Waters of Change

This Shabbos brings with it a relatively rare confluence: because we find ourselves in a learp year, besides Parshas Shmini, this week is also Parshas Parah. As we well know, this is no coincidence, and there must be a way that these two Parshios are connected to one another.

In general, the concept of Parshas Parah is interesting. It is read on the week prior to Parshas HaChodesh, at a time when one had to being to think about his Tahara status in case he had to undergo the Tahara of the Parah Aduma in time to bring the Korban Pesach in Chodesh Nissan. Nowadays, as we await the Geulah and do not have the Tahara of the Mei Chatas, this most immediate and practical purpose for Parshas Parah seems less applicable. There must however be a reason that we maintain the practice and Lein this Parsha as we approach Nissan. Perhaps a better understanding will enhance our appreciation for this Minhag.

The beginning of Parshas Shmini discusses the Chanukas Hamishkan followed, of course, by the death of Nadav and Avihu, the sons of Aron. After they perished in the Mishkan, Moshe Rabbeinu tells Aharon: “Hu Asher Diber Hashem Leimor B’Krovi Ekadesh V’Al Pnei Kol HaAm Echabed.” Rashi, quoting Chazal, explains that Moshe was telling Aharon that Hashem always creates Kiddush Hashem through “Krovi” those who are closest to him. As Rashi says, the word Krovi refers to “Bichiri” my choicest ones.

In fact, Rashi seems to say that Moshe Rabbeinu noted that as Nadav and Avihu were chosen for the role of “B’Krovi Ekadesh” they may have in some way been greater than Moshe or Aharon themselves: “Achshav Ro’eh Ani Shehem Gedolim Mimeni U’Mimcha.”

The final words of the Passuk “V’Al Pnei Kol HaAm Echabed” are explained by the Gemarah in Zevachim, which says that when Hashem does “Din” with Tzaddikim, he is feared and praised. This happens because people look at what happened to the Tzaddik and remind themselves that if Tzaddikim are subject to Din, those of us who are not on that level all the more so.

Taken together, it would appear that the Passuk is telling us that when Tzaddikim leave this world, especially in any wort of public manner, this serves a purpose: it compels those who are left behind to contemplate their own liability for their Aveiros.

This can certainly be understood as a way to explain the precept of Chazal that Misas Tzaddikim is in some way Mechaper. According to the way we learn these Pessukim it would seem that the lesson of Misas Tzaddikim is one of fear: when we see that a Tzaddik is taken from this earth, it causes us to think about the type of punishment we deserve, and this can lead to Teshuva, and of course Kapparah.

This is one way to understand the concept of Misas Tzaddikim Mechaper, but perhaps there is another way, which may lead us to a connection between Parah Aduma and Parshas Shmini.

In Parshas Chukas, the Mitzvah of Parah Aduma and Tumas Mes are immediately followed by the death of Miraim. Although seems that the Tzivuy of Parah Aduma actually took place much earlier than the death of Miriam, the Gemarah in Moed Kattan, explains that the two are juxtaposed despite the historical inconsistency to teach us that “Mah Parah Adumah Michaper, Af Misas Tzadikim Mechaperes.” The Parah Adumah and Misas Tzaddikim have similar attributes of Kaparah.

On the face of it, this Gemarah requires some explanation. In what way are the Parah Adumah and Misas Tzaddikim comparable? The Para Adumah is used to be Metaher someone who was exposed to Tumas Mes—there is no real Aveira for which it is Mechaper—why does the Gemarah refer to the Kapparah of the Parah Adumah?

Also, why does the Torah teach us this lesson specifically in connection to Misas Miriam? Later on in Parshas Chukas there is a similar Chazal about Misas Aharon—where we learn a connection between Misas Tzaddikim and the Bigdei Kehuna—why then is it necessary to teach us such a comparable lesson connecting Misas Miriam and the Parah Adumah?

There is another Medrash in Parshas Chukas that may help us answer these questions.

The Medrash Asfa says that Misas Miriam is after the Parsha of Parah Aduma to teach us that just as the Parah Aduma is Metaher a person, so to Gemilas Chesed is Mezakeh a person. We know that Miriam was an true Ba’alas Chesed: she kept Jewish babies alive despite the orders of Pharoah, she waited to ensure that Moshe would be saved from the Nile, and she was the reason that Bnei Yisroel had water during their journey in the Midbar. The implication of the Medrash therefore seems to be that the Torah joined these two Parshios to show us that the Parah Adumah and Gemilus Chasadim are connected.

Based on this Medrash we can understand that the Torah wanted to teach us that Misas Tzaddikim is Mechaper specifically with the Petirah of Miram because this gives us a different understanding of how in fact this Kapparah occurs. As we noted, it seems from this week’s Parsha that it is through fear: when we see that even Tzaddikim are held accountable for their Aveiros, we are motivated toward Teshuvah. But perhaps there is another way. When a Tzaddik passes from this world, and we look at his life and accomplishments, we see how his commitments to Torah and Ma’asim Tovim affected him and his entire life. This can inspire us to attempt to replicate this affect.

This is specifically true when it comes to Gemilas Chassadim. R’ Chaim Shmulevitz notes that the Torah demands a very high level of commitment and control—to an extant that runs counter to basic human nature—when it comes to accomplishing true Chesed, and asks how the Torah can expect the common man to reach such heights. He explains that when a person does Chesed it affects him to the point that he is in fact capable of fulfilling the Torah’s strict definitions of true Chesed. Such is the power of Chesed to change a person.

With this in mind we can understand the connection between Chesed and Parah Aduma, and maybe Misa Tzaddikim. When a person undergoes the Taharah of Parah adumah he is instantaneously changed—he was Tamei and now he is Tahor. This is similar to the way that Chesed can change a person—he will no longer be the person he was before. When Miriam was Niftar, and Bnei Yisroel looked back at her life and accomplishments they would see how her Ma’asim Tovim affected her and try to take this lesson for our own life. Thus, the lesson of Misas Tzaddikim Mechaprim is well suited to the Petirah of Miriam, for her life was one of Chesed, and is related to Parah Aduma as well.

This may be a applicable lesson for Parshas PArah as well.

The Haftorah that we read on Parshas Parah comes from Sefer Yechezkel, and it would appear that the connection to Parah is the appearance of the words “V’Zarakti Aleichem Mayim Tehorim U’Tihartem.” Hakadosh Baruch Hu tells Klal Yisroel that there will come a time when he will purify us all, with the coming of the Geulah Shleimah. The image of Zerikas HaMayim is closely related to the Zerikah of the Mei Chatas that was made from the Parah Adumah and was used to be Mitaher one who was Tamei Mes.

But also relevant is the previous Passuk, which tells us how we will be Zoche to this Tahara. The Navi tells us that this will occur when the name of Hahsem is Mekudash amongst the Amei HaAretz, which will take place “B’Hikadshi Bachem L’Eneyhem.” The Metzudas Dovid explains that when we cause the name of Hahsem to be Mekudash, through our Ma’asim Tovim, we will be Zoche to the Geulah Shleimah and the ultimate Tahara of “V’Zarakti Aleichem Mayim Tehorim”.

As we approach Chodesh Nissan, which we know is the month of Geulah, we may wonder how we can be Zoche to Geulah. How can we on our level achieve this goal? We therefore read Parshas Parah, which teaches us that through Gemilas Chasadim and Ma’asim Tovim, we can change ourselves just as the Mei Chatas changes a person’s status from Tammei to Tahor. This is turn will cause us to be discernable from amongst the Goyim and affect a Kiddush Shem Shamayim as the world sees our accomplishments. Only then will we be Zoche to the Geulah Shleimah.

The lesson of Parshas Parah is clear: we can be Zoche to Tahara through acts of Gemilas Chasadim. If we take this to heart, we can bring the day that we experince the words of the Navi: “V’Lakachti Eschem Min HaGoyim…V’Hevesi Eschem Al Admaschem.”