Entrance Pass

Although we do not yet have the Zechus to witness it in person, the Avodas Yom Hakippurim looms large throughout the day. The Leining is taken from the Pessukim that describe the Avorah, and we dedicate a major portion of Mussaf to a detailed description of its many parts. The Avodah is therefore not to be seen as a incidental to the Yom Hakadosh, but rather as a way of understanding its essence. This being the case, we can surely look to the Pessukim describing the Avodah for a window into its lessons.

The Avodas Yom Hakippurim is described in Parshas Achrei Mos, and begins with a general rule: “Daber El Aron Achicha V’Al Yavo B’Chol Es El HaKodesh M’Bais LaPoroches…Ki B’Anan Er’aeh Al HaKapores.” Aron is not to enter the “Kodesh M’Bais LaPoroches” at any time, for the Shechina is found there. The Torah then tells us the exception to this rule: “B’Zos Yavo Aron El Hakodesh B’Par ben Bakar L’Chattas V’Ayil L’Olah.” The Pessukim then continue, relating the rest of the details of the Avodah.

The word B’Zos, in this second Passuk, is noteworthy. The Torah could have spoken in an active voice, telling us that Aron should enter the Kodesh with these Korbanos. Why is this Mitzvah introduced with the words “B’Zos Yavo Aron”?

Rashi, apparently sensitive to this question, cites a Medrash Rabba that explains that the Gematria of the word “B’Zos” is 410, which the same as the number of years that the Bayis Rishon stood. The extra word, “B’Zos”, is therefore in some way hinting to the Bayis Rishon.

At first glance, it is quite difficult to understand the words of Rashi. What is the connection between the Bayis Rishon and the Avodas Yom Hakippurim, such that the Torah would hint at the duration of its existence with the word “B’Zos?” We can perhaps answer this question if we look at the words of the Medrash itself.

There are several explanations for the word “B’Zos” found in the Medrash on this Passuk, among them a Memrah from R’ Berachia: “HaKasuv Mebasro SheHu Chai Arba Meos V’Eser Shanim.” The word “B’Zos” is used here to inform Aron that his lifespan will be equal to its Gematriah: four hundred and ten years. The Medrash continues, pointing out that Aron would certainly not live that long, and explains that the Passuk is being Meramez to the eighteen Kohanim Gedolim that would serve during Bayis Rishon. These Kohanim Gedolim all served “B’emunah” and the position was passed from father to son—a Hemshech of Aron HaKohen. This stands opposed to Bayis Sheni, when the Kehuna Gedolah was sold to the highest bidder and the Kohanim were not necessarily Tzaddikim.

We can now understand why this Besurah was given to Aron here, with regard to Yom Kippur. Since the ultimate litmus test for the Tzidkus of the Kohen Gadol was whether he survived his venture into the Kodesh Hakodashim, it seems appropriate to inform Aron that his progeny would indeed be successful in this right for over four-hundred years. This was especially pertinent at this time, as this Tzivuy came “Acharei Mos Shnei Bnei Aron”. Since it was possible that Aron would worry about his descendants finding a similar fate, the Torah reassured him with the word “B’Zos”.

While this allows us to understand the Pshat in the Passuk, it is not directly related to the Avodah of Yom Kippur, the day of “B’Zos Yavo Aron”. Perhaps, however, we can gain an important understanding into both the Avodas Yom Hakippurim and our Avodas Hayom, based on another Mamar Chazal.

The Medrash Rabba in Parshas Titzaveh asks: “B’eizeh Zechus Haya Aron Nichnas L’Bais Kodshei Hakedoshim”. A number of answers are offered, some of which include Drashos based on the words “B’Zos Yavo Aron.” R’ Yitzchok explains that it was “B’Zechus HaShevatim” that Aron was able to enter the Kodesh Hakodashim, and explains that the twelve stones of the Choshen, upon which the names of the Shevatim were engraved, served as the Zechus that Aron needed to enter Lifnei V’Lifnim. The Medrash continues, explaining that Aron could not regularly enter the Kodesh Hakodashim because the Malachei Hashares were there and they would not allow it. There was one day a year, however, that he needed to enter—Yom Kippur—and it was the Choshen, with its reference to the Shevatim, that stopped the Malachim from preventing his entrance.

This Memra is very difficult to understand, and can certainly be defined as a Medrash Pliah. It seems that the only reason the Kohen Gadol could not generally enter the Kodesh Hakodashim was due to the presence of the Malachim, who were neutralized by the Choshen, which carried the names of the Shevatim. If this is the case, why couldn’t he enter every day—would not the Segulah of the Choshen work then? To make matters even more confounding, when the Kohen actually went Lifnai V’Lifnim, on Yom Kippur, he was wearing Bigdei Lavan, which did not include the Choshen. How is it that the one time the Choshen provides protection from the Malachim standing guard in the Kodesh HaKodashim, the Kohen Gadol is not even wearing it?

In addition, we must understand the concept of “B’Zechus HaShevatim”. What does this mean? Does it refer to Klal Yisroel as a whole, the Bnei Yaakov themselves? What Zechus exactly allows the Kohen Gadol to enter the Kodesh HaKodashim?

Clearly this Medrash requires some explanation, which can perhaps begin if we first explain the concept of “B’Zechus HaShevatim”.

There is a Medrash Tanchuma in Parshas Vayechi points out that both Yishmael and Yaakov Avinu had twelve sons, but the Torah refers to the Bnei Yishmael as “Nesiim” and the Bnei Yaakov as Shevatim. The Medrash explains that the Bnei Yaakov were “Shevatim Al Sidro Shel Olam”, as can be seen from the fact that the number twelve is found in the natural order of the world: there are twelve hours in both day and night, twelve Mazalos, twelve months and so on.

It seems from the Medrash that the Shevatim were so called because of some relationship of Shlita over the world—the word “Shevet” itself implies leadership. How can we understand this concept? What does it mean that the Bnei Yaakov were “Shevatim Al Sidro Shel Olam”, and how can this help us understand the Zechus HaShevatim employed by the Kohen Gadol on Yom Kippur?

To answer this question, let us look at one more Medrash that discusses this concept.

The Navi in Melachim tells us that during his showdown with the Neviei HaBaal, Eliyahu HaNavi built a Mizbeach that was made of twelve stones “K’Mispar Shivtei Bnei Yaakov Asher Haya Dvar Hashem Elav Le’mor Yisrael Yihyeh Shimecha”. The Passuk not only mentions the Shevatim, but refers to Yaakov Avinu as the one to whom Hashem said “Yisrael Yihyeh Shimecha”.

The Pesikta Rabbasi brings this Passuk and asks a Halachic question: on Rosh Chodesh Teves, which falls on Chanukah, do we say Al HaNissim in Mussaf? Since Teffilas Mussaf is because of the Rosh Chodesh and not Chanuhah, perhaps we should omit the Al HaNissim? The Medrash answers that we indeed say Al HaNissim in Mussaf of Rosh Chodesh Teves, as well as that of Shabbos Chanukah.

The Medrash continues, telling us that “Kol Hanissim SheAsah HKBH L’Yisroel V’Asid La’asos Lahem B’Zechus HaShevatim”. All Nissim that were ever done for us, or will be done for us, are B’Zechus HaShevatim, and even the Bayis Shlishi will be built B’Zechus HaShevatim. The Medrash adds: “Kol Mah SheBara HKBH B’Zechus Hashevatim”, and points out all the occurrences of the number twelve that appear in the world, as are seen in the Tanchuma.

The Arugas HaBosem asks the obvious question on this Medrash: how is the Mizbeach of Eliyahu HaNavi related to the Shailah of Al HaNissim on Mussaf of Rosh Chodesh Teves? Why does the Medrash present this question in connection to these Pesuskim. Further, what is the connection between the beginning and end of the Medrash—why does the answer to the question lead to a discussion about the number twelve and the Zechus Hashevatim?

As is his way, the Arugas HaBosem offers a lengthy explanation of this Medrash, with a number of parts, some of which are beyond the scope of our discussion. We can, however, extract and important understanding of the Zechus Hashevatim from his words.

The Gemara in Brachos tells us that when HKBH gave us the Torah, he was not sad to part with it, but rather was happy to give this most precious gift to Bnei Yisroel. Based on this Gemarah we learn that the Torah was given over to Bnei Yisroel, and as the Yerushalmi in Rosh Hashana tells us, Bais Din Shel Ma’alah is Maskim to Bais Din Shel Mattah—we, Bnei Yisroel are in complete control of the Torah, and our understanding and interpretations reign supreme.

A prime example of this idea is Rosh Chodesh: if Bais Din is not Mekadesh the Chodesh, it does not matter whether the Molad actually occurred or not—Rosh Chodesh occurs when Bais Din declares it. There are any number of Dinei D’Oraysa which depend on Kiddush HaChodesh, but Bais Din Shel Ma’alah is Maskim to Bais Din Shel Mattah and the Halacha follows accordingly.

This idea is seen in the story of Eliyahu B’Har HaCarmel as well. The Bais Hamikdash stood at that time, and it was therefore Assur to bring Korbanos on an outside Mizbeach. Nonetheless we see that Eliyahu was successful, and his Korbanos accepted, because that his Psak allowed for a temporary suspension of Halacha. Again we see that Bais Din Shel Ma’alah is Maskim to Bais Din Shel Mattah.

The Arugas Habosem explains that this is why Eliyahu used twelve stones “K’Mispar Shivtei Bnei Yaakov Asher Haya Dvar Hashem Elav Le’mor Yisrael Yihyeh Shimecha.” The words “Yisrael Yihyeh Shimecha” were said after Yaakov defeated Saro Shel Esav, and received the name Yisroel which attests to his dominance over not only Malachim, but all spheres of the world. The Shevatim, the scions of Yaaakov, were imbued with Koach that can supersede Malachim and any natural barrier, and even the Bais Din Shel Ma’alah—as the name Yisroel alludes to the words “Ki Sarisa Im Elokim VaTuchal”. When Eliyahu stood ready to countermand the Issur Bamos, he used twelve stones to harness the Zechus Shevatim, the “Bnei Yaakov Asher Haya Dvar Hashem Elav Le’mor Yisrael Yihyeh Shimecha”.

We can of course explain the Medrash based on the words of the Arugas Habosem: the Shevatim, heirs to the name Yisroel, reign supreme on the entire Briah. The Shevatim Al Sidro Shel Olam can affect not only the natural order of the world—time, seasons, and even space—but on the Olam HaRuchani as well. Their Psak can trump that of the Bais Din Shel Ma’alah, and they even have Shlita over Malachim.

The Medrash in Parshas Titzaveh is now understood as well. Achas BaShana, once a year, the Kohen Gadol must enter the Kodesh HaKodashim, where Malachei Hashares are generally found. On this day we reach back to the moment of “Ki Sarisa Im Elokim VaTuchal”, which itself took place on Yom Kippur, and use that Zechus to allow the Kohen Gadol to enter El Hakodesh Penima. The Malachim are subjugated to the ultimate Zechus HaShevatim—engendered by the Choshen but accessible to us only on Yom Kippur—as every other part of the Briah.

On Yom Kippur, as we recall the moment of B’Zos Yavo Aron El Hakodesh, we must remind ourselves that the Zechus that allowed the Kohen Gadol to enter the Kodesh HaKodashim belongs to us as well. On this day we remember that we are truly capable of anything: as Bnei Yaakov we can triumph over our Teva, and even our Yetzer Harah. We can live our truest lives, reaching into our heritage of “Ki Sarisa Im Elokim VaTuchal” and grow to heights otherwise unimaginable.

If we take advantage of the day, allowing ourselves to yearn for the greatness we can achieve, we will experience the bliss that comes with true Tahara Lifnei Hashem. This will lead not only to Kapparah of Yom Kippur but ultimately to the day on which will be counted among the Ashrei Ayin Ro’eh Kol Ela as we witness the radiance of the Kohen Gadol emerging from the Kodesh Hakodashim.