SEED Camp for boys entering 3rd grade & up, Aug. 14-18, Half Day. At the Kollel. Register at:www.seattlekollel.com/camp-seed
Through July 21, full day SEED Camp for girls entering 3rd grade & up. Register at:www.seattlekollel.com/girls-camp-seed
Tuesday, July 25, 7:15 pm, Pre Tisha B'Av Leil Iyun at the Kollel. Guest speakers will be Rabbi Ron-Ami Meyers, Rabbi Rafi Mollot and Rabbi Yaakov Tanenbaum. More info:www.seattlekollel.com
The First Annual Green Speech Campaign, A Shemiras HaLoshon Initiative. Go to www.GreenSpeechWordsMatter.com or email JewishUnity@GreenSpeechCampaign.com to join. For local info on "Green Speech" & for a local study partner or group call (206) 369-1215 or emailrabbiavrohomdavid@gmail.com

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

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

SICHO FOR MATOS-MASEI
http://www.sie.org/templates/sie/article_cdo/aid/2507847/jewish/Shabbos-Parshas-Matos-Masei-28th-Day-of-Tammuz-5750-1990.htm © SichosInEnglish.org

1. The three weeks between the 17th of Tammuz and Tishah BeAv are referred to as the Three Weeks of Retribution and Bein HaMetzorim, “between the straits,” names whose connotation is not openly positive.

This presents a conceptual difficulty. The number three is generally connected with positive themes, e.g., the three Patriarchs, the three pilgrimage festivals. Similarly, our Sages associated the giving of the Torah with the number three, praising G‑d for giving, “a threefold light to a threefold people... in the third month.” Furthermore, the number three has the implications of permanence as expressed in the verse, “the threefold cord will not be snapped speedily.” Similarly, in halachic terms, the number three is connected with a chazakah, a presumption that can be assumed to continue. Accordingly, it is difficult to understand: Why is the concept of retribution and destruction, the direct opposite of holiness and permanence,1 associated with the number three?

Generally, the concept is explained as follows: The awesome descent of the Three Weeks is intended to allow for an ascent. When a person wants to reach a level which is much higher than his present rung, it is necessary for him to undergo a descent first. Similarly, for the Jews to reach the peaks of the Messianic redemption, a redemption which will not be followed by a descent, it is necessary that they first undergo the descent of exile. In this context, the Three Weeks are associated, not with exile, but rather with the Third Beis HaMikdash that will be built after this exile.

This explanation, however, is insufficient for the Three Weeks connect the aspect of descent (and not the subsequent ascent) with three. When a descent is intended for the sake of an ascent, the descent itself is not desired. Indeed, it will ultimately be nullified and all that will remain is the ascent. If so, why is three which is, as above, usually connected with permanence, associated with a dimension that has no self-contained purpose and which ultimately will be nullified?2

The question can be reinforced: Generally, the number three expresses an ascent which follows a descent. For example, in the narrative of creation, the first day, is referred to in the Torah as yom echad, “one day,” i.e., a day of oneness, to quote the Midrash, “the day that G‑d was at one with His world.” It was followed by the second day, “the day on which strife was created,” as reflected in the separation of the higher waters from the lower waters. Accordingly, the expression, “And G‑d saw that it was good,” is not mentioned in connection with the second day since division, even when necessary for the world, cannot be called “good.”

This was followed by the third day, which compensated for the division of the second day, creating peace and unifying the two opposites. For this reason, the expression, “And G‑d saw that it was good,” is repeated twice, revealing a compound goodness which qualitatively exceeds the goodness of the other days.

This is reflected by the attribute of Tiferes (“beauty,” which was expressed on the third day of creation) which unifies Chessed (“kindness,” expressed on the first day of creation) withGevurah (“might,” expressed on the second day of creation). This reveals a unity which surpasses that of the first day. On the first day, the unity existed on a level above division. Thus, there is the possibility that division will ultimately arise. In contrast, the unity of the third day is established within the context of division, bringing about a true state of unity.

The same concept is reflected in Torah where we find the concept of “a controversy for the sake of heaven,” the controversy between Hillel and Shammai. This division has its source in the division which came into being on the second day of creation and, in turn, serves as the source for subsequent differences of opinion within Torah.

A “controversy for the sake of Heaven,” is obviously not a simple matter of strife or conflict. Nevertheless, it — even the controversy between Hillel and Shammai — brought about a descent. Ultimately, however, it serves a positive function.3 The debate between a thinking process that favors leniency (since its source is the attribute of Chessed) and a thinking process which tends to severity (since its source is the attribute of Gevurah) leads to a clarification of Torah law.4 A third opinion emerges which reconciles and unifies both conflicting perspectives.5

Thus, both in the world at large and in Torah, the concept of descent and division is associated with the number two and three is associated with the ascent and unification that follows. Similarly, in regard to the Batei HaMikdashos: The first (associated with the Patriarch Avraham, and the attribute of Chessed) and the second (associated with the Patriarch, Yitzchok, and the attribute of Gevurah) Batei Mikdashos were destroyed, while the third Beis HaMikdash (associated with the Patriarch Yaakov and the attribute of Tiferes) will be an eternal structure. Thus the original question is reinforced: Why are these weeks which are connected with mourning, destruction, and exile associated with the number three?

This question can be resolved by developing a different understanding of the concept “a descent for the purpose of an ascent.” To explain: A Jew should be in a constant process of ascent, “always ascending higher in holiness,” “proceeding from strength to strength.” If so, what is the reason for a descent? To proceed to a higher and more elevated rung that could not otherwise be reached. To give an example from every day life, when faced with obstructions and difficulties, a person summons up inner strength that brings out greater achievements that would otherwise be impossible.

In this process of descent for the sake of ascent, there are two levels: a) a descent which is limited within the context of the natural order, b) a descent which cannot be fathomed by the rules of nature.

In the first case — which reflects the progression from two (descent) to three (ascent) — just as the descent is limited, so, too, the ascent has certain limits. In contrast, when the descent is unlimited, as in the Three Weeks, the ascent which follows is also unlimited in nature.

The first type of descent was implanted by G‑d in the natural order of the world. In contrast, the second descent is brought about by man, through his sins. Thus, in the first instance, there is a direct connection between the descent and the ascent which will follow. In contrast, when a person sins, on a revealed level, there is no apparent connection between the sin and the ascent through teshuvah which will ultimately follow. In particular, when the descent that is brought about by sin is connected with three — and thus, has the power of permanence — the ascent becomes even higher.

To rephrase the matter: The process of ascent that is brought about by descent is a natural phenomenon. Since the descent into the realm of division brings about a higher sense of oneness, the division is not genuine. On the contrary, even on the level of division, it is felt how it is temporary in nature, with no purpose in and of itself, and that it exists only to bring out the higher level of unity. When is there genuine division? When there is an approach that possesses the aspect of permanence associated with three and yet appears to be totally negative in thrust with no connection with the ascent that will follow. When unity is established in that context, then it is true and complete.

In this context, we can understand the Three Weeks. This period, brought about by our sins, reflects the lowest possible descent, a descent that would not be possible within the order of nature, and reflects the aspect of permanence associated with the number three. Thus, we see that this exile continues without end, to quote our Sages:

In the first generations, their sin was revealed and the end [of the period of retribution] was also revealed. In the later generations, their sin was not revealed and the end [of the period of retribution] was also not revealed.

Even after our Sages declared, “All the appointed times for Mashiach’s coming have passed,” the exile continues. Furthermore, on the surface, there is no way in which it is apparent how such an exile will lead to the redemption.

Nevertheless, this itself is an indication that it will lead to an ascent which is totally beyond our comprehension, that it will surpass even the peaks of holiness that were attained previously, establishing an entirely new framework of reference.

Furthermore, since this is the purpose of the descent of the Three Weeks — although it is not consciously felt — we must appreciate that the Three Weeks themselves have a positive dimension. The Three Weeks are associated with the revelation of the three powers of intellect.

In that context, the word פורעניות rendered as “retribution” can be reinterpreted in a positive context. The Zohar associates Pharaoh (whose name פרעה shares the same Hebrew root asפורעניות) “with the revelation of all the sublime lights.” Similarly, these Three Weeks can be the source for a revelation of light that transcends all limits, the light that will be revealed in the Third Beis HaMikdash.6

In this context, we can explain the connection between the Three Weeks and this particular Shabbos, the Shabbos on which the Book of Bamidbar is completed.7 The process of descent for the sake of ascent which is revealed in the Three Weeks goes beyond the limits of nature. Thus, it brings about a strengthening of the Jews in Torah, as evidenced by their calling out in powerful tones, Chazak, Chazak, Vinischazeik, (“Be strong, Be strong, May you be strengthened”).8

The concept of an immeasurable ascent which comes because of the descent into exile is also alluded to in each of the parshiyos of Matos and Masei.

The name Matos refers to a branch which has become strong and hard because it was cut off from the tree.9 There is a parallel to this in our service of G‑d. The Jewish soul as it descends into a body, particularly as it exists in exile, is, on an apparent level, cut off from its source. This brings about a hardening and strengthening process. On the surface, the hardening is negative in nature, intensifying the challenges which a Jew faces. Through confronting these challenges, however, a Jew attains added strength and power in his service of G‑d which enables him to endure the challenges of exile without being affected.

Similarly, the parshah of Masei shares a connection to the exile. Masei meaning “journeys,” in an extended sense can refer to all the journeys undergone by the Jews in their departure from Egypt (the place of boundaries and limitations) with the intent of reaching Eretz Yisraelin the Messianic era. These journeys add strength to the Jews as expressed in the exclamation,Chazak, Chazak, Vinischazeik.

Thus, the extended exile which is felt acutely in these Three Weeks should not bring a Jew to despair, but rather to an appreciation of the heights to which the exile will bring us. This realization should, in turn, bring about a strengthening of Torah and mitzvos which will lead to the Messianic redemption. This should be expressed in “spreading the wellsprings outward,” extending the influence of Torah to places which by nature have no connection to it.

In particular, this should be expressed in making siyumim, conclusions of the study of Talmudic tractates or Torah works. These siyumim should be made in every place possible. May this lead to a siyum of the exile.

Shema in the evening?” “Evening” refers to exile. Within the exile there can the recitation, i.e., the revelation, of Shema, the Oneness of G‑d and His unique connection to the Jews. This is brought about by מאימתי, which as the Maggid’s son Rav Avraham explained, can also be rendered as, “Out of awe,” i.e., the fear and awe of G‑d.

This leads to the conclusion of the Talmud: “The School of Eliyahu [i.e., the prophet Eliyahu who will announce Mashiach’s coming] taught: Whoever studies Torah laws every day is assured of life in the World to Come.”10 The study of Torah law gives a Jew control over the entire world and enables him to experience the World to Come within the context of his life in this world. This will lead to the era of the redemption.}

This must lead to the ultimate decision of Torah law, that the exile has endured for too long and the Messianic redemption must come now.11

Fri- July 14^th Erev Shabbos 
Shacharis 7 am 
Candles/Mincha/Maariv 8:45 pm

Sat July 15^th  Shabbos 
Shacharis: 9:30 am /Latest Shema 9:20 am
Mincha  8:45 pm /SEUDA SLISHIT/Pirkei Avot Chapter 1/
Maariv/Havdalah 10:02 pm

Weekdays
Sun Shacharis: 9 am 
Mon  –Fri Shacharis  7 am
Sun-Thu Mincha/Maariv 8:30 pm

MAZEL TOV MAZEL TOV
Mazel Tov to Rabbi Abraham and Shprintze Kavka on the birth of a baby girl to Naomi and Levi! May they merit to raise her to Torah, Chupa, and Maasim Tovim!

KIDDUSH 
Kiddush Lite – No sponsor.  Seuda Slishit

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

SHABBOS AFTERNOON PIRKEI AVOS WITH RABBI MENDY LEVITIN – 8 PM
An amazing opportunity to learn Pirkei Avos with commentaries and insights.

LADIES TEHILIM – SUN 10 am
Come say Tehilim

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

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

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

THE THREE WEEKS 
We are now during the three weeks, weddings are not held; we do not play musical instruments or listen to music; we do not eat fruit which we have not yet eaten this season or wear new clothing that would require us to recite the Shehecheyanu blessing ; We do not cut our hair or shave. Consult Rabbi Levitin for details.

Camp Gan Israel Seattle Goes to Six Weeks! Mon Jul 3^rd to Fri Aug 11^th 
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 athttp://www.campganisraelseattle.org/

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

COMMUNITY NEWS

Ezzy Bezzy BBQ Sunday, July 16,  6:30-7:30 pm
Cost: $20/person, by reservation only. https://ebbbq.wordpress.com/about/

The Rhodes Memorial Committee Sunday, July 23, 7:00 pm, 
A recital of "My Life In Auschwitz & Bergen Belsen", the testimony of Lucia Capelluto as told to Lina Galasso Delfini. Sephardic Dessert following program at Ezra Bessaroth, 5217 S Brandon St. More info: www.ezrabessaroth.net 

"Beersheva Hadassah Salon:  How to Talk About Israel" July 23, 7:30 pm,
Presented by Dr. Mike Harris. Click here for Bio. At the home of Gail Eisenberg, 7316 Bowlyn PL S, Sea., WA 98118. How can you effectively challenge anti-Israel activists? Come and hear a veteran Israel activist who wrote the book on the subject.  Suggested Donation to Hadassah: $18. Light Refreshments will be served. RSVP by July 19th to Beersheva.Hadassah@gmail.com  

Seattle Kollel
Wednesdays through July 26, 8:00 pm,  "A Taste of Lomdus" More info:www.seattlekollel.com/a-touch-of-lomdus Through Aug. 11, Full Day SEED Camp for boys entering 3rd grade & up, Aug. 14-18, Half Day. At the Kollel. Register at: www.seattlekollel.com/camp-seed. Through July 21, full day SEED Camp for girls entering 3rd grade & up. Register at: www.seattlekollel.com/girls-camp-seed. Tuesday, July 25, 7:15 pm, Pre Tisha B'Av Leil Iyun at the Kollel. Guest speakers will be Rabbi Ron-Ami Meyers, Rabbi Rafi Mollot and Rabbi Yaakov Tanenbaum. More info:www.seattlekollel.com

The First Annual Green Speech Campaign, A Shemiras HaLoshon Initiative. Go to www.GreenSpeechWordsMatter.com or email JewishUnity@GreenSpeechCampaign.com to join. For local info on "Green Speech" & for a local study partner or group call (206) 369-1215 or email rabbiavrohomdavid@gmail.com

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

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

SICHO FOR PINCHAS
http://www.sie.org/templates/sie/article_cdo/aid/2507845/jewish/Shabbos-Parshas-Pinchas-21st-Day-of-Tammuz-5750-1990.htm © SichosInEnglish.org

1. Our¹ Sages relate that the world will exist in its present state for six millennia: Two thousand years of chaos, two thousand years of Torah, and two thousand years of [which include the preparation for] the Messianic era. Thus, at present, in the closing years of the sixth millennia, there is added significance to the period of Bein HaMetzorim when we commemorate the destruction of the Beis HaMikdash and look forward to the time when it will be rebuilt.

In particular, this year, there is a unique dimension to this period as emphasized by the fact that it begins and is concluded on a Tuesday [on the dates of the 17th of Tammuz and Tishah BeAv respectively].

Tuesday is singled out as the day on which the expression, “And G‑d saw that it was good,” is repeated. This shares a particular connection to the 17th of Tammuz, since 17 is the numerical equivalent of the word טוב meaning “good” in Hebrew. Thus, the period of Bein HaMetzorim begins on a day whose nature is positive. This reinforces our hope that, as the Rambam writes:

All these fast days will ultimately be nullified in the Messianic age. Furthermore, they will be transformed into festivals and days of happiness and joy.

In this context, the repetition of the expression, “And G‑d saw that it was good,” can be interpreted as referring to two types of good: a) entities whose positive nature is openly apparent; b) a good which comes from “the transformation of darkness to light and bitterness to sweetness,” as will be seen in regard to the 17th of Tammuz.

The concept of repetition is also connected to the Messianic redemption. Our Sages declared:

There are five letters which are repeated [i.e., have two forms, one for when they appear in the midst of a word and one when they appear at a word’s conclusion]. All these letters allude to the redemption. For example, the Tzadi, with it G‑d will redeem Israel in the final years of the fourth kingdom as it is written, “A man [Mashiach], Tzemach is his name. Under him, will flourish....”

The unique dimension of the 17th of Tammuz is enhanced by the Shabbos which follows since the Shabbos elevates the days of the previous week. In general, the Shabbasos of Bein HaMetzorim are above the aspect of mourning. On Shabbos, it is forbidden to carry out any of the rites of mourning associated with these days. On the contrary, these Shabbasos have to be characterized by joy and happiness; indeed, greater happiness than on other Shabbasos to negate the possibility of someone thinking that they are at all associated with sadness.²

In particular, this Shabbos reflects the positive dimensions of the Three Weeks as reflected by its date, the 21st of Tammuz. 21 is the numerical equivalent of the word אך (“only”), and alludes to the verse meaning, “It shall be only good for Israel.”³

The positive aspects of this Shabbos are further emphasized by the weekly Torah portion, Parshas Pinchas. Firstly, the very inclusion of this Torah portion in the period of Bein HaMetzorim is positive. “There is no good other than Torah.” Thus, the addition of a fourth Torah portion (besides Matos, Masei and Devarimwhich are always read during Bein HaMetzorim) is a positive point.

Furthermore, Pinchas is identified with the prophet Eliyahu who will announce the coming of Mashiach. In addition, the portion begins with G‑d’s declaration, “Behold, I grant him My covenant of peace.” This is Eliyahu’s mission, to establish peace among the Jewish people as the prophet Malachi relates, “Behold, I will send you Eliyahu, the prophet, who will turn the hearts of fathers to their children and the hearts of children to their fathers.” This emphasis on peace will nullify the cause of the exile, unwonted hatred.⁴ When the exile’s cause is nullified, the exile itself will cease.

Similarly, the conclusion of the portion which describes the sacrifices offered on the Sabbath and the festivals alludes to the potential to transform the fast days into holidays and festivals.

The uniqueness of these Three Weeks is related to the Haftoros recited in this time. This period is called “the Three Weeks of Retribution” because theHaftoros of these three weeks, at least on the surface, deal with retribution. Only afterwards, follow “the Seven Weeks of Consolation” whose Haftoros mention prophecies of consolation. There is, however, a positive aspect to these Three Weeks. The numbers three and seven allude to the seven emotional powers and the three powers of intellect. From this, it appears that these Three Weeks are on a higher plane and are also the source for the positive qualities to be expressed in the weeks that follow.

In that context, the word פורעניות rendered as “retribution” can be reinterpreted in a positive context. The Zohar associates Pharaoh (whose name shares the same Hebrew root as פורעניות) “with the revelation of all the sublime lights.” Similarly, these Three Weeks can be the source for a revelation of light that transcends all limits.

This unbounded revelation is reflected in the three Torah portions which are always read during Bein HaMetzorim, the parshiyos: Matos, Masei, andDevarim. Each of these three parshiyos deal with a different dimension of the conquest, division, and inheritance of Eretz Yisrael. Furthermore, this includes not only the land of the seven nations which lived on the west side of the Jordan, but also the three nations (the Keni, Knizi, and Kadmoni⁵ ) whose territory began on the eastern bank of the Jordan. As explained previously,⁶ the tribes of Reuven and Gad desired to settle in these lands to fulfill G‑d’s promise to grant Avraham the lands of ten nations. Here, we see a fusion of the intellect and the emotions, a conquest of all ten nations alluding to control of all our ten potentials. In particular, the conquest of the lands of the Keni, Knizi, andKadmoni allude to the positive nature of these Three Weeks which reflect our three intellectual potentials.

The above is enhanced this year by the inclusion of Parshas Pinchas among the Shabbasos of Bein HaMetzorim. In particular, a positive dimension is revealed when the 17th of Tammuz falls on Tuesday. This creates an association between that day and the third aliyah of Parshas Pinchas which describes the division ofEretz Yisrael, stating:

Among these, the land will be divided....⁷ To a larger [tribe], you shall give a greater inheritance. To a smaller [tribe], you shall give a lesser inheritance.... Nevertheless, you must divide the land by lot.

Thus, three different approaches to the division of the land are mentioned: a) inheritance, b) a division based on the criteria of reason (“To a greater [tribe]...”), c) division by lots. It can be explained that these three different approaches are reflected in the phrase from the liturgy: “Fortunate are we! How good is our portion, how pleasant our lot, and how beautiful our heritage.” Through these three services, we hasten the division of Eretz Yisrael using these three approaches in the Messianic age. Indeed, the division of the land mentioned inParshas Pinchas can be interpreted as an allusion to that ultimate division of the land.⁸

The above concepts are also alluded to in the parshiyos, Matos and Masei which are read in today’s Minchah service. Parshas Masei begins, “These are the journeys of the children of Israel when they left the land of Egypt.” In Likkutei Torah, the Alter Rebbe asks: After the first journey, the Jews had already left Egypt. Why are all the journeys linked to this departure? He explains that the ultimate goal of all the 42 journeys was to leave Egypt, i.e., to transcend one’s boundaries and limitations.

Conversely, all the subsequent journeys were included within the first journey which took the Jews out of Egypt. Had the Jews merited, they would have continued directly into Eretz Yisrael, bringing about the Messianic redemption.

Nevertheless, due to the people’s sins, the redemption was delayed and they were forced to wander forty years in the desert. Similarly, this descent brought about the potential for later exiles. The ability to transform these negative elements is also alluded to in this week’s Torah reading. Parshas Matos deals with the subject of vows, including an allusion to the nullification of vows by a Sage.⁹ This relates to the nullification of all undesirable entities including the exile.

2. Parshas Pinchas also contains a description of the daughters of Tzelophchad’s request to inherit their father’s portion of Eretz Yisrael. The commentaries mention that their love for Eretz Yisrael came to them as a heritage from their ancestor Yosef who also displayed a great love for the Holy Land.

There is also a connection between Yosef and the 17th of Tammuz because Yosef was seventeen years when he was sold into slavery. Our Sages also connect this with the concept that seventeen is numerically equal to good. To explain:

Our Sages relate that after Yaakov’s confrontations with Lavan and Esav, he “desired to live in prosperity.” That desire was not granted immediately. Nevertheless, G‑d set into motion a series of events which led to the ultimate fulfillment of that desire. Yosef’s descent into Egypt eventually led to Yaakov living the 17 best years of his life in prosperity in Egypt. This, in turn, gave the Jews the potential to sustain the hardships of exile, and, ultimately, to transform the exile into a positive quality.

This is connected to the concept that Yaakov¹⁰ represents the entire Jewish people. Indeed, his second name, Yisrael, is the name of the people as a whole and, as explained in Tanya, his soul included the soul of each member of our people.

Each of the three Patriarchs represented a different quality in the service of G‑d: Avraham — deeds of kindness, as exemplified in his welcoming of guests; Yitzchok — prayer, as exemplified in his being chosen as a sacrifice; Yaakov — Torah study, as exemplified by his devoted attention to the study halls of Shemand Ever.

Although all these three services are of primary importance and must be fulfilled every day,¹¹ there is a prominence granted to Torah study. Every moment of the day and night, a Jew has the obligation — and the opportunity — to study Torah; this applies even on Tishah BeAv. [Until the present year, for Mashiach will surely come beforehand.] There have been limitations against studying Torah on that day because Torah study brings happiness which is inappropriate on such an occasion. Despite these restrictions, there is an obligation to study those aspects of Torah which are permitted during the entire day.¹²

The fundamental connection a Jew shares with Torah is further emphasized by our Sages’ interpretation of the name Yisrael as an acronym for the Hebrew words meaning, “There are 600,000 letters in the Torah.”¹³

Our Sages relate that Yaakov taught all the Torah which he had studied to Yosef. Yosef, in turn, transmitted Yaakov’s influence to the entire Jewish people, granting them the potential to reach a complete level of Torah study. Indeed, Yosef related these qualities to the entire Jewish people, those who identified with them and those who, were it not for his influence, would be estranged from their Jewish roots. This is alluded to in Rachel’s association of the naming of Yosef with the prayer, “May G‑d add on to me another son.” This implies that Yosef has the potential to transform someone who is “another,” estranged from his Jewish roots, into a “son.” This quality of transformation will also be expressed in the transformation of the exile into a positive quality.

In particular, there is a greater emphasis on the above in the present generation whose Nasi is named Yosef since “the Nasi includes the entire people.” This is expressed in regard to his redemption which he interpreted as general in nature:

The Holy One, Blessed be He, did not redeem me alone... but rather, all who love our holy Torah, fulfill its mitzvos, and all those who bear the name “Jew.”

This year, the 110th anniversary of the Previous Rebbe’s birth, his connection to Yosef receives greater emphasis for that number represents the number of years of Yosef’s life. The Previous Rebbe set the example of spreading Yosef’s service, extending Torah study to all Jews, even those estranged from their Jewish roots. Indeed, he emphasized this dimension in the letter and the maamarhe released to mark the first commemoration of Yud-Beis Tammuz, stressing the importance of spreading Torah study to all Jews and highlighting the importance of public sessions of Torah study. Implicit in his words is the promise that the Messianic redemption will be brought about through these activities.

3. Yeshayahu the prophet declares, “Tzion will be redeemed through justice and those who return to through tzedakah.” The Alter Rebbe explains that justice refers to Torah study and that these two activities, Torah study and tzedakah, will bring about the Messianic redemption. In particular, this applies to the study of the Rambam’s Mishneh Torah which includes the entire oral law. The above applies to a greater extent on Shabbos, a day which should be utilized to “gather groups together in Torah study.”¹⁴ In particular, these concepts are relevant during Bein HaMetzorim.

Also of unique relevance at the present time is the study of the structure of theBeis HaMikdash as revealed in Yechezkel’s prophecies, in the Mishnah in the tractate of Middos, and in the teachings of the Rambam in Hilchos Beis HaBechirah. (To enable people to study all these texts, they have been printed in a single volume.)

Similarly, it is important to hold siyumim (gatherings celebrating the conclusion of Torah texts) during these days including the day of Tishah BeAv itself.¹⁵These directives should be publicized in every place throughout the world.

May these activities hasten the coming of the time when Bein HaMetzorim will be transformed into a period of celebration with the coming of Mashiach.¹⁶