Table of Contents – Introduction || HOSHEA
| 2 || 14 ||| YOEL | 1 || 2
|| 3 ||| AMOS | 1 || 2 || 3
|| 4 || 9 ||| OVADYAH ||| YONAH | 1 || 2 || 3 || 4 ||| MICHAH | 1 || 3 || 4 || 5 || 6 || 7 |||
NACHUM ||| CHAVAKUK | 1 | 2 || 3 ||| TZEFANYAH ||| CHAGAI | 1 || 2 ||| ZECHARYAH | 1 || 2 || 3 || 4 || 5 || 7 || 8 || 9 || 14 ||| MALACHI | 1 || 2 || 3
THE BOOK OF YONAH
Introduction:
The book of Yonah does not mention the Jewish People at all, and in that
way it is unique among the books of the Prophets.
And yet, there are many reasons for its being recorded anyway:
1. It contains a lesson to the
Jewish people on how quickly one can repent.
2. The miracles that the prophet experienced are worthy of mention,
especially the miracle of his being swallowed by a fish.
3. The message inherent in it is that Hashem has mercy on those who
repent, no matter who they are, and what their background is. (Radak)
Another point worth mentioning, is that in this book there is no mention
of kings, history, or politics. It is meant to be universal, containing a
message for all times and places. (Dr. Gavriel Haim Cohen)
Who was Yonah?
The prophet Yonah is mentioned as the prophet who prophesied to Yerovam
II (see Melachim II 14:23-29). Both in that prophecy, and in the story
in the book of Yonah, the result of the prophecy is a change to the good.
(Radak)
According to Chazal, Yonah was the son of the woman of Tzarfat, whom
Eliyahu Hanavi revived. See Melachim I, chapter 17. (Me’am Lo’ez)
A hint of this connection can be seen in the words of the woman to Eliyahu Hanavi in verse 24:
"עתה זה ידעתי כי אלוקים אתה ודבר ה' בפיך אמת"
Yonah, the son of אמיתי, then, was the spiritual son of Eliyahu
Hanavi.
Yonah’s actions and statements will raise many questions in the course of
the study. Chazal (in Mechilta 1:4 (Shemot, Chapter 12) explain Yonah’s
attitude – in running away from the prophecy, and in being upset by the
repentance of the people of Ninveh - by saying that he was tove’a kevod
haben and not tove’a kevod ha’av.
He cared more about the honor of the son, namely the Jewish People, than
about the honor of the Father, namely Hashem. He knew that the nations repent
easily, and their repentance could lead to eventual trouble for the Jewish
People. This explains why he tried to run away from prophesying. (Radak)
The teacher should read through the passage in the Mechilta with the students. Eliyahu is brought as an example of a prophet who cared more about the honor of the Father than that of the son, and Yirmiyahu is brought as an example of one who cared about both. The word tove’a here does not mean to demand, but to care about and love deeply, to the point of being willing to sacrifice one’s life for the loved one.
Verses 1-2:
ויהי
דבר ה' אל יונה בן
אמיתי לאמור
קום
לך אל נינווה העיר
הגדולה וקרא עליה
כי עלתה רעתם לפני
קום
לך אל נינווה העיר
הגדולה וקרא עליה
Yonah is to rebuke the people of Ninveh and point out to them of their
evil ways; there is no mention here of the exact words he is supposed to say to
them. (Metzudat David)
Had Yonah been given the actual decree that he is to convey to them, he
would have been considered kovesh nevu’ato – withholding his prophecy –
when he ran away, an offense punishable by death. (Malbim)
וקרא
עליה כי עלתה רעתם
לפני
1. We see from here that Hashem is concerned about the moral level of
the nations, when it sinks so low that corruption is pervasive. Similarly, he
singled out the generation of the Flood, and Sodom. In all these cases, the sin
that tipped the scales was that of chamas – robbery, for that sin is
destructive to the very fabric of society. (Radak)
2. Hashem wanted the people of Ninveh to repent, so that they will
be worthy of being the instrument that will punish the Ten Tribes of Israel.
(Metzudat David)
The students should note the difference between the Radak and the Metzudat David as to why Ninveh was chosen – the Radak says that it is due to Ninveh itself (its spiritual state), and the Metzudat David relates the choice to its consequences for the Jewish people.
3. The Midrash states that Ashur, the founder of Ninveh, was a
righteous person, and was not part of Dor Hapalagah – the generation
that built the Tower of Babel. Therefore the city he built merited being saved
from destruction. (Me’am Lo’ez)
It is important for the students to realize that our actions and prayers may have an impact hundreds of years later. No good deed is ever overlooked.
Verse 3:
ויקם
יונה לברוח תרשישה
מלפני ה' וירד יפו
וימצא אוניה באה
תרשיש ויתן שכרה
וירד בה לבוא עמהם
תרשישה מלפני ה'
ויקם
יונה לברוח תרשישה
מלפני ה'
Yonah did not try to run away from Hashem; rather, he was trying to flee
from the Land of Israel, the place where the voice of prophecy can be heard.
Yonah did not want to receive a more explicit prophecy concerning Ninveh, for
then he would be forced to go there and deliver it. He did not want the people
of Ninveh to have the chance to repent and become the tool that will harm the
Jewish People. (Metzudat David)
Hashem’s response to these notions of Yonah was that He has many agents
who can return Yonah to the Land of Israel, so that he will be able to receive
the full prophecy. (Rashi)
The students should be aware of the special qualities of the Land of Israel: Prophecies are given only in the land of Israel, or, if they are given outside of it, they are about it. See Kuzari 2:14.
The story of Yonah is symbolic of man, who when he tries to run away from a mission, is really trying to run away from himself. Hashem decides the ultimate destiny and mission for each person. Although the person may try to avoid fulfilling his mission, Hashem has many ways to make him confront it anyway. (Dr. Gavriel Haim Cohen; Rav Yedid, Mikra Kodesh, p. 142)
וירד
יפו וימצא אוניה
באה תרשיש
1. Yafo (Jaffa) is a port city.
(Metzudat David)
2.* Yonah decided to flee by sea because of the unsettling nature of
sea travel, which prevents meditation both physically (because of the swaying
of the ship) and mentally (because of the many idolators among the travellers).
(Malbim)
באה
תרשיש
The ship had just arrived from Tarshish, and usually such a ship would
have to stay in port a few days until it found return passengers. But Yonah
hired the entire ship, so that it would leave immediately, and so that there
wouldn’t be too many people endangered by his voyage. (Malbim)
ויתן
שכרה
Yonah paid the fare for all potential passengers, and he paid it upon
boarding, and not upon reaching his destination. (Rashi)
We see from here that a prerequisite of being a prophet is wealth. (Radak)
Verse 4:
וה' הטיל
רוח גדולה אל הים
ויהי סער גדול
בים והאוניה חישבה
להישבר
וה' הטיל
רוח גדולה אל הים
This was clearly an act of Divine Providence. It was not the season for
this type of storm, and all the other boats around were sailing peacefully. (Malbim)
והאוניה
חישבה להישבר
It seemed that the ship was about to break apart from the burden of the
cargo, and the strength of the wind. (Metzudat David)
The students should note the development in the verse: first, the focus is on the wind around the ship, then the sea around the ship, and, finally, the situation in the ship (continued in the next verse).
Verse 5:
וייראו
המלחים ויזעקו
איש אל אלוהיו
ויטילו את הכלים
אשר שבאוניה אל
הים להקל מעליהם
ויונה ירד אל ירכתי
הספינה וישב וירדם
וייראו
המלחים
The sailors were afraid. (Rashi)
ויזעקו
איש אל אלוהיו
1. The sailors prayed with the complete conviction that their gods
would save them in this time of trouble (Mahari Kra)
2.* The sailors believed that the storm was an expression of their
gods’ anger toward them, and so prayed to them. (Malbim)
3. All seventy nations had representatives on the ship. (Rashi)
ויונה
ירד אל ירכתי הספינה
וישכב וירדם
1. Yonah realized that Hashem was angry with him, and therefore did
not try to pray, as he realized that his prayers would not be accepted. He went
to sleep unconcerned with what would happen to the ship. (Mahari Kra)
2.* Yonah went down to the bowels of the ship, for that was the place
that would be flooded first, if the ship were to sink. Yonah thought that if he
would drown first, the storm would stop, and the sailors would be saved.
(Malbim)
Yonah’s sleep in such a dire situation reflects his total indifference to the world. Today, too, modern man often reaches a level of apathy, when he would prefer to die. (Dr. Gavriel Haim Cohen)
Verse 6:
ויקרב
אליו רב החובל
ויאמר לו מה לך
נרדם קום קרא אל
אלוהיך אולי יתעשת
האלוקים לנו ולא
נאבד
ויקרב
אליו רב החובל
The captain of the ship is known as the “chief of the ropes”, for he was
the one who was most skilled in manipulating the ropes that steer the ship. (Radak)
מה לך
נרדם
1. How is it possible for you, Yonah, to be sleeping, and not to be
aware of the danger the ship is in? (Metzudat David)
2. It is not natural for one in such a situation to be sleeping. (Alsheikh
Hakadosh)
קום
קרא אל אלוקיך
אולי יתעשת האלוקים
לנו ולא נאבד
1. Perhaps Hashem will change his thoughts (eshtonot –
thoughts), and decide to save the ship. (Metzudat David)
2. The captain was clearly a messenger from Hashem; his words (קום קרא) should have reminded Yonah of the
original command: קום לך...
וקרא עליה. (Rav Yedid, Mikra Kodesh)
Verse 7:
ויאמרו
אי שאל רעהו לכו
ונפילה גורלות
ונדעה בשלמי הרעה
הזאת לנו ויפילו
גורלות ויפול הגורל
על יונה
ויאמר
איש אל רעהו לכו
ונפילה גורלות
ונדעה בשלמי הרעה
הזאת לנו
Since all the other ships were sailing peacefully, the sailors realized
that there was someone on their ship who was guilty of some transgression, and
therefore deserving of this punishment. (Rashi)
ויפילו
גורלות ויפול הגורל
על יונה
1. The sailors cast many lots, and in each case Yonah was the one
who was singled out. Casting only one lot is not sufficient, since, obviously,
every lottery singles out one person.
2. In the Bible, casting lots is always a way of finding out what
Hashem has decreed - it is not a game of chance. See Bemidbar 34:13.
(Rav Yedid, Mikra Kodesh)
Verse 8:
ויאמרו
אליו הגידה נא
לנו באשר למי הרעה
הזאת לנו מה מלאכתך
ומאין תבוא מה
ארצך ואי מזה עם
אתה
ויאמר
אליו הגידה נא
לנו באשר למי הרעה
הזאת לנו
The sailors wanted to know what his sin was, and against whom he had
sinned, bringing upon their ship this storm. They thought that perhaps he could
compensate the person he had wronged. (Metzudat David)
מה מלאכתך
Perhaps, they thought, Yonah had been involved in a business in which he
had cheated people, making it impossible to pay back everything that he owed. (Metzudat
David)
ומאין
תבוא
Perhaps, they thought, Yonah had cheated a person from a distant place,
and that is why it was impossible for him to pay that person back. (Metzudat
David)
מה ארצך
Perhaps Yonah had gone against the law of the land, and it is impossible
to ask forgiveness from everyone in that land. (Metzudat David)
ואי
מזה עם אתה
Perhaps Yonah had sinned against his G-d, and it is impossible to appease
G-d with money. (Metzudat David)
Verse 9:
ויאמר
אליהם עברי אנוכי
ואת ה' אלוקי השמיים
אני ירא אשר עשה
את הים ואת היבשה
ויאמר
להם עברי אנוכי
1. Yonah answered only their last question, since the other
questions were irrelevant. (Metzudat David)
2. Yonah called himself ivri – as in אברהם
העברי :
כל העולם
מעבר אחד ואברהם
מעבר אחר . The children of Avraham Avinu are like him – separated from
the rest of the world. (Rav Yedid, Mikra Kodesh)
ואת
אלוקי השמיים אני
ירא
1. By describing himself as G-d-fearing, Yonah is telling the
sailors that itis to this G-d that he has sinned. (Metzudat David)
2. In this answer, Yonah was responding to the questions relating to
his land, his nation, and his business: he was not involved in any kind of
corrupt business. (Radak)
3. In making this statement, Yonah is admitting that one can never
run away from Hashem, or from one’s mission in life. (Dr. Gavriel Haim Cohen)
Yonah’s response עברי אנוכי is the prototypical answer that every Jew should give when asked such questions. One’s identity consists not of one’s profession or place of residence, but of the fact that one is a G-d-fearing Jew. These components should be the focus of every Jew’s life. (Rabbi Frand, Listen to Your Messages, chapter “Jews on the Career Track”, p. 197.
אשר
עשה את הים ואת
היבשה
Hashem controls the sea as well as the land; therefore, this storm is
part of His providence – its purpose is to make Yonah go on his mission. (Metzudat
David)
Verse 10:
וייראו
האנשים יראה גדולה
ויאמרו אליו מה
זאת עשית כי ידעו
האנשים כי מלפני
ה' הוא בורח כי הגיד
להם
וייראו
האנשים יראה גדולה
They realized that Yonah had sinned against Hashem, and that it was
impossible to pacify Him with money – and that caused them great fear.
(Metzudat David)
ויאמרו
אליו מה זאת עשית
They were amazed that Yonah had had the audacity to rebel against Hashem,
and to flee from his mission of prophesying. (Metzudat David)
כי הגיד
להם
1. The sailors inferred the whole story from what he had told them.
(Metzudat David)
2. Though it doesn’t say so explicitly, Yonah explained the entire
situation to the sailors, as part of his answer to their questions. (Radak)
Verse 11:
ויאמרו
אליו מה נעשה לך
וישתוק הים מעלינו
כי הים הולך וסוער
כי הים
הולך וסוער
There was no time to waste; they wanted to know what could be done to
quiet the menacing sea as quickly as possible. (Metzudat David)
Verse 12:
ויאמר
אליהם שאוני והטילוני
אל הים וישתוק
הים מעליכם כי
יודע אני כי בשלי
הסער הגדול הזה
עליכם
ויאמר
אליהם שאוני והטילוני
אל הים
Yonah asked the sailors to throw him overboard, for he knew that he was
the cause of the storm. (Metzudat David)
Verse 13:
ויחתרו
האנשים להשיב אל
היבשה ולא יכולו
כי הים הולך וסוער
עליהם
ויחתרו
האנשים להשיב אל
היבשה
The sailors tried to thrust the oars deep into the water, in an effort to
bring the ship back to shore. (Metzudat David, Metzudat Zion)
Verse 14:
ויקראו
אל ה' ויאמרו אנה
ה' אל נא נאבדה בנפש
האיש הזה ואל תיתן
עלינו דם נקיא
כי אתה ה' כאשר חפצת
עשית
ויאמר
אנה ה' אל נא נאבדה
בנפש האיש הזה
They were afraid that they would die for having killed Yonah. (Metzudat
David)
כי אתה
ה' כאשר חפצת עשית
1. The sailors realized that whatever happens is G-d’s will; it must
have been His will that they should be the ones to throw Yonah into the sea,
because otherwise, Hashem would have done it Himself. (Metzudat David)
2. The sailors realized that Hashem’s will is always fulfilled (See
Yeshayahu 14:26, 27). This is the lesson that Yonah is also being taught. (Rav
Yedid, Mikra Kodesh).
Verse 15:
וישאו
את יונה ויטילוהו
אל הים ויעמוד
הים מזעפו
וישאו
את יונה ויטילוהו
אל הים...
The Midrash (Pirkei d’Rabbi Eliezer) notes that they didn’t throw him in
all at once: first, they put his legs in, and then withdrew him. Each time he
was in the water, the water stopped raging, but when they removed him, it
started again. When they saw this, they finally threw him in completely.
(Mahari Kra)
Verse 16:
וייראו
האנשים יראה גדולה
את ה' ויזבחו זבח
לה' וידרו נדרים
וייראו
האנשים יראה גדולה
את ה'
When the sailors saw Hashem’s providence and ability, they became
G-d-fearing. (Metzudat David)
ויזבחו
זבח לה' וידרו נדרים
1. They converted to Judaism.
(Rashi)
2. They vowed that they would bring sacrifices to the Temple, and
distribute money to the poor. (Metzudat David)
The words and phrases used in this chapter are very significant. For example:
- At first, when the storm seems natural, the sailors are called malachim - sailors. But when they begin to change their perception of it, they are called “people” – anashim. Ironically, Yonah is thus bringing them closer to Hashem, without even making an effort. (Rav Yedid, Mikra Kodesh)
- The word ירד – “went down” is a recurring word in the beginning of the chapter. Yonah wants to go down, in order to detach himself from his mission.
- The word ים is used 11 times – to emphasize its being Hashem’s agent.
- At the beginning of the chapter, the word Elokim is used, implying Hashem in nature. As Hashem’s Presence becomes more apparent, the name used for him is Hashem, and it appears many times, underscoring the people’s awareness of this Presence. (Dr. Gavriel Haim Cohen)
The students should list the agents of Hashem that were involved in trying to steer Yonah back towards his mission. The list should include the captain, the lottery, the storm, the sea and the wind. (Rav Yedid, Mikra Kodesh)
Verse 1:
וימן
ה' דג גדול לבלוע
את יונה ויהי יונה
במעי הדג שלושה
ימים ושלושה לילות
וימן
ה' דג גדול לבלוע
את יונה
1. According to Pirkei d’Rabbi Eliezer, this fish had been ready
since the creation of the world, to perform this miracle of swallowing Yonah.
(Me’am Lo’ez, Radak)
2. Hashem arranged that the fish would swallow Yonah immediately, so
that he would not drown in the sea. (Metzudat David)
3.* Yonah was swallowed whole, without any of his bones breaking. His
living inside the fish is a miracle similar to that of the survival of
Chananiah, Misha’el and Azariah in the blazing furnace (see Daniel, chapter
3). (Malbim)
4.* Yonah was swallowed by a fish, to show him the power of Hashem –
there is no place where Hashem cannot put a person; there is no place that
Hashem cannot redeem a person from. (Alsheikh Hakadosh)
ויהי
יונה במעי הדג
שלושה ימים ושלושה
לילות
Since it was a male fish, Yonah had plenty of room in his belly, and did
not feel any need to pray. Hashem then had the fish spit him out – into a
female fish, whose insides were crowded, thus prompting his prayer. (Rashi)
The students should note the basis for this idea, found in the
change of language from the male form dag to the female form in the next
verse – dagah.
Verse 2:
ויתפלל
יונה אל ה' אלוקיו
ממעי הדגה
ויתפלל
יונה....
It was a great miracle that he was able to survive inside the fish – and
a further miracle that he had the presence and state of mind to pray. (Radak)
Verse 3:
ויאמר
קראתי מצרה לי
אל ה' ויענני מבטן
שאול שיוועתי שמעת
קולי
ויאמר
קראתי מצרה לי
אל ה' ויענני
Yonah was calling out to Hashem because of his troubles. He was confident
that he would be answered, since he had already been kept alive inside the fish
for so long. (Metzudat David)
מבטן
שאול שיוועתי
The belly of the fish is comparable to the depths of she’ol.
(Metzudat David)
שמעת
קולי
1. Yonah is confident that Hashem will accede to his request.
(Metzudat David)
2.* Yonah is referring to the time when Eliyahu Hanavi came and brought
him back from death (see the introduction to the book, above). (Abarbanel)
The students should note the difficulty in the text’s being written in past tense. Abarbanel understands this to be literal.
Verse 4:
ותשליכני
מצולה בלבב ימים
ונהר יסובבני כל
משבריך וגליך עלי
עברו
ותשליכני
מצולה בלבב ימים
ונהר יסובבני
Yonah was cast into the depths of the sea. (Metzudat David)
כל משבריך
וגליך עלי עברו
Yonah, inside the fish, experienced all the waves and the currents of the
sea passing over it. (Metzudat David)
Verse 5:
ואני
אמרתי נגרשתי מנגד
עיניך אך אוסיף
להביט אל היכל
קדשך
ואני
אמרתי נגרשתי מנגד
עיניך
1. When Yonah was cast into the sea, he believed that Hashem was no
longer watching over him. (Metzudat David)
2. Yonah thought that he would die and be banished from Hashem’s
Presence. (Rashi)
אך אוסיף
להביט אל היכל
קדשך
The fact that he was still alive proved to him that he would survive the
experience. He was confident that he would once again be able to offer a
sacrifice in the Temple. (Metzudat David)
Verse 6:
אפפוני
מים עד נפש תהום
יסובבני סוף חבוש
לראשי
אפפוני
מים עד נפש תהום
יסובבני
The water surrounded him, until he was close to death. (Metzudat David)
סוף
חבוש לראשי
When the fish’s head got entangled in the reeds of the water, it was as
if Yonah’s own head was entang. (Metzudat David)
Verse 7:
לקצבי
הרים ירדתי הארץ
בריחיה בעדי לעולם
ותעל משחת חיי
ה' אלוקי
לקצבי
הרים ירדתי
While inside the fish, Yonah went down to the bases of the mountains, at
the bottom of the sea. (Metzudat David)
הארץ
בריחיה בעדי לעולם
Yonah felt as if the dry land had shut its gates to him, preventing him
from returning to it. (Metzudat David)
ותעל
משחת חיי ה' אלוקי
Since he had already been saved from death, he hoped that he would be
taken out of this “grave” of the fish’s belly. (Metzudat David)
Verse 8:
בהתעטף
עלי נפש את ה' זכרתי
ותבוא אליך תפילתי
אל היכל קדשך
בהתעטף
עלי נפשי את ה' זכרתי
When Yonah was surrounded by all these troubles, and he thought he would
die, he still remember Hashem and prayed to Him. (Radak)
ותבוא
אליך תפילתי אל
היכל קדשך
Yonah was confident that his prayers would reach the heavens. (Metzudat
David)
Pirkei d’Rabbi Eliezer explains the above verses as describing the tour that Yonah received through the eyes of the fish, which became like two windows. Through the fish’s eyes he saw Yam Suf, that the Children of Israel crossed (verse 6); he saw Gehinnom (verse 7); he saw the Temple (verse 7), and the even hashtiyah, the cornerstone of the world (verse 7).
Verse 9:
משמרים
הבלי שווא חסדם
יעזובו
משמרים
הבלי שווא...
1. Yonah knows that the sailors will not keep the promises that they
made when they were in trouble. (Metzudat David)
2. When the sailors saw all that happened to Yonah, they threw away
their idols (chasdam), went to Jerusalem, and converted. (Radak, based
on Pirkei d’Rabbi Eliezer).
Verse 10:
ואני
בקול תודה אזבחה
לך אשר נדרתי אשלמה
ישועתה לה'
ואני
בקול תודה אזבחה
לך אשר נדרתי אשלמה
Unlike the sailors, who won’t keep their promises, Yonah will indeed go up
to Jerusalem and offer sacrifices of thanks to Hashem for all the miracles that
He performed. (Metzudat David)
There are four groups of people who are obliged to offer thanksgiving offerings in the Temple: A person who has recovered from an illness, a person who has been released from jail, a person who has finished a sea-voyage, and a person who has crossed a desert. The acronym for all of them is חיים:
חולה שנתרפא, יוצא מבית האסורים, יורדי הים, עוברי מדבריות.
Today, when we don’t have a Temple, instead of offering this sacrifice, these people say Birkat Hagomel.
ישועתה
לה'
Salvation comes only from Hashem – it was He who saved him in such a
miraculous way. (Radak)
Verse 11:
ויאמר
ה' לדג ויקא את יונה
אל היבשה
ויאמר
ה' לדג ויקא את יונה...
Hashem caused the fish to spit Yonah out. (Metzudat David)
Hashem returned Yonah to the male fish, so he would have more room, and
then he was released from the fish. (Metzudat David)
Verse 1:
ויהי
דבר ה' אל יונה שנית
לאמור
ויהי
דבר ה'... שנית..
1. This was the second prophecy concerning the city of Ninveh.
(Metzudat David)
2. This was the last prophecy that Yonah received. Since he tried to
run away from the prophetic message, he was punished measure for measure, with
the removal of his prophetic powers. (Me’am Lo’ez)
Verse 2:
קום
לך אל נינווה העיר
הגדולה וקרא אליה
את הקריאה אשר
אנוכי דובר אליך
קום
לך אל נינווה העיר
הגדולה
Ninveh is called “a great city,” in order to explain why Hashem had
compassion on it, and did not want to destroy it. (Me’am Lo’ez)
וקרא
אליה את הקריאה
אשר אנוכי דובר
אליך
The call that Yonah is to convey to the people is what appears in verse
4: עוד ארבעים
יום ונינווה נהפכת – in forty days Ninveh will be destroyed.
(Metzudat David)
The students should note the difference between the command in Chapter 1, verse 2, and the command here: The first time Yonah receives the command, he is told why they are being destroyed (see Amos 3:7: כי לא יעשה ה' דבר כי אם גלה סודו אל עבדיו הנביאים); the second time, Yonah is no longer as close to Hashem as he was before, and therefore the reason is omitted. The students should note that the appellation “Son of Amitai” is also missing. (Rav Yedid, Mikra Kodesh)
Verse 3:
ויקם יונה