Elisha and the Son of the Shunamite/2

Elisha and the Son of the Shunamite

Exegetical Approaches

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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 by declaring that he could bring life.  Giving life should be in Hashem's hands alone.

Sources:R"M Sabato,¹ R"Y Ariel,² Prof. Simon, Y. Amit,³ Dr. Gili Zivan,

Elisha's miracles – Elisha's tenure as prophet in marked both by his minimal rebuke of the people, and his extensive miracle-making. many of the miracles he performs are for the enefit of individuals rather than the nation, and most appear to be done at his own initiative rather than the directive of Hashem.

Prophetic authority

The Shunamites' title: אִשָּׁה גְדוֹלָה

Geichazi's suggestion

Indirect speech

The Shunamite's reaction: אַל תְּכַזֵּב בְּשִׁפְחָתֶךָ

Son's death

וַה' הֶעְלִים מִמֶּנִּי וְלֹא הִגִּיד לִי

Geichazi's failure

Elish'a actions

Biblical parallels

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.⁴ 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 Shunamite⁵ and his evaluation that one who has managed to come to terms with barrenness need be viewed negatively.⁶

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,⁷ and see to it that the child is raised so as to become a leader (thereby meriting their miraculous birth) the Shunamite does neither.⁸ 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".‎⁹

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.

¹ R"M Sabato, "סיפור השונמית", Megadim 15 (1992):45-52.

² R"Y Ariel, "האשה השונמית ומבחנו של הנס - 'חיבוק דוב' ספרותי", Megadim 15 (1992):89-93.

³ Y. Amit, "אלישע והאישה הגדולה משונם — נביא במבחן," Zmanim: A Historical Quarterly 77 (2002):4-11. Amit combines this approach with the following one which also sees  a lack of sensitivity in Elish'a treatment of the Shunamite.

⁴ She is not identified by the text as barren, because that is not how she identified herself.

⁵ The silence of the text need not insinuate a lack of distress on the part of the Shunamite.  After all, more often than not, the emotions of characters in Tanakh are hidden from the reader.  Moreover, the text's presentation of the Shunamite as an "אִשָּׁה גְדוֹלָה" rather than a barren woman might be a literary device.  Her stature is introduced to explain how she was able to so generously host the prophet, while her barren state is hidden so that the reader discovers the fact only when Elisha does. Prof. Simon (see citation above) further suggests that the text delays sharing the fact of the women's childless state lest a reader assume that her motives in hosting the prophet were selfish, stemming from the hope that she be rewarded with a son.

⁶ See R"Y Ariel and R" M Lichtenstein, cited above, who both reject R. Samet's  assertions, pointing out that a woman who is able to overcomes her distress at her barren status and find other sources of meaning in life should be lauded, not criticized.  If anything, the Shunamite should be held as a model for others to follow.

⁷ Sarah recognizes the greatness of the miracle in her poetic announcement, "מִי מִלֵּל לְאַבְרָהָם הֵינִיקָה בָנִים שָׂרָה כִּי יָלַדְתִּי בֵן לִזְקֻנָיו", Rachel cries out, " אָסַף אֱלֹהִים אֶת חֶרְפָּתִי" and Channah makes a full song of thanksgiving (Shemuel I 2).

⁸ R. Sabato, cited above, however, points out that in most stories of barren women, Tanakh does describe the parent's active care in the education and raising of their children. In fact, though it is indisputable that Yitzchak, Yaakov, Yosef, Shimshon and Shemuel all become leaders, we know almost nothing about their upbringing.

⁹ Though Chazal suggest that Yaakov's sitting in tents refers to his learning Torah, the simple sense of the verse is that he was a shepherd. [See Rashbam.] R. Sabato  further notes that though today one might expect a "good Jewish child" to immerse themselves in Torah study rather than working in the field, this concept finds no expression in Tanakh.  Moreover, a child's visit to their father's workplace need not suggest that he was not also being raised to Torah and good deeds.