This Shabbos is called Shabbos Zachor. It is very important that everyone come to shul to hear the Torah reading of the special Maftir, as it is a fulfillment of a Biblical law. Men have an obligation to fulfill this commandment and it is customary that women try to fulfill this commandment, when possible.
EREV SHABBOS FRI FEB 23rd
Shacharis 7:00 am
Candles/Mincha/Maariv 5:27 pm
SHABBOS SAT FEB 24th
Shacharis: 9:00 am /Sof Zman Krias Shema 9:47 am/
Mincha 5:27 pm /Seuda Slishit Lite
Maariv/Havdalah 6:26 pm
KIDDUSH AND SEUDA SLISHIT
Kiddush Lite. Galit Lurya is co-sponsoring Shabbos Zachor Kiddush in honor of her birthday and sharing it with Moshe Rabbenu's birthday and yahrzeit. Meat cholent is prepared and sponsored by Rabbi Mendy Levitin. Seuda Slishit Lite.
Weekday Services
Sun Shacharis: 9:00 am
Mon,Tue,Thu, Fri Shacharis 7:00 am
Wed Shacharis 6:50 am /FAST OF ESTHER/
Sun -Tue Mincha 5:35 pm, followed by Maariv /Repeat Shema after 6:15 pm/
FAST OF ESTHER Wed Feb 28th
Fast Begins 5:20 am /16.1 degrees/
Shacharis: 6:50 am /Selichos/
Mincha 5:15 pm /Fast of Esther/
Fast Ends 6:23 pm /Eat after hearing megillah
PURIM – Wed Feb 28th & Thu Mar 1st
Wed Maariv/Megilah Reading/Party 6:30 pm
Thu Shacharis 7:00 am /Megilah Reading/
Thu Mincha 1:30 pm /Megilah Reading/
Thu Maariv 8:00 pm
THE NORTH SEATTLE ERUV STATUS: -PENDING
For current status of the North Seattle Eruv, please check the flag on the NE 65thStreet side of CSTL, (green flag means the Eruv is up, red flag the Eruv is down), CSTL eNews, or the Vaad eNews. Visit our web site www.twitter.com/cstleruv for current status.
MAGICAL PURIM PARTY AT CSTL WED FEB 28th 6:30 pm
Megilah Reading, Magician, Music, Dancing! Chinese Food by Island Crust, Face-painting and Raffle. $20/adult, $10/child, $60/family. Pre-Pay http://www.cstlseattle.org/3182565
Pj library at MMSC Mon FEB 26 10:00 am
Special Purim Story time for kids at MMSC. Info: Chaya Elishevitz [email protected]
PlaySpace for Children at CSTL –
The CSTL board, as well as other members, are working on creating a safe play space for our children in the parking lot behind the building. A committee has been recently established, Please email Tamar Azous at [email protected] to help!
FARBRENGEN ALERT – CHES ADAR FRI FEB 23rd 4:00 PM
Please join us on for an Erev-Shabbos Farbrengen in honor of the Yahrzeit of Moshe Rabbenu, Zayin Adar. In front of the CSTL Men’s Mikvah,
TORAH OHR WITH RABBI MENDY LEVITIN – 8:15 AM SHABBOS MORNING
All are welcome to this inspiring class.
CSTL TOT PROGRAM 10:30 am - Noon
This program is now volunteer-led. If you are interested in volunteering from time to time, please email [email protected]
CSTL JUNIOR CONGREGATION 10:00 am – Noon
[email protected]
WOMEN’S SUNDAY TEHILLIM AT CSTL – 10:00 AM
In the library. Come say a prayer for those in need.
Weekly Talmud Class with Rabbi Levitin – Every Sunday following 9:00 am Shacharis
Gemora Baba Basra with Rabbi Levitin after 9:00 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, [email protected]
KIDDUSH SPONSORSHIPS AVAILABLE
If you would like to sponsor Kiddush at CSTL, please contact Marion Kitz Gabbai Kiddush, [email protected] . Contact Marion to sponsor a Kiddush for a BIRTHDAY, ANNIVERSARY or YAHRZEIT. Please inform Marion by the preceding Sunday evening so that we have time to prepare properly. Prices: Sponsor $350, co-Sponsor $175, Contributor: $50-$149. NEW Sponsorships now available: Presidential Kiddush $50, Chulent $100.
COMMUNITY NEWS
BCMH Sushi & Trivia Melavah Malka SAT FEB 24th 8:30 pm
RSVP at: www.bcmhseattle.org
The Shmurah Matzah Co-op is Open for Orders!
Each year before Pesach we make a group purchase of double wrapped palletized Shmurah Matzah from the renown Lubavitch Matzah Bakery. We calculate the cost of the Matzah by adding the shipping and price per pound of the Shmurah Matzah to arrive at the final sale price without additional fees or markup. Shmurah Matzah is available in Wheat, Whole Wheat, Spelt, and reduced-price broken Matzahs for non-Seder meals. To order: [email protected]
Rabbi Frand at BCMH Tue Mar 6th 7:45 pm
Drasha Topic: "Gratitude is a Two Way Street"
Kollel Avot Ubanim Grand Finale Motzei Shabbos, March 3rd 7:45 pm
with Henrik Bothe, physical comedian, at Sephardic Bikur Holim. Sponosred by Dr. Elie and Miriam Levy. More info: www.seattlekollel.com
This year Affordable Kosher will not be opening Passover Depot.
However, all the merchandise will be available at the Safeway store at 3820 Rainier AVE S, Sea. 98118 Info: [email protected]
THE SEPHARDIC JEWISH BROTHERHOOD BIRTHRIGHT TRIP JUN 24-JULY 4
Tour Israel with amazing people with Greek, Sephardic, and Turkish backgrounds. The trip is totally FREE and anyone between the ages of 18 and 26 who hasn't been on a Birthright Israel trip before is eligible. What's more, we are working on creating an extended portion of the Trip to Salonica, Greece![email protected]
INTENSIVE MODERN HEBREW AT UW
Learn Hebrew in Nine Weeks! www.summer.uw.edu. [email protected]
UPCOMING BISTRO NIGHTS AT THE SUMMIT
Here are a list of upcoming Bistro Night dinners at the Summit: June 19th, August 21st (rooftop outdoor event), October 23rd, December 11th. For more information or to make a reservation, please email [email protected]
Jewish Overnight Summer Camp Scholarships! DEADLINE TUE MAR 6th
Camp gives children an opportunity to explore interests, make lifelong friends, and learn what Judaism means to them, while having loads of fun too! To help more children experience Jewish camp, the Federation awards need-based scholarships..www.JewishInSeattle.org
Teen Israel Experience Scholarships! DEADLINE MAR 26th
A journey to Israel is a life-changing experience for a Jewish teen. Young people who have visited our Jewish homeland return with wonderful stories about gaining a stronger Jewish identity. The Federation offers generous need-based scholarships, with support from the Samis Foundation. www.JewishInSeattle.org
VOLUNTEERS NEEDED Jewish Prisoner Services International (JPSI)
Please help with the very important chesed of Pidyon Shevuim. Volunteers are needed to Visiting/Teaching at Jails and Prison, Advocacy, Answering letters from inmates, Web database development and database work. [email protected] and list your area of interest, please include your preferred contact information Thank You, Matthew Perry, Secretary/Treasurer JPSI, 206-617-2367
ARC Babysitting Class Sun Mar 11, 9:00 am-4:45 pm
For kids ages 11-15 in BCMH Yavneh Youth Building. Cost: $85/BCMH Members , $95/Non-Members. Pay via Pay Pal at www.bcmhseattle.org
Camp Yavneh 2018, June 25th - August 17th
Registration now open for Camp Yavneh. Staff applications now available atwww.campyavnehseattle.com
Weekly Mishmar Parsha Learning Thu 9 PM – 11 PM
With Rabbi Avi Rosenfeld - 5240 38th Ave. NE. Snacks and Good Conversation. Bring your questions on the parsha for discussion.
Community Trip to Israel. April 29th -May 8th , 2018,
"Creative Israel: Exploring Israeli Innovation through Technology, Ecology, and the Arts". An optional 3-day pre-trip is available. More info: www.jewishinseattle.org/israel-trip, [email protected] or (206) 774-2217.
Yom Hashoah Holocaust Remembrance Day Sunday, April 8, 7:00 pm,
At Ezra Bessaroth www.EzraBessaroth.net
REBBE’S SICHO FOR ZACHOR
http://www.sie.org/templates/sie/article_cdo/aid/2507789/jewish/Shabbos-Parshas-Tetzaveh-9th-Day-of-Adar-5751-1991.htm © SichosInEnglish.org
This week’s Torah portion begins with the command to light the Menorah, “And you shall command the children of Israel and they shall bring you pure olive oil for the light to keep a lamp burning constantly. It [the Menorah] should be prepared in the Tent of Meeting... from the evening until the morning.”
These verses raise several questions: a) Generally, the Torah uses the expressions “Command the children of Israel,” “Speak to the children of Israel,” and the like, when conveying a command. What is the intent behind the expression, “And you shall command the children of Israel,” which appears to imply that Moshe himself should be the originator of the command? b) Why must the oil be brought to Moshe when the Menorah was to be lit by Aharon? c) On the surface, the verse should say, “oil to illuminate,” not “oil for the light.” d) First, the verse speaks about “the light” (ma’or) in Hebrew and then, it mentions “a lamp” (ner). e) The first verse speaks of keeping “a lamp burning constantly,” while the second verse mentions it burning “from the evening until the morning.” f) The expression “to keep burning,” (le’ha’alos, literally “to raise up,”) is not ordinary. Seemingly, the verse should have said, “to kindle the light.”
There is also a problematic dimension in the conclusion of the Torah portion which describes the fashioning of the incense altar. On the surface, it would have been more appropriate to mention this together with all the other vessels of the Sanctuary in ParshasTerumah. Based on the principle, “the beginning is rooted in the end,” it follows that there is a connection between the two points and the explanation of the placement of the description of the incense altar is dependent on an understanding of the opening verse of the Torah portion.
The above difficulties can be resolved within the context of another concept. Parshas Tetzaveh possesses a unique dimension, being the only parshah in the Torah from the time Moshe was born onward in which Moshe’s name is not mentioned. Our Rabbis explain that the reason for this omission is that Moshe had asked G‑d, if He would not to forgive the Jews for the sin of the Golden Calf, to “Blot me out of Your book which You have written.” Since “the curse of a wise man will be fulfilled even when it was uttered conditionally,” it was in this parshah, that Moshe’s “curse” was fulfilled. Although the Torah is associated with Moshe’s name, as the prophet declares, “Remember the Torah of Moshe, My servant,” and Moshe’s name is constantly mentioned,1 e.g., “And G‑d spoke to Moshe,” “And G‑d said to Moshe,” in this parshah, Moshe’s name is omitted.
On the surface, the omission of Moshe’s name appears to have negative connotations. Nevertheless, since everything is controlled by G‑d Who is the essence of good and, “it is the nature of the good to do good,” we can assume that even the fulfillment of Moshe’s request to be blotted out from the Torah contains a positive dimension. Indeed, we are forced to say that it reflects a particularly elevated level.
To explain this concept: Although Moshe’s name is not mentioned, the words, “And you shall command,” refer to him. Furthermore, “And you” refers to the essence of Moshe’s being, a level higher than that communicated by his name. For a person’s name is not the essence of his being, it is an added dimension to his being which allows him to relate to others. Simply put, why does a person have a name? So that others can call him. In and of himself, he has no need for a name. Thus, before a person is given a name, the essence of a person exists. Therefore, even after the name is given, it represents an additional dimension, something other than the person’s essence.2
“And You,” on the other hand, reflects the essence of a person’s being, the dimension that is totally at one with the essence of G‑d. Thus, although the name Moshe reflects a very high level,3 it is merely a name which is an addition to the essence of his being. In contrast, “And you” refers to the essence of his being, the dimension which transcends all names and relates to G‑d’s essence. Thus, by using the expression “And you” rather than Moshe’s name, the Torah reveals a higher and deeper dimension of his being.
This explanation is, however, problematic. If “And you” represents a revelation of a higher dimension of Moshe’s being, how can we possibly say that his request to be “blotted out” of the Torah is fulfilled in Parshas Tetzaveh?
This difficulty can be explained as follows: The essence is above all revelation, not only revelation to others, but also, revelation to oneself. It cannot by revealed in one’s thoughts or feelings. The rationale for this is that every revelation has a particular medium of expression which defines — and thus limits — it. Since the essence is truly unlimited, there can be no medium which reveals it.4
Nevertheless, although on one hand, the essence does not come into revelation, that statement must be interpreted to mean that the essence never descends into the limits of the mediums of revelation. It does not mean that the essence never expresses itself. On the contrary, because it is the essence, it transcends both hiddenness and revelation and therefore, expresses itself — not within the usual mediums and limits of revelation — but as it is, on its essential level.5
Based on the above, we can appreciate how, by referring to him with the expression “And you,” G‑d “blotted Moshe out” of the Torah. Since “And you” refers to the essence, a level that transcends all revelation and names, Moshe — i.e., the existence of Moshe within the context of limitation — is blotted out.6 It is only the essence of his being that is expressed. And it is through the mitzvah of the Menorah that this quality is revealed.
This concept allows for the resolution of the difficulties mentioned previously. However, there is a need to explain one further concept: Lighting the Menorah is representative of the totality of a Jew’s service. He must kindle “the lamp of G‑d which is the soul of man” with “the light of Torah and the candle of mitzvah.” In this manner, his soul will shine with this light, true light, which will illuminate a person’s soul, his body, and his portion in the world at large, shedding light on those individuals around one. Indeed, this light will illuminate the entire world, showing how the world is connected with G‑dliness, how it is a dwelling for Him, blessed be He.7
The potential to carry out this service comes from Moshe, our teacher, as implied by the expressions, “And you shall command,” “and they shall bring you.” As explained above, “And you” refers to Moshe’s essence. Tetzaveh, the Hebrew for “command,” relates to the word tzavsah, meaning “connect.” When the essence of Moshe connects to “the children of Israel,” the potential is granted to illuminate the world. Furthermore, the oil is brought “for the light,” i.e., we reveal the source of light and revelation, including the ultimate source, G‑d’s essence.
This is made possible by being “crushed,” i.e., the service of bittul, “My soul will be as dust for all.” This grants the potential to “open my heart for Your Torah,” for a person to become one with the source of light present within the Torah, with G‑d’s essence.
This grants the potential “to keep a lamp burning constantly,” for light to shine at all times, even within the context of the limitations of this world — time and space. (The latter concept is alluded to by the phrase, “from the evening to the morning.”)
This concept is relevant to every Jew, because every Jew possesses a spark of Moshe our teacher.8 Thus, “And you” can refer to the essence of each Jew’s individual soul, the dimension which transcends revelation and hiddenness and is united with G‑d’s essence. This potential, which can also be openly expressed, generates the possibility to carry out our service in all situations.
Based on the above, we can interpret the verses cited previously as follows: “And you” teaches that each person must carry out this service himself. It is not sufficient that he appoint an agent, he must be personally involved. Furthermore, that involvement must relate to the essence of his being, “And you.”9
Tetzaveh refers, as explained above, to the concept of connection, establishing a bond with the worldly environment in which one lives. A person cannot live with his head in the heavens, preoccupied only with spiritual matters. He must involve himself with his environment. Indeed, since the essence of his being is involved in his service, the fact that he establishes a connection with his material environment will not be a hindrance. He will be able to express the highest levels of service on the lowest material plane.
This in turn must be communicated to “the children of Israel,”10 i.e., one cannot remain content with one’s own service. Instead, one must reach out to others in the spirit of “And you shall love your fellowman as yourself.”
This will allow one “to take to you,” to bring everything with which he comes in contact, into the connection with the essence of his being described above.
This service involves “olive oil,” i.e., taking olives, a bitter food, and transforming it into a positive quality. A person should not content himself with activities that are pleasant and sweet. Instead, he must involve himself with the material aspects of the world, entities which must be transformed. Nevertheless, through his service, he produces “pure” oil, transforming even these lowly elements and refining them.
This is made possible because one is “crushed,” i.e., one’s nature is dominated by the service of bittul, mentioned previously.11 And it is through this service, that one reaches “the light,” the very source of light as described above.
This service will “keep a lamp burning constantly.” In particular, “le’ha’alos,” translated as “to keep burning,” means to elevate. The above service elevates all the elements of our lowly world. Ner, (נר) the Hebrew for “lamp,” is also significant for it is numerically equivalent to 250, the total number of the limbs of the body, plus our two hands.12 These are the mediums through which a Jew elevates the material entities of this world.
This service continues “constantly,” and moreover, it is carried out, “from the evening until the morning,” i.e., it is drawn down into the limits of time.13 This all comes of a result of the fundamental connection with the level “And you,” the essence of a Jew, a potential which transcends all definition.
* * *
2. The above concepts also relate to the description of the incense altar in the conclusion of the parshah. One of the reasons why the incense altar is described at the conclusion of Parshas Tetzaveh and not together with the other vessels of the Sanctuary in Parshas Terumah is that the incense offering represented a unique service of a more elevated nature than the other services of the Sanctuary.
Indeed, its place in the Torah, at the conclusion of Parshas Tetzaveh, parallels its place in the order of the offerings in the Sanctuary, where it was the last of the offerings brought each day. It is last because it reflects the ultimate intent and the perfection of our service. Ketores, the Hebrew for incense also means “connection,” reflecting the connection with G‑d established through this sacrifice. In this vein, the Zohar uses the phrase b’chad ketirah esketrinah, “With one bond, I have connected myself.” Thus, it reflects a process of essential connection parallel to that explained above in connection with the verse, “And you shall command.”
To elaborate: The primary service in the Sanctuary and later, in the Beis HaMikdash, was the offering of sacrifices. The Hebrew for sacrifice, korban, is related to the word korov,meaning “close;” i.e., the sacrifices were a process of drawing close to G‑d.
The ketoros, however, represents a deeper bond. Not only is one close to G‑d, one establishes a bond of oneness with Him. Since the soul is enclothed within the body, there is room to think that oneness with G‑d is not an imperative; though one should approach Him, there is no need to rise totally above the limits of our material world.
The potential to establish such a bond of oneness stems from the service of “And you shall command” described above, the connection with the essence of the soul. As long as we are speaking about a limited dimension of the soul — i.e., any of the five names used to described it — a person’s entire existence will not be bound to G‑d. When the connection is established with the essence of the soul, it pervades and permeates every aspect of one’s being, including even one’s material existence.
This is reflected in the ultimate expression of the ketores, the incense offering of Yom Kippur, the day on which the Jews as they exist within the context of this material world “resemble the ministering angels.” On this day, the essence of the soul is revealed within a person’s physical body.
In microcosm, this level is reflected in the essential connection established through prayer each day as reflected in the Baal Shem Tov’s statement that, “It is an act of great Divine kindness that a person continues to exist after prayer.”
* * *
3. The above concepts can be connected to the uniqueness of the present date, the Ninth of Adar. On that day, the Previous Rebbe arrived in America with the intent of establishing his permanent dwelling there and establishing America as the center for the service of “spreading the wellsprings of Chassidus outward.” This reflects the connection between the essential light, “the wellsprings of Chassidus,” with the lowest of all levels. Indeed, this date marked the beginning of the primary efforts to spread Chassidus and Yiddishkeit in the outer reaches of the world at large.
The potential for this service is generated by the Moshe of the generation, the Previous Rebbe, whose utter bittul (the level of “crushed” mentioned previously) establishes a connection with the essence of the light.
In particular, the present year, the 51st anniversary of the Previous Rebbe’s arrival is significant. We have already completed the first year in the second Jubilee cycle. Reaching this landmark calls for an intensification of our efforts and activities to carry out the service begun on the Ninth of Adar. Despite all the activity which has been carried out until now, until the redemption actually comes and this world is revealed as G‑d’s dwelling, the place where His essence is expressed, more activity is required. Each person must do his part in this effort as reflected in the Rambam’s statement that a person should always see himself as equally balanced between good and evil and the world as equally balanced between good and evil and with one good deed, he can bring salvation to himself and to the entire world.14