Achan: The Hidden Sinner
A deeper understanding of Yehoshua Perek 7
I've been learning about the story of Achan for a few weeks now. Every time I think I've understood it, I find something new. But now it's time to write about it. As always, your feedback and support is always really helpful and appreciated.
I will first give an overview of the perek, with some interspersed commentary and then go into the deeper and wider background.
As discussed in the previous post,
Yehoshua imposed a strict ban, punishable by death, against keeping personal spoils from Yericho. Once this was decreed by Yehoshua, it was accepted as the din by Hashem. However, Achan, an unethical individual, defied this by taking from the spoils, a fact unknown to all but Hashem. Hashem, angered by this act, chose to use it as a lesson for Bnei Yisrael, withdrawing His divine protection from them.
One might question why the entire nation was held accountable for the misdeed of a single Jew. To understand this, we must rewind back to Chapter 4 and recall that as the Jewish people crossed the Jordan River, they reaffirmed their commitment to the Torah and mutual responsibility. At this point, they became a unified entity, interlinked with each other. Thus, when one individual errs, it becomes a collective responsibility.
As Rabbi Dr. Raphael Breuer writes: “We could not have chosen a better introduction to what now follows: a mighty accusation against the entire people of Israel. One individual encroached on the honor due the Mishkan, and everyone bore guilt and everyone had to atone for it. The individual is only one part of the whole, but every person is responsible for the guilt of another; his own conscience ought to have caused him to prevent such inconsiderate behaviour. one cannot imagine a more powerful manifestation of ‘Kol yisrael Areivim Zeh L’Zeh’ than this fearsome fate that was decreed at the gates of Ai upon all of Yisrael, because of the guilt of just one individual.”
The Attempt to Conquer Ai
Not realizing that Hashem's Hashgacha, His Omnipresence, had been withdrawn, but sensing that divine guidance was no longer directing him, Yehoshua understood that the task of conquering the rest of the land now rested entirely on his own initiative. Consequently, he sent spies to Ai, a hilltop city near Beit Oven and to the east of Beit El. His instructions were clear: to scout the city and gather intelligence for its conquest. Rav Yaakov Kamenetzky notes that 'Ai' means a heap of stones and was a common place name. Therefore, the pasuk specifies the surrounding areas, clarifying which Ai is being discussed.1
The spies completed their mission and advised Yehoshua that it wasn't necessary to deploy the full army against Ai. They suggested that just 2-3,000 soldiers would suffice for an easy victory. However, this assessment was a miscalculation. After the miraculous events at Yericho, they should have recognized that the conquest of Eretz Yisrael was meant to be miraculous, not reliant on conventional warfare. This error, combined with Achan's sin, led to unfavorable outcomes.
About 3,000 soldiers advanced towards Ai without Yehoshua. Approaching this as a typical battle, they lacked Hashem's support and retreated in fear even before reaching Ai. Though not before the inhabitants of Ai pursued them, resulting in the loss of about 36 Israelites, including the tzaddik Yair ben Menashe.
The Gemara2 tells us that Avraham Avinu prophesied this saga. When he built the mizbeach in Beit El, he prayed for the Jewish people, which is why only 36 were lost. The Gemara further explains that without Avraham's prayers, the Jewish people might have been entirely defeated by Ai's inhabitants.
Yehoshua’s reaction
The morale of Bnei Yisrael hit an all-time low after their defeat. Overwhelmed by the loss, Yehoshua tore his clothes and braced himself for death3. He gathered the leaders of the Shevatim to the Mishkan to pray to Hashem. They covered their heads with dirt, and Yehoshua lay prostrate before the Aron, remaining there until evening. While on the ground, Yehoshua's prayer to Hashem was one of deep anguish:
'Ah, Master of the world! Why did You miraculously lead us across the Jordan, only to let us fall to the Amorites? Had we known, we would have preferred staying on the Jordan's other side!' Realizing his harsh tone, Yehoshua softened his words: 'My master, what can I say now that Israel has retreated before its enemies? I fear that when the Canaanites and all the land's inhabitants hear of our defeat at Ai, they'll besiege us and erase our name from the earth. What then will become of Your great name?'
Hashem’s response
Hashem responded to Yehoshua, explaining that there is indeed a rhyme and reason for withdrawing His Hashgacha from Bnei Yisrael. 'Stop lying prostrate and praying for the Shechina's return,' He said. 'Instead, get up and remove what is preventing My Shechina from dwelling among you. Israel has sinned. They have violated our covenant, particularly the mitzvah of heeding the words of the Chachmei Yisrael. They took from the Cherem, sanctified for Me, and hid it among their possessions. They stole in secret, acted as if I was unaware, and then denied their misdeed, breaking their faith. For this reason, I removed My Hashgacha, and you were defeated by your enemies. My presence cannot return until the culprit is destroyed.'
The Goral
When Yehoshua asked Hashem for the sinner's identity, Hashem replied that He could not reveal it, as it would be Lashon Hara. This left Yehoshua with a dilemma, but Hashem provided a solution:
'Purify the people and prepare for tomorrow. Tell them that I, Hashem, the God of Israel, declare: something taken from the Cherem is among you. You cannot overcome your enemies until it is removed.' Tomorrow morning, the Nasi of each shevet is to stand before the Choshen of the Kohen Gadol, Elazar, to identify the guilty shevet. Once indicated, each family from that shevet should present a representative before the Kohen, narrowing down to the household, and finally to the individual responsible.
The one identified as the sinner, the taker of the Cherem that caused the Shechina's departure and the defeat at Ai, should have his tent and possessions burned. He and all his livestock should be stoned.
The next morning, Yehoshua rose early. He gathered all the Nesi'im before the Choshen, and it was observed that the stone representing Yehuda was dimmer than the others.4 Following Hashem's instructions, Yehoshua proceeded with the process of identification, which ultimately revealed Achan, son of Karmi, son of Zavdi, son of Zerach of Yehuda, as the culprit. With Achan's identification, the stone of Yehuda brightened once again.
However, Achan strongly denied any wrongdoing. Yehoshua, undeterred, addressed Achan with compassion: 'My son, confess your sin and honor Hashem, who instructed that the land be allocated through the Choshen's guidance. Please disclose what you have taken, sparing no detail. By doing this, you will earn your place in Olam Haba (the world to come).'5
Achan’s confession
At this juncture, with their honor seemingly compromised, Shevet Yehuda was on the brink of initiating a civil war against the other Shevatim. Achan, witnessing the potential for massive loss of innocent lives due to his actions, decided to take responsibility. He reasoned that his own death was preferable to causing the deaths of thousands.6 Confessing his sin to Yehoshua, he loudly admitted his transgression against Hashem and explained his reasons:
'I have committed similar acts during Moshe's time; it became a habit. (The reason for his previous impunity will be discussed later.)
Based on my interpretation of the Torah, I believed the loot was permissible for enjoyment. I felt Yehoshua's ban was incorrect.7
I took an Aderet, a woolen tallis, from the King of Bavel, thinking foreign objects weren't included in the Cherem.
The tallis's value overwhelmed my yetzer hara (evil inclination).
Additionally, I took two silver pieces weighing 200 shekalim and a gold bar weighing 50 shekalim.
I haven't benefited from these items yet; they're buried in a vessel under my tent, so it's as if I hadn't taken from the Cherem.'8
This confession not only acknowledges his wrongdoing but also delves into the complexities of his motivations and justifications.
The Aderet
The detail of the Aderet belonging to the King of Bavel aroused my curiosity: why was his tallis in Yericho? Chazal explain that the King of Bavel had special garments reserved exclusively for use in Eretz Yisrael, which he kept in Yericho.9 Rav Chaim Palaji suggests that in recognition of the honor he accorded to Eretz Yisrael, Bavel was granted the ability to capture it during the destruction of the first Mikdash.10
Retrieving the loot
As soon as Yehoshua learned that the stolen items were hidden under Achan’s tent, he immediately dispatched messengers to retrieve them, for two key reasons: 1) to treat the items with the sanctity they deserved, and 2) to secure them before members of Shevet Yehuda could claim them, potentially denying Achan’s guilt and escalating the threat of civil war.
The messengers located the loot as described. Yehoshua then placed the gold and silver before the Aron, pondering aloud to Hashem, 'Ribono Shel Olam, was it for this that we lost what was akin to the majority of the Sanhedrin?' Rashi interprets the loss of the 36 at Ai as symbolic of the majority of the 71-member Sanhedrin. Another view holds that only Yair ben Menashe was killed, yet his death alone, given his stature, was equivalent to losing 36 Sanhedrin members.
Emek Achor
Yehoshua proceeded with Hashem's directives. He prepared to execute Achan, and to destroy the gold, silver, and the Aderet. Additionally, he brought Achan’s sons and daughters to witness the consequences of their father’s actions, as a stark warning against corruption.11 Yehoshua also gathered all of Achan's possessions, including his tent and livestock, to be destroyed. The entire Bnei Yisrael followed Yehoshua, observing this as a lesson to not replicate Achan's behavior. They took Achan, his family, and his belongings to a mountaintop near the camp, then descended to the adjacent valley, thereafter known as Emek Achor.
In Emek Achor, Yehoshua addressed Achan, 'Your actions have brought immense pain and led to Hashem withdrawing His Shechina from us. Today, Hashem will punish you, but your repentance and confession grant you a place in Olam Haba.' Then, all of Yisrael stoned Achan, burned his tent and possessions, and stoned his animals as well.
The Midrash12 explains that Achan was stoned for stealing on Shabbos and burned for violating the cherem. Pirkei Rebbe Eliezer13 adds that even his children were punished - stoned for their silence and burned because their silence indirectly caused the deaths of 36 tzaddikim at Ai.
A large heap of stones was placed at Achan's burial site in Emek Achor, standing as a lasting reminder of Hashem’s anger over this sin and its eventual subsidence. From that point forward, with the return of the Shechina, Bnei Yisrael found success in their battles to conquer Eretz Yisrael.
Like all stories in Tanach, there's more to the story of Achan and Ai than meets the eye.
Yair ben Menashe
One intriguing question is: who was Yair ben Menashe, and why was he killed?
The Gemara14 tells us he was the head of the Sanhedrin, considered as influential as the majority of its members. He belonged to the children of Menashe, who lived across the Jordan but joined the fight with Bnei Yisrael to conquer Eretz Yisrael.15
The Ohr Hachaim16 raises a question: Moshe had assured Bnei Gad and Bnei Reuven they wouldn't be harmed in the wars for Eretz Yisrael. So, why was Yair, a descendant of Menashe, killed? He explains that Moshe's guarantee was specifically for the children of Reuven and Gad, with Menashe joining later, after Moshe's assurance.
The Ramban and Ibn Ezra, however, propose that Yair was connected to Menashe only maternally, while paternally, he descended from Peretz ben Yehuda. Therefore, Yair ben Menashe wasn't part of the Reuven, Gad, and Menashe contingent; he joined the battle of his own accord and lacked their protection.
A third intriguing explanation concerns Yehoshua's ban on Yericho's loot. Before imposing it, he consulted the Sanhedrin. As its head, Yair ben Menashe, known for his humility, agreed with Yehoshua, perhaps not fully considering the consequences. His agreement set the tone, preventing further debate. This, sadly, led to his punishment.17
What was the real identity of Achan?
The true identity of Achan is a subject of much discussion in Chazal18. They tell us of five individuals united in Olam Haba: Zimri, Eitan, Heiman, Kalkol, and Darda. Here, Zimri is identified with Achan, Eitan with Avraham Avinu, Heiman with Moshe Rabbeinu, Kalkol with Yosef HaTzaddik, and Darda with the Dor HaMidbar, also known as the Dor Deah. This equivalence suggests that Zimri and Achan are the same person. The Gemara records a debate over whether his actual name was Achan or Zimri, yet it is evident that he earned a place in the world to come.
Let's explore further to understand the roots of Achan.
This story actually traces back to the birth of Peretz and Zerach, the sons of Yehuda and Tamar, as described in Parshas Vayeshev. During their birth, Zerach's hand emerged first, and the midwife tied a red string around it to mark him as the eldest. However, his twin brother Peretz pushed his way out ahead of Zerach, earning the name 'Peretz' (meaning 'breached') and the status of the firstborn. When Zerach was born, he was radiant like the sun, hence his name 'Zerach.' Rav Moshe Dovid Vali notes that Zerach's name (זרח), sharing the same letters as חזר ('return'), signifies his act of withdrawing his hand. Yehuda , his father, in an effort to change his mazal to a siman tov flipped the word around to זרח, thus blessing his son that he should shine like the sun. 19
The Midrash provides further insight: Zerach initially tried to be born first, but since Hashem intended that Mashiach was to descend from Peretz, Zerach retracted, allowing Peretz to be born first. This act of Zerach's hand reaching out is significant.
Achan, a great-grandson of Zerach, felt he, not Yehoshua, should lead Bnei Yisrael. This belief led him to reject Yehoshua's Cherem and defy it.
The word 'Yad' (hand) is mentioned four times during the twins' birth, symbolizing the four times Achan would transgress the Cherem. Rav Moshe Dovid Vali points out that the 'mispar katan' (numerical value) of Achan equals 14, the gematria of 'yad.'
Areivus
So, why was Achan not punished until now? The Gemara explains that while mutual responsibility had been a principle since Har Sinai, it initially applied only to known transgressions. When Bnei Yisrael crossed the Yarden, this responsibility extended even to hidden acts, encompassing Achan’s secret defiance.
Rav Aharon Kotler explained that Achan's actions reflected the prevailing spiritual state of the people. If Achan sinned, it meant that anyone else could have done it too, because the prevailing atmosphere allowed for it. His sin implied a communal failing, where no moral figures were present to set a positive example. Achan was the arm that committed the offense, but the body that moved this arm was the entire people! This incident taught Bnei Yisrael a crucial lesson about mutual responsibility, a concept known as "Areivus."
This lesson had a lasting impact. About fourteen years later, when they feared that a part of the people was about to sin, they immediately rebuked them! The concept "all of Israel are responsible for one another" not only explains phenomena in Am Yisrael, such as one sins and another is punished, but also demands and obligates every Jew to ensure that his fellow does not sin, and that the society in which he lives uproots the evil from its midst. This is not only because the sinner might influence the whole society, but the very fact that one has sinned shows that all are guilty - everyone has a part in the sin.20
Malchus
When Bnei Yisrael entered Eretz Yisrael, they were commanded to fulfill three crucial mitzvot in a specific order: appoint a king, annihilate Amalek, and build the Beis Hamikdash. This sequence was essential.21
The renewed commitment among the people as they crossed the Yarden was a preparation for the reign of Yehoshua, who was central to the nation's unity and direction.
The Kli Yakar,22 reflecting on the birth of Peretz and Zerach, interprets Zerach’s act of reaching out from the womb as indicative of a grasping nature. This trait, he suggests, is unsuitable for a king, who must maintain clean hands and act with utmost responsibility.
Therefore, Achan's story is intricately linked to the first mitzvah of appointing a king upon entering Eretz Yisrael. This may explain why the preceding chapter concludes by affirming that Hashem was with Yehoshua, signifying divine support for his leadership. Despite any potential opposition to Yehoshua as the Melech, Hashem's favor was with him.
Dovid haMelech
Let’s take this a bit further.
During King Shaul’s reign, a war erupted between the Bnei Yisrael and the Plishtim, led by the formidable Goliath. While David’s older brothers were at the frontlines, young David remained behind, tending to the family's sheep. After 40 days of stalemate, David was sent by his father Yishai to check on his brothers at the battlefront. Arriving there, David witnessed the battleground and the imposing figure of Goliath. He moved among the Jewish generals, instilling a spirit of hope.
Eventually, word of David’s inspiring presence reached Shaul, who requested David’s audience. The Gemara23 delves into a curious interaction between them, where Shaul asks David, “Whose son are you?” This query wasn’t about David’s immediate family—Shaul knew David as the harp player from the palace—but rather about his lineage. Was David descended from Peretz or Zerach? Shaul’s question was loaded with significance; a descendant of Zerach might be brave, but not necessarily suitable for kingship. However, a descendant of Peretz was deemed worthy of becoming a king.
David, affirming his noble lineage, went on to slay Goliath, turning the tide of the war. His heroic act was a stepping stone towards his eventual kingship.
The Dovid-Peretz-Moon connection
The connection to David HaMelech extends into deeper, mystical realms.
Ramban and Rabbeinu Bachya explain the mystical connection between Dovid HaMelech and the symbolism of Peretz and Zerach, drawing from the Sefer Habahir. Zerach, whose name suggests brightness, symbolizes the sun, while Peretz, meaning 'interruption,' represents the moon. The moon’s phases, with its periodic waxing and waning, mirror the fluctuating fortunes of David's kingdom, which descended from Peretz.
The twin birth of Peretz and Zerach symbolizes the interdependence of the sun and moon. Just as the moon derives its light from the sun, so too did the events at their birth reflect a divine choice. Zerach's initial emergence, signified by his extended hand, suggested his right to the birthright. However, Peretz’s actual birth as the firstborn reflected the Divine Will.
The Ramban connects this to the custom of saying during Kiddush Levana: 'דוד מלך ישראל חי וקיים' (David, King of Israel, lives and exists).24 As David’s kingdom emerged from Peretz, which is represented by the moon, this phrase was historically used by the Sanhedrin to discreetly announce the new moon's sanctification, circumventing Roman prohibitions against transmitting news regarding the times set for the festivals.
Rabbeinu Bachya delves deeper into the symbolic connection between the sun and the moon, and its relevance to why David is mentioned in Kiddush Levana. He explains that the sun, with its unceasing light, embodies a male element, while the moon, with its fluctuating light, represents a female element.
Accordingly, Zerach is associated with the sun, constant in its illumination, whereas Peretz is linked to the moon, which waxes and wanes in its light. This symbolism underpins the historical inevitability of King David's dynasty emerging from Peretz rather than Zerach. Peretz, as his name suggests, embodies the moon's fluctuating light - a light that varies in intensity, just like the moon's phases.
Consequently, since the House of David stems from Peretz, who is likened to the moon, the sages formulated the phrase 'דוד מלך ישראל חי וקיים' ('David, King of Israel, lives and endures') for use in Kiddush Levana.
Thus, when reciting 'חי וקיים' during Kiddush Levana, we acknowledge not just the lunar cycle's renewal, but also the enduring legacy of David, likened to the moon. This recitation reflects the belief that, like the moon reappearing each month, David’s lineage continues to endure and impact the Jewish people.
I would like to suggest that Achan’s rebellion against Yehoshua might be rooted in the symbolic comparison of Moshe and Yehoshua to the sun and the moon, respectively. Given this parallel, with Yehoshua embodying the moon, Achan might have erroneously believed that a 'sun' figure was still viable for leadership, as he himself was a descendant of Zerach, who is likened to the sun. This misconception could have led him to challenge Yehoshua’s authority, under the mistaken impression that a descendant of Zerach, symbolizing the sun's constant light, was more fitting for leadership than a descendant of Peretz, symbolizing the moon's fluctuating light.
Achan’s final prayer
The Megaleh Amukos25 and Rav Moshe ben Machir26 reveal a profound aspect of Achan's repentance. At the time he repented for his sin, Achan composed the prayer 'Al Kein Nekaveh,' which is now part of the Aleinu prayer. Intriguingly, the initial letters of 'Al Kein Nekaveh' spell out Achan's name, underscoring his deep connection to this prayer.
In 'Al Kein Nekaveh,' Achan acknowledges Hashem as the one true King and Creator, recognizing His ultimate authority. The prayer begins:
על כן נקוה לך ה’ אלהינו לראות מהרה בתפארת עזך להעביר גלולים מן הארץ והאלילים כרות יכרתון לתקן עולם במלכות שדי
'We therefore hope in You, Hashem our God, to soon witness the glory of Your might, removing idols from the earth and completely annihilating false gods, to establish a perfected world under the kingdom of Shaddai.'
Achan’s prayer is a plea for spiritual transformation, urging the removal of our hearts of stone that hinder our obedience to Hashem. It anticipates a time when all will acknowledge and understand Hashem's sovereignty.
The prayer continues:
'וכל בני בשר יקראו בשמך, להפנות אליך כל רשעי ארץ...'
'And all mankind will invoke Your Name, to turn back to You, all the wicked of the earth...'
Here, Achan envisions a world united in recognizing Hashem's rule, submitting to His will. This prayer reflects his yearning for a renewed heart, one that resists returning to folly and sin.
In accepting Hashem as the ultimate judge, Achan came to terms with his fate. Thus, Yehoshua assured him that his sincere Teshuva had atoned for his sins, earning him a place in Olam Haba.
Our relationship with Hakadosh Baruch Hu can never be extinguished. The incident with Achan reinforces a vital principle: אע’פ שחטא ישראל הוא – 'Even if one sins, he is still a Jew.'27 This teaches us that no sin can sever our intrinsic connection to Hashem. There is always a path of Teshuva, a way forward. Despite any transgressions, our bond with Hakadosh Baruch Hu remains intact, illuminating our journey back to righteousness. In the face of error, this unbreakable relationship serves as a beacon of hope, guiding us towards redemption and reaffirming our enduring identity as Jews.
Emes L'Yaakov Nach
Sanhedrin 44
Rav Moshe Dovid Vali
Yalkut Shimoni 18
Sanhedrin 43
Bamidbar Rabba 23;6
Matnas Kehuna
Malbim
Bereishis Rabba, 5;15
Artzos HaChaim Shaar 2, 41
Rashi on Sanhedrin 44
Tanchuma, Parshas Masai 5
Pirkei DeRabbi Eliezer 37
Sanhedrin 44a
Devarim 3;14
Bamidbar 32;22
Mishbetzos Zahav, page 187
Sanhedrin 44a; Vayikra Rabba 9:1
Parshas Vayeshev
Mishnas Rav Aharon, Yehoshua
Sanhedrin 20b
Bereishis 38;39
Yevamos 76b
Rosh Hashanah 25a
Va’Eschanan 195
Seder Hayom; Kavanas Aleinu
Sanhedrin 44a
Thank you, this was a fascinating dive into Achan!