To the third and fourth generations.

There is on the face of it a fundamental contradiction in the Torah.

On the one hand we hear in the passage known as the Yudgimal Midos Rahamimim, the

13 attributes of mercy, the following words, Hashem, Hashem, Khahm, the Lord, the Lord,

compassionate and gracious God,

slow to anger, abounding in loving, kindness and truth, yet he does not leave the guilty unpunished.

He punishes the children and their children for the sins of the parents to the third and fourth

generation. The implication is clear. Children suffer for the sins of their parents.

On the other hand, we read in this week's Parashah, parents are not to be put to death for

their children, nor children put to death for their parents. Each will die for their own sin.

The Book of Kings records a historic event when this principle proved decisive.

When Amazia was well established as king, he executed the officials who had assassinated his

father. However, he did not kill the children of the assassins because, says Tanakh, he obeyed

the command of the Lord, as written by Moses in the book of the lawins because, says Tanakh, he obeyed the command of the Lord as written by Moses

in the book of the law, parents not to be put to death for their children, nor children

put to death for their parents. Each will die for their own sin. There's an obvious resolution.

The first statement refers to divine justice. Justice bideay Shammaiim at the hands of heaven.

The second in Deuteronomy refers to human justice as administered in a court of law.

How can mere mortals decide to the extent to which one person's crime was induced by the influence of others?

Clearly, the judicial process must limit itself to the

observable facts. The person who committed the crime is guilty, those who may have shaped his character,

are not. Yet, the matter is not so simple, because we find Jeremiah and Ezekiel, the two great

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