Jonah “on one foot”:
The story of Jonah is from the Biblical Book of Jonah, one of the “trey-asar”, or twelve minor prophetic books. The story of Jonah is read as the Haftarah during the Mincha service on the afternoon of Yom Kippur (Megillah 31a:11). Modern scholars date this book to the Persian Period (538-333 BCE) due to allusions to the Book of Jeremiah, the influence of Aramaic on the language and Hebrew grammatical constructions from the Second Temple period, issuing a decree in the name of “the king and his nobles”, animals being covered with sackcloth, and Nineveh being written about in past tense (it was destroyed in 612 BCE).
Prologue
(כה) ה֗וּא הֵשִׁיב֙ אֶת־גְּב֣וּל יִשְׂרָאֵ֔ל מִלְּב֥וֹא חֲמָ֖ת עַד־יָ֣ם הָעֲרָבָ֑ה כִּדְבַ֤ר יהוה אֱלֹהֵ֣י יִשְׂרָאֵ֔ל אֲשֶׁ֣ר דִּבֶּ֗ר בְּיַד־עַבְדּ֞וֹ יוֹנָ֤ה בֶן־אֲמִתַּי֙ הַנָּבִ֔יא אֲשֶׁ֖ר מִגַּ֥ת הַחֵֽפֶר׃
(25) It was he who restored the territory of Israel from Levo-chamat to the sea of the Aravah, in accordance with the promise that the ETERNAL, the God of Israel, had made through God’s servant, the prophet Jonah son of Amittai from Gat-chefer.
Context: This is the only other time that we hear of Jonah. Here, Jonah has made a prophecy (about regaining territory taken by Aram) to Jereboam II, the son of Joash and ruler of the northern Kingdom of Israel from 786-746 BCE. This is before Assyria has become a threat to the Kingdom of Israel or the Kingdom of Judah. According to Joshua 19:13, Jonah’s hometown was in the territory of Zebulun.
Act 1
(א) וַֽיְהִי֙ דְּבַר־יהוה אֶל־יוֹנָ֥ה בֶן־אֲמִתַּ֖י לֵאמֹֽר׃ (ב) ק֠וּם לֵ֧ךְ אֶל־נִֽינְוֵ֛ה הָעִ֥יר הַגְּדוֹלָ֖ה וּקְרָ֣א עָלֶ֑יהָ כִּֽי־עָלְתָ֥ה רָעָתָ֖ם לְפָנָֽי׃ (ג) וַיָּ֤קׇם יוֹנָה֙ לִבְרֹ֣חַ תַּרְשִׁ֔ישָׁה מִלִּפְנֵ֖י יהוה וַיֵּ֨רֶד יָפ֜וֹ וַיִּמְצָ֥א אֳנִיָּ֣ה ׀ בָּאָ֣ה תַרְשִׁ֗ישׁ וַיִּתֵּ֨ן שְׂכָרָ֜הּ וַיֵּ֤רֶד בָּהּ֙ לָב֤וֹא עִמָּהֶם֙ תַּרְשִׁ֔ישָׁה מִלִּפְנֵ֖י יהוה׃ (ד) וַֽיהוה הֵטִ֤יל רֽוּחַ־גְּדוֹלָה֙ אֶל־הַיָּ֔ם וַיְהִ֥י סַֽעַר־גָּד֖וֹל בַּיָּ֑ם וְהָ֣אֳנִיָּ֔ה חִשְּׁבָ֖ה לְהִשָּׁבֵֽר׃ (ה) וַיִּֽירְא֣וּ הַמַּלָּחִ֗ים וַֽיִּזְעֲקוּ֮ אִ֣ישׁ אֶל־אֱלֹהָיו֒ וַיָּטִ֨לוּ אֶת־הַכֵּלִ֜ים אֲשֶׁ֤ר בָּֽאֳנִיָּה֙ אֶל־הַיָּ֔ם לְהָקֵ֖ל מֵֽעֲלֵיהֶ֑ם וְיוֹנָ֗ה יָרַד֙ אֶל־יַרְכְּתֵ֣י הַסְּפִינָ֔ה וַיִּשְׁכַּ֖ב וַיֵּרָדַֽם׃ (ו) וַיִּקְרַ֤ב אֵלָיו֙ רַ֣ב הַחֹבֵ֔ל וַיֹּ֥אמֶר ל֖וֹ מַה־לְּךָ֣ נִרְדָּ֑ם ק֚וּם קְרָ֣א אֶל־אֱלֹהֶ֔יךָ אוּלַ֞י יִתְעַשֵּׁ֧ת הָאֱלֹהִ֛ים לָ֖נוּ וְלֹ֥א נֹאבֵֽד׃ (ז) וַיֹּאמְר֞וּ אִ֣ישׁ אֶל־רֵעֵ֗הוּ לְכוּ֙ וְנַפִּ֣ילָה גֽוֹרָל֔וֹת וְנֵ֣דְעָ֔ה בְּשֶׁלְּמִ֛י הָרָעָ֥ה הַזֹּ֖את לָ֑נוּ וַיַּפִּ֙לוּ֙ גּֽוֹרָל֔וֹת וַיִּפֹּ֥ל הַגּוֹרָ֖ל עַל־יוֹנָֽה׃ (ח) וַיֹּאמְר֣וּ אֵלָ֔יו הַגִּידָה־נָּ֣א לָ֔נוּ בַּאֲשֶׁ֛ר לְמִי־הָרָעָ֥ה הַזֹּ֖את לָ֑נוּ מַה־מְּלַאכְתְּךָ֙ וּמֵאַ֣יִן תָּב֔וֹא מָ֣ה אַרְצֶ֔ךָ וְאֵֽי־מִזֶּ֥ה עַ֖ם אָֽתָּה׃ (ט) וַיֹּ֥אמֶר אֲלֵיהֶ֖ם עִבְרִ֣י אָנֹ֑כִי וְאֶת־יהוה אֱלֹהֵ֤י הַשָּׁמַ֙יִם֙ אֲנִ֣י יָרֵ֔א אֲשֶׁר־עָשָׂ֥ה אֶת־הַיָּ֖ם וְאֶת־הַיַּבָּשָֽׁה׃ (י) וַיִּֽירְא֤וּ הָֽאֲנָשִׁים֙ יִרְאָ֣ה גְדוֹלָ֔ה וַיֹּאמְר֥וּ אֵלָ֖יו מַה־זֹּ֣את עָשִׂ֑יתָ כִּֽי־יָדְע֣וּ הָאֲנָשִׁ֗ים כִּֽי־מִלִּפְנֵ֤י יהוה ה֣וּא בֹרֵ֔חַ כִּ֥י הִגִּ֖יד לָהֶֽם׃ (יא) וַיֹּאמְר֤וּ אֵלָיו֙ מַה־נַּ֣עֲשֶׂה לָּ֔ךְ וְיִשְׁתֹּ֥ק הַיָּ֖ם מֵֽעָלֵ֑ינוּ כִּ֥י הַיָּ֖ם הוֹלֵ֥ךְ וְסֹעֵֽר׃ (יב) וַיֹּ֣אמֶר אֲלֵיהֶ֗ם שָׂא֙וּנִי֙ וַהֲטִילֻ֣נִי אֶל־הַיָּ֔ם וְיִשְׁתֹּ֥ק הַיָּ֖ם מֵֽעֲלֵיכֶ֑ם כִּ֚י יוֹדֵ֣עַ אָ֔נִי כִּ֣י בְשֶׁלִּ֔י הַסַּ֧עַר הַגָּד֛וֹל הַזֶּ֖ה עֲלֵיכֶֽם׃ (יג) וַיַּחְתְּר֣וּ הָאֲנָשִׁ֗ים לְהָשִׁ֛יב אֶל־הַיַּבָּשָׁ֖ה וְלֹ֣א יָכֹ֑לוּ כִּ֣י הַיָּ֔ם הוֹלֵ֥ךְ וְסֹעֵ֖ר עֲלֵיהֶֽם׃ (יד) וַיִּקְרְא֨וּ אֶל־יהוה וַיֹּאמְר֗וּ אָנָּ֤ה יהוה אַל־נָ֣א נֹאבְדָ֗ה בְּנֶ֙פֶשׁ֙ הָאִ֣ישׁ הַזֶּ֔ה וְאַל־תִּתֵּ֥ן עָלֵ֖ינוּ דָּ֣ם נָקִ֑יא כִּֽי־אַתָּ֣ה יהוה כַּאֲשֶׁ֥ר חָפַ֖צְתָּ עָשִֽׂיתָ׃ (טו) וַיִּשְׂאוּ֙ אֶת־יוֹנָ֔ה וַיְטִלֻ֖הוּ אֶל־הַיָּ֑ם וַיַּעֲמֹ֥ד הַיָּ֖ם מִזַּעְפּֽוֹ׃ (טז) וַיִּֽירְא֧וּ הָאֲנָשִׁ֛ים יִרְאָ֥ה גְדוֹלָ֖ה אֶת־יהוה וַיִּֽזְבְּחוּ־זֶ֙בַח֙ לַֽיהוה וַֽיִּדְּר֖וּ נְדָרִֽים׃
(1) The word of GOD came to Jonah son of Amittai: (2) Go at once to Nineveh, that great city, and proclaim judgment upon it; for their wickedness has come before Me. (3) Jonah, however, started out to flee to Tarshish from GOD’s service. He went down to Joppa and found a ship going to Tarshish. He paid the fare and went down onto the ship to sail with the others to Tarshish, away from GOD’s service. (4) But GOD cast a mighty wind upon the sea, and such a great tempest came upon the sea that the ship was in danger of breaking up. (5) In their fright, the sailors cried out, each to his own god; and they flung the ship’s cargo overboard to make it lighter for them. Jonah, meanwhile, had gone down into the hold of the vessel where he lay down and fell asleep. (6) The captain went over to him and cried out, “How can you be sleeping so soundly! Up, call upon your god! Perhaps the god will be kind to us and we will not perish.” (7) Those aboard said to one another, “Let us cast lots and find out on whose account this misfortune has come upon us.” They cast lots and the lot fell on Jonah. (8) They said to him, “Tell us, you who have brought this misfortune upon us, what is your business? Where have you come from? What is your country, and of what people are you?” (9) “I am a Hebrew,” he replied. “I worship the ETERNAL, the God of Heaven, who made both sea and land.” (10) The men were greatly terrified, and they asked him, “What have you done?” And when the men learned that he was fleeing from GOD’s service—for so he told them— (11) they said to him, “What must we do to you to make the sea calm around us?” For the sea was growing more and more stormy. (12) He answered, “Heave me overboard, and the sea will calm down for you; for I know that this terrible storm came upon you on my account.” (13) Nevertheless, the men rowed hard to regain the shore, but they could not, for the sea was growing more and more stormy about them. (14) Then they cried out to GOD: “Oh, please, ETERNAL One, do not let us perish on account of this man’s life. Do not hold us guilty of killing an innocent person! For You, O ETERNAL One, by Your will, have brought this about.” (15) And they heaved Jonah overboard, and the sea stopped raging. (16) The men feared GOD greatly; they offered a sacrifice to GOD and they made vows.
Context: This is Chapter 1 of the Book of Jonah. “Tarshish” may be “Tarsus”, which is north from Jaffa along the Mediterranean coast, or it might be “Tartusa”, which is west across the Mediterranean Sea in Spain. Either way, it is not the same direction as Nineveh, which is east across land to modern day Iraq. The righteousness of the sailors (and later of the Ninevites) shows that the book emphasizes that non-Jews can also be good people.
1. At what points could this part of the story have turned out differently?
2. From this part of the story, why might we read this on Yom Kippur?
3. This story is an example of the saying “There is no atheist in a foxhole”. When is a time that you have prayed in a crisis?
4. Why might Jonah have fled away from G-d? How is this connected to the use of “down” 3 times in 3 verses (down to Jaffa, down to the ship, down to the hold)?
Act 2
(א) וַיְמַ֤ן יהוה דָּ֣ג גָּד֔וֹל לִבְלֹ֖עַ אֶת־יוֹנָ֑ה וַיְהִ֤י יוֹנָה֙ בִּמְעֵ֣י הַדָּ֔ג שְׁלֹשָׁ֥ה יָמִ֖ים וּשְׁלֹשָׁ֥ה לֵילֽוֹת׃ (ב) וַיִּתְפַּלֵּ֣ל יוֹנָ֔ה אֶל־יהוה אֱלֹהָ֑יו מִמְּעֵ֖י הַדָּגָֽה׃ (ג) וַיֹּ֗אמֶר קָ֠רָ֠אתִי מִצָּ֥רָה לִ֛י אֶל־יהוה וַֽיַּעֲנֵ֑נִי מִבֶּ֧טֶן שְׁא֛וֹל שִׁוַּ֖עְתִּי שָׁמַ֥עְתָּ קוֹלִֽי׃ (ד) וַתַּשְׁלִיכֵ֤נִי מְצוּלָה֙ בִּלְבַ֣ב יַמִּ֔ים וְנָהָ֖ר יְסֹבְבֵ֑נִי כׇּל־מִשְׁבָּרֶ֥יךָ וְגַלֶּ֖יךָ עָלַ֥י עָבָֽרוּ׃ (ה) וַאֲנִ֣י אָמַ֔רְתִּי נִגְרַ֖שְׁתִּי מִנֶּ֣גֶד עֵינֶ֑יךָ אַ֚ךְ אוֹסִ֣יף לְהַבִּ֔יט אֶל־הֵיכַ֖ל קׇדְשֶֽׁךָ׃ (ו) אֲפָפ֤וּנִי מַ֙יִם֙ עַד־נֶ֔פֶשׁ תְּה֖וֹם יְסֹבְבֵ֑נִי ס֖וּף חָב֥וּשׁ לְרֹאשִֽׁי׃ (ז) לְקִצְבֵ֤י הָרִים֙ יָרַ֔דְתִּי הָאָ֛רֶץ בְּרִחֶ֥יהָ בַעֲדִ֖י לְעוֹלָ֑ם וַתַּ֧עַל מִשַּׁ֛חַת חַיַּ֖י יהוה אֱלֹהָֽי׃ (ח) בְּהִתְעַטֵּ֤ף עָלַי֙ נַפְשִׁ֔י אֶת־יהוה זָכָ֑רְתִּי וַתָּב֤וֹא אֵלֶ֙יךָ֙ תְּפִלָּתִ֔י אֶל־הֵיכַ֖ל קׇדְשֶֽׁךָ׃ (ט) מְשַׁמְּרִ֖ים הַבְלֵי־שָׁ֑וְא חַסְדָּ֖ם יַעֲזֹֽבוּ׃ (י) וַאֲנִ֗י בְּק֤וֹל תּוֹדָה֙ אֶזְבְּחָה־לָּ֔ךְ אֲשֶׁ֥ר נָדַ֖רְתִּי אֲשַׁלֵּ֑מָה יְשׁוּעָ֖תָה לַיהוה׃ {פ} (יא) וַיֹּ֥אמֶר יהוה לַדָּ֑ג וַיָּקֵ֥א אֶת־יוֹנָ֖ה אֶל־הַיַּבָּשָֽׁה׃ {ס}
(1) GOD provided a huge fish to swallow Jonah; and Jonah remained in the fish’s belly three days and three nights. (2) Jonah prayed to the ETERNAL his God from the belly of the fish. (3) He said: In my trouble I called to GOD, Who answered me; From the belly of Sheol I cried out, And You heard my voice. (4) You cast me into the depths, Into the heart of the sea, The floods engulfed me; All Your breakers and billows Swept over me. (5) I thought I was driven away Out of Your sight: Would I ever gaze again Upon Your holy temple? (6) The waters closed in over me, The deep engulfed me. Weeds twined around my head. (7) I sank to the base of the mountains; The bars of the earth closed upon me forever. Yet You brought my life up from the pit, My ETERNAL God! (8) When my life was ebbing away, I called GOD to mind; And my prayer came before You, Into Your holy temple. (9) They who cling to empty folly Forsake their own welfare, 10) But I, with loud thanksgiving, Will sacrifice to You; What I have vowed I will perform. Deliverance is GOD’s! (11) GOD commanded the fish, and it spewed Jonah out upon dry land.
Context: This is Chapter 2 of the Book of Jonah. Note that it does not say “whale” but rather “big fish”. Note also that some of Jonah's claims might be false: "You cast me into the deep" (the sailors tried to protect him), "I am driven away from your sight" (Jonah ran away), and "Those who worship vain idols forsake their true loyalty" (the Gentile sailors acted rightly and the idolatrous Ninevites will repent).
1. At what points could this part of the story have turned out differently?
2. From this part of the story, why might we read this on Yom Kippur?
3. How might this part of the story be retold from the fish’s perspective?
4. If you were stuck in Jonah’s situation, what would you say to get yourself out of it?
Act 3
(א) וַיְהִ֧י דְבַר־יהוה אֶל־יוֹנָ֖ה שֵׁנִ֥ית לֵאמֹֽר׃ (ב) ק֛וּם לֵ֥ךְ אֶל־נִֽינְוֵ֖ה הָעִ֣יר הַגְּדוֹלָ֑ה וּקְרָ֤א אֵלֶ֙יהָ֙ אֶת־הַקְּרִיאָ֔ה אֲשֶׁ֥ר אָנֹכִ֖י דֹּבֵ֥ר אֵלֶֽיךָ׃ (ג) וַיָּ֣קׇם יוֹנָ֗ה וַיֵּ֛לֶךְ אֶל־נִֽינְוֵ֖ה כִּדְבַ֣ר יהוה וְנִֽינְוֵ֗ה הָיְתָ֤ה עִיר־גְּדוֹלָה֙ לֵֽאלֹהִ֔ים מַהֲלַ֖ךְ שְׁלֹ֥שֶׁת יָמִֽים׃ (ד) וַיָּ֤חֶל יוֹנָה֙ לָב֣וֹא בָעִ֔יר מַהֲלַ֖ךְ י֣וֹם אֶחָ֑ד וַיִּקְרָא֙ וַיֹּאמַ֔ר ע֚וֹד אַרְבָּעִ֣ים י֔וֹם וְנִֽינְוֵ֖ה נֶהְפָּֽכֶת׃ (ה) וַֽיַּאֲמִ֛ינוּ אַנְשֵׁ֥י נִֽינְוֵ֖ה בֵּֽאלֹהִ֑ים וַיִּקְרְאוּ־צוֹם֙ וַיִּלְבְּשׁ֣וּ שַׂקִּ֔ים מִגְּדוֹלָ֖ם וְעַד־קְטַנָּֽם׃ (ו) וַיִּגַּ֤ע הַדָּבָר֙ אֶל־מֶ֣לֶךְ נִֽינְוֵ֔ה וַיָּ֙קׇם֙ מִכִּסְא֔וֹ וַיַּעֲבֵ֥ר אַדַּרְתּ֖וֹ מֵֽעָלָ֑יו וַיְכַ֣ס שַׂ֔ק וַיֵּ֖שֶׁב עַל־הָאֵֽפֶר׃ (ז) וַיַּזְעֵ֗ק וַיֹּ֙אמֶר֙ בְּנִֽינְוֵ֔ה מִטַּ֧עַם הַמֶּ֛לֶךְ וּגְדֹלָ֖יו לֵאמֹ֑ר הָאָדָ֨ם וְהַבְּהֵמָ֜ה הַבָּקָ֣ר וְהַצֹּ֗אן אַֽל־יִטְעֲמוּ֙ מְא֔וּמָה אַ֨ל־יִרְע֔וּ וּמַ֖יִם אַל־יִשְׁתּֽוּ׃ (ח) וְיִתְכַּסּ֣וּ שַׂקִּ֗ים הָֽאָדָם֙ וְהַבְּהֵמָ֔ה וְיִקְרְא֥וּ אֶל־אֱלֹהִ֖ים בְּחׇזְקָ֑ה וְיָשֻׁ֗בוּ אִ֚ישׁ מִדַּרְכּ֣וֹ הָֽרָעָ֔ה וּמִן־הֶחָמָ֖ס אֲשֶׁ֥ר בְּכַפֵּיהֶֽם׃ (ט) מִֽי־יוֹדֵ֣עַ יָשׁ֔וּב וְנִחַ֖ם הָאֱלֹהִ֑ים וְשָׁ֛ב מֵחֲר֥וֹן אַפּ֖וֹ וְלֹ֥א נֹאבֵֽד׃ (י) וַיַּ֤רְא הָֽאֱלֹהִים֙ אֶֽת־מַ֣עֲשֵׂיהֶ֔ם כִּי־שָׁ֖בוּ מִדַּרְכָּ֣ם הָרָעָ֑ה וַיִּנָּ֣חֶם הָאֱלֹהִ֗ים עַל־הָרָעָ֛ה אֲשֶׁר־דִּבֶּ֥ר לַעֲשׂוֹת־לָהֶ֖ם וְלֹ֥א עָשָֽׂה׃
(1) The word of GOD came to Jonah a second time: (2) “Go at once to Nineveh, that great city, and proclaim to it what I tell you.” (3) Jonah went at once to Nineveh in accordance with GOD’s command. Nineveh was a large city of GOD, a three days’ walk across. (4) Jonah started out and made his way into the city the distance of one day’s walk, and proclaimed: “Forty days more, and Nineveh shall be overthrown!” (5) The people of Nineveh believed God. They proclaimed a fast, and great and small alike put on sackcloth. (6) When the news reached the king of Nineveh, he rose from his throne, took off his robe, put on sackcloth, and sat in ashes. (7) And he had the word cried through Nineveh: “By decree of the king and his nobles: No human or animal—of flock or herd—shall taste anything! They shall not graze, and they shall not drink water! (8) They shall be covered with sackcloth—human and animal—and shall cry mightily to God. Let everyone turn back from their own evil ways and from the injustice of which they are guilty. (9) Who knows but that God may turn and relent? [God] may turn back from wrathfulness, so that we do not perish.” (10) God saw what they did, how they were turning back from their evil ways. And God renounced the punishment that had been planned for them, and did not carry it out.
Context: This is Chapter 3 of the Book of Jonah. This is an evolution of Biblical thinking, because here repentance leads to punishment not happening.
1. At what points could this part of the story have turned out differently?
2. From this part of the story, why might we read this on Yom Kippur?
3. Most Biblical prophets spend an entire book unsuccessfully trying to get people to change. Jonah says 1 sentence (5 words in Hebrew) and the entire city changes their behavior. Based on the story thus far, how might Jonah feel about this?
4. The Rabbis comment in the Babylonian Talmud that Jonah didn’t know if Nineveh would be “overturned” for good or for bad (Sanhedrin 89b:5). Did Jonah’s prophecy come true?
Act 4
(א) וַיֵּ֥רַע אֶל־יוֹנָ֖ה רָעָ֣ה גְדוֹלָ֑ה וַיִּ֖חַר לֽוֹ׃ (ב) וַיִּתְפַּלֵּ֨ל אֶל־יהוה וַיֹּאמַ֗ר אָנָּ֤ה יהוה הֲלוֹא־זֶ֣ה דְבָרִ֗י עַד־הֱיוֹתִי֙ עַל־אַדְמָתִ֔י עַל־כֵּ֥ן קִדַּ֖מְתִּי לִבְרֹ֣חַ תַּרְשִׁ֑ישָׁה כִּ֣י יָדַ֗עְתִּי כִּ֤י אַתָּה֙ אֵֽל־חַנּ֣וּן וְרַח֔וּם אֶ֤רֶךְ אַפַּ֙יִם֙ וְרַב־חֶ֔סֶד וְנִחָ֖ם עַל־הָרָעָֽה׃ (ג) וְעַתָּ֣ה יהוה קַח־נָ֥א אֶת־נַפְשִׁ֖י מִמֶּ֑נִּי כִּ֛י ט֥וֹב מוֹתִ֖י מֵחַיָּֽי׃ {פ} (ד) וַיֹּ֣אמֶר יהוה הַהֵיטֵ֖ב חָ֥רָה לָֽךְ׃ (ה) וַיֵּצֵ֤א יוֹנָה֙ מִן־הָעִ֔יר וַיֵּ֖שֶׁב מִקֶּ֣דֶם לָעִ֑יר וַיַּ֩עַשׂ֩ ל֨וֹ שָׁ֜ם סֻכָּ֗ה וַיֵּ֤שֶׁב תַּחְתֶּ֙יהָ֙ בַּצֵּ֔ל עַ֚ד אֲשֶׁ֣ר יִרְאֶ֔ה מַה־יִּהְיֶ֖ה בָּעִֽיר׃ (ו) וַיְמַ֣ן יְהֹוָֽה־אֱ֠לֹהִ֠ים קִיקָי֞וֹן וַיַּ֣עַל ׀ מֵעַ֣ל לְיוֹנָ֗ה לִֽהְי֥וֹת צֵל֙ עַל־רֹאשׁ֔וֹ לְהַצִּ֥יל ל֖וֹ מֵרָֽעָת֑וֹ וַיִּשְׂמַ֥ח יוֹנָ֛ה עַל־הַקִּֽיקָי֖וֹן שִׂמְחָ֥ה גְדוֹלָֽה׃ (ז) וַיְמַ֤ן הָֽאֱלֹהִים֙ תּוֹלַ֔עַת בַּעֲל֥וֹת הַשַּׁ֖חַר לַֽמׇּחֳרָ֑ת וַתַּ֥ךְ אֶת־הַקִּֽיקָי֖וֹן וַיִּיבָֽשׁ׃ (ח) וַיְהִ֣י ׀ כִּזְרֹ֣חַ הַשֶּׁ֗מֶשׁ וַיְמַ֨ן אֱלֹהִ֜ים ר֤וּחַ קָדִים֙ חֲרִישִׁ֔ית וַתַּ֥ךְ הַשֶּׁ֛מֶשׁ עַל־רֹ֥אשׁ יוֹנָ֖ה וַיִּתְעַלָּ֑ף וַיִּשְׁאַ֤ל אֶת־נַפְשׁוֹ֙ לָמ֔וּת וַיֹּ֕אמֶר ט֥וֹב מוֹתִ֖י מֵחַיָּֽי׃ (ט) וַיֹּ֤אמֶר אֱלֹהִים֙ אֶל־יוֹנָ֔ה הַהֵיטֵ֥ב חָרָֽה־לְךָ֖ עַל־הַקִּֽיקָי֑וֹן וַיֹּ֕אמֶר הֵיטֵ֥ב חָֽרָה־לִ֖י עַד־מָֽוֶת׃ (י) וַיֹּ֣אמֶר יהוה אַתָּ֥ה חַ֙סְתָּ֙ עַל־הַקִּ֣יקָי֔וֹן אֲשֶׁ֛ר לֹא־עָמַ֥לְתָּ בּ֖וֹ וְלֹ֣א גִדַּלְתּ֑וֹ שֶׁבִּן־לַ֥יְלָה הָיָ֖ה וּבִן־לַ֥יְלָה אָבָֽד׃ (יא) וַֽאֲנִי֙ לֹ֣א אָח֔וּס עַל־נִינְוֵ֖ה הָעִ֣יר הַגְּדוֹלָ֑ה אֲשֶׁ֣ר יֶשׁ־בָּ֡הּ הַרְבֵּה֩ מִֽשְׁתֵּים־עֶשְׂרֵ֨ה רִבּ֜וֹ אָדָ֗ם אֲשֶׁ֤ר לֹֽא־יָדַע֙ בֵּין־יְמִינ֣וֹ לִשְׂמֹאל֔וֹ וּבְהֵמָ֖ה רַבָּֽה׃
(1) This displeased Jonah greatly, and he was grieved. (2) He prayed to GOD, saying, “O ETERNAL One ! Isn’t this just what I said when I was still in my own country? That is why I fled beforehand to Tarshish. For I know that You are a compassionate and gracious God, slow to anger, abounding in kindness, renouncing punishment. (3) Please, ETERNAL One, take my life, for I would rather die than live.” (4) GOD replied, “Are you that deeply grieved?” (5) Now Jonah had left the city and found a place east of the city. He made a booth [sukkah] there and sat under it in the shade, until he should see what happened to the city. (6) The ETERNAL God provided a ricinus plant which grew up over Jonah, to provide shade for his head and save him from discomfort. Jonah was very happy about the plant. (7) But the next day at dawn God provided a worm, which attacked the plant so that it withered. (8) And when the sun rose, God provided a sultry east wind; the sun beat down on Jonah’s head, and he became faint. He begged for death, saying, “I would rather die than live.” (9) Then God said to Jonah, “Are you so deeply grieved about the plant?” “Yes,” he replied, “so deeply that I want to die.” (10) Then GOD said: “You cared about the plant, which you did not work for and which you did not grow, which appeared overnight and perished overnight. (11) And should not I care about Nineveh, that great city, in which there are more than a hundred and twenty thousand persons who do not yet know their right hand from their left, and also much cattle!”I.e., infants and animals are not held responsible for their actions.
Context: This is Chapter 4 of the Book of Jonah. Jonah 4:2 is very similar to Joel 2:13; it’s unclear if one drew on the other or if they both drew on an earlier source. They both echo Psalms 103:8 and 145:8, 2 Chronicles 30:9, and especially Exodus 34:6-7.
1. At what points could this part of the story have turned out differently?
2. From this part of the story, why might we read this on Yom Kippur?
3. What’s the point of the plant?
4. How would you end the story?
Context: This is a Bible Raps production in 2012 by Matt Bar.
Context: This is a music video produced by G-dcast (now BimBam) in 2010.
Context: This is a 2020 conversation between Rabbi Michael Siegel of Anshe Emet Synagogue in Chicago and Jonah (played by Jonathan Adam Ross / JAR).
With appreciation to the Etz Chayim Chumash, Machzor Lev Chadash, and The Bible With and Without Jesus (by Amy-Jill Levine and Marc Zvi Brettler)
Appendix A: Jonah as Readers’ Theatre
Act 1
Scene 1: The Land of Israel
Narrator 1: The word of GOD came to Jonah son of Amittai.
G-d: Go at once to Nineveh, that great city, and proclaim judgment upon it; for their wickedness has come before Me.
Narrator 2: Jonah, however, started out to flee to Tarshish from GOD’s service. He went down to Joppa and found a ship going to Tarshish. He paid the fare and went down onto the ship to sail with the others to Tarshish, away from GOD’s service.
Scene 2: The Mediterranean Sea
Narrator 1: But GOD cast a mighty wind upon the sea, and such a great tempest came upon the sea that the ship was in danger of breaking up. In their fright, the sailors cried out, each to his own god; and they flung the ship’s cargo overboard to make it lighter for them.
Narrator 2: Jonah, meanwhile, had gone down into the hold of the vessel where he lay down and fell asleep. The captain went over to him.
Captain: How can you be sleeping so soundly! Up, call upon your god! Perhaps the god will be kind to us and we will not perish.
Sailors: Let us cast lots and find out on whose account this misfortune has come upon us.
Narrator 1: They cast lots and the lot fell on Jonah.
Sailors: Tell us, you who have brought this misfortune upon us, what is your business? Where have you come from? What is your country, and of what people are you?
Jonah: I am a Hebrew. I worship the ETERNAL, the God of Heaven, who made both sea and land.
Sailors (greatly terrified): What have you done?
Jonah: I am fleeing from God.
Sailors: What must we do to you to make the sea calm around us?
Narrator 2: The sea was growing more and more stormy.
Jonah: Heave me overboard, and the sea will calm down for you; for I know that this terrible storm came upon you on my account.
Narrator 1: Nevertheless, the men rowed hard to regain the shore, but they could not, for the sea was growing more and more stormy about them.
Sailors: Oh, please, ETERNAL One, do not let us perish on account of this man’s life. Do not hold us guilty of killing an innocent person! For You, O ETERNAL One, by Your will, have brought this about.
Narrator 2: And they heaved Jonah overboard, and the sea stopped raging. The men feared GOD greatly; they offered a sacrifice to GOD and they made vows.
Act 2: The Belly of the Fish
Narrator 1: GOD provided a huge fish to swallow Jonah; and Jonah remained in the fish’s belly three days and three nights. Jonah prayed to the ETERNAL his God from the belly of the fish.
Jonah: In my trouble I called to GOD, Who answered me; From the belly of Sheol I cried out, And You heard my voice. You cast me into the depths, Into the heart of the sea, The floods engulfed me; All Your breakers and billows Swept over me. I thought I was driven away Out of Your sight: Would I ever gaze again Upon Your holy temple? The waters closed in over me, The deep engulfed me. Weeds twined around my head. I sank to the base of the mountains; The bars of the earth closed upon me forever. Yet You brought my life up from the pit, My ETERNAL God! When my life was ebbing away, I called GOD to mind; And my prayer came before You, Into Your holy temple. They who cling to empty folly Forsake their own welfare, But I, with loud thanksgiving, Will sacrifice to You; What I have vowed I will perform. Deliverance is GOD’s!
Narrator 2: GOD commanded the fish, and it spewed Jonah out upon dry land.
Act 3: Nineveh
Narrator 1: The word of GOD came to Jonah a second time.
G-d: Go at once to Nineveh, that great city, and proclaim to it what I tell you.
Narrator 2: Jonah went at once to Nineveh in accordance with GOD’s command. Nineveh was a large city of GOD, a three days’ walk across.
Narrator 1: Jonah started out and made his way into the city the distance of one day’s walk, and made a proclamation.
Jonah: Forty days more, and Nineveh shall be overthrown!
Narrator 2: The people of Nineveh believed God. They proclaimed a fast, and great and small alike put on sackcloth.
Narrator 1: When the news reached the king of Nineveh, he rose from his throne, took off his robe, put on sackcloth, and sat in ashes. And he had a message cried through Nineveh.
King: By decree of the king and his nobles: No human or animal—of flock or herd—shall taste anything! They shall not graze, and they shall not drink water! They shall be covered with sackcloth—human and animal—and shall cry mightily to God. Let everyone turn back from their own evil ways and from the injustice of which they are guilty. Who knows but that God may turn and relent? God may turn back from wrathfulness, so that we do not perish.
Narrator 2: God saw what they did, how they were turning back from their evil ways. And God renounced the punishment that had been planned for them, and did not carry it out.
Act 4: Outside Nineveh
Narrator 1: This displeased Jonah greatly, and he was grieved.
Jonah: O ETERNAL One ! Isn’t this just what I said when I was still in my own country? That is why I fled beforehand to Tarshish. For I know that You are a compassionate and gracious God, slow to anger, abounding in kindness, renouncing punishment. Please, ETERNAL One, take my life, for I would rather die than live.
G-d: Are you that deeply grieved?
Narrator 2: Now Jonah had left the city and found a place east of the city. He made a booth there and sat under it in the shade, until he should see what happened to the city.
Narrator 1: The ETERNAL God provided a ricinus plant which grew up over Jonah, to provide shade for his head and save him from discomfort. Jonah was very happy about the plant.
Narrator 2: But the next day at dawn God provided a worm, which attacked the plant so that it withered. And when the sun rose, God provided a sultry east wind; the sun beat down on Jonah’s head, and he became faint. He begged for death.
Jonah: I would rather die than live.
G-d: Are you so deeply grieved about the plant?
Jonah: Yes, so deeply that I want to die.
G-d: You cared about the plant, which you did not work for and which you did not grow, which appeared overnight and perished overnight. And should not I care about Nineveh, that great city, in which there are more than a hundred and twenty thousand persons who do not yet know their right hand from their left, and many animals as well!
Appendix B: Jonah as a play
Jonah – The Unusual Traveler
By: David Schwartz, 2003
G-d: Wake up, Jonah. I have a job for you.
Jonah (sleepily): Whaaa…
G-d: The Big Travel Agency in the Sky has arranged an all-expenses paid trip to Nineveh for you.
Jonah: That’s great, boss, but why am I going?
G-d: I want you to deliver a message to the Ninevites, and the telegraph wires are down. Tell them that if they don’t start acting better, I’m going to destroy their city.
Jonah: But G-d, I’m not a prophet for nothing. They’ll probably repent, and you won’t destroy the city, and I could have stayed here and continued my nap. Besides, I was having a good dream.
G-d: Jonah!
Jonah (meekly): Yes, sir!
Jonah: Well, here I am at the port of Joppa. There’s a boat going to Nineveh, where they’ll probably laugh at me, and one going to Tarshish, where I can relax on the beach and get away from G-d. Hmm, tough choice.
Sailor 1: What’s the weather forecast for today?
Sailor 2: Sunny and clear. Looks like they’re finally right, for once.
Sailor 1: I don’t know. My bones are telling me that we’re about to get the storm of the century, and in 53 years at sea, they haven’t been wrong yet.
Sailor 2: Uh-oh! Looks like you were right again, old man. And just as I was starting to have some faith in those meteorologists!
Sailor 1: Gather round crew! Let’s draw lots to see who’s fault this is. …. OK, what’d you do, Jonah?
Jonah: I’ve been trying to run away from my G-d, but apparently it’s not working.
Sailor 2: What can we do?
Jonah: Throw me overboard. Only then the storm will abate.
Sailor 1: We can’t do that. Row harder, men.
Jonah: See, it’s not working. Just let me take a swim. I’m already wet.
Sailor 2: G-d, let his blood not be on our heads. (Splash!)
G-d: Well, Jonah’s in the water. What shall we do now? I know, I’ll consult the script. Someone bring me the Book of Jonah. Let’s see, we’re up to the beginning of Chapter 2. The first sentence is, “The Lord provided a huge fish to swallow Jonah…” Strange, I always thought that it was a whale, not a “huge fish”. Oh well, even G-d can be wrong about a story sometimes, I suppose.
Jonah: Geez, I always wanted to travel in a huge thing on the water, but this sure is a strange cruise ship. It looks like it’s opening its mouth, so I guess I don’t have any choice about boarding.
Big Fish: Something tickles! I knew I shouldn’t have swallowed that strange looking fish.
Jonah: G-d, if you get me out of here, I promise I’ll go to Nineveh.
G-d: Very well, but I’m holding you to your word this time. Spit him out, Big Fish.
Jonah: Thanks for the ride, Mr. Big Fish!
Big Fish: No problem! Feel free to ride the Big Fish Cruise Line any time!
Jonah: In forty days, G-d will overthrow this city!
King: That would be a bad thing. It sounds like this G-d guy isn’t kidding. Let it be proclaimed throughout the kingdom that nobody, as in human body or animal body, is to eat or drink. Instead, every body will wear sackcloth and repent. Failure to comply will bring Divine Wrath.
G-d: You know, the Ninevites seem pretty sincere about their repentance. I don’t think I’ll overthrow the city after all.
Jonah: Told you so.
Appendix C: Jonah in the Mishnah
(א) סֵדֶר תַּעֲנִיּוֹת כֵּיצַד, מוֹצִיאִין אֶת הַתֵּבָה לִרְחוֹבָהּ שֶׁל עִיר, וְנוֹתְנִין אֵפֶר מִקְלֶה עַל גַּבֵּי הַתֵּבָה, וּבְרֹאשׁ הַנָּשִׂיא וּבְרֹאשׁ אַב בֵּית דִּין, וְכָל אֶחָד וְאֶחָד נוֹתֵן בְּרֹאשׁוֹ. הַזָּקֵן שֶׁבָּהֶן אוֹמֵר לִפְנֵיהֶן דִּבְרֵי כִבּוּשִׁין, אַחֵינוּ, לֹא נֶאֱמַר בְּאַנְשֵׁי נִינְוֵה, וַיַּרְא הָאֱלֹהִים אֶת שַׂקָּם וְאֶת תַּעֲנִיתָם, אֶלָּא (יונה ג) וַיַּרְא הָאֱלֹהִים אֶת מַעֲשֵׂיהֶם, כִּי שָׁבוּ מִדַּרְכָּם הָרָעָה. וּבַקַּבָּלָה הוּא אוֹמֵר (יואל ב) וְקִרְעוּ לְבַבְכֶם וְאַל בִּגְדֵיכֶם:
(1) What is the customary order of fast days? Normally the sacred ark in the synagogue, which was mobile, was kept in a locked room. However, on fast days they remove the ark to the main city square and place burnt ashes upon the ark, as a sign of mourning. And they also place ashes on the head of the Nasi, and on the head of the deputy Nasi, and each and every member of the community likewise places ashes upon his head. The eldest member of the community says to the congregation statements of reproof, for example: Our brothers, it is not stated with regard to the people of Nineveh: And God saw their sackcloth and their fasting. Rather, the verse says: “And God saw their deeds, that they had turned from their evil way” (Jonah 3:10). And in the Prophets it says: “And rend your hearts and not your garments, and return to the Lord your God” (Joel 2:13). This teaches that prayer and fasting are insufficient, as one must also repent and amend his ways in practice.
(ד) עַל הָרִאשׁוֹנָה הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת אַבְרָהָם בְּהַר הַמּוֹרִיָּה, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה יהוה גּוֹאֵל יִשְׂרָאֵל. עַל הַשְּׁנִיָּה הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת אֲבוֹתֵינוּ עַל יַם סוּף, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע קוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה יהוה זוֹכֵר הַנִּשְׁכָּחוֹת. עַל הַשְּׁלִישִׁית הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת יְהוֹשֻׁעַ בַּגִּלְגָּל, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע קוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה יהוה שׁוֹמֵעַ תְּרוּעָה. עַל הָרְבִיעִית הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת שְׁמוּאֵל בַּמִּצְפָּה, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה יהוה שׁוֹמֵעַ צְעָקָה. עַל הַחֲמִישִׁית הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת אֵלִיָּהוּ בְּהַר הַכַּרְמֶל, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה יהוה שׁוֹמֵעַ תְּפִלָּה. עַל הַשִּׁשִּׁית הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת יוֹנָה מִמְּעֵי הַדָּגָה, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה יהוה הָעוֹנֶה בְּעֵת צָרָה. עַל הַשְּׁבִיעִית הוּא אוֹמֵר, מִי שֶׁעָנָה אֶת דָּוִד וְאֶת שְׁלֹמֹה בְנוֹ בִּירוּשָׁלַיִם, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה יהוה הַמְרַחֵם עַל הָאָרֶץ:
(4) For the conclusion of the first blessing: Redeemer of Israel, he recites: He Who answered Abraham on Mount Moriah (see Genesis 22:11–18), He will answer you and hear the sound of your cry on this day. Blessed are You, Lord, Redeemer of Israel. For the second blessing, to which he adds the verses of Remembrances, he recites: He Who answered our forefathers at the Red Sea (see Exodus 14:15–31), He will answer you and hear the sound of your cry on this day. Blessed are You, Lord, Who remembers the forgotten. For the third blessing, which includes the verses of Shofarot, he recites: He Who answered Joshua at Gilgal, when they sounded the shofar in Jericho (see Joshua 5:6), He will answer you and hear the sound of your cry on this day. Blessed are You, Lord, Who hears the terua. For the fourth blessing, he recites: He Who answered Samuel in Mizpah (see I Samuel, chapter 7), He will answer you and hear the sound of your cry on this day. Blessed are You, Lord, Who hears cries. For the fifth he recites: He Who answered Elijah on Mount Carmel (see I Kings, chapter 18), He will answer you and hear the sound of your cry on this day. Blessed are You, Lord, Who hears prayer. For the sixth blessing he recites: He Who answered Jonah from within the innards of the fish (see Jonah 2:2–11), He will answer you and hear the sound of your cry on this day. Blessed are You, Lord, Who answers in a time of trouble. For the conclusion of the seventh blessing, which is actually the sixth additional blessing, as the first blessing listed here is an expanded version of a regular weekday blessing, he recites: He Who answered David and Solomon his son in Jerusalem (see I Kings 8:12–53), He will answer you and hear the sound of your cry on this day. Blessed are You, Lord, Who has mercy on the Land.
Appendix D: Midrashim About Fish
The rabbis noticed that the Hebrew word for “fish” is masculine in Jonah 2:1, feminine in Jonah 2:2, and masculine in Jonah 2:11. The first, third, and fourth midrash addresses the first 2 instances, while the second midrash addresses the second and third instance.
… אמר הקב"ה אני הרחבתי לו מקום במעי דג זכר כדי שלא יצטער והוא אינו מתפלל אני מזמן דגה מעוברת שס"ה אלפים רבבות דגים קטנים כדי שיצטער ויתפלל לפני, מפני שהקב"ה מתאוה לתפלתן של צדיקים, באותה שעה זימן לו הקב"ה דגה מעוברת ואמרה לו דגה לדג איש נביא שבמעיך שגרני הקב"ה לבלעו אם אתה פולטו הרי טוב ואם לאו אני בולעך עמו, אמר לה מי יודע אם הדבר שאתה אומר אמת, אמר לו לויתן, הלכו אצל לויתן, אמרה לו דגה לויתן מלך על כל דגי הים אי אתה יודע ששגרני הקב"ה אצל דג זה לבלוע איש נביא שבמעיו, אמר לה הן, אמר לו דג ללויתן אימתי, אמר לו בשלש שעות אחרונות כשירד הקב"ה לצחק בי שמעתי כן, מיד פלטו ובלעתו הדגה והיה בצער גדול מתוך הדוחק ומתוך הטנוף, מיד כוון לבו בתפלה שנאמר ויתפלל יונה וגו' במעי הדגה, …
…. The Holy One said: I made a broad space for him in the belly of a male fish in order that he not be distressed and he isn’t praying! I will prepare a fish that is pregnant with three hundred and sixty five thousands and tens of thousands of little fish in order that he be distressed and pray before me. This is because the Holy One desires the prayers of the righteous. In that hour the Holy One brought a pregnant fish and she said to the other fish: the Holy One sent me to swallow up the prophet who is in your belly. If you will spit him out, good. If not I will swallow you with him. He said to her: who knows if what you say is true? She replied: leviathan. They went to leviathan and she said to him: leviathan, king over all the fish of the sea! Do you not know that the Holy One sent me to this fish to swallow the prophet who is in his belly? He said to her: yes. The fish said to leviathan: when? He replied: in the last three hours, when the Holy One descends to play with me. Thus I heard. He immediately spit out Yonah. The female fish right away swallowed him and he was in great distress because of the confinement and the filth. He immediately focused his heart in prayer, as it says “And Jonah prayed to the Lord his God, from the belly of the fish.” (Jonah 2:2) … [Also in Rashi on Jonah 2:1]
את הקשואים ואת האבטיחים. … וכן מה שהזכיר הדגה, כי היו נותנין להם מהדגים הנבאשים שהיו להם ארבעה וחמשה ימים שנצודו, כי מהחשובים שהיו חיים שנצודו בו ביום לא היו נותנים להם, ועל כן לא אמר זכרנו את הדגים או שיאמר זכרנו את הדג כי בכל מקום שתמצא דגה הוא הדג הנבאש, ממה שכתוב (שמות ז׳:כ״א) והדגה אשר ביאור מתה ויבאש היאור, גם תמצא ביונה הנביא (יונה ב׳:א׳) וימן יהוה דג גדול, הזכירו תחלה בשם דג וכאשר בלעו והשלים מנויו ומת קראו דגה, הוא שכתוב (שם) ויתפלל יונה אל יהוה אלהיו ממעי הדגה, ומזה אמר (שם ) מבטן שאול שועתי שמעת קולי, כי היושב בבטן מת הוא כיושב בשאול. ומה שאמר אח"כ (שם) ויאמר יהוה לדג ויקא וגו', דג שני היה לפי שאין כבודו להיות בבטן המת, ולכך קבלו דג שני ובלעו ונצטוה להקיאו אל היבשה. ….
את הקשואים ואת האבטיחים, “the cucumbers and the melons, etc.” …Moreover, the fact that they mentioned fish was an outright insult against the manna seeing the only kind of fish the Israelites had been given in Egypt were the fish which had already begun to decompose and to stink. They were given only fish which had been caught at least 4 or 5 days previously. This is the reason they spoke about remembering הדגה instead of דגים or הדג, “the fish.” The word הדגה means that these fish were recognizable only as a species not individually. We know that this is an appropriate distinction from Jonah 2:1 where the prophet describes G’d as commanding דג גדול, “a large fish” to swallow Jonah. However, when the Torah refers to the fish in the river Nile at the time the river was turned into blood, the dead fish are described as דגה. The river is described as “stinking with these dead fish.” (Exodus 7:17). When Jonah prayed inside the belly of the fish, that fish is described as דגה, because Jonah describes himself as praying from “Sheol,” i.e. from the grave (Jonah 2:3). If someone sits inside a dead belly he is equivalent to sitting in a grave. If, later on, we read that G’d commanded Jonah to be spewed out and to be swallowed by a second (smaller) fish, this was only because it was not dignified for Jonah to sit inside a dead fish. The second fish was then ordered to spew out Jonah on dry land (Jonah 2:11). …
אולי נטתה מפני. …. וכיון שבלעו ועשה מנויו מת הדג כי לא נברא אלא לכך, וזהו ששנה הלשון אחר כך מדג לדגה, דכתיב (שם) ויתפלל יונה אל יהוה אלהיו ממעי הדגה, ועל זה אמר מבטן שאול שועתי.
אולי נטתה מפני, “if she had not turned aside on my account, etc.” … It is also peculiar that initially the fish is described as דג, fish (masculine) whereas in the course of the narrative the author changes to describe it as דגה, fish (feminine). Jonah is described as praying from the entrails of the דגה (Jonah 2:2) after he had first spent three days inside the דג. The term דגה repeatedly occurs as describing dead fish such as in Exodus 7:21 when the fish of the river Nile which had died due to the plague of blood are described as והדגה אשר ביאור מתו. [Perhaps the fact that the fish had died was the catalyst which caused Jonah to pray. Ed.]. When he said: מבטן שאול שועתי, “I have cried out from the belly of Sheol,” he meant that the fish had become his grave (Jonah 2:3).
אֲמַר לֵיהּ רַב פָּפָּא לְאַבָּיֵי: מִמַּאי דְּ״דָג שֶׁאֲנִי טוֹעֵם״ — גָּדוֹל הוּא, דִּכְתִיב: ״וַיְמַן יהוה דָּג גָּדוֹל לִבְלוֹעַ אֶת יוֹנָה״. וְהָכְתִיב: ״וַיִּתְפַּלֵּל יוֹנָה אֶל יהוה אֱלֹהָיו מִמְּעֵי הַדָּגָה״!
Rav Pappa said to Abaye: From where is it derived that the phrase: Fish [dag] is konam for me, and for that reason I will not taste it, a reference to a large fish? As it is written: “And the Lord prepared a great fish [dag] to swallow up Jonah” (Jonah 2:1). The Gemara asks: But isn’t it written in the following verse: “Then Jonah prayed to the Lord his God out of the belly of the fish [daga]” (Jonah 2:2)? This indicates that a large fish can be referred to as a daga as well.
The Synagogue at Huqoq
The 4th century CE synagogue at Huqoq, in the Galilee, has a mosaic floor which also addresses this question. In this depiction, Jonah is eaten by a fish (male) which is eaten by another fish (female), which is eaten by a third fish (male). You can learn about the synagogue and its excavation here: https://www.biblicalarchaeology.org/wp-content/uploads/2019/05/BAR-MJ19-Huqoq.pdf And here: https://www.wunc.org/arts-culture/2023-08-11/unc-archaeologist-dig-ancient-jewish-synagogue-biblical
Appendix E: Midrashim about Nineveh’s Sin
וַיְהִי בַּיּוֹם הַשְּׁמִינִי. … כְּשֶׁשּׁוֹלֵחַ הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁלוּחוֹ לְאֻמּוֹת הָעוֹלָם, הֵם עוֹשִׂים תְּשׁוּבָה וּמִתְכַּסִּים בַּשַּׂק וְצָמִים, כְּמוֹ שֶׁעָשׂוּ אַנְשֵׁי נִינְוֵה, שֶׁנֶּאֱמַר: מִטַּעַם הַמֶּלֶךְ וּגְדֹלָיו וְגוֹ' (יונה ג, ז). אָמְרוּ זִכְרוֹנָם לִבְרָכָה, מִי שֶׁהָיְתָה בְּבֵיתוֹ קוֹרָה אַחַת אוֹ אֶבֶן אַחַת מִגֶּזֶל, הוֹרֵס הַבַּיִת וּמוֹצִיאוֹ וּמֵשִׁיב הַגֶּזֶל. וּבִשְׁבִיל זֶה הָיָה מִתְיָרֵא יוֹנָה לְהִנָּבֵא, דַּאֲמַר רַבִּי טַרְפוֹן, מְמֻנֶּה הָיָה הַדָּג וְכוּ'. …
And it was on the eighth day: … When the Holy One, blessed be He, sends His messenger to the nations of the world, they repent, cover themselves in sackcloth and fast - as did the people of Nineveh, as it is stated (Jonah 3:7), "from the order of the king and his principals, etc." They, may their memory be blessed, said, "One who had a beam or a stone that was stolen in his house would destroy the house and remove it and return the theft." And because of this did Yonah fear to prophesy to Nineveh. As Rabbi Tarfon said, "The fish was designated, etc." …
וְיָשׁוּבוּ אִ֚ישׁ מִדַּרְכּ֣וֹ הָֽרָעָ֔ה וּמִן־הֶֽחָמָ֖ס אֲשֶׁ֥ר בְּכַפֵּיהֶֽם׃ אָמַר רִבִּי יוֹחָנָן. מַה שֶׁהָיָה בְכַף יְדֵיהֶם הֶחֱזִירוּ. מַה שֶׁהָיָה בְשִׁידָּה תֵיבָה וּמִגְדָּל לֹא הֶחֱזִירוּ.
Each man shall repent his evil ways and robbery in their hands. Rebbi Joḥanan said, what they had in their hands they returned, what was in a chest, a trunk and a cupboard they did not return.
… וְאֵין ״כַּפַּיִם״ אֶלָּא חָמָס, שֶׁנֶּאֱמַר: ״וּמִן הֶחָמָס אֲשֶׁר בְּכַפֵּיהֶם״ …
…And Rabbi Ami adds that the term “hand” means nothing other than a sin of violence, as it is stated: “And from the violence that is in their hands” (Jonah 3:8). …
״וְיָשֻׁבוּ אִישׁ מִדַּרְכּוֹ הָרָעָה וּמִן הֶחָמָס אֲשֶׁר בְּכַפֵּיהֶם״, מַאי ״וּמִן הֶחָמָס אֲשֶׁר בְּכַפֵּיהֶם״? אָמַר שְׁמוּאֵל: אֲפִילּוּ גָּזַל מָרִישׁ וּבְנָאוֹ בְּבִירָה — מְקַעְקֵעַ כׇּל הַבִּירָה כּוּלָּהּ וּמַחְזִיר מָרִישׁ לִבְעָלָיו.
The verse states: “And let them turn, every one from his evil way, and from the violence that is in their hands” (Jonah 3:8). What is the meaning of the phrase “and from the violence that is in their hands”? Shmuel said that the king of Nineveh proclaimed: Even if one stole a beam and built it into his building, he must tear down the entire building and return the beam to its owner. Although the Sages decreed that one need only pay financial compensation in a case of this kind, these people wanted to repent completely by removing any remnant of stolen property from their possession.
ויתכסו, … והוסיף א] תפלה, שיקראו אל אלהים בחזקה, ב] תשובה שישובו כל איש מדרכו הרעה ומן החמס, כי על החמס אין מועיל הוידוי והחרטה עד שישיב את החמס הנמצא בכפיו, אל בעליו:
"They shall be covered"- …And he added on [to the decree] 1) prayer, that "they shall cry mightily to God" [and] 2) repentance, that "everyone should turn back from their own evil ways and from the thievery" because [in repentance] for thievery confession and regret do not benefit [the sinner in repenting] until he returns the [object of] thievery found in his hands to its owner.
מדרכו הרעה. שאר עבירות:
"From his evil way"- [this is referring to] other transgressions.
ומן החמס. הוא כנגד כולם ועליו נגזרה גזרתם:
"And from the treachery"- It is [considered equal] opposite all of them and on it was their decree decreed.
מי יודע. עבירו' שבידו ישוב:
Whoever knows—the sins he has committed, shall repent.
ר' נחוניא בן הקנה אומר, תדע לך כח התשובה בא וראה מפרעה מלך מצרים שמרד בצור עליון הרבה מאד … והלך ומלך בננוה והיו אנשי נינוה כותבים מכתבי עמל וגוזלים איש את ריעהו …
Rabbi Nechunia, son of Haḳḳanah, said: Know thou the power of repentance. Come and see from Pharaoh, king of Egypt, who rebelled most grievously against the Rock, the Most High, …He went and ruled in Nineveh. The men of Nineveh were writing fraudulent deeds, and everyone robbed his neighbour …
וירא, מדרכם הרעה. כלל כל הרעות ומן החמס שבו בתשובה שלמה כמו שאמרו רבותינו ז"ל מי שגזל מריש ובנאו בבירה גדולה מקעקע כל הבירה כולה ומחזיר מריש לבעליו:
"And he saw...from their evil way"- [This phrase] includes all the evils [they were doing]. "And from the treachery" [means] they repented a complete repentance, like our Rabbis of blessed memory said: "One who steal a beam and builds it into a large pit must destroy the whole pit in its entirety and return the beam to its owner."