Rabbi's Blog

Vehicle Code Section 22400: 'No person shall drive upon a highway at such a slow speed as to impede or block the normal and reasonable movement of traffic unless the reduced speed is necessary for safe operation, because of a grade, or in compliance with law.' Vehicle Code Section 23582 and basic speed law 22350: 'No person shall drive a vehicle upon a highway at a speed greater than is reasonable or prudent having due regard for weather, visibility, the traffic on, and the surface and width of, the highway, and in no event at a speed which endangers the safety of persons or property.' These laws taken from the California State law book don't only apply to driving but, in theory, apply wherever we are the driving force behind something. One of the many challenges that face a pulpit Rabbi is maintaining a good speed for davening. On a recent trip to the East Coast I found myself davening in a number of different places, some fast some slow. In one place the Rabbi took longer than usual to finish Shema. I looked around and noticed how the attendees were becoming disengaged from the service due to this lull in the davening. In another Shul, the Rabbi finished his Shmone Esrei relatively quickly and, as the davening proceeded, left behind a majority of the mispalelim/worshippers. We are also the drivers of our family's destiny. The leader of a group, be it a shul, school, Yeshiva, or especially a home, must maintain the necessary equilibrium for traveling the road of life. One must work diligently to create a balance for every individual, student, and child. This requires patience and vision to recognize where each person is, where he or she has to get to and how to get there. Going too fast can easily make the individual fall behind in the program, thereby creating a feeling of isolation or frustration. On the other hand going too slowly can create a sense of boredom and a lack of challenge for the person, leading him to find other things - good or bad - to occupy his time and space. A primary and essential ingredient to maintaining this delicate balancing act is to establish a consistent firmness of the physical and spiritual needs of the family and institution. Too often, if there is an imbalance one way or the other there is a complete breakdown of the structure. Human beings are comprised of both Guf and Neshama - the body and the soul - and therefore require each to nurture the other. This concept was brought out by Reb Meir Shapiro, the Rav of Lublin. In this week's Parsha Vayechi, the concluding portion of Sefer Bereishis, Yosaif bestows a blessing of sorts upon his brothers. In Berishis 50:24 the Torah states: " VaYomer Yosaif El Echav Anochi Meis, Ve'Elokim Pakod Yifkod eschem V;Helah eschem min Ha'Aretz Asher Nishba L'Avraham, Yitzchok, Ul'Yakov". "Joseph said to his brothers, "I am about to die, but God will surely remember you and bring you up out of this land to the land that He swore to Avraham, Yitzchok and Yakov". Rav Meir Shapiro explains the double wording of 'Pakod Yifkod' - 'surely remember' as a sign that Yosaif gave to his brothers. He says there is no true Geula/redemption for the Jewish people without the tidings being given over in a double, repeated action. What is the significance of the double terminology? Throughout history, when the Jewish people are redeemed from their exile, it is through both spirituality and physicality. The warning is that there is no true redemption if it is only on the physical side without the spiritual side; this is a false hope. For example, if we were to hear that we could return to Eretz Yisrael but could not live a life based upon Torah, then we would know that this is a false redemption. The only true redemption must come in the form of a physical and spiritual salvation. Another example of this is found in Medrash Seichel Tov on the passuk in Shemos 3:16 where Moshe says: "Pakod Pakaditi Eschem" - "I have surely remembered you". Immediately thereafter the Jewish people respond in the affirmative. Why? Because they heard the salvation in the doubled verbiage. Rav Meir Simcha of Dvinsk in his commentary Meshech Chochmah explains the double wording as a message that only comes from a Navi. Only when a Navi/Prophet uses the double language should we, the Jewish people, act upon his words. If it does not conform to this guideline then a person or people should not act upon the redemption and go up to Israel. The words of redemption must mimic the message of Moshe Rabbeinu and Yosaif before him that the Jewish people will be remembered and redeemed to go up and return to Eretz Yisrael. The words of salvation and redemption only apply to going back up to Eretz Yisrael, unlike the story where B'Nei Ephraim went up on their own accord without receiving the message and the blessing of redemption from an authorized person. As we drive along the roadways we see signs that give us direction. There are manuals and guide books which teach the laws of driving, safety, mechanics, and overall responsibility of driving. So too in our driving through our Jewish life we must study the handbook. The handbook contains rules, laws, regulations, punishments and rewards. The Torah is the handbook of life, given to us to guide us through every one of life's situations. There are signs that are shown to us, and there are people to turn to ask for directions. We all need to consult with teachers and Rabbis who can help monitor each person's pace in his or her personal path towards greater spirituality. A balancing act is one which requires perseverance, dedication, concentration and direction. This is no easy feat, but we will be successful if we have the proper tools at our disposal. A Torah community surrounded by schools and a shul gives each of us and our families the ability to balance this act. Teachers, Rabbis and the guidelines of the Torah are there for the taking. Don't get caught speeding or moving at such a slow pace as to block normal and reasonable growth! Ah Gut Shabbos Rabbi Avram Bogopulsky