Flexible Flax

The Haftorah for Parshas Shelach comes from Sefer Yehoshua, and tells the story of the Meraglim that Yehoshua sent into Eretz Yisroel as Klal Yisroel stood poised to enter the land. Though both the Parsha and the Haftorah speak about Meraglim who entered Eretz Yisroel, the reports given by two groups could not be more different. In contrast to the words spoken by their predecessors, the spies sent by Yehoshua make an overly positive statement upon their return, confident that Hashem would deliver their enemies into their hands.

Most of the Hafotrah, however, is devoted not to their specific actions or words, but to their interactions with Rachav as they found themselves in her home. In fact, the Chidah, in Chomas Oncha, brings Kadmonim who write that the entire point of their trip was to meet Rachav so that she may become a Giyores. This is indicated by the Roshei Teivos of three words found in the opening Passuk of the Haftorah: “HaShitim Shnayim Anashim”, which spell “Isha”, the woman. This being the case, it is certainly worthwhile to examine the details we are given about Rachav in the Pessukim to learn what me may from her ways.

Although the Pessukim do not mention the names of the two “Anashim Meraglim” dispatched by Yehoshua, Chazal in Bamidbar Rabba identify them as Kalev and Pinchas. When the two arrive in Yericho, the city directly opposite Shitiim on the other side of the Yarden, they enter the house of Rachav, who lived in the walls of the city. Their presence is apparently detected, however, because in short order the king of Yerichos sends messengers to Rachav insisting that she produce the pair of spies. The Passuk tells us how Rachav reacted when the messengers arrived: “Vatikach HaIsha Es Shenei HaAnashim VaTitzpino”, she quickly hid Kalev and Pinchas. Only then did she deal with the messengers, telling them that the men had already left.

Once the messengers left, the Navi then tells us, again, that Rachav hid the men, this time detailing the hiding spot: “V’Hi He’elasam HaGaga VaTitminem B’Pishtei HaEtz HaAruchos La Al HaGag”, she took them to the roof, concealing them among the stalks of lax that she had there. The majority of the remaining Pessukim Haftorah tell us of the discussion that Rachav had with Kalev and Pinchas as they were on her roof, until they escape through a window and head back to Yehoshua.

There are a number of questions that can be asked on the Pessukim that tell this story. First, and perhaps most obviously, one wonders why the Navi tells us twice that Rachav hid the men. There is actually a Machlokes among the Meforshim how to understand these two Pessukim: Radak writes that she hid them on the roof initially and the second Passuk is meant to clarify the first one, while Metzudos explains that she moved them to a safer space after the kings messengers left. Presuming that the latter approach is the most Pashut Pshat in the Passuk, we must understand why she in fact moved them. If the Pishtan on the roof made a better hiding spot, why did she not place them their at first?

Second, there seems to be a change between the two Pessukim. In the first one, the Navi says “VaTitzpino”, which means “and she hid him”, in the singular. When Rachav relocates them, however, the PAssuk says “VaTitminem” meaning “and she concealed them”, in the plural. Rashi does not that the word “VaTitzpino” is out of place, as we would presume that Rachav hid both men, and he gives a wondrous explanation of this word. Pinchas, who is also Eliyahu Hanavi, was like a Malach and he did not require hiding: “Pinchas Omed Lifneihem V’Lo Reuhu”, he stood before them and they did not see him. While this Pshat, taken from the Medrash Tanchuma, does explain the singular form of the word “VaTitzpino”, it leads to other questions. First, why would Pinchas make himself “invisible” and not just hide with Kalev? Second, and perhaps more pressing, why then is the plural “VaTitminem” used when Rachav moved them to hide among the Pishtan on the roof? Why did Pinchas need to be hidden at that point?

Lastly, when Rachav moves her covert guests to the roof the Navi makes a point of telling us what she used to conceal them: “Pishtei HaEtz”, as opposed to the first hiding spot which is not described at all. why is this the case? adding to the perception that there was significance to the Pishtan itself is a line in Medrash Rus Rabbah. There, Chazal show, based on Drashos, that there is a Passuk in Sefer Divrei Hayamim which speaks all about the descendants of Rachav. One of the names listed in the Passuk is “Bais Avodas HaButz”, which the Medrash tells us refers to the Pishtan, or Butz, that Rachav used to hide Kalev and Pinchas. That her descendants are identified by this particular material seems to indicate that there was a significance to the fact that Rachav chose to hide them among her Pishtei HaEtz.

Perhaps we can begin to understand these Pessukim, and what really happened during the time that Kalev and Pinchas were in the house of Rachav, based on the words of the Mincha Ketana, written by R’ Moshe Frankfurter. As we noted, Rashi cites the Medrash Tanchuma which says that Pinchas made himself invisible to the Shluchim of the Melech. The Mincha Ketana expounds on this Medrash, explaining that Pinchas performed this Nes for the benefit of Rachav.

As we know, based on the words of Chazal in various places, Rachav did not have the best background—she was known as Rachav HaZoanah for a reason. Pinchas was therefore worried: perhaps Rachav was not trustworthy? Although she had initially offered to hide them and deceive the messengers of the king, Pinchas thought she may have second thoughts. After all, lying to the king’s emissaries was itself an act of sedition punishable by death—who was to say that Rachav was resistant to the pressure of the situation? The Mincha Ketana explains that this is why Pinchas revealed his own powers and abilities: he wished to show Rachav that he was capable of Nissim, thereby ensuring her continued loyalty.

Perhaps it was as a response to this that Rachav brought them up to the roof and hid them among the Pishtan, to send them a message.

The Mishna in Perek Bama Madlikin tells us two Halachos regarding this material: “Kol Hayotzeh Min HaEtz Madlikin Bo Ela Pishtan”, and material that comes from a tree can be used to light the Shabbos candles, except for Psihtan, and “Kol Hayotzeh Min HaEtz Aino Mitameh Tumas Ohalim Ela Pishtan”, items which grow on trees are not subject to Tumas Ohalim except for Pishtan, which does become Tamei this way. At first glance these two Halachos seem related only by the fact that they both pertain to Pishtan, but perhaps there is more to the words of the Mishna.

The Pnei Menachem of Ger, in a Drasha for Parshas Shekalim, explains that there is another Halacha regarding Pishtan that helps explain how these two Dinim relate to one another. As we know, the Mitzvah of Shatnez pertains to Pishtan as it cannot be mixed with Tzemer. These two materials, though they are Muttar on their own, are Assur in combination with one another. The Mishna in Shabbos, explains the Pnei Menachem, holds a similar message: although Pishtan is more Chashuv than other materials in that it is the only one that becomes Tamei through Tumas Ohel, it cannot be used for Neiros Shabbos. The message, he continues, is clear: these Mitzvos all teach us that nothing is good or bad in abstract, its use and adherence to the Mitzvos defines its Chashivus. Pishtan is a Davar Chashuv, as its Dinei Tuma indicate, but we cannot make our own assumptions about its use—it is not fit to be used for Neiros Shabbos.

Rachav saw that Pinchas had made himself invisible and understood the implications of his actions—he was concerned about her commitment to their safety. Perhaps she assumed that he was aware of her reputation and past, and thought that this added to his discomfort. It seems, though, that Rachav had undergone something of a change: when she spoke to Kalev and Pinchas on the roof she declared her awareness of the Yad Hashem: “Ki Hashem Elokechem Hu Elokim BaShamayim Mimaal V’Al HaAretz MiTachas”. Rachav was ready to become a Giyores, to come Tachas Kanfei Hashechina, and she wished to communicate this commitment to the two men who were in her home. And so, she took them to the roof and showed them the Pishtan.

In doing so, Rachav sent a subtle message: don’t judge me by my past. If one looks at some aspects of Pishtan—its exclusion from Nerios Shabbos—he may draw one conclusion, but this would be misleading. It is not a less worthy material—it has other aspects that indicate it is more Chashuv. When we look at the Mitzvah of Shatnez, all becomes clear: if Pishtan is used as it is supposed to be, it is indeed Chashuv. If, however, it is used in ways that are contrary to the Ratzon Hashem, that Chashivus is moot.

Having received this message, the fears of Pinchas were allayed. He no longer used his Kochos to hide himself, but reverted to the Derech HaTeva and hid among the Pishtan with Kalev, as indicated by the word “VaTitminem”. He was no longer concerned about the loyalty of Rachav—he understood that, like the Atzei Pishtan, her station was not static: so long as she was dedicated to the cause of Hashem she could be trusted.

We too can be cognizant of the message of Pishtan. We tend to put others, but especially ourselves, into boxes. We think we are aware of our Kochos or abilities, and certainly our shortcomings, and make assumptions about our potential based on these factors. Pishtan teaches us that no one can be defined so one-dimensionally, no absolutely defining factors exist: we are capable of anything if we follow the Derech Hashem. As the Pnei Menachem concludes, understanding the message of Pishtan will ensure that we are Zoche to great Ohr and a Begged Chashuv, the Cahluka D’Rabanan.