Works
Gerondi left many works, of which only a few have been preserved. The Hiddushim to Alfasi on Berakot which are ascribed to "Rabbenu Yonah" were in reality written in Gerondi's name by one, if not several, of his pupils. The Ḥiddushim originally covered the entire work of Alfasi, but only the portion mentioned has been preserved. Gerondi wrote novellæ on the Talmud, which are often mentioned in the responsa and decisions of his pupil Solomon Aderet and of other great rabbis, and some of which are incorporated in the Shiṭṭah Mekubbeẓet of R. Bezalel Ashkenazi. Azulai had in his possession Gerondi's novellæ on the tractates Baba Batra and Sanhedrin, in manuscript (Shem ha-Gedolim, p. 75, vilna, 1852). His novellæ on the first-named tractate have since been published under the name Aliyot de-Rabbenu Yonah while those on the last-named tractate form part of the collection of commentaries on the Talmud by ancient authors published by Abraham ben Eliezer ha-Levi under the title Sam Ḥayyim (Livorno, 1806; see Benjacob, Oẓar ha-Sefarim, p. 422). His commentary on Pirke Avot was first published by Simḥah Dolitzki of Byelostok (Berlin and Altona, 1848) and was translated into English for the first time by Rabbi David Sedley of TorahLab. The work Issur ve-Heter is wrongly attributed to Gerondi. A commentary by him on Proverbs, which is very highly praised (see Bahya ben Asher's preface to his commentary on the Pentateuch), exists in manuscript. Among other minor unpublished works known to be his are Megillat Sefarim, Hilkot Ḥanukkah and Hilkot Yom Kippur.
But the fame of Gerondi chiefly rests on his moral and ascetic works, which, it is surmised, he wrote to atone for his earlier attacks on Maimonides and to emphasize his repentance. His Iggeret ha-Teshuvah, Shaare Teshuvah, and Sefer ha-Yir'ah belong to the standard Jewish ethical works of the Middle Ages, and are still popular among Orthodox Jewish scholars. The Sefer ha-Yir'ah was published as early as 1490, as an appendix to Yeshu'ah ben Joseph's Halikot 'Olam. The Shaare Teshuvah first appeared in Fano (1505) with the Sefer ha-Yirah, while the Iggeret ha-Teshuvah was first published in Cracow (1586). All have been reprinted many times, separately and together, as well as numerous extracts from them; and they have been translated into Judæo-German and English. A part of the Iggeret ha-Teshuvah (sermon 3) first appeared, under the name Dat ha-Nashim, in Solomon Alami's Iggeret Musar. For an estimate of Gerondi's ethical works and his partial indebtedness to the Sefer Hasidim see Zur Geschichte der Jüdisch-Ethischen Literatur des Mittelalters. He is also supposed to be mentioned, under the name of "R. Jonah," five times in the Tosafot.
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“We all agree now—by “we” I mean intelligent people under sixty—that a work of art is like a rose. A rose is not beautiful because it is like something else. Neither is a work of art. Roses and works of art are beautiful in themselves. Unluckily, the matter does not end there: a rose is the visible result of an infinitude of complicated goings on in the bosom of the earth and in the air above, and similarly a work of art is the product of strange activities in the human mind.”
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