Newsletter

EREV SHABBOS  FRI FEB 16^th  
Shacharis 6:50 am
Candles/Mincha/Maariv 5:16 pm

SHABBOS SAT FEB 17^th 
Shacharis: 9:00 am /Sof Zman Krias Shema 9:47 am/
Mincha 5:16 pm /Seuda Slishit Lite
Maariv/Havdalah 6:16 pm

KIDDUSH AND SEUDA SLISHIT 
Kiddush Lite. Chulent (Fleishig) by Rabbi Mendy Levitin is sponsored by Rabbi Alter and Debbie Levitin. Seuda Slishit Lite.

Weekday Services
Sun Shacharis: 9:00 am
Mon - Fri Shacharis 7:00 am  
Sun -Thu Mincha 5:25 pm, followed by Maariv  /Repeat Shema after 6:15 pm/

SUNDAY BRUNCH – SUNDAY 18^th FEBRUARY 10:00 AM
Featuring Holocaust survivor, Mr Steve Adler. We’re hoping particularly to educate about the Holocaust and we encourage children to come too (provided they’re supervised by a parent and able to show appropriate behavior during the talk). We greatly appreciate the assistance of the Holocaust Center for Humanity of Seattle, and particularly Julia Thompson in facilitating this. Vernon Neppe, Chair of Education at CSTL.

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 sitewww.twitter.com/cstleruv for current status.

PlaySpace for Children at CSTL – Committee Meeting Thu Feb 22^nd  8:00pm
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, but we are looking for others who would like to provide feedback and support for this project. This can include input, as well as donations to an already existent fund. There is a scheduled meeting for Thursday, February 22 at 8pm. If you would like to be involved or have any questions, please email Tamar Azous at tamar@azous.com. We are really excited for the opportunity to continue to enhance the resources of our Shul.

FARBRENGEN ALERT – 1 ADAR FRI FEB 15^th  3:00PM
Please join us on for an Erev-Shabbos Farbrengen in front of the CSTL Men’s Mikvah

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

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

CSTL JUNIOR CONGREGATION  10:00 am – Noon 
Followed by Cocao and Marshmallows  RabbiHerbstman@gmail.com

AVOS U’BONIM SEASON FINALE MELEVAH MALKA SAT NIGHT FEB 17^th  7:00 PM
Father and son/daughter learning. Inspirational Living Torah video. Grand Raffle.  Prizes. Info: RabbiHerbstman@gmail.com. Generously sponsored

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, 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.

COMMUNITY NEWS

Seattle Kollel Presidents’ Day Learning at the Kollel Mon Feb. 19^th 
www.seattlekollel.com

EZRA BESSAROTH LADIES AUXILIARY HAMENTASHEN SALE SUN FEB 18^th 10:00-11:00 am
The EBLA has Prune, Poppy, and Apricot Hamentashen available now for purchase, for $12 a dozen.  After Feb 26 they will have Strawberry and Raspberry. Available Sunday, February 18 from 10-11 am at the EB social hall.  You may also place your orders by calling 206 722-5500 and arrangements will be made for a convenient pick up time.

Kolel Avot Ubanim Grand Finale Motzei Shabbos, March 3^rd 7:45 pm 
with Henrik Bothe, physical comedian, at Sephardic Bikur Holim. Sponosred by Dr. Elie and Miriam Levy. More info: www.seattlekollel.com   

Torah Day School Carnival Sunday, Feb. 25^th  1:00 - 3:00 pm
Suggested donation: $10/person. The community is invited. Location: 1625 S Columbian Way, Sea. More info: www.tdsseattle.org  

Jewish Overnight Summer Camp Scholarships! DEADLINE TUE MAR 6^th
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 26^th 
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

PAVE GRANTS TO Create a DIY Jewish Experience: DEADLINE FEB 23^rd 
PAVE is offering grants of up to $120 to 10 recipients ages 25 to 45 to create Jewish experiences with friends and family. www.JewishInSeattle.org

Seattle Kollel President's Day Learning MON FEB 19^th
More info: www.seattlekollel.com

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. info@jpsi.org 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    

BCMH Sushi & Trivia Melavah Malka SAT FEB  24^th  8:30 pm
RSVP at: www.bcmhseattle.org

Weekly Mishmar Parsha Learning Thu 9:00 PM – 11:00 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 29^th -May 8^th , 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, taryno@jewishinseattle.org  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 TERUMAH
http://www.sie.org/templates/sie/article_cdo/aid/2507788/jewish/Shabbos-Parshas-Terumah-2nd-Day-of-Adar-5751-1991.htm © SichosInEnglish.org 

This Shabbos falls in the beginning of the month of Adar, a month whose nature is characterized by our Sages’ statement, “When the month of Adar enters, we increase our joy.” Joy is a fundamental concept in the service of G‑d that is appropriate throughout the year as it is written, “Serve G‑d with joy.” To quote the Rambam: “The happiness with which a person should rejoice in the fulfillment of the mitzvos and the love of G‑d who commanded them is a great service.”

Since the service of G‑d must continue every moment of our lives, for “I was created only to serve my Creator,” it follows that at every moment of our lives, we must be involved in the joy mentioned above. Thus, theRama concludes his gloss to the Shulchan Aruch, Orach Chayim, “A good-hearted person is always celebrating.”

Beyond this happiness which is relevant at all times, there is an additional measure of happiness associated with the month of Adar. Indeed, that additional happiness is felt, “When the month of Adar enters,” at the very beginning of the month.

In particular, this applies on the present day which is the second of Adar, which together with the two days of Rosh Chodesh Adar represents achazakah, a three day continuum of happiness. Also, Shabbos is referred to as “the days of rejoicing.” And thus there is a unique dimension of happiness associated with the present day.

To focus on our Sages’ expression, “When the month of Adar enters, we increase our joy” in greater depth: In his commentary on the Talmud,Rashi explains the reason for our increase in happiness, “These are days of miracles for the Jewish people, Purim and Pesach.” The commentaries question why Rashi mentions Pesach. On the contrary, what connection do the miracles of Pesach share with the beginning of the month of Adar? And also, we do not find as great a stress on celebration and happiness in the month of Nissan. According to Rashi’s commentary, Nissan should also be characterized by happiness.1

Also, the expression, “increase our joy” implies that the joy is of the same nature as that experienced throughout the year, there is merely more of it. On the surface, since the joy of Adar is associated with unique miracles, it should be of a totally different kind than the joy experienced throughout the year.

The explanation of the above concepts is as follows: The celebration of Purim is associated with the renewal of our commitment to the Torah. Thus on the verse, “The Jews established and accepted,...” our Sages commented that “they now established what they had already accepted when the Torah had been given.” Although the Jewish people had willingly accepted the Torah at Mount Sinai, it was not affirmed as an intrinsic, unalterable part of their beings until the events of Purim. At the giving of Torah, “G‑d held the mountain over their heads like a tub,” forcing them to accept it, as it were. In contrast, in the era of Purim, the Jews accepted the Torah willingly.

Here we see the connection to Pesach because the ultimate intent of the exodus of Egypt was to lead to the giving of the Torah as G‑d promised Moshe, “When you take this people out of Egypt, you will serve G‑d on this mountain.”

Our Sages’ statement explaining the uniqueness of the Jews’ affirmation of the Torah on Purim is, however, problematic. The deficiency in the Jews’ acceptance of the Torah on Mount Sinai is that it was associated with miracles, that the influence of these miracles upon the Jewish people was so great, that they had no free will. Thus they were forced to accept the Torah. As Rashi emphasizes in his commentary to the above passage, however, the events of Purim were also associated with miracles. Thus, the question arises: Why are the events of Purim considered more of a willful acceptance of the Torah than the process which began with the exodus from Egypt and which was completed at Mount Sinai.

This question can be resolved within the context of the theme that the Purim miracle involves the transformation of darkness into light or to use the phraseology of the Megillah, “the month that was transformed.” The very same Achashverosh who ordered to have the Jews killed, ordered the Jews to do “what is right in their eyes.” In contrast, during the exodus from Egypt, the nature of the Egyptians was not transformed, and, on the contrary, it was necessary to wipe them out entirely through the miracles of the Red Sea.

To explain the contrast in a slightly different manner: The essence of the Pesach miracles was the revelation beyond the limits of nature. “The King of kings, the Holy One, blessed be He, revealed Himself to them and redeemed them.” Thus, it was the intensity of the revelation which nullified the opposing forces. On Purim, in contrast, the miracles were enclothed within the forces of nature and thus, the essential emphasis was on the transformation of the nature of the Jews’ setting within the world and not on the nullification of the opposing forces.

Thus these two approaches are also reflected in the Jews’ relationship with the Torah. After the exodus from Egypt, the emphasis was on receiving the revelation from Above, responding to G‑d’s prompts. In contrast, the acceptance of the Torah on Purim was characterized by an inner desire of the Jewish people, an arousal stemming from their own initiative.

The uniqueness of the miracles of Purim evokes a happiness of a different nature, a happiness which surpasses understanding, ad d’lo yoda.Happiness and miracles are interrelated for “happiness breaks through boundaries” and similarly, miracles represent a breaking through the boundaries of nature.

Although in general, all miracles represent the breaking of the boundaries of nature, in particular, there is an aspect of the Purim miracles which surpasses all other miracles in this quality. Breaking through boundaries does not represent the utter nullification of the limiting forces. Rather, it implies that a boundary exists and yet it becomes broken. Thus, since Pesach is associated with the revelation from above, its miracles involve the nullification — but not the breaking through — of nature’s boundaries. In contrast, in Purim, the boundaries of nature were not nullified. Nevertheless, although the natural setting remained in force, a miracle above nature “broke through.”

Since the miracles of Pesach represent a nullification of all the opposing forces, the redemption that follows this nullification is not as great a new development. In contrast, in regard to the miracles of Purim, even after the miracles transpired, Achashverosh remained in power. And therefore, the fact that in such a setting, Haman’s decrees were nullified and Mordechai and the Jewish people as a whole were given positions of power, reflects how the power of redemption breaks through the boundaries of exile.

For this reason, the joy — which breaks through boundaries — of Purim is greater than that of other holidays, transcending all limits, ad d’lo yoda. Since the Megillah associates the totality of the month with the Purim miracle, describing it as “the month which was transformed,” the joy of Purim affects the entire month and therefore, “When the month of Adar enters, we increase our joy.”

Rashi, however, also mentions the miracles of Pesach because the ultimate of happiness involves the appreciation of the advantages of both the miracles of Pesach and the miracles of Purim and the fusion of these two services.

The miracles of Pesach possess an advantage; they reveal a higher level of G‑dliness, a dimension which transcends nature entirely. Nevertheless, this revelation negates — and is not internalized within — the limits of our worldly existence. Thus the miracles of Purim are a necessary complement for they involve the limits of nature. Nevertheless, they also require the complement of Pesach for they are lacking the dimension which transcends nature.

To restate the concept in other terms: The miracles of Pesach represented the redemption from Egypt. However, Egypt was nullified, it was not transformed into good. In contrast, the miracles of Purim did reflect the transformation of Achashverosh. However, the redemption of Purim was not complete. Even afterwards, we remained subjects of Achashverosh.

Thus, the ultimate of redemption reflects the fusion of both Pesach and Purim, that the forces of nature be transformed and not nullified, but that the redemption be complete and not partial. This will be revealed in the Era of Redemption when “as in the days of your exodus from Egypt, I will show you wonders;” i.e., there will be a revelation from Above which resembles — indeed which transcends — the revelations of the exodus from Egypt. Simultaneously, that revelation will be connected with the transformation — not the nullification — of the world as reflected by the prophecy, “I will transform the nations, [making them] pure of speech.”

Based on the above, we can also resolve the problem raised originally that, our Sages’ expression “When the month of Adar enters, we increase our joy,” implies that the happiness of Adar is merely an increase, but not of a different nature, than the happiness experienced throughout the year.

The happiness of Purim which results from the miraculous breaking through the boundaries of nature [but doing so within the context of nature as explained above] is also connected with the Jews’ reaffirmation of their acceptance of the Torah on Purim. Both of the concepts share an emphasis on internalizing G‑dliness within the world. The Jews’ willful acceptance of the Torah is paralleled by the transformation of the worldly aspects of our environment.

The reaffirmation of the acceptance of the Torah on Purim must be drawn down throughout the entire year, affecting the totality of our service. Therefore, the happiness of Purim is drawn down throughout the entire year, emphasizing how Torah permeates (rather than breaks) our worldly environment.2 Thus, the happiness associated with the acceptance of the Torah is of the same nature as that of Purim. Purim, however, represents an intensification of that happiness each year.

2. There is a connection between the above concepts and this week’s Torah portion, Parshas Terumah. Parshas Terumah continues the theme of the giving of the Torah, begun in Parshas Yisro. The giving of the Torah emphasizes how the Torah is given within the context of our material world. Parshas Terumah develops this theme further, revealing how a Sanctuary for G‑d can be established within this material world, how physical entities can become a dwelling for Him.

To explain: On the opening verse of Parshas Terumah, “And you shall take an offering for Me,” our Sages comment:

There is a sale in which the one who makes the sale is sold together with the merchandise. The Holy One, blessed be He, said to Israel, “I sold My Torah to you, it is as if I sold Myself with it.... I gave you My Torah, I cannot part from it, nor can I tell you not to take it. Wherever you go, make a dwelling for Me and I will dwell within. This is what is meant by the command, “And you shall make Me a Sanctuary.”3

Indeed, the construction of the Sanctuary represents the fulfillment of the intention of the giving of the Torah, that G‑dliness be drawn down to the world as it exists within its own context. There are two dimensions to the revelation of the giving of the Torah: the spiritual realms descend to the material and the material realms ascend to the spiritual.

Parshas Yisro represents the descent of the spiritual into the material, while the construction of the Sanctuary described in Parshas Terumahreflects how the world, as it exists within its own context, becomes a dwelling for G‑d.4 Thus, Parshas Terumah is appropriate for the month of Adar, a month which as explained above, is associated with the transformation — and not the nullification — of the framework of material existence within its own context.5

In particular, there are two dimensions to Parshas Terumah: a) The connection between Terumah and the Torah. Terumah (תרומה) can be broken up into Torah (תורה) and mem (מ), the mem alluding to the forty days in which the Torah was transmitted to Moshe. Thus, Terumah relates to the Torah as it is transmitted within this world. b) Terumah refers to the physical entities from which the Sanctuary was made, the gold, silver, brass, and the like which became a dwelling for G‑d.

These two dimensions which exist within Parshas Terumah parallel the two aspects of Purim described above. The concept of the transmission of the Torah relates to the dimension of Purim associated with the Jews’ willful reaffirmation of their commitment to the Torah. And the concept of the physical entities of the world becoming part of G‑d’s dwelling parallels the transformation of Achashverosh and the natural setting which accompanied the Purim miracle.

The ultimate expression of this process of transformation will be realized in the era of Redemption. At present, “we are servants of Achashverosh,” and our efforts of transforming our worldly environment are therefore limited. It will not be until the era of Redemption that this process will be completed in a full sense.

Similarly, although in every place and in every era, the Divine Presence dwells within the Sanctuary, in microcosm within the Jewish heart and within each particular Jewish home, nevertheless, the ultimate expression of a dwelling for G‑d will be in the era of Redemption, in the Third Beis HaMikdash, “the Sanctuary of G‑d established by Your hands.”

3. The above concepts should also be applied within our actual conduct. Thus, reflection on the above should produce: a) an increase in Torah study for as explained above, the word Terumah includes the word Torah. b) An increase in giving to tzedakah, giving our financial resources for a G‑dly purpose. Jewish law requires one to give a minimum of ten percent of one’s capital, and preferably twenty percent. At present, however, one should give without any reservations at all.6 c) Making one’s home and one’s environment, a dwelling for G‑d, a Sanctuary in microcosm. d) Influencing gentiles to observe the seven universal laws commanded to Noach and his descendants and thus, preparing for the fulfillment of the prophecy, “I will transform the nations to a clear speech.”7 e) Spreading the mitzvos of Purim through the Purim campaign. There should not be a single Jew in a far removed corner of the world who does not have the opportunity to fulfill all the Purim mitzvos.

And all the above should be carried out with joy, the increased happiness of the month of Adar, which breaks through the boundaries of the world, transcending all limitations.

These activities will enhance the wondrous nature of the present year, causing G‑d to nullify all the undesirable elements associated with Haman and his household. On the contrary, the nations of the world will — as they did to Mordechai — elevate the Jews and bring them to positions of power and influence.

These two developments, the nullification of the enemies of the Jewish people and the assistance the gentile nations will offer the Jews, represent a foretaste of the era of Redemption, when we will witness the fulfillment of the prophecies, “And I will cause the spirit of impurity to depart from the earth,” and “And all your brethren of the nations shall bring an offering for G‑d... in a pure vessel.”

May we soon no longer have to content ourselves with a foretaste for the redemption will have actually come. Thus, we will “join redemption to redemption,” and even before celebrating the redemptions of Purim and Pesach, experience the ultimate and complete redemption. May it be in the immediate future.

EREV SHABBOS  FRI FEB 9^th 
Shacharis 7 am
Candles/Mincha/Maariv 5:05 pm

SHABBOS SAT FEB 10^th 
Tehilim for Mevarchim Adar 7:30 am
Shacharis: 9 am /Sof Zman Krias Shema 9:53 am/
Mincha 5:05 pm /Seuda Slishit Lite
Maariv/Havdalah 6:06 pm

KIDDUSH AND SEUDA SLISHIT. 
Kiddush Lite. Chulent (Fleishig) by Rabbi Mendy Levitin is sponsored anonymously in the memory and merit of Rebbetzin Chaya Mushka Schneersonעייה who’s yahrzeit was this week. Her empowering role as the matriarch of Lubavitch should elevate and inspire the stewardship of all Jewish women. Whether in the home, the community or the workplace, we should strive to emulate her qualities as an  ‏עובד השם.  ”Seuda Slishit Lite.

Weekday Services
Sun Shacharis: 9 am
Mon - Wed Shacharis 7 am  
Thu & Fri Shacharis 6:50 am /ROSH CHODESH ADAR/
Sun -Wed Mincha 5:15 pm, followed by Maariv  /Repeat Shema after 6:15 pm/

SUNDAY BRUNCH – SUNDAY 18^th FEBRUARY 10 AM
Featuring Holocaust survivor, Mr Steve Adler. We’re hoping particularly to educate about the Holocaust and we encourage children to come too (provided they’re supervised by a parent and able to show appropriate behavior during the talk). We greatly appreciate the assistance of the Holocaust Center for Humanity of Seattle, and particularly Julia Thompson in facilitating this. Vernon Neppe, Chair of Education at CSTL.

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

FARBRENGEN ALERT – 25^th  SHEVAT FRI FEB 9^th   3PM
Please join us on for an Erev-Shabbos Farbrengen in front of the CSTL Men’s Mikvah, in honor of the Yahrzeit of  Rebetzin Menucha Rochel Slonim. http://chabadhebron.com/chof-daled-shevat-yarzeit-of-menucha-rochel-slonim/  https://en.wikipedia.org/wiki/Menucha_Rochel_Slonim

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

PAINT AND SIP – SUN FEB 11^th 7:30PM
Hosted by Myriam Caro. A ChabadofSeattle.org project.  Info: MHerbstman@gmail.com

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

CSTL JUNIOR CONGREGATION  10 am – Noon 
Followed by Cocao and Marshmallows  RabbiHerbstman@gmail.com

AVOS U’BONIM MELEVAH MALKA SAT NIGHT FEB 10^th 
Father and son/daughter learning. Inspirational Living Torah video. Grand Raffle.  Prizes. Info:  RabbiHerbstman@gmail.com.  Generously sponsored

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

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

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

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

COMMUNITY NEWS

Jewish Overnight Summer Camp Scholarships! DEADLINE TUE MAR 6^th
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 26^th 
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

PAVE GRANTS TO Create a DIY Jewish Experience: DEADLINE FEB 23^rd 
PAVE is offering grants of up to $120 to 10 recipients ages 25 to 45 to create Jewish experiences with friends and family. www.JewishInSeattle.org

Seattle Kollel President's Day Learning MON FEB 19^th,
More info: www.seattlekollel.com

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. info@jpsi.org and list your area of interest, please include your preferred contact information  Thank You, Matthew Perry, Secretary/Treasurer JPSI, 206-617-2367

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

BCMH Sushi & Trivia Melavah Malka – SAT FEB 24^th  8:30 pm,
RSVP at: www.bcmhseattle.org

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.

REBBITZIN SEIGELBAUM FROM BAT AYIN RETURNS TO SEATTLE FEB 10^th & 11^th 
Info: www.EzraBessaroth.net

Mercaz Shabbaton Feb 10-11^th 
With Rav Natan Greenberg, Rosh Yeshiva of Bat Ayin Yeshiva. Sponsorship available. Email: info@mercazseattle.org

Community Trip to Israel. April 29^th -May 8^th , 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, taryno@jewishinseattle.org or (206) 774-2217.

REBBE’S SICHO FOR SHEKALIM
http://www.sie.org/templates/sie/article_cdo/aid/2507786/jewish/Shabbos-Parshas-Mishpatim-25th-Day-of-Shevat-5751-1991.htm  © SichosInEnglish.org

There are four special Torah readings which take place before the month of Nisan — Shekalim, Zachor, Parah and HaChodesh. Every concept in Torah contains a lesson in how we should lead our lives; the word “Torah” in fact stems from the word “lesson” (hora’ah). This is especially true for the four parshiyos, which have been singled out from the regular order of Torah readings to be repeated in this specific order. Parshas Shekalim, since it is the first of the four, has special significance among them. Its lesson is of general significance, and conveys the fundamental and primary principles which should guide our G‑dly service.

The basic idea of giving Shekalim is that of tzedakah (charity). This is particularly true today after the Beis HaMikdash has been destroyed, and the mitzvah of giving shekalim in its original form is no longer possible. Today this mitzvah is commemorated through giving a coin worth half of the standard currency (similar to the half-Shekel) to tzedakah on the Fast of Esther.

Tzedakah represents all the mitzvos, “outweighs” them all” and is called the mitzvah by the Jerusalem Talmud. In addition, tzedakah must be done constantly, for two reasons:

a) G‑d created a world order in which there is giving and receiving. This was the reason that need and want are present in the world — in order that there be the possibility of performing tzedakah and kindness.

Tzedakah, therefore, is an intrinsic part of the creation. This is reflected in the fact that a command to give tzedakah was not really necessary: it is a logical imperative, and therefore binding on all human beings. It is even part of the nature of animals, which are kind to their children and, often, even to others.

Since tzedakah is an essential feature of the nature of the world, it is present as long as the world still exists, i.e. constantly.

b) Everything G‑d gives to the world is similar to His “tzedakah.” His gracious endowment of our very life and sustenance is clear proof of His great kindness. Nevertheless, this kindness is granted middah k’neged middah — commensurate to our actions. We must therefore involve ourselves in charitable acts in order to merit His “tzedakah.” And since we are constantly dependent upon His tzedakah, our charitable acts must also be constant.

This explains the fundamental importance of Parshas Shekalim over the over three special parshiyos. It is connected with tzedakah, which is constant, and applies in all places and situations.

2. These two explanations actually correspond to two different dimensions of tzedakah. Tzedakah in the simple sense is possible only when the recipient is lacking something. However, this is only when a person gives tzedakah. There is a second type of tzedakah — G‑d’s tzedakah — which comes even when the recipient is not really lacking anything at all. Instead of merely taking one out of an impoverished state, His tzedakah could be compared to granting someone wealth.

This idea can be seen from Jewish law, which states that one must give tzedakahin proportion to one’s ability. It is well known that G‑d Himself fulfills all the mitzvos, and therefore He must give tzedakah in proportion to His limitless, unfathomable greatness. The same idea finds expression even in our performance of this mitzvah. One category of tzedakah is that of gemilus chassadim — giving an interest-free loan. Gemilus chassadim does not have the same qualifications of tzedakah which is in the form of a donation. In order for a person to be eligible to receive a donation, halachah requires that he be needy. If his total worth is 200 zuz or more, he is not permitted to receive donations; only if it is 199 (which is the numerical value of tzedakah) zuz or less. Gemilus chassadim, on the other hand, can even be given to a wealthy person.

These two dimensions of tzedakah are actually interdependent, for only when the lower form (to fulfill a lack) is carried out does G‑d do His part and give a boundless blessing from Above.

The explanation of this is as follows: only in a low situation (where there is something lacking) is it necessary for G‑d to give a boundless revelation. We see this from the Talmud’s (Megillah 13b) statement that the shekalim given by the Jewish people in the generation of Haman nullified his evil decree. This must have permanent significance, for the Torah is not a history book. What lesson can we derive from the effect brought about by their shekalim?

The explanation of this is that in order to nullify the powerful evil embodied by Haman, it was necessary to have a revelation that completely transcended the order of worlds (seder hishtalshelus). When there is no such threat, a lower revelation will suffice; but the severity of the lack elicits a limitless, revealed response from G‑d. We therefore see that this level which transcends seder hishtalshelus is revealed only where there is lack. Similarly in our case: the higher dimension of tzedakah (G‑d’s response) is closely connected with the tzedakahgiven to fulfill someone’s want.

These same two dimensions of tzedakah are reflected in the two types of shekalim — that given for the communal sacrifices (terumas hamizbe’ach) and that given for the construction of the base of the Mishkan (terumas ho’adonim).The general function of sacrifices is to achieve atonement, as the verse itself says (Ex. 30:15), “to atone for your souls.” Atonement is necessary only where there is something lacking, and therefore corresponds to the first dimension of tzedakah— the level of G‑dliness commensurate with the worlds. The second type of shekalim, however, involved the construction of the Mishkan, which was constructed as the place for G‑d’s presence to be revealed. This revelation from Above — even where there is no lack per se — matches the second dimension of tzedakah, the infinite G‑dly revelation.

We can find these same two dimensions within the Mishkan itself. There are two opinions as to the primary function of the Mishkan and Beis HaMikdash. The Rambam holds that its main purpose is the offering of sacrifices, while the Ramban finds foremost importance in its role as the place for the revelation of G‑d’s presence — especially above the Aron, the Holy Ark which contained the tablets.

[Their variant conclusions reflect the varied nature of their works. The Rambamintended his Mishneh Torah purely as work of halachah, governing how peopleshould act. He therefore stressed the service performed in the Beis HaMikdash,that of the sacrifices.

The Ramban, on the other hand, was explaining the Chumash, which contains the command, “Make for Me a Mikdash so that I shall dwell among you.” He therefore stressed the G‑dly revelation (the fulfillment of the promise, “I shall dwell”) in the Mishkan. This fits particularly well with the general spirit of the Ramban’s commentary, which (as he writes in the introduction to this work) contains Kabbalah. This revelation of Pnimiyus HaTorah is closely related to the revelation of G‑dliness.]

The offering of sacrifices therefore corresponds to fulfilling a lack (atonement) and bringing a revelation commensurate with the world. The revelation of G‑d’s presence corresponds with bringing down an infinite revelation which transcends the worlds. And since the Mishkan contained both, it must also have a third level of revelation higher than both of them — a G‑dly revelation that has the power to unite the finite and infinite together.

Since everything has its source in Torah, it must contain these two dimensions of finite and infinite revelation. We find them reflected in the aspect of Torah which existed in the Mishkan, the Aron, which contained the two tablets.

We find something curious in the verses which describe the Aron (Ex. 25:10,17,21). First the Torah describes the construction of the Aron and the placing of the tablets inside. It then describes the Aron’s cover, the kapores. It then repeats the placing of the tablets as follows: “And you shall place the cover above the Aron and place in the Aron the testimonies [i.e. the Tablets] that I will give you.” This expression is most curious, since it speaks of the tablets being placed only after the Aron was covered, implying that the tablets were placed on top of the Aron rather than inside!

The Or HaChayim HaKadosh says that this alludes to the fact that the tablets represented a higher spiritual level than the kapores. From this we see the two dimensions discussed above embodied in the tablets. The tablets within the Aronrepresent the first level, that of a finite level of G‑dliness being drawn down intothe world. But there is a second dimension of Torah which is higher than the previous level. This is Torah not as it comes down to affect the world, but as it is itself united with G‑d. A similar idea is reflected in the existence of keruvim above the Aron. The two keruvim represented G‑d’s love for the Jewish people, a love which transcends even G‑d’s connection with Torah.

We find these two categories of finite and infinite within Torah even in our generation. Pnimiyus HaTorah is infinite in comparison with Nigleh; so too more recent revelations of Chassidus Chabad in comparison with earlier works in Pnimiyus HaTorah.

This can be understood in view of the Alter Rebbe’s famous parable of a king whose son became deathly ill, his only cure being to crush the most precious jewel of his crown, mix it with water and feed it to him. When he finally gave the cure, the son’s mouth was firmly closed; yet he still poured the mixture over his mouth in the hope that perhaps a single drop would enter and save his life. The same applies to the revelation of Chassidus, which is G‑d’s cure to awaken us from the darkness of exile and give us new life and energy in serving G‑d.

To analyze this further: being faint and weak alludes to two opposite traits. On the one hand it indicates a lack of life, corresponding to the first type of tzedakah— filling an emptiness. On the positive side, though, the word “weak” (chalosh)also means “lottery” (goral), which, as explained regarding Purim and Yom Kippur, represents a tremendously high revelation. Within the person, this is reflected by the fact that all his senses and faculties are hidden within him and raised to a higher internal level.

In the parable, the son swallows the cure, which becomes part of him. The same applies to Chassidus, which becomes internalized and brings an awakening and energizing of the individual. This applies in the both extremes we have been mentioning: a) It fulfills that which was lacking, and b) Brings a tremendous revelation from Above. Consequently, even someone who is “unconscious,” G‑d forbid, is awakened from his faint and proceeds to then pick up and drink all the other drops which did not find their way into him. As mentioned above, the highest revelations come to the place of need, and accomplish not only a fulfillment of that need but the greatest form of revealed good. The most complete revelation of this is the revelation of a dimension of Torah higher than both Nigleh and Pnimiyus, which will be experienced fully in the Messianic Age.

3. The practical lesson from all this is as follows: Parshas Shekalim stresses tzedakah, as does the month of Adar (which we bless this Shabbos), which contains Purim and the mitzvah of matanos l’evyonim. Every individual must therefore add in tzedakah. This applies in the physical sense, through giving money, food and drink. It also applies in the spiritual sense, through helping another person, giving advice, learning with him, etc.

The main thing, however, is the tzedakah of G‑d, which includes His revelation of Pnimiyus HaTorah, including both its study and it being brought to others. May it be G‑d’s will that the increased study of Chassidus bring us to the immediate revelation of Mashiach, then we will be able to learn the secrets of Torah directly from him, since he is both a king and a teacher (melech and rav).This is indeed part of the king’s function — to provide all the needs of his subjects.

The appointment of Melech HaMashiach has in reality already occurred, as we say in the verse (Ps. 89:21), “I have found My servant Dovid; I have anointed him with My holy oil.” All that is needed is for the people to accept him as king and for the actualization of the total unity (hiskashrus) between the king and the people — with the complete and total redemption.