כְּתִיב: וַיֹּאמֶר יְהוֹשֻׁעַ אֶל עָכָן, בְּנִי שִׂים נָא כָבוֹד וְגוֹ' (יהושע ז, יט). אָמַר לֵיהּ עָכָן, בִּשְׁבִיל דִּבּוּר זֶה שֶׁאַתָּה אוֹמֵר, אֲנִי מֵת. כֵּיוָן שֶׁרָאָה עָכָן כָּךְ, אָמַר בְּלִבּוֹ, עַכְשָׁו אֲנִי נִלְכָּד בַּגּוֹרָל וְאֵינִי מַאֲמִין בּוֹ וְאֶתְחַשֵּׁב כַּזְבָן לִפְנֵי יְהוֹשֻׁעַ. בְּאוֹתָהּ שָׁעָה אָמַר עָכָן לִיהוֹשֻׁעַ, לָמָּה תַּפִּיל גּוֹרָלוֹת בֵּינִי וּבֵין בְּנֵי בֵיתִי. אַפִּיל הַגּוֹרָל בֵּינְךָ וּבֵין פִּנְחָס, אִם יַעֲלֶה הַגּוֹרָל עַל שְׁנֵיכֶם, אַף אֲנִי מַאֲמִין. בְּאוֹתָהּ שָׁעָה אָמַר יְהוֹשֻׁעַ לְעָכָן, בְּנִי שִׂים נָא כָבוֹד לַה' וְגוֹ', אַף אַתָּה, הַגֵּד נָא לִי מֶה עָשִׂיתָ (יהושע ז, יט). מִיָּד נָפַל מַחֲלֹקֶת בְּיִשְׂרָאֵל, וְעָמְדוּ שֵׁבֶט יְהוּדָה בִּמְרִיבָה וְהָרְגוּ מִיִּשְׂרָאֵל כִּתּוֹת כִּתּוֹת. כֵּיוָן שֶׁרָאָה עָכָן כָּךְ, אָמַר בְּלִבּוֹ, כָּל הַמְקַיֵּם נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, כְּאִלּוּ קִיֵּם עוֹלָם מָלֵא. וַאֲנִי עַל יָדִי נֶהֶרְגוּ כַּמָּה אֲנָשִׁים מִיִּשְׂרָאֵל, אֲנִי הוּא הַחוֹטֵא וּמַחְטִיא, מוּטָב שֶׁאוֹדֶה עַל פִּשְׁעִי לִפְנֵי ה' וְלִפְנֵי יְהוֹשֻׁעַ, וְאֶל תָּבֹא תַּקָּלָה עַל יָדִי. מֶה עָשָׂה עָכָן. עָמַד וְהִשְׁמִיעַ קוֹלוֹ לְכָל הָעֵדָה, וְהֵסֵבּוּ כָּל הָעֵדָה לְפָנָיו, וְאָמַר לִיהוֹשֻׁעַ, אָמְנָם אֲנֹכִי חָטָאתִי לַה' אֱלֹהֵי יִשְׂרָאֵל, וְכָזֹאת וְכָזֹאת עָשִׂיתִי (שם פסוק כ). וְלֹא זֹאת בִּלְבַד עָשִׂיתִי, אֶלָּא כְּבָר מָעַלְתִּי בָּאֲחֵרוֹת. אָמַר לֵיהּ יְהוֹשֻׁעַ, וַאֲנִי כָּךְ הָיִיתִי יוֹדֵעַ שֶׁהַדָּבָר תָּלוּי בְּךָ, אֶלָּא הַגֵּד נָא לִי מֶה עָשִׂיתָ, אֶל תְּכַחֵד מִמֶּנִּי. אָמַר לֵיהּ: וָאֶרְאֶה בַּשָּׁלָל וְגוֹ' (שם פסוק כא). אָמַר, הִסְתַּכַּלְתִּי מַה שֶּׁכָּתוּב בַּתּוֹרָה, וְאָכַלְתָּ אֶת שְׁלַל אוֹיְבֶיךָ (דברים כ, יד), וָאֶחְמְדֵם וָאֶקָּחֵם (יהושע ז, כא). אַדֶּרֶת שִׁנְעָר אַחַת טוֹבָה וְגוֹ' (שם). וְאַל תֹּאמַר, שֶׁאֲנִי הָיִיתִי צָרִיךְ. שֶׁאֵין בְּשֵׁבֶט יְהוּדָה עָשִׁיר מִמֶּנִּי. מִיָּד, וַיִּשְׁלַח יְהוֹשֻׁעַ מַלְאָכִים וַיָּרֻצוּ הָאֹהֶלָה (שם פסוק כב). מִפְּנֵי מָה שָׁלַח יְהוֹשֻׁעַ. כְּדֵי שֶׁלֹּא יִגְנְבוּ אוֹתָם שֵׁבֶט יְהוּדָה, וְלֹא יוֹסִיפוּ מַחֲלֹקֶת. לְפִיכָךְ שָׁלַח יְהוֹשֻׁעַ מְהֵרָה, וַיְבִאוּם אֶל יְהוֹשֻׁעַ וְאֶל כָּל בְּנֵי יִשְׂרָאֵל, וַיַּצִּקֵם לִפְנֵי ה' (שם פסוק כג). מַהוּ וַיַּצִּקֵם. אָמַר יְהוֹשֻׁעַ לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם, עַל אֵלּוּ אַתָּה כָּעַסְתָּ עַל בָּנֶיךָ, הֲרֵי נְתוּנִים לְפָנֶיךָ. מִיָּד, וַיִּקַּח יְהוֹשֻׁעַ אֶת עָכָן בֶּן זֶרַח וְאֶת הַכֶּסֶף וְאֶת הָאַדֶּרֶת וְאֶת לְשׁוֹן הַזָּהָב וְאֶת בָּנָיו וְאֶת בְּנוֹתָיו (שם פסוק כד), כְּדֵי לִרְדּוֹתָן. אֶת שׁוֹרוֹ וְאֶת חֲמוֹרוֹ וְאֶת צֹאנוֹ וְאֶת אָהֳלוֹ (שם), לִשְׂרֵפָה. וְכָל יִשְׂרָאֵל עִמּוֹ (שם), לִרְאוֹת בְּדִינוֹ, כְּדֵי שֶׁלֹּא יְהוּ רְגִילִין לַעֲשׂוֹת כֵּן. וַיַּעֲלוּ אוֹתָם עֵמֶק עָכוֹר (שם). וַיֹּאמֶר יְהוֹשֻׁעַ מַה עֲכַרְתָּנוּ, יַעְכָּרְךָ ה' בַּיּוֹם הַזֶּה (שם פסוק כה). הַיּוֹם הַזֶּה תִּהְיֶה עָכוּר, וְיֵשׁ לְךָ חֵלֶק לָעוֹלָם הַבָּא. וַיִּרְגְּמוּ אֹתוֹ כָל יִשְׂרָאֵל אֶבֶן (יהושע ז, כה), הוּא לְבַדּוֹ. וַיִּשְׂרְפוּ אוֹתָם בָּאֵשׁ (שם), בְּמָמוֹנוֹ הַכָּתוּב מְדַבֵּר. שֶׁכֵּן נֶאֱמַר לוֹ מִפִּי הַגְּבוּרָה, וְהָיָה הַנִּלְכָּד בַּחֵרֶם יִשָּׂרֵף בָּאֵשׁ וְגוֹ' (שם פסוק טו). אִם כֵּן מַה תַּלְמוּד לוֹמַר: אוֹתוֹ וְאֶת כָּל אֲשֶׁר לוֹ (שם). לְלַמֶּדְךָ, שֶׁהוֹדָה עָכָן כִּי בְּשַׁבָּת גַּנָּב וְהוֹצִיא מִיְּרִיחוֹ וְהִטְמִין בְּתוֹךְ אָהֳלוֹ. וְנִסְקַל עַל חִלּוּל שַׁבָּת, וְנִשְׂרַף עַל שֶׁמָּעַל בַּחֵרֶם. וּמִנַּיִן אַתָּה מוֹצֵא. שֶׁכֵּן הַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר לִיהוֹשֻׁעַ, רְאֵה נָתַתִּי בְּיָדְךָ אֶת יְרִיחוֹ וְגוֹ', וּבַיּוֹם הַשְּׁבִיעִי תָּסֹבּוּ אֶת הָעִיר שֶׁבַע פְּעָמִים (שם ו, ב-ד). לְלַמֶּדְךָ, שֶׁבְּשַׁבָּת נִכְבַּשׁ חוֹמַת יְרִיחוֹ. וְדָבָר זֶה עָשָׂה יְהוֹשֻׁעַ מִדַּעְתּוֹ, וְהִסְכִּים הַקָּדוֹשׁ בָּרוּךְ הוּא עַל יָדוֹ. אָמַר יְהוֹשֻׁעַ, הַשַּׁבָּת קֹדֶשׁ, שֶׁנֶּאֱמַר: וּשְׁמַרְתֶּם אֶת הַשַּׁבָּת כִּי קֹדֶשׁ הוּא לָכֶם (שמות לא, יד). וְכָל מַה שֶּׁכָּבַשְׁנוּ בָּהּ יְהֵא קֹדֶשׁ, שֶׁנֶּאֱמַר: וְכָל כֶּסֶף וְזָהָב וּכְלֵי נְחֹשֶׁת וּבַרְזֶל קֹדֶשׁ הוּא לַה' אוֹצַר ה' יָבוֹא (יהושע ו, יט). וּמִנַּיִן שֶׁהִסְכִּימוּ עַל יָדוֹ. שֶׁנֶּאֱמַר: וְהָיְתָה הָעִיר חֵרֶם הִיא וְכָל אֲשֶׁר בָּהּ לַה' (שם פסוק יז). בְּאוֹתָהּ שָׁעָה, וַיָּשָׁב ה' מֵחֲרוֹן אַפּוֹ (שם ז, כו). וְעָלָיו נֶאֱמַר, חֲמַת מֶלֶךְ מַלְאֲכֵי מָוֶת וְאִישׁ חָכָם יְכַפְּרֶנָּה (משלי טז, יד), זֶה יְהוֹשֻׁעַ, שֶׁהֵשִׁיב חֲרוֹן אַף מִיִּשְׂרָאֵל. 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.