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She Rose from the Stones and Healed Her Accusers

Two lepers came to the healer's door, and neither knew her. She asked each man to name the sin behind his disease before she would touch him.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Boy in the Other Country
  2. The Lot Fell on Her
  3. What the Coast Taught Her
  4. Name It Before I Touch You

The crowd went home before dark, so there was nobody in the square when the heap moved.

She Rose from the Stones and Healed Her Accusers Click for full size

A stone rolled off the top and knocked against another one. Then an arm came out, and she rose out of the pile of them slowly, because a person buried under stones has to find out one limb at a time what still works. Her ribs worked, and so did her legs. She sat in the dust of a town that had already crossed her name off, and when she could stand she walked out of it, and nobody had stayed behind to check whether she was dead.

Her husband had gone away on a long journey and had left her in his brother's care, which is what a man does. The brother came to her within the month. She said no, and when he came again she said no again, and the third time he understood that she was not going to change, so he went out into the street instead and told the town what she had done with him. The court believed him, because he was loud and he was family and she was a woman whose husband was somewhere on the far side of the sea.

The Boy in the Other Country

She crossed a border and took work as a tutor in a household with a young son, and for a while it was quiet. She taught the boy his letters. She ate at the back of the house. Nobody there knew what a court in another country had decided about her.

Then the household's servant started following her from room to room, and it went the way it had gone before. He asked and she refused, and he asked again with less politeness and got the same answer, and because he could not get at her any other way he went and killed the child.

The parents came home to a dead boy and two people who might have done it, and they could prove nothing about either. So they kept the servant, who had been in the house for years, and they sent away the tutor, who had been there a season. She went out through the gate with the mother screaming behind her, and she did not say anything, because there was nothing she could have said that a court had not already refused to hear once.

The Lot Fell on Her

She took a ship. Three days out the weather turned and kept turning, and when the sail split the captain did what sailors have always done in that situation and called for lots, since a storm like that means somebody aboard is carrying a sin heavy enough to sink the rest of them.

They drew, and the lot came out against her.

She stood on a deck with the whole crew looking at her and understood that she was about to be told, for the third time, what she had done. The sailors were kinder than the court had been. They did not put her over the side. They ran in close to an empty stretch of coast and set her down on it with the water at her knees, and then they pulled away and left her there.

What the Coast Taught Her

There were people living inland, and they took her in, and they had a trade. They treated leprosy. She learned the whole of it from them: how to read the color at the edge of a patch, when a white hair means one thing and when it means another, which oils draw and which oils only comfort, how long to wait before saying anything at all to a frightened man.

Years went by. She got old enough that her face changed and good enough that people came a long way to sit in front of her, and because the sick will travel further than the well, they came from countries she had walked out of. She wore her hair covered, and she kept a room where she saw them one at a time, and a rule about how she saw them that by then nobody remembered the origin of.

Name It Before I Touch You

Two men came up the road together on the same morning. One had lost most of the skin on his hands. The other was further along and kept his face wrapped. They waited their turn in the yard, and when they came in she knew both of them inside a breath, before either had said a word, from the way the older one held his shoulders and the way the younger one stood half a step behind him the way he had stood behind him all his life. Her husband. His brother. Her accusers, in the sense that one of them had sworn it and the other had swallowed it whole, and neither of them looked at her twice.

She asked them the same thing she asked everyone. Before treatment, name the sins that might have opened this in you.

The brother went first. He said that his brother's wife had refused to lie with him, and that he had gone into the street and sworn a thing against her that was not true, and that the town had stoned her for it. He said he had thought about it every year since. He said it in front of the only other person in the world who had been there.

Then her husband spoke, and he wept while he did it. He had believed his brother. He had never once gone back and asked a question of anybody. He had mourned a wife he thought was guilty, which is the worst kind of mourning there is, and he had carried her that way for years.

She let both of them finish. Then she told them who she was.

The brother's face came apart. Her husband got up out of the chair and could not make words for a while, because the woman he had buried in his own mind was standing in a room in a headscarf holding a jar of oil. She sat them both back down and healed her husband first. Then she healed the brother, and her hands were steady on him the entire time.


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From the tradition

Sources

3 sources

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.

Gaster, Exempla No. 313 (Codex Gaster 185)The Exempla of the Rabbis (1924)

Retold in our words. Read the original at the link below.The Exempla of the Rabbis, Moses Gaster (1924) · PD-US-pre-1929

A woman was left in the care of her brother-in-law while her husband was away on a long journey. The brother-in-law pressed her to commit adultery. She refused. Furiously, he accused her publicly of the very crime she had refused to commit, and she was sentenced to death by stoning.

She was stoned. But she was not killed. When the crowd dispersed, she pulled herself out from under the heap of stones and walked away.

The Tutor and the Murder

She traveled to another country, where she was hired as a tutor for a young boy. The household's servant began to desire her and pressed her to lie with him. She refused him as she had refused her brother-in-law. In rage, the servant murdered the boy. And the family, unable to prove who had killed the child, sent the tutor away under suspicion.

The Sea and the Lot

She boarded a ship heading away from the country. A storm came. The captain ordered lots to be cast to determine whose sin had brought the storm, an ancient practice echoed in (Jonah 1:7). The lot fell on her. The sailors, merciful, did not drown her; they put her ashore on a deserted coast.

There she found work with a community that taught her the art of healing leprosy. Years passed. She became a renowned healer.

The Two Lepers

One day two lepers arrived at her clinic: her husband and her brother-in-law, neither recognizing her beneath the years and the headscarf. Before treating them, she asked each man to confess the sins that might have caused his affliction.

The brother-in-law confessed: he had falsely accused his brother's wife of adultery because she would not sin with him. The husband wept: he had believed the accusation, and grieved his wife's death, and had never known she was innocent.

Then she revealed who she was. The brother-in-law was exposed. The husband rejoiced to learn that the woman he had mourned was alive and blameless. And she cured them both.

The Gaster exempla, preserved in Codex Gaster 185, reads as a rabbinic inversion of every betrayal. The woman falsely accused became the only person who could heal her accuser. Justice, in the Sages' reading, sometimes arrives in the form of the very person you tried to destroy, asking you, gently, to tell the truth before you can be made whole again.

Full source
Gaster, Exempla No. 376 (Midrash of the Ten Commandments)The Exempla of the Rabbis (1924)

Retold in our words. Read the original at the link below.The Exempla of the Rabbis, Moses Gaster (1924) · PD-US-pre-1929

A lame Jew in a pagan city heard a rumor about a local idol. The idol, people said, had been healing lame people. Those who slept in its temple overnight woke with their legs straightened.

Desperate, he went. He lay down among the other pilgrims, gentiles, most of them. And fell asleep.

The Demon in the Wall

In the night, a demon emerged from the wall of the temple. He carried a vial of oil. He moved among the sleepers, anointing each one in turn, until he reached the Jew.

He stopped. He looked down at the Jewish man and passed him by.

The Jew was awake enough to see it happen. Desperate, he whispered, "Why not me?"

The demon answered with something the Jew did not expect, a rebuke. "These others, I anoint so that they will continue to trust in their idols. That is my work. But you are a Jew. You are supposed to pray to the Holy One, blessed be He. It was your appointed time for healing, a healing that would have come to you through prayer. But because you came here, you forfeited it. The time has passed. I cannot give it to you. Neither, any longer, can He."

The Midrash's Sharp Edge

The exempla, preserved in the Midrash of the Ten Commandments and collected by Gaster, is one of the sharpest teachings on idolatry in the rabbinic tradition. The Sages are not telling the man that the idol was powerless, in this story, the idol's temple actually did contain healing, delivered by a demon for a demon's purposes.

The message is different. Each Jewish soul is allotted a window of healing, offered in the language of its own relationship with the Holy One. When a Jew goes to another god, even a god that seems to work, the window closes. Not because the other god is stronger. Because the Holy One had been waiting, and the Jew walked past Him.

The lame man left the pagan temple the same way he had entered it: unhealed, and now also late.

Full source
Exempla of the Rabbis, No. 450Exempla of the Rabbis (Gaster, 1924)

Retold in our words. Read the original at the link below.The Exempla of the Rabbis, Moses Gaster (1924) · Public Domain

A virtuous woman, falsely accused and abandoned, has her hands cut off and is driven from her home, yet her innocence is vindicated and her hands are miraculously restored. Gaster traces this widely told exemplum through a 1923 study by Ginzberg and a host of European parallels, and it belongs to the international tale-type of the maiden without hands, which Jewish storytellers received and reshaped to carry their own moral weight.

In the Jewish retellings the wronged woman embodies steadfast trust in divine justice. Though stripped of her hands and cast out, she does not curse her fate but waits, and Heaven answers her patience. The narrators lean on the conviction that God hears the cry of the oppressed and lifts up those who are bowed down (Psalms 146:8), and that the one who maintains integrity under false accusation is ultimately set right.

The restoration of her severed hands serves as the visible sign of vindication, the slanderer exposed and the righteous sufferer made whole. Such tales taught listeners that human courts may err and the wicked may prosper for a season, but that the deeper accounting belongs to the One who judges truly. The motif also warns against the easy believing of slander, since the woman's suffering begins with a lie accepted without inquiry, echoing the Torah's command to keep far from a false matter (Exodus 23:7).

Full source