Rashi on TanakhNumbers 31

Against the Midianites. But not against the Moavites, for the Moavites entered the matter out of fear. They were afraid of them, [fearing] that they would plunder them, as it only says, “do not provoke them with warfare.” The Midianites, however, were enraged over a dispute which was not theirs. Another interpretation: for the sake of two virtuous doves whom I must extract from them — Rus the Moavite, and Na’amah the Ammonite.

Moshe spoke, etc. Although he heard that his demise depended on the matter, he joyfully implemented it, without delay.

Arm. As Targum [Onkelos] renders, meaning the same as חֲלוּצֵי צָבָא, “armed.”

Men. Righteous men. Similarly, “choose men for us,” and, “men who are wise and renowned.”

Revenge of Adonoy. For, when anyone stands against Yisroel, it is as if he stands against the Holy One, Blessed is He.

For all of the tribes of Yisroel. This includes the tribe of Levi.

They were handed over. This informs you of the praiseworthiness of the shepherds of Yisroel, of how cherished they are by Yisroel. Before they heard about his death, what did he say? “a while more and they will stone me”! Yet, when they heard that the death of Moshe depended on the vengeance against Midian, they refused to go until they were handed over, against their wishes.

Them, and Pinchas. This teaches that Pinchas was equivalent to all of them. But why did Pinchas go, while Elozor did not? The Holy One, Blessed is He, said, “The one who began the mitzvah by executing Kozbi, the daughter of Tzur, should complete it.” Another interpretation: He sought to avenge Yoseif, his maternal forefather, as it is said, “the Midianites sold him. . .” How is it derived that the mother of Pinchas was [descended] from Yoseif? Since it is said, “of the daughters of Putiel (פּוּטִיאֵל).” Of the children of Yisro, who fattened (פִּיטֵם) calves for idol worship, and of the children of Yoseif, who scorned (פִּטְפֵּט) his evil inclination. Another interpretation: He was annointed for warfare.

With the sacred vessels. This refers to the Ark and the Golden Headplate. Because Bil’am accompanied them, and caused the Midianite kings to fly through sorcery, he himself flying with them, he [Pinchas] displayed the Golden Headplate to them, in which the Divine Name was engraved, and they fell. This is why it is said, “. . .on those they had slain,” concerning the Midianite kings — they fell from the air on the slain ones. Similarly, concerning Bil’am, it is written, “. . .upon those they had slain” in the book of Yehoshua.

In his hand. In his possession. Similarly, “he took his entire country מִיָדוֹ, from his possession.”

[The] five kings of Midian. Can I not see that Scripture enumerates five? Why, then, is it necessary to say “five”? Evidently, to teach that they all conspired equally, and they were all punished equally. Bil’am went there to receive the reward for the twenty-four thousand whom he felled from Yisroel, through his advice. He went from Midian to the Bnei Yisroel, and offered them evil advice. he said to them, “If when you were six hundred thousand you could not overcome them, and now you intend to fight them with twelve thousand?’ They gave him his reward, in full without stinting.

With the sword. He set upon Yisroel, exchanging his craft for theirs. For they are only victorious through verbal expression, through prayer and supplication. He came and took up their craft, to curse them verbally. So they confronted him as well by exchanging their craft for that of the gentiles, who come with the sword, as it is said, “you shall live by your sword.”

Their palaces. The place of their guardians. The word (טִירֹתָם) denoting dwelling places for monks proficient in their laws. Another interpretation: The word denotes dwelling places for their ministers, as Targum renders “the P’lishtite ministers,” טוּרְנֵי פְלִשְׁתָּאֵי .

They took all the booty, etc. This teaches that they were conscientious and righteous, beyond suspicion of theft through confiscating the booty without permission, as it is said, all the booty, etc. Concerning them, Scriptural tradition states explicitly, “your teeth are like a flock of sheep, etc.” — even the warriors among you are all righteous.

Booty. This refers to moveable property consisting of clothing and ornaments.

Plunder. [Refers to] plunder of moveable property, that is non-ornamental.

All that had been seized. Men and beasts. When “captives” is written next to “spoils,” then “captives” refers to men, and “spoils” to beasts.

Moshe and Elozor the kohein went out. Because they saw the Israelite youths going out to seize some of the plunder.

Moshe was angry with the commanders of the army. Who were appointed over the army. This teaches that the entire corruption of the generation is attributed to the great men, since they have the power to rebuke.

They were the very same ones. This informs us that they recognized them — “this is the one through which so-and-so had his downfall.”

On Bil’am’s advice. He said to them, “Even if you gather together all the multitudes of the world, you will be unable to conquer them. Perhaps you are more numerous than the Egyptians, who had six hundred choice chariots? Come, I shall advise you. Their god despises promiscuity, etc.,’ as stated in “Chelek,” and in Sifri.

And every woman with intimate knowledge of a man. Capable of intimate relations, even if she never actually had relations. They brought them before the Golden Headplate — and those capable of relations — their faces turned sickly green.

You shall execute. Why is this repeated? To separate the matter— these are R’ Yishmael’s remarks. For, when I read, “execute every male among the children, and every woman with intimate knowledge of a man, and all the children among the females, etc.,” I do not know [concerning every woman with intimate knowledge of a man] whether to execute [them] with the males, or allow them to live with the children. This is why “[you must] execute” is said.

Outside the camp. So that they would not enter the Sanctuary courtyard.

Whoever has killed a person. R’ Meir said, “Scripture refers to a person who kills with an object capable of receiving contamination, and Scripture teaches that a utensil defiles a person when it is in contact with a corpse as if he had touched the corpse itself. Or, perhaps even if he shot an arrow at him and killed him? The Torah, therefore, teaches, “and whoever touched a corpse.” It compares one who kills with one who touches. Just as the one who touches (receives contamination) through contact, so does the one who kills (receives contamination) through contact.”

Purify yourselves. With sprinkling water, as prescribed for others who were defiled by contact with the dead. For, even those who rule that Gentile graves do not convey contamination in a tent, — as it is said, “you, my sheep, my pastoral sheep, you are man”; you are entitled “man,” he admits that gentiles convey contamination through touching and carrying. Since “man” was only said in the context of tent contamination, as it is said, “a person who dies in a tent.”

You and your captives. Not that the gentiles receive contamination and require sprinkling. Rather, just as you are members of the convenant, so with your captives, when they enter the covenant — should they become contaminated, they will require sprinkling.

Everything made of goat products. This includes utensils made from the horns, hoofs, and bones.

Elozor the kohein said, etc. Because Moshe fell into a state of anger, he fell into a state of error, so concealed from him, were the laws concerning purging the utensils of gentiles. You find a similarity on the eighth day of inauguration, as it is said, “he was angry with Elozor and with Isamar”— he fell into a state of anger, [and] he fell into a state or error. Similarly with “listen, now, rebels”! “he struck the rock.” Because of anger, he erred.

Which Adonoy commanded, etc. He credited the teaching to his master.

Only the gold, etc. Although Moshe did not warn you except for the laws of ritual uncleanliness, you must be warned further, concerning the laws of purging. “Only” denotes exclusion, as if to say, ‘you are excluded from using the utensils, even after their purification from contamination by the dead, until they are purified from the absorption of forbidden “neveilah” meat.’ Our Rabbis remark that “only the gold, etc.” teaches that one must remove its rust before purging it. This is the connotation of the word “only” — there should be no rust there, only the metal, exactly as it is.

Anything placed on a fire. In which to cook something.

You must pass through fire. It must be purged the way it was used. Something used with heated water, one purges with heated water; something used for roasting, like a spit or a grill, one brings to white heat with fire.

However, it must be purified with sprinkling water. According to the plain interpretation, this purification is to cleanse it from the contamination of the dead. He said to them, ‘The utensils require purging to purify them from prohibited food, and purification, to cleanse them from ritual contamination.’ And the Rabbis extrapolate here, that even for purification from prohibited [food contamination], metal utensils require immersion, and מֵי נִדָּה written here they expound as referring to water suitable for the immersion of the “niddah.” How much is this? Forty seah.

But anything that was not placed on a fire. Anything not used with fire, such as cups [and jugs], and flasks, which are used for cold food, and, therefore, did not absorb prohibited [food].

You may pass through water. Immerse them, and it is sufficient. This is only with metal utensils.

Into the camp. To the camp of the Shechinah [only], for someone contaminated by the dead need not be banished from the camp of the Levites and the camp of the Israelites.

Take count (lit. count the heads). Make an accounting.

Divide in half the spoils seized among those who took the war in hand, etc. Half for these, and half for these.

The spoil was — in addition to the booty. Because they were not commanded to contribute the tax from the moveable property, but from the spoil, the phrase was written this way. ‘the spoil, which would be included in the distribution and included in the tax, which remained after the plunder of personal property that the warriors plundered for themselves without distributing — [that spoil] was; the number of sheep, etc.’

From the half [designated] for Bnei Yisroel that Moshe divided. For the community, by appropriating it for them from the military men.

The community’s half consisted of. So much and so much.

The officers. Those who were appointed.

וְלֹא־נִפְקַד . Not [a man is] missing. Targum [Onkelos] renders לֹא שְׁגָא . This (שְׁגָא), too, denotes, in Aramaic, “missing,” like “I [will suffer] its loss,” rendered by Targum, דַּהֲוָת שָׁגְיָא מִמִּנְיָנָא, “whatever is missing from the tally.” Similarly, “for your seat will be missing” — your seating place will be missing, the one who usually sits there. Similarly, “ וַיִפָּקֵד מְקוֹם דָּוִד,” his place was missing — and no one was sitting there.

Anklet. This refers to leg bands.

Bracelet. On the arm.

Ring. Ear rings.

Clasp. Shaped around the crotch, to atone for their sinful thoughts concerning the daughters of Midian.