The Medrash speaks about the mitzvah of Korban Pesach:
"May my heart be perfect in Your statutes.."
This pasuk in Tehillim refers to the statutes of the Korban Pesach and the statutes of the Parah Adumah, and it comes to teach us that they are the same. The Torah says about the first, "Zos chukas haPesach" and about the second, "Zos chukas haTorah."   The two mitzvos are similar, but which one is greater?
The Medrash tells us that this can be compared to two aristocratic women, who seem to be of equal stature, who are walking together.  How can it be discerned which one of them is of superior stature?  By observing which of the two women is accompanying the other to her home and walking in back of her friend.
Similarly, both the Korban Pesach and the Parah Adumah are called "chukim" in the Torah.  We know that the Parah Adumah is the greater one, because the Korban Pesach could only be brought after the person was made tahor through the "mai Parah", that is the water that is mixed with the ashes of the Parah Adumah.

What message is this Medrash relaying to us by comparing the Korban Pesach with the Parah Adumah?
What is the message in the conclusion  that the Parah Adumah is the greater one of the two??

The Korban Pesach represents to us the great redemption from Mitzrayim.  This mitzvah was a great merit to Klal Yisrael, who in a most audacious manner, slaughtered the "holy idols" of the Egyptians before their very eyes, and feasted on them too!!  This daring show of Mesirus nefesh was a great zchus for Klal Yisrael at the time of the redemption from Mitzrayim, a time when we needed all the zchuyos we could collect.

We find in the Chazal that the Parah Adumah represents the final and ultimate redemption.  Also, the Parah Adumah is the symbol of Torah sheb'al Peh.  This theme is alluded to in the red color of the Parah, for red is the color of the mouth.  As we know, the second Bais Hamikdash was destroyed because of sin'as chinam, unfounded hatred.  The disunity came to be when the sect of the Sadducees was founded.  They denied the authenticity of the Oral Torah, the Mesorah, and rejected the authority of the Chachamim.  Rather, they chose to interpret the Torah according to their own limited intellectual faculties.  They were the ones responsible  for the disunity and breakup of the achdus in Am Yisrael, which subsequently caused the churban Bais HaMikdash.  In the zechus of our reinstating and reclaiming and strengthening our faith in the validity and authenticity of Torah sheb'al Peh, the Mesorah, and our faith in the authority of the Chachamim, and THE INCREASE OF LEARNING TORAH SHE'B"AL PEH shall we merit the Ge'ualah Achronah.

The Medrash quoted above stresses that in Mitzrayim, the Korban Pesach could not be brought until Klal Yisrael were cleased by the mai Parah.  This medrash teaches us that not only is  Emunas Chachamim and Limud Torah Sheb'al Peh so important that it will bring about the completion of geulah, bimhairah b'yamainu,amen, but it was also a PREREQUISITE to the first geulah.  In other words , one can't really get anywhere without it.

How encouraging it is  to us when we see that b'chasdei Hashem,  shiurim of Gemarah b'iyun, Torah sheb'al Peh, are being broadcast all over the world.  May we very soon merit to see niflaos, kiymay tsaysainu mei'eretz Mitzrayim!!

A gutten Erev Shabbos,
from Yerushalayim Ir HaKodesh.