Every week of the year has its own Torah portion (a reading from the first five books of the Bible) and its own haftarah (an accompanying reading from the books of the prophets). This week’s Torah portion is Vayeira (Genesis 18:1-22:21), and the haftarah is 2 Kings 4:1-37.
Elisha is not only a prophet, but a miracle-worker. He and his mentor, Elijah, are the only characters in the Hebrew Bible who create supernatural wonders on their own initiative—yet with God’s approval.
This week’s haftarah relates two of Elisha’s miracles. First the widow of one of Elisha’s disciples begs him for help. She is in debt to a creditor who is coming to take her two sons as slaves. Elisha speaks to her simply and directly, saying:
What can I do for you? Tell me what you have in the house. (2 Kings 4:2)
He has no problem arranging a miracle for the poor and desperate woman, turning her single small jar of oil into so much oil that when she sells it she can pay off her whole debt, with money left over. Magnanimity comes easily to Elisha.
In the next story, the woman who approaches Elisha is wealthy and content. Instead of asking for help, she is determined to help Elisha. He becomes the recipient of someone’s magnanimity.
It happened one day [that] Elisha passed by Shuneim, and there was a gedolah woman, vatachazek him to eat a meal. Then it happened whenever he passed by, he turned aside there to eat a meal. And she said to her husband: “Hey, please! I know that the one who passes by regularly is a holy man of God. Let us make, please, an upper room with a wall, and let us put there a bed for him, and a table and a chair and a lampstand, and it will happen whenever he comes to us, he will turn aside there”. And it happened one day [that] he came there and he turned aside to the upper room …(2 Kings 4:8-11)
gedolah (גְדוֹלָה) = great, significant, big.
vatachazek (וַתַּחֲזֶק) = and she took hold of, and she prevailed over, and she seized.
The woman of Shuneim is probably gedolah, significant in her town, because she and her husband are wealthy enough to build a walled chamber on top of their roof as a guest room. She may also be called gedolah because she is unusually forceful for a woman in the ancient kingdom of Judah. She does not politely ask Elisha if he would like to come to her house for a meal; she makes him do it, either by refusing to take no for an answer or by actually grabbing him.
But feeding Elisha is not enough for her. So she politely tells her husband she wants to build and furnish a guest room for him. Her husband’s reply is not recorded, but judging by the rest of the story, he never stands in her way. In the next sentence, Elisha’s guest room is complete.
What is the woman of Shuneim’s motivation for this extreme hospitality? One clue is that she calls Elisha a “man of god”, an ish elohim. Maybe she is religious, and sees taking care of a man of God as a way to contribute to the cause of glorifying the God of Israel.
And it happened one day [that] he came there and he turned aside to the upper room, and he lay down there. And he said to Geichazi, his manservant: “Call that woman of Shuneim.” And he called her, and she stood before him. (2 Kings 4:11-12)
Elisha is already famous in the kingdoms of both Judah and Israel. Now he has his own servant. He sends Geichazi to summon her, instead of going downstairs himself. He does not refer to his hostess by name (and we never learn it). When she climbs up the ladder to his room, he is reclining on the bed as if he were a king.
Putting on even more airs, Elisha does not speak to her directly, but only through his servant.
And he [Elisha] said to him: “Say, please, to her: Hey! You have troubled yourself with all this trouble for us. What is there to do for you? To speak for you to the king? Or to the commander of the army?” (2 Kings 4:13)
There is no indication that the woman needs anything from the king or the army commander. I believe Elisha is showing off, letting her know that he has influence with these exalted persons.
The woman is unimpressed. She merely replies:
I am dwelling among my own people. (2 Kings 4:13)
She does not need Elisha’s influence because she is already well-known and respected in Shuneim. She then goes back downstairs, making it clear that she does not want any favors from the “man of God”.
And he [Elisha] said: “Then what to do for her?” And Geichazi said: “Actually, she has no son, and her husband is old.” Then he [Elisha] said: “Call her”. And he called her, and she stood in the doorway. (2 Kings 4:14-15)
Geichazi assumes that the woman’s husband is too old to have successful intercourse with her. This story is a good match for the Torah portion Vayeira because in Vayeira, Sarah stands in the doorway of the tent and laughs silently when she hears a guest tell her 99-year-old husband, Abraham, that the following year she will have a son.
The guest, who is actually divine, hears Sarah’s thoughts and tells Abraham:
Is anything too extraordinary for God? Lamo-eid hazeh I will return to you, ka-eit chayyah, and Sarah will have a son. (Genesis 18:14)
lamo-eid hazeh (לַמּוֹעֵד הַזֶּה) = at this appointed time.
ka-eit chayyah (כָּעֵת חַיָּה) = in the same season of life. (An idiom for “at the same time next year”.)
Elisha borrows language from the Torah portion to announce his own miracle, and finally addresses the woman instead of confining his remarks to his servant.
And he said: “Lamo-eid hazeh, ka-eit chayyah, you will be embracing a son.” Then she said: “No, my lord, Man of the God. Don’t you lie to your maidservant.” (2 Kings 4:16)
Through the language of this annunciation, Elisha is comparing himself with Abraham’s guest, an angel who turns into the voice of God. I suspect that the woman of Shuneim rejects his message because she knows Elisha is only a man of God, not an angel. She puts him in his place.
She may not even want a son. Most women in Biblical times needed a son to support them in old age, since they rarely had property of their own. But as commentator Tikva Frymer Kensky pointed out, the woman of Shuneim appears to be independent, and may even own the land her husband farms for her.
Nevertheless, she has a son the following year. When the boy is old enough to follow his father around outside, but still young enough to fit on his mother’s lap, he suddenly has a pain in his head. His father does not take it seriously, and merely tells a servant to carry him back to his mother.
And he sat on her knees until noon. Then he died. And she took him up and laid him on the bed of the man of God, and she closed [the door] behind him, and she left. (2 Kings 4:20-21)
The woman realizes that now she does need a favor from Elisha, and she has a right to demand it. When she reaches him on Mount Carmel, she brushes off Elisha’s servant Geichazi.
And she came up to the man of God on the mountain, vatachazek his feet… (2 Kings 4:27)
Once again the woman seizes Elisha, but this time instead of making him accept a favor from her, she requests one from him.
Geichazi tries to pull her away, but Elisha tells his servant:
“Leave her alone, because her soul is bitter, and God has hidden it from me and has not told me [about it].”
Then she said: “Did I ask for a son from my lord? Did I not say: Don’t you be careless with me?” (2 Kings 4:27-28)
That is enough of a clue for Elisha. He realizes her son has died, and he gives his staff to Geichazi with orders to place it on the boy’s face. But the woman knows that will not work. She insists on taking Elisha to her house in person. He still does not speak to her directly, but he follows her. When they arrive, the boy is still laid out dead on Elisha’s bed.
Elisha’s pride has taken two blows; first God did not tell him anything was wrong, and then his idea for a miraculous revivification did not work. His benefactress knew more than he did.
All he can do now is imitate one of his mentor Elijah’s successful miracles, and hope it works for him, too. He goes into the guest room, shuts the door on Geichazi and the woman, and prays to God. Then he climbs up and lies down on the boy, mouth to mouth and hands to hands. (Too much time has elapsed for mouth-to-mouth resuscitation; Elisha is attempting to send some of his own life-spirit into the child.)
After he does this a second time, the boy sneezes and opens his eyes. Elisha calls Geichazi and says: “Call that woman of Shuneim.” It sounds as if Elisha is resuming his proud distance from his benefactress. But when she arrives, he speaks to her, saying: “Pick up your son.” (2 Kings 4:36)
And she came and she fell at his feet and she bowed low to the ground and she picked up her son and she left. (2 Kings 4:37)
Although she bows to him, it is only his due as a man of God who has brought a dead child to life. She retains her dignity by rising and carrying her son away.
Does Elisha give up some of his prickly pride about receiving help from the woman of Shuneim? The story ends here, but later the second book of Kings reports:
And Elisha spoke to the woman whose son he had revived, saying: “Get up and go, you and your household, and sojourn wherever you will sojourn, because God has called for a seven-year famine, and even now it comes to the land.” And the woman got up and did as the man of God spoke… (2 Kings 8:1-2)
God is speaking to Elisha, and Elisha is speaking to the woman of Shuneim, treating her with consideration, even if she did once force him to accept favors from her.
Maybe I see this haftarah as a story of prickly male pride because I was born in the 1950’s and I’ve seen that dynamic again and again—though less often in this 21st century. On the other hand, I sometimes find it difficult to accept help myself, because I, too, want to appear competent and in control, not weak and needy.
This week’s haftarah demonstrates that there are times when even the great woman of Shuneim, or Elisha the man of God, needs help. In order for we humans to do our work best, we need three things: the strength to ask for help when we need it, the strength to accept help whether we need it or not, and the compassion to give help when we can.