The first two words are the same, but the third is different. My father once pointed out, it is two people (parties) saying to each other, let us be strong, and then together they say, Let us strengthen each other.

In a relationship each side brings their own strengths to the table, and they are then further strengthened by teaming together and strengthening one another.

Raizy's strength has been pulling off strenuous, labor-intensive events, week after week, several times each week, with grace and joy, despite the obvious difficulties involved. Her perseverance and dedication makes Shabbos House possible.

The students who come here and participate (and all those who help out tremendously) are strong in their Jewish identity and heritage, overcoming the many challenges and distractions at UAlbany to stay connected with the Jewish community and Jewish life. Their strength is what makes Shabbos House thrive and grow.

And together - it is the students' interest and involvement with strengthens Raizy's resolve to plug on, and it is Raizy's dedication and concern that helps keep students coming. Together you strengthen each other.

May we (each and together) continue to grow from "strength to strength"!

The Talmud relates that Rabbi Shimon and his son Rabbi Elazar had to rush into hiding after having spoken negatively of the ruling Roman authorities. First they hid above a synagogue, and then fled north to a cave where they remained for 12 years. During these long years they were removed from everyday life and worldly concerns and immersed themselves in intense spiritual study and devotion. They nourished themselves from a carob tree and a brook of running water.

One day they received word that a new Roman administration had come to power, and they had nothing to fear anymore. So they exited their long seclusion and went out into the world. They first came across a man who was plowing a field, and they could not believe that someone would spend so much effort working the earth, immersed in the mundane world. It was incompatible with all their spiritual devotion.

G-d told them that they were not yet ready to come back to society and worldly life, and told them to return to the cave. After a year, they were told they could come back out again.

This time it was just before Shabbat, and an elderly man was running along holding two myrtle twigs. They stopped him to ask why he was rushing with these myrtle twigs. He explained that he was bringing them home to honor the Shabbat. So why two twigs, they asked. The old man explained that the Torah uses two words "Remember the Sabbath" and "Keep it holy", which is why he is bringing home two twigs.

This initial experience helped Rabbi Shimon and his son reorient themselves to earthly existence, and to recognize the need for and beauty of spiritual and physical synthesis and harmony that we can bring to G-d's creation.

This is a good thought for anyone, but especially appropriate to college seniors, as they prepare to enter "the real world" where the world of ideas often (seems to) clash with the world of reality.

by Sarah Szymkowicz

But my grandfather, who passed away earlier this year, was very proud to be a Kohen, it meant a lot to him. He would be excited on the holidays when it came time for "Duchening" (priestly blessing in the Musaf amidah) and he would tease my father, a Levi, to do his hand-washing prior to the ceremony.

While much of the role is no longer applicable without sacrifices and temple duties, this family heritage meant a lot to my grandfather and he lived with it as part of his religious service.

Those stairs were frightening. The backs of each stair was empty, no wood in between steps, and so as I ascended each step I would stare back into the abyss, the dark unknown spooky empty void. I will never forget that fear.

In life it is often the same. While we stand on sure-footing, the connection to the next step often involves an unknown zone. It takes some courage and risk to get to the next step. It is in between steps that fear or despair may set in. Fear not!

by Rabbi Israel Rubin

When my wife and I started Shabbos House in the 70's, it was just a few students, a handful at this occasion, some more at another. Rabbi Mendel then was little Moshe's age, and the students then held him, as you hold little Moshe now. Shabbos House was physically half the size, yet there was plenty of room.

About ten years later we expanded Shabbos House to its present size, and I remember wondering why we built it so long, how would we ever fill it up? It's a real pleasure to come back here and see it maxed out beyond capacity. It is exciting to look forward to the new Shabbos House facility in the near future.

By the way, when we expanded Shabbos House, the kitchen remained the same size. Raizy cooks for 140 in the same kitchen that once served 6. Here's a little Hebrew twist. If you want to compare something in Hebrew, we add the prefix "K". Like this or like that.

I say that anyone who tries to be like Raizy, and cook so much food for so many people in such a small kitchen, is K-Raizy. (Like Raizy or Crazy). But thanks to her dedication that so many of us get to celebrate and enjoy Shabbos - together!

And thanks to all those who come and participate, who make Shabbos House the special place it is.

Now while there are some folks for whom this may be a great incentive, I certainly know others for whom this is not the greatest turn-on. So why (for them) would this be a reason to be holy?

Here's a thought. Perhaps this is not give as a reason, but as an answer to a problem some people have with being holy. We are afraid of being holy. It seems to be asking to much, to always be good, and always be holy. Holiness doesn't seem to allow for lapses, for low's between the hi's, for less than perfect performance. So for a lot of people, asking them to be holy seems to be impossible, since they can't stand up to that all the time.

This verse says, don't worry. When you are no so perfect, not so holy, G-d is holy. He fills in for our gaps and spaces in our holiness. If we try our best, G-d fills in the rest.

Relationships are much the same way. No one is perfect and no one can be Mr. Loving or Mrs. Easy-going all the time. People have ups and downs, better days and worse days. The good thing about a good relationship is that we fill in for each other and support each other (as long as we're each giving it our best most of the time).

The key to your successful future is not so much about what your major is, what skills you have, or what you have experience with. It is much more about yourself. Who you are, and what you are becoming.

Before the new economy, when things were more predictable and stable, you stayed in one job all your life. It is not the same anymore. Entire industries have become obsolete or shifted workforces abroad, and as the cliche goes: Change is the only constant.

Let's say you study to be an accountant. You major in it, and know all of its issues. And then in ten years from now, a new Bill Gates designs a new software system that makes your job obsolete. OK, this isn't likely, but it's possible. So do you give up? No! There's always a new opportunity when old ones fade away. Depending on who you are and what kind of person you've become through life - that determines what you will make of your opportunities.

So while we major in specific fields, remember that it is who we are, and what we become (through our studies, experiences, interactions, choices, pursuits etc..) that are our best shot at success as we journey through life.

Everyone's key is different, and our locks our different. The key is our set of unique characteristics, personality traits and talents; while the locks are life's circumstances and challenges that come our way. The good thing about our type of key is that it is flexible, and able to change and adapt, should we will it to.

by Brad Legum

Life is like that. Usually the first opportunity gets handed to us. But once we goof that up, we have to fix it up ourselves. While our parents help us out the first time around, after that we have to do it ourselves.

One day a fiddler came to the yeshiva and spent a week or two with us. A sweet, jolly fellow, melodious and good hearted, with little Jewish knowledge. While he could not read Hebrew, he enjoyed sitting in the large study hall, listing to the sounds of Talmudic study, and participating in the overall atmosphere.

But he wanted to contribute, so he looked around for ways that he could be of assistance. Then he noticed that each morning a "Vekker" (human alarm-clock) would make his rounds in the dormitory waking one and all for the 7:30am class of Chassidic thought. He simply banged loudly on all the doors, and kept yelling out the time. For the sensitive fiddler this was a rather uncouth and inhuman way to awaken people early in the morning. So he volunteered to run through the long hallways of the yeshiva playing his violin.

The only Jewish song he knew was Hava Nagilah. So he played it over and over, with all his might, breathlessly running from one corridor to the next, up and down stairs, in and out of doors. He did this incredible routine each of the mornings he stayed at the Yeshiva.

One afternoon, a friend of mine and I, walked into our apartment (us senior students lived across the dorms in semi-private apartments) and found this fiddler bent over our desk, studying. We were surprised, since we were under the impression that he could not read Hebrew, never mind study advanced texts. Imagine our astonishment when we peered over his shoulder to discover that the book he was studying was none other than "Samach-Vov" (the Chassidic discourses of the fifth Lubavitcher Rebbe, said in the Hebrew year 5666) which a most advanced text, hundreds of pages of fine Hebrew print with few paragraph breaks, on the innermost concepts of Chassidic thought!

We could not contain ourselves. Had we chanced upon a hidden righteous person, one of the legendary hidden tzadikim? "What are you studying?" we asked eagerly.

The fiddler looked up at us and replied hesitatingly, "I'm practicing the Aleph-Bet."

by Max Wein

Recently in New York City there was an incident at a Trinity VS Dalton ballgame, where it was taken way out of proportion and remarks made out to be what they were never intended. In letters to the Newspapers, these kids were described as haters when they were not. True, we must be ever vigilant against hatred and bigotry (against all peoples) but we can't get carried away with it to the point that we ignore the reality.

Let's be careful, and be sure of the facts before we rush to judge people.

At our Bar-Mitzvahs, my father reads a story from the writings of Rabbi Yosef Yitzchak Schneersohn (the Previous Lubavitcher Rebbe) about a Vollik-Klapper, a felt-banger (for the inner linings of boots) from a remote town of Raynfall in Russia.

The Rebbe met this simple, hard-working Yosef Binyamin when visiting the area. Yosef Binyamin was at that time an elderly man (still working) and showed the Rebbe a weathered, well-used Tanya (classic book of Chassidic thought) that he received from his grandfather, Reb Elya Ruvain, decades earlier, at his Bar-Mitzvah.

Reb Elya Ruvain was a noted scholar, and a distinguished Chassid of the first Chabad Rebbe who authored the Tanya. When giving this gift of a Tanya to his grandson he asked that he study 2-3 lines of it each day.

And he did. Day after day, year after year. Be it his wedding day or Yom Kippur, a stormy day or a day of illness, Yosef Binyamin never missed a day. And these 2-3 lines were always studied in the very same book that his grandfather gave him. And this was the book he showed to the Rebbe.

The Rebbe was very inspired at the sight of this weathered book which was testimony to this uneducated man's commitment to study. It was also testimony to the fact that every day of his life, since his Bar-Mitzvah, had content and meaning.

(There's actually more to the Volik-Klapper story, but this is all in regards to the ideal of filling each day with some meaning).

What struck me as interesting was that I noticed that on a Video retelling these stories, the above two classics were placed together. Why wouldn't they make a "Horton Trilogy" instead, as Dr Seuss has other Horton the Elephant stories. Why mix Horton and Thidwick? What do these two stories share?

Actually, they don't. They have opposite messages, and are therefore placed together to compliment and balance each other.

Horton is a sensitive elephant, with a kind heart and excellent hearing. He hears the distressed calls of a "Who!" on a speck of dust and goes to great lengths to protect it (it turns out to be them). Ridiculed and disliked by fellow animals for his speaking to a speck of dust, they seek to destroy it. Now, the end of the story turns out to be about the power of the individual, even the smallest one, and the need to speak up - but the beginning is all about Horton's extraordinary sensitivity and dedication in kindness.

Thidwick is a big hearted moose, who welcomed a little bug to rest in his huge antlers. But that bug brought friends and they in turn welcomed others. Soon Thidwick was weighed down by dozens of creatures who totally disregarded Thidwick and took advantage of his kindness. A little kindness turned into abuse. Even when Thidwick needed to travel south to find moose-moss in winter, his abusive guests would not allow it. The story has a clever ending, so go read it for yourself.

These two stories are placed next to each other to teach us an important lesson. True, being kind and hospitable to others, and being sensitive to another's needs, are eternal Jewish values and the greatest of Mitzvahs. But we also can not ignore our own needs. We have to give and give, and give again, and yet also be sure to not neglect ourselves.

Those involved in communal service and leadership on this campus deserve our greatest praise. Their dedication benefits all of us. At the same time, they must not allow their own grades and other needs to suffer.

The Torah in Parshas Mishpatim reflects this in the laws of collateral for a loan. The lender must be sensitive and return the collateral if and when the borrower is in great need of it, but it remains collateral just the same, as we have to also protect the rights and needs of the lender.

by Rabbi Moshe Wolf

What's the difference? The way they asked for it.

Manna was their bread, a basic nutritional necessity, the meat was more of a luxury, since if they really needed it, they had animals along with them which could have been used. Bread was asked for sincerely, while the meat was asked for in the form of complaint. The way we request it, affects the form of the gift and its benefit.

Naftali was a hardworking repairman all his life, earning the trust of his Shtetl. But as he grew older, his hands were not as steady, and though he looked for work, less and less jobs were available to him. This was before pensions, social security and disability insurance, and he still needed to work to earn his daily bread.

One week was particularly difficult, and he could not find any work. Yes, fences needed mending, and roofs were still leaking, but younger men were being hired for these jobs. Old Naftali was deeply saddened and walked off into the woods to clear his mind. He walked and walked, and then found an old log to sit down on and wept.

An old farmer appeared, gently roused Naftali and kindly asked if he could help him harvest his orchard. Naftali had never met this farmer before, but was pleased that someone took interest in him, and went along with him along a windy twisted path. Before long, they were in a pear orchard. Naftali set to work, picking pears and packing bushels of the fine fruit. After a days work, he asked the old farmer for his wages.

To his dismay the farmer explained that while he did not have cash, Naftali was entitled to a large bushel of pears. Naftali was disappointed, after all he had bills to pay and needed the money to get by. But hey, he might as well take the pears, it is something to eat.

The farmer led him back on the windy path to the log where he was sitting, and from there Naftali made his way back to the village. He hadn't eaten all day, so he took out his whittling knife and cut a piece of one of the pears.

He had never tasted anything so delicious in his entire life! These pears had the flavor of Gan Eden! He rushed back to find the farmer, but try as he may, he could not find the windy path leading toward the pear orchard. He figured it must have been Elijah who was sent to ease his misery.

When he came to the village he went straight to the marketplace and set-up shop selling these pears. But for an exorbitant price. At first no one would buy. But he cut up one pear into small samples and soon everyone was clamoring to purchase one of these extraordinary pears. He sold them all at a handsome profit, aside for one.

He ate that pear, and then took its seeds and planted them in his yard. And he willed that in future years the community tend to these trees and sell their fruit with the profits benefiting seniors who could no longer work.

It was late at night, towards the end of my shift. The last call in fact. I waited at the curb for several minutes but the lady who called wasn't there. For some reason, I decided to step out and see if she needed help at home.

I knocked, and there she was gathering her bags. Frail and elderly, I helped her down with them to the car, and helped her in. She gave me an address across town as her destination, and then asked if I would mind taking the longer route through downtown instead of the highway.

It was late at night and I was tired. But I figured, why not?

As we drove through downtown, she began pointing out places where she and her late husband worked, he as an elevator man, she as a seamstress, where they shopped and where they bought seltzers for a nickel. Her eyes glistened over as we slowed down near each landmark, and she spoke her memories aloud.

After some time, I was fascinated by her attachment to each memory, and time passed quickly as we drove down different streets. Hours passed before she asked to be taken to that address.

When we pulled up, I realized it was a Hospice. She wanted to see all those places so she could say goodbye.

Then I thought to myself. What if I would not have gone to the door? What if I would have been in a rush to get home and taken the quick highway route? Sometimes a "little" opportunity can have so much meaning! We ought to take much care not to let these opportunities be lost.

You never know what a little effort, a little time, might mean to someone else...

Yishai Cohen

"Which would we prefer? Losing our Lives or Losing our Souls (connection to G-d, our People, our Heritage).

Torah talks about both (Karet and Misah) as possible punishments for certain sins. Understanding these two extreme consequences, and our response to them, may help us in setting our priorities and commitments.

This Sunday Night is Yud-Shvat, an important anniversary for Chabad Lubavitch Chassidim. It's the day when the Rebbe formally accepted leadership of the movement, beginning a great era of empowering visionary and loving leadership. There's a lot to say about the Rebbe, I don't even know where to begin.

Let me just share (in light of this passage in the Torah) a little of how the Rebbe loved children and believed in them. Throughout his teaching and writings there is much emphasis on educating children and their needs.

When the Rebbe would walk into the synagogue for prayers, he would give a dime or nickel to children gathered there for them to give to charity. There were special "rallies" during the holidays, when the Rebbe would speak to children, on their level. The Lag B'Omer Parades were dedicated to the children, who took lots of pride in it. These are a few examples of my experiences as a child growing up near the Rebbe.

I'm not a New England Patriots fan or anything (though they are closer regionally, and Owner Kraft is on Hillel's International Board of Governors) but I was impressed when reading the stats - many Patriot victories were by a slight margin, as little as one touchdown. They made it to the Superbowl without overwhelming victories and astonishing margins. They just squeaked their way in there.

For those who attended our "The Struggle is Significant" Learning Night, this is especially meaningful. Though ideally, we'd like to be way ahead of the competition, and leave our problems and challenges beghind in the dust - it isn't often like that. For most of us, much of the time, it's neck in neck, and the struggle is to just stay a little bit ahead.

Which is not the worst thing. After all, it took the Patriots to the Superbowl.

Brad Legum
and fellow students

Here are some answers from around the Shabbos Lunch table..

Yishai Cohen: Moshe spoke with G-d, and was on a different spiritual wavelength, beyond the language and style needed to speak with Pharaoh. Aaron served as a transmitter, or a transformer, to take the holy words which Moshe heard, and turn them into something which a Pharaoh could understand.

Rachel Kopp: One of Judaism's greatest virtues is humility. And Moshe is known (despite his obvious strengths and capabilities) to be the humblest man who walked the earth. Though he might have been the best choice, it was in character for him not to feel or see it that way.

Steve Lidner: Rashi, the classic commentator asked the same question. He explains that Moshe deferred because Aaron was his elder brother, and a prophet in his own right. If someone else could be involved as well, even if we can do it alone, better to involve them. Especially when their honor/dignity might be hurt.

by Yishai Cohen

While Moshe has most of the contact on the Divine side, Aharon has the position of "Neviyecha" (literally, your prophet) the translator or transmitter of the message to the Egyptian side. They keep similar roles later on as well. Moshe transmits the word of G-d, but Aharon helps bring the people together and harmonize their relationships with each other. Even being designated the High Priest, Aharon remained very in touch with everyJew, and their everyday situations.

Don Issac Abarbanel was the financial wizard in Spain before the Expulsion in 1492. Ferdinand and Isabella, the rulers of Spain who ordered the Jews expelled if they would not convert, offered Don Issac an exception since his services were so in demand. The Alan Greenspan of his time. But he refused and left Spain with his brethren.

In his commentary to this week's Parsha, he interprets "Tzfardaya" to mean Crocodiles instead of the usual translation of Frogs. And then he inserts a painful historical note, about hundreds of Jewish children (during his time) who refused to be converted and were banished to a barren island off Spain named "Crocodile Island".

As a child I loved reading a historical novel based on this passage of Abarbanel's commentary, titled: "The Exiles of Crocodile Island". This historical fiction tale of heroism and difficulty involving children is moving, inspirational and empowering.

But all this research obsession took me away from work and family, and Raizy had to keep pulling me away to get things done. Then, yesterday, we were both at the eye-doctor for a check-up, and before they dilated my pupils, I read a lengthy article in Businessweek, or Newsweek (I forget which) about Video Gaming Addictions. Some people (hopefully, present company excluded) can become so immersed in this alternate virtual reality, that they lose touch with the real world, and their own families. Sometimes they are called away for a few moments - but even then they can still be lost in the virtual world.

It could be Pharaoh was like that. After all, which rational person would persist in stubborn denial when plague after plague devastates their country? It could be he was so obsessed with his denial of G-d, and his desire for control over the Hebrews, that even during those rare exasperated moments when he agreed to let them go - it was not his real self. It may have been more like being torn from an important segment of a new game level, to answer a question from your roommate or mom. You're hardly thinking.

Talking about gaming - our learning night this week (1/27/04) is titled: "The Struggle is Significant" and we'll study classical Jewish texts about the need to advance to next level, even if the risks are higher and the odds harder. Don't get stuck playing against the computer at a level where you know you can win easily.

by Rabbi Moshe Chaim Dubravsky

We might feel left out. Here we are in America, with freedom of religion and unprecedented tolerance - we are free to observe as we please. No one is demanding of us great sacrifice.

The Rebbe pointed out that America requires a sacrifice as well, and perhaps an even greater sacrifice. "It is easier to die as a Jew, than to live as a Jew". External pressured are far easier to withstand than internal ones, and the threat of assimilation is proving to be a greater threat to Jewish continuity than threats of annihilation and persecution.

Swimming upstream against the tide of indifference and assimilation - is no easy task, and is quite a sacrifice. While there is always room to grow stronger in our Jewish commitment, it is important that we recognize that keeping our Jewish identity and involvement vibrant at SUNY Albany is itself a great sacrifice.

Babies cry a lot regardless, and the circumcision is less painful for them than it would be for an adult. This summer I had the privilege of knowing a mature adult who volunteered for circumcision.

H. is a college student from Hungary, with a love for philosophy and a practical side leading him to major in computers. Born under communism, in a rural area away from Budapest, he was never circumcised as an infant. In the ILTSP summer program (where I teach..) he asked about this opportunity, which was arranged with an expert Mohel. He was excited and eager to connect with this fundamental aspect of the covenant.

On the 3rd day, he experienced greater pain than the prior days, and asked for additional painkillers. And after that the pain subsided, and he recovered completely in a no time.

So, there is something about additional pain on the third day.

and Eric Himy's Question

This is what people usually do. A barn for the animals, and a house for the people. But the word Sukkah (temporary shelter) has an important lesson here. We have to prioritize. We have to shelter our material possessions - without doubt. But they should not get the same "coverage" as do our more internal values and needs.

It's often hard to differentiate. Sometimes we obsess with things that don't have lasting value, and at other times we forget or don't realize to do that which is of paramount importance.

Tonight is Yud-Tes Kislev, a holiday celebrating the Alter Rebbe, author of the Tanya. This is one of those books which guides and inspires one to a finer spiritual focus, with better sensitivity and understanding.

Eric Himy asked: "Doesn't the Torah command us to first feed our animals before we eat ourselves?"

True. But that is due to sensitivity for another life depending on us, and not for it's material value (the message above).

Finals week is a pressuring time, with pressing deadlines and lots of work especially for procrastinators. At Shabbos House we also had a pressuring, frustrating day this week.

The days before Shabbos we experienced some Murphy's Law...

A gutter broke, and in the downpour a room in the basement (where Rabbi Dubravsky of National Campus Chabad and his family were to stay) was flooded. Then the entrance to the basement flooded, and when the plumber arrived we found out that the heat was not working. The chicken we needed for Shabbos did not come on time, the cleaning guy came 6 hours late, and the veggie people called that they would not be able to come until tomorrow. After recuperating from an ear-ache, the school called that we should take our Moshe home, because he had fever again. I had pictures to update online, but just then the scanner broke...

Amid other things!

But at the end of the day (literally) we realized that these were all small things. Staying focused on the real realities and the core values, and appreciating G-d's numerous blessings - helped us get through that difficult, overwhelming day.

Jacob's faith, determination and perseverance, along with G-d's bountiful blessing, helped him go from an impoverished single guy crossing the Jordan with a stick, to a family man blessed with love, children and material abundance.

This letter of the Rebbe has been and continues to be an inspiration to Rabbi Israel Rubin, regional director for Chabad of the Capital District.

by Sarah Szymkowicz

In Avi's search for his paperwork, he came across his Brit Milah certificate which stated that his Hebrew name was slightly different than the way the family always knew. His parents named him one thing, and it seems the Mohel another (though very close..)

Well, either way - he's the same Avi to me. The official version of his name, be it this or that, does not change the nice person that he is, the wonderful person I want to marry.

So, Justin is right. Names are important, they have meaning, and all that. But they do not define who we are. That part is our job.

by Justin Hirsch

Some people make a big fuss over titles and other external things, and often forget the real stuff inside. Who we are inside matters much more. While name-calling can be hurtful, and we ought to be careful about it; we should not allow ourselves to obsess over it, and learn to focus and treasure that which is more important.

by Lauren Kalkstein

(1) Noah wasn't the holiest person. He would never have stood up to Adam or Abraham. But in his decadent time, and wicked generation - he was righteous relative to his time.

(2) Noah was really holy and really special. Even in such a negative atmosphere he remained determined and committed.

Both are relevant to us here at Albany. The truth is we are not the holiest people, let's be honest. But by keeping to our tradition and heritage in middle of everything going on here at SUNY Albany - that's a big step. To stay strong despite the many pressures and temptations is a righteous stance, and that makes anyone involved Jewishly at Albany a special Jewish person, a righteous Jew, in a sense.

by a guest from New Jersey

The answer is simple. There is a guardian angel of Cholent which stands guard to be sure the Cholent turns out OK. But which angel could be recruited for such a task? It has to be an angel who is more or less free on weekends.. ah! It is the same angel which ensure that the blasts of the Shofar are carried heavenward.

But wait! What happens if Rosh Hashana falls on Shabbos.. how can the Shofar angel perform his Cholent guardian duties at the same time?

Good point. That's why* we don't blow Shofar on Rosh Hashana which falls on Shabbos!

*This is a humorous presentation, and not the Talmudical/Halachik reason.

The Rabbi advised him to take the goat out of the yard and bring it into the house. Yankel was astonished but did not question his Rabbi. He brought the goat right into the house. His wife was upset, the goat was wrecking the place.

The next day he returned to the Rabbi. The Rabbi tells him to bring the chickens inside too. This makes matters worse, they're laying eggs and clucking all over.

On the third day, the Rabbi told him to bring the cow inside. The house was becoming a regular barn, and Yankel's wife insisted her husband was misunderstanding the Rabbi. But no, the Rabbi insisted he should bring all these animals inside the house.

Finally - it reached a point and living in the house was simply intolerable. Yankel rushed back to the Rabbi in great distress, and asked for his advice. This time, the Rabbi told him to take all the animals out back to where they belong - outside.

Yankel did not waste a moment, and got all the animals out. Then relief! They had their home to themselves again, it seemed so spacious and liveable - like never before.

This is an old, famous Eastern European story, retold many times. Listen, we're not likening the students who come to Shabbos House to the animals in the story. Heaven Forbid! On the contrary, all who come contribute greatly to our atmosphere and we feel blessed that so many students of all backgrounds feel comfortable here. But the idea is, having a crowded place makes you appreciate how much space you really have - which you may not have realized before.

In our 2nd and 3rd years here, having 50-60 students seemed full. But somehow room was made to accommodate 80-90 in later years, and then 120-140 this year. If there's room in the heart, there'll always be some way to find a little more room.

by James Diamond

Often in life we come to a fork, and can go either way. Choices are not always easy or enjoyable. But the determination to do what is right, no matter the pain, is what matters most. College is filled with many such opportunities. Choose what's right.

It is also Parshas Braishis, when we begin reading the Torah anew, following the exciting Simchat Torah celebrations last week which concluded the annual cycle of weekly Torah readings.

The Torah begins with the word "Beraishis" (In the Beginning) which begins with the Hebrew letter "Bais" or "Bet" - the 2nd letter of the Hebrew Alphabet. Why not start with the Aleph (as the 10 commandments do)?

Among other insights, this teaches us a humbling lesson - all the world, and ourselves included come from somewhere. We are not the originators, we are not the creators.

There's a humorous Shtetl anecdote illustrating this point. A gentile thief breaks into a synagogue and steals a few pairs of Tefillin. He then goes to the next town's Gabbai (synagogue caretaker/beadle) and offers them for sale.

Now, not anyone can make Tefillin. They have to be made with the proper intent, and in careful adherence of many laws - people prefer that the scribe be a upright, pious and decent person, and that the leather boxes and straps be made with the express purpose of using them as Tefillin.

So the Gabbai asks, "Who made these Tefillin?"

The thief looked at the leather boxes and straps and replied, "Sam Saposznik!" I myself am a shoemaker, I made these leather objects myself. And while he thought proud to declare himself the creator of the Tefillin, he thereby ruined his sale.

Sometimes we're better off not taking the credit for ourselves, and giving the credit where its truly due.

At college it is often the same way. We fall into the same trap as the Tefillin thief. We're away from home, and doing OK, getting along and getting ahead - and often we forget that so much of who we are and what we can do is thanks to our parents and our upbringing.

So, tonight, on Parents Weekend, it's only right to appreciate and recognize the good folks who are in no small part responsible for the fine students we have as part of our Jewish campus community.

Despite the Red Sox's strong lead up until the 8th inning, the Yankees pulled an amazing turnabout, and won the game in extra winnings with a homerun by Boone - who isn't their homerun hitter. This is in itself a lesson in never giving up, and never underestimating anyone.

Late that night I was sitting in the cold Sukkah enjoying some warm tea and cookies when I heard great shouting coming from the direction of campus. It was a primal shouting, no words, just yelling - as if Indians had descended upon Dutch Quad with tomahawks. I later discovered these were students celebrating the Yankee victory (after the tenseness of the Boston lead..). Here's what's interesting: No one analyzed the game, no one discussed the plays - they just shouted with all their might.

We do the same on Simchat Torah. The Rebbe points out an interesting thing. We do not study or discuss the Torah on this night, and a joyous dancing circle does not differentiate between scholar and novice. In fact - we dance with CLOSED Torahs! Because, like the yelling Yankee fans, we are celebrating the Torah, and words and thoughts just get in the way. We just go all out, and give it all we got.

But here's the second important lesson from Game 7. Lots of commentators noted that Pedro Martinez should have been pulled out before the 8th inning. But he was doing so well, he thought he could do more.

We also have to know our limits!

While going all out, and having a blast celebrating the Torah, and our Jewish heritage, we also have to know our limits and not get carried away, and throw away a winning streak.

In Us? Isn't this about the great Jewish leader at the end of time, who will fulfill the dreams and yearnings of Jews throughout the ages.. isn't this verse about someone very special? Why do we say "be fulfilled in US?"

The Rebbe points out that this teaches us an important lesson about personal redemption. While true, the ultimate meaning of these verses will be fulfilled in Moshiach - we have a little spark of Moshiach within us, and we can bring a small degree of redemption to our own lives, and to the little part of the world we impact. We can be a source of light and meaning to those we connect with, we can elevate our portion of the world beyond the mundane and beyond the ordinary. We can bring G-dliness into our lives.

One year the town of Berditchev was without one. It so happened that a traveler was on his way home with a beautiful Etrog, and bad road conditions forced him to spend the holiday in Berditchev. The town was overjoyed since they would now have an Etrog to say the blessing on. But the man was clever, and knew that in this town resided the famous, beloved righteous defender of Israel, the saintly Rabbi Levi Yitzchak - and so he stipulated that he would only share it if he was guaranteed a place in the world to come. And Rabbi Levi Yitzchak agreed.

But then Rabbi Yitzchak spread the word amongst the townsfolk that no one was to allow this traveler into their Sukkah. This was unusual, since Jews are encouraged to be welcoming of guests, especially on the holidays. But all the townsfolk obeyed their beloved Rabbi and he wasn't welcomed anywhere.

A note of Jewish Law is important here: No Mitzvah can observed through illegal means, but with some Mitzvot it goes even further. You can't observe the Mitzvah of Sukkah without permission from the owners of the Sukkah. And so this desperate guest went from Sukkah to Sukkah, only to be rebuffed each time.

He could not believe this! Jews are supposed to be welcoming! What is this? So he hurried to the Sukkah of the Rabbi, who greeted him warmly, and then explained that he would only be welcome into the Sukkah if he took back the condition of the share in the world to come.

The guest did not hesitate, and said - I need to sit in a Sukkah!

This is what Rabbi Levi Yitzchak was waiting for. He turned to G-d and exclaimed: "Look at your people Israel! They do not care for reward, they do not care for the bliss of the world to come! All they wish is to be able to observe your commandments!"

Ask someone coming out of church on a Sunday, “Do you believe in G-d?” and the worshipper is shocked. “What type of question is that? Of course I do!” Then ask him, “Do you consider yourself religious?” and you’ll hear “Certainly. That's why I'm here!”

Go to a mosque on Friday and you ask the average moslem, “Do you believe in G-d?” what will the answer be? “Definitely.” “Do you consider yourself religious?” “Obviously.”

This is normal. These conversations make sense.

Now go to a synagogue on Yom Kippur. Ask the Jew fasting in the synagogue, “Do you believe in G-d?”

You can’t get a straight answer. “Umm, it depends on what you mean by 'G-d',” if they're the philosophical type. Otherwise they'll simply say, “What am I, a Rabbi? I don't know.”

Then ask them, “Do you consider yourself religious?” Ask an American Jew if they're religious, and they’ll crack up laughing. “Are you kidding?” Then one of them will say, “Oh, my grandfather on my mother's side, he was religious. But me...?”

So you ask what seems to be a logical question. “Then why are you here?”

For some reason, this average Jew who doesn't believe in G-d and is not religious, will look at you like you're crazy and say, “What do you mean? It's Yom Kippur!”

While you enjoy the Adaphina, I thought I would share an interesting historical insight into a special quality of Sephardic Jewish Leaders.

About 250 years ago, in Eastern Europe, the average Jew was disenfranchised from the leading scholarly elite - who lost touch with the needs of the simple Jew. This is one reason for the rapid growth of the Chassidic movement at that time, for it taught and emphasized the soul which all Jews share regardless of scholarship or observance.

No such problem existed for Sephardic Jews - whose leaders always felt close to the people, and in addition to scholarly works also wrote for those less literate - stories and inspiring works.

by Farrah Fidler

A boy was sitting on the side of the road - playing where he did not belong. A King's entourage passed by, and the King opened his limo to have this boy hop in. The kid was rowdy and disrespectful, and fooled around with the king's stuff and played with the king's beard.

This entourage passed through villages and towns where the townsfolk gathered at the main street to welcome and greet their king. The boy paid no heed, and had little idea.

Then, they arrived at a great plaza, of a major city - and there were great signs and banners welcoming the king - and the boy then realized that this kind man with whom he was so disrespectful was the king himself, the one who all these people respected!

He then realized his foolishness and disrespect and asked for his pardon.

But down South in Virginia and the Carolinas they got hit hard. And I remembered a Passover I spent in Virginia Beach (which was hit hard by the storm) when I was 18 and a rabbinical student, helping a (extended) family there with Seder insights and details.

It was a gorgeous home, and I learned that they made quite a living from recycling old retired navy ships into new steel. There's money to be made from junk.

And one of the highlights of Virginia Beach is Mount Trashmore. Starting back in 1966 the city decided to build a mountain of their trash, in a way that a beautiful park would be able to be built over it after time. Today it is a tourist attraction and one of the city's landmarks.

Both the junk steel recycling and Mt. Trashmore have an important and relevant lesson for these days before Rosh Hashana. Many think that this is a time to junk and trash our sins, have them forgiven and put behind us so that we can begin the New Year with a clean slate.

That's true, but it's also not the whole picture. There's also something called "Zedonos Naaseh Lo KZochiyos" that the sin themselves - through meaningful Teshuva of Love - can be transformed into a Mitzvah! Some of our shortcomings and weaknesses, with proper care and meaningful change can become a catalyst, an inspiration and a charge for the better.

by Rabbi Shmuel Tiechtel
soon-to-be Rabbi/Director of Chabad @ Arizona State U.

Well-to-do farmers might bring bronze or silver bowls, but most ordinary farmers could not afford more than ordinary wicker. So what's the point of taking the most beautiful fruit and bringing it in a plain old basket?

On a mystical level: The fruits are our soul, and the basket is the bodily container. The message here is, don't get carried away with spiritual stuff, and neglect the physical elements. The focus of Judaism is body AND soul, not soul alone - we need the basket!

For this little thought I digress from my usual in two ways. (1) I usually don't get into matters of detailed observance by these table-talks (2) I'd rather not talk about morning matters, since many would prefer not to be bothered that early..

Here are 3 Jewish observances that are morning-related, and can be, in a sense, the first-fruits of our day. One is from the Torah, a second from the Rabbis and the third is a prayer.

1) Shema is one of the best-known Jewish lines, and is a declaration of our faith. There is a Mitzvah (from the Torah) to say this twice, once in the morning and once in the evening. While saying Shema is good all the time, to fulfill one's Biblical obligation the morning Shema needs to be said before 1/4 of the daylight hours have passed, which is roughly around 9am.

2) Ritual Hand-Washing. Many are more familiar with the hand-washing before bread. This hand-washing is a purifying ritual that is done after waking up in the morning. While it is pretty much the same, and the same blessing is said, the washing is a little different. Instead of washing 2 or 3 times on each hand, as we do before bread, we wash once on the right, then once on the left, and then again on the right - etc.. alternatively.

3) Modeh Ani. Often thought of as a kid's prayer, it is said as soon as we rise. It is an acknowledgment of our gratitude to G-d for the basic blessings of life and health, and implicit in that is our dedication to make this great gift of life worthwhile and meaningful.

The King was upset, and gave the royal order: "The next man to come to the palace door IS your husband!!" Sure enough, on that night, a stormy night, a straggling farmer was trying to get out of the rain and saw a light in a distance. When he knocked at the palace door, the king welcome him in and took him straight off to the house chaplain who married the farmer and the princess. While the farmer turned out to be a decent fellow, he was not used to palace life. So the newlyweds moved out to the farm.

One day the farmer comes home from a hard day out in the field, and sees his wife in tears. Wanting to please her, the next day, he brings home a bushel of golden potatoes, perfect in size, without blemishes or "eyes" - Idaho-type - Perfect.. His good wife took one look at him and at the potatoes, and cried even harder.

He thought it over, and realized that while they were indeed excellent potatoes, they were useless without cooking or baking, and are pretty starchy after all. So the next day he brought home seedless cukes - firm on the outside, but filled with a crispy juicy crunch inside. Again she cried. He thought once more, and decided he would bring home his very finest.. vine-ripened, richly delicious, zesty tomatoes. But again she cried.

"What more can I do for you," he cried, "I brought you my finest potatoes, cucumbers and tomatoes!"

She gently told him, while his gifts were thoughtful, she was pining and yearning for the rich life she left behind at the palace. The magnificent culture, the beautiful music, the world of ministers and politics.. and he brings her vegetables.

This is not a true story, of course, but serves as an excellent parable. We are BOTH the farmer AND the princess. Deep within us we have a G-dly soul, and that is intertwined with our bodily and physical existence. Sometimes we feel a need, we feel a void, an emptiness in our life. So, we go out to eat or buy a new car, watch a TV show. And then we feel empty again.

The void we feel is the soul yearning for a richer, deeper meaning. To fill that void we need to listen to the needs of the soul, not only the needs of the body.

(I heard this as a kid, in the name of Rabbi Josh Gordon, of Chabad of The Valley (CA) and it impressed me with the power of parable).

by Ben Lieb

All parts of this verse are important. If it would only say the first part, we would think this guy has no obligations and is free to do whatever he wants. This is why the verse ends by saying: all this is in order to rejoice with your wife, not to go off and do whatever suits you.

If it would only say the second part - go and rejoice with your wife, we might view this as a restrictive obligation. This is why the Torah prefaces it by saying - you are FREE to go and rejoice with your wife. Not merely an obligation and responsibility but more importantly a Freedom.

Nowadays, the word honeymoon has come to mean a fantastic getaway to some dream-like place to rejoice after the wedding. The origins of this come from back in the day when it took some time and effort for men and women to get used to each other. One method was to spend one month on honey-ale, so they would get over their inhibitions and get on with life together. Hence Honey (for the ale) and Moon (for the month this would take).

The Torah might not go for the honey-ale, but it does go beyond the one month, giving us a year to celebrate with and devote ourselves to our spouses. This may not be immediately relevant to us, but may the time come when we can truly celebrate in the way the Torah prescribes.

by Farrah Fidler

As we begin a new year at SUNY Albany, it is an appropriate time, to look back the years past and see what we can do to better it yet some more in this year to come.

It is said about the Beit Hamikdash, Jerusalem's Holy Temple, that due to the immense crowds, they would stand tightly, yet miraculously there was always room for everyone to prostrate themselves when the time came for that in the service.

The Haftorah we read today says: "Widen your Tents!" Indeed, we've been working hard on the Building Campaign, and we have little choice but to begin construction this Spring, G-d willing. It is a good problem to have, not to have enough room for everyone. May we find some temporary means of making some more room, in the meantime before the new building.

But no priest was available, and the man's condition was worsening. A man came over and said, while he is not a priest, his home is directly behind the church and he has been hearing their prayers for many years, and would share them with the dying man.

He leaned closely to the dying man, and said: "Repeat after me. B-11, I-19, N-39...."

Often we get caught up in superficiality and forget to look within to find out what it is really all about.

The Jewish Campus Community at Albany has so much to offer, in so many different ways, be it religiously, politically, socially and culturally, that you just have to take a peek inside and get acquainted with it. There's something for everyone.

But it takes coming inside to really appreciate it. People might see my beard and run off, but once they get to know me - they get past that. Don't confuse prayers with Bingo.

He quickly radioed the oncoming lights: "Please change course and move 45 degrees South".
The lights radioed back: "You move 45 degrees North".
The Captain was enraged! "You have no idea of who you are talking to. This is Captain Douglas and this is a battleship! You move 45 degrees South if you know what is good for you!"
The lights radioed back: "We don't care if you are Captain Douglas, or if you are on a battleship. You will have to move 45 degrees North!"
The Captain was beside himself: "I am not alone.. there are other battleships behind me. If you do not move off course, we will blow you out of the water!"
The lights responded: "Sorry Captain Douglas - This is a Lighthouse!"

I said this at Shabbos House before, but thought it would be appropriate for Freshman weekend. One of the beautiful things Raizy and I get to witness is the metamorphoses and change which happens to students over the four years. It is remarkable to see how people blossom.

But while some elements are good when they change, other elements are best when they stay the same. The values and foundation, our heritage and family, are foundations upon which to build and a "rock" to depend on.

Another lesson from a Lighthouse for the SUNY years is that a lighthouse doesn't force anyone to go this way or that. But if you need it or want it - it is there for you. Jewish Life here is much the same. No one forces you to get involved, there's little or no pressure, everyone in the UAlbany Campus Jewish Community is here because they want to be (at one level or another).

So like Motel 6 says: "We'll leave the light on for you."

This story is also especially appropriate for the Hebrew month of Elul, preparing for the High Holidays, when we daily recite the Psalm titled: "G-d is my Light".
 

Being Freshman weekend, it is common for newcomers to the Albany campus to overwhelmed by concrete and similar buildings with little sense of direction to find the little house on the corner of Fuller Rd and University Drive.

First of all, we have to find ways to make this clearer to find. Years ago Shabbos House (believe it or not) was on a certain University Map - make it clearer to Freshmen etc..

And in general, not only for freshmen - each of us can act as signposts, being the word-of-mouth that brings new faces over. Thanks to so many of you who are such wonderful signs.
 

Even Bread & Salt...
by Michele Adler

This runs contrary to so many other passages and Jewish experiences! Aren't we supposed to celebrate Shabbos and Holidays with a rich spread of food and drink, and isn't taking care of our health an important Mitzvah? Why does this Mishna suggest a life of denying oneself the pleasures of this world?

It seems that the Mishna is not suggesting or encouraging us to live this way. It is only telling us where our priorities should be. EVEN if you have nothing else but bread and water, don't let that keep you from studying. But this is not telling us to deprive ourselves.