וַיְהִ֧י דְבַר־יְהוָ֛ה אֶל־יוֹנָ֖ה שֵׁנִ֥ית לֵאמֹֽר׃
여호와의 말씀이 두 번째 요나에게 임하니라 이르시되
Mekhilta DeRabbi Yishmael
Jonah claimed the honor of the son, but not the honor of the Father. What is stated in that regard? (Jonah 1:3) "And the word of the L–rd came to Jonah a second time, saying." What is the intent of this? We will speak with him a second time, but not a third, (for he did not claim the honor of the L–rd).
Ein Yaakov (Glick Edition)
(Fol. 98) (Jonah 3, 1) And the word of the Lord came unto Jonah the second time, saying. Is it only a second time that the Shechina spoke to him, but not a third time? Behold it is written (II Kings 14, 25) He restored the boundary of Israel from the entrance of Chamath unto the sea of the plain; in accordance with the word of the Lord God of Israel, which He had spoken by means of His servant Jonah the son of Amitthai, the prophet. [Hence the Shechina appeared to him many a time?] Said Rabina: "The former refers only to Nineveh." R. Nachman b. Isaac said: "The passage means this: "In accordance with the words of the Lord, which were spoken through his servant Jonah the son of Amitthai; i.e., just as Nineveh was turned from bad to good, so also were the destinies of Israel in the days of Jerobo'am the son of Yo'ash turned from bad to good."
Bereshit Rabbah
Rabbi Papus expounded: “Behold, the man has become as one of us” – like one of the ministering angels. Rabbi Akiva said to him: Enough, Papus.13Were that the case, it would have said: “Has become as one of you.” He said to him: How then do you explain: “Behold, the man has become as one of us”? He said to him: That the Holy One blessed be He gave him two paths, the path of life and the path of death, and he selected for himself another path.14He chose the path of death. Mimenu is interpreted as “from him.” He chose “one” path, by himself. Rabbi Yehuda bar Simon said: Like the Unique One of the world, as it is stated: “Hear, Israel, the Lord is our God the Lord is one” (Deuteronomy 6:4). The Rabbis say: Like Gavriel, as it is stated: “And behold, one man dressed in linen” (Daniel 10:5) – like this grasshopper whose garment is an intrinsic part of him.15This is according to the opinion that before the sin, Adam and Eve were covered with a fingernail-like covering. All of these opinions focus on the word haya and interpret it as “was” – now that he sinned, he is no longer.
Reish Lakish said: Like Jonah – just as this one fled from his mission, as it is stated: “Jonah rose to flee to Tarshish from before the Lord” (Jonah 1:3), so, too, that one fled from fulfilling the command of the Omnipresent. Just as this one did not spend the night in his glory,16The verse: “The word of the Lord was with Jonah a second time, saying” (Jonah 3:1), is expounded to mean that He spoke to him a second time but not a third time. That is, Jonah lost his prophetic spirit on that very day. so, too, that one did not spend the night in his glory.
Rabbi Berekhya said in the name of Rabbi Ḥanina: Like Elijah – just as this one did not taste the taste of death, so, too, that one was not supposed to taste the taste of death. This is the opinion of Rabbi Berekhya in the name of Rabbi Ḥanin, who said: As long as he was Adam, he was as one.17Like Elijah, one, in the sense of the special one. Once his side was taken from him [to form Eve] – “to know good and evil.”
Reish Lakish said: Like Jonah – just as this one fled from his mission, as it is stated: “Jonah rose to flee to Tarshish from before the Lord” (Jonah 1:3), so, too, that one fled from fulfilling the command of the Omnipresent. Just as this one did not spend the night in his glory,16The verse: “The word of the Lord was with Jonah a second time, saying” (Jonah 3:1), is expounded to mean that He spoke to him a second time but not a third time. That is, Jonah lost his prophetic spirit on that very day. so, too, that one did not spend the night in his glory.
Rabbi Berekhya said in the name of Rabbi Ḥanina: Like Elijah – just as this one did not taste the taste of death, so, too, that one was not supposed to taste the taste of death. This is the opinion of Rabbi Berekhya in the name of Rabbi Ḥanin, who said: As long as he was Adam, he was as one.17Like Elijah, one, in the sense of the special one. Once his side was taken from him [to form Eve] – “to know good and evil.”