"Take Aaron, and Elazar his son, and bring them up to Mount Hor; and strip Aaron of his vestments, and dress Elazar his son in them; Aaron shall be gathered in and die there" (Bamidbar 20:25-26). It was only after Adam and Eve sinned in the Garden of Eden that man had a need for clothing: "then the eyes of both of them [Adam and Eve] were opened and they realized that they were naked" (Breisheet 3:7). Up until the point of sin, the spiritual and physical worlds were in complete harmony; there was no need to cover any parts of our physical being.

The Torah is a most complex work, and nowhere more so than in sefer Breisheet. Story after story lends itself to multiple and contradictory interpretations. The Torah often leaves out crucial details as it narrates the stories, and rarely passes judgment on the actions of the protagonists.

"And there was an argument between the herdsmen of Abram's livestock and the herdsmen of Lot's livestock, and the Canaanite and the Perizite were then in the land" (Breisheet 13:7).  

The belief in one G-d is perhaps the most fundamental teaching of Judaism. Thousands have died rather than negate this central tenet of Judaism. "In the beginning, G-d created the heaven and the earth" lays down the Biblical perspective right from the beginning. All that exists in this universe has only one source. While this may seem obvious to us, it is not necessarily inherently so. Could it not make more sense to argue that good and evil are a reflection of competing gods?  

It is in Parshat Chukat that we meet the second generation of the Jewish nation, the one that would conquer the land of Israel. Yet there is precious little to distinguish it from the first. We are not even formally introduced to them. We first meet them at the death of Miriam, the opening scene of this generation, one that we read about after 38 years of silence.