Difference between revisions of "Calling for Peace in the Conquest of Canaan/2"
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<p>It is prohibited to call for peace to the Seven Nations and any overtures for peace on their part are rejected.</p> | <p>It is prohibited to call for peace to the Seven Nations and any overtures for peace on their part are rejected.</p> | ||
<mekorot>Perhaps <multilink><a href="SifreDevarim20" data-aht="source">Sifre Devarim</a><a href="SifreDevarim20" data-aht="source">20</a><a href="Sifre Devarim" data-aht="parshan">About Sifre Devarim</a></multilink>,<fn>Sifre 199 states that the verses in Devarim which speak of negotiating for peace relate only to "optional wars".  Nonetheless, on Devarim 20:8, the Sifre says that if the Canaanites repent they are not killed. It is possible that the Midrash is speaking only of individuals who repent and assumes that the nation as a whole is not given that option. Ramban, however, attempts to explain that the Sifre really thinks that there is a call to peace in all wars, and is only saying that in cases where an enemy decides to fight, it is only in "optional wars" that the women and children are left alive.</fn> <multilink><a href="PesiktaDeRavKahana13-5" data-aht="source">Pesikta DeRav Kahana</a><a href="PesiktaDeRavKahana13-5" data-aht="source">13:5</a><a href="Pesikta DeRav Kahana" data-aht="parshan">About Pesikta DeRav Kahana</a></multilink>, <multilink><a href="RashiSotah35b" data-aht="source">Rashi</a><a href="RashiBemidbar21-22" data-aht="source">Bemidbar 21:22</a><a href="RashiDevarim20-10-18" data-aht="source">Devarim 20:10-18</a><a href="RashiSotah35b" data-aht="source">Sotah 35b</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>,<fn>This is Rashi's opinion in his comments on Bavli Sotah 35b. However, in his commentary to Devarim 20:18 he says that Canaanites who repent and convert will be accepted.  It is possible that there he is speaking about individuals which might be exempted and only in cases where they not only reject idolatry but accept all of the Torah's laws..</fn> <multilink><a href="RYosefKaraYehoshua9-48" data-aht="source">R. Yosef Kara</a><a href="RYosefKaraYehoshua9-48" data-aht="source">Yehoshua 9:4, 8</a><a href="R. Yosef Kara" data-aht="parshan">About R. Yosef Kara</a></multilink>,<fn>This is the position he takes in his comments to Yehoshua 9.  However, his explanation of Yehoshua 11:20 does not agree.</fn> <multilink><a href="RYosefBekhorShorDevarim20-16" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYosefBekhorShorDevarim2-29" data-aht="source">Devarim 2:29</a><a href="RYosefBekhorShorDevarim20-16" data-aht="source">Devarim 20:16</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>, perhaps <multilink><a href="RambamSeferHaMitzvotPositiveCommandments190" data-aht="source">Rambam Sefer HaMitzvot</a><a href="RambamSeferHaMitzvotPositiveCommandments190" data-aht="source">Positive Commandments 190</a><a href="Rambam Sefer HaMitzvot" data-aht="parshan">About Rambam Sefer HaMitzvot</a></multilink>,<fn>In his Sefer HaMitzvot,</fn></mekorot> | <mekorot>Perhaps <multilink><a href="SifreDevarim20" data-aht="source">Sifre Devarim</a><a href="SifreDevarim20" data-aht="source">20</a><a href="Sifre Devarim" data-aht="parshan">About Sifre Devarim</a></multilink>,<fn>Sifre 199 states that the verses in Devarim which speak of negotiating for peace relate only to "optional wars".  Nonetheless, on Devarim 20:8, the Sifre says that if the Canaanites repent they are not killed. It is possible that the Midrash is speaking only of individuals who repent and assumes that the nation as a whole is not given that option. Ramban, however, attempts to explain that the Sifre really thinks that there is a call to peace in all wars, and is only saying that in cases where an enemy decides to fight, it is only in "optional wars" that the women and children are left alive.</fn> <multilink><a href="PesiktaDeRavKahana13-5" data-aht="source">Pesikta DeRav Kahana</a><a href="PesiktaDeRavKahana13-5" data-aht="source">13:5</a><a href="Pesikta DeRav Kahana" data-aht="parshan">About Pesikta DeRav Kahana</a></multilink>, <multilink><a href="RashiSotah35b" data-aht="source">Rashi</a><a href="RashiBemidbar21-22" data-aht="source">Bemidbar 21:22</a><a href="RashiDevarim20-10-18" data-aht="source">Devarim 20:10-18</a><a href="RashiSotah35b" data-aht="source">Sotah 35b</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>,<fn>This is Rashi's opinion in his comments on Bavli Sotah 35b. However, in his commentary to Devarim 20:18 he says that Canaanites who repent and convert will be accepted.  It is possible that there he is speaking about individuals which might be exempted and only in cases where they not only reject idolatry but accept all of the Torah's laws..</fn> <multilink><a href="RYosefKaraYehoshua9-48" data-aht="source">R. Yosef Kara</a><a href="RYosefKaraYehoshua9-48" data-aht="source">Yehoshua 9:4, 8</a><a href="R. Yosef Kara" data-aht="parshan">About R. Yosef Kara</a></multilink>,<fn>This is the position he takes in his comments to Yehoshua 9.  However, his explanation of Yehoshua 11:20 does not agree.</fn> <multilink><a href="RYosefBekhorShorDevarim20-16" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYosefBekhorShorDevarim2-29" data-aht="source">Devarim 2:29</a><a href="RYosefBekhorShorDevarim20-16" data-aht="source">Devarim 20:16</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>, perhaps <multilink><a href="RambamSeferHaMitzvotPositiveCommandments190" data-aht="source">Rambam Sefer HaMitzvot</a><a href="RambamSeferHaMitzvotPositiveCommandments190" data-aht="source">Positive Commandments 190</a><a href="Rambam Sefer HaMitzvot" data-aht="parshan">About Rambam Sefer HaMitzvot</a></multilink>,<fn>In his Sefer HaMitzvot,</fn></mekorot> | ||
| − | <point><b>Contrast between Canaanite and distant cities</b> – | + | <point><b>Contrast between Canaanite and distant cities</b> – Canaanite cities differ from "distant cities" on two points, both with regards to whether there is an obligation to call for peace and what to do if that peace is rejected.<fn>While it is mandatory to seek peace before engaging in war with distant cities, this is prohibited with regards to the Canaanite cities.  In addition, if the peace offer is not accepted, only males of distant cities are to be killed while their women and children are to be saved.  In contrast, all members of Canaanite cities are to be destroyed.</fn> This follows the simple reading of Devarim 20:10-18 which assumes that Devarim 20:16-18 ("...רַק מֵעָרֵי הָעַמִּים הָאֵלֶּה") stands in contrast to all of verses 10-15, and not just to the immediately preceding verses which deal with cases of war.<fn>Cf. the opinion below which assumes that they serve as a contrast only to verses 12-14 and thus the laws of the two city types only differ regarding whether or not women and children must be killed if peace is rejected.</fn><fn>While it is mandatory to seek peace before engaging in war with distant cities, this is prohibited with regards to the Canaanite cities.  In addition, if the peace offer is not accepted, only males of distant cities are to be killed while their women and children are to be saved.  In contrast, all members of Canaanite cities are to be destroyed.</fn></point> |
<point><b>"הַחֲרֵם תַּחֲרִים אֹתָם"</b> – This position is supported by the many verses throughout Torah<fn>See, for instance <a href="Shemot23-23-33" data-aht="source">Shemot 23:32-33</a>, <a href="Shemot34-11-16" data-aht="source">Shemot 34:11-16</a>, <a href="Bemidbar33-51-56" data-aht="source">Bemidbar 33:51-53</a>,  and <a href="Devarim7-1-6" data-aht="source">Devarim 7:1-2</a>.</fn> which speak of annihilating the Seven Nations and do not mention any alternative peace option.</point> | <point><b>"הַחֲרֵם תַּחֲרִים אֹתָם"</b> – This position is supported by the many verses throughout Torah<fn>See, for instance <a href="Shemot23-23-33" data-aht="source">Shemot 23:32-33</a>, <a href="Shemot34-11-16" data-aht="source">Shemot 34:11-16</a>, <a href="Bemidbar33-51-56" data-aht="source">Bemidbar 33:51-53</a>,  and <a href="Devarim7-1-6" data-aht="source">Devarim 7:1-2</a>.</fn> which speak of annihilating the Seven Nations and do not mention any alternative peace option.</point> | ||
<point><b>"לֹא תִכְרֹת לָהֶם בְּרִית... וְלֹא תִתְחַתֵּן בָּם"</b> – The prohibition in Devarim 7<fn>See also  <a href="Shemot23-23-33" data-aht="source">Shemot 23:32</a> and <a href="Shemot34-11-16" data-aht="source">Shemot 34:12</a>.</fn> against making a treaty with or marrying Canaanites seems to presuppose that some Canaanites are not killed.  These sources could respond in either of the following ways:<br/> | <point><b>"לֹא תִכְרֹת לָהֶם בְּרִית... וְלֹא תִתְחַתֵּן בָּם"</b> – The prohibition in Devarim 7<fn>See also  <a href="Shemot23-23-33" data-aht="source">Shemot 23:32</a> and <a href="Shemot34-11-16" data-aht="source">Shemot 34:12</a>.</fn> against making a treaty with or marrying Canaanites seems to presuppose that some Canaanites are not killed.  These sources could respond in either of the following ways:<br/> | ||
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<p>Peace negotiations were allowed even after the wars of conquest had begun.</p> | <p>Peace negotiations were allowed even after the wars of conquest had begun.</p> | ||
<mekorot><multilink><a href="RambamHilkhotMelakhim6-145" data-aht="source">Rambam</a><a href="RambamHilkhotMelakhim6-145" data-aht="source">Hilkhot Melakhim 6:1, 4, 5,</a><a href="R. Moshe b. Maimon (Rambam, Maimonides)" data-aht="parshan">About R. Moshe b. Maimon</a></multilink>, <multilink><a href="RadakYehoshua9-7" data-aht="source">Radak</a><a href="RadakYehoshua9-7" data-aht="source">Yehoshua 9:7</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink>, <multilink><a href="RambanDevarim20-10-18" data-aht="source">Ramban</a><a href="RambanShemot23-32" data-aht="source">Shemot 23:32</a><a href="RambanBemidbar21-21" data-aht="source">Bemidbar 21:21</a><a href="RambanDevarim2-24-34" data-aht="source">Devarim 2:24-34</a><a href="RambanDevarim20-10-18" data-aht="source">Devarim 20:10-18</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink>, <multilink><a href="RalbagDevarim20-10-18" data-aht="source">Ralbag</a><a href="RalbagDevarim20-10-18" data-aht="source">Devarim 20:10-18</a><a href="RalbagYehoshua9-6-15" data-aht="source">Yehoshua 9:6-15</a><a href="RalbagYehoshua11-18" data-aht="source">Yehoshua 11:18</a><a href="RalbagShemotBeurHaParashah23-32-33" data-aht="source">Shemot Beur HaParashah 23:32-33</a><a href="RalbagShemotToalot23-32" data-aht="source">Shemot Toalot 23:32</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink>, Abarbanel</mekorot> | <mekorot><multilink><a href="RambamHilkhotMelakhim6-145" data-aht="source">Rambam</a><a href="RambamHilkhotMelakhim6-145" data-aht="source">Hilkhot Melakhim 6:1, 4, 5,</a><a href="R. Moshe b. Maimon (Rambam, Maimonides)" data-aht="parshan">About R. Moshe b. Maimon</a></multilink>, <multilink><a href="RadakYehoshua9-7" data-aht="source">Radak</a><a href="RadakYehoshua9-7" data-aht="source">Yehoshua 9:7</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink>, <multilink><a href="RambanDevarim20-10-18" data-aht="source">Ramban</a><a href="RambanShemot23-32" data-aht="source">Shemot 23:32</a><a href="RambanBemidbar21-21" data-aht="source">Bemidbar 21:21</a><a href="RambanDevarim2-24-34" data-aht="source">Devarim 2:24-34</a><a href="RambanDevarim20-10-18" data-aht="source">Devarim 20:10-18</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink>, <multilink><a href="RalbagDevarim20-10-18" data-aht="source">Ralbag</a><a href="RalbagDevarim20-10-18" data-aht="source">Devarim 20:10-18</a><a href="RalbagYehoshua9-6-15" data-aht="source">Yehoshua 9:6-15</a><a href="RalbagYehoshua11-18" data-aht="source">Yehoshua 11:18</a><a href="RalbagShemotBeurHaParashah23-32-33" data-aht="source">Shemot Beur HaParashah 23:32-33</a><a href="RalbagShemotToalot23-32" data-aht="source">Shemot Toalot 23:32</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink>, Abarbanel</mekorot> | ||
| − | <point><b>Contrast between Canaanite and distant cities</b> – According to these sources, the | + | <point><b>Contrast between Canaanite and distant cities</b> – According to these sources, the directives of Devarim 20:16-18 stand in contrast only to those in the immediately preceding verses (12-14) regarding what to do to a city who has rejected peace,<fn>When waging war with cities that are far from Israel, women and children are not to be killed, while when fighting against the Canaanites, they are to be destroyed.</fn> but do not come to negate the obligation to offer peace also to the Seven Nations.</point> |
<point><b>Conditions of peace</b> – In addition to the two conditions of tax and submission (מס ועבדות)<fn>They do not all agree what form the "servitude" takes, with Rambam suggesting that it means submission and lower status, and Ralbag claiming that it refers to a labor tax.</fn> mentioned in the verses, all these sources agree that the Canaanites must also reject idolatry and accept the seven Noachide laws.<fn>While Rambam assumes that these conditions are identical for all cities, Ramban claims that the rejection of idolatry was only required of the Canaanites.  He adds that it is possible that the Israelites did not need to tell the Canaanites of this requirement beforehand, and that the Canaanites might only learn after they agreed to peace that under Israelite law, idolatry is a capital crime and all worship is forbidden and destroyed.</fn> Ramban explains that despite the fact that this is not explicit in the verses, it can be assumed that this was necessary from the statements in <a href="Shemot23-23-33" data-aht="source">Shemot 23:33</a> and <a href="Devarim20-10-18" data-aht="source">Devarim 20:18</a> regarding the dangers of idolatry and the need to rid the country of it and its worshipers.</point> | <point><b>Conditions of peace</b> – In addition to the two conditions of tax and submission (מס ועבדות)<fn>They do not all agree what form the "servitude" takes, with Rambam suggesting that it means submission and lower status, and Ralbag claiming that it refers to a labor tax.</fn> mentioned in the verses, all these sources agree that the Canaanites must also reject idolatry and accept the seven Noachide laws.<fn>While Rambam assumes that these conditions are identical for all cities, Ramban claims that the rejection of idolatry was only required of the Canaanites.  He adds that it is possible that the Israelites did not need to tell the Canaanites of this requirement beforehand, and that the Canaanites might only learn after they agreed to peace that under Israelite law, idolatry is a capital crime and all worship is forbidden and destroyed.</fn> Ramban explains that despite the fact that this is not explicit in the verses, it can be assumed that this was necessary from the statements in <a href="Shemot23-23-33" data-aht="source">Shemot 23:33</a> and <a href="Devarim20-10-18" data-aht="source">Devarim 20:18</a> regarding the dangers of idolatry and the need to rid the country of it and its worshipers.</point> | ||
<point><b>Yehoshua 11:19-20</b> – These sources point to <a href="Yehoshua11-19-20" data-aht="source">Yehoshua 11:19-20</a> as proof that the Israelites were supposed to negotiate for peace even with the Canaanites.  The verses state that had it not been for Hashem hardening their hearts, some of the cities might have made peace with Israel, implying that peace was an option. This position does not explain, however, what was the point of commanding the nation to call for peace if Hashem was to ensure that the call was going to be rejected.<fn>For a discussion of other cases where Hashem similarly hardens hearts, see <a href="Hardened Hearts" data-aht="page">Hardened Hearts</a>.</fn></point> | <point><b>Yehoshua 11:19-20</b> – These sources point to <a href="Yehoshua11-19-20" data-aht="source">Yehoshua 11:19-20</a> as proof that the Israelites were supposed to negotiate for peace even with the Canaanites.  The verses state that had it not been for Hashem hardening their hearts, some of the cities might have made peace with Israel, implying that peace was an option. This position does not explain, however, what was the point of commanding the nation to call for peace if Hashem was to ensure that the call was going to be rejected.<fn>For a discussion of other cases where Hashem similarly hardens hearts, see <a href="Hardened Hearts" data-aht="page">Hardened Hearts</a>.</fn></point> | ||
| − | <point><b>"לֹא תִכְרֹת לָהֶם בְּרִית... וְלֹא תִתְחַתֵּן בָּם"</b> – These two prohibitions assume that there might be Canaanites remaining in the land, supporting the idea that peaceful surrender was possible. | + | <point><b>"לֹא תִכְרֹת לָהֶם בְּרִית... וְלֹא תִתְחַתֵּן בָּם"</b> – These two prohibitions assume that there might be Canaanites remaining in the land, supporting the idea that peaceful surrender was possible.</point> |
<point><b>Making peace versus not making covenants</b> – These commentators differ in how they understand how the prohibition to make a covenant relates to the call for peace:<br/> | <point><b>Making peace versus not making covenants</b> – These commentators differ in how they understand how the prohibition to make a covenant relates to the call for peace:<br/> | ||
<ul> | <ul> | ||
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<opinion>Only in Early Stages | <opinion>Only in Early Stages | ||
<p>Peace negotiations were allowed only until entry into the land, or perhaps even until the first battle against the Canaanites began.</p> | <p>Peace negotiations were allowed only until entry into the land, or perhaps even until the first battle against the Canaanites began.</p> | ||
| − | <mekorot><multilink><a href="YerushalmiSheviit6-1" data-aht="source">Yerushalmi Sheviit</a><a href="YerushalmiSheviit6-1" data-aht="source">Sheviit 6:1</a><a href="Talmud Yerushalmi" data-aht="parshan">About the Yerushalmi</a></multilink>,<fn>The Yerushalmi speaks of sending offers of peace to the Canaanites, "עד שלא יכנסו לארץ" (before entering the land).  See, though, the versions in  Vayikra Rabbah and Devarim Rabbah which omit this limitation.  In two manuscripts of Vayikra Rabbah (Yalkut HaMechiri and MS Oxford 2634/8) the Midrash reads, "בכניסתן לארץ" and "בשעה שנכנסו לארץ".</fn> <multilink><a href="RambamHilkhotMelakhim6-145" data-aht="source">Raavad</a><a href="RambamHilkhotMelakhim6-145" data-aht="source">Hilkhot Melakhim 6:1, 4, 5,</a><a href="R. Moshe b. Maimon (Rambam, Maimonides)" data-aht="parshan">About R. Moshe b. Maimon</a></multilink>, <multilink><a href="TosafotSotah35b" data-aht="source">Tosafot</a><a href="TosafotSotah35b" data-aht="source">Sotah 35b</a><a href="TosafotGittin46a" data-aht="source">Gittin 46a</a><a href="Ba'alei HaTosafot" data-aht="parshan">About Ba'alei HaTosafot</a></multilink></mekorot> | + | <mekorot><multilink><a href="YerushalmiSheviit6-1" data-aht="source">Yerushalmi Sheviit</a><a href="YerushalmiSheviit6-1" data-aht="source">Sheviit 6:1</a><a href="Talmud Yerushalmi" data-aht="parshan">About the Yerushalmi</a></multilink>,<fn>The Yerushalmi speaks of sending offers of peace to the Canaanites, "עד שלא יכנסו לארץ" (before entering the land).  See, though, the versions in  Vayikra Rabbah and Devarim Rabbah which omit this limitation.  In two manuscripts of Vayikra Rabbah (Yalkut HaMechiri and MS Oxford 2634/8) the Midrash reads, "בכניסתן לארץ" and "בשעה שנכנסו לארץ".</fn> <multilink><a href="RambamHilkhotMelakhim6-145" data-aht="source">Raavad</a><a href="RambamHilkhotMelakhim6-145" data-aht="source">Hilkhot Melakhim 6:1, 4, 5,</a><a href="R. Moshe b. Maimon (Rambam, Maimonides)" data-aht="parshan">About R. Moshe b. Maimon</a></multilink>, <multilink><a href="TosafotSotah35b" data-aht="source">Tosafot<fn>See the rejected possibility in <multilink data-aht="<a href="TosafotGittin46a" data-aht="source">Gittin 46a</a><a href="Ba'alei HaTosafot" data-aht="parshan">About Ba'alei HaTosafot</a>"></multilink></fn></a><a href="TosafotGittin46a" data-aht="source">Tosafot Gittin</a> which posits that negotiations were allowed only before entry, and <multilink data-aht="<a href="TosafotSotah35b" data-aht="source">Sotah 35b</a><a href="Ba'alei HaTosafot" data-aht="parshan">About Ba'alei HaTosafot</a>"><a href="TosafotSotah35b" data-aht="source">Tosafot Sotah</a></multilink> which suggests that they were allowed until the beginning of the wars of Conquest.<a class="ahtNonEditable" href="#fn27">27</a><a href="TosafotSotah35b" data-aht="source">Sotah 35b</a><a href="TosafotGittin46a" data-aht="source">Gittin 46a</a><a href="Ba'alei HaTosafot" data-aht="parshan">About Ba'alei HaTosafot</a></multilink></mekorot> |
| + | <point><b>Contrast between Canaanite and distant cities</b> – According to this approach, the verses in Devarim only contrast the two types of cities with regards to whether or not to leave alive women and children when peace is rejected.  However, there is an obligation to call for peace to all.<fn>According to this approach, the protocol laid out in verses 15-18 stands in contrast only to that in verses 12-14, while the directives of verses 10-11 refer to all cities.</fn></point> | ||
| + | <point><b>Why differentiate before and after entry/ conquest?</b></point> | ||
| + | <point><b>Calling to Sichon: "וָאֶשְׁלַח... דִּבְרֵי שָׁלוֹם"</b> – As war with Sichon took place before crossing the Jordan, Moshe was obligated to negotiate for peace before fighting.</point> | ||
| + | <point><b>Saving of Rachav</b> – According to Tosafot, surrender was allowed until the wars of conquest began, so there was no problem with saving Rachav.  The other commentators might suggest that she was uniquely exempted by Hashem for having aided the Israelites.</point> | ||
| + | <point><b>Trickery of Gibeonites</b> – The Gibeonites had to resort to trickery since they had lost the opportunity to</point> | ||
| + | <point><b>Remaining pockets of Canaanites</b> – These sources could explain that the nation is chastised for allowing Canaanites to remain in their midst because surrender was no longer an option at this point and they should have been killed.  They might similarly suggest that Shelomo was in the wrong when he allowed remaining Cananites to be part of his labor force rather than destroying them.</point> | ||
| + | <point><b>"לֹא תִכְרֹת לָהֶם בְּרִית... וְלֹא תִתְחַתֵּן בָּם"</b></point> | ||
</opinion> | </opinion> | ||
</category> | </category> | ||
Version as of 08:08, 17 July 2016
Fatal 38: Unescaped '<' not allowed in attributes values
69: <mekorot><multilink><a href="YerushalmiSheviit6-1" data-aht="source">Yerushalmi Sheviit</a><a href="YerushalmiSheviit6-1" data-aht="source">Sheviit 6:1</a><a href="Talmud Yerushalmi" data-aht="parshan">About the Yerushalmi</a></multilink>,<fn>The Yerushalmi speaks of sending offers of peace to the Canaanites, "עד שלא יכנסו לארץ" (before entering the land).  See, though, the versions in  Vayikra Rabbah and Devarim Rabbah which omit this limitation.  In two manuscripts of Vayikra Rabbah (Yalkut HaMechiri and MS Oxford 2634/8) the Midrash reads, "בכניסתן לארץ" and "בשעה שנכנסו לארץ".</fn> <multilink><a href="RambamHilkhotMelakhim6-145" data-aht="source">Raavad</a><a href="RambamHilkhotMelakhim6-145" data-aht="source">Hilkhot Melakhim 6:1, 4, 5,</a><a href="R. Moshe b. Maimon (Rambam, Maimonides)" data-aht="parshan">About R. Moshe b. Maimon</a></multilink>, <multilink><a href="TosafotSotah35b" data-aht="source">Tosafot<fn>See the rejected possibility in <multilink data-aht="<a href="TosafotGittin46a" data-aht="source">Gittin 46a</a><a href="Ba'alei HaTosafot" data-aht="parshan">About Ba'alei HaTosafot</a>"></multilink></fn></a><a href="TosafotGittin46a" data-aht="source">Tosafot Gittin</a> which posits that negotiations were allowed only before entry, and <multilink data-aht="<a href="TosafotSotah35b" data-aht="source">Sotah 35b</a><a href="Ba'alei HaTosafot" data-aht="parshan">About Ba'alei HaTosafot</a>"><a href="TosafotSotah35b" data-aht="source">Tosafot Sotah</a></multilink> which suggests that they were allowed until the beginning of the wars of Conquest.<a class="ahtNonEditable" href="#fn27">27</a><a href="TosafotSotah35b" data-aht="source">Sotah 35b</a><a href="TosafotGittin46a" data-aht="source">Gittin 46a</a><a href="Ba'alei HaTosafot" data-aht="parshan">About Ba'alei HaTosafot</a></multilink></mekorot>