Conquest and Justice: The Complexity of the Canaanite Campaign

Yaron Asks:

"When Joshua was commanded to conquer the land, wasn't there an alternative to eliminating the people who inhabited it?"

* * *

Hello Yaron, and thank you for your question.

Hashem is a just and compassionate God. The morals of the Torah surpass any human ethic and are unmatched by any other nation's standards. Even about the Egyptians, who drowned our sons in the Nile, the Torah commands: "Do not abhor an Egyptian, because you were a stranger in his land" (Deuteronomy 23). The Midrash recounts that after the Egyptian soldiers drowned in the Red Sea, the angels wished to sing, but Hashem stopped them: "The works of My hands are drowning in the sea, and you wish to sing?!" (Megillah 10b). Even toward them, Hashem was merciful.

Regarding Amalek, we learn that no war should be fought with any nation without first offering peace. Rambam writes that even if Amalek repents, they must not be harmed. This is codified in the laws of kingship (Chapter Six): "No war is made against anyone in the world without first offering peace, whether a voluntary war or a mandatory one, as it is written (Deuteronomy 20): 'When you approach a city to fight against it, proclaim peace unto it.' If they accept and commit to the seven Noahide laws, none of them shall be harmed, and they will be subject to tribute. It is forbidden to breach their treaty or deceive them after they have made peace."

How does this align with the fact that Joshua was commanded to conquer the Canaanite nations by force and eliminate them?

The answer lies in the fact that the nations of the wilderness era neither desired peace nor repentance. The Torah reports that the land was given to us because the Canaanite nations were wicked, sacrificing their children (Deuteronomy 18:10) and engaging in all forms of immorality. Notably, archaeological research corroborates these severe allegations about the Canaanite peoples, revealing depraved practices in their temples further justifying their expulsion. It must be remembered that these wicked Canaanites were themselves conquerors, trafficking in slaves, women, and children, showing disdain for human life; they ignored the cries of orphans and widows.

In Leviticus (Chapter 19), you will find a list of the severe sins of the land's inhabitants, concluding with: "Keep My statutes and commandments and do not commit any of these abominations, neither the native nor the stranger who lives with you; because the people who were before you committed all these abominations, and the land was defiled... Keep My charge, that you do not practice these abominable customs that were done before you, that you do not defile yourselves through them, for I am Hashem your God." The grave abominations described in this chapter are comparable to the acts of Sodom. Let us not forget the Moabite daughters sent to lead Israel into sin in the wilderness—could a sane people sacrifice their daughters, sending mothers, sisters, and daughters to entice? Anyone reading the Bible will quickly discern who was justified.

Idolatry involved child sacrifice, heinous acts between family members, sacrificial offerings of people, eating of animal limbs while alive, trafficking in children, public immorality, and indescribable debauchery.

I was shocked by the grim archaeological findings about the ancient Canaanite culture. They built temples for their idols filled with filth, committing sordid public acts.

Modern readers might struggle to grasp the historical realities during the Exodus, as today, Eastern nations and Christian countries in Europe and America have adopted foundational moral concepts from our sacred Torah, evolving ethically over thousands of years. As such, basic moral behaviors, Biblical ideals on human dignity, aid to the poor, and care for the sick are now inherent, unlike in ancient societies, which lacked these foundations and had no place in the Holy Land.

Despite the wickedness of the Canaanite nations, our sages teach us that Joshua initially sent peace letters to these nations, offering them a path to salvation. The Torah provides many examples of neighboring nations attempting to attack the Israelites after we offered peace, such as: "Israel sent messengers to Sihon king of the Amorites, asking to pass through the land... by the King's Highway until we cross your territory, but Sihon would not allow Israel to pass through. Sihon gathered all his people and went out against Israel in the wilderness and came to Jahaz to fight Israel" (Numbers 21:21).

The Torah provides numerous historical examples of the Israelites' compassionate approach by offering peace to nations, contrasting with how the nations attempted to exploit the vulnerability of the wandering people to annihilate and rob them (see Exodus 17, Numbers 20, 21, 25 for examples).

As long as the Canaanite nations did not repent and agree to accept the seven Noahide commandments, such as "Do not murder" and "Do not commit adultery," peace was unattainable with these Sodomite cultures. Beyond being hazardous neighbors, their corrupt culture would have caused Israel's moral decline; holiness could not be maintained in a land defiled by murder and immorality. Therefore, since they refused to repent, we were commanded to eradicate them to purify the Holy Land.

The morality of the Torah has always surpassed that of other nations because its source is divine. The Creator's manual teaches us laws and judgments to sanctify Israel and keep them from all evil, elevating us above the ancient peoples. To this day, as it is written: "Observe my laws and decrees... for they are your wisdom and understanding in the eyes of the nations, who will hear about these decrees and say, 'Surely this great nation is a wise and discerning people. For what great nation is there that has gods so near to it as Hashem our God is whenever we call to Him? And what great nation has statutes and judgments as righteous as this entire Torah that I am setting before you today?'" (Deuteronomy 4:5).