Chukat

(1) The Israelites arrived in a body at the wilderness of Zin on the first new moon, and the people stayed at Kadesh. Miriam died there and was buried there.

(2) The community was without water, and they joined against Moses and Aaron.

(3) The people quarreled with Moses, saying, “If only we had perished when our brothers perished at the instance of the L-RD!

(2) ותמת שם מרים

Why is the section on the death of Miriam placed immediately after the section on the red cow? This teaches: What is the purpose of the sacrifices? They cause atonement! So, too, does the death of the righteous cause atonement!

(Moed Katan 28a).

(3) ותמת שם מרים

She, too, as Moses and Aaron, died by a Divine Kiss. But why is it not said with reference to her: she died “by the command (lit., mouth) of G-d”, (see Numbers 33:38)? Because this would not be a respectful way of speaking about the Supreme G-d. But of Aaron it says in the Sedrah אלה מסעי (Numbers 33:38), “By the mouth of the Lord”

(Moed Katan 28a).

(1) ולא היה מים לעדה

Since this statement follows immediately after the mention of Miriam’s death, we may learn from it that during the entire forty years they had the “well” through Miriam’s merit

(Taanit 9a).

The Gemara raises an objection from a baraita: Rabbi Yosei, son of Rabbi Yehuda, says: Three good sustainers rose up for the Jewish people during the exodus from Egypt, and they are Moses, Aaron and Miriam. And three good gifts were given from Heaven through their agency, and they are the well of water, the pillar of cloud, and the manna. He elaborates: The well was given to the Jewish people in the merit of Miriam; the pillar of cloud was in the merit of Aaron; and the manna in the merit of Moses. When Miriam died the well disappeared, as it is stated: “And Miriam died there” (Numbers 20:1), and it says thereafter in the next verse: “And there was no water for the congregation” (Numbers 20:2). But the well returned in the merit of both Moses and Aaron.

(23) At Mount Hor, on the boundary of the land of Edom, the L-RD said to Moses and Aaron,

(24) “Let Aaron be gathered to his kin: he is not to enter the land that I have assigned to the Israelite people, because you disobeyed my command about the waters of Meribah.

(25) Take Aaron and his son Eleazar and bring them up on Mount Hor.

(26) Strip Aaron of his vestments and put them on his son Eleazar. There Aaron shall be gathered unto the dead.”

(1) קח את אהרן

Use consoling words — say to him, "You should be happy that you will your crown given to your son, something I will not be privileged to see."

(Midrash Tanchuma, Chukat 17)

(1) את בגדיו

i.e., the garments of the high priesthood. — He clothed him in these and stripped them off him to place them on his son in his presence.

Moshe said to Aharon, “Enter the cave”, and he entered. — He saw a bed already made and a light burning.

He said to him, “Ascend the bed”, and he ascended.

“Stretch out your hands”, and he stretched them out.

"Close your mouth”, and he closed it.

“Close your eyes”, and he closed them.

At that moment Moses longed for that self-same death, and this is what was said to him (Deuteronomy 32:50), “The way Aaron your brother died” — the death, for which you longed.

(Siphre)

(27) Moses did as the L-RD had commanded. They ascended Mount Hor in the sight of the whole community.

(28) Moses stripped Aaron of his vestments and put them on his son Eleazar, and Aaron died there on the summit of the mountain. When Moses and Eleazar came down from the mountain,

(29) the whole community knew that Aaron had breathed his last. All the house of Israel bewailed Aaron thirty days.

(2) כל בית ישראל

all: both men and women, because Aaron used to pursue peace and promoted love between contending parties, and between man and wife.

(The Fathers According to Rabbi Nathan 12)