Komentaryong Sumisipi para sa 1 Mga Hari 19:10

One possible approach lies in the fact that, as Chazal (Sanhedrin 89a) teach, Ein Shenei Neviim MitNabeim BeSignon Echad, no two prophets prophesy in the same style. Thus, sometimes it is appropriate for a prophet of a certain personality to deliver a specific message. For example, Eliyahu HaNavi, who was a fiery zealot (as evidenced in Melachim I 17:1 and 19:10), was the perfect Navi to inform Achav of the impending destruction of his entire family (Melachim I 21:21-24).

I suggest that Rashi and Pirkei D’Rabi Eliezer view Yonah as someone who is single minded in his devotion to truth and that any deviation from truth is deeply disturbing and intolerable to him. For this reason, the mission to Nineveh was absolutely intolerable. Indeed, the Zohar (Shemot 193) writes that “Yonah emerges from the strength of Eliyahu [HaNavi]”. Chazal, in fact, believe that Yonah is the child that was revived by Eliyahu HaNavi in Melachim I 17:21-22. Eliyahu HaNavi along with Pinechas are the only characters in Tanach described as zealots (Bemidbar 25:11 and Melachim I 19:10 and 14). One may speculate that according to this view Yonah spent time with Eliyahu HaNavi after the revival and Yonah thereby adopted Eliyahu’s zealous devotion to truth.

a glowing coal Heb. רִצְפָּה, a coal, and similarly, (I Kings 19:6) “a cake baked on hot coals (עֻגַּת רְצָפִים),” like עֻגַּת רְשָׁפִים. In regards to Isaiah and Elijah, however, it is written with a ‘zadi,’ רִצְפָּה, because they spoke ill of Israel. This one [Isaiah] called them a people of unclean lips, and this one [Elijah] said, (ibid. 10) “For...have forsaken Your covenant.” Said the Holy One, blessed be He, to the angel, “Break the mouth (רְצוֹץ פֶּה) that spoke ill of My children.”