Difference between revisions of "Elisha and the Son of the Shunamite/2"
Jump to navigation
Jump to search
This topic has not yet undergone editorial review
m |
|||
Line 24: | Line 24: | ||
<point><b>Biblical parallels</b> – Dr. Zivan<fn>Cf. Prof. Simon who makes the same comparison, but draws slightly different conclusions.</fn> compares the language used in our story to describe the fulfillment of the prophetic promise with that found in the parallel story of Sarah and the birth of Yitzchak.<fn>The two stories contain many parallels above and beyond the miraculous birth of  a child to a barren woman. Both stories open with a description of the hospitality of the parents, the women are promised a son in nearly identical language: "כָּעֵת חַיָּה [אַתְּ] חֹבֶקֶת בֵּן/ וּלְשָׂרָה בֵן", and each expresses doubt upon hearing the news.</fn>  By Sarah, we are told, "וַתֵּלֶד שָׂרָה...לַמּוֹעֵד אֲשֶׁר דִּבֶּר אֹתוֹ <b>אֱלֹהִים</b>". Our story echoes, "וַתֵּלֶד בֵּן לַמּוֹעֵד... אֲשֶׁר דִּבֶּר אֵלֶיהָ <b>אֱלִישָׁע</b>." The near identical wording highlights the one difference: in our story Elisha replaces Hashem.<fn>R. Sabato points out that in other stories of barren women, as well, there is a recognition, lacking here, that Hashem is needed to bring life. In response to Rachel's desperate plea for children, Yaakov responds " הֲתַחַת אֱלֹהִים אָנֹכִי אֲשֶׁר מָנַע מִמֵּךְ פְּרִי בָטֶן". Similarly, when Eli blesses Channah, he says, " וֵאלֹהֵי יִשְׂרָאֵל יִתֵּן אֶת שֵׁלָתֵךְ."</fn>  The parallel thus reinforces the problematic nature of Elisha's actions, suggesting that he saw himself as God, rather than Hashem's servant.</point> | <point><b>Biblical parallels</b> – Dr. Zivan<fn>Cf. Prof. Simon who makes the same comparison, but draws slightly different conclusions.</fn> compares the language used in our story to describe the fulfillment of the prophetic promise with that found in the parallel story of Sarah and the birth of Yitzchak.<fn>The two stories contain many parallels above and beyond the miraculous birth of  a child to a barren woman. Both stories open with a description of the hospitality of the parents, the women are promised a son in nearly identical language: "כָּעֵת חַיָּה [אַתְּ] חֹבֶקֶת בֵּן/ וּלְשָׂרָה בֵן", and each expresses doubt upon hearing the news.</fn>  By Sarah, we are told, "וַתֵּלֶד שָׂרָה...לַמּוֹעֵד אֲשֶׁר דִּבֶּר אֹתוֹ <b>אֱלֹהִים</b>". Our story echoes, "וַתֵּלֶד בֵּן לַמּוֹעֵד... אֲשֶׁר דִּבֶּר אֵלֶיהָ <b>אֱלִישָׁע</b>." The near identical wording highlights the one difference: in our story Elisha replaces Hashem.<fn>R. Sabato points out that in other stories of barren women, as well, there is a recognition, lacking here, that Hashem is needed to bring life. In response to Rachel's desperate plea for children, Yaakov responds " הֲתַחַת אֱלֹהִים אָנֹכִי אֲשֶׁר מָנַע מִמֵּךְ פְּרִי בָטֶן". Similarly, when Eli blesses Channah, he says, " וֵאלֹהֵי יִשְׂרָאֵל יִתֵּן אֶת שֵׁלָתֵךְ."</fn>  The parallel thus reinforces the problematic nature of Elisha's actions, suggesting that he saw himself as God, rather than Hashem's servant.</point> | ||
<point><b>Son's death</b> – The son's death was necessary to teach Elisha about the limits of his authority.<fn>R. Ariel suggests that when a prophet independently invokes a miracle, such as this, even when Hashem fulfills the prophetic decree He does so only in a reduced fashion, and the miracle might not be long-lasting.</fn>  R. Samet,<fn>See</fn> however, questions whether it is fair to teach Elisha a lesson at the expense of the Shunamite. These sources might respond that since the son was revived there was no lasting harm done to her through the experience.</point> | <point><b>Son's death</b> – The son's death was necessary to teach Elisha about the limits of his authority.<fn>R. Ariel suggests that when a prophet independently invokes a miracle, such as this, even when Hashem fulfills the prophetic decree He does so only in a reduced fashion, and the miracle might not be long-lasting.</fn>  R. Samet,<fn>See</fn> however, questions whether it is fair to teach Elisha a lesson at the expense of the Shunamite. These sources might respond that since the son was revived there was no lasting harm done to her through the experience.</point> | ||
− | <point><b>"וַה' הֶעְלִים מִמֶּנִּי וְלֹא הִגִּיד לִי"</b> – Hashem hides the reason for the Shunamite's distress from Elisha to teach him that he, too, is dependent on God. This is the first time in the story that the name of Hashem is mentioned.<fn>This does not include the word "הָאֱלֹהִים" in the designation "אִישׁ הָאֱלֹהִים" for the prophet.</fn> Ironically, only when Hashem leaves Elisha does he seem to remember Him.</point> | + | <point><b>"וַה' הֶעְלִים מִמֶּנִּי וְלֹא הִגִּיד לִי"</b> – Hashem hides the reason for the Shunamite's distress from Elisha to teach him that he, too, is dependent on God. This is the first time in the story that the name of Hashem is mentioned.<fn>This does not include the word "הָאֱלֹהִים" in the designation "אִישׁ הָאֱלֹהִים" for the prophet.  Dr. Zivan suggests that the whole story revolves around the balance between the "איש" and the "אֱלֹהִים" in the "אִישׁ הָאֱלֹהִים".  Though, as prophet, he is God-like, he must remember that he is also human.</fn> Ironically, only when Hashem leaves Elisha does he seem to remember Him.</point> |
− | <point><b>Geichazi's failure</b> – In sending | + | <point><b>Geichazi's failure</b> – In sending Geichazi, Elisha proved that he had not yet internalized the lesson and still thought that human effort would be enough to revive the boy. Dr. Zivan suggests that the narrator's description of the failure, "וְאֵין קוֹל וְאֵין קָשֶׁב" recalls the same phrase used to describe the failure of the Baal prophets on Mt. Carmel.<fn>See <a href="MelakhimI18-25-29" data-aht="source">Melakhim I 18</a>: "וַיִּתְנַבְּאוּ עַד לַעֲלוֹת הַמִּנְחָה וְאֵין קוֹל וְאֵין עֹנֶה וְאֵין קָשֶׁב".</fn>  The allusion sends the message that belief in the omnipotence of a prophet leads one to view him as a god, and borders on idolatry.</point> |
− | <point><b> | + | <point><b>"וַיִּתְפַּלֵּל אֶל י"י"</b> – The boy is only revived when Elisha prays to Hashem, thereby demonstrating his realization that life and death are in Hashem's hands alone and that his human abilities are, in fact, limited.<fn>R. Sabato suggests that a similar process took place when Eliyahu tried to revive the son of the Tzarfatit.  He too was successful only after recognizing that God is needed to bring life.  [In his case, his initial failed human attempt is, in fact, preceded by a turning to God, but to challenge Him rather than to request help.  Thus, it is only after he explicitly prays that <b>Hashem</b> revive the boy, "וַיֹּאמַר י"י אֱלֹהָי תָּשׇׁב נָא נֶפֶשׁ הַיֶּלֶד הַזֶּה עַל קִרְבּוֹ" does the child come back to life.</fn></point> |
+ | <point><b>"וַיָּשֶׂם פִּיו עַל פִּיו וְעֵינָיו עַל עֵינָיו וְכַפָּיו עַל כַּפָּו"</b> – R. Samet questions that if the prayer was so central to the boy's revival, why is it mentioned only in passing, while the description of the human efforts are detailed?<br/> | ||
+ | <ul> | ||
+ | <li>Dr. Zivan responds that the text wants to show how even after the prayer, Elisha had to work hard to resuscitate the boy. Mere speech was not to be enough.  He needed to be active, use his full body, give of his own warmth, and even that did not suffice.<fn>See Radak and Ralbag who suggest that Elisha's pacing to and fro in the house after the initial attempt refers to a second round of prayer that was needed  Prof. Simon, in contrast, suggests that they highlight the great effort needed by Elisha.  he had exerted so much energy that he needed a break to rest..</fn>  Only after a second round does the boy begin to revive.</li> | ||
+ | <li>Radak suggests that these actions were actually a means for Elisha to focus his prayer on the one for whom he was praying.<fn>He compares it to Yitzchaks' praying "לְנֹכַח אִשְׁתּוֹ".</fn></li> | ||
+ | </ul></point> | ||
</opinion> | </opinion> | ||
<opinion>Lack of Empathy | <opinion>Lack of Empathy |
Version as of 08:59, 27 December 2017
Elisha and the Son of the Shunamite
Exegetical Approaches
Flaw in Elisha
Elisha was at fault for the death of the Shunamite's son. This approach divides regarding the nature of his sin:
Overstepped Prophetic Authority
Elisha overstepped his prophetic authority when he promised the Shunamite a son.
Elisha's miracles – Elisha's tenure as prophet is marked by extensive miracle-making, with most of the miracles being initiated by Elisha rather than Hashem.6 Thus in our story, he neither asks for, nor receives, any Divine directive to grant the Shunamite a son.
Prophetic autonomy – According to these sources, though a prophet may at times invoke miracles on his own, there is a certain hubris in thinking that one can bring life at one's own discretion.7 Certain capabilities are left to God alone.8 For more regarding prophetic autonomy see Prophetic Actions Without Explicit Divine Sanction and Invoking Hashem's Name.
Why allow the baby to be born?
- R. Sabato suggests that had the boy not been born, Elisha might have learned his own limits, but would not have appreciated his dependence on God. Only through the later death of the child, and Elisha's need to pray to Hashem to revive him, could he learn this lesson.
- It is also possible that Hashem fulfilled the word of Elisha because not doing so would cast doubt on the prophet's abilities, leading people to question his status as a true prophet.
Geichazi's suggestion: אֲבָל בֵּן אֵין לָהּ – R. Sabato suggests that the idea to grant the Shunamite a child came from Geichazi rather than from Elisha, because it was he who viewed the prophet as all powerful.9 Elisha knew of the barren state of his hostess on his own, but did not initially think he could bring forth life. Only after Geichazi suggested it, was he swayed by the idea.
Indirect speech
The Shunamite's reaction: אַל תְּכַזֵּב בְּשִׁפְחָתֶךָ – R. Sabato claims that in these words, the Shunamite expresses doubt not in Hashem's omnipotence, but in the abilities of a flesh and blood prophet to grant life.10 Prof. Simon adds that the Shunamite also questioned her personal merit, recognizing that she was one of the Matirarchs to deserve a miraculous birth.
Biblical parallels – Dr. Zivan11 compares the language used in our story to describe the fulfillment of the prophetic promise with that found in the parallel story of Sarah and the birth of Yitzchak.12 By Sarah, we are told, "וַתֵּלֶד שָׂרָה...לַמּוֹעֵד אֲשֶׁר דִּבֶּר אֹתוֹ אֱלֹהִים". Our story echoes, "וַתֵּלֶד בֵּן לַמּוֹעֵד... אֲשֶׁר דִּבֶּר אֵלֶיהָ אֱלִישָׁע." The near identical wording highlights the one difference: in our story Elisha replaces Hashem.13 The parallel thus reinforces the problematic nature of Elisha's actions, suggesting that he saw himself as God, rather than Hashem's servant.
Son's death – The son's death was necessary to teach Elisha about the limits of his authority.14 R. Samet,15 however, questions whether it is fair to teach Elisha a lesson at the expense of the Shunamite. These sources might respond that since the son was revived there was no lasting harm done to her through the experience.
"וַה' הֶעְלִים מִמֶּנִּי וְלֹא הִגִּיד לִי" – Hashem hides the reason for the Shunamite's distress from Elisha to teach him that he, too, is dependent on God. This is the first time in the story that the name of Hashem is mentioned.16 Ironically, only when Hashem leaves Elisha does he seem to remember Him.
Geichazi's failure – In sending Geichazi, Elisha proved that he had not yet internalized the lesson and still thought that human effort would be enough to revive the boy. Dr. Zivan suggests that the narrator's description of the failure, "וְאֵין קוֹל וְאֵין קָשֶׁב" recalls the same phrase used to describe the failure of the Baal prophets on Mt. Carmel.17 The allusion sends the message that belief in the omnipotence of a prophet leads one to view him as a god, and borders on idolatry.
"וַיִּתְפַּלֵּל אֶל י"י" – The boy is only revived when Elisha prays to Hashem, thereby demonstrating his realization that life and death are in Hashem's hands alone and that his human abilities are, in fact, limited.18
"וַיָּשֶׂם פִּיו עַל פִּיו וְעֵינָיו עַל עֵינָיו וְכַפָּיו עַל כַּפָּו" – R. Samet questions that if the prayer was so central to the boy's revival, why is it mentioned only in passing, while the description of the human efforts are detailed?
- Dr. Zivan responds that the text wants to show how even after the prayer, Elisha had to work hard to resuscitate the boy. Mere speech was not to be enough. He needed to be active, use his full body, give of his own warmth, and even that did not suffice.19 Only after a second round does the boy begin to revive.
- Radak suggests that these actions were actually a means for Elisha to focus his prayer on the one for whom he was praying.20
Lack of Empathy
Elisha's treatment of the Shunamite and unsolicited promise of a son portrayed a lack of sensitivity to his barren hostess.
Sources:Y. Amit, R"M Lichtenstein
Flaw in the Shunamite
The Shunamite did not sufficiently appreciate the miracle bestowed upon her, and did not recognize that the supernatural birth of her son brought with it the responsibility of raising him to greatness.
Sources:R"E Samet
The Shunamites' title: אִשָּׁה גְדוֹלָה – R. Samet notes that, unlike other childless women in Tanakh, the Shunamite is not introduced to the reader as barren, but rather as an important woman. He suggests that this implies that the Shunamite's barren status must not have bothered her greatly.21 She replaced a life of motherhood with one of business, taking care of her estate and involving herself with acts of hospitality.
No request for a son – According to R. Samet, the Shunamite does not ask for her son because it was simply not high on her list of priorities. When told of her upcoming pregnancy, she replies ""אַל תְּכַזֵּב בְּשִׁפְחָתֶךָ", not out of fear of being disappointed, but because she is not in the frame of mind to become a mother. It is for this very reason that Elisha had not thought on his own of granting her a son. Had the Shunamite been yearning for a child, he would probably have taken notice of the fact by himself and not needed Geichazi to enlighten him.
Evaluation of the Shunamite – R. Samet views this lack of desire for a child negatively, suggesting that the Shunamite did not sufficiently appreciate the blessing of motherhood. One, however, might question both R. Samet's assumption regarding the emotional state of the Shunamite22 and his evaluation that one who has managed to come to terms with barrenness need be viewed negatively.23
Biblical parallels – R"E Samet attempts to support his negative view of the Shunamite by contrasting her with other barren women in Tanakh. While Sarah, Rachel, and Channah all express their joy and thanksgiving on bearing a child,24 and see to it that the child is raised so as to become a leader (thereby meriting their miraculous birth) the Shunamite does neither.25 The text shares no prayer of thanksgiving and no description of her caring for the child in any special way.
"וַיִּגְדַּל הַיָּלֶד... וַיֵּצֵא... אֶל הַקֹּצְרִים" – R. Samet points to this description of the boy's growth as evidence that the Shunamite did not invest properly in the son given to her via miracle. He was not raised to learn Torah or do good deeds, but rather to work in the field. It should be noted, however, that the description of his maturation, "וַיִּגְדַּל הַיָּלֶד... וַיֵּצֵא... אֶל הַקֹּצְרִים" is really not all that different from that of Yaakov, "וַיִּגְדְּלוּ הַנְּעָרִים... וְיַעֲקֹב אִישׁ תָּם יֹשֵׁב אֹהָלִים".26
Reaction to death – It is only with the death of her son, that the Shunamite realizes both what she had been given and what she had lost. She finally recognizes that if Hashem made a miracle to grant her a son, it could not have been in vain. Her son could not have been meant to be like all other children. This realization leads her to correct her earlier attitude. No longer does she take her son for granted. No longer is she satisfied with a motherless lot, but instead, she does all in her power to have Elisha bring about a second miracle.
"וַתִּשְׁתַּחוּ אָרְצָה וַתִּשָּׂא אֶת בְּנָהּ" – R. Samet claims that these actions suggest that after the child's "second birth," the Shunamite has learned her lesson. Her falling and bowing express the thanksgiving earlier omitted, and her "lifting of her son" represents her knowledge that she must bring him up in an exalted manner and raise him to be a leader.
Elisha's role – R. Samet puts some of the blame on the prophet as well, maintaining that he did not properly inform the Shunamite of her responsibilities and that he did not take an active role in correcting the situation after the fact. Elisha could have had the boy join his band of "בני הנביאים" and trained him to prophecy, yet, Elisha felt no obligation to play a role in the boy's upbringing and made no connection to him.
"וַי"י הֶעְלִים מִמֶּנִּי וְלֹא הִגִּיד לִי" – Since Elisha broke ties with the boy, Hashem, measure for measure, kept him in the dark about his fate.
Failure to revive – The initial failure to revive the boy stems from this same issue, Elisha's having distanced himself from the welfare of the family. In sending Geichazi to revive the boy, he demonstrated that he had not as yet learned the necessity of creating a personal connection to the boy. Thus, it is only when he personally plays a role in the revival that it is successful.
"וַיָּשֶׂם פִּיו עַל פִּיו וְעֵינָיו עַל עֵינָיו וְכַפָּיו עַל כַּפָּו" – R. Samet suggests that the method of revival further symbolizes Elisha's recognition that he should have formed a personal relationship with the child. His connecting eye to eye, mouth to mouth represents his new connection to the boy and personal intervention in his life.
No Flaw
The death of the son of the Shunamite was not related to any sin, but was rather was the result of natural causes.