Elisha son of Shafat from the tribe of Gad in Bashan. *The Gemara states: Rashi, chapter "Two Days of Festivals" (105b): "And Elisha was eating firstborn offerings"—but wasn't Elisha not a Kohen? The Gemara discusses this. Chapter 5 verse 10: "and the sons of Gad, Shafat in Bashan." And in chapter "These Words" (68): "It is written Michah 7 'they shall graze in Bashan'—this means Elisha who came from Bashan, as it is written 'and Shafat in Bashan' and it is written 'is there here Elisha son of Shafat'—thus Shafat was from Gad and not a Kohen" (and the Maharit there wrote that they were from his students who were Kohanim).

And the Tosafot wrote: "We can force an interpretation like the Kontres, chapter 4: 'And Elisha was eating firstborn offerings'—this was in Shomron, and firstborn offerings may not be eaten outside the wall," and so it is in Seder Eliyahu Zuta, etc. And Shnot Chaim chapter "Tavo" raised a difficulty against the Tosafot according to Rashi's interpretation, saying we can force it, but Elisha was not a Kohen, so why didn't the question arise in Eliyahu Zuta?

Thus one can say he was a Kohen, and what it said in Divrei HaYamim that Shafat was from the sons of Gad—this Shafat is not Elisha's father. [It is written in Yuchsin in Seder HaDorot that according to others he received from Eliyahu in the year 2990, and according to my opinion in the year 3047. And Tzemach David wrote that according to Seder Olam chapter 18, in the 18th year of Yehoshafat Elisha received from Eliyahu, and so Yuchsin wrote (cited there), and this was the year 42.

And what is written in Yuchsin that 47 is 60 is thus concluded.

Furthermore it is written in Yuchsin that Eliyahu's departure was in the year 3047, the 18th year of Yehoshafat, when Yehoram son of Achav reigned, and then Elisha received from Eliyahu. And in Divrei HaYamim it appears that even a letter came from Eliyahu to Yehoram son of Yehoshafat close to the year 3050 of creation, but he had already departed because Yehoshafat his father and Yehoram son of Achav came to Elisha.

And in Seder Olam, in the beginning of the reign of Yehoshafat's son, a letter came from Eliyahu seven years after he departed. And it appears in the verse that Elisha died in the 37th year of the reign of Yoash king of Yehuda, which was the year 98 of creation, so Elisha lived 50 years after Eliyahu's departure, etc. And in Seder Olam, in the 10th year of Yoash king of Israel, which was seven years after the death of Yoash king of Yehuda, Elisha died, so Elisha lived 60 years after Eliyahu's departure, so Yehoyada and Zechariyah his son died before Elisha—thus concludes Yuchsin.

And in Seder HaKabbalah chapter 18b, Eliyahu ascended in the year 3047, the 18th year of Yehoshafat, and so too again that Elisha received in the year 3047, and so page 67b. And what Tzemach David wrote that 60 is 47, and it should say 42—for in Yuchsin twice and in Seder HaKabbalah twice they wrote 47, so how could 60 appear in four places? Though it appears that the words of Tzemach David are correct, for according to Seder Olam that Elisha received in the 18th year of Yehoshafat, when he became king in the year 3024, and the 18th year of his reign is 42, so in the year 42 of the fourth millennium Elisha received (even though he wrote 42 for the sake of "do not destroy").

And furthermore, behold Yehoshafat became king in the year 3024, and Achazyah son of Achav in the 17th year of Yehoshafat was the year 41, and Yoash king of Yehuda in the year 60, and Yoash king of Israel in the year 68, and Yoash king of Yehuda died in the year 100. And according to what Tzemach David himself wrote that in the year 109 Elisha died, the 10th year of Yoash, and so too Seder Olam chapter 18, and according to this he lived more than 60 years—and so it is in Midrash Yelamdenu, Melachim 2 section 232: Elisha provided from the 18th year of Yehoshafat more than 60 years, and he provided after Eliyahu 50 years according to the opinion of Yuchsin and Seder HaKabbalah.

And when you add 50 to 47, behold it is 97, so how is it possible to say he died in the year 109? According to year 47, add 50, and it is 108, and certainly both of them are 60 in Seder Olam. And it should say the 22nd year of Yehoshafat, which is year 47 of the fourth millennium, and in the 22nd year of Yehoshafat Elisha received, which is 47. Also what is written in Yuchsin there "and it appears in the verse that Elisha died in the 37th year of the reign of Yoash king of Yehuda, which was the year 98 of creation, so Elisha lived 50 years after Eliyahu's departure"—add 47 to 50 and it is 98, so the calculation of Yuchsin is correct that it should say year 47.

But according to the opinion of Tzemach David that 60 is this and it should say 42, Elisha's life would not reach until 98].

Elisha received from Eliyahu, received tradition 5 from prophets and 19 from those at Sinai [(according to Abarbanel)]. And in his house lived Yonah son of Amitai and Zechariyah son of Yehoyada who were prophets, and Yehoshua was Kohen Gadol [(Tzemach David)].

Elisha [the main root of his soul is from the soul of Yosef mixed with the souls of Nadav and Avihu, from the root of the life-force of Kayin as it is written "and to Kayin He did not turn" and the letters spell "no turning to Eli" (Kavanot HaAri, page 52b). Also in Elisha was the life-force of Korach, and this is the meaning of "Korach ascended" (Sefer Kavanot). And when his students stood from his study hall, those who ate at his table remained—200 students (written there in the writings).

Elisha caused hair loss (Melachim 2 2)—this was corrected by Rabbi Yosi ben Haykarat (see there). And the two hair losses are two powers: Balak, Bilaam, Lilith, and Agrat daughter of Machalat. And 42 children were torn apart in the merit of 42 sacrifices that Balak offered (see above, year 2488)].

Eliyahu the prophet ascended to heaven in a storm [(Melachim 2 2)] in the aforementioned year when Elisha received, the second year of Achazyah son of Achav, and then Achazyah fell through the lattice [(Melachim 1 22) and see above year 2990 (Tzemach David)]. In Seder Olam: In the days of Mashiach, Eliyahu will be revealed and immediately will be hidden [(Seder HaKabbalah 18:1)].

Yehoram son of Achav reigned over Israel after the death of his brother Achazyah, because Achazyah had no son, therefore Yehoram his brother reigned [(Melachim 2 2). And Seder HaKabbalah wrote chapter 18:8, and this is what the Midrash says: "And the remnant that came out from Yosef"—six righteous judges and six wicked kings]. In the year 3042, the 18th year of Yehoshafat, and he reigned for 12 years [(Melachim 2 2).

And Tzemach David wrote that we placed the beginning of Yehoram's reign in the year 42 in order to reconcile the calculations, even though the 18th year of Yehoshafat only reaches the year 42, because I say that the first year of Yehoram was partly in the 18th year of Yehoshafat and partly in the 19th year of Yehoshafat. And what is written in Melachim 2 8 "in the fifth year of Yehoram son of Yehoshafat king of Yehuda, Yehoram son of Achav reigned"—even though it is not possible that Achazyah his brother was alive until the fifth year of Yehoram son of Yehoshafat, because it has already been explained that Achazyah reigned in the 17th year of Yehoshafat and only reigned for two years as mentioned above.

Also it is explained that Yehoshafat reigned for 25 years, so the fifth year of Yehoram son of Yehoshafat was the ninth year of Achazyah. The Radak already reconciled that Yehoram reigned during his father's lifetime for seven years, and so too Seder Olam chapter 17 (and see Yalkut end of Melachim 1 in the name of Seder Olam), and the Ralbag answered differently].

Yoel—some say he was a prophet in the days of Yehoram son of Achav [(Tzemach David) and see below year 190].

Yonah was a prophet in his days [(Tzemach David) see above year 51].

The Shunamit [(Melachim 2 4)], the sister of Avishag the Shunamit, was the mother of Ido the prophet [(Pirkei d'Rabbi Eliezer chapter 32 and in Rashi)]. And this does not contradict what is said that Chavakuk was a son (see above year 251) whom a lion ate (see above year 2964), and she was given another son after Chavakuk (Zera Berakh, first chapter on "Holy Things"). Avishag the Shunamit and the Shunamit are Bilhah and Zilpah (see above year 192).

The Shunamit was the reincarnation of Chavah; the Shunamit was the extra twin sister of Hevel (Bereishit Nun). The wife of Ovadyah was also the Shunamit, and she gave birth to Chavakuk (see above year 251).

The famine in Shomron, according to the order of the verses, appears to have been in the days of Yehoram son of Achav [(see above year 34) see Melachim 2 6 and in Yalkut end of Melachim 1]. The famine was seven years in the days of Yehoram son of Achav in Shomron.

The officer [who was trampled at the gate and died according to the word of Elisha (Melachim 2 7) was the chief baker. And his sin was that he was an accuser and reminded Israel of their sins, for he said "Behold, HaShem is making windows in the heavens," as if to say that the generation was like the generation of the flood, and the Holy One, Blessed be He, did not answer his falsehood. It was said then "Behold, HaShem is making windows in the heavens," meaning the windows of heaven were opened.

And the Holy One, Blessed be He, does not desire informers. Similarly, the chief baker was hanged because they said in the Midrash that his dream foretold evil upon Israel, therefore he was sentenced to hanging. Now he saw their salvation—a seah of fine flour for a shekel—and was trampled at the gate and died. Also another time, evil did not depart from his eyes upon Israel in the matter that he saw many cooks, and he became distressed, and they called it "compressed Pesach" as mentioned in Pesachim (Bereishit Nun).

He was reincarnated as the donkey of Rabbi Yosi ben Haykarat (see there)].

Gechazi [and his two sons were the four lepers, and they were Anak and his two sons: Achiman, Sheshai, and Talmai (Bereishit Nun). And he was reincarnated as another Elisha (see there)].