Yericho: What Really Happened? Part 2

Understanding the conquest of Yericho as described in Yehoshua Perek 6

We previously examined the strategic and miraculous downfall of Yericho, involving Bnei Yisrael encircling the city for six days, followed by the collapse of its walls on the seventh day after a collective shout and the sound of the Shofar. The significance of the number seven, the roles of the Chalutz and M’Asaf, and the combination of symbolic and practical actions commanded by Hashem were explored. This post will delve into the aftermath, including the ban on looting and rebuilding Yericho, and the fate of Rachav, offering further insights into the broader implications of these events.

The Cherem

Yehoshua gave strict instructions to the people when they surrounded Yericho. He warned them that under penalty of death, they must not take any of Yericho's property for themselves. Instead, all of it should be dedicated to Hashem. The only exception was Rachav and her family, who were to be spared because she had hidden the spies. Yehoshua made it clear that all that was worthy of being dedicated to Hashem, such as silver, gold, and metal objects were to be given to the Mishkan.

After the walls of Yericho fell and the city was captured, Yehoshua ordered the two men who had spied on the land to save Rachav and her family, as they had promised. The spies brought out Rachav, her parents, brothers, and the rest of her family, keeping them safe outside the camp. Rav Hirsch points out that there has been no mention of the family of Rachav until now, he writes ”it seems, that in their time of need, a larger, more distant part of Rachav’s family had come to be with her.”

The Bnei Yisrael then destroyed everything in Yericho, killing all people and animals, and burned the city down. However, they saved the valuable metals for the Mishkan.

Rachav, the prostitute, and her family were the only ones spared by Yehoshua. She and her family were allowed to live among the Bnei Yisrael, a situation that continued from then on. This was because she had hidden the spies Yehoshua sent to scout Yericho.

In general, looting captured cities is permissible, as we find in Devarim. However, there are a few explanations for why Yehoshua imposed a blanket ban on looting in the case of Yericho.

Firstly, is the ban on looting a directive from Yehoshua or from Hashem?

The Radak teaches that Hashem instructed Yehoshua to ban all looting.

The Yerushalmi¹ suggests that Yehoshua initiated the ban, and Hashem agreed with him. This is echoed in the Midrash², noting this as one of three instances where the Beis Din Shel Maala concurred with the Din down here.

Rashi, along with the Midrash³, indicates that the conquest of Yericho took place on Shabbos. Therefore, its spoils were not for personal profit; instead, they were Kodesh, sanctified for Hashem.

Another explanation in the Midrash is that Yericho, filled with magic and sorcery, was considered an Ir HaNidachas—a city of idolaters doomed for destruction. Anything from such a city is prohibited for personal benefit.

A third reason parallels the spoils of Yericho with the concept of Bikkurim, the first of the crop given to Hashem. Just as through the Bikkurim, we recognize Hashem as the source of all blessings, thus too, the first city's spoils should be sanctified to Hashem.

The Abarbanel reinforces this idea, stating that Bnei Yisrael were allowed to keep plunder and loot only when they physically conquered a city. In Yericho, their action was limited to blowing the shofar and walking around the city. The conquest was thus attributed to Hashem, leaving them ineligible to keep anything for themselves.

How The Spies Were Called

When discussing the Meraglim assigned with rescuing Rachav and her family, the Navi first refers to them as אנשים (anashim), meaning 'men', and then as נערים (ne'arim), meaning 'youngsters'. This terminology is peculiar, considering that these Meraglim, Kalev and Pinchas, were actually in their 80s at the time. Moreover, the Navi transitions from calling them Meraglim to Malachim (messengers or angels). The reasons for these references and the change in terminology are explored by various meforshim.

The Kli Yakar explains that since Pinchas, who was also Eliyahu, embodied both human and divine qualities, and Kalev was entirely human, they are both referred to as Anashim. This term encompasses both their earthly and semi-divine aspects.

Ramban⁴ suggests that the term Ne'arim is used for anyone serving as an assistant or a Meshares, much like Yehoshua Bin Nun was described. In contrast, Rashi posits that they were called Ne'arim because they executed their mission with the zeal and speed characteristic of youth. This interpretation underscores their commitment and promptness in completing their task, notwithstanding their advanced age.

Rav Aharon Ibn Chaim, in his sefer Lev Aharon, offers a detailed explanation of the three different stages that Kalev and Pinchas, the Meraglim (spies), went through, each reflected in the different terms used to describe them in the Navi.

1. Anashim (Men): Initially, they were referred to as Anashim, denoting their true selves, their essence. They were men of worthiness, chosen by Yehoshua for the mission due to their integrity and wholesomeness. This stage underscores their inherent qualities, which made them fit to undertake the mission, including the promise to save Rachav from the destruction of Yericho.

2. Ne'arim (Youngsters): The second stage reflects their role as spies and their approach to the mission. Rav Aharon Ibn Chaim points out that their decision to enter the house of a prostitute, although well-intentioned, was naive. They believed this location would be ideal for gathering information due to the likelihood of overhearing useful conversations. However, this was not a wise decision for men of their stature, as it risked exposure and brought no real advantage. Their naivety in this approach, and their decision to extend their promise to save not just Rachav but her entire family (which was more than what Rachav had requested), is why they were called Ne'arim. This term implies a certain youthfulness or inexperience in their decision-making.

3. Malachim (Messengers): Finally, they are referred to as Malachim after they successfully rescue Rahav. In Jewish tradition, a Malach is a messenger who fulfills his mission. This term is used to denote their achievement in successfully completing the task assigned to them.

Thus, according to Lev Aharon, the progression from Anashim to Ne'arim to Malachim represents the different aspects of Kalev and Pinchas's identity and actions during their mission in Yericho, from their inherent qualities to their naive approach, and finally, to their fulfillment of their duty as messengers.

Locating Rachav’s Home

The question of how Kalev and Pinchas located Rachav's home after the walls of Yericho fell, especially with the sign of the red string, poses an interesting dilemma. The Navi tells us that Rachav's house was marked with a red string, but it's natural to wonder how this marker remained identifiable after the destruction of the city walls.

The Radak explains that the section of the wall where Rachav's house was located did not fall, even as the rest of Yericho's walls collapsed. This suggests a miraculous preservation of Rachav's home amidst the general destruction. However, there is an apparent contradiction here: if the Bnei Yisrael entered the city directly from their positions around it, it would seem that the entire wall must have fallen.

To resolve this, we could consider that even if part of the wall fell, the rest of Rachav's house, which was integrated with the city wall, remained standing. Yet, this leads to another challenge: if the wall fell, wouldn't the window with the red string also have fallen, rendering the sign useless amidst the rubble?

Here, the Lev Aharon offers an insightful suggestion. Despite the potential fall of the window and the red string, the Meraglim, being on a focused mission to find this particular home, were able to recognize the window and the string amidst the debris. Their determination and perhaps siyata dishmaya enabled them to identify the unique sign of Rachav's house, ensuring they fulfilled their promise to save her and her family.

Rachav’s Family

It is intriguing to note that when discussing the family members of Rachav who were rescued, the Navi specifically mentions her father, mother, and brothers, but does not include her children. This is because Rachav, being a prostitute at the time, had no children. However, her life underwent a remarkable transformation. She later married Yehoshua, becoming a revered figure. This change in her status was so profound that she was blessed with descendants of great prominence, including Yirmiyahu, Yechezkel, Chulda, and eight Kohanim Gedolim.⁵

The Mishbetzos Zahav sheds light on Rachav's situation post-teshuvah. Due to her past as a prostitute, people were reluctant to marry her. However, Yehoshua recognized her sincere teshuvah and her courageous act of risking her life to save the spies. Perhaps, guided by his prophetic insight, Yehoshua foresaw the remarkable lineage that would emanate from her, prompting him to marry her.

The Curse on Yericho

Yehoshua sought to create a lasting memorial to the wonders of Hashem at Yericho, and during that time, he made a significant oath and curse. Rav Hirsch interprets this pasuk as Yehoshua having all the people swear, meaning they all accepted the oath collectively. According to the oath, anyone who rebuilds Yericho, even if they rename it or construct a different city and call it Yericho, would face dire consequences.⁶ Yehoshua's curse was specific: the one who undertakes this task would lose his eldest son during the laying of foundations, and his youngest as the doors of the city are being set, with the rest of his children dying during the construction phase. The curse extended further, as the more one added to the city, the more they would be cursed.⁷

Despite this, it is clear that once Yericho was rebuilt, residing there was not problematic.⁸ The city was eventually reconstructed during the reign of Achav by Chiel, who tragically lost his oldest son, Aviram, at the start of the construction. Aviram had attempted to prevent his father from rebuilding the city, aware of Yehoshua's curse, but his efforts were in vain. Thus, it is as if Chiel was responsible for Aviram's death. Radak adds that Chiel's youngest son, Seguv, also endeavored to dissuade his father from installing the city doors, but to no avail. Seguv, too, died due to his father's stubbornness.

Interestingly, despite Yericho's destruction and the curse associated with its rebuilding, the city retained an element of holiness. This is attributed to it being the first city captured in the Land of Israel. The Raavad⁹ even suggests that its sanctity paralleled that of Yerushalayim. Miraculously, the sounds from the Beis Hamikdash and the scent of the Ketores were said to reach all the way to Yericho.

Conclusion

The perek concludes by emphasizing Yehoshua's widespread recognition after capturing Yericho. The Midrash¹⁰ details that Yehoshua commemorated this event by minting a unique coin. This coin featured the image of a שור (ox) on one side and a ראים (re'em,a biblical animal often thought to be a large, powerful ox or a unicorn) on the other. This was not merely decorative; it mirrored Moshe's blessing to Yosef at the end of his life, "בכור שורו הדר לו, וקרני ראם קרניו" - "Like a firstling bull in his majesty, He has horns like the horns of the wild-ox."¹¹ This imagery symbolized not only Yehoshua's strength and leadership but also echoed the powerful blessings of prosperity and might bestowed upon the tribes of Ephraim and Menashe, the descendants of Yosef, aligning Yehoshua's achievements with the divine favor and prophecy that accompanied Bnei Yisrael.

Practical Lesson

As we conclude our deep exploration of the 6th perek of Yehoshua and the conquest of Yericho, it's a good time to pause and derive practical lessons from this profound story. As with all stories in the Torah, they are not just ancient tales; rather they carry timeless wisdom and insights applicable to our daily lives.

I encourage you to share your reflections on this story and its explanations. Beyond the literal act of walking in circles to achieve a goal 😉, what lessons of personal growth, strength, and resilience do you draw from this story?

Your insights and reflections are not only valuable but also a source of collective learning. I eagerly look forward to reading your comments and gaining from your unique perspectives.

1. Berachos 67

2. Tanchuma Vayechi 8

3. Bamidbar Rabba 14,1

4. Shemos 33

5. Megillah 14b

6. As detailed in Sanhedrin 113a

7. Mincha Ketana

8. Tosefta Sanhedrin Perek 14

9. Tamid 30b

10. Bereishis Rabbah 39,11

11. Devarim 33:17