Hi, I was learning Pirkei Avos recently, and came across a statement, which talks about certain punishments G-d gives for certain sins that are done. The commentators speak about this being “Measure for a Measure.” For example, if only a portion of the Jews give Maaser, G-d will only give a portion of rain to the Jews, and there will be a portion of drought.
My question is, that many times in the Tanach there are cases where one person sins, and the entire nation is punished for that sin; while other times, like the statement of the Rabbis mentioned above, only those who sinned get punished. I was wondering if there was a pattern among these times. When are the times when everyone will get punished for one person’s sin, and when are the times when only those who sinned are punished?
This is a very complex subject (as I’m sure you’re aware) and I’m afraid that I’m only able to offer you a few basic “chapter headings”.
First of all, there is a concept of “arvus” – that each Jew has a responsibility to ensure that his neighbor observes the Torah appropriately. If individuals sin because we, as a community, failed to create an environment of sufficient moral caliber, then our flaws have played a roll – and it is reasonable that we should share the burden of responsibility.
One example of this is the theft of Achan (Joshua chapter 7). Why does the prophet say “the entire nation has sinned”? Wasn’t it only Achan who stole? Rabbi Dessler wrote that had the nation projected an appropriate contempt for theft as part of their regular social activities, then Achan would likely never have risked paying the social cost of his actions.
This is a bit like the group MADD which, presumeably, is made up of individuals horrified by the carnage caused by drunk drivers who then set out to express themselves so aggresively and publically that, over time, it simply became less acceptable for an drunk to drive. Had they not done what they did, it is likely that we would all be responsible for each alcohol-related injury simply by virtue of our silence.
There are also specific times of general destruction (“shmad“) in which the “mashchis” (destroyer) is permitted to ply his craft without discriminating between good and evil. The Talmud in tractate Shabbos does, however, add a suggestion that, even then, there must be some guilt for a someone to be hurt.
Finally, Deuteronomy 29 records the covenant between the Jews and God in which this mutual responsibility is formulated – but verse 28 specifically limits communal responsibilty to cases in which an individual’s sin is known and knowable (see Rashi).
I hope these few ideas are of some help.
With my best regards,
Rabbi Boruch Clinton
Ottawa, Canada