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Pesach | 14-22 Nissan, 5778

Erev-Erev Pesach, Thu Mar 29th 
Shacharit 7 am
Mincha/Maariv 7:20 pm 
Bedikat Chametz (search for chametz) after 8:06 pm          

Erev Pesach, Fri Mar 30th 
Fast of First Born Begins 5:17 am
Shacharit 7:00 am / Siyum Bechorot 
Last time to eat chametz  11:06 am
Last time to burn chametz (biur chametz) 12:10 pm
Candles/Mincha/Maariv 7:18 pm
Start Seder after: 8:08pm
Finish Eating: before hatzot 1:14 am

Shabbos/Pesach Day 1, Sat Mar 31st 
Shacharis 9:30 am /Latest Shema 10:01 pm/
Mincha 7:18 pm
Maariv/ Sefira  8:18 pm /COUNT #1/
Candles (from existing flame after)/Seder Prep should not start before 8:18 pm
Start Seder after: 8:18 pm
Finish Eating: before hatzot 1:14 am

Pesach Day 2, Sun Apr 1st 
Shacharis 9:30 am
Mincha: 7:25 pm
Maariv/Havdala/Sefira 8:19 pm /COUNT #2/

Chol haMoed Pesach, Mon-Wed Apr 2nd – 4th 
Shacharis 7 am
Mincha 7:30 pm
Maariv and Sefira 8:15 pm /COUNT #3-5/
It is customary to remain awake on the eve of the Seventh of Passover (i.e., tonight) and spend the entire night in Torah study and joyous celebration of the great miracle of the splitting of the sea. (
www.chabad.org)

Erev Shevi’i Shel Pesach, Thu Apr 5th 
Shacharis: 7  am
Mincha/Candles  7:27 pm 
Maariv 8:17 pm /COUNT OMER #6/

Shevi’i Shel Pesach, Fri Apr 6th 
Shacharis: 9:30 a.m.
Mincha 6:30 PM /Special Time - FOLLOWED BY KINUS TORAH/
Candles & Yartzeit Candles after 8:30 pm from existing flame
Maariv 8:18 /COUNT OMER #7/

Shabbos/Acharon Shel Pesach, Sat Apr 7th 
Shacharis: 9:30 a.m /YIZKOR/
Mincha  6:30 pm followed by MOSHIACH SEUDA
Maariv/Havdalah 8:28 pm /COUNT OMER #8/
Chametz repurchased 9:00 pm

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

PLEASE PAY YOUR CSTL DUES AND PLEDGES
Take time out from your busy cleaning schedule to please pay your dues and pledges to CSTL! Your payments will be greatly appreciated, especially in light of our need to make our April mortgage payment! You can drop a check by shul, or pay online at
https://cstlseattleorg.clhosting.org/templates/articlecco_cdo/aid/3182565/jewish/Donate.htm and Thank you! Wishing you a Happy and Kosher Pesach! Sincerely, the CSTL Board

MAZEL TOV MAZEL TOV!
Mazel Tov to Rabbi and Mrs Mendy on the bar mitzvah of their son Shmueli. May they merit to grow in Torah, Mitzvot, and Maasim Tovim.

SAVE THE DATE – SHABBOS SHEMINI – APR 14th 
The Weichbrodt family invites you to join them in the celebration of Jacob’s Bar Mitzvah.  Shabbos Shemini, Apr 14th at CSTL  Mazel Tov Mazel Tov!

PUBLIC SEDERS AT CHABAD HOUSE MINYAN– FRI MAR 30thand SAT MAR 31st at 8 pm
4541 19th Ave NE.  Featuring an inspiring Hagadah, Matzah, Wine/Grape Juice, Chrain, Charoses, and a delicious seder meal!  
https://www.facebook.com/chabadhouseminyan/

MA'OT HITTIM CHARITY FOR PESACH 
Donate online 
www.CSTLSeattle.org, with Notation “Maot Hittim”, or mail you checks to CSTL, 6250 43rd Ave NE, Seattle WA 98115.  Contract Jonathan Greene for more info, j.i.greene625@gmail.com

SELL YOUR HAMETZ BEFORE 9 AM THU MORNING MAR 29thwww.chabad.org/sellchametz

TORAH OHR WITH RABBI ALTER LEVITIN – 8:45 AM SHABBOS MORNING
All are welcome to this inspiring class.

CSTL TOT PROGRAM 10:30 am - Noon
There will be babysitting for Tot Groups (ages 0-5) over Pesach from 10:30 AM - 12:30 PM. On the first days, there will be babysitting on Sunday, April 1. (NOT Sat March 31) On the second days, there will be be babysitting on both days, April 6 and 7. Children 2 or under should be accompanied by an adult. Please check in on children who are not potty trained. There will be some snacks and water provided, but please bring other kosher for pesach snacks and drinks for your children. 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 /NOT DURING PESACH/
RabbiHerbstman@gmail.com

WOMEN’S SUNDAY TEHILLIM AT CSTL – 10 AM /NOT DURING PESACH/
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

REGISTER NOW FOR CAMP GAN YISROEL 5778
Campers ages 2 -12 are excited about Gan Izzy 2018, especially since we’ve added a sixth week! For six fabulous weeks, your child can enjoy everything summer has to offer: swimming, crafts, sports, days at the beach, excursions to museums, roller skating, berry picking, and more, all in a loving, safe, Jewish environment. What could be better?! Campers from a wide range of backgrounds are welcomed, and given lots of love and attention from our enthusiastic group of specially recruited and trained counselors—some of whom are CGIS alumni themselves.  Fun that lasts a summer...memories that last a lifetime! Register now for 1, 2, 3, 4, 5 and/or 6 weeks at
http://www.campganisraelseattle.org/

PLEASE DO NOT DROP OFF YOUR SHAIMIS AT CSTL
Thank you for your cooperation.

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


COMMUNITY NEWS

Mercaz Pre-Pesach Dinner  Thu Mar 29th 5-7 PM/THE NIGHT OF BEDIKAT CHAMETZ
After all your cleaning and prep, take a break and enjoy a delicious meal! - great food for adults and for kids!  Eat and run, stay and enjoy with friends, or take it to go! 
https://mercazseattle.shulcloud.com/event/pre-pesach-dinner.html

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:  Info@AffordableKosher.com

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

Community Trip to Israel. Apr 29th -May 8th 
"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 Sun Apr 8th 7:00 pm,  
At Ezra Bessaroth 
www.EzraBessaroth.net


REBBE’S SICHO FOR YUD ALEPH NISAN
http://www.sie.org/templates/sie/article_cdo/aid/2507749/jewish/Yud-Alef-Nissan-5751-1991.htm © SichosInEnglish.org

1. [The Chassidim conveyed a blessing upon the Rebbe Shlita which concluded with the Priestly Blessings. The Rebbe responded:] 

It is Jewish custom to begin at the conclusion of the previous statement. Thus, in continuation with the above blessings, the Torah conveys G‑d’s words of assurance, “I will bless them..” The blessings that emanate from G‑d’s “full, open, holy, and ample hand,” are limitless in nature. They are not restricted by time or space, and will be drawn down immediately.

These blessings are associated with the conclusion of Psalm 90, the first of the 11 Psalms recited by Moshe our teacher. That Psalm concludes, “May the pleasantness of G‑d, our L‑rd, be upon us. Establish for us the work of our hands, establish the work of our hands.”1

All the qualities of Moshe are relevant to every Jew for every Jew possesses a spark of Moshe in his heart.2 Therefore, this Psalm, “a prayer of Moshe,” can bring him all possible blessings. This is particularly true after forty years have passed and we have been granted, “eyes to see, ears to hear, and a knowing heart.”

The repetition of the request, “Establish for us the work of our hands,” can refer to our activities during the week and to our activities on Shabbos3 which are different in nature and hence require a different request. The Shabbos can be considered as miraculous when compared to the days of the week. Thus we are requesting that G‑d also “establish for us” a miraculous framework of conduct.

G‑d will show the Jews open miracles. Although we have seen the beginning of this process, we can be assured that G‑d will amplify and intensify these wonders. Each Jew will see open miracles in his own personal life. This will begin by the conduct of every Jew being elevated to a miraculous plane, causing him to step beyond even the upraised level of conduct appropriate to 5750 (הי' תהא שנת נסים) “a year of miracles,” and to behave in a manner appropriate to the message of the present year, “I will show you wonders.” This implies a twofold increase because wonders are higher than miracles, and also these wonders will be “shown,” openly revealed.

The word “establish” has a connection to the concept of a foundation and thus relates to the beginning of the Rambam’s classic text Mishneh Torah, “The foundation of all foundations and the pillar of all knowledge....”4 Through the study of the Rambam’s text we will bring close the Redemption,5 and we will leave the exile with happiness, health, and good spirits.

This will be enhanced and hurried by our efforts to make the world into a vessel for G‑dliness, carrying out this shlichus in every element of our existence in this lowly material world. This is reflected in the fact that shliach (שליח), plus ten (the ten powers of our soul), is numerically equivalent to Mashiach (משיח). 

May speaking about these concepts lead to their being reflected in deed. May we openly see how “the Divine Presence will rest in the works of your hands”6 and may the Divine Presence dwell among us in a permanent and fixed manner.

Since “He fulfills the desire of those who fear Him,” and “You open Your hand and satisfy the desire of every living being,” G‑d will surely fulfill the desire of every Jew. That desire is expressed at the conclusion of the Book of Psalms, “Let every being that has a soul praise G‑d.” Each Jew has a soul which is “a part of G‑d from above” and thus, wherever a Jew is, he can“praise G‑d.” This activity, especially when it comes on the initiative of the person himself (and not as “bread of shame”) will hasten Mashiach’s coming.

This is related to the tribe of Asher whose Nasi is associated with the present day.. In regard to Asher, the Torah states, “He will grant the delicacies of the king.” Implied is also that, at present, in the conclusion of the exile, each Jew will be granted “the delicacies of the king.”7

This is connected with the fact that “All your sons are students of G‑d.” The Previous Rebbe (in the wedding maamarim) explains that this verse refers to every Jew. As the Baal Shem Tov explains, G‑d cherishes each Jew as parents cherish a child born to them in their old age.8 This should be reflected in an increase in Torah study (and in particularly, an increase in the study of Pnimiyus HaTorah) and indeed, a miraculous and wondrous increase as appropriate for a year when “I will show you wonders.”

The use of the phrase Arenu Niflaos (אראנו נפלאות) as an acronym for the year reflects the contributions of the Jewish people. The usual form of 5751 (הי' תהא שנת נפלאות אראנו) places the nun before the alef, niflaos arenu, implying that first the wonders will take place, and then, they will be revealed. Through their service, the Jews cause that the nature of these wonders be revealed from the outset. These wonders will be shown to each individual in his personal life. G‑d will point with His finger, as it were, and show each individual the open and revealed miracles which are happening to him, and show him how G‑d cherishes him as parents cherish an only son born to them in their old age.

May speaking about these wonders lead to the immediate coming of the Redemption when “Your eyes will behold Your Master;” G‑d will reveal Himself to every Jew. Thus we will begin by “proceeding from strength to strength” now in the last days of exile. And immediately, we will merit to “appear before G‑d in Zion,” together with the entire Jewish people, “with our youth and with our elders... with our sons and with our daughters,” in Eretz Yisrael, and in “the Sanctuary of G‑d established9 by Your hands.”

Parshas Tzav Shabbos haGadol | 7-14 Nisan, 5778

EREV SHABBOS  MAR 23rd  
Shacharis 7 am
Candles/Mincha/Maariv 7:08 pm

SHABBOS SAT MAR 24th /NOTE LATER DST START TIME!/
Shacharis: 9:30 am /Sof Zman Krias Shema 10:09 am/
Mincha 6:30 pm /FOLLOWED BY SHABBOS haGADOL DRASHA/
Maariv/Havdalah 8:07 pm  

KIDDUSH AND SEUDA SLISHIT
KITCHEN CLOSED FOR PESACH CLEANING. NO KIDDUSH / NO SEUDA SLISHIT IN SHUL

Weekday Services /RECITE THE NOSI DAILY/
Sun Shacharis: 9 am
Mon - Fri Shacharis 7 am  
Sun -Thu Mincha 7:20 pm, followed by Maariv  /Repeat Shema after 8:05 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.

PLEASE PAY YOUR CSTL DUES AND PLEDGES
Take time out from your busy cleaning schedule to please pay your dues and pledges to CSTL! Your payments will be greatly appreciated, especially in light of our need to make our April mortgage payment! You can drop a check by shul, or pay online at 
https://cstlseattleorg.clhosting.org/templates/articlecco_cdo/aid/3182565/jewish/Donate.htm and Thank you! Wishing you a Happy and Kosher Pesach! Sincerely, the CSTL Board

MAZEL TOV MAZEL TOV!
Mazel Tov to Gilad and Mihal Ehven on the engagement of their daughter Chaya Mushka to Avraham Simcha Teich. May they merit to build a bayis ne'eman b'Yisroel!

SAVE THE DATE – SHABBOS SHEMINI – APR 14th 
The Weichbrodt family invites you to join them in the celebration of Jacob’s Bar Mitzvah.  Shabbos Shemini, Apr 14th at CSTL  Mazel Tov Mazel Tov!

THE ANNUAL SHABBOS haGADOL DRASHA – SAT MAR 24thFOLLOWING 6:30 PM MINCHA
Featuring Rabbi Alter Levitin.

FARBRENGEN ALERT – NISAN 7th – FRI MAR 23rd 6 PM
Erev-Shabbos Farbrengen in honor of Shabbos haGadol.  In front of the CSTL Men’s Mikvah,

BARUCH DAYAN EMETH
We regret to inform you of the passing of  Laurie Boguch (Fratl Geitl bas Mishka z”l) , wife of Phil Boguch z"l. Laurie is survived by her daughter, Sharon Boguch.  Funeral services were held Sunday, February 11th at the Bikur Cholim Cemetery . May Hashem comfort the family amongst the mourners of Zion and Jerusalem

PUBLIC SEDER AT CHABAD HOUSE MINYAN– FRI MAR 30th and SAT MAR 31st at 8 pm
4541 19th Ave NE.  Featuring an inspiring Hagadah, Matzah, Wine/Grape Juice, Chrain, Charoses, and a delicious seder meal!  
https://www.facebook.com/chabadhouseminyan/

SAFETY OF CHILDREN AT CSTL – IMPORTANT MESSAGE FROM CSTL BOARD
As a reminder children are not allowed to play outside the Shul. Parents please keep your children in the Kids Program or with their parents in Shul. The Board of CSTL and CSTL will not be responsible for children that are left unattended. Thank you for your cooperation.

MA'OT HITTIM CHARITY FOR PESACH 
Donate online 
www.CSTLSeattle.org, with Notation “Maot Hittim”, or mail you checks to CSTL, 6250 43rd Ave NE, Seattle WA 98115.  Contract Jonathan Greene for more info, j.i.greene625@gmail.com

SELL YOUR HAMETZ BEFORE 9 AM THU MORNING MAR 29thwww.chabad.org/sellchametz

TORAH OHR WITH RABBI ALTER LEVITIN – 8:45 AM SHABBOS MORNING
All are welcome to this inspiring class.

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

CSTL JUNIOR CONGREGATION  10 am – Noon 
RabbiHerbstman@gmail.com

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

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

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

REGISTER NOW FOR CAMP GAN YISROEL 5778
Campers ages 2 -12 are excited about Gan Izzy 2018, especially since we’ve added a sixth week! For six fabulous weeks, your child can enjoy everything summer has to offer: swimming, crafts, sports, days at the beach, excursions to museums, roller skating, berry picking, and more, all in a loving, safe, Jewish environment. What could be better?! Campers from a wide range of backgrounds are welcomed, and given lots of love and attention from our enthusiastic group of specially recruited and trained counselors—some of whom are CGIS alumni themselves.  Fun that lasts a summer...memories that last a lifetime! Register now for 1, 2, 3, 4, 5 and/or 6 weeks at 
http://www.campganisraelseattle.org/

PLEASE DO NOT DROP OFF YOUR SHAIMIS AT CSTL
Thank you for your cooperation.

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


COMMUNITY NEWS

Mercaz Pre-Pesach Dinner  Thu Mar 29th 5-7 PM/THE NIGHT OF BEDIKAT CHAMETZ
After all your cleaning and prep, take a break and enjoy a delicious meal! - great food for adults and for kids!  Eat and run, stay and enjoy with friends, or take it to go! 
https://mercazseattle.shulcloud..com/event/pre-pesach-dinner.html

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:  Info@AffordableKosher.com

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

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

Community Trip to Israel. Apr 29th -May 8th 
"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-triptaryno@jewishinseattle.org or (206) 774-2217.

Yom Hashoah Holocaust Remembrance Day Sun Apr 8th 7:00 pm,  
At Ezra Bessaroth 
www.EzraBessaroth.net


REBBE’S SICHO FOR TZAV
http://www.sie.org/templates/sie/article_cdo/aid/2507748/jewish/Shabbos-Parshas-Tzav-8th-Day-of-Nissan-5751-1991.htm © SichosInEnglish.org

1. Nissan is called “the month of redemption,” because the entire month revolves around Pesach, “the season of our freedom.” Nissan (ניסן) is also connected with the concept of miracles, נס in Hebrew.1 The two concepts are interrelated, for it was with great miracles and wonders that G‑d took the Jews out of Egypt.

The connection with miracles receives greater emphasis this Shabbos which is called Shabbos HaGadol, “the Great Shabbos,” because of the great miracle which occurred then.

What was this miracle? As the Alter Rebbe relates in his Shulchan Aruch, the firstborn of Egypt learned that G‑d would slay all them and tried to convince Pharaoh to release the Jews. When he refused, they revolted against him as implied by the verse, “To strike Egypt with their firstborn....” This represented the beginning of the miracles of the redemption.2

We must understand: Why did our Sages attach so much im­portance to the miracle of “striking Egypt with their first­born”? Why is this considered as a great miracle and the beginning of the redemption?

Also, it is necessary to understand the association between this miracle and the Shabbos, i.e., it occurred on the Shabbos and is commemorated on the Shabbos.3

There is another significant dimension related to the above. The redemption from Egypt is associated with Moshe. He was the one chosen by G‑d to redeem the Jews from Egypt. When he requested that G‑d send another person instead, G‑d refused for it is Moshe who has the power to redeem the Jewish people.4

The purpose of the exodus from Egypt is for the Jewish people to appreciate G‑d’s providence as it is written, “And I will take you unto Me as a people... so that you will know that I, G‑d, your L‑rd, is He who took you out of the bondage of Egypt.” As the Jews exist within our material world, they should come to an awareness of G‑d and accept His commandments (i.e., the acceptance of the Torah) and through their service reveal G‑dliness in the world at large (as reflected in the construction of the Sanctuary).

The Sanctuary was, however, temporary in nature, and in a more permanent manner, this goal was realized in the Beis HaMikdash. The First and the Second Batei Mikdashos were destroyed. Thus, the ultimate vehicle for the revelation of G‑dliness in the world will be the Third Beis HaMikdash, which will be an eternal structure. Then, in the Era of Redemption, “the glory of G‑d will be revealed and all flesh will together see that the mouth of G‑d has spoken;” i.e., there will be an open revelation of G‑dliness which will be appreciated by all mankind.

Since the goal of the exodus was the revelation of G‑dliness, it was associated with miracles which broke the boundaries of nature. The Hebrew for “nature” is teva which also has the meaning “submerged,” i.e., the G‑dly power which is invested in the world is submerged within the natural order which obscures our appreciation of Him. Miracles, in contrast, break through the natural set and allow us to openly appreciate G‑d’s infinite power.

Witnessing these miracles endows the Jews with strength to leave Egypt, to go beyond the boundaries and limitations of worldly existence5 and thus, experience freedom. In the same manner, the future redemption will be characterized by miracles as it is written “As in the days of your exodus from Egypt, I will show you wonders,” wonders which will transcend the natural order entirely, and which will be greater than those that accompanied the exodus from Egypt. Furthermore, G‑d Himself will “show” us these wonders, revealing them openly... This is the first of the eleven Psalms which were authored by Moshe.

As mentioned, the potential for the redemption is associated with Moshe. The nature of Moshe’s influence and contribution to the Jewish people and to the world at large is expressed in the psalm, Chapter 90 of Tehillim, “A prayer of Moshe.”6 (There is a unique connection between this psalm and the present days as reflected in the custom, initiated by the Baal Shem Tov, to recite the psalm which corresponds to the years of one’s life each day.)

This psalm concludes, “May the pleasantness of G‑d, our L‑rd, be upon us; establish for us the work of our hands; establish the work of our hands.” Our sages interpret this as a prayer in connection with the construction of the Sanctuary in the desert, saying “May the Divine Presence rest in the work of your hands.” With this prayer, Moshe — and this was his unique contribution — established in a fixed manner, the dwelling of the Divine Presence among the Jewish people. The ultimate expression of this process of indwelling will be in the Era of Redemption, with the construction of the Third Beis HaMikdash, which will be an eternal structure.

To focus on the psalm in greater depth: The literary structure of repetition is employed both at the beginning, “A prayer of Moshe, the man of G‑d” and at its conclusion “establish for us the work of our hands; establish the work of our hands.”

This repetition is intrinsically related to the concept of establishing G‑d’s indwelling within the Jewish people in a permanent manner. For this, two qualities are necessary: a) One must have a power which is greater than the natural order that can infuse a revelation of G‑dliness into this world which is characterized by concealment. This involves changing the nature of the world as it were, making it into a vessel intended to receive G‑dliness, and indeed, to receive G‑dliness in a permanent manner.6 b) This power must descend to the extent that it can enclothe itself within the world (for the entity which refines another entity must be on its level). Only in this way, will it be able to transform the world into a vessel that can receive G‑dliness in a permanent manner.7

These two qualities are alluded to in the repetition of the beginning and conclusion of the above psalm, because both these qualities were present within Moshe. Moshe served as “an intermediary who connects,” binding the Jews to G‑d.

The two qualities that an intermediary must possess are reflected in the phrase “the man of G‑d.” Our Sages commented, “His upper half resembled G‑d; his lower half was like a man.” More particularly, however, it is the phrase “Moshe, the man of G‑d,” which brings out these two dimensions. The name for G‑d used in the above phrase is E-lohim (א-להים) which is numerically equivalent to the word hateva (הטבע), meaning “the nature”; i.e., E-lohim refers to the G‑dliness which brings the natural order into being.8 “The man of E-lohim” refers to a person who has been able to establish a oneness with this G‑dliness.. It does, however, represent a limitation, for one unites only with the G‑dliness that invests itself within nature and not with the essential G‑dliness that transcends the natural order which is represented by the name Havayah (י-ה-ו-ה).

In contrast, the name Moshe refers to a higher level. The Torah states that he was given this name because “I drew him from the water.” “The water” refers to the name Havayah,the level of Mah, the G‑dliness which transcends creation. Moshe’s soul had its source in these high levels of G‑dliness and from these levels, it was drawn into this world.9Furthermore, even as Moshe existed within this world, his soul was united with its source in the spiritual realms like fish who live in constant contact with their source of life.

Thus the phrase “Moshe, the man of G‑d,” represents the two qualities mentioned above: Moshe represents the connection with the levels of G‑dliness which transcend nature. Since this connection continued even as Moshe existed within this material world, he had the potential to reveal G‑dliness within the world and transform its nature in a permanent manner as explained above.

“The man of G‑d” emphasizes the other dimension, the connection with the world which allows G‑dliness to be drawn down within the world in an internalized manner, and thus allow for permanent change. Thus, the revelation of G‑dliness which is above nature can be drawn into the creation itself.

A similar concept is reflected in the conclusion of the psalm, “establish for us the work of our hands; establish the work of our hands.” The expression “for us” in the first phrase indicates that the revelation has its source in a level above our own. The second phrase, however, indicates that this level has become internalized within us to the extent that it is the work of our hands that is being established.10

Our Sages relate the concept of repetition to the redemption, and to the aspect of eternality within the redemption. Similarly, repetition is related to Shabbos11 for each Shabbos is twofold in nature, reflecting a rest from the difficulties of the world (which parallels the G‑dliness that is enclothed within nature) and the essential dimension of rest (the G‑dliness that transcends nature). The two are interconnected as our Sages comment on the psalm12“A psalm, a song for the Shabbos day,” “a song for the era which is all Shabbos and rest forever,” referring to the Era of Redemption where the concept of permanence and eternality (the contribution of Moshe13 ) will be given full expression.

In that era, “the pleasantness of G‑d, our L‑rd, will be upon us,” i.e., the essential pleasure will be revealed, and it will be “established for us the work of our hands.”

* * *

2. In this context, it is significant to dwell on the significance of the number ninety. Ninety is three times three times ten and thus represents a complete expression of the concept of chazakah, a threefold sequence associated with strength and permanence.

To explain: Ten represents a state of perfection (and thus the Era of Redemption is associated with the number ten); 30 (3x10), a chazakah of that perfect state and 90 (3x30), a chazakah of that chazakah, and thus the fullest possible expression of this concept.

Ninety is represented by the letter Tzadi. Based on the concept that all aspects of Torah should provide us with a lesson in the service of G‑d, we can also derive a concept from the name of this letter.

Tzadi means “my side” and thus can allude to the following idea: G‑d created the world with two sides: “This one opposite the other,” i.e., the side of holiness and its opposing forces; the good inclination on the right side and the evil inclination on the left side. Since “The Torah which Moshe commanded us is the inheritance of the congregation of Yaakov,” it can be understood that a Jew’s side is the side of Torah and mitzvos and he has no relation to the other side at all.

Nevertheless, since a Jew still has freedom of choice, the Torah and its mitzvos are called “my side” and not “my existence;” i.e., he has to use this potential and choose to identify with the Torah. The material nature of the world conceals G‑dliness and thus the possibility exists that a Jew will not appreciate the need to listen to the Torah’s directives.

What is the intent behind the creation of such circumstances? So that the Jew will transform the world, even those aspects that on the surface oppose the Torah and its mitzvos, and have the Torah internalized within it. The question then arises: How is it possible for a Jew to cause the Torah to be internalized within the world? He cannot be objective about the matter. On the contrary, he shares a connection with the Torah for the existence of the Torah depends on the Jewish people and the Torah was given only because of the Jewish people.

This question is also answered by the name tzadi, “my side,” i.e., as a Jew exists within this material world, he is standing to the side. His connection to the Torah and its mitzvosdoes not compel him to conduct himself accordingly. On the contrary, as mentioned above, he has free choice.

Ultimately, however, he will choose Torah and mitzvos, making them “my side.”14 And since this identification with the Torah comes about through his own free choice, he will have the potential to cause the Torah to be internalized within the world.

(Here we see a parallel to the concepts of “Moshe, the man of G‑d,” described above. Since a Jew has free choice, he is “a man,” i.e., he resembles mankind at large. However, since his soul has its source in the transcendent levels of G‑dliness as mentioned in regard to Moshe,15 he has the potential to draw G‑dliness down in a revealed manner within this world, making this world a dwelling for G‑d, and transforming his human potential so that it becomes “the man of G‑d.”)

A question, however, remains: The service of tzadi, drawing G‑dliness down into even the mundane and natural aspects of the world, should be complete, involving the transformation of every aspect of the world into a permanent dwelling for G‑d. This must involve also the opposite side, the potential which is by nature opposed to G‑dliness. How can these aspects of existence be transformed into a dwelling for G‑d?

The resolution of this difficulty is based on the concept that, frequently the letter Tzadi is called Tzaddik, adding a kuf (ק). A kuf resembles the letter hay (ה). They both are made up of three lines which correspond to the three realms of existence Beriah, Yetzirah, and Asiyah, or our three means of expression, thought, speech and action.

More particularly, the top and right lines which are joined refer to the realms of Beriah and Yetzirah, or to thought and speech. Each of these pairs shares a close bond. The third line, which is separated by a gap, corresponds to the realm of Asiyah or to deed which are each separated from the pairs mentioned previously by a drastic difference.

Our Sages state that the world was created with a hay, which implies that there is a gap between the third line — i.e., our world — and the other two, the spiritual worlds above. This gap allows for concealment that calls for the service of tzadi, to make the Torah and its mitzvos one’s side.

From this level one proceeds to the service of kuf as it exists with the realm of holiness.16The left leg of the kuf extends below the line, indicating how one’s service must be extended to even the lowest levels. In this manner, one becomes G‑d’s partner in the work of creation, refining and elevating even the lowest levels of existence, and making them part of G‑d’s dwelling.

3. Based on the above, we can understand the uniqueness of Moshe and why it is he who was chosen as the redeemer of the Jewish people. Since Moshe was, as explained above, “the man of G‑d,” he had the potential to draw the revelation of the unlimited dimensions of G‑dliness into the world. This granted him the potential to take the Jews out of the limitations of exile, even the lowest limitations, the kelipah of Egypt.

Similarly, it is this potential which ultimately will lead to the era when “As in the days of your exodus from Egypt, I will show you wonders,” the revelation of miracles, not only miracles that are enclothed within nature, but miracles which transcend the limits of nature entirely. This will be a redemption that will not be followed by exile. The entire world will be permanently established as a dwelling for G‑d.

The above also enables us to understand the greatness of the miracle of “smiting Egypt with their firstborn..” The transformation of the firstborn of Egypt into a force which acted on behalf of the Jewish people represents an elevation of the lowest elements of existence (paralleling the service of the kuf mentioned previously). This, to a greater extent than the miracles which happened to the Jews themselves, revealed the infinite dimension of G‑dliness within the limits of our material world.

For this reason, this miracle is associated with Shabbos for Shabbos is associated with the redemption,17 “the day which is all Shabbos and rest for eternity.” Indeed, the commemoration of this miracle enhances the nature of Shabbos, making it Shabbos HaGadol, “the Great Shabbos.”18

There is also a connection between the above and this week’s parshah, Parshas Tzav. Our Sages explain that Tzav refers to “an encouragement effective immediately and for all time.” Here we see the eternal dimension mentioned above. Significantly, the verse relates how G‑d tells Moshe to command Aharon, who serves as the medium, to communicate to the entire Jewish people. Aharon is characterized by the qualities of “loving peace and pursuing peace, loving the creations and bring them close to the Torah.” The command given in the above verse “encourages” this service in a manner that is “effective immediately and for all time.”

The above is enhanced by the unique nature of the present year, a year when “I will show you wonders.” As we have seen in a clear and manifest wonder, it has been a wondrous year and we can be sure that these wonders will continue and include the greatest wonder, the coming of Mashiach as mentioned in the Yalkut Shimoni.

The miraculous nature of the present year should be reflected in the conduct of every Jew. Each one of us should increase his study of the Torah and fulfillment of mitzvos — behiddur in a manner that appears truly miraculous when compared to his previous efforts. There is a unique potential for this service granted by Moshe’s prayer, “May it be G‑d’s will that the Divine Presence rest in the work of your hands.”

Moshe grants each Jew the power to reveal the service of Tzaddik in his service — for “Your nation are all Tzaddikim.” This begins with the service of Tzadi, making the Torah “my side,” giving oneself over to the Torah to the point that there is no possibility for the existence of another side. Similarly, this approach must be communicated to others, spreading the study of the Torah and the performance of its mitzvos among Jews and spreading the observance of the seven universal laws commanded to Noach and his descendants to all mankind.

Here we see a unique working of Hashgachah Protis, (Divine Providence).19 The numerical equivalent of the name Tzadi (צדי) when spelled is 104. Here we see a direct connection to resolution 104 of the Senate which declared Yud-Alef Nissan as a national “Day of Education.”

The above activities should also involve an emphasis on providing each individual with his Pesach needs. One should not wait until the poor come asking. Instead, efforts should be made to discover who is needy beforehand and supply them with all that they require..

This leads to a second point. In this country, it is customary to arrange communal Sedorim.Generally, however, only one communal Seder is arranged and not two. It is important that all those who hold communal Sedorim should hold communal Sedorim for both nights.

Often, the reason while only one Seder is held is that there are not enough funds for two. If necessary, the first Seder should be held in a simpler manner to allow for a second Sederto be held. Furthermore, there is enough time that, if the proper efforts are made, enough funds can be raised to allow both Sedorim to be celebrated in the proper manner.

May we merit the ultimate fulfillment of the prayer of Moshe, “that the Divine Presence rest in the work of our hands” in the Third Beis HaMikdash, “the Sanctuary of G‑d, established by Your hands.”

Parshas Vayikra Rosh Chodesh Nisan | 29-6 Nisan Adar, 5778

EREV SHABBOS  MAR 16th 
Shacharis 7 am
Candles/Mincha/Maariv 6:58 pm

SHABBOS SAT MAR 17th 
Shacharis: 9 am /Sof Zman Krias Shema 10:17 am/
Mincha 6:58 pm /Seuda Slishit Lite
Maariv/Havdalah 7:57 pm 

KIDDUSH AND SEUDA SLISHIT
Kiddush  Lite – No Sponsor. Final Kiddush before Pesach.  Please do not bring chametz to shul after this Shabbos. Seuda Slishit Lite.

Weekday Services /RECITE THE NOSI DAILY/
Sun Shacharis: 9 am
Mon - Fri Shacharis 7 am  
Sun -Thu Mincha 7:10 pm, followed by Maariv  /Repeat Shema after 7:56 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.

FARBRENGEN ALERT – ADAR 29th – FRI MAR 16th  4PM
Please help us celebrate the birthday of Rabbi Shimon Emlen at an Erev-Shabbos Farbrengen.  In front of the CSTL Men’s Mikvah,

BARUCH DAYAN EMETH
With sadness and pain we inform you of the passing of Mrs. Fraida AndrusierOBM a longtime resident of Crown Heights. She was 69 years old. She was the daughter of Rabbi Binyomin Levitin OBM and the granddaughter of the legendary Chossid Rabbi Shmuel Levitin OBM. She is survived by her husband R’ Leibel Andrusier and their children Levi Andrusier (Columbus, OH), Dina Tashbook (S. Monica, CA), Fruma, Shulamis, Esther, and Chaya all of Crown Heights. She is also survived by her siblings; Rabbi Sholom Ber Levitin (Seattle, WA), Rabbi Yosef Levitin (Crown Heights), and Mrs. Devorah Kornfeld (Seattle, WA). http://crownheights.info/notices/610106/boruch-dayan-hoemes-mrs-fraida-andrusier-69-obm/.  Rabbi and Mrs. Levitin request that calls and visits are not made to their home.  Rabbi Levitin will be sitting Shivah and will be having visiting hours at the home of Frumi and Saifo Marasow -7201 40th Ave NE Seattle WA 98115. Please visit only during times listed in Shiva e-mail.

BARUCH DAYAN EMETH
We regret to inform you of the passing on Monday March 12 of Beth Weisberg z"l (Mindabayla bat Yakov David haLevi z"l,)  , mother of Richard Greene (Beth) and Jonathan Greene (Catherine) and grandmother of Ariel, Eitan, Jacob, Lila and Emma. he family of will be sitting shiva and having visiting hours at the Jonathan and Catherine Greene residence at 3167 NE 83rd St in Seattle.  Please visit only during times listed in Shiva e-mail.
 

PUBLIC SEDER AT CHABAD HOUSE MINYAN– FRI MAR 30th and SAT MAR 31st at 8 pm
4541 19th Ave NE.  Featuring an inspiring Hagadah, Matzah, Wine/Grape Juice, Chrain, Charoses, and a delicious seder meal!  
https://www.facebook.com/chabadhouseminyan/

SAFETY OF CHILDREN AT CSTL – IMPORTANT MESSAGE FROM CSTL BOARD
As a reminder children are not allowed to play outside the Shul. Parents please keep your children in the Kids Program or with their parents in Shul. The Board of CSTL and CSTL will not be responsible for children that are left unattended. Thank you for your cooperation.

MA'OT HITTIM CHARITY FOR PESACH 
Donate online 
www.CSTLSeattle.org, with Notation “Maot Hittim”, or mail you checks to CSTL, 6250 43rd Ave NE, Seattle WA 98115.  Contract Jonathan Greene for more info, j.i.greene625@gmail.com

SELL YOUR HAMETZ BEFORE 7 AM WED MORNING 28 MARCH
www.chabad.org/sellchametz

MAOS CHITIM
Berel Pedowitz has set up a gofundme to solicit funds for Pesach for his family (Maos Chitim).   https://www.gofundme.com/pesach-fund Please help with this important mitzvah.

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 am – Noon /NOT THIS WEEK/
RabbiHerbstman@gmail.com

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

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

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

REGISTER NOW FOR CAMP GAN YISROEL 5778
Campers ages 2 -12 are excited about Gan Izzy 2018, especially since we’ve added a sixth week! For six fabulous weeks, your child can enjoy everything summer has to offer: swimming, crafts, sports, days at the beach, excursions to museums, roller skating, berry picking, and more, all in a loving, safe, Jewish environment. What could be better?! Campers from a wide range of backgrounds are welcomed, and given lots of love and attention from our enthusiastic group of specially recruited and trained counselors—some of whom are CGIS alumni themselves.  Fun that lasts a summer...memories that last a lifetime! Register now for 1, 2, 3, 4, 5 and/or 6 weeks at http://www.campganisraelseattle.org/

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


COMMUNITY NEWS

SMOKED SALMON AVAILABLE FROM THE SUMMIT
The Summit at First Hill is offering their cherry wood house smoked salmon for sale now.  Fresh & delicious smoked salmon for $25.00/pound, and certified Kosher for Passover by the Va'ad of Seattle. To place orders please email jeremyd@summitatfirsthill.org. Due to size limitations orders must be 3lbs or more minimum.  Orders must be in before Sunday March 18th. You'll be able to pick up your fish beginning Thursday March 29th.

Shatnez Announcement
Due to the high volume of items brought in for shatnez checking before Pesach, Rabbi O'Connor will not be available to take any new items after March 21. Any items brought afterwards will have to wait until after Pesach for checking. For any questions please send an email to rabbiakivao@gmail.com

Emerald City Fired Arts Sun Mar 18th 10-noon
An Ohr Chadash youth event at E. RSVP by March 13. Cost: Up to $20 Info: baylafriedmantreiger@gmail.com  

Jewish Day School Auction & Gala Sun Mar 18th 
Early Bird Registration due by Feb. 23rd, 2018 at: www.jds.org

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:  Info@AffordableKosher.com

INTENSIVE MODERN HEBREW AT UW
Learn Hebrew in Nine Weeks! www.summer.uw.edu.  HadarKH@uw.edu

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

Camp Yavneh 2018, June 25th - August 17th 
Registration now open for Camp Yavneh. Staff applications now available at
www.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. Apr 29th -May 8th 
"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 Sun Apr 8th 7:00 pm,  
At Ezra Bessaroth www.EzraBessaroth.net


REBBE’S SICHO FOR VAYIKRA
http://www.sie.org/templates/sie/article_cdo/aid/2507796/jewish/Shabbos-Parshas-Vayikra-Rosh-Chodesh-Nissan-5751-1991.htm © SichosInEnglish.org

1. This Shabbos is unique as reflected by the fact that three scrolls are taken out for the Torah reading;1 we read the weekly portion from one scroll, the Rosh Chodesh reading from another scroll, and the special HaChodesh reading from a third scroll.

This is a very rare phenomenon. There are many occasions when two Torah scrolls are taken out, but taking out three scrolls is extremely uncommon. The only time we read from three scrolls each year is Simchas Torah.2 In addition, from time to time, when Rosh Chodesh Teves, Rosh Chodesh Adar, or Rosh Chodesh Nissan falls on Shabbos, this phenomenon repeats itself.

There is a unique dimension to the passages read from the three Torah scrolls taken out this Shabbos, because each of the readings concerns Rosh Chodesh Nissan, today’s date. This week’s parshah, Vayikra was communicated to Moshe on Rosh Chodesh Nissan, the day the Sanctuary was erected. The HaChodesh reading was also communicated to Moshe on Rosh Chodesh Nissan (a year previously, while the Jews were still enslaved in Egypt). Furthermore, it relates the mitzvah of sanctifying the months and thus shows how there is a special connection between the ordinary Rosh Chodesh passage and Rosh Chodesh Nissan.

Surely we can derive a lesson in the service of G‑d from the above concepts. This lesson can be clarified by contrasting the taking out of three Torah scrolls on Simchas Torah3 with the taking out of three scrolls on the present Shabbos.

The lesson to be derived from taking out a Torah scroll is reflected in the prayers recited at that time which begin, “Whenever the ark set out, Moshe would say, ‘Arise, O L‑rd, and Your enemies will be dispersed; Your foes will flee before You.’ ” This verse is relevant to every Jew, even in the present era when the ark is entombed. Every Jew possesses a spark of Moshe within his soul. This spark brings about “Arise O L‑rd,” an increase in the service of holiness and “Your enemies will be dispersed,...” the nullification of undesirable influences.4 Thus, taking out the Torah scrolls reflects both the services of “turn away from evil” and “do good,” the two prongs of our service of G‑d and endows that service with new strength and vigor.

[The “setting forth of the ark” also endows our material concerns with blessing so that we will be able to carry out our service of G‑d without worry or difficulty. This is alluded in the fact that a portion of manna was placed in the ark as “a keepsake for your generations,” teaching the Jewish people that at all times, their material fortunes are dependent on G‑d as they were during the journey through the desert.]

Thus, taking out three Torah scrolls represents a chazakah,5 a strengthening and reinforcement of the above concepts. In particular, there are two types of chazakos: a) a chazakah that is necessary to maintain our everyday service of G‑d. This is brought about by taking out three Torah scrolls on Simchas Torah. b) A chazakah that is intended to endow the Jewish people with new and additional powers. This comes about only at special times; among them, our present circumstance, taking out three Torah scrolls on Rosh Chodesh Nissan.

The contrast between Simchas Torah and Rosh Chodesh Nissan is also reflected in the subject matter which is read on these two occasions and in particular, from the subject matter read from the third scroll. On Rosh Chodesh Nissan, the reading from the third scroll concerns the unique service of the month of Nissan. In contrast, on Simchas Torah, the reading from the third scroll6 relates the narrative of creation.

The contrast between these readings are reflected in Rabbi Yitzchak’s statement, quoted by Rashi at the beginning of his commentary to the Torah:

There was no need to start the Torah before HaChodesh Hazeh Lochem (the beginning of Parshas HaChodesh), for it is the first mitzvah which was commanded to the Jews. Why did the Torah begin with Bereishis (the narrative of creation)? Because... [G‑d] “related the power of His deeds to His people.”

Thus, Simchas Torah is associated with Bereishis, the creation of the world, and Rosh Chodesh Nissan, with the unique reading of HaChodesh. In this context, the contrast between these two Torah readings reflects the contrast between Tishrei which reflects the natural order of the world and Nissan which reflects the Jews’ potential to step above nature7 as the Midrash relates, “When G‑d chose Yaakov and his descendants, He established for them a month of redemption.”

Thus the taking out of three Torah scrolls on Simchas Torah represents a chazakah — strengthening — of our services with the limits of ordinary experience8 and the taking out of three scrolls on this Shabbos,9 Rosh Chodesh Nissan, represents a chazakah in regard to service which is above the ordinary, the revelation of a miraculous pattern of conduct.

The above concept can be explained in greater detail through focusing on the association of Parshas HaChodesh with “the first mitzvah with which the Jews were commanded.” Here we see an emphasis on a mitzvah, rather than the Torah. The Torah is fundamentally above worldly existence. In contrast, the intent of mitzvos is to guide a person’s conduct within the world and thus create a tzavsa, bond, between man, the world, and G‑d.

Thus, the chazakah established by the three Torah scrolls on Rosh Chodesh Nissan does not relate to a miraculous sequence of events as it exists above the worldly plane, but rather to the service of drawing this miraculous source of influence into contact with the natural order, elevating our ordinary conduct. In particular, this is true during the present year, a year when “I will show you wonders.”

The above concepts are also related to the passages which are read from each of these three scrolls. This is particularly reflected in the reading of Parshas HaChodesh which begins with the verse describing the establishment of a month of redemption for the Jewish people and continues describing the Paschal sacrifice, an offering associated with making a radical leap forward, beyond all limits.

Similarly, the Rosh Chodesh reading represents an increase beyond the ordinary pattern of revelation. This is reflected by the fact that Rosh Chodesh is associated with the moon, while the weekly cycle is associated with the sun. Among the differences between the sun and the moon is that the sun shines constantly without change. In contrast, the moon goes through phases. On Rosh Chodesh, there begins a constant process of growth until on the fifteenth, the moon shines in its fullness.

Thus Rosh Chodesh reflects an addition above the normal order of Divine influence. Its connection today with Shabbos, the fulfillment of the weekly cycle, indicates the fusion of the natural and the supernatural.

A similar concept is also associated with the weekly Torah reading which begins, “And He called to Moshe,” revealing an influence granted to Moshe, allowing him to enter the Tent of Meeting. As mentioned above, every person contains a spark of Moshe. This represents the potential of Daas, knowledge, within the Jewish soul which grants the potential for “meeting,” i.e., for unity between man and G‑d. We have the potential to bind our thoughts to Him and experience an awareness of G‑d that parallels the level of connection that will be achieved by our entire people in the Era of Redemption. Furthermore, as explained later on in the parshah, G‑d has established “a covenant of salt” with the Jews, i.e., an eternal bond that will continue forever.

[These concepts are continued in the parshiyos to be read in the coming weeks, including Parshas Shemini which also describes the events which took place on Rosh Chodesh Nissan and relates how the Divine Presence was revealed to the entire people and how the people praised G‑d in response. Similarly, it describes the service of Nadav and Avihu, whose souls expired in love for G‑d.10 Thus the reading of Parshas Vayikra also reflects a fusion of a miraculous order of conduct with a Jew’s everyday service.]

In particular, the three readings can be seen as a progression. Parshas HaChodeshintroduces the concept of a miraculous order of conduct. The Rosh Chodesh reading describes how this miraculous order of conduct can influence our ordinary lives and Parshas Vayikra reveals how this fusion of the above natural with the natural can become a permanent and fixed dimension of our existence.

This idea is also borne out by the Haftorah which focuses on the service of the Nasi.11 The word Nasi, generally translated as “prince,” literally means “the uplifted one,” i.e., it reflects how the person is raised above the natural order.

As mentioned above, the miraculous order of conduct also relates to the negation of all undesirable influences and their transformation into good. This concept is also reflected in the three Torah readings, and in particular in the conclusion of the Torah readings. The conclusion of the HaChodesh12 reading, “in all of your dwellings, eat matzos” reflects the negation of the yetzer hora (which is described as chametz) in a complete way, “I will cause the spirit of impurity to depart from the earth,” so that all that remains will be matzah.

The Rosh Chodesh reading also involves the concept of transformation as reflected in the goat offered for atonement. Furthermore, the atonement achieved through this offering is all-encompassing in nature. Indeed, our Sages associate this offering with atonement for G‑d Himself, as it were, for His reducing the size of the moon.13 The positive effects of this sacrifice reflect the state of the moon in the Era of Redemption when, “the light of the moon will resemble the light of the sun.”

A similar concept is communicated in the conclusion of Parshas Vayikra where the guilt offerings are described. Also, the verse describing “the covenant of salt” conveys a similar idea for salt makes food that are bitter tasting, taste sweet.

Similarly, the Haftorah concludes with the final verses of the Book of Yeshayahu:

And it shall be that every [Rosh] Chodesh and every Shabbos, all flesh will come and bow down before Me... And they shall go forth and they shall look on the carcasses of the men that rebelled against Me... and they shall be an abhorrence to all flesh.

Afterwards, to conclude on a positive note, the verse “And it shall be...” is repeated again. This repetition emphasizes how the undesirable elements will not only be blotted out, but also will ultimately be transformed and bring about an increase in holiness, a redoubled emphasis on the Jews’ appearance before G‑d.

* * *

2. The above concepts can be related to a difference of opinion found among our Sages. The Mishnah states:

We inquire and extrapolate on the laws of Pesach thirty days before the holiday. Rabban Shimon ben Gamliel says, “Two weeks [before the holiday].”

Although the halachah was decided according to the former opinion, Rabban Shimon benGamliel’s view is also significant as our Sages teach, “These and these are the words of the living G‑d.” Surely, in regard to a person’s spiritual service, it is always possible to fulfill both opinions. In this instance, however, it is also possible to fulfill both opinions in regard to actual deed.

To explain: One should start reviewing the Pesach laws thirty days before the holiday. As the holiday approaches, however, one must reassess one’s situation and increase both the quality and the quantity of one’s study. This increase is alluded to in the prooftext quoted by the Talmud as support for Rabban Shimon’s view, “This month will be a head of months for you,” the verse which, as explained above, relates to a miraculous order of conduct. Taking this step above one’s nature allows one to increase the quality and quantity of one’s service as required by Rabban Shimon ben Gamliel’s opinion.

Just as we must make an effort to study the Pesach laws, we must also make efforts to provide others with their Pesach needs, giving maos chittim, the special tzedakahassociated with Pesach. Here also, though surely one gave thirty days before Pesach, as the Pesach holiday grows nearer, one must reassess and increase his donations.

Similarly, in regard to the size of one’s donations; although one has given a tenth or even a fifth of one’s income to tzedakah, one must reassess one’s earnings and give according to the nature of the blessings with which G‑d has provided one. Giving in this manner will not cause one any losses. On the contrary, as G‑d sees the extent of one’s generosity, He will provide one with more blessings. A person who gives without reservations and limitations, will likewise receive Divine blessings that know no bounds.

* * *

3. The above shares a connection with the Nasi who brought his offerings on Rosh Chodesh Nissan, Nachshon ben Aminadav. Aminadav can be interpreted as a reference to generosity, the meaning of the word nadav.14 Nachshon is connected to the service of jumping into the sea, giving himself over with mesirus nefesh, serving G‑d without limitations.15 Thus, Nachshon ben Aminadav reflects how our generosity must be expressed without limitation, giving in a miraculous manner.

This will bring about the transformation of all undesirable influences. Just as Nachshon’s jumping into the sea, caused the sea to split,16 and led to the final and the most complete phase of the exodus from Egypt, so too, our unbounded gifts to tzedakah will bring near the redemption and indeed transform all the negative influences into good.

The connection to the Redemption is particularly appropriate on the present date, Shabbos Parshas Vayikra, Rosh Chodesh Nissan, 5751, a year when “I will show you wonders.” Each of these factors shares a connection to the future redemption: Shabbos is a reflection of “the era which is all Shabbos and rest for all eternity;” Parshas Vayikra begins by describing how “G‑d spoke to Moshe from the Tent of Meeting.” The ultimate expression of the Tent of Meeting, the Sanctuary, will be the Third Beis HaMikdash. Rosh Chodesh represents the renewal of the moon which is associated with the renewal of the Jewish people that will take place in the Era of Redemption. Greater emphasis is placed on this in the present month, Nissan, the month of redemption. 5751 (תנש"א) spells out the word Tinasei which calls to mind the phrase Tinasei Malchuso, “May His sovereignty be upraised.” And “I will show you wonders,” is part of the prophecy, “As in the days of your exodus from Egypt, I will show you wonders.”

May the chazakah established by taking out three Torah scrolls lead to our service in the Third Beis HaMikdash, where “we will partake of the Paschal sacrifices and the festive offerings... and give thanks to You with a new song for our redemption and for the deliverance of our souls.”

Parshas Vayakel-Pekudei Mevarchim Nisan – Chazak - Parah | 22-29 Adar, 5778

EREV SHABBOS  MAR 9th  
Shacharis 7 am
Candles/Mincha/Maariv 5:48 pm

SHABBOS SAT MAR 10th 
Tehilim for Mevarchim Nisan 7:30 am
Shacharis: 9 am /Sof Zman Krias Shema 9:25 am/
Mincha 5:48 pm /Seuda Slishit Lite
Maariv/Havdalah 6:47 pm  /DAYLIGHT SAVINGS TIME – SPRING FORWARD ONE HOUR/

KIDDUSH AND SEUDA SLISHIT
Kiddush is sponsored this week by Velvil and Mushke Rosler, marking their first six months of love and joy with their daughter, Lilly.  We will also have our delicious meat cholent, made by Rabbi Mendy Levitin.  Seuda Slishit Lite.

Weekday Services
Sun Shacharis: 9 am
Mon - Fri Shacharis 7 am  
Sun -Thu Mincha 7 pm, followed by Maariv  /Repeat Shema after 7:46 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.

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 tamar@azous.com to help!

FARBRENGEN ALERT – MEVARCHIM NISSAN – FRI MAR 9th  4PM
Please join us on for an Erev-Shabbos Farbrengen in honor of the Shabbos Mevarchim Nissan –. 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 am – Noon 
RabbiHerbstman@gmail.com

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

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

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

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. NEW Sponsorships now available:  Presidential Kiddush $50, Chulent $100.


COMMUNITY NEWS

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: sbrandeis@gmail.com

"Wine, Cheese & Chocolate" Sun Mar 11th 7:30-9:30 pm
A pre-Passover tasting. More info: www.IslandSynagogue.org

Ohr Leah Rosh Chodesh Class Tue Mar 13th 7:15 pm
with Sephardic Bikur Holim Rubbisa Hassan. More info: mollott@gmail.com

Rabbi Menachem Nissel at the Kollel Wed Mar 14th 8 pm
Topic: "Tefillah for the Overwhelmed". www.SeattleKollel.org

Emerald City Fired Arts Sun Mar 18th 10-noon
An Ohr Chadash youth event at E. RSVP by March 13. Cost: Up to $20 Info: baylafriedmantreiger@gmail.com  

Jewish Day School Auction & Gala Sun Mar 18th 
Early Bird Registration due by Feb. 23rd, 2018 at: www.jds.org

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:  Info@AffordableKosher.com

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! 
info@sephardicbrotherhood.com

INTENSIVE MODERN HEBREW AT UW
Learn Hebrew in Nine Weeks! www.summer.uw.edu.  HadarKH@uw.edu

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

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 at
www.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. Apr 29th -May 8th 
"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 Sun Apr 8th 7:00 pm,  
At Ezra Bessaroth www.EzraBessaroth.net


REBBE’S SICHO FOR VAYAKEL-PEKUDEI
http://www.sie.org/templates/sie/article_cdo/aid/2507793/jewish/Shabbos-Parshas-Vayakhel-Pekudei-23rd-Day-of-Adar-5751-1991.htm © SichosInEnglish.org

In the last few years, it has been customary to emphasize the connection every concept shares with the ultimate redemption. Sometimes, effort has to expended in order to find such a connection, but there is always a point of association. Since “all the appointed times for Mashiach’s coming have already passed,” and in particular, several years have passed since the Previous Rebbe announced “All of you stand prepared” to proceed to the redemption, every concept surely shares a connection with that era.

[In particular, each term within the Previous Rebbe’s statement is worthy of elaboration: “All of you” is significant because it emphasizes how the future redemption will — in contrast to the previous redemptions experienced by our people — encompass every single Jew without distinction.1 Not only will the large majority of our people be redeemed, the redemption will involve each and every Jew. Also, in an expanded sense, “all of you” refers to the totality of each person’s existence, all of his powers and his portion in the world at large. “Stand” indicates the adoption of a position of strength in the service of G‑d as reflected in the verse, “to stand and serve before G‑d.” “Prepared” emphasizes the importance of the object for which one is preparing as reflected in our Sages’ differentiation between the meals of Shabbos and Yom Tov which involve preparation, and those of an ordinary weekday which do not.]

Although as explained above, every concept shares a connection to the redemption, there are times — for example, this present Shabbos — when the connection is openly revealed. To explain: Vayakhel begins with the description of Moshe’s calling together the Jewish people to study Torah. From this, we derive the custom of calling Jews together for Torah study each Shabbos.2 However, in an ultimate sense, Vayakhel alludes to the most complete and inclusive congregation, the time when “a great congregation will return here,” in the Era of Redemption.

Similarly, Pekudei which means “counting” in an ultimate sense refers to the tenth census of the Jewish people which will be held in the Era of Redemption. In particular, when the two parshiyos are combined together as in this year, that allusion to the future redemption is clearly emphasized.

To explain, Vayakhel in and of itself does not necessarily point to the Redemption. As explained above, it can refer to the congregation of Jews for Torah study. Similarly, Pekudei can be associated with the other censuses that were held throughout Jewish history, or to the service in the Beis HaMikdash that involved Pa’is, counting the priests’ fingers to determine who would be privileged to perform the service.

When, however, the two parshiyos are combined, we see a clear reference to that census which will be held when, “a great congregation will return here.”3 A further connection to the Redemption is that this is the Shabbos which blesses the month of Nissan, a month associated with “miracles of a truly miraculous nature,”4 and is known as “the month of redemption.”

[Indeed, the Shabbos which blesses Nissan possesses a more powerful quality than the month itself, because the entity which conveys a blessing on another entity must itself possess a higher quality.]

We find that there are several levels of redemption as reflected by the fact that Adar is also a month of redemption. Nevertheless, our Sages speak of joining redemption to redemption, i.e., proceeding from one level of redemption to the next. [Their intent is to join the redemption of Purim to the redemption of Pesach. Since they do not explicitly mention this, however, we can interpret this as referring to joining the redemption of Purim to the ultimate Redemption.]

The concept of redemption also shares a connection with Shabbos, because Shabbos represents a redemption from the mundane activities of the weekdays. Indeed, on Shabbos a person must be on an elevated plane to the extent that he feels that, “all his work is completed.”

All the above is enhanced by the fact that this year, 5751, is a year when, “I will show you wonders.”5 This refers to the wonders of the redemption which will surpass the miracles of the exodus from Egypt. Furthermore, the redemption from Egypt was only temporary in nature and allowed the possibility for future exiles. In contrast, after the future redemption, the potential for exile will no longer exist.

May we soon merit that redemption. Then we will see the priestly garments which are described in our Torah portion. In regard to those garments, there are several different opinions mentioned in the Talmud. Furthermore, there is a difference of opinion regarding the High Priest’s head plate between the Sages — whose opinion is accepted as halachah— who maintain that the words קודש לה' were written on two lines, and Rabbi Eliezar ben Yossi who said, “I saw the High Priest’s head plate in Rome and the words קודש לה' were written on only one line.” This indicates that there were several different approaches to actually fashioning these garments. Both of these approaches were acceptable because the Torah does not specify how the words קודש לה' should be written.

Similarly, we find several approaches to the fashioning of the High Priest’s cloak and to the leggings worn by the priests. All of these different approaches are acceptable and were actually present in the Beis HaMikdash. This multiplicity is desirable. Since the Torah is “the Torah of truth,” and truth is multi-faceted in nature, the ultimate expression of this truth is for all these different dimensions to be actually revealed on the level of deed.

May we no longer have to debate how these garments should be made because we will actually see them in the Third Beis HaMikdash. Then we will witness the ultimate expression of Vayikra, the Torah reading begun in today’s Minchah service, “And He called to Moshe.”6

The redemption will come and will be accompanied by open miracles. There is an advantage to conduct according to the natural order, for in this manner, the natural order itself is elevated. Nevertheless, since we have waited so long for the ultimate redemption, we can rest assured that it will be characterized by open miracles. May this be in the immediate future.

* * *

2. This Shabbos, which begins the last week of Adar, represents the transition between Adar and Nissan. On the surface, Nissan is above Adar, for the miracles of Nissan transcended the natural order, while those of Adar were confined within nature. One could explain the entire sequence of events — the deposition of Vashti, the appointment of Esther, and the like — as a matter of coincidence. Thus, indeed our Sages explain that the allusion to Esther in the Torah is the verse, “I will surely conceal My face,” i.e., the veiling of G‑dliness within the natural order. (This also is reflected in the fact that G‑d’s name is not mentioned in the Megillah.)

There is, however, an advantage to the Purim sequence, miracles enclothed within nature, for they permeate — and thus elevate — the natural order. Indeed, this is the intent of our service, to lift up the worldly order of existence and to have G‑dliness revealed on this plane.

We see this concept reflected in the renown story of the Alter Rebbe who, during his imprisonment in Petersburg, was once ferried from one prison to another in the middle of the night. Seeing the moon, he sought to use this opportunity to recite the Kiddush Levanah (Sanctification of the Moon7 ) prayers and asked the boatman to halt the vessel’s progress. When the latter refused, the Alter Rebbe halted the vessel in a miraculous way, allowed it to continue, and then asked the boatman again to stop. Seeing that he had no alternative, the boatman consented and it was only then, that the Alter Rebbe recited his prayers. Why was the boatman’s consent necessary? So that the mitzvah could be fulfilled within the context of the natural order.

The circumstances in which this story took place emphasize the relevance of its lesson. The Alter Rebbe’s imprisonment came because of his efforts to spread Chassidus and his redemption signified Heavenly consent for the intensification of those activities. Indeed, were undesirable elements not to have interfered, with his redemption, we would have merited the full revelation of the two lights (Shneur), the light of the revealed Torah and the light of the Torah of Chassidus. And this revelation is drawn down l’zman, (לזמן a word which results from the rearrangement of the letters of the Alter Rebbe’s second name Zalman זלמן) meaning “to time,” an indication how this revelation will permeate time and space, the limitations of this world.

Indeed, we see an allusion to the redemption in the Alter Rebbe’s life span — 68 years. 68 is numerically equivalent to the word (סח), meaning “diversion of attention.” Our Sages declare, “Mashiach will come when our attention is diverted,” like the discovery of a lost object which comes unexpectedly. The connection of this concept to Mashiach is reflected in the verse “I found David, My servant.”

This relates to the fusion of the concepts of Vayakhel and Pekudei mentioned above, i.e., the ultimate gathering together of the Jewish people which will come in the Era of Redemption and the tenth census which will be taken then. This census will differ from the previous ones which included only men over the age of twenty. This census will count every Jew, men, women, and child.

One of the unique aspects of a census is that it reflects the dearness of the entities which are counted, to quote our Sages, “because He cherishes them, He counts them at all times.” Thus, the counting of the Jews in the Era of Redemption will reflect how every Jew — even the youngest child — is treasured by G‑d.

This points to the importance of Jewish education, of reaching out to every Jewish child. The Baal Shem Tov taught that even a leaf’s turning in the wind is controlled by Divine Providence. Surely, there is a special Divine Providence controlling everything that occurs to each member of the Jewish people, even a young child. We must, within the context of this unique Providence, do whatever we can to prepare each member of the Jewish people, and every aspect of the world at large, for the ultimate Redemption.

Shlita continued the sicha with references to the conflict in the Persian Gulf, a promise that the miraculous sequence of events which we have witnessed will continue, and a call to increase our efforts to provide our fellow Jews with their Pesach needs. These concepts were presented in an essay, “The Ultimate Miracles are Yet to Come.”}

* * *

3. [After the distribution of mashkeh in connection with various positive activities, the Rebbe Shlita said:} All that is necessary is for a person to perform one small act and G‑d will help him and lift him above all things. This is enhanced by the influence of a Chassidic farbrengen which — as revealed in the note which descended from Heaven — can achieve more than the influence of the angel Michoel.

Nothing brings a father greater joy than seeing his children join together in harmony. Similarly, when the Jews join together in unity, love, and joy, G‑d derives great happiness, as it were, and grants them abundant blessings, including the ultimate blessing, which is of such fundamental importance at present, the coming of the Future Redemption.

Parshas Ki Tisa | 15-22 Adar, 5778

EREV SHABBOS  MAR 2nd 
Shacharis 7:00 am
Candles/Mincha/Maariv 5:37 pm

SHABBOS SAT MAR 3rd 
Shacharis: 9:00 am /Sof Zman Krias Shema 9:33 am/
Mincha 5:37 pm /Seuda Slishit Lite
Maariv/Havdalah 6:37 pm

KIDDUSH AND SEUDA SLISHIT
Kiddush this week (including a meat cholet) is sponsored by Moshe Yalovsky, in honor and in memory of the yahrzeit of his grandfather, Moshe Gedaliah ben Aharon Mordechai haLevi, z"l.  The cholent is made by our own R Mendy. Seuda Slishit Lite.

Weekday Services
Sun Shacharis: 9:00 am
Mon - Fri Shacharis 7:00 am  
Sun -Thu Mincha 5:45 pm, followed by Maariv  /Repeat Shema after 6:35 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.

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 tamar@azous.com to help!

FARBRENGEN ALERT – SHUSHAN PURIM – FRI MAR 2nd 4:00PM
Please join us on for an Erev-Shabbos Farbrengen in honor of the Shusan Purim - 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 
RabbiHerbstman@gmail.com

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. NEW Sponsorships now available:  Presidential Kiddush $50, Chulent $100.


COMMUNITY NEWS

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: sbrandeis@gmail.com

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:  Info@AffordableKosher.com

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! 
info@sephardicbrotherhood.com

INTENSIVE MODERN HEBREW AT UW
Learn Hebrew in Nine Weeks! www.summer.uw.edu.  HadarKH@uw.edu

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 Chrise@summitatfirsthill.org.

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. 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 at
www.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, 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 KI SISA
http://www.sie.org/templates/sie/article_cdo/aid/2507791/jewish/Shabbos-Parshas-Ki-Sisa-16th-Day-of-Adar-5751-1991.htm © SichosInEnglish.org

Parshas Ki Sisa possesses a problematic dimension. The literal meaning of the opening verse of Parshas Ki Sisa is: “When you will lift up the heads of the children of Israel,” elevating the level of the Jewish people, and indeed elevating their “heads,” their loftiest potential. Nevertheless, the body of the Torah reading concerns the sin of the Golden Calf, the most serious of all sins, the ultimate source for the exile. How does such a series of events correlate to the theme of Ki Sisa, the elevation of the Jewish people?

It is possible to explain the connection between the two themes as follows: The elevation of the Jews to the highest peaks can come despite the fact that one has descended to the lowest depths. Furthermore, the descent is itself a phase in the ascent. Every descent is in essence for the purpose of ascent, and is capable of bringing one to a level higher than that enjoyed before the descent. Thus it is through the descent of the sin of the Golden Calf that the Jews can reach the peaks of Ki Sisa.1 After the sin of the Golden Calf, the Jews were able to rise to the level of baalei teshuvah, and “In the place where baalei teshuvah stand, even the totally righteous are not able to stand.”

Similarly, this concept is reflected in the advantage possessed by the Second Tablets, the giving of which is described in our Torah portion, over the First Tablets to the extent that G‑d thanked Moshe for breaking them, as it were. The first tablets were associated with the level of “the righteous,” while the second tablets were associated with the higher rung of baalei teshuvah.

This explanation, however, is insufficient. Firstly, the very principle that an ascent requires a descent requires explanation. Furthermore, the wording of the opening verse, “When you will lift up the heads of the children of Israel,” appears to indicate that everything which follows in the Torah reading comes as a result of this elevation. The converse, that the elevation comes as a result of the descent of the sin, does not fit the simple meaning of the Torah’s verses.

Furthermore, the concept that Ki Sisa, i.e., the elevation experienced by the Jewish people, is associated with the giving of the second tablets also raises a question. It is in Parshas Ki Sisa that the great qualities possessed by the first tablets are mentioned.2

These points lead to the following conclusion: The process of the Jews’ elevation, Ki Sisa, is many-phased. One of those phases involves the first tablets, i.e., the service of the righteous before the sin of the Golden Calf. Then, we precede to the Golden Calf. The intent, however, is not the sin of the Golden Calf, but rather, how the Golden Calf exists in the Torah, i.e., a high spiritual rung as will be explained. Indeed, it is the potential generated by this service which brings about — when necessary — the nullification and the transformation of the sin of the Golden Calf.

To explain: As mentioned above, the expression “When you lift up the heads of the children of Israel” indicates that: a) one rises to a level above the head, i.e., the quality of faith which transcends the intellect. This is an innate potential possessed by every Jew. As the Alter Rebbe writes in Tanya, this potential “transcends intellect.” Therefore:

Even the most simple among the people and the sinners of Israel sacrifice their souls for the Sanctification of G‑d’s Name... so that they will not deny [the existence of] the One G‑d. [This service is carried out] without any knowledge or meditation, but rather [emanates from a level which] transcends knowledge and understanding.

b) The head itself is raised to this level. The intellect is raised to the point where it negates avodah zorah, the service of other gods, not only as an act of faith which transcends intellect, but as an expression of the intellect itself.

The internalization of this quality of faith represents an elevation of the Jews’ potential. By expressing an affirmation of G‑dliness and a negation of other gods, [sources of influence,] not only on a level where intellect does not operate, but within the context of our understanding, the worship of other gods is utterly negated and G‑d’s Oneness is affirmed in the most complete manner.

[Were this affirmation to be made on the level of faith alone, the possibility would exist that although one believes, one would think differently. Thus, on the levels of conduct where “the light of faith” does not shine, G‑d’s Oneness would not be affirmed. When this oneness is internalized within the power of intellect, however, it permeates every dimension of our conduct.]

This concept, the negation of belief in other gods and the affirmation of G‑d’s Oneness, also lies at the heart of the Haftorah which describes the confrontation between the prophet Eliyahu and the prophets of Baal [I Melachim, Chapter 18]. As a result of Eliyahu’s challenge to the prophets of Baal, their failure in evoking a response from their divinity, and G‑d’s miraculous wonders, the people proclaimed, “G‑d is the L‑rd, G‑d is the L‑rd.”

This narrative describes a very low spiritual state for the Jewish people, a time in which they were unable to appreciate who to believe in Baal or, l’havdil, G‑d. Nevertheless, through the confrontation arranged by Eliyahu,3 the people were able to know — i.e., grasp with their intellect, not only with their power of faith —that “G‑d is the L‑rd.”

In order for a Jew to negate belief in other gods — not only through the service of teshuvah which transcends intellect, but also on the level of intellect, it is necessary to “lift up one’s head.” A Jew’s head refers to his study of the Torah. “Lifting up one’s head,” refers to reaching a higher plane of Torah study.

To illustrate this concept: Yerovam ben Nevat is connected with the concept of idol worship. He made, not only one Golden Calf as the Jews did in the desert, but two. Nevertheless, despite this descent, his potential was great and he had reached a very high peak of Torah study. Thus, our Sages relate that Achiyah HaShiloni4 could find no fault in Yerovam’s Torah knowledge and together with him, developed new insights into the Torah. Indeed, Yerovam was able to understand the teachings of the Book of Vayikra which deals with the sacrificial offerings on 103 different levels.5

Here we see a connection to idol worship, because 103 is numerical equivalent to the Hebrew for “calf” (עגל). Thus, in its source, Yerovam’s potential was on a very high rung, a rung that is connected with the ultimate source for a “calf,” the “face of an ox,” which makes up “G‑d’s Chariot” in Ezekiel’s mystic vision.

Thus we see a two dimensional process: a very high source, but — to allow for free choice — a potential for descent to the very lowest levels, and ultimately, the correction of that descent, and a new ascent. Nevertheless, the descent and the subsequent ascent need not be part of the process of Ki Sisa. Ideally, as the “calf” exists within the Torah, it refers to an elevation of the head, a high level of Torah study which negates totally — not only from the point of view of faith, but also from the perspective of intellect — the possibility of believing in other gods.

To cite a parallel to this concept: In Hilchos Avodas Kochavim, the Rambam writes:

The worshipers of false gods have composed many texts concerning their service, [describing] what is the essence of their service, what practices are involved, and what are its statutes. The Holy One, blessed be He, has commanded us not to read those books at all, nor to think about them or any matters involved with them.... This prohibits enquiring about the nature of their service even if you, yourself, do not serve them.

Nevertheless, this prohibition applies only for a common person. In contrast,

A court must know the types of worship [practiced by gentiles] because an idolater is only stoned to death when we know that [he has worshiped a false god] in the mode in which it is traditionally worshiped.

Thus, although a common person is forbidden to study the nature of idol worship, a Torah judge is required to study these subjects. Because of his elevated spiritual level, his connection with idol worship helps bring about the nullification of idolatry. Thus his involvement with such matters is a holy service, the very opposite of idolatry in its usual sense.

Similarly, our Sages praise Yisro’s declaration, “Now I know that the G‑d, the L‑rd, is greater than all the other gods.” Because he had served “all the other gods,” his statement of awareness of G‑d’s existence was all the more powerful, reflecting the transformation of evil into good. This statement represented a complete nullification of idolatry which, as the Zohar explains, was one of the necessary preparatory steps for the giving of the Torah. Here again idolatry ultimately serves a positive purpose.

In this context, we can explain the place of the narrative of the Golden Calf within the process of Ki Sisa. In an ideal sense, the nullification of idolatry should be expressed in a manner that precludes any connection to such service (the first tablets). If, however, for some reason, there is a descent into idolatry, there is the potential for an ascent to a higher level through the service of teshuvah. Indeed, the sin itself can be transformed into a positive influence (the second tablets).

The latter process, however, must involve a slightly different approach. After the descent of sin, it is impossible to begin directly with the nullification of idolatry by elevating one’s intellectual faculties. Instead, one must first arouse a level that shares no connection to idolatry whatsoever, the essence of the soul which transcends intellect.6 Afterwards, the process of Ki Sisa involves having the essence of soul influence the powers of intellect and emotion. Thus, the negation of the worship of idolatry will come, not only from the essence of the soul, but also from our conscious powers.

This is also implied by the verse, “Hew out two tablets of stone like the first ones.” The second tablets involve, not only the arousal of the essence of the soul, but also that — like the service associated with the first tablets — the essence permeate through our conscious powers.

This concept is also alluded to in the verse which precedes the entire narrative of the sin of the Golden Calf and the giving of the second tablets: “And He gave to Moshe... the two tablets of the testimony.” Our Sages note that the word לוחות is written in a short form לחת, lacking a vav. They interpret this as an allusion, teaching us that the right and the left tablets were equal.

The two tablets correspond to the positive mitzvos — the fundamental thrust of the first five commandments — and the negative commandments — the basic thrust of the second five commandments. Thus this relates to our Sages’ teaching, “G‑d made a single statement. I heard two things;” that the first two commandments, the affirmation of G‑d’s presence and the negation of other gods, and similarly the positive and negative dimensions of the Shabbos laws were communicated at once, because they share a singleness of purpose.7

This emphasizes how even the negative commandments which warn us to refrain from action are mitzvos and thus share the intent of establishing a tzavsa, connection and bond of unity, between G‑d and man and between Him and the world at large. Furthermore, this goal is reflected in the potential we are granted to fulfill the negative commandments through positive action, i.e., through studying the laws of the negative commandments, it is considered as if one actually observed them.

This leads to another concept, that the fundamental aspect of the negative commandments is the form in which they exist in their source. There they represent elevated levels of holiness as explained above in regard to the connection between the negation of idolatry and the 103 planes of Torah study. Through emphasizing the source of the negative commandments, a powerful dimension of the light of Torah is revealed.8 This light shines in all places, even where there are negative forces involved, negating those negative forces and nullifying their influence.9

This then represents the process of Ki Sisa, the elevation of the Jewish people, and its connection with the first and the second set of tablets. Both sets of tablets share the same thrust, the negation of idolatry and all the negative forces which stem from it,10 not only from the standpoint of faith, but also from the perspective of intellect. Because of the negative dimensions brought about by the sin of the Golden Calf, the second tablets also required the arousal of the essence of the soul. However, their ultimate intent is the same, revealing the complete level of service that can be achieved through Torah study, when that Torah study is elevated and enhanced through the service of “lifting up the heads of the children of Israel.”

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2. A connection can be established between the above concepts and the Purim holiday which we have just celebrated. This is of greater significance this year, because this year the celebration of Purim is unique, involving a three day continuum of happiness for Purim is followed by Shushan Purim and Shabbos, which the Torah calls “the day of your rejoicing.”11

Purim is associated with the service of mesirus nefesh (self-sacrifice) for the Sanctification of G‑d’s name as epitomized by Mordechai’s refusal to bow for Haman. His example inspired the entire people as reflected by the verse, “And they told him of Mordechai’s people.” Throughout the entire year, the Jews displayed mesirus nefesh which transcended intellect. And to commemorate this, our celebration on Purim is Ad d’lo yoda, above the confines of intellect.

Purim, however, also has an effect on our conscious powers as reflected in our Sages’ interpretation of the verse, “And the Jews had light” as referring to the study of the Torah.11 Even the mitzvah of becoming drunk on Purim can be interpreted as becoming involved in the study of the secrets of the Torah as hinted at in our Sages’ statement, “When wine goes in, the secrets come out.”

In a complete manner, this involves the study of the teachings of Chassidus. And it is through this study that the belief in the potential for other gods [i.e., sources of influence] is nullified, not only from the perspective of faith, but also from the standpoint of our conscious powers. This will “raise up the heads of the children of Israel,” elevating their intellectual potential through the study of Chassidus. Furthermore, this will lead to the ultimate elevation, the coming of Mashiach12 who will reveal the secrets of the Torah and, indeed, reveal “the new Torah that will emerge from Me.”

* * *

3. Purim is thirty days before Pesach. As the Alter Rebbe writes in his Shulchan Aruch, thirty days before Pesach, we should begin studying the laws of the holiday. Similarly, since the celebration of the Pesach holiday involves many expenses, it is proper that efforts be made to provide everyone who lacks with their Pesach needs. Although there are organizations that are involved with these activities throughout the entire year, there must be an increase in these efforts in connection with the Pesach holiday, providing them with both food and clothing so that they can celebrate the holiday in an ample manner, as befits “free men.”

Our Sages teach that tzedakah brings close the redemption.13 May our efforts bring close the ultimate redemption and thus we will proceed to Parshas Vayakhel in its most complete expression, “the great congregation” which “will return here” with the coming of Mashiach. May it be in the immediate future.

4. Our Sages note that even after the Purim miracle, we remained servants of Achashverosh. Similarly, we are also “servants of Achashverosh.” Nevertheless, although we are in the midst of exile, the dominant nation in this exile is a generous country, a country who offers assistance to many nations and offers assistance to its Jewish residents. In appreciation, may G‑d grant that country success in its war against Basra and may we soon merit the fulfillment of the prophecy, “Who is that coming in soiled garments from Basra?” with the coming of redemption.

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