Yonah

Table of Contents – Introduction || HOSHEA | 2 || 14 ||| YOEL | 1 || 2 || 3 ||| AMOS | 1 || 2 || 3 || 4 || 9 ||| OVADYAH ||| YONAH | 1 || 2 || 3 || 4 ||| MICHAH | 1 || 3 || 4 || 5 || 6 || 7 |||

NACHUM ||| CHAVAKUK | 1 | 2 || 3 ||| TZEFANYAH ||| CHAGAI | 1 || 2 ||| ZECHARYAH | 1 || 2 || 3 || 4 || 5 || 7 || 8 || 9 || 14 ||| MALACHI | 1 || 2 || 3

THE BOOK OF YONAH

Introduction:

The book of Yonah does not mention the Jewish People at all, and in that way it is unique among the books of the Prophets.

And yet, there are many reasons for its being recorded anyway:

1. It contains a lesson to the Jewish people on how quickly one can repent.

2. The miracles that the prophet experienced are worthy of mention, especially the miracle of his being swallowed by a fish.

3. The message inherent in it is that Hashem has mercy on those who repent, no matter who they are, and what their background is. (Radak)

Another point worth mentioning, is that in this book there is no mention of kings, history, or politics. It is meant to be universal, containing a message for all times and places. (Dr. Gavriel Haim Cohen)

Who was Yonah?

The prophet Yonah is mentioned as the prophet who prophesied to Yerovam II (see Melachim II 14:23-29). Both in that prophecy, and in the story in the book of Yonah, the result of the prophecy is a change to the good. (Radak)

According to Chazal, Yonah was the son of the woman of Tzarfat, whom Eliyahu Hanavi revived. See Melachim I, chapter 17. (Me’am Lo’ez)

A hint of this connection can be seen in the words of the woman to Eliyahu Hanavi in verse 24:

"עתה זה ידעתי כי אלוקים אתה ודבר ה' בפיך אמת"

Yonah, the son of אמיתי, then, was the spiritual son of Eliyahu Hanavi.

Yonah’s actions and statements will raise many questions in the course of the study. Chazal (in Mechilta 1:4 (Shemot, Chapter 12) explain Yonah’s attitude – in running away from the prophecy, and in being upset by the repentance of the people of Ninveh - by saying that he was tove’a kevod haben and not tove’a kevod ha’av. He cared more about the honor of the son, namely the Jewish People, than about the honor of the Father, namely Hashem. He knew that the nations repent easily, and their repentance could lead to eventual trouble for the Jewish People. This explains why he tried to run away from prophesying. (Radak)

The teacher should read through the passage in the Mechilta with the students. Eliyahu is brought as an example of a prophet who cared more about the honor of the Father than that of the son, and Yirmiyahu is brought as an example of one who cared about both. The word tove’a here does not mean to demand, but to care about and love deeply, to the point of being willing to sacrifice one’s life for the loved one.

Chapter 1

Verses 1-2:

ויהי דבר ה' אל יונה בן אמיתי לאמור

קום לך אל נינווה העיר הגדולה וקרא עליה כי עלתה רעתם לפני

קום לך אל נינווה העיר הגדולה וקרא עליה

Yonah is to rebuke the people of Ninveh and point out to them of their evil ways; there is no mention here of the exact words he is supposed to say to them. (Metzudat David)

Had Yonah been given the actual decree that he is to convey to them, he would have been considered kovesh nevu’ato – withholding his prophecy – when he ran away, an offense punishable by death. (Malbim)

וקרא עליה כי עלתה רעתם לפני

1. We see from here that Hashem is concerned about the moral level of the nations, when it sinks so low that corruption is pervasive. Similarly, he singled out the generation of the Flood, and Sodom. In all these cases, the sin that tipped the scales was that of chamas – robbery, for that sin is destructive to the very fabric of society. (Radak)

2. Hashem wanted the people of Ninveh to repent, so that they will be worthy of being the instrument that will punish the Ten Tribes of Israel. (Metzudat David)

The students should note the difference between the Radak and the Metzudat David as to why Ninveh was chosen – the Radak says that it is due to Ninveh itself (its spiritual state), and the Metzudat David relates the choice to its consequences for the Jewish people.

3. The Midrash states that Ashur, the founder of Ninveh, was a righteous person, and was not part of Dor Hapalagah – the generation that built the Tower of Babel. Therefore the city he built merited being saved from destruction. (Me’am Lo’ez)

It is important for the students to realize that our actions and prayers may have an impact hundreds of years later. No good deed is ever overlooked.

Verse 3:

ויקם יונה לברוח תרשישה מלפני ה' וירד יפו וימצא אוניה באה תרשיש ויתן שכרה וירד בה לבוא עמהם תרשישה מלפני ה'

ויקם יונה לברוח תרשישה מלפני ה'

Yonah did not try to run away from Hashem; rather, he was trying to flee from the Land of Israel, the place where the voice of prophecy can be heard. Yonah did not want to receive a more explicit prophecy concerning Ninveh, for then he would be forced to go there and deliver it. He did not want the people of Ninveh to have the chance to repent and become the tool that will harm the Jewish People. (Metzudat David)

Hashem’s response to these notions of Yonah was that He has many agents who can return Yonah to the Land of Israel, so that he will be able to receive the full prophecy. (Rashi)

The students should be aware of the special qualities of the Land of Israel: Prophecies are given only in the land of Israel, or, if they are given outside of it, they are about it. See Kuzari 2:14.

The story of Yonah is symbolic of man, who when he tries to run away from a mission, is really trying to run away from himself. Hashem decides the ultimate destiny and mission for each person. Although the person may try to avoid fulfilling his mission, Hashem has many ways to make him confront it anyway. (Dr. Gavriel Haim Cohen; Rav Yedid, Mikra Kodesh, p. 142)

וירד יפו וימצא אוניה באה תרשיש

1. Yafo (Jaffa) is a port city. (Metzudat David)

2.* Yonah decided to flee by sea because of the unsettling nature of sea travel, which prevents meditation both physically (because of the swaying of the ship) and mentally (because of the many idolators among the travellers). (Malbim)

באה תרשיש

The ship had just arrived from Tarshish, and usually such a ship would have to stay in port a few days until it found return passengers. But Yonah hired the entire ship, so that it would leave immediately, and so that there wouldn’t be too many people endangered by his voyage. (Malbim)

ויתן שכרה

Yonah paid the fare for all potential passengers, and he paid it upon boarding, and not upon reaching his destination. (Rashi)

We see from here that a prerequisite of being a prophet is wealth. (Radak)

Verse 4:

וה' הטיל רוח גדולה אל הים ויהי סער גדול בים והאוניה חישבה להישבר

וה' הטיל רוח גדולה אל הים

This was clearly an act of Divine Providence. It was not the season for this type of storm, and all the other boats around were sailing peacefully. (Malbim)

והאוניה חישבה להישבר

It seemed that the ship was about to break apart from the burden of the cargo, and the strength of the wind. (Metzudat David)

The students should note the development in the verse: first, the focus is on the wind around the ship, then the sea around the ship, and, finally, the situation in the ship (continued in the next verse).

Verse 5:

וייראו המלחים ויזעקו איש אל אלוהיו ויטילו את הכלים אשר שבאוניה אל הים להקל מעליהם ויונה ירד אל ירכתי הספינה וישב וירדם

וייראו המלחים

The sailors were afraid. (Rashi)

ויזעקו איש אל אלוהיו

1. The sailors prayed with the complete conviction that their gods would save them in this time of trouble (Mahari Kra)

2.* The sailors believed that the storm was an expression of their gods’ anger toward them, and so prayed to them. (Malbim)

3. All seventy nations had representatives on the ship. (Rashi)

ויונה ירד אל ירכתי הספינה וישכב וירדם

1. Yonah realized that Hashem was angry with him, and therefore did not try to pray, as he realized that his prayers would not be accepted. He went to sleep unconcerned with what would happen to the ship. (Mahari Kra)

2.* Yonah went down to the bowels of the ship, for that was the place that would be flooded first, if the ship were to sink. Yonah thought that if he would drown first, the storm would stop, and the sailors would be saved. (Malbim)

Yonah’s sleep in such a dire situation reflects his total indifference to the world. Today, too, modern man often reaches a level of apathy, when he would prefer to die. (Dr. Gavriel Haim Cohen)

Verse 6:

ויקרב אליו רב החובל ויאמר לו מה לך נרדם קום קרא אל אלוהיך אולי יתעשת האלוקים לנו ולא נאבד

ויקרב אליו רב החובל

The captain of the ship is known as the “chief of the ropes”, for he was the one who was most skilled in manipulating the ropes that steer the ship. (Radak)

מה לך נרדם

1. How is it possible for you, Yonah, to be sleeping, and not to be aware of the danger the ship is in? (Metzudat David)

2. It is not natural for one in such a situation to be sleeping. (Alsheikh Hakadosh)

קום קרא אל אלוקיך אולי יתעשת האלוקים לנו ולא נאבד

1. Perhaps Hashem will change his thoughts (eshtonot – thoughts), and decide to save the ship. (Metzudat David)

2. The captain was clearly a messenger from Hashem; his words (קום קרא) should have reminded Yonah of the original command: קום לך... וקרא עליה. (Rav Yedid, Mikra Kodesh)

Verse 7:

ויאמרו אי שאל רעהו לכו ונפילה גורלות ונדעה בשלמי הרעה הזאת לנו ויפילו גורלות ויפול הגורל על יונה

ויאמר איש אל רעהו לכו ונפילה גורלות ונדעה בשלמי הרעה הזאת לנו

Since all the other ships were sailing peacefully, the sailors realized that there was someone on their ship who was guilty of some transgression, and therefore deserving of this punishment. (Rashi)

ויפילו גורלות ויפול הגורל על יונה

1. The sailors cast many lots, and in each case Yonah was the one who was singled out. Casting only one lot is not sufficient, since, obviously, every lottery singles out one person.

2. In the Bible, casting lots is always a way of finding out what Hashem has decreed - it is not a game of chance. See Bemidbar 34:13. (Rav Yedid, Mikra Kodesh)

Verse 8:

ויאמרו אליו הגידה נא לנו באשר למי הרעה הזאת לנו מה מלאכתך ומאין תבוא מה ארצך ואי מזה עם אתה

ויאמר אליו הגידה נא לנו באשר למי הרעה הזאת לנו

The sailors wanted to know what his sin was, and against whom he had sinned, bringing upon their ship this storm. They thought that perhaps he could compensate the person he had wronged. (Metzudat David)

מה מלאכתך

Perhaps, they thought, Yonah had been involved in a business in which he had cheated people, making it impossible to pay back everything that he owed. (Metzudat David)

ומאין תבוא

Perhaps, they thought, Yonah had cheated a person from a distant place, and that is why it was impossible for him to pay that person back. (Metzudat David)

מה ארצך

Perhaps Yonah had gone against the law of the land, and it is impossible to ask forgiveness from everyone in that land. (Metzudat David)

ואי מזה עם אתה

Perhaps Yonah had sinned against his G-d, and it is impossible to appease G-d with money. (Metzudat David)

Verse 9:

ויאמר אליהם עברי אנוכי ואת ה' אלוקי השמיים אני ירא אשר עשה את הים ואת היבשה

ויאמר להם עברי אנוכי

1. Yonah answered only their last question, since the other questions were irrelevant. (Metzudat David)

2. Yonah called himself ivri – as in אברהם העברי :

כל העולם מעבר אחד ואברהם מעבר אחר . The children of Avraham Avinu are like him – separated from the rest of the world. (Rav Yedid, Mikra Kodesh)

ואת אלוקי השמיים אני ירא

1. By describing himself as G-d-fearing, Yonah is telling the sailors that itis to this G-d that he has sinned. (Metzudat David)

2. In this answer, Yonah was responding to the questions relating to his land, his nation, and his business: he was not involved in any kind of corrupt business. (Radak)

3. In making this statement, Yonah is admitting that one can never run away from Hashem, or from one’s mission in life. (Dr. Gavriel Haim Cohen)

Yonah’s response עברי אנוכי is the prototypical answer that every Jew should give when asked such questions. One’s identity consists not of one’s profession or place of residence, but of the fact that one is a G-d-fearing Jew. These components should be the focus of every Jew’s life. (Rabbi Frand, Listen to Your Messages, chapter “Jews on the Career Track”, p. 197.

אשר עשה את הים ואת היבשה

Hashem controls the sea as well as the land; therefore, this storm is part of His providence – its purpose is to make Yonah go on his mission. (Metzudat David)

Verse 10:

וייראו האנשים יראה גדולה ויאמרו אליו מה זאת עשית כי ידעו האנשים כי מלפני ה' הוא בורח כי הגיד להם

וייראו האנשים יראה גדולה

They realized that Yonah had sinned against Hashem, and that it was impossible to pacify Him with money – and that caused them great fear. (Metzudat David)

ויאמרו אליו מה זאת עשית

They were amazed that Yonah had had the audacity to rebel against Hashem, and to flee from his mission of prophesying. (Metzudat David)

כי הגיד להם

1. The sailors inferred the whole story from what he had told them. (Metzudat David)

2. Though it doesn’t say so explicitly, Yonah explained the entire situation to the sailors, as part of his answer to their questions. (Radak)

Verse 11:

ויאמרו אליו מה נעשה לך וישתוק הים מעלינו כי הים הולך וסוער

כי הים הולך וסוער

There was no time to waste; they wanted to know what could be done to quiet the menacing sea as quickly as possible. (Metzudat David)

Verse 12:

ויאמר אליהם שאוני והטילוני אל הים וישתוק הים מעליכם כי יודע אני כי בשלי הסער הגדול הזה עליכם

ויאמר אליהם שאוני והטילוני אל הים

Yonah asked the sailors to throw him overboard, for he knew that he was the cause of the storm. (Metzudat David)

Verse 13:

ויחתרו האנשים להשיב אל היבשה ולא יכולו כי הים הולך וסוער עליהם

ויחתרו האנשים להשיב אל היבשה

The sailors tried to thrust the oars deep into the water, in an effort to bring the ship back to shore. (Metzudat David, Metzudat Zion)

Verse 14:

ויקראו אל ה' ויאמרו אנה ה' אל נא נאבדה בנפש האיש הזה ואל תיתן עלינו דם נקיא כי אתה ה' כאשר חפצת עשית

ויאמר אנה ה' אל נא נאבדה בנפש האיש הזה

They were afraid that they would die for having killed Yonah. (Metzudat David)

כי אתה ה' כאשר חפצת עשית

1. The sailors realized that whatever happens is G-d’s will; it must have been His will that they should be the ones to throw Yonah into the sea, because otherwise, Hashem would have done it Himself. (Metzudat David)

2. The sailors realized that Hashem’s will is always fulfilled (See Yeshayahu 14:26, 27). This is the lesson that Yonah is also being taught. (Rav Yedid, Mikra Kodesh).

Verse 15:

וישאו את יונה ויטילוהו אל הים ויעמוד הים מזעפו

וישאו את יונה ויטילוהו אל הים...

The Midrash (Pirkei d’Rabbi Eliezer) notes that they didn’t throw him in all at once: first, they put his legs in, and then withdrew him. Each time he was in the water, the water stopped raging, but when they removed him, it started again. When they saw this, they finally threw him in completely. (Mahari Kra)

Verse 16:

וייראו האנשים יראה גדולה את ה' ויזבחו זבח לה' וידרו נדרים

וייראו האנשים יראה גדולה את ה'

When the sailors saw Hashem’s providence and ability, they became G-d-fearing. (Metzudat David)

ויזבחו זבח לה' וידרו נדרים

1. They converted to Judaism. (Rashi)

2. They vowed that they would bring sacrifices to the Temple, and distribute money to the poor. (Metzudat David)

The words and phrases used in this chapter are very significant. For example:

- At first, when the storm seems natural, the sailors are called malachim - sailors. But when they begin to change their perception of it, they are called “people” – anashim. Ironically, Yonah is thus bringing them closer to Hashem, without even making an effort. (Rav Yedid, Mikra Kodesh)

- The word ירד – “went down” is a recurring word in the beginning of the chapter. Yonah wants to go down, in order to detach himself from his mission.

- The word ים is used 11 times – to emphasize its being Hashem’s agent.

- At the beginning of the chapter, the word Elokim is used, implying Hashem in nature. As Hashem’s Presence becomes more apparent, the name used for him is Hashem, and it appears many times, underscoring the people’s awareness of this Presence. (Dr. Gavriel Haim Cohen)

The students should list the agents of Hashem that were involved in trying to steer Yonah back towards his mission. The list should include the captain, the lottery, the storm, the sea and the wind. (Rav Yedid, Mikra Kodesh)

Chapter 2

Verse 1:

וימן ה' דג גדול לבלוע את יונה ויהי יונה במעי הדג שלושה ימים ושלושה לילות

וימן ה' דג גדול לבלוע את יונה

1. According to Pirkei d’Rabbi Eliezer, this fish had been ready since the creation of the world, to perform this miracle of swallowing Yonah. (Me’am Lo’ez, Radak)

2. Hashem arranged that the fish would swallow Yonah immediately, so that he would not drown in the sea. (Metzudat David)

3.* Yonah was swallowed whole, without any of his bones breaking. His living inside the fish is a miracle similar to that of the survival of Chananiah, Misha’el and Azariah in the blazing furnace (see Daniel, chapter 3). (Malbim)

4.* Yonah was swallowed by a fish, to show him the power of Hashem – there is no place where Hashem cannot put a person; there is no place that Hashem cannot redeem a person from. (Alsheikh Hakadosh)

ויהי יונה במעי הדג שלושה ימים ושלושה לילות

Since it was a male fish, Yonah had plenty of room in his belly, and did not feel any need to pray. Hashem then had the fish spit him out – into a female fish, whose insides were crowded, thus prompting his prayer. (Rashi)

The students should note the basis for this idea, found in the change of language from the male form dag to the female form in the next verse – dagah.

Verse 2:

ויתפלל יונה אל ה' אלוקיו ממעי הדגה

ויתפלל יונה....

It was a great miracle that he was able to survive inside the fish – and a further miracle that he had the presence and state of mind to pray. (Radak)

Verse 3:

ויאמר קראתי מצרה לי אל ה' ויענני מבטן שאול שיוועתי שמעת קולי

ויאמר קראתי מצרה לי אל ה' ויענני

Yonah was calling out to Hashem because of his troubles. He was confident that he would be answered, since he had already been kept alive inside the fish for so long. (Metzudat David)

מבטן שאול שיוועתי

The belly of the fish is comparable to the depths of she’ol. (Metzudat David)

שמעת קולי

1. Yonah is confident that Hashem will accede to his request. (Metzudat David)

2.* Yonah is referring to the time when Eliyahu Hanavi came and brought him back from death (see the introduction to the book, above). (Abarbanel)

The students should note the difficulty in the text’s being written in past tense. Abarbanel understands this to be literal.

Verse 4:

ותשליכני מצולה בלבב ימים ונהר יסובבני כל משבריך וגליך עלי עברו

ותשליכני מצולה בלבב ימים ונהר יסובבני

Yonah was cast into the depths of the sea. (Metzudat David)

כל משבריך וגליך עלי עברו

Yonah, inside the fish, experienced all the waves and the currents of the sea passing over it. (Metzudat David)

Verse 5:

ואני אמרתי נגרשתי מנגד עיניך אך אוסיף להביט אל היכל קדשך

ואני אמרתי נגרשתי מנגד עיניך

1. When Yonah was cast into the sea, he believed that Hashem was no longer watching over him. (Metzudat David)

2. Yonah thought that he would die and be banished from Hashem’s Presence. (Rashi)

אך אוסיף להביט אל היכל קדשך

The fact that he was still alive proved to him that he would survive the experience. He was confident that he would once again be able to offer a sacrifice in the Temple. (Metzudat David)

Verse 6:

אפפוני מים עד נפש תהום יסובבני סוף חבוש לראשי

אפפוני מים עד נפש תהום יסובבני

The water surrounded him, until he was close to death. (Metzudat David)

סוף חבוש לראשי

When the fish’s head got entangled in the reeds of the water, it was as if Yonah’s own head was entang. (Metzudat David)

Verse 7:

לקצבי הרים ירדתי הארץ בריחיה בעדי לעולם ותעל משחת חיי ה' אלוקי

לקצבי הרים ירדתי

While inside the fish, Yonah went down to the bases of the mountains, at the bottom of the sea. (Metzudat David)

הארץ בריחיה בעדי לעולם

Yonah felt as if the dry land had shut its gates to him, preventing him from returning to it. (Metzudat David)

ותעל משחת חיי ה' אלוקי

Since he had already been saved from death, he hoped that he would be taken out of this “grave” of the fish’s belly. (Metzudat David)

Verse 8:

בהתעטף עלי נפש את ה' זכרתי ותבוא אליך תפילתי אל היכל קדשך

בהתעטף עלי נפשי את ה' זכרתי

When Yonah was surrounded by all these troubles, and he thought he would die, he still remember Hashem and prayed to Him. (Radak)

ותבוא אליך תפילתי אל היכל קדשך

Yonah was confident that his prayers would reach the heavens. (Metzudat David)

Pirkei d’Rabbi Eliezer explains the above verses as describing the tour that Yonah received through the eyes of the fish, which became like two windows. Through the fish’s eyes he saw Yam Suf, that the Children of Israel crossed (verse 6); he saw Gehinnom (verse 7); he saw the Temple (verse 7), and the even hashtiyah, the cornerstone of the world (verse 7).

Verse 9:

משמרים הבלי שווא חסדם יעזובו

משמרים הבלי שווא...

1. Yonah knows that the sailors will not keep the promises that they made when they were in trouble. (Metzudat David)

2. When the sailors saw all that happened to Yonah, they threw away their idols (chasdam), went to Jerusalem, and converted. (Radak, based on Pirkei d’Rabbi Eliezer).

Verse 10:

ואני בקול תודה אזבחה לך אשר נדרתי אשלמה ישועתה לה'

ואני בקול תודה אזבחה לך אשר נדרתי אשלמה

Unlike the sailors, who won’t keep their promises, Yonah will indeed go up to Jerusalem and offer sacrifices of thanks to Hashem for all the miracles that He performed. (Metzudat David)

There are four groups of people who are obliged to offer thanksgiving offerings in the Temple: A person who has recovered from an illness, a person who has been released from jail, a person who has finished a sea-voyage, and a person who has crossed a desert. The acronym for all of them is חיים:

חולה שנתרפא, יוצא מבית האסורים, יורדי הים, עוברי מדבריות.

Today, when we don’t have a Temple, instead of offering this sacrifice, these people say Birkat Hagomel.

ישועתה לה'

Salvation comes only from Hashem – it was He who saved him in such a miraculous way. (Radak)

Verse 11:

ויאמר ה' לדג ויקא את יונה אל היבשה

ויאמר ה' לדג ויקא את יונה...

Hashem caused the fish to spit Yonah out. (Metzudat David)

Hashem returned Yonah to the male fish, so he would have more room, and then he was released from the fish. (Metzudat David)

Chapter 3

Verse 1:

ויהי דבר ה' אל יונה שנית לאמור

ויהי דבר ה'... שנית..

1. This was the second prophecy concerning the city of Ninveh. (Metzudat David)

2. This was the last prophecy that Yonah received. Since he tried to run away from the prophetic message, he was punished measure for measure, with the removal of his prophetic powers. (Me’am Lo’ez)

Verse 2:

קום לך אל נינווה העיר הגדולה וקרא אליה את הקריאה אשר אנוכי דובר אליך

קום לך אל נינווה העיר הגדולה

Ninveh is called “a great city,” in order to explain why Hashem had compassion on it, and did not want to destroy it. (Me’am Lo’ez)

וקרא אליה את הקריאה אשר אנוכי דובר אליך

The call that Yonah is to convey to the people is what appears in verse 4: עוד ארבעים יום ונינווה נהפכת – in forty days Ninveh will be destroyed. (Metzudat David)

The students should note the difference between the command in Chapter 1, verse 2, and the command here: The first time Yonah receives the command, he is told why they are being destroyed (see Amos 3:7: כי לא יעשה ה' דבר כי אם גלה סודו אל עבדיו הנביאים); the second time, Yonah is no longer as close to Hashem as he was before, and therefore the reason is omitted. The students should note that the appellation “Son of Amitai” is also missing. (Rav Yedid, Mikra Kodesh)

Verse 3:

ויקם יונה וילך אל נינווה כדבר ה' ונינווה הייתה עיר גדולה לאלוקים מהלך שלושת ימים

ונינווה הייתה עיר גדולה לאלוקים מהלך שלושת ימים

The city of Ninveh was so big, that it took three days to walk from one end of it to the other. (Radak)

Verse 4:

ויחל יונה לבוא בעיר מהלך יום אחד ויקרא ויאמר עוד ארבעים יום ונינווה נהפכת

ויחל יונה לבוא אל העיר מהלך יום אחד

After the prophet walked one day’s journey in the city, he began to proclaim his prophecy. (Metzudat David)

ויאמר עוד ארבעים יום ונינווה נהפכת

“In forty more days the city will be completely destroyed,” like the cities of Sodom and Amorah (about which the verb הפך is also used). After the destruction, there will be nothing left – מיש לאין (as opposed to the creation of the world, which wasיש מאין ). (Metzudat David)

It is important to note that nowhere does Yonah the prophet exhort the people of Ninveh to do teshuva; he just informs them of what is going to happen. (Rav Yedid, Mikra Kodesh)

Verse 5:

ויאמינו אנשי נינווה באלוקים ויקראו צום וילבשו שקים מגדולם ועד קטנם

ויאמינו אנשי נינווה באלוקים

1. The people of Ninveh believed that Yonah was speaking the words of Hashem. (Metzudat David)

2. The sailors had come to Ninveh, and had told them what had happened to Yonah. The people of Ninveh, therefore, believed his prophecy when he came to the city. (Radak, Ibn Ezra)

3.* We see from here the power of Hashem’s word to convince people to do teshuva. (Rav Yedid, Mikra Kodesh)

ויקרא צום וילבשו שקים מגדולם ועד קטנם

Even before the king decreed so (see next verse), they began to do acts of repentance. (Radak)

Verse 6:

ויגע הדבר אל מלך נינווה ויקם מכסאו ויעבר אדרתו מעליו ויכס שק וישב על האפר

ויגע הדבר אל מלך נינווה ויקם מכסאו ויעבר אדרתו מעליו

1. The king removed his royal cloak. (Mahari Kra)

2.* We learn from here the proper way for a leader to lead his people effectively. He must practice publicly what he is going to preach to others. (Me’am Lo’ez)

Verse 7:

ויזעק ויאמר בנינווה מטעם המלך וגדוליו לאמור האדם והבהמה הבקר והצאן אל יטעמו מאומה אל ירעו ומים אל ישתו

ויזעק ויאמר בנינווה מטעם המלך וגדוליו לאמור

The king commanded that his proclamation be cried out to all the people of the city. (Metzudat David)

האדם והבהמה הבקר והצאן אל יטעמו מאומה אל ירעו ומים אל ישתו

1. The animals were to refrain from eating as well, so that the hearts of the people would be humbled. (Metzudat David)

The students should compare this to Yoel 2:13.

2. The animals should also call out to Hashem, since Hashem feeds all living beings. (Abarbanel, Me’am Lo’ez)

3. The king added to what the people were doing already by way of repentance, by saying that the animals should also be afflicted, and that stolen property should be returned (see next verse). (Radak)

Verse 8:

ויתכסו שקים האדם והבהמה ויקראו אל אלוקים בחזקה וישובו איש מדרכו הרעה ומן החמס אשר בכפיהם

ויתכסו שקים האדם והבהמה

This was part of the king’s decree, in order to humble the people’s hearts. (Metzudat David)

ויקראו אל אלוקים בחזקה

The king also decreed that the people should pray. (Malbim)

וישובו איש מדרכו הרעה ומן החמס אשר בכפיהם

1. The people should repent their evil ways, and their acts of violence. (Metzudat David)

2. The people of Ninveh returned only what they had in their hands – public items. Things that had been stolen in private, and were hidden, they did not return. (Yerushalmi Ta’anit 2:31; Rav Yehoshua Bachrach, Yonah ben Amitai Hanavi Ve-Eliyahu)

Verse 9:

מי יודע ישוב וניחם האלוקים ושב מחרון אפו ולא נאבד

מי יודע ישוב וניחם האלוקים...

1. Those who know of sins they have committed should repent. (Rashi)

2. Who knows? Perhaps Hashem will reconsider His decree as a result of our teshuva. (Radak)

The students should compare this verse with Yoel 2:14, which uses the same phrase, and where Radak uses the same approach in explaining it.

3.* One should repent even of the sins which are not known to others. (Mahari Kra)

Verse 10:

וירא האלוקים את מעשיהם כי שבו מדרכם הרעה ויינחם האלוקים על הרעה אשר דיבר לעשות להם ולא עשה

וירא האלוקים את מעשיהם כי שבו מדרכם הרעה

The people of Ninveh did complete teshuva. Chazal note that if a person stole a beam, and used it to build a tower, he tore down the tower in order to return the stolen beam. (Radak)

In Mishnah Ta’anit 2, 2, where the procedure of prayer in times of trouble is spelled out, it says that the elders who would arouse people to do teshuva in time of trouble, would use this verse, in order to emphasize that it was the actions of the people of Ninveh, not their fasting, and that caused the decree to be reversed.

Chapter 4

Verse 1:

וירע אל יונה רעה גדולה ויחר לו

וירע אל יונה רעה גדולה

Hashem told Yonah that He was not going to destroy Ninveh; this upset hiim. (Metzudat David)

ויחר לו

Yonah was upset for the sake of the Jews, who, unlike the people of Ninveh, had not repented of their sins. (Radak)

Verse 2:

ויתפלל אל ה' ויאמר אנה ה' הלוא זה דברי עד היותי על אדמתי על כן קידמתי לברוח תרשישה כי ידעתי כי אתה קל חנון ורחום ארך אפיים ורב חסד וניחם על הרעה

ויתפלל אל ה'

Yonah prayed that he should die. (Metzudat David)

ויאמר אנה ה' הלוא זה דברי עד היותי על אדמתי על כן קידמתי לברוח תרשישה

Yonah was concerned, even before he set out on his journey, that the people of Ninveh would repent, and that that repentance would have negative ramifications for the Jewish people. Therefore he tried to escape to Tarshish, before Hashem would command him again. (Radak)

כי ידעתי כי אתה קל חנון ורחום ארך אפיים ורב חסד וניחם על הרעה

1. Yonah knew that Hashem is merciful, and accepts repentance. Therefore, this prophecy was difficult for Yonah, knowing that Assyria would now be worthy of being Hashem’s tool for harming the Jews (as indeed they proved to be – conquering the kingdom of Israel and threatening the kingdom of Yehudah). (Metzudat David)

2. Besides Assyria harming Israel physically, there was the danger that Israel would be punished by Hashem after seeing the power of repentance, as experienced by the Assyrians, and not learning from it that they, too, should repent. (Metzudat David)

3. In comparing these descriptions of Hashem to the Thirteen Attributes of Mercy, one notes that the attribute of truth, emet, is missing. According to Yonah, truthfully, the repentance of the people of Ninveh should not be accepted. (Rav Yedid, Mikra Kodesh)

Verse 3:

ועתה ה' קח נא את נפשי ממני כי טוב מותי מחיי

ועתה ה' קח נא את נפשי ממני...

Yonah preferred to die, rather than see the destruction of his people as a result of his prophecy to Ninveh. (Metzudat David)

Verse 4:

ויאמר ה' ההיטב חרה לך

Hashem’s response is in the form of a question. Hashem will show Yonah, through the kikayon, that he should not feel this way. (Metzudat David)

Verse 5:

ויצא יונה מן העיר וישב מקדם לעיר ויעש לו שם סוכה וישב תחתיה בצל עד אשר יראה מה יהיה בעיר

ויצא יונה מן העיר וישב מקדם לעיר

Yonah sat outside the city, waiting to see whether perhaps the people of Ninveh would revert to their old ways, and the decree of destruction would be carried out. (Radak)

Verse 6:

וימן ה' אלוקים קיקיון ויעל מעל ליונה להיות צל על ראשו להציל לו מרעתו וישמח יונה על הקיקיון שמחה גדולה

וימן ה' אלוקים קיקיון ויעל מעל ליונה להיות צל על ראשו

1. Hashem made a plant sprout, adding to the protection of the hut that he had built. The hut would have dried out, while this living plant would remain moist. (Metzudat David)

2. This act of kindness to Yonah was to teach him that Hashem has compassion on all of His creations. (Radak)

להציל לו מרעתו

As a result of Yonah’s experience in the fish, his skin had become soft, and could not handle the intensity of the heat. (Ibn Ezra)

Verse 7:

וימן האלוקים תולעת בעלות השחר למחרת ותך את הקיקיון וייבש

וימן האלוקים תולעת בעלות השחר...

On the following day, a worm cut the plant at its roots, and it therefore dried up. (Metzudat David)

Verse 8:

ויהי כזרוח השמש וימן אלוקים רוח קדים חרישית ותך השמש על ראש יונה ויתעלף וישאל את נפשו למות ויאמר טוב מותי מחיי

ויהי כזרוח השמש וימן אלוקים רוח קדים חרישית

A ruach kadim (east wind) is the fiercest and hottest of winds. Since Yonah was sitting to the east of the city, he had no protection from it. (Metzudat David)

ותך השמש על ראש יונה ויתעלף

Yonah became tired and confused, until he was unable to think clearly. (Radak)

וישאל את נפשו למות

Yonah asked that his soul separate from his body, so that he should die. (Metzudat David)

ויאמר טוב מותי מחיי

Yonah said to himself, as he lay sick and suffering from the heat and the sun, that he preferred to die. (Metzudat David)

Verse 9:

ויאמר אלוקים אל יונה ההיטב חרה לך על הקיקיון ויאמר היטב חרה לי עד מוות

ויאמר היטב חרה לי עד מוות

Yonah indeed preferred death to his current situation. (Metzudat David)

Verse 10:

ויאמר ה' אתה חסת על הקיקיון אשר לא עמלת בו ולא גידלתו שבן לילה היה ובן לילה אבד

ויאמר ה' אתה חסת על הקיקיון אשר לא עמלת בו ולא גידלתו

1. Generally, a person is upset when he loses something that he spent many hours working on. In this case, Yonah did not plant the kikayon, or tend it in any way, and yet he was still upset at its demise. (Metzudat David)

Hashem did not actually labor in the creation of Ninveh, but He used a human form of speech so that Yonah could relate to the idea He was conveying. (Radak)

2. In truth, Hashem is not rebuking Yonah for having pity on the kikayon, but rather, on his having mercy on himself. (Rav Yedid, Mikra Kodesh)

שבן לילה היה ובן לילה אבד

One generally does not mourn over something that is so short-lived. (Metzudat David)

Verse 11:

ואני לא אחוס על נינווה העיר הגדולה אשר יש בה הרבה משתים עשרה ריבו אדם אשר לא ידע בין ימינו לשמאלו ובהמה רבה

ואני לא אחוס על נינווה העיר הגדולה

Ninveh is the work of Hashem’s hand, so He should have mercy on it. (Metzudat David)

אשר יש בה הרבה משתים עשרה ריבו אדם אשר לא ידע בין ימינו לשמאלו

“Those who do not know right from left” are the children. (Rashi)

ובהמה רבה

“And much cattle” are the adults – they are like animals, who do not know who created them. (Rashi)

In the course of this chapter, Yonah expresses many strong emotions: intense anger over the favorable fate of Ninveh, to the point of not wanting to live himself; joy over a plant, and then the depths of despair, to the point of again requesting death when the plant dies. These reactions reflect the fickleness of man, and the idea that man has no right to demand that the world be run according to his limited understanding. (Rav Yedid, Mikra Kodesh)

נינוה and יונה have the same letters, with נינוה having an extra nun. Yonah’s essence was his message to the city of Ninveh. In addition to that, nun means “fish” in Aramaic, and a fish plays a big part in the story. Fish are also symbolic of silence, muteness – part of Yonah’s personality.

The book of Yonah, read on Yom Kippur, conveys many concepts, and can be understood on many levels, beyond those mentioned above:

- Throughout the book, we are faced with the concept that a person’s destiny is directed by Hashem.

- In Shir Hashirim, the yonah is understood to refer to the Children of Israel. As such, the story of Yonah the prophet can be that of the role of the Jewish People – to proclaim the will of Hashem to the world. (Rav Yedid, Mikra Kodesh)

- The Vilna Gaon, based on the Zohar, understands Yonah to be symbolic of the soul of a human being. The book is a description of the short sojourn of the soul in the body, and the reincarnation of that soul, in order to reach the proper level of fulfillment.

ואני לא אחוס על נינווה העיר הגדולה אשר יש בה הרבה משתים עשרה ריבו אדם אשר לא ידע בין ימינו לשמאלו ובהמה רבה?