The haftara for Parashat Vayera, which is taken from Sefer Melakhim II (4), tells the famous story of the "Shunamite woman" who offered lodging to the prophet Elisha, in reward for which she was blessed with a child at an advanced age. In response to the woman's gracious hospitality, Elisha asks her whether he could express his gratitude by speaking on her behalf to the king or military commander: "What can be done for you? Is there for what to speak on your behalf to the king, or to the military commander?" (Melakhim II 4:13). The Shunamite woman declines the offer, and responds, "Be-tokh ami anokhi yoshevet" – "I dwell among my own people." What precisely does the woman mean with this response?
Rashi explains, "Among my kinsmen – nobody causes me harm; I do not need the king or the commander." The Shunamite informs the prophet that she has no claims or grievances against anybody. Everyone with whom she associates is "my own people" – she enjoys friendly, peaceful relationships with them all. She has no complaints and nothing for which she needs the prophet to intercede on her behalf.
Rav Chayim Dov Rabinowitz, in his Da'at Soferim, explains this response somewhat differently, as referring to her status as a full-fledged citizen of the country. The Shunamite did not need any "connections" because she enjoyed full rights as an Israelite citizen and therefore managed perfectly well without any difficulties.
Either way, the woman's response appears to be a very admirable one. Most people in this position would not forego on an opportunity to enlist the assistance of a prominent, influential man such as Elisha. Everybody has some area in his life that causes some degree of frustration and anxiety, some grievance – big or small – that he wishes to be resolved. In the case of the Shunamite, she had suffered infertility her entire adult life, and was nevertheless capable of affirming that she had everything she needed. In this sense, perhaps, the Shunamite woman exemplified the timeless proverb, Eizehu ashir – ha-samei'ach be-chelko ("Who is wealthy? He who is happy with his lot"). She found joy and satisfaction in what she had, rather than focusing her attention on what was lacking.
Conversely, however, one may approach the Shunamite's response to Elisha more critically, as an expression of overconfidence and an exaggerated sense of personal security. The comfort and tranquility reflected in the Shunamite's response should perhaps be contrasted with the previous narrative, which comprises the first section of the haftara for Parashat Vayera: the story of the impoverished widow (Melakhim II 4:1-7). The widow, who had been married to a righteous prophet, found herself mired in debts and her creditor threatened to take her sons as slaves in lieu of payment. Elisha saved the woman by miraculously multiplying the small amount of oil she had at home. The widow was thus able to sell her oil and repay her debts. The sense of idyllic serenity expressed by the Shunamite stands in stark contrast to the plight of the poor widow; she enjoys comfort and security while the prophet's widow faces the prospect of losing her sons to her creditors.
Indeed, Rav Mendel Hirsch, in his commentary to the haftarot, notes this contrast in describing the lamentable ethical state of the Israelite Kingdom during this period:
This supposedly enlightened, pseudo-cultural Israeli society, in which of course a well-to-do, respected lady could say, just like in Sodom, too, in full consciousness of her secure position, "I live in the midst of my people," I require no influence to be brought on my behalf…but in which widows and orphans are exposed to the bitterest need without a helping hand being raised anywhere…
The Shunamite woman lived in blissful ignorance of women such as the impoverished widow, who were left hopeless, helpless and neglected by the wealthy class. From this perspective, the Shunamite's expression of contentment is not necessarily admirable. She felt content and at ease because she lived be-tokh ami, among her close circle of fellow upper-class aristocrats. She cared little about the plight of the many hapless souls in the kingdom suffering from hunger and destitution.
Support from this approach may be drawn from a later narrative (Melakhim II, chapter 8) where Elisha advises the Shunamite woman to relocate in the Philistine region in anticipation of a harsh drought that God would bring upon Israel. The woman heeds the prophet's advice and resides among the Philistines throughout the seven years of famine. Ironically enough, upon her return to Israel she must come before the king and petition him to order the return of her home and lands, which had been overtaken during her absence. Whereas earlier she had proudly affirmed her secure standing among "her people," that she had no need to speak to the king, she was ultimately compelled to approach the king and beg for the restoration of her property.
Possibly, if one follows the critical approach to the Shunamite's remark, Elisha perhaps specifically instructed her to leave her "people" and forego on the sense of social and financial security that she had enjoyed heretofore. She was to experience firsthand the unsettling feeling of displacement and instability which would heighten her sensitivity to the plight of the less privileged among Am Yisrael, so that she would consider them, as well, her "people" and lend them the helping hand they so desperately needed.