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Shabbos Vayechi | 11-18 Teves, 5778

EREV SHABBOS  FRI DEC 29th 
Shacharis 7 am
Candles/Mincha/Maariv 4:07 pm

SHABBOS SAT DEC 30th 
Shacharis: 9 am /Sof Zman Krias Shema 10:04 am/
Mincha 4:07 pm
Maariv/Havdalah 5:12 pm

KIDDUSH AND SEUDA SLISHIT
Kiddush  Lite – No sponsor.  Meat cholent sponsored by Paul and Tamar Azous.  The delious cholent will be made by Rabbi Mendy Levitin.  Seuda Slishit Lite.

Weekday Services
Sun Shacharis: 9 am
Mon- Fri Shacharis 7 am 
Sun -Wed Mincha 4:15 pm, followed by Maariv  /Repeat Shema after 5:07 pm/

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

FARBRENGEN ALERT – PURIM MEZHIBUZ - FRI DEC 29th   3PM
Please join us on for an Erev-Shabbos Farbrengen in front of the CSTL Men’s Mikvah, in honor of “Purim Mezhibuz” On 11/12 Tevet 5408 (1647) the Jews of Mezhibuzh were saved from pogroms of the Cossacks during Gezeirot Tach V'Tat, thanks to a Jew named Mordechai (his wife's name was Esther). Henceforth, it was established as "Purim Mezhibuzh." The Ohev Yisrael of Apt, zt"l, who later in his life lived in Mezhibuzh, would not recite Tachanun on this date. Some chassidim have a custom not to say Tachanun today. 
https://www.chazaq.org/?section=articles&categoryId=51&articleId=317 

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

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

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

PLEASE HELP US PAY FOR CSTL SECURITY
From the CSTL Board:  The membership of CSTL has spoken, and the consensus is that we wish to maintain a security presence at CSTL on Shabbat and chaggim. A four-hour shift (the minimum available) costs us $160, a total of around $10,000/year.  We are asking all families and member units to donate $100 to this fund.  To Donate: 
www.CSTLSeattle.org

AVOS U’BONIM SAT NIGHT DEC 30th 6:30pm at CSTL
Father and son/daughter learning. Inspirational Living Torah video.  Refreshments.  Grand Raffle.  Prizes.  Info:  
RabbiHerbstman@gmail.com Generously sponsored by Shuky & Chani Meyer

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

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

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

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


COMMUNITY NEWS

Jewish Federation of Greater Seattle"Connections 2018" Sunday Jan 28th 11:00 am
At the Westin Hotel, Seattle.Guest speaker Susan Stamberg. To register or more info: 
www.jewishinseattle.org

NYHS is offering the ISEE Sun Jan 7th 
Independent School Entrance Exam for prospective students who are applying to NYHS, a required exam. More info: 
admissions@nyhs.org  or (206) 232-5272 ext. 515.

Weekly Mishmar Parsha Learning Thu 9 PM – 11 PM
With Rabbi Avi Rosenfeld - 5240 38th Ave. NE. Snacks and Good Conversation. Bring your questions on the parsha for discussion.

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

Limmud Seattle – Motzei Shabbos Jan 13th to Sun Jan 14th 
A unique experience of engaging, hands-on Torah learning in a community that celebrates Jewish diversity. 
http://www.limmudseattle.org/  at the Shoreline Conference Center:18560 1st Ave NE, Shoreline, WA

Community Trip to Israel. April 29th -May 8th , 2018, 
"Creative Israel: Exploring Israeli Innovation through Technology, Ecology, and the Arts". An optional 3-day pre-trip is available. More info: www.jewishinseattle.org/israel-trip, taryno@jewishinseattle.org or (206) 774-2217.


REBBE’S SICHO FOR VAYECHI
http://www.sie.org/templates/sie/article_cdo/aid/2508121/jewish/Shabbos-Parshas-Vayechi-16th-Day-of-Teves-5747-1987.htm  © SichosInEnglish.org

1. This Shabbos is Shabbos Chazak, the Shabbos on which the reading of the Book of Bereishis is being concluded. At the conclusion of the Torah reading, it is customary to pronounce “Chazak, Chazak, V’nischazaik” — “Be Strong, be strong, may we be strengthened.” Thus, the conclusion of one of the books of the Torah adds strength to all matters of Jewish concern. It also contributes to strength in the world at large since “The Holy One, blessed be He, looked into the Torah and created the world; a person looks into the Torah and maintains the world.”

Since the proclamation “Chazak, Chazak...” comes at the conclusion of the Torah reading, it follows that it shares a connection with the subject which immediately precedes it, Yosef’s death and entombment in Egypt.

This raises a question: Why was this the passage chosen to conclude the Book of Bereishis? How does it “strengthen” the Jewish people in their service of G‑d? On the surface, it represents a descent and undesirable event. Previously, the Torah portion had related Yaakov’s statements:

Do not bury me in Egypt. [When] I lie with my fathers...bury me in their burying place...in the Cave in the field of Machpelah.

In Yaakov’s statements, there are two points: the advantage of being buried in Eretz Yisrael and in the Cave of Machpelah and the desire to avoid being buried in Egypt, a land with an extremely low spiritual level.

Yosef, in contrast, did not (at the outset) merit to be taken to Eretz Yisrael (let alone the Cave of Machpelah) and was entombed in Egypt with the intent (at least on the part of the Egyptians) that his remains be kept in Egypt for a prolonged period.1

It can be explained that from the Jews’ perspective, the entombment of Yosef had a positive dimension. It endowed the Jews with the strength and personal fortitude necessary to endure the exile. Yosef was the ruler of Egypt, as Pharaoh told him, “Without you, no one will left a hand or a foot in all the land of Egypt.” During this time, he was the source of sustenance for the Jews. Thus, they were able to internalize the concept that even while in exile, no one can disturb them. Yosef’s entombment continued this influence even after his death.2

This concept is relevant at present, for the exile in Egypt is the source for all the subsequent exiles of the Jewish people. Hence, the lesson associated with Yosef’s entombment is relevant to all the others exiles which the Jews had to endure including the present exile. Indeed, the connection to the present exile is greater as emphasized by the fact that the leader of our generation, the Previous Rebbe, is also named Yosef.3 His service, which involved “spreading the wellsprings of Chassidus and Yiddishkeit outward,” translating the Torah into “seventy languages,” also paralleled the service of Yosef. The latter, as explained in Chassidus, is connected with Rachel’s prayer, “May G‑d add to me another son.” This is interpreted to mean that Yosef’s service involves transforming the “others” — those alienated and estranged from Yiddishkeit into “sons.” Indeed, these “sons” are on a higher level than those who naturally follow the service of “sons”4 as our Sages declared, “In the place of Baalei Teshuvah, complete Tzaddikim cannot stand.”

2. The Previous Rebbe stated that we are in the final days of exile and that all that is necessary is to “polish the buttons” and stand prepared to greet Mashiach. Since more than forty years of “polishing the buttons” have passed, it is clear that any obstacle or difficulty which a Jew encounters in Yiddishkeit is only a challenge. The Hebrew word for challenge, נסיון (nisaon), also has the connotationנס (nais), elevation, lifting the person totally above his previous level.

We see this concept expressed in regard to Avraham who confronted ten different challenges. Even before confronting these challenges, Avraham was on an elevated spiritual plane. Certainly, this applies after he successfully completed the previous trials. Because G‑d desired that he reach an even higher level, He, therefore, gave him further trials.

The same applies in the present generation. We are living in an era which follows all the trials which the Jews have undergone in the previous generations. Similarly, it is after the trials undergone by the Previous Rebbe in Russia, the leader of our generation, trials which he overcame with the ultimate of courage, allowing him and all of his books to emerge from there.5 If so, the only reason G‑d subjects us to trials is because He wants to lift us to an even higher realm.

There is a further dimension to this concept. A challenge only appears as a challenge. In truth, it is an entity that has no genuine substance and exists only to lift us to a higher level. When a Jew shows that he is not at all effected by the challenge and continues his service as if the challenge did not exist, the truth is revealed. He sees how the challenge, in truth, does not exist — except for the elevation which it brings the Jew.

We see this concept exemplified in the story of Avraham who, on his way to the binding of Yitzchok, was confronted with a great river. Without a second thought, Avraham proceeded onward through the river. When the water reached his neck, he prayed to G‑d that he be able to continue his journey and immediately, the river dried up.

Although the river appeared to be great and powerful, it had no real substance and as soon as Avraham showed that he was not at all effected by it, the truth was revealed, resulting in a further elevation in Avraham’s spiritual level. (Vayikra Rabbah 24:3)

This relates to the story in the Midrash which explains that after a plague had effected a spring, the Jews went out and shouted “Didan Notzach,” a blood stain appeared on the water and the plague disappeared. This shows that the plague was ultimately intended to bring about a more powerful spreading of the waters of the spring.

Since a challenge has no real substance, no time should be wasted talking about the challenge itself. On the contrary, doing so confuses a person and stimulates his Yetzer Hora. What should be talked about and what is most important is the elevation that results from the challenge. In this context, the greater potential which is presently granted to spread Chassidus. In simple terms, this means the study of Chassidus (which, needless to say, follows the study of Nigleh). When a Chassidic text or discourse is printed, each person should feel personally motivated to study it. He should feel that the text or discourse was printed for himself alone.

There is a special emphasis on the above this year, a Shemitah year, which shares a special connection to the concept of Torah study. The Shemitah year allows the farmers who are not allowed to do any agricultural work the opportunity to devote their time to Torah study.6

The above should be carried out in the spirit of Chanukah; i.e., light should be placed at the entrance to one’s house facing outward. The candles will never be nullified. On the contrary, the light will continually be increased.

As a practical directive, efforts should be made to establish Chabad Houses, i.e., places for Torah study, prayer, and deeds of kindness. Similarly, each person should transform his home or room into a center for these activities.

Also, as mentioned previously,7 each individual, men, women, and children, should prepare himself for three tests to see whether his preparation for Yud Shevat is adequate, one on the 20th of Teves (the Rambam’s Yahrzeit), one on Rosh Chodesh Shevat (associated with the beginning of Moshe’s recitation of the Book of Devarim), and one on Yud Shevat itself. This concept is relevant to each and every Jew and efforts must be made to publicize it in the fullest manner possible.

May these activities lead to the redemption of the Jewish people, the central theme of the Book of Shemos which we are about to begin. The description of the redemption of our people from Egypt also contains allusions to the ultimate Messianic redemption. May it be speedily in our days.

Shabbos Vayigash – Hey Teves/Didan Notzach | 4-11 Teves, 5778

EREV SHABBOS  FRI DEC 22nd 
Shacharis 7 am
Candles/Mincha/Maariv 4:02 pm

SHABBOS SAT DEC 23rd 
Shacharis: 9 am /Sof Zman Krias Shema 10:02 am/
Mincha 4:02 pm
Maariv/Havdalah 5:07 pm

KIDDUSH AND SEUDA SLISHIT
Kiddush  Lite – No sponsor.  Meat cholent sponsored by Paul and Tamar Azous.  The delious cholent is made by Rabbi Mendy Levitin.  Seuda Slishit Lite.

Weekday Services
Sun Shacharis: 9 am
Mon-Wed, Fri Shacharis 7 am 
Thu Shacharis 6:50  am /FAST OF 10 TEVES/
Sun -Wed Mincha 4:10 pm, followed by Maariv  /Repeat Shema after 4:54 pm/
Thu Mincha 4 pm /FAST OF 10 TEVES/

MAZEL TOV MAZEL TOV
Mazel Tov to the Farkash, Levitin, Kornfeld, and New families on the marriage of Mina New to Levi Farkash. May they merit to build a bayis ne’eman b’yisroel.

FAST OF TEN TEVES – THU DEC 28th
Fast Begins 6:16 am (16.1 degrees)
Shacharis 6:50 am
Mincha 4 pm
Fast Ends 5:01 pm (5.95 degrees)

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.

FARBRENGEN ALERT – DIDAN NOTZACH - FRI DEC 22nd  3PM
Please join us on for an Erev-Shabbos Farbrengen in front of the CSTL Men’s Mikvah. Tevet 5 (“Didan Notzach”) is celebrated as a day of rejoicing in the Chabad-Lubavitch community. On this date in 1987, U.S. Federal Court issued a decision in favor of Agudas Chassidei Chabad ("Union of Chabad Chassidim") regarding the ownership of the priceless library of the 6th Rebbe of Chabad-Lubavitch, Rabbi Yosef Yitzchak Schneersohn. The ruling was based on the idea that a Rebbe is not a private individual but a communal figure synonymous with the body of Chassidim. The Lubavitcher Rebbe (Rabbi Yosef Yitzchak's son-in-law and successor) urged that the occasion be marked with time devoted to study from Torah books ("sefarim") as well as the acquisition of new Torah books.” 
www.Chabad.org/calendar

SUNDAY FUNDAY AT CSTL – SUN DEC 24th FAMILY ACTIVITIES 2-5 PM
Baking, arts & crafts, science activities and more for your entire family, organized by the CGI counselors. Free and fun for kids and adults! Sponsored by Camp Gan Israel with support from the Jewish Federation of Greater Seattle.

SUNDAY FUNDAY AT CSTL – SUN DEC 24th FAMILY DINNER 5-6 PM
Meat and veggie burgers. Hot dogs, vegetarian beans, and etc. Registration required:
https://docs.google.com/forms/d/e/1FAIpQLSf87yjUV14D8U1_JlEQV0IUNKK3YZDcmyL66OcYPbxTrAKVTQ/viewform

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

CSTL JUNIOR CONGREGATION 10:00 am – Noon
RabbiHerbstman@gmail.com

AVOS U’BONIM SAT NIGHT DEC 23rd  6:30pm at CSTL
Father and son/daughter learning. Inspirational Living Torah video.  Refreshments.  Grand Raffle.  Prizes.  Info:  
RabbiHerbstman@gmail.com Generously sponsored by Shuky & Chani Meyer

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

Camp CGI Seattle is gearing up for an Amazing Fun Winter Break Week.
Ages: 18mo – 12 years. Dec 25th  – Dec 29th. Age appropriate activities are being planned by our amazing Program Director Chana Greenblatt. It will be, yi”h, an action packed week to remember… Trips, Sports, Games, Art projects and lots of Laughter and Fun! The best part - some of the fabulous counselors are coming back!  GIVE YOURSELF A “BREAK” AND YOUR CHILD AN “OPPORTUNITY”. To sign up, 
www.campganisraelseattle.org Questions? Call or text Rabbi Kavka 206-730-2764

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

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

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


COMMUNITY NEWS

Seattle Kollel "Winter Seed Camp". Dec. 25th-29th,  
To sign up or for more info: 
www.seattlekollel.com

Jewish Federation of Greater Seattle"Connections 2018" Sun Jan 28th 11 am
At the Westin Hotel, Seattle.Guest speaker Susan Stamberg. To register or more info:
www.jewishinseattle.org

NYHS is offering the ISEE Sun Jan 7th 
Independent School Entrance Exam for prospective students who are applying to NYHS, a required exam. More info: 
admissions@nyhs.org  or (206) 232-5272 ext. 515.

Weekly Mishmar Parsha Learning Thu 9 PM – 11 PM
With Rabbi Avi Rosenfeld - 5240 38th Ave. NE. Snacks and Good Conversation. Bring your questions on the parsha for discussion.

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

Kollel Avot U'Bonim Motzei Shabbos - 6:30 - 7:30 PM 
In the Seattle Kollel Beit Medrash. Boys and Girls learning Torah with their parents. Followed by great snacks and fantastic prizes! Spend some quality time with your child in a beit medrash atmosphere that you won’t find anywhere else! 
https://www.seattlekollel.com/avos-u-banim

Limmud Seattle – Motzei Shabbos Jan 13th to Sun Jan 14th 
A unique experience of engaging, hands-on Torah learning in a community that celebrates Jewish diversity. 
http://www.limmudseattle.org/  at the Shoreline Conference Center:18560 1st Ave NE, Shoreline, WA

Seattle Kollel Mishna Yomit
Info: 
rabbiavrohomdavid@gmail.com  or (206) 369-1215.

Torah Day School Annual Dinner Sun Dec 17th 5:30 pm
At the Westin Hotel, 1900 5th Ave., Sea. This year's honorees are Dr. Elie & Miriam Levy. More info:
www.tdsseattle.org  

Community Trip to Israel. April 29-May 8, 2018, 
"Creative Israel: Exploring Israeli Innovation through Technology, Ecology, and the Arts". An optional 3-day pre-trip is available. More info: www.jewishinseattle.org/israel-trip, taryno@jewishinseattle.org or (206) 774-2217.


REBBE’S SICHO FOR DIDAN NOTZACH
http://www.sie.org/templates/sie/article_cdo/aid/2508115/jewish/In-Those-Days-In-Our-Times-Didan-Notzach-5th-Day-of-Teves-5747-1987.htm  © SichosInEnglish.org

On the 5th of Teves 5747, the verdict in the case of the Previous Rebbe’s library was handed down and great rejoicing enveloped Chassidim all over the world.

After Minchah on that day the Rebbe Shlita, spoke about the lesson we must learn from the suffering and the pain of undesirable phenomena.

We must increase those areas which were under attack, and we must expand our work of spreading Yiddishkeit and Torah and the wellsprings of Chassidus.

Learn Torah, Live With Torah

The Previous Rebbe transmitted a teaching of the Alter Rebbe to us, that “We must live with the times.” This was expounded by the Mitteler Rebbe, who as the mentor of the younger Chassidim of the Alter Rebbe, explained that in this aphorism the Alter Rebbe was referring to the Torah portion of the week and the study section of that specific day of the week. The daily Torah portion should be learned in a way that we can live with its message.

Being Tuesday, today’s study portion of Vayigash will have the added quality of the double blessing “Ki-Tov” (that it was good), which the Gemara tells us indicates “good to heaven and good to man.” This of course does not mean that part of the day shall be devoted to “heaven” and another part to “man,” rather, that every moment, and each action, speech and thought of the day — should have both aspects — goodness for heaven and goodness for man.

Yosef’s Odyssey — A Mission From G‑d

In the first verse of today’s portion Yosef assured his brothers:

Now it is not you who sent me here but G‑d (Elokim). (Bereishis 45:8)

Yosef wanted them to know that although his descent to Egypt had caused him much suffering, he nevertheless realized that his being in Egypt was a mission of G‑d. From this explanation we learn that when a Jew is in an unfavorable situation, even after extricating himself from that painful condition, he must explain to others, and certainly to himself, that the troublesome state was not a mere coincidence, and most importantly, it was not something caused by man! He should also not carry with him the bad memories of the suffering he endured.

The story of Yosef took place before Matan Torah (the giving of Torah). How much more so, after the Torah was given to the Jewish people, when we realize how the Jewish people and Torah are one entity, we certainly must realize that nothing happens by accident:

Yisrael, (the Jewish People) Torah and the Holy One, Blessed be He, are one. (Zohar III, 73a)

Now, if in the story of Yosef he relates that: “It is not you who sent me here but G‑d (Elokim),” then, we, too, must realize now, that when a Jew finds himself in any condition — good or bad — he must recognize that he has been given a mission to fulfill — and not one delineated by man, but by G‑d.

The mission and the conditions may appear in a benevolent way or in a malevolent form. Although sometimes the situation may be such that it appears to be clothed in the framework of a “judgment,” as we see in the story of Yosef where Scripture used the term “Elokim,” which alludes to the aspect of judgment, nevertheless, the result was all for the good. We garner from this that every Jewmust realize his/her mission and must increase his/her actions in the world with clear knowledge, as G‑d’s Shaliach — emissary — in the world.

But Why Suffering?

You may wonder that this same development could have been effected by G‑d in a revealed and a merciful way (with the name “Havayah” which alludes to mercy)? However, here it had to go through the garment of Elokim — severity! Because it stems from an aspect that is sequestered, it adds another level of descent, and ultimately it will attain a greater degree of elevation.

Every Jew must know, that no matter where he is and no matter what condition he is in, he has a Shlichus — a mission — which may be clothed in a situation that hides and conceals. Nevertheless, it is still clear that it must come into action. Thus, the Torah tells us that every Jew is a Shaliach of G‑d (as He stands beyond revelation in the state of concealment and withdrawal, symbolized by the name Elokim), and the agent must reveal G‑dliness and cause the Shechinah to find a resting place by fulfilling his mission.

Every Step Is Guided

The previous Rebbe explained the teaching of the Baal Shem Tov, on the verse: “Man’s footsteps are guided by G‑d” (Tehillim 37:23). That no matter where a person goes, he must cause the Name of G‑d to be revealed in the world. As the Torah tells us:

And go to the site that G‑d will choose to give a habitation to His Name. (Devarim 26:2)

Wherever you go it is by Divine Providence and you must make there a habitation for G‑d’s Name, as in the Tabernacle and Holy Temple.

You must start by making your own home a place for the Shechinah to dwell, and then go out to the outside of your doorways, as we just learned from the holiday of Chanukah.

Today is still blessed from the past Shabbos which was Chanukah. From Chanukah we learn that we must propagate G‑dliness outside our doors, and that we must increase our good efforts from day to day. Also, the lights of Chanukah must illuminate the street, “Until the feet of the Tarmodoians have ceased” (Shabbos 21b).

Convert Evil, Increase Holiness

Chassidus explains the term “Tarmodoians” as the forces which oppose G‑dliness. When they cease to exist they are converted and uplifted, causing an increase in G‑dliness.

All of the aspects of Chanukah are related to oil, which symbolically alludes to the esoteric teachings of Torah — but just as oil spreads through and permeates an object, so, too, the esoteric teachings of Torah descends, infuses and spreads tothe outside — by spreading the inner teachings of Chassidus in this way all aspects increase.

In dealing with our responsibility to increase our efforts, how do we know where the special emphasis must be placed? For this we have the advice: “From my enemies I am wiser” (Tehillim 119:98).

In the story of the liberation of the Alter Rebbe from Czarist incarceration we were told that based on the charges brought against him, he later learned where, and in what areas, it was necessary to increase his efforts.

Having grasped this principle he was then able to receive the directive which he heard from the Baal Shem Tov and the Maggid, while still in prison, that after being released he would have to work harder at spreading the philosophical teachings of the esoteric knowledge of Chassidus, in a manner of continual increases, much more than before.

In recent years great and wonderful things in the area of spreading Yiddishkeit have been accomplished, especially since the Previous Rebbe came to this country. The spreading of the wellsprings of Yiddishkeit and Chassidus is so widespread that even the aleph-bais of Yiddishkeit has become permeated and united with the source of living waters of G‑dliness. If so, the question is raised, why was it necessary that in this era and in this area there should be a problem situation similar to the case of “Yosef was sent to Egypt, etc.?!” Up until this time so much has been accomplished. The Previous Rebbe himself gave witness to this fact for he said:

Stand together ready...to receive the blessing of the Eternal....

and,

“You need only to polish the buttons!”

However, we must say that the reason for the problems was only to bring a greater level of ascent. The only reason for the troubling and uncertain situation, was to accomplish greater things many times over, in the area of spreading Yiddishkeit.

“To Whom Does This Belong?”

To reach the greater heights there had to be opposition presented in the guise of an attack! What was said? That Agudas Chassidei Chabad are not active; and we are not using the manuscripts and studying the books and the words of the living G‑d; and that the activities of spreading Yiddishkeit to the outside are not being done. These arguments were presented to provide a basis upon which the question could be posed, “To whom do these things belong?”

Really nothing was lacking but the “polishing of the buttons.” Remember, buttons only connect the sides of the garment — the right and left sides would be apart without the buttons. The buttons unify the two halves. (By Jewish custom right is placed over left.) The right helps the left and together they protect the body. But the buttons had only to be polished. Why all these problems?

The answer is that we must do even more! We must be filled with great joy which bursts all limitations and nullifies all restrictions and measure. This joy must infuse our action and influence all that we do.

At the close of today’s Chumash portion we read that:

The spirit of their father Yaakov was then revived. (Bereishis 45:27)

How was he revived? When he learned of Yosef’s words and of his condition — as we see in the verses and in Rashi’s commentary — of Yosef’s enduring faith and devotion to G‑d, he was revived. Even though Yosef was in Egypt and was involved in running the country — in matters dealing with the mundane and the gentile nations of the world — nevertheless, he remained faithful. This phenomenon was new for Yaakov — for the Divine service of the Patriarchs had been to tend the flocks, where they would isolate themselves in their devotion to the Holy One, Blessed be He. Yosef, too, had originally tended sheep in Canaan. But now, Yosef’s approach to Divine service was different. As viceroy — and even in the home of Potiphar where he was involved in all the matters of the Egyptian household — he had to be involved in the mundane and the profane of Egypt and yet this did not affect his absolute unity and self-abnegation before G‑d.

Chassidus explains that the Patriarchs’ approach to Divine service was to be removed from worldly matters and to be devoted to G‑d — but Yosef had to deal with the restrictions of Egypt in spiritual and even mundane matters — even there Yosef accomplished a great spiritual fortitude, that he stood in absolute unity with G‑d. So much so, that the Torah tells us:

These are the chronicles of Yaakov: Yosef.... (Bereishis 37:2)

Yosef, The Essence of Yaakov

Specifically in Yosef was the essence of Yaakov revealed, Yaakov who was the “chosen one” of the Patriarchs.

This greatness of Yosef was connected with the wagons Yosef sent to Yaakov. Why does the Torah say that Yosef sent the wagons when actually Pharaoh had sent them? Rashi explains that Yosef sent the wagons to hint to Yaakov about the laws of “the calf which is decapitated in the valley” (see Devarim 21:4). [They had studied that topic just before Yosef left his father.]

Our sages explain that the details, connected with the investigation of the unsolved murder which involved the decapitated calf, lead to the ultimate discovery of the culprit (see Midrash Aggadah: Bachya). It also leads to a condition that “the people will hear about it and they will fear” (Devarim 17:13). Thus, when we study this subject everything becomes revealed and everyone will learn to be careful, not to follow the path which might lead to a case of “a victim in the field.”

Generally speaking Eisav is a “man of the field.” When there are Jews who for some reason find themselves in the “distant fields,” there is a possibility that Eisav will seek ways of trickery to bring about the opposite of:

Only you, the ones who remained attached to G‑d your L‑rd are all alive today. (Devarim 4:4)

In other words the forces of evil try to cause the “victim in the field.”

So the Alter Rebbe says that every Jew cannot and does not want to be separated from G‑dliness — and the Rambam likewise rules that when a Jew says “I want” to follow the ruling of Torah, it is his true, inner desire which is revealed. And even when one is far away in a field he is really close.

Here we see that Yosef, the Nasi of our generation, provides us with the “wagons” to protect us from the perils of the field and thereby he gives us the power to convert the field into a “house,” a dwelling place for G‑dliness. He then gives every Jew a mission which will lead to the state of:

The spirit of their father Yaakov was then revived.

Yaakov Lives! Because We Live!

For the Gemara had stated about Yaakov:

Yaakov our Patriarch is not dead...was it then for naught that he was bewailed and embalmed and buried?... As his seed will be alive, so he too will be alive. (Taanis 5b)

So when we learn in the Chumash that the spirit of Yaakov was revived we must understand that this depends on his children; if they are alive so is he! When each of us is alive, tied to the living Torah and its mitzvos, of which it says: “You shall truly live by keeping them” (Vayikra 18:5), then the spirit of Yaakov comes alive. When his progeny are alive with Torah and mitzvos, and as messengers of G‑d make a dwelling place in the lower words, then he has all the power of the Infinite and he lives.

Deny the power of the evil, even in the field, and become a messenger of G‑d, and transform every other Jew outside of your house to be a Shaliach!

Start with making your own home a place where Torah is increased; so, too, increase prayer and also all mitzvos, starting with tzedakah — good deeds.

Your Home — A Chabad House

Starting from this Tuesday, and with these verses of Torah, make your own home a Chabad House — and then influence all the Jews in the field, likewise. The nations of the world recognize the power of Yosef the ruler of Mitzrayim, and this will influence their observance of the Seven Noachide Laws.

This will speed the coming of the resurrection when we will see the rejuvenation of Yaakov and the resurrection of Yosef, the Nasi of our generation. “Arise and sing all who dwell in the dust” (Yeshayahu 26:19); Yaakov and Yosef. We will go with glad hearts to our Holy Land as it will be expanded to include the land of the Keni, Kenizi and Kadmoni, as “G‑d will expand the borders.”

Then we will have the complete redemption through our righteous Mashiach — youth and elders, sons and daughters — a great company — together with the greatness of the perfect Torah and mitzvos and the great gifts given to us by G‑d, starting with “children, life and abundant sustenance.” Including also great studyand great action at the time of “the heels of Mashiach.” Each person will accomplish great things in Torah and mitzvos and in all areas for the sake of heaven.

Do More Today!

Simply put, today, do more tzedakah, give money to the poor and also help Jews in every way. Disseminate these words; start today this mission of spreading Torah and good deeds in an ever-increasing way — down to earth — to complete the ultimate goal and that which is temporarily negative will reach the true and ultimate perfection, to create a dwelling place for G‑d in the lower worlds, in the last moments of galus. This goodness must be increased — with joy and glad hearts — soon and in our days — may this all be in reality and may the reward be greater than the pain, as a true find — the coming of Mashiach — in our time Amen, so may it be!

Shabbos Miketz – Chanukah – Mevarchim Tevet | 27 Kislev – 3 Teves, 5778

EREV SHABBOS  FRI DEC 15th 
Shacharis 7 am
Candles/Mincha/Maariv 3:59 pm /LIGHT CHANUKAH BEFORE SHABBOS/

SHABBOS SAT DEC 16th
Tehilim for Mevarchim Tevet 7:40 am
Shacharis: 9 am /Sof Zman Krias Shema 9:58 am/
Mincha 3:59 pm
Maariv/Havdalah 5:04 pm /LIGHT CHANUKAH AFTER HAVDALAH/

KIDDUSH AND SEUDA SLISHIT
Thank you to Yossi and Rachel Greenberg for sponsoring kiddush in honor of Ari’s graduation from college! Mazel Tov! Also, in honor of the yahrzeit of Yossi’s father, Yizchok Pesach Shimshon ben Avraham ZT”L. We will also have a delicious meat cholent, made by Rabbi Mendy Levitin, sponsored by Paul and Tamar Azous!  Seuda Slishit Lite.

Weekday Services
Sun Shacharis: 9 am
Mon-Tu Shacharis 6:50 am /ROSH CHODESH
Wed- Fri Shacharis 7 am 
Sun -Tue Mincha 4:10 pm, followed by Maariv  /Repeat Shema after 4:54 pm/

BARUCH DAYAN EMETH
We are saddened to announce the passing of Shmuel Kotliar 's mother, Sofiya Kotlyar - Shaina bat Shmuel Mordechai ZT”L , 12/13/17, the first day of Chanukah. May Shmuel and his father be comforted with all the mourners of Tzion and Yerushalayim.

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.

LEARN TORAH OHR WITH RABBI MENDY LEVITIN – SHABBOS 8:15 am
An opportunity for inspiration with Rabbi Mendy Levitin, every Shabbos!  This week we will learn the Hassidic perspective on dreams.

FARBRENGEN ALERT - CHOF ZAYIN KISLEV - FRI DEC 15th 3PM
Please join us on for an Erev-Shabbos Farbrengen in front of the CSTL Men’s Mikvah, in honor of “Chof  Zayin Kislev” Two years after his arrest and liberation in 1798, Rabbi Schneur Zalman of Liadi (founder of Chabad) was arrested a second time; again, the charges were that his teachings undermined the imperial authority of the Czar. His second incarceration was less severe than the first; yet Chassidim mark the anniversary of his release on the third day of Chanukah with farbrengens (Chassidic gatherings) and the study of his teachings.
www.Chabad.org/calendar

OLIVE PRESS SUN DEC 17th 1:30 – 2:30 PM
At NE Branch Library, corner of 35th Ave NE and NE 68th Street.  Featuring Rabbi Emlen!

CSTL CHANUKAH PARTY – SUN DEC 17th 5 PM
At Island Crust Café, 7525 SE 24th , Mercer Island.  Live Music!  Grand Menorah Lighting!  Live Music!  
RabbiHerbstman@gmail.com

CSTL TOT PROGRAM
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 //NOT THIS WEEK
There will be no children's program this Shabbat

AVOS U’BONIM SAT NIGHT //NOT THIS WEEK
Father and son/daughter learning. Inspirational Living Torah video.  Refreshments.  Grand Raffle.  Prizes. Info: 
RabbiHerbstman@gmail.com 

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

Camp CGI Seattle is gearing up for an Amazing Fun Winter Break Week.
Ages: 18mo – 12 years. Dec 25th – Dec 29th. Age appropriate activities are being planned by our amazing Program Director Chana Greenblatt. It will be, yi”h, an action packed week to remember… Trips, Sports, Games, Art projects and lots of Laughter and Fun! The best part - some of the fabulous counselors are coming back!  GIVE YOURSELF A “BREAK” AND YOUR CHILD AN “OPPORTUNITY”. To sign up, 
www.campganisraelseattle.org Questions ? Call or text Rabbi Kavka 206-730-2764

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

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

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


COMMUNITY NEWS

Mercaz Chanukah Party Melava Malka Sat Dec 16th 6-10 pm
Kid's light up dance party with lights, glow sticks, and disco lights, followed by a Chanukah movie. Adults bring your poker faces and grab a seat at the table for our Annual Poker Tournament! There will be a $18 buy in, half the proceeds go to Mercaz and the winner will keep the other half.  Fries, onion rings, doughnuts, latkes, applesauce, veggies, fruit, adult and non adult beverages. Info and to volunteer : Sarah Dershowitz at 
sgdersho@gmail.com 

BISTRO NIGHT AT THE SUMMIT TUE DEC 19th 
Seatings are available from 7:40-8:15 pm, cost is $70, which includes appetizer, dinner, dessert, server gratuity, and of course a wide selection of wine and beer.   Some of the featured menu choices include a rib eye steak and frites, house-made red curry with fresh true cod, a hearty chicken ramen, and a lamb agradolce (aka sweet & sour) as entrees.  Bistro Night at The Summit is a chance to savor kosher cuisine (supervised by Va'ad HaRabanim of Greater Seattle staff) in an elegant atmosphere. Reserve today 
chrise@summitatfirsthill.org . 

Hachnasat Sefer Torah Sunday, Dec 17th 9:00-10:30 am
Celebrate with Minyan Ohr Chadash. Program donated by Martin Selig in memory of his parents, Laura & Manfred Selig. More info: 
www.minyanohrchadash.org  

Seattle Kollel "Winter Seed Camp". Dec. 25th-29th,  
To sign up or for more info: 
www.seattlekollel.com

Jewish Federation of Greater Seattle"Connections 2018" Sun Jan 28th 11 am
At the Westin Hotel, Seattle.Guest speaker Susan Stamberg. To register or more info:
www.jewishinseattle.org

Weekly Mishmar Parsha Learning Thu 9 PM – 11 PM
With Rabbi Avi Rosenfeld - 5240 38th Ave. NE. Snacks and Good Conversation. Bring your questions on the parsha for discussion.

Kollel Avot U'Bonim Motzei Shabbos - 6:30 - 7:30 PM 
In the Seattle Kollel Beit Medrash. Boys and Girls learning Torah with their parents. Followed by great snacks and fantastic prizes! Spend some quality time with your child in a beit medrash atmosphere that you won’t find anywhere else! 
https://www.seattlekollel.com/avos-u-banim

Limmud Seattle – Motzei Shabbos Jan 13th to Sun Jan 14th 
A unique experience of engaging, hands-on Torah learning in a community that celebrates Jewish diversity. 
http://www.limmudseattle.org/  at the Shoreline Conference Center:18560 1st Ave NE, Shoreline, WA

JFS Community Mental Health Response 101 Course  Jan 11th 6:15pm-8pm. 
Register with Talya Gillman at education@jfsseattle.org or 206-861-8784.

NAMI Family-to-Family Class Tue through Jan 9th 6:30 – 9:00 p.m.
National Alliance on Mental Illness (NAMI) presents a free 12-week class for adult family and friends of people living with mental illness, providing support and information about serious mental illness. JFS Capitol Hill Campus, 1601 16th Avenue, Seattle. RSVP to Talya Gillman or call (206) 861-8784 for more information.

Seattle Kollel Mishna Yomit
Info: 
rabbiavrohomdavid@gmail.com  or (206) 369-1215.

Torah Day School Annual Dinner Sun Dec 17th 5:30 pm
At the Westin Hotel, 1900 5th Ave., Sea. This year's honorees are Dr. Elie & Miriam Levy. More info:
www.tdsseattle.org  

Community Trip to Israel. April 29-May 8, 2018, 
"Creative Israel: Exploring Israeli Innovation through Technology, Ecology, and the Arts". An optional 3-day pre-trip is available. More info: www.jewishinseattle.org/israel-trip, taryno@jewishinseattle.org or (206) 774-2217.

NEED A DRIVER – CALL GERSHON!
For all your transportation needs, call Gershon Grashin (206) 856-2754


REBBE’S SICHO FOR MIKETZ
http://www.sie.org/templates/sie/article_cdo/aid/2347336/jewish/Likkutei-Sichot-Mikeitz.htm Adapted from Sichos Shabbos Parshas Vayeishev, 5720 by Rabbi Eliyahu Touger © Chabad.org

In the beginning of Parshas Mikeitz, the Torah elaborates on the story of Pharaoh’s dreams, relating that he dreamt of cows and ears of grain. Afterwards, the Torah relates Yosef’s interpretation of these dreams, that they refer to years of plenty and years of famine.

One might ask: Why does the Torah describe Pharaoh’s dreams at such length? What is important for us is the outcome that Yosef informed Pharaoh of the upcoming years of plenty and years of famine, and for this reason was appointed viceroy of Egypt. What difference does it make to us whether this happened as a result of a dream or through some other medium? Even if it is necessary for the Torah to teach us that it was as a result of Pharaoh’s dreams that Yosef became viceroy, this message could have been conveyed in a far more condensed form. Seemingly, it would have been sufficient to say that no one else could interpret Pharaoh’s dreams, and that Yosef told him there would be seven years of plenty and seven years of famine.

Why are the particulars of a gentile’s dream important to us?

The answer is that the Torah tells us that Pharaoh was informed about the future through a dream, in continuation and as a consequence of Yosef receiving information concerning his own future through a dream.

To explain: Yosef the tzaddik was a comprehensive soul. His mission was to draw down the totality of Yaakov’s spiritual influence into this world.1 Yosef was “the tzaddik, the foundation of the earth,”2 and he thus served as the medium through which was conveyed all the Divine influence to be dispersed throughout the world. Since spiritual truths were revealed to him through a dream, this became the pattern for the world at large. And so when information had to be conveyed to Pharaoh, the ruler of the entire world,3 it was conveyed through a dream.

This provides us with a lesson in our Divine service. When a Jew is challenged by base attitudes and desires, he must realize that they stem only from himself. We do not have to follow the lead of the world at large, nor should we adopt the view that in order to observe the Torah and its mitzvos, we must adapt ourselves to our environment.

The opposite is true. The existence of the world depends on the Jewish people. It is because a Jew has adopted a particular attitude or has a particular desire that these attitudes and desires exist in the world at large. It is only that the world at large does not appreciate that these motivations have their source in the Jewish people. (This lack of awareness stems from the concealment which lies at the heart of worldly existence. Indeed, the Hebrew for world עולם shares the same root as the word העלם , meaning “concealment.”4)

This concealment makes it appear to a Jew that these “lower” desires and attitudes exist independent of him, and draw him toward them. The truth is, however, that they have their source in the Jew himself. And when a Jew exchanges his undesirable attitudes and desires for good ones, similar changes will be effected in the world at large.

Moreover, even when it is impossible to say that the challenges a Jew confronts stem from his own character because he is not at all tainted by such attitudes or desires, not even in more refined sense these influences exist because of him. For the entire creation was brought into being for the sake of the Jewish people.5

Why do these influences exist? To present a challenge for him to overcome. When a Jew summons up the inner strength to remain immune, it will be revealed that the challenge was fundamentally in his own mind. For the status of the world at large is dependent on a Jew establishing himself forthrightly, taking his own concerns in hand.

What Yosef Sees in His Dreams, and What Pharaoh Sees

Although Pharaoh’s dreams thus have their source in Yosef’s dreams, they are of a fundamentally different nature. Yosef’s dreams reflect the realm of holiness, and Pharaoh’s the realm of kelipah. This is indicated by certain fundamental differences between them.6

a) Yosef’s dreams begin with work: “We were in the field binding together sheaves.”7Pharaoh’s dreams, by contrast, do not involve any activity on his part.

To explain: G‑d is the ultimate perfection; He is the purpose of His own existence. Similarly, a Jewish soul is “an actual part of G‑d,”8 and therefore its existence has a self-contained purpose; it is not an intermediary for anything else. As such, the influence imparted in the realm of holiness is granted to the Jews by G‑d in the most complete and rewarding manner.

And therefore work is necessary. Otherwise, the influence received would be “bread of shame,”9 and would not reflect the ultimate good.

In the realm of kelipah, things are different. Kelipah has no self-contained purpose; it exists only to serve another entity. As such, the Divine influence it receives need not be conveyed in a perfect manner. And therefore influence is granted unearned,10 for the recipient is not an entity of genuine worth.

b) Yosef’s dreams follow the pattern of “Always ascend higher with regard to holy matters.”11In the first dream, he begins with ears of grain separate and distinct entities which are then bound together into sheaves, i.e., division gives way to unity. And this pattern leads to the second dream, which proceeds to the celestial plane, speaking about the sun, the moon, and the stars.

Even in the most material sense, this reflects an upward progression. Sheaves are more valuable than individual stalks of grain, and gems whose lustre is derived from the stars12 are far more valuable than sheaves.

The dreams of Pharaoh, by contrast, follow a downward trend. The first dream concerns cows, members of the animal kingdom, and the second concerns ears of grain, plants, which are on a lower level. Moreover, the order of the dreams should logically have been the reverse, first the ears of grain, and then the cows. For the condition of cows whether they are “healthy” or “lean” depends on whether the ears of grain (their food) are full or thin. Nevertheless, since the general pattern of the realm of kelipah is characterized by descent, the order was reversed.

Furthermore, even within each dream the pattern is one of decline. First Pharaoh saw healthy cows, and then lean ones. First he saw “full, good” ears of grain, and then “thin, scorched” ones. And the downward trend continued, as the healthy cows and grain were swallowed up by the lean ones.

This pattern was also reflected in the interpretation of the dreams. First came the years of plenty, and afterwards the years of famine a famine so great that “because of that famine, there will be no way of telling that there was once plenty.”13

(The fact that the famine would in turn be followed by years of plenty was not revealed to Pharaoh because this plenty did not come because of him. The plenty which the land was granted later came as a result of Yaakov’s blessings.14)

Growth Orientation

This reflects the difference between the realm of holiness and the realm of kelipah. The realm of holiness is characterized by eternality, and unchanging permanence. There are variations, but these reflect a tendency toward growth: “Always ascend higher with regard to holy matters,” and “They shall go from strength to strength.”15 Since these variations involve growth, they are not considered changes.

(We find from time to time that a Jew may actually undergo a descent. Moreover, this pattern is rooted in the Jew’s spiritual source. Knesses Yisrael which is identified with the Sefirah of Malchus , also follows a pattern of fluctuation, sometimes ascending, sometimes descending.16 Nevertheless, in an ultimate sense, these fluctuations cannot be seen as changes. In the personal sphere, even on the material plane, the true desire of a Jew remains always to fulfill the Torah and its mitzvos,17 and to advance in holiness. At all times, even at a time of sin, a Jew remains faithful to Him.18

Similarly, with regard to the Sefirah of Malchus, the intent of all the descents is for ascent, and more particularly, for the ultimate ascent “the day which is all Shabbos and rest for life everlasting.”19 Since “wherever a person’s desire is, there he himself is to be found,”20 all the stages of descent are, when taking an inward glance, not phases of change, but rather part of the pattern of rest i.e., the absence of change to which our desire and intent is directed.)

Kelipah, by contrast, is characterized by change and decline. The reason is because kelipahdoes not have a self-contained purpose for its existence. The entire reason for its being is to present a person with a challenge, and thus spur him to summon up deeper resources of holiness. The more steadfast a person remains, the less he needs external challenges to push him forward. Thus the existence of kelipah becomes weaker, following the pattern which our Sages outlined: “When one ascends, the other descends.”21

This difference in reflected in the fact that the bulls offered during the festival of Sukkos, which parallel the 70 nations of the world,22 are reduced in number each day,23 while holiness follows a pattern of continual increase, as indicated by the number of Chanukahcandles we light every night.

Reaping What One Sows

The second point that a Jew’s achievements come through work is also of fundamental importance. There are times when a person thinks he will receive certain blessings without any labor on his part. He must know that this approach comes from his animal soul, which stems from kelipah, since only kelipah can receive influence without work. And he must understand that any blessings which he does receive in this manner will like everything that has its source in kelipah follow a pattern of decline, and ultimately disappear.24

When, by contrast, a person dedicates himself to serious work, he will merit fulfillment of the promise25 “You labored and you discovered.” He will achieve success far out of proportion to the amount of effort invested. And this will inspire continued growth, following the pattern: “Always ascend higher with regard to holy matters.”

Shabbos Vayeshev – Chanukah | 20-27 Kislev, 5778

EREV SHABBOS  FRI DEC 8th 
Shacharis 7 am
Candles/Mincha/Maariv 3:59 pm

SHABBOS SAT DEC 9th  
Shacharis: 9 am / Gala Bar-mitzvah Kiddush Lunch/
Mincha 4:01 pm
Maariv/Havdalah 5:03 pm

KIDDUSH AND SEUDA SLISHIT
Yoav Gortzak and Maya Rodrig
, invite the entire community to join them for a Gala  Kiddush Lunch in honor of the Bar Mitzvah of their son, Edan.  We will also have a delicious meat cholent, made by Rabbi Mendy Levitin!.  Seuda Slishit Lite.

Weekday Services
Sun Shacharis: 9 am  
Mon- Fri 7 am 
Sun -Tue Mincha 4:05 pm, followed by Maariv  /Repeat Shema after 4:54 pm/

MAZEL TOV MAZEL TOV
Mazel Tov to Yoav Gortzak and Maya Rodrig on the Bar Mitzvah of their son Edan. Mazel Tov to Edan, his brother Amit and grandparents, Ernest Gortzak, Haim and Naomi Rodrig!

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.

LEARN TORAH OHR WITH RABBI MENDY LEVITIN – SHABBOS 8:15 am
An opportunity for inspiration with Rabbi Mendy Levitin, every Shabbos!  This week we will learn the Hassidic perspective on dreams.

FARBRENGEN ALERT - CHOF KISLEV - FRI DEC 8th 3PM
Please join us on for an Erev-Shabbos Farbrengen in front of the CSTL Men’s Mikvah, in honor of “Chof Kislev” The Rosh Hashanah ("new year") of Chassidism, marking the liberation of Rabbi Schneur Zalman of Liadi and the subsequent blossoming of Chabad Chassidism, Kislev 19-20. (The Rebbe was released from prison on the 19th, but his full freedom was only obtained late in the evening -- Kislev 20 on the Jewish Calendar.) The two days are celebrated with farbrengens (Chassidic gatherings) and an increased commitment to the ways and teachings of Chassidism. Tachnun (supplication) and similar prayers are omitted.
www.Chabad.org/calendar

CSTL CHANUKAH PARTY – SUN DEC 17th 5 PM
At Island Crust Café, 7525 SE 24th , Mercer Island.  Live Music!  Grand Menorah Lighting!  Live Music!  
RabbiHerbstman@gmail.com

CSTL TOT PROGRAM // NOT THIS WEEK
T
his program is now volunteer-led. If you are interested in volunteering from time to time, please emailelizabeth.roth08@gmail.com
There will be no children's program this Shabbat 

CSTL JUNIOR CONGREGATION //NOT THIS WEEK
There will be no children's program this Shabbat

LADIES NIGHT OUT – SUN DEC 10th 7:30 pm
Featuring a TED talk by Karen Yalovsky.  Also featuring Henna with Marave. Wine, and Cheese will be served.  At the home of Tova Cox, 5055 Pulman Ave NE.  Sponsored by Jewish Womens Circle, a Chabad of Seattle project.  Reservations
mherbstman@gmail.com.  $10 couvert. 

AVOS U’BONIM SAT NIGHT DEC 9th   6:30pm at CSTL
Father and son/daughter learning. Inspirational Living Torah video.  Refreshments.  Grand Raffle.  Prizes.  Info: 
RabbiHerbstman@gmail.com Generously sponsored by Shuky & Chani Meyer

OLIVE OIL DEMONSTATION AT MMSC SUN DEC 10th10:45am
The workshop demonstrates, with the help of participants, the process the Maccabees used to refine Olive Oil for the Menorah in the Chanukah story. Participants sort and hand-press fresh olives in an old fashioned olive press made of wood and cast iron, then decant the olive juice with a modern centrifuge to quickly extract the pure olive oil - authentic "Shemen Zayit Zach. Light refreshments will be served. 
8420 Seattle, WA 98103

CHANUKAH First Candle Tue Dec 12th 4:18 pm
Public Lighting Shoreline City Hall 6 pm
Capitol Hill Latke Cookoff, 318 18th  Ave NE,  7:15 pm

CHANUKA Second Candle Wed Dec 13th 4:18 pm
Public Lighting

CHANUKAH Third Candle Thu Dec 14th 4:18 pm
Seniors Chanukah Party - University House Wallingford 4400 Stone Way N at 4:15 pm

CHANUKAH Sixth Candle Sun Dec 17th 4:19 pm
Public Menorah Lighting - Cal Anderson Park 5:30 PM · 
Menorah Lighting /Party- 357 N 77th Street Seattle, WA 98103 5-7 pm

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

Camp CGI Seattle is gearing up for an Amazing Fun Winter Break Week.
Ages: 18mo – 12 years. Dec 25th  – Dec 29th.  Age appropriate activities are being planned by our amazing Program Director Chana Greenblatt. It will be, yi”h, an action packed week to remember… Trips, Sports, Games, Art projects and lots of Laughter and Fun! The best part - some of the fabulous counselors are coming back!  GIVE YOURSELF A “BREAK” AND YOUR CHILD AN “OPPORTUNITY”. To sign up, 
www.campganisraelseattle.org Questions ? Call or text Rabbi Kavka 206-730-2764

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 9am Shacharis
Gemora Baba Basra with Rabbi Levitin after 9 am Shacharis

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

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


 COMMUNITY NEWS

Mercaz Chanukah Party Melava Malka Sat Dec 16th 6-10 pm
Kid's light up dance party with lights, glow sticks, and disco lights, followed by a Chanukah movie. Adults bring your poker faces and grab a seat at the table for our Annual Poker Tournament! There will be a $18 buy in, half the proceeds go to Mercaz and the winner will keep the other half.  Fries, onion rings, doughnuts, latkes, applesauce, veggies, fruit, adult and non adult beverages. Info and to volunteer : Sarah Dershowitz at 
sgdersho@gmail.com 

BISTRO NIGHT AT THE SUMMIT TUE DEC 19th 
Seatings are available from 7:40-8:15 pm, cost is $70, which includes appetizer, dinner, dessert, server gratuity, and of course a wide selection of wine and beer.   Some of the featured menu choices include a rib eye steak and frites, house-made red curry with fresh true cod, a hearty chicken ramen, and a lamb agradolce (aka sweet & sour) as entrees.  Bistro Night at The Summit is a chance to savor kosher cuisine (supervised by Va'ad HaRabanim of Greater Seattle staff) in an elegant atmosphere. Reserve today
chrise@summitatfirsthill.org . 

Hachnasat Sefer Torah Sunday, Dec 17th 9:00-10:30 am
Celebrate with Minyan Ohr Chadash. Program donated by Martin Selig in memory of his parents, Laura & Manfred Selig. More info:
www.minyanohrchadash.org  

Seattle Kollel "Winter Seed Camp". Dec. 25th-29th,  
To sign up or for more info: 
www.seattlekollel.com

Jewish Federation of Greater Seattle"Connections 2018" Sun Jan 28th 11 am
At the Westin Hotel, Seattle.Guest speaker Susan Stamberg. To register or more info: 
www.jewishinseattle.org

Weekly Mishmar Parsha Learning Thu 9pm - 11pm
With Rabbi Avi Rosenfeld - 5240 38th Ave. NE. Snacks and Good Conversation. Bring your questions on the parsha for discussion.

Chavrusa Learning Program with Rabbi Yaakov Tanenbaum  Sun, Dec 3rd  8:50 am
At the BCMH Beis Midrash. All levels welcome. Followed by Shiur at 9:40 am.

Kollel Avot U'Bonim Motzei Shabbos - 6:30 - 7:30 PM 
In the Seattle Kollel Beit Medrash. Boys and Girls learning Torah with their parents. Followed by great snacks and fantastic prizes! Spend some quality time with your child in a beit medrash atmosphere that you won’t find anywhere else! 
https://www.seattlekollel.com/avos-u-banim

Limmud Seattle – Motzei Shabbos Jan 13th to Sun Jan 14th 
A unique experience of engaging, hands-on Torah learning in a community that celebrates Jewish diversity. 
http://www.limmudseattle.org/  at the Shoreline Conference Center:18560 1st Ave NE, Shoreline, WA

JFS Community Mental Health Response 101 Course  Jan 11th6:15pm-8pm. 
Register with TalyaGillman at education@jfsseattle.org or 206-861-8784.

NAMI Family-to-Family Class Tue through Jan 9th 6:30 – 9:00 p.m.
National Alliance on Mental Illness (NAMI) presents a free 12-week class for adult family and friends of people living with mental illness, providing support and information about serious mental illness. JFS Capitol Hill Campus, 1601 16th Avenue, Seattle. RSVP to Talya Gillman or call (206) 861-8784 for more information.

Seattle Kollel Mishna Yomit
Info: 
rabbiavrohomdavid@gmail.com  or (206) 369-1215.

Torah Day School Annual Dinner Sun Dec 17th 5:30 pm
At the Westin Hotel, 1900 5th Ave., Sea. This year's honorees are Dr. Elie & Miriam Levy. More info: 
www.tdsseattle.org  

Chanukah Party with Fried Food, Poker, Kids Movie and Dancing – Sat Dec 16th 
At Mercaz, 5240 38th Ave. NE Seattle 
www.MercazSeattle.org

Community Trip to Israel. April 29-May 8, 2018, 
"Creative Israel: Exploring Israeli Innovation through Technology, Ecology, and the Arts". An optional 3-day pre-trip is available. More info: www.jewishinseattle.org/israel-trip, taryno@jewishinseattle.org or (206) 774-2217.

NEED A DRIVER – CALL GERSHON!
For all your transportation needs, call Gershon Grashin (206) 856-2754


REBBE’S SICHO FOR VAYESHEV
http://www.sie.org/templates/sie/article_cdo/aid/2347334/jewish/Likkutei-Sichot-Vayeishev.htm  Adapted from Sichos Shabbos Parshas Vayeishev, 5720 by Rabbi Eliyahu Touger © Chabad.org

The beginning of this week’s Torah reading relates Yosef’s two dreams. The meaning of the two dreams is the same. They both allude to the fact the Yosef would be granted dominion over his brothers, and that they would bow down to him. (The second dream has one addition: “the sun and the moon,” Yaakovand Bilhah, will also bow to him.)

Later, in Parshas Mikeitz, the Torah relates that Pharaoh also had two dreams. In this instance as well, both dreams had the same meaning. With regard to Pharaoh’s dreams, however, the Torah tells us why the dreams were repeated, to show that the events alluded to were imminent.1 With regard to the repetition of Yosef’s dreams, by contrast, the Torah does not give an explanation.

This implies for the addition that Yaakov and Bilhah will also bow down to him is not a significant enough factor; indeed it could have been alluded to in the first dream that the two dreams, although sharing the same general meaning, reflect two different concepts.

We must thus endeavor to understand the significance of these two dreams, and the lesson they hold for us. Their relevance is heightened by the teaching:2“The deeds of the Patriarchs are a sign to their descendants.” For although Yosef is not considered to be one of the Patriarchs, the events which occurred to him relate to all of us, because his Divine service is a direct extension of that of Yaakov. As implied by the verse,3 “This is the posterity of Yaakov. Yosef…,” it is Yosef who draws down the spiritual influence of Yaakov into the worlds ofBeriahYetzirah, and Asiyah, and into our material world.

A Jew’s Dreams Differ From those of a Gentile

The difference between Yosef’s two dreams can be explained as follows: the first concerned material objects; he and his brothers were binding sheaves in the field.4 The second dream involved the sun, moon, and stars5 objects in the heavenly sphere.

Pharaoh’s dreams, by contrast, both concerned worldly matters. One involved ears of corn (i.e., plants), and the other cows (the animal kingdom). Pharaoh did not, however, have any conception of the heavenly realm. Moreover, even with regard to worldly matters, his dreams followed a downward trend;6 first he dreamt about the cows and afterwards about the ears of corn.7 Yosef, by contrast, followed the pattern: “Always ascend higher with regard to holy matters.”8 Thus he first dreamt about material matters, and then about heavenly matters.

This points to a larger difference between Jews and non-Jews. Even while a Jew is involved with material concerns, he is living on two planes simultaneously. Not only is he involved with this physical world, he shares a connection to the spiritual truth of the World to Come.

My revered father-in-law, the Rebbe, once expressed this concept as follows: When he was arrested in 5687, one of the Russian officers threatened him with a revolver. The Rebbe answered him: “Only those who have many gods and one world will be frightened by such an article. A person who has one G‑d and two worlds is not frightened at all.”9

The Rebbe was not speaking of living first in this world and then in the World to Come. Instead, he meant that while living in this material world, a Jew shares a connection with the spiritual realms.

This connection follows a pattern of ascent as alluded to in the verse:10 “A ladder was standing on the earth, and its top reached into the heavens.” The “ladder” of a Jew’s Divine service has its roots in lowly, material concerns, and yet reaches “into the heavens,” to the highest spiritual planes.

Fusing the Material and the Spiritual

All the details of the stories related in the Torah are significant, and each provides us with a directive in our Divine service.11 Accordingly, the fact that Yosef had two dreams, one concerning material matters and another concerning heavenly matters, yet both bearing the same message teaches every Jew to fuse both of his worlds the material and the spiritual into a single entity. Not only should a Jew’s material concerns not hinder his Divine service, they should complement that service. Indeed, the material should become one with the spiritual.12

Although the Zohar states:13 “The strength of the body is the weakness of the soul,” this does not necessarily contradict the above. For the Zohar refers, not to the body’s physical health, but to the strength of its desires, and the fervor of its longing for material things. With regard to the actual health of the body, by contrast, the Rambam writes:14 “Maintaining a healthy and sound body is among the paths of G‑d.”

To explain: All material concerns eating, drinking, and our other activities should be for the sake of the spiritual, in order to serve G‑d. This thrust is a natural tendency in the makeup of every Jew, even simple people, as reflected in the following story.15

When they were young children, the Rebbe Rashab and his brother RebZalman Aharon were arguing about the difference between Jews and non-Jews. To provide them with an answer, their father, the Rebbe Maharash called his attendant Reb Ben Tzion, a simple Jew with little Torah scholarship.

“Ben Tzion, did you eat today,” the Rebbe asked him.

“Yes.”

“Did you eat well?”

“What do mean ‘well?’ Thank G‑d, I’m satisfied.”

“Why did you eat?”

“In order to live.”

“And why do you live?”

“To be a Jew, and to do what G‑d wants,” the attendant answered, sighing slightly.

Afterwards, the Rebbe Maharash told his children: “Do you see? A Jew’s inherent nature is to eat in order to live. And he lives in order to be a Jew and do what G‑d wants. And he gives a sigh because he feels that in truth he is not living according to these values in a complete sense.”

Moreover, since a Jew’s desire and intent is that all of his material concerns be connected with the spiritual, they are indeed considered as such. As the Baal Shem Tov would say:16 “Wherever a person’s desire is, there he himself is to be found.”

To Reap, One Must Sow

The above applies to the general concept conveyed by Yosef’s dreams. Moreover, the particular details of the dreams also convey lessons. The first dream begins with Yosef and his brothers binding sheaves of grain in the field. This is an important factor. Yosef’s dreams begin with work, in contrast to the dreams of Pharaoh, which did not involve any activity on his part.

This reflects one of the fundamental differences between the realm of holiness and the realm of kelipah, evil. G‑dly influence is granted to kelipah without Divine service being required. Thus on the phrase:17 “which we ate in Egypt without charge,” our Sages comment:18 “without mitzvos,” i.e., in Egypt, in the realm of kelipah, material well-being is dispersed without Divine service. In the realm of holiness, by contrast, nothing is unearned; on the contrary, this would be considered “bread of shame.”19 All Divine influence is earned by effort.

This lesson, the importance of work, accompanies a Jew as he advances up the ladder of Divine service, beginning with worldly matters, and proceeding to include the spiritual.

Three Themes in Our Divine Service

What constitutes a Jew’s work? Binding together sheaves. Every stalk of grain is a separate entity, growing in its own place. Man’s service involves joining together these distinct entities into larger composites, sheaves.20

Where is this activity carried out? “In the field,” an analogy for our material world. A Jew’s soul descends into this world, the field, which is characterized by separation.21 It is the realm of kelipah, as reflected by the description ofEsav22 as “a man of the field.”

As the soul descends into this world, it becomes enclothed in the body and the animal soul. The latter are characterized by an awareness of self, and of one’s distinction from others. The soul’s task “in the field” is to nullify this sense of self and separation engendered by the animal soul, and to bring together all its potentials in the service of G‑d.

This cannot be done unless “your sheaves… bowed down to my sheaf”; the brothers must bow down and negate themselves before Yosef HaTzaddik.

To explain: The entire Jewish people can be described using the analogy of a large body.23 In the human body, there are three organs, the brain, the heart, and the liver, which control the functioning of the whole,24 and all the other organs must allow themselves to be controlled by these three. More particularly, this applies with regard to the brain. Only when the body is controlled by these three organs, and in particular by the brain, is it healthy.

Similar concepts apply with regard to the Jewish people. It is not sufficient for a person to carry out the service of “binding together sheaves in the field,” nullifying the influence of the body and the animal soul and uniting them in them service of G‑d. Even after a person himself becomes “a sheaf,” i.e., an element of this service, he must negate himself before the “sheaf” of YosefHaTzaddik, the Rebbe, the leader of the generation, the head of the Jewish people.25 The leader gives directives for the entire Jewish people and controls their functioning, as a head controls the function of all the body’s limbs and organs.26

Indeed, even the success of the mission of “binding together sheaves,” is dependent on “bow[ing] down to [Yosef’s] sheaf,” making a commitment to thetzaddik of the generation. For a Jew’s ability to carry out his mission in “the field,” our material world, stems from the inner commitment of his soul to Yosef HaTzaddik.27 In practice, however, a Jew’s Divine service must ascend step by step. Thus he must first carry out the task of “binding together sheaves,” and afterwards, he negates his sheaf, i.e., his spiritual achievements, to the leader of the generation.

On the Spiritual Plane

All three stages of Divine service are carried out “in the field,” i.e., within the context of material existence (relating to the first of Yosef’s dreams). The intent, however, is to ultimately transcend the limits of the body and the animal soul. This refers to the concept of spending “all of one’s days inteshuvah,”28 as explained in Likkutei Torah.29

The inner dimension of teshuvah is for “the soul [to] return to G‑d who granted it,”30 i.e., establishing the same level of connection as the soul experienced before being enclothed in a body. This does not mean death leaving the body and the animal soul but rather that the body, while remaining a part of the material world, will no longer veil G‑dliness. This is the purpose of the descent of the soul into this material plane; that while enclothed in the body, it will unite with G‑d on the same level as before its descent.

This is alluded to by Yosef’s second dream, which speaks only of heavenly matters. He has already left the field, i.e., he has risen above material concerns. Therefore, in this dream, there is no mention of the task of binding sheaves, establishing unity among discrete entities, for this work has already been accomplished. On this level, the task involves spiritual service alone, enabling “the soul [to] return to G‑d who granted it.”

Nevertheless, even on this advanced level, the task of negating one’s spiritual self-image to the leader of the generation is still relevant. The 11 stars (the level which one has reached) bow down to Yosef. This emphasizes that the commitment to Yosef is not required merely “in the field.” One might think since that realm is characterized by separation, such a commitment is necessary to prevent the strengthening of the forces of evil, but that when one is involved only with spiritual matters, there is no need for such a commitment. Therefore the Torah tells us that 11 stars individuals involved in the highest spiritual service bowed in utter self-nullification to Yosef HaTzaddik.

Crowning Efforts

We can summarize the lessons taught by Yosef’s dreams as follows. First and foremost, work is necessary. Effort and labor are the rungs of the ladder by which a Jew can ascend and establish a connection with G‑d. Although Jews are “sons of kings,”31 and indeed, “kings”32 themselves, this does not mean they need not expend effort. On the contrary, as explained above, all the influence received in the realm of holiness comes through work. Nevertheless, since we are speaking about “kings,” every small effort is counted as if it were strenuous labor. And in return, G‑d will grant “the feasts of Shlomo at the height of his reign,” and even more.33 But still, effort is required.

We are promised, however, “If you labor, you will find,”34 i.e., you will attain accomplishments that you could not have expected previously, as a discovered object is not anticipated. Indeed, the attainments will be far out of proportion to one’s efforts, lifting one to the highest spiritual rungs.

The second directive is that, regardless of one’s level of Divine service, all of one’s efforts should be accompanied by a commitment of self-nullification to the leader of the generation.

And when a person “nullifies his own will,” G‑d “will nullify the wills of others before your will.”35 The term “others” is plural, referring to the concealment of G‑d in this material world, which allows for the mistaken conception that there are two sources of influence, heaven forbid. As our Sages state36 with regard to the plural form used in the statement, “Let us make man:” “One who desires to err may err.”

When a person rises above this frame of reference and nullifies his will, he becomes a fit vessel to receive the influence from Yosef, the tzaddik who is the foundation of the world.37

 

Shabbos Vayishlach – Yud Tes Kislev | 14-21 Kislev, 5778

EREV SHABBOS  FRI DEC 1st 
Shacharis 7 am
Candles/Mincha/Maariv 4:01 pm

SHABBOS SAT DEC 2nd 
Shacharis: 9 am
Mincha 4:01 pm
Maariv/Havdalah 5:04 pm

KIDDUSH AND SEUDA SLISHIT
Kiddush Lite. Rabbi Mendy is making the delicious meat chulent sponsored by Paul and Tamar Azous. Seuda Slishit Lite.

Weekday Services
Sun Shacharis: 9 am  
Mon- Fri 7 am 
Sun -Tue Mincha 4:05 pm, followed by Maariv  /Repeat Shema after 4:54 pm/

MAZEL TOV MAZEL TOV
Mazel Tov to the Levitin and Kornfeld Families on the Bar Mitzvah of Rabbi Kornfeld’s grandson.  Mazel Tov to Anita & Larry Altose on their new granddaughter, born this week to Amalia & Michah Markowitz in Giv'at Ze'ev. Mazel Tov to Carol & Jerry Strassman on the birth of a granddaughter, Ahava Leah (Amanda Lily) born to Aaron & Ariella Strassman.

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.

LEARN TORAH OHR WITH RABBI MENDY LEVITIN – SHABBOS 8:15 am
An opportunity for inspiration with Rabbi Mendy Levitin, every Shabbos!

FARBRENGEN ALERT - YUD DALED KISLEV - FRI DEC 1st at 3PM
Please join us on Friday Dec 1st  at 3 PM for an Erev-Shabbos Farbrengen in front of the CSTL Men’s Mikvah, in honor of “Yud Daled Kislev”, the marriage of the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson ZT”L to Rebbetzin Chaya Mushka Schneersohn (14th of Kislev, 1928).  Rebbetzin Chaya Mushka was the middle daughter of Rabbi Yosef Yitzchak Schneersohn (1880-1950), the sixth Rebbe of Chabad-Lubavitch.  On the 14th of Kislev of 1953, at a farbrengen (Chassidic gathering) marking his 25th wedding anniversary, the Rebbe said to his Chassidim: "This is the day that bound me to you, and you to me."

CSTL CHANUKAH PARTY – SUN DEC 17th 5 PM
At Island Crust Café, 7525 SE 24th , Mercer Island.  Live Music!  Grand Menorah Lighting!  Live Music!  
RabbiHerbstman@gmail.com

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

CSTL JUNIOR CONGREGATION 10 am
Children of Kindergarten age and up. In the Social Hall

AVOS U’BONIM SAT NIGHT DEC 2nd  6:30pm at CSTL
Father and son/daughter learning. Inspirational Living Torah video.  Refreshments.  Grand Raffle.  Prizes.  Info:  
RabbiHerbstman@gmail.com

FARBRENGEN ALERT –THU DEC 7th YUD TES KISLEV
On the 19th of Kislev of the year 5559 from creation (1798), Rabbi Schneur Zalman of Liadi -- a leading disciple of Rabbi DovBer of Mezeritch and the founder of Chabad Chassidism -- was released from his imprisonment in the Peter-Paul fortress in Petersburg, where he was held for 53 days on charges that his teachings threatened the imperial authority of the Czar. More than a personal liberation, this was a watershed event in the history of Chassidism heralding a new era in the revelation of the "inner soul" of Torah, and is celebrated to this day as "The Rosh Hashanah of Chassidism." Farbrengen at Chabad Jewish Russian Center, 1114 NE Perkins Way, Shoreline, WA 98155.  Additional parking is available two blocks west on Perkins Way at Shoreline Cooperative Preschool 816 NE 190th St, Shoreline, WA 98155

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

Camp CGI Seattle is gearing up for an Amazing Fun Winter Break Week.
Ages: 18mo – 12 years. Dec 25th  – Dec 29th. Age appropriate activities are being planned by our amazing Program Director Chana Greenblatt. It will be, yi”h, an action packed week to remember… Trips, Sports, Games, Art projects and lots of Laughter and Fun! The best part - some of the fabulous counselors are coming back!  GIVE YOURSELF A “BREAK” AND YOUR CHILD AN “OPPORTUNITY”. To sign up, 
www.campganisraelseattle.org Questions ? Call or text Rabbi Kavka 206-730-2764

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 9am Shacharis
Gemora Baba Basra with Rabbi Levitin after 9 am Shacharis

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

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


COMMUNITY NEWS

Seattle Kollel Pre Chanukah Leil Iyun" Tues., Dec. 5th, 7:30-9:00 pm
www.seattlekollel.com

Seattle Kollel "Winter Seed Camp". Dec. 25th-29th,  
To sign up or for more info: 
www.seattlekollel.com

EB LADIES AUXILIARY BAKING MON DEC 4th 
The EB Ladies Auxiliary will be baking biscochos and panderas .As always, volunteer bakers (and packers) are welcome to join them for baking, conversation, and lunch.  
www.ezrabessaroth.net

Discover NYHS: Parlor Meeting for Prospective Parents: Dec 4th 7 PM
Join NYHS For a Q & A with NYHS Administrators & Current Students at 7 PM on Monday, at the home of David & Sigrid Benezra. Rsvp at admissions@nyhs.org or call 206-232-5272.

Jewish Federation of Greater Seattle"Connections 2018" Sun Jan 28th 11 am
At the Westin Hotel, Seattle.Guest speaker Susan Stamberg. To register or more info:
www.jewishinseattle.org

Weekly Mishmar Parsha Learning Thu 9pm - 11pm
With Rabbi Avi Rosenfeld - 5240 38th Ave. NE. Snacks and Good Conversation. Bring your questions on the parsha for discussion.

Chavrusa Learning Program with Rabbi Yaakov Tanenbaum  Sun, Dec 3rd  8:50 am
At the BCMH Beis Midrash. All levels welcome. Followed by Shiur at 9:40 am.

Kollel Avot U'Bonim Motzei Shabbos - 6:30 - 7:30 PM 
In the Seattle Kollel Beit Medrash. Boys and Girls learning Torah with their parents. Followed by great snacks and fantastic prizes! Spend some quality time with your child in a beit medrash atmosphere that you won’t find anywhere else! 
https://www.seattlekollel.com/avos-u-banim

NAMI Family-to-Family Class Tue through Jan 9th 6:30 – 9:00 p.m.
National Alliance on Mental Illness (NAMI) presents a free 12-week class for adult family and friends of people living with mental illness, providing support and information about serious mental illness. JFS Capitol Hill Campus, 1601 16th Avenue, Seattle. RSVP to Talya Gillman or call (206) 861-8784 for more information.

Seattle Kollel Mishna Yomit
Info: 
rabbiavrohomdavid@gmail.com  or (206) 369-1215.

Seattle Hebrew Academy Annual Gala Brunch  Sun Dec 3rd 11:30 am
At Block 41 in Belltown. This year's honorees are Heather & Joel Jacobson.
http://seattlehebrewacademy.org

Torah Day School Annual Dinner Sun Dec 17th 5:30 pm
At the Westin Hotel, 1900 5th Ave., Sea. This year's honorees are Dr. Elie & Miriam Levy. More info:
www.tdsseattle.org  

Chanukah Party with Fried Food, Poker, Kids Movie and Dancing – Sat Dec 16th 
At Mercaz, 5240 38th Ave. NE Seattle 
www.MercazSeattle.org

Jewish Family Service Kosher Food Bank Wed Dec. 6th 5-6:30pm
Please RSVP by emailing 
emagasis@jfsseattle.org , or bsindel@jfsseattle.org  if you plan to attend, so that we can be adequately prepared. http://www.jfsseattle.org/event/kosher-food-bank-2017/?instance_id=2502

Community Trip to Israel. April 29-May 8, 2018, 
"Creative Israel: Exploring Israeli Innovation through Technology, Ecology, and the Arts". An optional 3-day pre-trip is available. More info: www.jewishinseattle.org/israel-trip, taryno@jewishinseattle.org or (206) 774-2217.

NEED A DRIVER – CALL GERSHON!
For all your transportation needs, call Gershon Grashin (206) 856-2754


REBBE’S SICHO FOR VAYISHLACH
http://www.sie.org/templates/sie/article_cdo/aid/2347332/jewish/Likkutei-Sichot-Vayishlach.htm  Adapted from Sichos Yud Shvat, 5718 by Rabbi Eliyahu Touger © Chabad.org

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 name Avram commits a transgression.4 In contrast, a person who refers to Yaakov by that name, rather than by the name Yisrael, does not transgress.

What is the difference? Our Sages explain that from the time G‑dgave 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. Although Yisrael 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 from Yitzchak 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,”7providing us with guidance in our own Divine service. “[The meaning of] a verse never departs from its simple interpretation.”8Thus 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,10 the one who “with his kingship, caused the entire world to rebel against [G‑d].”11 What 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 its mitzvos.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 Yisrael is 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 Likkutei Torah,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‑dliness present 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 the yetzer 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 Tzedek continued: “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 the yetzer 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.”29 More 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 with Yisrael and a rung in proportion to their level of righteousness associated with Yaakov. Indeed, this is obvious from the Talmudic passage quoted at the outset, which states that even after Yaakov our Patriarch was given the name Yisrael, 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.”

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