Midrash Tehillim, a collection of rabbinic interpretations on the Book of Psalms, uses Psalm 146 to explore this very idea. It begins with the powerful statement: "The Lord opens the eyes of the blind." But it's not just talking about physical blindness. It delves into the pain, the suffering, and the deeper meaning of not being able to see clearly – whether literally or figuratively.
The Midrash paints a vivid picture to illustrate the burden of blindness. Imagine a caravan of camels and donkeys, each carrying an equal share of provisions. The caravan owner, knowing each animal's capabilities, warns the others not to add even a single straw to one particular animal’s load, assuring them, "I know what I have given him." When they arrive at their destination, the animal entrusted with the greatest responsibility is unloaded first. Similarly, the Midrash says, God recognizes the unique suffering of the blind. There is no greater suffering than theirs, and they will be the first to be healed. As Deuteronomy 27:18 states, "Cursed is he who misleads the blind on the road.”
But who are these blind generations that walk in the Torah like blind people? Isaiah 59:10 tells us, "We grope like the blind along the wall." The Midrash suggests these are people who read the scriptures but don't truly understand them. They argue without knowing the essence of their debate. But there's hope! Isaiah 35:5 promises that "Then the eyes of the blind shall be opened.” A future where understanding dawns, where clarity replaces confusion.
The passage continues, "The Lord raises up the bowed down." Who are the bowed down? The Midrash identifies them as the Israelites exiled from their land. Since their exile from Jerusalem, they've been unable to stand tall, forced to bow before their enemies. Isaiah 51:22-23 echoes this sentiment: "Thus says your Lord, the Lord and your God, who pleads the cause of his people: Behold, I have taken out of your hand the cup of staggering; the bowl of my wrath you shall drink no more; and I will put it into the hand of your tormentors, who have said to you, ‘Bow down, that we may pass over you.’" The promise is that God will lift them up, restoring their dignity and freedom.
Finally, the Midrash declares, "The Lord loves the righteous." Proverbs 8:17 confirms this: "I love those who love me." And 1 Samuel 2:30 adds, "For those who honor me I will honor." But the Midrash raises a fascinating question: Why this special love for the righteous, even those outside the priestly families of Kohanim (priests) and Levites (members of the tribe of Levi who assisted the priests)?
The answer lies in choice. For Kohanim and Levites, their status is inherited. As Psalm 115:19-20 says, "The house of Aaron will bless the Lord, the house of Levi will praise the Lord.” You can't simply decide to become a Levite or a Kohen; it's determined by lineage. However, righteousness is a path open to everyone. Even a Gentile can choose to become righteous, embracing and loving God. As Psalm 33:1 proclaims, "Rejoice in the Lord, O you righteous ones!" This voluntary embrace of righteousness, this conscious choice to love God, is what makes it so precious.
So, what does this Midrash on Psalm 146 reveal to us? It's a reminder that blindness takes many forms, that oppression can bow us down, and that the path to righteousness is open to all who choose it. It's an invitation to open our eyes, stand tall, and actively choose to love and honor God in our own lives. What will you choose to see today?