Collective Punishment for Akhan's Sin/2

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Collective Punishment for Akhan's Sin

Exegetical Approaches

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Nation Also Culpable

Those who were killed had sinned and were deserving of punishment.

What was their sin?
  • Forgetting Hashem – The people sinned in thinking that it was their own military power, rather than Hashem, which brought them victory in the battle against Yericho.1  Akhan's taking of the spoils betrayed the same sentiment2 and as such, all penalized parties were guilty of the same crime.
  • Taking of spoils – R"Y Bekhor Shor, R"Y Fidanque, and Hoil Moshe maintain that Yehoshua had warned the people to watch over the spoils to ensure that no one took of them, and to report to him if anyone had.3 The people either did not watch properly, failed to report the offender, or worse, actively helped Akhan to hide the spoils. As such, those punished had been accessories to the crime.
  • Unknown sins – The people who died were each independently guilty of their own crimes, unrelated to Akhan's actions or the battle at hand.4
Attribution of Sin to Israel – The attributing of sin to the nation is logical, since they, too, were guilty.  However, each of the variations of this approach reads the phrases, "וַיִּמְעֲלוּ בְנֵי יִשְׂרָאֵל מַעַל בַּחֵרֶם" and "חָטָא יִשְׂרָאֵל... וְגַם לָקְחוּ מִן הַחֵרֶם וְגַם גָּנְבוּ וגו" slightly differently, in line with the sin they assume the nation committed:
  • According to those who maintain that the people were accomplices to Akhan, the heading "וַיִּמְעֲלוּ בְנֵי יִשְׂרָאֵל מַעַל בַּחֵרֶם" is appropriate as the nation, too, participated in the trespassing.  The actions listed in verse 11, "לָקְחוּ מִן הַחֵרֶם וְגַם גָּנְבוּ וְגַם כִּחֲשׁוּ וְגַם שָׂמוּ בִכְלֵיהֶם" can similarly be attributed to all ("חָטָא יִשְׂרָאֵל"), since the people either condoned or abetted the theft.5  R. Fidanque and Hoil Moshe add that the verb "כִּחֲשׁוּ" (denied) supports that they tried to cover up for Akhan.
  • According to the position that the people forgot Hashem, the plural language regarding trespassing, taking, stealing, and lying is more difficult since the people had nothing at all to do with these actions. This approach would respond that since Akhan's actions were representative and symbolic of the underlying sin of the entire nation,6 they are attributed to the nation as well.
  • Those who claim that the people were guilty of individual crimes could suggest that the words "וַיִּמְעֲלוּ בְנֵי יִשְׂרָאֵל מַעַל בַּחֵרֶם" are simply a general opening for the chapter, not meant to implicate the nation as a whole, but rather the person mentioned immediately afterwards in the verse, Akhan.  Similarly, they might maintain that the opening verbs of verse 11 ("חָטָא יִשְׂרָאֵל וְגַם עָבְרוּ אֶת בְּרִיתִי") stand alone, and refer to the individual sins of the nation, while the rest of the verse ("לָקְחוּ מִן הַחֵרֶם") speaks only of Akhan.7
Singling Out of Akhan – Akhan is singled out, despite the fact that others sinned as well, since his actions were the most severe, as he was the only one who actively took from the sanctified possessions.
Why was Akhan originally spared? These sources could suggest that since Akhan was the most culpable, his actions deserved a public punishment.  He needed to be made an example for others to learn from.
Collective punishment – According to this position, innocents are not punished for sins that they did not commit. However, condoning another's crime and turning a blind eye when they do wrong is itself considered sinful and can be punished.
Were Akhan's children killed? According to the Hoil Moshe, Akhan's children were killed together with him, as Hashem commanded, "וְהָיָה הַנִּלְכָּד בַּחֵרֶם יִשָּׂרֵף בָּאֵשׁ אֹתוֹ וְאֶת כׇּל אֲשֶׁר לוֹ".‎8 Even though the Torah decrees, "Children shall not be killed for their parent's sins",‎9 and normally they are not, this was an exceptional incident.

Nation Punished for Akhan's Sins

Despite the fact that only Akhan sinned, innocent people were also punished.

Collective punishment – These source all agree that collective punishment is part of Hashem's mode of justice and that sometimes people suffer for the sins of others.
Justification for punishing of innocents
  • Accepted collective responsibility – According to R. Shimon b. Lakish and R. Yehuda, after crossing the Jordan, the Israelites accepted upon themselves to be responsible for each other, even for sins done in secret that they would have no way of preventing.10
  • Corporate body – Ralbag, Akeidat Yitzchak, Abarbanel and Malbim explain that all members of the nation are connected, and constitute one body. Thus, it is only natural that if one "limb" sins, it will affect the rest.
  • Leadership – The Keli Yekar assumes that those who died were heads of the nation.  Such leaders are sometimes punished for the sins of the generation since it was their responsibility to instill fear in the people so as to prevent misdeeds and ensure proper conduct.  Thus, if someone sins they are partially to blame as they did not succeed in their task.
How does it work?
  • Removal of Divine Providence – Ralbag, Abarbanel and Malbim, collective punishment is not caused by active Divine intervention, but rather passively, by removal of Divine providence.   All members of a collective which merit Hashem's providence will suffer if that providence is removed due to the sin of just one or a few. In such a case, natural order takes over and might lead to the suffering of innocents.
  • Active targeting of collective -