A Silent Scream

בְּזֹאת יָבֹא אַהֲרֹן אֶל־הַקֹּדֶשׁ בְּפַר בֶּן־בָּקָר לְחַטָּאת וְאַיִל לְעֹלָה

כֹהֵן גָּדוֹל בִּכְנִיסָתוֹ לְבֵית קָדְשֵׁי הַקֳּדָשִׁים חֲבִילוֹת חֲבִילוֹת שֶׁל מִצְווֹת יֵשׁ בְּיָדוֹ

Parshas Achrei Mos begins with a Tzivuy given to Moshe Rabbeinu : דַּבֵּר אֶל־אַהֲרֹן אָחִיךָ וְאַל־יָבֹא בְכׇל־עֵת אֶל־הַקֹּדֶשׁ מִבֵּית לַפָּרֹכֶת אֶל־פְּנֵי הַכַּפֹּרֶת אֲשֶׁר עַל־הָאָרֹן. Moshe was to instruct Aharon that he was not to enter the קֹדֶשׁ הַקָּדָשִׁים at any time, כִּי בֶּעָנָן אֵרָאֶה עַל־הַכַּפֹּרֶת, for it was the resting place of the Shechina . There is, however, an exception to this rule: בְּזֹאת יָבֹא אַהֲרֹן אֶל־הַקֹּדֶשׁ בְּפַר בֶּן־בָּקָר לְחַטָּאת וְאַיִל לְעֹלָה. The Torah continues, speaking at great length about the עֲבוֹדַת יוֹם הַכִּפּוּרִים, during which the Kohen indeed entered theקֹדֶשׁ הַקָּדָשִׁים numerous times.

This Passuk is worded in an interesting way: rather than saying that Aharon should enter the קֹדֶשׁ הַקָּדָשִׁים on Yom Kippur with the following Korbanos , the Passuk says בְּזֹאת יָבֹא אַהֲרֹן, then listing the Korbanos that allow him to enter. The Medrash here brings several Memros that explain these words, each with a different message.

Among them we find a Memra of R’ Yudan: כֹהֵן גָּדוֹל בִּכְנִיסָתוֹ לְבֵית קָדְשֵׁי הַקֳּדָשִׁים חֲבִילוֹת חֲבִילוֹת שֶׁל מִצְווֹת יֵשׁ בְּיָדוֹ. The כֹהֵן גָּדוֹל, explains R’ Yudan, enters the בֵית קָדְשֵׁי הַקֳּדָשִׁים bearing a bundle of Mitzvos or Zechuyos . The Medrash continues, explaining what is included in the חֲבִילוֹת חֲבִילוֹת שֶׁל מִצְווֹת, each of which is associated with the word ְזֹאת. The implication of the Medrash is that the words בְּזֹאת יָבֹא אַהֲרֹן are to be taken literally: Aharon, and any subsequent Kohen Gadol, enters the בֵית קָדְשֵׁי הַקֳּדָשִׁים with the Zechuyos connected to the word . For example, the Medrash mentions the זְכוּת הַתּוֹרָה, which is including because the Passuk in Parshas V’Eschanan says וְזֹאת הַתּוֹרָה אֲשֶׁר־שָׂם מֹשֶׁה לִפְנֵי בְּנֵי יִשְׂרָאֵל.

Most of the other Mitzvos listed by the Medrash are of the sort we might expect to find, including Milah, Shabbos, Yerushalayim, Bnei Yisroel, Terumah and Korbanos . There is one Zechus mentioned that seems to stand out, however. The Medrash tells us that the Kohen Gadol enters בִּזְכוּת יְהוּדָה, which is included in because the Passuk in Zos Habracha says וְזֹאת לִיהוּדָה וַיֹּאמַר.

How can we understand this Memrah ? What is the Zechus of Yehuda? Most of the other Zechuyos mentioned by the Medrash are related to Mitzvos or parts of our Avodas Hashem, what is the Zechus of Yehuda, and how does it relate to the entry of the Kohen Gadol into the בֵית קָדְשֵׁי הַקֳּדָשִׁים?

Adding to the difficulty in understanding these words are the ones that appear just before them: בִּזְכוּת שְׁבָטִים. The Medrash includes the Zechus of all the Shevatim , based on the words that appear in Parshas Vayechi : וְזֹאת אֲשֶׁר דִּבֶּר לָהֶם אֲבִיהֶם. We can perhaps understand that this refers to the unity of Klal Yisroel, the Achdus represented by the Shevatim as a unit—but Shevet Yehudah would of course be included in that set. If so, what is added by the Zechus of Yehudah separately, as indicated by the words בִּזְכוּת יְהוּדָה?

Even the way that the Medrash connects the Zechus of Yehuda to the חֲבִילוֹת חֲבִילוֹת שֶׁל מִצְווֹת of the Kohen Gadol requires some explanation.

Moshe Rabbeinu gave a Bracha to each of the Shevatim on the final day of his life, as the Pessukim in Zos Habracha relate. Each Bracha followed a similar format, beginning with the name of the Shevet and the word אָמַר, such as וּלְלֵוִי אָמַר as so on. The Bracha of Shevet Yehuda stands out, however, as it begins with the words וְזֹאת לִיהוּדָה וַיֹּאמַר, and these are the words that connect the Zechus of Yehudah to the words בְּזֹאת יָבֹא אַהֲרֹן. What do these words mean, however? The term זֹאת generally indicates something tangible, something that can be pointed at or shown—how does that apply here? Why are the words וְזֹאת לִיהוּדָה used to introduce this Bracha, and what can this teach us about the relationship between the Bracha of Yehuda and the words בְּזֹאת יָבֹא אַהֲרֹן?

A possible answer to this question might be found just a little earlier in the same Medrash.

In the Perek of Tehillim which begins with the words לְדָוִד ה' אוֹרִי וְיִשְׁעִי, Dovid Hamelech speaks about the way he faces his enemies, saying: אִם־תָּקוּם עָלַי מִלְחָמָה בְּזֹאת אֲנִי בוֹטֵחַ. The Medrash in this week’s Parsha brings various Drashos explaining the meaning of the word בְּזֹאת in this context. Among them is a Memrah of R’ Levi: בְּסִקְוָוטְרִיס שֶׁהִכְתִּיב לָנוּ משֶׁה בַּתּוֹרָה וְאָמַר לָהֶם לַזְּקֵנִים. When Dovid faced his enemy, he was בוֹטֵחַ in the Shtar that Moshe gave to the Zekenim of Shevet Levi, promising them the Malchus. According to this Drasha , it was because Dovid Hamelech saw that the promise of Moshe Rabbeinu had come true—as he was granted the Melucha on behalf of his Shevet—he knew that he would be victorious. The Medrash concludes, explaining that this is hinted to by the connection between the words בְּזֹאת אֲנִי בוֹטֵחַ and וְזֹאת לִיהוּדָה וַיֹּאמַר.

The implication of the Medrash is that the סִקְוָוטְרִיס that Moshe wrote was given over with his final words, and it was the Kiyum of this promise that gave Dovid Hamelech the ability to say בְּזֹאת אֲנִי בוֹטֵחַ. Perhaps this is the item referred to by the words וְזֹאת : when Moshe Rabbeinu began to speak to to Shevet Yehudah in his final hours, he presented them with the סִקְוָוטְרִיס that promised them the Malchus, saying וְזֹאת לִיהוּדָה, and then continued with the Bracha itself.

The fact that Moshe Rabbeinu chose to give the סִקְוָוטְרִיס to the Zekenim of Shevet Yehudah at that moment, prior to his Bracha, seems to indicate that the two are connected. How can we understand this? What is the relationship between the Malchus of Yehudah, guaranteed by the סִקְוָוטְרִיס written by Moshe Rabbeinu , and the Bracha that he then gave them?

Before answering this question, it should be noted that the Bracha of Moshe Rabbeinu seems to have held significance even before the promise of the סִקְוָוטְרִיס came to fruition.

The Passuk in Parshas Ki Sisa speaks about Betzalel, and his qualifications for leading the מְלֶאכֶת הַמִּשְׁכָּן, using the words וָאֲמַלֵּא אֹתוֹ רוּחַ אֱלֹקים בְּחׇכְמָה וּבִתְבוּנָה וּבְדַעַת. The Medrash Rabba, there, explains that Betzalel received these gifts directly from HKBH, as the word וָאֲמַלֵּא indicates . Then, the Medrash mentions Osniel ben Kenaz, the Shofet who also came from Shevet Yehuda, about whom the Passuk says וַתְּהִי עָלָיו רוּחַ ה׳. Words רוּחַ ה׳ indicate that Osniel too received his gifts from HKBH, just Betzalel before him. The Medrash continues, explaining that in both cases there was a Zechus that allowed the members of Shevet Yehudah to receive these gifts directly from Hashem: וְכָל הַנִּסִּים שֶׁנַּעֲשׂוּ לָהֶם בִּזְכוּת הַבְּרָכָה שֶׁבֵּרַךְ משֶׁה אֶת הַשְּׁבָטִים. Here, too, the Medrash teaches us that the Bracha of Moshe, and specifically the words וְזֹאת לִיהוּדָה וַיֹּאמַר, allowed the members of that Shevet to achieve great heights.

This Medrash reinforces the notion that there is deep and important meaning behind the Bracha that Moshe Rabbeinu gave Shevet Yehudah, represented by the words וְזֹאת לִיהוּדָה. There is, however, an important question that can be asked on its message. As we know, Betzlael was given the gift of רוּחַ אֱלֹקים בְּחׇכְמָה וּבִתְבוּנָה וּבְדַעַת almost forty years before Moshe said the words וְזֹאת לִיהוּדָה. Why, then, does the Medrash include Betzalel in its statement that כָל הַנִּסִּים שֶׁנַּעֲשׂוּ לָהֶם בִּזְכוּת הַבְּרָכָה שֶׁבֵּרַךְ משֶׁה אֶת הַשְּׁבָטִים?

Perhaps we can answer these questions, explaining the Medrashim and the significance of the words וְזֹאת לִיהוּדָה, if we can better understand the root of the Bracha that Moshe Rabbeinu gave to Shevet Yehudah.

After Yosef Hatzaddik reveled himself to his brothers, and explained that he bore no grudge against them, the Passuk says וַיְנַשֵּׁק לְכׇל־אֶחָיו וַיֵּבְך ְּ עֲלֵהֶם וְאַחֲרֵי כֵן דִּבְּרוּ אֶחָיו אִתּוֹ, he kissed each of them and spoke with them. Then, the Passuk tells us וְהַקֹּל נִשְׁמַע בֵּית פַּרְעֹה, which is understood to mean that the news traveled throughout the royal court, as the Passuk concludes, לֵאמֹר בָּאוּ אֲחֵי יוֹסֵף.

The Tanchuma , there, explains these words somewhat differently, telling us: כֵּיוָן שֶׁהִכִּירוּהוּ, בִּקְשׁוּ לְהָרְגו ֹ. When the Shevatim realized that Yosef stood before him, they wished to kill him, but he was saved: יָרַד מַלְאָךְ וּפִזְּרָם בְּאַרְבַּע פִּנּוֹת הַבָּיִת, a Malach disbursed them, rendering them ineffectual. The Medrash continues, telling us: בְּאוֹתָהּ שָׁעָה צָוַח יְהוּדָה בְּקוֹל גָּדוֹל וְנָפְלוּ כָּל חוֹמוֹת שֶׁבְּמִצְרַיִם, Yehuda let out a cry powerful enough to crumble all the walls in Mitzrayim , וְנָפַל יוֹסֵף מִכִּסְאו ּ וְיָרַד פַּרְעֹה מִכִּסְאו ֹ, וְנָפְלוּ שִׁנֵּיהֶם, and it knocked both Yosef and Pharoah off their thrones. It was this cry that the Torah refers to with the words וְהַקֹּל נִשְׁמַע בֵּית פַּרְעֹה: the members of Pharoah’s household were alerted to the events by the cry of Yehudah. The Medrash then proves that this is the case: וְאֵין קוֹל זֶה אֶלָּא קוֹל יְהוּדָה, the word קוֹל refers to Yehuda, as seen in the words of the Bracha given by Moshe Rabbeinu : שְׁמַע ה' קוֹל יְהוּדָה.

This is a wonderous Medrash, to be sure, but it is important to understand its implication: according to the Medrash, when Moshe said שְׁמַע ה' קוֹל יְהוּדָה, he alluded to the קוֹל גָּדוֹל that emitted from Yehudah in Mitzrayim . Why? Why was that moment one that Shevet Yehuda was to carry forth? It is understandable that Yehudah was quite emotional when Yosef revealed himself, but why was his cry so impactful that Moshe Rabbeinu mentioned it so many years later, and seemed to assign it such significance?

Rav Tzadok Hakohen , in Pri Tzaddik to Parshas Vayigash , cites a Zohar on this Passuk , which says אִצְטְרִיך ְ לֵיהּ דְּלָא לְמִשְׁמַע קָלֵיהּ בִּצְלוֹתֵיה ּ. When a person Davens, they should do so in a low voice, that is not audible to others, for it is this sort of Teffilah that is more readily Niskabel . The Zohar learns this out from the fact that the word קוֹל in this case is written as קֹל בְּלֹא ו׳, indicating that it was in some way different than we might expect.

At first glance it seems difficult to resolve this Zohar with the Tanchuma : do the words וְהַקֹּל נִשְׁמַע בֵּית פַּרְעֹה refer to קוֹל גָּדוֹל that crumbled walls and knocked Yosef off his throne, or do these words refer to a קוֹל that was imperceptible, teaching us דְּלָא לְמִשְׁמַע קָלֵיהּ בִּצְלוֹתֵיה ּ?

Rav Tzaddok explains, however, that the Zohar and Tanchuma are in fact to be understood in tandem. When a person’s Teffilah emanates from the deepest recesses of his Neshama, he explains, it is so personal that it cannot be heard by others. This is the Teffilah to which the Zohar refers, the one that is inaudible and therefore more readily Niskabel . This form of Teffilah is still referred to as a צְעָקָה because it reverberates in Shamayim, but it is not heard by others.

He continues, explaining that the words וַיִּגַּש ׁ אֵלָיו יְהוּדָה, found at the beginning of that Parsha, refer to this type of Teffilah . Yehuda realized at that moment that he was not able to rectify the situation on his own—that his own Kochos were limitted and the only hope was the Yeshuas Hashem. At that point, he turned to the type of Teffilah spoken about in the Zohar—it came from his Neshama, and was לָא לְמִשְׁמַע קָלֵיהּ, and therefore pierced the heavens.

Later, when Yosef revealed himself, leaving the Shevatim in shock, Yehudah turned to Teffilah once again. The קוֹל that emenated from his lips was indeed a קוֹל גָּדוֹל, but it was not loud—it came from an understanding that only HKBH could help them in this situation. This קוֹל emanated from the deepest parts of his Neshama and was therefore extremely effective, but it was in fact a silent scream.

Many years later, as Moshe came to the end of his life, he wished to pass on an important message to the descendants of Yehuda, teaching them the source of their Kochos . He therefore brought a סִקְוָוטְרִיס to the Ziknei Hashevet , a document granting them the right to the Melucha , and he said: וְזֹאת לִיהוּדָה וַיֹּאמַר שְׁמַע ה' קוֹל יְהוּדָה.

Yehuda had many talents and abilities—he was a natural leader, as in seen throughout the Pessukim —but this was not the reason that he was given Melucha . Rather, his strength lied in his קוֹל, in his relationship with HKBH that allowed him to access the type of Teffilah that is so powerful that it cannot be heard. It is only if a person realizes that his only hope it to be found in the Hashgachas Hashem that he can reach this level of Teffilah , and that was the true Koach of Yehuda.

When Moshe Rabbeinu address this Shevet this was his message: וְזֹאת לִיהוּדָה וַיֹּאמַר שְׁמַע ה' קוֹל יְהוּדָה. They were destined to be leaders and kings, but they must always remember the source of their strength: שְׁמַע ה' קוֹל יְהוּדָה. It was the way that their forebearer connected with HKBH through Teffilah that allowed him to prevail, and this would be their key to their success as well.

This is why the Medrash in Parshas Ki Sisa tells us וְכָל הַנִּסִּים שֶׁנַּעֲשׂוּ לָהֶם בִּזְכוּת הַבְּרָכָה שֶׁבֵּרַךְ משֶׁה אֶת הַשְּׁבָטִים. It wasn’t the Bracha itself that allowed Betzalel and Osniel ben Kenaz to receive their gifts directly from Hashem—it was the message contained within the Bracha. These individuals reflected the ideals of Yehuda, enjoying a connection with HKBH exemplified by the קוֹל יְהוּדָה, and they were therefore able to receive the gifts they needed to fulfill their missions.

It is this Zechus that the Kohen Gadol brings with him into the בֵית קָדְשֵׁי הַקֳּדָשִׁים: the Zechus of the קוֹל יְהוּדָה, which was brought out by the words וְזֹאת לִיהוּדָה וַיֹּאמַר. One need not be from Shevet Yehuda to learn this lesson: if the Kohen Gadol has the connection to HKBH that is epitomized by the words שְׁמַע ה' קוֹל יְהוּדָה, then he too will be an effective leader, bringing this Zechus with him into the holiest place in the world on the holiest day of the year.