יהושע, פרק ז׳, פסוק א׳

Following the miraculous and resounding victory at Jericho, a hidden internal crisis threatens the entire nation. Despite the open miracles performed for the Israelites and the dread their leader instilled in the surrounding peoples, one individual lacked the fear of God and remained unafraid of the leader's punishment [אברבנאל]. This individual, Achan, took from the forbidden spoils, triggering God's anger [ביאור שטיינזלץ].

A profound question arises regarding the nature of this guilt. The transgression is attributed to the entire nation, and God's anger is directed at all the Israelites, even though only a single man committed the act. This seems to contradict the fundamental principle that a person is only held responsible for his own actions. One perspective suggests that the nation is viewed as guilty because the people failed to watch over one another, effectively making them partners in the blame [מצודת דוד].

However, the primary approach among commentators looks at the fundamental nature of the Israelites as a collective entity. The entire nation is bound together like a single physical body. Just as an injury to one limb affects the whole person, Achan taking the forbidden items is treated as a betrayal by the entire nation [רלב״ג, מלבי״ם].

This concept leads to a sharp distinction between direct punishment and the removal of divine protection. God does not directly punish one person for the sins of another. Therefore, the active, direct punishment for this crime ultimately fell on Achan alone. The anger directed at the entire nation signifies something different, specifically the withdrawal of God's special providence. When a sinner is present within the camp, His unique protection is removed from the group, leaving the nation exposed to the natural dangers of the world. This explains why innocent men who later went out to battle were killed. They placed themselves in a dangerous situation without the shield of divine providence. Meanwhile, Achan, who stayed behind and did not risk his life in combat, remained unharmed initially. The first casualties were not a targeted punishment, but rather the natural consequence of a nation operating without God's protective presence [רלב״ג, מלבי״ם].