1. The Torah’s Jump in the Narrative
In this week’s Parsha, we see an interesting narrative jump. The Torah moves from events in the second year after leaving Mitzrayim, and suddenly skips ahead to the final year of the Jewish people’s journey in the Midbar. After nearly forty years of wandering, with many trials and tribulations along the way, Bnei Yisroel are now finally at the border of Eretz Yisroel. All those who left Mitzrayim have passed away; a new generation stands ready to enter the land.
2. Encounter with Edoim at Kodesh
The Jewish people arrive at Kodesh, which is on the border of Edoim—the territory settled by Esav, Yaakov’s brother. Moshe Rabbeinu sends messengers to the king of Edoim with a respectful request: “We are brothers.” Moshe reminds him that both nations share Avraham as a common ancestor. He points out that while Edoim’s descendants remained in their own land and government, Bnei Yisroel suffered greatly in Mitzrayim—enslaved, humiliated, and oppressed until Hashem redeemed them.
Moshe argues that since Edoim did not experience exile, they should not begrudge Bnei Yisroel receiving Eretz Yisroel as their reward for enduring suffering. He asks for one simple favor: allow Bnei Yisroel to pass through their land on the way to Canaan.
3. The Request to Pass Through and Edoim’s Refusal
Bnei Yisroel assure Edoim they will not damage fields or orchards and will not take anything without paying. They have their own food and water—though Miriam has passed away, Hashem has provided water again. In fact, they offer to purchase provisions along the way, promising economic benefit for Edoim from millions of travelers buying supplies.
Despite these assurances, Edoim refuses entry and threatens military action if Bnei Yisroel attempt to cross. Even after repeated pleas and guarantees of peaceful passage, Edoim remains adamant: “I am coming out with a sword against you.” Thus, Bnei Yisroel are forced to turn back.
4. The Passing of Aharon HaKohen
At this critical juncture, Aharon HaKohen passes away. Hashem tells Moshe and Aharon that it is time for Aharon to leave this world. The Torah describes Aharon’s passing in detail—Aharon was Moshe’s partner throughout many pivotal events in the Midbar.
5. The Backward Journey and Renewed Complaints
With passage through Edoim blocked, Hashem instructs Bnei Yisroel to turn back and retrace their steps—seven stops backward in the desert. This setback triggers another wave of complaints against Hashem and Moshe Rabbeinu. The people express deep frustration: after forty years of wandering and finally reaching Eretz Yisroel’s border, they are told once again they cannot enter.
This location is significant—it is where the decree following the sin of the spies was issued thirty-eight years earlier. Now, facing another reversal at this very spot, Bnei Yisroel feel history repeating itself and rebel against Moshe Rabbeinu and Hashem.
6. The Sin of Lashon Horem and the Copper Snake
The Torah describes how Bnei Yisroel complain about their situation—specifically about mon—the miraculous manna—and about water from the well (the be’er). Rashi explains that Hashem was angered by their Lashon Horem—speaking negatively about His gifts—calling the mon, “Lecham Hakloykel”, unworthy bread.
This complaint echoes the original sin of the Nachash—the serpent—in Gan Eden who spoke Lashon Horem about Hashem when tempting Chava: suggesting that Hashem withheld good from them out of fear they would become like Him. Because Bnei Yisroel took on this role of speaking ill about Hashem’s kindnesses, Hashem sent venomous snakes among them as punishment.
7. Teshuva through Looking Upward
Bnei Yisroel cry out in remorse for their rebellion. Moshe Rabbeinu fashions a copper snake as instructed by Hashem; when people look up at it, they are healed from snake bites. Chazal explain that looking upward inspired them to do Teshuva—repentance—and thus they were healed.
This episode teaches that healing comes not from physical means alone but from turning hearts toward Heaven in repentance and faith.
8. Reflections on Generational Change and Continuity
The complaints here differ from those earlier in Sefer Bamidbar—this is a new generation born during forty years in the desert; all those who left Mitzrayim have passed on. Yet even among this renewed community there are challenges: setbacks trigger old patterns of complaint despite past lessons learned.
The main lesson is that even when circumstances change—even with a new generation—the struggle for faithfulness continues until entry into Eretz Yisroel is achieved.