<font face="Arial" size="2"><div><p style="margin: 0in 0in 6pt;"><b><font size="3">INSIGHT 5767 - #36 <i>Ki Tavo</i></font></b></p>
<p style="margin: 0in 0in 6pt;"><i><font face="Times" size="3"></font></i><font style="font-style: italic;" size="4"><span style="font-style: italic;">NB: </span>Reprinted with permission of the Author!</font><br><i><span style="font-family: Baskerville;">
</span></i></p>
<h1 style="margin: 12pt 0in 3pt;"><font size="4">BLIND IN THE DARK</font></h1>
<p style="margin: 0in 0in 6pt;"><font size="3"><b>T.B. Megilla 24b</b> presents a problem
that Rabbi Yossi had with <b>Devarim
28:29</b> which eventually, the <i>gemara</i> informs us, this <i>tanna</i> was eventually able to solve. Part
of the <i>Tochecha</i>, the presentation of
curses (<i>lo aleinu</i>), this verse
states: "And thou shalt grope at noonday, as the blind man gropes in
darkness."</font><sup><span style="font-size: 10pt;">1</span></sup><font size="3">
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 <b>Rabbi J.H. Hertz, Devarim 28:29
</b>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 </font></p>
<p style="margin: 0in 0in 6pt;"><font size="3"><b>Maharsha, Megilla 24b </b>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. </font></p>
<p style="margin: 0in 0in 6pt;"><font size="3">The
words of Maharsha actually are helpful in understanding the <i>halachic</i> argument that is the basis of
this <i>gemara</i> in Megilla. There is a
disagreement between the Rabbis and Rabbi Yehuda on whether a blind person can
recite the blessing of <i>Yotzer
Hamei'orot</i>, the Creator of the Lights.</font><sup><span style="font-size: 10pt;">2</span></sup><font size="3"> 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. </font></p>
<p style="margin: 0in 0in 6pt;"><font size="3">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. </font></p>
<p style="margin: 0in 0in 6pt;"><font size="3">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 <i>Tochecha</i>, 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.<span> </span><span> </span><span> </span>.<span>
</span></font></p>
<h2 style="margin: 12pt 0in 3pt;"><em><font size="3">Rabbi Benjamin
Hecht</font></em></h2></div><span style="font-size: 12pt; font-family: Times;"><br clear="all"></span>
<div>
<h3 style="margin: 12pt 0in 3pt;"><font size="3">Footnotes</font></h3>
<p style="margin: 0in 0in 0pt 0.25in;"><font size="3"><sup>1</sup>
Translation from the <b>Koren Tanach</b>.
</font></p>
<p style="margin: 0in 0in 0pt 0.25in;"><font size="3"><sup>2</sup>
This blessing is the first one in the set of blessings that precede the morning
recitation of <i>Shema Yisrael</i>. The
actual discussion in the <i>gemara</i>
concerns an ancient custom known as <i>poreis et haShema</i> that allowed, in
certain circumstances, for individuals who have prayed individually, to say some
of the communal prayers if they now have a <i>minyan.</i> In concert with other prayers,
this custom included the repetition of this blessing before the <i>Shema</i>. Further on this concept, see <b>Shulchan Aruch, Orach Chaim, chapter 69</b>
and, specifically the words of <b>Rema
69:1</b> which states that this practice is effectively not done
today.</font></p>
<p><sup><span style="font-size: 10pt; font-family: Arial;"> </span></sup></p>
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<br>-- <br>Kesiva vaChasima Tova<br>Best Wishes for 5768,<br><a href="mailto:RabbiRichWolpoe@Gmail.com">RabbiRichWolpoe@Gmail.com</a><br>Please Visit: <br><a href="http://nishmablog.blogspot.com/">http://nishmablog.blogspot.com/
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