Lang: he;
Title: ספר יונה;
Content:
פרק א
(א) וַיְהִי דְּבַר י״י אֶל יוֹנָה בֶן אֲמִתַּי לֵאמֹר.
(ב) קוּם לֵךְ אֶל נִינְוֵה הָעִיר הַגְּדוֹלָה וּקְרָא עָלֶיהָ כִּי עָלְתָה רָעָתָם לְפָנָי.
(ג) וַיָּקׇם יוֹנָה לִבְרֹחַ תַּרְשִׁישָׁה מִלִּפְנֵי י״י וַיֵּרֶד יָפוֹ וַיִּמְצָא אֳנִיָּה בָּאָה תַרְשִׁישׁ וַיִּתֵּן שְׂכָרָהּ וַיֵּרֶד בָּהּ לָבוֹא עִמָּהֶם תַּרְשִׁישָׁה מִלִּפְנֵי י״י.
(ד) וַי״י הֵטִיל רוּחַ גְּדוֹלָה אֶל הַיָּם וַיְהִי סַעַר גָּדוֹל בַּיָּם וְהָאֳנִיָּה חִשְּׁבָה לְהִשָּׁבֵר.
(ה) וַיִּירְאוּ הַמַּלָּחִים וַיִּזְעֲקוּ אִישׁ אֶל אֱלֹהָיו וַיָּטִלוּ אֶת הַכֵּלִים אֲשֶׁר בָּאֳנִיָּה אֶל הַיָּם לְהָקֵל מֵעֲלֵיהֶם וְיוֹנָה יָרַד אֶל יַרְכְּתֵי הַסְּפִינָה וַיִּשְׁכַּב וַיֵּרָדַם.
(ו) וַיִּקְרַב אֵלָיו רַב הַחֹבֵל וַיֹּאמֶר לוֹ מַה לְּךָ נִרְדָּם קוּם קְרָא אֶל אֱלֹהֶיךָ אוּלַי יִתְעַשֵּׁת הָאֱלֹהִים לָנוּ וְלֹא נֹאבֵד.
(ז) וַיֹּאמְרוּ אִישׁ אֶל רֵעֵהוּ לְכוּ וְנַפִּילָה גוֹרָלוֹת וְנֵדְעָה בְּשֶׁלְּמִי הָרָעָה הַזֹּאת לָנוּ וַיַּפִּלוּ גּוֹרָלוֹת וַיִּפֹּל הַגּוֹרָל עַל יוֹנָה.
(ח) וַיֹּאמְרוּ אֵלָיו הַגִּידָה נָּא לָנוּ בַּאֲשֶׁר לְמִי הָרָעָה הַזֹּאת לָנוּ מַה מְּלַאכְתְּךָ וּמֵאַיִן תָּבוֹא מָה אַרְצֶךָ וְאֵי מִזֶּה עַם אָתָּה.
(ט) וַיֹּאמֶר אֲלֵיהֶם עִבְרִי אָנֹכִי וְאֶת י״י אֱלֹהֵי הַשָּׁמַיִם אֲנִי יָרֵא אֲשֶׁר עָשָׂה אֶת הַיָּם וְאֶת הַיַּבָּשָׁה.
(י) וַיִּירְאוּ הָאֲנָשִׁים יִרְאָה גְדוֹלָה וַיֹּאמְרוּ אֵלָיו מַה זֹּאת עָשִׂיתָ כִּי יָדְעוּ הָאֲנָשִׁים כִּי מִלִּפְנֵי י״י הוּא בֹרֵחַ כִּי הִגִּיד לָהֶם.
(יא) וַיֹּאמְרוּ אֵלָיו מַה נַּעֲשֶׂה לָּךְ וְיִשְׁתֹּק הַיָּם מֵעָלֵינוּ כִּי הַיָּם הוֹלֵךְ וְסֹעֵר.
(יב) וַיֹּאמֶר אֲלֵיהֶם שָׂאוּנִי וַהֲטִילֻנִי אֶל הַיָּם וְיִשְׁתֹּק הַיָּם מֵעֲלֵיכֶם כִּי יוֹדֵעַ אָנִי כִּי בְשֶׁלִּי הַסַּעַר הַגָּדוֹל הַזֶּה עֲלֵיכֶם.
(יג) וַיַּחְתְּרוּ הָאֲנָשִׁים לְהָשִׁיב אֶל הַיַּבָּשָׁה וְלֹא יָכֹלוּ כִּי הַיָּם הוֹלֵךְ וְסֹעֵר עֲלֵיהֶם.
(יד) וַיִּקְרְאוּ אֶל י״י וַיֹּאמְרוּ אָנָּה י״י אַל נָא נֹאבְדָה בְּנֶפֶשׁ הָאִישׁ הַזֶּה וְאַל תִּתֵּן עָלֵינוּ דָּם נָקִיא כִּי אַתָּה י״י כַּאֲשֶׁר חָפַצְתָּ עָשִׂיתָ.
(טו) וַיִּשְׂאוּ אֶת יוֹנָה וַיְטִלֻהוּ אֶל הַיָּם וַיַּעֲמֹד הַיָּם מִזַּעְפּוֹ.
(טז) וַיִּירְאוּ הָאֲנָשִׁים יִרְאָה גְדוֹלָה אֶת י״י וַיִּזְבְּחוּ זֶבַח לַי״י וַיִּדְּרוּ נְדָרִים.
פרק ב
(א) וַיְמַן י״י דָּג גָּדוֹל לִבְלֹעַ אֶת יוֹנָה וַיְהִי יוֹנָה בִּמְעֵי הַדָּג שְׁלֹשָׁה יָמִים וּשְׁלֹשָׁה לֵילוֹת.
(ב) וַיִּתְפַּלֵּל יוֹנָה אֶל י״י אֱלֹהָיו מִמְּעֵי הַדָּגָה.
(ג) וַיֹּאמֶר קָרָאתִי מִצָּרָה לִי אֶל י״י וַיַּעֲנֵנִי מִבֶּטֶן שְׁאוֹל שִׁוַּעְתִּי שָׁמַעְתָּ קוֹלִי.
(ד) וַתַּשְׁלִיכֵנִי מְצוּלָה בִּלְבַב יַמִּים וְנָהָר יְסֹבְבֵנִי כׇּל מִשְׁבָּרֶיךָ וְגַלֶּיךָ עָלַי עָבָרוּ.
(ה) וַאֲנִי אָמַרְתִּי נִגְרַשְׁתִּי מִנֶּגֶד עֵינֶיךָ אַךְ אוֹסִיף לְהַבִּיט אֶל הֵיכַל קׇדְשֶׁךָ.
(ו) אֲפָפוּנִי מַיִם עַד נֶפֶשׁ תְּהוֹם יְסֹבְבֵנִי סוּף חָבוּשׁ לְרֹאשִׁי.
(ז) לְקִצְבֵי הָרִים יָרַדְתִּי הָאָרֶץ בְּרִחֶיהָ בַעֲדִי לְעוֹלָם וַתַּעַל מִשַּׁחַת חַיַּי י״י אֱלֹהָי.
(ח) בְּהִתְעַטֵּף עָלַי נַפְשִׁי אֶת י״י זָכָרְתִּי וַתָּבוֹא אֵלֶיךָ תְּפִלָּתִי אֶל הֵיכַל קׇדְשֶׁךָ.
(ט) מְשַׁמְּרִים הַבְלֵי שָׁוְא חַסְדָּם יַעֲזֹבוּ.
(י) וַאֲנִי בְּקוֹל תּוֹדָה אֶזְבְּחָה לָּךְ אֲשֶׁר נָדַרְתִּי אֲשַׁלֵּמָה יְשׁוּעָתָה לַי״י.
(יא) וַיֹּאמֶר י״י לַדָּג וַיָּקֵא אֶת יוֹנָה אֶל הַיַּבָּשָׁה.
פרק ג
(א) וַיְהִי דְבַר י״י אֶל יוֹנָה שֵׁנִית לֵאמֹר.
(ב) קוּם לֵךְ אֶל נִינְוֵה הָעִיר הַגְּדוֹלָה וּקְרָא אֵלֶיהָ אֶת הַקְּרִיאָה אֲשֶׁר אָנֹכִי דֹּבֵר אֵלֶיךָ.
(ג) וַיָּקׇם יוֹנָה וַיֵּלֶךְ אֶל נִינְוֵה כִּדְבַר י״י וְנִינְוֵה הָיְתָה עִיר גְּדוֹלָה לֵאלֹהִים מַהֲלַךְ שְׁלֹשֶׁת יָמִים.
(ד) וַיָּחֶל יוֹנָה לָבוֹא בָעִיר מַהֲלַךְ יוֹם אֶחָד וַיִּקְרָא וַיֹּאמַר עוֹד אַרְבָּעִים יוֹם וְנִינְוֵה נֶהְפָּכֶת.
(ה) וַיַּאֲמִינוּ אַנְשֵׁי נִינְוֵה בֵּאלֹהִים וַיִּקְרְאוּ צוֹם וַיִּלְבְּשׁוּ שַׂקִּים מִגְּדוֹלָם וְעַד קְטַנָּם.
(ו) וַיִּגַּע הַדָּבָר אֶל מֶלֶךְ נִינְוֵה וַיָּקׇם מִכִּסְאוֹ וַיַּעֲבֵר אַדַּרְתּוֹ מֵעָלָיו וַיְכַס שַׂק וַיֵּשֶׁב עַל הָאֵפֶר.
(ז) וַיַּזְעֵק וַיֹּאמֶר בְּנִינְוֵה מִטַּעַם הַמֶּלֶךְ וּגְדֹלָיו לֵאמֹר הָאָדָם וְהַבְּהֵמָה הַבָּקָר וְהַצֹּאן אַל יִטְעֲמוּ מְאוּמָה אַל יִרְעוּ וּמַיִם אַל יִשְׁתּוּ.
(ח) וְיִתְכַּסּוּ שַׂקִּים הָאָדָם וְהַבְּהֵמָה וְיִקְרְאוּ אֶל אֱלֹהִים בְּחׇזְקָה וְיָשֻׁבוּ אִישׁ מִדַּרְכּוֹ הָרָעָה וּמִן הֶחָמָס אֲשֶׁר בְּכַפֵּיהֶם.
(ט) מִי יוֹדֵעַ יָשׁוּב וְנִחַם הָאֱלֹהִים וְשָׁב מֵחֲרוֹן אַפּוֹ וְלֹא נֹאבֵד.
(י) וַיַּרְא הָאֱלֹהִים אֶת מַעֲשֵׂיהֶם כִּי שָׁבוּ מִדַּרְכָּם הָרָעָה וַיִּנָּחֶם הָאֱלֹהִים עַל הָרָעָה אֲשֶׁר דִּבֶּר לַעֲשׂוֹת לָהֶם וְלֹא עָשָׂה.
פרק ד
(א) וַיֵּרַע אֶל יוֹנָה רָעָה גְדוֹלָה וַיִּחַר לוֹ.
(ב) וַיִּתְפַּלֵּל אֶל י״י וַיֹּאמַר אָנָּה י״י הֲלוֹא זֶה דְבָרִי עַד הֱיוֹתִי עַל אַדְמָתִי עַל כֵּן קִדַּמְתִּי לִבְרֹחַ תַּרְשִׁישָׁה כִּי יָדַעְתִּי כִּי אַתָּה אֵל חַנּוּן וְרַחוּם אֶרֶךְ אַפַּיִם וְרַב חֶסֶד וְנִחָם עַל הָרָעָה.
(ג) וְעַתָּה י״י קַח נָא אֶת נַפְשִׁי מִמֶּנִּי כִּי טוֹב מוֹתִי מֵחַיָּי.
(ד) וַיֹּאמֶר י״י הַהֵיטֵב חָרָה לָךְ.
(ה) וַיֵּצֵא יוֹנָה מִן הָעִיר וַיֵּשֶׁב מִקֶּדֶם לָעִיר וַיַּעַשׂ לוֹ שָׁם סֻכָּה וַיֵּשֶׁב תַּחְתֶּיהָ בַּצֵּל עַד אֲשֶׁר יִרְאֶה מַה יִּהְיֶה בָּעִיר.
(ו) וַיְמַן י״י אֱלֹהִים קִיקָיוֹן וַיַּעַל מֵעַל לְיוֹנָה לִהְיוֹת צֵל עַל רֹאשׁוֹ לְהַצִּיל לוֹ מֵרָעָתוֹ וַיִּשְׂמַח יוֹנָה עַל הַקִּיקָיוֹן שִׂמְחָה גְדוֹלָה.
(ז) וַיְמַן הָאֱלֹהִים תּוֹלַעַת בַּעֲלוֹת הַשַּׁחַר לַמׇּחֳרָת וַתַּךְ אֶת הַקִּיקָיוֹן וַיִּיבָשׁ.
(ח) וַיְהִי כִּזְרֹחַ הַשֶּׁמֶשׁ וַיְמַן אֱלֹהִים רוּחַ קָדִים חֲרִישִׁית וַתַּךְ הַשֶּׁמֶשׁ עַל רֹאשׁ יוֹנָה וַיִּתְעַלָּף וַיִּשְׁאַל אֶת נַפְשׁוֹ לָמוּת וַיֹּאמֶר טוֹב מוֹתִי מֵחַיָּי.
(ט) וַיֹּאמֶר אֱלֹהִים אֶל יוֹנָה הַהֵיטֵב חָרָה לְךָ עַל הַקִּיקָיוֹן וַיֹּאמֶר הֵיטֵב חָרָה לִי עַד מָוֶת.
(י) וַיֹּאמֶר י״י אַתָּה חַסְתָּ עַל הַקִּיקָיוֹן אֲשֶׁר לֹא עָמַלְתָּ בּוֹ וְלֹא גִדַּלְתּוֹ שֶׁבִּן לַיְלָה הָיָה וּבִן לַיְלָה אָבָד.
(יא) וַאֲנִי לֹא אָחוּס עַל נִינְוֵה הָעִיר הַגְּדוֹלָה אֲשֶׁר יֶשׁ בָּהּ הַרְבֵּה מִשְׁתֵּים עֶשְׂרֵה רִבּוֹ אָדָם אֲשֶׁר לֹא יָדַע בֵּין יְמִינוֹ לִשְׂמֹאלוֹ וּבְהֵמָה רַבָּה.
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Lang: en;
Title: Sefer Yonah;
Content:
Chapter 1
(1) The word of Hashem came to Yonah the son of Amitai, saying,
(2) "Rise and go to Nineveh, the great city,the great city | הָעִיר הַגְּדוֹלָה – Nineveh is described as "the great city" four times in the book (here, 3:1, 3:3 and 4:11). The term might denote power, wealth, import, or size, but as two of these verses explicitly refer to Nineveh's large size and population, its vastness is likely referred to here as well. and cry against her, forfor | כִּי – See Radak that this is not the content of the prophecy that is to be relayed, but the reason why Hashem wants Yonah to prophesy. Alternatively: "that", viewing these words as the rebuke itself (Ibn Ezra, R"E of Beaugency). their evil has risen before me."
(3) Yonah roserose | וַיָּקׇם – By employing the same verb used by Hashem when commanding Yonah to prophesy, the text highlights Yonah's refusal to comply. Though he "rises", it is not to go to Nineveh, but to flee to Tarshish. to fleeto flee | לִבְרֹחַ – We are not told why Yonah did not want to obey God's directive. For an array of approaches to the question, see Why Did Yonah Disobey Hashem. to Tarshish from before Hashem,from before Hashem | מִלִּפְנֵי י״י – Though the simple reading of the text appears to be merely that Yonah was attempting to flee from God, see Mekhilta DeRabbi Yishmael Shemot 12:1 that "from before Hashem" refers to leaving the Land of Israel, the place of God's presence. As one cannot truly flee from God, Yonah was hoping to at least flee from His word, thinking that Hashem does not reveal Himself outside of Israel. and he went downhe went down | וַיֵּרֶד – In these opening verses, words relating to rising and descending appear multiple times. Hashem tells Yonah to rise, yet he goes deeper and deeper down, first to Yafo, then to the boat, and then to its hold (and eventually into the sea itself). The rising and falling also mirror the action of the waves and storm to come. to Yafo and found a ship going to Tarshish. He paid its fareits fare | שְׂכָרָהּ – See Ibn Ezra that the connotation is that Yonah paid his portion of the ship's fare. Cf. Rashi and R"Y Kara that the language of "שְׂכָרָהּ" (its fare) rather than "שְׂכָרוֹ" (his fare) comes to teach that Yonah paid for the entire ship so as to hasten their departure. and went down into it to go with them to Tarshish from before Hashem.
(4) And Hashem cast a great wind upon the sea and there was a great storm at sea, and the ship threatened to be broken.threatened to be broken | חִשְּׁבָה לְהִשָּׁבֵר – The word "חִשְּׁבָה" is the pi'el form of "חשב" (to think). This form often expresses intensity, and might be rendered: "expected", "determined", "devised", or the like. According to these possibilities, the boat is personified and given the faculty of "thinking". Alternatively: "the [men of] the ship thought it would break" (R"E of Beaugency, Radak).
(5) The sailors were afraidwere afraid | וַיִּירְאוּ – This verb and related nouns appear multiple times throughout the chapter (1:5,9,10,16), highlighting the sailor's progressive movement towards Hashem. Though at first their fear leads them to turn to their individual gods, by the end of the chapter, they "fear Hashem exceedingly". and each cried out to his gods. They cast the vessels that were in the ship into the sea to lighten it for them; and Yonah had gone downYonah had gone down | וְיוֹנָה יָרַד – Alternatively: "But Yonah went down". The verse employs the past perfect construction. [As opposed to the expected "וירד יונה", the clause begins with the subject and follows with a normal past tense form of the verb.] This form might indicate the more distant past, implying that Yonah had previously, before the storm struck, gone down into the hold (Hoil Moshe). Alternatively, the form serves to highlight a contrast: while the sailors prayed to their gods, Yonah went to sleep (R"Y Kara). into the recesses of the boatrecesses of the boat | יַרְכְּתֵי הַסְּפִינָה – The word "יְרֵכָה" can refer to a side or rear end of something, or to something that is remote. As such, in our verse it might refer to either the ship's stern or its hold, below deck. As Yonah "went down" to it, the latter might be preferred. The word "ספינה" is a hapax legomenon (a word which appears only once) and might be a loanword from Aramaic (ספינא). It might relate to the verb "ספן", to cover, and hence refer specifically to a boat which has a deck (BDB, "ספינה" and compare HALOT 764, "ספינה"). and had lain down and fallen fast asleep.
(6) The captain of the ship approached him and said to him, "What are you doing fast asleep?" Rise and cry out to your god, maybe the god will give us some thoughtgive us some thought | יִתְעַשֵּׁת... לָנוּ – The verb appears only here, but the related nouns "עֶשְׁתֹּנָה" (Tehillim 146:4) and "עַשְׁתּוּת" (Iyyov 12:5), themselves appearing only once each, have been understood to mean "thought". See also the Aramaic "עֲשִׁית" in Daniel 6:4. that we will not perish.
(7) They said one to the other, "Come, let us cast lots and we shall know because of whom this evil has come upon us." So they cast lots, and the lot fell upon Yonah.
(8) They said to him, "Tell us, please, as the one on whose accountas the one on whose account… | בַּאֲשֶׁר לְמִי – See R"E of Beaugency and Radak. Alternatively: "Against whom [have you sinned] that his evil has come upon us?" (Rashi). this evil has come upon us, what is your work and from where do you come? What is your land and from what people are you?"
(9) He said to them, "I am a HebrewHebrew | עִבְרִי – The designation "Hebrew" is often used to distinguish Israelites from Gentiles. For example, throughout the story of the bondage in Egypt the Israelites are called "Hebrews". and Hashem, the God of the heavens, I fear,I fear | אֲנִי יָרֵא – This might be a response to the sailors' question regarding Yonah's occupation. He responds that he is an honest, God-fearing man, not involved in any deceitful trade (Radak), or perhaps that he is a prophet and servant of Hashem (R"E of Beaugency, Malbim). The irony in Yonah's words is great. He professes to fear God, yet this fear did not prevent him from disobeying. He further notes that Hashem is God of heavens, sea, and land, recognizing His omnipresence, yet he still hopes to flee from before Him. who made the sea and the dry land."
(10) The men were exceedingly afraid,were exceedingly afraid | וַיִּירְאוּ... יִרְאָה גְדוֹלָה – Literally: "feared a great fear". and they said to him, "What is this that you have done!" For, the men knew that he was fleeing from before Hashem since he had told them.
(11) They said to him, "What shall we do to you that the sea may quiet down for us?" For the sea was growing stormier and stormier.growing stormier and stormier | הוֹלֵךְ וְסֹעֵר – Literally: "was going and storming", but when the word "הוֹלֵךְ" precedes another participle, it often denotes either continuity or an intensification of the action. For other examples, see Shemot 19:19 ("קוֹל הַשֹּׁפָר הוֹלֵךְ וְחָזֵק", the sound of the shofar was getting stronger and stronger) or Shemuel II 15:12 ("וְהָעָם הוֹלֵךְ וָרָב", the people kept increasing).
(12) He said to them, "Lift me up and cast me into the sea that the sea may quiet for you, for I know that it is because of me that this great storm is upon you."
(13) The men rowed hardrowed hard | וַיַּחְתְּרוּ – Elsewhere this verb refers to digging. As rowing involves the same motion, digging one's oars into the water, the same verb is used (Radak). While Abarbanel suggests that the sailors attempted to row back to shore despite Yonah's declaration that he was responsible and they should throw him overboard, Ibn Ezra posits that this verse describes what the sailors had attempted previously, before Yonah's confession. to return to dry land but they were not able to, for the sea was growing stormier and stormier against them.
(14) They called out to Hashem and said, "Please, Hashem, please let us not perish for this man's life and do not lay upon us innocent blood, for You are Hashem; as You desire, You do.
(15) They lifted Yonah up and cast him into the sea, and the sea stopped from its raging.
(16) The men feared Hashem greatly, and offered a sacrifice to Hashem and vowed vows.
Chapter 2
(1) Hashem appointed a great fisha great fish | דָּג גָּדוֹל – It is not clear if Yonah viewed this fish as a source of salvation or further danger. If the former, his prayer should be read as one of thanksgiving. If the latter, it is a request for aid. See the discussion in Yonah's Prayer. to swallow Yonah, and Yonah was in the belly of the fish for three days and three nights.three days and three nights | שְׁלֹשָׁה יָמִים וּשְׁלֹשָׁה לֵילוֹת – This might imply that it was only after being in the fish for three days that Yonah began to pray. [See Rashi and R"E of Beaugency, who explain that it was only after time passed that Yonah realized that the fish was meant to save him and not harm him.] Alternatively, the phrase is a heading for the entire chapter, indicating the total time that Yonah spent in the fish, not when he started to pray.
(2) Yonah prayed to Hashem, his God, from the belly of the fish.
(3) He said, "I have called out in my distressdistress | מִצָּרָה – As the word "צָרָה" also has the connotation of "narrow straits", Yonah might be simultaneously referring to his emotional state and to the physical reality of being in the narrow confines of the fish. to Hashem and He answered me. From the wombfrom the womb | מִבֶּטֶן – Alternatively: "from the belly". of SheolSheol | שְׁאוֹל – This word can sometimes simply refer to a grave (see Bereshit 37:35 and Rashi and Ibn Ezra there), but here it appears to be the proper name for the place where souls go after death, sometimes translated as "netherworld". I cried; You heard my voice."You answered me… You heard | וַיַּעֲנֵנִי... שָׁמַעְתָּ – Cf. Ibn Ezra on verse 2 and R"E Ben-Menachem, Da'at Mikra: Yonah, (Jerusalem, 1973), who suggest that despite the prayer being cast in the past tense, it is a request for the future ("Answer me… hear my cries"). Yonah formulates his request in the past tense only to express his confidence that Hashem will indeed listen to him. The different translation options relate to whether one views Yonah's prayer as one of thanksgiving or petition. See Yonah's Prayer.
(4) You cast me into the depths, into the heart of the seas; and the currentthe current | וְנָהָר – This word is normally translated as "river", but see Hoil Moshe that it can refer to any fast flowing body of water. surrounded me. All Your breakers and waves passed over me.
(5) And I said, 'I am banishedI am banished | נִגְרַשְׁתִּי – Most commentators assume that Yonah is referring to his feeling of being abandoned by God upon being cast into the waters. In contrast, Abarbanel suggests that Yonah's words are a cry of remorse for his misdeeds. He reads "נִגְרַשְׁתִּי" as an active rather than passive verb, "I cast myself out", referring to Yonah's desire to flee from Hashem. from before Your eyes, yet I will look again at Your holy sanctuary.'
(6) Water encompassed me,encompassed me | אֲפָפוּנִי – The verb appears five times in Tanakh, all in very similar contexts and appearing to mean: "surrounded". Hoil Moshe (Shemuel II 22:5) suggests that the root "אפפ" relates to the root "חפפ", to enclose or embrace. Cf. R"Y Kara who uniquely connects the word to the noun "אף", nose, suggesting that here the verse is saying that water reached Yonah's nose. to my soul.to my soul | עַד נֶפֶשׁ – See Ibn Ezra, Radak, and others that the connotation is: "so that I was close to death". Alternatively: "to my neck", understanding "נֶפֶשׁ" to relate to the Akkadian "napistu", neck or throat. It is possible that this concrete understanding was the original meaning of "נֶפֶשׁ", and that it was only later that it gained secondary connotations, metaphorically referring to a life source, the seat of appetite, emotion or desire, or man himself (modern scholars, see: L. Durr, "Hebr. נפש = akk. napistu = Gurgel, Kehle", ZAW 43 (1925): 262-269.) The depths surrounded me; reedsreeds | סוּף – The verse might refer to seaweed. wrapped around my head.
(7) To the endsto the ends of | לְקִצְבֵי – Similarly: "to the bottoms of". The noun "קצב" appears only twice more in Tanakh (Melakhim I 6:25 and 7:37), with a different meaning: "form", but see the apocryphal work Ben Sira 16:19 where the same phrase "לְקִצְבֵי הָרִים" is parallel to "יסוֹדֵי תֵבֵל", the foundations of the world. Cf. Hoil Moshe that the word might be a variation of "קַצְוֵי", edges, with the "ו" and "ב" interchanging. of the mountains, I went down. The earth closed her bars upon me forever.closed her bars… | בְּרִחֶיהָ בַעֲדִי לְעוֹלָם – See Ibn Ezra that the word "closed" is assumed. Literally: "her bars against me forever". You raised my life from the pit, Hashem, my God.
(8) When my soul fainted within me, I remembered Hashem, and my prayer came to You, to Your holy sanctuary.
(9) Those who regard worthless vanities,Those who regard… | מְשַׁמְּרִים הַבְלֵי שָׁוְא – This refers to idolaters who look expectantly to their worthless idols for salvation. Yonah might be referring to the sailors (R"Y Kara, Ibn Ezra), to idolaters in general (Rashi, R"E of Beaugency), or to the people of Nineveh (Abarbanel). This is the only place in Tanakh where the root "שמר" appears in the pi'el form, but it appears to be no different in meaning than the pa'al form, "שומרים" (keep or guard). abandon their faithfulness.their faithfulness | חַסְדָּם – Alternatively: "their mercy" (and see the note on 4:2, below). According to Rashi and R"E of Beaugency, Yonah is saying that those who worship idols forsake all of God's mercies, not recognizing Him as the source of their good. Alternatively, Yonah refers specifically to the sailors whose fear of God he thinks is short-lived (Radak) or to the Ninevites, whose repentance he believes will be ephemeral (Abarbanel), and notes that eventually they (in contrast to Yonah) will forsake the "faith" they professed to God. Cf. Ibn Janach (Sefer HaShorashim, "חסד") that "חסד' here means: "disgrace" as per its usage in Vayikra 20:17 (and see Rashi there), Mishlei 14:24 or 25:10. Yonah states that due to the miracle at sea, the idolatrous sailors will recognize their folly and forsake their idols, their disgrace.
(10) But I,But I | וַאֲנִי – This assumes that Yonah is contrasting his loyalty to God with the idolaters' lack thereof. If, however, one understands the previous verse to mean that the idolaters were to eventually abandon their false gods, one might translate this as: "And I". See the previous note. with a voice of thanksgiving, will sacrifice to You; what I vowed I will pay. Salvation is Hashem's.
(11) Hashem said to the fish, and it vomited Yonah onto the dry land.
Chapter 3
(1) And the word of Hashem came to Yonah a second time.
(2) "Rise and go to Nineveh, the great city, and cry to her that which I speak to you."
(3) Yonah rose and went to Nineveh according to the word of Hashem;according to the words of Hashem | כִּדְבַר י"י – The opening verses of this chapter echo those of Chapter 1, pointing to the symmetrical nature of the two halves of the book. Our verse highlights the difference between the units as Yonah moves from disobedience to compliance. While at first Yonah "gets up to flee", here he "gets up" to obey God's word. For more about the book's structure, see Structure. and Nineveh was a very great city,a very great city | עִיר גְּדוֹלָה לֵאלֹהִים – See Radak that sometimes the word "אֱלֹהִים" serves as a superlative. Compare Bereshit 30:8, "נַפְתּוּלֵי אֱלֹהִים" (mighty struggles) and Tehillim 36:7, "כְּהַרְרֵי אֵל" (great mountains). Alternatively: "a great city to God" and see Ibn Ezra on Yonah 1:2 that the connotation is that the people of the city had previously been God-fearing. a three day's walk.
(4) Yonah began to come into the city, a one day's walk, and he called out and said, "In forty more days Nineveh will be overturned."overturned | נֶהְפָּכֶת – This language recalls the overturning of Sedom and Amorah, the only other story in Tanakh where a prophet intervenes to save a non-Jewish city of sinners from destruction. To compare the two stories and the differing attitudes of Avraham and Yonah to the news of the upcoming destruction, see Avraham and Yonah.
(5) The people of Nineveh believedbelieved… | …וַיַּאֲמִינוּ – Alternatively: "trusted (in the word) of God" (Ibn Ezra, Ibn Kaspi). The difference might relate to the nature of the Ninevite's repentance. Does the verse state that they became monotheistic, believing in God to the exclusion of others, or more simply that they recognized Hashem's powers (but did not reject other gods)? See Abarbanel who suggests the latter. in God,in God | בֵּאלֹהִים – Until this point in the narrative, God has been referred to by His proper name, Hashem. In contrast, throughout the description of the Ninevites' penitence, He is consistently referred to as "Elokim" (God). See The Repentance of Nineveh for opinions regarding the significance of the shift. and they called a fast and dressed in sackcloth, from the greatest of them to the least.
(6) The matter reached the king of Nineveh, and he rose from his throne, removed his cloak from upon him, covered himself in sackcloth, and sat in ashes.
(7) He caused it to be proclaimedcaused it to be proclaimed | וַיַּזְעֵק – This is the hiphil (causative) stem of the root "זעק", to cry out. It might alternatively mean "to call together for assembly", as per its usage in Shofetim 4:10 or Shemuel II 20:4. However, if so, one would have expected the verb to be followed by an object. and he said in Nineveh, "By the decree ofby the decree of | מִטַּעַם – The word might be equivalent in meaning to the Aramaic "מִן טַעַם", by the command (Ezra 6:13 and 7:23). Similarly: "judgment" or "council", and see Tehillim 34:1 and Iyyov 12:20 for similar usage. the king and his great ones, saying: Man and animal, cattle and sheep,cattle and sheep | הַבָּקָר וְהַצֹּאן – The inclusion of animals in the decree and in the subsequent acts of repentance is somewhat surprising and might even seem farcical, leading several exegetes to question the sincerity of the people's deeds. See The Repentance of Nineveh for discussion. shall not taste anything; they shall not graze, and they shall not drink water.
(8) Let them cover themselves in sackcloth, man and animal, and call out mightily to God. Let each man return from his evil way and from the violence in his hands.
(9) Who knows? Perhaps God will returnWho knows… | מִי יוֹדֵעַ יָשׁוּב – Alternatively: "Whoever knows (his misdeeds) shall return" (Rashi, R"Y Kara and others). and relent, and return from His fierce anger and we shall not perish."
(10) God saw their deeds,their deeds | מַעֲשֵׂיהֶם – See Bavli Taanit 16a that one should learn from this verse that changes in behavior are much more important than external signs of repentance. God saw the Ninevites' deeds, not their sackcloth. that they had returned from their evils ways, and God relented of the evil that He had spoken to do to themand God relented… that He spoke to do | וַיִּנָּחֶם… עַל הָרָעָה אֲשֶׁר דִּבֶּר לַעֲשׂוֹת – This full phrase in found only here and in the story of the sin of the Golden Calf (Shemot 32:16). There are several points of contact between the two narratives which shed light on the character of both the sinners and spiritual leaders of the two stories. See Sefer Yonah and the Sin of the Golden Calf for discussion. and He did not do it.
Chapter 4
(1) It was very evilIt was very evil… | וַיֵּרַע אֶל יוֹנָה רָעָה גְדוֹלָה – Many translate: "it displeased Yonah greatly". The text's usage of the word "evil", however, highlights the irony of the situation. Yonah finds the Ninevites' repenting of their evil, and God's subsequent decision to overturn the evil decree, to be itself evil! to Yonah, and he was angry.
(2) He prayed to Hashem, and he said, "Please, Hashem, is this not what I saidwhat I said | דְבָרִי – More literally: "my saying" (the word is a noun). As there is no evidence of Yonah actually arguing with Hashem, it is possible that the verse refers to inner speech. while I was still on my land? Therefore I fled beforehand to Tarshish, for I knew that You are a gracious and compassionate God, slow to anger, and abundant in kindness,and abundant in kindness | וְרַב חֶסֶד – Alternatively: "faithfulness". See, for example, Shofetim 8:35, Shemuel I 20:8, or Melakhim I 8:23 where the term is used to describe reciprocal actions or the duties required of a covenantal relationship, and the many verses where the term is paired with the words "אֱמֶת" or "אֱמוּנָה", steadfastness (Bereshit 32:11, Tehillim 36:6 or 88:12). The list of God's attributes mentioned here echoes that found in Shemot 34:6, missing only the word "אֱמֶת", truth, perhaps because Yonah does not view Hashem as a God of "truth" and strict justice, but a God of "mercy". and You would relent of the evil.relent of the evil | וְנִחָם עַל הָרָעָה – Yonah's words, somewhat surprisingly, imply that he originally fled because Hashem is merciful and forgiving and overturns punitive decrees. This leads many modern exegetes to suggest that Yonah was theologically troubled by Hashem's modes of justice and the institution of repentance in particular. See Why Did Yonah Disobey Hashem for discussion.
(3) And now, Hashem, please take my soul from me, for my death is better than my life."
(4) Hashem said, "Are you very angry?"are you very angry | הַהֵיטֵב חָרָה לָךְ – See Targum Yonatan and Hoil Moshe, who suggests that the word "הֵיטֵב" be understood like the Aramaic "טובא", much. See Ibn Ezra similarly: "are you thoroughly upset", pointing to similar usage in Devarim 9:21. Alternatively: "Is it good (right) for you to be angry?" (R"E of Beaugency).
(5) Yonah went out from the city and sat to the east of the city, and made a hut for himself there. He sat under it in the shade until he might see what would become of the city.what would become of the city | מַה יִּהְיֶה בָּעִיר – The phrase implies that Yonah did not know that the city was to be saved, leading Ibn Ezra and R"E of Beaugency to suggest that this chapter overlaps in time with the previous one, and took place within the forty days. Cf. Abarbanel that Yonah thought that though the city would be saved from destruction, the people would still get some punishment. Compare Radak who suggests that Yonah waited to see whether the people's penitence would last and, if not, whether the decree would be renewed.
(6) Hashem, God, appointedHashem appointed | וַיְמַן י״י – The verb "מנה" appears four times in the Book of Yonah (see 2:1, 4:6,7,8). In all the cases it is Hashem who appoints a messenger (fish, plant, worm, or wind) to either save or harm Yonah. As such, the guiding word highlights how all is in Hashem's hands and all of nature does His bidding. a kikayonkikayon | קִיקָיוֹן – This is a transliteration of the Hebrew, "קִיקָיוֹן", which is a plant mentioned only in our story, and as such difficult to identify. Ibn Ezra, in the name of Spanish scholars, assumes it is a type of gourd. Others identify it with the castor-oil plant (see Bavli Shabbat 21a). and it rose up above Yonah to be a shade upon his head, to save him from his evil.from his evil | מֵרָעָתוֹ – The verse appears to refer to Yonah's discomfort from the hot sun (Rashi, Radak), but see above that the chapter might be playing with the word "evil". Here it might have a double meaning, for the kikayon was meant not only to protect Yonah from physical harm, but to teach Yonah a spiritual lesson and save him from his errors. And Yonah was very glad about the kikayon.
(7) Hashem appointed a worm at the break of dawnbreak of dawn | בַּעֲלוֹת הַשַּׁחַר – Ibn Ezra (Bereshit 32:25) suggests that the phrase might literally mean: "until the black (of night) rose". Dawn arrives when the darkness of the night goes away. the next day and it struck the kikayon and it dried up.
(8) When the sun rose, God appointed a deafeningdeafening | חֲרִישִׁית – This is the only place that this adjective appears, but it is likely related to the root "חרש", to be silent, or the adjective "חֵרֵשׁ", deaf. See Ibn Ezra in the name of Ibn Janach that the verse refers to a loud, vehement eastern wind. Alternatively: "silent" (R"E of Beaugency and Hoil Moshe, suggesting that the wind was soft rather than harsh, and thus not capable of dispersing the heat), or: "silencing" (Rabba in Bavli Gittin 31b, noting that the wind silenced all other winds in its path, so that this hot wind dominated). Others relate it to the verb "חרש", to plow, in which case it might mean: "cutting" (see R. Yehuda in Bavli Gittin 31b). east wind and the sun struck on Yonah's head, and he fainted and requested to die,requested to die | וַיִּשְׁאַל אֶת נַפְשׁוֹ לָמוּת – Literally: "he asked his soul to die", or "he asked for himself to die", but the phrase appears to be idiomatic, with "נפש" taking the meaning: "will" or "desire" (Hoil Moshe, pointing to the word's usage in Bereshit 23:8, "אִם יֵשׁ אֶת נַפְשְׁכֶם", if you are willing). This same exact phrase appears one more time in Tanakh, by Eliyahu (Melakhim I 19:4). He, like Yonah, asks Hashem to take his life soon after successfully persuading a nation to repent. For a comparison of the two figures, see Eliyahu and Yonah. and he said, "My death is better than my life."
(9) God said to Yonah, "Are you very angry for the kikayon?" He said, "I am very angry, to death."
(10) Hashem said, "You pitiedyou pitied | אַתָּה חַסְתָּ – This verb has the connotation of having compassion, and is often paired with the somewhat synonymous roots "חמל" and "רחם". However, at times it might be less forceful and instead mean "regret (the loss of)", as per its usage in Bereshit 45:20 and perhaps Yechezkel 24:14. This might be the implication in our verse as well, but in using the same verb in this and the next verse (where it refers to compassion), Hashem mocks Yonah's extreme reaction to the loss of the gourd, that he "pities" the plant, but not human lives. the kikayon for which you did not toil and you did not grow, which came to be overnight and perished overnight.
(11) And shall I not pity Nineveh, the great city, which has within her more than one hundred twenty thousand people who do not know between their right and their left,right from left | בֵּין יְמִינוֹ לִשְׂמֹאלוֹ – See R"Y Kara that the connotation is that they do not know right from wrong. and many animals?"