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During the Month of Elul It Is Imperative to Subdue the Klipos of the Ox and the Donkey by Studying Torah in Depth Like an Ox and Comprehensively Like a Donkey

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During the Month of Elul It Is Imperative to Subdue the Klipos of the Ox and the Donkey by Studying Torah in Depth Like an Ox and Comprehensively Like a Donkey Rabbi Pinches Friedman Parshas Ki Seitzei 5778 Translation by Dr. Baruch Fox “You will not plow with an ox and a donkey together” During the Month of Elul It Is Imperative to Subdue the Klipos of the Ox and the Donkey by Studying Torah in Depth Like an Ox and Comprehensively Like a Donkey In this week’s parsha, parshas Ki Seitzei, it befits us to Da’as Zekeinim authored by the Tosafists explains that the establish the connection between the parsha and the avodah of donkeyA Person is tormented Who byRefrains the sound from of the Giving ox’s eating. Tzedakah the month of Elul. During this month designated for teshuvah, to the Poor Violates the Prohibition of we prepare ourselves for the High Holidays—Rosh HaShanah “You shall not plow with an Ox and a Donkey” and Yom HaKippurim—which approach us auspiciously. To establish this connection, we will focus on one of the you shall not—“לא תחרוש בשור ובחמור יחדיו” prohibitions—mitzvos lo sa’aseh—mentioned in the parsha plow with an ox and a donkey together. Apropos this topic, I would like to propose a fascinating (Devarim 22, 10): :(5b“אמר רבי .A.Z) יוחנן משום Gemara רבי in the בנאה, מאי passage דכתיב אשריכם the followingזורעי ofעל כל מים explanationמשלחי רגל השור והחמור, אשריהם ישראל בזמן שעוסקין בתורה ובגמילות חסדים, יצרם מסור בידם ואין הם מסורים ביד יצרם, שנאמר אשריכם זורעי על כל מים, ואין Many straightforward, plausible explanations have been זריעה אלא צדקה שנאמר זרעו לכם לצדקה וקצרו לפי חסד, ואין מים אלא תורה, suggested and taught regarding this prohibition. We will שנאמר הוי כל צמא לכו למים. משלחי רגל השור והחמור: תנא דבי אליהו לעולם present two that are related to the issue of animal abuse. The ישים אדם עצמו על דברי תורה כשור לעול וכחמור למשאוי”. first appears in the commentary of the Ibn Ezra. Being infinitely merciful, HKB”H took pity on the donkey, which lacks the sheer Rabbi Yochanan said in the name of Rabbi Bana’ah: strength of the ox. If these two animals were to plow together, What is the meaning of that which is written the stronger ox would compel the donkey to plow faster : “Fortunate are you who sow upon all waters, who (Yeshayah and push the donkey beyond its physical limits. This clearly send away the feet of the ox and the donkey”? This means 32, 20) represents an example of cruelty to animals. fortunate is Yisrael when they engage in Torah-study and the performance of acts of kindness, for their yetzer is “רחמיו של הקב”ה על כל מעשיו, ואין כח החמור ככח השור” In the commentary of the Chizkuni, he also presents this delivered into their hands, and they are not delivered into rationale: — the hands of their yetzer. For it is stated: “Fortunate are you he stresses that HKB”H is displaying His mercy toward the who sow by all waters.” Sowing only refers to tzedakah. As “שהשור מעלה גרה תמיד ואוכל, והחמור comparatively weaker donkey. Yet, he adds another rationale ;it is stated : “Sow for yourselves for tzedakah אינו מעלה גרה, נמצא שזה אוכל וזה מתענה, וזהו צער בעלי חיים” related to their eating habits: reap according to chesed.” Water only refers to Torah, as —because (Hoshea 10, 12) it is stated : “Ho! Everyone that is thirsty go to an ox chews a cud, it is constantly consuming food; whereas the the water .” “Who send away the feet of the ox and donkey does not chew a cud; therefore, while the ox is eating, (ibid. 55, 1) the donkey”—a Tanna of the academy of Eliyahu taught in a the donkey is suffering; this constitutes another example of (Torah) cruelty to animals. Amplifying on this second rationale, the Parshas Ki Seitzei 5778 | 1 Baraisa: A person should always apply himself to the words Aggadah that its upper half, toward its head, resembled an of Torah like an ox to a yoke and like a donkey to a burden. ox, eating grass; its lower half, toward its tail, resembled a donkey. These represent two elements of the klipah . Regarding this unholy and improper union, they “the feet of the ox and the donkey” This passage teaches us that the yetzer hara that assails proclaimed: “These are your god, O Yisrael.” mankind is described as ; “those who send away the feet of the ox and the whereas, those who study Torah and perform acts of chesed are donkey” : When it says of the “Erev Rav” described as The source for this notion is found in the Tikunei Zohar : “The entire people unburdened themselves —indicating that they are able to thwart the efforts of the (Tikun 5, 142a) (the Torah) of the golden rings . .” and Aharon threw it all into the fire, yetzer hara. We will endeavor to explain why the yetzer hara is (Shemos 32, 3) It appears that the unintentional and intentional an “eigel” emerged in the shape of an ox and a donkey. associated with the ox and the donkey. The Ben Yehoyada explains yetzer hara is referred to as the ox and the donkey. As our (A.Z. ibid.): teacher Maharam Alshich, z”l, writes regarding the passuk : “And an ox or a donkey fall into it”—one who In his sefer Megaleh Amukos (beginning of Vayeitzei) and “לא תחרוש בשור causes damage deliberately is represented by the ox, it intends also in his sefer on Vaeschanan (71), the divine kabbalist writes ובחמור יחדיו” (Shemos 21, 33) to damage; whereas one who causes damage inadvertently is that, on a deeper level, the mitzvas lo sa’aseh of represented by the donkey, it does not intend to damage. prohibits the union of the two forces of tumah that all the nations of the world are affiliated with--namely the ox and the donkey. The Zohar hakadosh states (Beshalach 64b) “לא תחרוש בשור that when these two forces of tumah join as one, the world is . ובחמור יחדיו” Based on this understanding, we can suggest that the yetzer hara that persuades a person not to perform an act of chesed doomed; this is the implication of the passuk: on behalf of a friend, is the yetzer hara that joins an ox and a donkey together. As we learned above, the Torah prohibits Let us explain based on what the Megaleh Amukos writes plowing with an ox joined with a donkey, so that the donkey in parshas Lech Lecha. He explains what HKB”H showed he took all--“ויקח לו את כל אלה ויבתר אותם בתוך” will not suffer when it hears the ox chewing its cud, while it Avraham at the Covenant of the Parts—“Bris bein HaBesarim” has nothing to eat. Similarly, when a poor person has nothing of these to Him, and he split them in the center. (Bereishis 15, 10): to eat, he suffers when he sees his neighbor enjoying all the It is known delicacies of Olam HaZeh. that there are seventy nations of the world; they are divided סמא”ל This is the point of the Gemara’s elucidation with regards to into two groups. Thirty-five are on the left side of kedushah the ,רה”ב Fortunate are you who“ those who study Torah and also perform acts of chesed on behalf led by , the guardian angel of Eisav. Opposite them, there sow upon all waters, who send away the feet of the ox and the of their fellow man. The passuk states: are thirty-five on the right side of kedushah, led by אל”ה אל”ה .donkey” “the guardian angel of Yishmael ל”ה ”.feet of the ox and the donkey —they drive away the yetzer hara, who is called Thus, we have seventy nations, opposite . In other ל”ה א’ This description indicates that words, we have , thirty-five nations on the right with their א’ it tries to persuade a person not to be bothered by his neighbor’s leader, their , opposite , thirty-five nations on the left with אל”ה ”.You shall not plow with an ox and a donkey together“ distress. As explained, this is a corollary of the prohibition of: their leader, their . In fact, the holy people of Yisrael stand in – “ויקח לו את כל אלה” the middle, between the two groups of . This is the allusion ”ויבתר ,אל”ה ”You shall not plow with an ox and a donkey“ in the passuk cited above: he took the two sets —אותם בתוך” Teaches Us Not to Allow Eisav and Yishmael to Join Forces of comprising the seventy nations and their heads-- he split them into two halves and placed Yisrael —“אלה ברכב ואלה בסוסים” between them. This is also alluded to in the passuk (Tehillim “ואנחנו בשם ה’ אלקינו אל”ה refers to the two corresponding :(28 ,20 “לא תחרוש . —נזכיר״ It is with great pleasure that I would like to introduce a ;sets of representing the seventy nation .בשור ובחמור יחדיו” profound interpretation of the mitzvas lo sa’aseh of: refers to Yisrael In his composition Asarah Ma’amaros, the “לא תחרוש בשור They stated in an Rama of Pano introduces an incredible chiddush regarding We will now return to the Megaleh Amukos’s explanation of the shape of the “eigel” (the golden calf): the Zohar hakadosh regarding the lo sa’aseh of: Parshas Ki Seitzei 5778 | 2 ובחמור יחדיו” . Yishmael is the corrupted aspect of Avraham’s in the Gemara (Shabbas 146a) that when Yisrael approached midah of chesed; he is the chesed of the klipah—the klipah of Har Sinai, the contamination of the nachash ceased to affect the donkey.
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