Difference between revisions of "Collective Punishment for Akhan's Sin/2"
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<mekorot><multilink><a href="RYosefBekhorShorDevarim29-28" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYosefBekhorShorDevarim29-28" data-aht="source">Devarim 29:28</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>, R"Y Fidanque, <multilink><a href="HoilMosheYehoshua7-24" data-aht="source">Hoil Moshe</a><a href="HoilMosheYehoshua7-24" data-aht="source">Yehoshua 7:24</a><a href="R. Moshe Yitzchak Ashkenazi (Hoil Moshe)" data-aht="parshan">About R. Moshe Yitzchak Ashkenazi</a></multilink></mekorot> | <mekorot><multilink><a href="RYosefBekhorShorDevarim29-28" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYosefBekhorShorDevarim29-28" data-aht="source">Devarim 29:28</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>, R"Y Fidanque, <multilink><a href="HoilMosheYehoshua7-24" data-aht="source">Hoil Moshe</a><a href="HoilMosheYehoshua7-24" data-aht="source">Yehoshua 7:24</a><a href="R. Moshe Yitzchak Ashkenazi (Hoil Moshe)" data-aht="parshan">About R. Moshe Yitzchak Ashkenazi</a></multilink></mekorot> | ||
<point><b>What was their sin?</b><ul> | <point><b>What was their sin?</b><ul> | ||
| − | <li><b>Forgetting Hashem</b> – The people sinned in thinking that it was their own military power, rather than Hashem, which brought them victory.<fn>They were guilty of thinking, "כֹּחִי וְעֹצֶם יָדִי עָשָׂה לִי אֶת הַחַיִל הַזֶּה".  This is expressed in several aspects:<br/> | + | <li><b>Forgetting Hashem</b> – The people sinned in thinking that it was their own military power, rather than Hashem, which brought them victory against Yericho.<fn>They were guilty of thinking, "כֹּחִי וְעֹצֶם יָדִי עָשָׂה לִי אֶת הַחַיִל הַזֶּה".  This is expressed in several aspects:<br/> |
<ul> | <ul> | ||
<li>While the spies who went to Yericho emphasize Hashem's role in the battle (כִּי נָתַן י"י בְּיָדֵנוּ אֶת כׇּל הָאָרֶץ), those who went to Ai do not mention Him at all, instead assuming that the battle hinges on the size of their fighting force.</li> | <li>While the spies who went to Yericho emphasize Hashem's role in the battle (כִּי נָתַן י"י בְּיָדֵנוּ אֶת כׇּל הָאָרֶץ), those who went to Ai do not mention Him at all, instead assuming that the battle hinges on the size of their fighting force.</li> | ||
<li>The battle of Ai is one of the only battles in Neviim Rishonim in which the people go to war without first communicating with Hashem.  </li> | <li>The battle of Ai is one of the only battles in Neviim Rishonim in which the people go to war without first communicating with Hashem.  </li> | ||
| − | </ul></fn>  Akhan's taking of the spoils betrayed the same sentiment | + | </ul></fn>  Akhan's taking of the spoils betrayed the same sentiment<fn>Akhan took from the booty of battle because "to the victor goes the spoils" and he viewed the conquest as his own.</fn> and as such, all penalized parties were guilty of the same crime.</li> |
</ul> | </ul> | ||
<ul> | <ul> | ||
| − | <li><b>Taking of spoils</b> – R"Y Bekhor Shor,  | + | <li><b>Taking of spoils</b> – 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.  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.</li> |
<li><b>Unknown sins</b> – The people who died were each independently guilty of their own crimes, unrelated to Akhan's actions or the battle at hand.<fn>This position only does not explain why the nation as a whole deserved to be defeated in battle.  It could suggest that since they were ultimately victorious, and only sinful men died, the original loss in battle was not a punishment. </fn></li> | <li><b>Unknown sins</b> – The people who died were each independently guilty of their own crimes, unrelated to Akhan's actions or the battle at hand.<fn>This position only does not explain why the nation as a whole deserved to be defeated in battle.  It could suggest that since they were ultimately victorious, and only sinful men died, the original loss in battle was not a punishment. </fn></li> | ||
</ul></point> | </ul></point> | ||
| − | <point><b>Attribution of Sin to Israel</b> – | + | <point><b>Attribution of Sin to Israel</b> – 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:<br/> |
<ul> | <ul> | ||
| − | <li>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.<fn>According to this position, the opening verbs of the verse, "חָטָא יִשְׂרָאֵל וְגַם עָבְרוּ אֶת בְּרִיתִי" are explained by the ones that follow, "...לָקְחוּ מִן הַחֵרֶם וְגַם גָּנְבוּ וְגַם כִּחֲשׁוּ".</fn>  Hoil Moshe | + | <li>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.<fn>According to this position, the opening verbs of the verse, "חָטָא יִשְׂרָאֵל וְגַם עָבְרוּ אֶת בְּרִיתִי" are explained by the ones that follow, "...לָקְחוּ מִן הַחֵרֶם וְגַם גָּנְבוּ וְגַם כִּחֲשׁוּ". </fn>  R. Fidanque and Hoil Moshe add that the verb "כִּחֲשׁוּ" (denied) supports that they tried to cover up for Akhan.</li> |
<li>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,<fn>Both groups had a distorted view of Hashem's role in the battles of conquest, and attributed victory to themselves rather than Him.  Though they expressed this belief differently, the underlying problem was the same.</fn> they are attributed to the nation as well.</li> | <li>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,<fn>Both groups had a distorted view of Hashem's role in the battles of conquest, and attributed victory to themselves rather than Him.  Though they expressed this belief differently, the underlying problem was the same.</fn> they are attributed to the nation as well.</li> | ||
<li>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.<fn>In other words, this position rejects the possibility that the opening words of the verse are a heading which is then explained by the following verbs of the verse.  Such a reading would imply that all of the actions listed are being attributed to the nation as a whole. This approach, in contrast, assumes that there are two sets of sins listed, an anonymous one attributed to Israel, and the specified theft which was done by Akhan.</fn></li> | <li>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.<fn>In other words, this position rejects the possibility that the opening words of the verse are a heading which is then explained by the following verbs of the verse.  Such a reading would imply that all of the actions listed are being attributed to the nation as a whole. This approach, in contrast, assumes that there are two sets of sins listed, an anonymous one attributed to Israel, and the specified theft which was done by Akhan.</fn></li> | ||
</ul></point> | </ul></point> | ||
| − | <point><b>Singling Out of Akhan</b> – Akhan is singled out, despite the fact that others sinned as well, since his actions were the most severe.</point> | + | <point><b>Singling Out of Akhan</b> – 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.</point> |
<point><b>Why was Akhan originally spared?</b> 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.</point> | <point><b>Why was Akhan originally spared?</b> 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.</point> | ||
| − | <point><b>Collective punishment</b> – According to this position, no innocents are punished for | + | <point><b>Collective punishment</b> – According to this position, no innocents are 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.</point> |
| − | <point><b>Were Akhan's children killed?</b></point> | + | <point><b>Were Akhan's children killed?</b> According to the Hoil Moshe, Akhan's children were killed together with him.  Even though the Torah decrees, ""</point> |
</category> | </category> | ||
<category>Collective Punishment | <category>Collective Punishment | ||
Version as of 23:19, 30 June 2016
Collective Punishment for Akhan's Sin
Exegetical Approaches
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 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. 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.3
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.4 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,5 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.6
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, no innocents are 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. Even though the Torah decrees, ""
Collective Punishment
Despite the fact that only Akhan sinned, innocent people were also punished.
