וַיַּפְשֵׁט֩ מֹשֶׁ֨ה אֶֽת־אַהֲרֹ֜ן אֶת־בְּגָדָ֗יו וַיַּלְבֵּ֤שׁ אֹתָם֙ אֶת־אֶלְעָזָ֣ר בְּנ֔וֹ וַיָּ֧מָת אַהֲרֹ֛ן שָׁ֖ם בְּרֹ֣אשׁ הָהָ֑ר וַיֵּ֧רֶד מֹשֶׁ֛ה וְאֶלְעָזָ֖ר מִן־הָהָֽר׃
Et Moïse dépouilla Aaron de son costume, le fit revêtir à Eléazar, son fils, et Aaron mourut là, au sommet de la montagne. Moïse et Eléazar redescendirent la montagne.
Kli Yakar
The commentaries bring this juxtaposition in four places. First, the juxtaposition of the death of Aaron’s sons to Yom Kippur which atones (Leviticus 16:1). Second, the juxtaposition of Miriam to the red heifer. Third, the juxtaposition of Aaron’s death to the priestly garments which atone (Numbers 20:28), as our Sages explained (Moed Katan 28a). Fourth, the juxtaposition of Aaron’s death to the breaking of the tablets (Deuteronomy 10:2–6), teaching that the death of the righteous is as severe as the breaking of the tablets.
This is because from every righteous person, four types of benefits come to the people of his generation. The first is that the entire world is sustained by his merit, as our Sages said (Berakhot 17b), “The entire world is sustained for the sake of my son Chanina, etc.” as we explained in the portion of Vayechi regarding Goren ha-Atad and in the portion of Emor on the verse “except for his relative.” They are like a mother nursing her child, as it is written (Tanchuma Shemot 12:28), “Your two breasts are like Moses and Aaron,” and as Rashi explained (Song of Songs 4:5). Similarly, we find that in Miriam’s merit they had the well which provided for all of Israel’s needs. This is the connection of her death to the red heifer, the mother of the calf that comes to rectify the damage of her offspring.
The second benefit is that the righteous person teaches them effectively about the way of God and commandments; therefore, his passing is comparable to the breaking of the tablets.
The third benefit is that his merit protects like a shadow and like a garment made to protect from cold and heat. With his death, his protective shadow is removed, and they are left naked without any covering, as it is said (Numbers 20:29), And all the congregation saw that Aaron had died, and our Sages interpreted (Rosh Hashanah 3a) “va-yir’u” [they saw] with the letter yud vocalized with a tzere, meaning “they became visible,” referring to the removal of the cloud which was likened to a garment. This is [the reason for] the juxtaposition to the priestly garments.
The fourth benefit is that he atones for the people through his death. This is [the reason for] the juxtaposition to Yom Kippur, and it is easily understood.
This is because from every righteous person, four types of benefits come to the people of his generation. The first is that the entire world is sustained by his merit, as our Sages said (Berakhot 17b), “The entire world is sustained for the sake of my son Chanina, etc.” as we explained in the portion of Vayechi regarding Goren ha-Atad and in the portion of Emor on the verse “except for his relative.” They are like a mother nursing her child, as it is written (Tanchuma Shemot 12:28), “Your two breasts are like Moses and Aaron,” and as Rashi explained (Song of Songs 4:5). Similarly, we find that in Miriam’s merit they had the well which provided for all of Israel’s needs. This is the connection of her death to the red heifer, the mother of the calf that comes to rectify the damage of her offspring.
The second benefit is that the righteous person teaches them effectively about the way of God and commandments; therefore, his passing is comparable to the breaking of the tablets.
The third benefit is that his merit protects like a shadow and like a garment made to protect from cold and heat. With his death, his protective shadow is removed, and they are left naked without any covering, as it is said (Numbers 20:29), And all the congregation saw that Aaron had died, and our Sages interpreted (Rosh Hashanah 3a) “va-yir’u” [they saw] with the letter yud vocalized with a tzere, meaning “they became visible,” referring to the removal of the cloud which was likened to a garment. This is [the reason for] the juxtaposition to the priestly garments.
The fourth benefit is that he atones for the people through his death. This is [the reason for] the juxtaposition to Yom Kippur, and it is easily understood.
Da'at Zekenim
מנגב לקדש נרנע, “from the south, (southern border) as far as Kadesh Barnea. Rav B’chor Shor raises the question that in this verse Kadesh Barnea is described as being part of the land of Canaan, i.e. the west bank of the Jordan, whereas when Moses dispatched the spies in Joshua 14,7 Calev described Moses as having dispatched them from that place, and Moses had never set foot across the Jordan. I believe that there must have been two locations each bearing the name Kadesh Barnea, and this is supported by the Talmud in the third chapter of tractate Makkot where Rabbi Yossi is quoted as having said so. This place is also listed as a place on the east Bank of the Jordan in Joshua 15,3. Rashi also explains that there where two locations both named Hor Hahar, seeing that Aaron died there and he too had never crossed the river Jordan. (Numbers 20,28) On the other hand, in verse 7 of our chapter, Hor Hahar is described as part of the Land of Canaan on the west bank of that river.
Ramban
AND THE CHILDREN OF ISRAEL JOURNEYED FROM BEEROTH-BENE-YAAKAN TO MOSERAH. “Why does this matter belong here? Furthermore, did they indeed journey from Beeroth-bene-yaakan to Moserah; did they not come from Moserah to Bene-yaakan, as it is said, And they journeyed from Moseroth, and pitched in Bene-yaakan?188Numbers 33:31. And further, here it is said, there [in Moserah] Aaron died; but did he not die in Mount Hor?189Ibid., Verse 39. Go and count and you will find that there are eight journeys from Moseroth to Mount Hor!190Ibid., Verses 31-37: Moseroth, Bene-yaakan, Hor-hagidgad, Jotbah, Abronah, Etzion-geber, Kadesh, Mount Hor. But really this is also part of the reproof [spoken by Moses, saying in effect]: ‘This also you did; When Aaron died in Mount Hor at the end of forty years [after the exodus] and the clouds of Divine Glory departed, you feared war with the king of Arad191Ibid., 21:1. and you appointed a leader to return to Egypt and you turned backwards eight journeys until Bene-yaakan and from there [you continued] to Moserah [as stated here]. There the children of Levi fought you and slew some of you, and you [slew] some of them, until they forced you back the road [along which you had retreated]. From there [Moserah] you returned to Gudgod192Verse 7 here: From thence [Moserah] they journeyed unto Gudgod, and from Gudgod etc. which is identical with Hor-hagidgad,193Numbers 33:33: And they journeyed from Hor-hagidgad, and pitched in Jotbah. Hence Gudgod is identical with Hor-hagidgad. and from Gudgod to Moserah.194“To Moserah.” This is not found in our texts of Rashi. Instead our text reads, “And from Gudgod ‘etc’” (Verse 7). Ramban’s text of Rashi is to be understood as follows: “And from Gudgod you ultimately came back to Moserah” since the exact order in the process of their return was from Gudgod to Bene-yaakan, and thence to Moserah. See above, Note 190. And at Moserah you made a great lamentation on account of the death of Aaron which brought this [retreat and subsequent battle with the Levites] upon you, and it [the sadness] was as if Aaron had died there [thus accounting for the verse which states: there — at Moserah — Aaron died]!’ Now Moses placed this reproof next to the [narrative about the] breaking of the Tablets in order to intimate that the death of the righteous is as grievous before the Holy One, blessed be He, as was the day on which the Tablets were broken, and to inform you that it was displeasing to Him what they said Let us make a captain [and return to Egypt]195Numbers 14:4. in order to break away from Him, as was the day when they made the calf. At that time the Eternal separated the tribe of Levi196Verse 8 here. — this refers back to the first subject [of this chapter]. At that time, in the first year of your departure from Egypt when you sinned by worshipping the calf, but the sons of Levi did not sin, G-d separated them from you. This event is placed next to the retreat to Bene-yaakan [where, as explained earlier, the Levites showed faith and heroism] in order to intimate that in this matter, also, the sons of Levi did not sin but stood steadfast in their faith.” All this is the language of our Rabbi Shlomo [Rashi] from the words of Agadah.197Tanchuma, Chukath 18.
Now, Rabbi Abraham ibn Ezra, [in order not to deviate from the literal meaning of the text by saying that they retreated backwards eight stages] found it necessary to say by way of the plain meaning of Scripture that “Beeroth-bene-yaakan [mentioned in the verse before us: and the children of Israel journeyed from Beeroth-bene-yaakan to Moserah] is not identical with Bene-yaakan [mentioned in Numbers 33:31] and Moserah [mentioned here] is not Moseroth [mentioned in Numbers 33:30], but Kadesh198And they journeyed from Kadesh, and pitched in Mount Hor (Numbers 33:37). is called Beeroth-bene-yaakan,199For, since it states here that from Beeroth-bene-yaakan they journeyed to Moserah and that there in Moserah Aaron died, it follows that Kadesh [mentioned in Numbers 33:37] is Beeroth-bene-yaakan, seeing that there in Verse 39 it is stated that Aaron died in Mount Hor. and the name of the wilderness where Aaron died is Mount Hor-moserah [so that there is no need to say that they retreated back toward Egypt]. From thence they journeyed unto Gudgod200Verse 7 here. is not identical with Hor-hagidgad193Numbers 33:33: And they journeyed from Hor-hagidgad, and pitched in Jotbah. Hence Gudgod is identical with Hor-hagidgad. but instead is a general name for Zalmonah, Punon, and Oboth,201Numbers 33:41-43. while Jotbah200Verse 7 here. is the place called B’eir,202Ibid., 21:16. this being the purport of the expression [here in Verse 7 describing Jotbah as] a land of brooks of water [and in B’eir was the well, whereof the Eternal said unto Moses: ‘Gather the people together, and I will give them water’].202Ibid., 21:16. And the expression, and from Gudgod to Jotbah200Verse 7 here. is connected with the phrase [in Verse 6 before us], and Eleazar his son ministered in the priest’s office in his [Aaron’s] stead, for it was there in Jotbah that Eleazar began ministering as the High Priest and performed the offerings.” [Thus far is Ibn Ezra’s language.]
But all these are windy words203Job 16:3. [i.e., words devoid of substance]. For how is it possible for all these many places to be new locations that have not been referred to in the section [enumerating all] of the journeys [of Israel from Egypt to the promised Land].204Numbers 33:1-49. Moreover, it is the custom of Scripture everywhere to make slight changes when mentioning names a second time, whether it is the name of a place or the name of a person [so that even slightly different names would refer to the same place or person] and surely here, when the names are alike, for between Moserah and Moseroth there is no [significant] change or difference; similarly, Hor-hagidgad and Gudgod are one name, and Jotbah [mentioned here and in Numbers 33:34] are surely alike. Furthermore, it was in Mount Hor that Eleazar ministered upon the death of his father [Aaron] when Moses clothed him in the garments [of the High Priest],205Ibid., 20:28. for he was immediately distinguished [as a High Priest simply] by virtue of [being clothed in] the larger number of official garments [of the High Priest], this being the law of the High Priests even during succeeding generations! [Hence there is no justification for Ibn Ezra to say that Eleazar ministered as a High Priest in Jotbah for the first time.]
The correct interpretation appears to me to be that Mount Hor is the largest of the mountains and is many parasangs long.206An ancient Persian measure of length, equal to about three and two-fifths English miles. Its name [Hor Hahar — literally: “the mount of the mount”] so indicates, for it is called “mount” and people called it “the mountain” because of its height and length. And so our Rabbis said that this was a mount on top of a mount.207Tanchuma, Chukath 14, and mentioned by Rashi (Numbers 20:22): “Like a small apple on top of a large apple.” The end of the mountain extended as far as the border of the land of Edom208Ibid., Verse 23. and the beginning of it was near Hashmonah209Ibid., 33:30. [eight stages away from Mount Hor proper].210Ibid., Verses 30-37. Now in the plain before Mount Hor there were cities or places called Moseroth, Bene-yaakan, Hor-hagidgad, Jotbah, Abronah, Ezion-geber, and Kadesh.210Ibid., Verses 30-37. There was no great distance between these places, for that large camp [of the Israelites] walked in one day about a parasang206An ancient Persian measure of length, equal to about three and two-fifths English miles. or less. From Kadesh they journeyed, and pitched in Mount Hor,211Ibid., Verse 37. entering a low place at the foot of the mount. Then G-d commanded Moses, Take Aaron and Eleazar his son, and bring them up unto Mount Hor,212Ibid., 20:25. meaning that he is to climb upward to the top of it [the lower part of the mountain] which is the beginning of the [upper part of the] mountain. Thus they ascended to the top of the mountain, arriving [at the part] opposite Moseroth, and Aaron died there, this being the intent of the verse, and Aaron died there ‘in the top of the mount,’213Ibid., Verse 28. and thus his death [is also described in the verse before us as having] occurred in Moserah. It is possible that all these places as named were considered as if they were [also] on the mountain itself, so that the summit of the mountain and its opposite site in the plain were called “Moseroth” [in the plural] and the name of each place separately was “Moserah” [in the singular] so that people spoke of “Moserah in the mount” and “Moserah in the plain.” And in the place called Hashmonah there were wells in the field, which people referred to as Beeroth (“The wells of) bene-yaakan” because the inhabitants of Bene-yaakan came there to water their flocks and they made these wells, for there they found running water. And from there [from Beeroth-bene-yaakan] they journeyed to Moserah [as is mentioned in Verse 6 before us], and from there they journeyed to Moseroth,209Ibid., 33:30. and they journeyed from Moseroth, and pitched in Bene-yaakan,214Ibid., 33:31. for that [i.e., Bene-yaakan] was the name of that place.215Bene-yaakan is thus not to be confused with Beeroth (“The Wells of”) bene-yaakan which, as explained above, was a spot in Hashmonah, where the people of Bene-yaakan dug wells to water their flocks. And Scripture continues to tell [here in Verse 7], From thence they journeyed unto Gudgod; and from Gudgod to Jotbah, a land of brooks of water in order to inform us that they stayed there [many] days on account of the brooks. It abbreviates [in listing] the journeys because it has already explained them [in the section on the journeys],204Numbers 33:1-49. but it states that from thence — from Moserah — they journeyed unto Gudgod and unto Jotbah which was all a land of brooks of water, for from Gudgod to Jotbah was well watered everywhere.216Genesis 13:10.
It is further possible that we say that when Aaron went up to the top of the mountain and died there opposite Moseroth or in Moserah itself [as explained above that the top of the mountain was also called Moserah] and he was buried there, the Israelites went back to Moseroth [i.e., to “Moserah” at the foot of the mountain, mentioned here in Verse 6 before us] to weep and to mourn at the grave of the man of G-d,217II Kings 23:17. and, for the entire thirty days [of mourning]218Numbers 20:29. their prominent men would go up to the top of the mountain and mourn for the holy one of the Eternal,219Psalms 106:16: And of Aaron the holy one of the Eternal. and then they would return to the camp which was pitched in Moserah. After the thirty days [of mourning] they journeyed from Moserah to Hor-hagidgad, and from Gudgod to Jotbah [as stated here in Verse 7], for now, as they returned from Moserah, they travelled quickly [and did not stop in Bene-yaakan which was between Moseroth and Hor-hagidgad;220Numbers 33:31-32. hence it is not mentioned here]. This is a very proper interpretation of explaining the verses in a manner that fits the text. Scripture mentions that the name of the place was Yotbathah [“Jotbah,” from the root tovah — good] because it was a “good” place for there were brooks of water, while the rest of the wilderness was a land of drought,221Jeremiah 2:6. thirsty ground where there was no water.222Above, 8:15. The reason for Moses’ mentioning the death of Aaron now while discussing these subjects is because he had said, and I prayed for Aaron also at the same time223Ibid., 9:20. [and so he indicated here] that the punishment of “destruction”224Ibid.: Moreover the Eternal was angry with Aaron to have ‘destroyed’ him, and I prayed for Aaron … did not touch him [Aaron] neither himself personally nor his seed — for Aaron did not die until the fortieth year [after the exodus], being old and full of days, and his son ministered in his stead. He said, And the children of Israel journeyed, and not “and you journeyed,” for in the sections of reproof he speaks directly to the people to chastise them, but in this [verse] he narrates the journeys of the children of Israel.
Now, Rabbi Abraham ibn Ezra, [in order not to deviate from the literal meaning of the text by saying that they retreated backwards eight stages] found it necessary to say by way of the plain meaning of Scripture that “Beeroth-bene-yaakan [mentioned in the verse before us: and the children of Israel journeyed from Beeroth-bene-yaakan to Moserah] is not identical with Bene-yaakan [mentioned in Numbers 33:31] and Moserah [mentioned here] is not Moseroth [mentioned in Numbers 33:30], but Kadesh198And they journeyed from Kadesh, and pitched in Mount Hor (Numbers 33:37). is called Beeroth-bene-yaakan,199For, since it states here that from Beeroth-bene-yaakan they journeyed to Moserah and that there in Moserah Aaron died, it follows that Kadesh [mentioned in Numbers 33:37] is Beeroth-bene-yaakan, seeing that there in Verse 39 it is stated that Aaron died in Mount Hor. and the name of the wilderness where Aaron died is Mount Hor-moserah [so that there is no need to say that they retreated back toward Egypt]. From thence they journeyed unto Gudgod200Verse 7 here. is not identical with Hor-hagidgad193Numbers 33:33: And they journeyed from Hor-hagidgad, and pitched in Jotbah. Hence Gudgod is identical with Hor-hagidgad. but instead is a general name for Zalmonah, Punon, and Oboth,201Numbers 33:41-43. while Jotbah200Verse 7 here. is the place called B’eir,202Ibid., 21:16. this being the purport of the expression [here in Verse 7 describing Jotbah as] a land of brooks of water [and in B’eir was the well, whereof the Eternal said unto Moses: ‘Gather the people together, and I will give them water’].202Ibid., 21:16. And the expression, and from Gudgod to Jotbah200Verse 7 here. is connected with the phrase [in Verse 6 before us], and Eleazar his son ministered in the priest’s office in his [Aaron’s] stead, for it was there in Jotbah that Eleazar began ministering as the High Priest and performed the offerings.” [Thus far is Ibn Ezra’s language.]
But all these are windy words203Job 16:3. [i.e., words devoid of substance]. For how is it possible for all these many places to be new locations that have not been referred to in the section [enumerating all] of the journeys [of Israel from Egypt to the promised Land].204Numbers 33:1-49. Moreover, it is the custom of Scripture everywhere to make slight changes when mentioning names a second time, whether it is the name of a place or the name of a person [so that even slightly different names would refer to the same place or person] and surely here, when the names are alike, for between Moserah and Moseroth there is no [significant] change or difference; similarly, Hor-hagidgad and Gudgod are one name, and Jotbah [mentioned here and in Numbers 33:34] are surely alike. Furthermore, it was in Mount Hor that Eleazar ministered upon the death of his father [Aaron] when Moses clothed him in the garments [of the High Priest],205Ibid., 20:28. for he was immediately distinguished [as a High Priest simply] by virtue of [being clothed in] the larger number of official garments [of the High Priest], this being the law of the High Priests even during succeeding generations! [Hence there is no justification for Ibn Ezra to say that Eleazar ministered as a High Priest in Jotbah for the first time.]
The correct interpretation appears to me to be that Mount Hor is the largest of the mountains and is many parasangs long.206An ancient Persian measure of length, equal to about three and two-fifths English miles. Its name [Hor Hahar — literally: “the mount of the mount”] so indicates, for it is called “mount” and people called it “the mountain” because of its height and length. And so our Rabbis said that this was a mount on top of a mount.207Tanchuma, Chukath 14, and mentioned by Rashi (Numbers 20:22): “Like a small apple on top of a large apple.” The end of the mountain extended as far as the border of the land of Edom208Ibid., Verse 23. and the beginning of it was near Hashmonah209Ibid., 33:30. [eight stages away from Mount Hor proper].210Ibid., Verses 30-37. Now in the plain before Mount Hor there were cities or places called Moseroth, Bene-yaakan, Hor-hagidgad, Jotbah, Abronah, Ezion-geber, and Kadesh.210Ibid., Verses 30-37. There was no great distance between these places, for that large camp [of the Israelites] walked in one day about a parasang206An ancient Persian measure of length, equal to about three and two-fifths English miles. or less. From Kadesh they journeyed, and pitched in Mount Hor,211Ibid., Verse 37. entering a low place at the foot of the mount. Then G-d commanded Moses, Take Aaron and Eleazar his son, and bring them up unto Mount Hor,212Ibid., 20:25. meaning that he is to climb upward to the top of it [the lower part of the mountain] which is the beginning of the [upper part of the] mountain. Thus they ascended to the top of the mountain, arriving [at the part] opposite Moseroth, and Aaron died there, this being the intent of the verse, and Aaron died there ‘in the top of the mount,’213Ibid., Verse 28. and thus his death [is also described in the verse before us as having] occurred in Moserah. It is possible that all these places as named were considered as if they were [also] on the mountain itself, so that the summit of the mountain and its opposite site in the plain were called “Moseroth” [in the plural] and the name of each place separately was “Moserah” [in the singular] so that people spoke of “Moserah in the mount” and “Moserah in the plain.” And in the place called Hashmonah there were wells in the field, which people referred to as Beeroth (“The wells of) bene-yaakan” because the inhabitants of Bene-yaakan came there to water their flocks and they made these wells, for there they found running water. And from there [from Beeroth-bene-yaakan] they journeyed to Moserah [as is mentioned in Verse 6 before us], and from there they journeyed to Moseroth,209Ibid., 33:30. and they journeyed from Moseroth, and pitched in Bene-yaakan,214Ibid., 33:31. for that [i.e., Bene-yaakan] was the name of that place.215Bene-yaakan is thus not to be confused with Beeroth (“The Wells of”) bene-yaakan which, as explained above, was a spot in Hashmonah, where the people of Bene-yaakan dug wells to water their flocks. And Scripture continues to tell [here in Verse 7], From thence they journeyed unto Gudgod; and from Gudgod to Jotbah, a land of brooks of water in order to inform us that they stayed there [many] days on account of the brooks. It abbreviates [in listing] the journeys because it has already explained them [in the section on the journeys],204Numbers 33:1-49. but it states that from thence — from Moserah — they journeyed unto Gudgod and unto Jotbah which was all a land of brooks of water, for from Gudgod to Jotbah was well watered everywhere.216Genesis 13:10.
It is further possible that we say that when Aaron went up to the top of the mountain and died there opposite Moseroth or in Moserah itself [as explained above that the top of the mountain was also called Moserah] and he was buried there, the Israelites went back to Moseroth [i.e., to “Moserah” at the foot of the mountain, mentioned here in Verse 6 before us] to weep and to mourn at the grave of the man of G-d,217II Kings 23:17. and, for the entire thirty days [of mourning]218Numbers 20:29. their prominent men would go up to the top of the mountain and mourn for the holy one of the Eternal,219Psalms 106:16: And of Aaron the holy one of the Eternal. and then they would return to the camp which was pitched in Moserah. After the thirty days [of mourning] they journeyed from Moserah to Hor-hagidgad, and from Gudgod to Jotbah [as stated here in Verse 7], for now, as they returned from Moserah, they travelled quickly [and did not stop in Bene-yaakan which was between Moseroth and Hor-hagidgad;220Numbers 33:31-32. hence it is not mentioned here]. This is a very proper interpretation of explaining the verses in a manner that fits the text. Scripture mentions that the name of the place was Yotbathah [“Jotbah,” from the root tovah — good] because it was a “good” place for there were brooks of water, while the rest of the wilderness was a land of drought,221Jeremiah 2:6. thirsty ground where there was no water.222Above, 8:15. The reason for Moses’ mentioning the death of Aaron now while discussing these subjects is because he had said, and I prayed for Aaron also at the same time223Ibid., 9:20. [and so he indicated here] that the punishment of “destruction”224Ibid.: Moreover the Eternal was angry with Aaron to have ‘destroyed’ him, and I prayed for Aaron … did not touch him [Aaron] neither himself personally nor his seed — for Aaron did not die until the fortieth year [after the exodus], being old and full of days, and his son ministered in his stead. He said, And the children of Israel journeyed, and not “and you journeyed,” for in the sections of reproof he speaks directly to the people to chastise them, but in this [verse] he narrates the journeys of the children of Israel.