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The Torah in Parashat Hukat introduces the Halacha of "Para Aduma," the red heifer whose ashes were required for eliminating the status of Tum'a (impurity). Whenever a person came in contact with a human corpse, he was considered Tameh (impure) for a week. On the third and seventh days of that week, he would be sprinkled with water containing ashes of the Para Aduma, whereby he achieved Tahara (purity).

The law of Para Aduma features an intriguing paradox: the same waters that were used to purify a person were also capable of making a person Tameh. Whenever a Kohen would sprinkle a person to rid him of his state of impurity, the Kohen would be rendered impure. Even though the waters had the effect of eliminating Tum'a, they also had the capacity to cause Tum'a.

What lesson might this Halacha reflect? What practical message can we learn from the Para Aduma paradox?

There are some things in life that are beneficial for one person, but detrimental for another. The most obvious example, perhaps, is medication. Many medications bring relief to ill patients, but would bring illness if ingested by a healthy individual.

A similar phenomenon exists in the area of "Middot" – character traits. Every character trait, like the waters of the Para Aduma, can potentially be both harmful and therapeutic. If a trait is used in the proper context and in the proper way, it can prove to be an invaluable asset, but if it is misused, it can prove destructive.

One example that comes to mind is arrogance. While we generally perceive arrogance as a sinful trait, in some situations it is indispensable. When a person considers performing a Misva, such as joining a committee, initiating an important community event, or attending a Torah class, the Yeser Ha'ra (evil inclination) will often discourage him by insisting that he is unworthy of such an undertaking. In this context, one must utilize his ego to refute the Yeser Ha'ra and remind himself that he is a beloved, faithful servant of the Almighty, whom very much wishes for him to increase his involvement in Torah and Hesed (kindness). After one performs the Misva, however, he must then invoke his sense of humility. At that point, the Yeser Ha'ra appears and seeks to inflate a person's ego, telling him how accomplished he is after having performed the Misva. Here, it is necessary to put arrogance aside, pull out the trait of humility, and remind oneself that he has far more to accomplish.

This is true regarding all character traits. In fact, a Rabbi once commented that even atheism – yes, atheism – can and must be used for the right purpose. When a person is approached by somebody in need of assistance, he might instinctively respond, "God should help you; God is all-powerful, so trust in Him and your problem will be solved." But the individual in distress does not need a lecture about faith and God's omnipotence; he needs actual assistance. In this setting, a small measure of "atheism" is needed. The person must overlook God's role in assisting his downtrodden fellow, and focus instead on his own role, as though the suffering person's fate rested entirely on him.

This, perhaps, is the message of the Para Aduma paradox. This paradox applies not only to the waters of the Para Aduma, but also to all our ingrained instincts and tendencies. They can all be made either pure or impure – depending on how and when we use them.