Rahab: A 3-Act Story

Context: These are date trees from outside Jericho (as of June 2023). In Deuteronomy 34:3, Jericho is described as a "city of dates". Because it sits by the Jordan River (water) and has soil that is good for growing energy-rich dates, Jericho is considered the oldest city in the world, dating to 9000 BCE. As other communities developed around it, Jericho traded dates for other things that it needed. The Crusaders wiped out all of the original Judean dates, though some are being regrown from date pits found at Masada (https://www.science.org/doi/10.1126/sciadv.aax0384; https://www.theatlantic.com/science/archive/2020/02/how-to-grow-a-date-tree-from-2000-year-old-seeds/606079/; https://www.npr.org/sections/thesalt/2020/02/06/803186316/dates-like-jesus-ate-scientists-revive-ancient-trees-from-2-000-year-old-seeds). Today, date trees in Israel are of the medjool or deglet noor variety, both coming to Israel from America (kippa tip to Josh Hartuv).

Rahab “on one foot”:

Rahab (alternately “Rahav”, and pronounced “Rachav” in Hebrew) was a prostitute around 1200 BCE in the city of Jericho (in the Land of Israel). She lived there at a time when Joshua and the Israelites were camped across the Jordan River. Although this is not in the Bible, the Talmudic rabbis imagined that she later married Joshua and was the ancestor of the prophetess Huldah (Megillah 14b:13).

Act 1

Context: This is from the Biblical Book of Joshua, right after Joshua takes over from Moses (that story, Joshua 1, is the Haftarah for Simchat Torah). It ties to the story of the spies sent by Moses in Numbers 13-14, and in fact is the Haftarah for that story in Parashat Shelach. In the first spy story, there are 12 spies, all named, and 10 give a negative report while 2 give an optimistic report. The two who believe in themselves and in G-d are Joshua and Caleb. Thus, they get to go into the Land of Israel, with Joshua now the leader.

1. History (and stories) is not inevitable — people (and authors) make choices. At what points could this part of the story have turned out differently?

2. Why might Joshua have only sent 2 spies this time? Why might their names have not been written down while Rahab’s was?

3. How might the spies have felt when they heard that their location had been discovered?

4. Tikva Frymer-Kensky draws a parallel to the Egyptian midwives defying through deception the king’s order to cause Israelite males to be killed (Exodus 1:15-19). Why might Rahab have lied to the king’s messengers?

Act 2

Context: This is the next part of the story. Note that ancient walled cities had an outer wall and an inner wall, with spaces for houses in between. The outer and inner walls were about 10 feet apart. Also note that when the wall of Jericho collapsed in Joshua 6, it was only 1 wall, which was enough for the Israelites to enter the city (as shown by archeology). Presumably it was not the part of the wall that included Rahab’s house.

1. History (and stories) is not inevitable — people (and authors) make choices. At what points could this part of the story have turned out differently?

2. What might be the advantage of having a house in the wall of the city? Any disadvantages?

3. How might the spies be feeling about Rahab?

4. Why would Rahab trust the spies?

5. Tikva Frymer-Kensky points out that Rahab is an outsider who announces that the Israelites will come from outside the land into it, and then Rahab comes from outside the Israelites into their protection. When have you transitioned from feeling like an outsider to an insider?

Act 3

Context: This is the next part of the story.

1. History (and stories) is not inevitable — people (and authors) make choices. At what points could this part of the story have turned out differently?

2. How might Rahab be feeling at this point in the story?

3. What might the spies be thinking while they are hiding in the hills?

4. How might Joshua react to the news (which is a direct quote from Rahab)?

Epilogue

Context: This is a few chapters later, after the Israelites marched around Jericho and brought the wall down.

Context: This is a 2009 song from Bible Raps founder, Matt Bar

Context: This is “Rahab Receiveth and Concealeth the Spies” by the English painter Frederick Richard Pickersgill (1881)

https://en.wikipedia.org/wiki/Rahab#/media/File:Pickersgill_Rahab.JPG

Parallels and Allusions to Other Stories

From Reading the Women of the Bible, by Tikva Frymer-Kensky

Yael

- Non-Israelite woman

- Bracketing the war with the Canaanites

- Marginalized (as a Kenite vs. as a prostitute), so no stake in the power structure of their society

- In her own house when events intrude upon her

- Must choose whether loyalty lies with Canaanites or with Israelites

- Deceives Canaanite men

- Considered by Rabbinic tradition to be one of the great beauties of the Bible

The Spies of Numbers

- Spy story in the Land of Israel

- This time there are 2 men and they are not considered important enough to be named

- This time, the spies can speak with certainty of the possibility of moving in, and they inspire other Israelites with the certainty of the possibility

- Similar language used when the spies are told to go and “see” the land

- Bookends the 40 years in the wilderness

- Signs are either ignored (Numb. 14:11) or exchanged (Josh. 2:12)

Egyptian Midwives

- Ordered by a king to be the cause of Israelite male death

- Defy through deception

- Rewarded

- Model for Israel about how to behave in challenging times

Moses’ Mother

- Uses the same rare Hebrew word for hide (s.p.n.)

- Uses the same form of the verb (third-person feminine imperfect)

Song of the Sea

- Uses the terms “Eimah” (“Dread”) and “Namag” (“melt away”)

- References the same inhabitants of Canaan

- First of the nations to be convinced that G-d is G-d in heaven above and on earth below

Story of Bethel (Judges 1:22-26)

- A man provided assistance in conquering a city

- The Israelites treated him and his family kindly

Avimelech and Abraham

- Reciprocal “chesed” (“kindness”) requested

- Treaty format used

Lot

- Same terminology of “Go/escape to the hills”

- Same plot: Two strangers lodge in a city, host defies a command to “bring out the men”, city is destroyed, the host of the strangers is saved

- Host is marginal to the city’s social structure (outsider vs. prostitute)

- Happen on the Jordanian plains

- Same term used, “malachim” (“envoys”) - Gen. 19:1, Josh. 6:25

- Perhaps shows that both cities deserved to be destroyed, and contrasts Rahab’s assertiveness with Lot’s passiveness

Judah and Tamar

- Crimson thread used (to indicate which son came first vs. to mark the house)

- Barrier-breaker in both stories

Exodus From Egypt

- Marking the house with red to indicate the inhabitants should be spared

- Everybody had to be inside or they wouldn’t be safe

Story of Ai (Joshua 7)

- A “cherem” (“prohibition”) is broken regarding Jericho (Deut. 7:2, Josh. 7:13)

- The cause of this break is “in the midst of the Israelites”

- Rahab’s family lives with the Israelites “to this day” and the stone of Achan exist “to this day”

- Suggests that a prohibition may be broken for the communal good but not for selfish reasons

Ba’al-Pe’or

- Both happen at Shittim

- Cozbi means “deception” and she was killed immediately, Rahab means “wide” (related to the modern word for “street”) and she and the spies were wide open to possibilities.

Jacob and Laban

- Outsider

- Survives by her wits

Batsheva

- Speaks up when might not be expected to

- Saves her life through her speaking up (from her husband vs. from the Israelites)

Jethro

- “I know that God”

- Non-Jew convinced of the Israelite god’s power through a miracle
- Later Rabbinic tradition considered them as converts to Judaism

Na’aman (2 Kings 5)

- “I know that God”

- Non-Jew convinced of the Israelite god’s power through a miracle

Deborah

- Woman serving as oracle (“G-d will give you this land” vs. “Sisera will be killed by a woman”)

- Bookends the story of the Israelites moving into the Land of Israel

Huldah

- Brackets the story of Israel in the Land of Israel (Joshua through 2 Kings)

- The rabbis considered Huldah to be a descendent of Rahab

- Serves as an oracle, desiring the good of the men to whom she speaks

Ruth

- Considered a convert to Judaism

- Transferred her loyalty to the Jewish people

Abraham

- Gave up former life because of a belief in the Jewish god

- Saved her family

The Story of Rahab as Readers Theatre

Act 1

Scene 1

Narrator: Joshua, son of Nun, secretly sent two men from Shittim as spies.

Joshua: Go, reconnoiter the region of Jericho.

Narrator: So they set out, and they came to the house of a certain prostitute named Rahab and lodged there.

Scene 2

Messenger: King of Jericho, some men have come here tonight, Israelites, to spy out the country.

Scene 3

Messenger: Rahab, produce the men who came to you and entered your house, for they have come to spy out the whole country.

Narrator: The woman, however, had taken the two men and hidden them.

Rahab: It is true, the men did come to me, but I didn’t know where they were from. And at dark, when the gate was about to be closed, the men left; and I don’t know where the men went. Quick, go after them, for you can overtake them.

Narrator: Now she had taken them up to the roof and hidden them under some stalks of flax that she had lying on the roof.— So the men pursued them in the direction of the Jordan down to the fords; and no sooner had the pursuers gone out than the gate was shut behind them.

Act 2

Scene 1

Narrator: The spies had not yet gone to sleep when she came up to them on the roof.

Rahab: I know that GOD has given the country to you, because dread of you has fallen upon us, and all the inhabitants of the land are quaking before you. For we have heard how GOD dried up the waters of the Sea of Reeds for you when you left Egypt, and what you did to Sihon and Og, the two Amorite kings across the Jordan, whom you doomed. When we heard about it, we lost heart, and no one had any more spirit left because of you; for the ETERNAL your God is the only God in heaven above and on earth below. Now, since I have shown loyalty to you, swear to me by GOD that you in turn will show loyalty to my family. Provide me with a reliable sign that you will spare the lives of my father and mother, my brothers and sisters, and all who belong to them, and save us from death.

Spies: Our lives are pledged for yours, even to death! If you do not disclose this mission of ours, we will show you true loyalty when GOD gives us the land.

Narrator: She let them down by a rope through the window—for her dwelling was at the outer side of the city wall and she lived in the actual wall.

Rahab: Make for the hills, so that the pursuers may not come upon you. Stay there in hiding three days, until the pursuers return; then go your way.

Spies: We will be released from this oath that you have made us take unless, when we invade the country, you tie this length of crimson cord to the window through which you let us down. Bring your father, your mother, your brothers, and all your family together in your house; and if anyone ventures outside the doors of your house, their blood will be on their head, and we shall be clear. But if a hand is laid on anyone who remains in the house with you, their blood shall be on our heads. And if you disclose this mission of ours, we shall likewise be released from the oath that you made us take.

Rahab: Let it be as you say.

Narrator: She sent them on their way, and they left; and she tied the crimson cord to the window.

Act 3

Scene 1

Narrator: They went straight to the hills and stayed there three days, until the pursuers turned back. And so the pursuers, searching all along the road, did not find them. Then the two men came down again from the hills and crossed over. They came to Joshua son of Nun and reported to him all that had happened to them.

Spies: GOD has delivered the whole land into our power; in fact, all the inhabitants of the land are quaking before us.

Epilogue

Joshua: Spies, go into that prostitute’s house and bring out the woman and all that belong to her, as you swore to her.

Narrator: So the young spies went in and brought out Rahab, her father and her mother, her brothers and all that belonged to her—they brought out her whole family and left them outside the camp of Israel. Rahab the prostitute and her family were spared by Joshua, along with all that belonged to her, and she dwelt among the Israelites—as is still the case. For she had hidden the messengers that Joshua sent to spy out Jericho.

The Full Story

With appreciation to: Reading the Women of the Bible, by Tikva Frymer-Kensky.

Appendix A: Rahab in the Talmud

A parallel text can be found in Yalkut Shimoni Nach 9

Appendix B: Rahab vs. The Twelve Spies

By: Miron Hirsch

This is the binding tie!,: On Parshat Shelach and faith that is hanging by a thread.
By Miron Hirsch, ©2012

Sefer Yehoshua-- The Book of Joshua, or according to some “Torah Part II, Attack
of the Deuteronomists” is a complex bit of literature that covers leaps and bounds
of geography and time. The most common comparison between the Torah reading
for this week and Haftorah taken from Sefer Yehoshua are the two sets of spies.
Twelve are sent in the Torah portion, while a pair are sent by Joshua in this
week’s Haftorah. The general assumption is that these agents are the sole or most
illuminating link between Torah and Haftorah. I want to suggest a different
connection, however thin a thread it might be.

While the two men that Joshua sends are meraglim, spies, the 12 men that Moses
sends are something far worse, something far more evil. That’s right, in this
portion they are tayarim, which in modern Hebrew means… tourists. Tourists
come and see the sights, take pictures, they buy souvenirs (“Hey Ben-Susi, get
some of those jumbo-sized grapes!”) and mangle local customs. Now it may be
that I am projecting modern Hebrew on the ancient; perhaps the ancient root of
“la’toor” is nothing like to tour. But I think I can prove they were tourists simply
enough. When they came back, having had the time of their lives, they then said
“It was amazing. The sites we saw! The people! The food! But Bertha, you
wouldn’t want to live there. Not with those people.” How is that not a group of
Tourists?

These tourists are commanded to see, over and over. See this about the land, see
that about the land. Meanwhile, in the haftorah, with Joshua, he actually has
meraglim- spies, people who don’t want to be seen. So while Moshe sends the
tourists touring, Yehoshua sends spies spying. But that is not the only connection
between the two texts. In fact, the two texts are connected by a thread. Well, two
threads, one blue and one read.

The Torah portion speaks of the petil techeleyt, the thin string of blue to be seen
by the wearer of a regular garment. The Haftorah speaks of the tikvat-chut shani,
the thick string of red to be seen by the conquering Jews as they invade the city of
Jericho and spare the family of Rahab.

Visiting Jericho we have two actual spies, un-named the text (double-0-shevah and
double-0-shemonah??) whom I suggest are dressed like Moabite frankincense
merchants in their stylish caftans. They stop in at Jericho, where they promptly go
not to the market, not to the gate of the city, but to a brothel. Which is exactly how
one would dress and where one would want to go if one wanted everyone to see
you-- and nobody to look at you too closely when you got there. (Midrash Rabbah
says they were noisy pottery merchants, whose smashing of pots made them
equally ignorable).

When they get to where they want to go, they discover that Rahav (who is either
an innkeeper, madam, or call-girl) knows not only of the God of Israel but knows
of YHVH by name, and asks to be saved from the impending slaughter. In the
maftir, it is God who refers to God’s own name. In fact there is a parallel structure
in the text of the red thread and the blue. Each has a command, a purpose for that
command, a clarification, and a conclusion:
THREAD OF BLUE CORD OF CRIMSON
Command וַיֹּ֥אמֶר יְהוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃
דַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָמַרְתָּ֣
אֲלֵהֶ֔ם וְעָשׂ֨וּ לָהֶ֥ם צִיצִ֛ת
עַל־כַּנְפֵ֥י בִגְדֵיהֶ֖ם לְדֹרֹתָ֑ם וְנָֽתְנ֛וּ
עַל־צִיצִ֥ת הַכָּנָ֖ף פְּתִ֥יל תְּכֵֽלֶת

וַיֹּאמְר֥וּ אֵלֶ֖יהָ הָאֲנָשִׁ֑ים נְקִיִּ֣ם אֲנַ֔חְנוּ
מִשְּׁבֻעָתֵ֥ךְ הַזֶּ֖ה אֲשֶׁ֥ר הִשְׁבַּעְתָּֽנוּ׃ הִנֵּ֛ה
אֲנַ֥חְנוּ בָאִ֖ים בָּאָ֑רֶץ אֶת־תִּקְוַ֡ת חוּט֩
הַשָּׁנִ֨י הַזֶּ֜ה תִּקְשְׁרִ֗י בַּֽחַלּוֹן֙ אֲשֶׁ֣ר
הוֹרַדְתֵּ֣נוּ ב֔וֹ

Purpose ׃ וְהָיָ֣ה לָכֶם֮ לְצִיצִת֒ וּרְאִיתֶ֣ם
אֹת֗וֹ וּזְכַרְתֶּם֙ אֶת־כָּל־מִצְוֺ֣ת
יְהוָ֔ה וַעֲשִׂיתֶ֖ם אֹתָ֑ם וְלֹֽא־תָתֻ֜רוּ
אַחֲרֵ֤י לְבַבְכֶם֙ וְאַחֲרֵ֣י עֵֽינֵיכֶ֔ם
אֲשֶׁר־אַתֶּ֥ם זֹנִ֖ים אַחֲרֵיהֶֽם׃

וְאֶת־אָבִ֨יךְ וְאֶת־אִמֵּ֜ךְ וְאֶת־אַחַ֗יִךְ וְאֵת֙
כָּל־בֵּ֣ית אָבִ֔יךְ תַּאַסְפִ֥י אֵלַ֖יִךְ הַבָּֽיְתָה׃
וְהָיָ֡ה כֹּ֣ל אֲשֶׁר־יֵצֵא֩ מִדַּלְתֵ֨י בֵיתֵ֧ךְ
הַח֛וּצָה דָּמ֥וֹ בְרֹאשׁ֖וֹ וַאֲנַ֣חְנוּ נְקִיִּ֑ם וְ֠כֹל
אֲשֶׁ֨ר יִֽהְיֶ֤ה אִתָּךְ֙ בַּבַּ֔יִת דָּמ֣וֹ בְרֹאשֵׁ֔נוּ
אִם־יָ֖ד תִּֽהְיֶה־בּֽוֹ׃

Clarification לְמַ֣עַן תִּזְכְּר֔וּ וַעֲשִׂיתֶ֖ם
אֶת־כָּל־מִצְוֺתָ֑י וִהְיִיתֶ֥ם קְדֹשִׁ֖ים
לֵֽאלֹהֵיכֶֽם׃

ְוְאִם־תַּגִּ֖ידִי אֶת־דְּבָרֵ֣נוּ זֶ֑ה וְהָיִ֣ינוּ נְקִיִּ֔ם
מִשְּׁבֻעָתֵ֖ךְ אֲשֶׁ֥ר הִשְׁבַּעְתָּֽנוּ׃

Conclusion אֲנִ֞י יְהוָ֣ה אֱלֹֽהֵיכֶ֗ם אֲשֶׁ֨ר
הוֹצֵ֤אתִי אֶתְכֶם֙ מֵאֶ֣רֶץ מִצְרַ֔יִם ְ
לִהי֥וֹת לָכֶ֖ם לֵאלֹהִ֑ים אֲנִ֖י יְהוָ֥ה
אֱלֹהֵיכֶֽם

וַתֹּ֙אמֶר֙ כְּדִבְרֵיכֶ֣ם כֶּן־ה֔וּא וַֽתְּשַׁלְּחֵ֖ם
וַיֵּלֵ֑כוּ וַתִּקְשֹׁ֛ר אֶת־תִּקְוַ֥ת הַשָּׁנִ֖י בַּחַלּֽוֹן׃

All this and similarity of function: string meant to be seen every day. We have a
blue thread meant to be seen every day and focused on, and a red thread meant to
be seen every day and ignored. Both are reminders, the blue of our Exodus from
slavery (Rashi says the eighth thread of each of the tzitzit is blue since on the eight
day of freedom form Egypt the sea split before us), the red a reminder of an
agreement between Rahav and the Jewish people. The red is also a reminder of
the Exodus- I’ll get right back to that.

So how does this story of two threads end? What happens with the red thread?
What happens with the blue thread? Let’s start with what actually happened to the
red thread:

Joshua ch. 6 22-25
כב וְלִשְׁנַיִם הָאֲנָשִׁים הַמְרַגְּלִים אֶת-הָאָרֶץ, אָמַר
יְהוֹשֻׁעַ, בֹּאוּ, בֵּית-הָאִשָּׁה הַזּוֹנָה; וְהוֹצִיאוּ מִשָּׁם אֶת-
הָאִשָּׁה וְאֶת-כָּל-אֲשֶׁר-לָהּ, כַּאֲשֶׁר נִשְׁבַּעְתֶּם לָהּ.

22 And Joshua said unto the two men
that had spied out the land: 'Go into
the harlot's house, and bring out
thence the woman, and all that she
hath, as ye swore unto her.'

כג וַיָּבֹאוּ הַנְּעָרִים הַמְרַגְּלִים, וַיֹּצִיאוּ אֶת-רָחָב וְאֶת-
אָבִיהָ וְאֶת-אִמָּהּ וְאֶת-אַחֶיהָ וְאֶת-כָּל-אֲשֶׁר-לָהּ, וְאֵת
כָּל-מִשְׁפְּחוֹתֶיהָ, הוֹצִיאוּ; וַיַּנִּיחוּם--מִחוּץ, לְמַחֲנֵה
יִשְׂרָאֵל.

23 And the young men the spies went
in, and brought out Rahab, and her
father, and her mother, and her
brethren, and all that she had, all her
kindred also they brought out; and
they set them outside, to the camp of
Israel.

כד וְהָעִיר שָׂרְפוּ בָאֵשׁ, וְכָל-אֲשֶׁר-בָּהּ: רַק הַכֶּסֶף
וְהַזָּהָב, וּכְלֵי הַנְּחֹשֶׁת וְהַבַּרְזֶל--נָתְנוּ, אוֹצַר בֵּית-
יְהוָה.

24 And they burnt the city with fire,
and all that was therein; only the
silver, and the gold, and the vessels of
brass and of iron, they put into the
treasury of the house of the LORD.

כה וְאֶת-רָחָב הַזּוֹנָה וְאֶת-בֵּית אָבִיהָ וְאֶת-כָּל-אֲשֶׁר-
לָהּ, הֶחֱיָה יְהוֹשֻׁעַ, וַתֵּשֶׁב בְּקֶרֶב יִשְׂרָאֵל, עַד הַיּוֹם
הַזֶּה: כִּי הֶחְבִּיאָה אֶת-הַמַּלְאָכִים,
אֲשֶׁר-שָׁלַח יְהוֹשֻׁעַ לְרַגֵּל אֶת-יְרִיחוֹ. {פ}

25 But Rahab the harlot, and her
father's household, and all that she
had, did Joshua save alive; and she
dwelt in the midst of Israel, unto this
day; because she hid the messengers,
whom Joshua sent to spy out Jericho.
{P}

This is not the only time in Tanakh that a portal into a home is marked in red. As
the late, great Tikva Frymer Kensky points out in her masterwork Reading the
Women of the Bible, the generation prior to Yehoshua marked their homes with
red blood so that destruction would pass them by, and they could be taken out to
freedom. The spies, no doubt remembered the stories told by their parents, of a
night of terrible screams after midnight and red blood on the doors, and then
freedom.

The spies most likely wore red in some amount. Where else would the idea for the
red have come from? Tolaat Shani/crimson wool was not a cheap item. It was
therefore perfect disguise. After all, real spies don’t
wear shirts that say “I AM NOT A SPY.” They try to
be seen and then be ignored. The real ninjas of Feudal
Japan did not wear the famed black outfits with hooded
masks we see used in Hollywood. One glance and that
outfit would have gotten a ninja a dozen arrows in the
back, courtesy of the local castle guards. The actual
ninjas of Iga and Koga dressed and smelled like the
peasants they were pretending to be, peasants who
fertilized their rice crops with night soil, peasants who could wander around and be
ignored for their ripe, um, shall we say…. fragrance.

So a pair of men visiting Jericho with Egyptian accents speaking quietly in
Hebrew and trying to not be noticed… would get noticed. But a pair of
loudly dressed merchants with red trimmed suits and cash to burn and who kept
asking for the red-light district, who wants to spend more time looking at those
guys? If you’ve talked to them at one Feast of Ba’al, you’ve talked to them at a
thousand Feasts of Ba’al. Wearing bright colors made the spies socially invisible-
at least for a time. So when asked for a sign by Rahav, Each looks around for
what they could use as a symbol, and they gaze upon the red in their garments- and
have an idea.

Kensky brilliantly suggests the spies used this red-cord idea- in homage to the
going out of Egypt; what clearer symbol could an invading army made up from
the children of freed slaves have than a red marking upon a home? What better
way to save a home from destruction then to mark it in this way that every Ancient
Jew would have associated with get these people out safely? As Dr. Kensky
pointed out, the family of Rahav does re-enact the drama of the Exodus and winds

up bekerev yisrael ad hayom hazeh- In the midst of the Jewish people until this
day.

What of the blue thread? What of the command of Moses at the word of God? For
centuries, it was present every day on garments (or so our Mesorah tells us). And
then… it was gone. Sometime in the early Byzantine era, the last vestiges of the
Jewish fabric and dye trade that dealt in royal blue and imperial purple was wiped
out between restrictions on royal colors and other sources of oppression from
church and empire. And not only was it lost as a practical tangible matter, it was
lost to the future. The thread changed from an everyday mizvah to a symbol of a
messianic future when the color would be restored.

So thoroughly lost to this future was the thread of blue that when in 1980 or so,
after a couple of friends went scuba diving up by Rosh Hanikra AND brought up a
few snails that got crunched on the rocks and turned into potent purple puddles of
pigment, a battle started that still limps on. Most of the Charedi and non-Charedi
Orthodox world, the parts that don’t quite believe in DNA, maintain only
Moshiach will be able to bring back this azure mitzvah. A part of the Jewish world
that thinks rabbis should understand science have started wearing
the blue thread again. (Quibblers about Murex Trunculus vs.
Jacthina and other porphyrological theories, you have my email).
Most folks know I am of the side of the debate that says you can
hold Techeylet in your hand with the same ease you buy a new book
on Amazon: it really is just $70 and four clicks of the mouse.

If you have followed the thread of this davar this far or just jumped down to the
end, that $70 price tag is a shocker. Great, one more thing about being Jewish that
costs more. We all know cynical people who would say (or we all have moments,
where we hear about this and think) “surely you don’t actually believe in a God
who cares whether or not people put colored strings on the corners of scarves they
wear in synagogue!!!” or “$70 sets of blue strings, what are you, one of those
Kabbalah nutjobs at the Kotel?” Yet this week we learn that one red thread was
able to shift the destiny of a family, and that one blue thread may be able to shift
our hearts towards our Creator, whom we believe said to Moses in regards to
wearing a thread of blue:

לְמַ֣עַן תִּזְכְּר֔וּ וַעֲשִׂיתֶ֖ם אֶת־כָּל־מִצְוֺתָ֑י וִהְיִיתֶ֥ם קְדֹשִׁ֖ים לֵֽאלֹהֵיכֶֽם׃
“In order that you should remember and perform all of My commandments, and
you will be holy to your God.” You can hear those cynical voices calling out: “But

you don’t think looking at a string can make you holy, do you?” But it can, if we
look and remember its message, just as our ancestors looked at the red thread of
Rahav and remembered its message. In the Talmud Bavli, Menachot 43b, we find:
It is taught Rabbi Meir would say: Mah Nishtanah Techeylet Mikol Minei
Tzivonim? What makes tekhelet different from all the other colors? It is
because tekhelet is similar in its color to the sea, and the sea is similar to the
sky, and the sky is similar to the Throne of Glory, as it is stated: “And they
saw the God of Israel; and there was under His feet the like of a paved work
of sapphire stone, and the like of the very heaven for clearness” (Exodus
24:10), indicating that the sky is like a sapphire brickwork. And it is written:
“The likeness of a throne, as the appearance of a sapphire stone” (Ezekiel
1:26).

It can be all too easy to join the cynics and say “blue threads that will help you
reach God for $70? What a scam! And the Rahav story never happened-- plus it is
just ridiculous. None of this is worth even a single cent.” We know that when it
comes to harnessing the power of Judaism’s laws, symbols and memorials,
sometimes that is inexpensive and sometimes somewhat costly. Others look at
Judaism and wile they deny seeing any value, they do detail every cost. We really
should be careful in joining such people, for their connection to Torah and
Haftorah has always been hanging by a thread.