Avrohom Davis, ed., The Metsudah Chumash/Rashi, vol. 4, BaMidbar (Book of Numbers) (Hoboken, NJ: Ktav, 1996), p. 144.
See Joseph M. Baumgarten et al., Qumran Cave 4, XIII: The Damascus Document (4Q266-273), Discoveries in the Judaean Desert 18 (Oxford: Clarendon Press, 1996), p. 76, pl. 14.
The same phrase, “You, O my God,” appears frequently in this scroll, but with the heh. Of course the difference could be attributed to a simple scribal error, or it could, possibly, be purposeful.
George W. Coats, “Lot,” in Understanding the Word, ed. James T. Butler, Edgar W. Conrad and Ben C. Ollenburger (Sheffield: JSOT Press, 1985), p. 123.
Larue, Sex and the Bible, p. 99.
The rabbis discuss how it was that Pharaoh could be forgiven but not Amalek. The discussion is relevant to the question of whether Hitler could be forgiven. On the Internet, see www.masorti.org.
Pirke de Rabbi Eliezer, chap. 43.
Modern critical scholarship dates the Book of Jonah considerably later, not earlier than the late sixth century B.C.E.
I am indebted to Andrew Alexander for calling my attention to this midrash and to Peggy Pearlstein of the Library of Congress and J. Michael Stern for helping me research it.