The Big City

Sometimes, familiarity obscures our vision: when we are used to something, we fail to appreciate its depth. This may be true of the Haftorah that we Lein at Mincha on Yom Kippur, known as Maftir Yonah. We learn the story of Yona as young children and so even as we hear it each year, we may fail to appreciate the lessons it contains. There are of course overt themes and messages that we are attuned to, but perhaps by examining the Pessukim on a basic level we can gain new insights.

The main story of Sefer Yona is, as we have said, quite familiar. Yona is told to go to Ninveh and warn them that unless they do Teshuva, Hashem will destroy the city. Although he tries to avoid completing his mission, Yona eventually arrives in Ninveh and warns its inhabitants, who take his words quite seriously. Led by their king, the entire city engages in fasting and Teshuva, and is spared. It is interesting that the entire story, and the message of Teshuva it contains, centers around Ninveh, which was not inhabited by Jews. Why do we learn these important lessons from non-Jews, and why specifically on Yom Kippur?

The question becomes perhaps more pressing if we look at the way the city of Ninveh is described in the Pessukim.

At the very beginning of the Haftorah we are told that Hashem spoke to Yona and said: “Kum Lech El Ninveh HaIr HaGedolah”. Yona is told to go to Ninve, the “Ir Hagedolah” and call out to them “Ki Alsa Ra’asam Lifanei”, because their sins had reached the Kisei Hakavod, so to speak. We aren’t told anything else about Ninveh, other than that it was a large city. Its geographic location is not mentioned, nor any other identifying characteristics—only that it was an “Ir HaGedolah”.

Later, after Yona is ejected from within the Dag, Hashem speaks to him once again, saying: “Kum Lech El Ninveh HaIr HaGedolah V’Kara Eleha”. Again, Yona is told to go to Ninveh, which is again described as the Ir HaGedolah. This time, Yona obeys the Dvar Hashem, and goes to Ninveh, whereupon we are told: “V’Ninveh Haysa Ir Gedolah L’Elokim”. The Passuk here tells us how big Ninveh was: “Mehalech Shlosha Yamim”, a three-days walk across.

Clearly the fact that Ninveh was an “Ir Hagedola” is of note—almost every time the name of the city is mentioned, it is accompanied by a mention of its size. Why might this be the case? What is so significant about the fact that Ninveh was a large city?

The truth is that, although it is not mentioned in the Pessukim, Chazal tell us something else about Ninveh.

Pirkei D’Rebi Eliezer asks a simple question: why did Yona run away from Hashem? Yona was a Navi—he was Zoche to receive the Dvar Hashem—why didn’t he heed it? The Medrash answers that Yona made Cheshbon: “Ani Yodeah SheZeh HaGoy Krovei Teshuva Hen Achshav Osin Teshuva V’HKBH Sholeach Ragzu Al Yisroel.” Yona knew that the denizens Ninveh had a propensity to Teshuva, and he feared that seeing the Teshuva of non-Jews would cause Hashem to become angry at Bnei Yisroel.

The Medrash seems to be teaching us about another characteristic of Ninveh: its people were “Krovei Teshuva”. How, though, did Yona know this? What led him to the conclusion that the people of Ninveh were likely to heed his warning do Teshuva? And, why was he right? How did the people of Ninveh in fact become Krovei Teshuva?

To answer these questions, it seems that we must first understand the origins of Ninveh as a city.

The first place that we learn about a city called Ninveh is in Parshas Noach. There, the Torah speaks about the children of Noach and their descendants, including Ashur. The Passuk tells us: “Min HaAretz HaHu Yatzah Ashur V’Yiven Es Ninveh V’Es Rachavas Ir V’Es Kalach.” Ashur descended from Nimrod, and he built three cities, Ninveh, Rechvos Ir and Kalach. The next Passuk tells us that he also built another city called Resen, which was “Bein Ninveh U’Bein Kalach”. The Passuk concludes with the words “Hi HaIr Hagedolah.”

The Gemarah in Yoma discusses this Passuk, explaining where each of these cities were located in relation to contemporary cities. Then, the Gemarah notes that there is something of a dangling modifier in the Passuk: which city is being refered to when the Torah says “Hi HaIr Hagedolah”? There are three cities mentioned in that Passuk—Resen, Ninveh and Kalach—and it isn’t clear which is being referred to as the large city? The Gemarah concludes that the Passuk refers to Ninveh, based on the Passuk in Sefer Yonah: “V’Ninveh Haysa Ir Gedolah”.

Clearly, the term “Ir Gedolah” is associated with Ninveh from its very founding, but there is a question to be asked on the conclusion of the Gemara itself. As we noted, the Pessukim in Sefer Yona refer to Ninveh this way numerous times, starting from its very first mention. If so, why did the Gemarah specifically choose this instance, “V’Ninveh Haysa Ir Gedolah”, which comes relatively later in the Sefer?

It certainly seems from the Gemara that the use of the term “Ir Gedolah” in Sefer Yona links the city to its origins millenia before. Perhaps, then, the key to understanding the meaning of this moniker—and the source the Gemara chose for its Drasha—lies in impetus for the city’s founding.

The Passuk in Parshas Noach which speaks about the establishment of Ninveh begins with the words “Min HaAretz HaHu Yatzah Ashur”. The implication is that Ashur left a particular land in order to start the cities, and the Medrash in Beraishis Rabba sheds some more light on this episode.

There were four nations that were involved in the plan of the Dor Haflaga: Bavel, Erech, Akad and Kalneh. The Medrash tells us: “Kivan Shera’ah Osan Baim L’Chalok Al HKBH Pana M’Artzo”. When Ashur realized that these four nations were planning to rebel against Hashem, he left his land to avoid being swept up in their plot. Hashem rewarded him for these actions by allowing him to build four cities, as the Pessukim continue to tell us.

If, as the Medrash indicates, Ninveh was founded based on Ashur’s decision not to participate in the plan of the Dor Haflaga, it would seem important to understand what allowed Ashur to make this choice.

In Parshas Tazriah, the Torah tells us that once a Yoledes becomes Tehora following her child’s birth, she brings a Korban Chatas. Chazal explain that during the throes of childbirth the Yoledes may have made a Shavuah that she is not prepared to keep, and the Korban is to be Mechaper on that.

R’ Chaim Zeitchik, a Novardiker Talmid, in his Sefer Ohr Hanefesh, offers a unique insight into this Halacha.

Childbirth is a scary time, fraught with danger, which leads people to make a Cheshbon Hanefesh and so, he explains, the Yoledes might have made certain Kabalos regarding her Ruchnias. Once the danger passes, and the new mother might not recall, or be ready to keep, that which she accepted upon herself, and therefore a Chattas is brought.

This Chattas, however, is not for an actual Chet that was committed. Rather, it is similar to the Chattas of a Nazir, which is brought because he has undergone a Yeridah. When one leaves the elevated state of a Nezirus and returns to “normal” life, he requires a Chattas not for an Aveirah, but because he his Madreiga has been decreased.

The fact that the Yoledes, and Nazir, bring a Chatas, explains R’ Zeitchik, highlights the importance of maintaining ones level in Ruchnias. When someone is elevated and then loses altitude, a Chatas is required.

Ashur, to a certain extent, exhibited this Middah. When he heard that the other nations were plotting against HKBH, he ran away. His momentary inspiration—the sense that their actions were repulsive—was put into action. By running away from his land, Ashur insured that he would not lose his new Madreigah, and that his elevated state would remain permanent.

R’ Zeitchik points out that Ashur did not always maintain this Madreigah. The Medrash concludes that at the time of the Churban, they joined our enemies and was criticized by Hashem. For millennia, the descendants of Ashur kept his way, resisting the pull of those around them who fought us, and maintaining their level. When they faltered, it was, as the Medrash puts it, astounding.

The actions of Ashur, it seems, are the foundation that Ninveh was build upon, which is what made this city “Krovei Teshuva.” A necessary precursor to Teshuva is understanding that inspiration must be put into action, or it will falter. The people of Ninveh came from Ashur, their city was still the “Ir Gedolah” built so many years ago by someone running from evil in order to maintain his level of commitment. The streets of Ninveh were paved with these lessons, and Yona therefore knew that its citizens were likely to heed his words and do Teshuva properly.

This aptitude is seen in the Pessukim. When Yona finally speaks to the people of Ninveh, they immediately reacted: “Vayaminu Anshei Ninve B’Elokim V’Yikra’u Tzom Vayalbshu Sakim.” Upon hearing the words of Yona, the Dvar Hashem which was no doubt quite inspiring, they declared a fast and donned sackcloth. Only later did the words of the Navi reach the king, who acted similarly and declared a citywide fast. The reaction of the people was instinctive: they heard the Tochacha, and were elevated, and they acted immediately without waiting for instructions.

Perhaps this is why the Gemara chose the instance of the words “Ir Gedolah” that appear when Yona enters the city. The Passuk there adds an extra word in describing the city, calling it “Ir Gedolah L’Elokim.” Most Meforshim explain that the word “L’Elokim” is a way of adding scale to the size of the city, meaning that it was not just large but massive. Rabbenu Bachya, however, has a slightly different approach. He explains that the word “Elokim” is added to let us know that it was not large because people built it, but because of “Gevuras Elokim.” Perhaps this tells us that the reason that Ninveh was known as the Ir Gedolah was because of the commitment its inhabitants had to the legacy of their founder: an ability to act when inspired, leading them to become “Krovei Teshuva”.

It is of course most appropriate to Lein the Pessukim discussing Ninveh on Yom Kippur, as the day wanes. Just a few hours after we hear these words, the Shofar is sounded and we return to so-called “normal” life. The challenge that we then face is maintaining all that we have gained in the preceding hours and days.

Who among us does not enter Neilah ready to change? Elevated by the experience of the Yomim Noraim we genuinely wish to be bigger and better, to lead lives defined by a pursuit of perfection in Ruchnias.

It is when we leave Neilah, however, that the work begins. We don’t want to fall into the category of the Nazir and Yoledes, losing a Madreigah that we had attained. Instead, we must make Kabalos that are sustainable, so that we can maintain our Madreigah. We must learn from the people of Ninveh to take inspiration and act upon it, in ways that will be permanent. If we do so we will certainly be Zoche to a a Kiyum of the final Passuk of Sefer Yona: “Vayar Elokim Es Ma’asehem Ki Shavu M’Darkam Ha’Rah VaYinachem HaElokim Al HaRa’ah Asher Diber LAsos Lahem.”