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Rachav Asked to Be Forgiven by the Rope, the Window and the Wall

She was ten years old when the sea split and fifty when she asked to be let in. In between she ran a house on the wall of Jericho.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Ten Years Old When the Sea Split
  2. Two Men at Her Door
  3. The Rope Through the Window
  4. Three Sins She Had Never Been Given
Rachav Asked to Be Forgiven by the Rope, the Window and the Wall Click for full size

Ten Years Old When the Sea Split

She was ten when it happened, and she was in Jericho, which is a long way from the Red Sea. The news still got there. A body of water had stood up and let a nation of slaves walk out of Egypt on the floor of it, and then come down on the army that chased them.

Rachav spent the next forty years listening to that story get closer.

She ran a house built into the city wall and she sold herself in it, and the men who came through her door were traders and soldiers and messengers, which meant she heard everything before the elders did. Sihon fell. Og fell. The nation that had walked out of the sea was camped in Moab now, across the river.

Jericho was not a soft town. Of every walled city in that country its men were reckoned the hardest, which is why, when two spies were sent to look at the land, they were sent to look at Jericho. And Jericho was terrified. Rachav heard it in her own rooms. Their hearts had melted and there was no breath left in any of them.

Two Men at Her Door

They came at dusk, and she knew what they were before they finished talking.

The king of Jericho knew too, because somebody had watched them come in, and his men were at her door within the hour asking for the strangers. She had already taken the two up to the roof and pushed them under the stalks of flax laid out there to dry. Then she told the king's men the truth in the wrong order. Yes, she said, there were men here. "I did not know where they were from. They went out at dark when the gate was closing. Go now and you will catch them at the fords."

The soldiers rode out toward the Jordan. The gate shut behind them.

The Rope Through the Window

She went up and pulled the flax off the two of them and made her terms while they were still lying there. Her house, her father, her mother, her brothers, all of it spared.

Then she got them out. Her house was set into the wall of the city and she lived inside the wall itself, so her window opened on the outside, above the drop. She tied a rope to it and let them down the face of the stone in the dark, two men on a cord she had knotted herself, and told them to lie up in the hills for three days until the search gave out. They told her to leave the cord hanging in the window where it was, scarlet against the wall, and to keep every relative she had under that roof when the army came.

A rope, a window and a wall.

Three Sins She Had Never Been Given

She was fifty when she came in.

She did not arrive with a general confession. She named three things, and every one of them was a commandment that had not applied to her for a single day of her life. Niddah, the law that governs a wife and her husband through the month. Challah, the piece of dough set aside from the loaf and given to the priests. The lamp lit before the Sabbath comes in.

She had never kept any of them, because nobody had ever asked her to. She confessed them anyway. "Lord of the universe," she said, "I have sinned in three things," and she counted them off.

Then she asked to be forgiven by three things, and they were not prayers, or offerings, or years of penance. "Forgive me," she said, "by the rope, and the window, and the wall."

She had brought her own evidence with her. The three objects she had used to get two strangers over the edge of a doomed city went onto the scale against the three obligations she had never been handed, and the exchange was accepted, and the woman who had worked the wall of Jericho for forty years was let in at fifty.

Above the street, in a window in a wall that was about to come down, the scarlet cord hung where she had left it.


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From the tradition

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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Sifrei Devarim 52:2Sifrei Devarim

Retold in our words. Read the original at the link below.Sifrei by Rabbi Shraga Silverstein · CC-BY

The verse Now, the Sifrei asks a seemingly simple question: Why both "terror" and "fear"? If someone is terrified, aren't they already afraid? What’s the need for the extra word?

The answer, beautifully subtle, speaks volumes about the nature of influence. "Your terror," the Sifrei explains, refers to the impact you have on those near you. They witness your strength, your resolve, your very presence inspires awe. But "your fear," ah, that's something else entirely. That's the power you wield over those distant from you, those who haven't directly encountered you. It’s the reputation that precedes you, the stories that are told, the legend that grows with each retelling. It's one thing to be afraid of someone standing right in front of you. It’s another thing entirely to be afraid of someone you've never even met, based solely on what you've heard about them!

The Sifrei then brings forth examples from the Book of Joshua to illustrate this point. Remember when the Israelites were about to cross the Jordan River and conquer the land? (Joshua 5:1) tells us, "And it was, when the kings of the Emori on the side of the Jordan to the west heard, etc." They heard about the Israelites, and that was enough to instill fear.

Then there's Rahab, the woman of Jericho who sheltered the Israelite spies. In (Joshua 2:10-11), she tells them, "For we heard how the L-rd dried up the waters of the Red Sea before you…and when we heard, our hearts melted and no spirit remained anymore in any man before you." Did you catch that? She said, "we heard." It wasn't just the Israelites' military might; it was the stories of their miraculous victories, the tales of G-d's intervention on their behalf, that truly struck fear into the hearts of their enemies. The legend was even more terrifying than the reality.

But, the Sifrei anticipates another question: Maybe the people of Jericho were just weak? Not necessarily, replies the text. Look at (Joshua 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." Why single out Jericho for special reconnaissance? Jericho was part of the land. The Sifrei infers that the men of Jericho were particularly formidable – more so than the inhabitants of other cities in the land. And yet, despite their strength, they were paralyzed by fear, thanks to the Israelites' reputation.

So, what does this all mean for us? Perhaps it's a reminder that our actions, our words, our very being, leave a ripple effect. We might directly impact those around us, but the stories that are told about us, the reputation we cultivate, can reach far beyond our immediate sphere. "Terror" and "fear" are not just about physical might; they're about the power of narrative, the strength of legend, and the enduring impact of a well-earned reputation. And that, my friends, is a force to be reckoned with.

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Mekhilta Tractate Amalek 3:3Mekhilta DeRabbi Yishmael

Retold in our words. Read the original at the link below.Mechilta, translated by Rabbi Shraga Silverstein · CC-BY

The sages of the Mekhilta turn to Rachav, the woman of Jericho who sheltered Joshua's two spies, and they reconstruct her whole life as a study in repentance. They said: Rachav the harlot was ten years old when Israel left Egypt, and through all forty years that Israel wandered in the wilderness she plied her trade in the city. At the end of those fifty years she abandoned her former life and turned to the G-d of Israel. Standing before Him she made a remarkably specific confession, naming three commandments she had failed to keep: niddah, the laws of marital separation; challah, the dough offering set aside for the priests; and the kindling of the Sabbath lights. These three are precisely the mitzvot the rabbis associate with a Jewish woman's household sanctity, and her words show that she sought to enter that sanctity rather than merely escape danger.

Her plea for forgiveness is built on a measure-for-measure logic. She asked to be pardoned by virtue of three things through which she had saved the spies: the rope, the window, and the wall. The rabbis anchor this in the verse that records her deed (Joshua 2:15), "And she let them down by a rope through the window, for her house was on the side of the wall, and she lived within the wall." The very instruments of her courageous deliverance become the merit by which she herself is delivered. Where her sins were three, her saving acts were three, and the repentance she offered was reckoned complete. The midrash thereby makes Rachav a model that even one steeped in transgression can return wholly and be received.

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Legends of the Jews 3:95Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

Take the story of the offerings brought by the tribes of Israel in the desert. Each tribe, a unique thread in the tradition of the nation, brought their own special gifts to the Mishkan, the Tabernacle. But these weren't just random presents. Oh no, they were loaded with meaning, echoing the very essence of each tribe's identity.

After the tribes aligned with Judah, the kingly line, made their offerings, it was the turn of Reuben and his associated tribes. And The gifts of the tribe of Reuben, the firstborn son who lost his birthright, are like a coded message, reflecting key moments in his life, both triumphs and failures.

Consider the silver charger. According to tradition, it symbolized Reuben's plea to save Joseph from his brothers' murderous intentions. "The tongue of the just is as choice silver," goes the saying, and Reuben's words, his intervention, were indeed precious. Think of it like this: the charger, a vessel, holding the weight of his conviction.

Then there's the silver bowl. This, too, hearkens back to that same dramatic scene with Joseph. It was Reuben, remember, who suggested throwing Joseph into the pit instead of killing him outright, a desperate attempt to save his brother's life, hoping to rescue him later. The bowl, used for sprinkling sacrificial blood, a potent image connected to the near-death experience of Joseph.

But what about the spoon of ten shekels of gold? This wasn't just any gold. It was said to have a blood-red hue. Why? Because it represented Reuben's efforts to restrain his brothers from further bloodshed. A constant tension, a battle against their darker impulses. The Zohar, that foundational text of Jewish mysticism, often speaks of the hidden meanings within colors and objects.

Filled with incense, this golden spoon takes on another layer of meaning. Reuben, burdened by his transgression with Bilhah, Jacob's concubine, spent his days in fasting and prayer. As we find in Midrash Rabbah, "his prayer was set forth before God as incense." A beautiful metaphor for repentance and seeking atonement. Can you imagine the power of that image? Prayer rising like fragrant smoke, carrying his plea for forgiveness.

And finally, the sin offering, the kid of goats. This was Reuben's penance for his sin with Bilhah, a tangible expression of his remorse. But it doesn't end there. The two oxen of the peace offering, they corresponded to Reuben's two great deeds: saving Joseph and his long, arduous journey of repentance. Two sides of the same coin, failure and redemption, forever linked in the story of Reuben.

What does it all mean? Perhaps it's a reminder that our lives are rarely simple narratives of success. We stumble, we fall, but we also have the capacity for great acts of kindness and profound repentance. The story of Reuben, etched in silver and gold, blood and incense, is evidence of the messy, complicated, and ultimately hopeful nature of the human journey.

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