Jonah in rabbinic literature



Taken from: http://en.wikipedia.org/wiki/Jonah_in_rabbinic_literature

....

The tribal affinities of Jonah constitute a point of controversy; generally assigned to Asher, he is claimed for Zebulun by R. Johanan on the strength of his place of residence.^{2 Kings 14:24} These opinions were harmonized by the assumption that his mother was of Asher while his father was of Zebulun (Yer. Suk. v. 1; Gen. R. xcviii. 11; Yalḳ., Jonah, 550; Abravanel's commentary to Jonah).^[1]

According to another authority his mother was the woman of Zarephath that entertained Elijah (ib.; Pirḳe R. El. xxxiii.). As this prophet, who was also of priestly descent, would have profaned himself if he had touched the corpse of a Jew, it was concluded that this woman, whose son (Jonah) he "took to his bosom" and revived, was a non-Jew (Gen. R. l.c.).^[1]

He received his prophetic appointment from Elisha, under whose orders he anointed Jehu.^{2 Kings 9} (Ḳimḥi, ad loc.; and Tzemach Dawid).^[1]

He is said to have attained a very advanced age (more than 120 years according to Seder Olam; 130 according to Sefer Yuchasin; while Ecclesiastes Rabbah viii. 10 holds that the son (Jonah) of the Zarephath widow never died).

The "holy spirit" descended on him while he participated in the festivities of the last day of Sukkot (Yer. Suk. v. 1, 55a). His wife is adduced as an example of a woman voluntarily assuming duties not incumbent on her, for she is remembered as having made the pilgrimage to Jerusalem on the regel ("holiday"). (Yer. 'Erubin x. 1, 26a; Seder ha-Dorot; and Shalshelet ha-Kabbalah).^[1]

^....