Rachav & The Man From Medininkai

Yehoshua 2;2-24

Yehoshua sent Kalev and Pinchas to Yericho to scout the land. The Navi tells us that they ended up at the house of a woman named Rachav, who wasn't just any woman - she was known to many. As the night grew darker, whispers spread through the town. The king of Yericho got wind of their visit. “There are spies in town!” he exclaimed. “Find them!”

Rachav, however, was quick-witted. She hid the two men on her rooftop, under some dried flax. When the king's guards knocked on her door, she played innocent. “Yes, they were here, but they left at sunset. Hurry, you might catch them if you run!” she said, pointing them in the wrong direction.

The guards believed her and dashed off, leaving the town gates behind them. Rachav climbed to her rooftop and spoke to the hidden men. “I've heard stories about you,” she whispered. “About the miracles and your powerful God. Everyone here is scared of you. Promise me something: when you come back to conquer this land, keep my family safe.”

The spies nodded, “We promise, as long as you keep our secret.”

Rachav showed them a way out through her window, using a long crimson rope. "Head to the hills,” she advised, “Stay hidden for three days until it's safe.”

Before they left, the spies gave her a task. “Tie this crimson rope to your window. When we see it, we'll know your home is safe.”

Rachav agreed and sent them on their way. She watched as they disappeared into the hills, then tied the bright crimson rope to her window.

For three days, the men hid. When they felt the coast was clear, they returned to Yehoshua. They told him about their adventure and the promise they made to Rachav. "The land is ours for the taking," they said confidently. "Everyone there fears us."

This story is one of the more well known stories of Tanach and it is often understood on a basic and simplistic level of understanding.

I'd like to share a deeper understanding of this story, drawing primarily from Rav Moshe Dovid Vali¹. As one of the leaders of the Beis Midrash of the Ramchal, he offers a transformative perspective on this episode.

To preface, it's essential to highlight a recurring theme in Rav Vali's teachings: the concept of the Sitra Achara and Sitra D’Kedusha. These are commonly understood as the forces of evil and the forces of good or holiness, respectively. In Rav Vali's perspective, the entirety of the Tanach—and indeed all of history—centers on the struggle between these two forces.

Rav Vali offers a compelling explanation regarding Yehoshua sending spies from Shitim. He recalls that it was in Shitim where Bnei Yisrael succumbed to the temptations of the Bnos Moav, resulting in the loss of many 'nititzos of Kedusha' or holy sparks. Yehoshua's mission for the spies, then, was to reclaim these lost sparks and return them to the realm of holiness.

Further, Rav Vali characterizes Yericho as the stronghold of the Klipa, designating it as the epicenter of evil forces. The Klipa is akin to the peel of a fruit. Although the peel forms before the fruit, it is eventually discarded to reveal and enjoy the fruit beneath. The Shlah suggests that the spies' mission was to penetrate the Klipa of Eretz Yisrael, allowing Bnei Yisrael to subsequently enter and relish the land's spiritual 'fruit'.²

The spies' visit to the home of Rachav, a prostitute, carries much symbolic significance. In spiritual terms, a prostitute symbolizes one who indiscriminately gathers 'nitzitzos' or holy sparks, drawing them to the side of the Sitra Achara. Yet, Rachav was not merely a figure chosen at random. She is renowned as one of the most beautiful women in history. As the Gemara teaches, there were four extraordinarily beautiful women: Sarah, Rachav, Avigail, and Esther.³

Because of the Sitra Achara's fierce protection over these sparks, the king was alerted almost instantly upon the spies' arrival.

The king promptly informed Rachav of their intentions. Rav Yonason Eybeschutz⁴ provides insight into the king's urgency. He suggests that the king recognized the spies possessed Ruach Hakodesh. He also knew that Ruach Hakodesh does not function during the night. This realization spurred him to act immediately, fearing that if he waited until dawn, he'd be unable to capture the divinely inspired spies. Additionally, as Rav Vali elucidates, by the time daybreak arrived, the spies would have already secured the nitzozos they sought

Rav Vali explains that Rachav originated from 'Klipas Noga'. This particular klipa can be likened to the thin skin enveloping a peanut. Intriguingly, it possesses dual potential: it can either be discarded with the outer shell or consumed alongside the nut. In spiritual terms, it stands at a crossroads, having the capacity to lean towards either the Sitra Achara or Kedusha.

Given this nature, when Rachav learned that the king sought the two men, she faced a pivotal decision. Opting for righteousness and drawing nearer to Kedusha, she chose to defy the king. To shield the spies from the clutches of the klipa, she cunningly redirected the soldiers on a fruitless search and concealed the spies under bundles of flax on her rooftop.

The decision to hide the spies in bundles of flax isn't a mere matter of convenience, according to Rav Yonason Eybeschutz, who gives a magical interpretation.⁵

He clarifies that 'Pishtan' (flax) is unique in that it operates outside the realm of magic. Its distinction arises from the fact that it's influenced by six out of the seven known celestial bodies, with Mars being the sole exception. This is further symbolized by the names given to flax: 'Shesh' (שש) and 'Bad' (בד), each numerically equating to six, reinforcing its detachment from the complete influence of all seven planets. Therefore, flax remains impervious to magical control.

This mystical attribute of flax provides a rationale for specific historical choices of clothing. Yosef, amidst Egypt's pervasive sorcery, donned garments made of flax as a protective measure. Similarly, the Kohen Gadol would wear flaxen garments on Yom Kippur, not just as a ritualistic requirement, but as a means to counteract and suppress the forces of magic in the world.

The story continues.

Rachav, in her pursuit of aligning with Kedusha, hurries to the rooftop before the spies settle into sleep. She was acutely aware that once they went to sleep, her window for teshuva, would close.⁶

Addressing Kalev and Pinchas, she confesses, "I know that Hashem has granted you this land." Her realization was unique; while others in Yericho remained oblivious, Rachav’s proximity to Kedusha granted her the clarity to see that the attribute of chesed (kindness) would overcome the gevurah (severity) inherent in the Sitra Achara. This epiphany marked Rachav’s transformative journey, moving from a realm of Sheker to one of Emes.

Rav Yaakov Kamenetzky⁷ explains that it was at this point, of Rachav’s proclamation which signaled her acceptance of the achdus Hashem, marking her conversion.

Rashi tells us a fascinating detail about Rachav’s redemption: The rope she used to lower the spies for their escape was the very same one that visitors had once used to clandestinely ascend to her home for her promiscuous services. Recognizing the weight of her past, Rachav prayed, "Master of the World, with these I have sinned; with these forgive me."

Kalev and Pinchas, understanding the significance of this transformation, gave her the red rope, instructing her to hang it from her window. Rav Vali interprets this gesture as a means to facilitate Rahab's full teshuva. Her earlier confession to the spies served as a vidui, and the display of the rope symbolized her profound regret. By ushering her family into her home, she was also making a statement: her dwelling would no longer be a haven for promiscuity, but a space of sanctity and change.

Having successfully retrieved the nitzotzos of kedusha, the spies returned them to Yehoshua ben Nun. Armed with these sacred sparks, Yehoshua was now equipped to lead the Bnei Yisrael into Eretz Yisrael with the spiritual integrity of the nation preserved and intact.

Furthermore, the legacy of Rachav’s transformation is evident in her remarkable future. The Gemara teaches that Rachav later became the wife of Yehoshua. This union gave rise to a lineage of illustrious prophets and prophetesses, including Yermiyahu, Chilkiah, Seraiah, Maaseiah, Baruch, Yechezkel, and the revered prophetess Chulda.⁸

Rav Yaakov Kamenetzky shared a personal story that underscores the deeper lessons embedded in Rachav’s tale.

In Av 1920, following the aftermath of World War I, Rav Yaakov and his pregnant wife journeyed back to Lithuania. En route, they passed through the city of Medininkai, headed for Vilna. Amid a torrential downpour, seeking refuge, they approached the residence of the only Jew in the vicinity. To their dismay, he turned them away, leaving the couple to fend for themselves in the harsh weather. Weeks later, during Rosh Hashanah, Rav Yaakov was part of a minyan in the Slabodka Yeshiva. To his astonishment, he spotted the very man who had denied them shelter. Even more surprising, the community honored this man with an aliyah. Rav Yaakov grappled with feelings of resentment, wondering how others could overlook the man's lack of compassion when they were in dire need.

When Rav Yaakov inquired further, he uncovered more about the man's background. It turned out that this particular Jew had previously been a beacon of hospitality in Medininkai, often hosting travelers on their way to Vilna. However, one unfortunate incident, where a guest betrayed his trust and stole 150 rubles from him, had compelled him to close his doors to strangers.

The story then took another twist. After Rav Yaakov's own disappointing encounter in Medininkai, Rav Moshe Mordechai Epstein, the esteemed Rosh Yeshiva of Slabodka, passed through the town along with a contingent of students and families. They too sought shelter with the once-hospitable Jew and were similarly turned away. As the sun was setting on the eve of Shabbos, they managed to find lodgings at a hotel. Yet, there was no time left to light the Shabbos candles.

A mere twenty minutes after Rav Moshe Mordechai's group had departed, another group led by the revered Alter of Slabodka approached the same Jewish homeowner. Again, the initial response was a refusal, but after earnest pleading, he relented, granting shelter to the Alter and his wife, while suggesting that the rest of the group seek accommodations elsewhere.

Once inside, the Alter requested permission to host a minyan in the house just for Shabbos. The homeowner agreed, permitting eight students to join solely for the Tefilos. As the Tefilos progressed, something remarkable occurred. The spiritual fervor and sincerity of the tefilos deeply moved the homeowner. So profound was his transformation that he not only allowed all the students to join the prayers but also insisted on hosting everyone for the entirety of Shabbos. The bond forged that Shabbos was so strong that the homeowner became a close associate of the Alter, joining him for Rosh Hashanah, during which he was honored with an aliyah.

Drawing from this story, Rav Yaakov emphasized the transformative power of being in the presence of true holiness. The man from Medininkai began to change his ways, moving from one extreme to the other, solely upon experiencing the aura of the Alter of Slabodka's kedusha. Similarly, Rav Yaakov posited that Rachav's drastic transformation from a life of promiscuity to one of righteousness was influenced heavily by her interactions with holy men like Kalev and Pinchas.

Our surroundings and the people we're with can greatly influence us. We all have moments when we're not at our best spiritually. But when we're around truly holy people, their presence alone can guide and inspire us. Just being near such individuals can lead us to make positive changes and aim for higher spiritual goals in our lives.

As we navigate our own lives, may we remain open to the transformative moments that await us, and ponder: Who in our lives holds the potential to be our Kalev, our Pinchas, guiding us back to our truest self?"

1. Kisvei Rav Moshe Dovid Vali - Yehoshua - Mizrach HaShemesh

2. Torah Ohr - Beshalach

3. Megilla 15a

4. Ahavas Yonasan on the Haftara of Shelach

5. Ahavas Yonasan ibid.

6. See Rav Moshe Dovid Vali who speaks about this at length al pi kabbalah

7. Emes L’Yaakov, Yehoshua 2;12

8. Megilla 14b