concealed plans

 Yalkut Shimoni 814:

 דָּבָר אַחֵר: אָמַר מֹשֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם, עַצְמוֹתָיו שֶׁל יוֹסֵף נִכְנָסִין לָאָרֶץ וַאֲנִי אֵינִי נִכְנָס. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, מִי שֶׁהוֹדָה בְּאַרְצוֹ, אֲדוֹנָתוֹ אָמְרַת לוֹ (בראשית ל״ט:י״ד) ״רְאוּ הֵבִיא לָנוּ אִישׁ עִבְרִי״ וְאֵינוֹ כוֹפֵר אֶלָּא אָמַר (שם מ׳:ט״ו) ״כִּי גֻּנֹב גֻּנַבְתִּי מֵאֶרֶץ הָעִבְרִים״, אַתָּה שֶׁלֹּא הוֹדֵיתָ בְּאַרְצְךָ, בְּנוֹת יִתְרוֹ אוֹמְרוֹת (שמות ב׳:י״ט) ״אִישׁ מִצְרִי הִצִּילָנוּ״ וְאַתָּה שׁוֹמֵעַ וְשׁוֹתֵק, לְפִיכָךְ אֵין אַתָּה נִקְבָּר בְּאַרְצְךָ

 

אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אִם אַתָּה נִקְבָּר אֶצְלָן, בִּזְכוּתְךָ הֵן בָאִין עִמְּךָ. מָשָׁל לְמָה הַדָּבָר דּוֹמֶה לְאֶחָד שֶׁנִּתְפַּזְּרוּ מָעוֹתָיו בִּמְקוֹם אֲפֵלָה אָמַר אִם אֲנִי אוֹמֵר הָאִירוּ לִי שֶׁאֲלַקֵּט מָעוֹתַי אֵין כָּל בְּרִיָּה מַשְׁגַּחַת עָלַי, מֶה עָשָׂה, נָטַל זָהוּב אֶחָד וְהִשְׁלִיכוֹ בְּתוֹכָן וְהִתְחִיל צוֹוֵחַ וְאוֹמֵר בְּבַקָּשָׁה מִכֶּם, הָאִירוּ לִי, זָהוּב אֶחָד הָיָה לִי וְנָפַל מִמֶּנִּי, בָּאוּ וְהֵאִירוּ לוֹ, מֶה עָשָׂה, מִשֶּׁנָּטַל אֶת הַזָּהוּב לִקֵּט מָעוֹתָיו. כָּךְ אֲמַר לֵיהּ הַקָּדוֹשׁ בָּרוּךְ הוּא אִם נִקְבָּר אַתָּה בַּמִּדְבָּר הֵן בָּאִים בִּזְכוּתְךָ וְאַתָּה בָּא בְרֹאשָׁן, שֶׁנֶּאֱמַר ״וַיַּרְא רֵאשִׁית לוֹ כִּי שָׁם חֶלְקַת מְח(וֹ)קֵק סָפוּן וַיֵּתֶא רָאשֵׁי עָם״.

 

There is not a "davar achier..."  between the first half of the Midrash and the second.  It's all one pshat, one answer as to why Moshe's bones (Moshe himself could not enter Eretz Yisrael because of the cheir of Mei Meriva; his question was why he could not even be buried there) could not be brought into Eretz Yisrael for burial like Yosef's.  How do the two halves here connect?  It sounds like each statement could stand on its own as a reason.

 

Moshe began his prayer to Hashem  אַתָּ֤ה הַֽחִלּ֙וֹתָ֙ לְהַרְא֣וֹת אֶֽת־עַבְדְּךָ֔ אֶ֨ת־גׇּדְלְךָ֔ וְאֶת־יָדְךָ֖ הַחֲזָקָ֑ה.  The Baal haTurim points out that the only other occurrence of the term  הַֽחִלּ֙וֹתָ֙ is in Megillas Esther, after Haman was forced to parade Mordechai around on the king's horse:

 

ויאמרו לו חכמיו וזרש אשתו אם מזרע היהודים מרדכי אשר החלות לנפל לפניו לא תוכל לו כי נפול תפול לפניו

 

Interestingly, the word לְהַרְא֣וֹת also appears only in Megillas Esther in two places:

 

להראות העמים והשרים את יפיה (1:11) when Vashti was ordered to appear

 

את פתשגן כתב הדת אשר נתן בשושן להשמידם נתן לו להראות את אסתר ולהגיד לה ולצוות עליה לבוא אל המלך להתחנן לו ולבקש מלפניו על עמה. (4:8) when Mordechai reveals to Esther what Haman is plotting and tells her that she must go and appeal to Achashveirosh.

 

How do the future events of the megillah connect to Moshe's tefillah in our parsha?

 

The Sanz Klausenberger in Shefa Chaim writes that had we been there to witness Esther being taken to the palace, we would have broken down in tears and called a kinus tefillah, a fast day, we would be singing "acheinu..." like for the hostages.  70 years seemed to have passed with no geulah, Achashveirosh's party was to celebrate our hopelessness, and now this happens for the icing on the cake.  Yet that was not Mordechai's reaction at all.  

 

וּבְכׇל יוֹם וָיוֹם מׇרְדֳּכַי מִתְהַלֵּךְ לִפְנֵי חֲצַר בֵּית הַנָּשִׁים לָדַעַת אֶת שְׁלוֹם אֶסְתֵּר וּמַה יֵּעָשֶׂה בָּהּ (2:11)

 

Mordechai every day visited the palace to check on what was going on and that's it.

 

Mordechai understood that as bad as things look, the midas ha'din always has rachamim couched within it.  Something is going to happen.  Something good is going to come out of this.  He may not have anticipated exactly how things would work out, but he trusted that things would work out and it would be through Esther.  What looks like the beginning of a tragedy is really the beginning of yeshu'a.

 

I think in the past I've quoted the Sefas Emes' comment on the pasuk ומרדכי ידע את כל אשר נעשה ויקרע מרדכי את בגדיו וילבש שק ואפר ויצא בתוך העיר ויזעק זעקה גדולה ומרה (4:1).  Says the Sefas Emes, ומרדכי ידע את כל אשר נעשה, he knew that in Shamayim everything that happens is l'tov, everything is part of the yeshu'a.  L'maaseh, the rest of us living on planet earth don't see it.  Therefore, despite knowing that at the end of the day things would somehow work out,  ויקרע מרדכי את בגדיו וילבש שק ואפר, Mordechai had to put on an act and behave like the rest of us and cry out in pain.

 

The gemara at the end of Makkos tells us that while everyone was crying, R' Akiva laughed when he saw foxes coming out of the makom mikdash.  R' Akiva was able to see how behind even the greatest tragedy there is rachamim, even when invisible to everyone else.

 

This is what Moshe was saying as well.  Hashem revealed Himself אֶ֨ת־גׇּדְלְךָ֔ וְאֶת־יָדְךָ֖ הַחֲזָקָ֑ה, with the midsa ha'din, but at the same time and in the very same action, it is את גדלך – זו מדת טובך, as Rashi explains.  On the one hand, Moshe is begging for mercy, for an "out" on the gzar din, yet on the other hand, as the Baal haTurim comments, ואתחנן – בגימטריא שירה, he is singing shirah because he knows that if the gzar din stands, it is l'tovah as well, just in a more concealed way.  Heads he wins, tails he wins.  It's just a matter of how it will play out.

 

Let's get back to the Yalkut Shimoni.  How can Moshe be blamed for the fact that the daughters of Yisro said to their father אִישׁ מִצְרִי הִצִּילָנו?  He wasn't even there when they were speaking! 

 

The Yismach Moshe quotes an amazing pshat from the Zohar on that pasuk of אִישׁ מִצְרִי הִצִּילָנו and even if you don't like anything else I wrote, you have to love this.  The אִישׁ מִצְרִי is not talking about Moshe at all.  The אִישׁ מִצְרִי is talking about the Mitzri in Egypt who raised his hand to strike a Jew, and as a result of that Moshe reacted and killed him with the Shem haMeforash, setting in motion the chain of events that would years later bring him to Yisro's house.  The daughters of Yisro of course didn't realize they were saying this, but a spark of ruach ha'kodesh came into their mouths and the right words came out.  It's that אִישׁ מִצְרִי who deserves the credit, because otherwise Moshe would not be there. 

 

The bnos Yisro didn't know what they were saying, but their words and the real meaning behind them was revealed to Moshe.  The significance of that Mitzri's actions would not be evident to an onlooker and is not even evident to us as we read it in chumash.  From Moshe's perspective at that moment, his life was ruined.  He was forced to leave the palace and become an outlaw.  But in the long run, look at how events unfolded.  Wow, if even this Mitzri who certainly had nothing of the sort in mind gets credit for saving the bnos Yisro, can you imagine the credit someone who goes into things trying to save people gets?

 

This is how the Yismach Moshe fits the two halves of the Yalkut together. For whatever reason, Hashem decided that the concealed rachamim of Moshe remaining outside Eretz Yisrael outweighs the benefit of the revealed rachamim he was requesting.  Although not immediately apparent, this was the greater benefit to Klal Yisrael.  Who are you, Moshe, to argue?  Didn't I reveal to you the true meaning of אִישׁ מִצְרִי הִצִּילָנוּ?  That Mitzri intended to harm, but nonetheless, he was the start of a chain of events that led to bnos Yisro being saved, and so he gets credit.  Kal v'chomer if you stay in chu"l so as to enable future generation to experience redemption, how great will your credit be. 

נַֽחֲמ֥וּ נַֽחֲמ֖וּ עַמִּ֑י יֹאמַ֖ר אֱלֹֽקיכֶֽם.  The ultimate nechama will come from אֱלֹֽקיכֶֽם, the midas ha'din, when we are zocheh to see just how all the events that we experience as tragedies will be revealed as having been l'tovah.

singing despite the suffering

1) The Rama paskens that on shabbos Chazon one should wear weekday clothes and not shabbos clothes.  GR"A disagrees, as wearing weekday clothes would constitute public aveilus, which is not allowed on Shabbos.  There are various explanations (e.g. see Aruch haShulchan) offered to try to justify the psak of the Rama.  R' Moshe Shternbruch in his Moadim u'Zmanim suggests derech derush an idea based on a Chasam Sofer.  The C.S., who followed the Rama's psak and wore weekday clothes on shabbos, was asked by a talmid why he did so, given that the AR"I disagrees (I don't know why the talmid thought the C.S. should have followed the AR"I over the Rama, but I'll leave that to those more familiar with minhagei C.S. than I am).  The C.S. answered that the ARI felt the pain for churban in his heart 365x7, even when he was celebrating Shabbos and wearing his Shabbos finery.  I, said the C.S., am not on that level.  I have wear weekday clothes on Shabbos to arouse in myself the feelings of loss.  In our times, says Rav Shternbruch, we are so desensitized to the loss of Beis haMikdash that even wearing weekday clothes on Shabbos will not awaken us, so what's the point in doing so.

I don't know how seriously to take R' Shternbruch's cynicism here.  We have to try our best to be m'orer ourselves to feel something.  Sadly, events like 10/7 have brought the suffering home and have awakened something in people who otherwise were very distant.

 

2) חֵ֤טְא חָֽטְאָה֙ יְר֣וּשָׁלַ֔͏ִם עַל־כֵּ֖ן לְנִידָ֣ה הָיָ֑תָה (Eicha 1:8)

 

The Midrash asks: ?אומות העולם אינן חוטאים  Do we have a monopoly on sin?

 

Chazal answer: אלא אע"פ שחוטאין אינן כלום, אבל ישראל חטאו ולקו

 

What's pshat in the Midrash?  Why should they get away with it and not us?

 

The Divrei Shaul gives a mashal to two garments, one made of cheap polyester and the other made of the finest silk.  If you get a stain on the cheap polyester, first off, you might not even notice if it is a dark color, and second of all, you can throw it in the wash.  EVen the slightest blemish, the slightest wrinkle, is immediately be noticeable in a fine fabric. 

 

Klal Yisrael is like that fine silk garment.  Davka because of its beauty and value, it can be spoiled.  Davka because of its beauty and value, every defect is that much more noticeable.  חֵ֤טְא חָֽטְאָה֙ יְר֣וּשָׁלַ֔͏ִם, which is the greatest city in the world, and therefore, עַל־כֵּ֖ן לְנִידָ֣ה הָיָ֑תָה. 

 

One can perhaps offer a slightly different answer.  Kesubos 66b tells the tragic story of the daughter of the wealthy Nakdimon ben Guryon whose kesubah was worth millions of dollars, but at the time of the churban she was reduced to picking through animal dung to look for food. R’ Yochanan ben Zakai exclaimed, “Ashreichem Yisrael! When the Jewish people obey G-d’s will there is no greater nation, but when they fail to obey G-d's will not only are they subjugated to the lowest nation, but they are lower even than that nation’s animals”.

 

As we've discussed before, Maharal asks: Neicha that R’ Yochanan ben Zakai would exclaim “ashreichem yisrael” at the glory of Nakdimon’s wealth, but why exclaim “ashreichem yisrael” over the tragedy of the downfall of Klal Yisrael?

 

Maharal answers that davka the immensity of the downfall speaks to the greatness of Klal Yisrael.  To go from lofty heights to such depths, a complete 180 m'igra rama l'beira amikta, cannot be by chance.  It must be that our history is guided by yad Hashem.  When we become consumed by gashmiyus, we lose out identity and fall to nothing.  When we are doing what we are supposed to do and are connected to Hashem, we are on top of the world.

 

Because of the greatness of Yerushalayim in being so close to Hashem's heart, kavyachol, therefore, עַל־כֵּ֖ן לְנִידָ֣ה הָיָ֑תָה, it's downfall, like that of the daughter of Nakdimon, was so drastic when punishment was called for.   By the other nations, אע"פ שחוטאין אינן כלום, because it is the whims of history that determine their fate, not hashgacha, not direct up close and personal, kavyachol, schar v'onesh.  Hashem lets the chips fall where they may; He does not take a "personal interest," if you will, in the outcome.  In our case, Hashem takes our fate in hand.  אבל ישראל חטאו ולקו directly through the yad Hashem, not some chance of history. 

 

3) Chazal tell us that when Nevuchatnetzar witnessed Chanaya, Misha'el, and Azarya's escape from the burning oven that he had thrown them into, he began to sing songs of praise to Hashem that rivelled the praises of David haMelech in Tehillim.  When it reached the point that his praise was on the verge of surpassing David's a malach came down from shamayim and slapped him across the face, which put a stop to his song.

 

Is Hashem playing favorites?  So what if Nevuchadnetzar would surpass David?  If his praises are greater, and he deserves the #1 spot, so be it!

 

The Kotzker explained that the malach did not come down to stop Nevuchatnetzar.  The malach came down to test if indeed he was on David's level.  David haMelech's life was filled with tzaros.  He had problems from Shaul, he had problems from his children, his great dream of building the mikdash went unfulfilled.  It was a hard life, but he sang Tehillim throughout. 

 

Nevuchtnetzar witnessed Hashem's greatness in saving Chananya, Mishael, and Azarya from pain.  Under those circumstances, it's easy to sing songs of praise to Hashem.  The malacha came down and gave him a slap, just a little taste of the pain that David experienced, and said, "Let's see if you still sing praises now." 

 

Nevuchadnetzar, of course, did not. 

 

From the suffering of the churban to the suffering of 10/7, we, like David, continue to sing praises to Hashem in spite of our pain, in spite of our suffering, ad bi'as go'el.

open your eyes to reality

 A couple of years ago I cited the Malbim's pshat in חֲזוֹן֙ יְשַֽׁעְיָ֣הוּ בֶן־אָמ֔וֹץ אֲשֶׁ֣ר חָזָ֔ה עַל־יְהוּדָ֖ה וִירֽוּשָׁלָ֑‍ִם בִּימֵ֨י עֻזִּיָּ֧הוּ יוֹתָ֛ם אָחָ֥ז יְחִזְקִיָּ֖הוּ מַלְכֵ֥י יְהוּדָֽה׃.  The pasuk doesn't mean that Yeshayahu prophesized during the reign of these kings.  What it means is that this prophecy, which we read Shabbos chazon, was repeated again and again.  He said it in the days of Uziyahu and was ignored; he said it in the days of Yotam and was ignored; he repeated it for Achaz and Chizkiyahu. 

 This is not a new phenomenon.  We have it in our parsha as well.

 

אֵ֣לֶּה הַדְּבָרִ֗ים אֲשֶׁ֨ר דִּבֶּ֤ר מֹשֶׁה֙ אֶל־כׇּל־יִשְׂרָאֵ֔ל בְּעֵ֖בֶר הַיַּרְדֵּ֑ן בַּמִּדְבָּ֡ר בָּֽעֲרָבָה֩ מ֨וֹל ס֜וּף בֵּֽין־פָּארָ֧ן וּבֵֽין־תֹּ֛פֶל וְלָבָ֥ן וַחֲצֵרֹ֖ת וְדִ֥י זָהָֽב

 

אַחַ֨ד עָשָׂ֥ר יוֹם֙ מֵֽחֹרֵ֔ב דֶּ֖רֶךְ הַר־שֵׂעִ֑יר עַ֖ד קָדֵ֥שׁ בַּרְנֵֽעַ

 

The way Rashi explains the pesukim is the first pasuk is the start of the tochacha.  Each place name is a rebuke -- look what you did wrong here, and here, and here.  Not only that, but -- second pasuk --Hashem rushed you through an 11 day journey in only 3 days to speed you to Eretz Yisrael, and rather than appreciate it, you blew it.

 

The Seforno, however, explains the pesukim as follows:

 

זֶה כִּי כָּל ל״ח שָׁנָה שֶׁהֱנִיעָם בַּמִּדְבָּר אָנֶה וָאָנָה לֹא הָלְכוּ בְּדֶרֶךְ יָשָׁר מְכֻוָּן אֶל מָקוֹם נוֹדָע, וּכְשֶׁהָיוּ מַגִּיעִים אֶל מָקוֹם אֲשֶׁר מִשָּׁם הָיוּ נָעִים וְחוֹזְרִים לַאֲחוֹרֵיהֶם אוֹ לַצְּדָדִין וְלֹא בְּדֶרֶךְ יָשָׁר, הָיָה מֹשֶׁה אוֹמֵר לָהֶם: רְאוּ מַה גְּרַמְתֶּם, שֶׁהֲרֵי מַהֲלַךְ ״אַחַד עָשָׂר יוֹם״ יֵשׁ ״מֵחֹרֵב... עַד קָדֵשׁ בַּרְנֵעַ...

 

Meaning, every time Bn"Y took a zig instead of a zag in the midbar and moved further away from Eretz Yisrael, every time there was a revolt, a complaint, a challenge, at each and every stop Moshe repeated the exact same speech: אַחַ֨ד עָשָׂ֥ר יוֹם֙ מֵֽחֹרֵ֔ב דֶּ֖רֶךְ הַר־שֵׂעִ֑יר עַ֖ד קָדֵ֥שׁ בַּרְנֵֽעַ.  We just had a few days journey and we could have been there!  All the complaints, all the zigging and zagging through the desert, it all could have been avoided.  Now, after the fact, deal with it.

 

Moshe, Yeshayahu, and on and on. We've been hearing the same speech for 2000 years. 

 

2) After the meraglim returned and gave their bad report, the parsha relates that Bn"Y gave up hope:

 

אָנָ֣ה׀ אֲנַ֣חְנוּ עֹלִ֗ים אַחֵ֩ינוּ֩ הֵמַ֨סּוּ אֶת־לְבָבֵ֜נוּ לֵאמֹ֗ר עַ֣ם גָּד֤וֹל וָרָם֙ מִמֶּ֔נּוּ עָרִ֛ים גְּדֹלֹ֥ת וּבְצוּרֹ֖ת בַּשָּׁמָ֑יִם וְגַם־בְּנֵ֥י עֲנָקִ֖ים רָאִ֥ינוּ שָֽׁם׃

 

Moshe responded (1:29-32):

 

וָאֹמַ֖ר אֲלֵכֶ֑ם לֹא־תַעַרְצ֥וּן וְלֹא־תִֽירְא֖וּן מֵהֶֽם

ה׳ אֱלֹֽקיכֶם֙ הַהֹלֵ֣ךְ לִפְנֵיכֶ֔ם ה֖וּא יִלָּחֵ֣ם לָכֶ֑ם כְּ֠כֹ֠ל אֲשֶׁ֨ר עָשָׂ֧ה אִתְּכֶ֛ם בְּמִצְרַ֖יִם לְעֵינֵיכֶֽם׃

וּבַמִּדְבָּר֙ אֲשֶׁ֣ר רָאִ֔יתָ אֲשֶׁ֤ר נְשָׂאֲךָ֙ ה׳ אֱלֹקיךָ כַּאֲשֶׁ֥ר יִשָּׂא־אִ֖ישׁ אֶת־בְּנ֑וֹ בְּכׇל־הַדֶּ֙רֶךְ֙ אֲשֶׁ֣ר הֲלַכְתֶּ֔ם עַד־בֹּאֲכֶ֖ם עַד־הַמָּק֥וֹם הַזֶּֽה

וּבַדָּבָ֖ר הַזֶּ֑ה אֵֽינְכֶם֙ מַאֲמִינִ֔ם בַּה׳ אֱלֹקיכֶֽם

 

What is the ַדָּבָ֖ר הַזֶּ֑ה that the final pasuk is referring to?  Rashi, and many other meforshim following in his footsteps, explains שהוא מבטיחכם להביאכם אל הארץ

 

The problem with that interpretation is that a pronoun needs an antecedent.  None of the previous pesukim are speaking about the promise of coming to Eretz Yisrael, so how can הַזֶּ֑ה be referring to that? Abarbanel explains the ָּבדָּבָ֖ר הַזֶּ֑ה  is the sending of the spies, and the pasuk means that by sending spies, you have proven your lack of belief.  The antecedent is not the immediately preceding pesukim, but is at least closer.  

Ohr haChaim connects the phrase to what came just before it:

צריך לדעת כוונת אומרו ובדבר הזה, ורש״י ז״ל פי׳ על הבטחת ביאת הארץ הוא מדבר, ואין נראה כן אלא כפשט הכתוב 

שעל ניסי מדבר הוא אשר נשאם ה׳ כאשר ישא איש את בנו שגם בדבר הזה אינם מאמינים

Hashem tended to you like a parent tends to a child, caring for your every need, and yet you ignore it.

 

There is an amazing Noam Elimelech that, although he doesn't mention it, is the follow up to this pshat of the Ohr haChaim.  If the O.C. is right, then what does אֵֽינְכֶם֙ מַאֲמִינִ֔ם mean?  B'shlama according to Rashi, you have to have faith that Hashem will deliver the goods and that they will get to Eretz Yisrael.  However, if the pasuk is speaking about what happened in the desert, the people saw the ananei ha'kavod, they saw the mon, they drank from the be'er of Miriam.  What do they need emunah for?   It's like Rav Shach in Avi Ezri who writes that he was always bothered by the question of why there is a mitzvah of emunah when any thinking person who uses his reason can see that G-d exists. Here Bn"Y didn't even need to think -- כַּאֲשֶׁ֥ר יִשָּׂא־אִ֖ישׁ אֶת־בְּנ֑וֹ was their lived experience.  You don't need to believe what you can see with your eyes.

 

The Noam Elimelech answers:

 

אך כשאדם הולך בגשמיות ועניני עוה"ז יום יום, עי"ז הוא נתגשם כ"כ שאפילו הניסים והנפלאות הנגלים והנראים בחוש הראות אינו מאמין, וזהו שהוכיח אותם אף שקלקלתם ואמרתם "אחינו המסו כו'", היה לכם להאמין ע"י הניסים שראיתם בחוש, העמוד אש וענן ההולך לפניכם, "ובדבר הזה אינכם מאמינים", ר"ל ואתם אפילו הניסים הנגלים, דהיינו עמוד אש וענן שאתם רואים, אינכם מאמינים מחמת שאתם מגושמים כ"כ,

 

A person can become so immersed in olam ha'zeh, in gashmiyus, that he can see miracles right in front of his eyes and still not believe that is the reality.  Instead, he will believe his own world of dimyonos.

 

R' Elchanan answered the question Rav Shach raises by suggesting that of course someone with a thinking head will understand that Hashem exists, but it's not so simple to have a clear, thinking head.  A person can be lead astray by temptation.  The NE is going even a step further.  Not only can a person be led to muddled thinking, but he will call into question even that which he experiences first hand. 

 

"Do you believe the meraglim or your lying eyes?" to paraphrase Marx.  Sadly, we believed the meraglim.

 

The Ar"I writes that the month of Tamuz and Av correspond to the right and left eyes, whatever that means.  עַל־אֵ֣לֶּה אֲנִ֣י בֽוֹכִיָּ֗ה עֵינִ֤י  עֵינִי֙ יֹ֣רְדָה מַּ֔יִם.  We sadly prefer to look away and retreat into the world of dimyonos.  The Berdichiver writes that it is called shabbos chazon because on this shabbos each and every one of us is shown  vision of what the geulah will look like.   ק֥וֹל צֹפַ֛יִךְ נָ֥שְׂאוּ ק֖וֹל יַחְדָּ֣ו יְרַנֵּ֑נוּ כִּ֣י עַ֚יִן בְּעַ֙יִן֙ יִרְא֔וּ בְּשׁ֥וּב ה׳ צִיּֽוֹן (Yeshayahu 52:8).  You don't need emunah in geulah.  You just need to open your eyes.