Sefer Yonah and the Sin of the Calf/5

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Sefer Yonah and the Sin of the Calf

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Shemot 24:18שמות כ״ד:י״ח

Moses entered into the midst of the cloud, and went up on the mountain; and Moses was on the mountain forty days and forty nights.

וַיָּבֹא מֹשֶׁה בְּתוֹךְ הֶעָנָן וַיַּעַל אֶל הָהָר וַיְהִי מֹשֶׁה בָּהָר אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה.

Shemot 32:7-14שמות ל״ב:ז׳-י״ד

(7) Hashem spoke to Moses, “Go, get down; for your people, who you brought up out of the land of Egypt, have corrupted themselves! (8) They have turned aside quickly out of the way which I commanded them. They have made themselves a molten calf, and have worshiped it, and have sacrificed to it, and said, ‘These are your gods, Israel, which brought you up out of the land of Egypt.’” (9) Hashem said to Moses, “I have seen these people, and behold, they are a stiff-necked people. (10) Now therefore leave me alone, that my wrath may burn hot against them, and that I may consume them; and I will make of you a great nation.” (11) Moses begged Hashem his God, and said, “Hashem, why does your wrath burn hot against your people, that you have brought out of the land of Egypt with great power and with a mighty hand? (12) Why should the Egyptians speak, saying, ‘He brought them forth for evil, to kill them in the mountains, and to consume them from the surface of the earth?’ Turn from your fierce wrath, and repent of this evil against your people. (13) Remember Abraham, Isaac, and Israel, your servants, to whom you swore by your own self, and said to them, ‘I will multiply your seed as the stars of the sky, and all this land that I have spoken of I will give to your seed, and they shall inherit it forever.’” (14) Hashem repented of the evil which he said he would do to his people.

(ז) וַיְדַבֵּר י״י אֶל מֹשֶׁה לֶךְ רֵד כִּי שִׁחֵת עַמְּךָ אֲשֶׁר הֶעֱלֵיתָ מֵאֶרֶץ מִצְרָיִם. (ח) סָרוּ מַהֵר מִן הַדֶּרֶךְ אֲשֶׁר צִוִּיתִם עָשׂוּ לָהֶם עֵגֶל מַסֵּכָה וַיִּשְׁתַּחֲווּ לוֹ וַיִּזְבְּחוּ לוֹ וַיֹּאמְרוּ אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל אֲשֶׁר הֶעֱלוּךָ מֵאֶרֶץ מִצְרָיִם. (ט) וַיֹּאמֶר י״י אֶל מֹשֶׁה רָאִיתִי אֶת הָעָם הַזֶּה וְהִנֵּה עַם קְשֵׁה עֹרֶף הוּא. (י) וְעַתָּה הַנִּיחָה לִּי וְיִחַר אַפִּי בָהֶם וַאֲכַלֵּם וְאֶעֱשֶׂה אוֹתְךָ לְגוֹי גָּדוֹל. (יא) וַיְחַל מֹשֶׁה אֶת פְּנֵי י״י אֱלֹהָיו וַיֹּאמֶר לָמָה י״י יֶחֱרֶה אַפְּךָ בְּעַמֶּךָ אֲשֶׁר הוֹצֵאתָ מֵאֶרֶץ מִצְרַיִם בְּכֹחַ גָּדוֹל וּבְיָד חֲזָקָה. (יב) לָמָּה יֹאמְרוּ מִצְרַיִם לֵאמֹר בְּרָעָה הוֹצִיאָם לַהֲרֹג אֹתָם בֶּהָרִים וּלְכַלֹּתָם מֵעַל פְּנֵי הָאֲדָמָה שׁוּב מֵחֲרוֹן אַפֶּךָ וְהִנָּחֵם עַל הָרָעָה לְעַמֶּךָ. (יג) זְכֹר לְאַבְרָהָם לְיִצְחָק וּלְיִשְׂרָאֵל עֲבָדֶיךָ אֲשֶׁר נִשְׁבַּעְתָּ לָהֶם בָּךְ וַתְּדַבֵּר אֲלֵהֶם אַרְבֶּה אֶת זַרְעֲכֶם כְּכוֹכְבֵי הַשָּׁמָיִם וְכׇל הָאָרֶץ הַזֹּאת אֲשֶׁר אָמַרְתִּי אֶתֵּן לְזַרְעֲכֶם וְנָחֲלוּ לְעֹלָם. (יד) וַיִּנָּחֶם י״י עַל הָרָעָה אֲשֶׁר דִּבֶּר לַעֲשׂוֹת לְעַמּוֹ.

Shemot 32:30-35שמות ל״ב:ל׳-ל״ה

(30) It happened on the next day, that Moses said to the people, “You have sinned a great sin. Now I will go up to Hashem. Perhaps I shall make atonement for your sin.” (31) Moses returned to Hashem, and said, “Oh, this people have sinned a great sin, and have made themselves gods of gold. (32) Yet now, if you will, forgive their sin — and if not, please blot me out of your book which you have written.” (33) Hashem said to Moses, “Whoever has sinned against me, him will I blot out of my book. (34) Now go, lead the people to the place of which I have spoken to you. Behold, my angel shall go before you. Nevertheless in the day when I punish, I will punish them for their sin.” (35) Hashem struck the people, because they made the calf, which Aaron made.

(ל) וַיְהִי מִמׇּחֳרָת וַיֹּאמֶר מֹשֶׁה אֶל הָעָם אַתֶּם חֲטָאתֶם חֲטָאָה גְדֹלָה וְעַתָּה אֶעֱלֶה אֶל י״י אוּלַי אֲכַפְּרָה בְּעַד חַטַּאתְכֶם. (לא) וַיָּשׇׁב מֹשֶׁה אֶל י״י וַיֹּאמַר אָנָּא חָטָא הָעָם הַזֶּה חֲטָאָה גְדֹלָה וַיַּעֲשׂוּ לָהֶם אֱלֹהֵי זָהָב. (לב) וְעַתָּה אִם תִּשָּׂא חַטָּאתָם וְאִם אַיִן מְחֵנִי נָא מִסִּפְרְךָ אֲשֶׁר כָּתָבְתָּ. (לג) וַיֹּאמֶר י״י אֶל מֹשֶׁה מִי אֲשֶׁר חָטָא לִי אֶמְחֶנּוּ מִסִּפְרִי. (לד) וְעַתָּה לֵךְ נְחֵה אֶת הָעָם אֶל אֲשֶׁר דִּבַּרְתִּי לָךְ הִנֵּה מַלְאָכִי יֵלֵךְ לְפָנֶיךָ וּבְיוֹם פׇּקְדִי וּפָקַדְתִּי עֲלֵהֶם חַטָּאתָם. (לה) וַיִּגֹּף י״י אֶת הָעָם עַל אֲשֶׁר עָשׂוּ אֶת הָעֵגֶל אֲשֶׁר עָשָׂה אַהֲרֹן.

Shemot 34:5-8שמות ל״ד:ה׳-ח׳

(5) Hashem descended in the cloud, and stood with him there, and proclaimed the name of Hashem. (6) Hashem passed by before him, and proclaimed, “Hashem! Hashem, a merciful and gracious God, slow to anger, and abundant in loving kindness and truth, (7) keeping loving kindness for thousands, forgiving iniquity and disobedience and sin; and that will by no means clear the guilty, visiting the iniquity of the fathers on the children, and on the children’s children, on the third and on the fourth generation.” (8) Moses hurried and bowed his head toward the earth, and worshiped.

(ה) וַיֵּרֶד י״י בֶּעָנָן וַיִּתְיַצֵּב עִמּוֹ שָׁם וַיִּקְרָא בְשֵׁם י״י. (ו) וַיַּעֲבֹר י״י עַל פָּנָיו וַיִּקְרָא י״י י״י אֵל רַחוּם וְחַנּוּן אֶרֶךְ אַפַּיִם וְרַב חֶסֶד וֶאֱמֶת. (ז) נֹצֵר חֶסֶד לָאֲלָפִים נֹשֵׂא עָוֺן וָפֶשַׁע וְחַטָּאָה וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד עֲוֺן אָבוֹת עַל בָּנִים וְעַל בְּנֵי בָנִים עַל שִׁלֵּשִׁים וְעַל רִבֵּעִים. (ח) וַיְמַהֵר מֹשֶׁה וַיִּקֹּד אַרְצָה וַיִּשְׁתָּחוּ.

Devarim 9:18-25דברים ט׳:י״ח-כ״ה

(18) I fell down before Hashem, as at the first, forty days and forty nights; I neither ate bread nor drank water; because of all your sin which you sinned, in doing that which was evil in the sight of Hashem, to provoke him to anger. (19) For I was afraid of the anger and hot displeasure, with which Hashem was angry against you to destroy you. But Hashem listened to me that time also. (20) Hashem was very angry with Aaron to destroy him: and I prayed for Aaron also at the same time. (21) I took your sin, the calf which you had made, and burnt it with fire, and stamped it, grinding it very small, until it was as fine as dust: and I cast its dust into the brook that descended out of the mountain. (22) At Taberah, and at Massah, and at Kibroth Hattaavah, you provoked Hashem to wrath. (23) When Hashem sent you from Kadesh Barnea, saying, “Go up and possess the land which I have given you”; then you rebelled against the commandment of Hashem your God, and you didn’t believe him, nor listen to his voice. (24) You have been rebellious against Hashem from the day that I knew you. (25) So I fell down before Hashem the forty days and forty nights that I fell down, because Hashem had said He would destroy you.

(יח) וָאֶתְנַפַּל לִפְנֵי י״י כָּרִאשֹׁנָה אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה לֶחֶם לֹא אָכַלְתִּי וּמַיִם לֹא שָׁתִיתִי עַל כׇּל חַטַּאתְכֶם אֲשֶׁר חֲטָאתֶם לַעֲשׂוֹת הָרַע בְּעֵינֵי י״י לְהַכְעִיסוֹ. (יט) כִּי יָגֹרְתִּי מִפְּנֵי הָאַף וְהַחֵמָה אֲשֶׁר קָצַף י״י עֲלֵיכֶם לְהַשְׁמִיד אֶתְכֶם וַיִּשְׁמַע י״י אֵלַי גַּם בַּפַּעַם הַהִוא. (כ) וּבְאַהֲרֹן הִתְאַנַּף י״י מְאֹד לְהַשְׁמִידוֹ וָאֶתְפַּלֵּל גַּם בְּעַד אַהֲרֹן בָּעֵת הַהִוא. (כא) וְאֶת חַטַּאתְכֶם אֲשֶׁר עֲשִׂיתֶם אֶת הָעֵגֶל לָקַחְתִּי וָאֶשְׂרֹף אֹתוֹ בָּאֵשׁ וָאֶכֹּת אֹתוֹ טָחוֹן הֵיטֵב עַד אֲשֶׁר דַּק לְעָפָר וָאַשְׁלִךְ אֶת עֲפָרוֹ אֶל הַנַּחַל הַיֹּרֵד מִן הָהָר. (כב) וּבְתַבְעֵרָה וּבְמַסָּה וּבְקִבְרֹת הַתַּאֲוָה מַקְצִפִים הֱיִיתֶם אֶת י״י. (כג) וּבִשְׁלֹחַ י״י אֶתְכֶם מִקָּדֵשׁ בַּרְנֵעַ לֵאמֹר עֲלוּ וּרְשׁוּ אֶת הָאָרֶץ אֲשֶׁר נָתַתִּי לָכֶם וַתַּמְרוּ אֶת פִּי י״י אֱלֹהֵיכֶם וְלֹא הֶאֱמַנְתֶּם לוֹ וְלֹא שְׁמַעְתֶּם בְּקֹלוֹ. (כד) מַמְרִים הֱיִיתֶם עִם י״י מִיּוֹם דַּעְתִּי אֶתְכֶם. (כה) וָאֶתְנַפַּל לִפְנֵי י״י אֵת אַרְבָּעִים הַיּוֹם וְאֶת אַרְבָּעִים הַלַּיְלָה אֲשֶׁר הִתְנַפָּלְתִּי כִּי אָמַר י״י לְהַשְׁמִיד אֶתְכֶם.

Yoel 2:12-13יואל ב׳:י״ב-י״ג

(12) Yet even now, saith the Lord, Turn ye unto Me with all your heart, And with fasting, and with weeping, and with lamentation; (13) And rend your heart, and not your garments, And turn unto the Lord your God; For He is gracious and compassionate, Long-suffering, and abundant in mercy, And repenteth Him of the evil.

(יב) וְגַם עַתָּה נְאֻם י״י שֻׁבוּ עָדַי בְּכׇל לְבַבְכֶם וּבְצוֹם וּבִבְכִי וּבְמִסְפֵּד. (יג) וְקִרְעוּ לְבַבְכֶם וְאַל בִּגְדֵיכֶם וְשׁוּבוּ אֶל י״י אֱלֹהֵיכֶם כִּי חַנּוּן וְרַחוּם הוּא אֶרֶךְ אַפַּיִם וְרַב חֶסֶד וְנִחָם עַל הָרָעָה.

Yonah 3יונה ג׳

(1) And the word of the Lord came unto Jonah the second time, saying: (2) 'Arise, go unto Nineveh, that great city, and make unto it the proclamation that I bid thee.' (3) So Jonah arose, and went unto Nineveh, according to the word of the Lord. Now Nineveh was an exceeding great city, of three days' journey. (4) And Jonah began to enter into the city a day's journey, and he proclaimed, and said: 'Yet forty days, and Nineveh shall be overthrown.' (5) And the people of Nineveh believed God; and they proclaimed afast, and put on sackcloth, from the greatest of them even to the least of them. (6) And the tidings reached the king of Nineveh, and he arose from his throne, and laid his robe from him, and covered him with sackcloth, and sat in ashes. (7) And he caused it to be proclaimed and published through Nineveh by the decree of the king and his nobles, saying: 'Let neither man nor beast, herd nor flock, taste any thing; let them not feed, nor drink water; (8) but let them be covered with sackcloth, both man and beast, and let them cry mightily unto God; yea, let them turn every one from his evil way, and from the violence that is in their hands. (9) Who knoweth whether God will not turn and repent, and turn away from His fierce anger, that we perish not?' (10) And God saw their works, that they turned from their evil way; and God repented of the evil, which He said He would do unto them; and He did it not.

(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.

Yonah 4יונה ד׳

(1) But it displeased Jonah exceedingly, and he was angry. (2) And he prayed unto the Lord, and said: 'I pray Thee, O Lord, was not this my saying, when I was yet in mine own country? Therefore I fled beforehand unto Tarshish; for I knew that Thou art a gracious God, and compassionate, long-suffering, and abundant in mercy, and repentest Thee of the evil. (3) Therefore now, O Lord, take, I beseech Thee, my life from me; for it is better for me to die than to live.' (4) And the Lord said: 'Art thou greatly angry?' (5) Then Jonah went out of the city, and sat on the east side of the city, and there made him a booth, and sat under it in the shadow, till he might see what would become of the city. (6) And the Lord God prepared a gourd, and made it to come up over Jonah, that it might be a shadow over his head, to deliver him from his evil. So Jonah was exceeding glad because of the gourd. (7) But God prepared a worm when the morning rose the next day, and it smote the gourd, that it withered. (8) And it came to pass, when the sun arose, that God prepared a vehement east wind; and the sun beat upon the head of Jonah, that he fainted, and requested for himself that he might die, and said: 'It is better for me to die than to live.' (9) And God said to Jonah 'Art thou greatly angry for the gourd?' And he said: 'I am greatly angry, even unto death.' (10) And the Lord said: 'Thou hast had pity on the gourd, for which thou hast not laboured, neither madest it grow, which came up in a night, and perished in a night; (11) and should not I have pity on Nineveh, that great city, wherein are more than sixscore thousand persons that cannot discern Between their right hand and their left hand, and also much cattle?'

(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.

Tehillim 86:15תהלים פ״ו:ט״ו

But Thou, O Lord, art a God full of compassion and gracious, Slow to anger, and plenteous in mercy and truth.

וְאַתָּה אֲדֹנָי אֵל רַחוּם וְחַנּוּן אֶרֶךְ אַפַּיִם וְרַב חֶסֶד וֶאֱמֶת.

Tehillim 103:7-8תהלים ק״ג:ז׳-ח׳

(7) He made known His ways unto Moses, His doings unto the children of Israel. (8) The Lord is full of compassion and gracious, Slow to anger, and plenteous in mercy.

(ז) יוֹדִיעַ דְּרָכָיו לְמֹשֶׁה לִבְנֵי יִשְׂרָאֵל עֲלִילוֹתָיו. (ח) רַחוּם וְחַנּוּן י״י אֶרֶךְ אַפַּיִם וְרַב חָסֶד.

Tehillim 145:7-8תהלים קמ״ה:ז׳-ח׳

(7) They shall utter the fame of Thy great goodness, And shall sing of Thy righteousness. (8) The Lord is gracious, and full of compassion; Slow to anger, and of great mercy.

(ז) זֵכֶר רַב טוּבְךָ יַבִּיעוּ וְצִדְקָתְךָ יְרַנֵּנוּ. (ח) חַנּוּן וְרַחוּם י״י אֶרֶךְ אַפַּיִם וּגְדׇל חָסֶד.

Nechemyah 9:17נחמיה ט׳:י״ז

and refused to hearken, neither were mindful of Thy wonders that Thou didst among them; but hardened their neck, and in their rebellion appointed a captain to return to their bondage; but Thou art a God ready to pardon, gracious and full of compassion, slow to anger, and plenteous in mercy, and forsookest them not.

וַיְמָאֲנוּ לִשְׁמֹעַ וְלֹא זָכְרוּ נִפְלְאֹתֶיךָ אֲשֶׁר עָשִׂיתָ עִמָּהֶם וַיַּקְשׁוּ אֶת עׇרְפָּם וַיִּתְּנוּ רֹאשׁ לָשׁוּב לְעַבְדֻתָם בְּמִרְיָם וְאַתָּה אֱלוֹהַּ סְלִיחוֹת חַנּוּן וְרַחוּם אֶרֶךְ אַפַּיִם וְרַב [חֶסֶד] (וחסד) וְלֹא עֲזַבְתָּם.

Mekhilta DeRabbi Yishmael Shemot 12:1מכילתא דרבי ישמעאל שמות י״ב:א׳

"And the Lord spoke to Moses and to Aaron in the land of Egypt, saying": I might think that both Aaron and Moses were being addressed; it is, therefore, written (Exodus 6:28) "And it was on the day that the Lord spoke to Moses in the land of Egypt": Only Moses was being addressed and not Aaron. If so, why is it written "to Moses and to Aaron"? We are hereby taught that just as Moses was "included" in the words (i.e., by their being spoken to him), so, Aaron was included in the words (i.e., by his "overhearing" them). And why did He not speak (directly) to him? In deference to Moses. We find Aaron, then, to be excluded from all the (direct) addresses in the Torah except for three (Leviticus 10:8, Numbers 18:1, Numbers 18:8), where it is impossible (to understand otherwise). Variantly: From (Exodus 7:1) "See I have made you an overlord ("elohim") to Pharaoh," I would know that only Moses was set up as a judge to Pharaoh. Whence would I derive (the same for) Aaron? (It is, therefore, written (here) "to Moses and to Aaron." Moses is being likened to Aaron. Just as Moses was a "judge" to Pharaoh, so, Aaron. Just as Moses spoke his words without fear, so, Aaron. Variantly: "to Moses and to Aaron": I might think that the one who takes precedence in the verse takes precedence in the act. It is, therefore, written (Exodus 6:26) "It is Aaron and Moses" — Both are equal. Similarly, (Genesis 1:1) "In the beginning God created the heavens and the earth": I might think that what takes precedence in the verse took precedence in creation. It is, therefore, written (Ibid.) "on the day that the Lord God made earth and heaven" — They were both created together. Similarly, (Exodus 3:6) "I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob." I might think that whoever comes first in the verse comes first in importance. It is, therefore, written (Leviticus 26:42) "Then I will remember My covenant with Jacob, and also My covenant with Isaac, and also My covenant with Abraham will I remember" — to teach that all three are of equal importance. Similarly, (Exodus 20:12) "Honor your father and your mother." (Leviticus 19:3) "A man, his mother and his father shall you fear." — Both are of equal importance. "in the land of Egypt":(He spoke to them) outside the city. __ But perhaps in the city itself? (This cannot be, for it is written (Exodus 9:29) "When I leave the city" (I shall pray). Now does this not follow a fortiori, viz.: If prayer (that of Moses to the Lord) — the lesser — was only outside the city, then speech (that of the Lord to Moses) — the greater — how much more so (was it not spoken in the city)! And why did He not speak with him in the city? For it was full of abominations (of idolatry)! And before the land of Israel was chosen, all of the lands were kasher for speech. Once it was chosen, all other lands were excluded. Before Jerusalem was chosen all of Eretz Yisrael was kasher for altars. Once it was chosen, the rest of Eretz Yisrael was excluded. As it is written (Devarim 12: 13-14) "Take heed unto yourself lest you offer your burnt-offerings … but in the place that the Lord shall choose." Before the Temple was chosen, all of Jerusalem was fit for (the reposing of)) the Shechinah. Once the Temple was chosen, (the rest of) Jerusalem was excluded. As it is written (Psalms 132:13-14) "For the Lord has chosen Zion … This is My resting place forever." Before Aaron was chosen, all of Israel were kasher for the priesthood. Once he was chosen, the rest of Israel were excluded. As it is written (Numbers 18:19) "An everlasting covenant of salt is it (the priesthood) before the Lord for you (Aaron) and for your sons," and (Numbers 25:13) "And it shall be unto him and to his seed after him the covenant of an everlasting priesthood." Before David was chosen (as king) every Israelite was kasher for kingship. Once David had been chosen, the other Israelites (i.e., those not in his line) were excluded. As it is written (II Chronicles 13:5) "Is it not for you to know that the Lord, the God of Israel, has given over the kingdom to David, to him and to his sons?" If you would contend: But the Lord did speak with the prophets outside the land, (I would answer:) Though He spoke with them outside the land, He did so only in the merit of the fathers. As it is written (Jeremiah 31:15-17) "Thus said the Lord: A voice is heard in Ramah … Thus said the Lord: Keep your voice from weeping, and all your eyes from tears … And there is hope for your future, says the Lord, etc." And even though He spoke with them outside the land in the merit of the fathers, He did so only in a clean place, one of water. As it is written (Daniel 10:4) "And I was by the stream Ulai," (Ibid. 10:4) "and I was by the great river, the Tigris," (Ezekiel 1:3) "The word of the Lord came to Ezekiel … by the river Kevar." Some say: He spoke with him in the land, (and then) He spoke with him outside the land, it being written (literally) "the word of the Lord was, was." (The first) "was" — in the land; (the second,) outside the land. R. Elazar b. Tzaddok says: It is written (Ibid. 3:22) "Arise, go out to the plain" — whence it is derived that the plain is kasher (for prophecy). Know that the Shechinah is not revealed outside the land. For it is written (Jonah 1:3) "And Jonah rose to flee to Tarshish, etc." Now can one flee from the Lord? Is it not written (Psalms 139:7-10) "Where can I flee from Your presence … If I ascend to heaven, You are there, etc. If I take wing with the dawn, there, too, Your hand will lead me," (Zechariah 4:10) "the eyes of the Lord range the entire land," (Mishlei 15:3) "The eyes of the Lord see the bad and the good," (Amos 9:2) "though they dig into Sheol, though they hide in the top of the Carmel, though they go into captivity (Job 34:22) "There is no darkness nor shadow of death, etc." Rather, Jonah's intent was: I will go outside the land, where the Shechinah does not repose and reveal itself. For the gentiles are close to repentance — so that they not make Israel (who do not repent) liable (by invidious contrast). An analogy: The bondsman of a Cohein flees from his master, saying: I will go to the cemetery, a place where my master cannot come after me. His master: I have (messengers) like you. Thus, Jonah said: I will go outside the land, a place where the Shechinah is not revealed. For the gentiles are close to repentance, (this, so as not to render Israel liable by invidious contrast.) The Holy One responds: I have many messengers like you, viz. (Jonah 1:4) "Then the Lord cast a great wind on the sea, etc." We find there to have been three (kinds of) prophets. One claimed the honor of the Father and the father of the son; another, the honor of the Father, but not the honor of the son; another, the honor of the son, but not the honor of the Father. Jeremiah claimed the honor of the Father and the honor of the son, viz. (Eichah 3:42) "We have offended and rebelled" (the honor of the Father); "You have not forgiven" (the honor of the son). Therefore, his prophecy was "doubled," (Jeremiah 36:33) "… and many other words were added to them" (the prophecies of Jeremiah). Eliyahu claimed the honor of the Father, but not the honor of the son, viz. (I Kings 19:10) "I have been very jealous for the Lord, the God of hosts, etc." And what is stated in this regard? (Ibid. 15-16) "And the Lord said to him: Go, return on your way to the desert of Damascus … And Yehu the son of Nimshi shall you anoint to be king over Israel, and Elisha the son of Shafat … shall you anoint to be a prophet in your place." What is the intent of this? He does not desire your prophecy (because you do not claim the honor of Israel). Jonah claimed the honor of the son, but not the honor of the Father. What is stated in that regard? (Jonah 1:3) "And the word of the Lord came to Jonah a second time, saying." What is the intent of this? We will speak with him a second time, but not a third, (for he did not claim the honor of the Lord). R. Yochanan said: Jonah went (on that voyage) only to cast himself into the sea, as it is written (Jonah 1:12) "And he said to them: Lift me up and cast me into the sea." All this do you find with Moses and the (other) prophets, that they gave their lives for Israel. What is written of Moses? (Exodus 32:32) "And now, if You forgive their sin — and if not, blot me out of Your book which You have written." (Numbers 11:15) "If thus You do with me, kill me if I have found favor in Your eyes and let me not look upon my evil" (i.e., the destruction of Israel). What is written of David? (II Samuel 24:17) "Behold, I have sinned and I have been corrupt. But these sheep, what have they done? Let Your hand be in me and in the house of my father." In all places you find that Moses and the (other) prophets gave their lives for Israel. "saying": Go and say it to them immediately. These are the words of R. Yishmael. As it is written (Exodus 34:34) "And he went out and spoke to the children of Israel what he had been commanded." R. Eliezer says: (The intent is) Go out and say it to them and return word to Me, viz. (Ibid. 19:8) "and Moses returned the words of the people to the Lord," and (Ezekiel 9:11) "And, behold, the man clothed in linen on whose loins was the scribe's slate returned word saying I have done according to all that You have commanded me," and (Iyyov 38:35) "Did you dispatch lightning bolts, so that they should go forth and say to you 'Here we are'"? The messengers of the Holy One Blessed be He are not as those of flesh and blood. The messengers of flesh and blood must return to their sender. Not so Your messengers, but "Did You dispatch lightning bolts so that they should go forth?" It is not written "and they shall return and say." Wherever they go they are before You and they say we have fulfilled Your embassy, in fulfillment of (Jeremiah 23:24) "Do I not fill the heavens and the earth?" R. Oshiyah said: When the Holy One Blessed be He decrees good and bad decrees for Israel, a report is returned to Him for the good, but not for the bad, viz. (Ezekiel 9:2-11) "And, behold, six men were coming, etc." — whereupon they fulfilled their embassy. Of those who were commanded to carry out the evil decree (i.e., to destroy), we do not learn that they returned report. Of him who was commanded over the good (i.e., the man clothed in linen), we learn that he returned report (viz. 9:11) "Ben Azzai says: "In the voice that you hear (what is taught), in that voice you teach." (i.e., "Affirmation begets affirmation."). R. Akiva says (Exodus 12:1) "saying": Go and say to them that it is in their merit that He speaks to me (Moses). And thus do we find, that in all the thirty-eight years that He was angry with Israel (i.e., from the episode of the spies and on), He did not speak with him, viz. (Devarim 1:16-17) And it was, when all the men of war (those from the age of twenty) had finished dying from the midst of the people, that the Lord spoke to me, saying." R. Shimon b. Azzai said: I do not come to detract from my master's words, but to add to them, viz.: Not to Moses alone did He speak in the merit of Israel, but to all of the prophets, viz. (Ezekiel 3:15) "And I sat there seven days, mute (i.e., without prophecy) among them," (Ibid. 16-17) "And it was at the end of seven days (of being among them) that the word of the Lord (i.e., prophecy) came to me, saying." (Likewise, after the people had asked for Divine guidance), (Jeremiah 42:7) "And the word of the Lord came to Jeremiah, etc." And thus do you find with Baruch the soon of Neriah, who complained before the Lord, (Ibid. 45:3) "You (Baruch) say: Woe unto me, the Lord has added grief to my pain!" (You say:) Why am I different from all the disciples of the prophets? Joshua served Moses and the spirit of the Lord reposed upon him. Elisha served Eliyahu and the spirit of the Lord reposed upon him. Why am I different? (Ibid.) "I wearied myself with groanings but I did not find rest," "rest" being prophecy, as in (Numbers 11:21) "And the spirit rested upon them … and they prophesied in the camp," (II Kings 2:15) "And the spirit of Eliyahu has rested on Elisha," (Isaiah 11:2) "And the spirit of the Lord will rest upon him." Come and see how the Lord answered him (Jeremiah 45:4-5) "Thus said the Lord. What I have built I am going to destroy, and what I have planted I am going to uproot, and you are seeking 'great things' for yourself?", "great things" being prophecy, as in (II Kings 8:4) "Tell me, now, of all the 'great things' that Elisha (the prophet) has wrought," and (Jeremiah 33:3) "Call Me and I will tell you (Jeremiah the prophet) 'great things' and in forms that you have not known," (God) saying to Baruch the son of Neriah, as it were: If there is no vineyard, there is no (need of a) fence; if there is no flock, there is no shepherd. Why? (Jeremiah 45:5) "For I am going to bring evil upon all flesh. And shall I render your soul (i.e., your prophetic soul) as spoil unto you wherever you go?" — whence we see that the prophets prophesy only in the merit of Israel.

תֵּדַע שֶׁאֵין הַשְּׁכִינָה נִגְלֵית בְּחוּצָה לָאָרֶץ, שֶׁנֶּאֱמַר: ״וַיָּקָם יוֹנָה לִבְרֹחַ תַּרְשִׁישָׁה מִלִּפְנֵי י״י״ (יונה א׳:ג׳) וְכִי מִלִּפְנֵי י״י הוּא בּוֹרֵחַ? וַהֲלֹא כְבָר נֶאֱמַר: ״אָנָה אֵלֵךְ מֵרוּחֶךָ, וְאָנָה מִפָּנֶיךָ אֶבְרָח? אִם אֶסַּק שָׁמַיִם, שָׁם אָתָּה, וְאַצִּיעָה שְּׁאוֹל, הִנֶּךָ. אֶשָּׂא כַנְפֵי שָׁחַר אֶשְׁכְּנָה בְּאַחֲרִית יָם, גַּם שָׁם יָדְךָ תַנְחֵנִי, וְתֹאחֲזֵנִי יְמִינֶךָ״ (תהלים קל״ט:ז׳-י׳). וּכְתִיב: ״עֵינֵי י״י הֵמָּה מְשׁוֹטְטִים בְּכָל הָאָרֶץ״ (זכריה ד׳:י׳), וּכְתִיב: ״בְּכָל מָקוֹם עֵינֵי י״י צֹפוֹת רָעִים וטוֹבִים״ (משלי ט״ו:ג׳). ״אִם יַחְתְּרוּ בִשְׁאוֹל, מִשָּׁם יָדִי תִקָּחֵם, וְאִם יַעֲלוּ הַשָּׁמַיִם, מִשָּׁם אוֹרִידֵם. וְאִם יֵחָבְאוּ בְּרֹאשׁ הַכַּרְמֶל, מִשָּׁם אֲחַפֵּשׂ וּלְקַחְתִּים, וְאִם יִסָּתְרוּ מִנֶּגֶד עֵינַי בְּקַרְקַע הַיָּם, מִשָּׁם אֲצַוֶּה אֶת הַנָּחָשׁ וּנְשָׁכָם. וְאִם יֵלְכוּ בַשְּׁבִי לִפְנֵי אֹיבֵיהֶם, מִשָּׁם אֲצַוֶּה אֶת הַחֶרֶב וַהֲרָגָתַם, וְשַׂמְתִּי עֵינִי עֲלֵיהֶם לְרָעָה וְלֹא לְטוֹבָה״ (עמוס ט׳:ב׳-ד׳). וְאוֹמֵר: ״אֵין חשֶׁךְ וְאֵין צַלְמָוֶת לְהִסָּתֶר שָׁם פֹּעֲלֵי אָוֶן״ (איוב ל״ד:כ״ב). אֶלָּא אָמַר יוֹנָה, אֵלֵךְ לִי לְחוּצָה לָאָרֶץ, מָקוֹם שֶׁאֵין הַשְּׁכִינָה נִגְלֵית, שֶׁהַגּוֹיִם קְרוֹבֵי תְּשׁוּבָה הֵן, שֶׁלֹּא לְחַיֵּב אֶת יִשְׂרָאֵל. מָשָׁל לְעֶבֶד כֹּהֵן שֶׁבָּרַח מֵרַבּוֹ. אָמַר, אֵלֵךְ לִי לְבֵית הַקְּבָרוֹת, מָקוֹם שֶׁאֵין רַבִּי יָכֹל לָבֹא אַחֲרַי. אָמַר לוֹ רַבּוֹ: ״יֵשׁ לִי כְּנָיוֹת כַּיּוֹצֵא בָּךְ!״ כָּךְ אָמַר יוֹנָה: אֵלֵךְ לִי לְחוּצָה לָאָרֶץ, מָקוֹם שֶׁאֵין הַשְּׁכִינָה נִגְלֵית, שֶׁהַגּוֹיִם קְרוֹבֵי תְּשׁוּבָה הֵן, שֶׁלֹּא לְחַיֵּב אֶת יִשְׂרָאֵל. אָמַר לוֹ הַקֹּדֶשׁ בָּרוּךְ הוּא: יֵשׁ לִי שְׁלוּחִין כַּיּוֹצֵא בָּךְ, שֶׁנֶּאֱמַר: ״וַי״י הֵטִיל רוּחַ גְּדוֹלָה אֶל הַיָּם״ (יונה א׳:ד׳), נִמְצֵאתָ אַתָּה אוֹמֵר: ״שְׁלֹשָׁה בָנִים הֵם: אֶחָד תָּבַע כְּבוֹד הָאָב וּכְבוֹד הַבֵּן, וְאֶחָד תָּבַע כְּבוֹד הָאָב וְלֹא כְבוֹד הַבֵּן, וְאֶחָד תָּבַע כְּבוֹד הַבֵּן וְלֹא כְבוֹד הָאָב. יִרְמְיָה תָּבַע כְּבוֹד הָאָב וּכְבוֹד הַבֵּן, שֶׁנֶּאֱמַר: ״נַחְנוּ פָשַׁעְנוּ וּמָרִינוּ אַתָּה לֹא סָלָחְתָּ״ (איכה ג׳:מ״ב). לְכָךְ נִכְפְּלָה נְבוּאָתוֹ, שֶׁנֶּאֱמַר: ״וְעוֹד נוֹסַף עֲלֵיהֶם דְּבָרִים״ (ירמיהו ל״ו:ל״ב). אֵלִיָּהוּ תָּבַע כְּבוֹד הָאָב וְלֹא כְבוֹד הַבֵּן, שֶׁנֶּאֱמַר: ״קַנֹּא קִנֵּאתִי לַי״י אֱלֹהֵי צְבָאוֹת, כִּי עָזְבוּ בְרִיתְךָ בְּנֵי יִשְׂרָאֵל, אֶת מִזְבְּחֹתֶיךָ הָרָסוּ, וְאֶת נְבִיאֶיךָ הָרְגוּ בֶחָרֶב, וָאִוָּתֵר אֲנִי לְבַדִּי, וַיְבַקְשׁוּ אֶת נַפְשִׁי לְקַחְתָּהּ״ (מלכים א י״ט:י״ד). וּמַה נֶּאֱמַר שָׁם? ״וַיֹּאמֶר י״י אֵלָיו: לֵךְ שׁוּב לְדַרְכְּךָ מִדְבַּרָה דַמָּשֶׂק, וּבָאתָ וּמָשַׁחְתָּ אֶת חֲזָאֵל לְמֶלֶךְ עַל אֲרָם. וְאֵת יֵהוּא בֶן נִמְשִׁי תִּמְשַׁח לְמֶלֶךְ עַל יִשְׂרָאֵל, וְאֶת אֱלִישָׁע בֶּן שָׁפָט מֵאָבֵל מְחוֹלָה, תִּמְשַׁח לְנָבִיא תַּחְתֶּיךָ״ (מלכים א י״ט:ט״ו-ט״ז). שֶׁאֵין תִּלְמֹד לוֹמַר ״לְנָבִיא תַּחְתֶּיךָ״, אֶלָּא שֶׁאֵי אֶפְשִׁי בִנְבוּאָתָךְ. יוֹנָה תָּבַע כְּבוֹד הַבֵּן וְלֹא כְבוֹד הָאָב, שֶׁנֶּאֱמַר: ״וַיָּקָם יוֹנָה לִבְרֹחַ תַּרְשִׁישָׁה מִלִּפְנֵי י״י, וַיֵּרֶד יָפוֹ וַיִּמְצָא אָנִיָּה בָּאָה תַרְשִׁישׁ, וַיִּתֵּן שְׂכָרָהּ וַיֵּרֶד בָּהּ, לָבוֹא עִמָּהֶם תַּרְשִׁישָׁה מִלִּפְנֵי י״י״ (יונה א׳:ג׳). מָה כתִיב? ״וַיְהִי דְבַר י״י אֶל יוֹנָה שֵׁנִית לֵאמֹר״ (יונה ג׳:א׳). שֵׁנִית נִדְבַּר עִמּוֹ, לֹא שְׁלִישִׁית. רַבִּי נָתָן אוֹמֵר: לֹא הָלַךְ יוֹנָה אֶלָּא לְאַבֵּד עַצְמוֹ בַּיָּם, שֶׁנֶּאֱמַר: ״וַיֹּאמֶר אֲלֵיהֶם שָׂאוּנִי וַהֲטִילֻנִי אֶל הַיָּם״ (יונה א׳:י״ב). וְכֵן תִּמְצָא, הָאָבוֹת וְהַנְּבִיאִים הָיוּ נוֹתְנִים עַצְמָם עַל יִשְׂרָאֵל. בְּמֹשֶׁה מַה הוּא אוֹמֵר? ״וְעַתָּה אִם תִּשָּׂא חַטָּאתָם, וְאִם אַיִן מְחֵנִי נָא מִסִּפְרְךָ אֲשֶׁר כָּתָבְתָּ״ (שמות ל״ב:ל״ב). ״וְאִם כָּכָה אַתְּ עֹשֶׂה לִּי, הָרְגֵנִי נָא הָרֹג, אִם מָצָאתִי חֵן בְּעֵינֶיךָ, וְאַל אֶרְאֶה בְּרָעָתִי״ (במדבר י״א:ט״ו). בְּדָוִד מַהוּ אוֹמֵר: ״הִנֵּה אָנֹכִי חָטָאתִי וְאָנֹכִי הֶעֱוֵיתִי, וְאֵלֶּה הַצֹּאן, מֶה עָשׂוּ? תְּהִי נָא יָדְךָ בִּי וּבְבֵית אָבִי!״ (שמואל ב כ״ד:י״ז) הָא בְּכָל מָקוֹם אַתָּה מוֹצֵא, הָאָבוֹת וְהַנְּבִיאִים נָתְנוּ נַפְשָׁם עַל יִשְׂרָאֵל.

Abarbanel Yonah 4:5אברבנאל יונה ד׳:ה׳

ואמנם אומרו ויצא יונה מן העיר חשב הראב״ע שזה היה אחרי המ׳ יום ושאז ידע יונה שנחם השם על הרעה, וכן חשב שמאמר היטב חרה לך הראשון הוא עצמו מה שנאמר לו אחרי הקיקיון, ואינו נכון כי יבואו א״כ הכתובים שלא כסדר בקדימה ואיחור, וגם יהיה מאמר ויאמר ה׳ ההיטב חרה לך כפול ומותר אין ענין לו. ויותר נכון לפרש שמיד אחר הכרוז שעשה הנביא התעוררו אנשי נינוה לתשובה והודיע השם לנביא שנחם על הרעה, ויונה יצא מן העיר שלא להתחבר עם האשורים הרשעים וישב מקדם למזרח העיר ויעש שם סוכה לשבת שם עד אשר יראה מה יהיה בעיר, כי הוא חשב שאף על פי שימלטו אנשי נינוה ממהפכה הכוללת כיון שנחם השם מאותה רעה אשר דבר לעשות הנה לא ינקו ולא ימלטו משתבא עליהם עונש אחר לכולם או למקצתם או לבתי אלהיהם, כי הנה במעשה העגל אחרי שהתפלל משה קודם רדתו מההר ונאמר שם (שמות לב, יד) וינחם ה׳ על הרעה אשר דבר לעשות לעמו הנה אח״כ ויגוף ה׳ את העם והוצרך מרע״ה לשבת בהר ארבעים יום על סליחתם, וכן היה ענין יונה שעם היות שידע מהשם שנחם על הרעה אשר דיבר לעשות מההפכה הכוללת ישב בסוכה לראות מה יהיה בעיר אם יגוף ה׳ את העם או מה יעשה בהם.

Hoil Moshe Yonah 3:6הואיל משה יונה ג':ו'

(ו) ויגע וגו׳ – א״כ לא חש הנביא לבוא אליו, או מפני שמלך כשר היה והמון עמו היו רשעים, או כדי שיתעורר לב המון העם תחלה ויוכרח גם המלך להטות אזנו לדברי הנביא.