INSIGHT 5767 - #36 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. .
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. © Nishma, 2007 Return to top |
© 2006 NISHMA