Chapter 4

Melachim ב (Kings II (A Teachers' Guide

 

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Chapter 4

Verse 1:

ואשה אחת מנשי בני הנביאים צעקה אל אלישע לאמור עבדך אישי מת ואתה ידעת כי עבדך היה ירא את ה' והנושה בא לקחת את שני ילדי לו לעבדים

ואשה אחת מנשי בני הנביאים

She was the wife of Ovadiah, who had hidden one hundred prophets in caves during the three years of famine, to protect them from Izevel, and fed them. See Melachim I 18:5. In order to do this, Ovadiah was forced to borrow large sums of money, and he died without paying off his debts. (Targum Yonatan)

 

The students should look at the characterization of Ovadiah in Melachim I 18:4, and compare it to the characterization in this verse: In both cases, the person is described as ירא את ה'. The students can discuss why Ovadiah, in particular, deserved to be characterized this way.

והנושה

The creditor was no other than the king Yehoram himself, who loaned money with interest.

 

Yehoram broke the prohibition of the Torah against charging interest on loans. Yehoram was punished measure for measure, when he died by an arrow that pierced him "between his arms" (Melachim II 9:24) - which is symbolic of his opening his arms to the interest he was collecting. (Rashi)

 

See Shemot 22:24, and note that there, too, the word נושה is used.

את שני ילדי לו לעבדים

According to Torah law, a person who cannot pay his debts does not become the slave of the lender. Therefore, the lender the woman is referring to must be the king, who has the power to enslave a person as he wishes. (Da'at Sofrim)

לעבדים

The children would be in place of repayment of the debt. (Metzudat David)

Verse 2:

ויאמר אליה אלישע מה אעשה לך הגידי לי מה יש לך בבית ותאמר אין לשפחתך כל בבית כי אם אסוך שמן

מה יש לך בבית

A bracha - a blessing - needs a physical object as a vehicle through which it can  take effect. Elisha wanted to know what she possessed, in order to use that object as the vehicle for the blessing. (Metzudat David)

 

This is one of the reasons that one should leave a small amount of bread on the table during Birkat Hamazon, the blessing after meals. (Me'am Lo'ez).

כי אם אסוך שמן

All she had was a vessel for oil. It derives its name from the verb סוך - to anoint, since that was what was usually done with it. (Metzudat Zion)

Verse 3:

ויאמר לכי שאלי לך כלים מן החוץ מאת כל שכנייך כלים ריקים אל תמעיטי

כלים ריקים אל תמעיטי

Elisha wanted the miracle to occur in a single stretch of time, and that is why he asked her to gather as  many pots as she could, so that that one time will produce enough oil to pay off the debts. (Malbim)

אל תמעיטי

Elisha stressed that she should borrow many vessels from her neighbors. (Metzudat David)

Verse 4:

ובאת וסגרת הדלת בעדך ובעד בנייך ויצקת על כל הכלים האלה והמלא תסיעי

ובאת וסגרת הדלת בעדך ובעד בנייך

1.    A miracle has more dignity if it happens undemonstratively, in the privacy of one's home. (Rashi)

 

2.*  Elisha wanted to ensure that no evil person would enter the house and disrupt the blessing being brought forth there. (Malbim)

 

The first explanation focuses on the beauty of the miracle, while the second brings a more practical reason for the privacy.

והמלא תסיעי

Elisha commanded her to remain in one place, with the pots being passed under the asuch, and moved along as they filled up. (Rashi)

 

a.         The asuch was like a spring of water, which is, by nature, stationary. (Rashi)

 

b.*  The power of the miracle existed only in that particular place, and so moving the asuch would have caused it to stop. (Radak)                        

Verse 5:

ותלך מאיתו ותסגור הדלת בעדה ובעד בניה הם מגישים אליה והיא מוצקת

הם מגישים

The sons brought the empty vessels to their mother, and she remained in one place with the asuch. (Metzudat David)

Verse 6:

ויהי כמלואת הכלים ותאמר אל בנה הגישה אלי עוד כלי ויאמר אליה אין עוד כלי ויעמוד השמן

ויעמוד השמן

1.         The oil stopped coming out of the asuch. (Metzudat David)

 

2.*  The asuch retained its miraculous powers, and she continued to use it whenever it was necessary. (Malbim)

 

The first interpretation sees this phrase as a description of what occurred when there were no more vessels to be filled. The second one understands it as telling us about a further miracle. See Melachim I 17:14, for a precedent of such an ongoing miracle.

Verse 7:

ותבוא ותגד לאיש האלוקים ויאמר לכי מכרי את השמן ושלמי את נשייך ואת ובנייך תחיי בנותר

ותבוא ותגד לאיש האלוקים

Since the oil she now owned was the result of a miracle, she wanted to consult with the prophet before she sold it to others. (Ralbag)

ואת ובנייך תחיי בנותר

1.    They would be able to subsist on the remaining money from the oil after the debts had been paid off completely. (Metzudat David)

 

2.*  They would be able to continue to use this asuch to sustain themselves. (Malbim)

 

* The students should be able to explain the word בנותר differently according to each view. The first view understands it as the remaining money; the second sees it as referring to the remaining oil.

Verse 8:

ויהי היום ויעבור אלישע אל שונם ושם אשה גדולה ותחזק בו לאכול לחם ויהי מדי עברו יסור שמה לאכול לחם

ויהי היום

The day that the prophet traveled through Shunem. (Metzudat David)

ושם אישה גדולה

1.         She was an important woman. (Metzudat David)

 

2.         She was a wealthy woman, and had a good name in her community. (Radak)

 

3.         She performed great deeds of kindness. (Malbim)

ותחזק בו לאכול לחם

* He had a chazakah - a set habit - of eating in her house. (Alsheikh Hakadosh)

ויהי מדי עוברו יסור שמה לאכול לחם

1.*  אל ישנה אדם מאכסניא שלו - A person should be constant about his lodgings, and that is why Elisha always ate at her house whenever he was in Shunem. (Alsheikh Hakadosh)  

 

2.    As a result of her first invitation, he returned to her house every time he passed through that place. (Metzudat David)

Verse 9:

ותאמר אל אישה הנה נא ידעתי כי איש אלוקים קדוש הוא עובר עלינו תמיד

הנה נא ידעתי כי איש אלוקים קדוש הוא

Everyone recognized that Elisha was a holy man, and now she had realized that she had an opportunity to show him the honor that he deserved. (Radak)

Verse 10:

נעשה נא עליית קיר קטנה ונשים לו שם מיטה ושולחן וכיסא ומנורה והיה בבואו אלינו יסור שמה

נעשה נא עליית קיר קטנה

1.*  This would be a place for the prophet to seclude himself for the purpose of his prophecy. (Metzudat David, Abarbanel)

 

2.         This room would be built of stone, to give it permanence. (Metzudat David)

ונשים לו שם מיטה ושולחן וכיסא ומנורה

The main thing was the bed, where the prophet could sleep, in addition to his eating in the house. (Alsheikh Hakadosh)

 

The students should be able to find another verse in this chapter which supports this premise (verse 11).

Verse 11:

ויהי היום ויבוא שמה ויסר אל העלייה וישכב שמה

ויהי היום

It was his first visit to her house after she had built this room. (Metzudat David)

Verse 13:

ויאמר לו אמור נא אליה הנה חרדת אלינו את כל החרדה הזאת מה לעשות לך היש לדבר לך אל המלך או אל שר הצבא ותאמר בתוך עמי אנוכי יושבת

הנה חרדת אלינו את כל החרדה הזאת

He had noticed her diligence and effort. (Compare to Shmuel I 16:1). (Radak)

מה לעשות לך

In what way can Elisha help her, in payment for all her kindness? (Rashi)

ותאמר בתוך עמי אנוכי יושבת

1.    She said that she lived among her family, and that no one had harmed her - so she was in no need of help. (Rashi)

 

2.         Her family would be able to represent her if she had any requests. (Radak)

Verse 14:

ויאמר ומה לעשות לה ויאמר גיחזי אבל בן אין לה ואישה זקן

ויאמר ומה לעשות לה

After she left, Elisha asked his servant what they nonetheless could do to repay her for her kindness. (Metzudat David)

אבל בן אין לה ואישה זקן

Geihazi noted that they were childless, and since her husband was old there was little chance that she would conceive from him. (Radak)

Verse 16:

ויאמר למועד הזה כעת חיה את חובקת בן ותאמר אל אדוני איש האלוקים אל תכזב בשפחתך

ויאמר

1.    Whereas before this he hadn't spoken to her directly, here he did speak to her directly, since this prophecy was meant for her. See Malbim.

 

2.    Either Elisha's words were a prophecy -  or else they were not, but he was confident that Hashem would accede to his request: צדיק גוזר והקב"ה מקיים - a righteous person decrees, and G-d upholds the decree. (Radak)

למועד הזה כעת חיה

1.    Just as you are standing here alive, right now, you will be standing here a year from today, embracing a child. (Rashi)

 

2.    In time, the same amount of time it takes between conceiving and giving birth (i.e. nine months), you will have a son. (Metzudat David)

 

The word חיה is understood either as "life", or as "giving birth".

חובקת בן

You will carry your son in your arms. (Radak).

אל תכזב בשפחתך

She asked him not to give her something that will eventually fail her. She was concerned when he used the expression חובקת בן - embracing a son - rather than just בן - son (see Bereishit 18:1), implying that the child would not live past the stage of being held. (Metzudat David, Malbim)

Verse 19:

ויאמר אל אביו ראשי ראשי ויאמר אל הנער שאהו אל אימו

ראשי ראשי

The child had a headache. He said it twice, as it is common for a sick person to repeat himself. (Radak)

Verse 20:

וישאהו ויביאהו אל אמו וישב על ברכיה עד הצהריים וימות

וישב על ברכיה עד הצהריים וימות

* The sickness overtook the child very quickly, and he died. (Malbim)

Verse 21:

ותעל ותשכיבהו על מיטת איש האלוקים ותסגור בעדו ותצא

על מיטת איש האלוקים

She thought that her child would be guarded by the merit of the prophet. (Ralbag)

Verse 23:

ויאמר מדוע את הולכת אליו היום לא חודש ולא שבת ותאמר שלום

ויאמר מדוע את הולכת אליו היום לא חודש ולא שבת

We learn from here that a person should go see his teacher on Sabbath and holidays - חייב אדם להקביל פני רבו בשבת וברגל. (Radak)

ותאמר שלום

1.    She didn't want to discuss the child's death with anyone without first seeing the prophet, and so, she just said goodbye to her husband. (Radak)

 

2.    She didn't want to tell her husband about the child, since she thought it would be better if the miracle was done in secret. (Metzudat David)

 

       Compare with Melachim II 4:4.

 

3.*  She was careful not to mention that the child had died, since that declaration would convey a lack of hope. (Alsheikh Hakadosh)

 

According to the first commentary, the woman was not quite sure that the situation would change. According to the latter two commentaries, she had a certain confidence that the child would come back to life. The students should find support for the second view in the actions of the woman (her closing of the door), and support for the third view both in her words and the words of the prophet in later verses.

Verse 24:

ותחבוש האתון ותאמר אל נערה נהג ולך אל תעצור לי לרכוב כי אם אמרתי לך

נהג ולך אל תעצור לי לרכוב

She wanted the servant to lead the donkey quickly, without regard to her comfort. (Radak)

Verse 25:

ותלך ותבוא אל איש האלוקים אל הר הכרמל ויהי כראות איש האלוקים אותה מנגד ויאמר אל גיחזי נערו הנה השונמית הלז

הלז

"That" Shunamite. (Metzudat David, Metzudat Zion)

Verse 27:

ותבוא אל איש האלוקים אל ההר ותחזק ברגליו ויגש גיחזי להדפה ויאמר איש האלוקים הרפה לה כי נפשה מרה לה וה' העלים ממני ולא הגיד לי

ותחזק ברגליו ויגש גיחזי להדפה

1.    She grasped the feet of the prophet, bowing to him and pleading with  him to save her son. (Ralbag)

 

2.    Geihazi pushed her away in deference to her own honor, so that she shouldn't be kissing the feet of the prophet. (Radak)

 

3.         Geihazi pushed her away in deference to the prophet's honor. (Radak)

העלים ממני

At that moment - but not before it - Elisha was told by Hashem what had happened to the child. (Radak)

Verse 28:

ותאמר השאלתי בן מאת אדוני הלא אמרתי לא תשלה אותי

לא תשלה אותי

When he prophesied to her that she would have a son (verse 16), she stressed that she did not want him to mislead her by promising her something that would not last. (Metzudat David)

Verse 29:

ויאמר לגיחזי חגור מותניך וקח משענתי בידך ולך כי תמצא איש לא תברכנו וכי יברכך איש לא תעננו ושמת משענתי על פני הנער

כי תמצא איש לא תברכנו וכי יברכך איש לא תעננו

1.    Geihazi was told to refrain from conversation, so that he would not start talking to people, and come to brag about his mission, thus belittling it. According to Chazal, he did not heed this admonition, and did what he was told not to do. (Rashi)

 

2.    Elisha wanted Geihazi to focus completely on the mission, and not to get distracted. (Radak)

 

3.*  Elisha did not want Geihazi to stop on the way, so that he would retain Elisha's powers until he reached the boy. (Malbim).

 

The first commentary emphasizes the need to preserve the sanctity of the miracle. The other two commentaries focus on Geihazi's role as messenger and extension of Elisha.

ושמת משענתי על פני הנער

1.    Elisha thought that the child had fallen into a deep faint, and that the staff would be sufficient to revive him. (Malbim).

 

2.    Geihazi was told to put the staff on the child's face, so that his condition wouldn't get any worse, while Elisha himself was on the way to him. (Abarbanel)

Verse 31:

וגיחזי עבר לפניהם וישם את המשענת על פני הנער ואין קול ואין קשב וישב לקראתו ויגד לו לאמור לא הקיץ הנער

ואין קול ואין קשב

1.         The child neither spoke nor responded. (Ralbag)

 

2.    Geihazi did not listen to Elisha, and on the way to the boy used the power of the staff to revive a dead lion. He was therefore unsuccessful in trying to revive the boy. (Me'am Lo'ez)

Verse 33:

ויבוא ויסגור הדלת בעד שניהם ויתפלל אל ה'

ויסגור הדלת בעד שניהם

1.    Elisha wanted to seclude himself so that he would be able to concentrate on his prayers. (Ralbag)

 

2.         Elisha did not want anyone to see what he was doing. (Ralbag)

Verse 34:

ויעל וישכב על הילד וישם פיו על פיו ועיניו על עיניו וכפיו על כפיו ויגהר עליו ויחם בשר הילד

וישם פיו על פיו

1.         Elisha did this in order to concentrate on his prayers. (Radak)

 

2.    Elisha wanted to warm the child. רוב הניסים נעשים עם תחבולה מדרך העולם - most miracles are done through some earthly, natural action. (Radak)

 

3.         Elisha wanted to give from his vitality to the child. (Metzudat David)

Verse 35:

וישב וילך בבית אחת הנה ואחת הנה ויעל ויגהר עליו ויזורר הנער עד שבע פעמים ויפקח הנער את עיניו

וילך בבית אחת הנה ואחת הנה

He walked around to improve his concentration. (Radak)

*  *  *

Verse 38:

ואלישע שב הגלגלה והרעב בארץ ובני הנביאים יושבים לפניו ויאמר לנערו  שפות הסיר הגדולה ובשל נזיד לבני הנביאים

שפות הסיר

Elisha asked the student to put the pot of food on the fire. (Rashi)

Verse 39:

ויצא אחד אל השדה ללקט אורות וימצא גפן שדה וילקט ממנה פקועות שדה מלוא בגדו ויבוא ויפלח אל סיר הנזיד כי לא ידעו

ללקט אורות וימצא גפן שדה

He went to look for vegetables, and found a bitter and poisonous herb. (Malbim)

ויפלח אל סיר הנזיד

The students chopped up the herb and put it in the stew without realizing its harmful effect. (Metzudat David)

Verse 40:

ויצקו לאנשים לאכול ויהי כאכלם מהנזיד והמה צעקו ויאמרו מוות בסיר, איש האלוקים ולא יכלו לאכול

ויצקו לאנשים לאכול

They poured the stew into each person's bowl, so that they would be able to eat it. (Metzudat David)

מוות בסיר, איש האלוקים

They called to the prophet, complaining that there was something poisonous in the stewpot. (Metzudat David)

Verse 41:

ויאמר וקחו קמח וישלך אל הסיר ויאמר צק לעם ויאכלו ולא היה דבר רע בסיר

ויאמר

Elisha told him to return the stew to the pot, so that he wouldn't have to pour flour into the separate bowls. (Metzudat David, Radak)

 

The students should be asked from which phrase in this verse do these commentators know that the food was returned to the pot.

וקחו קמח וישלך אל הסיר

Flour represents nourishing food, and therefore it is the best antidote for the poison in the stew. (Malbim, Abarbanel)

 

He performed the action of putting the flour into the stew, and didn't just pray, since אין מדרך נס שייברא יש מאין רק יש מיש - it is not the way of miracles to come ex nihilo, but from something which exists already. (Malbim)

ויאמר צק לעם

They re-poured the stew into the bowls, and served it once again. (Metzudat David)

ולא היה דבר רע בסיר

The food was cured retroactively, so that even those who actually ate from the original stew were not harmed. (Malbim)

Verse 42:

ואיש בא מבעל שלישה ויבא לאיש האלוקים לחם ביכורים עשרים לחם שעורים וכרמל בצקלונו ויאמר תן לעם ויאכלו

לחם ביכורים

This was the bread made from the first of the barley harvest. (Radak)

בצקלונו

These were the shells of the grains. (Rashi)

Verse 43:

ויאמר משרתו מה אתן זה לפני מאה איש ויאמר תן לעם ויאכלו כי כה אמר ה' אכול והותר

ויאמר משרתו מה אתן זה

Since there was so little food, he did not know how to divide it among all the students. (Metzudat David)

Verse 44:

ויתן לפניהם ויאכלו ויותירו כדבר ה'

ויאכלו ויותירו

In the merit of Elisha's charity towards his students, sharing his food with them, he was blessed that there was more than enough food. (Alsheikh Hakadosh)

 

* יותר ממה שבעל הבית עושה עם העני, עושה העני עם בעל הבית - The poor man who eats in a person's home does more for that person than that person does for the poor man.

 

There are many major themes that recur in this chapter.

 

The teacher can ask the students to find as many repeating themes as possible, and bring examples of them. Or else, the teacher can present some of the themes and ask the students to find the examples. This exercise would provide an excellent review of the chapter, allowing the students to really master it, and through it the teacher can discuss and develop major issues of outlook.

 

Three of the themes that can be developed this way:

 

1.    Miracles are performed in seclusion, in proper deference to their being miracles. See verses 2, 23, 29 and 33.

 

2.    Miracles are performed through existing items, not ex nihilo. See verses 2, 29, 34, 41.

 

3.    There are great rewards for those who do acts of loving-kindness. See verses 1-2, 8, 19, 16, 35, 43-44.

 

This chapter is the haftara for parashat Vayera, and the students should try and connect the ideas of the parasha to the haftara. (One literary connection is discussed in verse 16.)

 

The students should be encouraged to make presentations on this chapter: They can perform skits of different scenes, pantomime ideas for the class, or create a poster on one scene or theme.

 

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