Tafsiran Bilangan 20:28: Rabbeinu Bahya

ויפשט משה את אהרון את בגדיו, “Moses stripped Aaron’s garments from him;” he removed the garments he wore in his capacity of High Priest and gave them to Eleazar his son in his presence. At this point Moses took back what he had given Aaron, i.e. the clothes, as we know from Leviticus 8,7, and G’d took back what He had given Aaron, i.e. his soul. Moses instructed Aaron to enter a cave in that mountain and Aaron entered it. He saw that a bed stood all prepared with fresh linen and that a light was burning beside it. Moses told Aaron to lie on the bed and Aaron complied. He then told him to stretch out his hands and Aaron did so. He told him to close his mouth and Aaron did so. He then told Aaron to close his eyes. Aaron complied. At that point Moses became desirous of dying in the same manner that he observed his brother dying. This is the meaning of G’d saying to him in Deut. 32,3: “just like your brother Aaron died,” i.e. the kind of death you wished for yourself.
The sages in Torat Kohanim (96,130) explain that some miraculous events took place with Aaron’s priestly garments. Under normal circumstances outer garments remain outer garments and underwear remains underwear. Moses undressed Aaron in the same order in which he had originally dressed him (compare similarities in the wording here and in Leviticus 8,7) in a miraculous manner to show G-d's honor of Aaron in death even more than during his lifetime.

The location where Aaron was buried, i.e. on a mountain facing south, near the boundary of Edom was especially suitable for him as he represented the “right” attribute, [חסד, an emanation on the right side of the diagram, Ed.] i.e. “south.” It was equally appropriate for Miriam to have been buried at Kadesh, a location midway between south and north. Moses’ grave on Mount Nevo was situated between Kadesh and Hor Hahar so that from Moses’ grave (if its exact location were known) one could have easily reached either one of the other two graves. This is the reason that Mount Nevo is also known as הר העברים, “the mountain of passage”, i.e. it was open for passage in either direction. The reason that the three were not buried in the same location was to make their grave site fit their dominating attributes. An additional reason was to enable their graves to serve as some kind of protection for the Jewish people and to afford them some atonement for the sins which had been committed nearby. [Compare all this in Zohar Chukat, Sulam edition page 23. Ed.].
According to Tanchuma Chukat 14 the reason why the paragraph dealing with the death of Aaron was written adjoining that of the refusal of the king of Edom to allow the Israelites passage reflects a criticism by the Torah of the attempt made by Moses to establish friendly relations with this wicked King by obtaining his permission to rub shoulders with his people on their way through his land. As a result, the Jewish people lost one of their leaders, i.e. Aaron. The Midrash quotes Chronicles II 20,37 “as you have made partnership with Achazziah (King Jehoshaphat of Yehudah) the Lord will break up your work,” as support for its view.

וימת אהרן שם בראש ההר, “Aaron died there at the top of the mountain.” We have a tradition that three people died by the divine “kiss”: Moses, Aaron, and Miriam. In connection with Aaron and Moses the Torah spells this out when it wrote that they died על פי ה', literally: “by the mouth of the Lord.” In connection with Miriam this is not spelled out, (seeing she was female, and the Lord is perceived as male) it would not be appropriate to write this explicitly).