דברים, פרק כ׳, פסוק ט״ז

The laws of war clearly distinguish between distant enemies and the inhabitants of the Promised Land. While conflicts with distant nations allow for the possibility of coexistence upon surrender, or at least sparing the women and children, the approach toward the Canaanite nations is significantly stricter, demanding total eradication [ביאור שטיינזלץ]. These specific groups, descended from Canaan, were considered deeply corrupted from ancient times [ביאור יש״ר, בכור שור]. Their identity is framed in a way that highlights their internal social and moral decay, rather than merely their external political status [רש״ר הירש]. This severe decree applies exclusively within the borders of the Promised Land, where the Israelites are destined to settle. In distant regions, the danger of cultural influence is minimal, but within the land itself, the risk is simply too great [אדרת אליהו]. Consequently, the inhabitants of these cities were sentenced to death by the sword [תורה תמימה].

There is a discussion among commentators regarding how this strict decree was carried out and whether these nations had any avenue for survival. One perspective maintains that, unlike other adversaries, the Canaanite nations are not offered terms of peace before a battle [רשב״ם, בכור שור]. However, others clarify that the decree of eradication is only enacted if they actively refuse a peaceful resolution. If they agree to pay tribute and abandon their idolatry in favor of the seven Noahide laws, or if they choose to emigrate voluntarily, they are spared. This approach aligns the harsh decree with Divine mercy [הכתב והקבלה, ביאור יש״ר, אדרת אליהו]. Furthermore, even those who hold the stricter view agree that if representatives of a city initiate a surrender to become slaves before the war begins—as the Gibeonites did—they may be accepted [רשב״ם, חזקוני].

A different approach suggests that the command to leave no soul alive does not necessarily mandate execution, but rather forbids providing them with any sustenance. Unlike standard prisoners of war who are fed and kept as slaves, the Israelites are prohibited from supplying these inhabitants with food and water. Instead, they must be sent away and expelled entirely from the borders of the Israelite settlement [אבן עזרא, הכתב והקבלה].

Several reasons are offered for this extreme severity, particularly regarding the inclusion of women and children. The primary concern is the spiritual danger. These nations were deeply entrenched in idolatry and abominable practices, creating a severe risk that their continued presence would cause the Israelites to sin, ultimately leading the land to reject the Israelites as well [בכור שור, ביאור יש״ר, הכתב והקבלה]. The danger of assimilation is especially high when the Israelites destroy a city and physically settle in its place, as opposed to a city that simply surrenders and remains under the administration of its original inhabitants [העמק דבר].

On a practical level, the total eradication ensures that no survivors will emerge in the future to contest the inheritance and demand their land back [חזקוני]. Additionally, a unique perspective notes that the land of Canaan was saturated with sorcery. There was a genuine fear that enemy combatants might use magic to disguise themselves as women and children to escape death, necessitating a sweeping decree without distinction [נחל קדומים]. Ultimately, the responsibility for their fate rests squarely on their own shoulders; they were given the clear opportunity to leave the land or abandon their idols, yet they actively chose to remain and fight [ביאור יש״ר, הכתב והקבלה].