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

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

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

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

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

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

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

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

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

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

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

LADIES TEHILIM – SUN 10 am
Come say Tehilim

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

Sunday Talmud Class with Rabbi Levitin –
Following 9 am Shacharis. Gemora Baba Basra with Rabbi Levitin after 9 am Shacharis

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

Rebbi’s Sicho with Rabbi Mendy – SHABBOS 3:10 PM 
Words of Torah inspiration from the Rebbe. For Men and Women. In honor  of Chaya Sarah Malka bas Bracha  and Elanah Rivka bas Sarah for a full רפואה  שלימה  

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

TORAH OHR WITH RABBI MENDY – 8:15 AM SHABBOS MORNING
All are welcome to this inspiring class the classes  are in honor  of Chaya Sarah Malka bas Bracha  and Elanah Rivka bas Sarah for a full רפואה  שלימה  Thank you Aryeh and Raizy Schottenstein  for sponsoring cake for the Shabbos Morning class

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

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

CSTL JUNIOR CONGREGATION  10:30 am – Noon 
RabbiHerbstman@gmail.com

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

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


COMMUNITY NEWS

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

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

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

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

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

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

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

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

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

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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

To explain: The Midrash relates:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

* * *

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

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

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

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

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

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

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

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

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

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

Shabbos Vayetzei | 8-15 Kislev, 5779

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

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

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

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

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

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

LADIES TEHILIM – SUN 10 am
Come say Tehilim

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

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

Sunday Talmud Class with Rabbi Levitin –
Following 9 am Shacharis. Gemora Baba Basra with Rabbi Levitin after 9 am Shacharis

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

Rebbi’s Sicho with Rabbi Mendy – SHABBOS 3:20 PM 
Words of Torah inspiration from the Rebbe. For Men and Women. In honor  of Chaya Sarah Malka bas Bracha  and Elanah Rivka bas Sarah for a full רפואה  שלימה  

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

TORAH OHR WITH RABBI MENDY – 8:15 AM SHABBOS MORNING
All are welcome to this inspiring class the classes  are in honor  of Chaya Sarah Malka bas Bracha  and Elanah Rivka bas Sarah for a full רפואה  שלימה  Thank you Aryeh and Raizy Schottenstein  for sponsoring cake for the Shabbos Morning class

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

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

CSTL JUNIOR CONGREGATION  10:30 am – Noon 
RabbiHerbstman@gmail.com

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

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


COMMUNITY NEWS

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

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

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

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

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

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

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

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

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

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

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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Shabbos Toldos | 1 -8 Kislev, 5779

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

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

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

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

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

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

LADIES TEHILIM – SUN 10 am
Come say Tehilim

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

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

Sunday Talmud Class with Rabbi Levitin –
Following 9 am Shacharis. Gemora Baba Basra with Rabbi Levitin after 9 am Shacharis

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

Rebbi’s Sicho with Rabbi Mendy – SHABBOS 4:20 PM 
Words of Torah inspiration from the Rebbe. For Men and Women. In honor  of Chaya Sarah Malka bas Bracha  and Elanah Rivka bas Sarah for a full רפואה  שלימה  

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

TORAH OHR WITH RABBI MENDY – 8:15 AM SHABBOS MORNING
All are welcome to this inspiring class the classes  are in honor  of Chaya Sarah Malka bas Bracha  and Elanah Rivka bas Sarah for a full רפואה  שלימה  Thank you Aryeh and Raizy Schottenstein  for sponsoring cake for the Shabbos Morning class

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

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

CSTL JUNIOR CONGREGATION  10:30 am – Noon 
RabbiHerbstman@gmail.com

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

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


COMMUNITY NEWS

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

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

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

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

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

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

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

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

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

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


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

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

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

Digging  Below the Surface

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

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

Why Yitzchak Wanted to Bless Esau

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

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

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

Tasting Mashiach - Seeing the Good

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

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

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

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

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

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

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

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

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

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

LADIES TEHILIM – SUN 10 am
Come say Tehilim

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

Sunday Talmud Class with Rabbi Levitin – /NOT THIS WEEK
Following 9 am Shacharis. Gemora Baba Basra with Rabbi Levitin after 9 am Shacharis

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

Rebbi’s Sicho with Rabbi Mendy – SHABBOS 4:40 PM 
Words of Torah inspiration from the Rebbe. For Men and Women. In honor  of Chaya Sarah Malka bas Bracha  and Elanah Rivka bas Sarah for a fullרפואה  שלימה  

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

TORAH OHR WITH RABBI MENDY – 8:15 AM SHABBOS MORNING
All are welcome to this inspiring class the classes  are in honor  of Chaya Sarah Malka bas Bracha  and Elanah Rivka bas Sarah for a full רפואה  שלימה Thank you Aryeh and Raizy Schottenstein  for sponsoring cake for the Shabbos Morning class

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

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

CSTL JUNIOR CONGREGATION  10:30 am – Noon 
RabbiHerbstman@gmail.com

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

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


COMMUNITY NEWS

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

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

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

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

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

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

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

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

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

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

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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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