This month’s learning is sponsored by David and Ariella Merklin in loving memory of their grandparents, Liebe and Abraham Merklin, Jack and Tora Dabrosin, Ethel and Arthur Rosenthal, and Helen and Julius (Jack) Herman.
The story of Achan teaches an important principle: even when the Jewish people sin, they retain their status as Israel, as shown in Joshua 7:11.
From this same verse, the rabbis derive that Achan’s actions constituted violations of all five books of the Torah. Various rabbis identify specific transgressions based on their interpretation of the verse.
During Achan’s execution, both his family and the entire nation were present as witnesses. This raises the question: why was such a public display necessary? Following his death, all his possessions were either burned or stoned. Among the items Achan stole was an aderet shinar, though its exact definition is debated.
When Achan was ordered to produce the stolen items, Joshua displayed them before God. The rabbis interpret this as Joshua demanding an explanation from God for the deaths of thirty-six people, equivalent to half a Sanhedrin. An alternative view holds that only one person died – Yair ben Menashe – but his importance equaled that of half a Sanhedrin. Joshua’s bold confrontation with God was viewed as inappropriate. This raises another question: why was Joshua’s boldness considered worse than similar instances of forthright speech by Pinchas and Moshe? Rabbi Shila and Rav offer different explanations for Joshua’s culpability in the deaths of the thirty-six: one faults him for delaying the erection of stones upon entering the land, while the other criticizes his prohibition against taking spoils from Jericho. The text also references another incident where Joshua encounters an angel of God and, according to the Gemara, is rebuked for preventing the people from studying Torah.
Building on the previous section’s discussion of angels, another verse from Proverbs is extrapolated. It is understood to be connected to a story told of the angel Piskonit as the supreme guardian angel of the Jewish people.
If a person being executed claims innocence and calls upon the witnesses to bear responsibility, the execution proceeds regardless, even if the witnesses explain why they lied. This is illustrated by a case involving the son of Shimon ben Shatach, which Rashi discusses though it isn’t detailed in the Gemara itself.
