Commento su Numeri 31:50

אצעדה — These are BANDS FOR THE FOOT (anklets).

לכפר על נפשותינו, for the sin at Baal Peor, as an act of gratitude for not having died in the plague that broke out then.

ונקרב את קרבן ה', “we have offered the sacrifice to the Lord.” This verse proves that when one vows to bring a sacrifice either in thought or word this already constitutes a sacrifice, i.e. that the money set aside with which to buy the animal is already sanctified (Yuma 63).
אצעדה, “anklet;” an ornament worn on the foot, the organ one makes steps with צעדים)
צמיד, “bracelet;” an ornament worn on the arm. We have encountered the word when Eliezer put two such bracelets on Rivkah’s hands (Genesis 24,22).
טבעת, “a ring;” for the finger;
עגיל, “a ring worn in the ear.”
וכומז, “a clasp;” something known as chastity belt in the middle ages, worn over the private parts.

To atone … concerning the daughters of Midian. You might ask: Was a woman seized in war [יפת תואר] not permitted to them? The answer is that such a woman would only be permitted after the seven years in which they conquered the land and the seven years in which they divided it. This is also the implication of the Talmud Yerushalmi at the end of Maseches Avodah Zarah. It appears to me that the answer is [as follows:] When the Torah permitted a woman seized in war, it was specifically in a discretionary war. However this war was comparable to an obligatory war [about which it is stated,] “You shall not let any soul live.” And Yisroel did not know this initially, until after Moshe became angry with them over their letting the females live. Therefore [it emerges that] their thoughts concerning the daughters of Midian were in a state of sin. (Kitzur Mizrochi) In my opinion it is unnecessary to say this, for there the Rabbis state (Kiddushin 21b) that “the Torah spoke against the evil inclination” and call her “dying [but] slaughtered meat” implying that she was not permitted completely. Rather, one who is meticulous should distance himself from her, and this is what is meant [by "their sinful thoughts”].

V. 50. ונקרב את קרבן ד׳. Es heißt nicht: ונקרב קרבן לד׳, sondern את קרבן ד׳, d. i. das aus solchem Erlebnis von selbst als Bedürfnis und Pflicht sich ergebende קרבן, zum Ausdruck des Bewusstseins, wie man nur der Gottesnähe, d. i. unserer Beziehung zu Gott und seinem Gesetze das Erlebte verdanke. Gedankenvoll wählten sie dazu alles erbeutete Frauengeschmeide, vielleicht in zwiefacher Beziehung: damit auch jede Erinnerung an die midjanitischen Frauen aus ihrem Kreise zu entfernen, und der nunmehr bewährten sittlichen Treue den Anteil an der so wunderbar schützenden Gottesgnade zu vindizieren. In einer ähnlichen Beziehung wird dieses קרבן Schabbat 64a u. b gefasst.

'ונקרב את קרבן ה, “we have brought the Lord’s offering, etc.” Rashi explains this verse in his commentary on the Talmud tractate Shabbat, folio 64, by saying that whereas these soldiers had all withstood the temptation to sin during this campaign, they had not been free from the temptation to sin, and it was to atone for this temptation that they brought the offering mentioned in our verse. Although we know from the Torah that a Jewish soldier who falls in love with a physically attractive prisoner of war is even allowed to marry her after she has converted, and no mention is made of his having to bring an offering for having even slept with her prior to this, this exemption only applies to the first time he could not resist this sinful temptation. To be lusting after her after having first satisfied his lust is forbidden for that soldier also.

ונקרב את קרבן ה', לכפר על נפשותינו, ”we have broughtthe Lord’s offering......to make atonement for our souls.” Wehad made this commitment already before having been counted in order to protect us against the potential harm that might befall us on account of the count. This is why we have now brought it to the Tabernacle. We find confirmation for this interpretation in Exodus 30,16: ולקחת את כסף הכפויים ונתת אותו על עבודת אהל מועד, “and you shall take (accept) the atonement money from the Children of Israel and shall appoint it for the service of the Tent of Meeting;”

וצמיד are BANDS FOR THE HAND (bracelets).

כומז (siehe Schmot 35, 22).

'ונקרב את קרבן ה, Rashi adds that they meant that even if they had withstood the temptation to commit a sin, they had not been free from the temptation to do so, and they meant to atone for this by this offering. If you were to counter that the Torah had actually condoned sleeping with prisoners of war due to giving in to their physical allure, (Deuteronomy chapter 21) so what sin or temptation to sin did these soldiers talk about? We would have to refer to the Jerusalem Talmud who states that chapter 21 in Deuteronomy only condone until the conquest has been completed, not after the war.

עגיל are EARRINGS.

וכומז is an ornament in the form of the womb — to atone for the thoughts their hearts had entertained for the daughters of Midian (Shabbat 64a).