Overview – Sefer Yonah

I. Character transformations – Much of the book of Yonah touches in some way on the themes of second chances, repentance, and return to God. Each of the main characters embark on a process of change, though their degree of success is debatable:

• The Ninevites – The Ninevites' actions are perhaps the most obvious example of penitence in the book.  At first glance, the comprehensive nature of their repentance appears impressive. All join in fasting and donning of sackcloth: young and old, human and animal. Yet, the very inclusion of animals, who are incapable of reflection and change, casts the sincerity of their repentance into question. How should their repentance be evaluated? See The Repentance of Nineveh for opposing views.
• Yonah – Yonah clearly changes his ways from Chapter 1 to Chapter 3, moving from disobedience to compliance. Yet, his distress over Hashem's saving of Nineveh in Chapter 4 makes one question whether this change in deed was also accompanied by a fundamental change in outlook.  Did Yonah sincerely repent and regret his initial actions or did he head to Nineveh from lack of other options, forced by the Word of God?  See discussion in Yonah's Prayer and Why Did Yonah Disobey Hashem.
• The Sailors – Though the boatmen are not presented as having sinned and being in need of repentance,⁴ they, too, might undergo a transformation in the story.   As Chapter 1 advances, they move progressively closer to Hashem.  This is highlighted by the usage of the guiding word "ירא" in verses 5, 10 and 16.⁵ At first the sailors' "fear" leads them to pray to their foreign gods.  By the end of the chapter, they instead "fear Hashem exceedingly".⁶  Use the Tanakh Lab to explore related forms of the word "ירא" and other guiding words which might shed light on the sailors' spiritual growth.

II. What does it mean to repent? The book also raises the more fundamental question of what true repentance entails. [See The Repentance of Nineveh.]

• Deeds vs. Cries – The Ninevites express their remorse through outward signs of penitence, but also actively change their previous violent ways. What is the relative value of each?  Is there inherent worth in external signs of submission or should these only be a means to an end?
• See Mishnah Taanit 2:1Taanit 2:1About the Mishna which learns from Yonah 3:11, "וַיַּרְא הָאֱלֹהִים אֶת מַעֲשֵׂיהֶם כִּי שָׁבוּ מִדַּרְכָּם הָרָעָה" that Hashem has no desire for fasting and sackcloth without change of behavior.
• This theme that true change, not beating of fists, is what is desired by God, is prominent elsewhere in Tanakh as well. Compare Yonah 3-4:2 with Yoel 2:12-18, noting both the parallel language and message.  See also Yeshayahu 58:4-7.
• Man vs. God – Commentators debate whether or not the Ninevite forsook idolatry as part of their repentance campaign and how this affects the quality of their repentance.  Must Teshuvah (return or repentance) by definition include a "return" to God? To what extent is repentance and aversion of punishment contingent on belief?
• Abarbanel Yonah 3:1Yonah 3:9Yonah 4:1About R. Yitzchak Abarbanelassumes that the people did not change their beliefs and presents Yonah as questioning the effectiveness of such repentance, claiming that a "penitent idolator" is somewhat of an oxymoron.
• Hoil MosheHoil MosheYonah Conclusion, in contrast, claims that Hashem does not hold it against other nations if they are not monotheists, caring more about how they behave in the interpersonal sphere.

III. Repentance and Israel – Though the Nation of Israel is not mentioned anywhere in the book, RadakYonah 1:1About R. David Kimchi suggests that the entire book was recorded to serve as chastisement to them specifically.  Israel, who ignores the words of dozens of prophets, should learn from the Ninevites who change their ways after but one encounter!⁷

I. Mercy on Other Nations – Several commentators suggest that the purpose of the book is to demonstrate that Hashem has mercy on all his creations, not just the Nation of Israel.  Do you agree?

• See the Hoil MosheYonah ConclusionAbout R. Moshe Yitzchak Ashkenazi who develops the idea most extensively,⁸ writing: "נוכל להוציא מסיפור קורות יונה... שאלהי ישראל אינו משתדל לטובת עם סגולתו בלבד, ומניח יתר גויי הארץ ביד שעם, רק טובת כל צאצאי אדם הוא מבקש".‏‎⁹

II. Salvation or Punishment: Yonah in the fish – After Yonah is thrown overboard, he is swallowed by a fish. Is the fish a manifestation of Hashem's mercy or a vehicle for further punishment and chastisement? Was Yonah deserving of salvation or rebuke?

• How does Yonah view his stay inside? When he prays, does he offer thanksgiving, feeling that the he has been saved, or does he pray for deliverance, feeling endangered?  See Yonah's Prayer for discussion.

III. Mercy or Justice:  Why was Nineveh saved? Yonah 3:11 implies that Hashem overturned the decree of destruction against Nineveh due to the people's repentance. Hashem's words to Yonah at the end of Chapter 4, in contrast, imply that the city was spared due to Hashem's mercy.¹⁰

• Which was the real reason for the city's salvation? Was this an act of justice, as their deeds no longer deserved punishment, or was this an act of mercy?  See The Repentance of Nineveh.

IV. Yonah's complaint: Is mercy unjust?  Chapter 4 opens with Yonah complaining about Hashem's attributes of mercy.  Why, though, is he upset that Hashem is a merciful God?  Why does he oppose the salvation of Nineveh? [See Why Did Yonah Disobey Hashem for discussion.]

• Several modern scholars¹¹  suggest that Yonah disagreed fundamentally with Hashem's system of justice.¹² He believed that justice requires that everyone receive their due, and atoning for or regretting one's actions should not erase the need for retribution.
• This position makes one question: What is the proper balance between the relative values of mercy and justice? When does strict justice take the fore and when is mercy more important?
• To see how Yonah's outlook on sin and punishment compares to that of other leaders, see Avraham and Yonah and Eliyahu and Yonah.

I. Hashem's control over nature – Throughout the book, Hashem manifests how nature is subservient to His will. He brings the storm and stills it, appoints a fish to swallow and then vomit out Yonah, sprouts the gourd, but then sends the worm and wind to kill it.  The message is clear: it is in Hashem's hands to save or destroy and nature is but a tool to accomplish His bidding.

• Go to the Tanakh Lab to explore the most significant keywords in the book when compared to the rest of Tanakh.  How might the guiding word "וימן" highlight the theme of Hashem's providence? Explore the usage of the root "טול" in Chapter 1 as well. How does it similarly express this idea?  What does it suggest about the interplay between Divine providence and free will?

II. Free will for humans – Alongside the emphasis on Hashem's control, the book also highlights man's free choice. Each of the figures in the book is given the choice to decide how to react to his given circumstances.  The one possible exception is Yonah. To what extent does a prophet have the free will to ignore Hashem's call, to refuse His bidding?  How much autonomy does he have to decide how or if to rebuke?

• Does Yonah's failed attempt to die at sea suggest that he was "forced" to prophecy to Nineveh or is his very flight proof that he had free choice? See Yonah's Prayer.
• For discussion of the more general question of prophetic autonomy (not related to Yonah specifically), see Prophetic Actions Without Explicit Divine Sanction.

I.  Yonah's flight – The most central question raised by the book revolves around the reasons for Yonah's disobedience.¹³  Does Yonah flee from before God for selfish or selfless reasons? How does each possibility reflect on the prophet? Is it possible that Hashem would choose a prophet who put his own interests before those of his audience?  See Why Did Yonah Disobey Hashem for discussion.

• Self-interest – See TanchumaVayikra 8About the Tanchuma and Pirkei DeRabbi Eliezer10About Pirkei DeRabbi Eliezer who assert that Yonah feared that when the people of Nineveh repented, Hashem's decree of destruction would be overturned and he would be accused of being a false prophet.¹⁴
• Patriotism – Mekhilta12:1About Mekhilta DeRabbi Yishmael Shemot, RadakYonah 1:1About R. David Kimchi, and AbarbanelYonah 1:3Yonah 3:1Yonah 3:9Yonah 4:1About R. Yitzchak Abarbanel, in contrast, assert that Yonah was motivated by altruistic reasons. Yonah was concerned lest the immediate repentance of Nineveh cast the recalcitrant Israel in a bad light.  Alternatively, knowing that Assyria was destined to exile the ten tribes, Yonah was loathe to be the vehicle through which Israel's enemy was saved from destruction.¹⁵

II. The Sailors and Yonah – In Chapter 1, how do the actions of the mariners and Yonah compare?. Where does each of the characters put themselves at the fore and where do they think of the other?  How does the foil affect your view of each set of characters?