## Kli Yakar on Numbers Chapter 31

###### Kli Yakar on Numbers 31:2:1
[Kli Yakar on Numbers 31:2:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/31:2:1)

**נְקֹם נִקְמַת בְּנֵי יִשְׂרָאֵל מֵאֵת הַמִּדְיָנִים.** וּמֹשֶׁה שִׁנָּה וְאָמַר: ״לָתֵת נִקְמַת ה׳ בְּמִדְיָן״. וְעוֹד קָשֶׁה שֶׁפֵּרֵשׁ רַשִׁ״י: אַף עַל פִּי שֶׁשָּׁמַע מֹשֶׁה שֶׁמִּיתָתוֹ תְּלוּיָה בַּדָּבָר, עָשָׂה בְּשִׂמְחָה וְלֹא אִחֵר. מְנָא לֵיהּ לְרַשִּׁ״י לוֹמַר כֵּן, שֶׁמָּא הָיָה נֶעֱצָב עַל מִיתָתוֹ, וְכִי בַּעֲבוּר זֶה לֹא הָיָה לוֹ לְהָקִים דְּבַר ה׳, וּמִי כָּמוֹהוּ מְקַיֵּם דְּבַר ה׳ בְּלֹא אִחוּר? וּמַה שֶּׁאָמַר: ״וַיִּמָּסְרוּ״, לְהוֹדִיעַ שִׁבְחָן שֶׁל רוֹעֵי יִשְׂרָאֵל כוּ׳ עַד שֶׁנִּמְסְרוּ בְּעַל כָּרְחָם – לֹא פֹּרַשׁ בַּמִּקְרָא מַהוּ הַהֶכְרֵחַ אֲשֶׁר הֱבִיאָם לָזֶה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“Take vengeance for the children of Israel against the Midianites.”** But Moses changed it and said to *take vengeance of the Lord on Midian*. And furthermore, Rashi explained that even though Moses heard that his death depended on this matter, he did it with joy and did not delay. How did Rashi know to say this? Perhaps Moses was grieved about his death, but would this prevent him from fulfilling God’s word? Who better than he fulfills God’s word without delay? And regarding what it says, *and they were delivered*, to make known the praise of the shepherds of Israel, etc., until they were delivered against their will — it is not explained in the text what necessity brought them to this.


###### Kli Yakar on Numbers 31:2:2
[Kli Yakar on Numbers 31:2:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/31:2:2)

וּבֵאוּר הַדָּבָר שֶׁהַמִּדְיָנִים שְׁתַּיִם רָעוֹת עָשׂוּ, אַחַת לַשָּׁמַיִם, כִּי הֶחֱטִיאוּ אֶת יִשְׂרָאֵל בַּעֲבוֹדָה זָרָה וּבִזְנוּת, וְאַחַת לְיִשְׂרָאֵל, כִּי הִפִּילוּ בַעֲצָתָם עֶשְׂרִים וְאַרְבָּעָה אֶלֶף מִיִּשְׂרָאֵל. וְאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה ״נְקֹם נִקְמַת בְּנֵי יִשְׂרָאֵל״, כִּי מַה שֶּׁעָשׂוּ לִי שְׁרִי וּמָחוּל, כִּי אִם רַבּוּ פִּשְׁעֵי הָאָדָם מַה יַּעֲשֶׂה לּוֹ יִתְבָּרַךְ, וְעִקַּר הַנְּקָמָה עַל מַה שֶּׁעָשׂוּ לְיִשְׂרָאֵל כִּי רַבָּה רָעָתָם. וְכַאֲשֶׁר שָׁמַע מֹשֶׁה שֶׁאָמַר לוֹ ה׳ ״אַחַר תֵּאָסֵף אֶל עַמֶּךָ״, וּכְבָר יָדַע מֹשֶׁה רֹב חִבַּת יִשְׂרָאֵל אֶל מַנְהִיגֵיהֶם, אָמַר בְּלִבּוֹ: אִם אוֹמַר אֶל יִשְׂרָאֵל דְּבָרִים כַּהֲוָיָתָם כַּאֲשֶׁר נֶאֶמְרוּ לִי מִפִּי הַגְּבוּרָה, מֵאַחַר שֶׁיֵּדְעוּ יִשְׂרָאֵל שֶׁמִּיתָתִי תְּלוּיָה בִּנְקָמָה זוֹ, אִם כֵּן יֹאמַר נָא יִשְׂרָאֵל כְּשֵׁם שֶׁמָּחַל הַקָּדוֹשׁ בָּרוּךְ הוּא עַל חֶלְקוֹ כָּךְ אֲנַחְנוּ נִמְחֹל לָהֶם עַל מַה שֶּׁעָשׂוּ לָנוּ וְלֹא נְבַקֵּשׁ נְקָמָה כָּל כָּךְ מְהֵרָה, כִּי בְּיָדֵינוּ לְאַחֵר זְמַן הַנְּקָמָה עַד שֶׁתֶּחְפָּץ מֵאִתָּנוּ. וּמֹשֶׁה לְפִי שֶׁהָיָה שָׂמֵחַ לַעֲשׂוֹת דְּבַר ה׳ בְּלֹא אִחוּר, שִׁנָּה וְאָמַר: ״לָתֵת נִקְמַת ה׳ בְּמִדְיָן״, וְיַחְשְׁבוּ יִשְׂרָאֵל, מֵאַחַר שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מְבַקֵּשׁ הַנְּקָמָה בַּעֲבוּר כְּבוֹדוֹ, אִם כֵּן חֵלֶק גָּבוֹהַּ מִי יַתִּיר לְאַחֲרוֹ, וּבָזֶה יִהְיוּ מֻכְרָחִים לַעֲשׂוֹתָהּ לְאַלְתָּר. וְעַל הֶכְרֵחַ זֶה נֶאֱמַר: ״וַיִּמָּסְרוּ״, כִּי מֵאַחַר שֶׁאָמַר לָהֶם מֹשֶׁה ״לָתֵת נִקְמַת ה׳ בְּמִדְיָן״ עַל כֵּן הָיוּ מֻכְרָחִים לַעֲשׂוֹת בְּלֹא אִחוּר, וּמִכָּאן רְאָיָה בְּרוּרָה שֶׁעָשָׂה בְּשִׂמְחָה וְלֹא אִחֵר, שֶׁהֲרֵי הָיָה בְּיָדוֹ לְהַמְשִׁיךְ זְמַן הַנְּקָמָה אִלּוּ הָיָה אוֹמֵר לָהֶם דִּבְרֵי הַשֵּׁם יִתְבָּרַךְ כַּהֲוָיָתָן.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And the explanation of the matter is that the Midianites did two evil things.** One against Heaven, for they caused Israel to sin through idolatry and sexual immorality, and one against Israel, for through their counsel they caused twenty-four thousand Israelites to fall. And the Holy One, blessed be He, said to Moses, *Take vengeance for the children of Israel*, because what they did to Me is forgiven and pardoned, for if man’s transgressions increase, what does it do to Him, blessed be He? The main vengeance is for what they did to Israel, for their evil was great. And when Moses heard that God said to him, *Afterward you will be gathered to your people*, and Moses already knew of Israel’s great affection for their leaders, he said in his heart, “If I tell Israel the exact words as they were told to me by the Almighty, since Israel knows that my death depends on this vengeance, then Israel might say, ‘Just as the Holy One, blessed be He, has forgiven His portion, so too we will forgive them for what they did to us, and we will not seek vengeance so quickly, for it is in our power to delay the time of vengeance as long as we wish.’” And Moses, because he was happy to fulfill God’s command without delay, changed the wording and said *to execute the Lord’s vengeance on Midian*, so that Israel would think that since the Holy One, blessed be He, seeks vengeance for His honor, then who would permit to delay the portion of the Most High? In this way they would be compelled to carry it out immediately. And regarding this compulsion it says *and they were delivered*, because after Moses told them to execute the Lord’s vengeance on Midian, they were necessarily forced to do it without delay. From here there is clear proof that he acted with joy and did not delay, for it was in his power to extend the time of vengeance if he had told them the words of God exactly as they were said.


###### Kli Yakar on Numbers 31:2:3
[Kli Yakar on Numbers 31:2:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/31:2:3)

וּמַה שֶּׁכָּתַב תְּחִלָּה ״מִדְיָנִים״ לְשׁוֹן רַבִּים, וְאַחַר כֵּן נֶאֱמַר ״לָתֵת נִקְמַת ה׳ בְּמִדְיָן״, לְפִי שֶׁבְּעֵרֶךְ יִשְׂרָאֵל הֵם רַבִּים, כְּאִלּוּ רַבִּים עָשׂוּ לְיִשְׂרָאֵל מַה שֶּׁעָשׂוּ, אֲבָל בְּעֵרֶךְ מַה שֶּׁעָשׂוּ לְהַקָּדוֹשׁ בָּרוּךְ הוּא אֵינָם נֶחְשָׁבִים כִּי אִם לְאִישׁ אֶחָד, כִּי כֻּלָּם כְּאֶפֶס וָתֹהוּ נֶחְשְׁבוּ לְנֶגְדּוֹ יִתְבָּרַךְ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And regarding what is written first “from the Midianites” in plural form,** and afterward it is said *to execute the Lord’s vengeance upon Midian*, this is because in relation to Israel they are many, as if many did to Israel what they did. But in relation to what they did to the Holy One, blessed be He, they are not considered except as one man, for all of them are considered as nothing and void before Him, may He be blessed.


###### Kli Yakar on Numbers 31:2:4
[Kli Yakar on Numbers 31:2:4](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/31:2:4)

וְיֵשׁ אוֹמְרִים ״בְּמִדְיָן״, בַּשַּׂר שֶׁל מִדְיָן לְמַעְלָה, כְּדֶרֶךְ שֶׁנֶּאֱמַר (שמות יד י): ״וְהִנֵּה מִצְרַיִם נֹסֵעַ״, שֶׁדָּרְשׁוּ (דב״ר א כב) עַל שָׂרוֹ שֶׁל מִצְרַיִם. וּלְכָךְ נֶאֱמַר: ״לָתֵת נִקְמַת ה׳״, כִּי לַה׳ הַמִּלְחָמָה שֶׁלְּמַעְלָה וְלֹא לְאָדָם.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Some say “upon Midian” [means] upon the ministering angel of Midian above,** in the same way that it is said *and behold, Egypt was journeying* (Exodus 14:10) which they interpreted (Deuteronomy Rabbah 1:22) as referring to the ministering angel of Egypt. This is why it says *to execute the Lord’s vengeance*, because the war above belongs to the Lord and not to man.


###### Kli Yakar on Numbers 31:6:1
[Kli Yakar on Numbers 31:6:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/31:6:1)

**אֹתָם וְאֶת פִּינְחָס.** פֵּרֵשׁ רַשִׁ״י שֶׁהָלַךְ לִנְקֹם נִקְמַת יוֹסֵף אֲבִי אִמּוֹ כוּ׳ (סוטה מג), פֵּרוּשׁ שֶׁבּוֹ הָיָה מֹשֶׁה בָּטוּחַ שֶׁלֹּא יִהְיֶה חָס עֲלֵיהֶם וְלֹא יַשְׁאִיר לָהֶם שֹׁרֶשׁ וָעָנָף, כִּי בְּלָאו הָכֵי הָיָה פִּינְחָס שׂוֹנֵא לָהֶם מִצַּד הַמְּכִירָה שֶׁמָּכְרוּ אֶת יוֹסֵף מִצְרַיְמָה (בראשית לז לו), מָקוֹם מְיֻחָד לִזְנוּת, וְעַתָּה אָחֲזוּ הַמִּדְיָנִים מַעֲשֵׂה אֲבוֹתֵיהֶם בִּידֵיהֶם לְהַכְשִׁיל אֶת יִשְׂרָאֵל בִּזְנוּת. וּמַה שֶּׁפֵּרַשׁ לְפִי שֶׁהִתְחִיל בְּמִצְוָה הוּא יִגְמֹר, הַיְנוּ שֶׁסִּימָן מָסַר לוֹ, כַּאֲשֶׁר הַחִלּוֹתָ לְהַפִּיל אוֹתָם, כִּי הִפִּיל אֶת כָּזְבִּי בַּת מֶלֶךְ, כָּךְ נָפֹל יִפְּלוּ כֻּלָּם לְפָנֶיךָ. וּבְלִי סָפֵק שֶׁהָיָה לוֹ לֵב אַמִּיץ כְּנֶגְדָּם יוֹתֵר מִן אֶלְעָזָר אַחַר שֶׁכְּבָר נָפְלוּ לְפָנָיו וְנִמְסְרוּ בְּיָדוֹ, וּבִשְׁבִיל שֶׁהִתְחִיל הַמִּצְוָה הָיָה לוֹ לְהָבִיא הָעִנְיָן לִידֵי גְּמַר הַמִּצְוָה, כִּי אִם מִצְוָה גּוֹרֶרֶת מִצְוָה קַל וָחֹמֶר שֶׁחֵלֶק מִמֶּנָּה יִגְרֹר כֻּלָּהּ. וּמֹשֶׁה לֹא רָצָה לֵילֵךְ לְפִי שֶׁנִּתְגַּדֵּל בְּמִדְיָן וְהָיָה יָרֵא שֶׁאִם אַנְשֵׁי הַמִּלְחָמָה יִתְרַשְּׁלוּ בְּאֵיזֶה דָּבָר יִתְלוּ הַחֶסְרוֹן בְּמֹשֶׁה, וְיֹאמְרוּ שֶׁהָיָה חָס עַל הַמָּקוֹם אֲשֶׁר נִתְגַּדֵּל שָׁמָּה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Them and Pinchas.** Rashi explains that he went to avenge Joseph, his mother’s father, etc. (Sotah 43). The meaning is that Moses was confident that he [Pinchas] would not spare them and would not leave them root or branch, because Pinchas already hated them regardless, because of the sale when they sold Joseph to Egypt (Genesis 37:36), a place designated for immorality; and now the Midianites had taken their ancestors’ deeds into their hands to cause Israel to stumble into immorality. And what [Rashi] explains — “because he began the mitzvah, he should complete it” — means that he [Moses] gave him a sign: Just as you began to bring it down, since he had struck down Cozbi, the daughter of a king, so they will all fall before you. And without a doubt, he [Pinchas] had a more courageous heart against them than Eleazar would have had, since they had already fallen before him and were delivered into his hands. And because he had begun the mitzvah, it was for him to bring the matter to the completion of the mitzvah, for if a mitzvah leads to another mitzvah, how much more so should a part of it lead to the whole. And Moses did not want to go because he had been raised in Midian, and he was afraid that if the men of war were to be negligent in any matter, they would account the deficiency to Moses and say that he had spared the place where he was raised.


###### Kli Yakar on Numbers 31:6:2
[Kli Yakar on Numbers 31:6:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/31:6:2)

וּמַה שֶּׁאָמַר ״אֶלֶף לַמַּטֶּה״, אָמְרוּ הַמְפָרְשִׁים כִּי שְׁנֵים עָשָׂר אֶלֶף הוּא חֵלֶק חֲמִשִּׁים מִן שִׁשִּׁים רִבּוֹא, לְכָךְ הֵבִיאוּ הַשָּׁלָל אֶחָד אָחֻז מִן הַחֲמִשִּׁים כְּשִׁעוּר סְתַם תְּרוּמָה בֵּינוֹנִית. וּמִדְּקָאָמַר שְׁנֵי פְּעָמִים ״אֶלֶף לַמַּטֶּה״ מַסִּיק בַּתַּנְחוּמָא (מטות ג) שֶׁלָּקַח שְׁנֵי אֲלָפִים מִכָּל שֵׁבֶט. וּמַה שֶּׁלֹּא נֶאֱמַר אַלְפַּיִם לַמַּטֶּה, לְפִי שֶׁרַק אֶלֶף לַמַּטֶּה הָלְכוּ לַמִּלְחָמָה וְאֶלֶף יָשְׁבוּ עַל הַכֵּלִים, וּבֵין הַכֹּל עֶשְׂרִים וְאַרְבָּעָה אֶלֶף לִנְקֹם מֵהֶם מַה שֶּׁהִפִּילוּ עֶשְׂרִים וְאַרְבָּעָה אֶלֶף מִיִּשְׂרָאֵל.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And regarding what is written “a thousand of a tribe.” The commentators said,** that 12,000 is one fiftieth of the 600,000, therefore they brought the spoils, one taken from 50, according to the measure of the standard average *terumah* [offering]. And from the fact that it says twice *a thousand from each tribe*, it is concluded in the Tanchuma (Matot 3) that he took 2,000 from each tribe, and the reason it doesn’t say “two thousand from each tribe” is because only 1,000 from each tribe went to war and 1,000 remained with the supplies. And in total there were 24,000 to avenge what they caused to fall — 24,000 from Israel.


###### Kli Yakar on Numbers 31:6:3
[Kli Yakar on Numbers 31:6:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/31:6:3)

וּמַה שֶּׁכָּתַב ״אֶלֶף לַמַּטֶּה״ וְלֹא נֶאֱמַר ״אֶלֶף מִמַּטֶּה״, לְפִי שֶׁגַּם זְכוּת הַמַּטֶּה הָלַךְ עִמָּהֶם לַמִּלְחָמָה, וְהָאֶלֶף הָיָה צֵרוּף לַמַּטֶּה עַצְמוֹ כִּי זְכוּתָם מְסַיַּעְתָּם, וּלְכָךְ נָתְנוּ מִן הַשָּׁלָל גַּם לְכָל הָעֵדָה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And regarding what is written “a thousand of a tribe” [*elef lamateh*] and not “a thousand from a tribe” [*elef mimateh*],** this is because the merit of the tribe itself went with them to war, and the thousand was joined to the tribe itself because their merit assisted them. Therefore, they gave from the spoils also to the entire congregation.


###### Kli Yakar on Numbers 31:15:1
[Kli Yakar on Numbers 31:15:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/31:15:1)

**הַחִיִּיתֶם כָּל נְקֵבָה וְגוֹ׳.** נִרְאֶה שֶׁטָּעוּת זֶה בָּא לָהֶם לְפִי שֶׁכְּבָר יָדְעוּ צִוּוּי ״לֹא יָבֹא עַמּוֹנִי וּמוֹאָבִי״ וְגוֹ׳ – עַמּוֹנִי וְלֹא עַמּוֹנִית, (יבמות ס ט) לְפִי שֶׁאֵין דֶּרֶךְ הַנָּשִׁים לְקַדֵּם בְּלֶחֶם וּבְמַיִם. וְיָדוּעַ שֶׁעִקַּר טַעַם רִחוּקָם הוּא בַּעֲבוּר שֶׁהֶחֱטִיאוּ אֶת יִשְׂרָאֵל בִּזְנוּת, וְתָלָה הַדָּבָר בְּמַה שֶּׁלֹּא קִדְּמוּם בְּלֶחֶם וּמַיִם כִּי הָא בְּהָא תַּלְיָא, שֶׁלְּכָךְ לֹא קִדְּמוּם בְּלֶחֶם וּבְמַיִם כְּדֵי שֶׁיִּהְיוּ רְעֵבִים גַּם צְמֵאִים מִן טֹרַח הַדֶּרֶךְ, וְיִהְיוּ מֻכְרָחִין לֶאֱכֹל מִזִּבְחֵי אֱלֹהֵיהֶם וְלִשְׁתּוֹת מִן צַרְצוּר יַיִן כְּדֵי לְהַרְגִּילָם לְעֶרְוָה, כִּדְמַסִּיק בְּסַנְהֶדְרִין (קו.). וְאַף עַל פִּי שֶׁבְּעִנְיַן הַזְּנוּת הָיוּ הַנָּשִׁים עִקָּר, מִכָּל מָקוֹם לֹא נִתְרַחֲקוּ הַנָּשִׁים, לְפִי שֶׁכָּל עִקַּר פְּעֻלָּה זוֹ עָשׂוּ הָאֲנָשִׁים שֶׁהֵם הִפְקִירוּ אֶת בְּנוֹתֵיהֶם וְהִכְרִיחוּם עַל הַזְּנוּת, כִּי מַה שֶּׁעָשׂוּ עָשׂוּ בְּצִוּוּי בַּעֲלֵיהֶם אוֹ אֲבִיהֶם. וּמִכָּאן יָצָא לָהֶם טָעוּת זֶה לוֹמַר, שֶׁכְּשֵׁם שֶׁלֹּא נִתְרַחֲקוּ הַנָּשִׁים שֶׁל עַמּוֹן וּמוֹאָב מִלָּבֹא בִּקְהַל ה׳ אַף עַל פִּי שֶׁהֵם הָיוּ פּוֹעֲלֵי הַזְּנוּת, כָּךְ בְּמִלְחֲמוֹת מִדְיָן לֹא נִצְטַוּוּ לַהֲרֹג הַנָּשִׁים כִּי הָיוּ מֻכְרָחִים בְּכָל מַה שֶּׁעָשׂוּ. וְאָמַר לָהֶם מֹשֶׁה: ״הֵן הֵנָּה הָיוּ״ וְגוֹ׳, בִּשְׁלָמָא מִצְוַת עַמּוֹן וּמוֹאָב לְדוֹרוֹת דִּין הוּא שֶׁלֹּא לִקְנֹס הַנָּשִׁים מִן הַטַּעַם שֶׁנִּתְבָּאֵר, אֲבָל בְּמִדְיָן שֶׁנִּצְטַוִּיתֶם לְהָרְגָם, קַל וָחֹמֶר שֶׁהַנָּשִׁים בִּכְלָל, כְּדֶרֶךְ שֶׁנֶּאֱמַר (ויקרא כ טו): ״וְאֶת הַבְּהֵמָה תַּהֲרֹגוּ״, וְטַעֲמוֹ לְפִי שֶׁבָּאָה לְאָדָם תַּקָּלָה עַל יָדָהּ, כָּךְ הַנָּשִׁים, כִּי הֵן הֵנָּה בְּעַצְמָם הָיוּ לִבְנֵי יִשְׂרָאֵל לְאֶבֶן נֶגֶף וּמִכְשׁוֹל, וְהָיָה לָכֶם לִלְמֹד מִן דִּין הַבְּהֵמָה אֶל דִּין הַנָּשִׁים הַלָּלוּ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“You have kept alive all the females, etc.”** It appears that this error came to them [the soldiers] because they already knew the commandment *An Ammonite or Moabite shall not enter [the congregation of the Lord]*, where [the Talmud explains] “*an Ammonite* but not an Ammonitess” (Yevamot 69a), because it is not the way of women to greet with bread and water. And it is known that the main reason for their distancing [from the congregation and not being allowed to convert] was because they caused Israel to sin through promiscuity, yet the Torah attributed it to their not greeting [Israel] with bread and water, because one thing depends on the other — they did not greet them with bread and water so that they would be hungry and thirsty from the hardship of the journey, and they would be forced to eat from their idol sacrifices and drink wine from their flasks in order to habituate them to immorality, as is concluded in Sanhedrin (106a). And even though the women were the main actors in the promiscuity, nevertheless the women were not distanced [from the congregation] because this entire action was done by the men who prostituted their daughters and forced them into promiscuity, as whatever they did was by the command of their husbands or fathers.
From here came their error in saying that just as the women of Ammon and Moab were not distanced from entering the congregation of the Lord even though they were the agents of promiscuity, so too in the war against Midian, they were not commanded to kill the women because they were forced in everything they did. And Moses said to them, *Behold, these are the ones, etc.* Granted, the commandment regarding Ammon and Moab for generations is justly not to penalize the women for the reason that was explained, but regarding Midian, where you were commanded to kill them, it is all the more logical that the women are included, in the same way that it is stated *And you shall kill the animal* (Leviticus 20:15). The reason is because a stumbling block came to a person through it. Similarly with these women, for they themselves were a stumbling stone and obstacle for the children of Israel, and you should have learned from the law regarding the animal to apply it to the law regarding these women.


###### Kli Yakar on Numbers 31:15:2
[Kli Yakar on Numbers 31:15:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/31:15:2)

וּלְמַעְלָה פָּרָשַׁת פִּינְחָס (כה יז) פֵּרַשְׁנוּ שֶׁלְּכָךְ לֹא צִוָּה לְהַשְׁמִיד אֶת מוֹאָב, לְפִי שֶׁבְּנֵי יִשְׂרָאֵל הִתְחִילוּ בַּקַּלְקָלָה וְהָלְכוּ אֶל בְּנוֹת מוֹאָב לְפַתּוֹתָם, כְּמוֹ שֶׁכָּתוּב (ויקרא כה א): ״וַיָּחֶל הָעָם לִזְנוֹת אֶל בְּנוֹת מוֹאָב״, אֲבָל בְּנוֹת מִדְיָן צֹרְרִים הֵם לָכֶם, כִּי הֵמָּה בָּאוּ לָכֶם, כַּאֲשֶׁר הוֹכַחְנוּ כָּל זֶה בִּרְאָיוֹת. וְיָכוֹל לִהְיוֹת שֶׁעַל זֶה אָמַר מֹשֶׁה לְבַטֵּל טָעוּתָם: ״הֵן הֵנָּה הָיוּ לִבְנֵי יִשְׂרָאֵל״, כִּי הֵמָּה הָלְכוּ לִבְנֵי יִשְׂרָאֵל לְפַתּוֹתָם, וְאֵינָן דּוֹמִים לִבְנוֹת מוֹאָב, כִּי עַל כֵּן לֹא נִתְרַחֲקוּ הַנָּשִׁים מִלָּבֹא בִּקְהַל ה׳ לְפִי שֶׁלֹּא הָיוּ הֵמָּה הַמַּתְחִילִין. אֲבָל בְּנוֹת מִדְיָן הֵן הֵנָּה הָיוּ לִבְנֵי יִשְׂרָאֵל הַמַּתְחִילִין בַּקַּלְקָלָה כָּאָמוּר.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And above in Parashat Pinchas (25:17) we explained why [God] did not command to destroy Moab,** because the Children of Israel initiated the corruption and went to the daughters of Moab to seduce them, as it is written (Leviticus 25:1), *And the people began to commit harlotry with the daughters of Moab*. But the daughters of Midian *are enemies to you*, for they came to you, as we have proven all this with evidence. And it is possible that regarding this, Moses said, to negate their error, *Behold, these women were [the cause] for the Children of Israel*, for they went to the Children of Israel to seduce them, and they are not similar to the daughters of Moab. Therefore, the [Moabite] women were not prohibited from entering the congregation of the Lord, because they were not the initiators. But the daughters of Midian — *behold, these women were [the cause] for the Children of Israel* — they were the initiators of the corruption, as stated.


###### Kli Yakar on Numbers 31:17:1
[Kli Yakar on Numbers 31:17:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/31:17:1)

**וְעַתָּה הִרְגוּ כָל זָכָר בַּטָּף.** מַה עִנְיָן הַטָּף לְכָאן, שֶׁהֲרֵי לֹא יָצָא הַקֶּצֶף מִלִּפְנֵי מֹשֶׁה כִּי אִם עַל הַנָּשִׁים. וְעוֹד, ״הִרְגוּ״ וַ״הֲרֹגוּ״ לָמָּה לִי? וְנִרְאֶה שֶׁמֹּשֶׁה אָמַר לָהֶם: ״הַחִיִּיתֶם כָּל נְקֵבָה״, בֵּין רְאוּיָה לִבָּעֵל בֵּין אֵינָהּ רְאוּיָה, וְלָמָּה לֹא יְדַעְתֶּם מִסְּבָרָא שֶׁיַּחְשְׁדוּ אֶתְכֶם שֶׁחַסְתֶּם עַל הַנָּשִׁים אוֹ בַּעֲבוּר שֶׁכְּבָר זְנִיתֶם עִמָּהֶם אוֹ לְפִי שֶׁדַּעְתְּכֶם עוֹד לִזְנוֹת עִמָּהֶם. וְעַתָּה אַף אִם אוֹמַר לָכֶם שֶׁתַּהַרְגוּ הַנְּקֵבוֹת, מִכָּל מָקוֹם לֹא תֵּצְאוּ מִידֵי חֲשָׁד זֶה, כִּי יֹאמְרוּ, אִלְמָלֵא שֶׁצִּוִּיתִי לָכֶם שֵׁנִית לֹא הֲרַגְתֶּם אוֹתָם. עַל כֵּן אֲנִי אוֹמֵר לָכֶם שֶׁתַּהַרְגוּ כָּל זָכָר בַּטָּף תְּחִלָּה וְאַחַר כָּךְ הַנְּקֵבוֹת, וְאָז יֹאמְרוּ שֶׁבָּאתֶם לְהִמָּלֵךְ בִּשְׁנֵיהֶם כְּדָת מַה לַּעֲשׂוֹת בַּטַּף וְנָשִׁים, לְפִי שֶׁבַּטַּף אֵין מָקוֹם לַחֲשֹׁד אֶתְכֶם, וּבְוַדַּאי יֹאמְרוּ שֶׁלְּכָךְ לֹא הֲרַגְתֶּם הַטַּף לְפִי שֶׁהֱיִיתֶם מְסֻפָּקִים בָּהֶם וּבָאתֶם לְהִמָּלֵךְ בְּמֹשֶׁה, כָּךְ יֹאמְרוּ גַּם עַל הַנָּשִׁים, וּבָזֶה תֵּצְאוּ מִידֵי חֲשָׁד זֶה. וּלְכָךְ אָמַר ״הִרְגוּ״ וַ״הֲרֹגוּ״, כִּי לֹא רְאִי זֶה כִּרְאִי זֶה, כִּי לַטַּף וְנָשִׁים לְכָל אֶחָד טַעַם בִּפְנֵי עַצְמוֹ, כִּי הַנָּשִׁים נֶהֱרָגִים בְּדִין, כִּי ״הֵן הֵנָּה הָיוּ״ וְגוֹ׳, וְהַטַּף כְּדֵי לְהוֹצִיא אֶתְכֶם מִן הַחֲשָׁד. וּלְכָךְ אָמְרוּ בַּסּוֹף: ״וְלֹא נִפְקַד מִמֶּנּוּ אִישׁ״ לַעֲבֵרָה, כִּי אָמְרוּ נְקִיִּים אֲנַחְנוּ מִן חֲשָׁד זֶה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And now kill every male among the children.** What is the relevance of the children here, since Moses’ anger was only about the women? Additionally, why the repetition of *kill* [in the Hebrew]? It appears that Moses said to them: “*You have kept all the females alive* — both those fit for marriage and those who are not. Why didn’t you realize on your own that you would be suspected of sparing the women either because you had already committed fornication with them or because you intended to do so in the future? And now, even if I tell you to kill the females, you will still not escape this suspicion, for people will say: ‘Had he not commanded you a second time, you would not have killed them.’
Therefore, I tell you to kill every male among the children first, and afterward the females. Then people will say that you came to consult about both — what should be done with the children and the women. Since with the children there is no reason to suspect you, people will certainly say that the reason you didn’t kill the children [initially] was because you were uncertain about them and came to consult Moses. They will say the same about the women, and in this way you will escape suspicion.”
This is why he said *kill* and *kill* [twice, using two different forms], because one case is not like the other — for the children and the women each have their own separate reason [for being killed]. The women are killed justifiably because *they are the ones who*, etc., while the children are killed in order to remove you from suspicion. This is why they said at the end: *Not one man among us is missing* [due to sin], for they said: “We are innocent of this suspicion.”


###### Kli Yakar on Numbers 31:17:2
[Kli Yakar on Numbers 31:17:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/31:17:2)

וְיֵשׁ אוֹמְרִים שֶׁאָמַר ״וְעַתָּה״ מִיָּד וְתֵכֶף ״הִרְגוּ כָל זָכָר בַּטָּף״. כִּי לֵית דֵּין צְרִיךְ בְּשַׁשׁ (ברכות מ) וְעִכּוּב, אֲבָל ״כָּל אִשָּׁה יוֹדַעַת אִישׁ הֲרֹגוּ״, אֲבָל לֹא תֵּכֶף, כִּי אִם אַחַר שֶׁיִּוָּדְעוּ לָכֶם עַל יְדֵי הַצִּיץ אֵיזוֹ רְאוּיָה לִבָּעֵל. וּמִכָּאן רְאָיָה לְמַה שֶּׁכָּתַבְנוּ לְמַעְלָה בְּפָרָשַׁת תְּצַוֶּה (כח לו) שֶׁהַצִּיץ הָיָה מְכַפֵּר עַל הַזְּנוּת, שֶׁנֶּאֱמַר (ירמיה ג ג): ״וּמֵצַח אִשָּׁה זוֹנָה הָיָה לָךְ״, וְהָיָה כָּתוּב עָלָיו ״קֹדֶשׁ לַה׳״, כִּי בְּכָל מָקוֹם שֶׁיֵּשׁ גֶּדֶר עֶרְוָה שָׁם תִּמְצָא קְדֻשָּׁה. וּמִטַּעַם זֶה הֶעֱבִירוּם לִפְנֵי הַצִּיץ, מְקוֹם הַקְּדֻשָּׁה, שֶׁגָּרְמָה שֶׁהוֹרִיקָה פְּנֵי כָּל הָרְאוּיָה לְמִשְׁכָּב. וְזֶה טַעַם יָקָר.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And some say that he said: “And now, immediately and forthwith, kill every male among the young children.”** For this matter does not require deliberation (Berakhot 40) and delay, but *every woman who has known a man* — kill them, but not immediately, rather after it becomes known to you through the *tzitz* [the High Priest’s golden headplate] which ones are fit for a husband. And from here there is proof for what we wrote above in Parshat Tetzaveh (28:36) that the *tzitz* atoned for promiscuity, as it is said, *You had the forehead of a promiscuous woman* (Jeremiah 3:3), and on it [the *tzitz*] was written “Holy to the Lord,” for in every place where there is a fence around sexuality, there you will find holiness. And for this reason they passed them before the *tzitz*, the place of holiness, which caused the face of every woman fit for intercourse to turned green, and this is a precious reason.