Deutéronome 10:6

And the children of Israel journeyed from the villages of the wells of the Beni Jahakan to Mosera. There Amalek, who reigned in Arad, and who had heard that Aharon was dead, and that the Cloud of Glory had gone up, (came and) fought with them. And those of Israel who were distressed by that war sought to go back into Mizraim, and returned (towards it) six journeys; (but) the sons of Levi followed after them, and slew eight families of them, and the remainder returned. Of the sons of Levi also four families were slain. And they said one to another, What hath been the cause of this slaughter? Because we have been remiss in the mourning for Aharon the Saint. Therefore all the children of Israel observed there a mourning for Aharon’s death; and there was he buried, and Elazar his son ministered in his stead.

The children of Israel traveled from Bәכerot-Bәné-Yaɐqan to Moserah. This verse is inserted here, because Moshe had said “I also prayed for the sake of Aaron at that time” [9: 20]; Scripture accordingly informs us that Aaron did not die, until the fortieth year. The evidence for the correctness of this explanation is that, while they were at Mount Sinai, “at that time, God set apart the tribe of Levi” [: 8] (as I have explained in my commentary on the parasha of Bәmidbar [comment on Numbers 3: 1]). Our ancestors asserted [Palestinian Talmud Yoma 1: 1 (38b)] that they backtracked to a previous encampment — but what then is to be done with the word “there” in there Aaron died, and there he was buried ? The Spaniard Rabbi Isaac ben Y ә hudah ibn Ghiyyat, of blessed memory, translated the word “there” into “then” (similarly, “from then on [literally: from there] he became a shepherd” [Genesis 49: 24]). But in my opinion none of this is needed. Rather, Beerot-Bәné-Yaaqan is not the same as “Bené-Yaaqan” [Numbers 33: 31]; and also, Moserah is not the same as “Moserot” [Numbers 33: 30]. Bәכerot-Bәné-Yaɐqan is another name for Qadesh, and Moserah is the name of the desert region surrounding Mount Hor. There are many similar instances (e.g., note that Scripture calls a place “the Shur Wilderness” [Exodus 15: 22], but in another verse says “the כ Eytam Wilderness” [Numbers 33: 8]).

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? And further, here it is said, there [in Moserah] Aaron died; but did he not die in Mount Hor?, Verse 39. Go and count and you will find that there are eight journeys from Moseroth to Mount Hor!, 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 Arad, 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 Gudgod [Moserah] they journeyed unto Gudgod, and from Gudgod etc. which is identical with Hor-hagidgad,. Hence Gudgod is identical with Hor-hagidgad. and from Gudgod to Moserah. ‘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] in order to break away from Him, as was the day when they made the calf. At that time the Eternal separated …