Seeing Eyes

Kapital 50 begins with the words “Mizmor L’Assaf El Eloim Diber VaYikra Aretz…” and Radak explains that this Mizmor was written about the Mishpat that will take place L’Asid LAvo in Emek Yehoshafat. These events are spoken about by the Navi Yoel, and this Kapital is based on those Pessukim.

The Perek begins by telling us that at that time “M’Zion Michlal Yofi ELokim Hofiah”, Hashem will emerge from Zion, “V’Al Yecherash”. Rashi explains that these words refer to the fact that Hashem will not stay silent about the blood of Klal Yisroel that has been spilled throughout the millennia. Rather, those responsible for our suffering will be summoned for judgement: “Yikra El HaShamayim M’AL V”Al HaAretz LaDin Imo.”

The Perek continues in this vein, explaining that HKBH has no claim against the Umos HaOlam for failing to bring Korbanos, after all “Ki Li Kol Chayoso Ya’ar…” As Metzudos explains, Hashem does not desire the Korbanos of Reshaim in any case. The Passuk does, however, outline the claim against those being judged: “Im Raisah Ganav VaTeretz Imo”. The Reshaim are criticized for attaching themselves to Ganavim and Menoafim, those whose existence is particularly abhorrent, and for paying lip service to the Torah and Mitzvos.

Towards the end of the Perek, there is a Passuk that speaks about the Mishpat in broader terms, and also has a direct connection to Parshas Vayigash.

There is a simple question to be asked about the Mishpat that will take place in Emek Yehoshafat: why is it even necessary? Why not just issue punishment those who are deserving of it? The Passuk answers this question: “Eileh Asisah V’Hecherashti Dimisi Heyos Eheyeh Kamocha”. Rashi explains that when Reshaim were not punished for their Aveiros during the long Galus, one may have been deluded into thinking that Hashem approved of these actions in some way, that His silence was to be deemed as acceptance. This notion, however, will be quickly dispelled L’Asid Lavo with the Mishpat, which the Passuk describes with the words “Ochichacha V’eEricha L’Eynecha”.

The true meaning of these final words is not readily apparent, but we can perhaps understand them based on a well-known Medrash related to this week’s Sedra.

When Yosef finally reveals himself to his brothers, using the words “Ani Yosef Ha’od Avinu Chai”, the Torah tells us that the Shevatim were unable to answer him: “V’lo Yachlu Achiv L’Anos Oso Ki Nivhalu Mipanav”. The Medrash Rabba there brings the words of Abba Kohen Bardala: “Oy Lanu M’Yom HaDin Oy Lanu M’Yom HaTochacha.” The Medrash explains this statement: If the Shevatim were unable to respond to the Tochacha of Yosef, their younger brother, how can we hope to stand up to the Tochacha that will come L’Asi Lavo?

The Yom HaTochacha to which Abba Kohen Bardala refers, explains the Medrash, is the one spoken about in this Kapital with the words “Ochichacha V’eEricha L’Eynecha”. The implication of the Medrash is therefore that the Tochacha of the Yom HaDin will be similar to that of Yosef HaTzaddik: raw and startling. This, however, can be seen in other Pessukim in the Perek—what is added by the words “Ochichacha V’eEricha L’Eynecha”? What aspect of the Yom HaTochacha do these words represent?

There is another Medrash which mentions these words that may help us understand their meaning a little more clearly.

The Passuk in Parshas Beshalach tells us: “VaYar Yisroel Es Mitzrayim Mes Al Sefas HaYam.” After Kiras Yam Suf, the remains of the Mitzrim who had perished in the Yam Suf washed onto dry land, where Bnei Yisroel saw them.

The Mechilta, there, explains that there were four reasons Bnei Yisroel had to actually see the Mitzriyim “Mes Al Sfas HaYam”. Among them, the Medrash tells us that it was so that the Yidden could see them, and admonish them for their actions. In fact, a related Medrash, brought in Yalkut Shimoni there, tells us that each of the Yidden found the individual Mitzri who had oppressed them personally and urged their dogs to eat their flesh—a fitting end to those who had harassed Bnei Yisroel for so many years.

The Mechilta brings the words “Ochichacha V’eEricha L’Eynecha” in relation to this Drasha, teaching us that the fact that Bnei Yisroel had to see each of their oppressors with their own eyes, and issue Tochacha, was rooted in these words.

Based on these various Medrashim, we can understand the Passuk in Tehillim as follows: at the time of the Mishpat in Emek Yehoshafat, Reshaim will be punished for their actions, and they will experience a Yom HaTochacha as well, which will be in the guise of “Ochichacha V’eEricha L’Eynecha”. Their individual and collective missteps will be revealed for them, and all the world, to see.

Now, it seems that the goal established by the Passuk—proof that the “silence” of HKBH during Galus was not to be taken as approval—could be fulfilled by clear and apparent retribution of the Reashim on the Yom HaDin. If those who had been acting contrary to the Ratzon Hashem during Galus are swiftly and remarkably punished, it will be made clear that these Aveiros were not taken lightly. Why, though, is it necessary to expose those Aveiros for all to see, as indicated by the words “Ochichacha V’eEricha L’Eynecha”. Why is the Yom HaTochacha, as Abba Kohen Bardala terms it, carried out in this way?

Perhaps, to answer this question, we can try to understand the words of the Mechilta a little better. If we thnk about it, a very simple question can be asked on that Medrash: why, in fact, did Bnei Yisroel have to see, and give Tochacha, to the Mitzrim? What was to be gained from this? Was HKBH concerned about the need for closure? The Medrash suggests that the Mitzriyim were actually not fully deceased at the time, but were kept alive so that Bnei Yisroel could fulfil the dictate of “Ochichacha V’eEricha L’Eynecha”. Certainly this Nes was carried out with a deeper purpose in mind—what may that have been?

R’ Shaul Alter, in Ivra D’Dasha on Pesach, explains that Bnei Yisroel underwent an important transition at the time of Krias Yam Suf. Based on the writings of his forebearers, the Rosh Yeshiva explains that Bnei Yisroel were not quite ready for Yetzias Mitzraym—the Geulah came purely out “Mitoch Chesed Elyon”. Later, at the time of Krias Yam Suf, however, Bnei Yisroel were in fact Zoche to their own Yeshua even in the realm of Middas HaDin, and not only because of Rachamim.

The distinction between a Geulah that comes purely out of Rachamim and one that comes in Middas HaDin is not merely technical—it has ramifications. When one is saved our of Rachamim, but not because he is himself Zoche, he cannot see his enemies downfall. The prime example of this is Lot, who was saved in the Zechus of Avrohom, and was therefore told not to look back at the destruction of Sedom. When one is saved in his own Zechus, however, the opposite is true and he is able to see B’Mapalasam Shel Sonav, the destruction of his enemies.

Therefore, at the time of Krias Yam Suf, when Bnei Yisroel were saved in the realm of Middas HaDin, through their own Zechus, we were able to see their enemies destruction, as delineated in the Mechilta and Yalkut.

This explains why Bnei Yisroel were allowed to see the downfall of the Mitzriyim, but not why they actually did. Why in fact did HKBH arrange matters so that Bnei Yisroel actually saw the Mitzriyim and were able to give them Tochacha?

R’ Shaul explains that the events described by the Yalkut, in which the dogs were instructed to maul the oppressors of each Yid, were not merely out of a need for revenge. In fact, he notes that Dovid Hamelech asks: “Hashem Li B’Ozrei V’Ani Ereh B’Sonai”. It seems that there is virtue in seeing the Mapala of one’s enemies, to the point that Dovid Hamelech requested that he be able to do so. Why?

R’ Shaul explains that one may only see the downfall of his enemy if he is completely Zachai B’Din and retains no connection to Rah. If one has any Shaychus to his Sonim, then he cannot see their Mapalah. Dovid Hamelech was therefore asking that he be Zoche to a Madreigah such that this would be possible.

Perhaps this is why it was necessary for Bnei Yisroel to see “Mitzrayim Mes Al Sfas HaYam”, so that they themselves would understand the Madreigah they had reached. Just six days prior they have left Mitzrayim because of Chesed and Rachamim, not on their own account, but their willingness to follow HKBH in the Midbar had placed them on a Madreiga that allowed them to see the downfall of their enemies. They were now completely Zachai B’Din and could therefore confront their oppressors personally, issuing them Tochacha directly.

The words “Ochichacha V’eEricha L’Eynecha” allude to an ability to give Tochaca personally, to be on a Madreigah in which it is allowable and appropriate to confront ones enemies in his downfall, free of any connection to him or his ways.

Perhaps we can understand the Passuk in Tehillim based on this idea as well. The words “Ochichacha V’eEricha L’Eynecha” speak not to the Reshaim themselves, but to those that will be standing by. We must know that when the Geulah arrives, we will find ourselves on a Madreigah of “Ochichacha V’eEricha L’Eynecha”, we will be completely Zachai B’Din so that we can witness the downfall of our enemies in person.

We can understand the beginning of the Passuk in this light as well. “Eileh Asisah V’Hecherashti Dimisi Heyos Eheyeh Kamocha”, HKBH was silent during Galus, so to speak, because we were not on a Madreigah in which we could see the downfall of our enemies, but following the Geulah, we could be Zoche to a reality of “Ochichacha V’eEricha L’Eynecha””

As we contemplate the Tochaca that Yosef gave his brothers, and the Yom HaTochacha to come, as related by Abba Kohen Bardala, we must look for the Zechusim that will put us on the correct side of the line, as ones witnessing the downfall of our Oyvim on that glorious day. We can be among those about whom the Passuk speaks as the Perek concludes “Erenu B’Yesha Elokim”, as we see our enemies punished for their ways.