Midrash su Giosuè 2:1

(Numb. 13:1-2:) “Then the Lord spoke unto Moses, saying, ‘Send men to explore the land of Canaan.’” Let our master instruct us: Is it permitted to set sail on the Great Sea (i.e., the Mediterranean) three days before the Sabbath?¹Numb. R. 16:1. Thus have our masters taught (in Shab. 19a): One does not set sail in a ship on the Great Sea three days before the Sabbath, when one wants to go to a distant place. If, however, one desires to set sail from Tyre to Sidon, for example, it is permitted for one to set sail even on the Sabbath eve, because it is a known fact that one can go [there] while it is still daylight. Now these words concern agents with freedom of action; but in the case of agents for [carrying out] a commandment, it is permitted for [such a] one to set sail on whatever day he wants. Why? Because he is an agent for [carrying out] a commandment, and an agent for [carrying out] a commandment overrides the Sabbath. And so you find with reference to the sukkah that they have taught (in Suk. 2:4), “Agents for [carrying out] a religious duty are exempted from [the requirements of] the sukkah.”²Suk. 25a (bar). You have none so dear to the Holy One, blessed be He, as an agent, when he is sent to carry out a religious duty and is risking his life to succeed in it. And you have none who were sent to carry out a religious duty and who risked their lives to succeed in their mission like those two whom Joshua ben Nun sent. Thus it is stated (in Josh. 2:1), “Then Joshua ben Nun sent two spies [from Shittim secretly, saying]….” Who were they? Our masters have taught, “These were Phinehas and Caleb.” They had gone and risked their lives in order to be successful in their mission. What is the implication of secretly (heresh), saying? That they made themselves out to be potters and cried, “Here are pots. Whoever wants [some], let him come and buy.” [Their ruse was] so that no one would notice them. Hence secretly (heresh) is written [in this verse, but] read it [as] clay (heres), (from which pots are made). [They had made themselves out to be potters] lest people say that they were spies. (Ibid., cont.:) “So they went and came to the house of a woman who was a harlot whose name was Rahab […].” She arose and received them. The king of Jericho became aware of them and heard that they had come to investigate the whole land, as stated (in vs. 2), “But it was told the king of Jericho [….].” When they came to look for them, what did Rahab do? She took them away to hide them. Phinehas said to her, “I am a priest, and the priests are comparable to the angels (mal'akhim), as stated (in Mal. 2:7), “For the lips of a priest preserve knowledge, and they seek Torah from his mouth, because he is a messenger (mal'akh) of the Lord of hosts.” Now an angel desiring [to be visible] is visible; and one desiring [to be invisible] is not visible. And the prophets are also comparable to angels. As so is it stated about Moshe (in Numb. 20:16), “and he sent a messenger (mal'akh) who brought us out of Egypt.” And was it an angel? And was he not Moses? Hence the prophets are likened to angels (mal'akhim). And so too is it stated (in Jud. 2:1), “An angel (mal'akh) of the Lord came up from Gilgal to Bochim and said, ‘I brought you up from Egypt…” And was he not Phinehas? It is simply that from here [it is shown] that the prophets are called angels. And so do you find with the wife of Manoah, as she said (in Jud. 13:6), “A man of God came to me; he looked like an angel (mal'akh) of God, very frightening.” And it likewise states (in Hag. 1:13), “And Hagai, the messenger (mal'akh) of God, spoke in the mission of the Lord to the people, saying.” Hence you have learned that the prophets were called angels. And it likewise states (in II Chron. 36:16), “And they mocked the messengers of God and disdained His words.” Hence Phinehas said to her, “I am a priest, when I desire [to be visible] I am visible; and when I desire [to be invisible], I am not visible. Now where is it shown that [Rahab] had only hidden Caleb? Where it is stated (in Josh. 2:4), “So the woman took the two men and concealed him.” It does not say, “hid them,” but rather “hid him³Him is a literal translation of the Masoretic text.” [This is] to teach you how much these two righteous men risked themselves to fulfill their mission. But the agents whom Moses sent were wicked. Where is it shown? From what they have read on the matter (in Numb. 14:36), “As for the men whom Moses sent to scout the land, those who came back and caused the whole community to mutter against Him by spreading calumnies about the land.” Ergo (in Numb. 13:2) “Send men.”

(Numb. 13:1–2:) THEN THE LORD SPOKE <UNTO MOSES, SAYING>: SEND MEN TO EXPLORE THE LAND OF CANAAN. Thus did Rabbi Tanhuma bar Abba interpret. Let our master instruct us: Is it permitted to set sail on the Great Sea (i.e., the Mediterranean) three days before the Sabbath?¹Tanh., Numb. 4:1; Numb. R. 16:1. Thus have our masters taught (in Shab. 19a [bar.]): One does not set sail in a ship on the Great Sea three days before the Sabbath, when one wants to go to a distant place. If, however, one desires to set sail from Tyre to Sidon, for example, it is permitted for one to set sail even on the Sabbath eve, because it is a known fact that one can go <there> while it is still daylight. Now these words concern agents with freedom of action; but in the case of agents for <carrying out> a commandment, it is permitted for <such a> one to set sail on whatever day he wants. Why? Because he is an agent for < carrying out> a commandment, and an agent for <carrying out> a commandment overrides the Sabbath. And so you find with reference to the Sukkah that they have taught (in Suk. 2:4): AGENTS FOR <CARRYING OUT> A RELIGIOUS DUTY ARE EXEMPTED FROM THE REQUIREMENTS OF> THE SUKKAH.²Suk. 25a (bar). You have no one so dear to the Holy One as an agent, when he is sent to carry out a religious duty and is risking his life to succeed in it. And you have none who were sent to carry out a religious duty and who risked their lives to succeed in their mission like those two whom Joshua ben Nun sent. [Thus it is stated (in Josh. 2:1): THEN <JOSHUA BEN NUN> SENT TWO SPIES <FROM SHITTIM> SECRETLY, SAYING: <….> Who were they? Our masters have taught: These were Phinehas and Caleb. They had gone and risked their lives in order to be successful in their mission. What is the implication of SECRETLY (heresh)? That they made themselves out to be potters and cried: Here are pots. Whoever wants <some>, let him come and buy. <Their disguise was> so that no one would notice them. Do <not> read <SECRETLY (heresh)> in this <verse but> POTS (heres). <They had made themselves out to be potters> lest people say that they were spies. (Ibid., cont.:) SO THEY WENT AND CAME {UN}TO THE HOUSE OF A WOMAN WHO WAS A HARLOT < WHOSE NAME WAS RAHAB>. She arose and received them. The king of Jericho became aware of them and heard that they had come to explore the land, as stated (in vs. 2): BUT IT WAS TOLD THE KING OF JERICHO [….] When they came to look for them, what did Rahab do? She took them away to hide them. Phinehas said to her: I am a priest, and the priests are comparable to the angels (mal'akhim), as stated (in Mal. 2:7): {MOREOVER} [FOR] THE LIPS OF A PRIEST PRESERVE KNOWLEDGE, AND THEY SEEK TORAH FROM HIS MOUTH, BECAUSE HE IS A MESSENGER (mal'akh) OF THE LORD OF HOSTS. Now an angel desiring <to be visible> is visible; and one desiring <to be invisible> is not visible. But where is it shown that the prophets were called angels? Where it is stated (in Numb. 20:16): AND HE SENT A MESSENGER (mal'akh) WHO BROUGHT US OUT OF EGYPT. And was he not Moses? Hence the prophets are likened to angels (mal'akhim). Now where is it shown that <Rahab> had only hidden Caleb? Where it is stated (in Josh. 2:4): SO [THE WOMAN] TOOK THE TWO MEN AND CONCEALED HIM.³him is a literal translation of the Masoretic text. <This is> to teach you how much these two righteous men risked themselves to fulfill their mission. But the agents whom Moses sent were wicked. {Thus it is stated} [Where is it shown? From what they have read on the matter] (in Numb. 13:2:) SEND MEN <TO EXPLORE THE LAND OF CANAAN >.

Rabbi Simon in the name of Rabbi Yehoshua ben Levi and Rabbi Ḥama, father of Rabbi Hosea in the name of Rabbi: Chronicles was given only to be expounded;⁵³The midrash will continue by citing and expounding three verses from Chronicles. One opinion interprets the verses as alluding to Raḥav, one opinion interprets them as alluding to David, and another opinion interprets them as referring to Moses. that is what is written: “The sons of Shela, son of Judah: Er, father of [avi] Lekha” (I Chronicles 4:21) – the President of the Court [Av Beit Din] of Lekha. “And Lada, father of [avi] Maresha” (I Chronicles 4:21) – the President of the Court [Av Beit Din] of Maresha.
“And the families of the house of those who wrought fine linen” (I Chronicles 4:21) – this is Raḥav the prostitute, who concealed the spies in flax;⁵⁴Linen is made of flax. that is what is written: “She hid them in stalks of flax” (Joshua 2:6). Rabbi Yehuda ben Rabbi Simon said: Her occupation was with perfumes.⁵⁵Perfumed branches, including flax branches. “To the house of Ashbea” (I Chronicles 4:21), as the spies took an oath [nishbe’u] to her, as it is stated: “Now, please, take an oath to me by the Lord” (Joshua 2:12). “And Yokim” (I Chronicles 4:22), as they fulfilled [shekiyemu] the oath to her; that is what is written: “The young spies came, [and took out Rahab…and they took out all her families…]” (Joshua 6:23). Why does the verse state: “And they took out all her families”? Rabbi Shimon ben Yoḥai taught: Even if her family consisted of two hundred people, and they went and joined two hundred other families, they would all be rescued, thanks to her. All her family is not stated, but rather “all her families.” “And the people of Kozeva” (I Chronicles 4:22), as she deceived [kizva] the king of Jericho, as it is stated: “She said: Yes, the men came to me…” (Joshua 2:4).⁵⁶She continued: “I do not know from where they were, they fled, and I do not know where they went.” “And Yoash” (I Chronicles 4:22), because she despaired [nitya’asha] of life.⁵⁷She endangered her life to protect the spies. “And Saraf” (I Chronicles 4:22), as she prepared herself to be burned [lisrufin]. “Who had dominion over Moav [ba’alu leMoav]” (I Chronicles 4:22), she came [ba’a] and cleaved to Israel, and her actions arose [alu] to her Father [le’aviha] in Heaven. “And Yashuvi Laḥem ” (I Chronicles 4:22), she cleaved to Israel, who received the Torah in which it is written: “Come eat of my bread [laḥmi]” (Proverbs 9:5).⁵⁸Torah is likened to bread; just as bread provides physical sustenance, Torah provides spiritual sustenance. “And the matters are ancient” (I Chronicles 4:22) – Rabbi Aivu and Rabbi Yehuda ben Rabbi Simon say: These matters are vague here, but explicit elsewhere.⁵⁹In the book of Joshua.
“They are the potters” (I Chronicles 4:23) – these are the spies; that is what is written: “Joshua bin Nun sent from Shittim [two men, spies, secretly [ḥeresh], saying…]” (Joshua 2:1). Rabbi Yehuda and Rabbi Neḥemya, one said: They had carpenter’s tools in their hands; spies, carpenters [ḥarash], saying...”⁶⁰The word ḥeresh should be read ḥarash, carpenter. Thus, the verse means that the spies were to say that they were carpenters. Rabbi Neḥemya says: Earthenware vessels were in their hands, “crafting earthenware [ḥeres], saying.⁶¹Thus, the verse means that the spies were to say they were potters engaged in crafting earthenware vessels. Rabbi Shimon ben Yoḥai taught: Ḥeresh, in its plain sense [of one who is deaf and mute]; he said to them: Conduct yourselves like deaf mutes and you will ascertain their secrets. Rabbi Shimon ben Elazar says: By conducting yourself like deaf mutes you will ascertain their conduct.
“And the dwellers among the plants” (I Chronicles 4:23), as they were experts in planting, on the basis of what is said: “They cut a vine branch from there” (Numbers 13:23). “And a fence” (I Chronicles 4:23), as she [Raḥav] concealed them behind the fence, as it is stated: “She said to them: Go to the mountain” (Joshua 2:16).⁶²She advised them on where to hide in such a way that they would be concealed as one who is behind a fence. Some say that the Divine Spirit rested upon her before Israel entered the Land. How did she know that they would return in three days?⁶³She advised the spies to hide in the mountains for three days, until the pursuers would cease their pursuit and return to the city (Joshua 2:16). From here [it may be derived that] the Divine Spirit rested upon her. “They dwelt there with the king in his service” (I Chronicles 4:23) – from here they said: Ten priests, prophets, emerged from Raḥav the prostitute: Jeremiah, Ḥilkiya, Seraya, Maḥseya, Ḥanamel; Shalum, Barukh, Neriya, Ezekiel, Buzi. Some say: Ḥulda the prophetess, too, was among the descendants of Raḥav the prostitute.

1 A legal teaching: Is it permitted to set sail on the Great Sea (i.e., the Mediterranean) three days before the Sabbath? Our masters taught (in Shab. 19a): One does not set sail in a ship on the Great Sea three days before the Sabbath, when one wants to go to a distant place. If, however, one desires to set sail from Tyre to Sidon, for example, it is permitted for one to set sail even on the Sabbath eve, because it is a known fact that one can go [there] while it is still daylight. Now these words concern agents with freedom of action; but in the case of agents for [carrying out] a commandment, it is permitted for [such a] one to set sail on whatever day he wants. Why? Because he is an agent for [carrying out] a commandment, and an agent for [carrying out] a commandment overrides the Sabbath. And so you find with reference to the sukkah that they have taught (in Suk. 2:4), “Agents for [carrying out] a religious duty are exempted from [the requirements of] the sukkah.”¹Suk. 25a (bar). You have none so dear to the Holy One, blessed be He, as an agent, when he is sent to carry out a religious duty and is risking his life to succeed in it. And you have none who were sent to carry out a religious duty and who risked their lives to succeed in their mission like those two whom Joshua ben Nun sent. Thus it is stated (in Josh. 2:1), “Then Joshua ben Nun sent two [spies] from Shittim [secretly, saying]….” Who were they? Our masters have taught, “These were Phinehas and Caleb.” They had gone and risked their lives in order to be successful in their mission. What is the implication of secretly (heresh)? That they made themselves out to be potters and cried, “Here are pots. Whoever wants [some], let him come and buy.” [Their ruse was] so that no one would notice them. [Hence secretly (heresh) is written [in this verse,] but read it [as] clay (heres), (from which pots are made). [They had made themselves out to be potters] lest people say that they were spies. (Ibid., cont.) “So they went and came to the house of a woman who was a harlot whose name was Rahab […]”: She arose and received them. The king of Jericho became aware of them and heard that they had come to investigate the whole land, as stated (in vs. 2), “But it was told the king of Jericho [….].” When they came to look for them, what did Rahab do? She took them away to hide them. Phinehas said to her, “I am a priest, and the priests are comparable to the angels (mal'akhim), as stated (in Mal. 2:7), “For the lips of a priest preserve knowledge, and they seek Torah from his mouth, because he is a messenger (mal'akh) of the Lord of hosts.” Now an angel desiring [to be visible] is visible; and one desiring [to be invisible] is not visible. And from where is it known that the prophets are also comparable to angels. As so is it stated about Moses (in Numb. 20:16), “and he sent a messenger (mal'akh) who brought us out of Egypt.” And was it an angel? And was he not Moses? Hence the prophets are likened to angels (mal'akhim). And so too is it stated (in Jud. 2:1), “An angel (mal'akh) of the Lord came up from Gilgal to Bochim and said, ‘I brought you up from Egypt…” And was he not Phinehas? It is simply that from here [it is shown] that the prophets are called angels. Hence Phinehas said to her, “I am a priest, and I do not need to hide. Hide my colleague, Caleb, and I will stand in front of them but they will not see me.” And so did she do, as stated (in Josh. 2:4), “So the woman took the two men [and hid him].” It does not say, “hid them,” but rather “hid him²Him is a literal translation of the Masoretic text.” Behold that she did not hide Phinehas, but rather [only] Caleb. [This is] to teach you how much these two righteous men risked themselves to fulfill their mission. But the agents whom Moses sent were wicked. Where is it shown? From what they have read on the matter (in Numb. 13:2) “Send men.”

"Your terror and your fear": If they are terrified, they are certainly afraid! (i.e., why need "fear" be mentioned?) — "Your terror," on the part of those near you; "and your fear," on the part of those distant. And thus is it written (Joshua 5:1) "And it was, when the kings of the Emori on the side of the Jordan to the west heard, etc." And Rachav, likewise, said (Ibid. 2:10) "For we heard how the L-rd dried up the waters of the Red sea before you … (11) and when we heard, our hearts melted and no spirit remained anymore in any man before you." And if you would ask: But perhaps the men of Jericho were not great (in stature) and strong — is it not written (Ibid. 2:1) "And Joshua the son of Nun sent out of Shittim two men to spy secretly, saying: Go, spy out the land and Jericho." Now Jericho was part of the land. Why, then, was it singled out for special mention? We hereby infer that they (the men of Jericho) were more formidable than all of them.