2020/5780

What a dramatic conclusion to a drama filled Sefer! After an intense and gut wrenching exchange between Hashem and Yonah in Perek four, the text concludes with a penetrating question that Hashem posed to Yonah - if you were so invested in the Kikayon, how could I [Hashem] not be invested in the city of Nineveh with its population exceeding 120,000 people?

Fascinating is the absence of a response from Yonah. The possible interpretations of this silence are tantalizing! However, since the classic Mepharshim for the most part do not address this issue we are left on our own to try to grasp the deafening silence at the end of this great Sefer.

We should note that there is only one other instance in Tanach where a narrative ends with a question. Bereishit Perek 34 ends with Shimon and Levi’s response to Yaakov Avinu’s criticism of their violent reaction to the kidnapping of Dinah. Shimon and Levi ask “Shall we tolerate our sister being treated as a harlot”? Yaakov Avinu’s response to this question is not recorded.

Moreover, Sefer Iyov, the other Sefer in Tanach where we find the protagonist engaged in an intense struggle with Hashem, concludes with Iyov explicitly conceding to Hashem’s rebuke. The contrast between Iyov’s explicit concession and Yonah’s silence begs for an explanation.

In the story in BeReishit there is considerable debate as to how to interpret Yaakov Avinu’s silence. Should we interpret Yaakov Avinu as silently acquiescing to Shimon and Levi’s claim (as Rambam [1] believes)? On the other hand, perhaps Yaakov Avinu withheld his response until his dying moments when he rebuked Shimon and Levi once again for their violence at Shechem (as Ramban [2] believes).

Option Number One - Acquiescence

Yalkut Shimoni (555) interprets Yonah’s silence as submission to Hashem’s will. This Midrash records that: Then he [Yonah] fell on his face and said: “Conduct Your world according to the attribute of mercy, as it is written “LaHashem Elokeinu HaRachamim VeHaSelichot,” “to Hashem our God belong mercy and forgiveness” (Daniel 9:9). [3]

The interpretation of Yonah’s silence as submission is consistent with the Talmudic principle repeated often throughout Shas (such as Yevamot 87b), Shetikah KeHoda’ah—silence is the equivalent of admission. Thus, if a litigant in Beit Din, a Halachic court, claims that his adversary owes him a certain sum of money, and the adversary does not respond, the lack of response is to be understood as an admission to the claim.

Professor Uriel Simon offers a very interesting argument supporting the position that Yonah submitted to, and internalized, Hashem’s message. In Sefer Melachim (Melachim II 14:25), we find that Yonah prophesies great success to Yarovam ben Yoash, a spiritually deficient King of Israel. Sefer Melachim attributes the subsequent success of Yarovam ben Yoash to Hashem’s merciful approach to the Jewish people.

Accordingly, we see Yonah presenting a message expressing Hashem’s merciful side despite Yonah’s intense struggle with Hashem to adopt a more strict approach to spiritually deficient individuals. Professor Simon argues that Yonah’s message to Yarovam ben Yoash occurred after the events recorded in Sefer Yonah, after Yonah embraced Hashem’s lenient approach to judgment. [4]

We may add to Professor Simon that the reason for Hashem’s lenient approach to Nineveh is identical to his lenient approach to Yarovam ben Yoash. Hashem reasons that Nineveh (according to Abarbanel’s interpretation) does not distinguish between its right and left hands regarding the prohibition of idolatry. Ninveh’s idolatry is forgivable (to paraphrase Torah Academy of Bergen County alumnus Ezra Finkelstein) since idolatry is tragically part of the cultural heritage of Nineveh. Thus, the people of Nineveh may be regarded as the equivalent of a Tinok SheNishba, a Jewish baby captured and raised among idolaters.

Similarly, Yarovam ben Yoash did not pioneer new acts of Torah violations as did the arch villains of Sefer Melachim such as Yarovam ben Nevat, Achav, and Menasheh. Rather, he merely continued the tragic cultural legacies of the leaders of Malchut Yisrael (the Northern Kingdom of Israel). Thus, Yonah expressed the will of Hashem that saw Yarovam ben Yoash as forgivable, which seems to indicate that Yonah had internalized the message communicated to him by Hashem at the conclusion of Yonah Perek 4. Accordingly, Melachim II 14:25 may be seen as analogous to Iyov’s admission to Hashem in Iyov 42:1-6. [5]

Finally, we can argue that Yonah’s assumed acquiescence fits with the tradition of reading Sefer Yonah in its entirety during Mincha on Yom Kippur. Yonah’s presumed Teshuvah may be seen as a powerful model of a sinner’s ultimate submission to Hashem, a powerful image as we approach the end of Yom Kippur.

Option Number Two - Continued Resistance

It is possible, though, that the silence of Yonah might be interpreted as continued resistance to Hashem. Yonah, in Perek 1, resists Hashem both with flight to the sea and absolute silence about his mission. In addition, in the face of the storm, Yonah silently retreats to the very bottom of the ship to flee Hashem’s message.

Yonah’s silence stands in stark contrast to Iyov’s very lengthy expressions of his struggle with how Hashem administers justice. Thus, Yonah’s silence at the end of the Sefer may be seen as a return to his earlier silent confrontation with Hashem.

Possible evidence of his continued rebellion might be seen in the odd tradition that Yonah is buried outside of Mosul, which is assumed to be the site of the ancient city of Nineveh. When I began my service as the rabbi of Congregation Shaarei Orah, the Sephardic Congregation of Teaneck, I was informed by the Iraqi Jews in the congregation of their tradition that Yonah was buried in Mosul, Iraq. I responded with incredulity. Why would Yonah be buried in Nineveh? It would appear from Tanach that Nineveh was a place where Yonah merely visited—he lived in Gat Chefer in Israel, as recorded in Sefer Melachim (Melachim II 14:25), and that is where one would expect he would be buried (especially in light of the millennia- old strong Jewish inclination for burial in Eretz Yisrael).

However, it turns out that my congregants are correct. There is a strong tradition, held by Jews and non-Jews of Iraq alike, that Yonah is buried in Mosul, Iraq. (For a fascinating article on the multicultural appreciation of Yonah’s burial site that appeared in The Atlantic, see https://www.theatlantic.com/international/archive/2017/07/tomb- of-jonah-mosul-isis/534414/.)

Many of my Torah Academy of Bergen County students suggest that perhaps Yonah is buried outside of Mosul/Nineveh because Yonah never returned to Eretz Yisrael! They suggest that perhaps Yonah stubbornly maintained his vigil outside of Nineveh, waiting until they would return to their old bad habits to then call on Hashem to destroy the city! According to this approach Yonah never recanted, retracted, or backed down from his oppositional stance to Hashem’s Middat HaRachamim until his dying day!

Torah Academy of Bergen County alumnus Akiva Motechin suggests a different approach to Yonah’s burial site in Nineveh. He suggests that perhaps Yonah internalized Hashem’s message and remained in Nineveh to encourage its residents to stay the course and avoid future destruction. Perhaps along the lines of the Midrash presented in the Yalkut Shimoni, Yonah then became emotionally invested in the welfare of Nineveh and never left the city. This might account for the multicultural appreciation for the burial site of Yonah, as he might have become a beloved figure in the city of Nineveh. [6] The multicultural appreciation for the site might reflect an age-old appreciation for the Navi who came to feel a connection to the city following the trail blazed by Hashem. Had Yonah maintained his negative stance towards Nineveh it is difficult to imagine that he would have emerged as a beloved figure among all residents of Nineveh.

Pesukim Read after Completing Yonah at Mincha on Yom Kippur

Both Sephardic and Ashkenazic Jews add to the reading of Yonah at Mincha on Yom Kippur the last three Pesukim of Sefer Michah (Tur Orach Chaim 622 and Shulchan Aruch Orach Chaim 622:2). [7] These Pesukim state: “Mi Eil Kamocha Nosei Avon Ve’Over Al Pesha LiSheirit Nachalato Lo Hechezik La’Ad Apo Ki Chafeitz Chessed Hu. Yashuv Yerachameinu Yichbosh Avonoteinu VeTashlich BiMtzulot Yam Kol Chatotam. Titein Emet LeYa’akov Chessed Le’Avraham Asher Nishbata La’Avoteinu MiYemei Kedem,” “Who is a God like unto Thee, that pardoneth the iniquity, and passeth by the transgression of the remnant of His heritage? He retaineth not His anger forever, because He delighteth in mercy. He will again have compassion upon us; He will subdue our iniquities; and Thou wilt cast all their sins into the depths of the sea. Thou wilt show faithfulness to Jacob, mercy to Abraham, as Thou hast sworn unto our fathers from the days of old (translation from Jewish Publication Society, 1917).”

Professor Simon (page xiii) explains our adding these three Pesukim as an expression of Yonah’s recanting his condemnation of Hashem’s overemphasis of Middat HaRachamim by reciting the praises of Hashem Who desires to be gracious to His creations and lighten the burden of their sins and transgressions.

One, however, can interpret our adding the last three Pesukim of Sefer Michah as the listeners’ and readers’ reaction to Sefer Yonah. One can understand that Hashem cuts Yonah off at the end of the Sefer, keeping the last word for Himself. This represents Hashem’s rejection of Yonah’s complaint by ending the conversation with Yonah, similar to His statement to Moshe Rabbeinu “Al Tosef Dabeir Eilai Od BaDavar HaZeh,” “Speak to me no longer about this matter” (Devarim 3:26). We, the listeners and readers of Sefer Yonah, find the conclusion of Sefer Yonah and the scope of Hashem’s Middat HaRachamim to be utterlybreathtaking and we therefore excitedly exclaim the final Pesukim of Sefer Michah. It is quite possible that Yonah never bought into this message. Yonah, though, is sidelined at the end of the Sefer. His complaint is heard but, at the conclusion, resoundingly rejected.

Why the Silence?

If, as the Midrash states, Yonah accepted Hashem’s message, why is this not recorded in Sefer Yonah itself? We suggest that Hashem must be given the last word out of the great respect we owe Him. This is especially true in Sefer Yonah which records the heavy accusations and complaints Yonah makes towards the Creator. In this manner, Sefer Yonah parallels the conclusion of Sefer Iyov with a conclusion expressing the reverence and respect which we owe the Master of the
Universe. [8]

Conclusion

From beginning to end, every nook and cranny of Sefer Yonah demands deep thought and introspection. The surprising conclusion of the Sefer fits with the deeply intriguing character of the Sefer and lends itself to manifold interpretations. One should never dismiss Sefer Yonah as a mere entertaining tale to which we are regaled every Yom Kippur Mincha. Rather, it is a profound work brimming with deep meaning that yields unparalleled insights into Hashem and the human condition for which we reserve reading at the most opportune time of the holiest day of the year.

Postscript

If you enjoyed this discussion and wish to learn more about Sefer Yonah please visit https://www.blurb.com/b/8870724- depths-of-yonah for information about purchasing a copy of the book co-authored by Rabbi Jachter and Binyamin Jachter on Sefer Yonah entitled “The Depths of Yonah”.

[1] Hilchot Melachim 9:14

[2] Bereishit 34:13 and 49:5-6

[3] This Pasuk is incorporated in the Sephardic Selichot which is recited daily from Rosh Chodesh Elul until Yom Kippur and after every Tefilah on that great and holy day. In fact, the term Selichot we use for these special Tefillot appears to derive from this Pasuk.

[4] Yonah’s burial place in Mosul/Nineveh suggests that he never returned to Eretz Yisrael and that the prophecy to Yarovam ben Yoash occurred before he left for Nineveh.

[5] TABC alumnus Ephraim Helfgot, however, suggests that perhaps this Nevu’ah was delivered before Hashem commanded Yonah to address Nineveh. He argues that perhaps Yonah was deeply disappointed with the fact that the victory Hashem granted Yarovam ben Yo’ash failed to spur this king and his subjects to return to Hashem and His Torah. Yonah might have adopted his pro-Middat HaDin advocacy based on this disillusioning experience.

[6] One wonders then why the people of Nineveh reverted to their evil ways by the time of Sefer Nachum. We might answer that after Yonah’s death, while there remained a nostalgic positive feeling for the personality of Yonah, his messages might have come to be overlooked and forgotten.

[7] The Abarbanel seems to assume that this addition was made by the original sages who instituted the various readings of the Haftarot throughout the year. This would account for this tradition being shared by both Ashkenazic and Sephardic Jews.

[8] TABC alumnus Daniel Rothstein notes an intriguing parallel between Yonah and Iyov’s friends. Daniel writes: “Yonah is like most people, he can view the world only through Din. Most people understand the world as if you do bad then you get punished and if you do good you are rewarded, so much so that in Iyov his friends can’t understand that he is being punished not for sinning and go so far as to accuse him of being a terrible person (stealing from the poor etc.). Sefer Yonah teaches that Hashem is looking out for what is best in the world, not what we can logically understand. And that is why Yonah can’t deal with mercy because he, like Iyov’s friends, do not grasp that Hashem does what is best for the world, not what we can understand or intuit”.