Zitat Kommentar zu Jonah 1:1

Does Yonah actually think he can flee God? Ask Ibn Ezra to Yonah 1:1 and Radak to Yonah 1:3. Is Yonah not familiar with Yeshayahu HaNavi’s teaching “Melo Kol HaAretz Kevodo,” “Hashem’s glory encompasses the entire world” (Yeshayahu 6:3)? Did not David HaMelech state “VeAnah MiPanecha Evrach,” “and where could I go to escape from You?” (Tehillim 139:7)?

Conclusion:
Hashem has tried communicating directly with Yonah (1:1) and then indirectly through the storm. Yonah clings to his stubborn and unyielding approach despite a most vigorous reproof from Hashem. Hashem tries to spur Yonah to action by speaking through the ship’s captain⁴⁵Recall our discussion of Yonah’s deep sleep, where Yonah shut himself down from Hashem who is trying to engage him through the storm. but once again Yonah refuses to relent, much to his and his fellow-travelers’ detriment.

God appears to appreciate His prophets’ arguing with Him in certain situations.⁵⁶See my unpublished essay entitled, “Herzl, Chutzpah and Heresy,” archived at www.cardozoschool.org. But even so, we never see a prophet saying, “I disagree even if I have no reason for it.” Such an argument would be audacious in front of any interlocutor, all the more so in front of the Master of the Universe. God’s unexpected response to Moshe begs comparison with His more conventional one when confronted with the refusal of the prophet Yonah to carry out his charge (Yonah 1:1–3).⁵⁷Yonah 1:1–3. Admittedly, there are certain differences between the two stories. Most significant among them is the Mechilta’s suggestion (Parashat Bo 1) that Yonah’s reticence to bring the gentile city of Nineveh to repent was based upon his concern that God would then compare the repentance of Nineveh to the lack of repentance among the Jews. Still, the differences fail to fully account for the difference in God’s response. Yonah’s refusal to obey results in personal ordeals and, in the end, he is coerced to do exactly what God had ordered him to do in the first place (Yonah 3:14).⁵⁸Yonah 3:14. Moshe, however, is not only allowed to reach a compromise, his obstinacy doesn’t result in any punishment whatsoever. According to one opinion in the Talmud,⁵⁹That of R. Yehoshua ben Karcha in Zevachim 102a. This view is opposed by R. Yosi, who maintains that Moshe is punished by having his progeny demoted from serving as priests in favor of Aharon’s line. this represents a leniency that isn’t afforded anyone else – being allowed to evoke Divine anger without being punished. The notion that Moshe could “get away” with his refusal to obey God is only underscored by its theologically problematic nature.