יהושע, פרק ו׳, פסוק י״ז

As the walls of Jericho collapse and the Israelites prepare to enter, the unique status of the city and its inhabitants is firmly established. The entire city is placed under an absolute ban, dedicated entirely to God. The concept of this ban carries a dual nature: it signifies utter destruction and desolation, while simultaneously denoting complete consecration [מצודת ציון]. In practical terms, this requires that all people and animals within the city perish. Anything unfit for God's treasury is destroyed, while all valuable spoils are strictly dedicated to His honor [מצודת דוד, שטיינזלץ]. Furthermore, the city itself is never to be rebuilt, and a total prohibition is placed upon anyone taking personal benefit from its contents [רד״ק].

Commentators offer several reasons for this severe decree. One approach attributes it to the miraculous nature of the victory; since the conquest was achieved through an open miracle from God, it is fitting that the spoils be dedicated solely to Him [מלבי״ם]. Another perspective links the ban to the timing of the event. Jericho was captured on the Sabbath, making it appropriate for the city's spoils to share in the holiness of the day [רש״י, רד״ק]. Additionally, as the very first city conquered in the Land of Israel, Jericho is treated as a dedicated offering to God, much like the requirement to separate a portion from the first of one's dough [רד״ק]. Beyond these spiritual dimensions, the ban serves an educational and deterrent purpose. The inhabitants of Jericho and their beliefs were exceptionally corrupt. Their total eradication ensures that the Israelites do not mistakenly attribute their future military successes to the wealth they might have plundered, nor entertain the thought that the local faith held any value. The absolute destruction is also intended to strike fear into the surrounding nations [רלב״ג].

A difference of opinion exists regarding the origin of this command. While a simple reading suggests that God directly ordered the ban, a tradition indicates that Joshua initiated the decision on his own, and God subsequently agreed and validated his decree [רד״ק].

Amidst this total destruction, one individual and her family are completely exempted. Rahab is granted protection, and the Israelites are commanded to respect the sign on her house, ensuring no harm comes to her [רלב״ג, שטיינזלץ]. Her salvation is directly attributed to the fact that she hid the Israelite messengers [מצודת ציון, שטיינזלץ]. She did not merely offer them shelter; she took extraordinary care to conceal them thoroughly and securely [רד״ק]. A question arises as to why her rescue is credited specifically to her act of hiding the spies, rather than the solemn oath they swore to her. The explanation is that the spies' oath technically bound only themselves, not the entire Israelite nation. Rahab herself was already worthy of being saved because she had sincerely converted and accepted faith in God even before the Israelites crossed the Jordan River. However, while her personal salvation was secured by her conversion, her family and property would have naturally fallen under the sweeping ban placed on Jericho. Therefore, it is emphasized that her entire household and all her possessions are spared as a direct reward for her courageous act of hiding the messengers [מלבי״ם].