As the Israelites neared
the end of their forty-year trek in the wilderness, they lost two great
leaders, Miriam and Aharon. While a
tremendous loss for the nation, their passing had a hidden spiritual benefit.
The Torah informs us of
Miriam's death immediately after enumerating the laws of the Para Aduma, the
red heifer whose ashes were used for purification. The Talmudic sages already wondered what
connection there might be between Miriam's death and the Para Aduma:
Why is the death of Miriam
juxtaposed to the laws of the Para Aduma? This teaches that just as the Para Aduma
brings atonement, so too, the death of the righteous brings atonement. (Mo'ed Katan 28a)
While this connection
between Miriam and the Para Aduma is well known, the continuation of the same
Talmudic statement, concerning the death of Aharon, is less so.
And why is the death of
Aharon juxtaposed to [the mention of] the priestly clothes? This teaches that just as the priestly clothes
bring atonement, so too, the death of the righteous brings atonement.
In what way does the death
of tzadikim atone for the people? And why does the Talmud infer this lesson
from both the Para Aduma and the priestly clothes?
Larger Than life
The principal benefit that
comes from the death of tzadikim is the spiritual and moral awakening that
takes place after they pass away. When a tzadik is alive,
his acts of kindness and generosity are not always public knowledge. True tzadikim do not promote them-selves. On the contrary, they often take great pains to
conceal their virtues and charitable deeds. It is not uncommon that we become aware of
their true greatness and nobility of spirit only after they are no longer with
us. Only then do we hear reports of their selfless deeds and
extraordinary sensitivity, and we are inspired to emulate their ways. In this
way, the positive impact of the righteous as inspiring role models increases
after their death.
While stories of their
fine traits and good deeds stir us to follow in their path, certain aspects of
great tzadikim - extraordinary erudition and scholarship, for example - are
beyond the capabilities of most people to emulate. In such matters, the best we can do is to take upon
ourselves to promote these qualities in our spiritual leadership, such as
supporting the Torah study of young, promising scholars.
Two Forms of Emulation
In short, the death of
tzadikim inspires us to imitate their personal conduct - if possible, in our
own actions, and if not, by ensuring that there will be others who will fill
this spiritual void.
These two methods of
emulation parallel the different forms of atonement through the Para Aduma and
the priestly clothes. Ritual
purification using Para Aduma ashes was only effective when they were sprinkled
on the body of the impure person; no one else could be purified in his place. This is comparable to those aspects
of the tzadik that are accessible to, and incumbent upon, all to emulate.
The priestly garments, on
the other hand,
were only
worn by kohanim (the priests). It was through the service of these holy emissaries that the entire
nation was forgiven. This is like those extraordinary
traits of the tzadik that are beyond the
capabilities of most people. These qualities can be
carried on only by a select few, with the support of the entire nation.
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