Difference between revisions of "Why Did Yonah Disobey Hashem/2"
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<p>Yonah never attempted to flee, but rather fully adhered to Hashem's instructions.</p> | <p>Yonah never attempted to flee, but rather 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="RSaadiaGaonFragment" data-aht="source">"On the Travels"</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink>,<fn>R. Saadia 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</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="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="YefetbElitheKaraiteYonah4-2-4" data-aht="source">Yonah 4: 2-4</a><a href="Yefet b. Eli the Karaite" data-aht="parshan">About Yefet b. Eli the Karaite</a></multilink>,<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 discussed here are cited from his edition.</fn> <multilink><a href="RadakSeferHaShorashimsvברח" data-aht="source">R"Y Kimchi</a><a href="RadakSeferHaShorashimsvברח" data-aht="source">cited in Radak Sefer HaShorashim s.v. ברח</a><a href="R. Yosef Kimchi" data-aht="parshan">About R. Yosef Kimchi</a></multilink>, <multilink><a href="שותרדבזב-תתמב" data-aht="source">Radbaz</a><a href="שותרדבזב-תתמב" data-aht="source">שו"ת רדב"ז ב':תתמ"ב</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="RSaadiaGaonFragment" data-aht="source">"On the Travels"</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink>,<fn>R. Saadia 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</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="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="YefetbElitheKaraiteYonah4-2-4" data-aht="source">Yonah 4: 2-4</a><a href="Yefet b. Eli the Karaite" data-aht="parshan">About Yefet b. Eli the Karaite</a></multilink>,<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 discussed here are cited from his edition.</fn> <multilink><a href="RadakSeferHaShorashimsvברח" data-aht="source">R"Y Kimchi</a><a href="RadakSeferHaShorashimsvברח" data-aht="source">cited in Radak Sefer HaShorashim s.v. ברח</a><a href="R. Yosef Kimchi" data-aht="parshan">About R. Yosef Kimchi</a></multilink>, <multilink><a href="שותרדבזב-תתמב" data-aht="source">Radbaz</a><a href="שותרדבזב-תתמב" data-aht="source">שו"ת רדב"ז ב':תתמ"ב</a></multilink></mekorot> | ||
− | <point><b>"וַיָּקׇם יוֹנָה לִבְרֹחַ תַּרְשִׁישָׁה"</b> – According to these commentators, these words do not describe an act of disobedience:<br/> | + | <point><b>"וַיָּקׇם יוֹנָה לִבְרֹחַ תַּרְשִׁישָׁה"</b> – According to all of these commentators, these words do not describe an act of disobedience. However, the commentators differ fundamentally in their understandings of Yonah's intent and actions:<br/> |
<ul> | <ul> | ||
− | <li><b>Assumed fulfillment</b> – According to R. Saadia | + | <li><b>Assumed fulfillment</b> – According to R. Saadia, Yonah actually fulfilled Hashem's initial mission, even though this is not explicitly stated in the text,<fn>As support, he points to the many cases in Torah where the verse states that Hashem spoke to Moshe, telling him to relay something to the nation, but the text never mentions that Moshe fulfilled the directive.  This is just assumed by the reader.  Here, too, Yonah's obedience is meant to be assumed.</fn> and he fled only to avoid being called a second time.<fn>The Radbaz, based on his understanding of Targum Yonatan, offers a variation of this approach, suggesting that Yonah fled to avoid even the first call.  Yonah had prophetic inspiration that Hashem was soon to ask him to travel to Nineveh, leading him to travel outside of Israel where he would not be able to prophesy.  According to this reading, verses 1-2 must be viewed as an introduction to the book and only occurred after the rest of Chapter 1. Radbaz explains that the phrase "וַיָּקׇם יוֹנָה לִבְרֹחַ תַּרְשִׁישָׁה מִלִּפְנֵי י"י" means that Yonah fled to Tarshish before the word of God [of verses1-2] appeared to him.  This reading fails to account for the opening of Chapter 3 which states "וַיְהִי דְבַר י"י אֶל יוֹנָה <b>שֵׁנִית</b>", which implies that Hashem had indeed already spoken to Yonah.</fn>  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 should the people repent, and was willing to do as told.<fn>If the people repented and thereby averted punishment, no words of his would be overturned since he had never said that they were to be destroyed.</fn>  Afterwards, however, he fled outside of Israel where there is no prophetic inspiration to avoid being called upon to deliver a prediction of doom.</li> |
− | <li><b>Rereading the word "לִבְרֹחַ"</b> – Yefet and R"Y Kimchi reinterpret the word "לִבְרֹחַ" to mean "to hurry",<fn>As evidence for such a usage, he points to <a href="ShirHaShirim8-14" data-aht="source">Shir HaShirim 8:14</a> and <a href="Bemidbar24-10-11" data-aht="source">Bemidbar 24:11</a>. This latter prooftext, however, is somewhat weak as the root ברח in the verse can easily be understood as "run away."</fn> and they suggest that not only did Yonah not flee from Hashem's | + | <li><b>Rereading the word "לִבְרֹחַ"</b> – Both Yefet and R"Y Kimchi reinterpret the word "לִבְרֹחַ" to mean "to hurry",<fn>As evidence for such a usage, he points to <a href="ShirHaShirim8-14" data-aht="source">Shir HaShirim 8:14</a> and <a href="Bemidbar24-10-11" data-aht="source">Bemidbar 24:11</a>. This latter prooftext, however, is somewhat weak as the root ברח in the verse can easily be understood as "run away."</fn> and they suggest that not only did Yonah not flee from Hashem's command, but he actually hastened to fulfill it.<fn>Unlike R. Saadia, both Yefet and R"Y Kimchi assume that there was only a single command of Hashem, and that there was no (untold) prior fulfillment by Yonah of this command.  Both also emphasize the critical importance of the miracle which happened to Yonah in the sea for the success of his mission – see elaboration below.</fn>  Yefet and R"Y Kimchi, though, diverge regarding Yonah's intent:</li> |
+ | <ul> | ||
+ | <li>According to Yefet, Yonah felt that travel by sea would be the quickest route to Nineveh, and that heading to Tarshish was the most expedient way to execute his mission.<fn>In addition to the lexical difficulty in understanding "לִבְרֹחַ", it is also questionable how traveling in the exact opposite direction than needed could possibly have been a quicker route.  Yefet thus suggests the possibility that Yonah knew that Hashem was going to perform a miracle for him, and that this miracle would bolster his credentials and cause the people of Nineveh to believe his prophecy.</fn>  Thus, Yefet reads Yonah as loyally adhering to the spirit of Hashem's wishes, and not just technically submitting to the letter of the law.</li> | ||
+ | <li>In contrast, R"Y Kimchi views Yonah as feeling compelled to technically fulfill Hashem's command, but attempting to do so in a way which would effectively sabotage the success of the mission and thereby preempt or "outmaneuver" Hashem.  According to his reading, Yonah rushes to convey the prophecy, before Hashem could provide him with the necessary ammunition (i.e. a sign or a wonder) which would enable its success.</li> | ||
+ | </ul> | ||
</ul></point> | </ul></point> | ||
+ | <point><b>The storm and fish</b> – Yefet and R"Y Kimchi maintain that both the storm and being swallowed by the fish were meant, not to punish Yonah, but to serve as a miraculous sign which would lead people to believe in him as a prophet.<fn>Yefet even suggests that Yonah may have boarded the ship because he knew that Hashem intended to make this miracle.</fn>  Yefet points out that as soon as the storm subsides, the sailors are indeed filled with faith, "וַיִּירְאוּ הָאֲנָשִׁים יִרְאָה גְדוֹלָה אֶת י"י".‎<fn>For R. Saadia, in contrast, they are a means of telling Yonah that he can not escape future prophecies.</fn></point> | ||
+ | <point><b>What motivates this reading?</b> R. Saadia's and Yefet's rather forced readings of the story appear to both be motivated by philosophical considerations.  It is likely that they were influenced by the Islamic doctrine of prophetic impeccability ('isma) and the notion that Hashem would never choose a prophet who would be disobedient.<fn>For a full discussion of some of the Islamic influences on Yefet in his commentary to the Book of Yonah, see J. Andruss, "The Judaeo-Arabaic Commentary on the book of Jonah by the Karaite Japheth ben Eli: Introduction and Translation," MA Thesis for Ohio State University (2007).</fn>  As such, it is unfathomable to them that Yonah could have defied Hashem.<fn>Yefet attempts to view Yonah as a model of complete obedience and loyalty to Hashem's wishes.  R. Saadia (and R"Y Kimchi), on the other hand, portray Yonah as adhering to the letter of Hashem's command, while trying to avoid contributing to the realization of Hashem's wishes.</fn></point> | ||
+ | <point><b>Yonah's prayer in the fish</b> – According to Yefet, the fact that Yonah is able to pray and doesn't lose his wits inside the fish proves that he recognized that this was Hashem's means of saving him from the sea rather than a punishment.  He further claims that Yonah's words "אַךְ אוֹסִיף לְהַבִּיט אֶל הֵיכַל קׇדְשֶׁךָ" were prophetic, and that he knew clearly that he was to emerge from the fish and eventually return to Israel.  This could explain why the prayer's character is one of thanksgiving rather than petition.</point> | ||
<point><b>"מִלִּפְנֵי י"י"</b> – Yefet explains that the phrase "מִלִּפְנֵי י"י" means from the place of Hashem's command, while R"Y Kimchi explains similarly that it refers to Yonah following the Divine instructions.</point> | <point><b>"מִלִּפְנֵי י"י"</b> – Yefet explains that the phrase "מִלִּפְנֵי י"י" means from the place of Hashem's command, while R"Y Kimchi explains similarly that it refers to Yonah following the Divine instructions.</point> | ||
− | |||
− | |||
− | |||
<point><b>"וַיֵּלֶךְ אֶל נִינְוֵה כִּדְבַר י"י"</b> – Yefet notes that the fact that only after Hashem's second call to prophesy does the verse say that he did so "according to the word of Hashem" should not lead one to conclude that after the first call he did not abide by Hashem's word.<fn>This is one of Daniel Alkumsi's arguments against Yefet's reading.</fn> The phrase is left out of Chapter 1 only for technical reasons.<fn>Since Hashem told Yonah to travel to Nineveh, but Yonah did so via Tarshish, the text would sound awkward if it read "Yonah went to Tarshish according to the word of God".</fn></point> | <point><b>"וַיֵּלֶךְ אֶל נִינְוֵה כִּדְבַר י"י"</b> – Yefet notes that the fact that only after Hashem's second call to prophesy does the verse say that he did so "according to the word of Hashem" should not lead one to conclude that after the first call he did not abide by Hashem's word.<fn>This is one of Daniel Alkumsi's arguments against Yefet's reading.</fn> The phrase is left out of Chapter 1 only for technical reasons.<fn>Since Hashem told Yonah to travel to Nineveh, but Yonah did so via Tarshish, the text would sound awkward if it read "Yonah went to Tarshish according to the word of God".</fn></point> | ||
<point><b>Nineveh's repentance: "וַיַּאֲמִינוּ אַנְשֵׁי נִינְוֵה בֵּאלֹהִים"</b> – According to Yefet and R"Y Kimchi, the people of Nineveh's newfound belief was a direct result of having heard about the wonders that happened to Yonah at sea.<fn>He assumes that some of the sailors aboard the ship who witnessed the miracle had arrived in Nineveh and shared what they had seen.</fn> Without such knowledge, there would have been little to motivate them to believe in the prophet's prediction.</point> | <point><b>Nineveh's repentance: "וַיַּאֲמִינוּ אַנְשֵׁי נִינְוֵה בֵּאלֹהִים"</b> – According to Yefet and R"Y Kimchi, the people of Nineveh's newfound belief was a direct result of having heard about the wonders that happened to Yonah at sea.<fn>He assumes that some of the sailors aboard the ship who witnessed the miracle had arrived in Nineveh and shared what they had seen.</fn> Without such knowledge, there would have been little to motivate them to believe in the prophet's prediction.</point> |
Version as of 00:23, 16 September 2018
Why Did Yonah Disobey Hashem?
Exegetical Approaches
Overview
Commentators differ regarding what prompted Yonah to flee from Hashem's mission. According to many modern exegetes, his disobedience stemmed from a fundamental disagreement with Hashem regarding Hashem's modes of justice. Yonah was troubled by the institution of repentance, believing it unjust that retribution be erased merely because someone regretted previous actions.
Others present Yonah as focusing on the consequences of Nineveh's penitence. Thus, Ibn Ezra assumes that Yonah was motivated by his concern for the Nation of Israel, whose persistent refusal to heed the rebukes of its prophets would be highlighted by Nineveh's repentance. Pirkei De Rabbi Eliezer, in contrast, suggests that Yonah had his own interests in mind, fearing lest he be called a false prophet when his decree of destruction was overturned.
Finally, R. Saadia Gaon questions the assumption that Yonah disobeyed Hashem at all. He finds it unfathomable that a prophet would defy the word of Hashem, leading him to conclude that Yonah must have initially gone to Nineveh as directed.
Theological Objections
Yonah's disobedience stemmed from his fundamental notions of how repentance works or does not work.
- Repentance is not a substitute for punishment – Though Yonah believed that repentance for misdeeds is desirable, he did not think that repentance removes the need for retribution. In his view, justice requires that everyone receive their due, and apologizing or regretting one's actions cannot change that.
- Repentance out of fear is insufficient – Yonah felt that repentance which stems from fear of punishment is insincere, and will never be permanent. Since it does not emanate from a true recognition of right and wrong and a sincere desire to change, as soon as the danger ends, a person will return to their previous ways.
- No repentance for idolators – According to Abarbanel, Yonah maintained that "תשובה" means returning to Hashem. Thus, even if someone fixes their interpersonal behavior, their repentance can never be complete if they maintain their idolatrous beliefs.3 In other words, returning specifically to Hashem is a prerequisite for all repentance.
- Sincere – The repentance was actually sincere, and the all encompassing nature (including animals as well) simply reflects the degree of guilt that the people of Nineveh needed to expiate.4 Yonah did not take issue with the quality of the repentance, but only with Hashem's reaction to it and Nineveh's evasion of punishment.
- Inferior repentance – The images of animals in sackcloth and requiring them to fast suggest that the entire scene is nothing but a parody of repentance.5 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.
- 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 "אֱלֹהִים" and not by His proper name, Hashem.6
- Love erases punishment – Hashem is replying to Yonah's claim that punishment is necessary despite repentance. He teaches him that everyone needs mercy, even if undeserving, and that love should override pure justice. Yonah, who did not invest in the "קיקיון", and did not deserve it, still desired its life. As such, he should understand how Hashem would desire the survival of his creations. Repentance allows for erasure of destruction because love trumps pure justice.
- Short-lived repentance is worthwhile – Hashem is attempting to teach Yonah that repentance, however short-lived, is not worthless. Though his gourd lived for merely a day, Yonah cared deeply about it. So too, Hashem teaches Yonah, even if the people of Nineveh eventually revert to evil, in the moment of their repentance, it is accepted.8
- Repentance of idolators – It is unclear how the story of the קיקיון addresses Yonah's concern regarding the repentance of idolators.
Patriotism
Yonah's defiance of Hashem's command was rooted in his love of Israel and desire for their preservation.
- Most of these commentators maintain that 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.
- Abarbanel, in contrast, asserts that Yonah knew that Assyria was destined to exile the ten tribes, and thus he did not want to be the vehicle through which Israel's enemy was saved from destruction.
Self Interest
Yonah's reluctance to fulfill Hashem's command was motivated by personal concerns. 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.
- Tanchuma and Pirkei deRabbi Eliezer assert that Yonah attempted to flee to a place where Hashem's glory is not said to reside. Since verse speak of Hashem's glory in both the heavens and the earth,17 he decided to run to the sea.18
- Alkumisi, the Karaite, explains that Yonah never expected to get away with his actions, but rather thought he would die. He does not explain however, why Hashem would choose a messenger who would defy him.
- 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 why would they have accused him of fraudulent prophecy?
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.
Did Not Disobey
Yonah never attempted to flee, but rather fully adhered to Hashem's instructions.
- Assumed fulfillment – According to R. Saadia, Yonah actually fulfilled Hashem's initial mission, even though this is not explicitly stated in the text,27 and he fled only to avoid being called a second time.28 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 should the people repent, and was willing to do as told.29 Afterwards, however, he fled outside of Israel where there is no prophetic inspiration to avoid being called upon to deliver a prediction of doom.
- Rereading the word "לִבְרֹחַ" – Both Yefet and R"Y Kimchi reinterpret the word "לִבְרֹחַ" to mean "to hurry",30 and they suggest that not only did Yonah not flee from Hashem's command, but he actually hastened to fulfill it.31 Yefet and R"Y Kimchi, though, diverge regarding Yonah's intent:
- According to Yefet, Yonah felt that travel by sea would be the quickest route to Nineveh, and that heading to Tarshish was the most expedient way to execute his mission.32 Thus, Yefet reads Yonah as loyally adhering to the spirit of Hashem's wishes, and not just technically submitting to the letter of the law.
- In contrast, R"Y Kimchi views Yonah as feeling compelled to technically fulfill Hashem's command, but attempting to do so in a way which would effectively sabotage the success of the mission and thereby preempt or "outmaneuver" Hashem. According to his reading, Yonah rushes to convey the prophecy, before Hashem could provide him with the necessary ammunition (i.e. a sign or a wonder) which would enable its success.