Perek Yomi - Jonah

by Rabbi Robert Layman

Jonah (Yonah in Hebrew) is probably the most fascinating, most challenging, and best known book among the Twelve Prophets because of its narrative content and because it is read as the Haftarah on Yom Kippur afternoon. The book entered the folklore of the Western world primarily because of the tale of Jonah's brief but dramatic stay in the belly of a great fish (popularly perceived as a whale) which captured the imagination of people of all ages and levels of sophistication.

From a literary standpoint, Jonah is a masterpiece, particularly the first chapter which combines adventure, suspense, and even an element of humor. It also illustrates the essential brotherhood of humanity which becomes evident at a time of crisis.

The Book of Jonah (his name means "dove") is challenging to the reader because his character is somewhat perplexing. He is the ultimate reluctant Prophet among a number- starting with Moses - who attempt to refuse the Almighty's call, when he tries to flee from the presence of God and His demands by boarding a ship headed for the western Mediterranean Sea. He is unwilling to preach the message of repentance to the inhabitants of the city of Nineveh. Does he refuse because they are not Jewish or because they are unworthy of God's forgiveness? The symbol and brief episode of the kikayon (gourd, ricinus plant) may only partially answer these questions (Chapter 4).

The main message of the Book of Jonah is the power of repentance and the universality of God's forgiveness.

There are questions about Jonah's time frame and whether the city mentioned in the book was actually the capital of the mighty Assyrian Empire which may have been in a state of decline when Jonah preached to it, or some other locale with a similar name. Another curiosity about this book is that, unlike the other Prophetic works, it does not record the utterances of Jonah except for his prayer while inside the fish. It is primarily narrative in style, written by an anonymous author probably some time after the destruction of Nineveh (612 B.C.E.) or, according to some scholars, even a few centuries later. The identity of Jonah is uncertain; a Prophet by the same name – Jonah ben Amittai - is mentioned in II Kings 14:25.

Significantly, Elias Bickerman includes Jonah with Daniel, Koheleth (Ecclesiastes), and Esther among the "Four Strange Books of the Bible". (Elias Bickerman, Four Strange Books of the Bible, New York, Schocken, 1967.)

Chapter 1

What does the name Yonah mean literally?
Is there an indication of where Jonah might have been when "the word of God" comes to him -- or an indication of what period in history?
Jonah is instructed to go to Nineveh and to call out to the city because its actions are considered transgressive -- and is there anything else that he is expected to do?
Jonah opts for non-responsiveness and seeks to flee to Tarshish -- utilizing what mode of flight?
Would verse 3 indicate that nautical traffic between the coast of Israel and other areas was "normal"?
Has Jonah said anything to God or has he simply acted?
The storm described in verse 4 does not specifically indicate that it was directed at Jonah but is it possible to arrive at any other conclusion?
What, then, does the author implicitly indicate as to the potency of Divinity?
While the sailors (and others) undertake measures to alleviate the situation in the midst of the storm, what does Jonah do?
Would Jonah's actions seem to be that of one who is secure or one who assumes that fate cannot be thwarted -- or neither?
The captain of the craft calls upon Jonah not for help but, rather, to "call upon your God" so that perhaps there would be some respite; does he specify the name of the god or is it a generic reference?
Would it appear that Jonah responded?
Those on the boat proceed on the assumption that what has happened is due to the guilt of some individual and they seek to establish this guilt in what mode?
The finger is pointed at whom?
Do the sailors/passengers immediately take action or, instead, what is their approach?
What would this action imply as to the "moral standards" of this group?
From their questions would it appear that, at least insofar as Jonah was concerned, an Israelite had no distinguishing marks in appearance and/or in garb -- or could one assume that Jonah had concealed his origin?
Jonah's term of identification is neither "Israelite" or "Judean" but, rather what?
Verse 10 indicates that Jonah had told the group that he was "fleeing from God" -- where in the text is this "telling" reflected?
Again, is action immediately taken where Jonah is concerned?
Would Jonah's words in verse 12 indicate a studied fatalism? At the very least, does it indicate a sense of his own "importance" or a recognition of the results of disobeying God?
In verse 13 what is the reaction of the passengers and the crew? Andwhat does this tell, again, of these people and their moral/ethical posture?
Moreover, in verse 14 the "tefillah" of the group represents a tension between what two considerations?
Finally, casting Jonah into the sea -- what is the result?
Having noted this result, what action is taken by those who are on the boat in terms of "relationship" to Adonai?

Chapter 2

Does the text deal with the "technical question" of from whence came the "large fish" (there is no specific reference to a whale or any other type of sea creature -- simply a "big fish") and does the fish eat or swallow Jonah? (The Hebrew for these verbs differs.)
According to the text Jonah, then, is in the innards of the creature for what period of time?
Jonah then utters tefillot and what is the substance of his tefillah?
The passages in verse 3 are in the past tense; when, then, would Jonah have uttered these tefillot and have been answered?
Does Jonah in this tefillah (which continues through verse 10) at any point express specific regret for failing to follow God's direction?
In verse 6 does the reference to "tehom" imply the Tiamat of Bereyshit or, simply, an adjective for "the depths of the ocean"?
Verse 8 indicates that Jonah remembered God at what time -- and is this entirely atypical?
Does Jonah specifically state that it is when there is trouble that he turns to God?
What pledge does Jonah make in verse 10 -- and does he, at any point (again) indicate that he will follow the mandate which he had sought to avoid?
Is there any answer from Divinity save for the instructions to the "large fish" which "vomits forth" Jonah on land (and note the specific Hebrew verb)?

Chapter 3

Following the experience of attempted flight is there a message to Jonah again?
In sum, is the mandate to Jonah the same or other than it was originally?
Verse 3 indicates that Ninveh was a "small town" or a city of large numbers?
If the city was one that was large enough to traverse only in three days and Jonah enters the city "one day's worth" is his message being delivered in the center or heart of the community or elsewhere?
Jonah advises that in forty days Ninveh will be destroyed; does he offer any palliative or any measure to avoid this destruction?
What is the response of the Ninveh-ites and would that response indicate (over and above the specific text of verse 5) an attitude towards Jonah?
Do the attempts of the Ninveh-ites at reversing the prediction limit themselves to the general populous or include the leadership?
Is reference ever made elsewhere in Biblical text to mourning (repenting) on the part not only of people but of animals (verse 8)?
In addition to crying out to Divinity, what other action do the people of Ninveh undertake?
And in undertaking these actions they do so with what thesis (hope, expectation) in mind (verse 9)?
As a matter of fact, according to verse 10, is their assumption correct and realized?
Does the text address the question of how God could/would/does change Its mind?
Does Jonah's prophecy include other than the one sentence prediction of destruction?

Chapter 4

Jonah is angry -- very angry; does the first verse indicate why?
In verse 2 Jonah lodges his complaint against Divinity -- indicating that he knew what would happen were he to predict destruction for Ninveh -- which was?
But, why would knowing that God would forgive lead the prophet to ask that he himself be "taken" since it is better that he should die?
Divinity (verse 4) asks the very same question -- and is there an answer given thereto by Jonah?
Is there any action by Jonah other than to leave the city and for what purpose?
If Jonah was secure in his prediction of God's forgiveness why the uncertainty "to see what would happen in the city"?
The first Hebrew word in verse 6 is identical with a word utilized in chapter 2 -- it is the word "Vayeman" and has a particular implication in both cases -- implying something unusual, and what was that in both instances?
Jonah's great joy at the kika'yon (the foliaged plant) would seem disproportionate to it or not?
The joy of Jonah is short lived -- why (verse 7)?
Once again, Jonah's reaction pendulums to the extreme and he asks that his life be taken -- why?
And, once again, what is God's inquiry of Jonah (verse 9)?
In verse 10 the lesson of the text would appear to be presented: is mercy, forgiveness, a weakness or a strength to exercise especially by those who are fulfilling God's mission?
What, then, would be the reasoned conclusion as to the Divine preference where the transgressor is concerned -- punishment or forgivenesss (if there is some basis for the latter)?
Is this a God of vengeance or a God of forgiving?
Verse 11 indicates, further, that transgressive action on the part of those unaware (or largely unaware) of the nature of their acts must be dealt with in a way different from those who are -- ?
What is the answer that Jonah gives -- and can he give any answer whatsoever?
Jonah's name means Dove; is every Dove a messenger of peace or can some be vultures?