As the Israelites prepare to enter the land of Canaan, they are presented with an uncompromising protocol for dealing with the local inhabitants. These directives depart from the conventional rules of ancient warfare, driven entirely by the ultimate goal of uprooting idolatry and preventing any negative spiritual influence or assimilation.
When the nations gather for battle, God will harden their hearts so that they will not seek peace. Instead, they will choose to fight and subsequently fall to the Israelites [רלב״ג, מלבי״ם]. The command for total war demands absolute destruction [ביאור שטיינזלץ]. However, a more nuanced view suggests that immediate destruction applies only to active combatants. The remainder of the population is to be expelled gradually to prevent wild beasts from overrunning the land [העמק דבר].
Conquerors typically sign surrender agreements with defeated nations to exact tribute or assimilate them into the broader population. The Torah completely forbids this practice [מלבי״ם]. This strict ban on treaties applies even to survivors of the war who no longer wish to fight [העמק דבר]. Yet, history records that King Solomon made a pact with Hiram, the King of Tyre. To reconcile this, commentators explain that the prohibition applies exclusively to treaties involving elements of idolatry, or that it is strictly limited to the seven specific nations of Canaan. Alternatively, a straightforward peace treaty that does not lead to cultural assimilation is entirely permissible [פענח רזא].
Furthermore, there is a clear warning against showing pity or mercy toward the nations of the land [רלב״ג, נתינה לגר, ביאור שטיינזלץ]. Beyond the simple prohibition of mercy, this directive expands into several distinct, binding laws based on the underlying concept of granting favor. First, there is a ban on granting them grace or admiration. It is forbidden to praise the physical beauty of idolaters, admire their actions, or speak fondly of their words [רש״י, תורה תמימה]. This extends even to assisting in their beautification, such as a Jewish hairdresser styling the hair of an idolatrous woman [תורה תמימה]. However, one may admire physical beauty if the sole intention is to praise God for creating beautiful creatures in His world [ברכת אשר].
Second, the prohibition extends to granting them a permanent settlement. The Israelites are forbidden from selling homes or fields in the Land of Israel to idolaters. The objective is to prevent them from establishing deep roots; without land ownership, their presence remains temporary, significantly reducing the risk that they will lead the people into sin [רש״י, רבנו בחיי, תורה תמימה, ברטנורא]. Third, there is a restriction against giving them free gifts without compensation. Yet, if offering a gift serves the practical interest of the giver, such as maintaining peaceful and neighborly relations, it is permitted [רבנו בחיי, תורה תמימה, ברטנורא, ברכת אשר].
Regarding the scope of these extensive restrictions, some argue that they apply exclusively to the seven Canaanite nations designated for destruction. The primary approach among commentators, however, draws a distinction: while the ban on formal treaties is indeed limited to those seven nations, the prohibitions against showing admiration, selling land, and giving free gifts apply broadly to all idolaters residing in the Land of Israel [העמק דבר, תורה תמימה].