Merciful Brutality

Kapital 67 begins with the words Lamenatzeach Maskil L’Dovid B’Bo Doeg HaAdomi, and is one of the various Perakim in Tehillim that was written based on events in the lifetime of Dovid Hamelech, specifically as he fled from Shaul Hamelech.

One of Dovid’s stops during this tumultuous time was in Nov Ir HaKohanim, where he was supported by Achimelech HaKohen. Unbeknownst to them, a servant of Shaul named Doeg HaAdomi was present and witnessed the kindness extended to Dovid by Achimelech. Later on, when Dovid returned from a stay in Eretz Moav, Doeg reported to Shaul what he had seen in Nov, whereupon Shaul summoned all the Kohanim of Nov. Shaul confronted Achitov for his alleged treason and declared that the entire city was to be killed for supporting Dovid. The guards who were present at the time refused to carry out the order, and the task fell to Doeg, who complied. The Navi tells us that Doeg slaughtered the eighty-five Kohanim on that day and then executed the entire town of Nov, young and old, as well as their animals.

This Perek was written by Dovid Hamelech in reaction to these events and opens with a rhetorical question: “Ma Tishallel B’Raah HaGibor?” Rashi explains that the word Gibor, in this context, refers not to physical strength but to might of a much more critical sort: “HaGibor BaTorah”. Chazal, in numerous places, make it clear that Doeg was a Talmid Chacham without peer, and Dovid is therefore challenging his Rishus.

The remainder of the Perek continues in this vein, as Dovid issues strong words of Tochacha aimed at Doeg, and anyone who might follow in his unfortunate path. Besides point out his flaws, Dovid also reminds him of the consequences he will face: “Gam Kel Yitatzecha Lanetzach…” Hashem strikes down those who make such dastardly choices, “V’Yiru Tzadikim V’Yirau”, leaving the Tzadikim awestruck.

In the end, Dovid makes it clear that he does not fear Doeg or his ilk, “V’Ani K’Zayis Ra’anan B’Bais Elokim…”, as he has Bitachon that HKBH will protect him. Instead, as is his wont, Dovid praises Hashem for the Tova that he receives, “Ki Tov Neged Chasidecha”.

The story of Doeg, around which this Kapital revolves, is very difficult to understand: how could a Talmid Chacham of such renown turn to outright treachery? Also, why is Doeg called Edomi—a term usually reserved for Bnei Esav? Radak, and others, take the simplest approach to this question: “Nikra Edomi She’Hissgorer B’Eretz Edom”. He is called an Edomi, regardless of his lineage, because he lived in the land of Edom. There is, however, a Medrash that explains this title differently while adding to the overall complexity surrounding Doeg.

The Medrash Tehillim, here, asks why Doeg is called “Edomi” and offers a few possible answers. The first mirrors the Pshat of the Radak: it was “Al Shem Iro”, because of his city. The Medrash then brings several answers based in Drush, including the opinion of Bar Kafra: “Al SheHiter Domo Shel Aggag L’Shaul”. According to this approach, Doeg was called Edomi because it was he who told Shaul to spare the life of Agag. The Medrash then tells us how Doeg convinced Shaul to do so.

In this week’s Parsha the Torah tells us: “Shor oh She Oso V’Es Benno Lo Sishchatu B’Yom Echad”, it is Assur to shecht a mother on the same day. Doeg reasoned: if the Torah does not want us to slaughter a mother and baby animal in one day, how can you eliminate an entire nation, “Na’ar V’Zaken Taf V’Nashim”, in one day? The implication of the Medrash is that Shaul listened to Doeg, who was a trusted servant, and therefore spared the life of Agag. As in some of the other answers given by the Medrash, the term “HaAdomi” is related to the “Dam” that Doeg allowed, in this case that of Agag.

This Medrash is very difficult to understand. How did Doeg make this mistake? Why did he think that the Mitzvah of Oso V’Es Benno related to the Mitzvah given directly to Shul, through Shmuel HaNavi, to wipe out all of Amalek? What was his mistake, and how did this perhaps relate to his actions with regard to Dovid and Nov Ir Hakohaim? Further it seems that Doeg disregarded his own logic later on: when it came to Nov, the Mitzvah of Oso V’Es Benno does not seem to have prevented him from slaughtering an entire city, “M’Ish V’Ad Isha M’Ollel V’Ad Yonek”. How can we understand this?

In addition, there is another Medrash in which the Mitzva of Oso V’Es Benno is mentioned in a similar context, that may be seen as a conflict with the Medrash Tehillim.

The Passuk in Mishlei says: “Yodeah Tzadik Nefesh Behemto V’Rachmei Re’ashim Achzari”, a Tzadik knows the needs of his animal, and the Rachmanus of a Rasha is cruelty. Like many Pessukim in Mishlei, the literal translation of the words does not properly explain the Passuk, and Chazal are needed.

The Medrash, in Tanchuma as well as other sources, explains that the first half of the Passuk, “Yodeah Tzadik Nefesh Behemto”, refers to HKBH who anticipates the needs of the Brios, and therefore gave us the Mitzvah of Oso V’Es Benno. The second half of the Passuk, says the Medrash, refers to Haman HaRasha, who made a Gezeira “L’Hashmid L’Harog U’LiAbed…B’Yom Echad”. In this Medrash, the Tzidkus of HKBH, as seen through the Mitzvah of Oso V’Es Benno, is juxtaposed to the Rishus of Haman HaRasha, the descendant of Agag. It emerges that the very logic that caused the life of Agag to be spared, was later ignored by Haman, resulting in a particularly harsh decree.

How can we understand these two Medrashim in tandem? On the one hand, Doeg is seen as having saved Agag by applying the logic of Oso V’Es Benno to Milchemes Amalek. On the other hand, Haman seems to be criticized for ignoring the very same logic in planning to attack all of Klal Yisroel in one day. How can we explain this?

Perhaps the solution to these questions lies in the Passuk quoted by the Tanchuma: “V’Rachmei Re’ashim Achzari”.

The Ramban, in Parshas Toldos explains that Esav’s decision to sell the Bechora of Nezid Adashim was rooted in his Achzarius. R’ Chatzkel Levenstein, in Ohr Yechezkel on Darchei HaAvodah, points out that this Ramban allows us to understand just how pernicious the Middah of Achzarius is. Though we assume that most Aveiros are rooted in a lack of Emunah, or the like, it is actually Achzarius that causes people to make the wrong choices. Here we see that Esav gave away the Bechora for a bowl of stew, a decision that had endless ramifications, because of Achzarius.

R’ Chatzkel continues, explaining that this Middah is so destructive that it can becme rooted in a person to the point that even that which looks like Chesed is actually Achzarius. For example, one might give Tzedaka not because he wishes to help the Ani, but because he enjoys the power of someone relying on his. This, explains the Mashigiach, is the idea of “V’Rachmei Re’ashim Achzari”: a person can get to a point that even his acts of Rachmanus are actually Achzarius, and his entire psyche is propelled by this Middah.

The Tanchuma draws a stark contrast between the Tzidkus of HKBH and the Rishus of Hamman, someone who was clearly in the category of “V’Rachmei Re’ashim Achzari”. The Medrash is not telling us that Haman should have made the Cheshbon of “Oso V’Es Benno”, but rather showing how far one can stray when afflicted with the Middah of Achzarius.

The Medrash Tehillim, on the other hand, is teaching us a different lesson: how do we know if it is Achzarius that drives a person or not? The answer lies in the relationship his decisions have with the Ratzon Hashem. Doeg felt that there should have been an additional measure of Rachmanus, and the Issur of Oso V’Es Benno been applied to Milchemes Amalek. Because this was not the Ratzon Hashem, however, it must have come from a measure of Achzarius, however small, and for this reason Doeg is blamed for the fact that Agag lived.

It cannot be a coincidence that Doeg’s mistake led to the birth of Hamman HaAgagi, who was the ultimate Achzor: so far-reaching are the ramifications of one who acts with Achzarius, as we see from the Mechiras HaBechora. In fact, perhaps the name Doeg HaAdomi is not only related to the Dam of Agag that was spared, but rather an allusion to the Middah of Achzarius, personified by Esav and his children—the heirs of Edom.

R’ Chatzkel explains that if one does not uproot the Middah of Achzarius, it can grow within him until he reaches a level of “V’Rachmei Re’ashim Achzari”. This can help us understand the story of Nov Ir Hakohanim as well. The Achzarius displayed by Doeg at the time of Milchemes Amalek expanded to the point that he thought carrying out the commands of Shaul was a righteous pursuit. Just as Achzarius can transform an act of Tzidkus to Rishus, it can convince a person that a clear act of Rishus is a Mitzva—as we saw with Doeg.

Dovid Hamelech begins the Perek with a question: Ma Tishallel B’Raah HaGibor, highlighting the fact that Doeg was a Gibor Batorah, a true Talmid Chacham. The Middah of Achzarius, however, negated that to the point that it was said about Doeg “Ahavta Rah M’Tov…” as his actions revealed his true character.