The benefits that stem from it are twelve.

The first benefit is to highlight the great diligence of Moses in performing the commandments of the Almighty, even though he knew that afterwards he would gather his people for war. He did not hesitate to take swift action and exact revenge according to what was possible.

The second benefit is to demonstrate that the righteous are not afraid of death, as they do not greatly value the physical life. Their ultimate goal is to enjoy the intellectual attainments they have acquired, even if it means sacrificing their lives. By constantly pursuing intellectual pursuits, which they have acquired, they can always derive pleasure from the attainment of these intellectual pursuits. Therefore, Moses did not fear death in this situation or in any other situation. Rather, he asked the Almighty to appoint a leader over the congregation who would diligently guide them, as his intention was solely to continue drawing from the good in his lifetime for the benefit of the people.

The third benefit is to make known what happened as a result of Divine Providence in this war. Although the enemies came against the Israelites in small numbers, they were able to infiltrate their camps and fortresses and kill many of them. None of the soldiers from the Israelite army were spared, and the casualties were numerous. Even young boys and women who were still virgins, having no knowledge of intimate relations, were among the thirty-two thousand who were killed. Furthermore, the success in this battle was so great that even Balaam, the son of Beor, was killed in it. If he had survived, he might have attempted to harm the Israelites.

The fourth benefit is to publicize the manifestation of God's great love for the Israelites. By making it known that the Midianites were punished, the Israelites would fully understand the measures they should take to avoid being influenced by their enticing ways. When the Israelites relied on divine providence, they could clearly see how harmful the remaining people of Midian were to them, as evidenced in the book of Judges. Their behavior had a more detrimental impact on the Israelites compared to other nations who ruled over them. Therefore, the commandment was given to kill all the adult males, while sparing the young boys. This was done to prevent any potential stumbling block concerning the inheritance of the land. By uniting with the entire Israelite community, the Israelites would be safeguarded against the sin of those who were naturally inclined toward their harmful practices. Furthermore, this was also the reason why God commanded the obliteration of the memory of Amalek. From the small remnant that was left, such as Haman, the son of Agag, one could see the danger they posed to the Israelites' spiritual well-being. Similarly, the commandment to kill the Midianite women, known for their involvement in immoral behavior, was to prevent the Israelites from being led astray from the path of God.

The fifth benefit is to publicly acknowledge the integrity of the soldiers who fought in the battle. Not a single person among them concealed any of the spoils of war. They brought everything before Moses, the leaders, and the entire congregation, as if they were proclaiming their honesty and sincerity. Their upright hearts demonstrated that they considered the spoils of war as belonging to God, and this immense success in the battle was granted to them due to their righteousness.

The sixth benefit is related to character traits, and it is to make known that the one who initiates a good deed is deserving of completing that deed until its fulfillment. In this regard, it is mentioned that Pinchas was the leader in this battle because he was the one who initiated avenging God's honor against Midian by killing Cozbi, the daughter of Zur, who had come to seduce the Israelites into immorality. This act also served as a cause for stopping the plague from the people of Israel by God. Therefore, God desired that Pinchas should have the privilege of leading this battle, which was intended to exact revenge on behalf of God against Midian and to save Israel from the harm they were destined to endure, as much as possible.

The seventh benefit is to publicize that there is no power in sorcery that can determine what will be required by divine providence in future events. Therefore, it is mentioned that Balak, the son of Beor, was mentioned, as even though he was a sorcerer, he did not have prior knowledge in this matter to take advice to save himself when he left those places that corrupted the Israelites.

The eighth benefit is to publicize that God had already repaid Balak for the wickedness of his heart by giving him advice to cause Israel to stumble in matters of immorality and idolatry, so that the anger of God would be kindled against them and bring them to destruction.

The ninth benefit is to make known that those who have received good from God should recognize Him and express gratitude to Him, for in this lies the benefit of what should not be concealed. Therefore, the officers and the soldiers willingly contributed many golden vessels to the name of God as a token of gratitude for all the goodness He had bestowed upon them. Not a single person among the warriors was exempted. For this reason, Moses brought them to the Tent of Meeting to preserve this wonderful example. Additionally, God commanded that a portion of the spoils be taken as a contribution to the priests and Levites, in order to awaken in them the recognition of the wondrous and extraordinary goodness that had come to them from God, not by their own strength or power.

The tenth benefit is to make known that it is proper for every person to refrain from doing something that might cause others to stumble. Thus, when the tribes of Gad and Reuben requested their portion of the land east of the Jordan, Moses and the people of Israel questioned their intention. They feared that this request might discourage the rest of the Israelites from fully inheriting the land beyond the Jordan. This concern arose because they thought that Gad and Reuben had chosen this land for themselves in order to avoid fighting alongside their brethren. However, when they agreed to go and fight alongside their fellow Israelites, even though they had no personal benefit from their request, it demonstrated that they were willing to prioritize the unity and welfare of the entire nation over their own convenience. This showed their trust in God's promise to subdue the nations before them. Thus, they entered into this battle with the understanding that it was for the greater good and not for their personal gain.

The eleventh benefit is in matters of negotiation, and it is to convey that it is appropriate for every person to clarify the details of a business agreement with others in a way that eliminates any possibility of deceit or trickery. In this regard, Moses, peace be upon him, was meticulous in setting conditions with the tribes of Gad and Reuben and elaborating on the terms to ensure that there would be no room for deception or dishonesty.

The twelfth benefit is in matters of character traits, and it is that it is not fitting for a person to prioritize personal benefits over the collective welfare. One should not choose one matter over another unless there is a comprehensive settlement. For example, it can be observed that due to the extensive cattle holdings of the tribes of Gad and Reuben, they were inclined to choose the land east of the Jordan, which was suitable for grazing. However, they realized the potential negative consequences this might have on their commitment to follow the path of the Lord. Therefore, they had to construct the altar mentioned in the Book of Joshua to demonstrate their loyalty and to dispel any doubts that they might deviate from the worship of the Lord. They were even more willing to face the dangers and fight alongside the other tribes of Israel, despite the fact that they possessed considerable wealth. It can also be seen that the first exiles carried away by the king of Assyria were precisely those tribes, as the Moabites were a constant source of anguish and harm to them due to their close proximity and the territories they had acquired from the Gadites and Reubenites through the defeat of Sihon, as described in the words of Jephthah the Gileadite.