Teshuva: Even Amalek Can do Teshuva!

 Are the Jewish people allowed to show mercy to the 7 Canaanite nations? Interestingly, there is little consensus on that point. The Ramban went against the grain, disputing the less forgiving approach of his contemporaries. According to the simple meaning of the text, unlike those nations outside of Israel, the Jewish people are not allowed to show any remorse whatsoever to the people within the promised land.

There are some stark historical exceptions, i.e. cases where the Jewish people did not eradicate the inhabitants of the land, and the Ramban relies on one in particular in his view that the inhabitants of the land do not have to be put to death. He cites Shlomo Ha'melech, who employed members of the 7 nations when building the Beit Hamikdash. Other examples could be Rachav, who Calev and Atniel told would not be put to death, and which tradition teaches, ultimately married Yehoshua. The Gibeonites, or the Givonim, who weren't accepted into the fold because of their cruelty, were a tribe, or people, within the 7 nations. Interestingly, Rashi writes that the Torah was translated into 70 languages upon entry into the land to convey to the nations without that they wouldn't be treated cruelly, unlike the nations within, who had to be eradicated.

At the end of the day, it seems that there's something inspirational about the Ramban's approach; teshuvah, the antithesis of determinism vests a person – and a nation – with the ability to change its trajectory. The Rambam adds that even Amalek can do teshuva, and would be accepted were they to convert. This is a powerful message for Elul, the recognition that ever so little is set in stone, and even if it is, it can be etched out, smoothened, and refashioned to create a bigger, brighter future.