Which camp were the troops forbidden to enter?
Rashi: The Machaneh Shechinah - the Azarah. 1
Rashi (in Pasuk 24): Since a Tamei Meis is not sent out of the Machaneh Leviyah and the Machaneh Yisrael.
What is the Torah referring to when it writes "Kol Horeg Nefesh"?
Rashi (citing R. Meir in the Sifri): It is referring to someone who killed with a weapon that is subject to Tum'ah. 1
Ramban (citing R. Meir in the Sifri): It is referring to where he became Tamei by moving the Meis (Heset). 2
Rashi: Because a K'li that is touching a Meis renders Tamei a person who touches it as if he has touched the Meis itself (See Ramban's objection to this explanation).
See Ramban. Yevamos, 81a: Because even those who maintain that a Nochri is not subject to Tum'as Ohel, concede that he is subject to Tum'as Maga and Masa. .
How do we know that the Torah is not referring to where he killed with an arrow?
Rashi: Because the Torah continues "ve'Chol Noge'a be'Chalal" - comparing "Horeg Nefesh" to "Noge'a be'Chalal", where he had direct contact with the Meis.
Who is "Shevichem" referring to?
Rashi #1: Nochrim are not subject to Tum'ah and do not require Haza'ah, and the Pasuk is referring to the captives after they have converted 1 (become Avadim 2 ).
Rashi #2 (in Shabbos, 52a): It refers to rings worn by people, which are subject to Tum'ah. 3
Ramban: It refers to the clothes and leather objects of the captives, which were subject to Tum'ah, and which therefore required sprinkling with the Eifer ha'Parah 4 just like those of a Yisrael.
Torah Temimah (based on the Yerushalmi Pesachim, 8:8): It is an Asmachta for a stringency mi'de'Rabanan, that after they convert, they require Haza'ah, even if they did not become Tamei Meis after the conversion.
Refer to 31:19:153:1 and note.
Which they did immediately. See Oznayim la'Torah who elaborates.
Rashi: In their capacity as ornaments, as indicated later in Pasuk 50).
Ramban: So as not to render Tamei the people.
What are the implications of "Tischata'u"?
Rashi: It implies that he requires sprinkling with the ashes of the Parah Adumah, just as he does after touching a Yisrael Meis. 1
Rashi: Since even those who hold that a dead Nochri is not Metamei be'Ohel, agree that he is Metamei by direct contact, since "Adam' which precludes Nochrim, is only written in connection with Tum'as Ohel, as it writes in Chukas, 19:14 "Adam ki Yamus be'Ohel". See Sifsei Chachamim.
Why were the Dinim of Tum'as Meis not discussed after the wars with Sichon and Og?
Ramban (in Pasuk 23) #1 and Riva (in Pasuk 23): Because, the majority of the people went to fight Sichon and Og, and the principle 'Tum'ah Hutrah be'Tzibur' 1 negated the need to purify themselves from Tum'as Meis.
Ramban (in Pasuk 23) #2: Because wheeas here, the soldiers remained outside the camp until they had purified themselves, so as to avoid being Metamei others, ater the wars with Sichon and Og, everyone fought and they were all Tamei. 2
Rosh (in Pasuk 23) and Radvaz (6:2205) #1: Those were like wars of Eretz Yisrael, in which even pork was permitted, and similarly they were not commanded about Tum'ah. Rashi (in Devarim 1:4) comments that this was [the beginning] of the inheritance of Eretz Cana'an.
Radvaz (6:2205) #2: Since all Yisrael fought in the war against Sichon and Og, it was a Hora'as Sha'ah that Tum'as Meis should not apply.
Radvaz (6:2205) #3: Parshas Tum'as Meis was only taught after the war with Og. Before it was taught, Tum'as Meis did not apply.
Radvaz (6:2205): 'Tum'ah Hutrah be'Tzibur' is a Heter to offer be'Tum'ah Korbanos with a fixed time. Except for the Korban Pesach it does not permit eating be'Tum'ah and does not exempt from Haza'ah!
Radvaz (6:2205): Also there, the soldiers should have stayed outside, in case they are Metamei the women, children and men who did not fight!
QUESTIONS ON RASHI
Rashi writes that even those who hold that a dead Nochri is not subject to Tum'as Ohel agree that he is subject to Tum'as Maga and Masa, since "Adam' which precludes Nochrim, is only written in connection with Tum'as Ohel. But the Torah writes "Nefesh Adam" and "be'Etzem Adam" (19:11 & 16, respectively) regarding Tum'as Maga?
Refer to 19:14:151:1 & 2.
Torah Temimah (in Chukas, 19:14 - citing also the Maharatz Chayos): Chazal do not mean that Nochrim are not called 'Adam' - of course they are!, but that wherever the Torah inserts the word "Adam" in connection with Torah and Mitzvos, it is referring to Yisrael exclusively. 1
See Torah Temimah, Ibid., note 67.
Rashi writes that the Pasuk teaches that captives require sprinkling if they become Tamei after they convert. Why is this necessary? Converts are like native Yisre'elim, as the Torah writes in Sh'lach-L'cha Bamidbar, 15:15 "Chukah Achas lachem vela'Ger ... kachem ka'Ger"?
Yalkut Shimoni (783): "Atem u'Shevichem" incorporates Avadim [Cana'ani], who also fall under the category of 'B'nei B'ris'. 1
Moshe incorporated the captives in the command to purify themselves, because as soon as their masters acquired them they became subject to Tum'as Meis, and, since Yisrael killed their mothers, the Mitzvah of purification came into effect immediately. 2
