Sanhedrin 87

Chapter 87

א עכן מאי טעמא איענוש משום דהוו ידעי ביה אשתו ובניו
1 in the case of Achan, why were they punished? — Because his wife and childrenknew thereof.<span class="x" onmousemove="('comment',' It was therefore no longer secret. ');"><sup>1</sup></span> Israel hath sinned. R. Abba b. Zabda said: Even though [the people] havesinned, they are still [called]'Israel'.<span class="x" onmousemove="('comment',' Israel is the name of honour for the people when faithful to God. Cf. Isa. XLIX, 3. ');"><sup>2</sup></span> R. Abba said: Thus peoplesay, A myrtle, though it stands among reeds, is still a myrtle, and it isso called.
ב (יהושע ז, יא) חטא ישראל אמר רבי אבא בר זבדא אע"פ שחטא ישראל הוא אמר ר' אבא היינו דאמרי אינשי אסא דקאי ביני חילפי אסא שמיה ואסא קרו ליה
2 Yea, they have even transgressed my covenant which I have commanded them,yea, they have even taken of the devoted thing and have also stolen [it],and dissembled also, and they have even put it amongst their ownstuff.<span class="x" onmousemove="('comment',' Josh. VII, 11. ');"><sup>3</sup></span> R. Ile'a said on behalf ofR. Judah b. Masparta: This teaches that Achan transgressed the five booksof the Torah, [for the word 'gam'<span class="x" onmousemove="('comment',' Also, or even. [Ms.M. omits bracketed words. The inference that he transgressed the five books will then be deduced from the verse itself: my covenant, referring in Genesis (XVIII); taken of the devoted thing, to Leviticus (XXVIII, 28); stolen, to Exodus (XX, 15); dissembled, to Numbers (V, 5-10); put it amongst their own stuff, to Deuteronomy (XXIII, 25), v. Yad Ramah.] ');"><sup>4</sup></span> is written there five times].
ג (יהושע ז, יא) וגם עברו את בריתי אשר צויתי אותם גם לקחו מן החרם גם גנבו גם כחשו גם שמו בכליהם אמר ר' אילעא משום ר' יהודה בר מספרתא מלמד שעבר עכן על חמשה חומשי תורה שנאמר חמשה גם
3 R. Ile'a also said on behalf of R. Judah b. Masparta; Achan was anepispastic:<span class="x" onmousemove="('comment',' I.e., he effaced the sign of the Abrahamic covenant in circumcision. ');"><sup>5</sup></span> Here it is written, Theyhave even transgressed mycovenant;<span class="x" onmousemove="('comment',' Josh. VII, 11. ');"><sup>6</sup></span> andelsewhere<span class="x" onmousemove="('comment',' With reference to circumcision. ');"><sup>7</sup></span>
ד ואמר רבי אילעא משום רבי יהודה בר מספרתא עכן מושך בערלתו היה כתיב הכא וגם עברו את בריתי וכתיב התם (בראשית יז, יד) את בריתי הפר
4 it is said, He hath brokenmy covenant.<span class="x" onmousemove="('comment',' Gen. XVII, 14. Hence covenant' is assumed to have the same meaning in both verses. ');"><sup>8</sup></span> But is this notobvious?<span class="x" onmousemove="('comment',' Seeing that R. Ile'a himself said earlier that he had transgressed the five books of the Torah; that includes epispasm. ');"><sup>9</sup></span> — I might have thought thathe would not practise a licence in respect of a precept which concerned hisown body; therefore he (R. Ile'a) informs us otherwise.
ה פשיטא מהו דתימא במצוה גופיה לא פקר קמ"ל
5 And because he hath wrought a wanton deed inIsrael.<span class="x" onmousemove="('comment',' Josh. VII, 19. ');"><sup>10</sup></span> R. Abba b. Zabda said; Thisteaches that Achan committed adultery with a betrothed damsel: Here it iswritten, And because he hath wrought a wanton deed in Israel, and elsewhere,it is said, For she hath wrought a wanton deed inIsrael.<span class="x" onmousemove="('comment',' Deut. XXII, 21; this refers to a betrothed maiden who committed adultery. ');"><sup>11</sup></span> But is this notobvious?<span class="x" onmousemove="('comment',' V. n. 8. ');"><sup>12</sup></span>
ו (יהושע ז, טו) וכי עשה נבלה בישראל א"ר אבא בר זבדא מלמד שבעל עכן נערה המאורסה כתיב הכא וכי עשה נבלה וכתיב התם (דברים כב, כא) כי עשתה נבלה בישראל
6 — I might have thoughtthat Achan was not so extremelylicentious;<span class="x" onmousemove="('comment',' As to make himself despised by men also, for having brought shame (in her family, and having made her ineligible to marry her intended husband. ');"><sup>13</sup></span> therefore he gives usthis information.<span class="x" onmousemove="('comment',' This was probably intended to teach that there is no limit to licentiousness once a man breaks loose from restraint. ');"><sup>14</sup></span> Rabina said: Hewas punished as is a betrothed damsel [who commits adultery], viz., bystoning.<span class="x" onmousemove="('comment',' He should legally have been burned for taking of the things under the ban. cf. Josh. VII, 15: He that is taken with the devoted things shall be burned with fire. ');"><sup>15</sup></span>
ז פשיטא מהו דתימא כולי האי לא פקר נפשיה קמ"ל רבינא אמר דיניה כנערה המאורסה דבסקילה
7 The Resh Galutha once said to R. Huna; It is written, And Joshua took Achanthe son of Zerah and the silver and the mantle and the wedge of gold andhis sons and his daughters, and his oxen and his asses, and sheep, and histent and all that he had.<span class="x" onmousemove="('comment',' Ibid. 24. ');"><sup>16</sup></span> If hesinned, wherein did his sons and daughters sin? — He retorted: On your view,[one might ask:] If he sinned, how did all Israel sin, that it is written,And all Israel with him?<span class="x" onmousemove="('comment',' Ibid. ');"><sup>17</sup></span> But itwas to overawe<span class="x" onmousemove="('comment',' Lit., 'chastise'. I.e., all Israel were taken to the place of execution to be overawed by his punishment. ');"><sup>18</sup></span>
ח אמר ליה ריש גלותא לרב הונא כתיב (יהושע ז, כד) ויקח יהושע את עכן בן זרח ואת הכסף ואת האדרת ואת לשון הזהב ואת בניו ואת בנותיו ואת שורו ואת חמורו ואת צאנו ואת אהלו ואת כל אשר לו אם הוא חטא בניו ובנותיו מה חטאו
8 them. So here too,it was to overawe them.<span class="x" onmousemove="('comment',' Thus, his family was brought there merely to witness the execution. ');"><sup>19</sup></span> And they burned them with fire and they stoned them withstones.<span class="x" onmousemove="('comment',' Ibid. 25. ');"><sup>20</sup></span> By both [forms ofdeath]?<span class="x" onmousemove="('comment',' Surely they were not executed twice! ');"><sup>21</sup></span>
ט אמר ליה וליטעמיך אם הוא חטא כל ישראל מה חטאו דכתיב (יהושע ז, כד) וכל ישראל עמו אלא לרדותן ה"נ כדי לרדותן
9 — Rabina answered: Thosesuitable for burning<span class="x" onmousemove="('comment',' The inanimate property. ');"><sup>22</sup></span> were burned,and those suitable for stoning<span class="x" onmousemove="('comment',' The livestock. ');"><sup>23</sup></span> werestoned.
י (יהושע ז, כה) וישרפו אותם באש ויסקלו אותם באבנים בתרתי אמר רבינא הראוי לשריפה לשריפה הראוי לסקילה לסקילה
10 And I saw among the spoil a goodly mantle ofShinar,<span class="x" onmousemove="('comment',' Babylon. Cf. Gen X, 10; XI, 2. ');"><sup>24</sup></span> and two hundred <i>shekels</i>of silver.<span class="x" onmousemove="('comment',' Josh. VII, 21. ');"><sup>25</sup></span> Rab said: It was a silkmantle;<span class="x" onmousemove="('comment',' Rashi: Woollen. ');"><sup>26</sup></span>
יא (יהושע ז, כא) וארא בשלל אדרת שנער אחת טובה ומאתים שקלים כסף רב אמר איצטלא דמילתא ושמואל אמר סרבלא דצריפא
11 Samuel maintained: It wasa cloak dyed with alum. And they laid them down<span class="x" onmousemove="('comment',' Lit., 'poured out'. ');"><sup>27</sup></span> before theLord.<span class="x" onmousemove="('comment',' Ibid. 23. ');"><sup>28</sup></span>
יב (יהושע ז, כג) ויציקום לפני ה' אמר רב נחמן בא וחבטם לפני המקום אמר לפניו רבש"ע על אלו תיהרג רובה של סנהדרין דכתיב (יהושע ז, ה) ויכו מהם אנשי העי כשלשים וששה איש ותניא שלשים וששה ממש דברי ר' יהודה אמר לו ר' נחמיה וכי שלשים וששה היו והלא לא נאמר אלא כשלשים וששה איש אלא זה יאיר בן מנשה ששקול כנגד רובה של סנהדרין
12 R. Nahman said: He [Joshua]came and cast them down before God, exclaiming, 'Sovereign of the Universe!for these shall a [number equal to a] majority of the Sanhedrin he killed?'<span class="x" onmousemove="('comment',' I.e., of the great Sanhedrin of seventy one. ');"><sup>29</sup></span> For it is written, And the men of Ai smote of them about thirty-sixmen;<span class="x" onmousemove="('comment',' Ibid. verse 5. ');"><sup>30</sup></span> regarding which it was taught,i.e., literally thirty-six: this is R. Judah's view. R. Nehemia said to him;Were there actually thirty-six? Surely, only about thirty-six men is written.But this refers to Jair the son ofManasseh<span class="x" onmousemove="('comment',' A contemporary of Moses and a descendant of Manasseh by his grandmother and of Judah by his grandfather. His grandmother was probably an heiress and therefore he is reckoned by the tribe of Manasseh (I Ch. II, 5, 22, 23) ');"><sup>31</sup></span>
יג אמר רב נחמן אמר רב מאי דכתיב (משלי יח, כג) תחנונים ידבר רש ועשיר יענה עזות תחנונים ידבר רש זה משה ועשיר יענה עזות זה יהושע
13 who was equal [in importance]to the majority of theSanhedrin.<span class="x" onmousemove="('comment',' The Heb. is [H], and the [H] is translated as a kaf similitatis, 'like,' i.e., one man who was like thirty-six ');"><sup>32</sup></span> R. Nahman said in Rab'sname: What is meant by, The poor useth entreaties, but the rich answerethinsolently.?<span class="x" onmousemove="('comment',' Prov. XVIII, 23. ');"><sup>33</sup></span> — The poor usethentreaties — that refers toMoses;<span class="x" onmousemove="('comment',' Who, when imploring God's mercy for the people, spake humbly. The term 'poor' which is used of Moses in this instance is attributed to the fact that in comparison with Joshua, he was poor in the conquest of the land (Maharsha). ');"><sup>34</sup></span>
יד מאי טעמא אילימא משום דכתיב ויציקום לפני ה' ואמר רב נחמן בא וחבטן לפני המקום אטו פנחס לא עביד הכי (דכתיב) (תהלים קו, ל) ויעמד פנחס ויפלל ותעצר המגפה ואמר ר' אלעזר ויתפלל לא נאמר אלא ויפלל מלמד שעשה פלילות עם קונו בא וחבטן לפני המקום אמר לפניו רבונו של עולם על אלו יפלו עשרים וארבעה אלף מישראל דכתיב (במדבר כה, ט) ויהיו המתים במגפה ארבעה ועשרים אלף
14 the rich answereth insolently,— to Joshua. Why so? Shall we say, because it is written. And they laidthem down before the Lord,<span class="x" onmousemove="('comment',' Josh. VII, 23. ');"><sup>35</sup></span> whichR. Nahman interpreted, He came and cast them down beforeGod;<span class="x" onmousemove="('comment',' Meaning that Joshua threw them down in a challenging or insolent way. ');"><sup>36</sup></span> But did not Phinehas do thesame? For it is written, Then stood up Phinehas and wrought judgment[wa-yefallel] and so the plague wasstayed:<span class="x" onmousemove="('comment',' Ps. CVI, 30. ');"><sup>37</sup></span>
טו ואלא מהכא (יהושע ז, ז) למה העברת העביר את העם הזה את הירדן משה נמי מימר אמר (שמות ה, כב) למה הרעתה לעם הזה אלא מהכא (יהושע ז, ז) ולו הואלנו ונשב בעבר הירדן
15 whereon R. Eleazar said:Not wayithpallel,<span class="x" onmousemove="('comment',' [H], 'he interceded', 'prayed'. ');"><sup>38</sup></span> but wa-yefallelis written;<span class="x" onmousemove="('comment',' [H], 'he judged'. ');"><sup>39</sup></span> thus teaching that hehad contentions with his Creator: he came and castthem<span class="x" onmousemove="('comment',' Zimri and Cozbi. Cf. Num. XXV, 7ff. ');"><sup>40</sup></span>
טז (יהושע ז, י) ויאמר ה' אל יהושע קום לך דריש ר' שילא א"ל הקב"ה שלך קשה משלהם אני אמרתי (דברים כז, ד) והיה בעברכם את הירדן תקימו ואתם ריחקתם ס' מיל
16 before God and cried out,'Sovereign of the Universe! because of these, shall twenty-four thousandof Israel fall?' As it is written, And those that died by the plague, weretwenty and four thousand?<span class="x" onmousemove="('comment',' Num. XXV, 9. ');"><sup>41</sup></span> — Nayit is inferred<span class="x" onmousemove="('comment',' That Joshua spoke insolently. ');"><sup>42</sup></span> from the following:[And Joshua said, Alas! O Lord,] wherefore hast Thou brought this peopleover the Jordan.<span class="x" onmousemove="('comment',' Josh. VII, 7. ');"><sup>43</sup></span>
יז בתר דנפק אוקים רב אמורא עליה ודרש (יהושע יא, טו) כאשר צוה ה' את משה עבדו כן צוה משה את יהושע וכן עשה יהושע לא הסיר דבר מכל אשר צוה ה' את משה
17 Yet Moses too spakethus: Wherefore hast thou dealt ill with thispeople.?<span class="x" onmousemove="('comment',' Ex. V, 22. ');"><sup>44</sup></span> — Nay but it is derivedfrom the following: Would that we had been content and dwelt beyond theJordan.<span class="x" onmousemove="('comment',' Josh. VII, 7. ');"><sup>45</sup></span> And the Lord said unto Joshua, Get theeup.<span class="x" onmousemove="('comment',' Ibid. 10. ');"><sup>46</sup></span>
יח א"כ מה ת"ל קום לך א"ל אתה גרמת להם והיינו דקאמר ליה בעי (יהושע ח, ב) ועשית לעי ולמלכה כאשר עשית ליריחו ולמלכה וגו'
18 R. Shila expounded this: TheHoly One blessed be He, said to him: Thy [transgression] isgreater<span class="x" onmousemove="('comment',' Lit., 'harder'. ');"><sup>47</sup></span> thantheirs,<span class="x" onmousemove="('comment',' Deduced from the redundant [H] 'thee', i.e., it is on thy account too that this disaster has happened. 'Theirs' probably refers to Achan's sin. ');"><sup>48</sup></span> for I commanded, And itshall be when ye are passed over the Jordan that ye shall set up [thesestones];<span class="x" onmousemove="('comment',' Deut. XXVII, 4. ');"><sup>49</sup></span>
יט (יהושע ה, יג) ויהי בהיות יהושע ביריחו וישא עיניו וירא וגו' ויאמר לא כי אני שר צבא ה' עתה באתי [ויפול יהושע אל פניו ארצה וישתחו] היכי עביד הכי והאמר רבי יוחנן אסור לו לאדם שיתן שלום לחבירו בלילה חיישינן שמא שד הוא
19 ye advanced sixty milshowever, [into the country before setting themup].<span class="x" onmousemove="('comment',' The distance between the Jordan and the mountains of Gerizim and Ebal, where the stones were set up, is sixty mils. V. Sotah 36a. ');"><sup>50</sup></span> But when he [R. Shila] hadgone out, Rab<span class="x" onmousemove="('comment',' [Rab was then still in Nehardea, the place of R. Shila.] ');"><sup>51</sup></span> set up his interpreterto speak for him, who expounded; As the Lord commanded Moses His servant,so did Moses command Joshua, and so did Joshua; he left nothing undone ofall that the Lord commandedMoses.<span class="x" onmousemove="('comment',' Josh. XI, 15. I.e., Joshua did not sin as suggested above. ');"><sup>52</sup></span>
כ שאני התם דקאמר ליה (יהושע ה, יד) אני שר צבא ה' עתה באתי וגו' ודילמא משקרי גמירי דלא מפקי שם שמים לבטלה
20 What then do the words, Getthee up,<span class="x" onmousemove="('comment',' V. p. 288, n. 16. ');"><sup>53</sup></span> teach us? — The Lord saidto him, Thou hast brought [guilt] uponthem:<span class="x" onmousemove="('comment',' By forbidding them the spoil of Jericho. ');"><sup>54</sup></span> and for that reason He saidto him with reference to Ai: And thou shalt do to Ai and her king as thoudidst to Jericho and her king, [only the spoil thereof and the cattle thereofshall ye take for a prey.]<a rel="footnote" href="#56a_55"><sup>55</sup></a> And it came to pass when Joshua was by Jericho that he lifted up his eyesand looked&nbsp;… And he said, Nay, but I am captain of the host of the Lord,I am now come. And Joshua fell on his face to the earth and boweddown.<span class="x" onmousemove="('comment',' Josh. V, 13-14. The fact that, as his question implies, he could not distinguish who the other was, shows that it was night time. ');"><sup>56</sup></span> But how could he doso?<span class="x" onmousemove="('comment',' I.e., bow to an unknown man. ');"><sup>57</sup></span> Did not R. Johanan say: Onemay not greet his fellow at night for fear that he may be ademon?<span class="x" onmousemove="('comment',' The customary greeting of Shalom (peace) is held in equal esteem with the name of God (v. Shab. 10b), and therefore may not be extended to a demon; whilst bowing to a demon is most certainly forbidden. ');"><sup>58</sup></span> There it was different, forhe said; I am captain of the host of the Lord, I am now come, etc. But perhapshe lied? — We have a tradition that such do not utter the name of God invain.
Previous ChapterNext Chapter