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SHABBOS VAYIGASH | 6 -13 Teves, 5779

EREV SHABBOS  DEC 14th 
Shacharis 7 AM
Candles/Mincha/Maariv 3:59 PM

SHABBOS - SAT DEC 15th 
Shacharis: 9 AM /Sof Zman Krias Shema 9:57 AM/
Shabbos Mincha 3:59 PM /Seuda Slishit Lite
Maariv/Havdalah 5:03 PM

WEEKDAY SERVICES
Sun Shacharis 9 AM 
Mon, Wed– Fri Shacharis 7 AM
Tue Shacharis 6:50 AM /FAST OF 10th TEVES BEGINS 6:11 AM 
Sun,Mon,Wed, Thu Mincha 4:10 PM, followed immediately by Maariv
Tue Mincha 3:45 PM, Maariv/Fast Ends 4:55 PM /FAST OF 10th TEVES

FARBRENGEN ALERT–- FRIDAY 3 PM
Erev-Shabbos Farbrengen in the CSTL Social Hall, in honor of Hey Teves, Chabad Holiday of Books!

SHABBOS KIDDUSH AND SEUDA SLISHIT.  
Kiddush Lite. Thank you to Mr Paul  and Tamar Azous  and Mr Eli and Elana  Duban for co-sponsoring this week’s meat cholent, made by Rabbi Mendy Levitin. Seuda Slishit Lite.

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.

Winter Camp registration for the 2018 season is now live!  
We have an awesome program planned this year, and can't wait for you to be a part of it! This is a special Jewish Winter Day Camp opportunity for boys (3.5-9 years old) and girls (3.5-12 years old), from Monday, December 24th through Friday, December 28th. Some of our amazing out of town staff from this summer are returning, to make the CGIS winter experience as much fun (if not more!) as this past summer. Space is limited, so register today!  Cost: $250.00 Registration: $50.00 
https://www.ultracamp.com/clientlogin.aspx?idCamp=562&campCode=gis&fbclid=IwAR39KiUkLODOkYBOO2mjmW3SBtoK7XbGerk2yjh5Lxh48YYEP4P-DqaOqnk

SEATTLE JEWISH WOMEN’S CIRCLE – WED DEC 19th 7:30 PM
Winter Scarf Making at the Mod Apartments.  mherbstman@gmail.com

LADIES TEHILIM – SUN 10 am
Come say Tehilim

Avos U'Banim this Motzei Shabbos 6:30 PM at CSTL
Thank you  to our generous sponsors. Featuring Rebbe Videos, Torah, Raffle, Prizes, Food.  
RabbiHerbstman@gmail.com

Sunday Talmud Class with Rabbi Levitin –
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

Rebbi’s Sicho with Rabbi Mendy – SHABBOS 3:10 PM 
Words of Torah inspiration from the Rebbe. 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 – 8:15 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  Thank you Aryeh and Raizy Schottenstein  for sponsoring cake for the Shabbos Morning class

Talmud Class - Mesechet Rosh Hashanah with Rabbi Mendy 
Please contact Shuky Meyer at +1-347-761-2134 to be added to the whatsapp group, for updated time and location 

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

RABBI EMLEN’S 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     

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


COMMUNITY NEWS

Torah,Tea and Cookies with Rabbi Rosenfeld – THU 9 PM
At Mercaz – 6011 37th Ave NE.  

BNEI AKIVA - MOSHAV A’LEVY OPEN HOUSE IN SEATTLE WED DEC 19th 7 PM
More info and RSVP: 
www.MoshavAlevy.org/openhouse

Avos U’Banim at the Seattle Kollel Every Saturday Night 6:30-7:30 PM
www.seattlekollel.org

SEPHARDIC ADVENTURE CAMP REGISTRATION IS NOW OPEN
Registration for Sephardic Adventure Camp is now open. Dates are August 1-18. For more information go to  
www.sephardicadventurecamp.org

Sunday Morning Women's Shiur 10:20 AM
Topic: "Tomer Devorah: Emulating the Attributes of Hashem". A three part series given by Rabbi Yaakov Tanenbaum, BCMH Beis Midrash

Seattle Kollel Mishna Yomit Seder Nezikin & Tractate Bava Kama MON evenings.
More info: 
rabbiavrohomdavid@gmail.com  or (206) 369-1215

WEEKLY ENRICHMENT PROGRAM FOR CHILDREN – “GROW”
The Grow curriculum was created by Chabad International and has been thoughtfully designed by top experts in the fields of education and parenting, to empower kids with the skills and strengths to be leaders and to make a positive impact on the world around them. We will be offering the seven-week program three times during the school year. To learn more about how your child can join, contact Mrs. Shimona Davidoff at (206) 941-7037.

SEATTLE HEBREW ACADEMY 70th ANNIVERSARY GALA SUN DEC 16th5PM
www.SeattleHebrewAcademy.org

LIMMUD SEATTLE – 6:30 PM JAN 19th- to 6:30 PM JAN 20th, 2019.
At Bellevue College.  
www.limmudseattle.org

SEATTLE JEWISH FEDERATION CONNECTIONS 2019 SUN JAN 27th 
With Sharon Tal of Maskit Fashion at the Westin Hotel, Sea., Co-Chairs: Adina Almo & Lea Lipman. More info: 
www.jewishinseattle.org


REBBE’S SICHO FOR VAYIGASH
https://www.sie.org/templates/sie/article_cdo/aid/2507828/jewish/Shabbos-Parshas-Vayigash-5th-Day-of-Teves-5751-1990.htm © SichosInEnglish.

The beginning of this week’s parshah speaks of the encounter between Yehudah and Yosef — Vayigash eilav Yehudah [“And Yehudah approached him”]. This event can be interpreted on three different levels.

a) From Yehudah’s perspective: Yehudah was under the erroneous impression that Yosef was an Egyptian, second in command only to Pharaoh. His approach towards Yosef therefore was as one who wished to convince a non-Jewish ruler to release Binyamin.

b) In actuality: In truth, Yehudah was not dealing with a non-Jewish ruler, but with the tzaddik, Yosef.

c) In the spiritual realms above: “Yehudah” is the name used to refer to every Jew (as we are called, “Yehudim”). The word “eilav” refers to the essence of G‑d, as the Sifri explains on the verse (Devarim 4:7), “All who call to Him (eilav)” — “To Him, not to His attributes.” The word “approach” stands for prayer, through which a Jew becomes attached to and unified with G‑d.

We have explained on many occasions that all interpretations of a single event are connected with one another. We will therefore explain the connection between these three explanations, and also the practical implication and lesson contained therein regarding how to help us serve G‑d better.

We must first explain the relevance of the first of these three interpretations. Yehudah’s approach was based on a misunderstanding of the situation, based on his inability to identify Yosef. His approach nevertheless provides an eternal lesson for us.

This is because the Torah is eternal, and everything written in it is also eternal. This can be seen clearly from the Rogachover’s analysis of Moshe’s oath to never return to Egypt, which was later annulled in order to allow Moshe to take the Bnei Yisrael out. If one would make an oath today “like Moshe’s oath,” it would nevertheless be valid. The reason for this is that once something is written in Torah, it acquires eternal significance. Similarly in our case, since Yehudah’s misimpression was recorded in the Torah, it is of everlasting importance.

Furthermore, the lengthy account in the first part of the parshah is exclusively according to Yehudah’s mistaken impression. This shows us that not only can we derive a lesson from his perspective, but that it contains the lesson of primary importance.

What is this lesson? Yehudah thought that he was dependent upon the approval of a non-Jewish ruler in order to help Binyamin. This is similar to the status of the entire Jewish people in exile, when we depend on the kindness of the non-Jewish nations around us in order to lead our lives as Jews in peace and comfort.

The reality of the situation, though, was that Yehudah was really not dependent on a non-Jew at all. This ruler, as he found out later, was really Yosef, and therefore a Jew was really in charge. The same applies to the Jewish people in exile. Although it appears that the non-Jewish nations are in control, in reality the Jew is the baal habayis of the world, and he has the ability to influence the nations to carry out his will.

How does the Jew acquire such an amazing power? This is because he has attached himself to G‑d. His strength is therefore not his alone, but that of G‑d Himself. And G‑d, who is the “King of all kings,” guides the nations of the world to act according to His will and the will of the Jewish people.

With this we can understand the connection between the three levels of interpretation listed above. Even when the Jewish people are in exile (“a”), it is revealed that it is the Jew who is really in control (“b”). And how does the Jew acquire this power? — through his connection with G‑d (“c”).

This lesson (that even in exile, the Jew is baal habayis over the world) is especially stressed on Shabbos Vayigash. In addition to reading the first part of the parshah — as we do on the previous Shabbos, Monday and Thursday — we read the entire parshah, as well as the beginning of Parshas Vayechi at Minchah.

Later in the parshah, Pharaoh himself tells Yosef that he is giving “the choicest part of the land of Egypt” for him and his family. In the end of the parshah (in today’s portion), the land is actually given to them, “as Pharaoh commanded.” The last verse of the parshahconcludes, “And Yisrael lived in Goshen in the land of Egypt, and they inherited it and multiplied in great numbers.” This statement is followed in Parshas Vayechi by the verse, “And Yaakov lived in the land of Egypt for 17 years,” meaning that the best years of his life (“17” equaling the numerical value of “good” — tov) were those years spent in Egypt. These verses show that the nations themselves provided the Jews with great prosperity, even in exile.

All other exiles stem from, and are compared to the Egyptian exile. From all this we learn that even when we are in exile, the nations themselves will provide for all of our needs, both material and spiritual.

Ultimately, of course, this is insufficient. Although we have all good things both materially and spiritually, the main thing is missing — we are still in exile! Everything is insignificant when compared to the tremendous pain of exile! Parshas Vayechi is therefore followed by Shmos, which is the parshah and the book which deals with redemption.

2. Until now we have discussed the lesson of Parshas Vayigash vis-à-vis our status in exile. The main lesson, however, regards how this is a preparation for redemption.

This can be understood in view of another explanation given in Chassidus of the approach of Yehudah to Yosef, Vayigash eilav Yehudah. It is explained that the difference between Yehudah and Yosef is analogous to that between the earth and the heavens, inanimate objects and plant life, action and study. Which is higher, the aspect of Yehudah or that of Yosef? The verse which begins our parshah implies that Yosef is higher than Yehudah, since he must be approached. On the other hand, the Haftorah (Yechezkel 37:19,24)implies that Yehudah is higher: “I took the stick of Yosef...and placed upon it the stick of Yehudah...and my servant Dovid [from the tribe of Yehudah] will rule over them.”

In reality both are true, but in two different eras. During the time of exile, Yosef (the heavens, plant life, study) is higher, but in the Messianic Age, the superiority of Yehudah (the earth, inanimate objects, action) will be revealed.

The advantage of the realm of action is hinted to in G‑d’s statement regarding the world (Isaiah 43:7), “It is for My glory that I have created it, formed it, and also made it (af asisiv).” These three expressions (created, formed and made — borosiv, yetzartiv, asisiv) correspond to the three realms of Beriah, Yetzirah and Asiyah. These in turn correspond to the three realms of human activity — thought, speech and deed.

There is a great difference between the lowest of these three realms and the higher two. Thought and speech are similar in that they both are connected with the thinker and the speaker. Action, however, primarily deals with the object being acted upon. Similarly, there is a qualitative difference between Asiyah and the more spiritual realms of Beriah and Yetzirah. This is the significance of the word “also,” or af (“also made it”), which separates the first two expressions from the third. This separation highlights the fact that the realm of action (Asiyah) cannot be compared with the other two.

The same point can be seen in the shape of the Hebrew letter hay. The hay is composed of three lines which represent thought, speech and action. There is a space, however, between one of the lines and the other two. This sole line corresponds to action, which is distinct and removed from thought and speech.

This all brings out how much higher the aspect of Yosef is over that of Yehudah. There is, however, a tremendous advantage which Yehudah has over Yosef — an advantage which can be clearly seen by the comparison with Asiyah. Although it is the lowest of the worlds, Asiyah is the ultimate purpose for the creation of all the worlds. And this goal is to make a dwelling place for G‑d specifically through the realm of action.

According to this, the gap between the third aspect and the other two is for the opposite reason. Asisiv cannot be grouped with the other two because it is far superior, to the extent that the reason for the existence of the other two is solely for the existence of the third. This is also conveyed by the word af mentioned above, even in the plain meaning of the verse (“I also made it”), which is that the word af comes to add something much greater.

The same can be said for the third line of the letter hay, which transforms the letter dalet to a hay. The letter dalet stands for poverty (dalus), and the one line transforms it into the letter hay, which is contained in G‑d’s name.

These two extremes of low and high are characteristic of exile in general. On the one hand we see that the world gets lower and lower the longer we are in exile. Simultaneously, though, there is a continuous addition of Torah and mitzvos which brings us closer and closer to redemption.

This duality of exile is also seen in the usage of the word af. The Midrash (Eichah Rabbah1:57) says,

“The Jewish people were hit with the word af, as it is written (Lev. 26:41), ‘I will also (af)walk with them sporadically.’ They were also comforted with the word af, as it is written (Ibid. 26:44), ‘Yet, also (af) then, when they are in the land of their enemies, I will not abhor them nor spurn them....’ ”

The Alter Rebbe explains that the word af itself indicates something negative. The positive side of af comes only when the negative has been reversed and transformed into something positive, a process which we perform via our G‑dly service in exile.

With this we can understand how the prosperity of Yaakov and his family in Egypt represents not just the positive side of exile, but the preparation for redemption.

In general, serving G‑d despite the difficulties of exile shows the tremendous strength of the bond between the Jewish people and G‑d. The special type of service described in Parshas Vayigash represents a transformation of the negative side of exile (Pharaoh, Egypt, etc.) to the positive, as Pharaoh himself gave the choicest land to them. It is this transformation which is the preparation for redemption.

This is actually not just the preparation for redemption, but part of the redemption itself — the transformation of exile itself to redemption (from golah to geulah). All of this will be revealed when Mashiach comes, and we will see how all the difficulties of exile were brought upon us only to make the revelations of redemption that much greater.

This transformation of exile through the assistance of the non-Jewish nations to Jews has been seen in our generation in a large measure. The reason for this is that before redemption, we are given a “taste” of what the redemption will be like; and the closer we get, the greater the revelations are.

We see this in particular regarding the Previous Rebbe, who after being hounded by the Russian government, came to this country, where he was free to keep Torah and mitzvos.Now after the “Year of Miracles” (shnas nissim) and in the “Year in Which ‘I Will Show You Wonders’ ” (shnas niflaos arenu) that same government is allowing — and even assisting — Jews to leave their difficult situation in exchange for freedom. In this way they are experiencing a taste of redemption even during exile, similar to the prosperity of Yaakov even though he was in Egypt. As mentioned above, the reason for this is because we are standing on the very threshold of the redemption.

This same point also finds expression in this particular time — the Shabbos immediately following Chanukah. The Chanukah Menorah is lit only after it becomes dark outside. The lighting of the Menorah represents how every Jew helps illuminate the darkness of exile through Torah and mitzvos. In addition, the Menorah is lit facing the outside, representing the transformation of the darkness of the world to light and holiness.

3. As mentioned above, the superiority of the realm of action will be revealed in the Messianic Age. Therefore, in view of our proximity to the redemption, we must add even more in concrete action.

One of the main aspects of redemption is the building of the Third Beis HaMikdash. This is closely connected with this Shabbos in two ways: 1) It is the Shabbos after Chanukah, which is connected with the Chanukah (inauguration) of the Beis HaMikdash, and 2) Parshas Vayigash and the advantage of Yehudah over Yosef, which corresponds to that of inanimate objects over plant life. This matches the advantage of the Beis HaMikdash over the Mishkan, since the former is made of stone, whereas the latter consisted of wood.

Therefore, our preparation for building the Beis HaMikdash should involve something similar, i.e. building new houses (and adding to existing houses) which will be used for Torah, prayer and gemilus chassadim — “miniature sanctuaries” (mikdash me’at). This means both public buildings and private dwellings, including the rooms of even small children. They should all be made into homes in which Torah, prayer and gemilus chassadim penetrate and fill every corner.

This idea is contained in the well-known term, Bayis Molei Seforim, a “home filled with books.” Every home should contain not just a Siddur and Chumash, but a large number of holy books. Furthermore, the holy content of the books should fill and penetrate the entirehome, even the areas which are empty of books. And although the house contains other objects as well, they are all secondary and nullified to the books. Even more so, the effect of the books is felt even outside the home, just like the mezuzah, which protects its owner both in the home and outside.

This is connected with the Fifth of Teves, which is a particularly auspicious time for holy books: when the Federal Court issued a favorable ruling regarding the library of the Rebbeim. May it be G‑d’s will that the job be completed and that all writings of the Rebbeim be returned home. And those who have been involved in this until now should continue until they are totally successful, in the words of our Sages, “To the one who began the mitzvah we say, ‘Finish it!’ ” And G‑d, who tells us that He also fulfills all the mitzvos,should Himself finish what He started and ensure their success.

And may all our positive resolutions regarding buildings of holiness hasten even more the arrival of Mashiach, and may we be lead by Yaakov Avinu and the Previous Rebbe and all the tzaddikim to the Holy Land immediately.

Shabbos Miketz Rosh Chodesh Teves - Chanukah | 29 Kislev - 6 Teves, 5779

EREV SHABBOS  DEC 7th 
Shacharis 7 AM
Candles/Mincha/Maariv 3:59 PM

SHABBOS - SAT DEC 8th /ROSH CHODESH/
Shacharis: 9 AM /Sof Zman Krias Shema 9:53 AM/
Shabbos Mincha 3:59 PM /Seuda Slishit  
Maariv/Havdalah 5:03 PM

WEEKDAY SERVICES
Sun Shacharis 9 AM /ROSH CHODESH/
Mon– Fri Shacharis 7 AM 
Sun -Thu Mincha 4:10 PM, followed immediately by Maariv

FARBRENGEN ALERT–- FRIDAY 3 PM
Erev-Shabbos Farbrengen in the CSTL Social Hall, in honor Chanukah!

SHABBOS KIDDUSH AND SEUDA SLISHIT.  
Kiddush Lite Thank you to Alter and Debbie Levitin for sponsoring this week’s meat cholent. Seuda Slishit Lite.

MAZEL TOV MAZEL TOV
Mazel Tov to Ben Dershowitz on the 20th anniversary of his Bar Mitzvah at Chabad House! May he grow in Torah and Maasim Tovim!

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.

Winter Camp registration for the 2018 season is now live!  
We have an awesome program planned this year, and can't wait for you to be a part of it! This is a special Jewish Winter Day Camp opportunity for boys (3.5-9 years old) and girls (3.5-12 years old), from Monday, December 24th through Friday, December 28th. Some of our amazing out of town staff from this summer are returning, to make the CGIS winter experience as much fun (if not more!) as this past summer. Space is limited, so register today!  Cost: $250.00 Registration: $50.00 
https://www.ultracamp.com/clientlogin.aspx?idCamp=562&campCode=gis&fbclid=IwAR39KiUkLODOkYBOO2mjmW3SBtoK7XbGerk2yjh5Lxh48YYEP4P-DqaOqnk

SEATTLE JEWISH WOMEN’S CIRCLE – WED DEC 19th 7:30 PM
Winter Scarf Making at the Mod Apartments.  mherbstman@gmail.com

LADIES TEHILIM – SUN 10 am
Come say Tehilim

Avos U'Banim this Motzei Shabbos 6:30 PM at CSTL
Thank you  to our generous sponsors. Featuring Rebbe Videos, Torah, Raffle, Prizes, Food.  
RabbiHerbstman@gmail.com

Sunday Talmud Class with Rabbi Levitin –
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

Rebbi’s Sicho with Rabbi Mendy – SHABBOS 3:10 PM 
Words of Torah inspiration from the Rebbe. 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 – 8:15 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  Thank you Aryeh and Raizy Schottenstein  for sponsoring cake for the Shabbos Morning class

Talmud Class - Mesechet Rosh Hashanah with Rabbi Mendy 
Please contact Shuky Meyer at +1-347-761-2134 to be added to the whatsapp group, for updated time and location 

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

RABBI EMLEN’S 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     

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


COMMUNITY NEWS

18ый Ежегодный Ханукальный Вечер -SUN DEC 9th 4:00 PM
Chabad Jewish Russian Center 1114 NE Perkins Way, Shoreline WA 98155 . Design your own t-shirt. Hot Donuts, Latkes, Lechaim. RSVP 
rabbi@shalomseattle.org

Torah,Tea and Cookies with Rabbi Rosenfeld – THU 9 PM
At Mercaz – 6011 37th Ave NE.   

Mercaz Chanukah Jam Sun, Dec 9th from 4pm - 8pm
Stop by Mercaz's annual Chanukah bash! Light up dance party, poker, kids movie, donut decorating, latkes - we'll have it all!  Our Annual Poker Tournament fundraiser will have the same rules as last year. There will be an $18 buy in, half the proceeds go to Mercaz and the winner will keep the other half.  Suggested Entrance Cover: A canned good for a donation to JFS Foodbank! $8 donation per person, $18 per family. Everyone is welcome. Give what you are able! Pay at the door or at: 
https://mercazseattle.shulcloud.com/event/chanukah-party.html

BNEI AKIVA - MOSHAV A’LEVY OPEN HOUSE IN SEATTLE WED DEC 19th 7 PM
More info and RSVP: 
www.MoshavAlevy.org/openhouse

Avos U’Banim at the Seattle Kollel Every Saturday Night 6:30-7:30 PM
www.seattlekollel.org

SEPHARDIC ADVENTURE CAMP REGISTRATION IS NOW OPEN
Registration for Sephardic Adventure Camp is now open. Dates are August 1-18. For more information go to  
www.sephardicadventurecamp.org

Sunday Morning Women's Shiur 10:20 AM
Topic: "Tomer Devorah: Emulating the Attributes of Hashem". A three part series given by Rabbi Yaakov Tanenbaum, BCMH Beis Midrash

Seattle Kollel Mishna Yomit Seder Nezikin & Tractate Bava Kama MON evenings.
More info: 
rabbiavrohomdavid@gmail.com  or (206) 369-1215

WEEKLY ENRICHMENT PROGRAM FOR CHILDREN – “GROW”
The Grow curriculum was created by Chabad International and has been thoughtfully designed by top experts in the fields of education and parenting, to empower kids with the skills and strengths to be leaders and to make a positive impact on the world around them. We will be offering the seven-week program three times during the school year. To learn more about how your child can join, contact Mrs. Shimona Davidoff at (206) 941-7037.

SEATTLE HEBREW ACADEMY 70th ANNIVERSARY GALA SUN DEC 16th5PM
www.SeattleHebrewAcademy.org

LIMMUD SEATTLE – 6:30 PM JAN 19th- to 6:30 PM JAN 20th, 2019.
At Bellevue College.  
www.limmudseattle.org

SEATTLE JEWISH FEDERATION CONNECTIONS 2019 SUN JAN 27th 
With Sharon Tal of Maskit Fashion at the Westin Hotel, Sea., Co-Chairs: Adina Almo & Lea Lipman. More info: 
www.jewishinseattle.org


REBBE’S SICHO FOR MIKETZ
https://www.sie.org/templates/sie/article_cdo/aid/2507826/jewish/Shabbos-Parshas-Mikeitz-Shabbos-Chanukah-28th-Day-of-Kislev-5751-1990.htm © SichosInEnglish.

In connection with Chanukah candles, our Sages relate, “One who regularly [lights] candles will have sons who are Torah scholars.” Rashi associates this statement with the verse, “For a mitzvah is a lamp and Torah is light,” explaining that the ‘lamp’ of the mitzvahof Shabbos and Chanukah candles brings the ‘light’ of Torah.”

The commentaries question what is the rationale that associates Chanukah candles with sons who are Torah scholars. Although Rashi cites a prooftext from the Tanach, that prooftext merely indicates that a connection exists, it does not explain that connection. Furthermore, the association with the prooftext is seemingly problematic. How is it possible to say that the “lamp of mitzvah” will bring the “light of Torah,” when a lamp is less powerful than light?1

mitzvah is like a lone and single light, limited in its scope. In contrast, the Torah is unlimited.2 Furthermore, “study is great because it brings to deed.” Thus, it is difficult to understand: Why does Rashi explain that the “lamp of mitzvah” leads to the light of Torah. If anything, the opposite is true, the light of Torah brings one to the mitzvos.3

There is another difficulty with Rashi’s statement: On the surface, the phrase, “a mitzvah is a lamp” relates to all the mitzvos. Why does Rashi limit it to the Chanukah and Shabbos candles?

These difficulties can be resolved through a deeper understanding of the mitzvah of Chanukah candles. Although, on an apparent level, the miracle of the military defeat of the Greeks was a greater miracle, our Sages associated the commemoration of the Chanukah with the kindling of candles to emphasize how the essence of the war and the Jews’ victory was spiritual. The Greeks sought to wipe out, not the Jews as a people, but rather, the Jew’s observance of Torah and mitzvos, “to make [the Jews] forget Your Torah and make them violate the decrees of Your will.”

Similarly, the Jews’ victory reflects the victory of “the lamp of mitzvah” and “the light of Torah” as they are reinforced by a commitment of mesirus nefesh. Thus, since the Chanukah candles represent a renewal — and an enhancement — of the commitment to Torah and mitzvos as a whole, through the lamp of this mitzvah comes, “the light of Torah,” sons who study Torah. This “light of Torah” leads to the fulfillment of all the mitzvos for “study is great because it leads to deed.”

Further explanation is, however, required. Ultimately, any mitzvah, even a mitzvah which — like Chanukah candles — relates to Torah and mitzvos in their totality, is merely a “lamp” which is limited when compared to “the light of Torah.” In particular, this limitation is seen with regard to the mitzvah of Chanukah candles which are associated with a specific time, the eight days of Chanukah, and within those days, with a limited time in which they are required to burn. If so, how is it possible for a limited mitzvah of this nature to bring about “the light of Torah,” sons who are Torah scholars.

This difficulty can, however, be resolved by a comparison between the Chanukah candles and the candles lit in the Menorah of the Beis HaMikdash. In regard to the kindling of the Menorah, the Torah commands us to “keep the lamp burning continuously.” Although the mitzvah was for the Menorah to burn only at night, “from the evening until the morning,”4since it was lit each afternoon, it can be considered as “burning continuously.”

We see a similar concept in regard to the korban tomid (the daily sacrifice offered each morning and afternoon). Literally, this phrase means “a continuous offering.” In this instance as well, since the offering was always brought in the morning and the evening, it could be considered “continuous.”

There is, however, a deeper dimension to the use of this term. The implication is that since these mitzvos are always fulfilled at the required time, their influence is continuous, having an effect throughout the entire day.5

There are other examples of this principle: When one wears a garment that requires tzitzis,the obligation to fulfill the mitzvah of tzitzis applies throughout the entire day. The mitzvahis fulfilled for the entire day by donning a garment and reciting the blessing at one particular time and then one continues to wear the garment throughout the day.

A second example: We are obligated to give tzedakah continuously throughout the day, whenever we meet a poor person (even when we meet the same poor person several times a day). Nevertheless, we find that — to help the poor people — our Sages established certain times for tzedakah to be given.

A more inclusive example: We are obligated to study Torah every moment of the day and night. Nevertheless, the overwhelming majority of the Jews fulfill this mitzvah by studying at fixed times throughout the day. Only unique individuals like Rabbi Shimon bar Yochaiand his colleagues are on the level of Torasom Umanosom (“Torah study is their livelihood”) and thus, study Torah the entire day. Most people fulfill the charge, “This Torah shall not depart from your mouths” by studying “a portion in the morning and a portion in the evening.”6

These examples reflect that although the observance of these mitzvos is limited to a specific time, when they are fulfilled at that time, the influence of that mitzvah continues throughout a greater period. The same concept can apply in regard to the entire year; for example, although the mitzvah of dwelling in a sukkah is observed for merely a short period, seven days, its influence continues throughout the year.7

The same applies in regard to Chanukah candles. They — like the candles of the BeisHaMikdash with which they are associated — are “a constant lamp.” Furthermore, the Chanukah candles possess an advantage over the candles of the Beis HaMikdash for as the Ramban explains, “the Chanukah candles will never be nullified and are fulfilled at present even while we are in exile.” In contrast, the fulfillment of the mitzvah of lighting the candles of the Beis HaMikdash was nullified with the destruction of that structure.

Thus, although the mitzvah of lighting Chanukah candles is associated with a limited time — eight days — and also, a limited time of day — the half hour when the candles must burn, their influence continues throughout the entire eight days of Chanukah, throughout the entire year, and indeed, throughout the entire continuum of time.

This concept itself requires explanation: Why should a mitzvah which is limited in the times (and places) when it must be fulfilled have an influence which is unlimited?8

This difficulty can be resolved within the context of a larger scope: Each Jew’s soul, even as it is enclothed in the body, is an “actual part of G‑d from above.” Just as G‑d Himself is unlimited, “the actual part of G‑d” enclothed within the body is also unlimited.9 Therefore, it is difficult to understand: How can a Jew be asked to serve G‑d in a limited manner?10

The explanation of this concept is as follows: A Jew’s service of G‑d is by nature unlimited. We should serve G‑d with every aspect of our being, in every situation in which we are found. Nevertheless, since we live within a world of limitation, our service of G‑d, i.e., performance of mitzvos, also takes on the limits of the world at large. This, however, applies only to the actual performance of the mitzvos, the bond with G‑d established through the performance of the mitzvos is above all limitation.11

The unlimited dimension of the mitzvos is expressed, not only by the fulfillment of all the mitzvos together, but rather, by the fulfillment of each individual mitzvah. Therefore, “a person who is in the midst of fulfilling one mitzvah is not obligated to fulfill all the other mitzvos” and, indeed, is considered to have fulfilled the other mitzvos as well. This is because G‑d’s will is expressed in each mitzvah, not as a particular element of a general category, but rather as an expression of the essence which connects one to His essential will as it exists above all limitations.

The infinite dimension of the mitzvos is further enhanced when a Jew fulfills the mitzvah as an expression of his unlimited desire to cling to G‑d, to love Him, “with all your heart, with all your soul, and with all your might.”12 Thus, a Jew’s soul which is “a lamp of G‑d” is unlimited and it finds expression in the continuous performance of mitzvos whose inner dimension is unlimited.

The limitations of the actual performance of the mitzvah do not confine the unlimited potential of the Jewish soul. From this, we can infer that the influence generated by a mitzvah is also unbounded and therefore, continues even after the actual performance of the mitzvah has ceased.

Nevertheless, the unlimited dimension that exists within the performance of the mitzvos is not revealed on the limited plane of material existence. This is the uniqueness of the Chanukah candles. They reveal the continuous influence and unbounded potential of the mitzvos in an openly perceivable manner.

This is reflected in the perceivable light produced by the Chanukah candles which reveal in a manifest way how the performance of mitzvos contributes light to the Jewish home. Light, even light in this material world, is related to — and representative of — G‑d’s infinite light. This is expressed in the fact that one can continue lighting one candle from another ad infinitum.

Furthermore, each night of Chanukah, we add another candle, showing how we are constantly adding light, transcending even the limitations of holiness.13 In addition, the Chanukah candles are placed, “at the outside of the entrance to one’s home,” indicating how the light of holiness should not remained contained within one’s home and family, but should shine into the world at large. This shows the unbounded nature of the light of the Chanukah candles, and reflects how they extend beyond the limits of holiness.14 This is further emphasized by the fact that they are lit at night and shine into the darkness, indicating how the light of holiness shines into the darkness of the world.

The unlimited nature of the Chanukah lights is further emphasized by the fact that eight candles are lit15 (in contrast to the seven lit in the Beis HaMikdash). Seven represents a complete cycle of the natural world. Eight, in contrast, represents a step above that order. Since the Chanukah candles reflect an unlimited potential, they have the power to draw down the light of holiness into the darkness of the world, into the public domain, the area “at the outside of the entrance to one’s home.”

The potential for the Chanukah candles to have an unlimited effect stems from the fact that the miracle of Chanukah came as a result of the Jews’ mesirus nefesh, their willingness to give themselves over to holiness without reservation. This commitment made it possible for the infinite potential of “the lamp of mitzvah” and “the light of Torah” to be revealed.

Based on the above, we can understand why a person who is meticulous in his observance of the mitzvah of Chanukah candles will merit sons who are Torah scholars. Since the mitzvah of Chanukah candles brings a revelation of the infinite light of Torah,16this infinity is expressed in that the light of Torah is revealed, not only for oneself, but also, for one’s children. Indeed, in this context, the word “sons” can be interpreted as “descendants,” i.e., the revelation of the light of Torah continues in future generations as well.

Furthermore, it can be explained that the mitzvah of Chanukah candles brings out the infinite dimension that exists in all the mitzvos, revealing how they: a) draw G‑dliness down into this world; b) follow a pattern of continued growth; c) shine “the lamp of mitzvah and the light of Torah” at the outside of the entrance of one’s home, projecting this light into one’s surrounding environment.

* * *

2. There is a connection between the above and this week’s Torah portion, ParshasMikeitz. The word mikeitz means “At the conclusion of,” and thus expresses the concept of limitation. Indeed, Torah Or interprets mikeitz as relating to the limits that exist within Torah study. Yosef who reflects the potential for increase without any limitation allows the infinite dimension of Torah to be revealed. When, however, Yosef is “forgotten,” the Torah appears to be limited, and Yosef remains limited, confined in jail.17 Nevertheless, this is only a temporary situation, and ultimately, Yosef “leaves prison to rule,” and is given the potential to reveal his true unlimited nature.

This lesson is relevant for every Jew, for Yosef is also used as a name for the people as a whole. Thus, Yosef’s imprisonment in jail can reflect each Jew’s confinement in a physical body in this material world. Here, “those imprisoned by the king,” i.e., each Jew whose soul is sent into this world by G‑d, King of kings, “are confined.” This, however, is not a Jew’s true place and he can “leave prison to rule,” to take control over his environment.

Based on the above, we can interpret our Sages’ statement, “One who goes to a city should adopt its customs” as follows: When the soul descends within the limits of the body and the material world, it should accept those limits, but not because they confine the soul, but rather because the soul is on a mission, to elevate and refine the world.

The same applies to the concept of “the law of the land is your law.” A Jew must submit to the law of the land, not because it has real power over him, but because by doing so, he can elevate it and use it as a medium to spread righteousness and justice throughout the world, influencing the entire populace to accept the seven universal laws commanded to Noach and his descendants. In this manner, the Jews and Torah will take control of the world at large. It will be revealed how following the laws of the Torah will bring benefit to any country which does so. This will hasten the coming of the time when it will be revealed throughout the world that, “the sovereignty will be the L‑rd’s” in the Era of the complete Redemption.

* * *

3. In this context, a lesson can be derived from the special Torah reading associated with Chanukah, the sacrifices offered by the fourth of the Nesi’im, the Nasi of Reuven. Reuven was Yaakov’s firstborn. A firstborn is by nature, a leader, one who influences his brothers, an example whose conduct they emulate. Similarly, the word Nasi means “prince” or “leader.” Thus, a reading connected with the Nesi’im and in particular, the Nasi of Reuven, reflects the leadership potential each Jew possesses, the ability to influence the world at large.

The fourth day of Chanukah also contributes an additional concept. Four alludes to the four corners of the world and makes each person realize that these are his responsibility. His service must encompass all four corners of the world, making the world like a closed memwhich will prevent the intrusion of any undesirable elements.

It is human nature that when a person who is involved in a particular issue confronts any new concept, he immediately looks for the connection it shares with the idea with which he was originally involved. A Jew must constantly be involved in the yearning and desire for the coming of Mashiach. “Each day, we must wait for him, that he come.” Therefore, it is natural for a Jew to look for a connection to Mashiach’s coming in every event or concept which he encounters. This also applies regarding Chanukah. Since the Chanukah miracle took place in the Beis HaMikdash, its commemoration arouses an even greater yearning for the era when the Menorah will be kindled again in the Third Beis HaMikdash.

Similarly, there is a connection between the above and this week’s portion, Parshas Mikeitz. When a Jew hears the name mikeitz, because he is constantly yearning for Mashiach’s coming, he immediately associates it with the word keitz which refers to the time of Mashiach’s coming. Similarly, when he hears the vision of the Menorah mentioned in the Haftorah, he immediately associates it with the Menorah of the Beis HaMikdash.

This is enhanced by the fourth light of Chanukah which alludes to the fourth redemption and heightens our expectation of the time when we will, “kindle lamps in Your Holy courtyard,” with the coming of Mashiach. May it be in the immediate future.

Shabbos Vayeshev Mevarchim Teves - CHANUKAH | 22-29 Kislev, 5779

EREV SHABBOS  NOV 30th 
Shacharis 7 AM
Candles/Mincha/Maariv 4:02 PM

SHABBOS - SAT DEC 1st 
Tehilim for Mevarchim Tevet – 7:30 AM
Shacharis: 9 AM /Sof Zman Krias Shema 9:47 AM/
Shabbos Mincha 4:02 PM /Seuda Slishit  
Maariv/Havdalah 5:04 PM

WEEKDAY SERVICES
Sun Shacharis 9 AM
Mon– Fri Shacharis 7 AM 
Sun -Thu Mincha 4:10 PM, followed immediately by Maariv

FARBRENGEN ALERT–- FRIDAY 3 PM
Erev-Shabbos Farbrengen in the CSTL Social Hall, in honor of the 24th of Kislev, yahrzeit of Rabbi Chaim Chizkiya Medini, head of the rabbinical court and main yeshiva in Hebron. He is best known for his monumental, universally-acclaimed 18-volume Talmudic and halachic encyclopedia, S'dei Chemed (the only non-Chabad book ever published by the official Chabad publishing company). Even the Arab inhabitants of Hebron accepted him as a holy man. After his burial they tried to steal his body and bury him in a mosque, but were unsuccessful. 
http://www.ascentofsafed.com/cgi-bin/ascent.cgi?Name=rebbeBios

SHABBOS KIDDUSH AND SEUDA SLISHIT.  
Thank you to Yussi and Rachel Greenberg for sponsoring kiddush in honor of their first grandchild Meital Miriam Kintzer. May we see her grow in Torah, Chupah and good deeds!  It is sponsored as well in honor of Akiva's finishing his first year in the Israeli Army and getting to come home to Seattle for leave. May he have a safe service!..  Thank you to Rabbi Mendy Levitin for making this week’s meat cholent. Seuda Slishit Lite.

MAZEL TOV MAZEL TOV
Mazel Tov to Chana and Gavriel Plotke on the birth of their granddaughter! May they merit to raise her to Torah Chupa and Maasim Tovim!

CHANUKAH ON ICE – SUN DEC 2nd  – 3 PM
Highland Ice Arena, 18005 Aurora Avenue North, Shoreline WA.
https://www.eventbrite.com/e/channuka-on-ice-2018-tickets-53023641138 
velvilrosler@gmail.com

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.

Winter Camp registration for the 2018 season is now live!  
We have an awesome program planned this year, and can't wait for you to be a part of it! This is a special Jewish Winter Day Camp opportunity for boys (3.5-9 years old) and girls (3.5-12 years old), from Monday, December 24th through Friday, December 28th. Some of our amazing out of town staff from this summer are returning, to make the CGIS winter experience as much fun (if not more!) as this past summer. Space is limited, so register today!  Cost: $250.00 Registration: $50.00 
https://www.ultracamp.com/clientlogin.aspx?idCamp=562&campCode=gis&fbclid=IwAR39KiUkLODOkYBOO2mjmW3SBtoK7XbGerk2yjh5Lxh48YYEP4P-DqaOqnk

SEATTLE JEWISH WOMEN’S CIRCLE – WED DEC 19th 7:30 PM
Winter Scarf Making at the Mod Apartments.  mherbstman@gmail.com

LADIES TEHILIM – SUN 10 am
Come say Tehilim

Avos U'Banim this Motzei Shabbos 6:30 PM at CSTL
Thank you  to our generous sponsors. Featuring Rebbe Videos, Torah, Raffle, Prizes, Food.  
RabbiHerbstman@gmail.com

Sunday Talmud Class with Rabbi Levitin –
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

Rebbi’s Sicho with Rabbi Mendy – SHABBOS 3:10 PM 
Words of Torah inspiration from the Rebbe. 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 – 8:15 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  Thank you Aryeh and Raizy Schottenstein  for sponsoring cake for the Shabbos Morning class

Talmud Class - Mesechet Rosh Hashanah with Rabbi Mendy 
Please contact Shuky Meyer at +1-347-761-2134 to be added to the whatsapp group, for updated time and location 

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

RABBI EMLEN’S 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     

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


COMMUNITY NEWS

Torah,Tea and Cookies with Rabbi Rosenfeld – THU 9 PM
At Mercaz – 6011 37th Ave NE.  

Avos U’Banim at the Seattle Kollel Every Saturday Night 6:30-7:30 PM
www.seattlekollel.org

SEPHARDIC ADVENTURE CAMP REGISTRATION IS NOW OPEN
Registration for Sephardic Adventure Camp is now open. Dates are August 1-18. For more information go to  
www.sephardicadventurecamp.org

Sunday Morning Women's Shiur 10:20 AM
Topic: "Tomer Devorah: Emulating the Attributes of Hashem". A three part series given by Rabbi Yaakov Tanenbaum, BCMH Beis Midrash

Seattle Kollel Mishna Yomit Seder Nezikin & Tractate Bava Kama MON evenings.
More info: 
rabbiavrohomdavid@gmail.com  or (206) 369-1215

WEEKLY ENRICHMENT PROGRAM FOR CHILDREN – “GROW”
The Grow curriculum was created by Chabad International and has been thoughtfully designed by top experts in the fields of education and parenting, to empower kids with the skills and strengths to be leaders and to make a positive impact on the world around them. We will be offering the seven-week program three times during the school year. To learn more about how your child can join, contact Mrs. Shimona Davidoff at (206) 941-7037.

LADINO DAY AT UW DEC. 5 at 7 PM
Ladino Day will be held at 7pm on Wednesday, December 5th at the University of Washington, Kane Hall 130. Ladino Day 2018 will showcase a creative initiative to bring Ladino (Judeo-Spanish) traditions to future generations. Paris-based author François Azar will discuss his two new collections of Sephardic folktales, "Bewitched by Solika" and "The Jewish Parrot"--written in both Ladino and English--and the significance of storytelling and art in Sephardic culture. Members of Seattle's "Ladineros"a Ladino-speaking group will help bring these stories to light. More info at https://jewishstudies.washington.edu/event/sephardic-folktales-francois-azar-ladino-day-2018/

SEATTLE HEBREW ACADEMY 70th ANNIVERSARY GALA SUN DEC 16th5PM
www.SeattleHebrewAcademy.org

LIMMUD SEATTLE – 6:30 PM JAN 19th- to 6:30 PM JAN 20th, 2019.
At Bellevue College.  
www.limmudseattle.org

SEATTLE JEWISH FEDERATION CONNECTIONS 2019 SUN JAN 27th 
With Sharon Tal of Maskit Fashion at the Westin Hotel, Sea., Co-Chairs: Adina Almo & Lea Lipman. More info: 
www.jewishinseattle.org


REBBE’S SICHO FOR VAYESHEV
https://www.sie.org/templates/sie/article_cdo/aid/2507823/jewish/Shabbos-Parshas-Vayeishev-21st-Day-of-Kislev-5751-1990.htm © SichosInEnglish.org

This Shabbos completes the three day continuum1 that began Yud-Tes Kislev, the Rosh HaShanah of Chassidus (for the redemption began after midday on Yud-Tes Kislev, and was continued on Chof Kislev). This year, these days lead directly into Shabbos which elevates and adds completion to the days of the previous week and, in particular, to those days which directly precede it.

There is also an intrinsic connection between Yud-Tes Kislev and Shabbos. Shabbos is characterized by rest and is representative of the ultimate state of rest and peace that will be revealed in the Era of Redemption. Similarly, Yud-Tes Kislev represents a redemption and a state of rest after the difficulties of the imprisonment and a foretaste of the ultimate redemption.2

These concepts also relate to Parshas Vayeishev which, as Rashi relates,3 is connected with Yaakov’s “desire to live in prosperity,” i.e., in a situation of rest and comfort. Similarly, there is a connection to the concept of redemption for the difficulties Yaakov experienced previously (with Lavan, Eisav, and in regard to Dinah) parallel the concept of imprisonment.

In particular, there is a connection with Yaakov, the third of the Patriarchs, with the Alter Rebbe, the third in the chain of the revelation of Chassidus. Both Yaakov and the Alter Rebbe are connected with Torah study, both the study of Nigleh, the revealed dimensions of Torah law, and Pnimiyus HaTorah. This is indicated by the Torah’s description of Yaakov as “a dweller of tents.” The use of the plural form is interpreted as a reference to “the tent of Shem and the tent of Ever,” which reflect the teachings of Nigleh and those of Pnimiyus HaTorah. Similarly, the Alter Rebbe’s name Shneur is interpreted as referring to “two lights,” the light of Nigleh and the light of Pnimiyus HaTorah.

Furthermore, “Yaakov’s dwelling (Vayeishev) in the land of his fathers” was paralleled by the Alter Rebbe’s efforts to bring into a settled form (hisyashvus), the teachings of his predecessors, the Baal Shem Tov and the Maggid. The Alter Rebbe internalized their teachings in the powers of Chochmah and Binah (“wisdom” and “understanding”). This allowed those teachings to be “spread outward.”

It is through these efforts that we will merit the ultimate prosperity which will come in the Era of the Third Beis HaMikdash, in the ultimate redemption, which is associated with Yaakov, the third of the Patriarchs. This will be “a heritage that has no boundaries,” as appropriate for Yaakov to whom was given the promise, “And you shall spread westward, eastward, northward, and southward.”

The combination of the influences of Shabbos and Parshas Vayeishev will hasten the revelation of the era which is “all Shabbos and rest forever.” The immanence of the era of the Third Beis HaMikdash receives greater influence this year since this Shabbos is the third day after Yud-Tes Kislev.

2. To explain the above concepts in greater depth: After Rashi states that Yaakov “desired to live in prosperity,” he relates how Yaakov was immediately forced to confront the sorrow connected with the sale of Yosef. Thus, Yaakov’s desire to live in prosperity was not fulfilled in the events related in this Torah portion.

This raises a question: Why is the Torah portion given a name (which as Chassidusexplains reflects its content and life energy) that relates to Yaakov’s desire to live in prosperity when the main body of the Torah reading (from the second verse onward), describes the factors which led to Yosef’s descent into Egypt, his being sold into slavery, and the sorrow this caused Yaakov? On the surface, this narrative reflects the very opposite of “living in prosperity.”

Furthermore, the connection with Yud-Tes Kislev, “the festival of redemption,” mentioned above also is problematic. On the surface, the main body of the Torah reading deals with the events which brought about the Jews’ descent into Egypt, the very opposite of the concept of redemption.

These difficulties can be resolved through the explanation of another problematic point in the Torah reading. On the second verse of the Torah reading, “These are the chronicles of Yaakov: Yosef...” Rashi explains that indeed the story of Yosef represents “the chronicles of Yaakov,” for Yaakov invested the essence of his being in his relationship with Racheland this connection was transferred to Yosef.

This leads to another question: Between the narrative of the sale of Yosef and the description of what occurred to him in Egypt, the Torah relates in detail the chronicles of Yehudah, his marriage, and his siring of children. On the surface, what connection do these events have with “the chronicles of Yaakov, Yosef,” the narrative of the story of Yosef.

This leads to the conclusion that, as will be explained, the mention of Yehudah’s siring of children is intrinsically related to the narrative of Yosef. It represents the key to explaining how the descent to Egypt is fundamentally good and leads to the ultimate state of “prosperity,” thus, developing the theme of Vayeishev.

To explain: The Midrash relates:

The brothers were involved in the sale of Yosef.... Yehudah was involved in marrying a wife.... The Holy One, Blessed be He, was involved in creating the light of Mashiach [who would be born from Tamar]... Before the first power to subjugate the Jews [Pharaoh] was born, the [progenitor of the] ultimate redeemer [Poretz, Mashiach’s ancestor] was born.

This reflects the connection between the narratives of Yehudah’s children and Yosef’s descent into Egypt. Yehudah’s siring of Poretz reflected how “the cure preceded the blow.” Before the descent of the Jews to Egypt which was the ultimate result of the sale of Yosef, the “light of Mashiach,” Poretz, Mashiach’s direct ancestor, was born.4

Furthermore, not only does the birth of Peretz reflect the positive resolution of the difficulties resulting from Yosef’s sale, it shares an intrinsic connection to — and brings out the inner meaning of — the narrative of Yosef’s chronicles.

The name Yosef is related to the concept of “increase,” an addition in the realm of holiness, as reflected by Rachel’s prayer when naming him, “May G‑d add to me another son.” Furthermore, his service involves the transformation of undesirable qualities into good. In this context, Chassidus interprets Rachel’s prayer as an intimation that Yosef has the power to transform “another,” a person who is estranged from his Jewish roots, into a “son.”

Thus Yosef reflects an infinite potential, a capacity that knows no boundaries: On the lowest levels, the undesirable is transformed into good and on the highest levels, there is always a potential for a further increase. This reflects the quality of Poretz whose name means “break through;” Poretz represents breaking through boundaries, going beyond all limitations.5

Thus, the birth of Poretz contributes a potential to break through barriers, a potential which is fundamentally related to Yosef’s descent into Egypt. The ultimate concept of unbounded increase (Yosef) is fundamentally expressed when one breaks through (Poretz) the boundaries of Egypt, the limitations of the lowest dimensions of this material world.

The service of both Poretz and Yosef involves transcending all limitations, even those which exist in the sphere of holiness. Nevertheless, in a complete sense, the unlimited aspect of their service is expressed when it is carried out within the limitations of “the nakedness of the land,” and despite the undeveloped nature of such surroundings, one continues to increase, breaking through barriers.

Thus, Yosef — in contrast to his other brothers who were shepherds, i.e., isolated from the material concerns of this world — became involved in the material affairs of the land of Egypt and took a leadership role in them6 and, nevertheless, remained totally at one with G‑dliness, clinging to Him completely. Moreover, he was ultimately able to refine the Egyptians as well, compelling them to accept circumcision. The potential for Yosef to carry out this service was contributed by the birth of Poretz which introduced the concept of breaking through barriers into existence.

In this context, we can understand the intent of the Jews’ descent into exile. The purpose for this descent is to reach an increase (Yosef) as our Sages stated, “The Holy One, blessed be He, exiled Israel among the nations for the sole purpose of having converts added to them.” In a very literal sense, this refers to actual converts, a clear example of a person who was “other” becoming a “son.” In an expanded sense, it means attracting and elevating the sparks of G‑dliness which are enclothed in the material substance of the world.

The service of Yosef, i.e., the increases made in exile, is enhanced by the service of Poretz, breaking through limitations. Even though the Jews are in exile and have descended within the darkness of the lowest levels of this material world, they are able to carry out their service — both in adding holiness and in refining the world — in a complete manner. In this way, they break through the limitations of the world and the limitations of exile. Within the darkness of exile (גולה), they reveal the Alef, which stands for G‑d, Alufo Shel Olam, “the L‑rd of the world,” and thus, transform the exile into redemption (גאולה), revealing G‑dliness which transcends the world, making this lowly world a dwelling for Him.

Thus, as the Midrash emphasizes, while everyone was involved with their private concerns, G‑d was involved in “creating the light of Mashiach,” bringing Poretz, the power to break through limitations, into the world. In this way, He prepared the possibility for the sale of Yosef, the first stage of the Jews’ descent into exile, to bring about an unbounded increase and ultimately, lead to the establishment of a dwelling for G‑d in the lower worlds.

In this context, we can understand the connection between the sale of Yosef into Egypt and Yaakov’s desire to “live in prosperity.” Since, “He fulfills the desire of those who fear Him,” surely, G‑d would fulfill the desire of Yaakov, “the chosen of the Patriarchs.” G‑d’s fulfillment of Yaakov’s desire came in two forms: the limited prosperity Yaakov enjoyed for nine years in the land of Canaan before the sale of Yosef, and the higher dimension of prosperity, he enjoyed for seventeen7 years in the land of Egypt.

This allows us to comprehend the connection between the two opening verses of the Torah reading: “And Yaakov dwelled...” which, as Rashi explains, reflects Yaakov’s desire to live in prosperity , and “And these are the chronicles of Yaakov: Yosef....” From Yaakov’s own perspective, the prosperity he enjoyed in “the land of his fathers” was sufficient. Indeed, this is the natural place for a Jew to enjoy prosperity. However, the “chronicles (toldos in Hebrew which also means “offspring”) of Yaakov,” the extension and increase of his service brought about by Yosef required a progression to a higher level of prosperity, the prosperity realized through the transformation of Egypt, the lowest levels of the world. In this way, the Jews broke through the limitations of the world and revealed a prosperity that transcends the limitations of nature. Furthermore, this began the process which will lead to the ultimate prosperity that will be realized through the “light of Mashiach.”

On the basis of the above, we can appreciate the connection between Parshas Vayeishevand Yud-Tes Kislev. The verse, “And Yaakov dwelled in the land of his fathers,” can be interpreted as a reference to the Alter Rebbe’s presentation of the teachings of the Baal Shem Tov and the Maggid (his spiritual “fathers”) in a settled (hisyashvus) manner, i.e., as they can be internalized within our intellectual powers.

“The chronicles (‘offspring’) of Yaakov: Yosef,”8 refers to the increase in the spread of Chassidus by the Rebbeim who succeeded the Alter Rebbe, until this service was brought to its fulfillment by the Previous Rebbe, Yosef,9 who transferred the center for Chassidicteachings to America, “the lower half of the world,” and from there, spread Chassidusthroughout the world at large. In the forty years since his passing, we have broken through barriers (Poretz), spreading the wellsprings of Chassidus, “westward, eastward, northward, and southward,” and preparing the world for the coming of the descendant of Poretz, the Mashiach.

* * *

3. The celebration of Yud-Tes Kislev this year is enhanced by several unique dimensions. Firstly, this is a year when, “I will show you wonders.” Although the previous year was “a year of miracles,” this year, G‑d will “show,” openly reveal, the “wonders” He performs.10

Secondly, this year marks the 192nd anniversary of the Alter Rebbe’s redemption in 5559. 192 is numerically equivalent to the word קבץ which means “collected.” This implies that we have completed the task of collecting the sparks of G‑dliness throughout the world (the purpose for G‑d’s dispersing the Jews in exile).

Similarly, 192 is numerically equivalent to the word קצב which means “measure.” The full measure of the task of spreading the wellsprings of Chassidus outward has been completed and it is time to receive the reward for this service, the coming of Mashiach.

In connection with this, the Tanya11 (the “Written Torah of Chassidus”) was printed again and distributed to men, women, and children. This was intended to emphasize the complete state reached in the tasking of spreading the wellsprings of Chassidus outward and our anticipation of the coming of Mashiach. Then the promise related in the well-known chapter of Tehillim which we recite this year, “I found David, My servant, I have anointed him with holy oil,” will be fulfilled with the coming of Mashiach.

4. This, the Shabbos following Yud-Tes Kislev, is an appropriate time to accept positive resolutions in regard to increasing our study and spreading of the teachings of Chassidusin addition to those resolutions accepted on Yud-Tes Kislev. Surely, this involves the study of the Tanya as divided in Chitas.

This increase should also be coupled with an increase in the study of Nigleh (the revealed dimensions of Torah law). In this context, it is worthy to mention the custom associated with Yud-Tes Kislev12 — and mentioned in the Tanya — of dividing the Talmud among each community of Anash. Each individual should take a tractate to study. Ideally, each individual should study the entire Talmud himself. Since this is not possible at present, by dividing the Talmud’s study among an entire community, it is considered as if each individual has studied the entire Talmud himself.13

Surely, there are many places where the study of the Talmud was divided on Yud-TesKislev itself. Those communities which did not do so then, should carry out this custom as soon as possible. [Similarly, in this context, it is worthy to mention the importance of taking part in the study of the Rambam’s Mishneh Torah according to its annual cycle. This allows each individual to conclude the study of the entire Oral Torah in a single year.]

Similarly, in connection with our Sages’ interpretation of the verse from Tehillim associated with Yud-Tes Kislev, “He redeemed my soul in peace,” it is proper to make an increase in the three pillars of Torah, service of G‑d, and deeds of kindness.” All of this should be carried out in a manner of a “continuing activity,” with continued growth, extending into the coming days, including the days of Chanukah.

There is a connection between Yud-Tes Kislev and Chanukah: The Chanukah miracle concerned oil which is used as a metaphor for Pnimiyus HaTorah which was revealed on Yud-Tes Kislev. Similarly, the Chanukah candles are placed “at the outside of the entrance to one’s home” which corresponds to the efforts to spread the wellsprings of Chassidusoutward which began on Yud-Tes Kislev. Indeed, in regard to the Alter Rebbe’s own redemption, it was not until the third day of Chanukah that he returned from Petersburg to Vitebsk where he was among Chassidim.

May the above activities hasten the coming of Mashiach and may we merit — even before Chanukah — the building and the dedication of the Third Beis HaMikdash. May it be in the immediate future.

Shabbos Vayetzei | 8-15 Kislev, 5779

EREV SHABBOS  NOV 16th
Shacharis 7 AM
Candles/Mincha/Maariv 4:13 PM

SHABBOS - SAT NOV 17th  
Shacharis: 9 AM /Sof Zman Krias Shema 9:35 AM/
Shabbos Mincha 4:13 PM /Seuda Slishit  
Maariv/Havdalah 5:14 PM

WEEKDAY SERVICES
Sun Shacharis 9 AM
Mon– Fri Shacharis 7 AM 
Sun -Thu Mincha 4:10 PM, followed immediately by Maariv

FARBRENGEN ALERT–- FRIDAY 3 PM
Erev-Shabbos Farbrengen in the CSTL Social Hall, in honor of the Tes Kislev, birthday and yartzeit of the Mitteler Rebbe, and Yud Kislev, the Miteler Rebbe's Chag Hageula.

SHABBOS KIDDUSH AND SEUDA SLISHIT.  
Chabad of King County is sponsoring this week's kiddush, in honor of the 9th of Kislev, the Birthday and Yahrtzeit of the Mitteler Rebbe, Rabbi Dovber, OBM, the second Rebbe of Chabad and Erev Yud Kislev, the day celebrated as the liberation of Rabbi Dovber from Czarist imprisonment..  We will also have a delicious meat cholent, sponsored by Dr. Vernon and Liz Neppe and made by Rabbi Mendy Levitin..  Seuda Slishit Lite.

THE NORTH SEATTLE ERUV STATUS: -UP
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.

LADIES TEHILIM – SUN 10 am
Come say Tehilim

Avos U'Banim this Motzei Shabbos 6:30 PM at CSTL
Thank you  to our generous sponsors. Featuring Rebbe Videos, Torah, Raffle, Prizes, Food.  
RabbiHerbstman@gmail.com

SUNDAY SCHOOL IN NORTH SEATTLE 9:45 AM - 11:30 AM
Chabad of NW Seattle is excited to announce that we will be offering a Local Hebrew School on Sundays for the upcoming school year. Give your child an opportunity to explore Judaism where it's meaningful, educational, fun and innovative!
www.Seattlehebrewschool.com  . yonilevitin@gmail.com

Sunday Talmud Class with Rabbi Levitin –
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

Rebbi’s Sicho with Rabbi Mendy – SHABBOS 3:20 PM 
Words of Torah inspiration from the Rebbe. 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 – 8:15 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  Thank you Aryeh and Raizy Schottenstein  for sponsoring cake for the Shabbos Morning class

Talmud Class - Mesechet Rosh Hashanah with Rabbi Mendy 
Please contact Shuky Meyer at +1-347-761-2134 to be added to the whatsapp group, for updated time and location 

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

RABBI EMLEN’S 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     

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


COMMUNITY NEWS

Torah,Tea and Cookies with Rabbi Rosenfeld – THU 9 PM
At Mercaz – 6011 37th Ave NE.  

Avos U’Banim at the Seattle Kollel Every Saturday Night 6:30-7:30 PM
www.seattlekollel.org

SEPHARDIC ADVENTURE CAMP REGISTRATION IS NOW OPEN
Registration for Sephardic Adventure Camp is now open. Dates are August 1-18. For more information go to  
www.sephardicadventurecamp.org

Sunday Morning Women's Shiur Beginning Nov 18th 10:20 AM
Topic: "Tomer Devorah: Emulating the Attributes of Hashem". A three part series given by Rabbi Yaakov Tanenbaum, BCMH Beis Midrash

Seattle Kollel Mishna Yomit Seder Nezikin & Tractate Bava Kama MON evenings.
More info: 
rabbiavrohomdavid@gmail.com  or (206) 369-1215

WEEKLY ENRICHMENT PROGRAM FOR CHILDREN – “GROW”
The Grow curriculum was created by Chabad International and has been thoughtfully designed by top experts in the fields of education and parenting, to empower kids with the skills and strengths to be leaders and to make a positive impact on the world around them. We will be offering the seven-week program three times during the school year. To learn more about how your child can join, contact Mrs. Shimona Davidoff at (206) 941-7037.

HADASSAH BRUNCH - SUN NOV 18th  
At Bell Harbor International Conference Center. Honorees Lisa and Norman Behar. Va'ad supervised. More information at 
www.SeattleHadassah.org 
Mental Health First Aid: NOV 28th  , 8:30 am - 5:30 pm
Free, eight-hour course by Jewish Family Service prepares you to interact with an adult in crisis and connect them with help. At JFS, 1601 16th Ave., Seattle.

LADINO DAY AT UW DEC. 5 at 7 PM
Ladino Day will be held at 7pm on Wednesday, December 5th at the University of Washington, Kane Hall 130. Ladino Day 2018 will showcase a creative initiative to bring Ladino (Judeo-Spanish) traditions to future generations. Paris-based author François Azar will discuss his two new collections of Sephardic folktales, "Bewitched by Solika" and "The Jewish Parrot"--written in both Ladino and English--and the significance of storytelling and art in Sephardic culture. Members of Seattle's "Ladineros"a Ladino-speaking group will help bring these stories to light. More info at https://jewishstudies.washington.edu/event/sephardic-folktales-francois-azar-ladino-day-2018/

SEATTLE HEBREW ACADEMY 70th ANNIVERSARY GALA SUN DEC 16th5PM
www.SeattleHebrewAcademy.org

LIMMUD SEATTLE – 6:30 PM JAN 19th- to 6:30 PM JAN 20th, 2019.
At Bellevue College.  
www.limmudseattle.org

SEATTLE JEWISH FEDERATION CONNECTIONS 2019 SUN JAN 27th 
With Sharon Tal of Maskit Fashion at the Westin Hotel, Sea., Co-Chairs: Adina Almo & Lea Lipman. More info: 
www.jewishinseattle.org


REBBE’S SICHO FOR VAYETZEI
https://www.sie.org/templates/sie/article_cdo/aid/2507821/jewish/Shabbos-Parshas-Vayeitzei-7th-Day-of-Kislev-5751-1990.htm © SichosInEnglish.org

This week’s Torah portion concludes with the verse, “And he named the place, Machanayim (literally, ‘two camps’).” Rashi explains that Yaakov gave this name because he saw the merging of two camps of angels, the angels from the Diaspora and the angels from Eretz Yisrael.1

“The deeds of the Patriarchs are a sign for their descendants,” and provide us with guidelines regarding our own conduct. Thus, the above narrative teaches us the following lesson: Each Jew has two dimensions within his being — the soul and the body — which correspond to Eretz Yisrael and the Diaspora respectively.

A Jew’s soul is “actually a part of G‑d,” which has descended from “a high roof to a low pit,” to this material world to enclothe itself in the body. Even as it exists within the body, the soul is, as we emphasize in our morning blessings, “pure.” Thus, it parallels Eretz Yisraelwhich is a land of holiness and purity. In contrast, the body is “a snake skin,” a material entity and parallels the Diaspora which is an impure land.

A Jew’s service must encompass both these spheres. He must carry out “the service of the soul,” activity in the realm of holiness which resembles Eretz Yisrael” and also, “service with the body,” which like the Diaspora, involves entities which must be endowed with holiness through our efforts. Since an angel is created from every positive deed which a Jew carries out, we each have two camps of angels: one camp of angels that are involved with holiness (Eretz Yisrael) and one camp of angels that are involved with worldly matters (the Diaspora).

The fact that Yaakov named the place Machanayim conveys a further lesson. A Jew’s service can effect the nature of the place in which it is carried out. Naming a place indicates that one takes control of it and can, therefore, convey the name which reflects the entity’s life-force and nature. By naming the place Machanayim, Yaakov (and similarly, the Jewish people who perpetuate his heritage) reveals how the influence of the two camps of angels permeates through even the material substance of the worlds.

An additional explanation relevant to the above concept can be derived from the fact that the name used for G‑d in the expression “the angels of G‑d,” is E‑lohim. E‑lohim refers to G‑d as “the Almighty, the master of all potential and power.” Thus, the angels described as “the angels of E‑lohim,” are angels that result from service that requires strength and power to be performed, indeed, strength and power that transcends man’s natural abilities.

This relates to the Alter Rebbe’s interpretation of the phrase, “a servant of G‑d (E‑lohim)” in Tanya as one who goes beyond his nature and exerts energies above the norm.

To apply this concept in the realm of the service with the animal soul (i.e., the Diaspora, the refinement of the worldly): In Torah Or, the Alter Rebbe relates the word ya’avod, in the verse, “You shall work for six years,” to the concept of oros avudim, “processed hides.” Our Sages consider the processing of leather as a difficult and undignified work.2 Parallels exist in our efforts to refine the animal soul. In a manner closely resembling the processing of leather, great efforts are required to refine the coarse and material nature of the animal soul.

Similarly, in regard to the service of the soul (i.e., Eretz Yisrael, the realm of holiness), in Tanya, the Alter Rebbe explains that the title “a servant of G‑d” is conveyed only upon a person who breaks his nature and goes beyond his normal pattern. Even a person who “studies his subject matter 100 times,” “who has never committed even a minor sin and has fulfilled all the mitzvos possible for him to fulfill including Torah study,” never once negating this mitzvah, may not be worthy of being called “a servant of G‑d,” because he does not work to break his nature and transcend his normal habits.

Thus, the concept of work involves strenuous effort that requires power and strength beyond man’s natural capacity. This, in turn, elevates the object of one’s service above its normal level. Thus, in regard to the animal soul, this involves a change in and a refinement of its basic materialistic nature. In regard to the G‑dly soul,3 it produces a similar change, lifting it above its normal level of service. From a level of limited holiness, one proceeds to an unlimited point of service which requires an effort parallel to that required in processing leather.

To clarify this point: Even in regard to the service of refining the body and the animal soul, the emphasis is not placed on this refinement in and of itself, but on making a commitment that requires a person to go beyond his limitations and nature. (Since the nature of the body, however, is materially oriented, going beyond its limits involves refinement of that nature.)

Thus, even when this service of refinement has been completed, the service of self-transcendence must continue. Nevertheless, since the service of refinement is no longer necessary, the manner in which a person goes beyond his limits is expressed in an unlimited increase in the service of holiness.4

The concept of unlimited and unbounded service is also reflected in the actual service of refining the body and the animal soul. There are two dimensions to this: a) an unlimited range of areas in which this service is expressed. Furthermore, each activity leads immediately to a further act. b) An unlimited scope of refinement. After one has completed the work of refinement on one level, one proceeds to a higher and deeper level of refinement.

These two dimensions are reflected in the two “signs” which the Torah gives for a kosheranimal,5 split hooves and the chewing of the cud. Both these signs are connected with a twofold nature. In regard to split hooves, the animal’s foot is separated in two portions. Similarly, chewing the cud involves regurgitating the food and swallowing it again, a twofold process of ingestion. A twofold nature reflects a totally unbounded dimension. The repetition implies a cycle which continues, constantly increasing and reaching higher levels.

This unlimited dimension is expressed in two dimensions: a) Split hooves — when one proceeds to perform in the world at large, one’s progress is twofold in nature. This implies that immediately one activity will be followed by another. b) Chewing the cud — by regurgitating its food and chewing it again, the animal allows for better digestion. Homiletically, this implies that a person will not remain satisfied after carrying out one level of refinement, but rather will seek to continue further, reaching higher and more developed levels.

In this context, we can explain the significance of the name Machanayim, “two camps.” This name reflects, not only the joining of the camps of angels from Eretz Yisrael and from the Diaspora, but also a twofold — and thus unbounded — approach to service. The fact that Yaakov carried out his service both in the Diaspora and in Eretz Yisrael (both mundane and holy matters as above) indicates that both dimensions of his service were motivated by a commitment to serve G‑d beyond his individual nature. This implies two concepts: a) that the emphasis in his service of refinement was not for refinement in and of itself, but as a reflection of his commitment to go beyond his individual nature. b) That after he completed this work of refinement, he did not remain satisfied with a limited service in the realm of holiness, but served G‑d beyond his natural limits in this realm as well.

To emphasize this point, the angels of Eretz Yisrael met him while he was in the Diaspora. Even though he had not entered Eretz Yisrael, the angels which are associated with service in the realm of holiness came to greet him.6

Directly after Yaakov was met by these camps of angels, he sent, as the Torah relates in the beginning of Parshas Vayishlach, “emissaries7 to Eisav, his brother, to the land of Seir,the field of Edom.” Not only did Yaakov involve himself in a twofold service, elevating his surrounding environment and rising higher in the realm of holiness, he sought to refine and elevate even the lowest aspects of existence, Eisav and the field of Edom.

This concept can be related to the concept of kosher animals mentioned previously. There are four species of animals (the camel, the rabbit, the hare, and the pig) that possess only one of the two signs of kashrus (split hooves and chewing the cud). Our Sages explain that these four species correspond to the four exiles in which the Jews have been forced to linger. The fourth species, the pig, corresponds to the exile of Edom.

There is a difference between the pig and the other species. The other species chew their cud, but do not have split hooves. In contrast, the pig has split hooves, but does not chew its cud.8

Our Sages point to an aspect in which the pig is more reprehensible than the other three species. The pig lies down and lifts up its split hooves as if to say, “See, I am pure.” Similarly, Eisav and Edom cover up their undesirable traits and portray themselves as good. For this reason, the exile of Edom has been longer and more severe than the other three exiles.

Nevertheless, through our efforts in the work of refinement, Edom will also be elevated. This is alluded to in our Sages’ comments that in the Messianic Era, the pig will become a kosher animal (for, then, it will also chew its cud). Similarly, they have associated the Hebrew word for pig (חזיר) with the word חזרה, “return.” After the “pig,” the exile of Edom,“the crown will be restored to its owners as it is written, ‘And saviors will ascend the Mount of Zion to judge the Mount of Eisav and the sovereignty will be the L‑rd’s.’ ”

2. This Shabbos falls in the month of Kislev, the third of the winter months. Thus it parallels Sivan, the third of the summer months, the month associated with the giving of the Torah. Furthermore, in this context, there is an advantage to Kislev over Sivan which reflects the service of transcending one’s nature mentioned above.

Among the differences between the winter months and the summer months is that the summer months emphasize revelation from above (the service of the righteous), while the winter months emphasize work and effort on the part of man (baalei teshuvah). Therefore, the winter months are the rainy season which our Sages associate with the service of man.9

There is another dimension of the winter season which is signifi­cant; the nights are longer. Our Sages explain that “night was created for Torah study alone.” Similarly, the Hebrew word for winter, choref shares the same root as the Hebrew charifus which refers to acute in­tellectual analysis. Thus the winter, and in particular, Kislev is associated with man’s efforts to toil and work in Torah study.

Furtherance, as Sivan, Kislev is also associated with “the giving of the Torah.” In this instance the revelation of Pnimiyus HaTorah, for the service of “spreading the wellsprings of Chassidus outward” began on Yud-Tes Kislev, the “Rosh HaShanah of Chassidus.”Thus, Sivan is connected with the giving of the revealed aspects of Torah, Nigleh; while Kislev is associated with the giving of Pnimiyus HaTorah. (This also relates to the difference between the summer and winter mentioned above. The revelation of Pnimiyus HaTorah is associated with the service of teshuvah which begins in Tishrei10 and characterizes the service of the winter as a whole.)

Based on the above, we can draw a connection between the parshiyos, Vayeitzei and Vayishlach and Kislev, the month in which they are read. Both these portions describe the service of Yaakov, the third of the Patriarchs. Similarly, Yaakov is associated with the service of Torah study. Even the refinement of the world which he accomplished was achieved through the medium of Torah.

This relates to one of the explanations of the connection between the Torah and the number three based on our Sages’ statement, “The Torah was given for the sole purpose of establishing peace in the world.”

Peace is associated with the number three, i.e., two conflicting opinions and a third influence which resolves the conflict. Similarly, the number one is associated with G‑dliness. The number two is associated with the world and the division its creation appears to have brought about. The number three, however, is associated with the Torah which resolves this apparent division and establishes peace between G‑d and the world.

Thus, there is a connection to Parshas Vayeitzei which, as explained above, reflects Yaakov’s service of going beyond his nature both in the service of Torah study (the angels of Eretz Yisrael) and the refinement of his environment through Torah (the angels of the Diaspora). Similarly, there is a connection to Parshas Vayishlach for the transformation of Eisav to which it alludes is accomplished through Torah study. The Torah is the medium to bring about this transformation of darkness to light.

3. There are several practical directives resulting from the above, first and foremost, for every individual to increase11 his study of the Torah, going beyond his limits.12 This applies both to people who are employed in Torah professions and to businessmen. Every individual must increase his study of Torah, both Nigleh and Pnimiyus HaTorah. Similarly, the increase must be qualitative as well as quantitative, reaching a higher and deeper level of study. The above is particularly appropriate this year, a year when, “I will show you wonders.” Our behavior must be wondrous in nature, going beyond our individual limits.13

There is also a connection with Parshas Vayishlach which contains an obvious allusion to the sending of shluchim. Thus, it relates to the International Conference of Shluchim which was held last week. Since Shabbos represents the completion of the service of the week, it is obvious that this Shabbos can be used to enhance and increase the resolutions to spread Torah and Chassidus that were made at that Conference.

These activities will hasten the refinement of the world and herald the coming of the age when, as the Rambam writes in the conclusion of the Mishneh Torah,14 “In that Era, there will be no hunger or war... and the occupation of the entire world will be solely to know G‑d.”

Furthermore, in microcosm, this state can be reflected in the last moments of exile despite the fact that, as the Yalkut Shimoni15 declares, “nations challenge each other... and all the nations of the world panic and are filled with consternation.” Even in such circumstances, the Jews can study Torah with peace and security, confident in G‑d’s assurance that, as the Midrash continues, “All that I have wrought, I have performed only for your sake,” awaiting the time when, “Mashiach will stand on the roof of the Beis HaMikdash and proclaim, ‘Humble ones, the time for redemption has come.’ ”

Shabbos Toldos | 1 -8 Kislev, 5779

EREV SHABBOS  NOV 9th   
Shacharis 7 AM
Candles/Mincha/Maariv 4:21 PM

SHABBOS - SAT NOV 10th  
Shacharis: 9 AM /Sof Zman Krias Shema 9:29 AM/
Shabbos Mincha 4:21 PM /Seuda Slishit  
Maariv/Havdalah 5:21 PM

WEEKDAY SERVICES
Sun Shacharis 9 AM
Mon– Fri Shacharis 7 AM 
Sun -Thu Mincha 4:20 PM, followed immediately by Maariv

FARBRENGEN ALERT–- FRIDAY 3 PM
Erev-Shabbos Farbrengen in the CSTL Social Hall, in honor of the Chodesh Kislev

SHABBOS KIDDUSH AND SEUDA SLISHIT.  
Kiddush Lite.  Rabbi Alter and Debbie Levitin are sponsoring cholent this week in honor of the Uncle Moshe and Aunt Ruti Weiss.  Cholent will be made by Rabbi Mendy Levitin.  Seuda Slishit Lite.

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.

LADIES TEHILIM – SUN 10 am
Come say Tehilim

Avos U'Banim KickOff this Motzei Shabbos 6:30 PM at CSTL
Thank you  to our generous sponsors Chani & Shuky Meyer. Featuring Rebbe Videos, Torah, Raffle, Prizes, Food.  
RabbiHerbstman@gmail.com

SUNDAY SCHOOL IN NORTH SEATTLE 9:45 AM - 11:30 AM
Chabad of NW Seattle is excited to announce that we will be offering a Local Hebrew School on Sundays for the upcoming school year. Give your child an opportunity to explore Judaism where it's meaningful, educational, fun and innovative!
www.Seattlehebrewschool.com  . yonilevitin@gmail.com

Sunday Talmud Class with Rabbi Levitin –
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

Rebbi’s Sicho with Rabbi Mendy – SHABBOS 4:20 PM 
Words of Torah inspiration from the Rebbe. 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 – 8:15 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  Thank you Aryeh and Raizy Schottenstein  for sponsoring cake for the Shabbos Morning class

Talmud Class - Mesechet Rosh Hashanah with Rabbi Mendy 
Please contact Shuky Meyer at +1-347-761-2134 to be added to the whatsapp group, for updated time and location 

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

RABBI EMLEN’S 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     

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


COMMUNITY NEWS

Torah,Tea and Cookies with Rabbi Rosenfeld – THU 9 PM
5240 38th Ave NE 

Avos U’Banim at the Seattle Kollel Every Saturday Night 6:30-7:30 PM
www.seattlekollel.org

Sunday Morning Women's Shiur Beginning Nov 18th 10:20 AM
Topic: "Tomer Devorah: Emulating the Attributes of Hashem". A three part series given by Rabbi Yaakov Tanenbaum, BCMH Beis Midrash

Seattle Kollel Mishna Yomit Seder Nezikin & Tractate Bava Kama Beginning MON NOV 12th
More info: 
rabbiavrohomdavid@gmail.com  or (206) 369-1215

WEEKLY ENRICHMENT PROGRAM FOR CHILDREN – “GROW”
The Grow curriculum was created by Chabad International and has been thoughtfully designed by top experts in the fields of education and parenting, to empower kids with the skills and strengths to be leaders and to make a positive impact on the world around them. We will be offering the seven-week program three times during the school year. To learn more about how your child can join, contact Mrs. Shimona Davidoff at (206) 941-7037.

Bas Mitzvah Class for Girls Ages 10 & 11 Begins NOV 11th 10:15 AM
Given by Aliza Tanenbaum, BCMH Yavneh Youth Building. Contact Aliza Tanenbaum if you are interested.

Jewish Genealogical Society of Washington State MON NOV 12th 7:15 PM
JGSWS presents Molly Bullard, Speaker & Owner o Seattle Photo Organizing at LDS Factoria Bldg. Topic: "Preserving Memories: How to Organize & Turn Your Family Memorabilia into a Personal Archival Project". More info: 
www.jgsws.org

HADASSAH BRUNCH - SUN NOV 18th  
At Bell Harbor International Conference Center. Honorees Lisa and Norman Behar. Va'ad supervised. More information at 
www.SeattleHadassah.org 
Mental Health First Aid: NOV 28th  , 8:30 am - 5:30 pm
Free, eight-hour course by Jewish Family Service prepares you to interact with an adult in crisis and connect them with help. At JFS, 1601 16th Ave., Seattle.

SEATTLE HEBREW ACADEMY 70th ANNIVERSARY GALA SUN DEC 16th5PM
www.SeattleHebrewAcademy.org

SEATTLE JEWISH FEDERATION CONNECTIONS 2019 SUN JAN 27th 
With Sharon Tal of Maskit Fashion at the Westin Hotel, Sea., Co-Chairs: Adina Almo & Lea Lipman. More info: 
www.jewishinseattle.org


REBBE’S SICHO FOR TOLDOS
https://www.sie.org/ © SichosInEnglish.org

This week’s Torah reading begins: “These are the offspring of Isaac,” referring to Jacob and Esau.  Isaac was a completely righteous man. Early in his life, he was prepared to be offered as a sacrifice to G‑d on Mt. Moriah and even afterwards, when a ram was offered in his place, he was still considered holy, like a sacrifice. For that reason, unlike the other Patriarchs, G‑d did not let him leave Israel. He was holy and had to live in a holy land.

One of his sons, Jacob, emulated his holi-ness. He was “a dweller of tents,” choosing to frequent the prominent houses of study of the age. But his other son, Esau, was a hunter, a man of violence and passion. And yet Isaac loved Esau.

Digging  Below the Surface

Some say Esau was able to deceive him. In Isaac’s presence, he appeared holy and then afterwards, he did what he wanted. But that makes our Patriarch look some-what shallow. Moreover, it runs contrary to one of the basic themes of Isaac’s life work. Isaac was a digger of wells. What’s the secret of a well-digger? Not to accept what you see on the surface, but to dig deep down, to keep clearing away the dirt until he finds the water of life.

Isaac did that not only with wells, but with every experience in his life. He would probe to the depths and appreciate the in-ner core. Now if he did that with every-thing, wouldn’t he do that with his own son?  So if Esau wasn’t fooling him, why did he love him?

Why Yitzchak Wanted to Bless Esau

For precisely that reason. When digging deeply, it depends how deep you dig. If you dig past the surface, you will be able to see a person’s passions and drives — not all of that is pleasant. But if you really love a person, you won’t stop there. You’ll dig deeper until you find the essential core of G‑dliness that person has. For every person’s soul is an actual part of G‑d. In some, it shines openly. In others, it’s hid-den and in certain people, it’s very hidden. Since Isaac loved Esau, he didn’t look at his less favorable dimensions; he focused on the good that was deep inside of him.

That also enables us to understand why he wanted to give the blessings to him. Isaac was constantly struggling to motivate Esau to live up to his spiritual potential. He felt that by pouring so much positive energy into him, he could arouse the good inside and enable it to dominate his personality.

In fact, however, the blessings were given to Jacob. For the work of revealing the good in Esau could not be accomplished in a brief period of time. That indeed is the purpose of our efforts throughout the spir-itual history of the world, including this final exile, referred to as the “the exile of Edom,” another name of Esau. We are striving to reveal this spiritual energy, the “sparks” invested in worldly experience which is associated with Esau.

Tasting Mashiach - Seeing the Good

The final consummation of these efforts will come in the Era of the Redemption.  The powerful spiritual energies which Esau possesses will surface and be given appropriate expression.  At present, alt-hough we are aware how our Divine ser-vice refines the material realm, the fruits of those efforts are not visibly evident. In the Future, “the glory of G‑d will be revealed and all flesh will see”; the positive effects of the thousands of years of effort mankind has dedicated to the refinement of material existence will be apparent. 

Although it is in the Future when this Di-vine service will reach complete expres-sion, we have the potential to experience a foretaste of that Future era at present: to look at every entity as it exists above the fluctuations of time, in its true and perfect state. This perception serves as a guiding light, inspiring and directing us in our task of refinement and hastening the coming of the age when this spiritual reality will be fully manifest in our material world with the coming of Mashiach.

Based on the teachings of the Lubavitcher Rebbe. Adapted from Keeping in Touch, Vol. 3, Eli Tougher

Shabbos Chayei Sarah – Mevarchim Kislev | 24 MarCheshvan – 1 Kislev, 5779

EREV SHABBOS  NOV 2nd   
Shacharis 7 AM
Candles/Mincha/Maariv 5:31 PM

SHABBOS - SAT NOV 3rd 
Tehilim for Mevarchim Kislev 7:30 AM
Shacharis: 9 AM /Sof Zman Krias Shema 10:25 AM/
Shabbos Mincha 5:31 PM /Seuda Slishit  
Maariv/Havdalah 6:30 PM /CLOCKS FALL BACK ONE HOUR SATURDAY NIGHT/

WEEKDAY SERVICES
Sun Shacharis 9 AM
Mon– Wed Shacharis 7 AM 
Thu-Fri Shacharis 6:50 AM /ROSH CHODESH KISLEV/
Sun -Thu Mincha 4:30 PM, followed immediately by Maariv

FARBRENGEN ALERT–- FRIDAY 4 PM
Erev-Shabbos Farbrengen in the CSTL Social Hall, in honor of the Shabbos Mevarchim Kislev

SHABBOS KIDDUSH AND SEUDA SLISHIT.  
Kiddush Lite.  Mr and Mrs Eli Duban are sponsoring the cholent this week in honor of the birthday of their son JJ Duban. Cholent will be made by Rabbi Mendy Levitin. Seuda Slishit Lite.

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.

LADIES TEHILIM – SUN 10 am
Come say Tehilim

SUNDAY SCHOOL IN NORTH SEATTLE 9:45 AM - 11:30 AM
Chabad of NW Seattle is excited to announce that we will be offering a Local Hebrew School on Sundays for the upcoming school year. Give your child an opportunity to explore Judaism where it's meaningful, educational, fun and innovative! 
www.Seattlehebrewschool.com  .yonilevitin@gmail.com

Sunday Talmud Class with Rabbi Levitin – /NOT THIS WEEK
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

Rebbi’s Sicho with Rabbi Mendy – SHABBOS 4:40 PM 
Words of Torah inspiration from the Rebbe. For Men and Women. In honor  of Chaya Sarah Malka bas Bracha  and Elanah Rivka bas Sarah for a fullרפואה  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 – 8:15 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 Thank you Aryeh and Raizy Schottenstein  for sponsoring cake for the Shabbos Morning class

Talmud Class - Mesechet Rosh Hashanah with Rabbi Mendy 
Please contact Shuky Meyer at +1-347-761-2134 to be added to the whatsapp group, for updated time and location 

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

RABBI EMLEN’S 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     

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.


COMMUNITY NEWS

Seattle Kollel MON NOV 5-26, 8-9 PM
"
The Philosophy & Laws of Blessings", Brachos with Rabbi Yehuda Bresler. www.seattlekollel.com/upcoming-events

Seattle Kollel Beginning MON NOV 12th Mishna Yomit Seder Nezikin & Tractate Bava Kama. 
More info: rabbiavrohomdavid@gmail.com or (206) 369-1215

Torah,Tea and Cookies with Rabbi Rosenfeld – THU PM
5240 38th Ave NE 

WEEKLY ENRICHMENT PROGRAM FOR CHILDREN – “GROW”
The Grow curriculum was created by Chabad International and has been thoughtfully designed by top experts in the fields of education and parenting, to empower kids with the skills and strengths to be leaders and to make a positive impact on the world around them. We will be offering the seven-week program three times during the school year. To learn more about how your child can join, contact Mrs. Shimona Davidoff at (206) 941-7037.

Mercaz Cider Pressing Party SUN NOV 4th 1:30 – 3:30 PM
Bring your apples and empty juice containers and instruments to play some music. We'll have apple crisp, snacks and tea. Dress for the outdoors but we will have a canopy up as well. 
www.mercazseattle.org

PREPARING FOR KINDERGARDEN – WED NOV 7th 5:15 PM
At Seattle Hebrew Academy            
www.seattlehebrewacademy.org

Bas Mitzvah Class for Girls Ages 10 & 11 Begins NOV 11th 10:15 AM
Given by Aliza Tanenbaum, BCMH Yavneh Youth Building. Contact Aliza Tanenbaum if you are interested.

Jewish Genealogical Society of Washington State MON NOV 12th 7:15 PM
JGSWS presents Molly Bullard, Speaker & Owner o Seattle Photo Organizing at LDS Factoria Bldg. Topic: "Preserving Memories: How to Organize & Turn Your Family Memorabilia into a Personal Archival Project". More info: 
www.jgsws.org

HADASSAH BRUNCH - SUN NOV 18th  
At Bell Harbor International Conference Center. Honorees Lisa and Norman Behar. Va'ad supervised. More information at 
www.SeattleHadassah.org 
Mental Health First Aid: NOV 28th  , 8:30 am - 5:30 pm
Free, eight-hour course by Jewish Family Service prepares you to interact with an adult in crisis and connect them with help. At JFS, 1601 16th Ave., Seattle.

SEATTLE HEBREW ACADEMY 70th ANNIVERSARY GALA SUN DEC 16th 5PM
www.SeattleHebrewAcademy.org

SEATTLE JEWISH FEDERATION CONNECTIONS 2019 SUN JAN 27th 
With Sharon Tal of Maskit Fashion at the Westin Hotel, Sea., Co-Chairs: Adina Almo & Lea Lipman. More info: 
www.jewishinseattle.org


REBBE’S SICHO FOR CHAYEI SARAH
https://www.sie.org/templates/sie/article_cdo/aid/2507936/jewish/Shabbos-Parshas-Chayei-Sarah-27th-Day-of-MarCheshvan.htm © SichosInEnglish.org

The International Conference of Shluchim begins this Shabbos, Parshas Chayei Sarah,and will be continued during the following days which are associated with Parshas Toldos.Since everything which occurs is ordained by Hashgachah Protis and a Jew should derive a lesson in the service of G‑d from everything he sees or hears, it follows that these two Torah portions contain lessons relevant to this conference and the responsibility of a shliach.

Indeed, a major portion of Parshas Chayei Sarah concerns a shlichus, Avraham’s charging Eliezar with finding a bride for Yitzchok, and Eliezar’s execution of that mission. The following portion, Parshas Toldos describes the offspring of Yitzchok and Rivkah and thus, reveals the intent of that mission. Since Eliezar’s mission is described at length in the Torah, we can conclude that it is not merely an isolated historical event, but rather, contains directives of a greater scope that apply in all times.

The lessons which we can derive from this narrative can be understood on the basis of a basic question: Why is this narrative described in such great length in the Torah?1 The objective of Eliezar’s mission, the marriage of Yitzchok and Rivkah, is described briefly while the description of the mission, the preparations for it, and the negotiations it required, is elaborate and detailed.

The concept can be explained as follows: Eliezar’s mission in arranging for the marriage of Yitzchok and Rivkah reflects — in microcosm — the mission of every Jew, to make a dwelling for G‑d in the lower worlds. Rivkah was like “a rose among the brambles,” living in Padan Aram together the wicked Besuel and Lavan. Eliezar’s mission involved removing her from there and bringing her to Yitzchok to become his wife. Thus, it reflects our service of refining the material nature of the world and transforming it into a dwelling for G‑d.

On a very basic level, the wedding between Yitzchok and Rivkah, the first Jewish wedding, is representative of the establishment of a dwelling for G‑d in this world since it represents the establishment of a Jewish home. This allows for fulfillment of the commandment, “Be fruitful and multiply, fill up the earth and conquer it.” It gave Yitzchok the opportunity to produce “offspring” (Toldos), which refers in a simple sense to Yaakov and Eisav, and in an extended sense, to “the essential offspring of the righteous,” “their good deeds.”

Since Eliezar’s mission reflects such an all encompassing objective, the Torah relates all the details of the mission so that a Jew can derive lessons from it regarding his service in making a dwelling for G‑d in this world.

To explain: The objective of establishing a dwelling for G‑d in the lower worlds involves two particulars: a) the establishment of a dwelling — i.e., that G‑d will reveal Himself in this world as a person reveals himself in his own home. In his home, a person reveals himself without any inhibitions, so, too, in this world, G‑d will reveal Himself openly as the verse declares, “Your teacher will not conceal Himself any longer.” b) The fact that dwelling will be in the lower worlds emphasizes that it will relate to the creations of this world on their level. Not only will G‑dliness be revealed from above to below, but rather, the world as it exists within its own context will recognize G‑dliness. Although the world was created in a manner that it does not appreciate G‑dliness,2 its nature will be transformed until it — within the context of its own existence — will become G‑d’s dwelling.

Accordingly, these two thrusts must also be reflected in the service which creates the dwelling for G‑d: a) Since the dwelling must be within the context of the lower worlds, it cannot be established by G‑d through a revelation from above. Rather it must be accomplished through the service of the Jews, who act as G‑d’s shluchim within this world. This leads to a further point, since the Jews are creations of this world, their activity as shluchim [— which involves forgoing their individual identities and accepting a self-image as G‑d’s shluchim —] is not only a preparation and a means to establish a dwelling for G‑d, it, itself, is a reflection of that dwelling.

To emphasize this concept, the narrative of Eliezar’s mission which serves as a paradigm for shlichus, describes in detail how Eliezar fulfilled the mission with which he was charged. b) To transform the world into a dwelling for G‑d, i.e., a place of Divine revelation, it is necessary for the Jews to recognize that they are merely shluchim. They must be conscious that it is the power of G‑d who charged them with this mission and not their individual potential that allows the mission to be successful. To emphasize this point, our narrative elaborates on how Eliezar was charged by Avraham with his mission, how he took an oath, stressing how the shliach’s activities are carried out with the power of the one who appointed him.

The latter concept can be clarified within the context of the three perspectives with which the Torah authorities (See Lekach Tov I) of the latter generations have defined shlichus:

a) The shliach is an independent identity and the deeds which he accomplishes are recognized as his. It is merely that through the performance of these deeds, the obligations of the person who charged him with the mission are fulfilled.

b) When the shliach performs a deed, it is considered as if it was performed by the person who charged him with the mission. Though in regard to his other affairs, the shliach is an independent entity, in this regard, the one who charged him is fully responsible for the deed the shliach performed.

c) The shliach is considered as an extension of the one who appointed him. “A shliach is considered as if he is the person who appointed him.”

The relationship between a Jew (the shliach) and G‑d (the one who appointed him) is defined in the third manner. The Jew’s establishment of a dwelling in the lower worlds is possible because he is “a part of G‑d,” i.e., like the one who appointed him. Service is necessary, however, to reveal this quality. A person must work on himself to transcend his individual self and identify with G‑d’s will. It is not sufficient for him to perform a G‑dly act [a mitzvah] although he remains a separate and individual identity. Rather, he must be totally given over to G‑d to the extent that every aspect of his personality — even those involved with physical activities — is given over to G‑d.

For this reason, the appointment of the shliach by the one who sends him is of such importance. The appointment of shluchim implies that the person appointing them gives them powers.3 In terms of our fulfillment of the shlichus with which we have been charged by G‑d, this concept fuses two opposite thrusts. On one hand, a Jew feels himself as an independent entity, a soul and a body, who has a personality of his own and, must realize that he personally was granted unique potentials to achieve particular objectives in the service of G‑d. Nevertheless, while carrying out this service, his own personality must be totally nullified to the extent he is totally identified with G‑d who appointed him as His shliach.

2. The above concept provides the basis for the connection between the narrative of Eliezar’s mission and the name of the parshah, Chayei Sarah (“the life of Sarah”). Though the name of an entity expresses its fundamental content, in this instance, the connection between Sarah’s life and the events related in the parshah is difficult to understand. All those events occurred after Sarah’s death.

Nevertheless, since, as our Sages declared, “Since his descendants are alive, he is considered as if he is alive,” we can understand that the fullest expression of Sarah’s life took place after she departed from this world and yet the heritage of good and holiness which she had established was perpetuated through the marriage of Yitzchok and Rivkah. When was Yitzchok satisfied with his bride? When “he brought her into the tent of Sarah his mother.” Our Sages interpret this as meaning that Rivkah resembled Sarah. All the spiritual services which Sarah fulfilled were carried out by Rivkah. Hence, this marriage reflects the ultimate expression of “Sarah’s life.”

In particular, the expression used by the Torah in describing Sarah’s age, “one hundred years, twenty years, and seven years,” is significant. “One hundred” refers to the transcendent powers of will and pleasure, “twenty” refers to our intellectual powers, and “seven” to our emotions. Afterwards, the verse concludes “the years of Sarah’s life,” which our Sages interpret to mean that “all are equal for the good.” This reflects how all the soul’s powers are unified into a single point, brought together through the bittul of yechidah, the essence of the soul, which is above all division. Nevertheless, this essential point of soul permeates through all the soul’s powers and unites them in this all-encompassing bittul.

To relate this idea to the concept of shlichus described above: As mentioned, our fulfillment of the mission to make this world a dwelling for G‑d involves the fusion of two opposites: a) the shliach using all of his powers (his will and pleasure, intellect, and emotion in the fullest way possible. b) the shliach giving himself over to G‑d entirely, focusing all his powers on a single goal, the fulfillment of G‑d’s will.

We derive the power to fuse these two opposites from Sarah, our Matriarch. She endowed us, her descendants, with the potential for the essence of the soul to permeate every aspect of our personality (“all are equal for good”) and to unify will and pleasure (“one hundred years”), intellect (“twenty years”), and emotion (“seven years”) in this all encompassing bittul.

The dedication of our potentials to this shlichus with the bittul described above enables us to refine our world and make it a dwelling for G‑d. We are able to reveal how “all the entities in the heavens and the earth... came into existence from the truth of His Being.”

Based on the above, we can understand the statement that shliach (שליח) plus ten (representing the ten powers of the soul) is numerically equivalent to Mashiach (משיח). When a person dedicates all of his ten powers to the fulfillment of the mission to make this world a dwelling for G‑d, he reveals the spark of Mashiach he possesses within his soul. Each entity possesses a point of Mashiach which represents the essence of that entity, the level of yechidah that transcends all distinctions. Simultaneously, the level of yechidahpermeates through all of these different entities.4

Through revealing the aspect of Mashiach which relates to him, each individual hastens the actual coming of Mashiach as alluded to in the Rambam’s statement that with one mitzvah, each Jew has the potential to tip the balance of the entire world and bring complete salvation.

3. Based on the above, we can understand the connection between the parshiyos, Toldosand Chayei Sarah. As mentioned, Parshas Chayei Sarah revolves around the marriage of Yitzchok and Rivkah. The ultimate goal of that — and every other marriage — is to produce Toldos, “offspring.” Chassidus explains that the birth of a child reveals “the power of Ayn Sof (‘G‑d’s infinity’).”

Similarly, the spiritual dimensions of our service which are represented by that marriage, the mission to make this world a dwelling for G‑d, are intended to reveal “the power of Ayn Sof” throughout the world through their Toldos which, as our Sages state, refer to a person’s “good deeds” which are “the essential offspring of the righteous.”

These activities are also related to bringing about “offspring” in another context. The Previous Rebbe explained that the mitzvah to “be fruitful and multiply” means that “one Jew must make another Jew,” i.e., influence another Jew to express his Judaism.5Furthermore, the influence one exerts on others must be complete, powerful enough to motivate that person himself to go out and spread Judaism to other people.

In this context, each word in the verse, “These are the offspring of Yitzchok the son of Avraham,” is significant. Our Sages explain that the word “these” refers to an entity which is openly revealed. The “offspring” refers to a new entity; “of Yitzchok,” produced by Yitzchok and reflecting his nature which is associated with producing joy and happiness as reflected in Sarah’s explanation of the name she gave him, “Whoever hears will rejoice with me.”

“The son of Avraham” implies that it is openly apparent — to the extent that the facial characteristics of Yitzchok and Avraham were identical — that he is a descendant (and the heir to the heritage of) “the father of many nations,” the person who is involved with spreading the service of establishing a dwelling for G‑d throughout the world at large.

The Hebrew word Toldos (“offspring”) is plural, referring to Yaakov (the service of “doing good”) and Eisav (the service of “turning away from evil”). The establishment of a dwelling for G‑d involves both these services. Furthermore, in an ultimate sense, since Eisav is also a son of Yitzchok and Rivkah, the service he connotes does not involve merely the negation and rejection of evil, but rather, its elevation and refinement.6 The establishment of a dwelling for G‑d in the lower worlds requires both the service of Yaakov, “a straightforward person, a dweller of tents” (the service of Torah and mitzvos), and Eisav, “a man of the field” (the service of refining and elevating the material substance of the world). This will lead to the era when, “I will come to my lord in Seir,” when Eisav will be elevated and prepared to accept the Messianic redemption.

On the basis of the above, we can understand the sequence of the parshiyos from Lech Lecha to Toldos. Lech Lecha refers to the bittul that motivates a journey from one’s previous state. This prepares a person for Vayeira, a revelation of G‑dliness. Chayei Sarahinvolves the expression of this revelation through every element of our personalities which gives a person the potential to produce Toldos, “offspring” and establish a dwelling for G‑d in this world.

4. The above concepts are fundamentally related to the International Conference of Shluchim which begins this Shabbos. All Jews are shluchim of G‑d to establish a dwelling for Him in this world. Particularly, when an individual is appointed as shliach of the Previous Rebbe, his role in fulfilling the shlichus with which he has been charged by G‑d receives greater emphasis. Surely, this applies when shluchim from all over the world have gathered together. Each of their missions must relate to two of the points mentioned above: a) Each shliach must use his full potential (all of his ten powers) for the sake of the fulfillment of the mission. b) Each shliach must be totally given over to the one who appointed him, the Previous Rebbe, and thus, standing in the place of the one who appointed him.

The fusion of these two contradictory points relates to a similar fusion of two opposites: a conference (unity) of shluchim (who are many). This is particularly relevant in regard to an international conference where shluchim are gathered from all over the world — this is especially significant when this conference is held in a Shul which is a house of study — for the sake of strengthening their commitment to the fulfillment of their shlichus to spread Yiddishkeit, Torah, and goodness throughout the world. The general nature of this shlichus, however, must be interpreted in an individual manner by each shliach in order to influence his particular country and situation.

By gathering together in such a conference, all the shluchim receive greater strength and potential to carry out this mission. In particular, additional power is granted this year, the fortieth year after the Previous Rebbe’s passing.7 Our Sages explain that after forty years, a student attains a full grasp of his teacher’s knowledge.8 Thus, the fact that forty years have elapsed since the Previous Rebbe’s passing implies that we are granted the potential to reach a higher rung in the fulfillment of the mission to make this world a dwelling for G‑d. This must be reflected in the two aspects of shlichus mentioned above: The shliach’s bittulmust be more complete and encompassing. Simultaneously, that bittul must inspire him to dedicate all of his potentials to the fulfillment of his mission.

In application of the above: The intent of the conference of shluchim should be to strengthen each other to spread ahavas Yisrael (“the love of our fellow Jews”) and achdus Yisrael (“the unity of the Jewish people”). The first step in accomplishing that objective is spreading love and unity among the shluchim themselves. Though they come from different places with different missions particular to their individual situation, they join together in one conference with a single goal.

The unity established in this conference through praying, studying, and accepting resolutions together should continue to have an effect when each shliach returns home. In his own individual circumstances, he should feel connected to the other shluchim and to the one who appointed them.

This unity will grant the shluchim the potential to spread unity among the Jews in the countries in which they dwell. Through these efforts, the entire world will become united in the fulfillment of G‑d’s will; the Jews, through the performance of the 613 mitzvos and the gentiles, through the observance of the seven universal laws given to Noach and his descendants.

To strengthen the unity among the shluchim, it is proper to print a book to serve as a constant reminder of this conference. This book should include: pictures of all the participants in the conference including their families, new Torah concepts that were authored by the participants in the conference, and a record of the speeches and resolutions made during its interim. Also, Torah concepts and resolutions that emphasize the unique nature of the present year, the fortieth year after the Previous Rebbe’s passing should also be included. When a shliach returns to his own community and opens this publication, he will remember this conference. This will inspire him to further efforts in fulfilling his mission.

This is also an appropriate opportunity to reiterate the suggestion made regarding gathering people together in every community each Shabbos to study Torah and focusing that study on a common subject, the weekly Torah portion. Similarly, it is important to emphasize the study of the Rambam’s Mishneh Torah which was completed in the previous week.9 It is proper to organize siyumim (celebrations in honor of the summation of study) in communities throughout the world. Rabbis and community leaders should be encouraged to attend these gatherings which will bring honor to the Rambam and honor to the Torah as a whole. Through spreading the study of the Rambam — a text which includes “the entire oral law” in a manner that can be understood by “those of lesser stature as well as those of greater stature” — throughout the world, the Jewish people become united in a bond of Torah.

May these efforts hasten the fulfillment of the prophecy with which the Rambam concludes his text, “And the earth will be filled with the knowledge of G‑d as the sea covers up the ocean bed,” with the coming of Mashiach. May it be now, immediately.

Shabbos Vayeira | 17 -24 MarCheshvan, 5779

EREV SHABBOS  OCT 26th  
Shacharis 7 AM
Candles/Mincha/Maariv 5:42 PM

SHABBOS - SAT OCT 27th  
Shacharis: 9 AM /Sof Zman Krias Shema 10:19 AM/
Shabbos Mincha 5:42 PM /Seuda Slishit  
Maariv/Havdalah 6:41 PM

WEEKDAY SERVICES
Sun Shacharis 9 AM
Mon– Fri Shacharis 7 AM 
Sun -Thu Mincha 5:40 PM, followed immediately by Maariv

FARBRENGEN ALERT–- FRIDAY 4 PM
Erev-Shabbos Farbrengen in the CSTL Social Hall, in honor of the Yahrzeit (17 Cheshvan) of Rav Menachem Mendel, the Ahavas Sholom, of Kosov       (1768-1825), founder of the Vizhnitz dynasty, of the Hagar family. He was a student of Reb Moshe Leib of Sassov and the son of Reb Koppel Chassid, the "chazzan" in the court of the Ba'al Shem Tov. He was known for his love of Jews and his great generosity.
https://www.breslev.co.il/tzadikim.aspx?language=english&category=145

SHABBOS KIDDUSH AND SEUDA SLISHIT.  
Kiddush Lite.  Yasher Koach to Paul and Tamar Azous for sponsoring this week’s Chulent, made by Rabbi Mendy Levitin. Seuda Slishit Lite.

FARBRENGEN ALERT – CHOF MARCHSESHVAN – MON OCT 29th
The fifth Lubavitcher Rebbe, Rabbi Sholom DovBer Schneersohn (known by the acronym "Rashab"), was born on the 20th of Cheshvan of the year 5621 from creation (1860). After the passing of his father, Rabbi Shmuel of Lubavitch, in 1882, Rabbi Sholom DovBer assumed the leadership of the movement. Over the next 38 years, he wrote and delivered some 2,000 maamarim (discourses of Chassidic teaching) including the famed hemshechim (serialized discourses) which contain his profound analytical treatment of Chabad Chassidism. In 1897, he established the Tomchei Temimim yeshivah in Lubavitch, the first institution of Jewish learning to integrate the "body" (Talmudic and legal studies) and "soul" (philosophic and mystical) of Torah into a cohesive, living whole; it was this unique form of education and Torah study that produced the "Temimim" -- the army of learned, inspired and devoted torchbearers who, in the decades to come, would literally give their lives to keep Judaism alive under Soviet rule. 
www.chabad.org/calendar . Venue TBD

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.

LADIES TEHILIM – SUN 10 am
Come say Tehilim

SUNDAY SCHOOL IN NORTH SEATTLE 9:45 AM - 11:30 AM
Chabad of NW Seattle is excited to announce that we will be offering a Local Hebrew School on Sundays for the upcoming school year. Give your child an opportunity to explore Judaism where it's meaningful, educational, fun and innovative!
www.Seattlehebrewschool.com  . yonilevitin@gmail.com

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

Mammar Mayim Rabbim "Abundant Waters" with Rabbi Mendy – SHABBOS 4:50 PM 
Feeling anxiety and preoccupation with financial  stress ? The Rebbe explains how a person’s involvement in their business affairs should actually be a springboard for spiritual growth. 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 – 8:15 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  Thank you Aryeh and Raizy Schottenstein  for sponsoring cake for the Shabbos Morning class

Talmud Class - Mesechet Rosh Hashanah with Rabbi Mendy 
Please contact Shuky Meyer at +1-347-761-2134 to be added to the whatsapp group, for updated time and location 

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

RABBI EMLEN’S 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     

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


COMMUNITY NEWS

16th Annual Worldwide Event for the Yahrzeit of Rachel Imeinu SUN OCT 28th 7:45 PM
BCMH Volotin Social Hall "Bringing the Geula: With the Power of Our Chessed" More info:
peninaharris@gmail.com

Torah,Tea and Cookies with Rabbi Rosenfeld – THU PM
5240 38th Ave NE 

"The Self Driven Child: Promoting Self-Discipline in Our Children” WED OCT 31st 8 PM
Rabbi Yehoshua Levy, Executive  Consultant for Torah U'Mesorah at BCMH. The community is invited to attend.

WEEKLY ENRICHMENT PROGRAM FOR CHILDREN – “GROW”
The Grow curriculum was created by Chabad International and has been thoughtfully designed by top experts in the fields of education and parenting, to empower kids with the skills and strengths to be leaders and to make a positive impact on the world around them. We will be offering the seven-week program three times during the school year. To learn more about how your child can join, contact Mrs. Shimona Davidoff at (206) 941-7037.

STAND WITH US NORTHWEST: Annual Community Reception OCT 28th  
www.StandWithUs.org Early bird registration deadline is Sept. 30.

AIPAC ANNUAL EVENT TUE OCT 30th 5:30 PM
Featuring Stephen Harper, former Prime Minister of Canada. At Seattle Sheraton Hotel. More info: (206) 624-5152 or seattle_office@Aipac.org

Mercaz Cider Pressing Party SUN NOV 4th 1:30 – 3:30 PM
Bring your apples and empty juice containers and instruments to play some music. We'll have apple crisp, snacks and tea. Dress for the outdoors but we will have a canopy up as well. 
www.mercazseattle.org

PREPARING FOR KINDERGARDEN – WED NOV 7th 5:15 PM
At Seattle Hebrew Academy 
www.seattlehebrewacademy.org

Bas Mitzvah Class for Girls Ages 10 & 11 Begins NOV 11th 10:15 AM
Given by Aliza Tanenbaum, BCMH Yavneh Youth Building. Contact Aliza Tanenbaum if you are interested.

Jewish Genealogical Society of Washington State MON NOV 12th 7:15 PM
JGSWS presents Molly Bullard, Speaker & Owner o Seattle Photo Organizing at LDS Factoria Bldg. Topic: "Preserving Memories: How to Organize & Turn Your Family Memorabilia into a Personal Archival Project". More info: 
www.jgsws.org

HADASSAH BRUNCH - SUN NOV 18th  
At Bell Harbor International Conference Center. Honorees Lisa and Norman Behar. Va'ad supervised. More information at 
www.SeattleHadassah.org 
Mental Health First Aid: NOV 28th  , 8:30 am - 5:30 pm
Free, eight-hour course by Jewish Family Service prepares you to interact with an adult in crisis and connect them with help. At JFS, 1601 16th Ave., Seattle.

SEATTLE HEBREW ACADEMY 70th ANNIVERSARY GALA SUN DEC 16th5PM
www.SeattleHebrewAcademy.org

SEATTLE JEWISH FEDERATION CONNECTIONS 2019 SUN JAN 27th 
With Sharon Tal of Maskit Fashion at the Westin Hotel, Sea., Co-Chairs: Adina Almo & Lea Lipman. More info: 
www.jewishinseattle.org


REBBE’S SICHO FOR VAYEIRA
https://www.sie.org/templates/sie/article_cdo/aid/2507935/jewish/Shabbos-Parshas-Vayeira-20th-Day-of-MarCheshvan.htm © SichosInEnglish.org

On the previous Shabbasos, the importance of gathering together on every Shabbos to study Torah communally was mentioned. Similarly, it was suggested that one subject — the beginning or the conclusion of the weekly Torah portion — should be studied by all the communities. Accordingly, it is appropriate to focus on the first verse of the parshah and explain it in a manner which relates to the conclusion of the parshah.

Also, since this Shabbos falls on the 20th of MarCheshvan, it is associated with the birthday of the Rebbe Rashab which also falls on this date. A birthday is a day when “the spiritual source of one’s soul shines powerfully.” Hence, this day is important to us for the Rebbe Rashab was the predecessor of the Nasi of our generation, the Previous Rebbe, and he was the one who appointed him as the director of the Yeshivah Tomchei Temimim.

This connection is brought out by the following story which was related by the Previous Rebbe: When the Rebbe Rashab was a young boy, he went to his grandfather, the Tzemach Tzedek, for yechidus to receive a blessing in connection with his birthday. When he entered his grandfather’s room, he began to cry. His grandfather asked him why he was crying and he explained that in cheder, he had learned that G‑d had revealed Himself to Avraham and he was upset, why G‑d did not reveal Himself to him.

This story can be understood in terms of Rashi’s commentary on the opening verse of the parshah, “And G‑d revealed Himself to Avraham.” Rashi states: “[G‑d came] to visit the sick. Rabbi Chama bar Chaninah1 said: ‘It was the third day after his circumcision and the Holy One, blessed be He, came and enquired about his well-being.”

We must understand, why did the circumcision cause Avraham to fall sick? As explained in the previous Farbrengen, the great happiness and joy which Avraham should have felt at meriting to fulfill G‑d’s commandment should have prevented him from feeling any pain. We see a parallel to this in halachah: Though Shabbos is intended to be a day of pleasure, when a person has a disturbing dream, he is allowed to fast on the Shabbos because his fasting will give him more satisfaction than eating. Though the fast is connected with discomfort, the person’s emotional state is such that undergoing this discomfort is what will bring him pleasure.2 Similarly, in the present instance, the happiness Avraham felt at fulfilling G‑d’s mitzvah should have transformed his discomfort into pleasure.

It was explained that since G‑d desired that the covenant established through the mitzvahof circumcision permeate through the totality of our beings to the extent that it effects our actual flesh, it was necessary that Avraham let himself experience the feelings that the circumcision naturally brings.

Nevertheless, the question still arises: The fulfillment of mitzvos is intended to develop perfection in every aspect of a person’s soul. That spiritual perfection should, in turn, be reflected in every aspect of one’s body. In particular, in regard to the mitzvah of circumcision, G‑d told Avraham, “Proceed before Me and become perfect.” If so, why should a mitzvah which is intended to bring out perfection within a person cause him to become sick, so sick that on the third day, the sickness became stronger, and G‑d Himself had to “visit the sick?”3

To understand this concept, it is necessary to explain the concept of G‑d’s visiting the sick: In Or HaTorah, the Tzemach Tzedek explains that the source of sickness is the soul’s being lovesick out of a desire to cling to G‑d. [The Hebrew word for sick חולה is numerically equivalent to 49. There are “50 gates of understanding in the world.” Thus, when a person has acquired only 49, he becomes sick, yearning for the completion he lacks.] The remedy for this sickness is the revelation of G‑dliness. This is intimated in the Ramban’s commentary on our parshah which explains that G‑d’s revelation to Avraham healed him from the circumcision.

Based on the above, we can understand the connection between the revelation of G‑dliness and visiting the sick. Through the circumcision, Avraham reached a higher spiritual level, the 49th gate of understanding. This made him “sick,” “lovesick,” yearning for the fiftieth level.

To elaborate: The mitzvah of circumcision came after Avraham’s service of leaving “his land,” “his native country,” and “his father’s home,” i.e., after he completed the service of departing from his previous state (even when that state is itself a level of holiness), in order to proceed to “the land which I (G‑d) will show you,” i.e., to become one with G‑d’s will.4The mitzvah of circumcision demonstrates how this union with G‑d is reflected in “a covenant in your flesh.” This brought Avraham to the level of perfection.

This perfection, however, reflects only the perfection that can be accomplished by a creation, what a creation can achieve with its own efforts (which relates to the 49th gate of understanding).5 Thus, the possibility of sickness exists, i.e., one yearns for the fiftieth level which cannot be reached by man’s own efforts.6

On this basis, we can understand why the perfection Avraham achieved through the circumcision brought sickness. It was the reaching of the 49th level, the highest level that could be achieved through man’s own efforts, which led Avraham to the intense yearning for the fiftieth level. This yearning was so intense that he became “lovesick,” which, in turn, was reflected in sickness on a simple level. He was healed from this sickness by the revelation of G‑dliness, i.e., the revelation of the fiftieth level.

The words which the Torah uses to describe this revelation, וירא אליו ה' are each significant. The use of the word וירא rather than the Aramaic term for revelation implies that the revelation was direct and manifest.

אליו implies that the revelation permeated through Avraham’s being. His existence was not nullified by its power. Instead, he was able to accept the revelation and make it part of his being.

ה' is the most sublime of the names of G‑d. The revelation to Avraham came from the highest level of G‑dliness.

Combining all three concepts together implies that the highest levels of G‑dliness are revealed in the most complete manner in a way that permeates through the totality of Avraham’s being. Such a revelation is only possible because it emanates from the fiftieth level, the level which transcends all the Sefiros and is totally above the frame of reference of a created being.

The fiftieth level is a simple point totally above all dimensions and yet including within it all the length, breadth, and depth that is found within all the creations in the spiritual cosmos. This point represents, in the Rambam’s words, “the truth of His being,” from which “came into to being all the entities which exist.”

In the personal world associated with our service, this concept can be explained as follows: Although a person must prepare himself to receive the fiftieth level through bittul, the “lovesickness” described above, the revelation of the fiftieth level does not nullify a person’s individual existence. Rather, it permeates through the totality of his being. Since, “Israel and the Holy One, blessed be He, are one,” G‑d’s essence is reflected within the Jew.

2. The Torah relates that this revelation took place “in the plains of Mamre,” i.e., it also had an effect on the surrounding environment in which Avraham lived. The relation of one’s spiritual level to the world in which one lives is reflected in the closing verses of the parshah as well. After the Torah relates the great mesirus nefesh of the Akeidah (the binding of Yitzchok),7 it lists the descendants of Nachor, concluding with the mention of Ma’achoh. Our Sages relate that the latter name is an acronym for the Hebrew phrase meaning, “Reign over the entire world in Your glory.”

This implies that the process in which the bittul and mesirus nefesh (symbolized by the circumcision) emanate from the essential point of the soul to become a fit vessel to receive the revelation of the fiftieth gate of understanding (G‑d’s revelation to Avraham) is not self-contained. Rather, since the fiftieth level is a point beyond all dimension, above the boundaries of above and below, it includes everything, from the highest point until the lowest levels and brings about a unity between those two opposites.

This concept is also reflected in the opening verse of Parshas Chayei Sarah which we begin to read in the minchah service. That verse states that Sarah’s life lasted “one hundred years, twenty years, and seven years.” Each of these three numbers is significant. 100 refers to the supraintellectual powers of will and pleasure, twenty to our mental faculties, wisdom and understanding, and seven, to our seven emotional potentials, thus including every aspect of our personalities. In Sarah’s case, the quality of Mesirus Nefeshwas such that it permeated through each of these potentials.8

Furthermore, Sarah’s service had an effect on her portion of the world as implied by her change of name. Previously, she was called Sarai which means “My ruler.” Changing her name to Sarah, “the ruler,” i.e., “the ruler of everyone,” emphasizes the influence she exerted on the world at large. This shows how the quality of mesirus nefesh can permeate, not only through the totality of one’s own personality, but can be extended further and influence one’s surrounding environment.

In this context, we can see the connection between the three portions Lech Lecha, Vayeira, and Chayei Sarah: Lech Lecha represents the service of bittul and mesirus nefesh, leaving one’s previous state. This leads to Vayeira, the revelation of the essential point of G‑dliness. Chayei Sarah alludes to the reflection of that essential G‑dliness in every aspect of our personalities.

3. The above concepts also share a connection to the present date, the 20th of Cheshvan, the birthday of the Rebbe Rashab and the story of his crying related above. The Rebbe Rashab told the Tzemach Tzedek why he was crying, “In cheder, I learned that ‘G‑d revealed Himself to Avraham.’9 Why doesn’t G‑d reveal Himself to me?”

This story implies that the “lovesickness” that possessed Avraham after his circumcision also affected the Rebbe Rashab. Indeed, his desire was powerful enough to move him to tears. Since this story occurred in his early childhood, it is self-understood that as the Rebbe Rashab matured and experienced different revelations of G‑dliness, his thirst and desire grew to reach even higher levels until he reached the ultimate peak, the revelation of the fiftieth gate of understanding. This approach should serve as a lesson to all his followers, teaching them not to remain content with the spiritual level they have achieved, but rather to constantly strive to rise to higher peaks, going from strength to strength.

Although the Rebbe Rashab displayed this powerful thrust of yearning, nullifying himself entirely, his service also reflected the importance of drawing down influence into the totality of his personality and into the world at large. This is emphasized in his name, Sholom DovBer. Sholom (“Peace”) is one of G‑d’s names and reflects the essential point which includes the totality of existence as our Sages declared, “Sholom is equivalent to everything.” Thus, it is also drawn down and reflected in the lowest levels, even in the flesh of our physical bodies. This is connected with the Rebbe Rashab’s second name DovBer, which combines the Hebrew and Yiddish equivalents of “bear.” Our Sages explained that a bear is “overladen with meat,” i.e., it reflects the lowest levels.

The thrust on relating G‑dliness to the world can also be seen in the Rebbe Rashab’s activities. The Rebbe Rashab placed a heavy emphasis on explaining Chassidic subjects in a manner which could be understood and comprehended by human intellect. Similarly, he was the one who founded the yeshivah, Tomchei Temimim,10 which was dedicated to studying Chassidus in a systematic and organized manner, just as one studies a subject in Nigleh (the revealed, legal realm of Torah study).

He placed an emphasis on extending the essential connection beyond the intellect, effecting a person’s emotions and also his deeds and actions. This is also reflected in an effect on the world at large. Thus, the students of Yeshivas Tomchei Temimim became “soldiers of the House of David,” spreading the wellsprings of Chassidus outward. This was carried further by the Previous Rebbe, the successor to the Rebbe Rashab11 and the Nasiof our generation until Chassidus has been spread throughout the world, revealing how G‑d “reigns over the entire world in His glory,” as alluded to in the name Ma’achoh as explained above.

The above provides each of us with a practical directive. On Shabbos Vayeira — particularly, when it falls on the 20th of Cheshvan — each one of us should think over the story of the Rebbe Rashab’s crying and realize that regardless of the level he has already reached, he must strive to reach an even higher rung. This can be accomplished by increasing his Torah study, both Nigleh and Chassidus, in particular the Chassidus of the Rebbe Rashab, fulfilling mitzvos b’hiddur, and spreading the wellsprings of Yiddishkeit and Chassidus outward. This should be done by gathering together as a community with Ahavas Yisrael as the Rebbe Rashab stressed in Kuntreis Heichaltzu.12

Added potential for such service is granted this year, תש"נ, “a year of miracles.” The Hebrew for miracles “Nais” also means “lift up.” Thus, it relates to the efforts to rise above one’s previous level mentioned above.13 It also shares a connection to the revelation of the fiftieth level mentioned above for the נ in תש"נ, stands for 50. This also is connected with the concept of Ma’achoh, extending one’s spiritual service to include one’s environment, since the intent of “a year of miracles” is to infuse “the year,” one’s everyday routine, with miracles.

This will bring the most important miracle, the coming of Mashiach. His coming will be hastened by the service of Heichaltzu as performed by “the soldiers of the House of David” in their efforts to spread Chassidus. The shout of Ad massai (“Until when”) which they will inspire reflects the great yearning for G‑dliness which will be satisfied by the revelations of the Messianic era. May it be now, immediately.

Shabbos Lech Lecha | 10-18 MarCheshvan, 5779

EREV SHABBOS  OCT 19th  
Shacharis 7 AM
Candles/Mincha/Maariv 5:55 PM

SHABBOS - SAT OCT 20th  
Shacharis: 9 AM /Sof Zman Krias Shema 10:15 AM/FULL KIDDUSH!
Shabbos Mincha 5:55 PM /Seuda Slishit Lite 
Maariv/Havdalah 6:54 PM

WEEKDAY SERVICES
Sun Shacharis 9 AM
Mon– Fri Shacharis 7 AM 
Sun -Thu Mincha 5:50 PM, followed immediately by Maariv

FARBRENGEN ALERT–- FRIDAY 4 PM
Erev-Shabbos Farbrengen in the CSTL Social Hall, in honor of the Yahrzeit (11 Cheshvan) of the Rebbe, Rabbi Nachum of Chernobyl, a disciple of the second leader of the Chassidic movement, Rabbi DovBer of Mezeritch, and the founder of the Chernobyl dynasty of Chassidic Rebbes. 
www.chabad.org/calendar .

SHABBOS KIDDUSH AND SEUDA SLISHIT.  
Full Kiddush! Co-Sponsored by the Greene and Dershowitz families in remembrance of the yahrzeit’s of Laura (Leah bat Mordechai) Greene ZT”L, Efraim Alter ben Shmuel Dershowitz ZT”L, Chana (Tikva) bas Yechezkel Leib Dershowitz ZT”L, Ron Goldberg ZT”L and Chaim Don Tziprin ZT”L, may their memories be for a blessing.  A delicious meat cholent will be made by Rabbi Mendy Levitin, sponsored by Rabbi Mendy and Lehala Levitin and their son Shmueli  in honor of the birthday of their daughter  "Tali"רייזל ייטל, and in honor of the Yahrzeit of Rachal Imanu (11 MarCheshvan). Seuda Slishit Lite.

THANK YOU!
Thank you to Anonymous Donor and Rabbi Mendy Levitin for making full kiddush possible again with our new commercial refrigerator! Tizku L’Mitzvot!

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.

LADIES TEHILIM – SUN 10 am
Come say Tehilim

SUNDAY SCHOOL IN NORTH SEATTLE 9:45 AM - 11:30 AM
Chabad of NW Seattle is excited to announce that we will be offering a Local Hebrew School on Sundays for the upcoming school year. Give your child an opportunity to explore Judaism where it's meaningful, educational, fun and innovative!
www.Seattlehebrewschool.com  . yonilevitin@gmail.com

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

Mammar Mayim Rabbim "Abundant Waters" with Rabbi Mendy – SHABBOS 5:00 PM 
Feeling anxiety and preoccupation with financial  stress ? The Rebbe explains how a person’s involvement in their business affairs should actually be a springboard for spiritual growth. 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 – 8:15 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  Thank you Aryeh and Raizy Schottenstein  for sponsoring cake for the Shabbos Morning class

Talmud Class - Mesechet Rosh Hashanah with Rabbi Mendy 
Please contact Shuky Meyer at +1-347-761-2134 to be added to the whatsapp group, for updated time and location 

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

RABBI EMLEN’S 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     

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


COMMUNITY NEWS

Torah, Tea and Cookies with Rabbi Rosenfeld – THU 9 PM
5240 38th Ave NE 

Karen Treiger Book Launch Event SAT OCT 20th 8:30 PM
Book Event at CSTL  with Karen Treiger, author of "My Soul is Filled With Joy". More info:
mendy@keilimetals.com www.karentreiger.com  info@karentreiger.com

Book Signing wand Author talk with Pnina Granirer MON OCT 22nd 7 PM
at Third Place Books. Pnina Granirer, is  one of the Romanian Jews sold by the Communist government in Hungary to the state of Israel after World War II. In Israel, Pnina studied art at the Bezalel Art Academy and became a renowned artist, helping to co-found an amazing institution called Artists in Our Midst in Vancouver, where she now lives.

Goldberg-Tobin Debate Wednesday, October 24th  7:00 PM
At Stroum Jewish Community Center on Mercer Island. Topic: "Left vs. Right, A Debate Modeling Civil Discourse on Israel". 
www.JewishInSeattle.org 
"The Self Driven Child: Promoting Self-Discipline in Our Children” WED OCT 31st 8 PM
Rabbi Yehoshua Levy, Executive  Consultant for Torah U'Mesorah at BCMH. The community is invited to attend.

WEEKLY ENRICHMENT PROGRAM FOR CHILDREN – “GROW”
The Grow curriculum was created by Chabad International and has been thoughtfully designed by top experts in the fields of education and parenting, to empower kids with the skills and strengths to be leaders and to make a positive impact on the world around them. We will be offering the seven-week program three times during the school year. To learn more about how your child can join, contact Mrs. Shimona Davidoff at (206) 941-7037.

DISCOUNT CODE FOR JAFFA ROAD CONCERT - SUN OCT 21st 
The highly acclaimed Toronto-based world music group Jaffa Road has established themselves as unique creators and interpreters of Jewish music in Ladino, Portuguese, Hebrew, Arabic, Russian, and English. Promo Code JAFFA10 saves $10 
www.sjcc.org

SEPHARDIC DAY AT THE J - SUN OCT 21st  11am-2pm. 
Featuring a Kosher Sephardic lunch from Leah's, Jaffa Road in concert, Ladino games and prizes, art projects for the kids, Marketplace and more. Register at 
www.sjcc.org

STAND WITH US NORTHWEST: Annual Community Reception OCT 28th  
www.StandWithUs.org Early bird registration deadline is Sept. 30.

AIPAC ANNUAL EVENT TUE OCT 30th 5:30 PM
Featuring Stephen Harper, former Prime Minister of Canada. At Seattle Sheraton Hotel. More info: (206) 624-5152 or seattle_office@Aipac.org

Jewish Genealogical Society of Washington State MON NOV 12th 7:15 PM
JGSWS presents Molly Bullard, Speaker & Owner o Seattle Photo Organizing at LDS Factoria Bldg. Topic: "Preserving Memories: How to Organize & Turn Your Family Memorabilia into a Personal Archival Project". More info: 
www.jgsws.org

HADASSAH BRUNCH - SUN NOV 18th  
At  Bell Harbor International Conference Center. Honorees Lisa and Norman Behar. Va'ad supervised. More information at 
www.SeattleHadassah.org 
Mental Health First Aid: NOV 28th  , 8:30 am - 5:30 pm
Free, eight-hour course by Jewish Family Service prepares you to interact with an adult in crisis and connect them with help. At JFS, 1601 16th Ave., Seattle.


REBBE’S SICHO FOR LECH LECHA
https://www.sie.org/templates/sie/article_cdo/aid/2507934/jewish/Shabbos-Parshas-Lech-Lecha-13th-Day-of-MarCheshvan.htm © SichosInEnglish.org 

The Torah relates that the first command which G‑d gave the first Jew, Avraham, was “Go out from your land, from your birthplace, and from your father’s house, to the land that I will show you.” This raises a question: On the surface, it would seem more appropriate that the first command given to a Jew would clarify the nature of service to be rendered to G‑d.

There are commentaries which explain tat Avraham’s journey is symbolic of the preparatory step necessary to serve G‑d. To serve Him properly, on must depart from all worldly perspectives. Only after turning away from evil,” one can then, “do good,” and serve G‑d in a desirable manner. Nevertheless, since every concept in Torah contains a self-contained purpose and does not merely function as a preparation for another service, it follows that this command must also be seen in such a light. Accordingly we must perceive Avraham’s journey as part — indeed, the beginning and the foundation — of every Jew’s service of G‑d

This concept can be clarified through the explanation of other problematic points in this verse. Among the difficulties raised by the verse are the following:

a) On the surface, since the intent of G‑d’s command was for Avraham to journey to a different land, it would seem more appropriate to say, “Go to the land that I will show you.” Why is it necessary to mention the place from which Avraham had to leave? Even if that was necessary, why is it necessary to elaborate, “from your land, from your birthplace, and from your father’s house”?

b) The order of the clauses, “from your land, from your birthplace, and from your father’s house” is also problematic. On the surface, first one leaves one’s “father’s house,” then one’s “birthplace” and then one’s “land,” the direct opposite of the order chosen by the verse.

c) On the surface, it would have been appropriate to give Avraham some insight into the nature of the land which would be his destination so that he could prepare himself and take with him any articles that he would require there.

d) This verse (in contrast to other verses in the same passage) does not mention that G‑d revealed Himself to Avraham. It relates G‑d’s command directly without any introductory remarks.

The above points can be explained as follows: G‑d’s command to Avraham to leave Charan began the preparatory service for the giving of the Torah, the event which forged the identity of the Jews as G‑d’s chosen nation. Thus, this command expresses the fundamental principles which characterize the service of the Jewish people.

A Jew lives in a physical world which is governed by the forces of nature which conceal G‑dly light. Furthermore, he is born with certain natural tendencies and is influenced by his environment. Nevertheless, he has the potential to rise above these limitations and, through the Torah and its mitzvos, serve G‑d who transcends all these limitations. He can reveal G‑dliness within the world and elevate the world above the level which it could otherwise attain.

Though “the world was created in a complete state”1 a Jew has the potential to lift it to a higher level of completion. The Midrash explains that before the giving of the Torah, there was a decree separating the higher realms from the lower realms. The giving of the Torah nullified that decree and afforded the potential for the Jews to ascend to the higher spiritual realms while living in this material word and to reveal G‑dliness in this lowly, material world.

The first stage of such service is a Jew’s willingness to leave “your land, from your birthplace, and from your father’s house.” These three terms reflect three influences of a general nature which affect a person’s character and behavior. “Your land” refers to the basic physical and material tendencies with which we are all born. “Your birthplace” to the traits and dispositions acquired from one’s environment, and “your father’s house” to those attitudes and character thrusts ingrained by one’s home.2

On another level, these three terms reflect three levels within a person’s own character: “Your land” refers to man’s basic nature, his instinctive drives. “Your birthplace” to the emotions that are aroused by his thoughts,3 and “your father’s house” to our intellectual potential.4

A Jew must be prepared to rise above these influences and these tendencies and proceed to “the land which I (G‑d) will show you;” i.e. to give himself over to G‑d’s will which is above his perception and understanding. This expresses the service of Mesirus Nefesh,transcending one’s intellect and giving over one’s will — and the totality of one’s personality to G‑d. One becomes unified with G‑d’s will to the extent that “G‑d’s will becomes one’s own will.”5 Even when a person dedicates every aspect of his character to G‑d’s service, he still remains an individual entity. For him to unite with G‑d, it is necessary that he “go out from his land,” his tendencies and desires, and “go to the land which I will show you.”

The service was epitomized by Avraham. He “recognized his Creator” at the age of three6and from that time onward rose higher in the service of good, dispensing kindness to others and proclaiming G‑dliness throughout the world. Nevertheless, at the age of 75,7G‑d told him that this service was not sufficient and that it was necessary for him to “Go out from your land, from your birthplace, and from you father’s house, to the land that I will show you.”

Based on the above, we can resolve the difficulties mentioned originally. Since a person must depart from his original state, it is necessary to describe that state in detail, mentioning the three influences (in ascending order of difficulty) which shape his character. Since his goal is Mesirus Nefesh, giving himself over to G‑d to the extent where he no longer feels his individual will, nor is governed by his on intellect, his destination is only described as “the land which I (G‑d) will show you.” He knows nothing about his destination, nor is it necessary for him to do so.

The above also allows us to understand why this command preceded G‑d’s revelation to Avraham. Only after a person departs from his original state and journeys to “the land which I will show you,” i.e., he units with G‑d’s will, is he a fit vessel to receive the revelation of G‑dliness.

2. The service of leaving one’s “land, birthplace, and father’s house” is not only personal in nature. Rather, it also involves the elevation of one’s family and surrounding environment Thus, we find that Avraham took Sarah, his wife, Lot, his nephew, his property, and “the souls which he made in Charan” together with him on his journey.

Such actions indicate that one has truly departed from his previous state, for nothing with which one shares a connection is left behind. Rather, everything is also elevated and taken to one’s new state. Similarly, the oneness which one establishes with “the land which I will show you,” is greater for, in this manner, it can permeate through the totality of one’s being. This allows one to spread the awareness of G‑dliness throughout the world, unifying them to the extent that G‑d is not only “the G‑d of the heavens” as He was before Avraham journeyed to Eretz Yisrael but “the G‑d of the heavens and the earth,” for through Avraham’s activities, all the travelers who passed through his home became aware of G‑d’s presence.8

Based on the above we can understand the connection of the be­ginning of the parshahwith its latter portions which describe in detail the story of Lot, how his shepherds and Avraham’s quarreled, his set­tling in Sodom, the war of the kings, and the miraculous manner in which Avraham saved him from captivity. On the surface, Lot’s story represents the direct opposite of the Mesirus Nefesh displayed by Avraham as Rashi quotes Lot as saying after departing from Avraham: “It is impossible for me to tolerate Avraham or his G‑d.” Similarly, his choice of Sodom as a place to live despite the wicked behavior of its inhabitants reveals the nature of his own character.

Nevertheless, Avraham’s efforts to elevate and refine his surroundings, to take them with him on his journey from his “land,” “birthplace,” and “father’s house,” “to the land that I (G‑d) will show you” also had an effect on Lot. Though Lot remained a wicked person, he still maintained a connection with Avraham.

This connection was not only one-sided. It also had an effect on Lot, refining him to the point that he continued showing hospitality to guests in Sodom despite the danger involved in such an activity. As the parshah relates, the inhabitants of Sodom would punish any act of hospitality harshly. Though he was conscious of this danger Lot was influenced by the training he received in Avraham’s household and eagerly sought to bring guests into his home. This self-sacrifice9 reflects how Lot was affected by Avraham’s service.

Thus, the journey “to the land that I (G‑d) will show you” lifts a person beyond his limits as a human being, a creation, and establishes his identity as a servant of G‑d, willing to do His will — whatever that implies — with a commitment of Mesirus Nefesh.

“The deeds of the fathers are a sign for their descendants.” [The Rabbis explain that this implies that our ancestors’ deeds endow us with the potential to follow in their footsteps.] Thus, Avraham’s settling in Eretz Yisrael made that land an eternal inheritance for his descendants. Because of his acts, every Jew in any era possesses a portion in Eretz Yisrael.

Similarly, Avraham’s spiritual service served as a preparation for the service of his descendants. Thus, his journey from his “land,” “birthplace,” and “father’s house,” is a source for every Jew to serve G‑d with Mesirus Nefesh. Although a Jew lives within the limits of worldly existence, he can depart from his individual existence — even if that existence involves holy matters — and give himself over entirely to G‑d’s will, devoting himself to transforming the world into a dwelling for G‑d.

3. The above also clarifies the connection between the command for Avraham’s journey given at the beginning of the parshah and the conclusion of the parshah which describes his circumcision. The circumcision is a “covenant” reflecting the unity between Avraham (and through him, his descendants) and G‑d. This unity is so complete that it is reflected in a sign on our actual flesh. It is the only mitzvah before the giving of the Torah that effected the physical nature of the world. It was through the fulfillment of this mitzvah that Avraham became “perfect.”

Furthermore, this covenant was established with the help of G‑d, Himself. Our Sages relate that Avraham was afraid to carry out the circumcision and G‑d helped him, “extending His hand and holding the knife together with him.” Thus, he and G‑d became partners in the fulfillment of the mitzvah.10 This partnership demonstrated the complete nature of the union with G‑d and His will, with that union being reflected in Avraham’s physical being. The connection between the mitzvah and Avraham’s physical being is further emphasized by the physical pain the circumcision caused.

[On the surface, it is difficult to understand: Why is the mitzvah of circumcision connected with pain? Also, in particular, in regard to Avraham, Avraham as a master of his senses and had control over his feelings. If so, why did he feel pain over the circumcision? On the contrary, since this was the first mitzvah which G‑d actually commanded him to fulfill, because this mitzvah effected his physical being itself and allowed him to reach “perfection,” he should have been so happy to perform the mitzvah that he felt no pain at all.11

The explanation of the concept is: Since circumcision establishes a covenant with G‑d in our actual flesh, the covenant must be forged in a manner that reflects the nature of our flesh. Since, by nature, we feel pain when our flesh is cut, that pain must be felt in connection with the fulfillment of this mitzvah.

Thus, Avraham would not have felt any pain over the circumcision. On the contrary, he would have been happy to fulfill G‑d’s will. He, however, had departed from his own personal nature and given himself over entirely to the fulfillment of G‑d’s will. Accordingly, since G‑d desired that this mitzvah be carried out in a manner that effects our actual flesh, Avraham let himself experience the feelings that the circumcision would naturally bring.]

The complete union with G‑d that Avraham established through the circumcision is transmitted to all his descendants, allowing them to establish a complete connection with Him, a connection that effects even their physical beings.

On this basis, we can explain the connection between the three Torah portions, Noach, Lech Lecha, and Vayeira. Parshas Noach describes the flood which came to purify the world. After its completion, Noach saw a “new world,” a world that had been refined and elevated to a higher level.12 This served as a preparatory step for G‑d’s command to Avraham to leave his home, i.e., to rise above the limits of worldliness and go to, “the land which I will show you,” i.e., to commit himself to G‑d’s service with Mesirus Nefesh (Parshas Lech Lecha). This, in turn, brings about “And G‑d revealed Himself to Avraham” (Parshas Vayeira), the ultimate oneness with G‑d, a unity which reflects the revelation of the giving of the Torah and the Messianic era.13

4. The above also relates to the month of MarCheshvan, the month which is characterized by a transition from Tishrei, a month that is “filled with festivals,” to the day to day routines of life, “And Yaakov went on his way.” This is also related to the service of Lech Lecha, leaving one’s previous level (even if it was involved with a service in the realm of holiness) and setting out on a new path of service with Mesirus Nefesh. In this manner, “his way,” the individual matters of a Jew, become unified with “G‑d’s way,” “the land which I will show you.”14

In particular, greater potential for such service is granted this year, תש"נ, “a year of miracles.” This year each Jew is given special powers to rise above the natural order. Furthermore, he has the potential to elevate his family and his surrounding environment15to a higher plane as well.

The above is connected with two practical directives which will lift our service to a higher level:

To gather together every Shabbos to study Torah communally: As mentioned previously, it is appropriate that in every community where Jews live, they should gather together on Shabbos to study Torah, both Nigleh and Pnimiyus HaTorah, and make good resolutions concerning their service in Torah, prayer, and deeds of kindness. In particular, at this time, it is appropriate to take on resolutions regarding the needs of the community.

In order to unite all the different communities together, it is appropriate that, in addition to the established Torah classes, every community should join together in the study of a single subject. This study should center on the weekly Torah portion, studying at least several lines as they are interpreted by one commentary in the realm of Nigleh and one commentary in the realm of Pnimiyus HaTorah, Chassidus.16 In the realm of Chassidus, to save everyone the trouble of finding appropriate subject matter, it is suggested to study the discourses of the Tzemach Tzedek in the series Or HaTorah which includes explanations of many of the verses from the weekly Torah portions including the first and final verses which are often regarded with special appreciation by Torah students.

b) Gifts to tzedakah — Giving tzedakah is one of the most important mitzvos in the Torah, indeed, it is “equal to all the mitzvos.” In particular, it is important in this era directly before the Mashiach’s coming. To stress the importance of increasing one’s gifts to tzedakah this year, it is appropriate that every director of an educational institution should distribute money — even a penny is sufficient — to each of the students and each of the employees for them to give to tzedakah. This will serve as an example to motivate the students to give tzedakah, adding to the amount they were given with their own money. This should be done at least once a week, preferably on Fridays before the students depart for Shabbos.17

This practice should also be followed in all Jewish organizations and institutions. The director of the institution should distribute money to be given to tzedakah to all of the employees at least once a week. Similarly, this practice should be followed in organizations and institutions that involve gentiles since tzedakah is necessary for “the settled nature of the world.” (Accordingly, some authorities consider it one of the seven universal laws given to Noach and his descendants.) In particular, this applies in America, where tzedakah is one of the pillars of the country. The above points should be publicized wherever possible. Surely, the suggestions will be accepted and bring greater success than that which was originally conceived.

May our efforts in Lech Lecha — going out from our previous position with mesirus nefesh— bring about the era when G‑d will take us “to the land which I will show you,” Eretz Yisrael, with the coming of Mashiach.

Shabbos Noach | 3 -10 MarCheshvan, 5779

EREV SHABBOS  OCT 12th  
Shacharis 7 AM
Candles/Mincha/Maariv 6:08 PM

SHABBOS - SAT OCT 13th  
Shacharis: 9 AM /Sof Zman Krias Shema 10:10 AM/
Shabbos Mincha 6:09 PM /Seuda Slishit  
Maariv/Havdalah 7:09 PM

WEEKDAY SERVICES
Sun Shacharis 9 AM
Mon– Fri Shacharis 7 AM 
Sun -Thu Mincha 6:00 PM, followed immediately by Maariv

FARBRENGEN ALERT–YAHRZEITS (9 MARCHESHVAN) OF EFRAIM ALTER AND CHANA (TIKVA) DERSHOWITZ ZT”L - FRIDAY 5 PM
Erev-Shabbos Farbrengen in the CSTL Social Hall.

SHABBOS KIDDUSH AND SEUDA SLISHIT.  
Kiddush Lite.  A delicious meat cholent will be made by Rabbi Mendy Levitin, sponsored by Yitzchok and Liz Rothman in honor and in memory of the 20th yahrzeit of Mark Dykan (Mordechai Ze'ev ben Yaacov ZT”L), 4th of Cheshvan. Seuda Slishit Lite.

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.

LADIES TEHILIM – SUN 10 am
Come say Tehilim

SUNDAY SCHOOL IN NORTH SEATTLE 9:45 AM - 11:30 AM
Chabad of NW Seattle is excited to announce that we will be offering a Local Hebrew School on Sundays for the upcoming school year. Give your child an opportunity to explore Judaism where it's meaningful, educational, fun and innovative!
www.Seattlehebrewschool.com  . yonilevitin@gmail.com

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

Mammar Mayim Rabbim "Abundant Waters" with Rabbi Mendy – SHABBOS 5:15 PM 
Feeling anxiety and preoccupation with financial  stress ? The Rebbe explains how a person’s involvement in their business affairs should actually be a springboard for spiritual growth. 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 – 8:15 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  Thank you Aryeh and Raizy Schottenstein  for sponsoring cake for the Shabbos Morning class

Talmud Class - Mesechet Rosh Hashanah with Rabbi Mendy 
Please contact Shuky Meyer at +1-347-761-2134 to be added to the whatsapp group, for updated time and location 

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

RABBI EMLEN’S 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     

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


COMMUNITY NEWS

WEEKLY ENRICHMENT PROGRAM FOR CHILDREN – “GROW”
The Grow curriculum was created by Chabad International and has been thoughtfully designed by top experts in the fields of education and parenting, to empower kids with the skills and strengths to be leaders and to make a positive impact on the world around them. We will be offering the seven-week program three times during the school year. To learn more about how your child can join, contact Mrs. Shimona Davidoff at (206) 941-7037.

AIPAC ANNUAL EVENT TUE OCT 30th 5:30 PM
Featuring Stephen Harper, former Prime Minister of Canada. At Seattle Sheraton Hotel. More info: (206) 624-5152 or seattle_office@Aipac.org

BETWEEN THE LINES-VOICES OF ISRAEL - MON OCT 15th  7 PM AT OHR CHADASH
Come hear the true life experiences and perspectives Israeli soldiers, Aviv and Chen.

DISCOUNT CODE FOR JAFFA ROAD CONCERT - SUN OCT 21st 
The highly acclaimed Toronto-based world music group Jaffa Road has established themselves as unique creators and interpreters of Jewish music in Ladino, Portuguese, Hebrew, Arabic, Russian, and English. Promo Code JAFFA10 saves $10 
www.sjcc.org

STAND WITH US NORTHWEST: Annual Community Reception OCT 28th  
www.StandWithUs.org Early bird registration deadline is Sept. 30.

SEPHARDIC DAY AT THE J - SUN. OCT 21 11am-2pm. 
Featuring a Kosher Sephardic lunch from Leah's, Jaffa Road in concert, Ladino games and prizes, art projects for the kids, Marketplace and more. Register at 
www.sjcc.org

HADASSAH BRUNCH - SUN NOV 18
At  Bell Harbor International Conference Center. Honorees Lisa and Norman Behar. Va'ad supervised. More information at 
www.SeattleHadassah.org 

Mental Health First Aid: Nov 28, 8:30 am - 5:30 pm
Free, eight-hour course by Jewish Family Service prepares you to interact with an adult in crisis and connect them with help. At JFS, 1601 16th Ave., Seattle.

SEPHARDIC DAY AT THE J - SUN OCT 21 11am-2pm
Celebrate our Sephardic heritage at the SJCC. Featuring a Kosher Sephardic lunch from Leah's, Jaffa Road in concert, Ladino games and prizes, art projects for the kids, Marketplace and more. Register at 
www.sjcc.org

Karen Treiger Book Launch Event SUN OCT 14th 5-7 PM
At Minyan Ohr Chadash. More info: www.karentreiger.com / RSVP: 
info@karentreiger.com



REBBE’S SICHO FOR NOACH
https://www.sie.org/templates/sie/article_cdo/aid/2518378/jewish/Shabbos-Parshas-Noach-6th-Day-of-MarCheshvan-5743-1982.htm ©SichosInEnglish.org

This Shabbos comprises several elements: It is Shabbos parshas Noach; it falls out on the 6th of Cheshvan; it follows Shabbos Bereishis; and it precedes the 7th of Cheshvan. Consonant with the Baal Shem Tov’s teaching that everything provides lessons for man’s service to G‑d, each of the above elements in Shabbos parshas Noach provide a directive.

First of all, it follows Shabbos Bereishis, on which starts the principal service of the entire year — “Ya’akov went on his way.” “Ya’akov” is singular tense (not “the children of Ya’akov): went (in Hebrew “holach”), is singular tense: and “his way” is also singular tense. Thus, although this Scriptural phrase is applies to all Jews’ service to G‑d, each is his own particular way, emphasis is laid on their unity “Ya’akov went on his way , “ singular tense, all Jews as one entity.

Unity in the service of “Ya’akov went on his way,” which begins after Shabbos Bereishis, has greater emphasis on the Shabbos following Shabbos Bereishis (Shabbos parshas Noach), for Shabbos itself emphasizes unity among Jews. Our Sages say that although on weekdays an am ha’aretz (ignoramus, boor) cannot be trusted if he says he has separated terumah and ma’aser from his food, on Shabbos however he does not lie — and a Talmid Chacham can then eat from his food. Thus on Shabbos a Talmid Chacham and an am ha’aretz are united.

Furthermore, on Shabbos the world is elevated from the level of speech to the level of thought. Speech is a “garment” separate from the soul, it being directed to someone else;and without another person present, speech is unnecessary. Thought on the other hand is a “garment” united with the soul. This is the reason why a person’s thought is continuouslyworking, whereas speech does not. Since thought is united with the soul, then, just as the soul and its vitality are continuous, so too is thought. In our case, since on Shabbos the world is elevated to the level of thought, the idea of unity is stressed.

Since unity is emphasized on Shabbos, it is the appropriate time to hold a farbrengen — for it too expresses the unity of Jews. The Alter Rebbe said that a Chassidic farbrengen can achieve greater results than can the angel Michoel, the “great prince” of Yisroel: for at a farbrengen the unity of Jews is actually seen. And this produces greater satisfaction for G‑d than the angel Michoel’s efforts.

2. In addition to the above lesson from this Shabbos following Shabbos Bereishis (unity in the service of “Ya’akov went on his way”), there is also a lesson to be derived from Shabbos parshas Noach itself. “Noach” derives from the word “neichah,” meaning “pleasing;” and the repetition of the word “Noach” in the first verse of the parshahcorresponds to two types of “pleasing:” pleasing to Above and pleasing to below. This is the idea of teshuvah: Before hand one was in an undesirable state; now, through teshuvah, he has rectified this in the manner of “neichah.”

Parshas Noach also stresses the idea of the redemption. Chassidus explains the connection between Noach’s ark and a sukkah. Sukkah is the idea of peace, as stated: “Spread over us the sukkah of Your peace.” In Noach’s ark, the idea of peace was also present, for although all animals were there together, no animal disturbed or attacked another. This is similar to the peace of the future redemption, when will be fulfilled the promise “A wolf will dwell with a sheep ...” and they will not harm or attack ...”

This is the difference between Sukkos and Noach’s ark: The revelation of the festival Sukkos also affects the world, as we see that on Sukkos seventy bullocks were offered corresponding to the 70 nations of the world. Nevertheless, this was only in regard to the nations, but not to a literal “wolf and sheep.” Moreover, the effect of Sukkos differed between the 1st and 2nd Bais Hamikdosh. In the first, the effect was open — the nations paid tribute to King Solomon; in the second, it was not revealed, and indeed, the Jews were under the rule of the gentile nations.

The revelations in Noach’s ark, on the other hand, affected even animals, all living together for a year in harmony — “the sheep together with the wolf.” This was similar to the future promise of “a wolf will dwell with a sheep” — and this is the connection between parshas Noach and the future redemption.

Since such a thing (the revelations of the future) once existed (in Noach’s ark), it follows that now it is much easier to effect the future revelation. Moreover, the revelation in Noach’s ark was in a time when the world was in such a low state that they received the punishment of the flood. Certainly then, after Mattan Torah and after the service of Jews throughout the generations, it is now much easier to bring the future redemption.

Just as the greatness of Noach’s ark was the result of one man’s service, Noach, so too the individual service of each Jew in Torah and mitzvos hastens the future redemption.

May it be G‑d’s will that through our deeds we speedily merit the true and complete redemption through our righteous Moshiach, when the promise “a wolf will dwell with a sheep” will be fulfilled -both literally, and in regard to the nations of the world.

*

3. In addition to the above, there is a special lesson to be learned from the day on which parshas Noach falls this year — the 6th of Cheshvan. The Shulchan Aruch states: “In Eretz Yisroel we begin to ask (for rain — the prayer “Bestow dew and rain for blessing,” said in the Shemoneh Esreh prayer) from the night of the 7th of MarCheshvan ... It would really have been fitting to ask for it immediately after the festival (of Sukkos), but they delayed asking for 15 days after the festival, so that the last person in Israel who went up (to the Bais Hamikdosh) for the festival should reach his home — to the Pros River, which was the furthest settlement from Yerushalayim — and not to be troubled by the rain.”

Since we ask for rain on the night of the seventh, it follows that the last Jew reached his home during the 6th of Cheshvan, before the night of the seventh. For if not, the rain that would come down on the night of the seventh would impede his journey. This is the importance of the 6th of Cheshvan: It is the very end of the pilgrimage to the Bais Hamikdosh for the festival — for the journey to and fro from Yerushalayim is also part of the mitzvah of making the pilgrimage. Since the 6th of Cheshvan is the end and conclusion of the pilgrimage — and “everything follows the conclusion” — it is the appropriate time for gatherings to be held to strengthen and increase in the good resolutions made in the month of Tishrei regarding service to G‑d in the rest of the year.

Moreover, since the 6th of Cheshvan is the conclusion of the festival, it follows that one can also make up the deficiencies in, and perfect the matters of Tishrei. Thus, when a Jew knows that there were times in Tishrei that were not utilized properly, he should not think it is irretrievable, but he has the opportunity to rectify it on the 6th of Cheshvan. Although this applies to the 6th of Cheshvan every year, when however it is on Shabbos (as this year), extra strength is given in this, for Shabbos is an “auspicious time.”

The strengthening of good resolutions and the rectification of deficiencies must first and foremost be in the mitzvah campaigns: Ahavas Yisroel, Torah, education, tefillin, mezuzah, tzedakah, house full of Jewish books, kashrus, Shabbos and Yom Tov lights, and family purity.

In addition to the above distinction of the 6th of Cheshvan (the conclusion of the matters of Tishrei) , it is also the eve of, and preparation to, the seventh of Cheshvan, when we begin to ask for rain. “Rain” symbolizes G‑d’s blessings, for all blessings depend on rain. Moreover, since rain comes from heaven, we see openly that it is something which comes from above (blessings from G‑d). Scripture, concerning the greatness of Eretz Yisroel compared to Egypt, states. “It is not like the land of Egypt ... where you planted seed and watered it with your foot ...:” Instead, “It drinks water of the rain of heaven.” That is, Egypt had to bring water for irrigation from the Nile, whereas G‑d gives rain to Eretz Yisroel. Thus the distinction of the seventh of Cheshvan is that then they started to ask for rain, which encompasses all the blessings of G‑d.

Although we begin to mention rain (by saying “He causes the wind to blow and the rain to fall”) on Shemini Atzeres, we do not then ask that rain should actually fall (as explained above, they delayed the asking for rain for 15 days after the festival). Instead, we begin to ask for It to fall on the 7th of Cheshvan. Since “deed is the principal thing,” the principal concept of rain is on the 7th of Cheshvan (and not Shemini Atzeres), for then we ask for the actual rain to come.

Moreover, the mentioning of rain on Shemini Atzeres needs a great deal of effort, whereas on the 7th of Cheshvan we ask for rain without any special endeavors. The start of saying “He causes the wind to blow and the rain to fall” is on an auspicious time — Shemini Atzeres; yet despite the greatness of this day, we still need special efforts: Announcement concerning it must be made in the congregation; a special prayer is said; this prayer has a special tune; said by a special chazan; and we answer “amen” three times at its conclusion.

On the other hand, asking for rain on the 7th of Cheshvan needs no special effort. It is weekday then, when we are engaged in weekday activities, and we cause rain to fall by simply adding a few words (“Bestow dew and rain for blessing”) in the regular Shemoneh Esreh of weekday!

Although the reason we can bring rain on the 7th of Cheshvan without special effort is because we have already effected the idea of rain on Shemini Atzeres, nevertheless, the conclusion of it on the 7th of Cheshvan, when we actually bring the rain, is a much loftier thing — for thereby the matter is brought to perfection. And as mentioned previously, since “deed is the principal thing,” the actual bringing of the rain on the 7th of Cheshvan is the most important part.

The greatness of the sixth of Cheshvan then is that it is the eve of and preparation to the 7th, when the rain begins to fall. Moreover, since all the days of the week are blessed from the preceding Shabbos — and this year the 6th of Cheshvan is Shabbos — it follows that not only is the sixth the “eve” of the 7th, but it also provides the strength and blessing for the rains on the 7th (for the 7th is blessed from the preceding Shabbos which this year is the 6th).

*

4. In parshas Noach we learn of the flood that G‑d brought upon the earth, leaving alive only Noach and those with him in the ark. Ch. 7, verse 12 of the parshah states: “The rain was upon the earth forty days and forty nights.” Rashi, quoting the words “The rain was upon the earth,” comments: “But later on [verse 17] it says ‘And the flood’ [i.e. ‘flood’ and not ‘rain’]? But [the reason for the different terminologies — ‘flood’ and ‘rain’ is that] when He brought them [the waters] down, He brought them down with mercy, so that if they [the people] should repent these would be rains of blessing; but when they did not repent, they [the rains] became a flood.”

There are several perplexing points in this Rashi:

1. Rashi quotes only those words which he explains in his commentary. In our case, Rashi only seems to explain why in our verse it says “The rain” and later on it says “the flood.” Why then does he also quote “The rain was upon the earth.” Moreover, the later verse states “And the flood was upon the earth,” just as our verse states “The rain was upon the earth.” Yet Rashi, when quoting the later verse, says only “But later on it says ‘And the flood,’“ and does not quote the full verse “And the flood was upon the earth” — for it is not relevant to the problem at hand. Why then does Rashi, when quoting the words from our verse upon which he makes his comment, quote also the words “on the earth?”

2. A contradiction between two verses becomes apparent only when one reaches and learns the later verse. In our case, the contradiction between the terms “rain” and “flood” becomes apparent only when we reach the later verse which uses the term “flood.” If so, he should have asked the question there, and not on our verse. Why then does he ask “But later on it says ...?”

3. On the other hand, the term “flood” is used more than once before our verse of “The rain was upon the earth.” Why then does Rashi ask about the contradiction in terms from the later verse, when he could have asked it from the earlier use of the term (in verses 6,7 and 10).

In other words, we have before us a question within a question. Why is the question specifically from the word “flood” used in the “later” verse, and not from its use before our verse; and if the question is from the later verse, why does Rashi ask the question on ourverse?

4. Rashi explains that “He brought them down with mercy, so that if they should repent these should be rains of blessings.” Why does Rashi add the words “of blessing,” when our verse says only “rain?” It would suffice to say “if they should repent these should be rains” (and not flood).

5. Rashi’s words “When he brought them down, He brought them down with mercy” refer to all the forty days stated in the verse “The rain was on the earth forty days.” But, how can we say that during all the forty days it was still possible that “they should repent” — and the rains would then be “rains of blessings” — when after a few days of flood, all people would be dead!?

6. How can it be possible that during all the forty days “He brought them down with mercy,” allowing them the possibility of being “rains of blessings,” when after the first few days it was already actual “flood?”

7. Moreover, later on the verse says “The flood was forty days upon the earth,” indicating that during the entire forty days (even at the beginning) “flood” came down. If so, how can we say that in the self-same 40 days it was both “flood” and simultaneously “rain” (that could become “rains of blessings)?”

The explanation:

Let us first answer the most crucial question: How could there be the possibility that “if they should repent they would be rains of blessing” during all the forty days when (i) all the people would have died already, and (ii) there was already flood? The answer is derived from Rashi’s comment on a previous verse (and therefore Rashi need not emphasize it here). On the verse (7:4) “I will cause it to rain upon the earth forty days and forty nights,” Rashi comments that these forty days “correspond to the [period of] the formation of the embryo, for they sinned by causing their Creator trouble to form shapes [embryos] of illegitimate children.”

Now, the 40 days in which it takes for the embryo to be formed is not 40 separate things but one concept — the formation of one embryo. Likewise, the forty days of flood are one concept. Each day was not an additional punishment (another day of flood), but rather, onepunishment which lasted forty days. In other words, it was one punishment of flood which expressed itself in 40 days.

It follows then that the action (of G‑d) in bringing down the waters of the flood was one simultaneous action — which contained within it 40 days. This is what Rashi writes “He brought them down with mercy, so that if they should repent they should be rains of blessing.” The bringing down of the rains in one action, in one “bundle” as it were, was “with mercy” — such that “if they should repent they would be rains of blessing.”

Now we can understand how it is possible that the whole forty days could be “rains of blessing” (if they would repent). Since the rains were brought down in one “bundle,” there were no divisions between them: During all the 40 days, G‑d brought them down such that “if they should repent they should be rains of blessing” — “the rain [brought down in one “bundle”] came upon the earth [for the duration of] forty days.” Such was the way G‑d brought them down. Since however they did not repent, they were waters of flood (even from the beginning) — “The flood was forty days upon the earth.”

The reason why Rashi adds the words “of blessing” — “if they should repent they should be rains of blessing” — is understood through reference to a previous verse in the creation of the world (Bereishis 2:5): “And every shrub of the field was not yet in the earth ... for the L‑rd G‑d had not caused it to rain upon the earth, and there was not a man to work the ground.” Rashi comments: “What is the reason that He did not make it rain? Because there was no man to work the earth and there was not one to recognize the benefit of rains. And when Adam came and recognized that they were necessary for the world, he prayed for them, and they descended, and the trees and grasses sprouted.”

We see then that the idea of rain is that they are a blessing, for through them trees and grasses grow. In other words, through the rains, blessings are given to the world. Moreover, not only are they the idea of blessings, but they come only when there is man to “recognize their benefit.”

Thus, when Rashi writes “rains of blessing” he is not adding something new to the meaning of the verse “The rain was upon the earth” but merely explaining it — that the meaning of rain is “rains of blessing.”

The reason why Rashi quotes also the words “upon the earth” although it is seemingly unnecessary, is as follows: We may think that the reason for the different usage of the terms “rain” and “flood” is that G‑d brought down “rain,” and “upon the earth” the rain was changed to “flood” (since the people did not repent). Therefore Rashi quotes also the words “The rain was upon the earth” to emphasize that the “rain” was “rain” not just when G‑d brought them down, but also “upon the earth.” Thus there remains the question why the different terms, and therefore Rashi must answer as he does.

Rashi writes “But later on it says ‘And the flood,’” although in earlier verses it also uses the term “flood,” because it strengthens the question. Even without the latter verse “And the flood,” there would be the question on this verse (“The rain”) from earlier verses which use the term “flood” — and therefore Rashi answers it on this verse, and not on the later verse.

Nevertheless, Rashi brings also the later verse “And the flood” to add to and strengthen the question. When a person learns our verse “The rain was upon the earth,” he may think the reason for the change from the term “flood” in previous verses is because at first there was supposed to be a flood, but afterwards it changed (because they repented etc.) to “rain.” Therefore Rashi says “Later on it says ‘And the flood’“ to tell us that even after the verse “The rain was on the earth” it still says “And the flood” — and therefore there was certainly an actual “flood.” The question is therefore much stronger: Since it says “flood” at the beginning, and it also states “flood” at the end — why in the middle does it say “rain?”

Shabbos Bereshis – Mevarchim MarCheshvan | 26 Tishrei – 3 MarCheshvan, 5779

EREV SHABBOS  OCT 5th  
Shacharis 7 AM
Candles/Mincha/Maariv 6:22 PM

SHABBOS - SAT OCT 6th  
Tehilim for Mevarchim haChodesh 7:30 AM
Shacharis: 9 AM /Sof Zman Krias Shema 10:05 AM/
Shabbos Mincha 6:22 PM /Seuda Slishit  
Maariv/Havdalah 7:17 PM

WEEKDAY SERVICES
Sun Shacharis 9 AM
Mon, Thu– Fri Shacharis 7 AM 
Tue & Wed Shacharis 6:50 AM /ROSH CHODESH
Sun -Thu Mincha 6:15 PM, followed immediately by Maariv

FARBRENGEN ALERT–YAHRZEITS (25 TISHREI) OF CHOSOM SOFER & BERDITCHEVER- FRIDAY 5 PM
Erev-Shabbos Farbrengen in the CSTL Social Hall. Levi Yitzchak of Berditchev (1740-1810) was a close disciple of the second leader of the Chassidic movement, Rabbi DovBer, the Maggid of Mezritch. He is best known for his love for every Jew and his impassioned words of advocacy on their behalf before the Almighty. Rabbi Moshe Sofer of Pressburg (1762-1839) is known as "Chatam Sofer" after his work of Rabbinic responsa. Rabbi Moshe was an outstanding Halachic authority and community leader, and was at the forefront of the battle to preserve the integrity of traditional Judaism in the face of the various "reformist" movements of his time. 
www.chabad.org/calendar

SHABBOS KIDDUSH AND SEUDA SLISHIT.  
Kiddush Lite.  A delicious meat cholent will be made by Rabbi Mendy Levitin, sponsored by Moshe Ohayon. Seuda Slishit Lite.

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.

LADIES TEHILIM – SUN 10 am
Come say Tehilim

SUNDAY SCHOOL IN NORTH SEATTLE 9:45 AM - 11:30 AM
Chabad of NW Seattle is excited to announce that we will be offering a Local Hebrew School on Sundays for the upcoming school year. Give your child an opportunity to explore Judaism where it's meaningful, educational, fun and innovative!
www.Seattlehebrewschool.com  . yonilevitin@gmail.com

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

SICHO ON MAN’S POWER OF ACHIEVEMENT with Rabbi Mendy – SHABBOS 5:15 PM
לקחתם לכם ביום הראשו. The sukkah is a revelation of the service of Rosh HaShanah and Yom Kippur. The four species the emphasis is on unity, a oneness born out of multiplicity.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 – 8:15 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  Thank you Aryeh and Raizy Schottenstein  for sponsoring cake for the Shabbos Morning class

Talmud Class - Mesechet Rosh Hashanah with Rabbi Mendy 
Please contact Shuky Meyer at +1-347-761-2134 to be added to the whatsapp group, for updated time and location 

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

RABBI EMLEN’S 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     

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


 COMMUNITY NEWS

STAND WITH US NORTHWEST: Annual Community Reception OCT 28th  
www.StandWithUs.org Early bird registration deadline is Sept. 30.

FRIENDSHIP CIRCLE WALK
With the new year here. Please think about making a donation to my team for Friendship Circle! Friendship Circle pairs typical teens with non typical kids for friendship and more! Thank you!!! 
https://www.walkwithfriendship.com/Team/View/84857/Team-RockStar -Rocky Rudnick!

SEPHARDIC DAY AT THE J - SUN. OCT 21 11am-2pm. 
Featuring a Kosher Sephardic lunch from Leah's, Jaffa Road in concert, Ladino games and prizes, art projects for the kids, Marketplace and more. Register at 
www.sjcc.org

HADASSAH BRUNCH - SUN. NOV 18
At  Bell Harbor International Conference Center. Honorees Lisa and Norman Behar. Va'ad supervised. More information at 
www.SeattleHadassah.org 
Mental Health First Aid: Nov 28, 8:30 am - 5:30 pm
Free, eight-hour course by Jewish Family Service prepares you to interact with an adult in crisis and connect them with help. At JFS, 1601 16th Ave., Seattle.

SEPHARDIC DAY AT THE J - SUN. OCT 21 11am-2pm
Celebrate our Sephardic heritage at the SJCC. Featuring a Kosher Sephardic lunch from Leah's, Jaffa Road in concert, Ladino games and prizes, art projects for the kids, Marketplace and more. Register at 
www.sjcc.org

Karen Treiger Book Launch Event SUN OCT 14th 5-7 PM
At Minyan Ohr Chadash. More info: www.karentreiger.com / RSVP: 
info@karentreiger.com


REBBE’S SICHO FOR BERESHIS
https://www.sie.org/templates/sie/article_cdo/aid/2518566/jewish/Shabbos-Parshas-Bereishis-24th-Day-of-Tishrei-5745-1984-1st-Farbrengen.htm © SichosInEnglish.org

 Today comprises two aspects: 1) it is Shabbos Bereishis; 2) it is Shabbos MevarchimMarCheshvan. Both these aspects emphasize the transition from the form of service of the month of Tishrei to the form of service of the rest of the year. Let us examine each aspect separately.

Shabbos Bereishis

Although “Shabbos Bereishis” is given its name because we read Parshas Bereishis on this Shabbos, the fact that it is customary to call it “Shabbos Bereishis” (and not Shabbos Parshas Bereishis), indicates that, since “Bereishis” also means “beginning,” Shabbos Bereishis also means the “first Shabbos.” Although it is not the first Shabbos of the year, since there have been a number of Shabbosim since Rosh HaShanah, it is the first Shabbos in relation to the existence of the world, as written, “In the beginning (Bereishis) G‑d created the heavens and the earth.” The preceding Shabbosim transcend the world; they exist in Torah, which preceded the world.

But if we are talking of a level that transcends the world’s existence, the very concept of Shabbos, which exists only when there are six preceding weekdays, is meaningless. In a level transcending the world, transcending time, there can be no difference between Shabbos and weekday. What then does it mean that the Shabbosim before Shabbos Bereishis are of a level transcending the world’s existence?

To understand this, let us first explore an aspect of Matan Torah that will shed light on the subject. Before Matan Torah, there existed a Divine decree that the upper regions (spirituality) should not descend to the lower (this material world), nor should the lower ascend to the upper. At Matan Torah, this decree was abolished. This could have been achieved in two ways. 1) The upper could descend to the lower — as actually happened, as written, “The L‑rd descended upon Mt. Sinai”; 2) the lower could ascend to the upper — i.e., to elevate the Jews to a higher level and there give them the Torah.

Matan Torah happened in the former way because the ultimate purpose in the giving of the Torah is not to elevate the world, but to draw down holiness into the world as it is, a corporeal place.

So too in our case: When we say that the Shabbosim before Shabbos Bereishis transcend the world we do not mean they do so totally, for then, as noted, the entire concept of Shabbos is meaningless. Instead, these Shabbosim are connected to the world, but such that the world is in an elevated state (heavens and earth as they are in Torah) — corresponding to a service of elevating the world to a transcendent level. Shabbos Bereishis is the first Shabbos to be connected with the world as it is below, the actual, physical world. And as noted above, the ultimate goal is to infuse and reveal G‑dliness in the world as it is.

Shabbos Mevarchim MarCheshvan

The month of Tishrei is the “head” of the entire year, a general month. MarCheshvan and the rest of the months are particular months following the “head.” During Tishrei, a Jew is occupied with the festivals, and thus he stands above weekday matters. Even the weekdays of this month are under the influence and spirit of its festivals. Weekday work does not begin in earnest until after Tishrei has ended, in the month of MarCheshvan. And, as noted above, the ultimate goal is service in weekday work — i.e., to infuse the lower regions with sanctity.

Shabbos Mevarchim MarCheshvan is in the last days of Tishrei. Thus, although Jews are still in the month of Tishrei, they already bless and generate the strength for the service of MarCheshvan. The blessings and strength for the service of MarCheshvan are given from the month of Tishrei specifically, for while the ultimate in service is in worldly matters, such service, to be whole, must contain within it the inspiration of the mode of service of Tishrei, which transcends the world’s existence — i.e., that it should be revealed and illumine in the world.

More specifically, there are two types of service to G‑d: 1) that of the whole year, regular service, dealing with the world as it is; 2) that of Tishrei — transcending the world and elevating it. The principal form of service is the former, to introduce G‑dliness into the world. Simultaneously, however, to ensure that this service be complete, the form of service of Tishrei — transcending the world — must be infused into regular service.

This is why the blessings for the service of MarCheshvan stem from Tishrei. It teaches that one must introduce the concepts of Tishrei into the service of MarCheshvan — weekday matters.

2. Just as the months of Tishrei and MarCheshvan differ regarding the world (Tishrei — transcends the world; MarCheshvan — working within the world), so the same difference is present concerning the person who performs service in the world. A person performing Divine service can experience two different types of sensations: 1) he feels that the world and himself have no existence, and he is but G‑d’s servant; 2) he feels that he and the world have an existence, and his task is to reveal G‑dliness in the world.

Although the first type — total self-nullification before G‑d — is seemingly the loftier of the two, the goal is to reach the second type, for G‑d desires that man should serve Him as he is in thicorporeal world. This is similar to that noted above, that the ultimate goal is not to elevate the world, but to introduce G‑dliness below.

This, in general, is the difference between Tishrei and MarCheshvan (and the other months). The Baal Shem Tov taught that “the seventh month (Tishrei) ... G‑d Himself blesses it on Shabbos Mevarchim ... and with this strength Israel blesses the months eleven times a year.” In other words, the blessings for Tishrei stem from above, from G‑d, and Jews play no part in it. The blessings for the other months, beginning with MarCheshvan, are elicited through the service of Jews. Yet, also these stem from G‑d’s strength and blessings to the seventh month.

In the light of all the above, we can well understand the Rebbeim’s adage, “How one acts on Shabbos Bereishis determines the whole year.” The type of service on Shabbos Bereishis affects the whole year, for it is the first Shabbos regarding the year’s service — in worldly matters, — and it also provides the strength for the service of MarCheshvan, which is the regular form of service of the whole year. Simultaneously, Shabbos Bereishis is still attached to Tishrei, meaning it possesses all the lofty characteristics of the festivals of this month — transcending the world — and it stands ready to infuse them into the rest of the year’s service. Because Shabbos Bereishis possesses both these aspects, service on this day affects the whole year. Also, Shabbos blesses all the days of the coming week, including the coming Shabbos, which in turn blesses the days of the following week including Shabbos, and so on throughout the year. Thus Shabbos Bereishis, which is the first Shabbos in the year’s regular service, affects the whole year.

May it be G‑d’s will that each and every Jew utilize this auspicious time to undertake good resolutions concerning the year’s service — in general, to introduce the revelation of G‑dliness in all aspects of creation.

* * *

3. The above applies to Shabbos Bereishis every year. In addition, there are lessons to be derived from those aspects which depend on this particular year’s calendar — that this year Shabbos Bereishis is the 24th day of Tishrei, and that there are no intervening weekdays between it and Simchas Torah. Let us examine each of these separately.

The 24th of Tishrei

On the 24th of Tishrei, Scripture relates (Nechemiah 9:1-2), the Jews in Eretz Yisrael, fasting and in sackcloth, assembled to rid themselves of their sin in taking non-Jewish wives. This is particularly relevant to our times when, as a result of the “Who is a Jew” law, there have been a catastrophic number of intermarriages.

The term “intermarriage” is really a misnomer, for there can be no “marriage” between a Jew and a non-Jew. G‑d has separated the Jewish people totally and utterly from the gentile nations, as light is separated from darkness. Thus any bond between Jew and non-Jew is totally false, and to apply the term intermarriage is but a swindle — fooling the couple who wish to marry into thinking that their “marriage” has any substance.

Yet, despite the immense severity and paramount importance of this matter, there are some who do not allow the matter to be rectified, and do their utmost to cause any steps taken in this direction to fail. Why do they do so? Because they are blinded and swayed by money, false honor, etc.!

But “the word of our G‑d shall endure forever”: it is thus easy to determine what will be the end result of those who do battle against G‑d. If so, it is better for them that they rectify the matter now, immediately, pleasantly, and peacefully.

In the above episode related in Scripture, no one was in doubt that the situation needed immediate rectification. They therefore assembled together, fasting and in sackcloth, repented, and separated Jew from gentile. There was no argument about it. They certainly didn’t allow the situation to continue for thirteen years and more. Today, to our sorrow, thirteen years have passed since the Law of Return was passed to read that even one who is converted non-halachically is considered a Jew — and still there is argument if an amendment is needed! This matter is submitted for a vote in the Knesset, so that also the gentiles in the Knesset — Christians and Moslems — can express their opinions regarding who is a Jew!

This is not a political matter! It is a matter of Halachah, “the word of G‑d” — and G‑d is not a member of the Knesset or any parliament in the world. G‑d is the Creator and Ruler of the world, and is Omnipresent. He is in the world as its ruler — whether one likes it or not!

The lesson we take from the 24th of Tishrei, then, is that people should take the opportunity of remedying the situation pleasantly and peacefully.

There is also a lesson to be derived from the fact that Shabbos Bereishis this year is on Isru Chag, the day immediately following Shemini Atzeres and Simchas Torah. We explained previously that the idea of Shabbos Bereishis is to infuse the concepts of Tishrei into the weekday service of the whole year. When there are weekdays intervening between Simchas Torah and Shabbos Bereishis — a spiritual descent from the level of Simchas Torah — one must first remember the spirit of Simchas Torah and reattain its level, before one can introduce its concepts into the year’s service. But when Shabbos Bereishis follows Simchas Torah without any intervening spiritual descent of weekdays, as this year, it is much easier to introduce the concepts of Simchas Torah throughout the year. And, of course, this extra strength is granted not to save one work, but to utilize it to rise yet higherin this service.

SUKKOT – HOSHANA RABA - SHEMINI ATZERET – SIMCHAT TORAH | 19-26 Tishrei, 5779

EREV SHABBOS  SEPT 28th 
Shacharis 7 AM
Candles/Mincha/Maariv 6:36 PM

SHABBOS - SAT SEPT 29th 
Shacharis: 9 AM /Sof Zman Krias Shema 10:02 AM/
Shabbos Mincha 6:36 PM /Seuda Slishit  
Maariv/Havdalah 7:31 PM
FARBRENGEN FOR EREV HOSHANA RABA – 11 PM at CSTL SUKKAH

HOSHANA RABA SUN SEPT 30th 
Shacharis 9 am /WITH GRAND HOSHANOS/
Mincha/Candles 6:32 pm /Remember Yartzeit Candle
Maariv 7:21 PM followed by full Meal in CSTL Sukkah – Dancing & Hakafos

SHEMINI AZERETZ MON OCT 1st 
Shacharis 9:00 am /YIZKOR
Mincha 6:32 pm 
Maariv/Candles after 7:27 pm /from existing flame/ IN SHUL SEUDA & GRAND HAKAFOS

SIMCHAT TORAH TUE OCT 2nd 
Shacharis 9:00 am /KIDDUSH LUNCH 10 AM
Hakafot and Dancing, Torah, Musaf, Mincha 11 am 
Maariv/Havdala 7:25 pm

WEEKDAY SERVICES
Wed – Fri Shacharis 7 AM 
Wed -Thu Mincha 6:30 PM, followed immediately by Maariv

FARBRENGEN ALERT–CHOL haMOED SUKKOT- FRIDAY 5 PM
Erev-Shabbos Farbrengen in the CSTL sukkah in honor of the Yahrzeit (19 Tishrei) of the famed Talmudist and Kabbalist, Rabbi Eliyahu of Vilna, Lithuania (1720-1797), known as the "Vilna Gaon." 
www.chabad.org/calendar

SHABBOS KIDDUSH AND SEUDA SLISHIT.  
Kiddush is sponsored by Rabbi SB and Chani Levitin and Family in honor of the 5thYartzeit of Rabbi Levitin’s father, haRav Benyomin ben haRav Shmuel haLevi OBM. A delicious meat cholent will be made by Rabbi Mendy Levitin. Seuda Slishit Lite.

KIDDUSHES AND MEALS AT CSTL – SHEMINI ATZERET AND SIMCHAT TORAH
The following meals will be provided by CSTL for Shemini Atzeret and Simchat Torah: 1) Dinner Shemini Atzeret (SUN SEPT 30th) in the Sukka 2) Dinner Simchat Torah (MON OCT 1st) in the Social Hall, and 3) Lunch Simchat Torah (TUE OCT 2nd) in the Social Hall.

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.

SIMCHAT TORAH MEALS – SPONSORS NEEDED
Please help sponsor the full meals at CSTL for the evenings of Shemini Atzereth and Simchat Torah, and for Simchat Torah Day.  Donate at 
www.CSTLSeattle.org, with the note: Simchat Torah Meals. Thank you – Yossi.

SUNDAY SCHOOL IN NORTH SEATTLE 9:45 AM - 11:30 AM
Chabad of NW Seattle is excited to announce that we will be offering a Local Hebrew School on Sundays for the upcoming school year. Give your child an opportunity to explore Judaism where it's meaningful, educational, fun and innovative! Register before August 20th and save $100 on our early bird discount!!! For more info and to register please visit 
www.Seattlehebrewschool.com  . yonilevitin@gmail.com

PARENTAL GUIDANCE 
Parents are responsible for their children.  Please keep our shul clean.  Please don’t borrow items from the shul without the President’s permission.  Kesiva v”Chasima Tova.

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

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.

SICHO ON MAN’S POWER OF ACHIEVEMENT with Rabbi Mendy – 5:30 PM
לקחתם לכם ביום הראשו. The sukkah is a revelation of the service of Rosh HaShanah and Yom Kippur. The four species the emphasis is on unity, a oneness born out of multiplicity.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 – 8:15 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  Thank you Aryeh and Raizy Schottenstein  for sponsoring cake for the Shabbos Morning class

Talmud Class - Mesechet Rosh Hashanah with Rabbi Mendy 
Please contact Shuky Meyer at +1-347-761-2134 to be added to the whatsapp group, for updated time and location 

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

RABBI EMLEN’S MONDAY NIGHT SICHOS CLASS FOR WOMEN–8 PM /NOT THIS WEEK/
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. 


COMMUNITY NEWS

STAND WITH US NORTHWEST: Annual Community Reception OCT 28th  
www.StandWithUs.org Early bird registration deadline is Sept. 30.

FRIENDSHIP CIRCLE WALK
With the new year here. Please think about making a donation to my team for Friendship Circle! Friendship Circle pairs typical teens with non typical kids for friendship and more! Thank you!!! 
https://www.walkwithfriendship.com/Team/View/84857/Team-RockStar -Rocky Rudnick!

SEPHARDIC DAY AT THE J - SUN. OCT 21 11am-2pm. 
Featuring a Kosher Sephardic lunch from Leah's, Jaffa Road in concert, Ladino games and prizes, art projects for the kids, Marketplace and more. Register at 
www.sjcc.org

HADASSAH BRUNCH - SUN. NOV 18
At  Bell Harbor International Conference Center. Honorees Lisa and Norman Behar. Va'ad supervised. More information at 
www.SeattleHadassah.org 
Mental Health First Aid: Oct 5, or Nov 28, 8:30 am - 5:30 pm
Free, eight-hour course by Jewish Family Service prepares you to interact with an adult in crisis and connect them with help. Three dates available. At JFS, 1601 16th Ave., Seattle.

VOICES FOR HUMANITY LUNCHEON - THU. OCT 4 NOON- 1 PM
Join us for the annual Voices for Humanity Luncheon at the Downtown Seattle Sheraton Hotel. The Holocaust Center for Humanity provides vital resources and programs to schools and communities. A minimum $180 donation per guest is requested. Register at
https://holocaustcenterseattle.org/voices-for-humanity-registration/view/form  

SEPHARDIC DAY AT THE J - SUN. OCT 21 11am-2pm
Celebrate our Sephardic heritage at the SJCC. Featuring a Kosher Sephardic lunch from Leah's, Jaffa Road in concert, Ladino games and prizes, art projects for the kids, Marketplace and more. Register at 
www.sjcc.org

Karen Treiger Book Launch Event SUN OCT 14th 5-7 PM
At Minyan Ohr Chadash. More info: www.karentreiger.com / RSVP: info@karentreiger.com


REBBE’S SICHO FOR HOSHANA RABA
https://www.sie.org/templates/sie/article_cdo/aid/2518563/jewish/Hoshaana-Rabbah-5745-1984.htm © SichosInEnglish.org

Simchas Beis HaShoeivah must be celebrated on all seven days of Sukkos. These festivities were instituted because of the water libation as implied by the verse, ‘You shall draw water with joy.’ Since that libation was brought on every day of the holiday, the accompanying celebration should also be held every night. Furthermore, on each night, the celebration should be increased in keeping with the principle ‘always proceed higher in holy matters.’

Hoshana Rabbah, the present night, is marked by a number of customs in addition to Simchas Beis HaShoeivah; the recitation of Tikkun, the Book of Psalms, etc. These customs require time in order to be observed in the proper manner.

These customs cannot be properly observed while participating in Simchas Beis HaShoeivah. Nevertheless, surely their observance should not detract from Simchas Beis HaShoeivah. According to Halachah, there are times when the observance of one practice supersedes and nullifies the observance of another. However, even in these circumstances, this is only because the spiritual influences that would be brought about by the practice which is nullified are drawn down by the fulfillment of the other practice.

For example, when Rosh HaShanah falls on Shabbos, the shofar is not sounded. However, Chassidus explains that we do not lack the spiritual influences that would be generated by sounding the shofar. Rather, those influences are drawn down by the sanctity of Shabbos. From this example, we can derive parallel concepts in other contexts.

Thus, we are forced to say that on Hoshana Rabbah, we are given the potential to celebrate and bring about the same effects as during Simchas Beis HaShoeivah on the previous nights. Indeed, as above, we are able to increase those celebrations. Though there is less time, within this limited time, all this can be accomplished.

The ability to accomplish much in a limited amount of time is relevant to the other days of Sukkos as well as Hoshana Rabbah. Each night, it is necessary to add to the celebrations of the previous night. Though the nights become slightly longer, that addition is only minimal while the increase in happiness must be considerable. Thus, it is obvious that the increase in joy is qualitative and not quantitative. Within the same amount of time, we are able to come to a much higher degree of rejoicing.

This is related to the Alter Rebbe’s interpretation of our Sages’ description of the Messianic age as ‘the day which is entirely long.’ The Alter Rebbe commented: ‘Even at its beginning it is long.’ On the surface, the length of a day is noticeable at its conclusion and not at its beginning. However, the intent is that even at the beginning of the day, its unlimited potential can be appreciated.

Similarly, in regard to the present occasion, we have the potential to surpass the joy of the previous nights within the limited time available to celebrate Simchas Beis HaShoeivah tonight.

‘Deed is most essential.’ Surely, we must recite Tikkun, the Book of Psalms, etc. However, in addition, we must also celebrate with greater energy than on the previous nights. Furthermore, this rejoicing must not be confined to a person’s own limits, but must also spread to the street and thus, show how the public thoroughfare can be transformed into a ‘private domain’ for G‑d.

We have been granted the potential for this service. G‑d is the Creator and Controller of the entire world including the street. Therefore, when a Jew celebrates in the street, he has the potential to make it G‑d’s private domain.

* * *

2. Both the common and contrasting aspects of the Ushpizin mentioned in the Zohar and the Chassidic Ushpizin were discussed on the previous nights. The different and even opposite elements of their service can be combined and directed toward a single goal.

The Ushpizin of the present night are Dovid HaMelech and the Rebbe Rashab. The common element they share relates to the quality of kingship and sovereignty as will be explained. In particular, they share a connection to the crown, which is the fundamental expression of the king’s authority.

(Thus, we find that Achashverosh reacted severely when Haman suggested that he grant his royal garb, horse, and crown to a person he desired to honor. The royal garb and the horse could be given, temporarily, to another person. However, the crown could only be worn by the king. It represents the essence of the kingdom.)

Dovid HaMelech was the personification of the attribute of Malchus, sovereignty. Thus, we see a distinction between him and all the other kings. King Saul was the first king. He was anointed by the prophet Shmuel and charged with the annihilation of Amalek, a mitzvahthat must be performed by the king. Nevertheless, the reign of his family was limited.

Similarly, Solomon, who ruled after Dovid, possessed many great qualities. He built the Temple and he ‘sat on the throne of G‑d.’ Nevertheless, Chassidus explains that Solomon represents ‘the wisdom of Malchus,’ while Dovid represents Malchus itself.

Dovid and his descendants also shared a unique relationship with the concept of crown. The Talmud (Avodah Zarah 44a) relates that the royal crown revealed the worthiness of the kings of the Davidic dynasty. If they were fit for their position, the crown would adjust itself to the size of their heads.

The Rebbe Rashab also expressed the quality of Malchus. Firstly, the very fact that he is the seventh of the Ushpizin shows his connection to the seventh of the middos, the quality of Malchus. Similarly, the Rebbe Rashab was born in the year 5621, kisra, which means ‘crown.’ Similarly, he was born on the twentieth of Cheshvan. The Hebrew word for twenty, esrim, is numerically equal to keser, crown (620). Similarly, the numerical equivalent of twenty, kof, is the first letter of the word keser.

The connection between King Dovid and the Rebbe Rashab is clearly evident. One of the most significant sichos recited by the Rebbe Rashab to his students began: ‘All those who leave for the wars of the house of Dovid....’ With that sichah, he charged the students with the mission of fighting ‘the wars of the House of Dovid,’ urging them to become ‘soldiers of Dovid’s house,’ dedicated to bringing the Mashiach and combating all those who oppose his coming.

Even those who cannot understand the complete message of the sichah realize how the fact that the Rebbe Rashab called his students ‘soldiers of the House of David,’ reveals an intrinsic connection between them.

Though these two leaders share a common element, there are also contrasts between them: Dovid’s life was filled with wars and battle as I Divrei HaYamim 22:8 states: ‘You shed much blood.’ This quality was connected with Dovid’s complexion itself — he was ruddy. Indeed, Dovid’s connection with blood was serious enough to prevent him from building the Temple.

In contrast, the Rebbe Rashab’s first name was Shalom meaning ‘peace,’ the direct opposite of bloodshed. The true concept of peace is the resolution of difference. Two contradictory approaches exist. Nevertheless, rather than face each other in conflict or war, they coexist in peace.

The existence of an opposite approach is alluded to in the Rebbe Rashab’s second name, DovBer, meaning ‘bear.’ Megillah 11a relates that a bear is ‘covered up with meat,’ i.e. the material dominating the spiritual. ‘Shalom,’ peace, implies that the intent is not to negate the existence of the flesh, but rather to transform it into use for a holy purpose.

Thus, the flesh can be transformed into the flesh of the Shlomim, the peace offerings, which bring ‘peace to the altar, to the priests, and to those who brought them.’ Furthermore, they add to the joy of the festivals as Pesachim 109a states: ‘There is no happiness except with meat.’

Accordingly, we can learn a lesson from the service of both King Dovid and the Rebbe Rashab in relation to Simchas Beis HaShoeivah. Simchas Beis HaShoeivah must have an effect on the street, refining the world at large. The Ushpizin provide two different approaches to that challenge: King Dovid, the approach of war and the Rebbe Rashab, the approach of peace.

In both cases, the efforts toward this refinement must be carried out with the strength of a king: ‘The king spoke and mountains were uprooted.’ Nevertheless, the concept of kingship also implies that these efforts will be appreciated with an attitude of willing acceptance as we state in our prayers, ‘His Kingship they willing accepted.’

(The latter concept is intrinsically related to the holiday of Sukkos. Chassidic thought explains that Sukkos reveals the qualities which were hidden on Rosh HaShanah. Rosh Hashanah’s service revolves around the willful acceptance of G‑d as King. Thus, Sukkos marks the celebrations associated with the king’s coronation, as it were.)

The difference between these two approaches is expressed in regard to the effect of the celebrations of Simchas Beis HaShoeivah on oneself and on others.

There are those who might feel: ‘How much must I dance? I danced an hour, even two hours, on the first night of Simchas Beis HaShoeivah. Isn’t that enough?’

The response to these questions depends on whether they are being asked by oneself or by another person. If a person feels that way himself, the response must be one of war (the approach of King Dovid) as the Talmud (Berachos 5a) states: ‘A person should always rouse the good impulse against the evil.’ The Alter Rebbe explains in Tanya that ‘one must rage against the animal soul... with stormy indignation.’

However, if the question is asked by another person the response must be one of peace — the approach of the Rebbe Rashab. (The Previous Rebbe once remarked that although the growth of nails represents a sign of maturity in an embryo’s development, we must realize that nails are desirable only when used for oneself, not against others.)

To put the matter plainly, a person may go to Simchas Beis HaShoeivah and confront a colleague who feels that he cannot participate because he is ‘covered with flesh.’ The latter complains that were he smaller, and lighter, he would dance. But how can you expect such an effort from a man of his size? The manner to deal with such a person is through the approach of peace, with Ahavas Yisrael, love for one’s fellow Jew.

Thus, we must use the approach of war to motivate ourselves and that of peace to motivate others to take a greater role in the celebrations of Simchas Beis HaShoeivah. With the power of kingship, we have the ability to increase these celebrations and despite our recitation of Tikkun and Psalms, and despite eating an apple dipped in honey....

(In previous generations, it was customary for the Gabbaim to give out apples to be eaten during the recitation of Psalms. Though now, that custom cannot be fulfilled in exactly the same manner, for we are careful not to eat even fruit outside a Sukkah, still the Gabbaim can distribute apples to the congregants which they can eat later. May this custom bring a good and sweet year.)

Despite all the above, it is still possible within the limited time available to combine both of the approaches, war and peace, and direct them to one goal, the celebration of Simchas Beis HaShoeivah in the fullest way possible.

Parshas Ki Tavo | 20-27 Elul, 5778

EREV SHABBOS  AUG 31st 
Shacharis 7 AM
Candles/Mincha/Maariv 7:33 PM

SHABBOS - SAT SEPT 1st 
Shacharis: 9:30 AM /Sof Zman Krias Shema 9:48       AM/
Shabbos Mincha 7:33 PM /Seuda Slishit  /Pirkei Avos Chapter 3&4
Maariv/Havdalah 8:38 PM
SELICHOS 1:08 AM (Sunday Morning)

WEEKDAY SERVICES
Sun Shacharis 9 AM / SHOFAR BLOWING
Mon – Fri Selichos 6:30 AM
Mon - Fri Shacharis 7 AM /Followed by Shofar every weekday during Elul
Mon -Thu Mincha 7:30 PM, followed immediately by Maariv

SHABBOS KIDDUSH AND SEUDA SLISHIT.  
Kiddush Lite. Rabbi Saifo and Frumi Marasow, Gershon Grashin and Moshe Ohayon are sponsoring Meat Chulent, made by Rabbi Mendy Levitin. Seuda Slishit Lite.

MAZEL TOV MAZEL TOV
Mazel Tov to Gilad and Mihal Ehven on the marriageof their daughter Chaya Mushka to Avraham Simcha in Crown Heights!  May they merit to build a bayis ne’eman b’yisroel!

SELICHOS BEGINS MOTZEI SHABBOS SEPT 1st 
Selichos will begin at 1:08 am Motzei Shabbat (Sept 1st), preceeding by a Farbrengen from 11:30 pm.  Selichos during the week will start at 6:30 am, followed by Shacharis at 7 am.

L’DOVID HASHEM ORI 
The psalm L'David Hashem Ori (Psalm 27) is recited at the end of the morning and afternoon prayers. This special addition is recited throughout the month of Elul and the High Holiday season, until Hoshanah Rabbah (Tishrei 21) -- a total of 50 days. 
www.chabad.org/calendar

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–IN HONOR OF CHAI ELUL - FRIDAY 5 PM
Erev-Shabbos Farbrengen in front of the CSTL Men’s Mikvah. "Chai Elul" (Hebrew for "the 18th of Elul," also meaning "the life of Elul". This year August 28/29) is celebrated by the Chassidic community as the birthday of the "two great luminaries" -- Rabbi Israel Baal Shem Tov, the founder of Chassidism; and Rabbi Schneur Zalman of Liadi, the founder of Chabad. Chassidim wish each other "Gut Yom Tov!" and conduct joyous gatherings called farbrengens.
www.chabad.org/calendar

Esrog/Lulav/Schach Deadline is Tue Sept 4th 
RabbiKavka@gmail.com https://www.seattleesrogim.com

ANI L’DODI V DODI LI  with Rabbi Mendy – 6:15 PM
The Rebbe’s Chasidus Discourse Ani LeDodi VeDodi Li is based on the idea of ‘Elul is the time of “Melech Basadeh” - The King Is In The Field’. Who Initiates the Intensification of this Love Relationship?  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.  Velvel and Mushka Rosler are sponsoring  cake and cold brew  coffee

Talmud Class - Mesechet Rosh Hashanah with Rabbi Mendy 
Starting  Third Chapter Be"h  Aug 14th .. Please contact Shuky Meyer at +1-347-761-2134 to be added to the whatsapp group, for updated time and location 

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

RABBI EMLEN’S 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 CLASS FOR WOMEN 
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 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

SBH Dezayuno and Food Festival Sun Sept 2nd 10 am – 4 pm
Enjoy all of your favorite mouth watering Sephardic delicacies along with amazing meat lunch options, including Fatburger and Mexican food. Bouncy houses and entertainment for the kids. At Sephardic Bikur Cholim

Mental Health First Aid: Aug 30, Oct 5, or Nov 28, 8:30 am - 5:30 pm
Free, eight-hour course offered by Jewish Family Service prepares you to interact with an adult in crisis and connect them with help. Three dates available. At JFS, 1601 16th Ave., Seattle.

Emanuel Congregation Gala. Sunday, Aug 26, noon - 4 pm
Emanuel Congregation is celebrating its 50th anniversary with a gala dinner, music, and keynoter Prof. Emeritus Dr. Edward Alexander, speaking on the UW Jewish Studies Program's early days, at Emanuel Congregation, 3412 NE 65th St., Seattle.

 Hike to Margaret Lake Sun Aug 26th 
Join with Island Synagogue AKA Shevat Achim with experienced hiker Lloyd Tucker, who will share the hike and words of Torah with you. Meet at Island Synagogue, 8685 SE 47th St., Mercer Island, 8:15 am, for carpooling, or at trail head, 9:45 am. Hike moderate to difficult, not suitable for very young children. Bring water, snacks, and bug spray.

Mercaz Visits West Seattle Bee Garden Mon Sept 3rd 11am-1pm
High Point Commons Pea Patch, 3108 SW Graham St, Seattle. Bring a lunch picnic and your BEEautiful selves. We will sings songs, read a story or two, roll some beeswax candles and have a tour of the West Seattle Bee Garden. There is a playground and field to play in as well. $3 a person, $10 for a family of four or more.  

BASARFEST 2018. MON SEPT 3rd 5 pm
Eat.  Meat. Annual BBQ & Cook Off. Featuring Award Winning BBQ Pit Master & Food Blogger, Daniel Peikes. Register at 
www.bcmhseattle.org

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

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]

VOICES FOR HUMANITY LUNCHEON - THU. OCT 4 NOON- 1 PM
Join us for the annual Voices for Humanity Luncheon at the Downtown Seattle Sheraton Hotel. The Holocaust Center for Humanity provides vital resources and programs to schools and communities. A minimum $180 donation per guest is requested. Register at 
https://holocaustcenterseattle.org/voices-for-humanity-registration/view/form   

SEPHARDIC DAY AT THE J - SUN. OCT 21 11am-2pm
Celebrate our Sephardic heritage at the SJCC. Featuring a Kosher Sephardic lunch from Leah's, Jaffa Road in concert, Ladino games and prizes, art projects for the kids, Marketplace and more. Register at 
www.sjcc.org


REBBE’S SICHO FOR KI TAVO
https://www.sie.org/templates/sie/article_cdo/aid/2507741/jewish/The-Night-Following-the-18th-of-Elul-5751-1991.htm © SichosInEnglish.org

1. There are many interpretations of the name Chai Elul. The most fundamental interpretation is that this day infuses chayos — “life-energy” into all the dimensions of Elul. Since Elul is the month of stocktaking for the entire year and the month of preparation for the coming year, it must be filled with the service of G‑d in the three pillars on which the world1 stands — Torah, prayer, and deeds of kindness. Chai Elul must introduce additional energy in all these services.

Frequently, however, when we speak to people in spiritual terms, there are some who know what to do and others who become confused and waste time on matters which are not worthy of any attention at all.

One of the ways to overcome this difficulty is to associate spiritual concepts with material things, for all people relate equally in this sphere. In regard to spiritual matters, this is dependent on a person’s feelings and his understanding and in this sphere, there are differences between individuals. In contrast, in regard to deed, the totality of the Jewish people are required to observe all 248 positive mitzvos and all 365 negative mitzvos every day.

(Thinking is also required to perform a deed. Nevertheless, in this instance, one’s thoughts are goal-directed and therefore, can be focused easily. Thus in regard to the month of Elul, it is easy to find direct expressions for the increase of life-energy mentioned previously.)

In Elul, it is customary to increase one’s prayers. Indeed, in this month, even Torah scholars take time from their studies and devote it to prayer. This increase should be associated with the portion of Tehillim recited daily and also the three additional chapters which are added in the month of Elul. Similarly, there are other special prayers which are recited at this time. Therefore, there is no need to search for how one should make an increase in connection with Chai Elul; the area of activity is clearly outlined.

Similarly, in regard to Torah study, there are matters that are of present concern, laws that are relevant to Elul, to Rosh HaShanah, and to the days that follow. Furthermore, we are within thirty days of the holiday of Sukkos, when it is mandatory to study the laws pertaining to that holiday.

Likewise, in regard to deeds of kindness — in order to clarify where our focus should lie: The primary concern is to provide our fellow Jews with their holiday needs. Thus in regard to Rosh HaShanah, it is written “And send portions to those who do not have prepared, for the day is holy unto our L‑rd.” And we are assured, whoever increases will receive increased blessings.2

Thus we have clear and particular directives in regard to all three areas of Torah study, prayer, and deeds of kindness. Particularly, in regard to deeds of kindness, we will conclude this gathering by making everyone an agent to distribute tzedakah. A second dollar will be added in connection with Chai Elul.

As mentioned, whoever increases will receive increased blessings in all of his concerns, including a kesivah vachasimah tovah for a good and sweet year. Also he will be given the potential to increase life-energy in all the service of Elul and to do so immediately.

As mentioned previously, the name Elul also serves as an acronym for a verse associated with the redemption. “Tzedakah brings the Redemption near.” Similarly studying the laws of the Redemption in the Rambam’s Mishneh Torah and concentrating on the blessing of the Redemption in Shemoneh Esreh precipitate its coming.

By increasing our Torah study, prayer, and deeds of kindness, we increase the kesivah vachasimah tovah for a good and sweet year which we all will receive together with the entire Jewish people. L’Shanah tovah tikosaiv v’tichasaim — May you be written down and inscribed for a good year.

Parshas Ki Teitzei | 13-20 Elul, 5778

EREV SHABBOS  AUG 24th  
Shacharis 7 AM
Candles/Mincha/Maariv 7:46 PM

SHABBOS - SAT AUG 25th 
Shacharis: 9:30 AM /Sof Zman Krias Shema 9:44       AM/
Shabbos Mincha 7:46 PM /Seuda Slishit  /Pirkei Avos Chapter 1&2
Maariv/Havdalah 8:48 PM

WEEKDAY SERVICES
Sun Shacharis 9 AM / SHOFAR BLOWING
Mon - Fri Shacharis 7 AM /Followed by Shofar every weekday during Elul
Mon -Thu Mincha 7:46 PM, followed immediately by Maariv

SHABBOS KIDDUSH AND SEUDA SLISHIT.  
Gala Kiddush Sium on Rambam with Rabbi Levitin, celebrating the completion of the 37th Global Cycle  Sponsored by Chabad of the Washington State.  Seuda Slishit Lite.

MAZEL TOV MAZEL TOV
Mazel Tov to Gilad and Mihal Ehven on the upcoming wedding of their daughter Chaya Mushka to Avraham Simcha in Crown Heights!  May they merit to build a bayis ne’eman b’yisroel!

SHUL FUNDRAISER
Thank you to all who contributed to the successful shul fund raiser this week!  Donors, Matchers, and all those who made it happen.  Yasher Koach to Rabbi Herbstman!

SELICHOS BEGINS MOTZEI SHABBOS NEXT WEEK SEPT 1st 
Selichos will begin at 1:10 am next Saturday night (Sept 1st), preceeding by a Farbrengen from 11:30 pm.  Selichos during the week will start at 6:30 am, followed by Shachris at 7 am.

L’DOVID HASHEM ORI 
The psalm L'David Hashem Ori (Psalm 27) is recited at the end of the morning and afternoon prayers. This special addition is recited throughout the month of Elul and the High Holiday season, until Hoshanah Rabbah (Tishrei 21) -- a total of 50 days. 
www.chabad.org/calendar

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–IN HONOR OF CHAI ELUL - FRIDAY 5 PM
Erev-Shabbos Farbrengen in front of the CSTL Men’s Mikvah. "Chai Elul" (Hebrew for "the 18th of Elul," also meaning "the life of Elul". This year August 28/29) is celebrated by the Chassidic community as the birthday of the "two great luminaries" -- Rabbi Israel Baal Shem Tov, the founder of Chassidism; and Rabbi Schneur Zalman of Liadi, the founder of Chabad. Chassidim wish each other "Gut Yom Tov!" and conduct joyous gatherings called farbrengens.
www.chabad.org/calendar

Esrog/Lulav/Schach Deadline is Tue Sept 4th 
RabbiKavka@gmail.com

ANI L’DODI V DODI LI  with Rabbi Mendy – 6:30 PM
The Rebbe’s Chasidus Discourse Ani LeDodi VeDodi Li is based on the idea of ‘Elul is the time of “Melech Basadeh” - The King Is In The Field’. Who Initiates the Intensification of this Love Relationship?  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.  Velvel and Mushka Rosler are sponsoring  cake and cold brew  coffee

Talmud Class - Mesechet Rosh Hashanah with Rabbi Mendy 
Starting  Third Chapter Be"h  Aug 14th .. Please contact Shuky Meyer at +1-347-761-2134 to be added to the whatsapp group, for updated time and location 

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

RABBI EMLEN’S 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 CLASS FOR WOMEN 
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 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

Mental Health First Aid: Aug 30, Oct 5, or Nov 28, 8:30 am - 5:30 pm
Free, eight-hour course offered by Jewish Family Service prepares you to interact with an adult in crisis and connect them with help. Three dates available. At JFS, 1601 16th Ave., Seattle.

Emanuel Congregation Gala. Sunday, Aug 26, noon - 4 pm
Emanuel Congregation is celebrating its 50th anniversary with a gala dinner, music, and keynoter Prof. Emeritus Dr. Edward Alexander, speaking on the UW Jewish Studies Program's early days, at Emanuel Congregation, 3412 NE 65th St., Seattle.

Hike to Margaret Lake Sun Aug 26th 
Join with Island Synagogue AKA Shevat Achim with experienced hiker Lloyd Tucker, who will share the hike and words of Torah with you. Meet at Island Synagogue, 8685 SE 47th St., Mercer Island, 8:15 am, for carpooling, or at trail head, 9:45 am. Hike moderate to difficult, not suitable for very young children. Bring water, snacks, and bug spray.

President Roosevelt and the Holocaust Sun Aug 26th 11 am
A revealing lecture by historian Laurence Stern offers a new perspective on President Franklin Roosevelt's views, war strategy, and State Department cloak-and-dagger actions and inactions. Ticket sales benefit the Holocaust Center for Humanity., Big Picture Theater, 2505 1st Ave., Seattle.

Mercaz Visits West Seattle Bee Garden Mon Sept 3rd 11am-1pm
High Point Commons Pea Patch, 3108 SW Graham St, Seattle. Bring a lunch picnic and your BEEautiful selves. We will sings songs, read a story or two, roll some beeswax candles and have a tour of the West Seattle Bee Garden. There is a playground and field to play in as well. $3 a person, $10 for a family of four or more.  

SBH Dezayuno and Food Festival Sun Sept 2nd 10 am – 4 pm
Enjoy all of your favorite mouth watering Sephardic delicacies along with amazing meat lunch options, including Fatburger and Mexican food. Bouncy houses and entertainment for the kids. At Sephardic Bikur Cholim

BASARFEST 2018. MON SEPT 3rd 5 pm
Eat.  Meat. Annual BBQ & Cook Off. Featuring Award Winning BBQ Pit Master & Food Blogger, Daniel Peikes. Register at 
www.bcmhseattle.org

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

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]


REBBE’S SICHO FOR KI TEITSEI
https://www.sie.org/templates/sie/article_cdo/aid/2507736/jewish/Eve-of-the-13th-of-Elul-5751-1991.htm © SichosInEnglish.org

1. It is always customary to begin with a matter related to the present time. This is particularly appropriate when doing so also fulfills the directive, “Begin with blessing.”

Within the concept of blessing itself, there are many levels, nevertheless, all of these blessings — even the hundred1 blessings which we are required to recite each day — have limitations.

Even the Priestly Blessing which has an unlimited dimension, for it is connected with G‑d’s promise, “And I will bless them,” is still limited for it is dependent on the service of the Priests which is limited in nature.2

In contrast, the blessings associated with a wedding celebration — and tonight is the anniversary of the wedding of the Previous Rebbe — are above all concept of limitation. Even though we see that in actual fact, there are limits even to such a celebration, they are in essence unlimited. For we associate these weddings with the era when “Speedily, there will be heard in the cities of Judah and the outskirts of Jerusalem... the voice of a groom and the voice of a bride,” the celebration of the Redemption and the rejoicing of that era will surely be above all limitations.

2. There is also a connection to this week’s Torah reading which begins “If you go out to war.” By beginning with the word “if,” which implies merely a possibility, but not an inevitable event, the Torah points out that war is alien to a Jew’s nature. In essence, a Jew has no connection to war, for he should be granted G‑dly blessings in a manner of peace and happiness, and indeed, unbounded happiness, from G‑d’s “full, open, holy, and generous hand.”

Although the phrase describes G‑d’s hand with four adjectives, since the subject is G‑d’s hand, the influence granted is unlimited. Why are these four adjectives necessary? Because our world is limited in nature and G‑d’s influence must therefore be drawn down within the limitations of our world which is structured according to a set of four spiritual potentials.

Similarly, mankind is structured according to this set of four potentials, for each person is a microcosm of the world at large.3 This is reflected in a Jew’s wearing tzitzis which shows how he includes all four corners4 of the world within him.5

[This is of present relevance, as reflected in the ingathering of the exiles from the four corners of the earth. Now is a time when we must study this subject as it is explained in Nigleh (the revealed aspect of Torah) and Pnimiyus HaTorah (Torah’s mystic realm).]

A Jew is essentially above all limits, even the limits of four, for in essence, his existence is one with G‑d’s. Therefore, entering these limits involves a departure (“If you go out...”) and also in a figurative sense, an aspect of war.

And when making such a departure, a Jew must — as the Torah reading continues — “take captives,” i..e., transform aspects of the worldly environment which he enters. And this will reveal how he is — as the reading continues, “the first of his strength. To him, belong the rights of the firstborn.”6 Through the descent into the frame of limitation, ultimately, a Jew will rise above all limits and confines.

The above will be enhanced by connecting it with the distribution of money for tzedakah,for tzedakah — like the fusion of finiteness and infinity — involves a combination of opposites. Tzedakah must be given by a person who has means, a mashpia, to a person who lacks means, a mekabel. Indeed even if a person possesses a minimal financial base (two hundred zuz), he should not receive tzedakah and instead should give to others.

(This will also continue in the Era of the Redemption. The Torah states, “the poor will not depart from the land,” and thus even in this Era, we will give tzedakah. It is only in the second period of the Era of the Redemption that we will witness fulfillment of the prophecy, “And there will be no poor among you.”)

The relationship between a mashpia and a mekabel also relates to the concept of a bride and groom mentioned above. The bride is a recipient. Therefore, she is not “to eat from property which belongs to her,” i.e., her needs are to be provided by the groom.

This is also mirrored in the wedding relationship between G‑d and the Jewish people. For every Jew is “the bride of G‑d,” as it were. The giving of the Torah represented the betrothal and the consummation of this wedding bond, will be in the Era of Redemption. Then oneness7 will be established among all entities.

May this be realized in the immediate future. Although a Jew is found in exile, he hates the exile, and indeed, hates it with a deep-seated hatred. What is the source of this hatred? Because in exile (golah in Hebrew), the manifestation of G‑d (the Alef) is lacking.

A Jew is constantly involved in the effort to transform exile into redemption. For G‑d also hates the exile, since He knows that in the exile the Jews are lacking — and indeed, He understands their lack better than the Jews themselves. Even though a Jew has been informed of the ultimate state that will occur after the exile, since he lives within the confines of a physical body and is limited within the confines of this world, he cannot understand these concepts fully. Nevertheless, since a Jew knows that G‑d hates the exile, he also hates the exile.

May we transcend all limitations and proceed to the Redemption immediately. And this will be enhanced by our presence in a house where good deeds are performed, prayers are recited, and Torah is studied. And from this house, we will proceed to the ultimate house the Beis HaMikdash, where we will stand on the roof and announce — “Humble ones, the time for your Redemption has come.”8

To emphasize the connection to the Previous Rebbe’s wedding, it is proper that the marriages which are being held at the present time should be held with increased celebrations. And these celebrations should be coupled with charity, by making a special “feast for the poor,” as is customary. And this day, the thirteenth of Elul,9 should serve to inspire greater wedding celebrations.

May all of the above concepts be actualized in deed. And may they lead to the ultimate deed, the coming of the Future Redemption. May it take place in the immediate future.

Parshas Ki Teitzei | 13-20 Elul, 5778

EREV SHABBOS  AUG 24th  
Shacharis 7 AM
Candles/Mincha/Maariv 7:46 PM

SHABBOS - SAT AUG 25th 
Shacharis: 9:30 AM /Sof Zman Krias Shema 9:44       AM/
Shabbos Mincha 7:46 PM /Seuda Slishit  /Pirkei Avos Chapter 1&2
Maariv/Havdalah 8:48 PM

WEEKDAY SERVICES
Sun Shacharis 9 AM / SHOFAR BLOWING
Mon - Fri Shacharis 7 AM /Followed by Shofar every weekday during Elul
Mon -Thu Mincha 7:46 PM, followed immediately by Maariv

SHABBOS KIDDUSH AND SEUDA SLISHIT.  
Gala Kiddush Sium on Rambam with Rabbi Levitin, celebrating the completion of the 37th Global Cycle  Sponsored by Chabad of the Washington State.  Seuda Slishit Lite.

MAZEL TOV MAZEL TOV
Mazel Tov to Gilad and Mihal Ehven on the upcoming wedding of their daughter Chaya Mushka to Avraham Simcha in Crown Heights!  May they merit to build a bayis ne’eman b’yisroel!

SHUL FUNDRAISER
Thank you to all who contributed to the successful shul fund raiser this week!  Donors, Matchers, and all those who made it happen.  Yasher Koach to Rabbi Herbstman!

SELICHOS BEGINS MOTZEI SHABBOS NEXT WEEK SEPT 1st 
Selichos will begin at 1:10 am next Saturday night (Sept 1st), preceeding by a Farbrengen from 11:30 pm.  Selichos during the week will start at 6:30 am, followed by Shachris at 7 am.

L’DOVID HASHEM ORI 
The psalm L'David Hashem Ori (Psalm 27) is recited at the end of the morning and afternoon prayers. This special addition is recited throughout the month of Elul and the High Holiday season, until Hoshanah Rabbah (Tishrei 21) -- a total of 50 days. 
www.chabad.org/calendar

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–IN HONOR OF CHAI ELUL - FRIDAY 5 PM
Erev-Shabbos Farbrengen in front of the CSTL Men’s Mikvah. "Chai Elul" (Hebrew for "the 18th of Elul," also meaning "the life of Elul". This year August 28/29) is celebrated by the Chassidic community as the birthday of the "two great luminaries" -- Rabbi Israel Baal Shem Tov, the founder of Chassidism; and Rabbi Schneur Zalman of Liadi, the founder of Chabad. Chassidim wish each other "Gut Yom Tov!" and conduct joyous gatherings called farbrengens.
www.chabad.org/calendar

Esrog/Lulav/Schach Deadline is Tue Sept 4th 
RabbiKavka@gmail.com

ANI L’DODI V DODI LI  with Rabbi Mendy – 6:30 PM
The Rebbe’s Chasidus Discourse Ani LeDodi VeDodi Li is based on the idea of ‘Elul is the time of “Melech Basadeh” - The King Is In The Field’. Who Initiates the Intensification of this Love Relationship?  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.  Velvel and Mushka Rosler are sponsoring  cake and cold brew  coffee

Talmud Class - Mesechet Rosh Hashanah with Rabbi Mendy 
Starting  Third Chapter Be"h  Aug 14th .. Please contact Shuky Meyer at +1-347-761-2134 to be added to the whatsapp group, for updated time and location 

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

RABBI EMLEN’S 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 CLASS FOR WOMEN 
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 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

Mental Health First Aid: Aug 30, Oct 5, or Nov 28, 8:30 am - 5:30 pm
Free, eight-hour course offered by Jewish Family Service prepares you to interact with an adult in crisis and connect them with help. Three dates available. At JFS, 1601 16th Ave., Seattle.

Emanuel Congregation Gala. Sunday, Aug 26, noon - 4 pm
Emanuel Congregation is celebrating its 50th anniversary with a gala dinner, music, and keynoter Prof. Emeritus Dr. Edward Alexander, speaking on the UW Jewish Studies Program's early days, at Emanuel Congregation, 3412 NE 65th St., Seattle.

Hike to Margaret Lake Sun Aug 26th 
Join with Island Synagogue AKA Shevat Achim with experienced hiker Lloyd Tucker, who will share the hike and words of Torah with you. Meet at Island Synagogue, 8685 SE 47th St., Mercer Island, 8:15 am, for carpooling, or at trail head, 9:45 am. Hike moderate to difficult, not suitable for very young children. Bring water, snacks, and bug spray.

President Roosevelt and the Holocaust Sun Aug 26th 11 am
A revealing lecture by historian Laurence Stern offers a new perspective on President Franklin Roosevelt's views, war strategy, and State Department cloak-and-dagger actions and inactions. Ticket sales benefit the Holocaust Center for Humanity., Big Picture Theater, 2505 1st Ave., Seattle.

Mercaz Visits West Seattle Bee Garden Mon Sept 3rd 11am-1pm
High Point Commons Pea Patch, 3108 SW Graham St, Seattle. Bring a lunch picnic and your BEEautiful selves. We will sings songs, read a story or two, roll some beeswax candles and have a tour of the West Seattle Bee Garden. There is a playground and field to play in as well. $3 a person, $10 for a family of four or more.  

SBH Dezayuno and Food Festival Sun Sept 2nd 10 am – 4 pm
Enjoy all of your favorite mouth watering Sephardic delicacies along with amazing meat lunch options, including Fatburger and Mexican food. Bouncy houses and entertainment for the kids. At Sephardic Bikur Cholim

BASARFEST 2018. MON SEPT 3rd 5 pm
Eat.  Meat. Annual BBQ & Cook Off. Featuring Award Winning BBQ Pit Master & Food Blogger, Daniel Peikes. Register at 
www.bcmhseattle.org

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

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]


REBBE’S SICHO FOR KI TEITSEI
https://www.sie.org/templates/sie/article_cdo/aid/2507736/jewish/Eve-of-the-13th-of-Elul-5751-1991.htm © SichosInEnglish.org

1. It is always customary to begin with a matter related to the present time. This is particularly appropriate when doing so also fulfills the directive, “Begin with blessing.”

Within the concept of blessing itself, there are many levels, nevertheless, all of these blessings — even the hundred1 blessings which we are required to recite each day — have limitations.

Even the Priestly Blessing which has an unlimited dimension, for it is connected with G‑d’s promise, “And I will bless them,” is still limited for it is dependent on the service of the Priests which is limited in nature.2

In contrast, the blessings associated with a wedding celebration — and tonight is the anniversary of the wedding of the Previous Rebbe — are above all concept of limitation. Even though we see that in actual fact, there are limits even to such a celebration, they are in essence unlimited. For we associate these weddings with the era when “Speedily, there will be heard in the cities of Judah and the outskirts of Jerusalem... the voice of a groom and the voice of a bride,” the celebration of the Redemption and the rejoicing of that era will surely be above all limitations.

2. There is also a connection to this week’s Torah reading which begins “If you go out to war.” By beginning with the word “if,” which implies merely a possibility, but not an inevitable event, the Torah points out that war is alien to a Jew’s nature. In essence, a Jew has no connection to war, for he should be granted G‑dly blessings in a manner of peace and happiness, and indeed, unbounded happiness, from G‑d’s “full, open, holy, and generous hand.”

Although the phrase describes G‑d’s hand with four adjectives, since the subject is G‑d’s hand, the influence granted is unlimited. Why are these four adjectives necessary? Because our world is limited in nature and G‑d’s influence must therefore be drawn down within the limitations of our world which is structured according to a set of four spiritual potentials.

Similarly, mankind is structured according to this set of four potentials, for each person is a microcosm of the world at large.3 This is reflected in a Jew’s wearing tzitzis which shows how he includes all four corners4 of the world within him.5

[This is of present relevance, as reflected in the ingathering of the exiles from the four corners of the earth. Now is a time when we must study this subject as it is explained in Nigleh (the revealed aspect of Torah) and Pnimiyus HaTorah (Torah’s mystic realm).]

A Jew is essentially above all limits, even the limits of four, for in essence, his existence is one with G‑d’s. Therefore, entering these limits involves a departure (“If you go out...”) and also in a figurative sense, an aspect of war.

And when making such a departure, a Jew must — as the Torah reading continues — “take captives,” i..e., transform aspects of the worldly environment which he enters. And this will reveal how he is — as the reading continues, “the first of his strength. To him, belong the rights of the firstborn.”6 Through the descent into the frame of limitation, ultimately, a Jew will rise above all limits and confines.

The above will be enhanced by connecting it with the distribution of money for tzedakah,for tzedakah — like the fusion of finiteness and infinity — involves a combination of opposites. Tzedakah must be given by a person who has means, a mashpia, to a person who lacks means, a mekabel. Indeed even if a person possesses a minimal financial base (two hundred zuz), he should not receive tzedakah and instead should give to others.

(This will also continue in the Era of the Redemption. The Torah states, “the poor will not depart from the land,” and thus even in this Era, we will give tzedakah. It is only in the second period of the Era of the Redemption that we will witness fulfillment of the prophecy, “And there will be no poor among you.”)

The relationship between a mashpia and a mekabel also relates to the concept of a bride and groom mentioned above. The bride is a recipient. Therefore, she is not “to eat from property which belongs to her,” i.e., her needs are to be provided by the groom.

This is also mirrored in the wedding relationship between G‑d and the Jewish people. For every Jew is “the bride of G‑d,” as it were. The giving of the Torah represented the betrothal and the consummation of this wedding bond, will be in the Era of Redemption. Then oneness7 will be established among all entities.

May this be realized in the immediate future. Although a Jew is found in exile, he hates the exile, and indeed, hates it with a deep-seated hatred. What is the source of this hatred? Because in exile (golah in Hebrew), the manifestation of G‑d (the Alef) is lacking.

A Jew is constantly involved in the effort to transform exile into redemption. For G‑d also hates the exile, since He knows that in the exile the Jews are lacking — and indeed, He understands their lack better than the Jews themselves. Even though a Jew has been informed of the ultimate state that will occur after the exile, since he lives within the confines of a physical body and is limited within the confines of this world, he cannot understand these concepts fully. Nevertheless, since a Jew knows that G‑d hates the exile, he also hates the exile.

May we transcend all limitations and proceed to the Redemption immediately. And this will be enhanced by our presence in a house where good deeds are performed, prayers are recited, and Torah is studied. And from this house, we will proceed to the ultimate house the Beis HaMikdash, where we will stand on the roof and announce — “Humble ones, the time for your Redemption has come.”8

To emphasize the connection to the Previous Rebbe’s wedding, it is proper that the marriages which are being held at the present time should be held with increased celebrations. And these celebrations should be coupled with charity, by making a special “feast for the poor,” as is customary. And this day, the thirteenth of Elul,9 should serve to inspire greater wedding celebrations.

May all of the above concepts be actualized in deed. And may they lead to the ultimate deed, the coming of the Future Redemption. May it take place in the immediate future.

Parshas Shoftim | 6 -13 Elul, 5778

EREV SHABBOS  AUG 17th  
Shacharis 7 AM
Candles/Mincha/Maariv 7:59 PM

SHABBOS - SAT AUG 18th 
Shacharis: 9:30 AM /Sof Zman Krias Shema 9:40 AM/
Shabbos Mincha 8:00 PM /Seuda Slishit  /Pirkei Avos Chapter 6
Maariv/Havdalah 9:02 PM

WEEKDAY SERVICES
Sun Shacharis 9 AM / SHOFAR BLOWING
Mon - Fri Shacharis 7 AM /Followed by Shofar every weekday during Elul
Mon -Thu Mincha 8:00 PM, followed immediately by Maariv

SHABBOS KIDDUSH AND SEUDA SLISHIT.  
Kiddush lite, Meat cholent is sponsored by Ploni Almoni, and made by our own Rabbit Mendy. Seuda Slishit Lite.

L’DOVID HASHEM ORI 
The psalm L'David Hashem Ori (Psalm 27) is recited at the end of the morning and afternoon prayers. This special addition is recited throughout the month of Elul and the High Holiday season, until Hoshanah Rabbah (Tishrei 21) -- a total of 50 days. 
www.chabad.org/calendar

THE NORTH SEATTLE ERUV STATUS: -UP
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.

FARBRENGEN ALERT–IN HONOR OF VOV ELUL - FRIDAY 5 PM
Vov Elul is the yahrzeit of Rabbi Gershon Shaul Yom-Tov Lipmann ben Nathan ha-Levi Heller (c. 1579 in Wallerstein, Bavaria – 19 August 1654 in Kraków), author of a commentary on the Mishnah called the Tosefet Yom-Tov (1614–1617). Heller was one of the major Talmudic scholars in Prague and in Poland during the "Golden Age" before 1648. Erev-Shabbos Farbrengen in front of the CSTL Men’s Mikvah

Esrog/Lulav/Schach Deadline is Tue Sept 4th 
RabbiKavka@gmail.com

ANI L’DODI V DODI LI  with Rabbi Mendy – 7:00 PM
The Rebbe’s Chasidus Discourse Ani LeDodi VeDodi Li is based on the idea of ‘Elul is the time of “Melech Basadeh” - The King Is In The Field’. Who Initiates the Intensification of this Love Relationship?  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.  Velvel and Mushka Rosler are sponsoring  cake and cold brew  coffee

Talmud Class - Mesechet Rosh Hashanah with Rabbi Mendy 
Starting  Third Chapter Be"h  Aug 14th .. Please contact Shuky Meyer at +1-347-761-2134 to be added to the whatsapp group, for updated time and location 

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

IMPORTANT MEDICAL SEMINAR WITH DR TRACHTMAN – THU AUG 23rd 8 PM
Please join us for this very important and informative seminar about a widespread and serious medical condition that effects the Jewish community.  At CSTL, sponsored by the CSTL Education Committee. Vernon M Neppe MD, PhD, FRSSAf  
psyche@pni.org

RABBI EMLEN’S 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

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 Visits West Seattle Bee Garden Mon Sept 3rd 11am-1pm
High Point Commons Pea Patch, 3108 SW Graham St, Seattle. Bring a lunch picnic and your BEEautiful selves. We will sings songs, read a story or two, roll some beeswax candles and have a tour of the West Seattle Bee Garden. There is a playground and field to play in as well. $3 a person, $10 for a family of four or more.  

Rabbi Eli J. Mansour at Sephardic Bikur Cholim – Aug 20th at 7 PM
Please join us for Elul inspiration!

SBH Dezayuno and Food Festival Sun Sept 2nd 10 am – 4 pm
Enjoy all of your favorite mouth watering Sephardic delicacies along with amazing meat lunch options, including Fatburger and Mexican food. Bouncy houses and entertainment for the kids. At Sephardic Bikur Cholim

BASARFEST 2018. MON SEPT 3rd 5 pm
Eat.  Meat. Annual BBQ & Cook Off. Featuring Award Winning BBQ Pit Master & Food Blogger, Daniel Peikes. Register at 
www.bcmhseattle.org

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

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]


REBBE’S SICHO FOR SHOFTIM
https://www.sie.org/templates/sie/article_cdo/aid/2507734/jewish/Shabbos-Parshas-Shoftim-7th-Day-of-Elul-5751-1991.htm © SichosInEnglish.org

1. We find a parallel to the commandment in this week’s Torah reading, “You shall appoint judges and officers in all your gates,” in the promise of Yeshayahu, the prophet of the Redemption, “And I will return your judges as in former times, and your advisers as at the beginning.” This mode of expression is also used in the weekday prayers “Return our judges as in former times, and our advisers as at the beginning.”

According to what has been mentioned many times, and especially recently — regarding the proclamation of the previous Rebbe “Immediately to repentance (and thereby automatically) immediately to redemption”: Everything necessary for the redemption has been completed, including “polishing the buttons”; so that all that is now needed is that “all should stand ready” — and that this has also been done — to receive Mashiachimmediately. Thus it is understood that we have already reached the time for the fulfillment of the promise “And I will return your judges... and your advisers,” and even more so “as at the beginning.” This has already begun, as will be explained.

In order to understand this, it is necessary to understand some differences in the language of the promise made by Yeshayahu and the commandment mentioned in our Torah portion:

a) In the commandment in our portion, the words “judges and officers” are used, whereas in the promise, only the words “Your judges” appears, and “officers” is not mentioned. However, the words “and your advisers” is added. b) What is the import of these two categories “judges” and “advisers”? c) Why is the term “as in former times,” used in connection with “judges”, and “as at the beginning” used connection with “advisers”? d) Why the use of the second person, “your” judges, “your” advisers as against the simple term “judges and advisers”?

These questions can be resolved as follows:

The difference between “judges” and “officers” is explained by Rashi to mean: Judges decide the law; and the officers of the court administer the decisions. If necessary, they strike and bind with a rod or lash until a defendant takes upon himself the decision of the judge.

According to this explanation, it is understandable why only “your judges” are mentioned in connection with the promise of redemption, and not “officers.” In the future the existence of evil at large, and the evil inclination within man, will be abolished. There will be no necessity for officers to compel the people to accept the rulings of the judges; everyone will do so of his own free will. It will only be necessary to have “judges” who will decide the law, teach Torah, and give instructions on the teachings of the Torah and its commandments to the Jews.

This idea is also hinted at in the name of the Torah portion, Shoftim (without the word shotrim, “officers”), for an entity’s name expresses its inner content.

The question, however arises: How does the name of the Torah portion, Shoftim, fit in with the commandments whose content apparently also includes “officers”? The Midrash goes further and says that if there is no officer of the court, then there is no judge. For when a court rules that a debtor has to pay his debt, if there is no officer to enforce the court’s ruling, the judge has no power to enforce his ruling.

To resolve this, we must say that the object of having officers is not an independent purpose, but only to help the judges. If a judge cannot enforce his ruling, the officers, who have the “rod and the lash” are there to force a recalcitrant debtor to accept the ruling of the judge. Hence, the Torah portion is called only Shoftim. And for this same reason, the appointment of officers is not counted as an individual mitzvah in the reckoning of 613 mitzvos, but is included as part of the mitzvah to appoint judges — namely, because the purpose of having officers is only part of the duties of judges. It is not, however, an absolute necessity, for the law can be carried out voluntary, without coercion as will take place in the Era of the Redemption.1

We can now understand the reason why in the prophetic promise, the words “your advisers” was added to “your judges.” In the Era of the Redemption, the Jews will reach a state of perfection that will cause them to carry out the rulings of the judges without the need for officers. And this will come about, because in addition to “judges,” there will be “advisers.”

The simple difference between a judge and an adviser is that a judge is not to be compared to the one who is being judged, he is on a far higher plane. He has a greater knowledge and understanding of the laws, and accordingly the litigants feel subordination in his presence. (This is necessary so that they will accept the verdict even if it is not to their liking.)

In contrast, an adviser is what his name implies — he gives good advice. This indicates that the adviser is more or less on the same level as the person he advises. Indeed, the adviser speaks to him, not from above to below, as with a decree, but as a good friend who speaks to him on a basis of equality. He gives him good advice on how to behave, advice that his listener can understand and accept with a feeling that his advice will benefit him.

We can apply similar concepts to explain the difference between the terms “your judges” and “your advisers” used in the prophetic promise mentioned above: Each one contains an advantage over the other. The advantage of the adviser is that he is more readily accepted by the advised. His counsel penetrates the inner being of the advised, because the latter accepts that this is good advice for him.

In contrast, the advantage of the judge, is that although his ruling comes as a command, because he is on a much higher plane than the judged, this in itself is a plus. The judge has the power given by the Torah to make these rulings (which is a far greater power than that of the adviser, who is on the same level as his listener). Indeed, the nature of his rulings force the person to accept them (whereas with advice one has a choice to accept it or not).

In other words: whereas with a judge the main stress is on the status of the judge, with the adviser, the main stress is on communication to the person receiving the advice.

In general, man’s service of G‑d should be characterized by both these thrusts. It must include service through his own ability, “an awakening from below,” and influence he receives from above, “an awakening from above.”

In greater detail, there are two types of influence from above itself: the influence which is granted according to the level of the person and therefore can become part of his inner being, and the influence which comes from a level which transcends the level of the person himself.

Similarly, these two dimensions are reflected in the motivators to the service of G‑d which come from Jews themselves: “your judges”, whose task is (to teach) Torah, the word of G‑d — give influence from a higher level than the person, and “your advisers” whose help can become part of one’s inner self, in a way which makes him feel that it is for his own good.

Based on the above, we can understand why the connection between, “your judges” and the expression “in former times,” and “your advisers” to “at the beginning.” The difference between “in former times,” and “at the beginning” is such: “In former times” alludes to a state of primeval existence, before the start of the matter, whilst “at the beginning” refers to the actual beginning of the matter.

Since the work of a judge reflects the issuing of dictates which comes as an order from above without taking into account the readiness of the recipient to receive them, there is consequently a gap (in quality, and therefore in time) between the pronouncement of the judge and its actual fulfillment. Because, after the ruling has been given, the judge has to start a new process — the acceptance of his ruling and its fulfillment by the defendant — the term “in former times” is used.

In contrast, the adviser’s efforts focus on the recipient and is given with the thought of him in mind, that he be ready to accept the advice. Thus the actual giving of the advice shows that the process of communication has already started. The advice itself only reveals what is already there and shows how this advice is for his good. This also applies in time — as immediately following the giving of the advice, there begins the process of its fulfillment. For this reason, the term “your advisers” employs the second person: emphasizes that it stresses that the advice belongs to you. Furthermore, through the efforts of “your advisers,” the judges will become “your judges,” their rulings, which of themselves are on a higher level than that of the litigants, will be accepted by them and internalized like advice.

This relates to the commandment of our Torah reading, “You shall appoint judges... in all your gates.” The gate of a city is the opening through which one enters the city. This means that the appointment of judges (and officers — when they are needed) should be in the manner of “you should appoint in all your gates” (second person) that the rulings of the judges — who themselves may be aloof and separate — should be accepted by the Jews, and should become part of “you” and even more so “in all your gates,” i.e., internalized within the people.2

We can now understand why after Mashiach comes, there will be no need for “officers.” The judges and the advisers will be to perfection — both the laws and rulings of the Torah which come with “your judges” together with the influence from above, as well as the good advice which comes through “your advisers” who allow this to be internalized into man’s inner being. Through these two methods, a Jew will be completely permeated with Torah, mitzvos, and G‑dliness so that “officers,” representing force and compulsion, will no longer be necessary in order to carry out G‑d’s word.

Through “your judges” alone, the rulings of the Torah that a Jew accepts as a duty, because of a command and decree; the inner service which permeates his understanding and his feelings, which comes through “your advisers” is missing. Consequently, there remains room for the possibilities of the existence of a different and even opposite force within his inner being. Conversely, “advisers” alone are insufficient, for the power of the Torah and the infinite help which comes through the ruling of the judge is missing. Thus, it is through the fusion of both influences, that a complete level of service can be reached.

As a catalyst for the fulfillment of this prophecy, even before the Redemption, a Jew must perform a service according to his capabilities, that reflects — and makes him a receptacle for — the revelations of the Era of Mashiach.3 This means our service now should be on two motivating forces: a) that of “judges” — fulfilling the rulings of the Torah as a duty, and b) that of “advisers” — that the rulings of the Torah should be accepted by his inner self as good advice.

This is achieved through Jews of every generation obeying the “judges” and “advisers” of their generation. For the halachic authorities explain, that “You shall appoint judges and officers in all your gates (cities)” is a basic and fundamental principle in all places, even in the Diaspora, and in all times, even in the present era, as is written in our Torah portion, “And you shall come... to the judge who will be in those days and you shall inquire and they shall declare to you the sentence of the judgment. And you shall do according to what they shall declare to you.” Moreover, “the judge who will be in your days” shall be reckoned in every generation as “Shmuel in his generation” and even as “Moshe Rabbeinu in his generation.”

There must also be the influence of “advisers.” Thus it is desirable that in addition to a judge’s judicial knowledge, one can “enjoy his advice and wisdom.” Alternatively, in addition to the judge and Rabbi who gives halachic rulings in that generation, there are also people who give advice (who should be accepted on the basis of our Sages’ directive, “make for yourself a teacher”).

2. An illustration of the difference between the two functions mentioned above can be found in the contrast between the words of the Torah, and the words of prophecy, (both of which are mentioned in the Torah portion Shoftim).

Torah transcends the world, for it is the wisdom and will of G‑d. Thus in the same way that one cannot grasp the being of G‑d in any way, the real essence of the Torah is above our comprehension.4 Therefore the manner in which the Torah is conveyed to this world is mainly through commandments and rulings from above.

In contrast, prophecy — even though it is the word of G‑d, “the spirit of G‑d spoke to me” — is the revelation of G‑dliness to man. “He revealed His secrets to His servants, the prophets”, according to their limits5 that it should be absorbed in the knowledge and mind of the prophet. A prophet becomes as one with the prophecy communicated to him and the vision of prophecy becomes clothed in his minds and understanding and also in his thoughts and speech, as it is written “The spirit of G‑d spoke in me, and His word is on my tongue.”

Moreover, prophecy is intended to be revealed through speech. The very Hebrew term for prophecy, nevuah implies that it is a subject proclaimed and announced to the people as in the term niv s’fosayim, (“the expression of the lips”). In contrast, Torah which can remain in one’s thoughts. Also the import of prophecy has connection with the events of the world. To quote the Rambam, “A prophet is only there to inform us of what is going to happen in the future in the world.”6

Thus, the Torah and prophecy reflect the difference between “your judges” and “your advisers.” The task of the judge is to rule on the laws of the Torah, which is done by way of command and decree. The adviser gives his advice “clothed” in language acceptable to the advised, which he can understand as does a prophet.

There is a commandment to obey “your judges” at all times, as it is written in our Torah portion “And you shall come... to the judge who will be in those days.” Similarly, there is a commandment to obey the prophets, as it is written separately in the Torah portion (18:15) “G‑d will set up for you a prophet from your midst, from your brothers, like me, and you shall hearken to him.”

In this context, the Rambam explains “one of the fundamentals of the religion is to know that G‑d sends His prophecies through people.” Since the Rambam prefaces the commandment to heed a prophet with the concept that prophecy is one of “the fundamentals of the religion,” we can understand that this affects Jews in all generations. Our Sages tell us “that from the time the later prophets, Chaggai, Zecharia and Malachidied, the Holy Spirit departed from Israel.” Nevertheless, the word “departed” does not mean that it was abolished completely. The spirit of prophecy did not cease, but rather ascended to a higher plane. Indeed, even after the era of the later prophets, the spirit of prophecy permeated very many people. (This can also be understood from the fact that, in the Mishneh Torah, the Rambam does not mention the cessation of prophecy, nor that the spirit of prophecy can flourish only in a specific time.)

Indeed, in his Iggeres Taimon, the Rambam writes that “as a preparatory step for Mashiach’s coming... prophecy will return to Israel.” This can be understood in connection with the explanations above. To prepare us to be able to receive the revelations of the Era of the Redemption, we must experience through prophecy, a foretaste of the “advice” that will be communicated in that era.

It is therefore important for later generations to know that it is “one of the fundaments of [our] faith to know that G‑d sends His prophecies through people.” Always, in all generations, the revelation of prophecy is possible. Moreover, this will include even a level of prophecy which is akin to the prophecy of Moshe as implied by the verse, “I will set up for them from their brothers like you.” Moshe’s level is the zenith of prophecy, as the Rambam explains at length. Nevertheless, it is not exclusive to him, but reflected to others as well.

This enables us to comprehend why the Rambam deals with the prophecy of Moshe at such length, explaining that it reflects a higher level of prophecy than experienced by all other prophets. On the surface, this is merely a historical fact. Of what purpose is there in discussing it in a book of law for the Jewish people of later generations. And if this only refers to the time after Mashiach has come, when Moshe will arise, the people will see Moshe’s uniqueness themselves. Of what purpose is there to mention this ruling now?

The explanation is that in all generations, even before the Resurrection of the Dead, it is necessary to know that Torah law prescribes that G‑d sends His prophecies through men, that the verse, “I will set up a prophet... like you (Moshe)” applies in every generation. Every prophet is a continuation of the prophecy of Moshe and his Torah (except that in regard to revelation, there are different levels as the Rambam explains). In our generation, these concepts were personified by the leader of the generation, the Previous Rebbe.

We can now understand the uniqueness of the time in which we are living, an age when all the service required of us has been completed, to borrow an expression of the Previous Rebbe, “the buttons have been polished,” and we are in the final seconds before the Ultimate Redemption.

From the time when the Torah commanded “You shall appoint judges and officers in all your gates,” the fact that the Redemption did not come then served as a proof that the Jews had not completed the service required of them. Traces of our sins remained, and hence “because of our sins, we were exiled from our land.” Hence, in addition to judges, we still required “officers” to enforce obedience of the decisions the judges rendered.

Nevertheless, after the great amount of service throughout the generations, we are obviously very much nearer to the Redemption. Surely this has been enhanced by the revelation of Pnimiyus HaTorah, beginning from the AriZal’s declaration that “it is a mitzvahto reveal this wisdom,” and particularly through the service of the Rebbeim in spreading forth the wellsprings of Chassidus. These leaders are the individuals through whom “prophecy will return to Israel.” They are the prophets of our generation, “like me (Moshe),” i.e., they are “the spark of Moshe that exists in every generation.”

They are “your judges.” This reflects to their function as nesi’im. This term related to the word hisnasus, “uplifted,” reflects how they are elevated above the people..7 In this capacity, they serve as the teachers of the Torah to the people. Similarly, they serve as “your advisors,” giving counsel in connection with our Torah service, and also giving advice in worldly matters, which is the function of the prophets.

This is particularly expressed through the revelation of the teachings of Chassidus through the Chabad approach which allows one to comprehend Torah’s mystic secrets within the conceptual framework of ordinary human intellect. This serves as a foretaste of the revelation of the inner meanings of Torah in the Era of the Redemption which will in turn prepare our people for that era.

All this has been greatly increased in our generation — when “the spreading of your wellsprings outward” has been completed, reaching a level that can be comprehended by a person who is extremely remote and having been extended to all corners of the earth. This includes the translation of the teaching of Chassidus into many languages (e.g., Russian) at the request of the Previous Rebbe and the printing of the Tanya — the written law of Chassidus — in Braille for those who unfortunately cannot see.

In this context, the knowledge that all the service required of us has been completed provides us with a heightened understanding of the lesson we must take from ParshasShoftim. Each person has to recognize himself, and publicize among his widest circle of influence, that we need to accept upon ourselves the rulings and advice of “the judges” and “the advisers” of our generation. In general, this refers to all Rabbis, for “Our Rabbis are our kings,” and in particular, this refers to the leader of our generation — the judge, adviser and prophet of our generation.

When a person has the merits and individual perfection required of a prophet, and he performs signs and wonders — as we saw and see continually in the fulfillment of the blessings of the leader of our generation, the Previous Rebbe — “we do not believe in him only because of the sign [he performed]..., but because of the commandment which Moshe gave in the Torah.”

Furthermore, “A prophet about whom another prophet testifies that he is a prophet (as is the case with the Previous Rebbe, and is continued in the next generation through his disciples), he is accepted as a prophet and requires no investigation.” He has to be obeyed immediately “even before he performs a sign.” “It is forbidden to disparage or criticize his prophecy saying that it is perhaps not true.” There is a specific negative commandment forbidding us to test a prophet more than necessary. After it has become known that he is a prophet, the people should believe in him, and they should not disparage or criticize him. Their belief should not be in the prophet as an individual, but as a messenger charged with communicating the words of G‑d.

This concept has to be publicized to everyone in this generation. It must be made known that we have merited that G‑d has chosen and appointed a person who of himself is far greater than the people of his generation, to serve as a judge, adviser, and prophet to the generation. He will grant rulings and advice in connection with the service of the Jews and indeed, of all the people of this generation, in all matters of the Torah and its mitzvos, and in their general day to day behavior, allowing them to “know Him in all your ways,” so that “all your actions should be for the sake of Heaven.” Surely, this includes the fundamental prophecy “To Redemption immediately,” for “Behold Mashiach is coming.”

This, the acceptance and fulfillment of the rulings of the “judges” and the “advisers” of our generation begins the process of the fulfillment of the prayer “Return our judges as at first, and our advisers as at the beginning” which will be realized in a full sense with the true and complete Redemption.

On this basis, we can answer the questions being asked lately: Why is there is so much talk about the Redemption coming immediately? How will the family react, and what will the world say? To which the answer is that if the idea of Redemption was something novel, there might be cause for the question. This is not the case; everything connected with the Redemption began a long time ago and has long been accepted in this world. Hence, there should be no wonderment and surprise when the Redemption does actually come.

On a practical level, the injunction of “You shall appoint judges at all your gates,” must be applied on several different levels. Firstly, “the gates” can be interpreted as referring to the seven gates of man: the two eyes, two ears, two nostrils and mouth. They should act according to the dictates of the Torah. On this level, the “judges” refer to the intellectual attributes of the G‑dly soul and the “advisers,” the emotional attributes. Thus every element of the life of a Jew has to be permeated and led by the G‑dly power of his soul.

This concept should be extended and every man and woman should serve as a “judge” and an “adviser” in their household and family, insuring that it run according to the teachings and advice of the Torah. And to extend the concept even further, the whole world should follow the directives of the “judge” and the “adviser” of the generation, the “prophet I will set up for them, like you (Moshe),” the leader of the generation.”

We are now at the end of the year, in the month of Elul, which is the month of reckoning for the past year and the month of preparation for the next year; and in this month itself, the first seven days have passed, from Sunday until Shabbos, which include all the days of the year passed and to come.

It is therefore an even more fitting time to make a true reckoning, and to undertake appropriate preparations for the next year in connection with the service described above. And this will bring each member of the Jewish people and the entire Jewish people as a whole, a kesivah vachasimah tovah, an inscription and the sealing of that inscription for a good and sweet year materially and spiritually.8 Included in this will be the fulfillment of the prophecy, “And I will return your judges as in former times, and your advisers as at the beginning,” with the return of our people to Eretz Yisrael and to the Beis HaMikdash. May this take place in the immediate future.

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