So why does YHWH instruct Moses to conquer the Transjordanian territory of King Sihon? Deuteronomy knows that Israelites lived in the Transjordan and claims that they applied the Deuteronomic law of ḥerem to Amorites living there. Thus, YHWH hardens Sihon’s heart, forcing him to fight the Israelites, giving them a reason to annihilate the local Amorites and ensuring that they would not be led astray by their idolatry.
The command to annihilate the native Canaanites—men, women, and children—calls into question the Bible’s moral authority. Although far from contemporary standards, when examined in its ancient context, it compels us to rethink the nature of morality.
Moses revises the account of why he appointed judges to oversee the Israelites, and the way the wars with the Amorites of the Transjordan were conducted. Examining the changes uncovers the ideological stances that motivated this revisionist history.
Of all the harsh behavior in warfare known from the ancient Near East, Deuteronomy’s requirement that Israel slaughter all the inhabitants of Canaan is unique. In all likelihood, the law sought to suppress Israel’s inclination to idolatry.
Deuteronomy’s requirement to destroy a city whose inhabitants worship another god and to leave it as an eternally desolate mound, can be understood in the context of ancient Near Eastern vassal treaties. Specifically, Hittite texts describe how kings dealt with rebellious vassal cities, by destroying them utterly and dedicating their land to the gods.
Leviticus allows priests and their families to enjoy the donations and sacrifices to YHWH. This differs from Hittite practice of forbidding priests access to holy objects outside of limited ritual contexts. What is the reason for the difference between these two priestly systems?
The rabbis claim that a “subverted” or “apostate” city, which Deuteronomy 13:13-18 condemns to destruction, “never was and never will be” (t. San. 14:1). Yet the account in Judges 19-21 of the destruction or ḥerem of Gibeah, its inhabitants, animals, and property, suggests that such “internal ḥerem” was an Israelite practice, and that Gibeah is being presented as a subverted city.
The Torah describes a practice of declaring people cherem, which means that the person, and—in some cases—his family, would be annihilated, and his possessions donated to the Temple. The rabbis were unhappy with this law and used their homiletical approach to “obliterate” it.