It is excruciating to reconcile the tragic fate of the Bibas mother and her children with the justice of a righteous God. Yet perhaps their horrific death can be seen as having heavenly significance - as it contains the ascension of the purest souls of Israel for the sake of the nation.

One of the most enigmatic rituals in the Torah is that of the red heifer. Its practice is considered to defy rational logic, which is why it is referred to as a chok (a law), as opposed to a mishpat (a judgment). The ritual involves slaughtering the heifer, sprinkling its blood towards the Tent of Meeting (or, as Rashi interprets, towards the entrance of the Temple when it is rebuilt), and burning its flesh so that its ashes can be added to water for purification. This water is then sprinkled on individuals who have come into contact with a dead body, enabling them to regain purity, as contact with death renders a person impure.

The qualifications for the red heifer are very specific: it must have red hair (even two black hairs disqualify it), it must be free of any physical blemish, and it must have never borne a yoke.

"Instruct the Israelites to bring you a red cow temimah (without blemish), in which there is no defect and on which no yoke has been laid” (Numbers 19:2)

The selection of every word in the Torah carries profound significance. It is no coincidence that the color of the heifer is red. In Judaism, red is associated with blood and, by extension, with harsh judgment. Similarly, the qualities of those who are without blemish and have never borne a yoke are of purity and innocence, having not yet been burdened by the hardships of life.

Rebbe Nachman, in Likutei Moharan 55:4, goes further and connects this description to one in the Book of Samuel 2 (20:19), referring to “those of Israel whose faith is perfect.” He explains that the purity and innocence of the shor (heifer) mitigate judgment. The offering of a pure being with red hair was carried out as atonement for the people of Israel.

“Red” indicates a decree of judgment; “''TeMimah''” indicates a ''shor TaM'' (an innocuous ox), mitigated judgment… on which no yoke has been laid — This refers to “those of Israel whose faith is perfect” (2 Samuel 20:19) (Likutei Moharan 55:4)

Likutei Moharan then explores the metaphysical significance of the dust gathered from the heifer. How are we to relate to it? Rebbe Nachman urges us to bind our prayers with the souls of those who rest in the dust, thereby arousing them to pray alongside us.

As for the dust in prayer—this entails binding himself… with the nefesh - ruach - neshamah [3 levels of the soul] of those who rest in the dust, and through his prayers arouse them to pray with him in the aspect of “Awake and sing out, you who rest in the dust” (Isaiah 26:19) (Likutei Moharan 55:5)

We do not ever want to experience pain in this world, and yet, it is an inescapable part of it. Why must an innocent, young cow be slaughtered? Why must it be burned? Why are its ashes gathered? Rebbe Nachman continues his explanation with a higher, supernal perspective. The slaughter represents the annulment of our foolish beliefs, the burning signifies the strengthening of our heart, and the gathering represents the restoration of our lost honor. It is interesting, as well, to note that the term “gathered” is often used in Torah as a reference to burial as in “Abraham was gathered to his people.” (Genesis 25:8).

Ritual slaughtering corresponds to nullifying [foolish] beliefs… Burning corresponds to strengthening the heart… Gathering corresponds to nullifying the humiliation by the enemy, in the aspect of “God has gathered away my disgrace” (Genesis 30:23) (Likutei Moharan 55:6)

We are told elsewhere that, in the absence of the Temple in Jerusalem, the offerings have been replaced by prayers.

When our prayers are insufficient, d0 we atone with our blood?

In this matter of transformation and transmutation, we are promised that through the power of atonement and the liberation of the holy souls that lie in the dust, the wicked will ultimately disappear forever.

You will crush the wicked, for they will be ashes under the soles of your feet (Malakhi 3:21)

Dedicated to the elevation of the holy souls of: Kfir ben Yarden, Ariel ben Yarden, Shiri bat Margit

Text Source:

https://www.sefaria.org/Likutei_Moharan.55.5.2?lang=bi&with=all&lang2=en