Chapter 4: The reach of compassion
Sefer Yonah | Yonah 4:1-11 | Units 8-9
Nineveh is spared, but Yonah objects. A plant, a worm and a wind prepare him to hear the final question.
Unit 8: Why is Yonah angry? (4:1-5)
4:1
Verse
ืึทืึผึตืจึทืข ืึถืึพืืึนื ึธื ืจึธืขึธื ืึฐืืึนืึธื ืึทืึผึดืึทืจ ืืึนื
This displeased Yonah greatly, and he became angry.
Radak
ืืืจืข. ืฉืจืฉื ืืจืข ืืื ืืืจืข ืืขืื ื ืืณ ืชืจืข ืขืื ื ืืื ืื ืืฉืจ ืืืฉืงืื ืืื ืืืืจื ืจืื ืืืืื ืืืื ืืืข ืืื ื ืืขืืืื ืื ืืืืข ืโ ืืื ืืืจ ืื ืืงืืดื ืืจืื ื ืืืื ืื ืฉื ืืื ืฉืืืจ ืขืืืื ืืืื ืฉืฉืื ืืืจืื ืืจืขื:
โIt displeased.โ Its root is y-r-a [yod-resh-ayin]. Similarly: โIt was evil in Hashemโs eyesโ (Bereshit 38:10); โhis eye will be hostileโ (Devarim 28:54); and all forms of this pattern, contrary to Rabbi Yehudahโs view. How did Yonah know, when the forty days had not yet elapsed? The Blessed One told him through prophecy that He had withdrawn the decree against them, since they had turned from their evil way.
ืืืืจ ืื. ืืื ืฉืคืืจืฉื ื ืืขืืืจ ืืฉืจืื ืฉืื ืฉืื ืืืจืื ืืจืขื:
โHe became angry.โ As we explained, this was on account of Israel, who had not turned away from their evil way.
Key point: Radak says prophecy informed Yonah that the decree had been withdrawn before the forty days were over. His anger returns us to Israelโs failure to repent.
4:2
Verse
ืึทืึผึดืชึฐืคึผึทืึผึตื ืึถืึพืืณ ืึทืึผึนืืึทืจ ืึธื ึผึธื ืืณ ืึฒืืึนืึพืึถื ืึฐืึธืจึดื ืขึทืึพืึฑืืึนืชึดื ืขึทืึพืึทืึฐืึธืชึดื ืขึทืึพืึผึตื ืงึดืึผึทืึฐืชึผึดื ืึดืึฐืจึนืึท ืชึผึทืจึฐืฉืึดืืฉืึธื ืึผึดื ืึธืึทืขึฐืชึผึดื ืึผึดื ืึทืชึผึธื ืึตึพื ืึทื ึผืึผื ืึฐืจึทืืึผื ืึถืจึถืึฐ ืึทืคึผึทืึดื ืึฐืจึทืึพืึถืกึถื ืึฐื ึดืึธื ืขึทืึพืึธืจึธืขึธืื
He prayed to Hashem and said: Please, Hashem, was this not what I said while I was still in my own land? That is why I hastened to flee to Tarshish. For I knew that You are a gracious and compassionate God, slow to anger and abundant in kindness, and One who relents from calamity.
Radak
ืืืชืคืื. ืืื ื ืืชืคืื ืงื ื ื ืืช ื ืคืฉื ืืืืจ ืืชืืืช ืชืคืืืชื ืื ื ืืณ:
โHe prayed.โ Yonah prayed: โPlease take my lifeโ (4:3). At the beginning of his prayer he said: โPlease, Hashem.โ
ืืื ืื ืืืจื. ืื ืฉืืืืชื ืืืฉื ืืืืืจ ืขื ืืื ืื ืืืืชื ืืคืื ืฉืืฉืืื ืืชื ืื ืขื ืืจืขื ืืชืืื ืชืฉืืืชื ืืืจืืช ืจืขื ืืืฉืจืื:
โWas this not my word?โ What I was thinking and saying to myself: I feared that they would repent, that You would relent from the calamity, and that their repentance would bring harm upon Israel.
ืื ื. ืืชืื ืืโื:
โPlease [annah].โ It is written with a final he.
ืขื ืืืืชื. ืืขืื ืืืืชื ืืื ืขืื ืื ืืืืจ:
โWhile I was [ad heyoti].โ While I was still there; similarly, โthis one was still speakingโ (Iyov 1:16-18).
ืงืืืชื ืืืจืื. ืงืืื ืฉืชืื ืืื ื ืืืืชื ืืื ืคืขื ืฉื ืืช:
โI hastened to flee.โ Before Your prophecy concerning this would come to me a second time.
ืื ืื. ืงืืฅ ืื ืืื ืืื ืื ื ืืื ืื ื ืคืขื:
โAnd relenting [veniham].โ It has a kamatz because it is a participle in the nifal conjugation.
Malbim on Jonah 4:2
ืืื ืื ืืืจื, ืจโื ืขืื ืืืืืชื ืขื ืืืืชื ืืโื ืืจื ืฉืืืืชื ืื ื ืื ืื ืืื ืื ืืืจื ืื ืืชื ื ืื ืขื ืืจืขื. ืจโื ืฉืืืขืชื ืื ืฉืืื ืืืขืชื ืืืืื ืขืืืื ืืช ืืจืขื ืื ืืืช ืขืืื ืชืืืฃ ืืขืช ืืืืจื ืืฆื ืืื ืื ื ืืืืจืืช ืืคืื ืืฃ ืฉืื ืืขืฉื ืชืฉืืื ืืจืืื, ืฉืืจื ืื ืื ืขืฉื ืชืฉืืื ืขื ืืื ืขโื ืืืโื ืื ืืืืช ืขืืืื ืืช ืืจืขื ืืคื ื ืฉื ืืืช ืขื ืืจืขื ืืื ืืืื ืืขืืืื ืงืื ืืืืช ืืช ืืืืจื, ืืขื ืื ืงืืืชื ืืืจืื ืชืจืฉืืฉื ืจโื ืฉืื ืืจืืชื ืืคื ื ืฉืืฉืืชื ืฉืืขืฉื ืชืฉืืื ืืจืืื ืฉืื ืื ืืืืชื ืืกืจื ืืืืช ืืฉืืืืืช ืืืฉืื ืชืืขืื ืื ื ืืจื ืจืง ืืคื ื ืฉืืืขืชื ืฉืืฃ ืฉืืฉืืจื ืขืืืื ืขืฆืืื ืื ืชืฉืืืชื ืขโื ืื ืจืฆืืชื ืืืืช ืืฉืืืืืช:
โWas this not my word?โ That is: While I was still on my own soil in the Land of Israel, before I went to Nineveh, this was what I said: You relent from calamity. I knew then that You did not intend to bring the calamity upon them, and that, at the very time of the decree, You had already relented because of Your graciousness and patience, even if they did not repent properly. For they did not repent of the sin of idolatry, yet You did not bring the calamity upon them, because You had already relented from it; therefore, on a slight pretext, You cancelled the decree. โThat is why I hastened to flee to Tarshishโ: I did not flee because I thought they would repent properly. Had that been so, I would not have refused a mission to bring back those who had strayed from the path. Rather, I knew that even if they remained idolaters, You would not destroy them. That is why I did not want to undertake the mission.
Key point: The words that would usually comfort a penitent form Yonahโs complaint. Radak stresses the consequences for Israel; Malbim stresses mercy despite incomplete religious change.
4:3
Verse
ืึฐืขึทืชึผึธื ืืณ ืงึทืึพื ึธื ืึถืชึพื ึทืคึฐืฉืึดื ืึดืึผึถื ึผึดื ืึผึดื ืืึนื ืืึนืชึดื ืึตืึทืึผึธืื
Now, Hashem, please take my life from me, for death is better for me than life.
Radak
ืืขืชื, ืงื ื ื ืืช ื ืคืฉื. ืฉืื ืืจืื ืืจืขืช ืืฉืจืื ืืื ืฉืืืจ ืืฉื ืจืืื ื ืขโื ืืื ื ื ื ืืกืคืจื ืืื ืืืจ ืืจืื ื ื ื ืืจืื:
โNow โฆ please take my life.โ So that I will not see Israelโs misfortune. Similarly, Moshe our teacher, peace be upon him, said: โPlease erase me from Your bookโ (Shemot 32:32), and also: โPlease kill me outrightโ (Bemidbar 11:15).
Key point: Radak compares Yonahโs request with Mosheโs pleas over Israel. The comparison explains the national concern behind the request without making every response to that concern correct.
4:4
Verse
ืึทืึผึนืืึถืจ ืืณ ืึทืึตืืึตื ืึธืจึธื ืึธืึฐื
Hashem said: Are you so very angry?
Radak
ืืืืืจ ืืณ ืืืืื ืืจื ืื. ืื ืืจื ืื ืืื ืืื ืืืจ ืื ืขืื ืืื ืจืืฆื ืืืืจ ืขืื ืืจืื ืืืช ืฉืืื ื ืื ืืืื ืฉืืืจื ืื ืขื ืกืืืืชื ืืฉืืื ืืืืื ืขื ืื ื ืืืืง ืืขื ืื ืืื ืืืืืช ืืืชื ืืืื ืืืื ืฉืืจื ืืืื ืืืฉ ืืคืจืฉืื ืื ืืืื ืฉืื ื ืขืืฉื ืืื ืืจื ืื ืืโืช ืืื ืืื ืืืืื:
โHashem said: Are you so very angry?โ Are you extremely angry? He said nothing further to him, but meant: I will yet show you a sign that it is not right for you to be angry at My forgiveness of those who repent. Hetev denotes the intensity of a matter; similarly: โI crushed it, grinding it thoroughlyโ (Devarim 9:21) - breaking it thoroughly. Some explain: Does the good that I do for them make you angry? Yonatan translated it in the sense of โveryโ: halahada.
Key point: Radakโs principal translation is โAre you very angry?โ He understands the question as the beginning of a lesson whose demonstration is still to come.
4:5
Verse
ืึทืึผึตืฆึตื ืืึนื ึธื ืึดืึพืึธืขึดืืจ ืึทืึผึตืฉืึถื ืึดืงึผึถืึถื ืึธืขึดืืจ ืึทืึผึทืขึทืฉื ืืึน ืฉืึธื ืกึปืึผึธื ืึทืึผึตืฉืึถื ืชึผึทืึฐืชึผึถืืึธ ืึผึทืฆึผึตื ืขึทื ืึฒืฉืึถืจ ืึดืจึฐืึถื ืึทืึพืึผึดืึฐืึถื ืึผึธืขึดืืจื
Yonah left the city and sat to the east of it. He made himself a shelter there and sat beneath it in the shade, waiting to see what would happen in the city.
Radak
ืืืฆื, ืืงืื ืืขืืจ. ืืฉื ืื ืืืงืื ืฉืืื ืืืจื ืืขืืจ ืขื ืืฉืจ ืืจืื ืืืื ืื ืืขืืื ืืชืฉืืืชื ืืชืฉืื ืืืืจื ืขืืืื:
โHe went out โฆ east of the city.โ He sat in a place east of the city, waiting to see whether perhaps they would fail to maintain their repentance and the decree against them would return.
Key point: Yonah waits because, in Radakโs reading, Nineveh might relapse and the decree might return. The cityโs present repentance and its future endurance are different questions.
Questions from the text
- How does Yonah know the decree has been withdrawn before the forty days end? See Radak on 4:1.
- According to Radak on 4:2-3, whose misfortune does Yonah fear? Why does Radak compare him with Moshe?
- Compare Radak and Malbim on 4:2. What precisely does each identify as Yonahโs objection to Nineveh being spared?
- What two interpretations does Radak offer for the question in 4:4? What demonstration does he say will follow?
- If Yonah knows Nineveh has been spared, what is he still waiting to see in 4:5, according to Radak?
Unit 9: Learning to care (4:6-11)
4:6
Verse
ืึทืึฐืึทื ืืณึพืึฑืึนืงึดืื ืงึดืืงึธืืึนื ืึทืึผึทืขึทืโ ืึตืขึทื ืึฐืืึนื ึธื ืึดืึฐืืึนืช ืฆึตื ืขึทืึพืจึนืืฉืืึน ืึฐืึทืฆึผึดืื ืืึน ืึตืจึธืขึธืชืึน ืึทืึผึดืฉืึฐืึทื ืืึนื ึธื ืขึทืึพืึทืงึผึดืืงึธืืึนื ืฉืึดืึฐืึธื ืึฐืืึนืึธืื
Hashem God appointed a kikayon plant, and it grew up over Yonah to provide shade over his head and relieve his distress. Yonah was very happy about the kikayon.
Radak
ืืืื. ืืฆืืืื ืืคื ืฉืขื ืืืขืคโื ืฉืขืฉื ืื ืกืืื ืืฆื ืืืื ืืืฉื ืขืฆื ืืกืืื ืื ืืฉื ืฉื ืขื ืืืืืช ืื ืืจืืขืื ืืื ืืขืฉื ืขืื ืืืช ืื ืืืฉืืืื ืืืืจืช ืืณ ืืื ืจืืืื ืขื ืื ืืขืฉืื:
โHe appointed.โ He caused it to grow for that moment. Although Yonah had made a shelter for shade, perhaps its branches had dried out, since he sat there until the completion of the forty days. He performed this sign for him to give him understanding of Hashemโs decree and to teach that His compassion extends to all His works.
ืืงืืงืืื. ืืื ืขืฉื ืฉืชืืจืื ื ืคืืจืืชืื ืืชืืืื ื ืืขืืฉื ืฆื ืืืืฉื ื ืืื ืืฉืื ืงืืง ืืืืจื ืืืืจื ืืื ืงืืง ืจืืฉ ืืงืืฉ ืืืจ ืงืืงืืื ืืืื ื ืืืจ ืจืื ืืจ ืืจ ืื ื ืืืืื ืืื ืื ืงืืงืืื ืืืื ื ืืืฆืืืืืื ืืื ืืืื ืคืฉืงื ืจืื ืคืโ ืืื ืืฆืขื ืืืื ืืื ืืื ืืขื ืคืื ืื ืืื ืืืื ืืชืื ืคืโ ืขื ืคืชืื ืืื ืืืืช ืืืืื ืืืชื ืืฆื ืืืคืจืฆืืืื ืขืืืื ืืฉืื, ืคืืจืฉ ืืืจืขืื ืื ืขืืฉืื ืฉืื ืืคืโ ืจืืื ื ืฉืืืื ืื ืืคื ื ืฉืืื ืขืฉื ืื ืงืจื ืืืฉืื ืขืจืื ืืืืจืโื ืืคืโ ืฆืืืืืื ืืฆืืชื ืืชืฉืืืช ืืืืื ืื ืืืื ืกืจืง ืืืฉ ืืืงืืืื ื ืืจืื ืืขืืฉื ืืจืขืื ืื ืืขืืฉืื ืืื ืฉืื ืืื ืื ืฉืืฉ ืื ืฆื ื ืืจืื ืฉืืชื ืืื ื ืืฉืื ืืืฉืื ืขืจืื ืืืืจืโืข:
โA kikayon.โ This is a plant whose branches grow long and high, providing shade. In the Mishnah it says: โNor with kik oilโ (Shabbat 2:1). In the Gemara they asked: What is kik? Resh Lakish said: Yonahโs kikayon. Rabbah bar bar Hanah said: I myself have seen Yonahโs kikayon. It resembles the tzeluliva and grows among watercourses - that is, it grows among pools of water. They train it over the entrances to shops - that is, they raise it over shop entrances for shade. They make oil from its seeds - that is, oil is made from its kernels. Rabbenu Shemuel ben Hofni explained that it is the plant called al-kharwa in Arabic. As for the meaning of tzeluliva, I found in a responsum of the Geonim: It is a non-fruit-bearing tree, of which there are many in our region. It produces seeds from which oil is made; someone who suffers greatly from cold drinks some of it. Its name in Arabic is al-kharwaโ.
ืืจืขืชื. ืืืื ืืฉืืฉ ืฉืืืื ืฉืืืฉื ืขืฆื ืืกืืื ืฉืืื ืื ืฆื:
โFrom his distress.โ From the heat of the sun that beat upon him, because the branches of the shelter that had shaded him had dried out.
Key point: The plant provides real relief and becomes a teaching sign. Radak states its lesson explicitly: Hashemโs compassion extends to all His works. His botanical and medicinal report is historical description.
4:7
Verse
ืึทืึฐืึทื ืึธืึฑืึนืงึดืื ืชึผืึนืึทืขึทืช ืึผึทืขึฒืืึนืช ืึทืฉืึผึทืึทืจ ืึทืึผืืึณืจึธืช ืึทืชึผึทืึฐ ืึถืชึพืึทืงึผึดืืงึธืืึนื ืึทืึผึดืืึธืฉืื
God appointed a worm at dawn the next day; it struck the kikayon, and it withered.
Radak
ืืืื. ืืืืื ืืชืืืขืช ืืคื ืฉืขื ืืืงืื ืืงืืงืืื:
โHe appointed.โ He provided the worm at that moment, in the place where the kikayon was.
ืืขืืืช. ืืืืช:
โAt the rising [baโalot].โ With a bet.
ืืชื ืืช ืืงืืงืืื. ืชืืืขืช ืืฉืื ื ืงืื ืืื ืื ืชืืืื ื ืืชืืืขืช:
โIt struck the kikayon.โ Tolaโat, โwormโ, is grammatically feminine. Similarly: โFor the worm will eat itโ (Devarim 28:39).
ืืชื. ืจืืฆื ืืืืจ ืฉืืชืื ืืืื ืืืืจ ืฉื ืคืกืง ืืื ื ืืืืช ืืืจืฅ ืื ืืชื ืืืฉื ืขืืื ืฉืืื ืื ืืฆื ืืื ื ืืื ืืื ืืืชื ืื ืืฉืืื ืืืืืจืช ืืขืืืช ืืฉืืจ ืืืื ืืืืฉ:
โIt struck.โ That is, it cut through it below. Once it was cut and its supply of moisture from the earth was interrupted, the leaves that had shaded him dried out. His happiness thus lasted one day; the following morning, at dawn, the plant was struck and withered.
Key point: The relief is brief: a day of happiness, followed by the loss of the shade. The appointed worm belongs to the same deliberate lesson as the appointed plant.
4:8
Verse
ืึทืึฐืึดืโ ืึผึดืึฐืจึนืึท ืึทืฉืึผึถืึถืฉื ืึทืึฐืึทื ืึฑืึนืงึดืื ืจืึผืึท ืงึธืึดืื ืึฒืจึดืืฉืึดืืช ืึทืชึผึทืึฐ ืึทืฉืึผึถืึถืฉื ืขึทืึพืจึนืืฉื ืืึนื ึธื ืึทืึผึดืชึฐืขึทืึผึธืฃ ืึทืึผึดืฉืึฐืึทื ืึถืชึพื ึทืคึฐืฉืืึน ืึธืืึผืช ืึทืึผึนืืึถืจ ืืึนื ืืึนืชึดื ืึตืึทืึผึธืื
When the sun rose, God appointed a scorching east wind. The sun beat upon Yonahโs head, and he grew faint. He asked to die, saying: Death is better for me than life.
Radak
ืืืื, ืืืื. ืืืืื ืืจืื ืืคื ืฉืขื ืืืืกืืฃ ืื ืฆืจื ืขื ืฆืจืชื ืืืื ืืฉืืฉ ืืคืโ ืืจืืฉืืช ืืืงื ืฉื ืขืฉื ืื ื ืืื ืืืจืฉืื ืื ืฉืืืชื ืืชโื ืฉืชืืงืชื ืืจืื ืงืืื ืืื ืืื ืืชื ืืฉืืฉ ืืจืื ืืืฉืืฉ:
โIt happened โฆ He appointed.โ He provided the wind at that moment, adding distress to Yonahโs distress through the heat of the sun. Harishit means strong: people become as though deaf when it blows. Yonatan translated โsilentโ. The east wind is hot. โThe sun struckโ - the wind and the sun.
ืืืชืขืืฃ. ืืืขื ื ืคืฉื ืื ืืืื ืืื ืขื ืฉืื ืืืื ืืขืืื ืขื ืขืฆืื ืืจืื ืืืื ืืืืขื ืืฆืื ืจืืื ืืื ืฉืคืโ ืชืชืขืืคื ื ืืกืคืจ ืขืืืก ืืื ืืืืจื ืจืืืชืื ื ืโื ืฉืื ืืชืขืืคโ:
โHe grew faint.โ His spirit became exhausted and deeply overwhelmed, until he could no longer sustain himself because of the great heat, and his life almost left him. This is as we explained the word titโalafnah in the Book of Amos (8:13). Similarly, our Sages say: โLest she faintโ (Shabbat 9b).
Key point: Radak records differing senses of harishit, but both readings leave Yonah exposed to oppressive heat. The repeated wish to die now follows physical suffering.
4:9
Verse
ืึทืึผึนืืึถืจ ืึฑืึนืงึดืื ืึถืึพืืึนื ึธื ืึทืึตืืึตื ืึธืจึธืึพืึฐืึธ ืขึทืึพืึทืงึผึดืืงึธืืึนื ืึทืึผึนืืึถืจ ืึตืืึตื ืึธืจึธืึพืึดื ืขึทืึพืึธืึถืชื
God said to Yonah: Are you so very angry about the kikayon? He said: I am angry enough to die.
Radak
ืืืืืจ. ืืืืืจ ืืื:
โHe said.โ Its meaning is clear.
Key point: The earlier question returns with one addition: โabout the kikayonโ. Yonah now answers aloud, creating the starting point for Hashemโs comparison.
4:10
Verse
ืึทืึผึนืืึถืจ ืืณ ืึทืชึผึธื ืึทืกึฐืชึผึธ ืขึทืึพืึทืงึผึดืืงึธืืึนื ืึฒืฉืึถืจ ืึนืึพืขึธืึทืึฐืชึผึธ ืึผืึน ืึฐืึนื ืึดืึผึทืึฐืชึผืึน ืฉืึถืึผึดืึพืึทืึฐืึธื ืึธืึธื ืึผืึดืึพืึทืึฐืึธื ืึธืึธืื
Hashem said: You cared about the kikayon, for which you did not labour and which you did not grow; it came into being in a night and perished in a night.
Radak
ืืืืืจ ืืณ ืืชื ืืกืช ืขื ืืงืืงืืื. ืืืฃ ืขื ืคื ืฉืื ืืก ืขื ืืงืืงืืื ืืื ืืคื ื ืฆืขืจื ืื ืืงืืดื ืืก ืขื ื ืื ืื ืืคื ื ืืืืื ืื ืื ืืจืืื ืื ืืืืื ืืื ืฉืืชืื ืืื ืื ืืืจืฅ ืืืืื ืืโืฉ ืืื ืืืื ืืื ืฉืืชืื ืืืืืืื ืืจืืชืื ืืืฃ ืขื ืคื ืฉืคืืจืฉื ื ืื ืขื ืืฉืจืื ืืื ืืงืื ืขื ืืื ืืืื ืืืืจ ืืื ืฉืืืจ ืืฆืจืชืื ืืฃ ืขืฉืืชืื ืืื ืืคื ืฉืืฉืจืื ืืืืจืื ืืืืื ืืึพื ืืืชืจ ืืฉืืจ ืืื ืืืื ืืืืชื ืืืืืื ืฉืืื ืืืจ ืืคืกืืง ืขื ืืฉืจืื:
โHashem said: You cared about the kikayon.โ Although he cared about the kikayon only because of his own suffering, so too the Blessed One cares about Nineveh for the sake of His glory, for created beings are His glory, as it says: โThe whole earth is full of His gloryโ (Yeshayahu 6:3). This applies especially to the human species, as it says: โFor My glory I created himโ (Yeshayahu 43:7). Although we explained that verse as referring to Israel, it nevertheless speaks of the human species, as it says: โI formed him; indeed, I made him.โ The verse is applied to Israel because Israel recognises the glory of God more than the rest of humanity, apart from the wise among them.
ืืฉืจ ืื ืขืืืช ืื ืืื ืืืืชื. ืืืืจ ืฉืืขืืื ืื ืืืื ืืื ืขืฆื ืืืชืจ ืืืืื ืืืขืคโื ืฉืืงืืดื ืื ืขืื ืืืฆืืจืช ืื ืืจืืื ืืืจื ืชืืจื ืืืฉืื ืื ื ืืื ืืืืื ืืฉืืืขืื:
โFor which you did not labour and which you did not grow.โ A person is more grieved by losing something for which he has laboured. Although the Blessed One did not toil in creating His creatures, the Torah speaks in human language so that its hearers can understand.
ืฉืืื ืืืื ืืื ืืืื ืืืื ืืื. ืืื ืืื ืื ืืื ืื ื ืื ืืื ืืืื ืืื ืื ืืืื ืืื ืื ืืืฉ ืื ืขืฉืจืื ืืคืโ ืื ืืืื ืื ืืืืื ืืืช ืฆืื ืืืืืื ืืืืจืช ืืื ืืกืืฃ ืืืืื ืื ืืขืืืช ืืฉืืจ ืืืื ืืืืืฉ:
โWhich came into being in a night and perished in a night.โ Bin is like ben, as in bin Nun. Bin laylah is like ben laylah, โa child of a nightโ, as one says โa month oldโ or โtwenty years oldโ. โA child of a nightโ means that it grew in one night and perished in the next night, at the end of the night, for it was struck at dawn and withered.
Key point: Radak does not pretend Yonah loved the plant without self-interest. He explains the analogy through the Creatorโs concern for creatures who express His glory, and treats the language of labour as a human analogy.
4:11
Verse
ืึทืึฒื ึดื ืึนื ืึธืืึผืก ืขึทืึพื ึดืื ึฐืึตื ืึธืขึดืืจ ืึทืึผึฐืืึนืึธื ืึฒืฉืึถืจ ืึถืฉืึพืึผึธืึผ ืึทืจึฐืึผึตื ืึดืฉืึฐืชึผึตืืึพืขึถืฉืึฐืจึตื ืจึดืึผืึน ืึธืึธื ืึฒืฉืึถืจ ืึนืึพืึธืึทืข ืึผึตืืึพืึฐืึดืื ืึน ืึดืฉืึฐืึนืืืึน ืึผืึฐืึตืึธื ืจึทืึผึธืื
And should I not care about Nineveh, the great city, in which there are more than a hundred and twenty thousand people who do not know their right hand from their left, and many animals?
Radak
ืืื ื ืื ืืืืก, ืืจืื ืืโื ืจืืื ืืื. ืืืชืจ ืืโื ืจืืื ืืื ืืจืืื ืืื ืขืฉืจืช ืืืคืื ืืืืช ืืฉืชืื ืืืืจืื ืืโื ืืืฉืโื ืืื ื ื ืืืืฉื:
โShould I not care โฆ more than twelve myriads of people.โ More than twelve myriads of people. A myriad is ten thousand. In the word mishtem, the mem has a lengthening mark, and the shin has no dagesh.
ืืื. ืืืื ืืืจืื ืื ืงืืืช:
โPeople [adam].โ This includes males and females.
ืืฉืจ ืื ืืืข. ืฉืื ืงืื ืื ืืื ืืืขื ืืื ืืืื ื ืืฉืืืื ืืืื ืืื ืืื ืืืื ืืื ืขืื ืฉ ืืื ืืขืืืจ ืืืืืช ืืืืื ืฉืืืืืช ืฉืื ืื ื ืื ืืื ืขืื ืฉ ืืื ืืืื ืจืื ืฉืืฉ ืืขืืจ ืืืืืื ืืื ืื ืขืื ืฉ ืืืืืช ืืขื ืื ืืื ืจืืื ืืืืก ืืืืืื ืืื ืฉืื ืขื ืจืืื:
โWho do not know.โ These are young children, who do not know their right hand from their left. They have no sin, and punishment comes upon them only on account of their parents. Since the parents have repented, the children are free of punishment. Likewise there are many animals in the city, and animals have neither liability to punishment nor merit. All these deserve care and compassion, all the more so when they are numerous.
Key point: Radak identifies the 120,000 as young children and includes the animals in the argument for compassion. The book ends with Hashemโs question; it does not record Yonahโs reply.
Chapter in view
Yonah knows the language of mercy but struggles with its application to Nineveh. The loss of a plant makes his own concern visible. Radak connects the final comparison to the Creatorโs glory, innocent children and animals. The book leaves Hashemโs question sounding in the readerโs ears.
Questions from the text
- Why might Yonah still need the kikayon after building a shelter? What purpose does Radak assign to the sign in 4:6?
- Compare the repeated โappointedโ in 2:1 and 4:6-8. What does each appointed creature or force do to Yonah?
- Compare 4:4 and 4:9. Which words are added to the question, and what answer does Yonah now give?
- Radak on 4:10 acknowledges Yonahโs self-interest. How does he still explain the comparison with Hashemโs concern for Nineveh?
- Who are the people unable to distinguish right from left, according to Radak on 4:11? Why do both they and the animals strengthen the final argument?