Chukat

Source: Rav Kook Torah

As the Israelites neared the end of their forty-year trek in the wilderness, they lost two great leaders, Miriam and Aaron. 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 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." [Mo'ed 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."

In what way does the death of tzaddikim atone for the people? And why does the Talmud infer this lesson from both the Parah Adumah and the priestly clothes?

Larger Than Life

The principal benefit that comes from the death of tzaddikim is the spiritual and moral 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 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.