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Parshas Vaes’chanan SHABBOS NACHAMU | 15-23 Menachem Av, 5778

EREV SHABBOS  JULY 27th /Tu b’AV
Shacharis 7 AM
Candles/Mincha/Maariv 8:31 PM

SHABBOS NACHAMU SAT JULY 28th 
Shacharis: 9:30 AM /Sof Zman Krias Shema 9:29 AM/
Shabbos Mincha 8:31 PM /Seuda Slishit 
Maariv/Havdalah 9:36 PM

WEEKDAY SERVICES
Sun Shacharis 9 AM 
Mon - Fri Shacharis 7 AM
Mon -Thu Mincha 8:30 PM, followed immediately by Maariv /SUMMER SCHEDULE

SHABBOS KIDDUSH AND SEUDA SLISHIT.  
Kiddush is sponsored by Shira Balint and Shlomo Ovadia in honor of Shabbat Chatan.  This is like the Sephardic tradition to have a Shabbat Chatan after the wedding and that they are celebrating the first Shabbat as a married couple!! MAZEL TOV MAZEL TOV!!  They will also sponsor the Meat Cholent made by Rabbi Mendy Levitin.  Marina and Emanuel Khaimova are co-sponsors of this special Shabbos Nachamu Kiddush..

THE NORTH SEATTLE ERUV STATUS: -UP
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–Tu b’AV FRI JULY 27th 6 PM
Erev-Shabbos Farbrengen in front of the CSTL Men’s Mikvah, in honor of Tu b’Av

B’Yom Ashtei-Asar Yom with Rabbi Mendy – 7:45 PM
The Rebbe’s Chasidus Discourse b’Yom Ashtei-Asar Yom is based on the idea of Ana nasiv malka — “I will choose the king.” For Men and Women. In honor of Chaya Sarah Malka bas Bracha  and Elanah Rivka bas Sarah for a full רפואה שלימה  

WOMEN’S LEARNING AT CSTL WED 8:00 PM
Contact Shprintze Kavka to arrange to learn what you want to learn.  206-730-2764

TORAH OHR WITH RABBI MENDY – 8:45 AM SHABBOS MORNING
All are welcome to this inspiring class the classes  are in honor  of Chaya Sarah Malka bas Bracha  and Elanah Rivka bas Sarah for a full רפואה  שלימה.

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  10:30 am – Noon 
RabbiHerbstman@gmail.com

MONDAY NIGHT SICHOS CLASS FOR WOMEN–8 PM.. 
All levels of knowledge are welcome! Light refreshments will be served. At the Kavka’s 4002 NE 72nd  Street . For a Refuah Shlaimah for  חיה שרה מלכה בת ברכה לאה חוה     

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 –
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

WOMEN’S SHABBOS CLASS – 5:30 PM
Women’s Shabbat class this week will be hosted by Rosi Levin. Class is called for 5:00 pm, 6820 39th Avenue NE. Join us for some social, inspiration and of course some yummy snacks!

 

 

 

 

JEWISH WOMEN’S CIRCLE: CONNECTING WITH KABBALA – MON AUG 13th 7:30 PM At the home of Debbie Levitin, 3701 NE 74th PLACE .  Cocktails and Refreshments will be served.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

CAMP GAN YISROEL 5778
Campers ages 1½ to 12 are excited about Gan Izzy 2018. Fun that lasts a summer...memories that last a lifetime!
http://www.campganisraelseattle.org/

ELUL IS ALMOST HERE – HAVE MEZUZOT AND TEFILIN CHECKED
Rabbi Benzaquen 206-200-6829

BDS:WHAT ARE ITS SUPPORTERS SEEKING? WED AUG 15 ON MERCER ISLAND
Join with AJC in hearing from Dr. Paul Burstein, past chair of UW Jewish Studies, on the anti-Israel BDS movement and what its supporters are ultimately seeking. Wednesday, August 15, 7 pm, at Mercer Island private home. Address upon RSVP. RSVP by clicking here.

SPECIAL BREAKFAST AT EZRA BESSAROTh -SUN 29 JUL AT 9 AM 
“SEPARATION OF RELIGION AND STATE IN THE TIME OF KING DAVID AND KING SOLOMON” – With Rabbi YOSEPH CARMEL.


JEWISH COMMUNITY NIGHT AT SAFECO FIELD: Tue July 31st 7:10 pm
Jewish Federation has reserved an entire section in the 300 level behind home plate for a fun evening of cheering, noshing, and schmoozing. And while supplies last, all attendees will get a free Jewish Community Night Mariners T-shirt -- in Hebrew! You can purchase your Jewish Community Night tickets for a discounted price when you buy them through a special web page.
www.JewishInSeattle.org

Boys SEED Summer Camp, June 26-August 8 at the Kollel
More info & to register: 
www.seattlekollel.com/camp-seed

SEPHARDIC RELIGIOUS SCHOOL
Register now for 2018-2019 Sephardic Hebrew Religious School at the SJCC in Mercer Island!  Sephardic Religious School 1st day begins on Sunday, September 2, 2018 at 9:45 A.M at the J.C.C. [Grades K - 8]

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


REBBE’S SICHO FOR SHABBOS NACHAMU
http://www.sie.org/templates/sie/article_cdo/aid/2507724/jewish/Shabbos-Parshas-Devarim-9th-Day-of-Menachem-Av-5751-1991.htm © SichosInEnglish.org

1. The Haftoros of the seven Shabbasos of Consolation were instituted to express that purpose. Thus, they contrast with the Haftoros read throughout the year which are directly related to the content of the Torah readings with which they are associated. Nevertheless, even on these Shabbasos, there is a connection to the weekly Torah reading. For as the Shaloh explains, the events of the calendar year share a connection to the Torah portions which are read at that time.

This week’s Haftorah begins Nachamu, Nachamu (“Take comfort, take comfort”) and reflects a twofold comforting for a twofold loss (the destruction of the First and Second Batei HaMikdash). This will come through the construction of the Third Beis HaMikdash in the Era of the Redemption. Herein lies the connection to this week’s Torah reading which begins with Moshe’s prayer to enter Eretz Yisrael. Had Moshe been granted permission to lead the Jews into Eretz Yisrael and build the Beis HaMikdash, the Era of the Redemption would have begun at that time.

There is, however, a difficulty. Outwardly, the emphasis in Parshas Vaeschanan is that Moshe’s prayer was not fulfilled and hence there was the possibility for exile and destruction.1 If so, the question arises: What is the connection between this Torah reading and the Haftorah’s promise of comfort for the Jewish people.

This question can be resolved on the basis of the concept that the consolation offered by Shabbos Nachamu is twofold, and the concept of repetition is connected with the redemption. Thus the Midrash comments “There are five letters that are repeated (i.e., they have two forms, one used when they appear at the beginning or in the middle of a word and one used at the end of a word), each of them is associated with the redemption.” Indeed, the concept of repetition is associated with the phrase kiflayim l’toshiah, “a twofold salvation,” which can be taken as an allusion to the ultimate salvation, the Future Redemption.

The connection between repetition and the redemption is that repetition does not imply simply a single repetition of a concept but a manifold and even unlimited repetition. Thus when commenting on the repetition of a command in the Torah, e.g., נתון תתן, “you shall surely give him,” our Sages frequently state that the repetition does not mean that the command must be fulfilled merely twice, but rather even “one hundred times.” Furthermore, one hundred is also not a limit, but rather an allusion to an unlimited amount.2Herein lies the connection to the redemption, for in the Era of the Redemption, the infinite dimensions of G‑dliness will be revealed.3

In particular, the repetition of the promise Nachamu, Nachamu has a uniquely positive connotation. To explain: In regard to G‑d’s command to Avraham, Lech Lecha, Rashiexplains that the repetition of the phrase indicates that the journey will be “for your benefit and for your good.” Furthermore, in regard to his personal future, it represented a redemption from Ur Kasdim. Similarly, we find a repetitive phrase pakod pakoditi (Shmos3:16) being communicated to the Jews by Moshe as a sign that they would be redeemed from the Egyptian exile. And in the works of the prophets (Zechariah 6:12), the repetitive phrase Tzemach... yitzmach is used to foretell the Future Redemption.

In these instances, however, the repeated phrase, though sharing the same root, is not exactly the same. In contrast, the phrase Nachamu, Nachamu is an exact repetition. This is a true expression of the connection between repetition and infinity. When there is a difference between the repeated words, the intent is obviously to convey another message in addition to the concept of repetition, and to express that concept, the words are slightly different. In contrast, when as in the instance at hand, the repetition is exact, it is clear that the only purpose is to express the infinite dimension associated with redemption.

The uniqueness of the message of comfort conveyed by the prophecy Nachamu, Nachamu is emphasized by the Rabbis who interpret the repetition as referring to a comfort for the First Beis HaMikdash and a comfort for the Second Beis HaMikdash. Each one of these structures possessed an advantage lacking in the other. Thus the Third Beis HaMikdash will represent a complete comfort for their loss. Hence, it will be a threefold structure, possessing its own unique qualities and the positive qualities of each of the two previous Batei HaMikdash.

To explain: The First Beis HaMikdash was characterized by a unique dimension of revelation from Above, a higher degree of G‑dliness than was manifest in the Second Beis HaMikdash. This is reflected in the fact that five elements of holiness including the Ark were present in the First Beis HaMikdash and were not present in the Second.

On the other hand, the Second Beis HaMikdash possessed an advantage over the First. It was larger and endured for a longer time; i..e., in time and space, the qualities which characterize our material world, it surpassed the First Beis HaMikdash. The Third Beis HaMikdash will possess both these advantages, plus a unique dimension reflected in the fusion of these two.

Based on the above, we can explain the connection between the Haftorah, “Nachamu, Nachamu” and Parshas Vaeschanan. One of the fundamental aspects of Parshas Vaeschanan is the repetition of the Ten Commandments. Although the Ten Commandments are mentioned in Parshas Yisro, they are repeated together with all their details in Parshas Vaeschanan.

The nature of the context in which the Ten Commandments is mentioned in Parshas Vaeschanan differs, however, from that of Parshas Yisro. In Parshas Yisro, the Jews were on the level of tzaddikim, and thus that narrative reflects the dimension of revelation from Above. In contrast, the narrative in Parshas Vaeschanan is part of Moshe’s rebuke of the Jewish people and thus it is associated with teshuvah and the service of elevating the worldly plane.4

Beyond this contrast, however, the very fact that the Ten Commandments are repeated points to, as do all repetitions as mentioned previously, the concept of infinity. And this represents an allusion to the infinite aspect of the Torah that will be revealed in the Era of the Redemption, “the new [dimensions of the] Torah which will emerge from Me.”

More particularly, the two thrusts — revelation from Above, the service of the tzaddikim and elevation of the worldly plane, the service of the baalei teshuvah — will be included in this revelation. For “the [dimension of the] Torah will emerge” — i.e., it will go out from the realm of G‑dliness and enter the realm of human understanding and thus relate to the elevation of the worldly plane. Simultaneously, it will come “from Me,” i.e., it will be a revelation from Above. Furthermore, these two thrusts will be fused together as a single movement.

Based on the above, we can also appreciate another connection to this week’s Torah reading, G‑d’s reply to Moshe that it would be Yehoshua who would lead the conquest of Eretz Yisrael. Although had Moshe led the people into the land, their entry would have been on a higher level, there was also an advantage to them being led by Yehoshua, for this represented an elevation of the earthly plane. This is reflected in the fact that the conquest of Eretz Yisrael was prolonged, taking seven years to conquer the land and seven years to divide it.5 Since elevating the material plane within the context of its own perspective requires sustained effort, this amount of time was necessary.

As mentioned, had the entry to Eretz Yisrael been led by Moshe, there never would have been an exile. The potential for exile, however, and even the exile itself, must also be seen within a positive light. It is the exile which allows for the elevation of the world at large within its own context. In every land to which the Jewish people have been dispersed, they have elevated the material substance of the land, refining the sparks of G‑dliness enclothed therein.6 Thus through this service, the world itself has become elevated and prepared for the ultimate redemption.

Thus the entry into Eretz Yisrael described in Parshas Vaeschanan must be seen within a context of a greater scope. Since it prepares the world for the Future Redemption, it must be viewed as containing the potential for the ultimate fulfillment to be reached in that era.

* * *

2.. Our Sages stated, “Whoever labors in preparation (i.e., not only prepares, but labors in preparation) on Friday, will eat on Shabbos.” This applies in a spiritual sense as well and thus there is a connection between the present Shabbos and Friday which was the Fifteenth of Av.

The uniqueness of the Fifteenth of Av is reflected in that it is a day when the moon is full. This reflects a fullness and completeness within the Jewish people who “fix their calendar according to the moon, resemble the moon, and ultimately will be renewed as [the moon] is renewed.”7

Each month, the fullness of the moon reflects a state of completion in the fundamental service connected with that month. In regard to the present month, its very name Menachem Av, points to a connection with Mashiach, who will be named Menachem, “the comforter.” Similarly, our Sages describe Tishah BeAv as the day on which Mashiach was born, i.e., the day on which his spiritual source is endowed with additional power.8 Thus the Fifteenth of Av is a time when the potential for redemption reaches a state of completeness..

The connection to the redemption is also reflected by the fact that the Fifteenth of Av falls on Friday. Friday is the day of man’s creation. Our Sages explain that man was created on this day, the final day of creation “so that he would find everything prepared for the feast.” This is an allusion to the ultimate feast, the feast of the Leviathan and the Wild Ox, which we will enjoy in the Era of the Redemption.

Similarly, it was on the day of his creation that Adam called to all the created beings “Come let us bow and prostate ourselves before G‑d,” i.e., he brought the entire world to an acceptance of G‑d’s Kingship. And it is in the Era of the Redemption that G‑d’s Kingship will be revealed in a complete and manifest manner.

Our Sages associated the Fifteenth of Av with an increase in Torah study. “From the Fifteenth of Av onward, whoever adds the nights to the days in Torah study will have years added to his life.” Since “all Jews can be assumed to conduct themselves in a koshermanner,” we can presume that they have fixed times for Torah study and therefore, the increase desired is not merely limited in nature, but rather an increase which goes beyond the person’s ordinary limits. And it is through tapping the infinite potential in a Jew’s soul, each individual according to his nature,9 that we can reveal G‑d’s infinity. This will be reflected in the revelation of “the new [dimensions of the] Torah which will emerge from Me” in the Era of the Redemption, for this will be an infinite dimension of the Torah. Similarly, it is connected with a true “increase in life,” the eternal life of the second period of the Era of the Redemption.

3.. The above concepts are ever more relevant in the present year, a year when “I will show you wonders.” And we are constantly seeing newer and ever-increasing wonders. For example, during these very days, a Convention of Shluchim is being held in Russia with sessions being held in Lubavitch (where prayers will be said at the gravesites of the Rebbeim), in Alma Atta (where prayers will be said at the gravesite of my father on his yahrzeit, the 20th of Av), and in the capital of that country.

The purpose of this convention is to take on new resolutions to spread Torah and Yiddishkeit both in Russia and throughout the entire world. This is truly wondrous in nature. The country that fought so strongly against the activities of the Previous Rebbe is now paying host to and honoring his shluchim.

These wonders arouse our thirst for the ultimate wonder, the coming of Mashiach, when “as in the days of your exodus from Egypt, I will show you wonders.”

This is particularly true as this year is drawing to its close. Nissan, “the month of redemption,” has already passed, and we are in the midst of Av, the fifth10 month when counting from Nissan, which is connected with the redemption. Surely, this is a most appropriate time for the coming of the redemption.

Our conduct can hasten the coming of the redemption. Since we are “on the threshold of the redemption,” it is possible to appreciate a foretaste of the unlimited approach to the Torah and its mitzvos which will characterize the Era of the Redemption. And tasting such a foretaste of the Redemption will bring it closer.

The above implies making an increase in our study of the Torah as mentioned previously in connection with the Fifteenth of Av. This increase should be made both in the realm of Nigleh, the revealed dimension of Torah law, and Pnimiyus HaTorah, Torah’s mystic realm. (In the latter realm is also included the study of Ein Yaakov, the Aggados from the Talmud, for “most of the secrets of the Torah are hidden within it.”) For as the AriZal emphasizes, it is a mitzvah to reveal the secrets of Pnimiyus HaTorah in the present age. This is particularly true since these teachings have been explained and made more accessible through the approach of Chassidus.

There should be a special emphasis on the study of those subjects associated with the Redemption, in particular a study of the portion of the Rambam’s Mishneh Torah, Hilchos Melachim which describes the Redemption. Similarly, emphasis should be placed — as in the period of the Three Weeks — on the study of Hilchos Beis HaBechirah, the laws of the Construction of the Beis HaMikdash.

Also, attention should be paid to the explanation of these subjects in Pnimiyus HaTorah. In general, the study of Pnimiyus HaTorah is associated with the Redemption and thus Rabbi Shimon bar Yochai was told, “With this text of yours, Israel will be redeemed from exile with mercy.” In particular, however, the function of this study as a catalyst for the redemption is more powerful when the subject studied concerns that matter itself. To further enhance the influence of this study, it is desirable that it be conducted in groups of ten, for “when ten people sit and occupy themselves in Torah study, the Divine Presence is manifest among them.”

* * *

4.. This week we study the third chapter of Pirkei Avos. Similarly, the opening teaching of the chapter focuses on the number three, stating, “Reflect upon three things and you will not come close to sin.” Herein lies a connection to the Redemption for it is in the Era of the Redemption that the Third Beis HaMikdash will be revealed. Furthermore, as explained above, the Third Beis HaMikdash will be threefold in nature, expressing a unique quality of its own and combining the positive qualities of the two previous Batei HaMikdash.

We are told to “reflect upon three things,” alluding to the idea that our concern with the Third Beis HaMikdash and the Redemption associated with it should not be casual, but rather involve sustained concentration. And this should awaken an yearning and a desire to await Mashiach’s coming. How much more so is this true at present, when we are “at the threshold of the redemption.”

And in this way, “reflecting upon three things” will add a dimension of perfection to the three services upon which “the world stands, Torah, Divine service, and deeds of kindness.” For this will allow them to be carried out in an unlimited manner as will be in the Era of the Redemption.

Similarly, there is also a connection with the increase in Torah study mentioned above, for the Torah is described as “a threefold light.” And this increase will prepare us to appreciate “the new [dimensions of the] Torah which will emerge from Me” in the Era of the Redemption. Then, together with the entire Jewish people, with great happiness and celebration, we will proceed to Eretz Yisrael, to Jerusalem, and to the Beis HaMikdash

Parshas Devarim SHABBOS CHAZON / TISHA b’AV | 1-8 Av, 5778

EREV SHABBOS  JULY 20th 
Shacharis 7 AM
Candles/Mincha/Maariv 8:39 pm

SHABBOS CHAZON /EREV TISHA b’AV SAT JULY 21st 
Shacharis: 9:30 am /Sof Zman Krias Shema 9:24 am/
Learn Torah (except Tisha b’Av related) only until 1:15 PM Hatzot
Shabbos Mincha 6 PM
Shkiah/Sunset/FAST BEGINS 8:57 PM
End of Shabbos 9:47 PM /Say haMavdil ben Kodesh L’Chol – no Havdala
Maariv with Eicha 10:15 PM

TISHA b’AV SUNDAY JULY 22nd 
Shacharis  with Kinot  9 AM /No tallis, No tefilin
Sit on Chairs only after Hatzot 1:15 PM
Mincha 8:30 pm.  Talis and Tefilin 8:15 PM
Fast Ends/Maariv 9:34 PM followed IYH by Kiddish haLevanah and Havdaloh on Wine

WEEKDAY SERVICES
Sun Shacharis 9 am 
Mon - Fri Shacharis 7 am
Mon -Thu Mincha 8:30 pm, followed immediately by Maariv /SUMMER SCHEDULE

SHABBOS KIDDUSH AND SEUDA SLISHIT.  
Kiddush is sponsored by Shimon and Tova Cox.  Meat cholent is sponsored byHershel and Marave Cox, made by Rabbi Mendy Levitin.  Please note that to sponsor cholent you need to contact Rabbi Kavka or Marion Kitz,
miriamkitz@hotmail.com .. No  Seuda Slishit or afternoon shiurim this week in shul

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–YAHRZEIT OF THE CHOZER OF LUBLIN 9 AV –  FRI JULY 20th 6 PM
Erev-Shabbos Farbrengen in front of the CSTL Men’s Mikvah, in honor of the yahrzeit of Reb Yaakov Yitzchok ben Reb Avraham Eliezer Halevi, the Chozeh (Seer) of Lublin (9 Menachem Av)

TISHA b’AV www.chabad.org/calendar 
The fast begins at sunset Saturday July 21st  and concludes Sunday night July 2nd at nightfall During this time, we do not 
eat or drink, wear leather footwear, bathe or wash ourselves (washing only until the knuckle when mandated by halachah), apply ointments or creams, engage in marital relations or any form of intimacy, sit on a normal-height chair until chatzot (the time when the sun has reached its apex), study Torah (except for the “sad” parts that deal with the destruction of the Temples, etc.), send gifts, or even greet one another (you may respond to greetings), engage in outings, trips or similar pleasurable activities, wear fine, festive clothing.

B’Yom Ashtei-Asar Yom with Rabbi Mendy – NOT THIS WEEK DUE TO TISHA b’AV
The Rebbe’s Chasidus Discourse b’Yom Ashtei-Asar Yom is based on the idea of Ana nasiv malka — “I will choose the king.” For Men and Women. In honor of Chaya Sarah Malka bas Bracha  and Elanah Rivka bas Sarah for a full רפואה שלימה  

WOMEN’S LEARNING AT CSTL WED 8:00 PM
Contact Shprintze Kavka to arrange to learn what you want to learn.  206-730-2764

TORAH OHR WITH RABBI MENDY – 8:45 AM SHABBOS MORNING
All are welcome to this inspiring class the classes  are in honor  of Chaya Sarah Malka bas Bracha  and Elanah Rivka bas Sarah for a full רפואה  שלימה.

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  10:30 am – Noon 
RabbiHerbstman@gmail.com

MONDAY NIGHT SICHOS CLASS FOR WOMEN–8 PM.. 
With Rabbetzin Elishevitz.  All levels of knowledge are welcome! Light refreshments will be served. At the Kavka’s 4002 NE 72nd  Street . For a Refuah Shlaimah for  חיה שרה מלכה בת ברכה לאה חוה     

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 – /NOT THIS Sunday following 9 am 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

WOMEN’S SHABBOS CLASS – 5:30 PM
NOT THIS WEEK

CAMP GAN YISROEL 5778
Campers ages 1½ to 12 are excited about Gan Izzy 2018, especially since we’ve added a sixth week! Fun that lasts a summer...memories that last a lifetime!
http://www.campganisraelseattle.org/

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

TISHA b’AV IN SEWARD PARK – SUN JULY 22nd
2:00 pm: Early Mincha with Tallis and Tefilin at BCMH
2:45 pm: Chofetz Chaim heritage Foundation Worldwide Video presentation by the Seattle Kollel, "Emunah for Life", in the BCMH Volotin Social Hall
6:30 pm: Tisha B'Av Video presentation by the Seattle Kollel at Sephardic Bikur Holim. Topic: "How to Become a Person Who Truly Feels the Pain of Others". Suggested donation: $15/ Adults and $10/Students
7:45 pm: Gemara Shiur for Men at BCMH by Rabbi Akiva O'Connor Topic: "Tractate Gittin-the Story of the Churban"

Annual Rhodes/Cos Memorial Event Mon., July 23rd 7-9 pm
At Ezra Bessaroth  "The Rescuers", a film excerpt by director Michael King. RSVP to: 
https://2018rhodescosmemorial.eventbrite.com

JEWISH COMMUNITY NIGHT AT SAFECO FIELD: Tue July 31st 7:10 pm
Jewish Federation has reserved an entire section in the 300 level behind home plate for a fun evening of cheering, noshing, and schmoozing. And while supplies last, all attendees will get a free Jewish Community Night Mariners T-shirt -- in Hebrew! You can purchase your Jewish Community Night tickets for a discounted price when you buy them through a special web page.
www.JewishInSeattle.org

Boys SEED Summer Camp, June 26-August 8 at the Kollel
More info & to register: 
www.seattlekollel.com/camp-seed

SEPHARDIC RELIGIOUS SCHOOL
Register now for 2018-2019 Sephardic Hebrew Religious School at the SJCC in Mercer Island!  Sephardic Religious School 1st day begins on Sunday, September 2, 2018 at 9:45 A.M at the J.C.C. [Grades K - 8]

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


REBBE’S SICHO FOR SHABBOS CHAZON
http://www.sie.org/templates/sie/article_cdo/aid/2507724/jewish/Shabbos-Parshas-Devarim-9th-Day-of-Menachem-Av-5751-1991.htm © SichosInEnglish.org

One of the fundamental aspects of our faith is the belief in the immanency of Mashiach’s coming. We must “await his coming every day,” which means not only that every day we should wait for his ultimate coming, but that every day, we should expect him to come on that very day itself.

This is all the more relevant in the present era when all the signs that our Sages mentioned in connection with the coming of the Redemption are manifest. In particular, the present days are uniquely appropriate for the coming of Mashiach. For our Sages declared that:

A lion (Nebuchadneztar) came in the month whose sign is a lion (Av) to destroy Ariel (“the lion of G‑d,” the Beis HaMikdash), so that2 a lion (G‑d) will come in the month whose sign is a lion and build Ariel.

Furthermore, the name of the month Menachem Av stresses that there will be Menachem,an act of comfort, for all the negative factors associated with the present day. More precisely, this applies on the present Shabbos which falls on the date of Tishah BeAv itself.

Our sages explain that on Tishah BeAv, Mashiach is born. This cannot refer to his actual birth, because Mashiach will not be an infant when he redeems our people, but rather to a strengthening of his influence. For our Sages refer to a birthday as a day when mazalo govair, “the spiritual source of one’s soul shines powerfully.” On the day when Mashiach’sspiritual source is powerfully revealed, there is a unique potential for the redemption to come.

The AriZal explains that it is on the afternoon of Tishah BeAv, that Mashiach is “born,” and for this reason we recite the prayer Nachaim, at that time. Although this year Nachaim is not recited on the date of Tishah BeAv itself, since that date is Shabbos, this surely does not detract from the positive influences of that date.3 On the contrary, the Shabbos postpones only the negative factors associated with Tishah BeAv and enhances and amplifies the power of the date’s positive influences.

This is reflected in the name given the Shabbos, Shabbos Chazon, “the Shabbos of Vision.” The Berditchever Rebbe explains that on this Shabbos, every Jew is granted a vision of the Third Beis HaMikdash. And similarly, the Haftorah recited on this Shabbos concludes with a verse that points toward the redemption, “Zion will be redeemed through judgment, and her captives, through tzedakah.”

Similarly, the very fact that Tishah BeAv falls on Shabbos and thus instead of fasting, we are obligated to take pleasure in the foods and beverages served alludes to the redemption. For every Shabbos is a microcosm of “the era that is all Shabbos and rest for eternity” and the Shabbos meals a reflection of the feast to be served on that day.

For that reason, when a fast day falls on the Shabbos, there must be an additional stress on happiness. This is reflected in the third Shabbos meal. Although it is the seudahhamafsekes, the meal directly before the Tishah BeAv fast which is usually associated with certain mourning rites, this year, one may serve “a meal comparable to the feasts of King Shlomo.”

Indeed, in regard to a Tishah BeAv which falls on Shabbos, our Sages use the expression, “Since it was postponed, let it be nullified.” On a simple level, it means that since the fast was not observed on its appropriate date, there is reason to suppose that in that year, one need not fast at all. On a deeper level, however, it reflects the potential for the fast to be nullified completely and totally with the coming of the redemption.

2.. Among the unique aspects of the observance of Tishah BeAv this year is a resemblance to Yom Kippur. In regard to Yom Kippur, it is said, “whoever eats and drinks on the ninth is considered4 as if he fasted on the ninth and tenth.” Eating “succulent meat and aged wine” on the ninth of the month, causes G‑d to have this considered as a special merit. This concept can also be borrowed in regard to the Ninth and Tenth of Av this year for we eat on the ninth of the month in preparation for the fast on the tenth.

There is an intrinsic bond between the two. The mitzvos which the Rabbis ordained, including the communal fasts, are not totally new conceptions, but rather extensions of the mitzvos of the Torah. Thus the mitzvah of fasting is associated with the only fast ordained by the Torah, Yom Kippur. In particular, the connection shared between that day and Tishah BeAv is unique, for the prohibitions of Tishah BeAv parallel those of Yom Kippur.5

There is another connection between the two dates. The positive dimensions of Tishah BeAv are revealed on the Fifteenth of Av, the day when “the moon shines fully,” i.e., all the influences associated with that month are revealed in a complete manner. Thus, it is on the Fifteenth of Av that “the revelation of the Era of the Redemption shines incessantly.” And for that reason, our Sages taught, “The Jewish people never enjoyed holidays equivalent to the Fifteenth of Av and Yom Kippur.”

The imminence of the Redemption mentioned previously allows for the possibility for a further connection to be drawn between Tishah BeAv and Yom Kippur. At the dedication of the First Beis HaMikdash, on the tenth of Tishrei, Yom Kippur, the Jews ate and drank in celebration. And this was considered a unique merit for them. Since we are awaiting Mashiach’s coming today, it is possible that tomorrow, the tenth of Av, will be the dedication of the Third Beis HaMikdash. For the Beis HaMikdash is already completely built in the spiritual realms and must only descend to the earth. Were this to happen, the parallel between Tishah BeAv and Yom Kippur would be revealed in the most complete and positive sense.

3.. The conclusion of the calendar dates of the Three Weeks on Shabbos heightens the possibility of a positive conception of this period of time. In Kabbalah, it is explained that these Three Weeks parallel the three mochin, intellectual faculties. Herein we see a connection to the Era of the Redemption, for in that era, Eretz Yisrael will expand and include the lands of three more nations, the Keni, the Knizi, and the Kadmoni. Thus it will include the lands of ten nations, reflecting all the qualities of the spiritual realms, the three mochin and the seven middos, emotional attributes.

An allusion to this dimension is found in the Torah portions read in the Shabbasosconnected with these Three Weeks, Pinchas, Mattos-Maasei, and Devarim, for all three mention the Jews’ entry into Eretz Yisrael and its division among the tribes. (Herein, we also see a connection to Parshas Vaeschanan which is read in the afternoon service today. That parshah begins with a description of Moshe Rabbeinu’s fervent prayers to enter Eretz Yisrael.6 )

Moreover, these parshiyos mention in detail how the tribes of Reuven and Gad and half the tribe of Menasheh took possession of Transjordan. This is significant, because included in these lands was territory that had originally belonged to the Keni, the Knizi, and the Kadmoni. Thus the conquest of these lands represented a foretaste of the conquest of Eretz Yisrael in the Era of the Redemption.

The above must be internalized and applied by each individual in his own lifework which involves, to quote the Tzemach Tzedek, “Making this place Eretz Yisrael.7 This entails drawing G‑dliness into our material environment, transforming our world into a dwelling for Him. Through this service in the present era, we hasten the coming of the time when Eretz Yisrael will spread out throughout the entire world in the Era of the Redemption.

4.. The imminence of Mashiach’s coming should not cause us to slacken any of our efforts to spread positive activities at present. Indeed, even after Mashiach’s coming, the positive effects of one’s activities and resolutions will continue. In regard to the revelations of Gan Eden, our Sages declared, “Happy is he who comes here having acquired.” Similarly, in regard to the Era of the Redemption, our efforts in Torah and mitzvos at present will expand our capacity to appreciate the revelations which will become manifest in that era.

The concluding verse of the Haftorah, “Zion will be redeemed by judgment and its captives, by charity,” should serve as a cue for our conduct. “Judgment” refers to Torah study. Through increasing our study of the Torah and our gifts to charity, we can hasten the coming of the redemption.

In particular, there must be an increase in the effort to make siyumim, gatherings marking the conclusion of the study of a Talmudic tractate. Such siyumim should be made this afternoon,8 this evening and tomorrow (in a permitted manner), and tomorrow night. When possible, these siyumim should also be associated with gifts to charity. Furthermore, if, heaven forbid, Mashiach does not come before the fifteenth of Av, siyumim — connected with gifts to charity and celebratory feasts — should be continued to be made until that day.

Similarly, the Fifteenth of Av should be set aside as a day of celebration, a day when men, women, and children, gather together in a Chassidic farbrengen. And this should be connected with a siyum, donations to charity, and making resolutions to continue further positive activities. Since the Fifteenth of Av falls on Friday,9 and thus questions might arise if the farbrengen would be held during the day, this farbrengen should be held on Thursday night.

This farbrengen should be held with great celebration and joy as befits the Fifteenth of Av, of which it was said, “The Jewish people never enjoyed holidays equivalent to the Fifteenth of Av,” a celebration which parallels the celebration of a marriage. And indeed, there is a connection between the two. For it was on the Fifteenth of Av that “the daughters of Jerusalem would go out and dance in the vineyards,” and shidduchin would be made. Similarly, at present, this is a time — particularly, after the interruption in the Three Weeks — when it is customary to make many weddings and engagements. May these celebrations hasten the coming of the consummation of the ultimate wedding bond, the union between G‑d and the Jewish people. And then we will rejoice with unbounded celebration and join in many wedding celebrations as reflected in the promise, “Speedily, G‑d our L‑rd, let there be heard in the cities of Judah and the outskirts of Jerusalem, the voice of rejoicing and the voice of happiness, the voice of a groom, and the voice of a bride.” And may this take place in the immediate future.

Parshas Matos Masei The Nine Days | 1-8 Av, 5778

EREV SHABBOS  JULY 13th 
Shacharis 6:50 am /ROSH CHODESH MENACHEM AV/
Candles/Mincha/Maariv 8:46 pm

SHABBOS SAT JULY 14th 
Shacharis: 9:30 am /Sof Zman Krias Shema 9:20 am/
Mincha 8:46 pm /followed by Seuda Slishit / PIRKEI AVOT CHAPTER 2
Maariv/Havdalah 9:54 pm  

Weekday Services 
Sun 9 am 
Mon - Fri Shacharis 7 am
Mon -Thu Mincha 8:30 pm, followed immediately by Maariv /SUMMER SCHEDULE

SHABBOS KIDDUSH AND SEUDA SLISHIT.  
Kiddush Lite.   No Chulent.  Seuda Slishit

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–YAHRZEIT OF AHARON haCOHEM –  FRI JULY 13th 6 PM
Erev-Shabbos Farbrengen in front of the CSTL Men’s Mikvah, in honor of the yahrzeit of Aharon haCohen, Rosh Chodesh Menachem Av (Bamidbar 33:38). May we merit to “Be among the disciples of Aharon, loving peace and pursuing peace, loving people (briyos) and bringing them closer to Torah" (Avos 1:12)

THE NINE DAYS BEGINS THU EVENING JULY 12th 
During "The Nine Days" from the First of Av to the Ninth of Av, a heightened degree of mourning is observed, including abstention from meat and wine, music, bathing for pleasure, and other joyous and enjoyable activities. Consumption of meat and wine is permitted on Shabbat, or at a Seudat Mitzvah (obligatory festive meal celebrating the fulfillment of a mitzvah) such as a Bris (circumcision), or a "Siyum" celebrating the completion of a course of Torah study (i.e., a complete Talmudic tractate). The Lubavitcher Rebbe initiated the custom of conducting or participating in a Siyum on each of the Nine Days (even if one does not avail oneself of the dispensation to eat meat). Citing the verse (Isaiah 1:27) "Zion shall be redeemed with mishpat [Torah] and its returnees with Tzedakah," the Rebbe urged that we increase in Torah study (particularly the study of the laws of the Holy Temple) and charity during this period..
www.chabad.org/calendar .  Contact Rabbi Levitin for Halachic Gidance.

FAST OF TISHA b’AV
Fast Begins at Sunset, next Shabbos, 21 July 8:57 PM
Shabbos Mincha TBD
Maariv with Eicha, motzei Shabbos 21 July 9:10 PM
Shacharis  with Kinot, Sunday 22 July 9 AM

Sit on Chairs only after Hatzot 1:15 pm
Mincha 8:30 pm
Fast Ends/Maariv 9:34 pm followed IYH by Kiddish haLevanah and Havdaloh on Wine

B’Yom Ashtei-Asar Yom with Rabbi Avi Herbstman – 7:45 PM SHABBOS AFTERNOON
Rabbi Avi Herbstman will introduce you to one of the most fundamental works of the Rebbe. The Chasidus Discourse b’Yom Ashtei-Asar Yom is based on the idea of Ana nasiv malka — “I will choose the king.” - Stepping Above Self by Looking Beyond the Big Picture”.  The discourse was originally delivered by the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson 11 Nissan, 5731 (1971). For Men and Women. In honor  of Chaya Sarah Malka bas Bracha  and Elanah Rivka bas Sarah for a full רפואה  שלימה  

WOMEN’S LEARNING AT CSTL WED 8:00 PM
Contact Shprintze Kavka to arrange to learn what you want to learn.  206-730-2764

TORAH OHR WITH RABBI ELAZAR BOGOMILSKY – 8:45 AM SHABBOS MORNING
All are welcome to this inspiring class the classes  are in honor  of Chaya Sarah Malka bas Bracha  and Elanah Rivka bas Sarah for a full רפואה  שלימה.

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  10:30 am – Noon 
RabbiHerbstman@gmail.com

MONDAY NIGHT SICHOS CLASS FOR WOMEN–8 PM.. 
With Rabbetzin Elishevitz.  All levels of knowledge are welcome! Light refreshments will be served. At the Kavka’s 4002 NE 72nd  Street . For a Refuah Shlaimah for  חיה שרה מלכה בת ברכה לאה חוה     

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 9 am 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

WOMEN’S SHABBOS CLASS – 5:30 PM
At the home of TBD.

CAMP GAN YISROEL 5778
Campers ages 1½ to 12 are excited about Gan Izzy 2018, especially since we’ve added a sixth week! 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 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

Annual Rhodes/Cos Memorial Event Mon., July 23rd 7-9 pm
At Ezra Bessaroth  "The Rescuers", a film excerpt by director Michael King. RSVP to: 
https://2018rhodescosmemorial.eventbrite.com

JEWISH COMMUNITY NIGHT AT SAFECO FIELD: Tue July 31st 7:10 pm
Jewish Federation has reserved an entire section in the 300 level behind home plate for a fun evening of cheering, noshing, and schmoozing. And while supplies last, all attendees will get a free Jewish Community Night Mariners T-shirt -- in Hebrew! You can purchase your Jewish Community Night tickets for a discounted price when you buy them through a special web page.
www.JewishInSeattle.org

Boys SEED Summer Camp, June 26-August 8 at the Kollel
More info & to register: 
www.seattlekollel.com/camp-seed

SEPHARDIC RELIGIOUS SCHOOL
Register now for 2018-2019 Sephardic Hebrew Religious School at the SJCC in Mercer Island!  Sephardic Religious School 1st day begins on Sunday, September 2, 2018 at 9:45 A.M at the J.C.C. [Grades K - 8]

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


REBBE’S SICHO FOR MATOS/MASEI
http://www.sie.org/templates/sie/article_cdo/aid/2507720/jewish/Rosh-Chodesh-Menachem-Av-After-Minchah-5751-1991.htm © SichosInEnglish.org

1. One of the unique dimensions of this week’s Torah reading is the division of Eretz Yisrael as an inheritance to all the tribes and to each individual Jew. This is particularly relevant at present, as we are on the threshold of the redemption and can hence derive lessons from this in regard to the division of Eretz Yisrael in the Era of the Redemption. Since, however, we are still — albeit only momentarily — before the Redemption, there is also a lesson that can be derived regarding our conduct at present, for “the Torah is eternal.”

This lesson is based on the Tzemach Tzedek’s directive to a person who wanted to make aliyah to Eretz Yisrael in order to devote himself to Torah study and the service of G‑dthere. The Tzemach Tzedek told him that instead of going to Eretz Yisrael, he should, “Make this place Eretz Yisrael.” The directive is applicable far beyond that individual instance. At every time and in every place, a Jew has to make his place Eretz Yisrael, a place where Yiddishkeit and G‑dliness are openly revealed.

This directive is, however, problematic. In practice, the Diaspora is not Eretz Yisrael, and only in our Holy Land is the complete observance of the Torah and its mitzvos possible. Indeed, while we are in exile, we pray three times a day for G‑d to “gather us together from the four corners of the earth to our land.” If so, what is the meaning of the directive to “make this place Eretz Yisrael”? The question becomes ever more poignant in light of the fact that at any moment, the exile will end and we will proceed to Eretz Yisrael.

This question can be resolved within the context of the resolution of a problematic aspect of the division of Eretz Yisrael as mentioned in this week’s Torah portion. The Torah relates that the division of the land into tribal portions was carried out by means of a lottery. Rashiexplains that, not only was the portion of Eretz Yisrael to be given to each tribe written on the lot picked for that tribe, the lot itself spoke and announced this matter. A question arises: G‑d does not work a miracle without a purpose. If so, what purpose was served by the lot speaking.1

It can be explained that since G‑d commanded, “The land shall be divided by lot,” every aspect of the division of the land should be dependent on the lottery. And therefore, to show that the division was genuine and not merely a chance phenomenon, there was a need for the lot to speak.2

This explanation is, however, itself in need of clarification: Since the lottery was not a purpose in and of itself, but merely a means of dividing Eretz Yisrael, why was it necessary for there to be such a miracle?

The latter question can be resolved on the basis of the Rogatchover’s explanation that every concept in Torah, even when it appears to be a matter of necessity is designated by a unique Divine Providence. For example, the journeys of the Jews in the desert to Eretz Yisrael, although they were only an intermediary, a means to allow the Jews to reach our Holy Land, they still receive a measure of holiness and importance as reflected in the verse, “And Moshe wrote down the places from which they departed for their journeys according to the word of G‑d.”3

Similarly — and indeed, to a greater extent — this concept applies regarding the lots through which Eretz Yisrael was divided, for G‑d commanded that the land be divided in this manner. Hence, every aspect connected with the lottery was important. And for this reason, the lot itself had to speak and in this manner, demonstrate how the division of the land depended on it.

There is an inner dimension to this concept. The conquest of the land of Canaan by the Jewish people, and its transformation into Eretz Yisrael, a holy land where the connection to G‑dliness, Yiddishkeit, and holiness, is apparent, reflects the spiritual task of the Jews in the world at large. This is the intent of the creation to transform this physical world into a dwelling for G‑d, i.e., a place where G‑d reveals Himself completely, as a person reveals himself in his own home.

For the conquest of the land to be complete, all the particular dimensions — both of the land and of the Jews, those accomplishing this conquest — must be involved. This implies: a) One must conquer the entire land. As long as a portion of the land is not conquered, one’s conquest — even of the lands over which one has in fact taken control — is not complete. For there is always an element of danger of war being waged by those people who have not yet been conquered. b) The conqueror must invest all of his energies and his three powers of expression: thought, speech, and action, in the conquest. If one of these potentials is not involved, his conquest is lacking. Thus, he involves his thought in planning the campaign, his speech, in giving directives to carry it out, and his actions, in actually bringing it to fruition.

A similar concept applies in regard to our mission to establish a dwelling for G‑d within this material world. It is necessary that: a) all the aspects of the world must be included in the dwelling; i.e., it must become evident throughout the entire world that every dimension of the world belongs to G‑d; b) Just as a person reveals every aspect of his personality in his home, his thought, his speech, and his action, so too, all the spiritual parallels to thought, speech, and action must be revealed in G‑d’s dwelling in this world.

Similarly, since the world is transformed into G‑d’s dwelling through the activity of the Jewish people, all of our means of expression, our thought, speech, and action, must be used — and must themselves become — a dwelling for G‑d. Accordingly, there are certain mitzvos that are to be fulfilled through thought (for example, prayer), others through speech (Torah study), and others through action (deeds of kindness).

More particularly, every mitzvah can and should be fulfilled on all three planes of thought, speech, and action. In a similar way, in the Shema, we declare how our love for G‑d should be “with all your heart, with all your soul, and with all your might.” Similarly, every dimension of our service should involve our entire being and all of its particular elements. And through such service, we will transform every particular element of our being.

Based on the above, we can understand why it was necessary for G‑d to make a miracle and have the lot announce the portions of Eretz Yisrael to be given to each tribe. Since the lottery was necessary as a preparation for the conquest of Eretz Yisrael, it was necessary that it include all the means of expression of thought, speech, and action. Thus in addition to the actual deed of preparing and picking the lots (action) and the intention which Moshe and the Nesi’im invested in the lottery (thought), G‑d wrought a miracle and the lot itself spoke (speech). Indeed, it was the lot speaking which made the greatest impression on the people at large.

This leads to a further concept. The lottery was merely a preparatory step to the conquest of Eretz Yisrael. Nevertheless, all the means of expression, thought, speech, and action, were involved with it. This shows how a person must be deeply involved in every phase of his activity, to quote an expression of the Rebbe Rashab, “A pnimi (a person who invests his inner being in his life experience): in whatever he is involved, he is totally involved.”

This concept was expressed in connection with the following narrative: Once the Yeshivahstudents were singing a niggun in preparation for the recitation of a maamar. The Rebbe Rashab noticed that they were singing hurriedly, to the extent that it was clearly evident that they were interested in the maamar, and not in the niggun.

The Rebbe delivered an entire sichah in which he emphasized that even when one matter is only a preparation for another matter, one must invest oneself in the first matter entirely. “Whatever one does, one must do truthfully... [Therefore,] as long as one is involved in a matter, one must be totally involved.” Afterwards, when the second matter comes, then one should be totally involved in that.4

There are two points in the Rebbe Rashab’s sichah: a) that this total involvement is a reflection of truth and inner commitment; b) that through being fully involved in the preparatory stages, one insures that the activity for which one prepares oneself is also carried out in a proper manner.

There is an added point: G‑d established the pattern that before being involved in one’s essential activity, it is necessary to undergo several preparatory stages and in this manner, one prepares oneself and the world at large for that essential activity. Accordingly, the preparatory stages have all the importance of the essence of the activity itself and require full-hearted involvement.

An example of this concept can be seen in regard to education: On one hand, education is merely a preparatory stage for the observance of the mitzvos. On the other hand, it must be given independent importance. Indeed, there are times when the importance of educating a child for the performance of mitzvos supersedes the importance of the performance of mitzvos themselves.

On a larger scale, this concept can be explained in the following manner: Ultimately, there is one intent for the totality of our service, making this world a dwelling for G‑d. The fulfillment of this intent involves certain activities which are preparatory in nature and others which reflect the essential intent. Nevertheless, from the perspective of G‑d’s essence, all are associated with the same fundamental intent. Accordingly, man must invest himself fully in all dimensions of his activity, even those which appear merely preparatory in nature.5

Based on the above, we can appreciate the service required by the directive, “Make this place Eretz Yisrael.” Our service in the Diaspora at present is a preparation for the ultimate service which we will perform in Eretz Yisrael. Nevertheless, the fact that we are found in the Diaspora at present is not a mere accident and has a specific Divine purpose. Furthermore, that purpose is connected with the ultimate purpose of transforming this world into G‑d’s dwelling. Accordingly, effort has to be invested into each and every place, and each and every situation, reflecting within it the ultimate intention, that it become part of G‑d’s dwelling, as will be revealed in Eretz Yisrael in the Era of the Redemption.

Thus, every place where a Jew exists will be transformed into Eretz Yisrael,6 a place where G‑dliness is openly revealed. And furthermore, this will bring the world to its ultimate state, the state of redemption, when we will serve G‑d in Eretz Yisrael in the most literal sense.7

This is particularly true since we are speaking within the context of preparing the world for the true and ultimate redemption. This implies that the service which prepares the world for this redemption must also be “true and ultimate” in nature; i.e., it must be “ultimate,” involving every dimension of our experience, and “true,” involving every aspect of our being. And through service in this manner, we prepare ourselves and the world at large for the ultimate Redemption.

This implies two dimensions in the service of “Making this place Eretz Yisrael:” a) The service must involve “this place,” the Diaspora; b) Within the Diaspora, a person must infuse the spirit of Eretz Yisrael, i.e., of the Redemption.

And this itself will prepare us for and thus hasten the coming of the Redemption, and the beginning of the era when “Eretz Yisrael will spread into all the other lands.”

2. Each person — man, woman, and child — has a different portion of the world. Thus, everyone possesses an individual responsibility to make his portion of the world Eretz Yisrael. No person’s portion of the world resembles another’s. Each person lives in a particular place and has a specific and individual mission in that place. Similarly, each day and more particularly each moment, is associated with a specific Divine intent. And therefore, to prepare the world at large for the Redemption, each person must “Make this place — his individual portion of the world — Eretz Yisrael.”

One might ask: I live only in a small place and my life is seemingly insignificant. What importance is there in how I conduct myself and how can my conduct have an effect on the world at large? Similarly, in regard to the Redemption, a person might ask: How is it possible for me to bring about the Redemption? My service involves only a small portion of the world.

This is the meaning of the directive: “Make this place Eretz Yisrael.” A Jew must infuse G‑dliness into his portion of the world. This will have an effect on the world as a whole, for each portion of the world includes within itself the entire world at large. And in this manner, a person can fulfill our Sages’ directive, “Each and every person is obligated to say, ‘The world was created for me.’ ” For by fulfilling the intent associated with his individual portion of the world, he can bring the entire world to a state of fulfillment.8 Through experiencing a personal redemption, and expressing that redemption in every aspect of his conduct, each person can hasten the coming of the Redemption in the world at large.

This message that each person should “Make this place Eretz Yisrael,” i.e., have the redemption pervade his life experience should be communicated to others, to the members of one’s family, to one’s students, and to all the individuals with which one comes into contact. And in this way, the manifestation of the spirit of redemption in all these particular aspects of existence, will lead to its manifestation in a complete manner in the world at large.  * * *

3. An additional emphasis is placed on this concept on the present Shabbos, the Shabbos on which the month of Av is blessed. Although often Torah sources refer to this month with this name, it is common custom to refer to the month as Menachem Av when blessing it. Av meaning “father,” has a positive connotation, indicating that it serves as a source for positive activity. Menachem meaning “comfort,” however, reflects a more inclusive intent, referring to the comfort for the exile the Jews will receive in the Era of the Redemption. The name Menachem is placed before Av to indicate how this, the Redemption is the fundamental intent. The descent of the exile was intended only as a preparation for the Redemption. Indeed, we find that at the very beginning of the creation, “the spirit of G‑d — the spirit of Mashiach (Rashi) — hovered over the waters,” for this is the intent of the entire creation.

This points to the intent of these Three Weeks, that they serve as a preparation for bringing about the Redemption. This is further emphasized by that fact that this year, Rosh Chodesh Av falls on a Friday. Our Sages emphasize that Adam was created on a Friday so that “he would appreciate that ‘everything is prepared for the feast.’ ” In an ultimate sense, this refers to the feast of the Era of the Redemption. Similarly, we must realize that — when looking at the history of the world as a whole — it is now Friday, after midday. We are preparing for Shabbos, indeed as the Previous Rebbe announced, our preparations are complete, “even the buttons are polished,” and we are all “standing together prepared to bring Mashiach.

As a further preparation for this Era, to reveal the positive qualities and joy that are latent in these Three Weeks, siyumim, conclusions of Torah works, should be held on each of the Nine Days including Shabbos, and this year, including the Shabbos of Tishah BeAv. And these activities will hasten the transformation of these days into days of celebration, when with true and complete joy we will proceed together with Mashiach to Eretz Yisrael in the true and ultimate Redemption.

Parshas Pinchas – Mevarchim Chodesh Av The Three Weeks | 23 Tamuz – 1 Av, 5778

EREV SHABBOS  JULY 6th 
Shacharis 7 am
Candles/Mincha/Maariv 8:50 pm

SHABBOS SAT JULY 7th 
Tehilim for Mevarchim Menachem Av 8:00 am
Shacharis: 9:30 am /Sof Zman Krias Shema 9:17 am/
Mincha 8:50 pm /followed by Seuda Slishit / PIRKEI AVOT CHAPTER 1
Maariv/Havdalah 10:00 pm  

Weekday Services 
Sun 9 am 
Mon - Thu Shacharis 7 am
Fri Shacharis 6:50 am /ROSH CHODESH MENACHEM AV
Mon -Thu Mincha 8:30 pm, followed immediately by Maariv /SUMMER SCHEDULE

SHABBOS KIDDUSH AND SEUDA SLISHIT.  
Kiddush Lite.   No Chulent

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–SHABBOS MEVARCHIM MENACHEM AV – FRI JULY 6th 6 PM
M’shenichnas Av – Mem’atim – b’Simcha! Erev-Shabbos Farbrengen in front of the CSTL Men’s Mikvah.

THE THREE WEEKS CONTINUES
Weddings and other joyful events are not held during this period; like mourners, we do not cut our hair, and various pleasurable activities are limited or proscribed. For additional information, please contact Rabbi Levitin.
The Lubavitcher Rebbe urged that the Three Weeks should be a time of increased giving of charity and Torah study (in keeping with the verse (Isaiah 1:27), "Zion shall be redeemed by law, and her returnees by charity"), particularly the study of those portions of Torah that deal with the laws and the deeper significance of the Holy Temple. 
www.chabad.org/calendar

B’Yom Ashtei-Asar Yom with Rabbi Avi Herbstman – 7:45 PM SHABBOS AFTERNOON
Rabbi Avi Herbstman will introduce you to one of the most fundamental works of the Rebbe. The Chasidus Discourse b’Yom Ashtei-Asar Yom is based on the idea of Ana nasiv malka — “I will choose the king.” - Stepping Above Self by Looking Beyond the Big Picture”.  The discourse was originally delivered by the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson 11 Nissan, 5731 (1971). For Men and Women. In honor  of Chaya Sarah Malka bas Bracha  and Elanah Rivka bas Sarah for a full רפואה  שלימה  

TORAH OHR WITH RABBI ELAZAR BOGOMILSKY – 8:45 AM SHABBOS MORNING
All are welcome to this inspiring class the classes  are in honor  of Chaya Sarah Malka bas Bracha  and Elanah Rivka bas Sarah for a full רפואה  שלימה.

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  10:30 am – Noon 
RabbiHerbstman@gmail.com

MONDAY NIGHT SICHOS CLASS –8 PM. 
With Rabbi Emlin.  All levels of knowledge are welcome! Light refreshments will be served. At the Kavka’s 4002 NE 72nd  Street . For a Refuah Shlaimah for חיה שרה מלכה בת ברכה לאה חוה     

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 /NOT THIS WEEK
At Rebbetzin Levitin’s home, 6519 49th Ave NE.  For more info,
chanielevitin@gmail.com

WOMEN’S SHABBOS CLASS – 5:30 PM
At the home of Frumi Marasow, 7201 40th Ave NE.

CAMP GAN YISROEL 5778
Campers ages 1½ to 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 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

Annual Rhodes/Cos Memorial Event Mon., July 23, 7:00-9:00 pm
At Ezra Bessaroth  "The Rescuers", a film excerpt by director Michael King. RSVP to: 
https://2018rhodescosmemorial.eventbrite.com

JEWISH COMMUNITY NIGHT AT SAFECO FIELD: Tue July 31st 7:10 pm
Let’s all go to the ball game together! You’re invited to come out to Safeco Field for Jewish Community Night on, when the Mariners take on the 2017 World Series champion Houston Astros. Jewish Federation has reserved an entire section in the 300 level behind home plate for a fun evening of cheering, noshing, and schmoozing. And while supplies last, all attendees will get a free Jewish Community Night Mariners T-shirt -- in Hebrew! You can purchase your Jewish Community Night tickets for a discounted price when you buy them through a special web page. For more details, please contact Craig Mathews, Federation Events Manager, at 206.774.2219 or
craigm@jewishinseattle.org. Go M’s!

Girls SEED Summer Camp, June 25-July 20 at the Kollel
Boys SEED Summer Camp, June 26-August 8 at the Kollel
More info & to register: 
www.seattlekollel.com/camp-seed

SEPHARDIC RELIGIOUS SCHOOL
Register now for 2018-2019 Sephardic Hebrew Religious School at the SJCC in Mercer Island!  Sephardic Religious School 1st day begins on Sunday, September 2, 2018 at 9:45 A.M at the J.C.C. [Grades K - 8]

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

Hosts Needed for Summer Shlichim 
Volunteer family hosts are needed for Summer Shlichim - Noy Asis, Shir Kedem, and Taly Pachornik - who will be working at the Stroum Jewish Community Center Day Camp this summer. 
www.jewishinseattle.org


REBBE’S SICHO FOR PINCHAS
http://www.sie.org/templates/sie/article_cdo/aid/2507717/jewish/Shabbos-Parshas-Pinchas-24th-Day-of-Tammuz-5751-1991.htm © SichosInEnglish.org

1. One of the unique dimensions of this week’s Torah reading is the division of Eretz Yisrael as an inheritance to all the tribes and to each individual Jew. This is particularly relevant at present, as we are on the threshold of the redemption and can hence derive lessons from this in regard to the division of Eretz Yisrael in the Era of the Redemption. Since, however, we are still — albeit only momentarily — before the Redemption, there is also a lesson that can be derived regarding our conduct at present, for “the Torah is eternal.”

This lesson is based on the Tzemach Tzedek’s directive to a person who wanted to make aliyah to Eretz Yisrael in order to devote himself to Torah study and the service of G‑dthere. The Tzemach Tzedek told him that instead of going to Eretz Yisrael, he should, “Make this place Eretz Yisrael.” The directive is applicable far beyond that individual instance. At every time and in every place, a Jew has to make his place Eretz Yisrael, a place where Yiddishkeit and G‑dliness are openly revealed.

This directive is, however, problematic. In practice, the Diaspora is not Eretz Yisrael, and only in our Holy Land is the complete observance of the Torah and its mitzvos possible. Indeed, while we are in exile, we pray three times a day for G‑d to “gather us together from the four corners of the earth to our land.” If so, what is the meaning of the directive to “make this place Eretz Yisrael”? The question becomes ever more poignant in light of the fact that at any moment, the exile will end and we will proceed to Eretz Yisrael.

This question can be resolved within the context of the resolution of a problematic aspect of the division of Eretz Yisrael as mentioned in this week’s Torah portion. The Torah relates that the division of the land into tribal portions was carried out by means of a lottery. Rashiexplains that, not only was the portion of Eretz Yisrael to be given to each tribe written on the lot picked for that tribe, the lot itself spoke and announced this matter. A question arises: G‑d does not work a miracle without a purpose. If so, what purpose was served by the lot speaking.1

It can be explained that since G‑d commanded, “The land shall be divided by lot,” every aspect of the division of the land should be dependent on the lottery.. And therefore, to show that the division was genuine and not merely a chance phenomenon, there was a need for the lot to speak.2

This explanation is, however, itself in need of clarification: Since the lottery was not a purpose in and of itself, but merely a means of dividing Eretz Yisrael, why was it necessary for there to be such a miracle?

The latter question can be resolved on the basis of the Rogatchover’s explanation that every concept in Torah, even when it appears to be a matter of necessity is designated by a unique Divine Providence. For example, the journeys of the Jews in the desert to Eretz Yisrael, although they were only an intermediary, a means to allow the Jews to reach our Holy Land, they still receive a measure of holiness and importance as reflected in the verse, “And Moshe wrote down the places from which they departed for their journeys according to the word of G‑d.”3

Similarly — and indeed, to a greater extent — this concept applies regarding the lots through which Eretz Yisrael was divided, for G‑d commanded that the land be divided in this manner. Hence, every aspect connected with the lottery was important. And for this reason, the lot itself had to speak and in this manner, demonstrate how the division of the land depended on it.

There is an inner dimension to this concept. The conquest of the land of Canaan by the Jewish people, and its transformation into Eretz Yisrael, a holy land where the connection to G‑dliness, Yiddishkeit, and holiness, is apparent, reflects the spiritual task of the Jews in the world at large. This is the intent of the creation to transform this physical world into a dwelling for G‑d, i.e., a place where G‑d reveals Himself completely, as a person reveals himself in his own home.

For the conquest of the land to be complete, all the particular dimensions — both of the land and of the Jews, those accomplishing this conquest — must be involved. This implies: a) One must conquer the entire land. As long as a portion of the land is not conquered, one’s conquest — even of the lands over which one has in fact taken control — is not complete. For there is always an element of danger of war being waged by those people who have not yet been conquered. b) The conqueror must invest all of his energies and his three powers of expression: thought, speech, and action, in the conquest. If one of these potentials is not involved, his conquest is lacking. Thus, he involves his thought in planning the campaign, his speech, in giving directives to carry it out, and his actions, in actually bringing it to fruition.

A similar concept applies in regard to our mission to establish a dwelling for G‑d within this material world. It is necessary that: a) all the aspects of the world must be included in the dwelling; i.e., it must become evident throughout the entire world that every dimension of the world belongs to G‑d; b) Just as a person reveals every aspect of his personality in his home, his thought, his speech, and his action, so too, all the spiritual parallels to thought, speech, and action must be revealed in G‑d’s dwelling in this world..

Similarly, since the world is transformed into G‑d’s dwelling through the activity of the Jewish people, all of our means of expression, our thought, speech, and action, must be used — and must themselves become — a dwelling for G‑d. Accordingly, there are certain mitzvos that are to be fulfilled through thought (for example, prayer), others through speech (Torah study), and others through action (deeds of kindness).

More particularly, every mitzvah can and should be fulfilled on all three planes of thought, speech, and action. In a similar way, in the Shema, we declare how our love for G‑d should be “with all your heart, with all your soul, and with all your might.” Similarly, every dimension of our service should involve our entire being and all of its particular elements. And through such service, we will transform every particular element of our being.

Based on the above, we can understand why it was necessary for G‑d to make a miracle and have the lot announce the portions of Eretz Yisrael to be given to each tribe. Since the lottery was necessary as a preparation for the conquest of Eretz Yisrael, it was necessary that it include all the means of expression of thought, speech, and action. Thus in addition to the actual deed of preparing and picking the lots (action) and the intention which Moshe and the Nesi’im invested in the lottery (thought), G‑d wrought a miracle and the lot itself spoke (speech). Indeed, it was the lot speaking which made the greatest impression on the people at large.

This leads to a further concept. The lottery was merely a preparatory step to the conquest of Eretz Yisrael. Nevertheless, all the means of expression, thought, speech, and action, were involved with it. This shows how a person must be deeply involved in every phase of his activity, to quote an expression of the Rebbe Rashab, “A pnimi (a person who invests his inner being in his life experience): in whatever he is involved, he is totally involved.”

This concept was expressed in connection with the following narrative: Once the Yeshivahstudents were singing a niggun in preparation for the recitation of a maamar. The Rebbe Rashab noticed that they were singing hurriedly, to the extent that it was clearly evident that they were interested in the maamar, and not in the niggun.

The Rebbe delivered an entire sichah in which he emphasized that even when one matter is only a preparation for another matter, one must invest oneself in the first matter entirely. “Whatever one does, one must do truthfully... [Therefore,] as long as one is involved in a matter, one must be totally involved.” Afterwards, when the second matter comes, then one should be totally involved in that.4

There are two points in the Rebbe Rashab’s sichah: a) that this total involvement is a reflection of truth and inner commitment; b) that through being fully involved in the preparatory stages, one insures that the activity for which one prepares oneself is also carried out in a proper manner.

There is an added point: G‑d established the pattern that before being involved in one’s essential activity, it is necessary to undergo several preparatory stages and in this manner, one prepares oneself and the world at large for that essential activity. Accordingly, the preparatory stages have all the importance of the essence of the activity itself and require full-hearted involvement.

An example of this concept can be seen in regard to education: On one hand, education is merely a preparatory stage for the observance of the mitzvos. On the other hand, it must be given independent importance. Indeed, there are times when the importance of educating a child for the performance of mitzvos supersedes the importance of the performance of mitzvos themselves.

On a larger scale, this concept can be explained in the following manner: Ultimately, there is one intent for the totality of our service, making this world a dwelling for G‑d. The fulfillment of this intent involves certain activities which are preparatory in nature and others which reflect the essential intent. Nevertheless, from the perspective of G‑d’s essence, all are associated with the same fundamental intent. Accordingly, man must invest himself fully in all dimensions of his activity, even those which appear merely preparatory in nature.5

Based on the above, we can appreciate the service required by the directive, “Make this place Eretz Yisrael.” Our service in the Diaspora at present is a preparation for the ultimate service which we will perform in Eretz Yisrael. Nevertheless, the fact that we are found in the Diaspora at present is not a mere accident and has a specific Divine purpose. Furthermore, that purpose is connected with the ultimate purpose of transforming this world into G‑d’s dwelling. Accordingly, effort has to be invested into each and every place, and each and every situation, reflecting within it the ultimate intention, that it become part of G‑d’s dwelling, as will be revealed in Eretz Yisrael in the Era of the Redemption.

Thus, every place where a Jew exists will be transformed into Eretz Yisrael,6 a place where G‑dliness is openly revealed. And furthermore, this will bring the world to its ultimate state, the state of redemption, when we will serve G‑d in Eretz Yisrael in the most literal sense.7

This is particularly true since we are speaking within the context of preparing the world for the true and ultimate redemption. This implies that the service which prepares the world for this redemption must also be “true and ultimate” in nature; i.e., it must be “ultimate,” involving every dimension of our experience, and “true,” involving every aspect of our being.. And through service in this manner, we prepare ourselves and the world at large for the ultimate Redemption.

This implies two dimensions in the service of “Making this place Eretz Yisrael:” a) The service must involve “this place,” the Diaspora; b) Within the Diaspora, a person must infuse the spirit of Eretz Yisrael, i.e., of the Redemption.

And this itself will prepare us for and thus hasten the coming of the Redemption, and the beginning of the era when “Eretz Yisrael will spread into all the other lands.”

2.. Each person — man, woman, and child — has a different portion of the world. Thus, everyone possesses an individual responsibility to make his portion of the world Eretz Yisrael. No person’s portion of the world resembles another’s. Each person lives in a particular place and has a specific and individual mission in that place. Similarly, each day and more particularly each moment, is associated with a specific Divine intent. And therefore, to prepare the world at large for the Redemption, each person must “Make this place — his individual portion of the world — Eretz Yisrael.”

One might ask: I live only in a small place and my life is seemingly insignificant. What importance is there in how I conduct myself and how can my conduct have an effect on the world at large? Similarly, in regard to the Redemption, a person might ask: How is it possible for me to bring about the Redemption? My service involves only a small portion of the world.

This is the meaning of the directive: “Make this place Eretz Yisrael.” A Jew must infuse G‑dliness into his portion of the world. This will have an effect on the world as a whole, for each portion of the world includes within itself the entire world at large. And in this manner, a person can fulfill our Sages’ directive, “Each and every person is obligated to say, ‘The world was created for me.’ ” For by fulfilling the intent associated with his individual portion of the world, he can bring the entire world to a state of fulfillment.8 Through experiencing a personal redemption, and expressing that redemption in every aspect of his conduct, each person can hasten the coming of the Redemption in the world at large.

This message that each person should “Make this place Eretz Yisrael,” i.e., have the redemption pervade his life experience should be communicated to others, to the members of one’s family, to one’s students, and to all the individuals with which one comes into contact. And in this way, the manifestation of the spirit of redemption in all these particular aspects of existence, will lead to its manifestation in a complete manner in the world at large.  * * *

3.. An additional emphasis is placed on this concept on the present Shabbos, the Shabbos on which the month of Av is blessed. Although often Torah sources refer to this month with this name, it is common custom to refer to the month as Menachem Av when blessing it. Av meaning “father,” has a positive connotation, indicating that it serves as a source for positive activity. Menachem meaning “comfort,” however, reflects a more inclusive intent, referring to the comfort for the exile the Jews will receive in the Era of the Redemption. The name Menachem is placed before Av to indicate how this, the Redemption is the fundamental intent. The descent of the exile was intended only as a preparation for the Redemption. Indeed, we find that at the very beginning of the creation, “the spirit of G‑d — the spirit of Mashiach (Rashi) — hovered over the waters,” for this is the intent of the entire creation.

This points to the intent of these Three Weeks, that they serve as a preparation for bringing about the Redemption. This is further emphasized by that fact that this year, Rosh Chodesh Av falls on a Friday. Our Sages emphasize that Adam was created on a Friday so that “he would appreciate that ‘everything is prepared for the feast.’ ” In an ultimate sense, this refers to the feast of the Era of the Redemption. Similarly, we must realize that — when looking at the history of the world as a whole — it is now Friday, after midday. We are preparing for Shabbos, indeed as the Previous Rebbe announced, our preparations are complete, “even the buttons are polished,” and we are all “standing together prepared to bring Mashiach.

As a further preparation for this Era, to reveal the positive qualities and joy that are latent in these Three Weeks, siyumim, conclusions of Torah works, should be held on each of the Nine Days including Shabbos, and this year, including the Shabbos of Tishah BeAv. And these activities will hasten the transformation of these days into days of celebration, when with true and complete joy we will proceed together with Mashiach to Eretz Yisrael in the true and ultimate Redemption.

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