Horsing Around

The first half of Parshas Achrei Mos is focused on the unique Avodah of Yom HaKippurim that was done in the Mishkan. As we read through the Pessukim of the Avodah, it is clear that the central purpose of the Avodas HaYom is to bring Kapparah for Klal Yisroel. As we do not have the Avodah in our times, perhaps we can find a message in the words of Dovid HaMelech that can help us find a path to Kaparah.

Kapital 32 begins with the words “L’Dovid Maskil Ashrei Nasui Pesha…” and the entire Perek is focused on the idea of Kaparas Avonos. In fact, according to the Minhag HaGr”a which assigns a different Shir Shel Yom to each Yom Tov, this Perek is recited on Yom Kippur in lieu of the regular daily Shir. Clearly these Pesukim are related to the day of Yom Kippur, and therefore our Parsha.

For much of the Perek, Dovid speaks in the first person, describing his own struggles with Chet and the need to achieve Kaparah. Then, he speaks to us: “Askila V’Oricha BaDerech Zu Telech Aitzcha Alecha Eini”. Dovid wishes to teach us the Derech on which we might travel, the path to a Kaparah of our own.

This lesson is taught in the next Passuk: “Al Tihiyu K’Sus K’Pered Ein Havin B’Meseg V’Resen Edio L’Bilom Bal Karov Eilecha”. Dovid Hamelech warns us not to be like a horse or mule, which have no understanding, and whose mouth must be held by a bit and bridle. These words are somewhat cryptic, but if we understand that they contain the “BaDerech Zu Telech”, the path to achieving Kaparah, we must be motivated to decipher them.

Rashi explains that these animals, horses and mules, are “Ain Havin”, they cannot discern between one who seeks to harm them and one who benefits them. As such, they require a bit and bridle, which are devices of control, when a person rides them but also when one tries to groom them, Bal Karov Eilecha, so that the horse does not come to close to him.

Rashi’s seem to be rooted in a Medrash Tanchuma in Parshas Ki Seitzei.

There, the Medrash explains that there are six characteristics of a horse: Ochel Harbei U’Motzei Kimah, Ohev Zenus, Ohev Milchama, Mo’es Sheina, Rucho Gasa. The Medrash paints the picture of a beast that delights in physical pleasures, enjoys war, spurs rest and has an overall haughty bearing. These same six Middos are mentioned by the Gemara at the end of Meseches Pesachim, but the Medrash adds an additional conclusion.

“Amar HKBH L’Yisroel Al Tihiyu K’Sus K’Pered”, Hashem tells us not to be like a horse or mule, a message conveyed by Dovid Hamelech. The Medrash continues, explaining that a horse will try to kick anyone who approaches it—even for the purposes of feeding or grooming. “Aval Atem Al Tihiyu Ken”, we are not to emulate these ways. Rather, “Havu Zehirin L’Magzei L’Tava Tivusa U’Limigzeh L’Bisha Beshisa”, one should repay good with good and bad with bad.

There are a number of questions that may be asked on this Medrash, but we must understand how it relates to our Passuk, which the Medrash indeed quotes. The Medrash is saying that one must be cognizant of those who are good to him, so that he may return the favor, and vice versa. How does this relate to Kaparas Avonos? Taking into account the explanation of the Medrash, how can we understand these words as fulfilling the promise of “Askila V’Oricha BaDerech Zu Telech”?

We can look to the words of other Meforshei HaPshat to help us undertand the words of the Medrash and the Pshat of Rashi.

Metzudos explains that Dovid Hamelech wishes to exhort us not to ignore the important signs that HKBH sends us. When difficulties befall us, we must not be like a horse that kicks the one who grooms it, rather we should understand that the Yesurim are meant to erase our Aveiros and steer us onto the proper path.

The Pirush HaRy”d takes a similar approach, adding that we must not ignore the gifts that Hashem sends us, but rather must accept them with Ahava.

Perhaps we can understand the Medrash in this light. Of course one must be grateful to anyone who benefits him, but we must certainly be careful to be Magzei L’Tava Tivusa when it comes to HKBH. If we look upon all that Hashem sends to us, be it good or otherwise, in an effort to repay Him, we will avoid the pitfalls mentioned by the Meforshei HaPshat, responding accordingly to the events of our lives. The Middah of Hakaras HaTov, highlighted by the Medrash,

It follows that Derech Zu Telech outlined by Dovid Hamelech is one of self-awareness and gratitude: if we are properly aware of the Tovos that HKBH bestows upon us, and cognizant of the messages contained in Yisurin, we will achieve the Kaparas Avonos we crave. There is, however, one small question to be answered.

Dovid Hamelech tells us “Al Tihiyu K’Sus K’Pered”, warning us to avoid the ways of a horse or a mule. The Medrash, and Gemarah, however, speak only of the “Shisha Devarim Nemru B’Sus”, the Middos of a horse. Why, then, did Dovid include the Pered in his warning? If the lessons of this Passuk could be taught just by mentioning the Sus, why speak about the Pered as well?

Normally, in order to explain why a particular species is used as part of a Mashal, one would attempt to understand the essence of that being. In the case of the Pered this is somewhat difficult, as it is not discussed very much in Chazal, but perhaps there is a way to access the message of Dovid Hamelech nonetheless.

One of the few references to mules in Chazal is found in a Yalkut Shimoni in Sefer Melachim. Before the Petirah of Dovid Hamelech, he issued instructions that were to be followed for the Hamshacah of Shlomo as the new Melech Yisroel. Among those directives, Dovid said “V’Hirkavtem Es Shlomo Bni Al HaPreida Asher Li”. Shlomo, instructed Dovid, was to be taken to his inauguration on the Pered owned by his father.

The Yalkut there brings the words of Yishai HaBavli who rules that one is not allowed to ride on a Preida because of the Issur Klaim. Since a mule is the offspring of horse and donkey, it is akin to Shatnez, and one should not be allowed to ride upon it. The Passuk in Melachim, however, poses an obvious question on this Psak: how was Shlomo allowed to ride the Preida of Dovid Hamelech on the way to his Hamlacha? The Yalkut eventually resolves this question by explaining that the Preida of Dovid Hamelech was a “Berya M’Sheshes Yimei Beraishis”, a mule that existed since Brias HaOlam, and was therefore not Kelayim.

This Yalkut itself raises a question: why was Dovid Hamelech so intent on Shlomo riding a Preida to his Hamlacha that he used a “Berya M’Sheshes Yimei Beraishis”? Why not use one of his many horses? What was the message of the Preida, and how can it help us understand the Passuk here?

The Yalkut HaGershoni, written by a prime Talmid of the Maharam Schick, cites the words of the Chasam Sofer (the Rebbi of his Rebbi) who answers this question.

As we have seen, there are Middos of the Sus identified by Chazal. One of them is that the horse hates sleep, this is the sign of a Zariz, one who is eager to act and not waste time—a good Middah. On the other hand, we are also told “Rucho Gasa”, the horse is haughty by nature. A donkey also has opposing Middos: on one hand it has no Gasus HaRuach, but on the other it is naturally lazy. The Chasam Sofer notes that the Gemara in Eruvin tells us that if not for the Torah, we would be able to learn Middos from the animals of the world. The Chasam Sofer says that if this were the case we would learn about Gayva from a Sus and Atzlus from a Chamor—so strongly are these Middos present in these beasts.

Dovid Hamelech, explains the Chasam Sofer, wished to teach Shlomo Hamelech a lesson about Malchus: one must take the good of the Chamor—Anava—and the good of the Sus—Zerizus—if he expects to be a good leader. By ensuring that Shlomo was carried to his inauguration on a Preida, which is a hybrid of the Sus and Chamor, Dovid transmitted an important message about the balance needed to be an effective leader.

Perhaps we can explain the Passuk in Tehillim based on this idea.

As we have seen, the overarching message of the Passuk is clear: in order to achieve Kaparas Avonos, one must recognize the messages that HKBH is sending him, and respond in kind. Perhaps the use of the Sus and Preida is meant to reinforce this idea.

The Middah of Gasus HaRuach is detrimental to the Derech Zu Telech, the path plotted by Dovid Hamelech—if one is full of Gayva, he has no hope of reacting properly to the messages sent his way. This is hinted to by the words Al Tihiyu K’Sus—if one hopes to travel this path, he cannot be like a Gasus Ruach like the Sus.

But Dovid Hamelech adds one word to emphasize the destructive nature of this Middah: K’Pered. Its not enough to avoid the level of Gayva present in a Sus, one must not even have a partial share, like a Pered. The Gasus HaRuach the Pered inherits from the Sus is tempered by the Anava of the Chamor—but that is not enough. If one wishes to achieve the level of Kaparas Avonos promised by Dovid Hamelech, he must totally and completely extinguish any trace of Gayva. Only then will he be able to be properly Zahir L’Magzei L’Tava Tivusa, and hope to attain a level of Ashrei Nasui Pesh.