The Repentance of Nineveh/2

The Repentance of Nineveh

Exegetical Approaches

This topic has not yet undergone editorial review

Full

The repentance of the people of Nineveh was sincere and worthy of emulation.

Sources:Bavli TaanitTaanit 16aAbout the Bavli, RadakYonah 3:5-10About R. David Kimchi, Ibn EzraYonah First Commentary 1:2Yonah First Commentary 3:6Yonah First Commentary 3:10About R. Avraham ibn Ezra, R. Eliezer of BeaugencyYonah 4About R. Eliezer of Beaugency, Hoil Moshe

Why did the people listen to Yonah?

• Radak¹ suggests that the boatmen had reached Nineveh and testified to the wonders that had happened to Yonah in the sea,² leading the people to believe in him as a true prophet.
• Ibn Ezra, in contrast, learns from the description of Nineveh as an "עִיר גְּדוֹלָה לֵאלֹהִים", that the people of Nineveh had been monotheists all along.³  As such, when a prophet of Hashem came to speak to them, they believed in him.

"...וַיַּרְא הָאֱלֹהִים... כִּי שָׁבוּ מִדַּרְכָּם הָרָעָה וַיִּנָּחֶם עַל הָרָעָה" – This verse is perhaps the best evidence that the repentance of the people was sincere and complete. The narrator says explicitly that they returned from their evil ways, and implies that it is for this reason that Hashem overturned the decree.

Sackcloth and fasting for animals – The Ninevites' inviting of their animals to join in their acts of penitence is meant to express the totality of their submission to God.⁴ Several classical texts similarly   portray animals as joining in displays of mourning and prayer.  See Judith 4:12-13 where man and animal alike oppress themselves and don sackcloth and Herodotus 9:24 where horses and pack animals participate in the the mourning of the Persians.

"וְיָשֻׁבוּ אִישׁ מִדַּרְכּוֹ הָרָעָה וּמִן הֶחָמָס אֲשֶׁר בְּכַפֵּיהֶם" – Shemuel in Bavli Taanit explains that the verse adds "אֲשֶׁר בְּכַפֵּיהֶם" to teach that the people went beyond the law to return all lost property (and not just its monetary equivalent), even breaking down the walls of their homes to return the original beams to their owners.

"וַיַּאֲמִינוּ אַנְשֵׁי נִינְוֵה בֵּאלֹהִים" – This approach might suggest that this verse attests to the people's returning to God and abandoning of idolatry (even though there is no explicit mention of destruction of idols and altars).⁵  They repented of sins related to both the iterpersonal sphere and

"וַיַּרְא הָאֱלֹהִים אֶת מַעֲשֵׂיהֶם" – Bavli Taanit points to the people of Nineveh as a model to emulate since they did not suffice with outwards signs of submission (sackcloth and fasting) but actively changed their deeds, as attested to by this verse.

What made them change? It is possible that fear of destruction was the main catalyst for the people's change of ways, but as their penitence was sincere and accompanied by a real improvement in behavior, this is not viewed negatively. The motive is inconsequential in face of the positive results.

Shem Hashem vs. Elokim – This position might suggest that the name Elokim is associated with God's attributes of justice and is, thus, appropriately used when speaking of Nineveh who stands at the brink of destruction. The name Hashem, which is associated with Hashem's attribute of kindness, on the other hand, is fitting when speaking of the sailor's turning to God after beings saved at sea and by Yonah in his prayer of thanksgiving.⁶ As such, the shift in names does not signify anything about the quality of the Ninevites' cry or their connection to God.

Why was Yonah upset? If Nineveh was a model of repentance and truly bettered themselves, it is not clear why Yonah should be upset after the success of his mission.  This approach might suggest a number of possibilities:

• According to Rashi, Ibn Ezra and Radak, Yonah was concerned lest the immediate repentance of Nineveh cast Israel in a bad light, as the Children of Israel had refused to change their ways despite numerous prophetic rebukes.
• R. Eliezer of Beaugency suggests that Yonah had actually not known that the people of Nineveh had repented, having left the city immediately after delivering his prophecy.  He, in fact, assumed that they did not change  ⁷ and was thus upset when he saw that Hashem had saved them regardless.
• –

"וַאֲנִי לֹא אָחוּס עַל נִינְוֵה הָעִיר הַגְּדוֹלָה" – According to this approach, Hashem does not mean that he saved the city only out of mercy, recognizing that the people did not know better and cannot be held accountable for their actions.  This was just said to teach Yonah, who was distressed at the concpet of mercy, that even if the people did not repent, he should recognize that sometimes mercy alone

Message of the book – This approach might suggest that one of the messages of the book is the power of repentance. Everyone has the ability to change and can avert punishment if they do so, even those whose deeds were so terrible that they deserved destruction.

Partial

The people of Nineveh did not repent fully.

Sources:R. Yochanan in Yerushalmi TaanitTaanit 2:1About the Yerushalmi, Abarbanel, Malbim

Temporary

Though the people repented sincerely, their penitence was short-lived.

Sources:Pirkei DeRabbi Eliezer 4343About Pirkei DeRabbi Eliezer, Yalkut ShimoniYonah 3About Yalkut Shimoni

¹ See also Radak's father who goes further to suggest that the whole purpose of the storm and being thrown into the sea was that it provide a sign to verify his prophecy.

² They told the people that despite their having thrown Yonah overboard to his death, he survived.

³ One might have come to the same conclusion from the phrase, "וַיַּאֲמִינוּ אַנְשֵׁי נִינְוֵה בֵּאלֹהִים" in verse 5.

⁴ See Bavli Taanit and Rashi who suggest that the people used the animals as a means of asking mercy from Hashem. They separated the mothers form their children and said to Hashem, "If you do not have mercy on these, we will not have mercy on these". The commentary attributed to Rashi explains that the people were saying: "Just as you have are known to have mercy on all your creations, have mercy on us as well."

⁵ According to Ibn Ezra who maintains that the people of Nineveh had been monotheists even before Yonah appeared to them, this verse does not speak of newfound faith, but comes only to explain why the people were willing to heed Yonah's call.   He points to the absence of descriptions of abandoning idols as evidence that the people must have already believed exclusively in Hashem.

⁶ This is perhaps the simplest way to read Yonah's prayer of Chapter 2, but see Yonah's Prayer for other understandings.

⁷ As it is rare to find a prophet who successfully leads the people to repentance, the assumption is understandable.