SEE, THEN, THAT I, I
AM HE; THERE IS NO GOD BESIDE ME. I DEAL DEATH AND GIVE LIFE; I WOUNDED AND I
WILL HEAL; NONE CAN DELIVER FROM MY HAND.
(Devarim
32;39)
Said The Holy One, Blessed Be He, to Moshe: "Moshe, son of whom are you?" He replied: "Son of Amram."
"And Amram is the son of whom?" He replied: "Son of Kehat."
Said The Holy One, Blessed Be He: "Are any of them still alive?" He replied: "All have died."
Said to him The Holy One, Blessed Be He: "And you want to
live!?"
He replied, "Master of the Universe, the first man stole and ate against your will, and you sentenced him to death, but I - did I ever steal anything from you?! You wrote about me "My servant Moshe, most trustworthy in my house" - how, then, can I die?"
Said He: "Are you greater than Avraham, whom I tested with ten trials?"
He replied: "Avraham fathered Yishmael, whose descendents enslaved your children."
Said He: "Are you greater than Yitzhak?"
He replied: "Yitzhak fathered one who will destroy your house, and his sons will kill your sons."
Said to him The Holy One, Blessed Be He: "Did I order you to kill the Egyptian?!" Replied Moshe to Him: "But you killed all the firstborn of Egypt, yet I am to die because of a single Egyptian?!"
Said to him The Holy One, Blessed Be He: "Are you comparable to me, killing and giving life? Can you give life as I do?"
(From the midrash "The Death of Moshe", "Beit Hamidrash"
quoted in New Studies in the Book of Shemot by Prof. Nechama Leibowitz z"l)
Remember us for life,
O King who delights in
life;
Inscribe us in the book of
life for thy sake,
O living God.
The Book of Yonah, which we read at the Mincha service on Yom Kippur, never fails to excite us, despite the fact that the story is not at all realistic; ostensibly, it is very naive.
What is the secret of this small and puzzling book? It seems to me that the answer is hidden in a bi-directional development. On the one hand, throughout the book there is a seemingly unintentional process of smashing convention, total negation of the religious and consistent approach, that which always knows how to behave properly. At the same time, it provides an answer - abstruse, but full of challenge - to the theological question which stands at the center of the book: What is the way of God's management of the world?
Let us first note prejudices shattered throughout the book.
1.
We all know that prophets are God-fearing. Yonah is a prophet
- but he presents no vision; he is courageous - but he flees God and His word.
In contrast to Avraham before the destruction of Sodom, he does not attempt to
annul the terrible sentence. Yonah is revealed to be a complainer, pitying the
castor tree and himself, but not other people. Yet more, Yonah desires the
execution of the verdict, which means the annihilation of Ninveh, which is
"a large city of God" (Yonah
3:3)
2. Sailors are generally considered to be marginal persons, rough and lacking moral awareness. Yet it is the sailors who refuse to save their own lives by throwing Yonah into the sea. They relate to Yonah gently, despite the danger which he brought upon them; they row to shore in order to save him, and they pray for the welfare of the sinner's soul. This is in striking contrast to Yonah's silence upon hearing of Ninveh's sentence, and his insistence upon the implementation of the sentence.
3.
We tend to deny goyim (represented in this
narrative by the sailors) the ability to achieve pure religious awareness. Yet
here, after they cried out - each to his god - attempting all solutions,
they offer the pure prayer: "Oh please, Lord, 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 Lord, by Your will, have brought this about." (Yonah 1:14). At the end of the chapter we read
"The men feared the Lord greatly; they offered a sacrifice to the Lord
and they made vows" (1:16)
4. We are infected by the idea that man cannot be changed, and it is clear to us that corrupt and evil people - such as those of Ninveh - are beyond repair. Yet we discover that "The people of Ninveh believed God" (3:8) and that everyone had turned "back from his evil ways and from the injustice of which he is guilty" (3:8). The book teaches, then, that every man is capable of reformation. This is exceptional testimony about human faith in God which we find elsewhere in the Bible only in reference to Avraham - "And he put his trust n the Lord, and He reckoned it to his merit. (Bereishit 15:6), and with reference to the Children of Israel after the miracle of the parting of the waters "And they believed in God and in His servant Moshe (Shemot 14:31).
5. There is a widespread notion that animals are of no consequence in matters of capital law. Yet here we read that the cattle also participated in the repentance process. Even more, in citation of the rationale for God's verdict, man and beast appear as equals: "And should not I care about Ninveh, that great city, in which there are more than a hundred and twenty thousand men who do not yet know their right hand from their left, and many beasts as well!" (Yonah 4:11).
6. The Book of Yonah shows that God's power, which is expressed through his control of the universe (over the sea, the big fish, the castor, the worm, and the wind) is not in contradiction to His goodness. "God renounced the punishment" (3:10, 4:2), and changed his declared intention; we learn that goodness is not weakness.
The author of the book rejects the world view (represented by Yonah) which demands a solid and well-established order of life. This is a known view, which supplies an authoritative and only answer - free of doubts - to every question; it professes to know that which occurs behind the curtain. Yonah justifies his action: "O Lord! 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." It seems that Yonah's stubbornness persists till the end. Yonah is (again) silent in the face of God's answer to him. Perhaps it is because he does not accept it?
In the Book of Yonah there is also absolute negation of the rule, "Let justice pierce the mountain". Yonah, prophet of God, knows that God is forgiving, but despite this he believes that forgiveness contravenes justice, for "mercy cannot be a factor in judgement", and it is right that "the sinning soul must die." (Ezekiel 18:4). The story of the castor tree places Yonah's opinion in an ironic light, for he himself has pity on the castor, and is angry unto death at its loss.
But it seems to me that the main message
which the story carries is to be found in passages from the Book of Isaiah,
"For my plans are not your plans, nor are My ways yours ways, declares
the Lord. But as the heavens are high above the earth, so are my ways high
above your ways, and My plans above your plans."
The Book of Yonah justifies God's supervision over his world which is characterized by "You cannot foresee the actions of God, who causes all thing to happen" (Kohellet 11:5).God's ultimate answer to Yonah is "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 Ninveh, 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 beasts as well?!" (Yonah 4:11). The midrash elaborates:
"The Holy One, Blessed Be He, ordered a worm which attacked the castor tree and the tree died; flies and mosquitoes hovered overhead and tormented him from all sides, until he wished to die. Tears flowed from his eyes like rain before The Holy One, Blessed Be He, and He said to him: "Yonah, why do you weep? Are you sorry for this plant which you did not raise, which you did not fertilize, which you did not water? One night did it live, and the next it dried up. So you had pity upon it, shall I not have mercy on the great city of Ninveh?" At that moment Yonah prostrated himself and said: "Conduct your world with the rule of mercy, as is written, "To the Lord our God belong mercy and forgiveness" (Daniel 9:9) (Yalkut Shimoni 551).
In his answer, God does not say that he waives the punishment because there are present ten tzadikkim, nor because of the inhabitants' repentance, and not even because God had made efforts to create the great city. God says that he waives the punishment because he has mercy on every man and beast; he is called "a compassionate and gracious God" (Yonah 4:2) Maimonides explains the meaning of these attributes:
"We are commanded to walk in these middle ways, and they are good and straight paths, as is written "You shall walk in his ways" (Devarim 25:9). Thus did they teach in explication of this mitzvah: Just as He is called 'merciful', so you shall be merciful; just as He is called 'compassionate', so shall you be compassionate; just as He is called holy, so shall you be holy. In this fashion the prophets assigned to God all those attributes, slow to anger and abounding in kindness, righteous and just, sincere, courageous and strong., etc. This is to teach that these are good and straight paths, and man must lead himself in them, and emulate according to his ability."
This is the challenge with which the Book of Yonah presents us.
In writing this article, I made use of materials written by C.T. Enoch, Yeshaayahu Leibowitz, Yair Zakowitz, Uriel Simon, and F. Frankel.
Yehuda Pinchover is a founder of
"Netivot Shalom"
Our master [Rabbi Hayyim of Zans], once spun a parable:
A man had been wandering about in a forest for several days, not knowing which was the right way out. Suddenly he saw a man approaching him. His heart was filled with joy. "Now I shall certainly find out which is the right way", he thought to himself. When they neared one another, he asked that man, "Brother, tell me which is the right way. I have been wandering about in this forest for several days."
Said the other to him, "Brother, I do not know the way out either. For I too have been wandering about here for many, many days. But this I can tell you; do not take the way I have been taking, for that will lead you astray. And now let us look for a new way out together."
(Darkhey
Hayyim, quoted in "Days of Awe" by Agnon)
"The Lord passed before him and proclaimed" - Said
Rabbi Yochanan: Were this not actually written, it could not have been said. It
teaches us that The Holy One, Blessed Be He, wrapped himself as a shliach
tzibbur - a cantor - and showed Moshe the order of prayer. He said to him:
Whenever Israel sins, - let them do this order before me, and will
forgive them. "The Lord, the Lord" - I am He before man
sinned, and I am He after man sins and repents. "A compassionate and
gracious God" - said Rabbi Yehuda: A covenant was made promising that
the Thirteen Attributes will never go unanswered, as is written, (Shemot 34), "I hereby make a
covenant."
(Bavli, Rosh Hashana 17b)
There is no magical power in turning to the Thirteen Attributes of God; like every promise given in the Torah, the only significance of the Thirteen Attributes is the demand made of man so that he be worthy of this promise.
Regarding the custom of reciting the Thirteen Attributes in "Selichot", and during most of the year during the Tachanun prayer, the Alshich (Rabbi Moshe ben Hayyim, disciple of Rabbi Yosef Karo, 16th cent.) wrote: The Talmud does not say "Let them say this order before me," but rather "Let them do this order before me." Forgiveness is effected not by the saying but by the doing. The meaning of the words of Rabbi Yochanan and Rabbi Yehuda is that when a person does, i.e., makes his personal attributes similar to those of The Holy One, Blessed Be He, as per the recommendation of Chazal - Just as He is called 'merciful', so you shall be merciful, just as He is called 'compassionate', so shall you be compassionate, just as he is called 'slow to anger and abounding in kindness' so shall you be slow to anger and abounding in kindness - only then will your transgressions be forgiven.
That covenant made over the Thirteen Attributes is not a prescription for forgiveness of sin, but it is a program for human behavior. Whoever is acquainted with Maimonides's writings, knows of the doctrine of "negative attributes". No description has any validity with regards to God. These attributes point to man's obligation to emulate ... living according to these attributes is both the repentance and the atonement.
'... How often do we see that we are wrapped in our prayer shawls and recite the Thirteen Attributes, yet we are not answered. But the meaning is that whenever Israel does according to this order of attributes which the Lord does, having mercy and being gracious to the poor, being slow to anger and doing kindness one to the other, waiving demands for rightful satisfaction, as in the words of Chazal: If one waives his demands for rightful satisfaction, his sins will be forgiven, then they (Israel) are assured that they will not remain empty-handed; but if they are cruel, and act immorally, certainly they will be condemned by their recitation of the Thirteen Attributes' (Sefer Yereim).
In other words, not only are the Thirteen Attributes not a magic means for atonement of sins; the mention of The Holy One's attributes by one who makes no effort to observe them calls attention to his sins. Not only do they not provide a remedy for man, they become a pitfall.
(Y. Leibowitz, Discussion on the
Festivals and Appointed Times of Israel, pp. 184-185)
Conciliation Is A Complex Process And Does Take Into
Consideration "Who Is Right"
Yom Kippur does not atone for social transgression until one placates
his fellow - this is how Rabbi Elazar ben Azarya expounded "Of all your
sins before God shall you be cleansed" - Sins between man
and God are atoned for by Yom Kippur; sins between man and his fellow, Yom
Kippur does not effect atonement until he placates his fellow.
(Mishnah Yoma 8:9)
Rab once had an altercation with a slaughterer of livestock. The latter did not come before him (for reconciliation). On Yom Kippur Eve, Rab said: "I will go to him myself to appease him."
(On the way) Rav Huna met him and asked: "Where is the master going?" He replied: "To reconcile with so and so". He said: "Abba is going to commit murder." He went anyway. The slaughterer was seated, hammering an ox head. He raised his eyes and saw him. He said to him: "Abba, you? Go away. I have nothing in common with you!"
At that moment, a bone broke loose, lodged itself in his throat, and killed him.
(Yoma 87a)
"Rab once had an altercation with a slaughterer of livestock". The text does not tell us who was right or who was wrong. The commentators unanimously agree that Rab was in the right. But the butcher did not come on Yom Kippur eve to ask forgiveness of Rab. Rab therefore felt it was his duty to bring forth this demand for forgiveness, for the sake of the offender: he decided to appear before the person who insulted him. Here we have a reversal of obligation. It is the offended party who worries about the forgiveness that the offender does not concern himself with. Rab goes out of his way to provoke a crisis of conscience in the slaughterer of livestock. The task is not easy!
Rab's disciple, whom he meets on the way, is aware of this. This disciple, Rab Huna, asks: "Where is the master going?" "To reconcile with so and so." To which Rab Huna replies, without illusions: "Abba (familiar name of Rab) is going to commit a murder." Rab Huna is convinced that the slaughterer will not be moved by Rab's gesture; fault of the slaughterer will only be aggravated. Excessive moral sensitivity will become the cause of death... . The game of offense and forgiveness is a dangerous one. But Rab ignores the advice of his pupil. He finds the slaughterer at his professional occupation. He is seated and hammering an ox head. He nevertheless raises his eyes to insult once again the person coming humbly toward him. "Go away, Abba. I have nothing in common with you."
The expression is marvelously precise and underlines one of the essential aspects of the situation. Mankind is spread out different levels. It is made up of multiple worlds that are closed to one another because of their unequal heights. Men do not yet form a single humanity. As the slaughterer keeps strictly to his level, he keeps on hammering the head; suddenly a bone breaks loose from it and kills him. It is certainly not of a miracle that the story wants to tell us, but of this death within the systems in which humanity closes itself off. It also wants to speak to us of the purity which can kill, in a mankind as yet unequally evolved, and of the enormity of the responsibility which Rab took upon himself in his premature confidence in the humanity of the Other.
(From E. Levinas: Nine Talmudic
Readings, translated by Annette Aronowicz, pp. 22-23)
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