As the Israelites neared the end of their forty-year trek in the wilderness, they lost two great leaders, Miriam and Aaron. While this was 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 Parah Adumah, 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 Parah Adumah.
"Why is the death of Miriam juxtaposed to the laws of the Parah Adumah? This teaches that just as the Parah Adumah brings atonement, so too, the death of the righteous brings atonement." (Moed Katan 28a)
While this connection between Miriam and the Parah Adumah is well known, the continuation of the same Talmudic statement, concerning the death of Aaron, is less so.
"And why is the death of Aaron 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." (ibid.)
In what way does the death of tzaddikim atone for the people? And why is this lesson learned from both the Parah Adumah and the priestly clothes?
Larger Than Life
Clearly, the principal benefit that comes from the death of tzaddikim is the resultant awakening that takes place after they pass away. When a tzaddik is alive, his acts of kindness and generosity are not always public knowledge. True tzaddikim do not promote themselves. On the contrary, they often take great pains to conceal their virtues and charitable deeds. It is not uncommon that we only become aware of the true greatness and nobility of spirit of tzaddikim 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. Thus, the positive impact of the righteous frequently increases after their death.
While stories of their fine traits and good deeds inspire us to follow in their path, certain aspects of great tzaddikim - 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 the spiritual elite, such as supporting the Torah study of young scholars.
Two Forms of Emulation
In summary, the death of tzaddikim 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 need.
The distinction between these two forms of emulation parallels the difference between the atonement of the Parah Adumah and the atonement of the priestly clothes. The ritual purification of the Parah Adumah ashes was only effective when sprinkled on the body of the impure person. No one else could be purified is his place. This is comparable to those aspects of the tzaddik that are accessible to - and incumbent upon - all to emulate.
The priestly garments, on the other hand, were only worn by the cohanim. It was through the service of these holy emissaries that the entire nation was forgiven. This is like those special aspects of the tzaddik 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.
[Adapted from Midbar Shur pp. 346-347]
The Torah informs us of Miriam's death immediately after enumerating the laws of the Parah Adumah, 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 Parah Adumah.
"Why is the death of Miriam juxtaposed to the laws of the Parah Adumah? This teaches that just as the Parah Adumah brings atonement, so too, the death of the righteous brings atonement." (Moed Katan 28a)
While this connection between Miriam and the Parah Adumah is well known, the continuation of the same Talmudic statement, concerning the death of Aaron, is less so.
"And why is the death of Aaron 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." (ibid.)
In what way does the death of tzaddikim atone for the people? And why is this lesson learned from both the Parah Adumah and the priestly clothes?
Larger Than Life
Clearly, the principal benefit that comes from the death of tzaddikim is the resultant awakening that takes place after they pass away. When a tzaddik is alive, his acts of kindness and generosity are not always public knowledge. True tzaddikim do not promote themselves. On the contrary, they often take great pains to conceal their virtues and charitable deeds. It is not uncommon that we only become aware of the true greatness and nobility of spirit of tzaddikim 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. Thus, the positive impact of the righteous frequently increases after their death.
While stories of their fine traits and good deeds inspire us to follow in their path, certain aspects of great tzaddikim - 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 the spiritual elite, such as supporting the Torah study of young scholars.
Two Forms of Emulation
In summary, the death of tzaddikim 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 need.
The distinction between these two forms of emulation parallels the difference between the atonement of the Parah Adumah and the atonement of the priestly clothes. The ritual purification of the Parah Adumah ashes was only effective when sprinkled on the body of the impure person. No one else could be purified is his place. This is comparable to those aspects of the tzaddik that are accessible to - and incumbent upon - all to emulate.
The priestly garments, on the other hand, were only worn by the cohanim. It was through the service of these holy emissaries that the entire nation was forgiven. This is like those special aspects of the tzaddik 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.
[Adapted from Midbar Shur pp. 346-347]