[Avodah] Nishma Insight #36: Blind in the Dark

[Richard Wolpoe]

*INSIGHT 5767 - #36  Ki Tavo*

**NB:  Reprinted with permission of the Author!
**
BLIND IN THE DARK

*T.B. Megilla 24b* presents a problem that Rabbi Yossi had with *Devarim
28:29* which eventually, the *gemara* informs us, this *tanna* was
eventually able to solve. Part of the *Tochecha*, the presentation of curses
(*lo aleinu*), this verse states: "And thou shalt grope at noonday, as the
blind man gropes in darkness."1 Rabbi Yossi wondered: what difference is
there, for a blind man, between light and darkness? Through an encounter he
had with a blind man, walking at night and holding a torch, he found the
answer to his question. Rabbi Yossi asked the blind man why he was carrying
a torch; the torch would seem to have no use for him. The blind man answered
that as long as he had a torch in his hand, others, who can see, would still
be able to assist him. With the comparison to a blind man groping in
darkness, the verse adds the further dimension that one will not only not be
able to help himself/herself but that one will also not be able to assist
others in helping him/her. As *Rabbi J.H. Hertz, Devarim 28:29 *explains,
the effect of the curse will be that individuals are "without a ray of light
to exhibit their distress to the compassion of men." This is indeed a tragic
occurrence

*Maharsha, Megilla 24b *still finds this answer somewhat lacking in its
explanation of the language of the verse. The concern for groping at night
is, still, similar for both a blind man and a sighted individual found in
thick darkness. While Rabbi Yossi's words explain the seemingly confusing
image of a blind man holding a torch, it still doesn't explain why this
image is worse than the case of any sighted person groping in the dark
without a torch. The Maharsha explains that a sighted person is still in a
better position than a blind person for the sighted person may have a memory
of his/her surroundings from seeing them in the day. The image of a blind
man without a torch thus has a further sad message in expanding the futility
of the state described by this verse. One will not solely be lacking the
immediate tools to help oneself but also one will be lacking past
experiences upon which to build for the future.

The words of Maharsha actually are helpful in understanding the
*halachic*argument that is the basis of this
*gemara* in Megilla. There is a disagreement between the Rabbis and Rabbi
Yehuda on whether a blind person can recite the blessing of *Yotzer
Hamei'orot*, the Creator of the Lights.2 The rabbis say that he can,
applying Rabbi Yossi's explanation, for a blind person also benefits from
the light via another's vision. Rabbi Yehuda, though, says that one who was
blind since birth cannot recite this blessing for the one reciting this
blessing has to have some minimal direct knowledge of the beneficial power
of light and sight. There are many dimensions to the talents, attributes and
abilities which God has bestowed upon us. While, as a community, we can
mutually benefit from the myriad of different qualities that exist within
the group – and, indeed, are commanded to do so—nevertheless, there is still
a distinction between the one who experiences the ability directly and one
who does not. According to the Rabbis, this distinction is not enough to
preclude any blind person from saying this blessing, for the blind
individual can still benefit from the light through the sight of another,
through the interaction of community. According to Rabbi Yehudah, the
recitation of the blessing still demands some level of direct knowledge of
the ability and the benefit. As such, one who has never experienced light
cannot say this blessing although he indirectly continuously benefits from
the existence of this ability in others. We clearly benefit from the sharing
of our individual talents with others but the reality of our distinctions,
also, cannot be lost.

These few words, "as the blind man gropes in darkness", thus offers great
insight into the dynamics of human relationships, both on the personal and
communal level. In connecting with the other, we often lose sight of the
singular nature of each individual. Those blessed with an attribute often do
not recognize the full extent of the effect of that attribute. Those in need
often do not know the full extent of their lack. The distinctions in
characteristics and abilities often can form a bar to communication. We
often feel that it is relatively easy to deal with a problem yet differences
may yield difficulties beyond what is first perceived. One thinks he/she can
solve a problem by undertaking a certain action, not recognizing that the
perceived solution will only further the underlying mechanisms beneath the
apparent problem. One thinks he/she can describe a problem and thus
communicate a need, not recognizing that differences in language will
actually only create a further bar in moving towards a solution. A grouping
is not made of similar individuals with common understandings and thus able
to fully share a knowledge of the common need and able to define the common
solution. A grouping is made of distinct individuals all with their own
personal attributes and experiences that they, ultimately, cannot fully
share with the other. The challenge of bonding is the challenge in
responding to this reality.

The blind man groping in darkness describes two weaknesses that we must
overcome. There are our personal limitations. There are also the limitations
of reality including the inability of being seen, whether emerging from
ourselves or others. In effect we are all blind; there is a bar in our
ability to truly see the world and others in their full context. We are also
all groping in darkness for there is also a bar in our ability to let others
see us, be it in the way that we communicate, or a lack of full knowledge of
our place in existence. To create a better place, we must recognize these
challenges and directly confront them and conquer them. Otherwise we will be
left to the natural consequences of our being – which may be the greatest
curse. As we read the *Tochecha*, we should also recognize the great lesson
that God is giving us in these verses. They are not simply punishments for
wrongdoings. They reflect the natural consequences of a thoughtless life. To
avoid the pain of the curses, we must confront the challenge inherent in our
very being and determine, with careful analysis, how to overcome them.
    .

*Rabbi Benjamin Hecht*

 Footnotes

1 Translation from the *Koren Tanach*.

2 This blessing is the first one in the set of blessings that precede the
morning recitation of *Shema Yisrael*. The actual discussion in the
*gemara*concerns an ancient custom known as
*poreis et haShema* that allowed, in certain circumstances, for individuals
who have prayed individually, to say some of the communal prayers if they
now have a *minyan.* In concert with other prayers, this custom included the
repetition of this blessing before the *Shema*. Further on this concept, see
*Shulchan Aruch, Orach Chaim, chapter 69* and, specifically the words of *Rema
69:1* which states that this practice is effectively not done today.



(c) Nishma, 2007
Nishma Website <http://www.nishma.org>

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Kesiva vaChasima Tova
Best Wishes for 5768,
RabbiRichWolpoe at Gmail.com
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