Hebrew Academy of Cleveland
The haftarah for this week’s parasha is based upon the stories of Elisha and two righteous women whose sufferings (poverty/barrenness) were relieved through the miraculous deeds of the navi. There is, however, a difference between the Ashkenazic and Sephardic minhagim as to how much of the stories are read. According to Sephardic custom, the first 23 psukim of the 4th perek are read, which include the first story (of the impoverished widow) and the first half of the second story (of the wealthy Shunamite). The Ashkenazim read 38 p’sukim from the chapter, that include Elisha’s resuscitation of the young lad, the end of that story.
Although we might wonder why the Sephardic chachamim would leave their readers “hanging” in the middle of the dramatic story, their approach is quite logical. They limit the reading to but 23 verses, following the tradition suggested by Chazal to keep the haftarah at a length of about 21 p’sukim, whenever possible, three verses for each Torah aliya (on Shabbat).
Ashkenazi scholars chose to complete the second narrative for more reason than providing a satisfying ending. The final section includes the recovery of the Shunamite’s son from death, an event reminiscent of Yitzchak’s “survival” from near-death at the Akeida.
Rabbi Soloveitchik points to a salient lesson that we should learn from the events found in the final section of the haftarah. In wondering why the Mishna (Sanhedrin 10; 2) includes Elisha’s attendant, Geichazi, as among the most wicked who had forfeited any share in Olam Habah, the Rav focuses upon the clear contrast between the saintly navi and his apprentice. Elisha, a prophet who used his gifts to help the downtrodden and the suffering, did so in the most modest and private way. He tells the impoverished widow to close the door of her house before the miraculous oil would fill the empty jars; he reveals the promise of a son to the barren Shunamite woman only in private, at the entrance to her house.
And, as the story proceeds, we learn of how Elisha’s revival of the young son was performed only in his upper chamber, without even the presence of the mother. He also instructed Geichazi to hurry to the stricken child and greet no one nor respond to anyone. No one should know where or why he was going – it would be a secret, a private miracle, performed in the most modest way. But Geichazi failed in his mission, as the child remained lifeless, despite the attendant’s placement of Elisha’s staff on the boy, as he had been charged to do.
The chachmei kaballa contend that Geichazi did indeed inform others of what would occur. Upon his return to summon Elisha (following his inability to revive the son), Geichazi told everyone what miracle he was about to perform, so that, when Elisha arrived back to Shunam, he found the house surrounded by curious onlookers who were told of the impending miracle. It was clear that the miracle was not wrought by the staff – but by the righteous person!
Geichazi’s failure to learn from Elisha, despite the many years he served in the presence of such holiness, was what our Tanna’im saw to be inexcusable. To tend to a man whose life was dedicated to quietly giving to others and yet to use G-d’s gifts as a tool for self-aggrandizement, reflected a complete lack of sensitivity to the holiness of the navi who was the very personification of sanctity. His inability to see that was unforgivable.
Hashem grants each of us divine gift to better the lives of others. Indeed, this was the story of Avraham as well. Learning to do so will bring us closer to true holiness.
