Of The Righteous
Immediately after discussing the use of Para Adumah [Red Heifer] ashes to purify a person who came into contact with the dead, the Torah tells us of the death of Miriam [Bamidbar 20:1]. The Talmud says [Moed Katan 28a] that the juxtaposition of these two parshios teaches that “Just as the Para Adumah atones, so too the death of a righteous person atones”.
What common denominator between Para Adumah and the death of the righteous provides atonement for the world? We must note that the Gemarah, in making the comparison between the two, is not relating to the purification dimension (Tahara) of Para Adumah. Rather, the Gemarah is relating to the atonement (Kapara) that Para Adumah provides.
We must first examine the aspect of Para Adumah from which its atonement emerges. The Kapara of Para Adumah emerges from the fact that Para Adumah is a challenge to our faith (Emunah). Our Sages tell us that the Para Adumah was a cause for our being mocked by the gentiles. They used it to challenge our beliefs. They taunted us that it was a form of magic and witchcraft. How does it work? Why does it work? It is very strange. The whole set of laws associated with it are so paradoxical that it tests our very faith in the Divinity of the commandments. [The one upon whom the ashes are sprinkled is purified, but the one who sprinkles the ashes is rendered impure! This is so unfathomable that even the wisest of men, King Solomon, could not perceive its reasoning.]
Therefore, when the Jews observe the ritual of Para Adumah, they are in effect saying, “We trust G-d”. It might not make any sense to us, but we are going to do it anyway. [N.B. Judaism does not demand belief without reason in the fundamentals, e.g. G-d and the Giving of the Torah — on the contrary. But once a person accepts that G-d gave the Torah, it becomes incumbent upon the person to follow its Laws, whether or not he or she understands each individual detail.] There are many things in life that do not add up and do not make any sense. We earn atonement as a result of the very fact that we are nonetheless prepared to follow G-d’s teaching.
In this week’s parsha, klal yisroel [the Congregation of Israel] had reached the end of the 40 years of sojourn in the wilderness. For the last 40 years they had the Well because of Miriam. As far as we know, Miriam only did one thing wrong in her life. She once spoke Lashon Hara [gossip] about her brother. She was immediately punished for that act.
Therefore, they could have wondered why Miriam had to die in the wilderness without being able to enter Eretz Yisroel. After all, she committed only one sin, and had already been punished for it. And yet... “And Miriam died there and she was buried there”.
“But it’s not fair!” Why wasn’t she allowed to go into Eretz Yisroel? It does not make any sense. However, the death of the righteous atones. If a righteous person dies, we may ask ourselves why it happened. We wonder “this does not make any sense – he was such a good person!” However, ultimately, we accept the death of the righteous with the same simple faith with which we accept the laws of Para Adumah. We are prepared to continue our lives with the same dedication to G-d and His Torah, despite our unanswered questions as to why things are the way that they are. This is the source of atonement that comes from the death of the righteous.
The recital of “Tziduk HaDin” [accepting upon ourselves the righteousness of G-d’s Judgement], by saying “Hatzur Tummim Pu’u’lo — The Rock, his actions are perfect”, despite all our questions and latent doubts, is a tremendous atonement for us. And that is the linkage between the Red Heifer and the death of the righteous.
