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Shacharis 7 am 
Mincha/Candles/Maariv 4:03 pm

Shacharis 9 am /Latest Shema 9:44 am/
Mincha 3:50 pm  /Seuda Slishit Lite 
Maariv/Havdalah 5:06 pm

Weekday Services
Sun Shacharis: 9 am 
Mon - Fri 7 am Shacharis
Sun-Thu  Mincha/Maariv 4:00 pm /Repeat Shema after 4:55 pm

Kiddush this week is sponsored by the Goldberg family, in honor of Dovi’s Bar Mitzvah!  The Goldbergs wish to extend their heartfelt thanks to the community for pitching in to assist with the preparations, with special thanks to the following families: Greene, Cox, Hankin/Dershowitz, and Chabad of Seattle..  Seuda Slishit Lite is sponsored by Dovid Voluck

Mazel Tov to Mark and Tziviah Goldberg on the bar mitzvah of their son Aryeh Dov Ber.   Mazel Tov to Rabbi Levi Yitzchak and Rivka Braindel Levitin on the birth of their new daughter Miriam.  May they merit to raise her to Torah,Chupa, and Ma’asim Tovim ! Mazel Tov to Dr. Yossi and Rachel Greenberg and to Dr. Jane Becker and Jason Kintzer on the engagement of Ilana and David.   May they merit to build a bayis ne’eman b’Yisroel!

Mark and Tziviah Goldberg invite the entire community to join them for the Simcha on Shabbos at CSTL.   Gala Kiddush Lunch.   Motzei Shabbos Bar Mitzvah Desert and Dancing from 7:30 pm

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 for current status.

Please join us for a farbrengen in honor of Yud Tes Kislev, Rosh haShana of Chabad Chasidus.  From Rabbi Levitin:  To all of us on this Holy day the 19th of Kislev (Tuesday, December 1st 2015), the teachings and ideals of Chassidus should elevate us and direct us to embrace and unite with our fellow brethren with real Chassidic joy and spiritual warmth. Venue to be announced.

CSTL Sunday Speakers - Thanksgiving weekend -  Nov 27th  10:30 am. 
Our speaker is Rabbi Shmuly Levitin and the topic title is "How to make a difference in our words" These lectures currently serve Bagel and Lox for a light breakfast.

Please collect any clothing items you may have left at CSTL before Chanukah.  Items still at shul on Dec 6th will be donated to charity

At Hillel.   To volunteer, contact Mike.

From 10 AM at the Shaarei Tefillah Library.

What is a soul? Where does it go after it departs this world? Do Jews believe in heaven and hell? Can souls communicate with us from the afterlife? How does reincarnation work?  Journey of the Soul explores the mysteries surrounding the spiritual dimension of our existence—our destiny that continues even after we’ve shed our earth-bound body suit.

If you would like to sponsor Kiddush at CSTL, please contact Ivan Rothman, Gabbai Kiddush, . Please inform Ivan by the preceding Sunday evening so that we have time to prepare properly.  Prices: Sponsor $300, co-Sponsor $150, Contributor: $50-$149.

New addition: we will soon be starting a boys junior minyan on Shabbos morning. Stay tuned.  Next Sunday, October 25th the mitzvah dollar store will be opened from 8-10 am Thank you for all the amazing donations to the program.  Will use them well ! I can pick up anyone's undesignated tzedakah box coins and I will use it for the CSTL Children's Program. Tova  206-383-2516

Funding for CSTL was made possible, in part, by a grant for operations from the Jewish Federation of Greater Seattle.   Please donate to JFGS at


BCMH Motzei Shabbos Lecture Series with Rabbi Shaul Engelsberg beginning Nov 28, 8 pm, 
November 28: Topic: "Parenting with T.L.C."
December 19: Topic: "Preparing for the Fast of the 10th of Teves (and the 9th & the 8th of Teves!)"
January 30: Topic: "Parenting and Shabbos"

This week's Sunday Midrasha program features Rabbi Meyers' second class on the parameters of the mitzvah of honoring parents. This week's shiur is being dedicated by Rubisa Miriam Meyers in honor of the Meldatho of her father, Dr. Joseph Geffen. As usual, breakfast is at 9:15, with the shiur at 9:30 am sharp.Men and Women of the community are invited.

Travel to Israel
The Jewish Federation of Greater Seattle is now taking applications for scholarships to Israel. The Jewish Federation Israel Scholarship Program enables teens to participate in an Israel experience to develop and enrich their Jewish education and strengthen their Jewish identity. The priority first-round application deadline is January 15, 2016.

Mishmar Chavura with Rabbi Rosenfeld  Thur 9pm - 11pm
Parsha Learning and Discussion.  Everyone welcome to join the conversation.  5240 38th Ave. NE, Snacks served

Learn/Celebrate/Appreciate: Tzfat artist and teacher Sheva Chaya  Thu Dec 11th at 8pm
Check out her web-site: Beautiful and affordable glass art and prints for sale.

Come together with your kids and help start the new week off right, with a delicious taste of Torah learning, topped off by nosh, raffles and fantastic prizes.@ The Seattle Kollel Saturday nights 6:30pm to 7:30pm beginning Motza'ey Shabbat ChayeSarah November 7th, 2015. Connect with your child in the most meaningful way possible! For more information: or call 206-722-8289

Plans for the Third Annual International Ladino Day (co sponsored by Ezra Bessaroth and Sephardic Bikur Holim) are underway.  This year, the Ladino Day event will take place on December 6th at 4 p.m. at the University of Washington's Kane Hall. Please join the Sephardic Studies Program and the Stroum Center for Jewish Studies for an educational and entertaining afternoon in celebration of Sephardic language and culture. The event will be followed by a kosher reception featuring Sephardic delicacies as well as a festive Hanukkah candle lighting ceremony. This event is free and open to the public. More information about International Ladino Day is available at

Stroum Jewish Community Monday, December 7, 7:00 - 9:00 pm, 
The Big Chanukah Show at Stroum Jewish Community Center, MI.The Seattle Community is invited to a free musical variety show with the Shalom Klezmer Band featuring Chava Mirel, Hazzan Isaac Azose, and other local Jewish artists. Seattle Rabbi James Mirel, show organizer, will lead the lighting of the Chanukah candles and Kenny Alhadeff will spearhead an appeal for MAZON "A Jewish Response to Hunger." More info: or 206-234-7600.JEWISH TRANSCRIPT REPLACED BY FREE ONLY JEWISH IN SEATTLE

Mercaz - On Going Gemara (Berachot) class with Rabbi Harry Zeitlin Every Shabbat from 3pm to 4pm 
In the Beit Midrash behind Rabbi Harry's house: 6523 39th Ave. NE.  Feel free to check it out, even if you haven't learned with us before

Learn/Celebrate/Appreciate Tzfat artist and teacher Sheva Chaya - Thu Dec 11th 8pm
Chanukah Torah and Inspiration Beautiful and affordable glass art and prints for sale.

For all your transportation needs, call Gershon Grashin (206) 856-2754

Adapted from the Works of the Lubavitcher Rebbe | Translated by Rabbi Eliyahu Touger ©

Our Sages1 compare the verse:2 “Your name will no longer be Yaakov. Instead, your name will be Yisrael,” with the verse,3 “Your name will no longer be Avram,” and state that a person who refers to Avraham by the nameAvram commits a transgression.4 In contrast, a person who refers to Yaakov by that name, rather than by the nameYisrael, does not transgress.

What is the difference? Our Sages explain that from the time G-d gave Avraham his new name, the Torah refers to him with that name alone. With regard to Yaakov, by contrast, even after G-d gave him the name Yisrael, the Torah still refers to him as Yaakov.

What is the rationale for this distinction? Why does the Torah still refer to Yaakov by that name even after he was given the name Yisrael?

In Chassidus,5 it is explained that the names Yaakov and Yisrael reflect two different approaches to Divine service. Every Jew must possess both traits, for there are times when a Jew must carry out his Divine service in the path reflected by the name Yaakov, while at other times, his Divine service must reflect the path of Yisrael. AlthoughYisrael implies a higher level, at certain times, and in certain situations, the Divine service of Yaakov is necessary.

Yaakov’s Deception, Yisrael’s Mastery

The difference between the approaches of Yaakov and Yisrael can be described as follows: The name Yaakov indicates that the blessings fromYitzchak are acquired through deception and trickery.6 Through cleverness, Yaakov was able to snatch Yitzchak’s blessings from Esav. Yisrael, by contrast, reflects a higher rung. For Yisrael, there is no need to secure blessings by craftiness. Instead, they are granted him: “as befitting a ruler, in a revealed manner.”

“The deeds of the Patriarchs are a sign for their descendants,”7 providing us with guidance in our own Divine service. “[The meaning of] a verse never departs from its simple interpretation.”8 Thus the blessings given by Yitzchak9“The dew of the heavens and the fat of the earth” refer to material prosperity. To receive these blessings, Yaakov and Rivkah were willing to take risks and employ deception. For example, Yaakov had to wear the clothes of Nimrod,10the one who “with his kingship, caused the entire world to rebel against [G-d].”11What was the purpose of these tactics? To elevate the sparks of G-dliness which are contained in material entities.

This serves as a lesson for us. A Jew must approach eating, drinking, and other material activities with a certain measure of craft and deception.12 How does a person perpetrate a fraud? He does not reveal his true intent. He begins by appearing to follow the path which his opponent desires, but at a particular point, he changes course and does what he desires, although it is against his opponent’s wishes.

This is the way a Jew should approach material activities. On the surface, he like everyone else is involved in material activities; he eats, drinks, and deals in business. But he engages in these activities “for the sake of heaven.”13 He wears “Esav’s clothes,” but carries out all his material activities with a sense of inner purpose: to elevate the sparks of G-dliness contained in the material entities.

The Divine service of Yisrael involves a different approach. The blessings for prosperity granted him by Yitzchak are conferred upon him “as befitting a ruler, in a revealed manner.” He does not have to conceal the G-dly goal of his material involvement. For material concerns do not create a conflict for him; for him, there is no concealment of their G-dly source. To cite an example, by simply eating a Shabbos meal,14 a Jew is performing a mitzvah. This is different from the task of refinement which he performs during the week. During the week, he eats for the sake of heaven, i.e., with “deception.” For a Jew is practicing “deception” every time he performs a physical activity for a spiritual purpose. On Shabbos, the physical activity of eating itself reflects holiness.

This concept is alluded to by the name Yisrael, which was granted to Yaakov because: “You strove with angels15 and men and prevailed.”16 The terms “angels” and “men” refer to the different challenges we face in our Divine service, for both involve the concealment of G-dly influence. “Angels” refer to the 70 spiritual archangels who serve as channels through which the Divine influence that maintains material existence passes.17 This process veils G-dliness.

An even greater process of concealment is brought about by “men” coarse individuals who ridicule Jews for seeking to observe the Torah and itsmitzvos.18 As is painfully obvious, it is more difficult to overcome human obstacles than those which are brought about through spiritual beings, i.e., the inherent veiling of G-dliness involved in the creation of material existence. For this reason, the entire Shulchan Aruch begins by stating: “Do not be embarrassed by those who scoff.” This is the foundation of our Divine service to break through the forces which conceal G-dliness.

The advantage alluded to by the name Yisrael the ability to “strive with angels and men and prevail” is that Yisraelis able to see through the concealment perpetrated by both angels and men. Not only do these forces not contend with him, they consent to the blessings he receives.19 Not only does Yisrael defeat the archangel of Esav, but that angel blesses him, in keeping with the dictum:20“His enemies will establish peace with him.” This includes the greatest enemy, “the primeval serpent,” the source of all sin and conflict. Not only will this force not present any opposition, it will “establish peace,” and offer assistance.

When Struggle is No Longer Necessary

The distinction between the levels of Yaakov and Yisrael can be clarified based on the maamar in LikkuteiTorah,21 which interprets the verse:22 “[G-d] does not look at wrongdoing within Yaakov, nor does He see vice23 within Yisrael.” On the level of Yaakov, there is no “wrongdoing;” there is , however, “vice.” Indeed, a struggle is necessary so that no wrongdoing ensues, for on Yaakov’s level, the veiling and concealment of G-dlinesspresent a challenge which must be overcome. Therefore Yaakov is given the title “My servant,”24 for his Divine service of refining the animal soul involves labor and toil. (There is, however, no “wrongdoing,” for Yaakov summons up inner strength, and overcomes theyetzer hora.)

With regard to Yisrael, by contrast, there is no “vice.” There is no need to contend with the yetzer hora. Yisrael has already “strive[n] with angels and men and prevailed.” The verb uses the past tense, indicating that the struggles are behind him. He has already nullified all the veils concealing G-dliness.

Therefore, the Divine service of Yisrael does not involve a struggle with forces opposed to holiness. Instead, his efforts are dedicated solely to reaching higher and higher within the domain of holiness, “go[ing] from strength to strength.”25

Two Maxims

The Previous Rebbe related26 that the Tzemach Tzedek was once sitting with chassidim at a farbrengen. Suddenly he jumped onto the table and exclaimed: “[Our Sages’ statement:] ‘What difference does it make if you kill it entirely or kill it partially?’ can be applied to the yetzer hora…. It is, however, necessary to kill it partially.”

As the farbrengen unfolded and led to dancing, the Tzemach Tzedekcontinued: “When one kills the yetzer hora as it is written,27 ‘My heart is slain within me” one’s life takes on a new cast.”

The two maxims of the Tzemach Tzedek reflect the different levels of Yaakov and Yisrael. On the level of Yaakov, it is necessary to wage war against theyetzer hora, “killing it, [at least] partially”; life is filled with strife. On the level of Yisrael, by contrast, the yetzer hora has already been slain, and existence takes on a new visage; it becomes a life of satisfaction and pleasure.

Two Levels of Spiritual Light

The two levels of Yaakov and Yisrael and the paths of Divine service associated with each reflect two rungs within the G-dly soul. The Hebrew letters of the name Yaakov, יעקב , can be divided as י' עקב , i.e., only the eikev, the heel, the lowest level of the yud, the soul, shines within the person. As such, it is possible for the body and the animal soul to conceal the light of the Divine soul, and thus conflict ensues.

The name Yisraelישראל , by contrast, can be divided into the words לי ראש , “the head for Me.”28 The “head” of the soul shines within him. Accordingly, there is no need for war; “You [have] strive[n] with angels and men and prevailed.”

In general, the name Yisrael describes the righteous, while the name Yaakov relates to beinonim “intermediate men,” which is “the attribute of all men.”29More particularly, within the Divine service of the ordinary man, the name Yaakov refers to our efforts during the week, while the name Yisrael refers to our devotion on Shabbos.

Moreover, within the Divine service of the righteous themselves, there is a rung of observance associated withYisrael and a rung in proportion to their level of righteousness associated with Yaakov. Indeed, this is obvious fromtheTalmudic passage quoted at the outset, which states that even after Yaakov our Patriarch was given the nameYisrael, he was still sometimes called Yaakov.

Since every Jew, both beinonim and righteous men, relate to the level of Yaakov, the Torah still refers to him by that name even after he has been renamed Yisrael. The name Yaakov remains, because even afterwards, his Divine service must bear a relationship to that level.

An Assurance of Victory

As mentioned above, the Torah states: “[G-d] does not look at wrongdoing within Yaakov.” The verse does not exclude “vice,” however, for vice indeed exists at Yaakov’s level. The level of Yaakov involves a struggle with the yetzer hora that requires strenuous effort, and involves danger. Nevertheless, Yaakov has the inner strength to succeed in this struggle and remain free of “wrongdoing.” For every Jew is “the branch of My planting, the work of My hands in which to take pride.”30 He is “an actual part of G-d.”31 As such, just as it is impossible for anyone to overcome G-d, it is impossible for anyone to exert any authority over a Jew’s soul, if he resists. For a Jew always has the inner strength to be victorious. Indeed, he has been assured that he will ultimately prevail, as it is stated:32 “No one will remain estranged from You.” And we have been promised:33 “All of Israel has a portion in the World to Come.”

This promise (like all concepts in the Torah) affects our Divine service at present. The assurance that we will be victorious in the struggle should infuse us with strength and happiness. This strength and happiness will, in turn, hasten the victory. As my revered father-in-law, the Rebbe, said:34 “A soldier… proceeds with a happy melody, although he goes to a place of danger…. It is his approach in happiness which enables him to be victorious.”

Happiness, Instead of Fear

Based on the above, we can appreciate the implication of the liturgical hymn sung at the Melaveh Malkah meal on Saturday night35 : “Do not fear, Yaakov My servant.” As explained in Likkutei Torah, on Shabbos the Jewish people are on the level of Yisrael. There is no need for strenuous efforts to refine the world’s material substance.

As the Shabbos departs, however, Jews make the transition to the level of “Yaakov My servant,” and prepare to resume their mission of refining material entities in the weekdays which follow. Therefore they are assured: “Do not fear, Yaakov My servant.”

A Jew is promised that there is no need to fear this transition. On the contrary, he is empowered to proceed in his Divine service with happiness and satisfaction. This in turn will hasten the completion of the task, and the coming of the era in which we will receive “generous recompense for our efforts”36 “the era which is all Shabbos and rest for life everlasting.”37

(Adapted from Sichos Yud Shvat, 5718)

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