Timeless Torah

No less than twenty two verses are utilized to describe in graphic detail the procedure of the red heifer (Parah Adumah). Although a mitzvah that is practically impossible to fulfill in our time and one that is completely incomprehensible, the Torah finds it necessary to elucidate.
Following this commandment is the episode of Miriam's passing. One of the greats of that generation, her demise is summed up in five Hebrew words, "Vatomos Shom Miriam Vatikover Shom - Miriam died there and she was buried there." The sequence of these two passages is explained in the Midrash that just as the red cow brings atonement, so does the death of the righteous bring atonement. Another parallel between the two is the concept of renewed life. After coming into contact with a corpse, an individual may not enter the hallowed grounds of the Temple, nor may he participate in many of the other rituals. The purification ceremony of the red heifer afforded the contaminated person a second chance to continue living as a full-fledged, practicing Jew. So too, while there are those who view death as the final stop in man's journey, the Torah's insertion of Miriam's passing is to point out that the soul is now given a second lease on life, one not hindered by the limitations of the physical body.
What is however surprising is the paucity of words used for the latter in contrast to the former. Perhaps the Bible is trying find reason and rhyme to the act of Parah Adumah. While categorized as a Chok - a non-rational, Divine statute, it nonetheless tries to elaborate and make the ceremony palatable in the knowledge that at it's conclusion, the individual is at least declared spiritually clean.
Miriam's passing however, is described in austere terms. Perhaps, no explanation is needed, because none will ever be understood or easy to swallow. To use the Torah's own words, "and she was buried there...and there was no water for the community." The symbolism is crystal clear. The well of life and vitality that Miriam had given the Jews, seemed to have dried up. What possible explanation could the Jew find that would offer solace and comfort?
Let us continue with the Biblical narrative and discover its message. With Miriam gone and her well dried up, her two brothers are told by G-d to speak to the rock. Instead, Moshe resorts to brute strength. He lifts the staff of G-d and forcefully strikes the rock.
Miriam may not be here, but G-d assures us that her well will continue to sustain us. The only caveat is that we use words. A little cajoling perhaps might be required, but coercion, force and pressure are not how one elicits life-giving teachings.
Editor's Note: This week commemorating Gimmel Tamuz, the third Yahrzeit of the Lubavitcher Rebbe, was a time when Chassidim from around the world gathered at his graveside to offer prayers for personal and universal redemption. Without a doubt, all of those assembled wanted to drink from the deep wells of his teachings. Although the Rebbe may not physically be here, his words and vision, we are promised from this week's lesson, can continue to guide us. All that is required is that we communicate with each other, be open to the wisdom of the Rebbe and to G-d's command. For not only do words work, they can even work a well.