Difference between revisions of "Why Did Yonah Disobey Hashem/2"
Line 28: | Line 28: | ||
</opinion> | </opinion> | ||
<opinion>Futile Mission | <opinion>Futile Mission | ||
− | <p>Yonah was | + | <p>Yonah was certain that the people of Nineveh would not repent and that Hashem would nonetheless forgive them, thus rendering Yonah's efforts futile and irrelevant.  Being old and feeble, he preferred that Hashem send someone in his stead.</p> |
<mekorot><multilink><a href="REliezerofBeaugencyYonah1-39" data-aht="source">R. Eliezer of Beaugency</a><a href="REliezerofBeaugencyYonah1-39" data-aht="source">Yonah 1:3, 9</a><a href="REliezerofBeaugencyYonah2-1-2" data-aht="source">Yonah 2:1-2</a><a href="REliezerofBeaugencyYonah4-1-411" data-aht="source">Yonah 4:1-4, 11</a><a href="R. Eliezer of Beaugency" data-aht="parshan">About R. Eliezer of Beaugency</a></multilink></mekorot> | <mekorot><multilink><a href="REliezerofBeaugencyYonah1-39" data-aht="source">R. Eliezer of Beaugency</a><a href="REliezerofBeaugencyYonah1-39" data-aht="source">Yonah 1:3, 9</a><a href="REliezerofBeaugencyYonah2-1-2" data-aht="source">Yonah 2:1-2</a><a href="REliezerofBeaugencyYonah4-1-411" data-aht="source">Yonah 4:1-4, 11</a><a href="R. Eliezer of Beaugency" data-aht="parshan">About R. Eliezer of Beaugency</a></multilink></mekorot> | ||
<point><b>How can a prophet defy the word of Hashem?</b> According to R. Eliezer of Beaugency, Yonah did not really defy Hashem, and did not even want to refuse the command openly.  Instead, he chose to make himself scarce in the hopes that Hashem would choose a different messenger in his place.</point> | <point><b>How can a prophet defy the word of Hashem?</b> According to R. Eliezer of Beaugency, Yonah did not really defy Hashem, and did not even want to refuse the command openly.  Instead, he chose to make himself scarce in the hopes that Hashem would choose a different messenger in his place.</point> | ||
Line 44: | Line 44: | ||
<category>Patriotism | <category>Patriotism | ||
<p>Yonah's decision was rooted in his love of Israel and desire for their preservation.</p> | <p>Yonah's decision was rooted in his love of Israel and desire for their preservation.</p> | ||
− | <mekorot><multilink><a href="MekhiltaDeRabbiYishmaelShemot12-1" data-aht="source">Mekhilta DeRabbi Yishmael Shemot</a><a href="MekhiltaDeRabbiYishmaelShemot12-1" data-aht="source">12:1</a><a href="Mekhilta DeRabbi Yishmael Shemot" data-aht="parshan">About Mekhilta DeRabbi Yishmael Shemot</a></multilink>, <multilink><a href="TanchumaVayikra8" data-aht="source">Tanchuma #2</a><a href="TanchumaVayikra8" data-aht="source">Vayikra 8</a><a href="Tanchuma" data-aht="parshan">About the Tanchuma</a></multilink>,<multilink><a href="RashiYonah1-2" data-aht="source"> Rashi #1</a><a href="RashiYonah1-2" data-aht="source">Yonah 1:2</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, <multilink><a href="IbnEzraYonahFirstCommentary1-1-2" data-aht="source">Ibn Ezra</a><a href="IbnEzraYonahFirstCommentary1-1-2" data-aht="source">Yonah First Commentary 1:1-2</a><a href="IbnEzraYonahFirstCommentary2-2" data-aht="source">Yonah First Commentary 2:2</a><a href="IbnEzraYonahFirstCommentary4-3-11" data-aht="source">Yonah First Commentary 4:3-6, 9-11</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, <multilink><a href="RadakYonah1-1-4" data-aht="source">Radak</a><a href="RadakYonah1-1-4" data-aht="source">Yonah 1:1-3</a><a href="RadakYonah3-5" data-aht="source">Yonah 3:5</a><a href="RadakYonah4-1-12" data-aht="source">Yonah 4:1-6, 10-11</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink>, Abarbanel</mekorot> | + | <mekorot><multilink><a href="MekhiltaDeRabbiYishmaelShemot12-1" data-aht="source">Mekhilta DeRabbi Yishmael Shemot</a><a href="MekhiltaDeRabbiYishmaelShemot12-1" data-aht="source">12:1</a><a href="Mekhilta DeRabbi Yishmael Shemot" data-aht="parshan">About Mekhilta DeRabbi Yishmael Shemot</a></multilink>, <multilink><a href="TanchumaVayikra8" data-aht="source">Tanchuma #2</a><a href="TanchumaVayikra8" data-aht="source">Vayikra 8</a><a href="Tanchuma" data-aht="parshan">About the Tanchuma</a></multilink>,<multilink><a href="RashiYonah1-2" data-aht="source"> Rashi #1</a><a href="RashiYonah1-2" data-aht="source">Yonah 1:2</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, <multilink><a href="IbnEzraYonahFirstCommentary1-1-2" data-aht="source">Ibn Ezra</a><a href="IbnEzraYonahFirstCommentary1-1-2" data-aht="source">Yonah First Commentary 1:1-2</a><a href="IbnEzraYonahFirstCommentary2-2" data-aht="source">Yonah First Commentary 2:2</a><a href="IbnEzraYonahFirstCommentary4-3-11" data-aht="source">Yonah First Commentary 4:3-6, 9-11</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, <multilink><a href="RadakYonah1-1-4" data-aht="source">Radak</a><a href="RadakYonah1-1-4" data-aht="source">Yonah 1:1-3</a><a href="RadakYonah3-5" data-aht="source">Yonah 3:5</a><a href="RadakYonah4-1-12" data-aht="source">Yonah 4:1-6, 10-11</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink>, <multilink><a href="AbarbanelYonah1-1-3" data-aht="source">Abarbanel</a><a href="AbarbanelYonah1-1-3" data-aht="source">Yonah 1:1-3</a><a href="AbarbanelYonah4" data-aht="source">Yonah 4</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink></mekorot> |
<point><b>What is at stake for Israel?</b> These sources disagree regarding how Yonah's refusal could help Israel:<br/> | <point><b>What is at stake for Israel?</b> These sources disagree regarding how Yonah's refusal could help Israel:<br/> | ||
<ul> | <ul> | ||
Line 59: | Line 59: | ||
<point><b>Evaluation of Yonah</b> – According to this approach, Yonah's motives were positive, though he was misguided in his methods.</point> | <point><b>Evaluation of Yonah</b> – According to this approach, Yonah's motives were positive, though he was misguided in his methods.</point> | ||
</category> | </category> | ||
− | <category>Theological | + | <category>Theological Objections |
− | <p>Yonah's | + | <p>Yonah's disobedience stemmed from a fundamental disagreement with Hashem regarding the institution of repentance.</p> |
− | <mekorot>Abarbanel,<fn>This is not Abarbanel's main | + | <mekorot><multilink><a href="AbarbanelYonah1-1-3" data-aht="source">Abarbanel</a><a href="AbarbanelYonah1-1-3" data-aht="source">Yonah 1:1-3</a><a href="AbarbanelYonah4" data-aht="source">Yonah 4</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink>,<fn>This is not Abarbanel's main approach to understanding the story, but can rather be derived from his explanation.</fn> Modern commentators<fn>See R"E. Ben-Menachem, Da'at Mikra, Commentary to Yonah, (1973): 7-8, Prof. U. Simon, Mikra LeYisrael, Commentary to Yonah (1992), Prof. D. Henshke, "למשמעו של ספר יונה", Megadim 20 (1998): 75-90, and many others.</fn></mekorot> |
<point><b>Objections to repentance</b> – These sources disagree regarding Yonah's specific objection to repentance:<br/> | <point><b>Objections to repentance</b> – These sources disagree regarding Yonah's specific objection to repentance:<br/> | ||
<ul> | <ul> | ||
Line 84: | Line 84: | ||
</category> | </category> | ||
<category>Did Not Disobey | <category>Did Not Disobey | ||
− | <p>Yonah never attempted to flee and | + | <p>Yonah never attempted to flee and he fully adhered to Hashem's instructions.</p> |
− | <mekorot><multilink><a href="RSaadiaGaonHaEmunotVeHaDeiot3-5" data-aht="source">R. Saadia Gaon</a><a href="RSaadiaGaonHaEmunotVeHaDeiot3-5" data-aht="source">HaEmunot VeHaDeiot 3:5</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink>,<fn>He combines this position with the approach above that Yonah feared being called a false prophet.</fn> <multilink><a href="YefetbElitheKaraiteYonah1-3" data-aht="source">Yefet b. Eli the Karaite<fn>Yefet's Arabic commentary on Yonah together with a medieval Hebrew translation was published from MS Leiden 4750 by E. Schlossberg, "פירוש יפת בן עלי הקראי לספר יונה בתרגום עברי מימי הביניים", Kovez Al Yad 18 (5765): 81-121.  The passages here are cited from his edition.</fn></a><a href="#fn22" class="ahtNonEditable">22</a><a class="ahtNonEditable" href="#fn22">22</a><a href="YefetbElitheKaraiteYonah1-3" data-aht="source">Yonah 1:3</a><a href="YefetbElitheKaraiteYonah1-15-16" data-aht="source">Yonah 1:15-16</a><a href="YefetbElitheKaraiteYonah4-2-4" data-aht="source">Yonah 4: 2-4</a><a href="YefetbElitheKaraiteYonah2-2" data-aht="source">Yonah 2:2</a><a href="YefetbElitheKaraiteYonah2-10" data-aht="source">Yonah 2:10</a><a href="YefetbElitheKaraiteYonah3-3" data-aht="source">Yonah 3:3</a><a href="YefetbElitheKaraiteYonah3-11" data-aht="source">Yonah 3:11</a><a href="Yefet b. Eli the Karaite" data-aht="parshan">About Yefet b. Eli the Karaite</a></multilink></mekorot> | + | <mekorot><multilink><a href="RSaadiaGaonHaEmunotVeHaDeiot3-5" data-aht="source">R. Saadia Gaon</a><a href="RSaadiaGaonHaEmunotVeHaDeiot3-5" data-aht="source">HaEmunot VeHaDeiot 3:5</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink>,<fn>He combines this position with the approach above that Yonah feared being called a false prophet.</fn> <multilink><a href="YefetbElitheKaraiteYonah1-3" data-aht="source">Yefet b. Eli the Karaite<fn>Yefet's Arabic commentary on Yonah together with a medieval Hebrew translation was published from MS Leiden 4750 by E. Schlossberg, "פירוש יפת בן עלי הקראי לספר יונה בתרגום עברי מימי הביניים", Kovez Al Yad 18 (5765): 81-121.  The passages here are cited from his edition.</fn></a><a class="ahtNonEditable" href="#fn22">22</a><a href="#fn22" class="ahtNonEditable">22</a><a class="ahtNonEditable" href="#fn22">22</a><a href="YefetbElitheKaraiteYonah1-3" data-aht="source">Yonah 1:3</a><a href="YefetbElitheKaraiteYonah1-15-16" data-aht="source">Yonah 1:15-16</a><a href="YefetbElitheKaraiteYonah4-2-4" data-aht="source">Yonah 4: 2-4</a><a href="YefetbElitheKaraiteYonah2-2" data-aht="source">Yonah 2:2</a><a href="YefetbElitheKaraiteYonah2-10" data-aht="source">Yonah 2:10</a><a href="YefetbElitheKaraiteYonah3-3" data-aht="source">Yonah 3:3</a><a href="YefetbElitheKaraiteYonah3-11" data-aht="source">Yonah 3:11</a><a href="Yefet b. Eli the Karaite" data-aht="parshan">About Yefet b. Eli the Karaite</a></multilink></mekorot> |
<point><b>"וַיָּקׇם יוֹנָה לִבְרֹחַ תַּרְשִׁישָׁה"</b> – According to both R. Saadia and Yefet these words do not connote disobedience:<br/> | <point><b>"וַיָּקׇם יוֹנָה לִבְרֹחַ תַּרְשִׁישָׁה"</b> – According to both R. Saadia and Yefet these words do not connote disobedience:<br/> | ||
<ul> | <ul> |
Version as of 21:54, 10 October 2016
Why Did Yonah Disobey Hashem?
Exegetical Approaches
Self Interest
Yonah's reluctance to fulfill Hashem's command was motivated by personal reasons. This position subdivides regarding the exact nature of the concern:
Feared being Labeled a False Prophet
Yonah feared that when the people of Nineveh repented, Hashem's decree of destruction would be overturned and he would be viewed as a false prophet.
- He asks why Yonah would care what the people of Nineveh thought of him; after all, he was not even living among them!
- Moreover, he questions how the inhabitants of Nineveh could possibly have concluded that Yonah was a false prophet. They obviously understood that there was a chance that their repentance could overturn the decree, so they apparently thought that the prophet's role was to prompt them to change. As such, when they were spared they would never think to accuse him!
Futile Mission
Yonah was certain that the people of Nineveh would not repent and that Hashem would nonetheless forgive them, thus rendering Yonah's efforts futile and irrelevant. Being old and feeble, he preferred that Hashem send someone in his stead.
Patriotism
Yonah's decision was rooted in his love of Israel and desire for their preservation.
- Most of these commentators maintain that Yonah was concerned lest the quick repentance of Nineveh cast a bad light on Israel who refused to change its ways despite numerous prophetic rebukes.
- Abarbanel, in contrast, asserts that Yonah knew that Assyria was destined to exile the ten tribes and he refused to be the vehicle through which Israel's enemy was saved from destruction.
- Ibn Ezra8 points out that the text uses the phrase "לִבְרֹחַ... מִלִּפְנֵי י"י" rather than "מפני ה'" to indicate that though Yonah knew that he could never hide from Hashem Himself, he believed that he could go outside of Israel where Hashem's providence was weaker and there was no prophetic inspiration.9 He might not be able to escape Hashem, but perhaps he could avoid his destiny.
- R. Yonatan in the Mekhilta10 claims that Yonah was willing to die for Israel' sake, as he says to the sailors, "הֲטִילֻנִי אֶל הַיָּם". Yonah, then, might never have expected to avoid the repercussions of his actions.
Theological Objections
Yonah's disobedience stemmed from a fundamental disagreement with Hashem regarding the institution of repentance.
- Repentance does not eradicate punishment – Though Yonah believed that repentance for misdeeds is desirable, he did not think that repentance removes the need for retribution. Justice requires that everyone get their due, and apologizing or regretting one's actions does not change that.
- Repentance from fear insufficient – According to Yonah, repentance that stems from fear of punishment is not sincere, and will never be long lasting as it does not come from a true recognition of right and wrong and desire to change. As soon as the danger ends, a person is likely to return to their old ways.
- No repentance for idolators – According to Abarbanel, Yonah believed that "תשובה" means returning to Hashem; thus even if someone fixes their interpersonal behavior, if they still maintain idolatrous beliefs, their repentance is not complete.14 Returning to God is a prerequisite for all repentance.
- Inferior Repentance – The images of animals in sack cloth and the call for them to fast suggest that the entire scene is but a parody of repentance. If repentance involves regret and change of heart, involving animals is farcical. This might support the idea that the change was prompted only by fear, and as such was superficial.15
- Changed actions not beliefs – Abarbanel claims that though the people repented of their crimes against their fellow men, they did not return to Hashem. Thus, the verse states, "וַיַּרְא הָאֱלֹהִים אֶת מַעֲשֵׂיהֶם", emphasizing their actions but not their beliefs. Though earlier the text shares that "וַיַּאֲמִינוּ אַנְשֵׁי נִינְוֵה בֵּאלֹהִים", this connotes a recognition of godly authority but not a monotheistic belief in Hashem. Thus, in contrast to the surrounding verses, Hashem is called "אלֹהִים" and not by His proper name, Hashem.16
- Sincere – Alternatively, the repentance was actually sincere, and the all encompassing nature simply reflects the degree of guilt that the people felt needed to be expiated.17 Yonah did not have an issue with the quality of the repentance, but with Hashem's reaction to it.
- Hashem is attempting to teach Yonah that repentance, however short-lived, is not worthless. Though his gourd lived for just a day, Yonah cared deeply about it; while it was there it provided for him. So too, Hashem teaches Yonah, even if the people of Nineveh eventually revert to evil, since at the moment their repentance is sincere, it is accepted.20
- Alternatively, Hashem is simply trying to teach Yonah about fatherly love. Yonah, who did not even invest in the gourd, desired its life, how much more so should Hashem, who fathered his creations, desire their survival! Repentance allows for erasure of destruction not because of justice, but because of love.
Did Not Disobey
Yonah never attempted to flee and he fully adhered to Hashem's instructions.
- Rereading the word "לִבְרֹחַ" – Yefet reinterprets the word "לִבְרֹחַ" to mean "to hurry",23 and suggests that not only did Yonah not flee from Hashem's word, but he actually hurried to fulfill it. Yonah felt that travel by sea would be the quickest route to Nineveh, and thus heading to Tarshish was means of expediting the mission.24
- Assumed fulfillment – According to R. Saadia Gaon, Yonah actually fulfilled Hashem's first mission, even though it is not mentioned in the verses,25 and these words only reflect his attempt at avoiding being called a second time. Since the first mission entailed only rebuking the people of Nineveh, but contained no prophecy of destruction, Yonah was not worried about the possibility of being called a false prophet, and was willing to do as told.26 Afterwards, however, he fled outside of Israel where there is no prophecy to avoid being called upon to deliver a message of specific doom.