Yonah's Prayer/2

Yonah's Prayer

Exegetical Approaches

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Thanksgiving Prayer

Yonah offered praise and thanks to Hashem for saving him from drowning in the sea.

Sources:Beit Midrash of R. Saadia GaonYonah 2About Beit Midrash of R. Saadia Gaon, Yefet b. Eli the KaraiteYonah 1:3About Yefet b. Eli the Karaite, R. Yosef KaraYonah 2About R. Yosef Kara, R. Eliezer of BeaugencyYonah 2About R. Eliezer of Beaugency, RadakYonah 2About R. David Kimchi,

Past tense: "שָׁמַעְתָּ קוֹלִי" – The fact that Yonah speaks of his salvation in the past tense implies that his prayer is not a request for future salvation but thanksgiving for aid already received.

Role of the fish – This position assumes that Yonah viewed the fish as an instrument of deliverance and not of punishment. Its swallowing of Yonah saved him from drowning in the sea, prompting him to thank Hashem.

• According to R"E of Beaugency, Yonah's near drowning was a chastisement from Hashem for his attempt to avoid his mission. However, as Hashem did not intend that Yonah die, only that he agree to go to Nineveh, He sent the fish to save him.
• See, in contrast, Yefet the KaraiteYonah 1:3About Yefet b. Eli the Karaite and R"Y Kimchi cited in Radak Sefer HaShorashim s.v. ברחin Why Did Yonah Disobey Hashem who maintain that Yonah had never disobeyed Hashem, reading "וַיָּקׇם יוֹנָה לִבְרֹחַ תַּרְשִׁישָׁה" to mean that Yonah "hastened" rather than fled. According to them, the whole purpose of the storm and being swallowed by the fish was that outsiders see Yonah's miraculous salvation and recognize him as a true prophet. As such, there was no element of punishment in the episode as at all.

Imagery – Yonah's descriptions of the danger from which he was saved all revolve around potential drowning rather than being trapped in the fish, again suggesting that he did not view his presence in the fish as life threatening or necessitating aid. He speaks of being surrounded by water ("אֲפָפוּנִי מַיִם/ תְּהוֹם יְסֹבְבֵנִי") and overcome by waves ("מִשְׁבָּרֶיךָ וְגַלֶּיךָ עָלַי עָבָרוּ"), getting entangled in seaweed ("סוּף חָבוּשׁ לְרֹאשִׁי"), and almost sinking to the depths of the sea ("לְקִצְבֵי הָרִים יָרַדְתִּי"/"תַּשְׁלִיכֵנִי מְצוּלָה") but no where mentions the dangers of the fish itself.

"וַאֲנִי בְּקוֹל תּוֹדָה אֶזְבְּחָה לָּךְ" – Yonah's vow to bring a thanksgiving offering is comparable to others who make similar promises in psalms of thanksgiving.  See, for example, Tehillim 116:17 and Tehillim 107:22.

"מְשַׁמְּרִים הַבְלֵי שָׁוְא" and the relationship between verses 9-10 – This position might explain the verses in either of the following ways:

• According to R"Y Kara, "מְשַׁמְּרִים הַבְלֵי שָׁוְא" refers to the sailors who had originally trusted in worthless idolatry, but given their salvation, decided to forsake their idols (חַסְדָּם יַעֲזֹבוּ) and recognize Hashem. Yonah, like them, vows to offer sacrifices in thanksgiving. Through the comparison Yonah highlights how Israelite and idolater alike come to recognize Hashem after miraculous salvation.
• R"E of Beaugency, in contrast, suggests that Yonah is contrasting himself with "מְשַׁמְּרִים הַבְלֵי שָׁוְא", those idolaters who trust in their idols and don't realize when it is Hashem who saves them.  Yonah points out that, unlike them, he recognizes the hand of God and will fulfill his pledge to sacrifice to his savior, Hashem.¹ 

When did Yonah pray? This position might suggest that Yonah did not wait for three days before praying but thanked Hashem soon after being swallowed, realizing right away that he had been saved.  If so, the phrase "וַיְהִי יוֹנָה בִּמְעֵי הַדָּג שְׁלֹשָׁה יָמִים וּשְׁלֹשָׁה לֵילוֹת" at the beginning of the chapter should be read as a heading to the entire event (and not an indicator of how much time passed before Yonah's prayer of verse 2).²

Why three days? If the fish was simply a vehicle for salvation, it is not clear why Hashem did not have the fish immediately expel Yonah.  It is possible that it simply took three days for the fish to reach dry land.

Indifference vs. prayer

• This position might suggest that despite Yonah's indifference on the boat and apparent willingness to die, when faced with the immediate danger of drowning, he felt differently and was relieved to be saved.³
• It is also possible that Yonah had never wanted to die. Knowing that he was guilty and deserving of punishment (and perhaps not yet ready to change his ways) made him hesitant to request salvation while on the boat. He told the sailors to throw him overboard only to avoid their being collectively punished with him (but not because he welcomed death).⁴

Did Yonah change?

• According to this position, Yonah might not have fundamentally changed his positions and feelings about the mission. The close encounter with death convinced him that he had no choice but to prophesy to Nineveh, but he might have still done so only grudgingly. As such, he is still upset in Chapter 4 after completing his mission. [For various approaches as to why Yonah had not wanted to relay Hashem's words, see Why Did Yonah Disobey Hashem.]

Petitionary Prayer

Yonah's prayer was a request for deliverance from both the sea and fish.

Past tense: "שָׁמַעְתָּ קוֹלִי" / "וַיַּעֲנֵנִי" – R"E Ben Menachem asserts that despite the prayer being cast in the past tense, it is a request for the future. When Yonah says, "שָׁמַעְתָּ קוֹלִי", he is asking that Hashem listen to his cries, not stating that they have already been answered. He formulates his request in the past form only to express his confidence that Hashem will indeed listen to him. Other examples where the past form is understood to refer to the future can be found in both Tehillim⁵ and Eikhah⁶ (where they might similalry bemeant to express trust in the face of trials).

Role of the fish – According to this approach, Yonah's entrapment in the fish was punishment for his disobedience. Though the fish prevented Yonah from drowning, it simultaneously introduced new suffering and dangers which required Hashem's intervention.

Imagery – This position understands the imagery used by Yonah to refer to the dangers posed by both the sea and the fish, as he requests deliverance from both.

• Sea imagery – Yonah speaks of being engulfed by waves (מִשְׁבָּרֶיךָ וְגַלֶּיךָ עָלַי עָבָרוּ) and deep water (תְּהוֹם יְסֹבְבֵנִי), wrapped in seaweed (סוּף חָבוּשׁ לְרֹאשִׁי), and sinking to the ocean floor (וַתַּשְׁלִיכֵנִי מְצוּלָה בִּלְבַב יַמִּים).
• "קָרָאתִי מִצָּרָה לִי" – R"E Ben-Menachem suggests that Yonah might be referring to both metaphoric and literal "narrow straits", to both his distress and the enclosed belly of the fish.
• "מִבֶּטֶן שְׁאוֹל" – RashiYonah 2About R. Shelomo Yitzchaki posits that this refers to the belly if the fish which was like the nether-world.
• "בְּרִחֶיהָ בַעֲדִי לְעוֹלָם" – Yonah compares his entrapment to being locked away from land forever.

"וַאֲנִי בְּקוֹל תּוֹדָה אֶזְבְּחָה לָּךְ" – Yonah promises that, after he is saved, he will offer thanksgiving sacrifices and praise Hashem for His salvation.  This is similar to promises made in other petitionary psalms.  See, for example, Tehillim 56:13 and 69:31.

Why three days? As being trapped in the fish was part of Yonah's punishment, he was not immediately brought to dry land.  It was only after his prayer was accepted that he was spewed out.

Indifference versus prayer – This position might explain the change in Yonah's behavior in one of two ways:

• Though Yonah might have desired death on the boat, when faced with the reality (and the prospect of a drawn-out death while trapped in a sea creature), he felt differently.⁷
• Alternatively, Yonah actually might have still welcomed death, preferring it over fulfilling his mission, but after three days in the fish, he realized that Hashem was not giving him that option.

"מְשַׁמְּרִים הַבְלֵי שָׁוְא"  and the relationship to between vs . 9-10 – This position could explain, like Radak, that the "מְשַׁמְּרִים הַבְלֵי שָׁוְא" refers to the idolatrous sailors who had momentarily turned to God and vowed to worship him, but who will soon revert back to their gods ("חַסְדָּם יַעֲזֹבוּ"). Yonah says that he, in contrast, will fulfill his vow and maintain his faith.

Did Yonah change? According to this approach, Yonah prayed for salvation but not for forgiveness.  No where in the psalm does he acknowledge guilt or promise to act differently. In fact, he might even allude to his objections to the mission in the prayer itself.  If one posits that Yonah's disobedience related to a theological problem with temporary repentance that stems from fear, his suggestion that the sailors' new found faith will be short-lived (see above point) is an expression of this very concern.⁸ If so, Yonah's prayer for salvation and fulfilling his mission stemmed from a lack of other options rather than a fundamental change in  belief.

"וַיָּקֵא אֶת יוֹנָה" – The image of the fish "vomiting" Yonah out has negative connotations,⁹ perhaps implying that despite His willingness to save Yonah, Hashem was still angry at his recalcitrant prophet.

Cry of Repentance

Yonah's prayer is an expression of remorse for his disobedience and a promise to change his ways.

Sources:AbarbanelYonah 2About R. Yitzchak Abarbanel

Past tense – This approach assumes that all the verbs relating to Hashem's salvation formulated in the past tense should be understood as if they were written in the future tense.  Yonah is requesting that Hashem hear his cries and save him, not stating that this has already happened.¹⁰

Role of the fish – This position views the fish as a means to rebuke Yonah for his reluctance to chastise Nineveh.

Why three days? As the fish was meant to punish and teach Yonah a lesson, it only released Yonah after he repented.

When did Yonah pray? This position might suggest that it took Yonah some time before he was ready to repent and acknowledge his mistakes and thus, he only prayed after three days in the fish.

Expressions acknowledging sin and expressing regret – Abarbanel notes that throughout the prayer Yonah alludes to his sin, recognizing that it is impossible to flee from Hashem, and promising to change his ways:

• "וַאֲנִי אָמַרְתִּי נִגְרַשְׁתִּי מִנֶּגֶד עֵינֶיךָ" –  Abarbanel reads the word "גְרַשְׁתִּי " to mean, "I cast myself out" as if it were an active rather than passive verb.  In these words, Yonah admits to his desire to run away and not have to prophesy.
• "אַךְ אוֹסִיף לְהַבִּיט אֶל הֵיכַל קׇדְשֶׁךָ" – The very next words betray Yonah's recognition of the futility of this wish. He recognizes that since Hashem so desires, he will continue to see Hashem's holiness.
• "הָאָרֶץ בְּרִחֶיהָ בַעֲדִי לְעוֹלָם" – Abarbanel suggests that the image of the earth closing its bars on Yonah similarly expresses Yonah's recognition that he can't run away from God, for the earth can lock him in.
• "בְּהִתְעַטֵּף עָלַי נַפְשִׁי אֶת י״י זָכָרְתִּי" – Here, Yonah admits that when faced with potential death, he recognized Hashem's supreme power.
• "וַאֲנִי בְּקוֹל תּוֹדָה אֶזְבְּחָה לָּךְ" – Yonah promises to bring offerings of penitence, accompanied by confession (not thanksgiving).¹¹ See Ezra 10:11 for evidence of this usage of the word "תּוֹדָה".‎¹²
• "אֲשֶׁר נָדַרְתִּי אֲשַׁלֵּמָה" – This statement constitutes Yonah's promise to fulfill his mission.

"וַאֲנִי אָמַרְתִּי נִגְרַשְׁתִּי מִנֶּגֶד עֵינֶיךָ" – Abarbanel notes that in these words Yonah admits to his desire to run away and not have to prophesy. His following words, "אַךְ אוֹסִיף לְהַבִּיט אֶל הֵיכַל קׇדְשֶׁךָ" betray his recognition of the futility of this wish. He recognizes that since Hashem so desires, he will continue to see Hashem's holiness.

"הָאָרֶץ בְּרִחֶיהָ בַעֲדִי לְעוֹלָם" – Abarbanel suggests that the image of the earth closing its bars on Yonah similarly expresses Yonah's recognition that he can't run away from God, for the earth can lock  him in.

"בְּהִתְעַטֵּף עָלַי נַפְשִׁי אֶת י״י זָכָרְתִּי" – Here, Yonah admits that when faced with potential death, he recognized Hashem.

"וַאֲנִי בְּקוֹל תּוֹדָה אֶזְבְּחָה לָּךְ" – According to this position, "וַאֲנִי בְּקוֹל תּוֹדָה" should be understood as Yonah promising to utter confession (not thanksgiving) when he brings offerings of penitence.¹³ See Ezra 10:11 for evidence of this usage of the word "תּוֹדָה".‎¹⁴

"אֲשֶׁר נָדַרְתִּי אֲשַׁלֵּמָה" – According to Abarbanel this statement constitutes Yonah's promise to fulfill his mission.

מְשַׁמְּרִים הַבְלֵי שָׁוְא חַסְדָּם יַעֲזֹבוּ – This approach might understand this verse in several ways, depending on what one assumes lay behind Yonah's disobedience:

יְשׁוּעָתָה לַי״י –  

¹ Cf. Radak who suggests similalrly

² R"E of Beaugency instead claims that it was only after a couple of days of surviving in the fish that Yonah realized that Hashem did not intend to kill him but rather to save him. Thus, it was first on day three that he offered thanksgiving.

³ This switch in mindset occurs again at the end of the book. Though Yonah requests that Hashem take his life in 4:3, when he is struck by the harsh sun, he is happy for the shade provided by the gourd and devastated when it is taken away.

⁴ See also Yefet who suggests that Yonah knew from the outset that he was to be saved.  He told the sailors to throw him overboard knowing that Hashem wanted his miraculous salvation to serve as a sign to verify his prophetic status.

⁵ See, for example, Yalkut Shimoni and Radak on Tehillim 56:14.  Though the psalmist states, "הִצַּלְתָּ נַפְשִׁי מִמָּוֶת", as if he were already saved, this is a  request for the future (as evidenced by the rest of the psalm which is clearly petitionary in nature). See  Radak on Tehillim 3:5, 4:2, 31:6, and 41:13 similarly.

⁶ See, for instance, Eikhah 3:56, where in one breath the poet says "you have listened to my voice (past tense), please do not hide your ears to my cries (request for the future)".

⁷ According to this possibility it is likely that Yonah began to pray soon after being swallowed.

⁸ See

⁹ Se Vayikra 18:25, 28 and 20:22 where Hashem warns that those who sin will be vomited out of the land.

¹⁰ See the note above for other examples in Tehillim where hopes for the future are expressed in the past tense.

¹¹ Abarbanel understands "אֶזְבְּחָה לָּךְ" metpahorically, suggesting that the "זבח" refers to Yonah's fulfilling of his mission which will be viewed with favor like an offering, as Shemuel says, "הִנֵּה שְׁמֹעַ מִזֶּבַח טוֹב" (Shemuel I 15:22).

¹² See also Divrei HaYamim II 33:16 where the nation brings a "Todah" sacrifice, but in the context of repentance.

¹³ Abarbanel understands "אֶזְבְּחָה לָּךְ" metpahorically, suggesting that the "זבח" refers to Yonah's fulfilling of his mission which will be viewed with favor like an offering, as Shemuel says, "הִנֵּה שְׁמֹעַ מִזֶּבַח טוֹב" (Shemuel I 15:22).

¹⁴ See also Divrei HaYamim II 33:16 where the nation brings a "Todah" sacrifice, but in the context of repentance.