דברים, פרק י״ג, פסוק י״ח

Eradicating an entire city that has fallen into idolatry is a devastating task, one that inevitably leaves deep spiritual, psychological, and demographic scars on a nation. In the aftermath of such a severe decree, the immediate focus shifts to ensuring the purity of the act. A strict prohibition is placed on taking any spoils from the destroyed city, applying to even the most minuscule amount of property [שד״ל, תורה תמימה]. This ban encompasses all confiscated wealth and any idolatrous artifacts [ביאור יש״ר, שטיינזלץ]. Some commentators view these spoils as a spiritual trap that could subtly reintroduce the impurity of idolatry into the populace [ספורנו, צרור המור]. The primary approach among commentators, however, emphasizes the moral and public perception of the event. The eradication of the city must remain an act of pure devotion to God. If those carrying out the destruction were to take from the spoils, their actions would appear to be driven by greed and a desire for wealth rather than a commitment to divine honor [בכור שור, חזקוני, פענח רזא]. In fact, violating this ban and taking from the condemned property is equated with the severe sins of bloodshed and idolatry itself [תורה תמימה].

When this command is faithfully observed and the evil is entirely purged without any personal gain, the immediate result is the withdrawal of divine anger. As long as idolatry and wickedness persist, divine wrath remains in the world; by completely eradicating the source of corruption, that anger dissipates [רש״י, מלבי״ם, תורה תמימה], ensuring that God will not punish the rest of the nation for the sins of the fallen city [אבן עזרא]. Following this, a profound divine promise of mercy is granted to address the immense psychological toll of the execution. Participating in mass killing, which often includes women, poses a grave risk to the human soul. It threatens to uproot a person's natural capacity for kindness and breed ingrained cruelty. To counter this, God promises a miraculous intervention within the soul of the nation. He will bestow a heavenly mercy upon the people, neutralizing any cruelty generated by their actions and restoring their innate character as compassionate, humble, and kind individuals, which are the defining traits of the descendants of Abraham [אור החיים, העמק דבר, מלבי״ם, רש ר הירש]. Alternatively, this divine mercy is viewed as a direct reward: precisely because the people suppressed their own compassion to execute strict justice against those who defied God, He will respond in equal measure by granting them abundant mercy [דעת זקנים, פענח רזא, בכור שור].

This promise of mercy extends beyond the internal psyche of the individuals and into the social and political spheres. The execution of an entire populace could easily ignite fierce hatred from surviving relatives in other cities, or lead neighboring nations to view the Israelites as a barbaric and cruel people. God therefore promises that those who carried out the judgment will be viewed with mercy and understanding by those around them. He will plant acceptance in the hearts of the deceased's relatives, allowing them to recognize the truth of the justice served without harboring grudges, and He will cause neighboring nations to see the righteousness of the act, preventing them from waging war [העמק דבר, ביאור יש״ר]. A fascinating discussion emerges regarding the fate of the city's children. According to one perspective, the minors share the fate of the city, and the promised mercy ensures that surviving relatives will not hate the judges. Conversely, another approach asserts that the children are spared, and the divine promise guarantees that the nation will feel deep compassion for these orphans and raise them [תורה תמימה, מלבי״ם]. Finally, the aftermath of destroying a whole city leaves a glaring demographic void, sparking fears that the nation will be dangerously diminished in the face of its enemies. To comfort the people, God guarantees that He will personally compensate for this loss, blessing the nation and multiplying their numbers exceedingly, just as He swore to their forefathers [בעל הטורים, אור החיים, ביאור יש״ר, חזקוני].