Ki Savo – פרק קמ׳׳ו

Kapital 146 begins with the words “Halleluka Halleli Nafshi Es Hashem”, and is, of course, one of the Perakim said each day as part of Pesukei D’Zimra. Fittingly, the Pessukim are full of praise to HKBH, and they seem to have a central theme. The exact nature of this theme is, however, unclear and the source of a Machlokes. Sforno understands that the Perek is related those who find themselves in Galus Bavel, exhorting them to praise HKBH even in Galus, and to yearn for their Geulah. Radak, however, explains that this Mizmor was said by Dovid Hamelech when he saw the Geulah HaAsida through Ruach Hakodesh. While the Pessukim can be understood according to either approach, that of Radak is more relevant to us as we await the day that Dovid Hamelech saw B’Ruach Kodsho.

There is a simple question that can be asked on the Pirush of Radak: why did Dovid write a Mizmor about an event that was not to take place for such a long time? The answer is found in the very first words of the Mizmor, however: “Ahalelah L’Hashem B’Chayayei Azamra L’Elokai B’Odi”. Dovid Hamelech wished to praise Hashem whilst he could, while he was alive—as Rashi explains the word B’Odi: “B’Od Ani Chai”. The remaining Pessukim expand upon the Hallel for the Geulah, which Dovid was so eager to express.

An immediate effect of Geulah, it seems, will be hindsight: we will realize that we had long been wrong in our approach to life. “Al Tivtichu B’Ben Adam She’Ain Lo Teshua”, we ought not have placed our trust in humans, who have no real ability to help us. After all, “Teitzei Rucho Yashuv L’Admoso”, when their Neshama leaves their body, they return to the ground from which they came, and then “Avdu Eshtenosav”, their thoughts and plans expire.

Instead, we are to place our faith in HKBH, “Ashrei She’Kel Yaakov B’Ezro”. Radak explains that Yaakov Avinu is mentioned because he was the ultimate Boteach B’Hashem: his brother, Esav, wished to murder him and so he fled to Bais Lavan where he encountered further adversity, but through it all he was Boteach B’Hashem.

The next few Pessukim expand on these words, extolling the greatness of the Kel Yaakov in very specific terms. Dovid Hamelech speaks about the way in which Hashem addresses the needs of all people. HKBH is the “Oseh Mishpat L’Ashukim” executing justice for the oppressed, the “Nossen Lechem L’Reavim”, providing bread to the hungry, and the “Matir Assurim”, freeing the entrapped. Dovid also speaks about the ways in which Hashem protects those who are prone to mistreatment: Gerim, Yesomim, and Almanos.

While these various forms of praise are easily understood and apply very broadly, Dovid also includes another expression of Hallel that is quite specific: “Hashem Pokeach Ivrim Hashem Zokef Keffim”, HKBH heals the blind and helps those who are bent over to stand up straight. These are of course important aspects of the Chesed Hashem, but they are specific to those who suffer from these maladies—why does Dovid Hamelech speak about them in this Perek that is devoted to Hallel said upon the Geulah?

There is perhaps a hint to an answer that can be found in the words of Radak here. He explains that the Passuk is not to be understood literally, but rather the word “Ivirim” refers to those who are blinded by Tzaros, which are like Chosech. If we explain the Passuk in this less literal way, we can well understand why these words appear in this Perek: when the Geulah HaAsida arrives, we will all be brought M’Afela L’Ohr Gadol, effectively being granted new eyesight as our Tzaros are eliminated.

It seems, however, that Chazal may have understood this Passuk somewhat differently.

The Pessukim in this week’s Parsha speak about the Brachos and Klalos that were to be issued on Har Grizim and Har Aival after Klal Yisroel reached Eretz Yisroel. Some of the Klalos listed there are quite elementary, such as “Arur HaIsh Asher Yaaseh Pesel U’Masecha” or those relating to Arayos. Others, however, are more specific, including: “Arur Mashgeh Iver BaDerech”, a curse issued to one who causes a blind man to stumble.

Now, one might wonder why the Torah mentions this issue, “Mashgeh Iver BaDerech” here and why this behavior is worthy of its own Klala. The Medrash Tehillim here seems to address this question.

The Medrash tells us: “Ain Tzar Gadol V’Ain Yisurim Gedolim V’Kashim K’Ivaron Enayim”, there is no greater suffering than blindness. The Medrash continues with a Mashal that shows that when a person has one animal that is bearing a greater load than the other he ensures that it is unloaded first, drawing two conclusions. First, this is why there is a specific Klalah for “Mashgeh Iver BaDerech”—because the pain of a blind person is greater than that of others. Secondly, the Medrash tells us that when HKBH heals the ill at the time of the Geulah, he will begin with the blind as the Passuk says: “Hashem Pokeach Ivrim”.

This Medrash allows us to understand why there was a Klala for “Mashgeh Iver BaDerech”, for blindness is such a serious malady. At the same time, it seems to conflict with the approach of Radak: the Medrash understands the words “Hashem Pokeach Ivrim” in the literal sense. At the time of Kibutz Goliyos all the sick will be healed beginning, the Medrash tells us, with the Ivrim. We can now understand why these words appear in this Perek, but the approach of Radak is somewhat in question.

There is also a more pressing question to be asked on the Medrash.

Rashi, on the words “Arur Mashgeh Iver BaDerech”, explains that this refers to a “Suma Badavar”, one who is blind when it comes to a particular manner. If someone steers such a person wrong, giving him bad advice and causing him to stumble, he is considered a “Mashgeh Iver” and this Klala applies to him.

If this is the case—that the Klalah does not apply to one who is actually blind—how can we understand the Medrash? The words “Ain Tzar Gadol… K’Ivaron Enayim” seem to apply to physical blindness, not a “Suma BaDavar”, but the Medrash concludes by speaking about the words “Mashgeh Iver BaDerech”. Further, the Medrash applies the same precept to the words “Hashem Pokeach Ivrim” which it also seems to understand as referring to a physical malady. How can we understand this? Does the concept of “Ain Tzar Gadol… K’Ivaron Enayim” refer to physical blindness, which would fit better with the words “Hashem Pokeach Ivrim” or to a Sumah BaDavar which would better correspond to the words “Mashgeh Iver BaDerech”?

There is also a question to be asked about the way the Medrash makes its initial statement: “Ain Tzar Gadol V’Ain Yisurim Gedolim V’Kashim K’Ivaron Enayim.” It would seem that the word “Enayim” is extra: what other type of blindness might exist other than that of the eyes? Why does the Medrash add this word?

Perhaps the answer to this question can be found in a Medrash Rabba in Parshas Titzaveh which makes a very blanket statement: “Ain Ayin Elea Nevuah”, the word Ayin always refers in some way to Nevuah. If this is the case, we can understand that the words “Ain Tzar Gadol…K’Ivaron Enayim” refer to one who lacks an “Ayin”, and does not have the benefit of Nevuah. If this were the case we could explain that the Medrash is not speaking literally, but figuratively.

This is also difficult to understand, however, because the Medrash seems to imply that only some people suffer from blindness, and L’Asid Lavo they will be cured first. If, however, the Ivaron of the Medrash refers to those who do not have Nevuah to guide them, do we not all suffer from blindness? Why would the Medrash imply that only some people will need to be cured at the time of Kibutz Goliyos?

Perhaps we can explain the Medrash based on an idea developed by R’ Yonasan Eibshutz in Yaaros Devash.

The Gemara in Yoma tells us that Esther is referred to as “Ayeles HaShachar” because just as morning is the end of night, Esther was the end of Nissim. Asks the Yaaros Dvash a simple question: the end of Nisim Gelyuim, the evident and blatant display of Yad Hashem, should be seen as night, not day. Beginning with Esther we no longer had the opportunity to view the Hashgacha Elyona with the clarity spurred by Nissim Geluyim—this would seem to be a reality of darkness, not light?

R’ Yonason explains that in fact the opposite is true.

As we know, Kabalas HaTorah took place twice in history: once at Har Sinai and once at the time of Esther, “Kimu Mah Shekiblu Kvar”. There was a difference between them, however: the first Kabalas HaTorah was under duress, Kafa Aleihem Har K’Gigis, whereas the second was by choice. This, explains R’ Yoanasan had great implications.

After the original Kabalas HaTorah, our Emunah in HKBH was not fully developed, as our Kesher to the Torah was somewhat tenuous. This caused us to be led astray by Avodah Zara and other temptations, which we see time and again in Tanach. As such, Nissim Geluyim were necessary in order to enhance our connection and relationship with Hashem. The suspension of Teva necessary for a Nes Galuy reinforces the reality that HKBH is Sholet on the whole world, and serves to increase our Emunah and Shemiras HaMitzvos.

At the time of Esther, however, when Kabalas HaTorah took place Mitoch Ahava, our relationship was solidified, and the impact caused by Nissim Geluyim was no longer needed. In this sense, Esther was like the day because we emerged from the darkness engendered by “Kafa Aleihem Har K’Gigis” and were able to appreciate the Hashgachas Hashem without the suspension of Teva.

It emerges that an overt presence of HKBH in our lives can be replaced, and even surpassed, by a solidified relationship with the Torah. The Yaaros Dvash speaks about Nissim, but the same may be true of Nevuah: true we do not have Neviim to guide us, but a true Kesher to the Torah may supplant that, and allow us the same benefits.

If this is the case, we can understand the Medrash Tehillim as follows: “Ain Tzar Gadol V’Ain Yisurim Gedolim V’Kashim K’Ivaron Enayim”. There is no greater Tzar than one who has no Enayim, he has no Nevuah, and no connection to the Torah, he is a Sumah B’Davar when it comes to Ruchnias. This pain with come to an end L’Asid Lavo, however, as the entire world is given new eyes, ones that can see the Hashgacha Elyona clear as day. At that time, indeed the words “Hashem Pokeach Ivrim” will come true, as even those who did not have a relationship with the Torah to serve as their eyes will be able to see clearly.

As we look forward to that day, we should be aware that there are blind people in our midst, and that they suffer “Yisurim Gedolim V’Kashim”. They lack the eyes of Nevuah or the relationship with the Torah and they stumble down the pathway of life, unable to see the truth. We must not only be careful not to be “Mashgeh Iver BaDerech” but extend them a helping hand, guiding them to firmer ground so that we may travel together to the day on which we will raise our voices in unison singing “Yimloch Hashem L’Olam Elokayich Tzion”.