יהושע, פרק ו׳, פסוק כ״ה

The rescue of Rahab and her family stands as a rare point of kindness amid the complete destruction of Jericho. Her survival was not merely a matter of escaping death, but marked the beginning of a profound process of integration into the nation of Israel as a reward for her critical role in the conquest of the land.

Joshua ensured that Rahab and her family were provided with money, property, and a permanent place to live so they could support themselves with dignity [רד״ק, מלבי״ם, אברבנאל]. This material care was designed to fulfill the spies' promise to treat her with kindness [אברבנאל] and to uphold the oath they had sworn to her [רד״ק].

The narrative emphasizes that Rahab was saved specifically because she hid the messengers, rather than explicitly crediting the spies' oath. This detail sparks a discussion regarding the legal weight of the promise. One approach suggests that the spies were sent solely to gather information and lacked the authority to make binding treaties. Therefore, their oath did not legally obligate Joshua, and her rescue was an act of pure gratitude for concealing the messengers [מלבי״ם, ורלב ג המובא באברבנאל]. Conversely, another perspective views the hiding of the spies simply as the root cause of the entire sequence of events: her brave act led to the oath, which ultimately resulted in her rescue [אברבנאל].

Rahab's subsequent settlement among the Israelites represents her full conversion and acceptance into the Israelite faith [רד״ק, מלבי״ם]. This conversion raises a question regarding the strict prohibition against marrying members of the Canaanite nations. To resolve this, it is explained that Rahab and her family were actually foreigners residing in Jericho and did not belong to the seven local nations. Alternatively, the prohibition against marrying these nations applies only while they remain gentiles; because Rahab converted before the Israelites officially entered the land, integration was permitted [רד״ק].

Beyond the literal events, a midrashic tradition suggests that Joshua's effort to keep her alive implies that he took Rahab as his own wife, which subsequently led her relatives to marry leading figures within Israel [רד״ק]. However, some commentators reject this tradition, arguing that it strays too far from the simple meaning of the historical events [אברבנאל].