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The buzzy novel ‘Whalefall’ offers a modern spin on the ancient Book of Jonah

(JTA) — If one were to imagine what the prophet Jonah saw on his way down into the gullet of the whale, it might be something like this:

He slides feet first into its mouth on two inches of warm slime, the effluvia of a thousand squids past. Tooth sockets above him now, rancid black pits. Teeth passing on either side, yellowed cones, one missing, one fractured, one putrid with rot…The quaking cave of the mouth…His bare foot plants into a cold mash. 

The scene, however, is actually a passage from one of the year’s buzziest novels: “Whalefall,” by Daniel Kraus, tells of a 17-year-old diver named Jay Gardiner who is swallowed by a massive sperm whale, in whose innards he is forced to reconcile with responsibility for his late father’s last wishes while desperately trying to escape. The book has already been optioned for a movie by Ron Howard and Brian Glazer’s Imagine Entertainment.

Though billed by its publisher as “The Martian” meets “127 Hours,” “Whalefall” is actually a modern midrash on a very ancient biblical book — one Jews will read on Yom Kippur afternoon.

The novel is divided into two sections, “Truth” and “Mercy,” the tension between which the Book of Jonah sits. The ancient prophet, after all, is given a commandment by God to warn residents of the Assyrian city of Nineveh to repent, lest they be punished. Identified as “son of Amitai” — that is, “son of Truth” — Jonah objects to the possibility of repentance and God’s forgiveness, taking it to be a compromise of divine justice. 

Refusing the order, Jonah flees by boat to Tarshish, a distant city. God sends a storm to toss the boat, yet an unrepentantly defiant Jonah heads to his cabin, content to sleep his way through a watery death. “Arise, call to your God,” comes the desperate cry of the sailors on the ship. “Why are you asleep? Perhaps mercy will be granted upon us by God and we will be spared.” 

Jonah, under pressure, admits that he is the cause of the heavenly wrath, and the sailors, hesitatingly, haul him overboard. There, swallowed by a large fish, he cries out to God from Sheol, a netherworldly dark place of despair. Jonah yearns, in the fifth verse of the book’s second chapter, to merit reconciling with God by visiting his holy Temple.

“Whalefall” is also told with a dual structure, jumping between flashbacks to Jay’s childhood and frequent fights with his belligerent, zealous and neglectful father, and Jay’s race-against-the-oxygen-tank attempt to emerge from the whale. At one point, Jay falls out with his father and flees to the home of a girl named Chloe Tarshish, where he sleeps on a futon and watches foreign films. 

In “Whalefall,” Sheol Landfill is on the outskirts of Salinas, California, where — a year before the suicide of Jay’s terminally ill father, Mitt — Mr. Sheol would let a 10-year-old Jay and his eco-warrior dad sift through the junkyard for castoff diving gear. Reassuring an anxious Jay that his father will emerge safely from the trash heap,  Sheol comforts him: “This here’s my temple. Nothing happens without my say-so.”

The novel’s title comes from the scientific term for how a dead whale sinks to the bottom of the ocean. There its body is stripped by crustaceans and other sea creatures, sustaining an underwater ecosystem for years to come. 

Jay’s own father chose a similar fate, as the novel reveals. A once vibrant and fit man —  who would awaken Jay and his sisters with a daily call of “Sleepers, arise!” — he slowly descended into depression. A combination of cancer and melancholy over humanity’s destructive attitude towards nature led him to weigh down his body with diving weights and jump off of the side of a friend’s ship. When the friend, a kindly Jewish dentist named Hewey, informs Jay what happened, Jay can’t even bring himself to cry, so raw are his psychological wounds from his and his father’s quarrels.

Hewey, whose name is perhaps a punning allusion to the four-letter name for God traditionally unpronounced by Jews, embodies God’s moral argument for mercy in the Book of Jonah. And while at no point in the novel is Jonah actually named, it’s Hewey who brings him up: “Let me tell you the lesson of this prophet,” he says. “Truth never outweighs mercy.”

Jay is trapped in the whale during an ill-advised solo dive looking to recover his father’s body. Off the coast of Monterey Beach after dark, he encounters an Architeuthis, a deep ocean-dwelling squid. While sperm whales don’t normally eat humans, they do eat squid, and Jay is taken into the whale’s mouth in a whirl of water. A sequence of dangers compounds his rapidly depleting air supply, including floating sharp objects, the whale’s crushing internal organs and a carabiner that he can’t dislodge from his diving gear while attempting to swim to safety.

As the New York Times put it in its review, “At a certain point he begins to seem less like Jonah and more like Job — the hapless vessel for every bit of bad luck you can think of, and a lot more besides.”

As Jay processes what he still owes his father while desperately fighting to return to shore, subtle allusions to Jonah surface. For every memory of his father’s abuse, there is a recollection of the lives he saved — just as the sailors on Jonah’s boat were spared. The sympathy Jay feels towards the swallowed squid could be an allusion to God’s argument, in the closing verse of Jonah, about the grace he will grant not only to the thousands of Ninevites “who cannot distinguish between their right and their left” but also to the similarly deserving “many animals.”

More explicit is Jay’s internal wrestling with whether we can change our very nature — a central preoccupation of the Book of Jonah and, of course, Yom Kippur. After all, it is Jonah, the son of Truth, who is “displeased” when God spares the Ninevites.  Jonah cannot accept that God has changed God’s mind, or that the Ninevites might be persuaded to change their ways. He cannot accept forgiveness of wrongs.

Kraus is a horror writer who worked with filmmaker Guillermo del Toro on the hit film “The Shape of Water” and created the books that inspired the Netflix series “Trollhunters.” Early in his career, he made documentaries about American workers including Rabbi Jay Holstein, Kraus’ former professor at the University of Iowa whose class “The Judeo-Christian Tradition” he said was among the most formative he took.

Alongside conscious allusions to Pinnochio, Moby Dick, John Steinbeck’s “Cannery Row” and Tom Petty’s “Free Fallin’,” Kraus seems to offer a Christian understanding of Jonah. At one point Jay recalls his father’s noting that “a life of poor choices could be washed from you every time you dipped under,” a clear allusion to baptism. (It’s not a spoiler to say that Mitt’s body, like that of Jesus, is never found.) 

Yet Jonah’s message in the Jewish tradition differs from Kraus’ reading. Forgiveness is not to be sought in superseding earthly existence and seeking rebirth through death. The pre-High Holiday custom to dip in the mikvah is a this-worldly charge to repair what has been sundered, in our relationships and in our environment, through our own imperfect individual efforts. We struggle, like Jay and like Jonah, with the obligations foisted on us by our ancestors. At the same time, we hope to find in ourselves the capacity to change and the mercy of God, that ability to forgive even when it feels untrue to our principles, as God did the Ninevites.

At one point, amidst the dark deep, Jay realizes he’s “got time to arrange his final thought. What would he like it to be?” When faced with the same choice, what will be our answer?

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The post The buzzy novel ‘Whalefall’ offers a modern spin on the ancient Book of Jonah appeared first on Jewish Telegraphic Agency.

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The BBC Documentary That Paints Every Israeli as an Extremist

The Jewish community of Beit El in Judea and Samaria. Photo: Yaakov via Wikimedia Commons.

Louis Theroux first visited the West Bank in 2011 to film a documentary titled Louis and the Ultra-Zionists, part of his long-running series for the BBC. Back then, he at least seemed to possess a trace of journalistic curiosity. Even the title signaled a degree of editorial caution — framing his subjects as a small, ideological fringe rather than representative of Israeli society as a whole.

At the time, Theroux made an effort to clarify that he was profiling a narrow segment of Israelis. He showed legally purchased Jewish homes (sold by Arab landowners, no less) and acknowledged the regular — and at times deadly — terror attacks faced by Israeli civilians living in the area, often requiring military protection. There was condescension, certainly. But there was also context.

Fast-forward to 2024, and the curiosity is gone — though the bemused, slightly smug expression remains. His new BBC documentary, Louis and the Settlers, drops even the soft qualifiers. No “ultra.” No nuance. Just “settlers.” And with that, Theroux makes it clear: half a million Israelis living in the West Bank are one and the same — extremists who, we’re told, want every last Palestinian removed from the land.

This time, the documentary doesn’t begin with questions. It begins with conclusions. And Theroux uses a brief, unrepresentative snapshot of life in the West Bank to draw sweeping indictments of the entire Israeli state.

The message is unmistakable: Israel is the problem. Settlers are the villains. And Palestinians are passive, blameless victims of a colonial project.

Within the opening minutes, Theroux plants his ideological flag. He refers to the West Bank as “Palestinian territory” and describes every Israeli community within it as illegal under international law — a sharp departure from his more qualified approach 14 years earlier.

And while his personal views seep in throughout the film, they become crystal clear during one exchange at a checkpoint, where an Israeli soldier casually refers to their location as “Israel.” Theroux shoots back: “We’re not in Israel, are we?”

And just like that, the BBC and Louis Theroux have redrawn Israel’s borders. No Knesset debate needed.

Erasing History to Blame the Massacre

The timing of this return trip is no accident. The film comes in the shadow of the October 7 Hamas massacres — the day 1,200 Israelis were slaughtered, families were burned alive in their homes, and children were dragged into Gaza. And yet, Theroux barely mentions it.

The few passing references to October 7 serve not to inform the audience — but to imply that Israel may be exploiting its own dead to justify further expansion. It’s not an investigation. It’s an accusation. And it allows him to skip over thousands of years of Jewish history in order to frame the current war in Gaza as a convenient cover story for Israeli “aggression.”

Take Hebron, for example. Theroux tells viewers that “in 1968, the year after [the West Bank] was occupied by Israel, a community of Jewish settlers moved in illegally. They now number some 700.” He fails to mention that in 1895 — decades before the modern state of Israel existed — Hebron had a Jewish population of 1,429.

Jews have lived in Hebron since antiquity — it’s where, according to Jewish tradition, Abraham purchased the Cave of the Patriarchs. Modern records date the community back centuries, despite discrimination under Ottoman rule and bans on Jewish prayer at holy sites. In 1929, Arab rioters carried out a massacre, wiping out Hebron’s Jewish population. Dozens were murdered; the rest were expelled. Under Jordanian rule from 1948 to 1967, Jews were banned from the city entirely. When they returned after the Six-Day War — not as colonists, but as a displaced community coming home — Theroux picks up the story there and calls it “illegal.”

On the Six-Day War itself, Theroux offers no context. No mention of the Arab armies preparing to destroy Israel. No mention of Israel’s preemptive strike against an existential threat.

According to The Settlers, Israel simply “occupied” — full stop.

Palestinian Terrorism? Not Even a Footnote.

Theroux visits Evyatar, a small Jewish community near the Palestinian town of Beita, and uses it as a stand-in for the entire West Bank. Beita is depicted as a symbol of peaceful resistance: a proud, ancient Palestinian village standing firm against violent settlers backed by IDF soldiers.

It’s a neat story. Too neat. Because missing from the story are years of organized, violent riots from Beita — complete with Molotov cocktails, burning Stars of David, and Nazi swastikas. All carefully omitted to preserve the narrative: Palestinians peaceful, settlers aggressive. Facts that don’t fit? Left on the cutting room floor.

Meanwhile, Israeli nationalism is treated as something sinister and unsettling — a moral aberration to be examined. The notion that Jews might want sovereignty or security is met with thinly veiled suspicion. Yet Hamas’ goal of a Jew-free Palestine, explicitly laid out in its charter, is never mentioned. Nor is the Palestinian Authority’s “pay-for-slay” policy, which literally incentivizes terrorism by rewarding those who murder Israelis — including women and children.

These aren’t fringe details. They’re central to understanding the region. And Theroux knows it. He just doesn’t care.

The BBC’s Complicity

That The Settlers aired on the BBC — a publicly funded broadcaster once seen as a gold standard of global journalism — says plenty. Not just about Louis Theroux’s agenda, but about the institutional direction of the BBC itself. This wasn’t a rogue filmmaker sneaking bias past the editors. This was bias built into the foundation — signed off, packaged, and broadcast under the banner of credibility.

There is, of course, no problem with scrutinizing Israeli policy, and no issue with questioning the settlement enterprise or highlighting the tensions in the West Bank. But journalism — real journalism — demands context. It demands precision. It demands at least a passing familiarity with the full scope of the story.

Theroux offers none of that. He arrives with a predetermined script and casts his roles accordingly: Hero. Villain. Victim. Oppressor. And when reality refuses to cooperate? It’s left out.

Louis Theroux didn’t return to Israel to understand it. He returned to flatten it. To reduce its complexity to a morality play — and to ensure everyone knows the antagonist is.

The Settlers isn’t a documentary. It’s a hit piece. And the BBC handed him the camera — then applauded the performance.

The author is a contributor to HonestReporting, a Jerusalem-based media watchdog with a focus on antisemitism and anti-Israel bias — where a version of this article first appeared.

The post The BBC Documentary That Paints Every Israeli as an Extremist first appeared on Algemeiner.com.

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Indian Army Kills Islamist Terrorist Linked to 2002 Murder of Jewish-American Journalist Daniel Pearl

Jewish-American Wall Street Journal journalist Daniel Pearl was kidnapped and murdered by Islamist terrorists in Pakistan in 2002. Photo: Screenshot

The Indian government announced on Thursday that its military forces had killed “Pakistan’s most wanted terrorist,” who was connected to the 2002 murder of Jewish-American Wall Street Journal journalist Daniel Pearl.

On Wednesday, India launched “Operation Sindoor,” which the ruling Bharatiya Janata Party (BJP) claims is targeted at dismantling “terrorist infrastructure” in Pakistan and Pakistan-administered Kashmir.

The operation came after Pakistani terrorists killed 26 Hindu tourists in Kashmir last month amid escalating tensions between the two countries.

In a post on X, the BJP confirmed that during this week’s operation, the Indian army killed Islamist terrorist Abdul Rauf Azhar, who was involved in numerous terrorism plots, including the 1999 hijacking of an Indian Airlines flight, the 2001 terror attack on the Indian Parliament, and the 2016 Pathankot Air Force base attack.

Azhar’s involvement in the 1999 hijacking led to the release of Ahmed Omar Saeed Sheikh, a British-born al-Qaeda member with close ties to Pakistan’s intelligence services, who later was involved in the kidnapping and subsequent murder of 38-year-old Pearl, who was covering the war on terror as a journalist when he was abducted.

In a statement on X, Pearl’s father, Judea, addressed initial reports regarding Azhar’s death and his connection to his son’s murder.

“I want to clarify: Azhar was a Pakistani extremist and leader of the terrorist organization Jaish-e-Mohammed. While his group was not directly involved in the plot to abduct Danny, it was indirectly responsible. Azhar orchestrated the hijacking that led to the release of Omar Sheikh — the man who lured Danny into captivity,” he said.

In 2002, the Jewish-American journalist was abducted and killed by a group of Islamist terrorists connected to Azhar’s militant network, which had ties to al-Qaeda and Jaish-e-Mohammed, a terror group aiming to separate Kashmir from India and incorporate it into Pakistan.

On Jan. 27, 2002, an email was sent to several Pakistani and US media organizations, which included several photos, stating that Pearl was being held in “inhumane” conditions to protest the US treatment of Taliban and al Qaeda prisoners in Cuba. Photo: Screenshot

Originally stationed in New Delhi as the South Asia bureau chief for The Wall Street Journal, Pearl later moved to Pakistan to investigate terrorism following the Sept. 11, 2001, terrorist attacks in New York City.

After kidnapping Pearl at a restaurant in Karachi, southern Pakistan, the Islamist terrorists, who identified themselves as the National Movement for the Restoration of Pakistani Sovereignty, accused him of being an Israeli spy and sent the United States a list of demands for his release.

However, Washington did not meet their demands, and Pearl was ultimately executed after being held captive for five weeks.

His wife, Mariane Pearl, gave birth to a baby boy, Adam D. Pearl, in Paris later that year. On the Daniel Pearl Foundation website, she said, “Adam’s birth rekindles the joy, love, and humanity that Danny radiated wherever he went.”

The post Indian Army Kills Islamist Terrorist Linked to 2002 Murder of Jewish-American Journalist Daniel Pearl first appeared on Algemeiner.com.

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Jewish Jewelry Shop Owners Brutally Assaulted in Tunisia Days Before Annual Pilgrimage

A Jewish jewelry shop owner in Djerba, Tunisia, was brutally attacked by a man wielding a machete. Photo: Screenshot

A Jewish jewelry shop owner in Djerba, Tunisia, was brutally attacked by a man wielding a machete just days before the Tunisian island was set to host its annual Jewish pilgrimage, which is expected to draw thousands of visitors.

On Wednesday morning, two Jewish men — owners of a jewelry shop in the center of the island, located off Tunisia’s southeast coast — were physically assaulted by a man carrying a large knife.

Although the attack was halted when one of them screamed — alerting members of the local Jewish community who subdued the assailant — one of them was left severely injured.

According to local media reports, the attacker had surveyed the island the day before, visiting several stores to identify those owned by Jews. Local police arrested him shortly following the assault.

After the attack, one of the owners was admitted to the hospital with severe injuries. The 50-year-old Jewish man had his fingers severed during the assault and underwent surgery to reattach them.

Israeli Foreign Minister Gideon Saar condemned the attack and expressed his wishes for a swift recovery to the victims.

“This attack comes two years after the previous deadly assault that claimed Jewish lives and the lives of security personnel during the Lag BaOmer celebration,” the top Israeli diplomat wrote in a post on X.

“I call on the Tunisian authorities to take all necessary measures to protect the Jewish community,” Saar continued.

Djerba is home to the majority of Tunisia’s Jewish community, numbering about 2,000 people, and is also where the renowned El Ghriba Synagogue, one of North Africa’s oldest synagogues, is located.

The attack comes just a week before Jewish pilgrims are expected to arrive on the island for the Lag B’Omer holiday, when thousands gather annually for three days of festivities. The annual pilgrimage to El Ghriba Synagogue, scheduled for May 15 and 16 this year, draws visitors from around the world.

The synagogue has been targeted in multiple terrorist attacks over the years, including in 1985, 2002, and 2023.

Two years ago, a shooting at the synagogue claimed the lives of two Jewish cousins and three police officers. Aviel Hadad, a 30-year-old Israeli goldsmith, and Ben Hadad, a 42-year-old Frenchman who had traveled to join the festivities, were among the victims.

The post Jewish Jewelry Shop Owners Brutally Assaulted in Tunisia Days Before Annual Pilgrimage first appeared on Algemeiner.com.

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