Difference between revisions of "Avraham and Yonah/0"
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<li><b>Arguing with God </b>– Both prophets argue with Hashem, but from opposite standpoints. Avraham opposes Hashem's decision to destroy, while Yonah opposes the decision to save. Avraham question's Hashem's justice: "הֲשֹׁפֵט כׇּל הָאָרֶץ לֹא יַעֲשֶׂה מִשְׁפָּט". Yonah questions Hashem's mercy: "עַל כֵּן קִדַּמְתִּי לִבְרֹחַ תַּרְשִׁישָׁה כִּי יָדַעְתִּי כִּי אַתָּה אֵל חַנּוּן וְרַחוּם".</li> | <li><b>Arguing with God </b>– Both prophets argue with Hashem, but from opposite standpoints. Avraham opposes Hashem's decision to destroy, while Yonah opposes the decision to save. Avraham question's Hashem's justice: "הֲשֹׁפֵט כׇּל הָאָרֶץ לֹא יַעֲשֶׂה מִשְׁפָּט". Yonah questions Hashem's mercy: "עַל כֵּן קִדַּמְתִּי לִבְרֹחַ תַּרְשִׁישָׁה כִּי יָדַעְתִּי כִּי אַתָּה אֵל חַנּוּן וְרַחוּם".</li> | ||
<li><b>Waiting to see</b> – Both leaders watch to see what will happen to the city. Avraham looks out in the morning to see the city's fate: "וַיַּשְׁקֵף עַל פְּנֵי סְדֹם וַעֲמֹרָה" (hoping to find it intact). Yonah camps outside the city "עַד אֲשֶׁר יִרְאֶה מַה יִּהְיֶה בָּעִיר" (hoping to see it destroyed).</li> | <li><b>Waiting to see</b> – Both leaders watch to see what will happen to the city. Avraham looks out in the morning to see the city's fate: "וַיַּשְׁקֵף עַל פְּנֵי סְדֹם וַעֲמֹרָה" (hoping to find it intact). Yonah camps outside the city "עַד אֲשֶׁר יִרְאֶה מַה יִּהְיֶה בָּעִיר" (hoping to see it destroyed).</li> | ||
| − | <li><b>Destruction / salvation</b> – Sedom is ultimately destroyed, there not being enough innocents to save it.  Nineveh, in contrast, is saved due to the multitudes of innocents within ("אֲשֶׁר יֶשׁ בָּהּ הַרְבֵּה מִשְׁתֵּים עֶשְׂרֵה רִבּוֹ אָדָם אֲשֶׁר לֹא יָדַע בֵּין יְמִינוֹ לִשְׂמֹאלוֹ").<fn>This, at least is the reasoning given in Chapter 4 of the book.  Chapter 3, in contrast, implies that the city was saved due to the inhabitant's repentance.  For discussion of the seeming contradiction, see <a href="The Repentance of Nineveh" data-aht="page">The Repentance of Nineveh</a>.</fn> </li> | + | <li><b>Destruction / salvation</b> – Sedom is ultimately destroyed, there not being enough innocents to save it.  Nineveh, in contrast, is saved due to the multitudes of innocents within ("אֲשֶׁר יֶשׁ בָּהּ הַרְבֵּה מִשְׁתֵּים עֶשְׂרֵה רִבּוֹ אָדָם אֲשֶׁר לֹא יָדַע בֵּין יְמִינוֹ לִשְׂמֹאלוֹ").<fn>This, at least is the reasoning given in Chapter 4 of the book.  Chapter 3, in contrast, implies that the city was saved due to the inhabitant's repentance.  For discussion of the seeming contradiction, see <a href="The Repentance of Nineveh" data-aht="page">The Repentance of Nineveh</a>.</fn></li> |
</ul> | </ul> | ||
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<h2>Analysis</h2> | <h2>Analysis</h2> | ||
<ul> | <ul> | ||
| − | <li><b>וַיַּהֲפֹךְ / נֶהְפָּכֶת</b>  –Though the verb "הפך" appears over 90 times in Tanakh, it only refers to the overturning and destroying of a | + | <li><b>וַיַּהֲפֹךְ / נֶהְפָּכֶת</b>  –Though the verb "הפך" appears over 90 times in Tanakh, it only refers to the overturning and destroying of a city in the context of Sedom, Nineveh, and amon.<fn>See Shemuel II 2:6.  See also Melakhim II 21:13 which more indirectly uses the verb in the context of Yerushalayim's potential decimation.</fn> Moreover, since Tanakh consistently refers to ""מהפכת סדום" when desiring to exemplify a city's destruction,<fn>See, for example, Devarim 29:22, Yeshayahu 13:19, Yirmeyahu 49:18, Yirmeyahu 50:40, and Amos 4:11. </fn> using the verb elsewhere in a similar  context automatically makes the reader recall Bereshit 19.</li> |
<li><b>מִלִּפְנֵי י״י / לִפְנֵי י״י</b> – As the phrase "לִפְנֵי י״י" appears over 200 time in Tanakh is it only the shared (and opposite) context of a prophet fleeing or confronting God that makes the parallel significant.</li> | <li><b>מִלִּפְנֵי י״י / לִפְנֵי י״י</b> – As the phrase "לִפְנֵי י״י" appears over 200 time in Tanakh is it only the shared (and opposite) context of a prophet fleeing or confronting God that makes the parallel significant.</li> | ||
</ul> | </ul> | ||
<h2>Conclusions</h2> | <h2>Conclusions</h2> | ||
| + | The comparison highlights the opposing attitudes of Avraham and Yonah | ||
</page> | </page> | ||
</aht-xml> | </aht-xml> | ||
Version as of 22:05, 29 August 2020
Avraham and Yonah
Introduction
There are only two places in Tanakh where a prophet intervenes to save a non-Jewish city of sinners from destruction: the story of Avraham's prayer for Sedom and Yonah's rebuke of Nineveh. Comparing the two stories highlights the very differing outlooks of Avraham and Yonah to the attempted salvation, raising important questions regarding sin and punishment and the desired balance between mercy and justice.
Content Parallels and Contrasts
There are many points of contact between the two narratives:
- Non-Jewish city at brink of destruction – Both stories revolve around the imminent "overturning"1 of a city of sinners.
- Cry rises to heaven – When explaining His plans to destroy Sedom, Hashem tells Avraham that their "cries have reached" the heavens. Yonah is told to head to Nineveh for the same reason: "because their evil has risen before me".
- Leaving / remaining with Hashem – When Yonah is sent on his mission to try and save Nineveh, his reaction is to flee from before God, "וַיָּקׇם יוֹנָה לִבְרֹחַ... מִלִּפְנֵי י״י". When Avraham hears Hashem's intentions to destroy Sedom, he stays put: "וְאַבְרָהָם עוֹדֶנּוּ עֹמֵד לִפְנֵי י״י".
- Arguing with God – Both prophets argue with Hashem, but from opposite standpoints. Avraham opposes Hashem's decision to destroy, while Yonah opposes the decision to save. Avraham question's Hashem's justice: "הֲשֹׁפֵט כׇּל הָאָרֶץ לֹא יַעֲשֶׂה מִשְׁפָּט". Yonah questions Hashem's mercy: "עַל כֵּן קִדַּמְתִּי לִבְרֹחַ תַּרְשִׁישָׁה כִּי יָדַעְתִּי כִּי אַתָּה אֵל חַנּוּן וְרַחוּם".
- Waiting to see – Both leaders watch to see what will happen to the city. Avraham looks out in the morning to see the city's fate: "וַיַּשְׁקֵף עַל פְּנֵי סְדֹם וַעֲמֹרָה" (hoping to find it intact). Yonah camps outside the city "עַד אֲשֶׁר יִרְאֶה מַה יִּהְיֶה בָּעִיר" (hoping to see it destroyed).
- Destruction / salvation – Sedom is ultimately destroyed, there not being enough innocents to save it. Nineveh, in contrast, is saved due to the multitudes of innocents within ("אֲשֶׁר יֶשׁ בָּהּ הַרְבֵּה מִשְׁתֵּים עֶשְׂרֵה רִבּוֹ אָדָם אֲשֶׁר לֹא יָדַע בֵּין יְמִינוֹ לִשְׂמֹאלוֹ").2
Literary Allusions
The language of the two stories is not particularly similar, making it questionable whether the Book of Yonah is intentionally alluding back to the Avraham narrative. Nonetheless, there are two parallels worth noting:
EN/HEע/E
| ספר בראשית | ספר יונה |
| (י"ח:כ"ב) וְאַבְרָהָם עוֹדֶנּוּ עֹמֵד לִפְנֵי י״י | (א:ג) וַיָּקׇם יוֹנָה לִבְרֹחַ... מִלִּפְנֵי י״י |
| (י"ט:כה) וַיַּהֲפֹךְ אֶת הֶעָרִים הָאֵל וְאֵת כׇּל הַכִּכָּר | (ג:ד) עוֹד אַרְבָּעִים יוֹם וְנִינְוֵה נֶהְפָּכֶת. |
Analysis
- וַיַּהֲפֹךְ / נֶהְפָּכֶת –Though the verb "הפך" appears over 90 times in Tanakh, it only refers to the overturning and destroying of a city in the context of Sedom, Nineveh, and amon.3 Moreover, since Tanakh consistently refers to ""מהפכת סדום" when desiring to exemplify a city's destruction,4 using the verb elsewhere in a similar context automatically makes the reader recall Bereshit 19.
- מִלִּפְנֵי י״י / לִפְנֵי י״י – As the phrase "לִפְנֵי י״י" appears over 200 time in Tanakh is it only the shared (and opposite) context of a prophet fleeing or confronting God that makes the parallel significant.
Conclusions
The comparison highlights the opposing attitudes of Avraham and Yonah
