What do you see? Shabbos Chazon

photo credit: https://commons.wikimedia.org/wiki/File:Western_Wall,_Jerusalem,_Shavuot.JPG

This was originally published in 2010 but on a different platform that is no longer
operational, so here it is again. It is adapted from an essay written by Rabbi Chaim Brown for the Divreichaim.blogspot.com:

R’ Tzadok HaKohen explains that these three haftaros correspond to the three attributes of dibbur [speech], shmiya [hearing], and re’iya [sight] , which,  in turn,  correspond to the three higher sefiros of keser [crown], chochma,  [wisdom], and binah [understanding].  Shabbos Chazon is not just about seeing but understanding the meaning of the vision.  That is an underlying lesson of  the prophecies assoicated with both exile and redemption.  A number of times when G-d speaks to another of the “latter prophets,” Yimiyahu [Jeremiah],  He asks him, “Ma ata roeh?” [What do you see?] and then tells the prophet what the vision signifies.
The Ishbitzer teaches (Parshas VaYakhel) that the word “re’u,” [see] when used in the Torah means to look beyond the superficial appearance of things to discern some deeper meaning.  Think about what we mean when we say, “I see what you’re saying.”  We mean we understand the perspective the other person is trying to convey to us. Seeing in this way is intimately related to the idea of binah, understanding because it requires that we dig beyond superficial appearance into the true nature of things. Sight is not just a matter of the what appears in front in of our eyes, but  a cognitive process the our minds.  That is why it is possible for two people to stand in front of the exact same view and each see it differently.
When the Tanaim saw foxes running in ruins of the Temple (Makkos 24), they cried in sorrow at the sight of utter devastation.   Surprisingly, though, R’ Akiva laughed, confident that just as the prophecy of destruction was fulfilled, the prophecy of rebuilding would be as well. It is not possible that the other Tanaim doubted that the prophecy of the eventual geulah [redemption].  What then was the difference between their perspective and Rabbi Akiva’s?
The Midrash teaches, ‘V’chol yekar ra’asa eino’ – that which was not revealed to Moshe Rabeinu was “seen” by R’ Akiva (see Menachos 29). R’ Tzadok HaKohein teaches that others believed in the prophecy of redemption, but their eyes were filled with the desolation which surrounded them. R’ Akiva taught even as one looks at desolation, one who has true understanding and insight sees the essential  goodness. This is true re’iya, seeing reality not with physical eyes alone, but with the cognizance of binah.
Shabbos Chazon calls to us for the tikun of re’iya, to see — even in the pain that surrounds Am Yisrael in exile —  the seeds of redemption. U’re’eh b’tuv Yerushalayim v’shalom al Yisrael — and you shall see in the good of Jerusalem and peace on Israel. 

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