Sefer Yonah

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Haskamos were given for the previous two volumes in the series.
EDITED BY:
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Miriam Jakubowicz
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ISBN 978-1-59826-642-9
Copyright © 2010
by Rabbi Ilan David Ginian
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Contents
SEFER YONAH
Introduction ........................................................ 9
CHAPTER 1
Love for His Nation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 13
Lessons of Sefer Yonah, 21 / What was Yonah’s Cheshbon?, 22 /
Sefer Yonah and Yom Kippur, 25 / When Siyatta DiShmaya
Misleads, 26 / Sparks of Light, 27
CHAPTER 2
Never Despair .................................................... 29
How Many Fish Swallowed Yonah?, 34 / Never Despair, 35 /
The Fish and the Leviasan, 35 / Moshiach ben Yosef, 36
CHAPTER 3
Awaken His Mercy ............................................. 39
Even Partial Teshuvah Helps, 42 / Was Anything Gained
from Trying to Avoid Nevuah?, 42 / Sparks of Light, 43
CHAPTER 4
Conduct Your World with the Attribute of Mercy . . . . . . . . . . 45
What Justifies Miracles?, 50 / The Significance of the Suk-
kah, 51 / Sparks of Light, 51
CHAPTER 5
The Neshamah and This World . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 53
Understanding Our Specific Tikkun, 65 / Conclusion, 65
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SHIRAS CHANAH
Heartfelt Prayers ................................................. 71
Why Did Hashem Make the Imahos Barren?, 80 / Elkanah’s
Tikkun, 80 / Never Give Up Hope!, 82 / Halachos Learned
from Chanah’s Tefillah, 83 / Where Eli Erred, 84 / Speak-
ing Harshly in Tefillah, 85 / The Mitzvos That Test a
Woman, 87 / “Zera Anashim”, 88 / Shmuel Almost Pun-
ished with Death, 89 / A Lesson in Hishtadlus, 90 / What
Was Peninah’s Motivation?, 91 / Sparks of Light, 93 / Shiras
Chanah, 96 / The Artist, 104
Biographical Sketches . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 107

Glossary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 113
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Sefer Yonah
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Introduction
(Sefer Yonah is read as the Haftarah portion

during Minchah of Yom Kippur.)
HAZAL 1 STATE THAT THERE ARE three openings to Ge-

C hinom: one in the Midbar (which swallowed the families
of Korach, Dassan and Aviram); one in the sea (where Yonah
was); and one in Yerushalayim. The significance for us is not the
location of these openings, but rather the circumstances of each
case and the fate that awaits sinners. The episode of Korach and
his congregation teaches that machlokes leads to Gehinom. The
story of Yonah relates the punishment that awaits one who fails
to make use of his authority to rebuke others.2
THE SEFER OF HASHGACHAH
Hashem’s open hashgachah and great mercy is evident in Sefer

Yonah. With great mercy He sent a navi to order gentile idolaters
to refrain from their evil ways. Only Hashem’s mercy prevents
us from being overwhelmed by punishment due to our many
sins. Instead, Hashem sends us, as he did the people of Ninvei,
warnings to open our hearts and eyes so that we return to Him.
1. Eiruvin 19a.
2. Nachalas Yaakov, Korach.
9
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10 THE NAVI JOURNEY — YONA
We must always remember that even if a person has sunk to the

lowest depths, he can arouse himself to teshuvah by listening to
the sweet calling of Hashem.
When Yonah fled, it was with good intentions. Therefore, he
was not punished like a rebellious son. His constant concern for
the Shechinah was apparent in the way he responded to the sailors
traveling with him. Indeed, his words had a positive effect. They
abandoned their avodah zarah and began praying to Hashem.
Yonah told the ship’s crew members that he was the one
causing the storm. By pointing the finger of accusation at him-
self and not evading responsibility, Yonah taught a great lesson
in teshuvah. For this reason we bring our clenched hand to our
chest when saying Vidui, thus acknowledging that we alone are
responsible for what we have done; we blame no one else.3
We must never forget that the tefillah that one davens in a
time of trouble makes its way up to the heavens very quickly and
results in the heavenly influence being showered upon him just
as quickly.
* * *
The fish that swallowed Yonah was sent only to bring upon
him yissurim, not to kill him. One of the lessons of Sefer Yonah
is that when one accepts yissurim with love and humbles himself,
he acquires tremendous reward. This is because a humble person
recognizes the Shechinah around him, and this humility brings
him closer to Hashem, as opposed to one who is haughty and
does not recognize anything above him, thus severing his con-
nection with Hashem.4
3. Heard from R’ M. Weinbach, shlita.

4. Sefer Hahashgachah.
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Introduction 11
Even one who becomes bitter from yissurim is still elevated

by them. We see this from the Egyptian exile, which was decreed
upon us to prepare us to inherit Eretz Yisrael.5 Not only is there no
record of our nation’s spiritual growth in Mitzrayim, but Chazal
state openly that we descended there to the forty-ninth level of
impurity. How could such an exile prepare the Bnei Yisrael to
inherit Eretz Yisrael?
Although the Bnei Yisrael had fallen to the forty-ninth level of
impurity, they in fact were growing spiritually due to their yissurim
in a way that only the One Who knows all thoughts could recog-
nize. Both the Mitzrim and the Yidden witnessed the miracles of
the plagues and the splitting of the Yam Suf. Only the Yidden,
however, ascended from the forty-nine levels of impurity, sang shi-
rah to Hashem and reached levels of nevuah surpassing those of
the navi Yechezkel. They continued on this path of spiritual growth
until reaching their peak with the revelation of the Torah.
It was the yissurim of the exile that prepared Yisrael to inter-
nalize the miracles and their lessons. Nothing purifies the heart
more than yissurim, and this is why Hashem chose a generation
mired in the forty-ninth level of impurity to receive the Torah.
The generation that experiences exile is the one chosen to see
miracles, internalize them, reach the highest levels of nevuah and
receive the Torah!
If all of this was given to the generation that suffered yissurim
for eighty-six years,6 all the more so is this true regarding our
present exile of almost 2,000 years!
5. Ramban, Bereishis 15:18.

6. Out of the 400 years, the Bnei Yisrael were in fact in Mitzrayim for only 210
years, and 70 of these years were under the rule of Yosef, when there was great
spiritual growth. The Egyptian slavery only began once all of Yosef ’s brothers
had died (Shir Hashirim Rabbah 2:24).
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We cannot comprehend the purification that we, the Bnei Yis-

rael, are undergoing during this long galus. Therefore, it is also
difficult to comprehend the awesome spiritual aliyah that awaits
us as it did the generation of the desert.7 May we soon merit the
revelation we have been promised, which we are being prepared
for in this exile, like our forefathers merited at Har Sinai.
7. Toras Avraham — Shleimus V’Yissurim.
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CHAPTER 1
Love for
His Nation
Y ONAH, FROM THE TRIBE OF Zevulun, prophesized

before the exile of the ten tribes and the destruction of
the first Beis Hamikdash. On one of the regalim, Yonah ex-
perienced tremendous simchah at the simchas beis hasho’eivah
in the Beis Hamikdash, and on the fifth day of the week he
received a prophecy. Yonah was commanded to hurry to the
gentile city of Ninvei to rebuke the people and warn them that
their evil deeds had gone up before Hashem and had incurred
His anger.
Ninvei was the largest city of the kingdom of Ashur, the
kingdom that Hashem was going to use to punish Yisrael. He
therefore wanted the people of Ninvei to repent so they would
1. Bereishis Rabbah 98:11.

2. Yerushalmi Sukkah 5:1.
3. Pirkei D’Rabbi Eliezer 10.
4. Da’as Sofrim 1:2.
5. Metzudos 1:2.
6. Located where Iraq is today (Da’as Sofrim).
13
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be fitting for this mission. Hashem specifically did not tell

Yonah what the rebuke would be in order to lessen the sever-
ity of Yonah’s punishment for running away. Yonah received
this prophecy during Sukkos because this is when we bring
korbanos on behalf of the non-Jews.
Yonah instead prepared to travel outside of Eretz Yisrael to
Tarshish, so that nevuah would not come upon him. He felt
that it would be better for the people of Ninvei to continue in
their evil ways and be punished, and not be the cause of pun-
ishment for the Bnei Yisrael. Yonah knew that the non-Jews
are quick to do teshuvah (as they have no yetzer hara opposing
this), which would shame Yisrael for not having done teshu-
vah after so many nevi’im had been sent to them.
Some say that Tarshish is in Africa, more specifically
Tunisia, while others maintain that it is the name of a body
of water.
Yonah went to Yafo and found a boat waiting to set sail.
On board were only the crew members and Yonah, who was
very wealthy and paid the fares of any passengers they could
have taken, on condition that the boat set sail at once. While
7. Metzudos 1:2.
8. Alshich.
9. Mishbetzos Zahav.
10. Mechilta, Bo 12:1.
11. Metzudos 1:3.
12. Alshich.
13. Tanchuma, Vayikra 8.
14. Mahari Kara 1:3.
16. Rashi 1:3.
18. Nedarim 38a.
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Love for His Nation 15
sea travelers typically paid their fares only upon reaching their
destination, Yonah paid immediately. Moreover, he did not
specify with the crew any particular destination, only that they
get far away from land. He paid them the money with great
joy.
After one day’s journey Hashem brought about a strong
wind. It was so strong that the crew members thought that
the boat would be torn apart, as it was carrying heavy cargo
and was swaying constantly due to the high waves. The crew
members considered breaking the ship into pieces so that each
person would have a plank to hold on to and save himself.
They even considered steering the ship toward the rocks so
that it would break into pieces closer to shore, but Hashem
caused the wind to blow from the shore, making this impos-
sible.
It was not the normal time of the year for such a wind
to be blowing on the sea. This was an open sign of Hashem’s
hashgachah. When they first set sail, there wasn’t a sign of
wind, nor were there any reports of trouble from other boats.
The people on board became frightened and began praying to
their gods. They announced that each person should pray to
his god, and the god who saved them would be the real god.
19. Rashi 1:3.

23. Metzudos 1:4.
24. Me’am Lo’ez.
26. Malbim 1:4.
27. Da’as Sofrim 1:4
28. Pirkei D’Rabbi Eliezer.
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This was, in fact, the case; when they realized that Hashem
had saved them, they all converted. On board was a member
of each of the seventy nations, each carrying his avodah zarah.
They then threw some of the cargo overboard to lighten the
ship’s load. Others explain that they threw their avodah zarah
into the water, after seeing that they were not answered.
In the meantime, Yonah went down into the lower part of
the ship and went to sleep. He feared that were he to stay on
deck, Hashem would have a strong wave carry him back to
shore once the ship broke apart, whereas in the bottom of the
boat, he would surely drown.
Yonah knew that the strong winds were because of him,
and if he died first, the storm would subside and the others
would be spared. He therefore went to the part of the boat
that would fill up with water first and take his life. Others
explain that Yonah thought that since he had sinned directly
against Hashem, there was no way that He would accept his
tefillos. He therefore went down to the bottom of the ship,
unconcerned with what was going on above. Another ex-
planation is that Yonah accepted upon himself the judgment
of heaven and trusted in Hashem that he would be saved,
as Hashem does for the tzaddikim. According to this,
had Yonah davened during the storm his tefillos would have
been heard and he would have been saved. He did not daven
29. Radal, ibid.

30. Rashi 1:5, based on Pirkei D’Rabbi Eliezer 10.
31. Kad Hakemach — Kippurim.
32. Malbim 1:5.
33. Malbim 1:5.
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because he was waiting to accept the yissurim of Hashem for

his mistake. He knew that Hashem would not take his life
and that miracles and wonders would be done for him. He
therefore waited until he was in the stomach of the fish before
he davened. Still others explain that Hashem brought this
sleep upon Yonah so that he would not feel the suffering of
the storm.
The head of the ship’s crew went to Yonah and asked him
why he was sleeping. Did he not realize the danger they
were in? He told Yonah to get up and pray to his G-d, and
perhaps they would be spared. Yonah was approached with
respect. He was an elder and his appearance was that of a
holy man.
When the people on the boat saw that other boats passing
them were not sailing through a storm and were having no dif-
ficulties at sea, they realized that this was happening to them
because of one of the people on board. They decided to draw
lots. They did not want to rely on one lottery, as the result
could be a coincidence, so they drew lots again and again. If the
lot would fall on the same person each time, they would know
that this did not happen by chance. They also decided that if
the lots would fall on a different person each time, this would
mean that the storm was happening because of all of them.
Each time, the lots fell on Yonah.

38. Rashi 1:6.
39. Metzudos 1:6.
41. Rashi 1:7, from Pirkei D’Rabbi Eliezer 10.
42. Metzudos 1:7.
43. Malbim 1:7.
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They approached Yonah and explained that each of the

lots had fallen on him. They asked him whom he had sinned
against, thus causing this terrible storm. They asked if he
was dishonest in his business dealings, or perhaps there was a
decree on the people of his land. Maybe his people’s sins were
the cause of this. They asked Yonah these questions because
if he had stolen something, it could be returned, and if it was
because of something wrong he had said, he could appease the
person with money. They then asked if this was something he
had done against his G-d, in which case money wouldn’t help.
Others explain that they asked these questions because they
believed in a “god of the water” that perhaps didn’t like Yonah’s
business or his nation.
Yonah answered their questions by stating that he was an
“Ivri,” and that he feared the G-d of the heavens Who created
the water and the dry land. This answer immediately explained
where he was from and from which nation. Explaining that he
feared Hashem answered their concern that he had been in-
volved in dishonest business dealings. By stating that Hashem
created the water and dry land, he was telling them that
Hashem was making this storm and would remove it when
He saw fit.
When the people heard this they asked Yonah why he did
this, to sin before such a ruler? Yonah explained that he was
44. Rashi 1:8.

45. Rashi 1:8.
46. Rashi 1:8.
47. Metzudos 1:8.
48. Malbim 1:8.
49. Radak 1:9.
50. Rashi 1:10.
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a navi and was being sent by Hashem to Ninvei, and because

of his difficulty in doing this he fled Eretz Yisrael, the place
of nevuah. The people of the boat realized the severity of
this and became very afraid. They asked Yonah what they
could do to calm the waters; the waves were getting worse as
they spoke. They suggested to Yonah that if he wanted to
do teshuvah and go to Ninvei, perhaps they would be spared;
alternatively, if he wanted to go back to Eretz Yisrael, perhaps
this would calm the waters. Yonah, who had paid for the
entire voyage, did not ask for them to turn the boat around.
He chose to accept upon himself the judgment of heaven and
even death in order not to have this nevuah again.
Yonah told them that this storm was happening only
because of his sins, and that if they put him in the water,
the storm would subside. The crew tried returning to shore,
but could not do so because the storm was coming from the
shore’s direction. They tried this because they wanted to see
if Hashem’s will was that Yonah return to the land he had
fled. Since he had not yet done teshuvah, the storm did not
subside.
The people of the boat called out to Hashem, asking that
they not be held accountable for throwing Yonah into the wa-
ter. They cried out that they recognized that all is in His hands
and if He had wanted to kill Yonah in a different way He could
51. Radak 1:10.

52. Metzudos 1:10.
53. Metzudos 1:11.
54. Malbim 1:11.
56. Radak 1:12.
57. Metzudos 1:13.
58. Malbim 1:13.
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have done so. Therefore, it must be that the decree was for
Yonah to die at their hands.
The Midrash states that the sailors lowered Yonah down
until his ankles touched the water. The storm immediately
calmed down. They quickly lifted him up back into the ship
and the storm began again. They then lowered Yonah into the
water until his waistline and the waters calmed. They once
again brought Yonah into the boat and the storm started up
again. They did the same once again, this time lowering him
until his neck. The same thing occurred, and they realized that
they must put him in the water.
They picked Yonah up, threw him into the water and the
storm calmed at once. The sailors saw the great might and
hashgachah of Hashem and felt tremendous fear. They resolved
to bring korbanos to Hashem in the Beis Hamikdash.
Eventually, these same people from the boat saw Yonah
walking through the streets of Ninvei. They were the ones to
testify to the people of Ninvei that this navi, who had come
from afar with the message of Hashem, was a holy man who
spoke the truth. A tradition has remained that the place
where Yonah was thrown into the water continues to rage and
storm to this day.
59. Metzudos 1:14.

61. Metzudos 1:16. Rashi 1:16 states from Pirkei D’Rabbi Eliezer 10 that they
converted.
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A deeper look at the chapter

LESSONS OF SEFER YONAH
Sefer Yonah is included in the holy writings to serve as a lesson for

Yisrael, that a gentile nation hurried to do teshuvah after hearing
rebuke from a navi for the first time, whereas many nevi’im were
sent to rebuke Yisrael and the people did not listen (enough).64
Sefer Yonah also documents the miracles Hashem performed for
a navi. Yonah survived for three days and nights in the belly of a
fish, and the fish did not spit him out.65
In Sefer Yonah, we see the extent to which a person is granted
freedom of choice: One can choose even to reject a nevuah from
Hashem. Nevertheless, what prevails is the will of Hashem and
not the person’s choice.66
It is clear from Sefer Yonah that Hashem observes the deeds
of all the nations of the world, and punishes them when their evil
reaches a certain point, as happened to Sedom and to the gen-
eration of Noach. The nations of the world destroy society when
they tolerate theft, and therefore Hashem observes this. Regarding
other sins, however, only Yisrael is under His hashgachah.67
Sefer Yonah teaches that Hashem is merciful to one who does
teshuvah, no matter what nation he comes from, and all the more
so when teshuvah is done publicly.68 The Seforno69 states similarly
that part of the reason plagues were brought upon Mitzrayim was
so that those who merited would do teshuvah, as Hashem seeks
64. Radak 1:1.

65. Radak 1:1.
67. Radak 1:2.
68. Radak 1:1.
69. Shmos 10:1.
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the benefit of all — even wicked people like Pharaoh and his ser-
vants. This is seen as well in Hashem’s rebuke to the angels at Yam
Suf: “The works of My hands are drowning in the water and you
are about to sing.”70 The angels had to stop singing because these
evil ones had brought punishment upon themselves. Hashem sent
them warning after warning to release Yisrael and they did not
listen. Still, Hashem felt the pain of their downfall together with
them. With this He was nosei b’ol and did not allow the shirah.
If so, all the more does Hashem desire the good of His chosen
people.71
WHAT WAS YONAH’S CHESHBON?
Yonah knew that once the non-Jews would hear the words of a
navi, they would do a hasty teshuvah, which would reflect nega-
tively on Yisrael. He was concerned with the kavod of Yisrael, and
therefore fled Eretz Yisrael so as not receive this nevuah again to
go to Ninvei. However, by doing so Yonah was not addressing the
kavod of Hashem.72
Yonah’s decision stemmed from his humility and purity of
heart. He learned this from Moshe Rabbeinu, who, when told by
Hashem to go to Pharaoh, resisted the mission, saying: “Who am
I that I should go to Pharaoh?” If Moshe resisted when charged to
rescue tzaddikim from slavery, then Yonah, who was being sent to
rescue resha’im, should surely not go.
So if his intentions were pure, why was Yonah punished?
Indeed, Yonah was not punished for his thoughts. Rather, if
the righteous fail to rebuke the resha’im, then even tzaddikim are
70. Megillah 10b.

71. Chachmah U’mussar 1:102.
72. Mechilta, Bo — introduction.
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punished because of them. Since Yonah heard the command to go

from Hashem and did not go to warn them, he was punished.73
Still, how could a navi think he could flee from Hashem?
Yonah was not running away from Hashem. He was running
away from nevuah. He thought that if he was outside of the holy
land, nevuah would not come upon him again,74 and he would
not have to go on the mission to rebuke the non-Jews. We see
how dear was Yonah’s love for his nation, that he was willing to
leave the holy land and forgo nevuah for their benefit.75 Others
explain that his intention was to leave Eretz Yisrael permanently;
he wouldn’t return even after going to Ninvei. This way, he would
have no nevuah afterwards commanding him to rebuke Yisrael
after the non-Jews did teshuvah, which would cause Yisrael’s
downfall were they not to listen.76
Another explanation is that Yonah preferred to be killed than
to fulfill a mission that would cause the downfall of Yisrael.77
From the fact that Hashem communicated prophecies to
Yonah only with His attribute of mercy, we see that Yonah’s at-
tempts to evade Hashem’s command were done only for Yisrael’s
benefit, not his own.78
The Midrash79 gives another reason why Yonah chose to flee
Eretz Yisrael instead of going to Ninvei. Yonah was sent earlier to
prophesize the destruction of Yerushalayim because of the ways of
Yisrael. Through Hashem’s kindness, the city was spared. People

74. Radak 1:3.
75. Chachmah U’mussar 5.
76. Seforno 1:2.
77. Malbim 1:2.
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of low character in Yerushalayim80 then accused Yonah of being a

false prophet. Now that Yonah was told to go to Ninvei he thought
to himself that the non-Jews would be quick to do teshuvah, and
when that would happen, Hashem would take out his wrath upon
Yisrael. He reasoned that not only were Yisrael calling him a false
prophet, but soon a gentile nation would do so as well. Therefore,
he decided to leave.
Still, why would Yonah, a navi, be concerned with people’s false
accusations? Was he concerned about his own kavod? Is that a
reason to resist going where Hashem commands one to go? More-
over, why would Jews accuse Yonah of being a false prophet because
his prophesy was not fulfilled? Wouldn’t they realize that Hashem
accepts teshuvah and that for this reason they were spared?
Rather, the Bnei Yisrael knew that their teshuvah was incom-
plete, and therefore thought they had no reason to be spared.
Therefore, they reasoned, the nevuah must never have occurred.
They did not realize that they had been spared only because of
Hashem’s kindness.
Yonah knew that if he would bring the people of Ninvei to
sincere teshuvah, this would harm Yisrael, and therefore he did
not want to go. His concern with being called a false prophet was
so that Yisrael would not be punished. Hashem deals strictly with
those who slight the kavod of a tzaddik. He chose to run away
and incur Hashem’s anger rather than having this anger directed
at his brothers.81
80. Radal, ibid.

81. Radal, ibid.
navi yona.indd 24 8/23/2010 12:34:15 AM

SEFER YONAH AND YOM KIPPUR
The Gemara82 states that Sefer Yonah is read as the haftarah for
Minchah of Yom Kippur. The poskim explain that this is because
Sefer Yonah teaches us the greatness of the powers of teshuvah,83
and that we cannot run away from Hashem.84
The Chafetz Chaim85 adds that there is a tendency among
people to give up on themselves, thinking that it is impossible
for them to return to Hashem. As a result they continue in their
ways with the fatalistic attitude that if Hashem decides to take
their lives, so be it.
The Chafetz Chaim explains that this is a misconception, as
whatever Hashem wants a person to be metaken in this world, that
person must do even if it means returning to this world again and
again in gilgulim. That being the case, why suffer all the pain the
soul experiences at death without accomplishing what is necessary
to avoid having to come back? This lesson is clear in the story of
Yonah: Hashem wanted him to prophesize for Ninvei, and Yonah
ran to the sea where he would not have nevuah. He drowned and
was swallowed by a fish — circumstances that would normally
make fulfilling his assignment impossible. In the end, however,
it was the will of Hashem that prevailed. We must learn a lesson
from this and apply it to our own lives.
A person disheartened by the thought that even if he does
teshuvah, he may revert to his former, errant ways should real-
ize the following: One of the ways Hashem helps a person who
tries to do teshuvah is to send the neshamah of a tzaddik who in
his lifetime helped others return to Hashem. This neshamah joins
82. Megillah 31a.

83. Mordechai, ibid. and Beis Yosef 622.
84. Be’er Heteiv 3 from Levush.
85. Shaar Hatziyun, ibid. 7.
navi yona.indd 25 8/23/2010 12:34:15 AM

together with the ba’al teshuvah’s soul to help him become a dif-
ferent person. The ba’al teshuvah only gets this assistance when
he first awakens himself to cry out before Hashem. The same
applies in reverse: If a person chooses to contaminate his soul,
Hashem may send the neshamah of one who caused many to stray
from the proper path during his lifetime to go and do the same
with him, too. This is one of the reasons why Elisha ben Avuya,
who at first was a tzaddik and then decided to do many sins, was
called “Acher,” someone else.86
The sailors on board were afraid to harm even one person,
even though they knew the storm was because of Yonah. This, too,
is a lesson for Yom Kippur, that we ask for mercy from Hashem,
the Source of all mercy, to spare our souls and inscribe our names
in the book of life.87
WHEN SIYATTA DISHMAYA MISLEADS
At first, Yonah did not find a boat that was ready to leave Yafo.
The boat he eventually boarded was then at sea, a two-day jour-
ney away from the coast of Eretz Yisrael. In order to test Yonah,
Hashem sent forth a strong wind that pulled the boat back to Yafo.
This was done so that Yonah would think that what he was doing
was proper in the eyes of Hashem. Indeed, Yonah interpreted this
as a sign that he was doing the right thing.88
We learn from here that a person should never assume that if
he is enjoying siyatta diShmaya, it must mean that he has earned
Hashem’s favor. Rather, Chazal89 teach us that “Hashem gives the
one who wants to defile himself the opportunity to do so.”
86. Sefer Chareidim 70 from the Zohar.

88. Pirkei D’Rabbi Eliezer 10 with explanation of Radal.
89. Shabbos 104a.
navi yona.indd 26 8/23/2010 12:34:15 AM

SPARKS OF LIGHT
When Yonah asked to be thrown overboard he told the sail-

ors: “Pick me up and throw me into the sea.” The reason Yonah
wanted them to lift him high before throwing him in was so that
he would have a few extra seconds of life before drowning, as
every moment of life is precious.90
* * *
Why did Hashem appoint the sea, which is outside of Eretz
Yisrael, as the means for testing Yonah? Why didn’t a natural
disaster similar to the storm come and prevent Yonah from leav-
ing Eretz Yisrael? Yonah could have been afflicted with an illness
while still in his house.
Rather, Hashem chose to alter the normal behavior of the sea
because of its unique aspect of being a reflection of the heavens,
which in turn are likened to the Kisei Hakavod.91
* * *
As soon as Yonah was covered by the water his neshamah left
him. It went up before the Seat of Judgment and was returned to
him after being judged, just as he was swallowed by the fish.92
90. R’ Leib Chasman, cited in “Rav Shach on Chumash,” p. 17, Mesorah

Publications (2004).
91. Da’as Sofrim 1:4. See Zohar, Lech Lecha 121a for a deeper explanation.
92. Zohar, Lech Lecha 121a.
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navi yona.indd 28 8/23/2010 12:34:16 AM
CHAPTER 2
Never
Despair
E VEN BEFORE YONAH WAS THROWN into the water,

Hashem had prepared a fish to swallow him so that he
would not drown. The fish was assigned this task on the sixth
day of creation, so when the navi refers to a “dag gadol,” the
intent is to a fish great in years, not in size.
Yonah lived in the stomach of the fish for three days and
nights. This was a period of constant miracles, as one cannot
survive for so long without air. Also, the fish should have di-
gested Yonah. Moreover, Yonah retained his senses and was
even able to daven. There, inside the fish, Yonah was like a
fetus inside the womb, with no need to breathe, eat, drink or
excrete.
1. Radak, Metzudos 2:1.

5. Radak 2:2.
6. Me’am Lo’ez.
29
navi yona.indd 29 8/23/2010 12:34:16 AM

Rashi explains that at first Yonah was swallowed by a male

fish that had much room in its stomach. There, Yonah did not
daven and so Hashem had the male fish spit Yonah into the
mouth of a female fish that was filled with eggs, leaving Yonah
with almost no space to move. Still, he did not daven at first
because he was embarrassed and wanted to accept his yissurim.
When Yonah realized that he was surviving inside the fish, he
understood that Hashem wanted not to kill him but rather
to humble him so that he would fulfill what he had been sent
to do originally. Yonah was punished middah keneged middah:
He thought he could flee from Hashem and instead, Hashem
held him in the stomach of a fish, where he had no room to
move at all.
Some explain that when Yonah was inside the male fish he
thought his death was imminent and accepted this. Therefore,
he did not daven. When he saw that he had been transferred to
a female fish so that he would suffer still more pain, he realized
that he would be spared, and that Hashem wanted to hear his
prayers. He waited three days, like the three days of darkness
in Mitzrayim, and once those passed he was confident that he
would be redeemed, just as Yisrael were in Mitzrayim. Yonah
then davened and praised Hashem. Instead of fleeing from
Hashem’s command in fear that it would bring about Yisrael’s
downfall, Yonah began davening on behalf of Yisrael.
7. 2:1 from Pirkei D’Rabbi Eliezer 10.

9. Radak 2:3.
10. Alshich.
11. Chomas Anach.
14. Maharsha, Taanis 15a.
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Never Despair 31
Yonah was willing to give his life for Yisrael. He thought

that this was in fact what Hashem had wanted him to do, that
his nisayon was to avoid the command to go to Ninvei and be
moser nefesh for Klal Yisrael. After surviving inside the fish,
Yonah realized that Hashem did want him to go to Ninvei.
The navi does not record Yonah’s tefillah at this time, but
does record Yonah’s praise after his tefillos were accepted.
Yonah states that he called out to Hashem from amid his
distress, knowing that Hashem would answer him from the
fact that he had survived miraculously until then. From the
fact that he was surviving in the fish’s stomach, Yonah knew
that he would once again ascend to the Beis Hamikdash and
daven and praise Hashem before the heichal. The stomach
of the fish was like Gehinom for him. Here, he called out to
Hashem and his voice was heard.
Yonah related that when he was thrown off the boat, he
was taken down to the depths of the sea for not having dav-
ened. The waves that passed above him did not draw him to
shore. He thought that he had been removed from Hashem’s
hashgachah and would die immediately. However, before
Yonah was swallowed by the fish, Hashem brought upon him
yissurim equal to the pains of Gehinom in order to cleanse his
soul. He was brought to where water flows below the “Eitz
Hachaim” so that he would have strength to withstand his
15. Ta’amah Dekrah.

17. Metzudos 2:3.
19. Rashi 2:3.
20. Malbim 2:4.
22. Radak 2:5.
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yissurim. He thought that for the sin of running away from

Hashem he would never see Eretz Yisrael again, but amid his
yissurim he realized that not only would he see Eretz Yisrael
again, but he would merit to daven before the heichal.
When he was first thrown overboard, the waters sur-
rounded Yonah until he all but died. He thought the sea
would be his grave. Once Yonah was inside the fish, he saw
the seaweed tangled to the fish’s head as it swam through the
water, and it appeared to him as if the seaweed was on his
own head. He was brought to where the feet of mountains
are rooted to the ocean floor and thought that the land above
him would close him in forever. He then recalled, however,
that he had already experienced Gehinom and Hashem had
rescued him. When the fish was underneath the heichal in
Yerushalayim, it told Yonah that above him was a place to
daven, where his tefillos would surely be answered. At that
moment, Yonah felt extremely close to Hashem, referring to
Him as “My G-d.”
Even in the initial moments of extreme suffering just
after being swallowed by the fish, Yonah still called out to
Hashem and knew, because he was still alive, that his tefillos
had been answered. Though he had expected to die, he had
23. Alshich.
24. Metzudos 2:6.
25. Radak 2:7.
26. Radak 2:6.
27. Metzudos 2:6.
28. Rashi 2:7.
29. Rashi 2:7.
32. Radak 2:8.
navi yona.indd 32 8/23/2010 12:34:18 AM

Never Despair 33
not expected to undergo extreme suffering. He attributed his

miraculous existence to the fact that he had davened.
It may seem that Hashem kept Yonah alive in order for
him to fulfill his mission in Ninvei, and he would have survived
whether he had davened or not, but this is not necessarily the
case. It is possible that had Yonah not davened, he would have
died and Hashem would have sent someone else to Ninvei.
Yonah concluded his praise by noting that the people of the
boat abandoned their idols and converted to Judaism leshem
Shamayim. The Zohar states that the people went to Yonah
to convert after they saw the fish spit him out on the dry land.
The Radak, Metzudos and Seforno explain Yonah’s intent as
being that while the people of the boat, who made their vows
to Hashem when they were in danger, would forget their fear
of Hashem once the danger passed, he would fulfill his pledge
and praise Hashem with thanks. Yonah stated that he would
give thanks to Hashem publicly, and bring a thanksgiving offer-
ing as he had promised, as salvation is from Hashem alone.
Yonah’s intention in running away was to avoid any harm
from befalling Yisrael. He now concluded that a person should
not make such calculations when the will of Hashem is clear.
The only thing one can do in such times is yearn for Hashem’s
salvation.
After Yonah’s tefillah Hashem ordered the female fish to

35. Rashi, Radak 2:9 from Pirkei D’Rabbi Eliezer 10.
36. Pekudei 131a.
37. 2:9.
38. Radak 2:10.
40. Malbim 2:10.
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spit Yonah back into the male fish so that he would have more
space. The male fish then did as Hashem ordered and spat
Yonah onto dry land, near Ninvei. All of the travelers of the
boat witnessed this. While Yonah had survived inside the
fish, he arrived at Ninvei unclothed and dirty, his hair scorched
from the heat of the fish’s stomach.

HOW MANY FISH SWALLOWED YONAH?
According to Rashi (explained above) there were two fish. When

Yonah was first swallowed, the navi uses the word “dag,” implying
that it was a male fish. After being in the fish for three days the
navi says that Yonah davened from the stomach of the “dagah,” a
female fish.
Another explanation is that only one fish swallowed Yonah.
When Yonah was thrown into the water different fish came along
and began to eat at Yonah. The fish that was sent by Hashem to
swallow Yonah and protect him from the others merited having
this tzaddik inside its belly. When Yonah was inside its stomach
he realized how much space he had. The two eyes of the fish lit
the way for him, and he was able to see what was in the water.
There was also a precious stone in the fish’s stomach that illumi-
nated his surroundings. This gave Yonah a tremendous amount
of joy.
Three days later, Hashem asked Yonah: “Do you think I brought
you here for this?” and then killed the fish that was holding Yonah.
41. Metzudos 2:11.

42. Zohar, Beshalach 48a.
navi yona.indd 34 8/23/2010 12:34:19 AM

Never Despair 35
Other fish swarmed around the dead fish and began eating it. Yo-
nah realized the danger he was in and began to daven, also vowing
to Hashem that he would bring a korban todah when he came
out of the water. Hashem accepted his tefillos and revived the fish.
When the navi states the word “dag,” it refers to the fish while it
was still alive. When the fish died, Yonah davened from the stom-
ach of the “dagah,” the dead fish.44
NEVER DESPAIR
Yonah called out to Hashem from “beten she’ol,” from the depths
of Gehinom. From here we see that even if a person falls to the
lowest of all places, he should not despair from calling out to
Hashem. No matter where we are, we must call out to Him.45
The Abarbanel explains that Yonah’s praises referred to an
incident that occurred when Yonah was a child and had actu-
ally died and was about to be buried, but was revived by Eliyahu
Hanavi (see below). That is when he had called out to Hashem
and was answered.
THE FISH AND THE LEVIASAN
When Yonah entered the fish’s belly, the fish told Yonah that it
was his (the fish’s) turn to be eaten by the Leviasan. Yonah told
the fish to take him to the Leviasan, and he would save both
himself and the fish. When they arrived, Yonah told the Levi-
asan that in the future he would slaughter him and make from
him a meal for the tzaddikim. He then showed the Leviasan his
bris milah. In fright, the Leviasan fled the distance of a two-day
journey.
44. Zohar, Beshalach 47b.

45. Likutei Halachos, Nefilas Apayim 6:8–9.
navi yona.indd 35 8/23/2010 12:34:19 AM

Yonah told the fish that since he had saved it from the Levi-
asan, it must now show him everything that is in the water. As
mentioned above, the two eyes of the fish illuminated the way and
served as windows for Yonah to look through. There, inside the
fish, Hashem showed Yonah an entrance to Gehinom. Also, in the
Red Sea, Yonah saw the water that had become the twelve paths
for the Bnei Yisrael to cross.
When three days passed and Yonah had not davened, Hashem
sent a female fish filled with eggs to swallow Yonah. The female
fish approached the male fish saying that Hashem had sent her to
swallow the navi, and therefore he must give him over to her. If
the male fish refused, the female fish threatened to swallow it and
Yonah together.
The male fish questioned whether she had in fact been sent by
Hashem. She told him that the Leviasan could testify to this. They
went to the Leviasan, king of the fish, who verified her claim and
told the male fish exactly what time of the day Yonah was to be
spit out. Once Yonah was swallowed by the female fish and was in
tremendous pain, he began davening to Hashem.46
MOSHIACH BEN YOSEF
Yonah told the Leviasan that he was capable of placing a rope

around its neck and slaughtering it, because he was Moshiach
ben Yosef.47 Years earlier, Hashem had sent Eliyahu Hanavi to
the town of Tzarfas, where a widow would prepare food for him.
The son of this widow died and Eliyahu revived him. This boy
46. Yalkut, Yonah.

47. Radal — Pirkei D’Rabbi Eliezer 10. See Yalkut Reuveini, Noach, who
explains that the yonah sent from teivas Noach is in fact a reference to Yonah,
Moshiach ben Yosef.
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Never Despair 37
was Yonah.48 When Eliyahu revived Yonah, he made an addition

to Yonah’s soul that gave him this potential to be Moshiach ben
Yosef. (For an explanation of how Yonah, of Shevet Zevulun, could
be Moshiach ben Yosef, see Sha’ar Hagilgulim, Hakdamah 32.)
Yonah, just like Eliyahu his rebbe, was taken to Gan Eden while
he was still alive.49
48. Tanna D’vei Eliyahu Rabbah 18, Yalkut Yonah.

49. Midrash Tehillim 26:7, cited by Michlol Hama’amarim V’hapisgamim.
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navi yona.indd 38 8/23/2010 12:34:19 AM
CHAPTER 3
Awaken
His Mercy
N EWS OF WHAT HAD HAPPENED to Yonah became

known throughout the land. It was Yonah, the elder of
the nevi’im, who was intended to go to Ninvei. After reaching
dry land Yonah went to the large city of Ninvei to alert them
to the decree Hashem had passed upon them.
It took three days to get from one side of the city to the
other. On the first day of his journey through the city he told
the people of Ninvei that in forty days the city would be de-
stroyed, just as were Sedom and Amora, because their deeds
were similar to the deeds of the inhabitants of those cities.
This amount of time was given in order for them to change
their ways if they desired. Miraculously, his voice was heard
in every home in the large city of Ninvei.
On the very first day, the people of Ninvei aroused them-

2. Radak 3:4.
4. Yalkut Yonah.
39
navi yona.indd 39 8/23/2010 12:34:19 AM

selves to do teshuvah. Crew members who had been with

Yonah on the boat were in Ninvei and testified that they had
thrown Yonah into the sea and he had survived. This caused
the people to accept Yonah’s warning of destruction and do tes-
huvah. Also, Hashem used Yonah as an example for the people
of Ninvei: At the depths of Gehinom, Yonah had called out to
Hashem and was answered. This showed them that if one calls
out to Hashem and does teshuvah, Hashem accepts it.
Even before the king of Ninvei heard Yonah’s message, the
people had already began doing teshuvah on their own, fast-
ing and wearing sackcloth. Sackcloth is made from goats’ hair,
symbolizing that just as the goat is brazen and stubborn, so,
too, are those wearing sackcloth for having brazenly postponed
doing teshuvah.
When the king of Ninvei learned of the decree he rose from
his chair, removed his precious garments, donned sackcloth and
sat on the dirt of the floor. He banned any person or animal in
Ninvei from eating or drinking. He ordered that women and
men be separated, animals and their offspring be separated,
and women and their nursing babies be separated but remain
nearby so that they would see each other and thus add to their
suffering, as they could not nurse. This order was meant to
humble the people’s hearts so they would call out to Hashem
with all of their might and abandon their wicked ways. Others
5. Me’am Lo’ez.
6. Radak 3:5.
7. Seforno 2:1.
8. Radak 3:5.
9. Ben Yehoyada, Taanis 16a.
10. Yalkut Yonah.
11. Metzudos 3:7–8.
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Awaken His Mercy 41
explain that he gave this order to the owners of the animals so

that even the animals would call out to Hashem, Who feeds
them, and He would have mercy on them.
The people of Ninvei held their children in the air and
called out to Hashem, begging Him to save them for their
children’s sake. They tied up their animals separate from
their young and called out to Hashem with all of their hearts,
saying that if He did not have mercy on them, they would not
have mercy on their animals. Their intent was to show that
just as they were arousing their own mercy toward their ani-
mals, so, too, should He awaken His mercy. Still, this outcry
to Hashem did not emanate from deep faith, and was done
only to fulfill the king’s command. Their outcry stemmed from
the tremendous pain they were feeling. In his orders to the
population, the king concluded that all who knew of personal
sins should do teshuvah, and perhaps when they abandoned
their evil ways Hashem would uproot the decree.
When the people first heard from Yonah of Hashem’s
decree, they regretted their sins but did not take steps to rec-
tify them. When the king heard of the decree, he ordered the
people to return stolen objects to one another. Although they
rectified only the sin of theft and not avodah zarah, since theft
was the reason for their impending destruction, Hashem saw
their deeds and retracted His decree.
12. Abarbanel.
13. Yalkut Yonah.
14. Radak 3:8.
15. Taanis 16a.
16. Rashi, ibid., as explained by Eitz Yosef.
19. Malbim 3:10.
navi yona.indd 41 8/23/2010 12:34:21 AM

The change in their deeds was what caused Hashem to

lift the decree, not their sackcloth and fasting. This is be-
cause when bad deeds are committed, a spirit of destruction is
brought upon the world. Good deeds bring an elevated spirit
into the world, and in this merit a decree can be changed.

EVEN PARTIAL TESHUVAH HELPS
We see from Ninvei that even partial teshuvah helps. This is not
true for many of the mitzvos. For example, if a person puts tzitzis
on three corners of his four-cornered garment, it is as if he did
nothing. By teshuvah, however, even though both regret for the
past and an acceptance for the future never to repeat the sin are
required, still, merely feeling regret has an effect. This is clear
from Ninvei, where people did not uproot their sins entirely.
They returned only the stolen money still in their possession,
but not money they had already spent. Still, this sufficed to up-
root the decree of being wiped out in forty days. Afterwards,
Hashem extended their time to complete the teshuvah required
of them.22
WAS ANYTHING GAINED FROM

TRYING TO AVOID NEVUAH?
The people of Ninvei heard testimony from the sailors of the great
miracles that occurred for Yonah when they threw him overboard.
This bolstered their trust in Yonah and caused them to do teshu-

22. Beis Elokim, Shaar Teshuvah 12.
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Awaken His Mercy 43
vah much faster. And since their hearing of these miracles was
what motivated them to do teshuvah, the implied criticism against
Yisrael for not doing teshuvah was diminished.23
SPARKS OF LIGHT
Hashem gave the people of Ninvei forty days to do teshuvah in the

merit of the forty days that the Mitzrim embalmed Yaakov Avinu.24
The merit of the Mitzrim worked for Ninvei because the same
ruler (Pharaoh) was governing over Ninvei as in Mitzrayim.25
* * *
In this chapter, we see that a navi can receive nevuah even
outside of Eretz Yisrael. However, this is only because he already
received nevuah in Eretz Yisrael.26 Once one merits having ne-
vuah (or any level of spiritual growth) in Eretz Yisrael, he does
not lose this level even after leaving the land.27
* * *
The decree on the city of Ninvei was because of theft and ho-
mosexuality.28 They merited having a navi come to rebuke them,
something not found by the other nations, because during the
time of the building of Migdal Bavel, Ashur (the righteous builder
of the city) did not agree with the rebellion against Hashem, and
left to build Ninvei.29
23. Mishbetzos Zahav, p. 95, in the name of Harav Ulman, shlita.

24. Tzror Hamor, Vayechi 50:3.
25. Bereishis Rabsi, p. 183.
26. Chomas Anach.
27. Kuzari 2:14, with explanation of Harav M. Genizi, zt”l.
28. Yalkut Yonah.
29. Chizkuni, Noach 10:12.
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navi yona.indd 44 8/23/2010 12:34:22 AM
CHAPTER 4
Conduct Your
World with the
Attribute of Mercy
B EFORE THE FORTY DAYS HAD passed, Hashem revealed

to Yonah through nevuah that He had rescinded the decree
against Ninvei, as they had abandoned their evil ways. This
distressed Yonah, as it would reflect negatively on Yisrael, who
despite the rebukes of nevi’im did not repent. Alternatively,
Yonah was distressed because he would now be accused of be-
ing a false prophet. Yonah had thought that the decree would
remain in place until the people of Ninvei uprooted not only
their evil deeds but their faith in avodah zarah as well. Since
Hashem uprooted His decree without their doing a complete
teshuvah, Yonah concluded that Ninvei had been spared only
to punish Yisrael.

2. Radak 4:1.
3. Radak 4:1.
4. Rashi 4:1 from Pirkei D’Rabbi Eliezer 10.
5. Me’am Lo’ez.
45
navi yona.indd 45 8/23/2010 12:34:22 AM

It pained Yonah to have caused Yisrael’s punishment, all the

more so knowing that Ninvei’s teshuvah was incomplete.
Yonah davened to Hashem that his soul be taken. First,
however, he told Hashem in prayer that what was happen-
ing was precisely what he had sought to avoid by setting out
for Tarshish. He stated that because he knew that Hashem
is merciful and accepts the teshuvah of those who return to
Him, he had therefore preferred that the people of Ninvei not
do teshuvah, be punished for their sins, and not cause harm
to Yisrael. Yonah had expected that the Bnei Yisrael would
behold the power of teshuvah and not heed the message, and
he therefore fled for Tarshish. Yonah asked that Hashem take
his soul, since he had completed his mission, and would not
witness the harm this would cause for Yisrael. He said that
he would be better off dead than alive and seeing the destruc-
tion that would befall his nation due to him.
Hashem rebuked Yonah for his anger and told him that
He would show him that his distress was unjustified.
Yonah left Ninvei and rested in a place east of the city
so that he could observe what happened there. He thought
that perhaps their commitment to repent would slacken and
the decree would be reinstated. He reasoned that while the
6. Malbim 4:1.
7. Radak 4:2.
8. Radak 4:2.
9. Metzudos 4:2.
11. Radak 4:3.
12. Metzudos 4:3.
15. Radak 4:5.
navi yona.indd 46 8/23/2010 12:34:24 AM

Conduct Your World with the Attribute of Mercy 47
decree was uprooted, the previously evil ways of the city must
have left some imprint, enough to incur a lesser plague, if not
total destruction, similar to what Klal Yisrael suffered after
the sin of the Golden Calf.
Yonah made a sukkah and sat in its shade. After sitting
there for the duration of the forty-day period, the sukkah dried
out from the heat of the sun, and Hashem caused a kikayon
to grow, instantly, from the ground to the air above Yonah’s
head, to protect him from the sun. Yonah’s skin was still ten-
der from having been in the stomach of the fish and therefore
he could not bear the heat of the sun. His hair had fallen off
from the salt of the seawater, and he therefore fainted when the
sun came upon him.
When Yonah beheld the kikayon, he was full of joy. He saw
this as a sign that it was Hashem’s will for him to stay east of
the city, as something would happen there that He wanted him
to see. He also saw this as a sign that Hashem had accepted
his tefillos on behalf of Yisrael. Hashem did this to teach
Yonah that He is merciful to all His creations.
The next day, Hashem sent a worm to cut the roots of the
kikayon, separating it from the moisture of the ground and
causing it to dry out. Yonah enjoyed this kikayon for one day;
16. Malbim 4:5.

17. Radak 4:6.
18. Rashi 4:6.
19. Yalkut Yonah.
20. Ibn Ezra 4:6.
22. Malbim 4:6.
23. Seforno 4:6.
24. Radak 4:6.
25. Radak 4:7.
navi yona.indd 47 8/23/2010 12:34:24 AM

the next day it dried out. While the sun was shining, Hashem
sent a deafening, fiercely hot wind to intensify Yonah’s suf-
fering. As the rays of the sun pounded on Yonah’s head he
fainted, his soul all but leaving him. He suffered tremendous
yissurim and became very sick. He asked Hashem to take his
soul, saying to himself  that he would be better off dead than
alive.
Yonah perceived the sudden growing of the kikayon and its
equally sudden removal as a sign that Yisrael’s redemption would
be temporary (like the kikayon), and that the nation would soon
fall into the hands of Ashur (symbolized by his fainting).
Hashem asked Yonah if he was very distressed over the loss
of the kikayon. Yonah responded that he was so distressed
over it that he preferred to die.
Hashem pointed out to Yonah that he felt pity and remorse
for the kikayon, which he had neither planted nor watered (it
is human nature to feel the loss of something more strongly if
one toils for it), and which was created instantly and taken
quickly away from him. So, too, Hashem said to Yonah, because
of His kavod, is He not to have pity on the city of Ninvei,
with over , people, many of whom were children?
These children were to be punished because of their parents,
26. Radak 4:7.

28. Radak 4:8.
29. Radak 4:8.
30. Metzudos 4:8.
31. Seforno 4:8.
32. Metzudos 4:9.
33. Metzudos 4:9.
34. Metzudos 4:10.
35. Radak 4:10.
navi yona.indd 48 8/23/2010 12:34:24 AM

and since their parents had repented, these children were to be

considered without sin. While Yonah suffered greatly from
the loss of the kikayon, he was the only one affected by this.
Comparing this to the people of Ninvei, Hashem asked Yonah:
Should He not be concerned with the loss of lives that the
destruction of Ninvei would cause?
In this response, Hashem explained to Yonah why Yisrael
was being punished: Even though many people of Ninvei were
still worshipping their avodah zarah, there were many among
the , that do not know how to distinguish between
serving Hashem and the celestial beings, and for their lack
of knowledge they were not worthy of punishment. They did
not have the Torah to guide them and their da’as was on the
level of animals, who do not recognize their Creator. Yisrael,
however, who stood at Har Sinai, and who understand emunah
and know the difference, are held accountable for their wor-
ship of avodah zarah. That Ninvei was spared because of its
innocent children — this could work for Ninvei, but not for
Yisrael. Yisrael are saved in the children’s merit only when they
toil in Torah.
Ninvei was not spared because of their teshuvah alone.
They were saved mainly because of Hashem’s mercy on His
creations. There is a big difference between the kikayon and
the people of Ninvei. The kikayon never did evil, unlike the
people of Ninvei. They were compared to one another to teach
36. Radak 4:11.

37. Seforno 4:10–11.
39. Rashi 4:11.
40. Malbim 4:11.
navi yona.indd 49 8/23/2010 12:34:25 AM

the lesson that we should judge a person not only according

to his actions, but also to take into consideration that they are
Hashem’s creations.
After hearing this, Yonah humbled himself before Hashem
and said: “Hashem, conduct Your world with the attribute of
Mercy.”

WHAT JUSTIFIES MIRACLES?
At first, Yonah was not willing to go to Ninvei, and instead

brought a number of people into a fierce storm. These people
eventually had to expel Yonah from the boat, and Hashem per-
formed numerous miracles for Yonah to stay alive. Why didn’t
Hashem simply send a different navi and avoid all the miracles?
Hashem saw that Yonah was willing to forgo his high level of
spirituality in order not to bring harm to Yisrael. A person must
devote his life to spiritual growth to achieve ruach hakodesh, and
even more so to achieve the more exalted level of nevuah. Yonah
was a beloved navi of Hashem, and Hashem wanted him to re-
main a navi. Out of love for Yisrael, Yonah was willing to forgo
his closeness to Hashem, and even to die. When Hashem beheld
this He said that a person whose love for Yisrael outweighs his
concern for his own good, is the one worthy of being sent. More-
over, as a result of this incident Hashem elevated Yonah to a still
higher level, one that made him the specific choice from among
all the nevi’im to be sent to Ninvei!44

43. Yalkut Yonah.
44. Sichos Mussar 5731, ma’amar 29.
navi yona.indd 50 8/23/2010 12:34:25 AM

THE SIGNIFICANCE OF THE SUKKAH
When the people of Ninvei did teshuvah, Yonah knew that this
would bring about Yisrael’s downfall. He therefore decided to
build a sukkah, to remind Hashem of the love the Bnei Yisrael
have for the mitzvos, as Chazal state45 that in the future, the non-
Jews will claim that had they received the Torah and its mitzvos,
they too would have performed them. Chazal relate that Hashem
will then test them by giving them the mitzvah of sukkah. The
non-Jews will go to their rooftops and build sukkos, Hashem will
then raise the heat of the sun so much that they will be exempt
from the mitzvah of sukkah, and each of them will kick their suk-
kah and return to their homes (while a Yisrael, even when exempt
from mitzvas sukkah, does not feel a need to kick the sukkah).
By building the sukkah, Yonah was reminding Hashem of this
mitzvah that was so dear to Yisrael and that the non-Jews dis-
graced, and that Yisrael would perform mitzvos despite the many
difficulties that arise. When Hashem suddenly caused a kikayon to
grow and provide Yonah with shade, Yonah was excited. He saw
this as a sign from Hashem that his claim was accepted.
SPARKS OF LIGHT
The heat inside the fish that swallowed Yonah was so great that it
burned Yonah’s hair, and even his clothing. Mosquitoes, flies and
ants swarmed around his body, torturing him until he begged that
his soul be taken from him. The Midrash learns from here that
one who is able to daven for another or help him do teshuvah and
does not do so is given tremendous pain.46
When Yonah saw that the non-Jews did teshuvah he asked
45. Avodah Zarah 3a.

46. Yalkut Yonah.
navi yona.indd 51 8/23/2010 12:34:25 AM

Hashem to take his soul. He feared that his emunah would be

weakened, and therefore he wanted to die while still a tzaddik and
not in a lesser state.47 Such a request had a precedent in Hashem’s
taking Chanoch at a relatively young age, so that he would die a
tzaddik.48
47. Binah L’ittim 35.

48. Bereishis 5:24; see Rashi.
navi yona.indd 52 8/23/2010 12:34:25 AM

CHAPTER 5
The Neshamah
and This World
I N ADDITION TO THE EXPLANATION of Sefer Yonah ac-

cording to peshat, the entire sefer is an allusion to the journey
of the neshamah and body together in this world. Every letter
contains great secrets.1
The Zohar, the Gra and the Alshich Hakadosh explain Sefer
Yonah as a mashal for the neshamah’s journey into this world.
Since their conclusions differ slightly, each will be explained
separately. What follows is neither a translation nor a thorough
explanation of what these sources reveal, but rather an overview,
enough to enable us to taste these sweet gems of mussar.
The Zohar2 states that Sefer Yonah presents everything that
a person goes through from birth until techias hameisim. Yonah
going down to the boat is analogous to the neshamah descend-
ing into a human body. The neshamah is called “Yonah” because
entering the body is an affliction for it (from the word “ona’ah”
1. Chomas Anach.
2. Vayakhel 199a–b. The explanation here follows the commentary, Masok
Midvash.
53
navi yona.indd 53 8/23/2010 12:34:26 AM

and “mirmah”). The body serves as the casing for the neshamah,
allowing it to travel through this world like a boat on the sea.
When a person sins, thinking he can run away from Hashem
and not stand before Him in judgment, Hashem sends a powerful
storm upon him. Sometimes this comes in the form of sickness
or poverty. In some way or another, Hashem’s din afflicts him,
analogous to the storm at the sea.
When a person is caught up in this sickness, the neshamah
sinks to the person’s feet due to his sins (paralleled by Yonah’s
descending to the depths of the boat). The neshamah is drunk
with physicality (paralleled by Yonah’s sleeping), not awakening
to beseech its Creator for forgiveness.
The yetzer hatov (represented by the captain of the ship),
which oversees the person’s body, tells the neshamah that this is
no time to sleep. “You are about to be taken to your Creator to
give din for all you have done in this world. Wake up and call out
to Him [the captain told Yonah to wake up]! See if you have some
merit from your fathers to protect you!”
When the neshamah is taken up for judgment, the very storm
that was sent upon the person presents the soul before the king
to be judged. As judgment nears, all of the person’s merits and
sins are presented. If the person’s merits do not prevail, the merits
speaking on his behalf try to have him sent back to this world
(the ship trying to go back to shore) but they are not able to,
because his sins overpower them (the storm does not allow them
to return to shore).
From that point on, three messengers are appointed to go to
him. One writes all of the merits and sins he performed in this
world. Another calculates all of his days, what he did with each
moment, how old he was when he performed each mitzvah or
aveirah, and what his situation in life was at the time (was he
single, elderly, and so on). The third angel, who was with him
when he was in his mother’s womb, is appointed to ascertain the
navi yona.indd 54 8/23/2010 12:34:27 AM

The Neshamah and This World 55
Torah he has learned during his stay in this world; just as he was
with him when he entered this world, so, too, he escorts him from
this world. The Gra (Mishlei 6:33) explains that before a person’s
death, the angel that taught him Torah in his mother’s womb
comes back to him to see if he learned what he was capable of
re-learning from the Torah he learned while in the womb.
The person’s body is taken from his house to the cemetery
(Yonah was lifted and put into the water). If he was righteous
during his lifetime, those carrying him call out: “Give honor to
the one whose appearance is similar to that of the king [meaning
that his tzelem Elokim was not blemished]. The tzaddik will go in
peace to his place of burial; the tzaddikim rest in peace in their
burial spots because they went on the straight path.”
If he was a rasha, as they are escorting him they call out, “Woe
to him. It would have been better for him had he not been cre-
ated, because he blemished his holy tzurah.”
When his body is placed into the ground, the angel of death’s
rage against him ebbs to a simmer (the storm calmed when Yo-
nah was placed in the water). His job is done and he relinquishes
responsibility to another angel, who begins the din. The ground is
the beginning of his din, as chibut hakever starts, continuing until
the body begins to decay. After the worms eat all of the flesh, the
body is left alone (the body is “swallowed” by the ground, paral-
leled by Yonah’s being swallowed by the fish).
During the first three days in the ground his intestines burst
and his body is then surrounded by excrement (paralleled by
Yonah being inside the fish for three days). The body says to itself:
“Take all that you have given me. You ate and drank all of the
days and did not give to the poor.”
After three days a person is judged for his eyes, if they saw
forbidden things; for his hands, if they touched forbidden things
or caused him to sin; and for his legs, if they took him to im-
proper places. This goes on for thirty days, during which the body
navi yona.indd 55 8/23/2010 12:34:27 AM

and soul are judged together. The neshamah is still close to the
body, which is in the ground, and is pained by the pain the body
feels. It cannot go up to its place. This is in addition to what the
neshamah will have to experience later on its own.
The neshamah then goes to a place where it will be purified
while the body decomposes into the ground, until Hashem awak-
ens it for techias hameisim, when a voice will call out to awaken
all of the neshamos (paralleled by the fish spitting Yonah out onto
dry land).
The Alshich explains that Sefer Yonah is a mashal for the
mission we were sent to accomplish in this world, the wisdom
of remaining focused on this misson and what happens to those
who lose this focus. Being a faithful servant to our Creator re-
quires careful planning. We were sent to this world to elevate our
souls toward our Creator; instead, many people become caught
up in the ways of the world, either mired in its lusts or driven to
amass wealth. Hashem brings them yissurim, in order to bring
them closer to Him. When they experience pain and suffering
they return to their Creator. In such a situation, much mercy and
prayer is needed.
This is seen from Sefer Yonah, where the neshamah (Yonah) is
sent to this world and is told, “kum,” i.e., rise up and go to the big
city. This means that we must first fix ourselves, represented by
the “small city,” and then fix the bigger city, alluding to those who
dwell around us. The neshamah is told to go to the people of the
city and tell them that their evil ways have created spiritual beings
that are prosecuting against them in the heavens. The neshamah
is to tell them to return to Hashem, and in so doing, silence these
prosecutors.
The neshamah is given this mission because every Yisrael is a
guarantor for his fellow Jew and has the potential to help many.
After the neshamah comes down to this world its connection with
Hashem is still very strong, as sin has not yet gotten in the way.
navi yona.indd 56 8/23/2010 12:34:27 AM

Once it becomes comfortable here, though, it flees this connection

(Yonah’s running away) and pursues the pleasures of the world by
eating and drinking (Yonah’s fleeing to Tarshish).
When the pure neshamah begins to flee (Yonah’s going to
Yafo), it finds the body that will take it through this journey (the
ship) and begins to lose its lofty level. It uses up its merit from the
mitzvos it performed (paying the fare for the ship) and becomes
separated from Hashem.
In order to bring this neshamah back, Hashem afflicts it with
yissurim as painful as death (the storm’s almost tearing the boat
apart), affecting the entire city. This is because an individual’s sin
affects many, due to each Jew’s responsibility for the other. Instead
of accomplishing what it was sent to do, this neshamah brought
on even more suffering.
When the body’s limbs (the crew on the boat) feel the suf-
fering, they fear that death is near. They are willing to spend all
their money on medicines to ease their sickness (the crew throws
all the cargo overboard). The neshamah does not awaken itself
to return to Hashem because of the impurity it has amassed as a
result of its sins (Yonah sleeps during the raging storm).
The yetzer hatov then comes and asks the neshamah to call
out to Hashem in order to save the other limbs from this pain
(the captain wakes Yonah to ask why he is sleeping at such a time:
“Call out to your G-d!”).
When the neshamah hears that teshuvah will help the other
limbs of the body, it begins to question who is at fault — the
neshamah or the body? They decide to draw lots, and it lands
on the neshamah (the lots land on Yonah). Even though the two
performed the sins together, the neshamah is held accountable
because it came from a lofty, spiritual place and should not have
gotten caught up in the mundane (Yonah’s being asked about his
dealings). The neshamah is asked, was it sent to desire the mate-
rial pleasures of this world or was it sent to remain holy despite
navi yona.indd 57 8/23/2010 12:34:28 AM

its material surroundings? Since the answer is the latter, it should

not have become involved in pleasures of the body.
The neshamah is then told that unlike the body, it did not
come from a fetid drop but rather from the upper worlds, and
therefore should not have lost its focus and rebelled against its
Creator (Yonah is asked where he comes from). The neshamah is
told to behold its nation, the holy Am Yisrael, making it obvious
who is at fault (Yonah is asked which nation he comes from).
The neshamah confesses that this all came about because of
him (Yonah says that the storm is because of him), and it is be-
cause he is a holy Jew, a portion of Hashem (Yonah says that he is
an Ivri). He confesses that it is Hashem, Who created the heavens
and earth, that he has rebelled against, and that he must give an
accounting for this.
A tremendous fear comes upon the limbs of the body, and they
confess to having a part in the evil as well (the crew recognizes
that Yonah has been sent by Hashem). They ask the neshamah
what they can do to remedy the sickness (the crew asks what can
be done to calm the storm). The neshamah tells the body to el-
evate it, the neshamah, over the entire body through teshuvah
— meaning Vidui, fasting and afflictions — and then the storm
that came about from its sins will be calmed (Yonah told the crew
to throw him overboard to calm the winds).
The body tries all natural means to regain health, but to no
avail (the crew tries to take the boat back to shore).
The body sees that medicine does not help and turns to te-
shuvah (the crew calls out to Hashem that He not hold them
responsible for throwing Yonah into the water).
Teshuvah and Vidui are done and the sickness leaves the body
(Yonah is thrown into the water and the storm ends).
They see the power of teshuvah and grow great in yiras
Hashem. They praise Hashem for all the good He did for them
(the crew brought korbanos and made vows to Hashem).
navi yona.indd 58 8/23/2010 12:34:28 AM

The Gra explains that the neshamah is sent here to be metaken

the world, and in Sefer Yonah, we learn of a neshamah that not
only failed to do its tikkun, but also contaminated itself. It is
sent again as a gilgul to fulfill its mission, which it does, but with
pain.
Hashem tells the neshamah (Yonah) to rise up from its place
in Gan Eden, go down to this world (Ninvei) and teach the people
to leave their evil ways, because the prosecuting angels created by
their sins are crying out before Him.
The neshamah comes down to this world and is placed in a
body. This world is compared to the ocean, and the next world
and Gan Eden are compared to the shore. One enters a ship to
travel, not to live there permanently. His purpose is to ride the
ship until he reaches his destination. All the troubles experienced
in this world are the waves in the ocean. The body is the boat that
is used to travel the waters in order to reach the final destina-
tion.
The neshamah comes down to fulfill a mission, but instead,
it flees from Hashem, pursuing wealth (Tarshish) and bodily
lusts (Yafo). For the neshamah, entering the body means drop-
ping vastly in level. The neshamah allows the body to pursue its
worldly desires instead of overriding them as it was intended to
do (Yonah pays the fare for the entire ship).
Hashem then sends this person into the hands of Midas Ha-
din (the storm); he is afflicted with great sickness and then his
neshamah is taken. When the sickness begins, the body is in great
pain. All its life it thought that the world belonged to it and that
it would never die. Now the body realizes that against its will, it
will die. While the neshamah suffers as well, it does not die. It
will be fixed through a gilgul. The body, however, will not have
this tikkun, and like earthenware, its purification will come only
through its destruction.
The body turns to the money and gold it worshipped all its life
navi yona.indd 59 8/23/2010 12:34:28 AM

(the sailors call out to their idols). The body removes its clothing
and falls to the bed to lighten its load (the crew throws all the
cargo overboard); it won’t even take clothing to the next world.
The body gives away clothing to charity to gain merit and lighten
the decree upon it.
The neshamah goes down to the person’s feet (Yonah descends
to the bowels of the ship), and the body falls asleep on the day of
its death (Yonah goes to sleep). The heart turns to the neshamah,
asking how it can sleep at such a time. “Call out to Hashem, the
Place you have come from,” it says, because the neshamah can still
be fixed (the captain asks Yonah why he is sleeping, as he should
be praying to his G-d).
The limbs of the body draw lots to find out whose sin is re-
sponsible for this sickness (the crew draws lots to determine who
is responsible for the storm). The lots fall on the neshamah (Yo-
nah), because when it is good it brings the entire body to good.
The limbs ask the neshamah what strengths Hashem gave it when
it was sent to this world (the crew asks Yonah about his dealings).
They ask the neshamah where it was taken from, because it should
be relating to the behavior of that spiritual place which it came
from and not the mundane attractions of this world (the crew
asks Yonah where he comes from). They ask the neshamah if it
came from the Eretz Hachaim and if is returning there (the crew
asks Yonah where he came from before he boarded the ship).
The neshamah answers that it was taken from the “upper Gan
Eden” and that it fears Hashem, Creator of this world, the next
world and Gan Eden (Yonah answers that he is an Ivri and he
fears Hashem).
The neshamah tells the limbs of the body that it has been run-
ning from Hashem all of this time. The limbs ask why it has done
so, since it is on such a high level and was created to fulfill a
mission (after Yonah says he is fleeing from the word of Hashem,
the crew asks why he angered Hashem).
navi yona.indd 60 8/23/2010 12:34:28 AM

They ask the neshamah what can be done now, as the sickness
is only getting stronger (the crew asks Yonah what they can do to
calm the storm).
The neshamah answers that all that can be done is to lift it
from the feet and take it out of the body. Then the pain in this
world will end (Yonah tells them to lift him and cast him over-
board to calm the storm). After hearing this, all the strengths of
the body attempt to do teshuvah at the last moment, but to no
avail, because the decree has already been decided (the crew tries
returning to shore but cannot because of the storm). The body
then calls out to Hashem, asking that it not be held accountable
to the same degree as the neshamah, because it did not come
from such a holy place as did the neshamah (the crew, before
casting Yonah into the water, asks Hashem that they not be held
responsible for spilling his blood). The neshamah then leaves the
body and all is calm (Yonah is thrown overboard and the storm
subsides).
The body is buried in the ground. For three days the nesh-
amah hovers over the body, trying to become part of it again
(Yonah is swallowed by the fish and remains inside it for three
days). Once it sees the body beginning to lose its appearance, it
leaves it. The neshamah is sent to Gehinom and begins to call out
to Hashem (Yonah is swallowed by a female fish, where he calls
out to Hashem), saying: “In Olam Hazeh, when I had troubles
and called out to You, You answered me. Now, when I call out to
You from Gehinom, I ask that You answer me as well.” While the
neshamah is being judged and purified from its sins in the depth
of the darkness (Yonah is in the darkness of the sea) it calls out
to Hashem, saying that it has received all the suffering it deserved
for its sins. The neshamah states that it feared it would not have
a portion in the World to Come, but now it sees that it was being
purified in order to reach Olam Haba (Yonah realizes from the
fact that Hashem has miraculously kept him alive that he will
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once again return to the Beis Hamikdash). The neshamah even

begins to mention some of the good deeds it did before dying.
While these cannot undo the decree, they can help elevate the
neshamah after purification to leave Gehinom.
The neshamah mentions that when the body was taken by
sickness, it turned to Hashem in teshuvah, and even though the
sickness was because of its troubles, still, the Merciful One accepts
such repentance (Yonah felt his most extreme suffering after being
swallowed by the fish, but still called out to Hashem, knowing
that his tefillos were answered by the fact that he was still alive).
The neshamah then states that it called out to Hashem during the
body’s sickness, unlike those who guard their money even at the
time of death. Money is given to a person to do chessed and these
people, even when death is imminent, do not make use of their
money for this purpose (Yonah said that the people on the boat,
who turned to Hashem out of fear, would eventually abandon this
fear). The neshamah then states that throughout the body’s sick-
ness, it yearned for Hashem’s salvation. It now asks to be elevated
(Yonah states that unlike those faithless ones, he will fulfill his
vow and bring offerings and give praise to Hashem). Hashem then
tells the angel in charge of Gehinom to return the neshamah to
Him (Hashem orders the fish to spit Yonah out).
Hashem then sends the neshamah, as a gilgul, back to where it
was sent before to correct its error (Yonah is told to go to Ninvei).
This time, the neshamah sets out with intention to fulfill the word
of Hashem (Yonah goes directly to Ninvei).
While a person should go in the ways of Hashem at all times,
the majority of people (represented by Ninvei) go in the ways
of Hashem only three times a year — the first day of Elul, Rosh
Hashanah and Yom Kippur (Ninvei was a three-day journey).
On the first of Elul, the neshamah orders the body to repent
for its sins, because in forty days it will be Yom Kippur, and
without repentance, the decree will be signed (Yonah went to the
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city on the first day, calling out that in forty days the city will be
destroyed).
The body accepts the rebuke, fasts and wears sackcloth during
the ten days of teshuvah (the people of Ninvei heed the navi’s
warning and do teshuvah). Hashem decrees that no one, from the
nation’s great people to its sinners, may eat, drink or pursue their
livelihoods on Yom Kippur (the king of Ninvei decrees that all
people and animals must fast). Everyone calls out to Hashem on
this day in a state of teshuvah (the city of Ninvei wore sackcloth,
called out to Hashem and left its evil ways). Hashem beholds
their teshuvah and signs a good decree (Hashem accepts Ninvei’s
teshuvah).
The neshamah is then troubled by its physical hardship in this
world (Yonah is pained). This is because when a person is evil
during his first gilgul, when he returns, even if he is a tzaddik, he
will be lacking in his physical needs. The neshamah was jealous
of others who enjoyed life in this world and in the next. They
merited this because they were not gilgulim and when they did
sin, they were quick to repent.
The neshamah davens to Hashem for food and other physi-
cal needs (Yonah davens to Hashem). The neshamah states that it
intended to do teshuvah during its first descent into this world.
It knew that Hashem accepts teshuvah even just before death and
was waiting until then, but illness struck suddenly and before it
could do teshuvah, it was already in the ground. The neshamah
states that during its first mission, it knew that Hashem waits
mercifully for a person to do teshuvah and relied on this. The
neshamah asks that Hashem be merciful with him now as well
(Yonah says to Hashem that he did not want to go to Ninvei the
first time because he knew that Hashem is merciful). The nesha-
mah asks Hashem to shorten its stay in this world, if He will not
remove its suffering (Yonah asks that Hashem take his life).
Hashem asks the neshamah if it is right for it to be jealous of
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others (Hashem asks Yonah if what He is doing for Ninvei pains

him).
When the neshamah sees that Hashem is not answering its
tefillos, it separates itself from worldly affairs and toils in Torah
and spiritual growth, waiting to see if its mazal will change (Yonah
leaves the city and settles east. There, he makes a sukkah and sits
in its shade, waiting to see what will happen to Ninvei).
Hashem gives the neshamah an abundance of wealth from
what it earned and was to have received as reward in Gan Eden.
He does this to alleviate some of its suffering (Hashem causes
a kikayon to grow up instantly over Yonah’s head). This relieves
some of the neshamah’s suffering (the kikayon shades Yonah from
the sun and relieves his discomfort).
Since the neshamah becomes excited at being granted plea-
sure (Yonah’s simchah from the kikayon), Hashem takes its wealth
away, so that the neshamah will realize that worldly pleasures are
empty (a worm eats the roots of the kikayon, causing it to dry
out).
The neshamah again suffers a lack of worldly needs, and is
now so affected by it that he was also empty of Torah and asked
to be taken from this world (the sun shined on Yonah and there
was a silent heated wind that was upon him till he fainted).
Hashem asks the neshamah if it is distressed about the loss of
worldly pleasures (Hashem asks Yonah if he is distressed by the
loss of the kikayon).
The neshamah answers that it is distressed to the point of death.
Once its wealth was taken away, it was as if its life was taken.
Hashem then tells the neshamah to behold just how connected
it was to physical pleasures. Its connection was with worldly
pleasures that it did not create and which could only be enjoyed
temporarily. Should Hashem, then, not be concerned with this
world, which He did create to be the dwelling place of His Shechi-
nah, and which is where the Bnei Yisrael exist?
navi yona.indd 64 8/23/2010 12:34:29 AM

UNDERSTANDING OUR SPECIFIC TIKKUN
Is there a way for a person to determine what he transgressed in

a previous gilgul in order to fix it during this lifetime?
Two signs can help to identify this:
(1) When one errs in a certain transgression many times dur-
ing this gilgul.
(2) When one has a particularly strong desire to commit a
specific sin. This can explain why some people desire one
type of sin and others desire another.
CONCLUSION
Sometimes, our attachment to physicality can make us heavy —

so heavy, that we become lazy. We must learn from the eagle,
whose wings are long and heavy; yet, she spreads them out and
glides through the sky. Our “wings” are our simchah. When a
person is content with his portion he will be happy, and this is
the greatest antidote for laziness in one’s service of Hashem.3 We
must remember that there is a day when we will be called to the
upper court for judgment. However, we must be careful that this
thought does not blemish our simchas hachaim.4
During this exile we must realize that Hashem is with us more
than ever. When Yosef Hatzaddik was taken down to Mitzrayim
and imprisoned, the Torah states that Hashem was with Yosef.5
The Midrash6 asks, was Hashem only with Yosef and not with his
brothers?
The Midrash answers this with a mashal: A man was guiding
3. Alei Shor, vol. II, Zerizus.

4. Alei Shor, vol. II, p. 305.
5. Bereishis 39:21.
6. Bereishis Rabbah 86.
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twelve animals, which were carrying wine. One of the animals

wandered away from the others and went into a store belonging
to a non-Jew. The man left the other eleven animals to retrieve
this animal. Bystanders asked him why he left eleven animals in
order to get back one. He answered that the eleven animals were
in a public domain, so he was not concerned that anything would
happen to the wine they were carrying (yayin nesech).
Yosef ’s brothers were together with Yaakov Avinu.Yosef, how-
ever, was alone, and so Hashem was with Yosef.
We learn from here that when we are in galus Hashem pro-
tects us more than ever, so that we don’t fall into sin. We need
this extra protection so that we don’t fall into the impurities that
surround us.7
Accepting Hashem’s Hashgachah

During the times of the first Beis Hamikdash, Hashem sent
nevi’im to rebuke Yisrael even though the people were stubborn.
The job of the navi was to let the nation know that he came, with
the word of Hashem. Then they would know that Hashem was
mashgiach upon them in all of their endeavors.8
When we accept the concept of Hashem’s hashgachah we will
be able to understand that it is impossible for us to derive any
pleasure without it being decreed on Rosh Hashanah. A person
does not even have the strength to derive pleasure from commit-
ting an aveirah, unless Hashem decrees that he should have this
pleasure. Then he can grab for it. If he does not take this pleasure
through transgressing an aveirah it will come to him in a permis-
sible way. Even a thief can only steal money that was decreed on
7. Yalkut Yehudah, Bereishis 39:4.

8. Malbim, Yechezkel 2:3–4.
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Rosh Hashanah. The potential money will come to him either in

a permissible way or through his sin.
We learn this from the Gemara,9 which relates that there was
a certain student who was careful in the mitzvah of tzitzis. He
heard about a harlot on an island, who took 400 gold coins for
her hire; he sent her the money and fixed a date. She set seven
beds for him, each one higher than the next, and sat on the top
one, which was made of gold. He climbed up to sit with her, and
his four tzitziyos came and hit him on the head. He descended
and sat on the ground, and she sat next to him.
“You must tell me,” she said, “what blemish did you see in me?”
“I never saw someone as beautiful as you,” he answered. “How-
ever, Hashem gave us the mitzvah of tzitzis, about which it says
twice, ‘Ani Hashem Elokeichem,’ for He will punish and give reward.
The four tzitziyos are like two pairs of witnesses against me!”
“You must tell me your name, your city, your rebbe and where
you learn!” the harlot responded.
He told her. The harlot sold all of her property (except for
her sheets). She gave a third of the money to the kingdom (to
allow her to convert), a third to the poor, and she kept a third for
herself. She came to R’ Chiya and asked him to convert her.
“Perhaps you merely want to marry one of the talmidim [we
do not accept converts for this purpose]!” R’ Chiya said.
The harlot told him what had happened with the tzitzis, and
that her awe for the mitzvah and the miracle she had witnessed
inspired her to convert.
“I will convert you [and allow you to marry him],” R’ Chiya
said. “Before, you set seven [beds] for him to sin; now you will be
permitted to set beds for him.”
9. Menachos 44a.
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The same mattresses that were set up for sin were now set up
for a permissible act. A person cannot take pleasure, even with
arayos, if it was not decreed on Rosh Hashanah.
The question is whether he will derive pleasure in a permis-
sible way or through sin. The Gemara tells us that the student
and the converted harlot eventually married to teach us this les-
son.10
Hashem’s Faith
“Lehagid baboker chasdecha v’emunascha baleilos — to relate Your
kindness in the morning and Your faith in the night.”11 We try to
speak about, recognize and emulate the chessed of Hashem. How-
ever, what emunah does Hashem have?
The emunah is that Hashem still believes in us, even though
our faith is sometimes weak. It’s enough for us to know that
Hashem still believes in us.12
The galus which we are in is likened to a seed that was planted
in the depths of the earth. It seems like the seed has become
spoiled and rotten, but in reality it sprouts and multiplies. So too
Bnei Yisrael will sprout from the foreign soil in which we have
been planted13 and will rejoice with the revelation of the Shechi-
nah, speedily in our times!
10. Eretz Tzvi, Vayetzei.

11. Tehillim 92:3.
12. Sanzer Rebbe; see Yalkut Shimoni, Ha’azinu and Zayis Ra’anan.
13. Malbim, Hoshea 2:2.
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Shiras Chanah
navi yona.indd 69 8/23/2010 12:34:29 AM

navi yona.indd 70 8/23/2010 12:34:30 AM
Heartfelt
Prayers
(Shiras Chanah [Shmuel I :–:] relates the events sur-

rounding Shmuel haNavi’s birth and is the Haftarah portion
that is read on Rosh Hashanah.)
HERE WAS A TZADDIK 1 AND talmid of the nevi’im

T named Elkanah, who came from a Levite family of nevi’im
whose lineage went back to the sons of Korach. The Levi’im
were scattered among the shevatim in order to teach Torah
to the nation, and Elkanah lived in the land of Ephraim. As
opposed to the tragedy recorded at the end of Sefer Shoftim,
which claimed the lives of thousands of Jews, Elkanah brought
tremendous blessing to his nation.
Elkanah had two wives, Chanah and Peninah. He had first
married Chanah and later, when Chanah remained childless, he
1. Midrash Shmuel 1:5; Da’as Sofrim 1:1.

2. Targum Yonasan 1:1.
3. Radak 1:1.
5. Radak, Ralbag 1:1.
71
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72 THE NAVI JOURNEY — SHIRAS CHANAH
married Peninah. In general, having many wives was frowned

upon, and for a person of stature it was a disgrace, unless it
was done because one’s first wife was childless. Chanah herself
suggested that Elkanah do this, as did Sarah Imeinu, saying
that Hashem would then see her suffering and give her a child.
Meanwhile, however, Peninah bore children to Elkanah and
Chanah remained barren.
Elkanah had a long-standing minhag  of going to the Mish-
kan in Shiloh each mo’ed. He was the only person from his city
who did so. Moreover, he brought his entire family with him.
Others refrained from going because the sons of Eli Hakohen
were there and were despised by the people. However, this
did not prevent Elkanah from going. There, Elkanah would
daven to Hashem and bring the burnt offerings required for
each chag. While Elkanah of course davened in his own town,
davening at the Mikdash was greater. The Malbim writes
that his original intent in traveling to Shiloh was to daven to
Hashem for Chanah to conceive.
When the mo’ed came and it was time to bring korbanos,
he would give portions to Peninah and her children to eat.
6. Pesikta Rabsi 44:5; Malbim 1:2.

7. Da’as Sofrim 1:2; Zera Ephraim on the Pesikta.
8. Metzudos 1:3.
9. Rashi 1:3.
10. Malbim 1:13.
11. Malbim 1:3. Da’as Sofrim explains differently, that since the Mishkan would
eventually be replaced with a permanent Mikdash, many of the nation did not
go to Shiloh.
12. Radak 1:3.
13. Ralbag 1:3.
14. 1:3.
15. Malbim 1:4. Or, according to Rabbeinu Yeshayah 1:4, every day that
Elkanah brought korbanos.
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Heartfelt Prayers 73
Radak learns from the Midrash that the event related here
occurred on Shavuos. The Me’am Lo’ez cites another opinion
of Chazal that it occurred on Rosh Hashanah. Elkanah gave
a more substantial portion to Chanah as an expression of his
love and to lessen her pain. The Radak explains alternatively
that Elkanah in fact gave Chanah a normal-sized portion, but
he gave it with sadness, because his love for her was so great
and he wanted to give more but could not, because she had no
children. This pained them both.
Peninah was angry that Elkanah loved Chanah more than
her, and that he gave Chanah her portion from the korbanos
with such love. She took advantage of Chanah’s childless-
ness to afflict her verbally. Peninah would say to Chanah,
“What good is your extra portion if you have no children to
share it with?” Peninah did this repeatedly, to embarrass and
disgrace Chanah, and to arouse her jealousy. Chanah was
already suffering from being childless, and this only made her
pain worse. At every chag, Elkanah would give Chanah this
extra portion, and Peninah would torture her accordingly.
As a result, by the time they reached Shiloh, Chanah would
already be in tears. Peninah’s scathing remarks took away her
16. 1:4.
17. This is the opinion of the Chasam Sofer in Orach Chaim 561 as well.
18. Rashi, Radak 1:5.
19. Metzudos 1:5.
20. Malbim 1:5.
22. Chomas Anach.
23. Rabbeinu Yeshayah, Metzudos 1:6.
24. Radak 1:6.
25. Rabbeinu Yeshayah, Mahari Kara, Malbim 1:6.
26. Rashi 1:7.
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appetite, and she would refrain from eating.

Elkanah asked Chanah why she was crying and not eating.
He also asked why her childlessness so pained her. He com-
forted her, saying that his love for her was greater than if she
had borne him ten sons. The Radak explains alternatively
that Elkanah told Chanah that he loved her more than he did
his ten sons from Peninah. His words comforted Chanah, and
she ate and drank.
Until now, Chanah had been relying on Elkanah’s tefillos
that she have children. Now, from his response, she understood
that he no longer yearned for this. Chanah resolved to rally her
spirits and daven, and went to the Mishkan. It was on this
day that Eli Hakohen was appointed shofet over Yisrael.
It was the time of Minchah. Chanah davened outside, fac-
ing the Kodshei Kodashim, and began to cry. Hashem caused
Eli Hakohen to be sitting by the doorway of the heichal at this
time so that he would see Chanah crying, approach her and
eventually daven on her behalf. As kohen gadol, his tefillos had
great strength. This was arranged so that Hashem would fulfill
the requests of Chanah’s heart.
From Chanah’s prayer it is clear that this was not a personal
request to experience the joys of motherhood. Chanah vowed
27. Metzudos 1:7.

28. Metzudos 1:8.
30. 1:8.
31. Radak 1:9.
32. Malbim 1:9.
33. Rashi 1:10; Seder Olam 13.
34. Moshia Chosim.
35. Ralbag 1:10.
36. Moshia Chosim.
navi yona.indd 74 8/23/2010 12:34:32 AM

that if Hashem would recall her merits and give her a son
(and many sons and daughters to follow), she would accept
upon herself that he be consecrated for the service of Hashem
all of his life. He would fear only Hashem, and this fear
would never leave him. Unlike other Levi’im, who began ser-
vice at the age of twenty-five, this son would be consecrated
for the service of Hashem his entire life. Alternatively, the
word “mora” means not “fear” but “scissor,” and Chanah’s intent
is that this son would be a nazir, and a scissor would never be
brought against his head.
Chanah davened at length before Hashem, speaking from
her heart, in deep concentration. Meanwhile, Eli Hakohen
was waiting for her to finish, wondering why she was tak-
ing so long. He tried to hear what Chanah was saying but
could not, because she was speaking in a whisper. Eli sus-
pected that she was drunk, because it is the manner of drunk
people to move their lips but say nothing. Moreover, it was
unusual for a woman to daven for such a long time after eating
and drinking. Therefore, Eli suspected her of drunkenness.
37. Malbim 1:11.

38. Radak 1:11.
39. Malbim 1:11.
40. Metzudos, Da’as Sofrim 1:11.
41. Nazir 66a.
42. Malbim 1:11.
43. Malbim 1:11.
44. Radak 1:13.
45. Rashi 1:12.
46. Radak 1:12.
47. Metzudos 1:12.
48. Metzudos 1:13.
49. Metzudos 1:13.
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Eli asked Chanah how much longer she would continue

giving the impression that she was drunk. He advised her
that if she had drunk too much wine, she should rest so that
her intoxication would wear off. Eli meant that because
Chanah was not davening as did others, who made requests
in a way that others could hear, her silent prayer made her
appear intoxicated. Chanah answered Eli that the fact that
he suspected her of this showed that ruach hakodesh was not
upon him. Had it been, he would have known that she was
not drunk.
Chanah begged Eli not to suspect her of standing before
Hashem like an evil, drunken woman, explaining that she
was broken in spirit. She explained that she was fully coher-
ent, and the reason she was davening silently was because she
was pouring out her heart before Hashem, and did not need
want others to hear. Chanah then asked Eli not to embar-
rass her in front of Peninah, the one causing her this pain, as
Peninah would delight in this.
Eli had a nevuah and told Chanah to return home, be-
cause her tefillos would be answered (or, alternatively, he
gave her a berachah that Hashem should fulfill the wishes of
51. Radak 1:14.

52. Metzudos 1:14.
53. Radak 1:15.
54. Rashi 1:15.
55. Radak 1:16.
56. Radak 1:15; Metzudos 1:16.
57. Metzudos 1:15.
58. Radak 1:16.
60. Rashi 1:17.
navi yona.indd 76 8/23/2010 12:34:33 AM

her heart). He said this even though he did not know what
Chanah was davening for. Upon hearing this from the navi,
Chanah was filled with simchah and showed no more signs
of bitterness. She returned home with firm emunah that
the word of the kohen gadol (and the tefillos he would say on
her behalf ) would be upheld. She, like the rest of Yisrael,
recognized the greatness of the kohen gadol and knew that he
did not speak in vain. Chazal state that at that moment,
Chanah began to menstruate again, and from this she knew
that she had been healed.
Chanah and Elkanah returned to their home and four
months later she conceived. After a full term of pregnancy
she gave birth to a boy, on  Iyar. She named him Shmuel,
because within this name are the words, “It is from Hashem
that I asked for this son.” Chanah publicized to all future
generations that even those who are barren can change and give
birth through tefillah. She named the child after the miracle
that took place.

62. Moshia Chosim.
63. R’ Yeshayah Matrani 1:17.
64. Ralbag, Metzudos 1:18.
66. Midrash Shmuel 2:12.
67. Malbim 1:18.
68. Da’as Sofrim 1:19, according to the opinion that the incident with Eli
Hakohen took place on Shavuos.
69. Radak 1:20.
70. Chasam Sofer, Orach Chaim 580. According to Mishnah Berurah 580:5,
Shmuel’s birth was on 29 Iyar.
71. Radak 1:20.
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When the time came to go to the Mishkan for the chag,

Elkanah went with his family. Even though everyone in his
town witnessed the miracle that happened after Chanah’s tefil-
lah in the Mishkan, only Elkanah went to the Mishkan. He
brought the offerings of the chag as well as an offering to fulfill
the vow he made to Hashem for giving him a son. This time,
Chanah did not join Elkanah because Shmuel, who was an
infant, was weak and could become ill from the journey. She
told her husband that she would wait until the end of the full
-month period of nursing to go with him to the Mishkan
and give thanks to Hashem for this child, who would remain
there in service of Hashem as she had vowed. Shmuel indeed
remained in Shilo until its destruction, and only afterwards
began traveling throughout Eretz Yisrael as shofet of the na-
tion.
Elkanah knew that Chanah was a righteous woman whose
every deed was leshem Shamayim, and therefore accepted her
plan. However, he told her that while she could decide to
keep Shmuel at home to nurse him, she could not decide to
keep him in the house of Hashem — that only Hashem could
do, by putting such a desire in the boy’s heart. Chanah told
Elkanah that she knew from nevuah that Shmuel would be the
shofet of Yisrael. Elkanah said that he agreed with the vow she
73. Metzudos 1:21.

74. Malbim 1:21.
75. Radak 1:21.
76. Radak 1:22, from Chagigah 6a.
77. Metzudos 1:22.
80. Moshia Chosim.
81. Metzudos 1:23.
navi yona.indd 78 8/23/2010 12:34:34 AM

had made, and added his hope that Hashem should fulfill this
nevuah.
After twenty-four months of nursing, Shmuel’s abilities”
were now able to be developed, and his parents brought him
to Shilo, despite his tender age. Elkanah celebrated the birth
of his son as did Avraham Avinu, bringing offerings of animals,
flour and wine, and preparing a feast. Afterwards, Elkanah
and Chanah brought Shmuel to Eli Hakohen so that he would
educate him in the ways of Torah and mitzvos. They showed
Eli that his nevuah had been fulfilled. Chanah told him that
she was the woman he had seen davening for this child, and
Hashem had blessed her just as Eli had said. She asked Eli to
pay close attention to her son’s ways and teach him, and that he
would be his talmid. She told Eli that when she was daven-
ing she had vowed that as long as her son lived, he would be
engaged in the service of Hashem. When the young Shmuel
heard this he bowed before Hashem, giving thanks for his role
as one of Hashem’s servants.
82. Malbim 1:23.

83. Radak 1:24.
84. Malbim 1:24.
85. Ralbag 1:24.
87. Radak 1:25.
88. Rashi, Metzudos 1:25.
89. Radak 1:26.
91. Metzudos 1:28.
92. Metzudos, Rashi, Radak, Ralbag and Mahari Kara 1:28. Rashi, Radak,
Ralbag and Mahari Kara also cite an opinion that it was Shmuel who bowed.
However, Rashi and the Radak also cite an opinion that it was Elkanah who
bowed; Ralbag and Mahari Kara bring an opinion that it was Eli who bowed,
giving thanks to Hashem when he saw that his nevuah was fulfilled.
navi yona.indd 79 8/23/2010 12:34:34 AM


WHY DID HASHEM MAKE THE IMAHOS BARREN?
Hashem yearns for the tefillos of tzaddikim. When a tzaddik

davens to Hashem for what he needs, Hashem multiplies the
heavenly powers that fulfill this request, and others in need of the
same form of redemption benefit as well.93 Indeed, when Sarah
Imeinu gave birth to Yitzchak, many other barren women con-
ceived as well.
Concerning Chanah, however, the Midrash mentions no such
phenomenon. This is because when Sarah was barren, many oth-
ers shared her pain. Therefore, when her time of simchah came,
Hashem made this their time of simchah as well. Chanah, by com-
parison, was alone, with no one to sympathize with her. Therefore,
Hashem brought about her simchah in a way that only she would
experience.94
ELKANAH’S TIKKUN
Even though the sons of Eli Hakohen deterred many from ascend-
ing to the Mikdash, the righteous Elkanah continued to be oleh
leregel. One whose service to Hashem is leshem Shamayim does
not abandon his avodah due to the behavior of others.95
Elkanah eventually convinced the people of his own city to
join him in his journey to Shiloh.96 When the group he was lead-
ing passed by other towns, people would ask where they were
going and why. Eventually, these people joined Elkanah as well.
93. Zohar, Toldos 137b.

94. Mussar Hanevi’im 13.
95. Moshia Chosim.
96. Radak 1:3.
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Year after year, more and more Jews joined Elkanah.97 He would
travel by a different route each year to encourage more people
to go to Shiloh.98 This was a tremendous tikkun for the elders of
Yisrael, who were blamed for the tragedy at Givah because they
did not travel throughout the land and make themselves available
to the people.99 Concerned for the kavod of Hashem, Elkanah
brought Yisrael merit through this mitzvah. Hashem rewarded
Elkanah with a son who eventually became known to all100 as the
navi Yisrael, bringing Yisrael much merit through mitzvos.101
Elkanah is called an “Ephrasi.” The Kli Yakar explains from
the Midrash102 that when Yaakov Avinu placed his right hand on
Ephraim’s head before blessing him, the Torah points out that
“Ephraim was the younger.” This teaches that he was not only
younger in years, but also that he was humble in all of his deal-
ings. Through this he merited the blessing of the bechor. Yaakov
Avinu said that among his descendants, those who will merit
greatness will be called “Ephrasim,” to demonstrate that their
humility was what caused them to become great. Like Ephraim,
Elkanah’s greatness stemmed from his humility.
Even though Elkanah was one of the two hundred nevi’im
of his generation,103 this is not mentioned because his tafkid was
not to be a navi for the people, but rather to be like one of them.
He was one of the greatest tzaddikim of his generation104 and
97. Tanna D’vei Eliyahu 8.

98. Koheles Rabbah 5:19.
99. Me’am Lo’ez, Mussar Hanevi’im 5.
100. See 3:20.
101. Tanna D’vei Eliyahu 8.
102. Bereishis Rabbah 6:4.
103. Megillah 14a (see Maharsha).
104. Bamidbar Rabbah 10:12.
navi yona.indd 81 8/23/2010 12:34:35 AM

his lineage extended back to the great sons of Korach.105 As was

mentioned earlier, the end of Sefer Shoftim and the beginning of
Sefer Shmuel speak of Levi’im, both from Har Ephraim, one who
caused much destruction and another who illuminated the way
for Klal Yisrael.106 We learn from this that every Jew has bechirah,
and can select either to help or hurt Klal Yisrael.107
NEVER GIVE UP HOPE!
The pain of a childless woman is so great that were another person

to feel her pain even remotely, his hair would fall out.108 Chanah
endured this pain, as she was to give birth to the righteous Shmuel
Hanavi, and precious things can only be acquired through diffi-
culty.109
In the end, Chanah showed Eli that it was only through her
tefillos, and not any physical changes, that she merited this miracle.110
This is mentioned several times in this chapter to serve as a model
for future generations of the power of tefillah.111
We learn from Chanah’s tefillos that a person should never be
discouraged and give up out of despair. Chanah was answered at
the age of 130.112
A tzaddik’s deeds are done only as avodas Hashem, not for
personal gain. Therefore, despite Chanah’s intense pain, she put
her own feelings aside and davened for the pain felt by Hashem
105. Megillah 14a.

106. Radak 1:1.
108. Peleh Yo’etz — Periyah Urivyah.
109. Moshia Chosim.
110. Malbim 1:28.
112. Be’er Moshe.
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because of her pain.113 She saw that in her generation, there was a
general slackening in people’s concern for kevod Shamayim, and
she therefore davened that Hashem, in His great kindness, send an
exceptionally holy neshamah worthy of elevating Yisrael to great
heights.114 The Chafetz Chaim learns from Chanah that we should
yearn for Moshiach not selfishly, as a way to end our troubles,
but rather because our yearning for him makes Hashem’s Name
known throughout the world (and as a result of Moshiach, our
personal redemption will come as well).
HALACHOS LEARNED FROM CHANAH’S TEFILLAH115
“V’Chanah hi medaberes al libah” — One must daven with

intent.
“Rak sefaseha na’os” — One must articulate the words of
prayer with his lips.
“V’kolah lo yishame’a” — One must not raise his voice while
davening.
“Vayachshaveha Eli l’shikorah” — One who is drunk may not
daven.
“Vayomer eleha Eli ad masai tishtakarin” — One must rebuke
someone doing something improper (even if it is not forbid-
den by the Torah).116
“V’yayin v’sheichar lo shasisi” — One who is suspected w rongly
must correct the one who suspects him.
113. Moshia Chosim, Nefesh Hachaim 2:12. We see this from the verse: “Vehi
maras nefesh vatispallel al Hashem.”
114. Likutei Amarim 11.
115. Berachos 31a–b.
116. Tosfos.
navi yona.indd 83 8/23/2010 12:34:35 AM

“Al titen es amascha lifnei vas bliya’al” — Davening while

drunk is like serving idols.
“V’yaan Eli vayomer lechi leshalom” — One who suspected
someone wrongly must appease him (and moreover, must
bless him).
“Ani ha’ishah hanitzeves imcha bazeh” — Eli was standing be-
cause it is forbidden to sit within four amos of a person who
is davening.
WHERE ELI ERRED
Chanah was davening silently and intently, her lips conveying the
outpouring of her heart. While this is the way we try to daven
Shemoneh Esrei, in the era of the shoftim117 most people ful-
filled their obligation of tefillah through listening to the chazan.118
When Eli saw Chanah davening this way, he could not understand
what this holy woman was doing. He suspected Chanah of being
drunk, all the more so because she had been eating and drinking
beforehand.
Others explain that Eli suspected Chanah of being drunk be-
cause of her lengthy tefillah.119 The Rif 120 learns that Eli in fact
heard Chanah’s tefillah and suspected her of being drunk because
of her harsh expressions (see following section). He knew that
Chanah was a righteous woman, and therefore concluded that if
she was talking this way, it could only mean that she was drunk.
This is why he asked: “How much longer are you going to be
drunk and speak to Hashem like this?”
117. Rashi 1:13.

119. Maharsha, ibid.
120. In the Ein Yaakov.
navi yona.indd 84 8/23/2010 12:34:35 AM

Still, how could Eli have reached the conclusion that Chanah,
wife of Elkanah and herself a neviah, was drunk?
Eli did not jump to such a conclusion; rather, he brought his
question before the Urim Vetumim. When the kohen gadol would
do this, the letters of the Urim Vetumim would light up, and it
was upon him to combine them through ruach hakodesh to dis-
cern the answer. The letters that lit up were: kaf, shin, reish, hei.
Eli put them together to read “shikorah” (drunk), and therefore
rebuked her. Chanah responded that he had not combined the
letters with ruach hakodesh, because if so the answer should have
been “KeSarah,” that she is a broken woman davening for a child
as did Sarah Imeinu.121
Still, why didn’t Eli judge Chanah favorably?
To get a proper response, the kohen asking of the Urim Ve-
tumim must understand and empathize with the one asking. Eli
did not feel Chanah’s pain, and therefore could not combine the
letters correctly.122
SPEAKING HARSHLY IN TEFILLAH
In Chanah’s tefillah, she complained that her body was fully

capable of bearing children, only Hashem was withholding this
from her. Chazal note that Chanah went so far as to threaten use
of an extreme strategy to somehow “force” Hashem to grant her
children. Iyun Yaakov states that because Chanah was in tremen-
dous pain, she was not held accountable for the way she spoke
towards Hashem.123
Chanah was a righteous woman who used every one of her
121. Divrei Eliyahu.

122. Sichos Mussar 5732; ma’amar 23.
123. Iyun Yaakov, ibid.
navi yona.indd 85 8/23/2010 12:34:36 AM

limbs for the service of Hashem.124 Chazal125 explain that when

the navi says, “Hi medaberes al libah,” the intent is that Chanah
discussed matters of her heart. She said: “You did not create any-
thing in a woman for naught; there are organs to see, to hear…
breasts to nurse. Give me a child so I can use mine!”
Chanah had ruach hakodesh and therefore knew that she
was to have a son. She wanted to have the son before she would
reach an age when she could no longer nurse him. This is why she
asked: “These breasts, for what did You create them?”
Mussar Hanevi’im explains that these words “al libah” are lit-
eral — she davened for her heart. Hashem put inside the heart of
a woman the compassion and love needed to raise her children.
If she did not have these traits it would be difficult to tend to her
children. Chanah davened on behalf of her heart, saying: “I have
special compassion and love to give for my children. If You are
not giving me a child, why did You give me these traits?”
Chazal126 explain Chanah’s words “im ra’oh sir’eh” as a threat:
If You will see [my anguish and grant my request], fine; if not,
You will see that I’ll seclude myself with another man in front of
my husband, and he will make me drink the sotah water. You will
not falsify Your Torah which says, “V’niksah v’nizre’ah zera” (if
she is innocent she will conceive).127
Pnei Yehoshua128 explains that Chanah surely did not threaten
that she would actually commit the sin of secluding herself with
another man. Rather, she argued that it is not proper for her to be
denied what a less scrupulous woman could force Hashem to give
124. Moshia Chosim.

125. Berachos 31b.
126. Berachos 31b.
127. Bamidbar 5:28.
128. Ibid.
navi yona.indd 86 8/23/2010 12:34:36 AM

her. Ben Yehoyada states similarly that Chanah was arguing her
case, not that she had any intention of doing this. She was saying
to Hashem that in the merit of her not performing such an act,
she should be deemed worthy of conceiving a child.
The Ohr Hachaim explains that Chanah’s strategy was in fact
used by Avraham Avinu when he and Sarah were about to enter
Mitzrayim. He knew that if he would claim that Sarah was his sis-
ter, the Mitzrim would take her into seclusion with another man.
Of course, Sarah would remain pure and would then be granted a
child. This explains why Avraham said that by Sarah’s saying she
was his sister, “Vechaisa nafshi biglalech.” He meant that through
Sarah’s remaining pure while in seclusion, he would be blessed
with a son.129
THE MITZVOS THAT TEST A WOMAN

Three times in her tefillah, Chanah refers to herself as “Amascha,
Your slave.” She said before Hashem: “You created three things
that test women [meaning, if she transgresses them she is prone
to die in times of danger]: the mitzvos of niddah, challah and
lighting Shabbos candles. Did I transgress any of them?”130 C_ha-
nah meant that since a woman is judged on these mitzvos during
labor, it was for her own good that Hashem held her back from
conceiving. However, since she had fulfilled these mitzvos prop-
erly, she had nothing to fear and therefore davened that Hashem
give her a child.131
One who is careful with these mitzvos is worthy of life.
Chanah, who was not concerned about being punished because
of them, asked that she be given “life,” meaning a son, because a
129. Ohr Hachaim, Lech Lecha 12:13.

130. Berachos 31b.
131. Iyun Yaakov, ibid.
navi yona.indd 87 8/23/2010 12:34:36 AM

person who is childless is like one who is without life.132

The Chida133 says that Chanah’s righteous performance of
these three mitzvos is alluded to in the letters of her name: ches
— challah; nun — niddah; hei — hadlakas haner.
“ZERA ANASHIM”
Chanah asked Hashem, “V’nasata la’amascha zera anashim.”

Chazal134 give several explanations for this request:
One who is prominent among men

One who will anoint two men (as kings — Shaul and David)
One who is equated to two men (as the verse states: “Moshe
v’Aharon bechohanav u’Shmuel bekorei shemo”)135
One who will blend in among men (i.e., he will not stand out)
— not too tall or short, thin or fat, pale or red, exceedingly
wise or foolish
After being barren for nineteen years, wouldn’t Chanah be

happy simply to conceive a healthy child? Why did she make such
requests?
Chanah surely davened daily for Hashem to grant her a child.
However, the prayer recorded here was said on Rosh Hashanah,
and Chanah knew that on this day, the entire universe is recreated
for the upcoming year, and with nothing set in stone, the sky is
the limit for our tefillos. She understood that the fact that she
was barren last year meant nothing for the upcoming year. She
therefore asked for a son who would lead the generation.
132. Mussar Hanevi’im.

133. Pesach Einayim, Berachos 31b.
134. Berachos 31b.
135. Tehillim 99:6.
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After two decades of suffering, she merited to give birth to the

navi, Shmuel. This is why this episode is read as the haftarah of
the first day of Rosh Hashanah.136
SHMUEL ALMOST PUNISHED WITH DEATH

Chazal137 state that when Shmuel was brought to the Mishkan he
issued a halachic ruling in the presence of his rebbe, which incurs
the penalty of death. Shmuel, who at a young age was already
learned in Torah, saw that there was a delay in the slaughtering of
korbanos because people were waiting for a kohen to do this (the
custom was that only a kohen performed this service). Shmuel
explained that a non-kohen may slaughter Kodshim, which is the
correct halachah but was not publicized so that non-kohanim
would not violate the techum permitted them.138 Eli asked Shmuel
for the source of his ruling (Eli knew the source, and was only
testing Shmuel).139 Shmuel cited the verse “V’hikrivu hakohanim,”
meaning kohanim are only required for receiving the blood and
the avodos that follow, but a zar may slaughter a korban. Eli told
Shmuel that he answered well, but since he had ruled a halachah
in front of his rebbe, he was chayav misah!
Chanah begged Eli to forgive Shmuel for this because he was
a katan.140 Eli offered to daven for her to have another child in
Shmuel’s place.
Chanah replied: “El hana’ar hazeh hispalalti, it is for this youth
136. Heard from Harav Shlomo Zalman Auerbach, zt”l.

137. Berachos 31b.
138. Rashash, ibid.
139. Rashash and Tzlach, ibid.
140. Even though Shmuel had not yet reached the age of 20, and beis din
shel ma’alah does not punish people under this age, since his wisdom was
equivalent to that of one who is above the age of punishment, he too was
deemed punishable (Pa’aneach Razah, Vayeshev 38:7).
navi yona.indd 89 8/23/2010 12:34:37 AM

that I prayed.” Since he came about through my tefillos, he is the

one who is dear to me, and not the one who will come about as a
result of your tefillos.141
Still, if Shmuel was so wise, why did he rule a halachah in his
rebbe’s presence?
Had there been kohanim present who were conducting them-
selves properly, Shmuel would surely have agreed to search them
out and await their arrival, because slaughtering korbanos requires
proper concentration, and the kohanim are expert in this. How-
ever, since the kohanim then were Eli’s sons Chafni and Pinchas,
who acted inappropriately, Shmuel ruled that it would be better
for a zar to perform the slaughter. This was Shmuel’s first rebuke
to Eli for his sons’ misconduct, and he was therefore not con-
cerned with ruling a halachah before him, as he saw that Eli was
not rebuking them for their behavior. Shmuel saw it as his duty to
make Eli aware of his sons’ behavior.142
A LESSON IN HISHTADLUS
After hearing Eli Hakohen’s blessing that Hashem would grant her
request, Chanah returned home free of the pain of being barren,
trusting that her request would be granted. Chazal state,143 how-
ever, that if a person is certain that his tefillos will be granted, they
will not be.144 Secondly, if Chanah had so much confidence in Eli
Hakohen’s berachah, why hadn’t she gone to him years earlier?
When a person finds himself in a painful situation and in need
of redemption, it is clear that he must do all he can to uproot the
decree. He must surely daven, repent and give charity. However,
141. Maharsha, ibid.

143. Berachos 32b.
144. See Rashi, ibid.
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once he knows he has done all that is possible, he must accept his
situation with joy, knowing that all Hashem does is for the best,
and it is for his own good that He withholds salvation from him.
The Chasam Sofer explains that indeed, Chanah had been dav-
ening for children for many years. However, when the day of Rosh
Hashanah came, on which Hashem brings salvation to the barren,
and Chanah was able both to daven in the Mishkan and receive
a berachah from the kohen gadol that her tefillos be accepted, she
felt that she had done all that was upon her to do. From that mo-
ment on, she would no longer be bitter, whether Hashem fulfilled
her request or not.145
The Chasam Sofer146 also states that Chanah did not go to
Eli for a berachah because his own mazal in this matter was not
strong (as evidenced by his sons’ improper behavior). She did not
feel it would be appropriate for him to daven for her, as perhaps
her mazal would not be strong either, and her children as well
would act improperly.
WHAT WAS PENINAH’S MOTIVATION?
The Midrash147 states that every day, as Peninah’s children would

leave for school, she would torment Chanah, asking if she had
washed any of her own children’s faces before they left for school.
When her children came home, Peninah would ask Chanah why
she wasn’t standing outside to greet any of her own children.
Obviously, this caused Chanah great anguish.
Chazal148 explain that Peninah’s intentions were leshem Shama-
yim (for the sake of heaven). She pained Chanah so that she would
145. Chasam Sofer — Haftarah, first day of Rosh Hashanah.

146. Chasam Sofer — Drashos II, p. 356.
147. Pesikta Rabsi 44:7.
148. Bava Basra 16a.
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daven to Hashem, as the verse states: “Ba’avur har’imah.” In the

end, however, Peninah was punished and her own sons died as
Chanah gave birth.149
If Peninah’s intent was leshem Shamayim, why was she pun-
ished? Moreover, how could Elkanah have heard this torment and
remain quiet?
In fact, Peninah did intend to afflict Chanah with her words.
Only, she told people that she was doing so leshem Shamayim.
This is why her own sons died, because Hashem knows a person’s
hidden motivations.150
The Kotzker Rav, however, learns that Peninah’s tormenting
was done leshem Shamayim. He bases this on the fact that the
navi makes no mention of what her thoughts really were. Chazal
realized that it must be so, because no one could be so cruel as to
make fun of a barren woman unless doing so leshem Shamayim.
Another explanation is that Peninah’s afflicting Chanah was in
fact from the hand of Hashem. The righteous Chanah accepted
Hashem’s decree of barrenness with great love; davening to Hashem
for children did not even occur to her. However, Hashem wanted
to give her children and wanted her tefillos. He therefore sent Peni-
nah to afflict Chanah verbally until she could no longer bear her
situation, so that she would call out to Him in prayer.151 Peninah
was punished for this because she suspected Chanah of being less
righteous than she seemed. Peninah’s intent was to cause Chanah
to repent for sins she assumed Chanah had committed.152
Whatever her intentions were, we learn here that concerning
aveiros bein adam lechaveiro, good intentions do not help, even
149. Midrash Shmuel 5:10. See Rashi on Shmuel I 2:5, Pesikta Rabsi 44:7.
150. Ben Yehoyada, ibid.
151. Moshia Chosim.
navi yona.indd 92 8/23/2010 12:34:37 AM

seemingly pure intentions leshem Shamayim. We must never em-

ploy harshness when dealing with another Yisrael.153 Peninah was
righteous, and it undoubtedly hurt her as well to cause Chanah
pain. She fought against her own compassion to push Chanah to
higher levels of tefillah, and yet she was punished severely. This is
because when one hurts another he is putting his own hand into
fire — something that good intentions clearly cannot change.154
Each time Chanah was to give birth, one of Peninah’s sons
died. This was meant to show Peninah the severity of arousing an-
other’s jealousy, and the extent to which this requires teshuvah.155
When Peninah had only two children left, she asked Chanah
to forgive her, hoping her last children would be spared. At that
moment, Chanah davened to Hashem that He spare Peninah’s last
two children, and Hashem answered that while they too deserved
to die, since Chanah had davened for them they would be spared.
SPARKS OF LIGHT
According to the opinion that Chanah davened for a son who

would not “stand out,” since it is clear from the pesukim that
Hashem answered her prayers, we can infer that Shmuel, who be-
came the navi of Yisrael, was endowed with only average abilities.
We learn from here that not always do a person’s natural abilities
and talents determine his greatness.156
* * *
When Elkanah tried to comfort Chanah, the navi refers to
him as “Elkanah ishah; her husband, Elkanah.” Elkanah acted the
153. Be’er Moshe.

154. Ta’amah Dekrah; Sichos Mussar, 5731, ma’amar 24.
155. Mishbetzos Zahav 2:5.
156. HaTorah HaTemimah.
navi yona.indd 93 8/23/2010 12:34:38 AM

way a husband should act, giving emotional support when his

wife was in low spirits.157
* * *
Elkanah, an Ish Elokim, recognized the greatness of Chanah’s
neshamah and therefore gave her a larger portion to eat of the
korbanos, paralleling Chanah’s lofty madreigah.158
* * *
Despite meriting nevuah and the berachah of the kohen gadol,
Chanah did not become haughty from this, and afterwards re-
turned home with her husband.159
* * *
The Midrash160infers from Chanah that a woman who con-
ducts herself with sanctity in times of intimacy with her husband
is blessed with righteous children.
* * *
The Radak161 asks how Chanah could have made a vow that
Shmuel be a nazir when Shmuel had not yet been born? The Chida162
answers that since Chanah was a neviah, it was as if Shmuel’s nezi-
rus was from Hashem. Others answer that when Shmuel was born,
he accepted nezirus upon himself to uphold his mother’s vow.163
* * *
157. The Third Key, p. 235.

158. Nachal Sorek, Haftaras Rosh Hashanah, os 3.
159. Moshia Chosim.
160. Tanchuma, Naso 7.
161. 1:11.
162. Tzavarei Shalal — Haftaras Rosh Hashanah.
163. Mussar Hanevi’im.
navi yona.indd 94 8/23/2010 12:34:39 AM

Chanah brought Shmuel before Eli to show that his prophecy

that she would give birth to a son had come true.164 We see from
this that after going to the Gedolei Yisrael for advice and bera-
chos for our problems, it is important to return to them to inform
them of good news!165
* * *
Chazal166
explain that Chanah was the first person to refer
to Hashem by the Name “Hashem Tzevakos.” She said: “You cre-
ated so many legions (“Tzevakos”), is it difficult to give me one
son?” The Gemara explains this with a parable of a mortal king
who made a feast for his servants. A beggar came to the door
and asked for a piece of bread. No one paid attention to him. He
forced his way in to see the king and cried out: “From this great
meal that you have made, is it difficult for you to give me one
piece of bread?”
* * *
The Midrash167
says that forty years before Shmuel was born,
a bas kol announced that in the future, a son would be born who
would become a tzaddik, and his name would be Shmuel. Women
who gave birth to sons named them Shmuel, in the hope that
their child would be this tzaddik. The bas kol continued, however,
making it clear that this “Shmuel” had not yet been born.
When Chanah named her son Shmuel, the bas kol stopped,
and all of Yisrael knew that it was he who would become the
navi Yisrael. The many boys named Shmuel during these forty
164. Rashi 1:25.

165. Gedolei Yisroel, Goldberg (2006), p. 153.
166. Berachos 31b.
167. Midrash Shmuel 3.
navi yona.indd 95 8/23/2010 12:34:39 AM

years were also given nevuah, as reward for their mothers’ lofty
hopes for them. This is implied in the words of Tehillim,168 “Moshe
v’Aharon bechohanav u’Shmuel bekorei shemo,” that while Moshe
and Aharon’s talmidim merited nevuah, during the time of Shm-
uel Hanavi, many merited nevuah simply by being given the name
“Shmuel.”169 Hashem rewards those who yearn to bring kedushah
into the world. This is the ko’ach of the mevakesh.
SHIRAS CHANAH
While the navi offers no words of praise in introducing Chanah,

Chazal list her among the righteous female prophets.170 Her tefil-
lah171 is considered one of the greatest praises of Hakadosh Baruch
Hu. Without proper growth and elevation one cannot reach this
great height. We see from this that the women of Yisrael were
busy developing themselves spiritually. It is possible that other
women of Chanah’s generation were also nevios, but only the ne-
vuos necessary for future generations were recorded.172
The first ten verses of chapter 2 of Sefer Shmuel are known
as “Shiras Chanah.” This shirah is one of the ten shiras that were
sung in this world.173 Chanah sang this song as she davened to
Hashem in a state of nevuah174 after giving birth to her son,
Shmuel. Chanah sang of how all affairs of the world are in the
hands of Hashem, Who oversees every detail. She advises one
who is wronged by another to call out to Hashem just as she did
168. 99:6.
169. Yosef Tehillos 99:6.
170. Megillah 14a.
171. See chapter 2.
173. Targum, Shir Hashirim 1:1; Ba’al Haturim, Shmos 15:1.
174. Targum, Shmuel 2:1.
navi yona.indd 96 8/23/2010 12:34:39 AM

and was answered, because Hashem’s hashgachah is in the upper

and lower worlds.175
Even when a person feels that Hashem is not taking his needs
into account, he should nevertheless persist in davening to Him
with all of his might, just as did Chanah. She merited this ne-
vuah because during a time when many Jews had given up hope
of Hashem’s salvation, she yearned and davened to Hashem that
she be given a son. Unaffected by the troubles besetting Yisrael,
Chanah wanted to bring a son into the world to serve Hashem.
This was a sign that she had hope that Hashem would bring His
nation a wonderful future, and through this she prophesied all
future salvations Hashem would bring Yisrael.176
In her shirah, Chanah also alludes to the need to daven and
learn Torah in a state of happiness.177 The text of the shirah tes-
tifies to the fact that Chanah was celebrating not her personal
simchah but rather the honor of the Shechinah that Shmuel’s birth
brought into the world.178
Chanah praised Hashem for the son He had given her. She
also davened that this son should live and be dedicated solely to
His service.179 She began her shirah speaking about the haughty
people of the world and how Hashem lowers them, and about
the humble ones whom Hashem raises up.180 This was Chanah,
whose spirit had been crushed by Peninah, and who now sang,
because Hashem had elevated her above her enemies by giving
175. Radak 2:5.

179. Radak 2:1.
180. Radak 2:1.
navi yona.indd 97 8/23/2010 12:34:40 AM

her a son.181 Peninah could no longer sadden Chanah, who could

now respond to Peninah’s scathing remarks.182 Chanah stated
that her source of joy is the fact that her salvation came from
Hashem.183
Chanah stated that there is no strength like Hashem, Who
changed the nature of her body from being unable to have chil-
dren184 and opens the womb of the barren.185 There is no creator
other than Hashem and no part of creation is comparable to His
sanctity.186 Only Hashem can put life into His creations.187
Of Peninah188 and others who angered her (Peninah’s sons),189
Chanah said that they should not speak haughtily about their
temporary success, because Hashem knows exactly what is in the
heart of each individual190 and counts his actions.191 People speak
but cannot guarantee that their words will be fulfilled, unlike
Hashem, Who does as He pleases.192
Chanah said to the other creations that they should learn from
her not to speak with haughtiness and not to afflict others with
words. She said that one should not ridicule a poor person for his
lot and not make light of a weaker person. Do not ridicule the
barren woman, and when a person’s situation is not at its best,
181. Radak 2:1.

182. Metzudos 2:1.
183. Metzudos 2:1.
184. Radak 2:2.
186. Metzudos 2:2.
188. Rashi 2:3.
189. Metzudos 2:3.
190. Radak 2:3.
191. Metzudos Tzion 2:3.
192. Radak 2:3.
navi yona.indd 98 8/23/2010 12:34:40 AM

do not mock him. To those struggling, Chanah said not to give

up, because Hashem knows all and knows who is worthy of being
elevated and who is worthy of being made low. It is in Hashem’s
hand to make the poor man wealthy and the wealthy man poor.193
Because Hashem knows all, He rewards each person according to
his actions. In an instant he can break the strength of the mighty
and raise up the weak.194 Hashem satiates those who are hungry
and starves those who are satiated.195
There were many women who gave birth after being barren
many years, and there were many other women whose homes
were filled with children, each of whom were buried in the moth-
er’s lifetime. A person should neither become lost in his sadness
nor carried away in his joy and wealth.196 Those who were once
satiated have become poor and must now labor for their bread.
Others, who once hired themselves out to earn bread, no longer
need to do so, because their needs have been fulfilled;197 all this
is so because it is from the ratzon Hashem what they were given
in the first place.198 Hashem’s hashgachah is so intense that the
woman who was once childless has seven sons, and the one who
had many children has been laid low by the death of her own199
(Chanah saw through nevuah that she would give birth to six
more children).200
Rashi201 cites from the Midrash that Peninah had ten sons and

194. Metzudos 2:4.
195. Rashi 2:4.
197. Metzudos 2:5.
198. Radak 2:5.
199. Metzudos 2:5.
200. Ralbag 2:5.
201. 2:5.
navi yona.indd 99 8/23/2010 12:34:40 AM

100
THE NAVI JOURNEY — SHIRAS CHANAH
as Chanah had each of her seven children, two of Peninah’s sons

would die. As Chanah gave birth to her fourth child, Peninah
buried her eighth. When Chanah became pregnant with her fifth
child, Peninah fell to her knees before Chanah and begged for
mercy. Her remaining sons lived. (We see from this the strength
of the yetzer hara. Peninah only begged for Chanah’s mercy when
she had two children remaining, so much does the yetzer hara
hold a person back from recognizing his sins and asking forgive-
ness.202)
Hashem gives life (and death) to a person and lengthens a
person’s life according to His will.203 Death does not come about
through coincidence.204 Hashem is the One Who brought death
to the sons of the woman with many children, and brought life
to the barren one.205 He rewards the tzaddikim for their righ-
teousness and punishes the resha’im for their wickedness.206 It is
Hashem Who will resurrect the dead.207
Hashem breaks the haughtiness of the satiated by raising above
them those who were once poor.208 Since Hashem makes the same
people poor or wealthy, this itself is reason not be haughty about
one’s wealth or distraught about one’s poverty.209 Chanah said
this of herself, that at first she was without children, but later was
elevated by Hashem.210
Hashem elevates those closest to the ground so that they
202. Mishbetzos Zahav 2:5.

203. Radak 2:6.
204. Metzudos 2:6.
205. Metzudos 2:6.
206. Radak 2:6.
208. Metzudos 2:7.
209. Ralbag 2:7.
navi yona.indd 100 8/23/2010 12:34:40 AM

can be with the righteous and become like them. They will be
as if they earned this honor as an inheritance from their fathers.
Hashem, Who holds the foundation of the land which the world
rests upon, can therefore do as He desires with His world.211
Hashem guards the feet of the righteous from stumbling and
will cut the resha’im off when their time for punishment arrives.212
One’s strength or wealth will not save him from this; only the will
of Hashem will reign.213
In concluding her praises, Chanah davened for her son,
Shmuel, because she saw that the Plishtim would fight against
him. She davened that Hashem break the enemies that would fight
him. She davened to Hashem that her son be a shofet who would
travel throughout the country to judge the people. She then dav-
ened that Hashem give strength to the king of Yisrael, whom her
son would establish (Shaul), and that Hashem raise up the king
whom her son would anoint (David).214
The Targum Yonasan explains that this shirah describes the
troubles Yisrael will face, and their redemption from them.215
Chanah states that if Yisrael (comparable to the woman with few
children) will be in exile, oppressed by another nation (comparable
to the woman with many children) who will rule over them with
haughtiness, they should return to Hashem and then their time to
be elevated will come. All of the oppressor’s success will be taken
away and Yisrael’s redemption will come. This is all an allusion to
the times of Moshiach, when Yisrael will return to its land.216
211. Metzudos 2:8.

212. Metzudos 2:9.
214. Metzudos 2:10.
215. Radak 2:5.
216. Radak 2:5.
navi yona.indd 101 8/23/2010 12:34:41 AM

102
Chanah began by singing of how her son Shmuel would

be a navi of Yisrael and through him Hashem would perform
miracles. She thanked Hashem for the miracle that would take
place in the future, when the Plishtim would return the Aron to
Yisrael.217 She thanked Hashem for her portion and that Shmuel’s
descendants would sing the songs of the Levites in the Beis Ha-
mikdash.218
Chanah then prophesied that a king named Sancheriv would
arise and lead the Assyrian army in laying siege to Yerushalayim.
Hashem would miraculously defeat them, and all of the nations
of the world would recognize that there is no G-d other than
Hashem. The Bnei Yisrael will call out that there is no strength
other than that of Hashem.219
Chanah then addressed Nevuchadnetzar, king of Bavel, and
all the nations that will torture Yisrael, telling them not to speak
haughtily of their accomplishments, for Hashem knows every-
thing and will bring retribution for all wrongs ever committed.220
To the Greek army, Chanah said that the weaker army of the
Chashmona’im would defeat them through the miracles of Hash-
em.221
Chanah said to the sons of Haman, who were satiated with
their bread and haughty with their money, that in the end they
would be poor and sell themselves to put food in their mouths.
Those who were once in darkness — Mordechai and Esther —
would be free and wealthy and forget their days of poverty. So,
too, Yerushalayim, which will sit like a barren woman, will later
217. See chapter 6.

218. Targum 2:1.
219. Targum 2:2.
220. Targum 2:3.
221. Targum 2:4.
navi yona.indd 102 8/23/2010 12:34:41 AM

sit filled with its children, who will have returned from exile,
while the city of Rome will be destroyed.222
Chanah then said that all of the strength mentioned in the
previous verses is the might of Hashem, Who runs the world. He
brings death upon those He wills and gives life to those He deems
deserving. He will resurrect the dead and He is the One Who
sends to Gehinom those who need cleansing, so that they will
be able to enter Olam Haba.223 It is Hashem who makes people
wealthy or poor; He lowers some and elevates others.224 Hashem
lifts the poorest ones up from the ground, teaches them Torah
and places them together with the tzaddikim, giving them an
honorable portion in the World to Come because of their Torah
and mitzvos. He forgives them for their sins because he knows the
state they were in when they committed them, and through this
saves them from Gehinom. For those who do His will He makes a
special place in Gan Eden.225 Hashem guards the tzaddikim from
Gehinom, and the resha’im are judged in the darkness of Gehinom,
teaching us that it is not the mighty one who will emerge clean
on the Day of Judgment.226 Hashem will break those who fight
against Him, and who are they? Those who fight against Yisrael.
In the future, Hashem will punish Magog and all who joined
him to fight against Yisrael. They will each get what they deserve.
Hashem will strengthen Melech Hamoshiach who will rule from
Yisrael and will lift up his honorable rule.227
222. Targum 2:5.

223. Targum 2:6.
224. Targum 2:7.
225. Targum 2:8.
226. Targum 2:9.
227. Targum 2:10.
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104
THE ARTIST
In her shirah, Chanah states: “Ein tzur Kelokeinu — there is no

rock like our G-d.” Chazal228 explain that the word should not be
read as tzur (rock), but rather tzayar, an artist. There is no artist
like G-d.
To demonstrate this idea, if a young child is asked to draw a
picture of a person, he’ll make a circle for the head, a line for the
body, two lines for the arms and then two for the legs. In every
step it is clear what the child is drawing.
When a professional artist is asked to draw the same person,
he first applies color to a canvas and then blends in other colors
to bring out its true qualities. A passerby would not understand
the work in progress, and could even assume that the artist ruined
the canvas by smearing on blotches of color.
The artist tells the passerby to come back six months later,
when the picture will be completed. Then, all the components of
the picture will fit together beautifully and it will be clear why the
blotches on the canvas were necessary. Until one sees the whole
picture, he cannot understand the fragments.
The same is true of our perception of Hashem as an “artist,” as
it were. Hashem is painting a beautiful panorama of history, and
we are in the middle. We see blotches that we don’t understand
(pogroms, holocausts and inquisitions), things that appear to us
a ruination of whatever “picture” can ensue. To which Hashem
replies, as it were: “Wait. Have faith and trust in Me. I know
what I am painting. To you it looks negative, but if you could see
the finished picture, you would know that everything is for the
good.”
After Chanah gave birth to the child she had wanted so much,
228. Berachos 10a.
navi yona.indd 104 8/23/2010 12:34:41 AM

she looked back and understood that Hashem creates the frame-
work of one’s life. When He didn’t want her to have a child, she
didn’t, and she had to react to that in the proper way. When He
did want her to bear a child, she did, and now she had to react to
this in the proper way as well.229
229. Explanation by Harav Shraga Feivel Mendlowitz, zt”l, written by Harav

Zev Leff, shlita, in his forward to The Third Key, Feldheim (2005).
navi yona.indd 105 8/23/2010 12:34:42 AM

navi yona.indd 106 8/23/2010 12:34:42 AM
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108
THE NAVI JOURNEY — YONA
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works arranged according to the weekly Torah readings.
ZOHAR: A profound, mystical kabbalistic work by R’ Shimon bar
Yochai (2nd century).
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Glossary
The following glossary provides a partial explanation of some of the He-

brew, Yiddish (Y.) and Aramaic (A.) words and phrases used in this book.
The spellings and explanations reflect the way the specific word is used
herein. Often, there are other spellings and meanings for the words.
ALIYAH: ascend
AVEIRAH: sin, transgression
AVODAH ZARAH: idol worship
BA’AL TESHUVAH: repentant, newly observant Jew
BEIS HAMIKDASH: the holy Temple in Jerusalem
BRIS MILAH: religious ceremony of circumcision performed on Jew-
ish males on the eighth day of life
CHESSED: a righteous act; an act of kindness
CHIBUT HAKEVER: a gradual, and not particularly pleasant, transi-
tion the soul experiences when journeying from this world to
the next
DA’AS: knowledge
DAVEN: (Y.) to pray
DIN: strict justice
EITZ HACHAIM: the tree of life
EMUNAH: firm religious belief (in G-d); faith, conviction or trust
ERETEZ HACHAIM: the land of the living, referring to the land of
Israel
113
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114
GALUS: “expulsion,” exile from the land of Israel

GEHINOM hell
GILGULIM: reincarnation
HAR SINAI: Mount Sinai
HASHGACHAH: Divine providence
HEICHAL: sanctuary
KAVOD: honor
KISEI HAKAVOD: G-d’s holy throne
KORBAN TODAH: sacrificial offering of thanks
KORBANOS: sacrifices
LESHEM SHAMAYIM: for the sake of Heaven
MACHLOKES: argument or conflict
MASHAL: a parable
MAZAL: luck, lot or influence of astrological forces
METAKEN: repair, rectification
MIDDAS HADIN: G-d’s rule by His “measure” of strict justice
MIDDAH KENEGED MIDDAH: the method by which G-d exercises
justice, rewarding and punishing “measure for measure”
MIGDAL BAVEL: the tower of Babylon
MITZVAH (PL. MITZVOS): commandment(s), sometimes understood
as a meritorious deed(s)
MOSER NEFESH: self-sacrifice, gave up of himself
MOSHIACH: the Messiah, a descendant of King David who will bring
the final redemption
MUSSAR: the study of improving one’s character
NAVI (PL. NEVI’IM): prophet(s)
NESHAMAH: soul; each individual’s divine spirit, which is possessed
only by human beings and lives on after physical death
NEVUAH: prophesy
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Glossary 115
NISAYON: a test, trial

NOSEI B’OL: to carry (feel) the burdens of another person
OLAM HABA: the World to Come, where reward and punishment are
meted out
OLAM HAZEH: this world
PESHAT: the simple, surface-level understanding of a Torah passage
POSKIM: halachic authorities of the last 1,000 years
REGALIM: the three major festivals: Passover, Sukkos and Shavuos
RESHA’IM: wicked individuals
RUACH HAKODESH: divine inspiration on a level below that of
prophesy
SEFER: holy book
SHECHINAH: the Divine Presence
SIMCHAH: joy, happiness
SIMCHAS BEIS HASHO’EIVAH: most joyous celebration of the year
in the Beis Hamikdash. It took place on the intermediate days
of Sukkos.
SIMCHAS HACHAIM: love of life.
SIYATTA DISHMAYA: (A.) Heavenly assistance
SUKKAH: temporary hut dwelt in during the holiday of Sukkos
TECHIAS HAMEISIM: resurrection of the dead
TEFILLAH: prayer
TESHUVAH: lit., to return; repentance
TIKKUN: repair, rectification
TZELEM ELOKIM: human creation in the divine image
TZITZIS: fringes which every Jewish man is required to attach to a
four-cornered garment
TZURAH: form
VIDUI: formal confession prayer, composed by the sages
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116
YETZER HARA: the evil inclination; the desire or urge to commit

sins, or to otherwise act against one’s best moral interests
YETZER HATOV: the good inclination
YID: (Y.) a Jew
YIRAS HASHEM: fear of G-d
YISSURIM: suffering
YOM KIPPUR: Day of Atonement
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This sefer has been dedicated
in the loving memory of
‫לע״נ‬
‫אוריאל בן חנה אגבשוב‬
‫גבריאל יהודה בן הרב חיים ארזואן‬
‫מיכאל בן צבי הירש שולמן‬
‫מלכה בת יוסף שולמן‬
.‫ה‬.‫צ‬.‫נ‬.‫ש‬.‫ת‬
“May their souls be bound up

in the bond of life”
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Sefer Yonah

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‫הועתק והוכנס לאינטרנט‬

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navi yona.indd 4 8/23/2010 12:34:06 AM

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Biographical Sketches . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 107

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(Sefer Yonah is read as the Haftarah portion

HAZAL 1 STATE THAT THERE ARE three openings to Ge-

THE SEFER OF HASHGACHAH

Hashem’s open hashgachah and great mercy is evident in Sefer

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We must always remember that even if a person has sunk to the

3. Heard from R’ M. Weinbach, shlita.

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Even one who becomes bitter from yissurim is still elevated

5. Ramban, Bereishis 15:18.

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We cannot comprehend the purification that we, the Bnei Yis-

7. Toras Avraham — Shleimus V’Yissurim.

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Y ONAH, FROM THE TRIBE OF Zevulun, prophesized

1. Bereishis Rabbah 98:11.

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be ﬁtting for this mission. Hashem speciﬁcally did not tell

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19. Rashi 1:3.

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29. Radal, ibid.

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because he was waiting to accept the yissurim of Hashem for

36. Kad Hakemach — Kippurim.

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They approached Yonah and explained that each of the

44. Rashi 1:8.

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a navi and was being sent by Hashem to Ninvei, and because

51. Radak 1:10.

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59. Metzudos 1:14.

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A deeper look at the chapter

Sefer Yonah is included in the holy writings to serve as a lesson for

64. Radak 1:1.

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WHAT WAS YONAH’S CHESHBON?

70. Megillah 10b.

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punished because of them. Since Yonah heard the command to go

73. Kad Hakemach — Kippurim.

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of low character in Yerushalayim80 then accused Yonah of being a

80. Radal, ibid.

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SEFER YONAH AND YOM KIPPUR

82. Megillah 31a.

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WHEN SIYATTA DISHMAYA MISLEADS

86. Sefer Chareidim 70 from the Zohar.

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When Yonah asked to be thrown overboard he told the sail-

90. R’ Leib Chasman, cited in “Rav Shach on Chumash,” p. 17, Mesorah

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E VEN BEFORE YONAH WAS THROWN into the water,