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The Shunamite Woman Knew Elisha Was Holy Before Her Husband Did

She stripped the prophet's bed herself and never found a stain on the linen. Her husband said the man was only a prophet. She said he was holy.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Woman Who Kept Watching the Prophet
  2. The Linen in the Roof Room
  3. At This Season Next Year
  4. The Boy Died on Her Knees at Noon
  5. Gehazi Reached to Push Her Off
The Shunamite Woman Knew Elisha Was Holy Before Her Husband Did Click for full size

The Woman Who Kept Watching the Prophet

He came through Shunem often enough that she started listening for him on the road. The first time, she went out and took hold of him and made him come in and eat. After that he ate at her table whenever he passed, and she watched him do it, year after year, the way you watch a man you are trying to work out.

One evening she told her husband, "I know that this man of God who keeps passing our house is holy."

Her husband did not argue with the facts. He argued with the word. The man was a prophet. Prophets came through. Israel had produced a great many of them, some frightening, some fraudulent, and being one of them proved nothing.

She did not back down. There had been a great many prophets. Not one of them had she ever called holy.

The Linen in the Roof Room

"Let us make him a small room up on the roof," she said. "A bed. A table. A chair. A lampstand. He can turn in there when he comes."

They built it. He used it.

And when he had gone she went up and stripped the bed herself, the way a woman running a household strips a bed, and looked at what she was holding.

There was nothing on it.

Not once. Not in all the times he stayed under her roof. That is what she had been reading all those years, and it was not his miracles at Jericho or his standing in the schools of the prophets. It was the linen. And this: in all the time he had come and gone from her house, he had never once let his eyes rest on her face.

She had a word for a man like that and it was not prophet. How she knew stayed a secret between her and the bedding. She gave her husband the conclusion and kept the evidence, and the conclusion was holiness.

At This Season Next Year

One day Elisha asked his servant Gehazi what could be done for her. She had gone to considerable trouble.

Gehazi knew the household accounts. "She has no son," he said, "and her husband is old."

Elisha sent for her. She came and stood in the doorway of the little room and would not come further in.

"At this season, next year, you will be holding a son."

"No," she said. "My lord, man of God. Do not lie to your maidservant."

She had put that down years ago. Putting it down had cost her something, and she was not going to pick it back up in a doorway on a stranger's word and carry it around for twelve months.

She conceived. At that season, the next year, she was holding a son.

The Boy Died on Her Knees at Noon

He grew old enough to go out to the reapers with his father. He was standing in the field in the heat when he said, "My head. My head."

His father told a servant to carry the boy to his mother. The servant picked him up and brought him in and set him on her lap. She sat with him on her knees until noon, and at noon he died.

She carried him up the outside stairs to the roof room, laid him on the prophet's bed, shut the door on him, and came back down.

"Send me a servant and one of the donkeys," she told her husband. "I am going to the man of God and coming back."

"Why today? It is not the new moon. It is not the Sabbath."

"It is well," she said.

She saddled the donkey herself and told the boy driving it not to slow down for her unless she said so, and rode for Carmel.

Gehazi Reached to Push Her Off

Elisha saw her coming across the slope while she was still far off and sent Gehazi down the hill to meet her with the questions. Is it well with you. Is it well with your husband. Is it well with the child.

"It is well," she said, and went straight past him and up the hill and took hold of the prophet's feet with both hands.

Gehazi came down on her to shove her off.

"Leave her," Elisha said. "Her soul is bitter in her, and the LORD has hidden it from me and has not told me."

He went up to the roof room alone and shut the door with the two of them inside. He lay down on the boy, mouth on mouth, eyes on eyes, hands on hands, and the child's flesh warmed under him. He got up and walked the length of that small room and back. He lay on him again.

The boy sneezed seven times and opened his eyes.

Elisha called down the stairs. She came up and went down on the floor of the room she had built and put her face on it. Then she stood, and picked up her son, and carried him out.


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From the tradition

Sources

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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Vayikra Rabbah 24:6Vayikra Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

The ancient rabbis grappled with this very question. In Vayikra Rabbah, a collection of rabbinic homilies on the Book of Leviticus, they explore a fascinating connection between holiness and…well, sexual restraint.

Rabbi Yehuda ben Pazi asks a compelling question: why is the section on forbidden sexual relations placed right next to the verse commanding us to "be holy" (Leviticus 19:2)? His answer? "It is to teach you that everywhere that you find restraint from forbidden sexual relations, you find holiness." Holiness isn’t some abstract concept, but something woven into the fabric of our everyday choices, particularly in how we conduct our most personal relationships.

Rabbi Yehuda ben Pazi doubles down on this, stating that anyone who restrains themselves is called holy. To illustrate, Rabbi Yehoshua ben Levi brings up the story of the Shunamite woman from II (Kings 4:9). Remember her? She recognized Elisha, the man of God, and declared, "Behold now, I know that the man of God is holy!"

What made her say that? Rabbi Yona suggests that maybe Elisha was holy, but his attendants weren't. He points to the moment when Gehazi, Elisha's servant, tried to push her away (II (Kings 4:2)7). Rabbi Yosei bar Ḥanina interprets this "pushing away" [lehodfah] as a reaction to her beauty and presence.

Then comes Rabbi Aivun, who offers a different perspective: the Shunamite woman called Elisha holy because he had never even looked at her in an inappropriate way. The Rabbis add another layer, saying she never found any trace of semen on his sheets! It's a striking image, emphasizing purity and self-control. As the maidservant of Rabbi Yishmael bar Rav Yitzḥak observed, she never found anything untoward on her master's garments, highlighting his exceptional conduct.

The connection is driven home with references to other verses. For example, (Leviticus 21:7) states that priests shouldn’t marry a “licentious woman or a profaned woman." This is immediately followed by, "You shall sanctify him, for he offers the food of your God, [he shall be holy to you]" (Leviticus 21:8). See the pattern? Restraint, purity, holiness.

Similarly, (Leviticus 21:14-15) prohibits a priest from marrying a widow, divorcee, or a profaned woman, lest he "profane his offspring." Again, the theme of maintaining purity to achieve holiness.

Rabbi Yehoshua ben Levi reiterates the initial point, hammering home the idea that restraint regarding forbidden relations leads to holiness. It’s not just about following rules, but about cultivating a mindful and respectful approach to intimacy.

So, what does this all mean for us today? Perhaps it's a reminder that holiness isn't some unattainable ideal reserved for righteous ones and prophets. Maybe, just maybe, it's found in the everyday choices we make, in the way we treat others, and in the boundaries we set for ourselves. It's a potent reminder that even in the most intimate aspects of our lives, we have the opportunity to choose holiness.

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Midrash Tehillim 103:6Midrash Tehillim

Retold in our words. Read the original at the link below.Rabbi Mike Feuer, Jerusalem Anthology · CC-BY

Take Psalm 103, for example. It’s a song of praise, a declaration of divine forgiveness and goodness. But Midrash Tehillim, an ancient collection of interpretations on the Book of Psalms, opens up some truly fascinating perspectives on its verses.

The Midrash (rabbinic interpretive commentary) begins with the phrase, "I forgive all of your sins," connecting it to the practice of wearing tefillin (leather phylacteries worn during prayer). Now, tefillin (also known as phylacteries) are those small leather boxes containing scriptural scrolls, worn on the arm and head during prayer. Rabbi Yannai, He would wear tefillin in the afternoon for three days following a period of illness. Why? Because, as Mar stated, tefillin require a body as clean as that of Elisha the prophet!

This brings us to a remarkable story about Elisha, who gained the nickname "Elisha with wings." The narrative goes that a wicked kingdom had decreed anyone caught wearing tefillin would suffer brain damage. Despite the danger, Elisha continued to observe the mitzvah. One day, as he was putting on tefillin, a messenger bird saw him and snatched them away. Elisha chased after the bird, caught it, and asked what it held. The bird replied, "The wings of a dove." Miraculously, the tefillin had transformed into dove’s wings! Thus, Elisha became known as "the one with wings." What a powerful image of faith and divine protection!

The connection to Psalm 103 continues: after recovering from illness, a person's body is considered clean, and after three days, one could resume wearing tefillin. Rabbi Yochanan, another sage, wore tefillin every day, so that he could say "I forgive all of your sins," and connect it to the verse, "Who satisfies your mouth with good things." It’s a beautiful illustration of how ritual practice can embody profound spiritual meaning.

But the Midrash doesn’t stop there. It explores another verse from Psalm 103, "Who satisfies your mouth with good things," and links it to the giving of the Torah at Mount Sinai. Rabbi Yochanan interprets the verse "they gave crowns to every one" to mean that when Israel received the Torah, sixty myriads – that’s six hundred thousand – of ministering angels descended and placed crowns on every individual's head. Rabbi Abba bar Kahana, citing Rabbi Yochanan, even increases the number to 120 myriads, with one angel placing a crown and another tying a sash!

We get vivid descriptions of the attire bestowed upon the Israelites at Sinai. Rabbi Yochanan suggests they were wearing turbans, referencing (Ezekiel 16:10), "I adorned you with ornaments." Rabbi Hunah of Sepphoris says they wore girdles, also citing (Ezekiel 16:10), "I clothed you with fine linen." And then it takes a surprising turn! Rabbi Shimon ben Yochai offers a very…anatomical interpretation, saying they were given a penis as a symbol, with the phrase "Who satisfies your mouth with good things" explicitly written on it.

Rabbi Yudan offers a slightly more metaphorical explanation, drawing from (Job 38:3): "Gird up now thy loins like a man; for I will demand of thee, and answer thou me." The idea is that just as a person sits in the garbage and shakes himself clean, so too did Job shake himself from his sufferings and was renewed. "Who satisfies your mouth with good things" speaks to this renewal, this restoration of wholeness.

Midrash Tehillim invites us to see the layers of meaning embedded within scripture. It shows us how the act of wearing tefillin, the giving of the Torah, and even the suffering of Job can all be connected to the themes of forgiveness, renewal, and divine goodness expressed in Psalm 103. And that's the beauty of Jewish tradition – it's a conversation that continues to evolve, offering new insights with each generation.

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