One striking and repeated theme throughout is the Kohen's (who serves as the leprosy expert) inspection of the symptoms, and his diagnoses based on seven-days of observation. If the malady spreads it is "Tza'ras" but if it doesn't, it's not.

There's an important positive message here as well. Often, the here and now doesn't tell the whole story. Time is a wonderful teacher. Looking back and evaluating progress, growth and change is a very important indicator of who we are and where we are going.
 

In the dictionary I found these definitions for relay:
1. series of persons relieving one another or shifts
2. electrical switch that allows smaller circuit to control larger circuit
3. carry forward - as in relay a message

Relay as an electrical switch has a profound Mitzvah message. It may seem small, but one act can have a major impact. The electrical charge in what may seem to be a minor Mitzvah activity truly acts as a light-switch (which operates on a relay concept) to a major flow of spiritual energy. One of the Lubavitcher Rebbe's main teachings was: Never underestimate the long-term and far-reaching effects of a single, solitary Mitzvah.

It is also this way with the Jewish people as a whole. Each generation has its mission and challenges, each Jew is an important link in a continuous chain. Judaism didn't begin with us, and it won't end with us either. We are one part, albeit an important part, in a major historically-long relay.

In a smaller sense, we feel this concept at Shabbos House, especially this weekend with alumni visiting. Each and every student who participates and invests of him/herself at Shabbos House leaves an imprint on our atmosphere, and the Shabbos House we experience today is a result of cumulative generations of students (which changes completely every four years) and their individual contributions. True, new students arise to take the place of graduating seniors, and it is a pleasure to witness the personal growth and blossoming that accompanies that, but it's never exactly the same.
 

That difference (theoretical vs. practical) is enough reason to justify the repetition. Ideas are great, but they become real only when applied in action. The academic world is a fascinating place to be, and often more comfortable than the real world, but it is only in the real world that all the ideas come to life and make a meaningful difference.
 

There's an oft-repeated rice-story told of the Lubavitcher Yeshiva in Shanghai during the WWII years. Though we aren't sure, many think it is about Mendel's grandfather, Reb Moshe Rubin, because it would be so typical of him.

He loved prayer and wasn't much of a cook. But all the students took turns with Kitchen-Duty. On his turn, he measured out one cup of raw rice per person and put it into the pot. He added water, turned up the fire and went off to pray. As he passionately prayed in a nearby room, the water began to boil, and before long the rice began to expand and explode, and there was rice everywhere. (Remember there was a hunger in Shanghai during the war years and food supplies were scarce).

There's an important message here. We are like the grains of rice, and the water is Torah.  We shouldn't be unchanged by Torah. We ought to come out differently than we came in. Ideally, we ought to absorb the water, and that absorption is supposed to make us grow - spiritually, intellectually, emotionally.
 

Central to the service in the Mishkan were 4 vessels: the Ark, the Menorah, the Showbread Table, and the Inner Altar. Three of these (aside for the Menorah, Moshe asked me about that) had built-in rings that were designed to accommodate golden rods or poles enabling them to be carried on the shoulders of men. Kind of the style you see on the Carmel Wines logo from Israel - but that's with giant grapes.

These rods were obviously meant for travel and had no purpose once the Mishkan was stationary and settled in a specific place. Maybe they put them in storage. But the Torah is very clear about the rods for the Ark, "They shall never be removed." You have to keep the travel-rods with the Ark, remaining inside the Ark's rings, at all times.

But why? If the function of these rods is for travel, why are they important once you settle? And if they are indeed important, why is this law only applicable to the ark, and not to the showbread table or inner altar?

The Rebbe explains "Have Torah Will Travel." There's an important lesson in keeping the travel-rods with the ark at all times. People tend to leave the Torah behind. Or keep the Torah limited to the synagogue or home. But they don't take it along to college, to work, to life. The Torah will travel with you wherever you go. It is eternally relevant, in all times, in all places.

I always knew this talk by the Rebbe, and it was indeed typical of the Rebbe, who was the first visionary to send his Chassidim as Shluchim for life-time missions to any place on earth where Jews live, and to really believe in creating Jewish life and Jewish centers anywhere.

But little Bassie gave this thought a different level of clarity. Justin Hirsch was holding her and asked where the Torah was kept. She pointed to the Aron Kodesh, our ark at Shabbos House. He then asked her, what's that called? She replied, "The Torah Suitcase." Precisely this point.
 

Purple dyed wool (Argaman in Hebrew) is an interesting thing to ask for. Why Purple?

While I don't pretend to know the inner Biblical reason, historically it is known that purple dye was expensive (before synthetics and artificial dyes) and reserved for the rich and royals, and therefore had a prestigious, respected feel. Even a thousand years later, Roman Senators wore purple to distinguish themselves. Doing the same for G-d and a place of worship makes good sense.

Here's another thought: Purple is not a primary color. It's made by mixing red and blue. Red and blue are two strong primary polarizing colors. Here in our country, especially in election season, these colors symbolize extremes of our political spectrum. Different ideas and ideals, two sides of the aisle. Making Purple symbolizes bi-partisan efforts, or better yet, the deeply-rooted shared values that both sides have in common as Americans.

This shares a common theme with the gold used in the Mishkan-Tabernacle. Gold was used in a number of things, but perhaps most prominently in the Menorah which had to be designed from one large single piece of gold "Miksha Achas" as the verse specifies.

But why out of one piece? Would it not be much easier to craft each separate piece of the intricate Menorah separately and then weld or smelt them on together? What's the point?

The Rebbe explains that the Menorah branches out to extreme (and not so extreme) right and left to symbolize the diversity of the Jewish People. People shine in different ways. Yet at the same time it is very important that we remember that all this is coming from one place. Deep down, underneath our differences there is common heritage, commonality, roots that we all share. Like we said about Purple.
 

The Patriots want to make history by being the first all-perfect team in NFL history (well, in addition to the Dolphins, but they played less games back then). They won 3 recent superbowls, and are coming into this Superbowl 18-0, they were favored to win in every game they played this season. Contrast that with the Giants, who lost their first two games, a key player didn't show up to practice camp, there were issues between the coach and his players and the quarterback is inconsistent. They were the underdogs in all their playoff games. Like the Benoni of Tanya.

Talk about an inconsistent quarterback. With all the pressures on the quarterback, he needs to stay focused - getting distracted is almost as bad as getting sacked.

Rebbe Meir of Premishlan was insistent on his daily immersion in the Mikvah. The problem is that the Mikvah in town was atop a steep slope and was a treacherous climb on some winter days. Yet he didn't let that deter him and climbed it daily. Some scoffers thought little of this daily climb, so they attempted the same but ended up bruised and banged up from their falls. So they went and asked Rebbe Meir, "How do you do that crazy climb?" He answered, "When you're tied above, you don't fall below."
 

by Yael Gavronsky

Many of us on the trip had similar feelings. The empty pit in the stomach, the sadness. And the anger, the helplessness. How could this have happened? How can people today choose to forget, to deny? But we are not helpless. It is up to us to remember, to advocate. If we won't - who will?
 

In addition to the religious aspect, there's also the psychological importance of not taking life's blessings for granted, and appreciating and giving thanks for all that we hold dear and precious.

by Craig Messer

Spirituality won't come to you if you stay put in earthliness. You have to make some effort and try moving upwards. At the same time, G-d is not expecting us to leave everything behind either. We rise, G-d descends, and we meet somewhere in the middle.

Joey Fruchter: You trust G-d wants the best for you. He's looking out for you. So you don't have a problem submitting to the Mitzvot without question, because you know you're not getting the raw end of a stick.

Mike Nissan: This concept is reflected in the way we put on Tefillin. We put on the hand-tefillin which symbolizes action before the head tefillin which symbolizes our rational thought process. Besides, it is sometimes difficult to understand something rationally, without being involved or experiencing it.

Rabbi Mendel: It's like in a relationship (Chassidut often uses a relationship as a meaningful metaphor for our connection to G-d) unconditional love and trust allows for discussion, dialogue and does not preclude it. And one always has that unconditional love to fall back on. But if one bases the relationship solely on reason and rational it stops being love and commitment and becomes a business partnership instead.
 

by Craig Messer

The Book of Judges concludes with the tragic story of the concubine at Givah, whose murder sparked a civil war amongst the Jewish people against the tribe of Benjamin. The high tensions and later reconciliation are the last chapters of the book of Judges.

There's discussion among commentaries whether the story actually occurred at this juncture in history, or did it happen much earlier and should have been place at the start of the book of Judges. The concluding line of the story, and the book of Judges, is that there was no king in Israel. Tribal affairs without consistent central authority caused much of the strife in this and other stories in the book.

by Mr. Josh and Dr. Tova Lennon

In the opening verses of Vayechi, the last portion of Genesis, we read of Yosef bringing his two sons, Menashe, the elder, and Ephraim, the younger to their grandfather Yaakov's deathbed to receive his blessing. Yaakov places his right hand (symbolically the stronger hand) on the younger son, and his left on the older son. When Yosef wants to reverse it and correct his father, Yaakov insists that he got it right, for down the road in the future there will be ways in which Ephraim's descendants will shine even brighter than Menashe.

Generally speaking, first-borns get certain privileges and opportunities. Yaakov's switching of the hands is a symbolic gesture of an important Jewish value, which is emphasized repeatedly in all the Genesis sibling stories: "You don't get it by birth, it's not automatic. You have to work for it, you have to earn it." Often the younger sibling is preferred and chosen.
 

by Tamar (JERNY)

The truth is Jacob did not have it easy. He had issues with his brother, then got pushed into tricking his father, and then had no choice but to run away from home. His uncle was a trickster, and he could never rest and had to always watch his back. He finally gets his family together, and his beloved wife dies. Then his kids can't get along, and one of his sons disappears.

It was a rough run. While we know that Jacob was a holy man, with long-range foresight and big picture vision. Still, it is sometimes to realize the goodness and purpose that lie beneath all of life's hardships. True, in the end, it was good that Joseph ended up in Egypt, but it took 21 years of agony to realize that. Hindsight makes it easy, but going through it is not fun.
 

Rashi quotes a Medrash that the temporary tabernacle during the period of the Judges spent a lot of time in Shiloh, which was in Joseph's portion. But once the tabernacle moved on, Shiloh lost its holiness. And the two Jerusalem Temples were built in Benjamin's portion. The first temple was destroyed by the Babylonians and the second temple was destroyed by the Romans.

So Joseph cried for the Benjamin's two temples that were to be destroyed in the future, and Benjamin cried for the Shiloh tabernacle in Joseph's portion that ceased to exist later on in Biblical time.

The Lubavitcher Rebbe asks a simple question. It was sensitive and thoughtful for each of them to cry for the other one's loss. But why didn't they cry for their own loss? Benjamin only cried on one shoulder, not for the two Temples?

And the Rebbe's answer is simple, practical and typical of his call to action: You can't cry on your own temples. That's something you have to roll up your sleeves and do something about.

In the Rebbe's Hayom-Yom Calendar, there's a similar quote: "Better one action than a thousand sighs."
 

An attractive woman is about to jump off the Brooklyn Bridge. A driver spots her, jumps out of his car and rushes up to convince her not to jump. She says she has no choice. She in trouble with the law in several states and she has no place to go.

"Hey," the driver says, "I am a sailor. Tomorrow we set sail for Paris. I can hide you in my duffle-bag, smuggle you aboard, and in under two weeks you can start life anew in a new country!"

She thinks about it, agrees, and comes down from her perch. The next morning she climbs into his oversize duffle and he schleps her into his car, and then onto the port, and finally she feels smells the water and feels the rocking of the sea. Once he's aboard, he takes her below deck still in the duffle-bag, and brings into into a closed room deep in the ship's hold.

"Listen, " he tells her. "I am risking my job to keep you as a stowaway here. Under no circumstances are you to leave this room for any reason. The door must be shut at all times. I work on deck during the day, and I'll come down with food and entertainment every evening."

She understood and was grateful. The sailor was true to his word. He came down each night with food and they spent good times together, and this went on for more than a week.

One afternoon, the door to the room opens, and in the doorway stands the captain of the ship. He is shocked to see a woman living in the hold of the ship. She is caught off-guard, and frightened tells him the whole story about the wonderfully kind sailor who saved her life and is risking his job to help her get to Paris to start life anew.

"Paris!?" asked the captain, "this is the Staten Island Ferry!!!"

OK, it's a good joke. The moral is that yes, we can have fun, relax and chill - but we can't keep rocking back and forth and get nowhere. Life has a mission. We have to keep moving, keep advancing, so the fun needs to have a purpose. It needs a goal to keep it meaningful.

This lesson connects with two important teachings of the Baal Shem Tov, founder of Chassidism:

1) Everything we see or hear should be a lesson for us in our service of G-d. Nothing is for entertainment purposes alone. Life has meaning, and we should be tuned into it.

2) We think we travel for our own reasons. But the deeper truth is that wherever our feet travel, there's a unique mission we have to fulfill there, and only we are empowered with that specific mission.

Good things to think about over Winter Break, whether you are sunning in the Caribbean, or working at a mall somewhere on Long Island.
 

But not always. In this week's Torah portion (Miketz) we read of Joseph being freed from Egyptian imprisonment to interpret Pharoah's dreams. Then he was elevated to viceroy over all of Egypt and ran the country during the years of plenty, during the famine, and long afterwards.

Many commentaries ask: Why didn't Yosef send a message to his father? While he was enslaved and imprisoned it's understandable he may not have had access to such inter-country communication, which must have been very expensive back then (I remember when long-distance calls were considered expensive). But why couldn't he send regards to his father when he became viceroy of Egypt, with all the wealth and connections such a position afforded.

Among the answers given, one has an important life message about waiting.

Yosef was concerned, that unless the conditions were right, sending the news back home could possibly cause more harm than good. He and his brother both needed opportunities for reconciliation, after all their separation was quite harsh with the brothers eager to kill Yosef and only settling for his sale after Ruvain and Judah interceded. If he would rush to get in touch with his father - it might cause more harm than good, the brothers may run away in shame, the father might disown them. So he waited for the the pieces to come together, Joseph felt that the right conditions and timing were worth waiting for.

It's like relationships. You can't force someone to love you. You can work to foster and develop that love, both within yourself and within that other person, but trying to force an emotion is usually futile. Like picking fruit before it's time, if it's not there yet, it just isn't. It's worth the wait.
 

"So, what does Chanukah celebrate?" they asked.

I explained, "The Syrian-Greeks oppressed the Jews and didn't allow basic religious freedoms. The Jews revolted, led by the Maccabees and miraculously, despite overwhelming odds, won the battle and their freedom."

"And how is this holiday celebrated? What are the rituals?"

"We light an additional candle on the Menorah on each of the eight nights. We eat foods fried in oil, like latkes and doughnuts."

"Wait a second," they asked, "what do lights and oil have to do with the war and religious freedom?"

Now that was a good question. Obviously I explained to them that there was a second miracle of the oil that lasted for eight days. But why don't we have rituals commemorating the battle and victory?

The truth is that both miracles are important. But the Rebbe explains, they serve different functions. Winning the war was crucial. But its only an enabler. The oil represents the cause, the passion, the purpose for fighting that war.

Take freedom itself as an example. People work and fight and do everything possible to ensure their freedoms, but once we have those freedoms how do we exercise those freedoms?

Or a college degree... you spend four years, write reams of papers, all for a degree. But the degree is not an end unto itself (although it some ways it might be) because people desire it as it is an enabler in society, it allows you to get ahead, it allows for a better job, lifestyle...

So while winning the war was important, it is what we did with that freedom that we celebrate. The oil and light of the Menorah symbolizes Jewish spirituality, holiness and purity. It stands for the reason and background why the Maccabees fought that war.
 

The truth is that Joseph has a lot in common with the Chanukah story. Unlike his brothers who were shepherds in a holy land, isolated from the surrounding cultures, Joseph was torn away from the comforts and shelters of his spiritual and emotional home, and grew up, lived his life and raised a family immersed in alien cultures. The story of Chanukah is also a story of struggling between two cultures, as Judaism and Hellenism collided. Balancing the two worlds was Joseph's magic, and is also the story of Chanukah.

This isn't ancient stuff. Being Jewish at UAlbany in the 21st century is a similar struggle, the delicate balance of trying to get ahead and be successful in American culture and society, while retaining and strengthening our Jewish identity and heritage.

So a closer look at the Joseph story may give us some hints and clues. After all, Joseph did very well in Egyptian society - he ended up as Viceroy, and ran the country for all practical purposes, yet he remained true to his identity and raised his sons to be worthy of the tribes, even in Egypt.

Here are three points:

Multi-Color: That coat Jacob made for him caused him a lot of trouble. But there was a protective measure in that coat that lasted him long after it was taken from him. Jacob knew that Joseph would have to survive in unfriendly and challenging environments. So he made sure that Joseph's Judaism was not black and white. He made sure it had color, it was rich, vibrant, multi-faceted, to be able to withstand the pressures and difficulties ahead. We, too, ought to enrich our Judaism with study, practice, experiences and discussion, so that it is rich and strong enough to go the distance.

Dreams, Hope, Optimism: In the beginning Joseph may have been the favorite child, born in privilege. But after that, he didn't have it easy. His brothers were first going to kill him, then they threw him into a pit, and then sold him. He was sold from one caravan to another, and then sold in Egypt. He had issues with his master's wife, which got him into jail. He spent a lot of time in pits, slavery and prison. But he didn't get down. He had dreams, which kept him going. He believed things would work out well. Jews, today, who feel overwhelmed, and pressured by their surroundings are much less likely to stick it out, than Jews who are excited, passionate and optimistic about their cause. Jews who celebrate Judaism.

Interpreting & Focus: So much comes at us in life. Especially in today's fast-paced, ever-changing world. We don't always have the time to read deeply into things, do the research, think things through. We have to react, respond in real-time, otherwise we might miss out. Often, if we take the time to stop and think things through, read into them and recognize their long-term consequences and effects, they would not have the same hold on us. Joseph was able to see underneath the surface and focus on the big picture, the long-term results.
 

Chanukah celebrates the power of even a little light. A little light goes a long way. Especially, when it is slowly but surely steadily increased, one day at a time. Chanukah celebrates the miracle of not enough oil, and how that little light can make a huge difference.

Chanukah falls at a busy time this year for UAlbany students - in the cramming session just before finals week sets in. Thank G-d we have many events on our campus, one for each night and sometimes more, so it's not realistic for students to be doing all Chanukah all the time, with everything else that's on their plate.

So all Judaism asks of us, is a little Chanukah. One extra light a night, a quick bite of a latke, a spin of the dreidel. A little window of a Mitzvah, of spirituality, of G-dliness, in our hectic and busy lives. So come out for an hour when you can, celebrate Jewishly among friends, light the Menorah and try to increase the Jewish light in our lives - even by a little bit.

Because every little bit counts.
 

by Raizy Rubin

Appropriate for an island Shabbat: Hawaii is a sunny place, much warmer than Albany and it's open on all sides.

This week's Torah portion speak of Jacob, traveling away from the physical and spiritual comforts of home, to a depraved place, Talmudically translated as "the anger of the world." Laban's home was a cold, alien place, yet Jacob succeeded in starting and raising his family even in the worst of places. As he later told his brother Esav, "Even in the house of Laban I kept the 613 Mitzvot."

It's possible to create a warm, nurturing environment even in the coldest of places. As we have recreated a virtual Hawaiian Shabbat at the onset of Albany's cold winters.
 

Actually, there's an excellent connection. The Torah portion of the week (Parsha) is Chayei-Sarah which recounts Eliezer's mission to find a wife for Isaac. The Talmud says that his trip was expedited, with faster than normal travel times. This is actually the first instance in the Torah of "Kefitzas HaDerech" or  unnaturally speedy travel.

Cars do something of the same. Traveling to NYC in the old days on horseback is much faster now in the days of 65-mile speed limits on Interstate Thruways.

Back to Eliezer - what was the rush?

1) This teaches us the importance of finding a spouse. Getting married is not something to put off indefinitely, once the time is right.

2) Like "a rose among thorns" Rivka (Rebecca) was a wonderful person in a negative, unhealthy environment. Reaching her as soon as possible was critical.
 

These 3 Hebrew letters spell a common Hebrew acronym: "Af Al Pee" which translates as "even though..." It's commonly used in the Talmud and in many Jewish texts. What does "even though" teach us about brotherhood? And this is a message that we all use, whether in AEPI or not.

There's a famous story about the history of the Temple Mount in Jerusalem. Two brothers farmed the land on a hill, and each owned a home at the foot of the hill. One brother was wealthy, he lived alone in a large, fancy house. The other brother was poor, and he lived in a small house filled with children.

One night after a successful harvest, the rich brother lay awake thinking about his poor brother and his large family. He wondered how made ends meet. Then he got up and took a bundle of wheat and quietly brought it across the hill to his brother's side, thinking his brother could make better use of it.

The poor brother was also awake, thinking about his rich brother. He was thankful for his own family, knowing that his children would be there to help him in his old age, but who would help his brother? He got up and took a bundle of wheat over to his brother's field.

This went on for some time. Each morning the brothers would scratch their heads and wonder how their wheat-bundle stocks were replenished. Then one night, as the brothers made their way up the hill - they crossed paths and met each other on top of the hill. Realizing what was going on, they embraced, and G-d said "This will be the spot to build the Temple!"

Let's think about this story. Each brother could have rationalized why he needed it more than the other. Yet, "even with all that" they thought about each other and not about themselves. This is an important, eternal message of true brotherhood.
 

As in every good story there are also supporting characters. Abraham's nephew Lot is one, the Philistine King Avimelech is another. Some play a very small role, mentioned in only a verse or two. One of these is Malkitzedek, King of Shalem (Salem). After the war with the Four Kings, he greeted Avraham with bread and wine. It says he was a priest to G-d. And then Avraham gave him one-tenth of all his wealth.

Who was this guy? All we know of him is this verse or two. Obviously he was doing something right if Abraham gave his Tzedakah to him. And the verse testifies that he served G-d. So why is it that we know so little of him? With Avraham there's a whole to do about his discovery of the one G-d and monotheism. He is considered the first Jew and the father of all the Jewish people. But what about Malkitzedek? We hear nothing about him. And there are no Malkitzedekites today?

Malkitzedek and Avraham both served G-d. But Malkitzedek did his own thing, in his little corner of the world, he didn't involve anyone, he didn't celebrate or build community. Avraham and Sarah had four entrances to their tent to welcome travelers, give them food and encourage them to thank G-d. They were out there. The knew the world was different than they were, and they probably didn't like all that they saw, but that didn't push them into a corner, or to close the door off to people around them.
 

by Tehillah of JERNY's Israeli Bnot Sherut 5768

At a young age he looked around and wondered how all of the world came into being. First he saw the brilliant sun in the sky and figured it must be G-d. But then evening came, and the sun set, and the moon took its place. So Avraham started to worship the moon. That changed with the morning, so Avraham was confused. Then he gave it some thought and realized that there must be an invisible force which makes everything happen behind the scenes and so he came to realize G-d.

It's significant that this story is about the origins of our people. Jews are all about questions, searching, seeking. Asking is a Jewish tradition.

by Justin Hirsch

This year, as a graduate student learning about teaching, we read a book called "The Misfits". The book highlights the harmful effects of name-calling (despite the old adage of "Sticks and Stones..") which in turn highlights the importance of G-d changing the names of Abraham and Sarah, because names and nuances in names - do make a major difference in people's lives.

(2) My graduate studies in education highlighted positive messages from several of Abraham's behaviors we find in this Torah portion (Lech-Lecha). (1) When he senses strife between his shepherds and Lot's shepherds, he does what every good camp counselor does - separates the parties before things get out of hand. (2) He is reluctant to fulfill Sarah's suggestion of marrying Hagar, though he does it. (3) But once he commits to her, he is upset about sending her away. (4) And though he longs for a son with Sarah, he is worried about Yishmael and how he will turn out, always thinking about all of his children.

I kind of don't get these same messages when learning about Sarah's parenting, but I guess there's more commentary that may deal with that.
 

The popular Jewish song (based on R' Nachman of Breslov) says: "The whole world is a narrow bridge, but the main thing is not to fear at all." Why is fear the big issue? The main thing should be not to fall off the bridge!

Sitting around the table at the Oneg/Farbrengen after dinner on Friday Night we came up with the following answers to this profound question:

(1) Charlie Fried: You can't fall off. It's impossible! Still you might be afraid. So the song tells us that the main thing is not to be afraid, because falling off isn't an issue.

(2) Tamar of the JERNY Bnot Sherut: Falling off or not is not the issue. The main thing is not to be afraid, because once you take fear out of the picture it is much easier to stay on the bridge.

(3) Rachel Serkin (current L'chaim President): You will fall off! Everyone does. Life is full of ups and downs and we all fall off the narrow bridge sometimes. But the main thing is not to be afraid, even if you do fall of the bridge. (This was supported by Justin Hirsch from Dr. Seuss' "Oh, the places you'll go..." and Rabbi Mendel brought in the verse "the righteous fall seven times and rise again..." ).
 

(2) This joke brings to mind a true story about a man named Avraham Genin who ran a key-shop in middle of Moscow. There was a sign that would often hang in the door of the shop "Will be back in an hour" or something like that. It was a known, but well-kept secret among Jews in Moscow, that if you had a newborn son, and needed a Mohel, you would visit the Avraham Genin's key shop. And that's where he would disappear on his "lunch breaks".

In the late 1980's (maybe 1989) this Chassid made it out of Russia for a visit to the Lubavitcher Rebbe in New York. He brought a gift to the Rebbe. It was an empty glass vodka bottle engraved with the names of the Chassidim who used its contents to toast the Rebbe back in the Soviet Union. And he told the Rebbe, "My name is Avraham Genin." The Rebbe responded warmly and excitedly: "Like Avraham Avinu!!" I remember when this story happened and it left an impression on me.

(3) This week (Lech-Lecha) we read in the Torah about Avraham's circumcision at the advanced age of 99 years. And this week on www.Chabad.org there was a story of a birthday party for Boris Efimov in the Marina Rotscha Chabad synagogue of Moscow. Not just any birthday, it was his 107th (!) birthday (for long, healthy years to come!). Boris' father in the very early 1900's, wanted his son to learn about Judaism, but that didn't work out. Instead he became a celebrated Soviet political cartoonist, until the 1980's, including a special award in 1967. And the first time he put on Tefillin was in the year 2000, at age 100.

Often we say to ourselves: we are getting settled, we are finding our place. It's too hard, too late to change, to improve. Whatever it is, it already is, and that's it. In a few years from now we may already feel like we're getting over the hill, and by then, it will for sure be too late to change.

This 107 year-old (ka"h) Russian Jew who began Tefillin at age 100 is reminder - it is never too late! We are never too sure! It is always possible to grow and change!
 

A prospective student came to the Yeshiva of Lubavitch, in the original town of Lubavitch. Today, Chabad-Lubavitch is known for it's welcoming, non-judgmental, open-hearted style, but back then in the late 1800's, the Yeshiva had strict admission standards. The Yeshiva administration was reluctant to accept this particular student. He was intelligent, but was lacking personal refinement.

The Rebbe, Rabbi Shalom Ber, asked that this student be accepted. But he quietly instructed that his first month at yeshiva be strenuous with both intellectual and physical exertion. It was the month before Passover, so he was given tasks regarding cutting and storing the wheat for Shumrah Matzah, and was involved in the Seder preparations, even bussing the Yeshiva tables. All the while, he had to keep up with his rigorous academic obligations. All this made him sweat.

At the end of Passover, the Rebbe remarked to his son, "Look what the sweat of a Mitzvah can accomplish. Any previous coarseness is gone, and in its place is a glowing refinement..."

Guys, this is not a Rabbinic endorsement of pledging. Actually, this story is kind of out of character for the Lubavitch-style. Nevertheless, it certainly demonstrates the power of sweating for a Mitzvah.
 

A Chassidic Jew from Crown Heights named R' Yisrael owned a bungalow colony in the Catskills which he rented out for the summer. The place was becoming rundown and one year he hired a landscaper to reseed the lawn, and spruce it up a bit. Before the season, he drove out there, and saw the beautiful new lush lawn, and then was horrified to see two fresh, thick, ugly tire tracks running all the way up the lawn! He was so upset, that he cursed the owner of that vehicle to have two flat tires.

Later that week a fellow Lubavitch delivery man R' Sholom told R' Yisrael, that after he had delivered new chairs to the main building on this property, he had not one, but two flat tires on the road home. This is so highly unusual, to have two flat tires in one day. The bungalow owner told him of this curse, since he had ruined the lawn which he paid so much to spruce up.

"If your curses are fulfilled, why don't you give blessings?" asked the delivery man.
"Ah, when I curse people, I MEAN IT!!" he replied.

It's important to clarify that R' Yisrael has huge heart. Though he speaks gruffly, and can yell a little, he really cares about people, is sensitive to people's needs, and has his special ways of helping people.

This year I met R' Sholom outside a wedding in Crown Heights, and I asked him to confirm this story. "Not only that, " exclaimed R' Sholom, "but R' Yisrael insisted on paying me for the cost of the two tires! Of course, I refused the payment, but that was typical of R' Yisrael..."
 

Too much or too little often isn't much good. Somewhere in the middle is where the good stuff is. A similar message can be found in other stories as well, like Goldilocks and the Three Bears.

Similarly, Simchat Torah is an important time to be lively, spirited and energized. At the same time, it's important not to get out of hand, become destructive and lose focus of what the holiday festivity is all about. Choni's desirous and beneficial balance is a good model to follow.
 

Truth be told, the ice-cream we are serving today is all pareve, without a trace of milk or dairy. We express our thanks to Turtle Mountain and the So-Delicious Ice-Cream company for donating a trove of Kosher Pareve flavors for us to sample and enjoy.

But the message is clear regardless. There are the plain and regular aspects of life, and then we have those rich, luxuriating, delightful aspects. Based on a verse, Rambam (Maimonides) writes: "We ought to dedicate the richest and fattest portion to G-d." When it comes to priorities in our lives, G-d should get the richest and the best - not the leftover portions.

Chabad Chassidus talks a lot about the two types of spiritual light -the surrounding atmosphere type called "Makkif" and the internal, personalized type called "Pnimi". Jews and Judaism need both to thrive.

The Sukkot holiday is a perfect example. The Sukkah structure is a "surrounding" Mitzvah. The Lulav Shake is the personal one. In fact, the best place (though not the only place) to shake the Lulav is inside the Sukkah. Chabad's Lulav-shaking custom is to shake in all directions and then draw the Lulav set back to one's heart. In this manner, the Lulav is a "spiritual tool" designed to draw the "surrounding" holiness of the Sukkah, via the Lulav into our own hearts in a personal way.
 

Subs are the type of food eaten by hand. Historians explain the whole invention of a sandwich was to be able to eat meat by hand. And a good sub (filled to the brim with fillings, condiments and toppings) has to be eaten with two hands.

Rabbi Samson Refael Hirsch points out that the Gematria (Hebrew numerical equivalent) of Hand (Yad) is 14. There are 14 knuckles in each hand (3 on each finger, while the thumb only has 2). 14x2 (the amount of knuckles on two hands) is the Gematria of "Koach" which is Hebrew for strength.

The Talmud deduces from verses that G-d created the world "using only one hand." (Kind of like the wrestlers who boast to fight with one hand tied behind their backs). But when it comes to support of the righteous in creating holiness in this world, G-d uses both hands.

The lesson for us? Doing something with "both hands" symbolizes full-contact involvement, dedication without distraction or half-heartedness. Like with subs, let's go all the way, and give it everything we've got.

Itche, the father of the newborn (named Shmuel during the Bris ceremony) got up to speak. He recalled his own Bris (which is something not many people can do) which took place in a Chabad overnight camp in the early 1990's during the beginning of Glasnost and Perestroika.

Sunday was Bris Day in Camp. A Mohel would come, and each Sunday, a few courageous and committed campers would volunteer (with parent's permission) to get a Bris. In the camp dining room there was a large poster. Late each Sunday a few more names were added, those who had a Bris that day. Itche's name went up there one Sunday. He was 13. He had his Bris and Bar-Mitzvah in the same summer.

It's traditional that someone is honored to hold the child during the ceremony. This honor is called "The Sandek". The Sandek at Itche's Bris in Russia was his counselor, the very same as the Mohel now in Albany for Itche's son's Bris.

Even in Russia he knew that these young American yeshiva students were making a sacrifice to spend their summers in Russia just after the fall of communism. Now that he lives in America, he realizes it much more. In America there are no lines for food, no limited rations, there's hot-water in the showers at all times, and the toilet-paper is soft. But the Rebbe encouraged them to do something for all these Russian kids who never had Jewish opportunities under communism, so they went joyously. Itche's first encounter with the Rebbe was when Levi Heber brought that Bris-Poster (with Itche's name on it) from the camp dining hall to NY, and presented it to the Rebbe.

Everyone knows you have to "take care" of your significant other. Many mistakenly think it has to be expensive. They don't realize you can do a lot of it on the cheap.

Don't get me wrong. A friend/spouse is worth investing in. But sometimes a thoughtful handwritten card is better than a fancy shmancy thing from a store. People who don't do the card (i.e. thoughtful but inexpensive) thing often enough, end up paying for it later on with a bigger bill for the big ticket stuff.

This summer ended up being more hectic than we planned, and I knew Raizy needed to get away. So I found a little cabin on a private lake about an hour north of here. It was $69 a night. But my parents took the kids, the place had no cell-phone reception nor a computer, it was quiet and pleasant, boating was included, and we had a wonderful time together. It wasn't dramatic, exotic or expensive. But we had each other and it was a great gift for the both of us.

People often make the same mistake with Judaism. They think that G-d is into the big stuff, the high holy days, the important things. They often don't realize that G-d is also available and accessible all the time, and even in little ordinary regular stuff. You don't need to be a Rabbi, pay for a fancy aliyah or make a major contribution to do something Jewish.
 

coming soon...

The Baal Shem Tov and his students studied Torah together, and then the Baal Shem Tov asked the host if it would be OK for them to stay on for lunch. The host couldn't refuse, but he had nothing left in the cupboards. He scurried off to a neighbor and borrowed a little of this and little of that, and somehow put together a lunch for all of his guests.

The students were perplexed. This was very unusual behavior for their teacher, who was always mindful of other people's circumstances, was hyper sensitive to the emotional and personal needs of all Jews, especially those who were struggling. Why would he impose breakfast and lunch on this poor family?

And then the Baal Shem Tov asked if it would be allright if they stayed for dinner! The host would not refuse, but he was at a total loss. He turned to heaven with a prayer that he could have the means to feed the holy Baal Shem Tov and his esteemed disciples. He prayed for the ability to have the means to provide hospitality to guests. And then he ran into town and pawned a few of his last possessions and mustered up enough cash to buy what it took to make dinner.

And then the Baal Shem Tov left. He explained to his bewildered students, that he saw in the spiritual realms that this poor Jew was destined to become well-to-do. But he never asked for it, so heaven could not give it to him. This man and his family were so content and satisfied with the little they had (a wonderful trait) that there was no way to send this golden opportunity their way. So the Baal Shem Tov stopped by and made sure to eat him out of house and home, so that he would have no choice but to pray and be blessed with wealth.

There are many opportunities out there that "have our names on them". But we are unaware of them, and not doing anything to access them. Sometimes all it takes is the ask. For other things a great deal of work must be done. Either way, we ought to take advantage and not let the opportunity slip by.

It could be we think it's impossible or unrealistic. Sometimes we simply underestimate our power and potential. Many a time we don't even know it's out there. And it could have to do with comfort zone, I know many Jews who are very satisfied and complacent with their Jewish status-quo and won't do anything to explore further or up the ante. I know students who could be taking more challenging courses, seeking out opportunities beyond their immediate horizon, but they simply won't do it.
 

So I thought of saying something about horses. But tonight is "Chai Elul" the 18th of the Hebrew month of Elul, which celebrates the birthdays of the Baal Shem Tov and the Alter Rebbe, great luminaries of Chassidus. I discussed this dilemma with the kids in the car, and Moshe said, "Why not tell a story of one of these Rabbi and horses?"

Now, that's an idea. First of all the Baal Shem Tov would take fascinating trips, on unnaturally swift horses to help Jews in need or to enlighten and inspire his students with a unique experience.

A Chassid of the Alter Rebbe had a rebellious son, who rejected the ways of his parents and did things which were hurtful and harmful. His parents brought him to see the Alter Rebbe.

"So what are you interested in now," asked the Rebbe.
"Horses, they're much faster than walking by foot or even a wagon. You can run like the wind on a horse," said the young man.
"You're right, " said the Rebbe. "But what about if you get lost on horseback, or go off in the wrong direction. Won't that take you much further out of your way than if you were walking?"

The story continues below - but I must interject a cute but true story that happened this summer:

Two yeshiva boys were visiting and after Shabbos they asked for directions to Wal-Mart. I sat down to start making a quick map, but they only wanted the address since they wanted to use their GPS. I told them the Albany Wal-Mart is at 141 Washington Ave Ext. They punched that in and left.

The GPS took them downtown to an imposing building with magnificent pillars. They were amazed. "What a Wal-Mart" but were let-down to find that it was the State Education Building opposite the NYS Capitol instead. The GPS didn't get the Extension difference on Washington Ave.

Back to the story of the horses, the boy and the Rebbe:

The Rebbe said that fast horses going in the wrong direction will only get you lost further and quicker.

"But speedy horses can also get you back on track quickly, making up for the lost time," the young man responded. Which is exactly what the Alter Rebbe wanted to hear.

We all get distracted and off-focus, to one degree or another. Our energies and interests are drawn to places and things which aren't the best for us. It is important that we invest the same level of energy in getting back on track as we did when we got sidetracked and drawn away. 

by Shachar Luz

In the power-engineering firm where I work there is a thick 400-page manual on "relays". Relays are tricky to design and they insist that the manual be read. Actually a woman at work told me that there are all kinds of manuals for all kinds of things. Many people skip the manual and miss out on important tools and features. Like marriage, she says. Many people fall into relationships based on circumstance and all kinds of social reasons - but they never read the book!

So what does the good book, life's manual (the Torah) say about dealing with new situations? You don't have to look far! In this week's Torah portion (Ki Teitze) it says: "When you build a new home, put a fence around the roof." This is good advice about safety. You can't leave a flat, useable roof wide open, people might fall. But if this verse is only about safety, why is this law only for new homes? Shouldn't older homes be protected, too?

There's a message in "new" home that goes beyond practical safety construction code. Of course, older homes should also have a fence. But the Torah is teaching us an important lesson about spiritual safety. We're most vulnerable to spiritual falls in new, unfamiliar situations. When we leave our comfort zone, and start off new - we have to put up protections, not only for our body, but also for our soul.

A fence actually makes the roof a little higher. It raises the bar. In engineering when we have a certain standard as the objective, we need to set the bar slightly higher to be sure we reach that standard objective. If your religious or personal goals are at point X then you have to strive for Y to be sure you can actually reach X.

Someone went walking in the woods and saw a half-dozen arrows stuck in trees in the center of bulls-eye targets. This was incredible! Every arrow hit its mark. He looked around to find the marksman, and found a young kid with the quiver. He asked the kid to help him find the expert marksman, but the kid replied that he did it himself. The man could not believe this, how was this possible. "Simple," the kid explained, "I first shot the arrow and then drew the target around it."

Before you start a new experience it's important to set yourself firm goals and expectations. These will help you form your priorities and stick to them. Unfortunately, many of us are like that kid in the woods. We go about our life, do our own thing, and then try to draw goals and expectations later.
 

by Craig Messer

This weekend we bid farewell to Shachar and welcome the freshmen class to UAlbany. Shalom and Shalom, to those coming and to those leaving.

This is also a valuable lesson for our Jewish campus community. It can happen that over-zealous students (and sometimes organizations) are overly pressuring in pushing a particular program or event, which they feel is the right thing to do, and which is the right thing for you.

But while we are excited about the many programs and events offered in our Jewish campus community, and would love for as many Jewish students to participate as possible, we also recognize the time-constraints, pressures and other obligations students have, and want students to make their own good choices about which events they're able/want to attend and be involved with.

Don't get me wrong. Our doors are open, so much is going on. Some weeks there are Jewish events each night on this campus. Be as much a part of it as you can! We want to be encouraging, but not pressuring. You're always welcome!

Torah is big on memory. We did a "Torah Tuesdays" once on "Jewish Memory" - remembering the Exodus, the Sabbath, Amalek, the Holocaust. Memorizing words of Torah. The Tzitzit remind us of all the Mitzvot. Grandparents pride themselves on having good memories. Memory is a very Jewish thing.

Despite all that, forgetfulness is important, too. Mothers would never give birth again if the memory of the last labor would be ever-present. Holocaust survivors wouldn't be able to move on with their lives, build families and businesses if the memories wouldn't fade. Students who were tiring of things at the end of last semester wouldn't feel rejuvenated and refreshed after summer break if there were no forgetting. Look, in that story with the older man, forgetting his wife's name made him a more endearing husband.

In fact, this week's Torah portion (Ki Teitze) lists one Mitzvah which only works if you are forgetful. Perfect memory will not allow for performance of this Mitzvah. "Shikcha" is the law of the forgotten sheave or bundle of grain which must be left for the poor.

Now, we don't want freshmen forgetting their way to Shabbos House and please do not forget about your Jewish heritage. When studying for a test we hope you remember as much material as possible.

But some things are important to forget and move on - at least to some degree. We hope that you will be open to Jewish opportunities here at college, despite possibly prior negative experiences you may have had. We hope you will come back each Friday night with renewed vigor and interest - as if it's the only Friday Night we have. Forgetfulness has its purposes, too.