ELISHA THE DISCIPLE OF ELIJAH VIII. ELISHA AND JONAH Vol. IV, (pp. 237-253). 1 Seder ‘Olam 21; Tosefta Sotah 12.5; Megillah 14a; Shir 4.11; Ekah 4 (end). Comp. Ratner on Seder ‘Olam, loc. cit. The statement in the two Midrashim just mentioned, that in Elijah’s time there were sixty myriads of prophets (according to some, double this number), is very likely based on a misconception of the old source given in Seder ‘Olam, where so large a number of prophets refers not to the time of Elijah, but to the entire course of Jewish history. The words in the old source read : There were forty-eight prophets and seven prophetesses, whose prophecies are written down in Scripture; but besides them there were as many prophets as men delivered from Egypt (*. e., sixty myriads), whose prophecies, however, were not written down. In the quotation from Seder ‘ Olam in Megillah the variant is found : “ double the number of those who were delivered from Egypt.” Four of Elijah’s disciples are mentioned by name; they are Micah, Jonah, Obadiah, and Elisha. PRK (Griinnhut’s edition, 64). Comp. Index, under these names. Elisha’s birthplace was Abel-meholah, “mourning-dance”, so called because the inhabitants of this place had the custom of performing dances in the house of mourning. But thus they expressed their trust in God ’s justice, who rewards the pious after their departure from this life, and who will bring them to life in the time of resurrection. Aguddat Shemuel, 1 Kings. Comp. Zeker Natan, 92a, No. 2. On the disciples of Elijah and Elisha, see also Targum Deut. 34.3. a ER 5, 22-23. Comp, also Ta'anit 10b; Sotah 49a; Berakot 31a, and Yerushalmi 5, 8d. As to the conception that the angel of death has no power over one occupied with the study of the Torah, see vol. IV, p. 114, and note 125 appertaining thereto. The angel who came to take Elijah was not the angel of death, but his task was similar to that entrusted to the latter. Comp. Friedmann, Introduction to ER, 16-17. J Baraita of 32 Middot, No. 1. For the correct text, see MHG I, XIX. As to the question whether Elisha revived two dead persons (one more than his master Elijah), or only one, see note 21. Neither the eight miiacles of Elijah nor the sixteen of Elisha are enumerated in the 343 4-6] The Legends of the Jews Midrashim extant to-day, but the reading lTOttp’D in MHG undoubtedly refers to an old source where they were given in detail. Comp. Katzenellenbogen, Netibot ‘Olam, 9, seq. a Sotah 46b-47a. According to the Haggadah, Elisha’s mockers were not boys, but grown-up men who “behaved like silly boys”. The leading men of Jericho were not entirely free from blame, for if they had done their duty and accompanied the prophet on his way from the city to Bethel, nobody would have dared to insult the prophet Elisha in their presence, and the regrettable incident would not have occurred. See Sotah, loc. cit. In this passage it is also stated that the number of men killed by the bears amounted to forty-two, corresponding to the sacrifices brought by Balak (Num. 23.1, seq.), since God records good deeds even if not prompted by good motives; see note 39 on vol. IV, p. 31. Comp, also the quotation from an unknown Midrash by Shu'aib 90d; Hadar on Num. 23.28; Zohar II, 224a-224b; Kimhi 2 Kings 2.24. The relation of the forty-two sacrifices to the forty-two persons devoured by the bears is not quite clear, and the attempted explanations of the talmudic statement by the commentators are far from being satisfactory. On the sickness of Elisha, see vol. IV, pp. 245-246. s Pesahim 66b. On Elijah’s irascibility, see vol. IV, pp. 216-217. It was on account of the merit of the observance of the Sabbath that God gave victory to Joram and his allies in the war against Moab; Mekilta RS, 162. Comp, note 35, on vol. IV, p. 187. 6 Sanhedrin 39b; Sifre N., 133; Tan. B. I, 167; WR 13.3; Jerome, introduction to his commentary on Obadiah (who remarks: Hunc ajunt Hebraei, qui sub rege Samariae Achab. . .pavit. . . prophetas) ; ER 24, 125-126. Obadiah was reluctant to announce the doom of the nation to which he belonged by birth, but was forced to do it by the seventy-one members of the “heavenly Synedrion”; Aggadat Bereshit 14, 32 (whence Rimze Haftarot, Wa-Yishlah).Notes 1 — Elisha and Jonah
The voices of the thousands of prophets of his time were stilled when Elijah was translated from earth to heaven. With him vanished the prophetical spirit of those who in former times had in no wise been his inferiors. Elisha was the only one among them whose prophetical powers were not diminished. On the contrary, they were strengthened, as a reward for the unhesitating readiness with which he obeyed Elijah's summons, and parted with the field he was ploughing, and with all else he possessed, in favor of the community. Thenceforward he remained Elijah's unwearying companion. When the angel descended from heaven to take Elijah from earth, he found the two so immersed in a learned discussion that he could not attract their attention, and he had to return, his errand unfulfilled.
Elijah's promise to bestow a double portion of his wondrous spirit upon his disciple was realized instantaneously. During his life Elisha performed sixteen miracles, and eight was all his master had performed. The first of them, the crossing of the Jordan, was more remarkable than the corresponding wonder done by Elijah, for Elisha traversed the river alone, and Elijah had been accompanied by Elisha. Two saints always have more power than one by himself.
His second miracle, the "healing" of the waters of Jericho, so that they became fit to drink, resulted in harm to himself, for the people who had earned their livelihood by the sale of wholesome water were very much incensed against the prophet for having spoiled their trade. Elisha, whose prophetic powers enabled him to read both the past and the future of these tradesmen, knew that they, their ancestors, and their posterity had "not even the aroma of good about them." Therefore he cursed them. Suddenly a forest sprang up and the bears that infested it devoured the murmuring traders. The wicked fellows were not undeserving of the punishment they received, yet Elisha was made to undergo a very serious sickness, by way of correction for having yielded to passion. In this he resembled his master Elijah; he allowed wrath and zeal to gain the mastery over him. God desired that the two great prophets might be purged of this fault. Accordingly, when Elisha rebuked King Jehoram of Israel, the spirit of prophecy forsook him, and he had to resort to artificial means to re-awaken it within himself.
Like his teacher, Elisha was always ready to help the poor and needy, as witness his sympathy with the widow of one of the sons of the prophets, and the effective aid he extended to her. Her husband had been none other than Obadiah, who, though a prophet, had at the same time been one of the highest officials at the court of the sinful king Ahab. By birth an Edomite, Obadiah had been inspired by God to utter the prophecy against Edom. In his own person he embodied the accusation against Esau, who had lived with his pious parents without following their example, while Obadiah, on the contrary, lived in constant intercourse with the iniquitous King Ahab and his still more iniquitous spouse Jezebel without yielding to the baneful influence they exercised. This same Obadiah not only used his own fortune, but went to the length of borrowing money on interest from the future king, in order to have the wherewithal to support the prophets who were in hiding. On his death, the king sought to hold the children responsible for the debt of the father. In her despair the pious wife of Obadiah went to the graveyard, and there she cried out: "O thou God-fearing man!" At once a heavenly voice was heard questioning her: "There are four God-fearing men, Abraham, Joseph, Job, and Obadiah. To which of them does thou desire to speak?" "To him of whom it is said, "He feared the Lord greatly.'"
She was led to the grave of the prophet Obadiah, where she poured out the tale of her sorrow. Obadiah told her to take the small remnant of oil she still had to the prophet Elisha and request him to intercede for him with God, "for God," he said, "is my debtor, seeing that I provided a hundred prophets, not only with bread and water, but also with oil to illuminate their hiding-place, for do not the Scriptures say: 'He that hath pity upon the poor lendeth unto the Lord'?" Forthwith the woman carried out his behest. She went to Elisha, and he helped her by making her little cruse of oil fill vessels upon vessels without number, and when the vessels gave out, she fetched potsherds, saying, "May the will that made empty vessels full, make broken vessels perfect." So it was. The oil ceased to flow only when the supply of potsherds as well as vessels gave out. In her piety the woman wanted to pay her tithe-offering, but Elisha was of the opinion that, as the oil had been bestowed upon her miraculously, she could keep it wholly and entirely for her own use. Furthermore, Elisha reassured her as to the power of the royal princes to do her harm: "The God who will close the jaws of the lions set upon Daniel, and who did close the jaws of the dogs in Egypt, the same God will blind the eyes of the sons of Ahab, and deafen their ears, so that they can do thee no harm." Not only was the poor widow helped out of her difficulties, her descendants unto all times were provided for. The oil rose in price, and it yielded so much profit that they never suffered want.
THE SHUNAMMITE Comp, also ibid. 55, 101-114, and 58, 118-119. See further vol. I, p. 422; vol. Ill, p. 58; vol. VI, p. 375, note 104. The Haggadah concerning Obadiah ’s non-Jewish descent is very likely based upon the fact that he is described in Scripture as a “God-fearing man” (1 Kings 18.3), which later was the usual name of a proselyte. See Schiirer, Geschichte (fourth edition), III, 174, note 70. During the great famine Ahab said to Obadiah: “ It seems that thou art not as worthy a man as the pious of the former generations; Laban was blessed for the merits of Jacob, and Potiphar received blessings on account of Joseph; but thou bringest no blessings to me.” A heavenly voice thereupon proclaimed: “And Obadiah 344 Elisha and Jonah [7-10 feareth the Lord greatly.” See Sanhedrin, loc. cit ER, 24, 126. Comp, the following note. 7 ShR 31.4 and Tan. Mishpatim 9 read: Jehoram stretched out his hands to receive the interest paid him by Obadiah. His punishment for taking interest was that Jehu’s bow smote him ‘‘between his arms” and killed him; see 2 Kings 9.24.; Comp. vol. IV, p. 190, top. That it was Obadiah ’s widow for whose benefit Elisha performed the miracle with the cruse of oil is presupposed in many old sources, Jewish as well as Christian. Comp. Josephus, Antiqui., IX, 4.2; PK 2, 13b (which reads: Were it not for the merits of Obadiah 's widow, Israel would have been destroyed); Tehillim 16, 118; Targum and Theodoretus on 2 Kings 4.1; ps.-Epiphanius, De Vitis Prophetarum, Obadiah; Ephraem 1, 526C. Comp, also MHG I, 338; Zohar Hadash, Ruth 1.7 (beginning ’TUDsVn ’31; read bxK instead of n’pm 'K and perhaps also tOH obtyl is to be read instead of T*my3; but it is possible that J'niyD in the mouth of Elijah, addressed to one dwelling in paradise, is the same as ton when used by those dwelling in ‘‘this world”). Comp, also the references in the next note. The Haggadah identifying the prophet Obadiah with Obadiah who was ‘‘over the household” of Ahab (see preceding note) is due to an inference from the Haggadah that the ‘‘certain woman of the wives of the sons of the prophets” was the widow of Obadiah, the high official of Ahab’s court. * Tosefta-Targum in Kimhi on 2 Kings 4, and in several MSS.; see the text of Targum published by Luzzatto in Geiger’s Wissenschaftliche Zeitschrift V, 132-136, and in Kobez Debarim Nehmadim, No. 3. The text of the Tosefta-Targum in Tag, Way-yera, differs from all the other texts, and contains additional legendary material. On the “four God-fearing men”, see 2 ARN 10, 26, and note 332 on vol. II, p. 125, as well as Ozar Midrashim, ed. Wertheimer 42. God ’s blessings extend and expand that which exists, but do not make things arise from nothing”; hence it was necessary, in order that Elisha should perform this miracle, that the widow should have some oil in her possession, though its quantity was hardly sufficient to anoint the little finger. See Zohar 1 , 88a. » BR 35.3. 10 PRE 33. Comp. Luria, ad loc., who calls attention to the reading 1DN, according to which she was the mother, not the wife, of the prophet Iddo. The old sources identify Iddo with the prophet mentioned in 1 Kings 13.1, seq. Comp. Seder Olam R. 20; Tosefta Sanhedrin 14.5; Sifre D., 177; Josephus, Antiqui., VIII, 8.5, and X. 4.4. The reading 'Axiav in the last passage does not occur 345 1 1— 16] The Legends of the Jews in the better texts; comp. Niese. In PRE "my is perhaps to be read instead of ny. Zohar I, 7b (introduction), and II, 44a, considers the Shunammite to have been the mother of the prophet Habakkuk. The same statement is found in Rimze Haf tarot, Shebu'ot 2. Comp, vol. VI, p. 342, bottom. 1 1 PRE 33. 12 Zohar II, 44a, based in the main on Berakot 10b; Baba Mezi'a 87a (comp. vol. I, p. 243); Yerushalmi Sanhedrin 10, 29b; WR 24.6. For the fragrance issuing from the bodies of the pious, see vol. II, p. 19; vol. Ill, p. 5. On the view that the flies cannot approach the pious, see vol. Ill, p. 472. The day on which Elisha “promised” a child to the Shunammite woman was New Year, when God decides the fate of all men for the coming year. See Zohar I, 64b, 160b; II, 44a; III, 231. 13 PRE 33; Yerushalmi Sanhedrin 10, 29b; Mekilta Amalek 1, 53b. As to Gehazi ’ s denying the quickening of the dead and as to his sensuousness, see Sifre, Z., 202, and vol.Notes 2 — Elisha and Jonah
The great woman of Shunem, the sister of Abishag and wife of the prophet Iddo, also had cause to be deeply grateful to Elisha. When Elisha came to Shunem on his journey through the land of Israel, his holiness made a profound impression upon the Shunammite. Indeed, the prophet's eye was so awe-inspiring that now woman could look him in the face and live. Contrary to the habit of most women, who are intent upon diminishing their expenses and their toil, the Shunammite took delight in the privilege of welcoming the prophet to her house as a guest. She observed that not even a fly dared approach close to the holy man, and a grateful fragrance exhaled from his person. "If he were not so great a saint," she said, "and the holiness of the Lord did not invest him, there were no such pleasant fragrance about him." That he might be undisturbed, she assigned the best chambers in the house to the prophet. He on his part, desiring to show his appreciation of her hospitality, knew no better return for her kindness than to promise that she should be blessed with a child within a year. The woman protested: "O, my husband is an old man, nor am I of an age to bear children; the promise cannot be fulfilled." Yet it happened as the prophet had foretold. Before a twelvemonth had passed, she was a mother.
A few years later her child died a sudden death. The mother repaired to the prophet, and lamented before him: "O that the vessel had remained empty, rather than it should be filled first, and then be left void." The prophet admitted that, though as a rule he was acquainted with all things that were to happen, God had left him in the dark about the misfortune that had befallen her. With trust in God, he gave his staff to his disciple Gehazi, and sent him to bring the boy back to life. But Gehazi was unworthy of his master. His conduct toward the Shunammite was not becoming a disciple of the prophet, and, above all, he had no faith in the possibility of accomplishing the mission entrusted to him. Instead of obeying the behest of Elisha, not to speak a word on his way to the child of the Shunammite, Gehazi made sport of the task laid upon him. To whatever man he met he addressed the questions: "Dost thou suppose this staff can bring the dead back to life?" The result was that he forfeited the power of executing the errand with which he had been charged. Elisha himself had to perform the miracle. The prophet uttered the prayer: "O Lord of the world! As Thou didst wonders through my master Elijah, and didst permit him to bring the dead to life, so, I pray Thee, do Thou perform a wonder through me, and let me restore life to this lad." The prayer was granted, and the child was revived. The act of the prophet proves the duty of gratitude in return for hospitality. Elisha did not attempt to resuscitate his own kith and kin who had been claimed by death; he invoked a miracle for the sake of the woman who had welcomed him kindly to her house.
GEHAZI
Gehazi, proved untrustworthy by his conduct on this occasion, again aroused the ire of the prophet when he disregarded the order not to accept money from Naaman, the Syrian captain. He did not succeed in deceiving the prophet. On his return from Naaman he found Elisha occupied with the study of the chapter in the Mishnah Shabbat which deals with the eight reptiles. The prophet Elisha greeted him with the rebuke: "Thou villain! the time has come for me to be rewarded for the study of the Mishnah about the eight reptiles. May my reward be that the disease of Naaman afflict thee and thy descendants for evermore." Scarcely had these words escaped his lips, when he saw the leprosy come out on Gehazi's face. Gehazi deserved the punishment on account of his base character. He was sensual and envious, and did not believe in the resurrection of the dead. His unworthy qualities were displayed in his conduct toward the Shunammite and toward the disciples of Elisha. When the pretty Shunammite came to the prophet in her grief over the death of her child, Gehazi took her passionately in his arms, under the pretext of forcing her away from the prophet, on whom she had laid hold in her supplications.
As for the other disciples of Elisha, he endeavored to keep them away from the house of the prophet. He was in the habit of standing without the door. This induced many to turn away and go home, for they reasoned that, if the house were not full to overflowing, Gehazi would not be standing outside. Only after Gehazi's dismissal did the disciples of Elisha increase marvellously. That Gehazi had no faith in the resurrection of the dead, is shown by his incredulity with regard to the child of the Shunammite.
In spite of all these faults, Elisha regretted that he had cast off his disciple, who was a great scholar in the law, especially as Gehazi abandoned himself to a sinful life after leaving the prophet. By means of magnetism he made the golden calves at Beth-el float in the air, and many were brought to believe in the divinity of these idols. Moreover, he engraved the great and awful Name of God in their mouth. Thus they were enabled to speak, and they gave forth the same words God had proclaimed from Sinai: "I am the Lord thy God Thou shalt have no other gods before Me." Elisha accordingly repaired to Damascus to lead Gehazi back to the paths of righteousness. But he remained impenitent, for he said: "From thyself I have learned that there is no return for him who not only sins himself, but also induces others to sin." So Gehazi died without having done aught to atone for his transgressions, which were so great that he is one of the few Jews who have no share in Paradise. His children inherited his leprosy. He and his three sons are the four leprous men who informed the king of Israel of the precipitate flight of the Syrian host.
Elisha's excessive severity toward his servant Gehazi and toward the mocking boys of Jericho did not go unpunished. He had to endure two periods of disease, and the third sickness that befell him cause his death. He is the first known to history who survived a sickness. Before him death had been the inevitable companion of disease. IV, p. 244. On the heat that caused the death of the child, see Yerushalmi Yebamot 15, 14d. It is incumbent on a disciple to visit his master on festival days, and when the Shunammite told her husband on a week-day that she was going to visit Elisha (2 Kings 4.23), he was greatly surprised. See Rosh haShanah 16b; Zohar III, 265b. 14 ShR 4.2; note 11 on vol. IV, p. 197. Comp, also Batte Midrashot, III, 25, which reads: The son of the Shunammite was resuscitated from death as a reward for her hospitality to Elisha. This prophet revived two persons (see note 21), whereas his master Elijah only one, and this distinction of Elisha was his reward for having given up all his possessions and joined Elijah at the command of God; see ER 5, 22-23. 1 s Sanhedrin 107b (comp. Rashi, ad loc.), and Sotah 47a, according to the reading of Yalkut II, on 2 Kings 5. The haggadic writings dwell upon the great humility of Naaman, who appeared before Elisha in a simple manner, without any pomp, though he was commander-inchief of a great kingdom. See Haserot 35 (as haggadic explanation of the Ketib 1D1D3 in 2 Kings, 5.9; comp. Yerushalmi Sanhedrin 10.29b) ; Tan. (or WR?) in Kad ha-Ketnah, HlNl I, 50a but not found in our texts of the Midrashim. Before his conversion, however, Naaman was very proud, and his leprosy was a punishment for his pride. See BaR 7.5; 1 6 Y erushalmi Sanhedrin 1 0, 29b ; WR 24. 7 ; PRE 33 (on this passage see Wertheimer, Batte Midrashot, III, 19, note 46); Berakot 10b. On 346 Elisha and Jonah [17-21 the reason of Gehazi’s punishment, see Sanhedrin 100a; ARN 9, 41 and 155; note 413 on vol. Ill, p. 214; vol. IV, p. 243. 17 Sotah 47a; Sanhedrin 107b. In the Zadokite Fragments 8.20 reference is made to the “words of Elisha spoken to Gehazi”, and it is probable that a pseudepigraphic work containing the history of Elisha and his wicked disciple was known to this sectarian writer. Ginzberg, Unbekannte Sekte, 53, calls attention to the fact that according to the talmudic passages mentioned above, Gehazi settled in Damascus, the home of this sect. 18 Mishnah Sanhedrin 11 (10). 1. Comp, note 100 on vol. IV, p. 75. 19 Yerushalmi Sanhedrin 10, 29b. J° Baba Mezi’a 87a; Sotah 47a; Sanhedrin 107b; Yerushalmi Sanhedrin 10, 29b. Comp. vol. IV, p. 240. As to the view that the generations before Elisha did not know of illness which was not fatal, see the references given in note 357 on vol. II, p. 131; vol. IV, pp. 274-275; Yelammedenu in Yalkut II, 874 on Ps. 116. On Elisha’s disease and severity, see also Hasidim 78, and ps.-Tertullian, Adversus Marcionitas 3.210 seq. The prophet’s severity towards his disciple is censured also in Mekilta Yitro 1, 58b, where it is said: Elisha acted against the rule: “Let thy right hand push away and thy left hand bring back.” — Tosefta-Targum Kings 5.19 reads: Elisha told Naaman that it was not lawful to bring sacrifices outside the Holy Land, and accordingly if he desires to bring sacrifices to God, he must sent them annually to the holy Temple in Jerusalem. 2 1 PRE 33. According to Koheleth 13.10, it was the false prophet Zedekiah (1 Kings 22.24) who was brought back to life by the contact with Elisha’s corpse, but only for a moment, to avoid his burial near Elisha. A similar statement is found in Sanhedrin 47a; Hullin 7b; Tosefta-Targum 2 Kings 13.21; Tehillim 26, 220. In all these sources it is stated that the man who touched Elisha's bones “stood up on his feet”, but did not go to his house, for he immediately died and was buried in another place. Tehillim, loc. tit., adds that he was the son of the Shunammite whom Elisha had once resuscitated, and when he died a second time, they threw his corpse near that of Elisha, that he might come to life again. He revived again, but died immediately after, because he was wicked. At all events, the promise made to Elisha by Elijah to give him “a double portion of his spirit ” (2 Kings 2.910) was fulfilled; the master resuscitated only one person, and the disciple two. Ccmp. Sanhedrin, loc. tit.; vol. IV, p. 229, note 3. 347 22-26] The Legends of the Jews »i Tosefta Sotah 12.6. Comp, also ER 8, 39, where I’BDIB — “fossata”, an allusion to rTD in 2 Kings 6.23. The Arameans esteemed the prophet so highly, that when their king Ben-Hadad became ill, he sent a present to Elisha, the value of which outweighed all the treasures of Damascus, and requested him to predict the outcome of his illness.Notes 3 — Elisha and Jonah
A great miracle marked the end of a life rich in miraculous deeds: a dead man revived at the touch of Elisha's bier, and stood on his feet. It was a worthy character for whom the wonder was accomplished Shallum the son of Tikvah, the husband of Huldah the prophetess, a man of noble descent, who had led a life of lovingkindness. He was in the habit of going daily beyond the city bearing the pitcher of water, from which he gave every traveller to drink, a good deed that received a double reward. His wife became a prophetess, and when he died and his funeral, attended by a large concourse of people, was disturbed by the invasion of the Arameans, he was given new life by contact with the bones of Elisha. He lived to have a son, Hanamel by name.
The death of Elisha was a great misfortune for the Israelites. So long as he was alive, no Aramean troops entered Palestine. The first invasion by them happened on the day of his burial.
THE FLIGHT OF JONAH
Among the many thousands of disciples whom Elisha gathered about him during the sixty years and more of his activity, the most prominent was the prophet Jonah. While the master was still alive, Jonah was charged with the important mission of anointing Jehu king. The next task laid upon him was to proclaim their destruction to the inhabitants of Jerusalem. The doom did not come to pass, because they repented of their wrong-doing, and God had mercy upon them. Among the Israelites Jonah was, therefore, known as "the false prophet." When he was sent to Nineveh to prophesy the downfall of the city, he reflected: "I know to a certainly that the heathen will do penance, the threatened punishment will not be executed, and among the heathen, too, I shall gain the reputation of being a false prophet." To escape this disgrace, he determined to take up his abode on the sea, where there were none to whom prophecies never to be fulfilled would have to be delivered.
On his arrival at Joppa, there was no vessel in port. To try him, God cause a storm to arise, and it carried a vessel back to Joppa, which had made a two days' journey away from the harbor. The prophet interpreted this chance to mean that God approved his plan. He was so rejoiced at the favorable opportunity for leaving land that he paid the whole amount for the entire cargo in advance, no less a sum than four thousand gold denarii. After a day's sailing out from shore, a terrific storm broke loose. Wonderful to relate, it injured no vessel but Jonah's. Thus he was taught the lesson that God is Lord over heaven and earth and sea, and man can hide himself nowhere from His face.
On the same vessel were representatives of the seventy nations of the earth, each with his peculiar idols. They all resolved to entreat their gods for succor, and the god from whom help would come should be recognized and worshipped at the only one true God. But help came from none. Then it was that the captain of the vessel approached Jonah where he lay asleep, and said to him: "We are suspended 'twixt life and death, and thou liest here asleep. Pray, tell me, to what nation dost thou belong?" "I am a Hebrew," replied Jonah. "We have heard," said the captain, "that the God of the Hebrews is the most powerful. Cry to Him for help. Perhaps He will perform such miracles for us as He did in days of old for the Jews at the Red Sea." See Shir 4.8. On the contrast between the pagan ruler, who in time of illness inquired of the prophet of the Lord, and the Jewish king Ahaziah, who sent his messengers to inquire of Baal-Zebub whether he would recover from his sickness (2 Kings 1.2), see Batte Midrashot, III, 28-29; Aggadat Shir 1, 26. On the divine honors paid to Ben-Hadad and his successor Hazael by the Arameans, see Josephus, Antiqui., IX, 4.6. Israel’s victory over the Arameans, under king Joash, was the reward of this king for his refusal to listen to the accusations brought against the prophet Amos by Amaziah (Amos 7.10, seq.). The king said to Amaziah : God forfend that the prophet should have uttered such a prophecy; but if he did, he merely obeyed the command of God. See ER 16, 88. »3 Ketubot 106a, which reads: Elisha was always surrounded by at least two thousand and two hundred disciples. Comp, also Targum Yerushalmi Deut. 34.3, and note 1. Seder ‘Olam 19. 15 Seder ‘Olam 19; BR 21.5 (here very likely Jonah is identified with the “one” of the sons of the prophets mentioned in 2 Kings 6.3, seq.)\ Alphabet of Ben Sira 10b. Jonah first attempted to convey to Jehu the divine message by signs, but the latter being somewhat foolish by nature (comp. 2 Kings 9.20, where PS»0 is taken to mean foolishness, madness), did not understand the signs, and the prophet had to speak plainly to him. Truly says the proverb: “For the wise a hint, for the fool a punch”. See Alphabet of Ben Sira, loc. cit. Jehu belonged to the tribe of Manasseh (’PD3 in 2 Kings 9.2 = ,PM), and was the last legitimate king of the northern kingdom; those who succeeded him were nothing else than chieftains of brigands; PR 3, 12b; Tadshe 8; Yerushalmi Horayyot 3, 47c. On Jonah’s relation to Elijah, see vol. IV, p. 197, top, and note 38. 3 6 PRE 10; Tan. Wa-Yikra 8; Midrash Jonah 96; Yalkut on Jonah 1. According to these sources, the first prophecy of Jonah is that mentioned in 2 Kings 14.25; against this view, see MekiltaBo (NTUTriB), 2a, and Yebamot 98a, where it is stated that this prophet received only two divine revelations, both concerning Nineveh (comp. Jonah 1.1 and 3.1). The passage of 2 Kings 14.25 is therefore explained as 348 Elisha and Jonah [27-29 follows: The impending punishment of Israel was averted, as in the case of the doom decreed against Nineveh. 3 7 PRE 10; Tan. Wa-Yikra 8; Midrash Jonah 96. God conferred a great honor on the inhabitants of Nineveh by sending the prophet to them, a distinction never before granted to the “nations of the world.” Asshur, the ancestor of these people, had left his native country, and founded Nineveh in honor of God (he did not wish to remain among the sinful adherents of the wicked Nimrod; comp. vol. I, p. 202, top). As he honored God, even so were his descendants honored by God. Jonah’s refusal to go to Nineveh was due to his love for Israel. He knew that the Ninevites would repent of their evil doings, and this would cause the wrath of God against His people, who notwithstanding the numerous admonitions by many prophets, continued to sin. By fleeing from the Holy Land, Jonah Loped to prevent the disgrace of Israel, since the Shekinah does not reveal itself outside the Holy Land, and being removed from the place of revelation, he could no longer receive communications from God to go to Nineveh. Mekilta Bo(KruTnB), lb— 2a; Yerushalmi Sanhedrin 11, 30b; Jerome on Jonah 1.2 and 4.1; Tertullian, De Pudicitia 10 and ps. -Tertullian, De Jona 20, seq. On the view that no revelations were made to prophets outside the Holy Land, see also Mo’ed Katan 25a; Mekilta RS 5-6; Zohar I, 85a, and II, 170b; John 8.52; unknown Midrash quoted by Kara, Josh. 22; 57. According to the sources mentioned at the beginning of this note, Jonah’s purpose in fleeing from the dry land was to evade a further divine revelation which would send him to Nineveh. He believed that God’s glory (manifestation of the Shekinah) shows itself in heaven and on dry land, but not on water. 38 PRE 10; Tan. Wa-Yikra 8; Midrash Jonah 96-97; Nedarim 38a. In the last passage it is stated that ‘‘God causes the Shekinah to dwell only upon those who are physically strong, rich, wise, and humble. Jonah’s wealth is quoted as a proof that the prophets were rich.Notes 4 — Elisha and Jonah
Jonah confessed to the captain that he was to blame for the whole misfortune, and he besought him to cast him adrift, and appease the storm. The other passengers refused to consent to so cruel an act. Though the lot decided against Jonah, they first tried to save the vessel by throwing the cargo overboard. Their efforts were in vain. Then they placed Jonah at the side of the vessel and spoke: "O Lord of the world, reckon this not up against us as innocent blood, for we know not the case of this man, and he himself bids us throw him into the sea." Even then they could not make up their minds to let him drown. First they immersed him up to his knees in the water of the sea, and the storm ceased; they drew him back into the vessel, and forthwith the storm raged in its old fury. Two more trials they made. They lowered him into the water up to his navel, and raised him out of the depths when the storm was assuaged. Again, when the storm broke out anew, they lowered him to his neck, and a second time they took him back into the vessel when the wind subsided. But finally the renewed rage of the storm convinced them that their danger was due to Jonah's transgressions, and they abandoned him to his fate. He was thrown into the water, and on the instant the sea grew calm.
JONAH IN THE WHALE
At the creation of the world, God made a fish intended to harbor Jonah. He as so large that the prophet was as comfortable inside of him as in a spacious synagogue. The eyes of the fish served Jonah as windows, and, besides, there was a diamond, which shone as brilliantly as the sun at midday, so that Jonah could see all things in the sea down to its very bottom.
It is a law that when their time has come, all the fish of the sea must betake themselves to leviathan, and let the monster devour them. The life term of Jonah's fish was about to expire, and the fish warned Jonah of what was to happen. When he, with Jonah in his belly, came to leviathan, the prophet said to the monster: "For thy sake I came hither. It was meet that I should know thine abode, for it is my appointed task to capture thee in the life to come and slaughter thee for the table of the just and pious." When leviathan observed the sign of the covenant on Jonah's body, he fled affrighted, and Jonah and the fish were saved. To show his gratitude, the fish carried Jonah whithersoever there was a sight to be seen. He showed him the river from which the ocean flows, showed him the spot at which the Israelites crossed the Red Sea, showed him Gehenna and Sheol, and many other mysterious and wonderful place.
Three days Jonah had spent in the belly of the fish, and he still felt so comfortable that he did not think of imploring God to change his condition. But God sent a female fish big with three hundred and sixty-five thousand little fish to Jonah's host, to demand the surrender of the prophet, else she would swallow both him and the guest he harbored. The message was received with incredulity, and leviathan had to come and corroborate it; he himself had heard God dispatch the female fish on her errand. So it came about that Jonah was transferred to another abode. His new quarters, which he had to share with all the little fish, were far from comfortable, and from the bottom of his heart a prayer for deliverance arose to God on high. The last words of his long petition were, "I shall redeem my vow," whereupon God commanded the fish to spew Jonah out. At a distance of nine hundred and sixty-five parasangs from the fish he alighted on dry land. These miracles induced the ship's crew to abandon idolatry, and they all became pious proselytes in Jerusalem.
THE REPENTANCE OF NINEVEH
Jonah went straightway to Nineveh, the monster city covering forty square parasangs and containing a million and half of human beings. He lost no time in proclaiming their destruction to the inhabitants. The voice of the prophet was so sonorous that it reached to every corner of the great city, and all who heard his words resolved to turn aside from their ungodly ways. At the head of the penitents was King Osnappar of Assyria. He descended from his throne, removed his crown, strewed ashes on his head instead, took off his purple garments, and rolled about in the dust of the highways. In all the streets royal heralds proclaimed the king's decree bidding the inhabitants fast three days, wear sackcloth, and supplicate God with tears and prayers to avert the threatened doom. The people of Nineveh fairly compelled to God's mercy to descend upon them. They held their infants heavenward, and amid streaming tears they cried: "For the sake of these innocent babes, hear our prayers." The young of their stalled cattle they separated from the mother beasts, the young were left within the stable, the old were put without. So parted from one another, the young and the old began to bellow aloud. Then the Ninevites cried: "If Thou wilt not have mercy upon us, we will not have mercy upon these beasts." As to the midrashic basis for the statement that Jonah paid for the entire cargo, see Jerome on Jonah with reference to the masoretic reading of n*DtP in Jonah 1.3, in contrast to Septuagint which reads 1"DP. On Tarshish, see Jerome, ad loc., and Rahmer, Die Commentarii zu den 12 kleinen Propheten, Jonah, 15-16. 3» PRE 10; Tan. Wa-Yikra 8; Midrash Jonah 97. On the violence of this storm, see BR 24.4, and note 29 on vol. IV, p. 200. On the attempts made by the crew of the ship to save Jonah’s life, see also Zohar I, 121a, and II, 230b-231a. 30-34] The Legends of the Jews 3 o PRE 10; Tan. Wa-Yikra 8; Midrash Jonah 97; Zohar II, 230b. Jonah had boarded the ship in the hope that he would lose his life on the voyage and would thus be spared the pain of seeing the heathen repent (see note 27); Mekilta Bo (Knirr©), 2a; Jerome on Jonah 1.6. According to the Halakah, the prophet, who like Jonah, suppresses the prophecy revealed to him, will be put to death by heaven (nrvn DW ’Tn); Tosefta Sanhedrin 14.15; Yerushalmi 11, 30b; Babli 89b. 3 1 Midrash Jonah (only this source contains the episode with the female fish); PRE 10; Tan. Wa-Yikra 8. As to the statements made concerning Leviathan, see vol. I, pp. 27, 28, 29. The statement that Jonah will capture the Leviathan in the days to come is perhaps connected with the Messianic part ascribed to this prophet; see note 38. All changes in nature which took place in the course of history were foreseen at the creation of the world (see vol. I, pp. 50-51), and hence it is said here that at the creation of the world God made a fish intended to harbor Jonah. The Haggadah explains *]1D (Jonah 2.8) as *JlD and hence the statement that Jonah was shown the Red Sea. Comp, also Targum and Jerome, ad loc. 3* Midrash Jonah 98-99. This prayer of Jonah has the regular form of the Selihah. PRE 10, Tan. Wa-Yikra 8 and 2 Midrash Jonah 33 have a short prayer only. They add that the fish remained still while the prophet prayed. Jonah’s soul left him when he was thrown into the sea, and ascended to God to be judged. The heavenly court decided that Jonah's soul should be returned to him; in possession of his soul he was swallowed up by the fish. No sooner, however, had the fish swallowed him than it died, but it came back to life when Jonah revived. See Zohar I, 121a. It is not quite certain whether the translation of the last sentence is correct. Jonah was near losing his life, because he did not fulfil the vow he had taken upon himself (did not go to Nineveh, as he had vowed to do?), and was saved from death only after he spoke the word: “ I shall redeem my vow.” See Yelammedenu in Yalkut 1, 784, on Num. 30. On the prayer of Jonah, see Shu‘aib, 122b, and Kad ha-Kemah, Kippurim, 116, seq. 33 Midrash Jonah 99. On the conversion of the ship ’screw, see also PRE 10; Tan. Wa-Yikra 8. For a different explanation of Jonah 1.16, see Targum and Jerome, ad loc., as well as the Midrashim just cited. All these authorities presuppose that the crew did not bring their sacrifices to God while still on board. 34 Midrash Jonah 99-100; second version 25-26. According to these Midrashim the number of the population of Nineveh was 350 Elisha and Jonah [35-38 twelve times as large as that given in Jonah 4.11. The “six score thousand persons” refers to the population of one of the twelve districts into which the city was divided. PRE 43 and Tosefta-Targum on Jonah 3.6 make Pharaoh king of Nineveh. Comp. vol. II, p. 150; vol. Ill p. 29. 35 Mishnah Ta'anit 2.1; Babli 16a; Yerushalmi 2, 65b; PK 25, 161a-161b; Midrash Jonah 100-102; PRE 43; ShR 45.1. It is noteworthy that in the Yerushalmi and PK the separation of the young animals from their mothers is described as an Arab custom. The description of the penance of the Ninevites by Tabari II, 45, is dependent on Jewish sources. Jerome on Jonah 3.10 agrees almost literally with the Mishnah Ta'anit. On the penance, see also Shu'aib, Jonah, 122a. The narrative about the treasure is a variation of an Alexander legend, which has a great vogue in Jewish literature. Comp. Yerushalmi Baba Mezi'a 2, 8c; BR 33.1, and parallel passages cited by Theodor. See also note 27 on vol. IV, p. 131, bottom. 36 As to the falling out of the hair, see Ibn Ezra on Jonah 4.6. 37 Midrash Jonah 102; the second version of this Midrash 34-35 gives a long prayer by Jonah in which he beseeches God to pardon his sins. The destruction of Nineveh forty years later (Yalkut II, 550, on Jonah 3, reads forty days, and hence the text, vol. IV, p. 253, top; but the correct reading is years) is found only in PRE 43. Comp, also Tobit 4.4; Josephus, Antiqui., IX, 10.2, and IX, 11.3. 38 Tehillim 26, 220, where reference is also made to the widespread view that Jonah was the son of the widow of Zarephath resuscitated by Elijah ; see note 9 on vol. IV, p. 197, top. Since the son of the widow is said to be the ‘‘Messiah of the tribe of Joseph” (ER 18, 97-98), the statement that Jonah was permitted to enter paradise alive is very likely to be understood in the sense that he awaits there the end of times to start on his Messianic mission. The ‘‘Messiah, the son of David” likewise entered paradise alive, and awaits there “his time”. See Derek Erez Z. 1 (end), and parallel passages cited by Tawrogi. It is, however, possible that the Messianic part attributed to Jonah ( = the son of the widow of Zarephath) is a Jewish adaptation of the Christian view which considers him a prototype of Jesus; see Matth. 12.39; Luke 11.29. The statement in 3 Macc. 6.8 that Jonah returned from Nineveh to his people is not known in rabbinic writings. The assertion that the “Book of Jonah” is a book by itself, and not a part of the Book of the Twelve IDy ’in (BaR 18.21) wishes very likely to call attention to the fact that this biblical book has a character of its own, 35'. 39~4o] The Legends of the Jews its contents dealing exclusively with the story of a heathen city. See a similar remark with regard to the “section treating of Balaam” in note 784 on vol. 1 1 1 , p. 380. On the time during which J onah was active, see notes 1 and 25. Comp, also Clemens Alexandrinus, Stromata, 1.21, who considers Jonah to have been the contemporary of Isaiah, Hosea, and Daniel. »» ‘Erubin 96a; Mekilta Bo 17, 21a (below). * 0 Yerushalmi Sukkah 5, 55a. 35'iNotes 5 — Elisha and Jonah
The penance of the Ninevites did not stop at fasting and praying. Their deeds showed that they had determined to lead a better life. If a man had usurped another's property, he sought to make amends for his iniquity; some went so far as to destroy their palaces in order to be able to give back a single brick to the rightful owner. Of their own accord others appeared before the courts of justice, and confessed their secret crimes and sins, known to none beside themselves, and declared themselves ready to submit to well-merited punishment, though it be death that was decreed against them.
One incident that happened at the time will illustrate the contrition of the Ninevites. A man found a treasure in the building lot he had acquired from his neighbor. Both buyer and seller refused to assume possession of the treasure. The seller insisted that the sale of the lot carried with it the sale of all it contained. The buyer held that he had bought the ground, not the treasure hidden therein. Neither rested satisfied until the judge succeeded in finding out who had hidden the treasure and where were his heirs, and the joy of the two was great when they could deliver the treasure up to its legitimate owners.
Seeing that the Ninevites had undergone a real change of heart, God took mercy upon them, and pardoned them. Thereupon Jonah likewise felt encouraged to plead for himself with God, that He forgive him for his flight. God spoke to him: "Thou wast mindful of Mine honor," the prophet had not wanted to appear a liar, so that men's trust in God might not be shaken "and for this reason thou didst take to sea. Therefore did I deal mercifully with thee, and rescue thee from the bowels of Sheol."
His sojourn in the inside of the fish the prophet could not easily dismiss from his mind, nor did it remain without visible consequences. The intense heat in the belly of the fish had consumed his garments, and made his hair fall out, and he was sore plagued by swarms of insects. To afford Jonah protection, God caused the kikayon to grow up. When he opened his eyes one morning, he saw a plant with two hundred and seventy-five leaves, each leaf measuring more than a span, so that it afforded relief from the heat of the sun. But the sun smote the gourd that it withered, and Jonah was again annoyed by the insects. He began to weep and wish for death to release him from his troubles. But when God led him to the plant, and showed him what lesson he might derive from it, how, though he had not labored for the plant, he had pity on it, he realized his wrong in desiring God to be relentless toward Nineveh, the great city, with its many inhabitants, rather than have his reputation as a prophet suffer taint. He prostrated himself and said: "O God, guide the world according to Thy goodness."
God was gracious to the people of Nineveh so long as they continued worthy of His lovingkindness. But at the end of forty days they departed from the path of piety, and they became more sinful than ever. Then the punishment threatened by Jonah overtook them, and they were swallowed up by the earth.
Jonah's suffering in the watery abyss had been so severe that by way of compensation of God exempted him from death: living he was permitted to enter Paradise. Like Jonah, his wife was known far and wide for her piety. She had gained fame particularly through her pilgrimage to Jerusalem, a duty which, by reason of her sex, she was not obliged to fulfil. On one of these pilgrimages it was that the prophetical spirit first descended upon Jonah.