Midrash su Proverbi 16:14

Observe how powerful Judah was: It is written concerning him: The wrath of a king is as messengers of death, but a wise man will pacify it (Prov. 16:14). The wrath of a king refers to Judah, and a wise man will pacify it alludes to Joseph, as is said: There are none so discreet and wise as thou (Gen. 41:39). When Joseph realized that Judah’s anger was mounting, he said: “Now Egypt will be destroyed.”

It is written (in Josh. 7:19): THEN JOSHUA SAID UNTO ACHAN: <MY SON, PLEASE GIVE GLORY TO THE LORD GOD OF ISRAEL AND MAKE A CONFESSION TO HIM. PLEASE TELL ME WHAT YOU HAVE DONE. DO NOT HIDE IT FROM ME.> Achan said to him: Am I to die because of this thing that you are saying unto me?¹⁰Tanh., Numb. 10:5; Numb. R. 23:6. When Achan saw <the situation>, he said in his heart: Now I shall be entrapped by the lot. Then I shall be found untrue (rt.: 'MN) and deemed a liar before Joshua. At that moment Achan said to Joshua: Why are you casting lots between me and my house? Let me cast lots between you and Phinehas! If the lot does not come up for both of you, I also shall believe (rt.: 'MN). At that moment (according to Josh. 7:19) [THEN] JOSHUA SAID {TO} [UNTO] ACHAN: MY SON, PLEASE GIVE GLORY TO THE LORD GOD OF ISRAEL AND MAKE A CONFESSION [TO HIM]. PLEASE TELL ME WHAT YOU HAVE DONE. Achan said to him: You also tell me what you have done. Immediately discord broke out in Israel, so that <Achan's> tribe of Judah arose in strife and killed one group after another in Israel. When Achan saw this, he said in his heart: If anyone saves a single life in Israel, it is as though he had saved the entire world; yet in my case, it has been through me that so many people in Israel have been killed. I am a sinner and one who causes <others> to sin. It is better <for me> to confess my transgression before the Holy One and before Joshua, so that no calamity come about through me. What did Achan do? He arose and made his voice heard, so that the whole congregation became silent before him. He said to Joshua (in vs. 20): I AM THE ONE WHO REALLY SINNED BEFORE THE LORD GOD OF ISRAEL. THUS AND SO (literally: LIKE THIS AND LIKE THIS) IS WHAT I HAVE DONE. So it was not THIS alone, but I have already acted fraudulently in other matters.¹¹See Gen. R. 85:14, according to which Achan had acted dishonestly in the person of his great grandfather, Zerah, the son of Judah by Tamar. Joshua said to him: Indeed I also knew that you were responsible for the situation. (Josh. 7:19:) PLEASE TELL ME WHAT YOU HAVE DONE. DO NOT HIDE IT FROM ME. (vs. 21): I SAW AMONG THE SPOILS. [He had said to himself:] I have seen what is written in the Torah (in Deut. 20:14): YOU MAY EAT THE SPOILS OF YOUR ENEMIES. (Josh. 7:21) <I SAW AMONG THE SPOILS> A FINE SHINAR MANTLE…. Now do not say that I am poor and in need, for there is no one in the tribe of Judah more wealthy than I. Immediately (there follows vs. 22): THEN JOSHUA SENT MESSENGERS, AND THEY RAN TO THE TENT…. For what reason did Joshua send them? So that the tribe [of Judah] would not steal them (i.e., the stolen articles) and continue in the discord. Joshua therefore sent quickly, AND (according to vs. 23) THEY BROUGHT THEM UNTO JOSHUA AND UNTO ALL THE CHILDREN OF ISRAEL; AND THEY SPREAD THEM OUT BEFORE THE LORD. What is the significance of AND THEY SPREAD THEM OUT? Joshua said: Sovereign of the World, is it because of these that you have been angry with your children? Here they are set before you. Immediately <we read> (in vs. 24): THEN JOSHUA, <AND ALL ISRAEL WITH HIM,> TOOK ACHAN ACHAN BEN ZERAH, <THE SILVER, THE MANTLE, AND THE WEDGE OF GOLD,> [TOGETHER WITH HIS SONS AND HIS DAUGHTERS.] <He took> HIS SONS AND HIS DAUGHTERS in order to teach them a lesson, but HIS OX, HIS ASS, < … > AND HIS TENT <he took> for burning. <He took> ALL ISRAEL WITH HIM to see his punishment so that they would not become accustomed to acting in this way. (Vs. 24, cont.:) AND THEY BROUGHT THEM UP TO THE VALLEY OF ACHOR (akhor; rt.: 'KR). (vs. 25:) THEN JOSHUA SAID: JUST AS YOU HAVE AFFLICTED (rt.: 'KR) US, [MAY THE LORD AFFLICT (rt.: 'KR) YOU] THIS DAY.¹²Without the bracketed words, the verse would read: HOW YOU HAVE AFFLICTED US THIS DAY! THIS DAY <only> is he to be afflicted ('akhur; rt.: 'KR), but he will have a share in the world to come. (Vs. 25, cont.:) THEN ALL ISRAEL PELTED HIM WITH STONES, him alone, AND THEY BURNED THEM WITH FIRE. The text is speaking of his wealth, for so it had been told him by the Almighty (in vs. 15): AND IT SHALL COME TO PASS THAT THE ONE WHO HAS BEEN SEIZED WITH WHAT HAS BEEN PROSCRIBED SHALL BE BURNED WITH FIRE TOGETHER WITH ALL THAT HE HAS. <This passage> is only to teach you that Achan had confessed that he had stolen them on the Sabbath, when he took them out of Jericho and concealed them in the midst of his tent. Thus he was stoned for profaning the Sabbath and burned because he had transgressed the ban. And where is it shown? You find that the Holy One said so to Joshua (in Josh. 6:2–4): SEE, I HAVE GIVEN JERICHO INTO YOUR HANDS, ALONG WITH ITS KING AND THE MIGHTY WARRIORS. SO YOU SHALL GO AROUND THE CITY WITH ALL THE MEN OF WAR TO ENCOMPASS THE CITY ONE TIME. THUS SHALL YOU DO FOR SIX DAYS WITH SEVEN PRIESTS…. <BUT ON THE SEVENTH DAY YOU SHALL GO AROUND THE CITY SEVEN TIMES, AND THE PRIESTS SHALL BLOW ON THE SHOPHARS. This passage serves> to teach you that Jericho was conquered on the Sabbath. Now Joshua did this thing on his own with the Holy One giving his consent. Joshua said (to himself): The Sabbath is holy, as stated (in Exod. 31:14): YOU SHALL KEEP THE SABBATH, BECAUSE IT IS HOLY FOR YOU. So whatever we conquer on it shall be holy, as stated (in Josh. 6:19): BUT ALL THE SILVER AND GOLD, [AND THE VESSELS OF BRONZE AND IRON, ARE HOLY TO THE LORD]. And where is it shown that he gave his consent? Where it is stated (in Joshua 6:17): [THE CITY] AND EVERYTHING IN IT <ARE TO BE> PROSCRIBED FOR THE LORD. At that time (according to Josh. 7:26) THE LORD TURNED FROM HIS BURNING ANGER. Concerning <this matter>, it is stated (in Prov. 16:14): THE KING's ANGER IS LIKE MESSEGERS OF DEATH, AND WHOEVER IS WISE WILL APPEASE IT. This refers to Joshua, who caused the burning anger of the Lord to turn away from Israel.

It is written (in Josh. 7:19), “Then Joshua said unto Achan, ‘My son, please give glory [to the Lord God of Israel and make a confession to Him; please tell me what you have done, do not hide it from me.]’” Achan said to him, “Am I to die because of this thing that you are saying ?”¹⁰Numb. R. 23:6. When Achan saw [the situation], he said in his heart, “Now I shall be entrapped by the lot. Then I shall be found untrue (rt.: 'mn) and deemed a liar before Joshua.” At that moment Achan said to Joshua, “Why are you casting lots between me and my house? Let me cast lots between you and Phinehas! If the lot comes up for both of you, I also shall believe (rt.: 'mn) [in it].” At that moment (according to Josh. 7:19) Joshua said to Achan, “My son, please give glory to the Lord God of Israel [and make a confession to Him]. Please tell me what you have done.” Achan said to him, “You also tell me what you have done.” Immediately discord broke out in Israel, so that [Achan's] tribe of Judah arose in strife and killed one group in Israel after another. When Achan saw this, he said in his heart, “If anyone saves a single life in Israel, it is as though he had saved the entire world; yet in my case, it has been through me that several people in Israel have been killed. I am a sinner and one who causes [others] to sin. It is better [for me] to confess my transgression before the Holy One, blessed be He, and before Joshua, so that no calamity come about through me.” What did Achan do? He arose and made his voice heard, so that the whole congregation turned to him. He said to Joshua (in vs. 20), “’(Truly) I am the one who sinned before the Lord God of Israel; thus and so (literally, like this and like this) is what I have done.’ So it was not this alone, but I have already misappropriated other [things].”¹¹See Gen. R. 85:14, according to which Achan had acted dishonestly in the person of his great grandfather, Zerah, the son of Judah by Tamar. Joshua said to him, “Indeed I also knew that you were responsible for the situation; (Josh. 7:19:) ‘please tell me what you have done. Do not hide it from me.’” (Vs. 21:) “I saw among the spoils.” [He said,] “I have seen what is written in the Torah (in Deut. 20:14), ‘you may eat the spoils of your enemies.’” (Josh. 7:21, cont.:) “A fine shinar mantle.” [He continued,] “Now do not say that I am poor and in need, for there is no one in the tribe of Judah wealthier than I. Immediately (there follows vs. 22), “Then Joshua sent messengers, and they ran to the tent.” For what reason did Joshua send them? So that the tribe of Judah would not steal them (i.e., the stolen articles) and continue in the discord. Joshua therefore sent quickly, and (according to vs. 23) “they brought them unto Joshua and unto all the Children of Israel; and they spread them out before the Lord.” What is the significance of “and they spread them out?” Joshua said in front of the Holy One, blessed be He, “Master of the world, is it because of these that You have been angry with Your children? Here they are set before you.” Immediately [we read] (in vs. 24), “Then Joshua took Achan ben Zerah, the silver, the mantle, and the wedge of gold, together with his sons and his daughters,” [the latter] in order to teach them a lesson; “his ox, his ass, […] and his tent,” for burning. (Vs. 24, cont.:) “All Israel [Joshua took] with him,” to see his punishment so that they would not become accustomed to acting in this way. (Vs. 24, cont.:) “And they brought them up to the Valley of Achor (akhor; rt.: 'kr).” (Vs. 25:) “Then Joshua said, ‘Just as you have afflicted (rt.: 'kr) us, [may the Lord afflict (rt.: 'kr) you] this day.’”¹²Without the bracketed words, the verse would read: HOW YOU HAVE AFFLICTED US THIS DAY! This day [only] is he to be afflicted ('akhur; rt.: 'kr), but he will have a share in the world to come. (Vs. 25, cont.:) “Then all Israel pelted him with stones,” him alone; “and they burned them with fire.” The text is speaking of his wealth, for so it had been told [Joshua] by the Almighty (in vs. 15), “And it shall come to pass that the one who has been seized with what has been proscribed shall be burned with fire....” If so, what do we learn from the verse (vs. 15, cont.), “him, and all that he has?” [This passage] is only to teach you that Achan had confessed that he had stolen them on the Sabbath, when he took them out of Jericho and buried them in the midst of his tent. Thus he was stoned for profaning the Sabbath and burned because he had transgressed the ban. And where is it shown? You find that the Holy One, blessed be He, said so to Joshua (in Josh. 6:2–4), “See, I have given Jericho into your hands, [along with its king and the mighty warriors. So you shall go around the city with all the men of war to encompass the city one time, thus shall you do for six days. …] but on the seventh day you shall go around the city seven times.” [This passage serves] to teach you that Jericho was conquered on the Sabbath. Now Joshua did this thing on his own, and the Holy One, blessed be He, gave his consent. Joshua said (to himself), “The Sabbath is holy, as stated (in Exod. 31:14), ‘You shall keep the Sabbath, because it is holy for you.’ So whatever we conquer on it shall be holy.” It is so stated (in Josh. 6:19), “But all the silver and gold, and the vessels of bronze and iron, are holy to the Lord.” And where is it shown that he received consent? Where it is stated (in Joshua 6:17), “The city and everything in it are to be proscribed for the Lord.” At that time (according to Josh. 7:26) “the Lord turned from His burning anger.” Concerning [this matter], it is stated (in Prov. 16:14), “The king's anger is like messengers of death, and whoever is wise will appease it.” This refers to Joshua, who caused the burning anger of the Lord to turn away from Israel.

R. Pinchas b. Chama lectured: Poverty is more difficult in a house even more than fifty lashes. R. Pinchas b. Chama lectured again: "If one has a sick person in his house, he shall go to a wise man and request him to pray for the sick one, as it is said (Prov. 16, 14) The fury of a king is like the messengers of death; but a wise man will appease it.

25 (Numb. 25:7) “When Phinehas [ben Eleazar ben Aaron the priest] saw”: But did they all not see it? And is it not written (in vs. 6), “before the eyes of Moses and the eyes of the whole congregation of the Children of Israel?” It is simply that when he saw the deed, he remembered the ruling (halakhah); that one who cohabits with an Aramean woman will have zealots strike him down. (Numb. 25:7, cont.) “He arose from the midst of the congregation”: From where did he stand up? It is simply that, while they were involved in give and take on the matter of whether or not [the culprit] was liable for death, that man (Phinehas) stood up from the midst of the congregation and volunteered [to carry out the sentence]. (Numb. 25:7, cont.) “And [he] took a spear in his hand”: He put the iron prong in his hand, which he put in his bosom. Then he began [to approach] leaning on the wood like a staff,⁷⁵I.e., with the iron prong hidden, the spear shaft seemed like a mere staff. because he was afraid of [the culprit's] tribe, as they surrounded him. When he reached them, they said to him, “Why have you come?” He said to them, “I also have come to fulfill my needs.” So they gave him permission, and he entered. For otherwise they would not have given him permission. (Numb. 25:8) “Then he went after the man of Israel into the tent, [and pierced both of them]”: He pierced both of them, the one on top of the other, through the unclean place (i.e., the private parts) of the both of them; lest Israel say there was no defilement there. He was zealous for the name of the Holy One, blessed be He. And twelve miracles occurred for him: The first miracle is that it is common that they would separate one from the other, but the angel adhered them together. The second miracle is that the angel closed their mouths that they not yell out. The third miracle is that [Phinehas was able to] direct [the spear precisely so that] the male genitals of [Zimri] were visible in the genitals of [Cozbi]; because they would have [otherwise] said, “[Phinehas] also went in and fulfilled his needs.” The fourth is that the iron expanded so that he could stab both of them. The fifth is that [the angel] gave him strength in his arm to raise both of them up. The sixth is that there was strength in the pole [of the spear] to lift both of them up. The seventh is that [Zimri and Cozbi] did not fall from the spear, but stayed in their place. The eighth is that the angel raised them up in the manner [of intercourse] on top of the spear for all to see their disgrace. The ninth is that they did not trickle blood, so that Phinehas would not become impure. The tenth is that the Holy One, blessed be He, kept their spirit [alive] so that he would not become impure. The eleventh is that the angel raised the lintel of the house chamber so that both of them would come out suspended in front of the eyes of everyone. The twelfth is when all the members of his tribe were ready to strike him down, an angel went down and smote them before him. When Phinehas saw that [the Holy One, blessed be He,] sought to destroy them, he struck [Zimri and Cozbi] on the ground. When he arose and prayed, [the plague] was removed. That is what is written (in Ps. 106:30), “Then Phinehas arose and interceded,”⁷⁶The verse continues: AND THE PLAGUE WAS STOPPED. in that he gave the judicial verdict (din). Interceded (rt.: pll) can only denote a judicial verdict (din), since it is stated (in reference to making a reparation Exod. 21:22), “and he shall pay as the judges (rt.: pll) determine.” (Numb. 25:9) “And those who died from the plague […]”: [This is] to inform you that, on every occasion when they fell, they were numbered. There is a parable about a wolf who fell upon a flock of sheep. The owner of the sheep said to the shepherd, “Count how many were lost.” [This] is to inform you how much unchastity distances [from God]; as this was [just one] individual, and [yet] twenty-four thousand fell on his account. This is related to (in Prov. 16:14), “The king’s wrath is a messenger of death, but a wise man can appease it, etc.” There is a parable about a king who was passing by when a group of youths were standing in front of him. [When] one of them cursed him, the king was filled with anger against [all of] them. [Then] one of them came and socked the one who cursed the king, [and] the king’s anger was immediately subdued. So too, who caused the Holy One, blessed be He, to go back from His anger and not to destroy all of Israel? One would say it was Phinehas. Ergo, “but a wise man can appease it.” The Holy One, blessed be He, has said, “In this world it is on account of gross misconduct that they were counted; but in the world to come (according to Hos. 2:1), “The number of the Children of Israel shall be as the sand of the sea, which cannot be measured or numbered.” Amen, may it be [His] will.

(Numb. 25:7:) “When Phinehas [ben Eleazar ben Aaron the priest] saw.” But did they all not see it?¹⁰⁰Numb. R. 20:25. And is it not written (in vs. 6), “before the eyes of Moses and the eyes of the whole congregation of the Children of Israel?” It is simply that when he saw the deed, he remembered the ruling (halakhah); that one who cohabits with an Aramean woman will have zealots strike him down. (Numb. 25:7, cont.:) “He arose from the midst of the congregation.” From where did he stand up? It is simply that, while they were involved in give and take on the matter of whether or not [the culprit] was liable for death, that man (Phinehas) stood up from the midst of the congregation and volunteered [to carry out the sentence]. (Numb. 25:7, cont.:) “And took a spear in his hand.” He put the iron prong in his hand, which he put in his bosom. Then he began [to approach] leaning on the wood like a staff,¹⁰¹I.e., with the iron prong hidden, the spear shaft seemed like a mere staff. because he was afraid of [the culprit's] tribe, as they surrounded him. When he reached them, they said to him, “Why have you come?” He said to them, “I also have come to fulfill my needs.” So they gave him permission, and he entered. For otherwise they would not have given him permission. (Numb. 25:8:) “Then he went after the man of Israel into the tent, and pierced both of them.” He pierced both of them, the one on top of the other, through the unclean place (i.e., the private parts) of the both of them; lest Israel say there was no defilement there. He was zealous for the name of the Holy One, blessed be He. And twelve miracles occurred for him: The first miracle is that it is common that they would separate one from the other, but the angel adhered them together. The second miracle is that the angel closed their mouths that they not yell out. The third miracle is that [Phinehas was able to] direct [the spear precisely so that] the male genitals of [Zimri] were visible in the genitals of [Cozbi]; because they would have [otherwise] said, “[Phinehas] also went in and fulfilled his needs.” The fourth is that the iron expanded so that he could stab both of them. The fifth is that [the angel] gave him strength in his arm to raise both of them up. The sixth is that there was strength in the pole [of the spear] to lift both of them up. The seventh is that [Zimri and Cozbi] did not fall from the spear, but stayed in their place. The eighth is that the angel raised them up in the manner [of intercourse] on top of the spear for all to see their disgrace. The ninth is that they did not trickle blood, so that Phinehas would not become impure. The tenth is that the Holy One, blessed be He, kept their spirit [alive so that he would not become impure]. The eleventh is that the angel raised the lintel of the house chamber so that both of them would come out suspended in front of the eyes of everyone. The twelfth is when all the members of his tribe were ready to strike him down, an angel went down and smote them before him. When Phinehas saw that the Holy One, blessed be He, sought to destroy them, he struck [Zimri and Cozbi] on the ground. When he arose and prayed, they were removed. That is what is written (in Ps. 106:30), “Then Phinehas arose and interceded,”¹⁰²The verse continues: AND THE PLAGUE WAS STOPPED. in that he gave the judicial verdict (din). Interceded (rt.: pll) can only denote a judicial verdict (din), since it is stated (in reference to making a reparation Exod. 21:22), “and he shall pay as the judges (rt.: pll) determine.” (Numb. 25:9:) “And those who died from the plague.” And afterwards [it is written] (in Numb. 26:2), “Count the head (take a census).” [This is] to inform you that, on every occasion when they fell, they were numbered. There is a parable about a wolf who fell upon a flock of sheep. The owner of the sheep said to the shepherd, “Count how many were lost.” [This] is to inform you how much unchastity distances [from God]; as this was [just one] individual, and [yet] twenty-four thousand fell on his account. This is related to (in Prov. 16:14), “The king’s wrath is a messenger of death, but a wise man can appease it.” There is a parable about a king who was passing by when a group of youths were standing in front of him. [When] one of them cursed him, the king was filled with anger against [all of] them. [Then] one of them came and socked the one who cursed the king, [and] the king’s anger was immediately subdued. So too, who caused the Holy One, blessed be He, to go back from His anger and not to destroy all of Israel? One would say it was Phinehas. Ergo, “but a wise man can appease it.” The Holy One, blessed be He, has said, “In this world it is on account of gross misconduct that they were counted; but in the world to come (according to Hos. 2:1), “The number of the Children of Israel shall be as the sand of the sea, which cannot be measured or numbered.” Amen, may it be [His] will.

6 (Numb. 34:2) “This is the land that shall fall to you as your portion”: And does the land fall? But is it not written (in Eccl. 1:4), “but the land stands forever?” It is simply that when the spies came and put out slander on the land, Moses got angry. [Then] all of Israel said, “Moses, our teacher, if these spies were two [or] three, it would be correct for us to trust [them], as stated (Deut. 17:6), ‘By the testimony of two or three witnesses.’ And behold, they are ten, (as in Deut. 1:28), ‘To where shall we go up; our kinsmen have taken the heart out of us, saying, “We saw there a people stronger and taller than we.”’” As it were, [they were complaining that] the Master of the house is not able to remove his vessels (the inhabitants) from there. What did the Holy One, blessed be He, do? He took the ministering angel of the land and bound him and put him down in front of them, as stated (Deut. 1:21), “See the Lord, your God, has placed in front of you....” And was [the land] in front of them? It is simply that He put down its ministering angel. And He said to them (in Deut. 1:21, cont.), “Go up and possess..., do not fear and do not tremble,” not from the Nephilim and not from the numerous people. (Ezek. 45:1) “When you allot the land as an inheritance....”: This text is related (to Ps. 16:6), “Portions of land fell to me in pleasantness, even a beautiful inheritance for me.” “Portions of land fell to me”: These are the twelve tribes, since the land was divided to the twelve tribes, as stated (in Ezek. 47:13), “Thus said the Lord God, ‘These shall be the boundaries of the land that you shall allot to the twelve tribes of Israel.’” “In pleasantness,” in the merit of the Torah, about which it is stated (in Prov. 22:18), “As it is pleasant that you should store them in your belly [...].” There is a man who is handsome but his clothing is ugly, and one who is ugly but his clothing handsome. But [regarding] Israel, they adorn the land and the Land adorns them. Hence it is stated (in Ps. 16:6), “Even a beautiful inheritance for me.” And so too is it stated (in Job 29:14), “I clothed myself in righteousness and it clothed me.” It is written (in Josh. 7:19), “Then Joshua said unto Achan, ‘My son, please give glory to the Lord God of Israel [and make a confession to Him; please tell me what you have done, do not hide it from me.]’” Achan said to him, “Am I to die because of this thing that you are saying?” When Achan saw [the situation], he said in his heart, “Now I shall be entrapped by the lot. Then I shall be found untrue (rt.: 'mn) and deemed a liar before Joshua.” At that moment Achan said to Joshua, “Why are you casting lots between me and my house? Let me cast lots between you and Phinehas! If the lot does not come up for both of you, I also shall believe (rt.: 'mn) [in it].” At that moment (according to Josh. 7:19) Joshua said to Achan, “My son, please give glory to the Lord God of Israel and make a confession to Him. Please tell me what you have done.” Achan said to him, “You also tell me what you have done.” Immediately discord broke out in Israel, so that [Achan's] tribe of Judah arose in strife and killed one group in Israel after another. When Achan saw this, he said in his heart, “If anyone saves a single life in Israel, it is as though he had saved the entire world; yet in my case, it has been through me that several people in Israel have been killed. I am a sinner and one who causes [others] to sin. It is better [for me] to confess my transgression before the Holy One, blessed be He, and before Joshua, so that no calamity come about through me.” What did Achan do? He arose and made his voice heard, so that the whole congregation turned to him. He said to Joshua (in vs. 20), “’(Truly) I am the one who sinned before the Lord God of Israel; thus and so (literally, like this and like this) is what I have done.’ So it was not this alone, but I have already misappropriated other [things].”⁶See Gen. R. 85:14, according to which Achan had acted dishonestly in the person of his great grandfather, Zerah, the son of Judah by Tamar. Joshua said to him, “Indeed I also knew that you were responsible for the situation; (Josh. 7:19,) ‘please tell me what you have done. Do not hide it from me.’” (Vs. 21) “I saw among the spoils”: [He said,] “I have seen what is written in the Torah (in Deut. 20:14), ‘you may eat the spoils of your enemies.’” (Josh. 7:21, cont.) “A fine shinar mantle”: [He continued,] “Now do not say that I am poor and in need, for there is no one in the tribe [of Judah] wealthier than I. Immediately (there follows vs. 22), “Then Joshua sent messengers, and they ran to the tent and behold buried in his tent was the silver […].” For what reason did Joshua send them? So that the tribe of Judah would not steal them (i.e., the stolen articles) and continue in the discord. Joshua therefore sent quickly, and (according to vs. 23) “they brought them unto Joshua and unto all the Children of Israel; and they spread them out before the Lord.” What is the significance of “and they spread them out?” Joshua said in front of the Holy One, blessed be He, “Master of the world, is it because of these that You have been angry with Your children? Here they are set before you.” Immediately [we read] (in vs. 24), “Then Joshua took Achan ben Zerah, the silver, the mantle, and the wedge of gold, together with his sons and his daughters,” [the latter] in order to teach them a lesson; “his ox, his ass, […] and his tent,” for burning. (Vs. 24, cont.) “And all Israel [Joshua took] with him,” to see his punishment so that they would not become accustomed to acting in this way. (Vs. 24, cont.) “And they brought them up to the Valley of Achor (akhor; rt.: 'kr).” (Vs. 25) “Then Joshua said, ‘Just as you have afflicted (rt.: 'kr) us, [may the Lord afflict (rt.: 'kr) you] this day:’”⁷Without the bracketed words, the verse would read: HOW YOU HAVE AFFLICTED US THIS DAY! This day [only] is he to be afflicted ('akhur; rt.: 'kr), but he will have a share in the world to come. (Vs. 25, cont.) “Then all Israel pelted him with stones,” him alone; “and they burned them with fire”: The text is speaking of his wealth, for so it had been told [Joshua] by the Almighty (in vs. 15), “And it shall come to pass that the one who has been seized with what has been proscribed shall be burned with fire....” If so, what do we learn from the verse (vs. 15, cont.), “him, and all that he has?” [This passage] is only to teach you that Achan had confessed that he had stolen them on the Sabbath, when he took them out of Jericho and buried them in the midst of his tent. Thus he was stoned for profaning the Sabbath and burned because he had transgressed the ban. And where is it shown? You find that the Holy One, blessed be He, said so to Joshua (in Josh. 6:2–4), “See, I have given Jericho into your hands, along with its king and the mighty warriors. So you shall go around the city with all the men of war to encompass the city one time, thus shall you do for six days. [… but on the seventh day you shall go around the city seven times].” [This passage serves] to teach you that Jericho was conquered on the Sabbath. Now Joshua did this thing on his own, and the Holy One, blessed be He, gave his consent. Joshua said (to himself), “The Sabbath is holy, as stated (in Exod. 31:14), ‘You shall keep the Sabbath, because it is holy for you.’ And whatever we conquer shall be holy.” It is so stated (in Josh. 6:19), “But all the silver and gold, and the vessels of bronze and iron, are holy to the Lord.” And where is it shown that he received consent? Where it is stated (in Josh. 6:17), “The city and everything in it are to be proscribed for the Lord.” At that time (according to Josh. 7:26) “the Lord turned from His burning anger.” Concerning [this matter], it is stated (in Prov. 16:14), “The king's anger is like messengers of death, and whoever is wise will appease it.” This refers to Joshua, who caused the burning anger of the Lord to turn away from Israel.

Hew these two tablets of stone (Exod. 34:1). Scripture states elsewhere in allusion to this verse: The wrath of a king is as messengers of death; but a wise man will pacify it (Prov. 16:14). The wrath of a king is as messengers of death alludes to the Holy One, blessed be He. After the people had made the golden calf the demons attacked Moses. He pleaded for mercy, recalling the merit of the patriarchs and they departed from him. When he broke the tablets his anger diminished. What did Moses witness that compelled him to break the tablets? It may be compared to a king who travels abroad while his wife remains at home with the servants. Because she was alone with them, rumors began to circulate concerning her behavior. The king heard them, and when he returned home, he wanted to kill her. His advisor learned this and tore up her marriage certificate. He said: “If the king should say, my wife has done such and such, we can reply, she is no longer your wife.” The king inquired about her and found that she had done nothing wrong. Only the maidservants had acted shamefully. He became reconciled with her immediately. His advisor then said to him: “Master, write another marriage contract, since the first one was torn up.” “You tore it up,” the king replied, “so now you must bring the parchment and I will write the document with my own hand.” So too here. When the Israelites made the calf, the Holy One, blessed be He, felt the same way. He said to Moses: Go, get thee down, for thy people have dealt corruptly. Whereupon he replied: They are Your people and Your inheritance. Then the Holy One, blessed be He, said to Moses: This act proves that The ox knoweth his owner (Isa. 1:3). The Holy One, blessed be He, said to the calf: Who made you? The calf answered: The mixed multitude that departed from Egypt with the Israelites, for it is written about them: Whose flesh is as the flesh of asses (Ezek. 23:20). Then the Holy One, blessed be He, said: Did I not tell you: Go, get thee down, for thy people that thou broughtest up out of the land of Egypt have dealt corruptly (Exod. 32:7) and have made the golden calf. My people did not do it, as it is said: But Israel doth not know, My people doth not consider (Isa. 1:3). Immediately Moses arose and pleaded in their defense: O Lord God, destroy not Thy people and Thine inheritance that Thou hast redeemed through Thy greatness (Deut. 9:26). And he went ahead and broke the tablets. When the Holy One, blessed be He, became reconciled, He told him: Go, hew these two tablets of stone.