Orthodox Jewish Thought on the Conquest of Canaan

וּנְתָנָ֞ם יְהֹוָ֧ה אֱלֹהֶ֛יךָ לְפָנֶ֖יךָ וְהִכִּיתָ֑ם הַחֲרֵ֤ם תַּחֲרִים֙ אֹתָ֔ם לֹא־תִכְרֹ֥ת לָהֶ֛ם בְּרִ֖ית וְלֹ֥א תְחׇנֵּֽם׃ כִּֽי־יָסִ֤יר אֶת־בִּנְךָ֙ מֵֽאַחֲרַ֔י וְעָבְד֖וּ אֱלֹהִ֣ים אֲחֵרִ֑ים וְחָרָ֤ה אַף־יְהֹוָה֙ בָּכֶ֔ם וְהִשְׁמִידְךָ֖ מַהֵֽר׃ כִּ֣י עַ֤ם קָדוֹשׁ֙ אַתָּ֔ה לַיהֹוָ֖ה אֱלֹהֶ֑יךָ בְּךָ֞ בָּחַ֣ר ׀ יְהֹוָ֣ה אֱלֹהֶ֗יךָ לִהְי֥וֹת לוֹ֙ לְעַ֣ם סְגֻלָּ֔ה מִכֹּל֙ הָֽעַמִּ֔ים אֲשֶׁ֖ר עַל־פְּנֵ֥י הָאֲדָמָֽה׃

and the ETERNAL your God delivers them to you and you defeat them, you must doom them to destruction: grant them no terms and give them no quarter. For they will turn your children away from Me to worship other gods, and GOD’s anger will blaze forth against you, promptly wiping you out. For you are a people consecrated to the ETERNAL your God: of all the peoples on earth, the ETERNAL your God chose you to be the treasured one.

כִּֽי־יֵלֵ֣ךְ מַלְאָכִי֮ לְפָנֶ֒יךָ֒ וֶהֱבִֽיאֲךָ֗ אֶל־הָֽאֱמֹרִי֙ וְהַ֣חִתִּ֔י וְהַפְּרִזִּי֙ וְהַֽכְּנַעֲנִ֔י הַחִוִּ֖י וְהַיְבוּסִ֑י וְהִכְחַדְתִּֽיו׃ לֹֽא־תִשְׁתַּחֲוֶ֤ה לֵאלֹֽהֵיהֶם֙ וְלֹ֣א תׇֽעׇבְדֵ֔ם וְלֹ֥א תַעֲשֶׂ֖ה כְּמַֽעֲשֵׂיהֶ֑ם כִּ֤י הָרֵס֙ תְּהָ֣רְסֵ֔ם וְשַׁבֵּ֥ר תְּשַׁבֵּ֖ר מַצֵּבֹתֵיהֶֽם׃ לֹֽא־תִכְרֹ֥ת לָהֶ֛ם וְלֵאלֹֽהֵיהֶ֖ם בְּרִֽית׃ לֹ֤א יֵשְׁבוּ֙ בְּאַרְצְךָ֔ פֶּן־יַחֲטִ֥יאוּ אֹתְךָ֖ לִ֑י כִּ֤י תַעֲבֹד֙ אֶת־אֱלֹ֣הֵיהֶ֔ם כִּֽי־יִהְיֶ֥ה לְךָ֖ לְמוֹקֵֽשׁ׃ {פ}

When My angel goes before you and brings you to the Amorites, the Hittites, the Perizzites, the Canaanites, the Hivites, and the Jebusites, and I annihilate them, you shall not bow down to their gods in worship or follow their practices, but shall tear them down and smash their pillars to bits. You shall make no covenant with them and their gods. They shall not remain in your land, lest they cause you to sin against Me; for you will serve their gods—and it will prove a snare to you.

וַֽיְהִ֗י אַחֲרֵ֛י מ֥וֹת מֹשֶׁ֖ה עֶ֣בֶד יְהֹוָ֑ה וַיֹּ֤אמֶר יְהֹוָה֙ אֶל־יְהוֹשֻׁ֣עַ בִּן־נ֔וּן מְשָׁרֵ֥ת מֹשֶׁ֖ה לֵאמֹֽר׃

After the death of Moses the servant of GOD, GOD said to Joshua son of Nun, Moses’ attendant:

רַ֗ק מֵעָרֵ֤י הָֽעַמִּים֙ הָאֵ֔לֶּה אֲשֶׁר֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ נֹתֵ֥ן לְךָ֖ נַחֲלָ֑ה לֹ֥א תְחַיֶּ֖ה כׇּל־נְשָׁמָֽה׃ כִּֽי־הַחֲרֵ֣ם תַּחֲרִימֵ֗ם הַחִתִּ֤י וְהָאֱמֹרִי֙ הַכְּנַעֲנִ֣י וְהַפְּרִזִּ֔י הַחִוִּ֖י וְהַיְבוּסִ֑י כַּאֲשֶׁ֥ר צִוְּךָ֖ יְהֹוָ֥ה אֱלֹהֶֽיךָ׃ לְמַ֗עַן אֲשֶׁ֨ר לֹֽא־יְלַמְּד֤וּ אֶתְכֶם֙ לַעֲשׂ֔וֹת כְּכֹל֙ תּֽוֹעֲבֹתָ֔ם אֲשֶׁ֥ר עָשׂ֖וּ לֵאלֹֽהֵיהֶ֑ם וַחֲטָאתֶ֖ם לַיהֹוָ֥ה אֱלֹהֵיכֶֽם׃ {ס}

In the towns of the latter peoples, however, which the ETERNAL your God is giving you as a heritage, you shall not let a soul remain alive. No, you must proscribe them—the Hittites and the Amorites, the Canaanites and the Perizzites, the Hivites and the Jebusites—as the ETERNAL your God has commanded you, lest they lead you into doing all the abhorrent things that they have done for their gods and you stand guilty before the ETERNAL your God.

וְאֶת־מַקֵּדָה֩ לָכַ֨ד יְהוֹשֻׁ֜עַ בַּיּ֣וֹם הַה֗וּא וַיַּכֶּ֣הָ לְפִי־חֶ֘רֶב֮ וְאֶת־מַלְכָּהּ֒ הֶחֱרִ֣ם אוֹתָ֗ם וְאֶת־כׇּל־הַנֶּ֙פֶשׁ֙ אֲשֶׁר־בָּ֔הּ לֹ֥א הִשְׁאִ֖יר שָׂרִ֑יד וַיַּ֙עַשׂ֙ לְמֶ֣לֶךְ מַקֵּדָ֔ה כַּאֲשֶׁ֥ר עָשָׂ֖ה לְמֶ֥לֶךְ יְרִיחֽוֹ׃ {ס} וַיַּכֶּ֣ה יְהוֹשֻׁ֣עַ אֶת־כׇּל־הָאָ֡רֶץ הָהָר֩ וְהַנֶּ֨גֶב וְהַשְּׁפֵלָ֜ה וְהָאֲשֵׁד֗וֹת וְאֵת֙ כׇּל־מַלְכֵיהֶ֔ם לֹ֥א הִשְׁאִ֖יר שָׂרִ֑יד וְאֵ֤ת כׇּל־הַנְּשָׁמָה֙ הֶחֱרִ֔ים כַּאֲשֶׁ֣ר צִוָּ֔ה יְהֹוָ֖ה אֱלֹהֵ֥י יִשְׂרָאֵֽל׃

At that time Joshua captured Makkedah and put it and its king to the sword, proscribing it and every person in it and leaving none that escaped. And he treated the king of Makkedah as he had treated the king of Jericho. Thus Joshua conquered the whole country: the hill country, the Negeb, the Shephelah, and the slopes, with all their kings; he let none escape, but proscribed everything that breathed—as the ETERNAL, the God of Israel, had commanded.

וְה֨וֹרַשְׁתֶּ֜ם אֶת־כׇּל־יֹשְׁבֵ֤י הָאָ֙רֶץ֙ מִפְּנֵיכֶ֔ם וְאִ֨בַּדְתֶּ֔ם אֵ֖ת כׇּל־מַשְׂכִּיֹּתָ֑ם וְאֵ֨ת כׇּל־צַלְמֵ֤י מַסֵּֽכֹתָם֙ תְּאַבֵּ֔דוּ וְאֵ֥ת כׇּל־בָּמוֹתָ֖ם תַּשְׁמִֽידוּ׃ וְאִם־לֹ֨א תוֹרִ֜ישׁוּ אֶת־יֹשְׁבֵ֣י הָאָ֘רֶץ֮ מִפְּנֵיכֶם֒ וְהָיָה֙ אֲשֶׁ֣ר תּוֹתִ֣ירוּ מֵהֶ֔ם לְשִׂכִּים֙ בְּעֵ֣ינֵיכֶ֔ם וְלִצְנִינִ֖ם בְּצִדֵּיכֶ֑ם וְצָרְר֣וּ אֶתְכֶ֔ם עַל־הָאָ֕רֶץ אֲשֶׁ֥ר אַתֶּ֖ם יֹשְׁבִ֥ים בָּֽהּ׃ וְהָיָ֗ה כַּאֲשֶׁ֥ר דִּמִּ֛יתִי לַעֲשׂ֥וֹת לָהֶ֖ם אֶֽעֱשֶׂ֥ה לָכֶֽם׃ {פ}

you shall dispossess all the inhabitants of the land; you shall destroy all their figured objects; you shall destroy all their molten images, and you shall demolish all their cult places. But if you do not dispossess the inhabitants of the land, those whom you allow to remain shall be stings in your eyes and thorns in your sides, and they shall harass you in the land in which you live; so that I will do to you what I planned to do to them.

וְכָל שֶׁהֶחֱזִיקוּ עוֹלֵי מִצְרַיִם, מִכְּזִיב וְעַד הַנָּהָר וְעַד אֲמָנָה, נֶאֱכָל, אֲבָל לֹא נֶעֱבָד.

דְּרַבָּנַן אַדְּרַבָּנַן נָמֵי לָא קַשְׁיָא. הָכָא טַעְמָא מַאי? מִשּׁוּם ״וְנִוַּסְּרוּ כׇּל הַנָּשִׁים״. הָתָם — אֵין לְךָ יִיסּוּר גָּדוֹל מִזֶּה.

וְאִם לֹא הִשְׁלִימוּ אוֹ שֶׁהִשְׁלִימוּ וְלֹא קִבְּלוּ שֶׁבַע מִצְוֹת. אֲבָל שִׁבְעָה עֲמָמִין וַעֲמָלֵק שֶׁלֹּא הִשְׁלִימוּ אֵין מַנִּיחִין מֵהֶם נְשָׁמָה שֶׁנֶּאֱמַר (דברים כ, טו) "כֵּן תַּעֲשֶׂה לְכָל" וְגוֹ' (דברים כ, טז) "רַק מֵעָרֵי הָעַמִּים" (דברים כ, טז) "לֹא תְחַיֶּה כָּל נְשָׁמָה". וּמִנַּיִן שֶׁאֵינוֹ מְדַבֵּר אֶלָּא בְּאֵלּוּ שֶׁלֹּא הִשְׁלִימוּ שֶׁנֶּאֱמַר (יהושע יא, יט) "לֹא הָיְתָה עִיר אֲשֶׁר הִשְׁלִימָה אֶל בְּנֵי יִשְׂרָאֵל בִּלְתִּי הַחִוִּי ישְׁבֵי גִבְעוֹן אֶת הַכּל לָקְחוּ בַמִּלְחָמָה" (יהושע יא, כ) "כִּי מֵאֵת ה' הָיְתָה לְחַזֵּק אֶת לִבָּם לִקְרַאת הַמִּלְחָמָה אֶת יִשְׂרָאֵל לְמַעַן הַחֲרִימָם". מִכְלַל שֶׁשָּׁלְחוּ לָהֶם לְשָׁלוֹם וְלֹא קִבְּלוּ:

התבונן נא בפסוקי התורה, כשציווה להכרית את שבעה עממים ואמר: "לֹא תְחַיֶּה כָּל נְשָׁמָה" (דברים כ,טז), מיד לאחר מכן אמר: "לְמַעַן אֲשֶׁר לֹא יְלַמְּדוּ אֶתְכֶם לַעֲשׂוֹת כְּכֹל תּוֹעֲבֹתָם אֲשֶׁר עָשׂוּ לֵאלֹהֵיהֶם, וַחֲטָאתֶם לַה' אֱלֹהֵיכֶם" (שם,יח), כלומר: אל תחשוב שזו אכזריות או בקשת נקמה, אלא הוא דבר שהסברה האנושית מחייבת, שיֹאבד כל מי שמסיר (או: סר) מדרך האמת, ושיסולקו כל המכשולים המונעים את השלמות שהיא השגתו יתעלה.

מִצְוַת עֲשֵׂה לְהַחֲרִים שִׁבְעָה עֲמָמִין שֶׁנֶּאֱמַר (דברים כ יז) "הַחֲרֵם תַּחֲרִימֵם". וְכָל שֶׁבָּא לְיָדוֹ אֶחָד מֵהֶן וְלֹא הֲרָגוֹ עוֹבֵר בְּלֹא תַּעֲשֶׂה שֶׁנֶּאֱמַר (דברים כ טז) "לֹא תְחַיֶּה כָּל נְשָׁמָה". וּכְבָר אָבַד זִכְרָם:

It is a positive commandment to annihilate the seven nations who dwelled in Eretz Yisrael as Deuteronomy 20:17 states: 'You shall utterly destroy them.' Anyone who chances upon one of them and does not kill him violates a negative commandment as ibid.:16 states: 'Do not allow a soul to live.' The memory of them has already been obliterated.

אֵין עוֹשִׂין מִלְחָמָה עִם אָדָם בָּעוֹלָם עַד שֶׁקּוֹרְאִין לוֹ שָׁלוֹם. אֶחָד מִלְחֶמֶת הָרְשׁוּת וְאֶחָד מִלְחֶמֶת מִצְוָה. שֶׁנֶּאֱמַר (דברים כ, י) "כִּי תִקְרַב אֶל עִיר לְהִלָּחֵם עָלֶיהָ וְקָרָאתָ אֵלֶיהָ לְשָׁלוֹם". אִם הִשְׁלִימוּ וְקִבְּלוּ שֶׁבַע מִצְוֹת שֶׁנִּצְטַוּוּ בְּנֵי נֹחַ עֲלֵיהֶן אֵין הוֹרְגִין מֵהֶן נְשָׁמָה וַהֲרֵי הֵן לְמַס. שֶׁנֶּאֱמַר (דברים כ, יא) "יִהְיוּ לְךָ לָמַס וַעֲבָדוּךָ". קִבְּלוּ עֲלֵיהֶן הַמַּס וְלֹא קִבְּלוּ הָעַבְדוּת אוֹ שֶׁקִּבְּלוּ הָעַבְדוּת וְלֹא קִבְּלוּ הַמַּס. אֵין שׁוֹמְעִין לָהֶם עַד שֶׁיְּקַבְּלוּ שְׁנֵיהֶם. וְהָעַבְדוּת שֶׁיְּקַבְּלוּ הוּא שֶׁיִּהְיוּ נִבְזִים וּשְׁפָלִים לְמַטָּה וְלֹא יָרִימוּ רֹאשׁ בְּיִשְׂרָאֵל אֶלָּא יִהְיוּ כְּבוּשִׁים תַּחַת יָדָם. וְלֹא יִתְמַנּוּ עַל יִשְׂרָאֵל לְשׁוּם דָּבָר שֶׁבָּעוֹלָם. וְהַמַּס שֶׁיְּקַבְּלוּ שֶׁיִּהְיוּ מוּכָנִים לַעֲבוֹדַת הַמֶּלֶךְ בְּגוּפָם וּמָמוֹנָם. כְּגוֹן בִּנְיַן הַחוֹמוֹת. וְחֹזֶק הַמְּצוּדוֹת. וּבִנְיַן אַרְמוֹן הַמֶּלֶךְ וְכַיּוֹצֵא בּוֹ. שֶׁנֶּאֱמַר (מלכים א ט, טו) "וְזֶה דְבַר הַמַּס אֲשֶׁר הֶעֱלָה הַמֶּלֶךְ שְׁלֹמֹה לִבְנוֹת אֶת בֵּית ה' וְאֶת בֵּיתוֹ וְאֶת הַמִּלּוֹא וְאֵת חוֹמַת יְרוּשָׁלָםִ" (מלכים א ט, יט) "וְאֵת כָּל עָרֵי הַמִּסְכְּנוֹת אֲשֶׁר הָיוּ לִשְׁלֹמֹה" (מלכים א ט, כ) "כָּל הָעָם הַנּוֹתָר מִן הָאֱמֹרִי" (מלכים א ט, כא) "וַיַּעֲלֵם שְׁלֹמֹה לְמַס עֹבֵד עַד הַיּוֹם הַזֶּה" (מלכים א ט, כב) "וּמִבְּנֵי יִשְׂרָאֵל לֹא נָתַן שְׁלֹמֹה עָבֶד כִּי הֵם אַנְשֵׁי הַמִּלְחָמָה וַעֲבָדָיו וְשָׂרָיו וְשָׁלִישָׁיו וְשָׂרֵי רִכְבּוֹ וּפָרָשָׁיו": וְאִם לֹא הִשְׁלִימוּ אוֹ שֶׁהִשְׁלִימוּ וְלֹא קִבְּלוּ שֶׁבַע מִצְוֹת. עוֹשִׂין עִמָּהֶם מִלְחָמָה וְהוֹרְגִין כָּל הַזְּכָרִים הַגְּדוֹלִים. וּבוֹזְזִין כָּל מָמוֹנָם וְטַפָּם. וְאֵין הוֹרְגִין אִשָּׁה וְלֹא קָטָן שֶׁנֶּאֱמַר (דברים כ, יד) "וְהַנָּשִׁים וְהַטָּף" זֶה טַף שֶׁל זְכָרִים. בַּמֶּה דְּבָרִים אֲמוּרִים בְּמִלְחֶמֶת הָרְשׁוּת שֶׁהוּא עִם שְׁאָר הָאֻמּוֹת. אֲבָל שִׁבְעָה עֲמָמִין וַעֲמָלֵק שֶׁלֹּא הִשְׁלִימוּ אֵין מַנִּיחִין מֵהֶם נְשָׁמָה שֶׁנֶּאֱמַר (דברים כ, טו) "כֵּן תַּעֲשֶׂה לְכָל" וְגוֹ' (דברים כ, טז) "רַק מֵעָרֵי הָעַמִּים" (דברים כ, טז) "לֹא תְחַיֶּה כָּל נְשָׁמָה". וְכֵן הוּא אוֹמֵר בַּעֲמָלֵק (דברים כה, יט) "תִּמְחֶה אֶת זֵכֶר עֲמָלֵק". וּמִנַּיִן שֶׁאֵינוֹ מְדַבֵּר אֶלָּא בְּאֵלּוּ שֶׁלֹּא הִשְׁלִימוּ שֶׁנֶּאֱמַר (יהושע יא, יט) "לֹא הָיְתָה עִיר אֲשֶׁר הִשְׁלִימָה אֶל בְּנֵי יִשְׂרָאֵל בִּלְתִּי הַחִוִּי ישְׁבֵי גִבְעוֹן אֶת הַכּל לָקְחוּ בַמִּלְחָמָה" (יהושע יא, כ) "כִּי מֵאֵת ה' הָיְתָה לְחַזֵּק אֶת לִבָּם לִקְרַאת הַמִּלְחָמָה אֶת יִשְׂרָאֵל לְמַעַן הַחֲרִימָם". מִכְלַל שֶׁשָּׁלְחוּ לָהֶם לְשָׁלוֹם וְלֹא קִבְּלוּ: שְׁלֹשָׁה כְּתָבִים שָׁלַח יְהוֹשֻׁעַ עַד שֶׁלֹּא נִכְנַס לָאָרֶץ. הָרִאשׁוֹן שָׁלַח לָהֶם מִי שֶׁרוֹצֶה לִבְרֹחַ יִבְרַח. וְחָזַר וְשָׁלַח מִי שֶׁרוֹצֶה לְהַשְׁלִים יַשְׁלִים. וְחָזַר וְשָׁלַח מִי שֶׁרוֹצֶה לַעֲשׂוֹת מִלְחָמָה יַעֲשֶׂה. אִם כֵּן מִפְּנֵי מָה הֶעֱרִימוּ יוֹשְׁבֵי גִּבְעוֹן. לְפִי שֶׁשָּׁלַח לָהֶם בַּכְּלָל וְלֹא קִבְּלוּ. וְלֹא יָדְעוּ מִשְׁפַּט יִשְׂרָאֵל וְדִמּוּ שֶׁשּׁוּב אֵין פּוֹתְחִין לָהֶם לְשָׁלוֹם. וְלָמָּה קָשָׁה הַדָּבָר לַנְּשִׂיאִים וְרָאוּ שֶׁרָאוּי לְהַכּוֹתָם לְפִי חֶרֶב לוּלֵי הַשְּׁבוּעָה. מִפְּנֵי שֶׁכָּרְתוּ לָהֶם בְּרִית וַהֲרֵי הוּא אוֹמֵר (דברים ז, ב) "לֹא תִכְרֹת לָהֶם בְּרִית" אֶלָּא הָיָה דִּינָם שֶׁיִּהְיוּ לְמַס עֲבָדִים. וְהוֹאִיל וּבְטָעוּת נִשְׁבְּעוּ לָהֶן בְּדִין הָיָה שֶׁיֵּהָרְגוּ עַל שֶׁהִטְעוּם לוּלֵי חִלּוּל הַשֵּׁם:

War, neither a milchemet hareshut or a milchemet mitzvah, should not be waged against anyone until they are offered the opportunity of peace as Deuteronomy 20:10 states: 'When you approach a city to wage war against it, you should propose a peaceful settlement.' If the enemy accepts the offer of peace and commits itself to the fulfillment of the seven mitzvot that were commanded to Noah's descendents, none of them should be killed. Rather, they should be subjugated as ibid.:11 states: 'They shall be your subjects and serve you.' If they agree to tribute, but do not accept subjugation or if they accept subjugation, but do not agree to tribute, their offer should not be heeded. They must accept both. The subjugation they must accept consists of being on a lower level, scorned and humble. They must never raise their heads against Israel, but must remain subjugated under their rule. They may never be appointed over a Jew in any matter whatsoever. The tribute they must accept consists of being prepared to support the king's service with their money and with their persons; for example, the building of walls, strengthening the fortresses, building the king's palace, and the like as I Kings 9:15-22) relates: "This is the tribute which Solomon raised to build the House of God, his own palace, the Milo, the wall of Jerusalem,... and all the store-cities which Solomon had... All the people that remained from the Amorites... upon them did Solomon lay a tribute of bondservice until this day." In contrast, Solomon did not make bondsmen out of the children of Israel. They were men of war, his personal servants, his princes, his captains, the officers of his chariots, and his horsemen. If they do not agree to a peaceful settlement, or if they agree to a peaceful settlement, but refuse to accept the seven mitzvot, war should be waged against them. All males past majority should be killed. Their money and their children should be taken as spoil, but neither women or children should be killed, as Deuteronomy 20:14 states: 'But the women and the children... take as spoil." 'The children' refer to males below the age of majority. The above applies to a milchemet hareshut fought with other nations. However, if either the seven nations or Amalek refuse to accept a peaceful settlement, not one soul of them may be left alive as ibid. 20:15-16 states: 'Do this to all the cities that ... are not the cities of these nations. However, from the cities of these nations,... do not leave a soul alive.' Similarly, in regard to Amalek, Deuteronomy 25:19 states: 'Obliterate the memory of Amalek.' How do we know that these commands are only referring to those who did not accept a peaceful settlement? Joshua 11:19-20 states: 'There was no city which accepted a peaceful settlement with the children of Israel except the Chivites who lived in Gibeon. All the rest, they conquered in battle. This was inspired by God, Who strengthened their hearts to engage in battle against Israel so that they would be destroyed.' From these statements, we can infer that a peaceful settlement was offered, but they did not accept it. Joshua sent three letters to the Canaanites before entering the promised land: At first, he sent them: 'Whoever desires to flee, should flee.' Afterwards, he sent a second message: 'Whoever desires to accept a peaceful settlement, should make peace.' Then, he sent again: 'Whoever desires war, should do battle.' If so, why did the inhabitants of Gibeon employ a ruse? Because originally, when he sent the message to them as part of all the Canaanite nations, they did not accept. They were not aware of the laws of Israel and thought that they would never be offered a peaceful settlement again. Why was the matter difficult for the princes of Israel to accept to the point that they desired to slay the Gibeonites by the sword were it not for the oath they had taken? Because they made a covenant with them and Deuteronomy 7:2 states 'Do not make a covenant with them.' Rather, the laws governing their status would have prescribed that they be subjugated as servants. Since the oath was given to them under false pretenses, it would have been just to slay them for misleading them, were it not for the dishonor to God's name which would have been caused.

כִּי תִקְרַב אֶל עִיר לְהִלָּחֵם עָלֶיהָ וְגוֹ', בְּמִלְחֶמֶת הָרְשׁוּת הַכָּתוּב מְדַבֵּר, כְּמוֹ שֶׁמְּפֹרָשׁ בָּעִנְיָן (דברים כ':ט"ו), כֵּן תַּעֲשֶׂה לְכָל הֶעָרִים הָרְחֹקֹת מִמְּךָ מְאֹד, לְשׁוֹן רַשִׁ"י (רש"י על דברים כ':י'). כָּתַב הָרַב זֶה מִסִּפְרֵי (שופטים קצט), שֶׁשָּׁנוּ שָׁם כַּלָּשׁוֹן הַזֶּה, בְּמִלְחֶמֶת הָרְשׁוּת הַכָּתוּב מְדַבֵּר. וְהַכַּוָּנָה לְרַבּוֹתֵינוּ בַּכָּתוּב הַזֶּה אֵינָהּ אֶלָּא לוֹמַר שֶׁהַפָּרָשָׁה בְּסוֹפָהּ תְּחַלֵּק בֵּין שְׁתֵּי הַמִּלְחָמוֹת, אֲבָל קְרִיאַת הַשָּׁלוֹם אֲפִלּוּ בְּמִלְחֶמֶת מִצְוָה הִיא שֶׁחַיָּבִים לִקְרֹא לְשָׁלוֹם, אֲפִלּוּ לְשִׁבְעָה עֲמָמִים, שֶׁהֲרֵי מֹשֶׁה קָרָא לְשָׁלוֹם לְסִיחוֹן מֶלֶךְ הָאֱמֹרִי וְלֹא הָיָה עוֹבֵר עַל עֲשֵׂה וְעַל לֹא תַעֲשֶׂה שֶׁבַּפָּרָשָׁה, כִּי הַחֲרֵם תַּחֲרִימֵם (דברים כ':י"ז), וְלֹא תְחַיֶּה כָּל נְשָׁמָה (דברים כ':ט"ז). אֲבָל הֶפְרֵשׁ שֶׁבֵּינֵיהֶם כַּאֲשֶׁר לֹא תַּשְׁלִים וְעָשְׂתָה מִלְחָמָה, שֶׁצִּוָּה הַכָּתוּב בָּרְחוֹקוֹת לְהַכּוֹת אֶת כָּל זְכוּרָהּ וּלְהַחֲיוֹת לָהֶם הַנָּשִׁים וְהַטָּף בַּזְּכָרִים, וּבְעָרֵי הָעַמִּים הָאֵלֶּה צִוָּה לְהַחֲרִים גַּם הַנָּשִׁים וְהַטָּף. וְכָךְ אָמְרוּ רַבּוֹתֵינוּ בְּמִדְרַשׁ אֵלֶּה הַדְּבָרִים רַבָּה (ה יג), וְהוּא עוֹד בְּתַנְחוּמָא וּבַגְּמָרָא יְרוּשַׁלְמִי (שביעית פ"ו ה"א), אָמַר רַבִּי שְׁמוּאֵל בְּרַבִּי נַחְמָנִי, יְהוֹשֻׁעַ בִּן נוּן קִיֵּם הַפָּרָשָׁה הַזּוֹ. מֶה עָשָׂה יְהוֹשֻׁעַ, הָיָה שׁוֹלֵחַ פְּרוֹסְדִיטְגְּמָא בְּכָל מָקוֹם שֶׁהָיָה הוֹלֵךְ לִכְבֹּשׁ, וְהָיָה כּוֹתֵב בָּהּ, מִי שֶׁמְּבַקֵּשׁ לְהַשְׁלִים יָבוֹא וְיַשְׁלִים, וּמִי שֶׁמְּבַקֵּשׁ לֵילֵךְ לוֹ יֵלֵךְ לוֹ, וּמִי שֶׁמְּבַקֵּשׁ לַעֲשׂוֹת מִלְחָמָה יַעֲשֶׂה מִלְחָמָה. הַגִּרְגָּשִׁי פָּנָה, הַגִּבְעוֹנִים שֶׁהִשְׁלִימוּ עָשָׂה לָהֶם יְהוֹשֻׁעַ שָׁלוֹם, שְׁלֹשִׁים וְאֶחָד מְלָכִים שֶׁבָּאוּ לְהִלָּחֵם הִפִּילָם הקב"ה וְכוּ'. וְכָךְ אָמַר הַכָּתוּב בְּכֻלָּם (יהושע יא יט כ), לֹא הָיְתָה עִיר אֲשֶׁר הִשְׁלִימָה אֶל בְּנֵי יִשְׂרָאֵל בִּלְתִּי הַחִוִּי יֹשְׁבֵי גִבְעוֹן אֶת הַכֹּל לָקְחוּ בַמִּלְחָמָה כִּי מֵאֵת ה' הָיְתָה לְחַזֵּק אֶת לִבָּם לִקְרַאת הַמִּלְחָמָה אֶת יִשְׂרָאֵל לְמַעַן הַחֲרִימָם, מִכְּלָל שֶׁאִם רָצוּ לְהַשְׁלִים הָיוּ מַשְׁלִימִים עִמָּם. וְנִרְאֶה שֶׁיֵּשׁ הֶפְרֵשׁ עוֹד בִּשְׁאֵלַת הַשָּׁלוֹם, שֶׁבֶּעָרִים הָרְחוֹקוֹת נִשְׁאַל לָהֶם לְשָׁלוֹם וְשֶׁיִּהְיוּ לָנוּ לָמַס וְיַעַבְדוּנוּ, אֲבָל בְּעָרֵי (הערים) הָעַמִּים הָאֵלֶּה נִשְׁאַל לָהֶם לְשָׁלוֹם וּמִסִּים וְעַבְדוּת עַל מְנָת שֶׁיְּקַבְּלוּ עֲלֵיהֶם שֶׁלֹּא לַעֲבֹד ע"ז. וְלֹא הִזְכִּיר הַכָּתוּב זֶה בַּפָּרָשָׁה הַזֹּאת, שֶׁכְּבָר נֶאֱסַר לָנוּ בְּעוֹבְדֵי ע"ז (שמות כג לג), לֹא יֵשְׁבוּ בְּאַרְצְךָ פֶּן יַחֲטִיאוּ אֹתְךָ לִי כִּי תַעֲבֹד אֶת אֱלֹהֵיהֶם. וְיִתָּכֵן שֶׁלֹּא נִצְטָרֵךְ לְהוֹדִיעַ לָהֶם רַק הַשָּׁלוֹם וְהַמִּסִּים וְהַשִּׁעְבּוּד, וְאַחֲרֵי שֶׁיִּהְיוּ מְשֻׁעְבָּדִים לָנוּ נַגִּיד לָהֶם שֶׁאָנוּ עוֹשִׂים מִשְׁפָּטִים בע"ז וּבְעוֹבְדֶיהָ, בֵּין יָחִיד בֵּין רַבִּים. וְכֵן מָה שֶׁנֶּאֱמַר כָּאן (דברים כ':י"ח), לְמַעַן אֲשֶׁר לֹא יְלַמְּדוּ אֶתְכֶם לַעֲשׂוֹת כְּכֹל תּוֹעֲבֹתָם, וְאָמְרוּ בְּסִפְרֵי (שופטים רב) הָא אִם עָשׂוּ תְשׁוּבָה אֵינָן נֶהֱרָגִים, בְּשִׁבְעַת עֲמָמִים הוּא, וְהַתְּשׁוּבָה הוּא שֶׁיְּקַבְּלוּ עֲלֵיהֶם שֶׁבַע מִצְוֹת שֶׁנִּצְטַוּוּ בְּנֵי נֹחַ, לֹא שֶׁיִּתְגַּיְּרוּ לִהְיוֹתָם גֵּרֵי צֶדֶק. וּבְמַסֶּכֶת סוֹטָה אָמְרוּ (לה) שֶׁכָּתְבוּ הַתּוֹרָה עַל הָאֲבָנִים בְּשִׁבְעִים לָשׁוֹן, וְכָתְבוּ לְמַטָּה לְמַעַן אֲשֶׁר לֹא יְלַמְּדוּ אֶתְכֶם לַעֲשׂוֹת, הָא אִם עָשׂוּ תְשׁוּבָה מְקַבְּלִים אוֹתָם. וְרַשִׁ"י פֵּרֵשׁ שָׁם לְהוֹדִיעַ לָאֻמּוֹת הַיּוֹשְׁבִים חוּץ מִגְּבוּלָם שֶׁל אֶרֶץ יִשְׂרָאֵל שֶׁלֹּא נִצְטַוּוּ לְהַחֲרִימָם אֶלָּא עַל אוֹתָן שֶׁבְּתוֹךְ הַגְּבוּלִים כְּדֵי שֶׁלֹּא יְלַמְּדוּ אוֹתָם מַעֲשֵׂה קִלְקוּלָם, אֲבָל אוֹתָם הַיּוֹשְׁבִים חוּצָה לָהּ אוֹמְרִים לָהֶם, אִם אַתֶּם חוֹזְרִים בִּתְשׁוּבָה נְקַבֵּל אֶתְכֶם, וְשֶׁבְּתוֹכָהּ אֵין מְקַבְּלִין אוֹתָם, שֶׁמֵּחֲמַת יִרְאָה הֵם עוֹשִׂים, וְזֶה לְשׁוֹן הָרַב. וְאֵינוֹ נָכוֹן, כִּי בְּעָרֵי הָעַמִּים הָאֵלֶּה אֲשֶׁר ה' אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה, בָּהֶם אָמַר לְמַעַן אֲשֶׁר לֹא יְלַמְּדוּ אֶתְכֶם, שֶׁאִם עָשׂוּ תְּשׁוּבָה אֵינָן נֶהֱרָגִין. וְכֵן אָמַר בָּהֶם (שמות כג לג) לֹא יֵשְׁבוּ בְּאַרְצְךָ פֶּן יַחֲטִיאוּ אֹתְךָ לִי כִּי תַעֲבֹד אֶת אֱלֹהֵיהֶם, הָא אִם עָזְבוּ אֶת אֱלֹהֵיהֶם מֻתָּרִין לֵשֵׁב שָׁם. וְזֶה הָעִנְיָן שֶׁעָשָׂה הַמֶּלֶךְ שְׁלֹמֹה שֶׁכָּתוּב בּוֹ (מלכים א ט טו-כב), וְזֶה דְבַר הַמַּס אֲשֶׁר הֶעֱלָה הַמֶּלֶךְ שְׁלֹמֹה לִבְנוֹת אֶת בֵּית ה' וְאֶת בֵּיתוֹ וְאֶת הַמִּלּוֹא וְאֵת חוֹמַת יְרוּשָׁלִָם וְגוֹ' כָּל הָעָם הַנּוֹתָר מִן הָאֱמֹרִי הַחִתִּי הַפְּרִזִּי הַחִוִּי וְהַיְבוּסִי בְּנֵיהֶם אֲשֶׁר נוֹתְרוּ אַחֲרֵיהֶם בָּאָרֶץ אֲשֶׁר לֹא יָכְלוּ בְּנֵי יִשְׂרָאֵל לְהַחֲרִימָם וַיַּעֲלֵם שְׁלֹמֹה לְמַס עֹבֵד עַד הַיּוֹם הַזֶּה וּמִבְּנֵי יִשְׂרָאֵל לֹא נָתַן שְׁלֹמֹה עָבֶד, וְהָעִנְיָן הַזֶּה כַּתּוֹרָה עֲשָׂאוֹ, כִּי קִבְּלוּ עֲלֵיהֶם שֶׁבַע מִצְוֹת, וְדָבָר בָּרוּר הוּא כִּי כֵּיוָן שֶׁנְּתָנָם שְׁלֹמֹה עוֹשֵׂי מְלַאכְתּוֹ גָּבְרָה יָדוֹ עֲלֵיהֶם וְיָכוֹל הָיָה לְהַחֲרִימָם, אֶלָּא שֶׁהָיָה מֻתָּר לְקַיְּמָם כְּמוֹ שֶׁכָּתַבְנוּ: וְטַעַם אֲשֶׁר לֹא יְלַמְּדוּ אֶתְכֶם לַעֲשׂוֹת כְּכָל תּוֹעֲבֹתָם אֲשֶׁר עָשׂוּ לֵאלֹהֵיהֶם, שֶׁיְּלַמְּדוּ אֶתְכֶם לַעֲבֹד הַשֵּׁם הַנִּכְבָּד בִּשְׂרֵפַת בְּנֵיכֶם וּבְנוֹתֵיכֶם וְכָל תּוֹעֲבַת ה' אֲשֶׁר שָׂנֵא, וַחֲטָאתֶם לַה' אֱלֹהֵיכֶם, שֶׁהוּא הִזְהִיר אֶתְכֶם שֶׁלֹּא תֹאמַר, אֵיכָה יַעַבְדוּ הַגּוֹיִם הָאֵלֶּה אֶת אֱלֹהֵיהֶם וְאֶעֱשֶׂה כֵּן גַּם אָנִי (דברים י"ב:ל'). וְהִנֵּה הַתּוֹרָה הִזְהִירָה (שמות כג לג) לֹא יֵשְׁבוּ בְּאַרְצְךָ פֶּן יַחֲטִיאוּ אֹתְךָ לִי כִּי תַעֲבֹד אֶת אֱלֹהֵיהֶם כִּי יִהְיֶה לְךָ לְמוֹקֵשׁ, וְהִיא אַזְהָרָה בַּעֲבוֹדָה זָרָה, כִּי אִם תִכְרֹת לָהֶם וְלֵאלֹהֵיהֶם בְּרִית יֵשְׁבוּ בְּאַרְצְךָ, וְרַבִּים מֵהֶם יְפַתּוּךָ לַעֲבֹד ע"ז. וְכָאן הוֹסִיף לְבָאֵר שֶׁלֹּא תְחַיֶּה כָּל נְשָׁמָה, כִּי אֲפִלּוּ הַיָּחִיד הַנִּשְׁאָר בֵּינֵיכֶם לַעֲבֹד לְךָ יַזְכִּיר לְךָ עֲבוֹדָתָם לֵאלֹהֵיהֶם, וְאוּלַי תִּתְפַּתֶּה אַתָּה לַעֲשׂוֹת כֵּן לַשֵּׁם הַנִּכְבָּד, וְתֶחֱטָא לְפָנָיו יִתְבָּרַךְ:

WHEN THOU DRAWEST NEAR UNTO A CITY TO FIGHT AGAINST IT, THEN PROCLAIM PEACE UNTO IT. “Scripture is speaking of a permissible war [rather than a war required by the Torah, such as the invasion of the seven nations of Canaan], as it is expressly stated in this section, Thus shalt thou do unto all the cities which are very far off from thee.” This is Rashi’s language. The Rabbi [Rashi] wrote this based on the Sifre where a similar text is taught: “Scripture is speaking of a battle waged of free choice.” But the intent of our Rabbis with reference to this verse [before us, was not to say that the requirement of proclaiming peace applies exclusively to permissible, but not to obligatory, wars; rather, their teaching in the Sifre] refers only to the later section wherein there is a differentiation between the two kinds of wars [i.e., in Verses 13-14 declaring that if the enemy insists on war, then only the men are to be killed, but the women and children are to be spared — that law applies only to a permissible but not to an obligatory war]. But the call for peace applies even to an obligatory war. It requires us to offer peace-terms even to the seven nations [of Canaan], for Moses proclaimed peace to Sihon, king of the Amorites, and he would not have transgressed both the positive and negative commandments in this section: but thou shalt utterly destroy them, and thou shalt save alive nothing that breatheth! Rather, the difference between them [i.e., obligatory and permissible wars] is when the enemy does not make peace and continues to make war. Then, in the case of the cities which are very far off, Scripture commanded us to smite every male thereof and keep alive the women and male children, but in the cities of these peoples [i.e., the seven nations of Canaan in the event they refuse the call to peace], it commanded us to destroy even the women and children. And so did our Rabbis say in the Midrash of Eileh Hadevarim Rabbah, and it is found also in Tanchuma and in the Gemara Yerushalmi: “Rabbi Shmuel the son of Rabbi Nachmani said: Joshua the son of Nun fulfilled the laws of this section. What did Joshua do? Wherever he went to conquer, he would send a proclamation in which he wrote: ‘He who wishes to make peace let him come forward and make peace; he who wishes to leave, let him leave, and he who wishes to make war, let him make war.’ The Girgashite left. With the Gibeonites who made peace, Joshua made peace. The thirty-one kings who came to wage war — the Holy One, blessed be He, cast them down etc.” And so indeed Scripture states with reference to all cities [including those of the seven nations], There was not a city that made peace with the children of Israel, save the Hivites the inhabitants of Gibeon; they took all in battle. For it was of the Eternal to harden their hearts, to come against Israel in battle, that they might be utterly destroyed. Obviously, if they had wanted to make peace, the Israelites would have made peace with them. It appears that regarding the terms of peace, there were differences [between what was offered the very far off cities and what was offered the seven nations], for, with reference to the distant cities, we ask that they make peace and become tributary to us and serve, but, regarding the cities of these peoples [the seven nations] we request of them peace, tribute and service, on the condition that they agree not to worship idols. Scripture does not mention it in this section, because concerning idolators, it has already given the prohibition, They shall not dwell in thy Land, lest they make thee sin against Me, for thou wilt serve their gods. It is possible that we must inform them only of the peace offer, tribute and service; after they are subject to us, we tell them that we execute judgment upon idols and their worshippers, whether individuals or the community. Similarly, that which is stated here, That they teach you not to do after all their abominations, and with reference to it the Rabbis said in the Sifre, “But if they repent [of their idol-worship] they are not to be killed” — this refers to the seven nations. The “repentance” is that they accept upon themselves the seven commandments in which “the sons of Noah” were commanded, but not that they must convert to become righteous proselytes. Now, in Tractate Sotah the Rabbis have said that “they [i.e., the Israelites upon coming into the Land] inscribed the Torah upon stones in seventy languages and that, below, they wrote, That they teach you not to do. However, [we deduce,] if the peoples were to repent, the Israelites would accept them.” Rashi explained this text as follows: “[This verse was written upon the stones below] to inform the nations that dwelled outside the border of the Land of Israel that they [i.e., the Israelites] were not commanded to destroy [populations] except for those [the seven nations] that dwell within the borders in order that they [the Canaanites] should not teach them their perverted practices. But as to those who dwell outside [the boundaries] we tell them, ‘If you repent, we accept you.’ Those who dwell within the Land we do not accept because their repentance was due to fear.” This is the language of the Rabbi [Rashi]. But it is not correct, for it was with reference to the cities of these peoples, that the Eternal thy G-d giveth thee for an inheritance — it was of them that he said that they teach you not thus indicating that if they do repent [thereby negating the fear that they may teach you] they are not to be slain. Similarly He said of them, They shall not dwell in thy Land, lest they make thee sin against Me, for thou wilt serve their gods, which indicates that if they abandon their gods they are permitted to dwell there. This is the project of Solomon concerning which it is written, And this is the account of the levy which King Solomon raised; to build the House of the Eternal, and his own house, and Millo, and the wall of Jerusalem etc. All the people that were left of the Amorites, the Hittites, the Perizzites, the Hivites, and the Jebusites, who were not of the children of Israel; even their children that were left after them in the Land, whom the children of Israel were not able utterly to destroy, of them did Solomon raise a levy of bondservants, unto this day. But of the children of Israel did Solomon make no bondservants. This project he did in accordance with the Law, for they accepted the observance of the seven commandments upon themselves. Now it is clear that since Solomon was able to draft them as his laborers, he had power over them and he could have destroyed them, except that it was permissible to let them live, as we have written. THAT THEY TEACH YOU NOT TO DO AFTER ALL THEIR ABOMINATIONS, WHICH THEY HAVE DONE UNTO THEIR GODS. The purport thereof is that they will teach you to worship the Glorious Name with the burning of your sons and daughters and every abomination to the Eternal, which He hateth, and so ye sin against the Eternal your G-d Who has warned you against saying, How used these nations to serve their gods? even so will I do likewise. Now the Torah warned them, They shall not dwell in thy Land, lest they make thee sin against Me, for thou wilt serve their gods, for they will be a snare unto thee, which is an admonition against idolatry, for if you make a covenant with them and their gods, they will dwell in your Land and many of them will entice you to worship the idols. He added here to explain that thou shalt save alive nothing that breatheth, for even one of them that remains among you to serve you, will remind you of the worship of their gods and perhaps you will be persuaded to do so to the Glorious Name and you will sin against Him, blessed be He.

כי תקרב אל עיר. בְּמִלְחֶמֶת הָרְשׁוּת הַכָּתוּב מְדַבֵּר, כְּמוֹ שֶׁמְּפֹרָשׁ בָּעִנְיָן "כֵּן תַּעֲשֶׂה לְכָל הֶעָרִים הָרְחֹקֹת וְגוֹ'" (ספרי):

כי תקרב אל עיר WHEN THOU APPROACHEST UNTO A CITY [TO FIGHT AGAINST IT] — Scripture is speaking of a war which is not obligatory upon them (as was the war against the seven nations of Canaan, referred to in v. 16), as it is distinctly stated in this section (v. 15) “Thus thou shalt do unto all the cities which are very far [from thee]” etc. (Sifrei Devarim 199:1).

בְּךָ בָּחַר ה' אֱלֹהֶיךָ לִהְיוֹת לוֹ לְעַם סְגֻלָּה, שֶׁאֵין לְךָ קָצִין שׁוֹטֵר וּמוֹשֵׁל בְּכָל מַלְאֲכֵי מַעְלָה, אֲבָל אַתָּה סְגֻלַּת ה' תַּחַת יָדוֹ, וּלְכָךְ לֹא תִּטְעֶה לַעֲבֹד ע"ז מֵאֱלֹהֵי הָעַמִּים, וּכְבָר הִזְכַּרְתִּי זֶה פְּעָמִים רַבּוֹת. וְזֶה טַעַם לֹא מֵרֻבְּכֶם מִכָּל הָעַמִּים, כִּי הָיָה רָאוּי שֶׁיִּהְיוּ הָרַבִּים לַמֶּלֶךְ, כְּעִנְיָן שֶׁכָּתוּב (משלי יד כח) בְּרָב עָם הַדְרַת מֶלֶךְ, וְיַפְקִיד שָׂרֵי צְבָאוֹת בְּרֹאשׁ הַנִּשְׁאָרִים, וְאַתֶּם הַמְעַט, ואע"פ כֵן חָשַׁק בָּכֶם וַיִּבְחַר בָּכֶם: