(א) וְאִשָּׁ֣ה אַחַ֣ת מִנְּשֵׁ֣י בְנֵֽי־הַ֠נְּבִיאִים צָעֲקָ֨ה אֶל־אֱלִישָׁ֜ע לֵאמֹ֗ר עַבְדְּךָ֤ אִישִׁי֙ מֵ֔ת וְאַתָּ֣ה יָדַ֔עְתָּ כִּ֣י עַבְדְּךָ֔ הָיָ֥ה יָרֵ֖א אֶת־יְהוָ֑ה וְהַ֨נֹּשֶׁ֔ה בָּ֗א לָקַ֜חַת אֶת־שְׁנֵ֧י יְלָדַ֛י ל֖וֹ לַעֲבָדִֽים׃ (ב) וַיֹּ֨אמֶר אֵלֶ֤יהָ אֱלִישָׁע֙ מָ֣ה אֶֽעֱשֶׂה־לָּ֔ךְ הַגִּ֣ידִי לִ֔י מַה־יֶּשׁ־לכי [לָ֖ךְ] בַּבָּ֑יִת וַתֹּ֗אמֶר אֵ֣ין לְשִׁפְחָתְךָ֥ כֹל֙ בַּבַּ֔יִת כִּ֖י אִם־אָס֥וּךְ שָֽׁמֶן׃ (ג) וַיֹּ֗אמֶר לְכִ֨י שַׁאֲלִי־לָ֤ךְ כֵּלִים֙ מִן־הַח֔וּץ מֵאֵ֖ת כָּל־שכנכי [שְׁכֵנָ֑יִךְ] כֵּלִ֥ים רֵקִ֖ים אַל־תַּמְעִֽיטִי׃ (ד) וּבָ֗את וְסָגַ֤רְתְּ הַדֶּ֙לֶת֙ בַּעֲדֵ֣ךְ וּבְעַד־בָּנַ֔יִךְ וְיָצַ֕קְתְּ עַ֥ל כָּל־הַכֵּלִ֖ים הָאֵ֑לֶּה וְהַמָּלֵ֖א תַּסִּֽיעִי׃ (ה) וַתֵּ֙לֶךְ֙ מֵֽאִתּ֔וֹ וַתִּסְגֹּ֣ר הַדֶּ֔לֶת בַּעֲדָ֖הּ וּבְעַ֣ד בָּנֶ֑יהָ הֵ֛ם מַגִּשִׁ֥ים אֵלֶ֖יהָ וְהִ֥יא מיצקת [מוֹצָֽקֶת׃] (ו) וַיְהִ֣י ׀ כִּמְלֹ֣את הַכֵּלִ֗ים וַתֹּ֤אמֶר אֶל־בְּנָהּ֙ הַגִּ֨ישָׁה אֵלַ֥י עוֹד֙ כֶּ֔לִי וַיֹּ֣אמֶר אֵלֶ֔יהָ אֵ֥ין ע֖וֹד כֶּ֑לִי וַֽיַּעֲמֹ֖ד הַשָּֽׁמֶן׃ (ז) וַתָּבֹ֗א וַתַּגֵּד֙ לְאִ֣ישׁ הָאֱלֹהִ֔ים וַיֹּ֗אמֶר לְכִי֙ מִכְרִ֣י אֶת־הַשֶּׁ֔מֶן וְשַׁלְּמִ֖י אֶת־נשיכי [נִשְׁיֵ֑ךְ] וְאַ֣תְּ בניכי [וּבָנַ֔יִךְ] תִֽחְיִ֖י בַּנּוֹתָֽר׃ (פ) (ח) וַיְהִ֨י הַיּ֜וֹם וַיַּעֲבֹ֧ר אֱלִישָׁ֣ע אֶל־שׁוּנֵ֗ם וְשָׁם֙ אִשָּׁ֣ה גְדוֹלָ֔ה וַתַּחֲזֶק־בּ֖וֹ לֶאֱכָל־לָ֑חֶם וַֽיְהִי֙ מִדֵּ֣י עָבְר֔וֹ יָסֻ֥ר שָׁ֖מָּה לֶאֱכָל־לָֽחֶם׃ (ט) וַתֹּ֙אמֶר֙ אֶל־אִישָׁ֔הּ הִנֵּה־נָ֣א יָדַ֔עְתִּי כִּ֛י אִ֥ישׁ אֱלֹהִ֖ים קָד֣וֹשׁ ה֑וּא עֹבֵ֥ר עָלֵ֖ינוּ תָּמִֽיד׃ (י) נַֽעֲשֶׂה־נָּ֤א עֲלִיַּת־קִיר֙ קְטַנָּ֔ה וְנָשִׂ֨ים ל֥וֹ שָׁ֛ם מִטָּ֥ה וְשֻׁלְחָ֖ן וְכִסֵּ֣א וּמְנוֹרָ֑ה וְהָיָ֛ה בְּבֹא֥וֹ אֵלֵ֖ינוּ יָס֥וּר שָֽׁמָּה׃ (יא) וַיְהִ֥י הַיּ֖וֹם וַיָּ֣בֹא שָׁ֑מָּה וַיָּ֥סַר אֶל־הָעֲלִיָּ֖ה וַיִּשְׁכַּב־שָֽׁמָּה׃ (יב) וַיֹּ֙אמֶר֙ אֶל־גֵּחֲזִ֣י נַעֲר֔וֹ קְרָ֖א לַשּׁוּנַמִּ֣ית הַזֹּ֑את וַיִּקְרָא־לָ֔הּ וַֽתַּעֲמֹ֖ד לְפָנָֽיו׃ (יג) וַיֹּ֣אמֶר ל֗וֹ אֱמָר־נָ֣א אֵלֶיהָ֮ הִנֵּ֣ה חָרַ֣דְתְּ ׀ אֵלֵינוּ֮ אֶת־כָּל־הַחֲרָדָ֣ה הַזֹּאת֒ מֶ֚ה לַעֲשׂ֣וֹת לָ֔ךְ הֲיֵ֤שׁ לְדַבֶּר־לָךְ֙ אֶל־הַמֶּ֔לֶךְ א֖וֹ אֶל־שַׂ֣ר הַצָּבָ֑א וַתֹּ֕אמֶר בְּת֥וֹךְ עַמִּ֖י אָנֹכִ֥י יֹשָֽׁבֶת׃ (יד) וַיֹּ֕אמֶר וּמֶ֖ה לַעֲשׂ֣וֹת לָ֑הּ וַיֹּ֣אמֶר גֵּיחֲזִ֗י אֲבָ֛ל בֵּ֥ן אֵֽין־לָ֖הּ וְאִישָׁ֥הּ זָקֵֽן׃ (טו) וַיֹּ֖אמֶר קְרָא־לָ֑הּ וַיִּקְרָא־לָ֔הּ וַֽתַּעֲמֹ֖ד בַּפָּֽתַח׃ (טז) וַיֹּ֗אמֶר לַמּוֹעֵ֤ד הַזֶּה֙ כָּעֵ֣ת חַיָּ֔ה אתי [אַ֖תְּ] חֹבֶ֣קֶת בֵּ֑ן וַתֹּ֗אמֶר אַל־אֲדֹנִי֙ אִ֣ישׁ הָאֱלֹהִ֔ים אַל־תְּכַזֵּ֖ב בְּשִׁפְחָתֶֽךָ׃ (יז) וַתַּ֥הַר הָאִשָּׁ֖ה וַתֵּ֣לֶד בֵּ֑ן לַמּוֹעֵ֤ד הַזֶּה֙ כָּעֵ֣ת חַיָּ֔ה אֲשֶׁר־דִּבֶּ֥ר אֵלֶ֖יהָ אֱלִישָֽׁע׃ (יח) וַיִּגְדַּ֖ל הַיָּ֑לֶד וַיְהִ֣י הַיּ֔וֹם וַיֵּצֵ֥א אֶל־אָבִ֖יו אֶל־הַקֹּצְרִֽים׃ (יט) וַיֹּ֥אמֶר אֶל־אָבִ֖יו רֹאשִׁ֣י ׀ רֹאשִׁ֑י וַיֹּ֙אמֶר֙ אֶל־הַנַּ֔עַר שָׂאֵ֖הוּ אֶל־אִמּֽוֹ׃ (כ) וַיִּשָּׂאֵ֔הוּ וַיְבִיאֵ֖הוּ אֶל־אִמּ֑וֹ וַיֵּ֧שֶׁב עַל־בִּרְכֶּ֛יהָ עַד־הַֽצָּהֳרַ֖יִם וַיָּמֹֽת׃ (כא) וַתַּ֙עַל֙ וַתַּשְׁכִּבֵ֔הוּ עַל־מִטַּ֖ת אִ֣ישׁ הָאֱלֹהִ֑ים וַתִּסְגֹּ֥ר בַּעֲד֖וֹ וַתֵּצֵֽא׃ (כב) וַתִּקְרָא֮ אֶל־אִישָׁהּ֒ וַתֹּ֗אמֶר שִׁלְחָ֨ה נָ֥א לִי֙ אֶחָ֣ד מִן־הַנְּעָרִ֔ים וְאַחַ֖ת הָאֲתֹנ֑וֹת וְאָר֛וּצָה עַד־אִ֥ישׁ הָאֱלֹהִ֖ים וְאָשֽׁוּבָה׃ (כג) וַיֹּ֗אמֶר מַ֠דּוּעַ אתי [אַ֣תְּ] הלכתי [הֹלֶ֤כֶת] אֵלָיו֙ הַיּ֔וֹם לֹֽא־חֹ֖דֶשׁ וְלֹ֣א שַׁבָּ֑ת וַתֹּ֖אמֶר שָׁלֽוֹם׃ (כד) וַֽתַּחֲבֹשׁ֙ הָֽאָת֔וֹן וַתֹּ֥אמֶר אֶֽל־נַעֲרָ֖הּ נְהַ֣ג וָלֵ֑ךְ אַל־תַּעֲצָר־לִ֣י לִרְכֹּ֔ב כִּ֖י אִם־אָמַ֥רְתִּי לָֽךְ׃ (כה) וַתֵּ֗לֶךְ וַתָּב֛וֹא אֶל־אִ֥ישׁ הָאֱלֹהִ֖ים אֶל־הַ֣ר הַכַּרְמֶ֑ל וַ֠יְהִי כִּרְא֨וֹת אִישׁ־הָאֱלֹהִ֤ים אֹתָהּ֙ מִנֶּ֔גֶד וַיֹּ֙אמֶר֙ אֶל־גֵּיחֲזִ֣י נַעֲר֔וֹ הִנֵּ֖ה הַשּׁוּנַמִּ֥ית הַלָּֽז׃ (כו) עַתָּה֮ רֽוּץ־נָ֣א לִקְרָאתָהּ֒ וֶאֱמָר־לָ֗הּ הֲשָׁל֥וֹם לָ֛ךְ הֲשָׁל֥וֹם לְאִישֵׁ֖ךְ הֲשָׁל֣וֹם לַיָּ֑לֶד וַתֹּ֖אמֶר שָׁלֽוֹם׃ (כז) וַתָּבֹ֞א אֶל־אִ֤ישׁ הָֽאֱלֹהִים֙ אֶל־הָהָ֔ר וַֽתַּחֲזֵ֖ק בְּרַגְלָ֑יו וַיִּגַּ֨שׁ גֵּֽיחֲזִ֜י לְהָדְפָ֗הּ וַיֹּאמֶר֩ אִ֨ישׁ הָאֱלֹהִ֤ים הַרְפֵּֽה־לָהּ֙ כִּֽי־נַפְשָׁ֣הּ מָֽרָה־לָ֔הּ וַֽיהוָה֙ הֶעְלִ֣ים מִמֶּ֔נִּי וְלֹ֥א הִגִּ֖יד לִֽי׃ (כח) וַתֹּ֕אמֶר הֲשָׁאַ֥לְתִּי בֵ֖ן מֵאֵ֣ת אֲדֹנִ֑י הֲלֹ֣א אָמַ֔רְתִּי לֹ֥א תַשְׁלֶ֖ה אֹתִֽי׃ (כט) וַיֹּ֨אמֶר לְגֵיחֲזִ֜י חֲגֹ֣ר מָתְנֶ֗יךָ וְקַ֨ח מִשְׁעַנְתִּ֣י בְיָדְךָ֮ וָלֵךְ֒ כִּֽי־תִמְצָ֥א אִישׁ֙ לֹ֣א תְבָרְכֶ֔נּוּ וְכִֽי־יְבָרֶכְךָ֥ אִ֖ישׁ לֹ֣א תַעֲנֶנּ֑וּ וְשַׂמְתָּ֥ מִשְׁעַנְתִּ֖י עַל־פְּנֵ֥י הַנָּֽעַר׃ (ל) וַתֹּ֙אמֶר֙ אֵ֣ם הַנַּ֔עַר חַי־יְהוָ֥ה וְחֵֽי־נַפְשְׁךָ֖ אִם־אֶעֶזְבֶ֑ךָּ וַיָּ֖קָם וַיֵּ֥לֶךְ אַחֲרֶֽיהָ׃ (לא) וְגֵחֲזִ֞י עָבַ֣ר לִפְנֵיהֶ֗ם וַיָּ֤שֶׂם אֶת־הַמִּשְׁעֶ֙נֶת֙ עַל־פְּנֵ֣י הַנַּ֔עַר וְאֵ֥ין ק֖וֹל וְאֵ֣ין קָ֑שֶׁב וַיָּ֤שָׁב לִקְרָאתוֹ֙ וַיַּגֶּד־ל֣וֹ לֵאמֹ֔ר לֹ֥א הֵקִ֖יץ הַנָּֽעַר׃ (לב) וַיָּבֹ֥א אֱלִישָׁ֖ע הַבָּ֑יְתָה וְהִנֵּ֤ה הַנַּ֙עַר֙ מֵ֔ת מֻשְׁכָּ֖ב עַל־מִטָּתֽוֹ׃ (לג) וַיָּבֹ֕א וַיִּסְגֹּ֥ר הַדֶּ֖לֶת בְּעַ֣ד שְׁנֵיהֶ֑ם וַיִּתְפַּלֵּ֖ל אֶל־יְהוָֽה׃ (לד) וַיַּ֜עַל וַיִּשְׁכַּ֣ב עַל־הַיֶּ֗לֶד וַיָּשֶׂם֩ פִּ֨יו עַל־פִּ֜יו וְעֵינָ֤יו עַל־עֵינָיו֙ וְכַפָּ֣יו עַל־כפו [כַּפָּ֔יו] וַיִּגְהַ֖ר עָלָ֑יו וַיָּ֖חָם בְּשַׂ֥ר הַיָּֽלֶד׃ (לה) וַיָּ֜שָׁב וַיֵּ֣לֶךְ בַּבַּ֗יִת אַחַ֥ת הֵ֙נָּה֙ וְאַחַ֣ת הֵ֔נָּה וַיַּ֖עַל וַיִּגְהַ֣ר עָלָ֑יו וַיְזוֹרֵ֤ר הַנַּ֙עַר֙ עַד־שֶׁ֣בַע פְּעָמִ֔ים וַיִּפְקַ֥ח הַנַּ֖עַר אֶת־עֵינָֽיו׃ (לו) וַיִּקְרָ֣א אֶל־גֵּיחֲזִ֗י וַיֹּ֙אמֶר֙ קְרָא֙ אֶל־הַשֻּׁנַמִּ֣ית הַזֹּ֔את וַיִּקְרָאֶ֖הָ וַתָּב֣וֹא אֵלָ֑יו וַיֹּ֖אמֶר שְׂאִ֥י בְנֵֽךְ׃ (לז) וַתָּבֹא֙ וַתִּפֹּ֣ל עַל־רַגְלָ֔יו וַתִּשְׁתַּ֖חוּ אָ֑רְצָה וַתִּשָּׂ֥א אֶת־בְּנָ֖הּ וַתֵּצֵֽא׃ (פ)
(1) A certain woman, the wife of one of the disciples of the prophets, cried out to Elisha: “Your servant my husband is dead, and you know how your servant revered the LORD. And now a creditor is coming to seize my two children as slaves.” (2) Elisha said to her, “What can I do for you? Tell me, what have you in the house?” She replied, “Your maidservant has nothing at all in the house, except a jug of oil.” (3) “Go,” he said, “and borrow vessels outside, from all your neighbors, empty vessels, as many as you can. (4) Then go in and shut the door behind you and your children, and pour [oil] into all those vessels, removing each one as it is filled.” (5) She went away and shut the door behind her and her children. They kept bringing [vessels] to her and she kept pouring. (6) When the vessels were full, she said to her son, “Bring me another vessel.” He answered her, “There are no more vessels”; and the oil stopped. (7) She came and told the man of God, and he said, “Go sell the oil and pay your debt, and you and your children can live on the rest.” (8) One day Elisha visited Shunem. A wealthy woman lived there, and she urged him to have a meal; and whenever he passed by, he would stop there for a meal. (9) Once she said to her husband, “I am sure it is a holy man of God who comes this way regularly. (10) Let us make a small enclosed upper chamber and place a bed, a table, a chair, and a lampstand there for him, so that he can stop there whenever he comes to us.” (11) One day he came there; he retired to the upper chamber and lay down there. (12) He said to his servant Gehazi, “Call that Shunammite woman.” He called her, and she stood before him. (13) He said to him, “Tell her, ‘You have gone to all this trouble for us. What can we do for you? Can we speak in your behalf to the king or to the army commander?’” She replied, “I live among my own people.” (14) “What then can be done for her?” he asked. “The fact is,” said Gehazi, “she has no son, and her husband is old.” (15) “Call her,” he said. He called her, and she stood in the doorway. (16) And Elisha said, “At this season next year, you will be embracing a son.” She replied, “Please, my lord, man of God, do not delude your maidservant.” (17) The woman conceived and bore a son at the same season the following year, as Elisha had assured her. (18) The child grew up. One day, he went out to his father among the reapers. (19) [Suddenly] he cried to his father, “Oh, my head, my head!” He said to a servant, “Carry him to his mother.” (20) He picked him up and brought him to his mother. And the child sat on her lap until noon; and he died. (21) She took him up and laid him on the bed of the man of God, and left him and closed the door. (22) Then she called to her husband: “Please, send me one of the servants and one of the she-asses, so I can hurry to the man of God and back.” (23) But he said, “Why are you going to him today? It is neither new moon nor sabbath.” She answered, “It’s all right.” (24) She had the ass saddled, and said to her servant, “Urge [the beast] on; see that I don’t slow down unless I tell you.” (25) She went on until she came to the man of God on Mount Carmel. When the man of God saw her from afar, he said to his servant Gehazi, “There is that Shunammite woman. (26) Go, hurry toward her and ask her, ‘How are you? How is your husband? How is the child?’” “We are well,” she replied. (27) But when she came up to the man of God on the mountain, she clasped his feet. Gehazi stepped forward to push her away; but the man of God said, “Let her alone, for she is in bitter distress; and the LORD has hidden it from me and has not told me.” (28) Then she said, “Did I ask my lord for a son? Didn’t I say: ‘Don’t mislead me’?” (29) He said to Gehazi, “Tie up your skirts, take my staff in your hand, and go. If you meet anyone, do not greet him; and if anyone greets you, do not answer him. And place my staff on the face of the boy.” (30) But the boy’s mother said, “As the LORD lives and as you live, I will not leave you!” So he arose and followed her. (31) Gehazi had gone on before them and had placed the staff on the boy’s face; but there was no sound or response. He turned back to meet him and told him, “The boy has not awakened.” (32) Elisha came into the house, and there was the boy, laid out dead on his couch. (33) He went in, shut the door behind the two of them, and prayed to the LORD. (34) Then he mounted [the bed] and placed himself over the child. He put his mouth on its mouth, his eyes on its eyes, and his hands on its hands, as he bent over it. And the body of the child became warm. (35) He stepped down, walked once up and down the room, then mounted and bent over him. Thereupon, the boy sneezed seven times, and the boy opened his eyes. (36) [Elisha] called Gehazi and said, “Call the Shunammite woman,” and he called her. When she came to him, he said, “Pick up your son.” (37) She came and fell at his feet and bowed low to the ground; then she picked up her son and left.
מִנְּשֵׁי בְנֵי הַנְּבִיאִים. אֵשֶׁת עוֹבַדְיָה הָיְתָה. כָּל 'בְּנֵי הַנְּבִיאִים' שֶׁבַּמִּקְרָא, תַּרְגּוּמוֹ: תַּלְמִידֵי נְבִיַּיָּא.
A wife of one of the disciples of the prophets. She was the wife of Ovadyoh. Every expression of ‘בְּנֵי הַנְּבִיאִים’ [lit., “the sons of the prophets”], in Scripture, is translated [by Targum Yonoson] as, “the disciples of the prophets.”1See Targum above 2:3, 2:7 and 2:15.
וְהַנּשֶׁה. הוּא יְהוֹרָם בֶּן אַחְאָב, שֶׁהָיָה מַלְוֵהוּ בְּרִבִּית מַה שֶּׁזָּן אֶת הַנְּבִיאִים בִּימֵי אָבִיו, בְּמִדְרַשׁ רַבִּי תַּנְחוּמָא. לְכָךְ נֶאֱמַר: וַיַּךְ אֶת יְהוֹרָם בֵּין זְרוֹעָיו, שֶׁפָּשְׁטוּ לִטֹּל רִבִּית.
Now the creditor. He was Yehorom, son of Achov, who would lend him with interest, enabling him to sustain the prophets in his father’s time [according to] Midrash Rabbi Tanchuma. Therefore it is stated, “And struck Yehorom between his arms,”2Below 9:24. which he stretched out to take interest.
וְסָגַרְתְּ הַדֶּלֶת. כְּבוֹד הַנֵּס הוּא לָבֹא בְּהֶצְנֵעַ.
And close the door. [It affords] respect to the miracle [if] it comes about in secret.
ויאמר לכי מכרי הבטיח לה שהשמן שיצא אל הכלים יספיק לשילום החוב, וחכמינו זכרונם לברכה אמרו שנתיקר השמן עד שהיה בו כדי החוב, ואת ובניך תחיי בנותר רצה לומר בשמן הנותר באסוך זה יספיק לפרנסתה כי יזול תמיד שמן ככל הצורך לפרנסתה ואמרו חכמינו זכרונם לברכה תחיי בנותר עד שיחיו המתים:
He promised her that the oil would be enough to pay off her debt. Our Rabbis explained that its value would appreciate to make it so. And your sons will leave...that is to say they will be sustained by the profits all the days of their lives. The sages believe that this means they will live until the resurrection of the dead.
ר' יהושע בן קרחה אומר, ועל זה אתה תמה אל תתמה בא וראה מאלישע בן שפט שלא היתה אשה יכולה להסתכל בפניו שלא תמות והיה מהלך מהר אל הר וממערה אל מערה והלך לשונם וקבלתו אשה בכבוד גדול אחותה של אבישג השונמית אמו של עודד הנביא שנ' ויהי היום ויעבור אלישע אל שונם אמרה האשה לבעלה איש האלהים הזה אין אשה יכולה להסתכל לפניו שלא תמות אלא נעשה נא עלית קיר קטנה ונשים לו שם מטה ושלחן וכסא ומנורה וכל פעם שהוא עובר יסור שם אל העליה שנ' ויהי היום ויבא שמה קרא לשונמית שנ' ויאמר קרא לה ויקרא לה ותעמוד בפתח ולמה עמד בפתח אלא שלא היתה יכולה לעמוד בפניו שלא תמות אמ' לה למועד הזה.
Rabbi Joshua ben Ḳorchah said: Art thou astonished at this? Do not be astonished, come and see, (learn) from Elisha, the son of Shaphat, for no woman was able to gaze at his face without dying; and he went from mount to mount, and from cave to cave, and he went to Shunem, and a great woman received him with great honour. She was a sister of Abishag, the Shunammite, the mother of Oded, the prophet, as it is said, "And it fell on a day, that Elisha passed to Shunem" (2 Kings 4:8), and the woman said to her husband: This man of God is (holy), no woman is able to gaze at his face without dying; but, "Let us make, I pray thee, a little chamber on the wall; and let us set for him there a bed, and a table, and a stool, and a lampstand" (2 Kings 4:10). And every time that he passes he can turn thither into the chamber, as it is said, "And it fell on a day, that he came thither, and he turned into the chamber" (2 Kings 4:11). And he called for the Shunammite, as it is said, "And he said, Call her. And when he had called her, she stood at the door" (2 Kings 4:15). Why did she stand at the door? Because she was unable to gaze at his face, so that she should not die. He said to her:
״וַתֹּאמֶר אֶל אִישָׁהּ הִנֵּה נָא יָדַעְתִּי כִּי אִישׁ אֱלֹהִים קָדוֹשׁ הוּא״, אָמַר רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא: מִכָּאן שֶׁהָאִשָּׁה מַכֶּרֶת בְּאוֹרְחִין יוֹתֵר מִן הָאִישׁ.
Regarding the woman from Shunem: “And she said to her husband: Behold now, I perceive that he is a holy man of God who passes by us continually” (II Kings 4:9). Rabbi Yosei, son of Rabbi Ḥanina, said: From here, where the woman from Shunem perceived the prophet’s greatness before her husband did, derive that a woman recognizes the character of her guests more than a man does.
ונשים לו שם מטה ושלחן וכסא ומנורה. רצה לומר כי למעלתו אין ראוי שישתתפו בני הבית עמו ולא להשתמש בכלים שהוא ישתמש בהם ולזה רצת' שיהי' לו שם כלי תשמישו מיוחדים לה:
That is to say that is not fitting for him to join with us in regular activities for he is special so she designated special areas, items, etc for him to use.
וְצָרִיךְ הָאָדָם לְהִזָּהֵר שֶׁלֹּא לְהַזְכִּיר שְׁמוֹ בִּתְפִלָּתוֹ, דְּכֵיוָן דְּמַזְכִּיר שְׁמוֹ, אָז מַשְׁגִּיחִין לְעַיֵּן עָלָיו בְּמַעֲשָׂיו. וְכֵן יִמָּצְאוּ מְקַטְרְגִים דִּינַזְקֵי לֵיהּ, חַס וְשָׁלוֹם. וְהֵבִיא הַזֹּהַר רְאָיָה, שֶׁאָמַר אֱלִישָׁע הַנָּבִיא לַשּׁוּנַמִּית: הַיֵּשׁ לָךְ לְדַבֵּר אֶל הַמֶּלֶךְ? — דָּא הַקָּדוֹשׁ בָּרוּךְ הוּא, דְהַהוּא יוֹמָא רֹאשׁ הַשָּׁנָה הֲוֵי, דִּכְדֵין אִקְרִי הַקָּדוֹשׁ בָּרוּךְ הוּא 'מֶלֶךְ הַקָּדוֹשׁ' וּ'מֶלֶךְ הַמִּשְׁפָּט'. וַתֹּאמֶר: בְּתוֹךְ עַמִּי אָנֹכִי יוֹשֶׁבֶת — לָא בָּעֵינָא דְּיִדְכְּרוּן שְׁמִי שֶׁיַּשְׁגִּיחוּן בִּי, אֶלָּא: בְּתוֹךְ עַמִּי אָנֹכִי יוֹשֶׁבֶת. תָּא חָזִי בְּשַׁעְתָּא דְּרֻגְזָא הֲוֵי בְּעָלְמָא, לֹא אִדְכַּר שֵׁם נֹחַ. כֵּיוָן דְּדִינָא אִתְעָבַר, כְּתִיב: וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ. הַשְׁתָּא אִדְכַּר שֵׁם נֹחַ. וְכָל זֶה — לְהוֹדִיעַ כִּי הָאָדָם נִדּוֹן בְּמִשְׁקָל, וּלְכָל מַעֲשֶׂה יֵשׁ מֵלִיץ טוֹב, וּלְכָל עִנְיָן רַע יֵשׁ מְקַטְרֵג.
A person should also refrain from mentioning his name when praying because this induces the Heavenly court take notice of him and examine his deeds and accusers may be found to cause him harm, Heaven forbid. The Zohar (ibid. 69b) brings a proof to this from what the prophet Elisha said to the Shunamis: [Elisha asked,] “Do you have need to be spoken of to the king?” (Melachim II:4:13). This refers to the Holy One Blessed is He, for the day [that Elisha spoke to her] was Rosh HaShanah, when the Holy One Blessed is He is called the “Holy King” and “King of Judgment.” “And she said, ‘I dwell among my people’” That is, [she said,] “I do not wish for you to should mention my name, lest they examine me in particular. Rather, “I dwell among my people.” Come and see [a proof to this,] for all the while that Divine wrath was in the world, Noach’s name was not mentioned. But once the judgment was over it is stated, “And God remembered Noach.” That is, only then did He bring Noach’s name to mind. From here we learn that a person is judged on a balance scale and every good deed creates a defender while every bad deed creates an accuser.
בְּתוֹךְ עַמִּי. בְּתוֹךְ קְרוֹבַי, אֵין אָדָם מַזִּיקֵנִי, אֵינִי צְרִיכָה לְמֶלֶךְ וְלֹא לְשַׂר הַצָּבָא.
“In the midst of my people.” Among my relatives, [i.e.,] no one harms me. I have no need for the king or for the general of the army.15Alternatively, “I dwell among my relatives and they can speak to the king on my behalf if necessary.”—Radak
למועד הזה כעת חיה. רצה לומר: לזמן הבא כעת הראויה להיות חיה רוצה לומר: יולדת, והיא ככלות תשעה חדשים, שהם ימי הריון: את חובקת בן. רצה לומר: תשעשע עצמך עם בנך לחבקו, ואף כי בתחלה לא דבר עמה פנים אל פנים, אבל אחר שראה צניעותה שעמדה בפתח, חזר לדבר עמה: אל אדוני. אל תדבר כדברים האלה: אל תכזב. אל תאמר דבר הנפסק, בעבור לשמח לב שפחתך, ועל כי אמר חובקת בן, המורה לשעשוע מה, ולא הבטיחה שיתקיים, לזה אמרה אל תשמחני בדבר שאינו מתקיים:
As if to say, in the time to come, at the time it is appropriate to be "alive" ( meaning a woman who is giving birth) and at the end of nine months are the days of pregnancy.
(כא-כג) והנה האשה השכיבתו על מטת איש האלקים, והלכה אליו לבקש על בנה ולא גלתה הדבר לבעלה, אבל כאשר שאלה מדוע את הולכת אליו לא חדש ולא שבת השיבתהו שלום, ואחז"ל בפרק הישן, (סוכה כ"ז ע"ב) מכאן שחייב אדם להקביל פני רבו בשב' וברגל, כי אחרי שאמר מדוע את הולכת אליו לא חדש ולא שבת, מורה שבשבת וברגל היתה הולכת לבקרו.
Here the woman prostrates fully on the man of God's bed. She goes to him to seek his help for her son and doesn't tell her husband anything. When he asks why are you going to him because it's not RH or Shabbat, she responds by saying goodbye. On this, our sages say that from here, a person is required to visit their teachers on holidays and shabbat.
״קָדוֹשׁ הוּא״ אָמַר רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא: הוּא קָדוֹשׁ וּמְשָׁרְתוֹ אֵינוֹ קָדוֹשׁ. שֶׁנֶּאֱמַר: ״וַיִּגַּשׁ גֵּיחֲזִי לְהָדְפָהּ״, אָמַר רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא: שֶׁאֲחָזָהּ בְּהוֹד יָפְיָהּ.
With regard to the verse: “He is holy,” Rabbi Yosei, son of Rabbi Ḥanina, said: The woman from Shunem intimated that: He is holy, but his attendant, Geihazi, is not holy, as she saw no indication of holiness in him (Iyyun Ya’akov). Here too, she correctly perceived the character of her guest, as it is later stated: “And Geihazi approached her to push her away [lehodfa]” (II Kings 4:27). And Rabbi Yosei, son of Rabbi Ḥanina, said: He grabbed her by the majesty of her beauty [hod yofya], meaning that when he pushed her he grabbed her breasts in a licentious manner.
אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹנָתָן עֲתִידִים צַדִּיקִים שֶׁיְּחַיּוּ מֵתִים שֶׁנֶּאֱמַר עוֹד יֵשְׁבוּ זְקֵנִים וּזְקֵנוֹת בִּרְחֹבוֹת יְרוּשָׁלִָים וְאִישׁ מִשְׁעַנְתּוֹ בְּיָדוֹ מֵרֹב יָמִים וּכְתִיב וְשַׂמְתָּ מִשְׁעַנְתִּי עַל פְּנֵי הַנָּעַר
This idea is derived from a different source as well. Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: In the future the righteous will resurrect the dead, as it is stated: “Old men and old women shall yet again dwell in the streets of Jerusalem, and every man with his staff in his hand for very age” (Zechariah 8:4). And the staff will then be used as it was used by Gehazi when Elisha sent him to bring the son of the Shunamite woman back to life, as it is written: “And you shall lay my staff on the face of the child” (II Kings 4:29).
לֹא תְבָרְכֶנּוּ. לֹא תִּשְׁאַל לְשָׁלוֹם, וְכָל זֶה שֶׁלֹּא יַרְבֶּה דְבָרִים וְיִשְׁאָלֵהוּ לְהֵיכָן אַתָּה הוֹלֵךְ, וְהוּא אוֹמֵר לְהַחֲיוֹת אֶת הַמֵּת, וְאֵין זֶה כְּבוֹד הַנֵּס לְהִתְהַלֵּל בּוֹ מִי שֶׁבָּא עַל יָדוֹ. וְהוּא לֹא עָשָׂה כֵּן, אֶלָּא לְכָל הַשּׁוֹאֲלוֹ הוּא אוֹמֵר רַבִּי שְׁלָחַנִי לְהַחֲיוֹת אֶת הַמֵּת.
Do not greet him. Do not inquire about his welfare. All this [was done] to discourage conversation, where one might ask him, “Where are you going?” and he would say, “To revive the dead.” It is not respectful for the miracle when the maker brags about it. But, he did not obey.24Geichazi took his mission very lightly and considered it a joke. He was therefore unsuccessful in his mission. Radak When anyone asked him [where he was going], he responded, “My master sent me to revive the dead.”25Alternatively, Elisha initially thought that the boy had merely fainted and therefore his personal presence would not be necessary.—Malbim
היה הדבר כשחוק בעיניו, וכל אדם שהיה פוגע היה אומר התאמין שהמטה הזה מחיה את המת, לפיכך לא עלתה בידו עד שהלך הוא ברגליו ונתן פיו על פיו ועיניו על עיניו, והתחיל מתפלל לפני הב"ה ואומר לפניו, רבון על העולמים כשם שעשית נסים ע"י אדני אליהו והחיה את המת כך יחיה הנער הזה ונעתר לו הב"ה שנ' וישב וילך בבית אחת הנה ואחת הנה ויזורר הנער עד שבע פעמים.
Now as for Gehazi, the matter was laughable in his eyes, and to every man whom he met || he said: Dost thou believe that this staff will bring the dead to life? Therefore he did not succeed until (Elisha) went on foot and put his face upon the face (of the child), and his eyes upon his eyes, and his hands upon his hands, and he began to pray before the Holy One, blessed be He: Sovereign of all the worlds ! Just as Thou didst perform miracles by the hand of Elijah, my master, and brought the dead to life, likewise let this child live; and He was entreated of him, as it is said, "Then he returned, and walked in the house once to and fro; and went up, and stretched himself upon him" (2 Kings 4:35); "and the child sneezed seven times" (ibid.).
ויסגור הדלת בעד שניהם. ר''ל שלא היו בבית כי אם שניהם כי לא רצה שיהיה שם שום אדם כדי שתהי' שם תפלתו יותר שלימה וכדי שלא יראה אדם מה שיעשה:
That is to say that it was only the two of them in the house because he didn't want there to be in any interference in his prayer so that it would be complete and that no one would see what he was to do.
וישב וילך בבית אחת הנה ואחת הנה. וישב לארץ להתפלל כי כבר עלה על המטה אשר הנער שם ושכב עליו והתנפל עליו עד שחם בשרו ואחר כך שב לארץ והתפלל והתנפל עוד ומה שהלך אחת הנה ואחת הנה לכוין לבו יותר וכן אמר דוד אתהלך בתום לבבי בקרב ביתי:
He sat on the ground to pray for he had already performed the service by which the boy's body warmed up. After he sat and prostrated to pray. The reason he walked to and fro was to incline his heart further and so too we find with David "I will walk with all my heart within my home."