“…and Miriam died there, and was buried there.” (Bamidbar 20:1)

RASHI: AND MIRIAM DIED THERE — Why is the section narrating the death of Miriam placed immediately after the section dealing with the red cow? To suggest to you the following comparison: What is the purpose of the sacrifices? They affect atonement! So too does the death of the righteous effect atonement! (Moed Katan 28a).

One may ask why indeed does the death of a righteous person bring about atonement, and does it have anything in common with regular korbonos, or are these just two different ways to achieve atonement?

On a very simple level a person bringing a korbon is supposed to understand that bringing the korbon is a manifestation of him sacrificing himself to Hashem. This is expressed most clearly in the Tefila which is said during kaporas before Yom Kippur, “This is my exchange, this is my substitute, this is my expiation.” In other words, the purpose of the korbon is achieved when we realign and consecrate ourselves to fulfilling the desire of Hashem. The death of the righteous is meant to accomplish the same thing.

Chazal stated that just as a korbon brings atonement, so too does the death of the righteous. Rav Yeruchum Levovitz (1875-1936) asks an interesting question: Which one of these two is obvious and which one is a chiddush? He suggests that the death of the righteous bringing atonement is more obvious, while the korbon bringing atonement is a chiddush. So why is it that Chazal express it the other way around? He simply answers that is what people are used to.

The Sh’lah (Yeshayahu ben Avraham Ha-Levi Horowitz 1555-1630), in his commentary on Maseches Ta’anis tells us that when we see that righteous people die, when they were so virtuous and perfect, it brings to the forefront of our mind our inadequacies and thus forces us to sober up and correct our ways.

However, the Maharal (Yehuda Luria ben Bezalel ~1512-1609) in Menochos (110) explains the idea of the death of righteous bringing atonement as their souls are able to become closer to Hashem by losing their physical bodies and becoming only spiritual. This in turn pulls us closer to Hashem.

Whichever the explanation is, and whether the death of the righteous is effective with or without our cognizant appreciation, by latching on to it we will definitely become closer to Hashem.

This week I went to a shiva of a soldier who died in Gaza. I was very moved as the parents appreciated that as painful as things were for them, because of their recognition of the Din that was upon them, they felt closer to Hashem.

I once heard an explanation of Psalm 23, where Dovid Hamelech discusses his relationship with Hashem. Dovid, in general, refers to Hashem in the third person. However, while discussing times of distress, he switches to second person (ki ata imadi – because You are with me) – indicating a more personal relationship. This is because Hashem is closer to us when the chips are down.

At this time of distress for klal Yisrael and with the three weeks looming ahead of us, do we feel a special closeness to Hashem? I believe we have enough signs around us to make us feel and yearn for that closeness and we therefore correct our ways.