1. The Sudden 38-Year Gap in Parshas Chukas
In this week’s Parsha, specifically in Sheni, there is a striking jump of 38 years in the narrative without any warning. If you read the Chumash straight, you notice that after Zois Chukas HaToiro—this is the law of the Torah—the Parsha suddenly skips decades. As the Gemara says and Rashi brings down, some of these Parshiyos were said on Yom HaShemini L'miluim—the eighth day of inauguration. Rashi explains that certain sections, like the Parsha of Parah, were said on Yom Rubei—Wednesday.
The reason for this was practical: Bnei Yisroel needed to purify themselves from Tumas Meis—impurity from contact with a corpse—in order to bring the Korban Pesach. All this took place in the second year after leaving Mitzrayim. They left on the fifteenth of Nissan, and a year later, after Pesach, on the first of Nissan, was Hukum HaMishkan—the erection of the Mishkan.
This period includes Shemoyim L'miluim, Aleph Nissan, and then immediately afterwards, the Torah says: “VaYavoyu Kol HaEidah Midbar Tzin VaTomas Shom Miryam”—the entire congregation came to Midbar Tzin and Miriam died there.
2. Rashi’s Explanation: Who Is “Kol HaEidah”?
Rashi clarifies that “Kol HaEidah” refers to all those who had survived the decreed deaths in the desert—those who were meant to die during the forty years had already passed away. Now, all those remaining were ready to enter Eretz Yisroel.
This raises an immediate question: Why is Miriam’s passing placed here? There is a huge chronological gap—a blank space in Torah narrative covering 38 years with no recorded events. The Torah gives many details about what happened during the first year after leaving Egypt—up through Tisha B’Av with the episode of the spies (Meraglim) and Korach’s rebellion—but then nothing until now.
From Parshas Chukas onward, we learn about everything that happened until Moshe Rabbeinu’s passing at the end of Bamidbar and then Sefer Devarim, which is Moshe’s final address before entering Eretz Yisroel.
3. The Connection Between Miriam’s Passing and Parah Adumah
Rashi asks: Why is Miriam’s death juxtaposed with Parshas Chukas (Parah Adumah) despite such a long gap? He brings from Gemara Moed Katan that just as a Korban Chatos atones (Mechaper), so too does the death (Misa) of Tzadikim atone for Klal Yisroel.
The Torah calls Parah Adumah a “Chatos”, though it is not a typical Korban Chatos brought for sin. Normally, a Korban Chatos is brought inside the Azarah for accidental transgressions (Beshogeg). In contrast, Parah Adumah was burned outside the camp and used to purify someone who became impure through contact with a corpse.
The question arises: If we want to teach about atonement through Misas Tzadikim (the death of righteous individuals), why place it next to Parah Adumah instead of a regular Korban Chatos? What is unique about calling Parah Adumah a “Chatos”, and what does it mean that Misas Tzadikim is Mechaper?
4. The Unique Power of Parah Adumah and Misas Tzadikim
The Rebbe discusses in Likutei Sichos that there is something unique about this “Korban Chatos”. Everything physical reflects something spiritual. Contact with death represents total apathy or disconnection from Hashem—a complete loss of life force.
This impurity (Tumas Meis) symbolizes being utterly cut off from Hashem. The special quality of Parah Adumah is its ability to purify even someone so far removed that they are considered “outside the camp.”
The lesson here is profound: The power of a Tzadik or leader (Nossi) extends even to those on the lowest levels, those who seem completely lost or disconnected. Just as Parah Adumah purifies someone outside all three camps, so too does Misas Tzadikim bring atonement even for those who appear beyond hope.
5. The Role of Moshe Rabbeinu and Our Responsibility Today
This idea fits beautifully with Moshe Rabbeinu’s role as leader: he brought everyone in Klal Yisroel along with him regardless of their spiritual state. Even those considered totally outside or lost could be brought back by Moshe’s care and leadership.
The message for us today as connected to our Rebbe is clear: We must not judge or give up on anyone, no matter how far they seem or how spiritually “dead.” Like Moshe Rabbeinu and every true Tzadik, we must reach out and connect every Jew back to their source.
This is why Misas Tzadikim is Mechaper like Parah Adumah—it teaches us never to despair over any Jew but rather strive always to bring them close. May we merit to be together with our Rebbe speedily in our days.