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| About site: http://www.ucalgary.ca/~elsegal/Shokel/950921_Jonah.html |
Title: Religion and Spirituality/People/Old Testament/Jonah - The Repentance of Nineveh Rabbinic commentary interpreting Jonah's reluctance to preach to the Ninevites as misguided patriotism.
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The Repentance of Ninevehvar gradientshadow={}gradientshadow.depth=6 //Depth of shadow in pixelsgradientshadow.containers=[]gradientshadow.create=function(){var a = document.all ? document.all : document.getElementsByTagName('*')for (var i = 0;i < a.length;i++) { if (a[i].className == "shadow") { for (var x=0; x0){ for (var i=0; i TheRepentance of Nineveh*  First Publication: Jewish Free Press, September 21 1995, p. 18.Bibliography:Ephraim Urbach, "The Repentance of the People of Nineveh and the Jewish-Christian Polemic," Tarbiz 20 (1950), 118-22. The choice of the Book of Jonah as the Torah reading for the YomKippur Afternoon Service undoubtedly stems from its universal lessons about thepower of repentance. To the prophet's exasperation, the Almighty accepted the people of Nineveh'ssincere commitment to turn from their evil ways, and canceled his threat todestroy the city. Jonah himself, in his shortsighted determination to avert therescue of Nineveh, does not come across in a very favourable light. The ancient Rabbis, especially in the Babylonian Talmud, studied the Biblicaldescription of the Ninevites' change of heart, citing it as a paradigm to beemulated by all persons who wish to repair their relationships with theirCreator. Surprisingly, in some of the ancient Rabbinic works composed in the Land ofIsrael, we encounter a very different assessment of the events. These textsaccuse the people of Nineveh of staging an elaborate deception, of feigningtheir repentance, and even of impudently threatening to cause suffering toinnocent beasts unless God will agree to exercise compassion. As for the people's declaration "Let every one turn from his evil way and fromthe iniquity which is in his hands," the midrashic sources read this in anarrowly legalistic manner: Only those ill-gotten items that were literallyin their hands at the time did they agree to restore--but articles thatwere kept in chests and coffers were excluded from the commitment. Why did the Jewish sages go to such pains to discredit the Ninevites, inblatant disregard for the apparent meaning of the Bible text? It would appear that here, as in many similar instances, the Rabbis wereresponding to an ideological challenge. For the repentance of Nineveh hadbecome a focus of the fierce polemical exchanges that typified Jewish-Christiancontacts during the early development of the church. In some of the Gospels, utilizing an idea that appears in Jewish preaching aswell, Jesus compares himself to Jonah, who succeeded in influencing thegentiles while failing to achieve equivalent success among his compatriots :"The men of Nineveh shall rise up in the judgment with this generation, andshall condemn it: for they repented at the preaching of Jonah." Viewed in light of such charges, Jonah came to be depicted by the Midrash as avirtual national hero whose devotion to his people impelled him to refuse hismission in order to prevent future generations of Jews from being subjected tothe unflattering contrast. In doing so, Jonah was joining a respectable line ofprophets, including Moses himself, who were ready to put their own souls on theline to protect the interests of their people. This interpretation would be repeated in the commentary of the 3rd- and4th-century Church Father Jerome, who lived in the Holy Land and studiedextensively with Jewish teachers. Echoing the Rabbinic traditions, Jerome hasJonah bemoaning his fate: "I alone was selected from among all the prophets, sothat in bringing salvation to others, I shall herald the ruin of my ownpeople." Another Christian writer, Efrem the Syrian, told how the grateful Nineviteswanted to escort Jonah back to his homeland, but the prophet put them off,ashamed lest the heathen guests witness the sinfulness of his own people. In a possible reaction to the strong influence of Jewish practices and ideasin the Syrian Church, Efrem did not pass up this opportunity to berate the Jewsfor their reliance on the merits of their forefathers, and for valuing the Lawmore than the God who gave it. Efrem concluded his account by having the peopleof Nineveh praise God "for humiliating the Jews by means of the gentiles." The midrashic defamation of the Ninevites is therefore recorded only insources that emanate from the Land of Israel, where Christianity was makingsuccessful inroads in the wake of the various tragedies that were besetting theJewish nation. It is against this background, of Christian apologists making unflatteringcomparisons between the sincerity of the pagans and the stubbornness of theJews, that we ought to appreciate the Rabbinic vilification of the Ninevitesand their admiration for Jonah's solidarity with his people. The prophet, theyfelt, had foreseen the destructive uses to which his mission would one day beput by Israel's rivals. This article and many others are now included in the book |
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Rabbinic | commentary | interpreting | Jonah's | reluctance | to | preach | to | the | Ninevites | as | misguided | patriotism. |
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Rabbinic commentary interpreting Jonah's reluctance to preach to the Ninevites as misguided patriotism.
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