Difference between revisions of "Biblical Parallels Index – Bereshit 38/0"
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<h1>Biblical Parallels Index – Bereshit 38</h1> | <h1>Biblical Parallels Index – Bereshit 38</h1> | ||
<div><b><center><span class="highlighted-notice">This topic has not yet undergone editorial review</span></center></b></div> | <div><b><center><span class="highlighted-notice">This topic has not yet undergone editorial review</span></center></b></div> | ||
| + | <div class="overview"> | ||
| + | <h2>Overview</h2> | ||
| + | This index is meant to help the reader explore Biblical parallels, be they two accounts of the same event, stories with similar motifs and themes, or units of text which are linguistically similar and perhaps alluding one to the other. The page includes links to tools that aid in comparison, primary sources that touch upon the parallels, and summaries of and links to articles which analyze them in depth.</div> | ||
<category>Tamar, Lot’s Daughters, and Rut | <category>Tamar, Lot’s Daughters, and Rut | ||
<p>There are numerous parallels between the stories of Yehuda and Tamar, Lot’s daughters, and Megillat Rut -- all stories of women (who are related to each other) rebuilding families in unconventional ways in the wake of disaster.</p> | <p>There are numerous parallels between the stories of Yehuda and Tamar, Lot’s daughters, and Megillat Rut -- all stories of women (who are related to each other) rebuilding families in unconventional ways in the wake of disaster.</p> | ||
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<ul> | <ul> | ||
<li>See <a href="https://www.hatanakh.com/sites/herzog/files/herzog/21_2.pdf">Naomi, Tamar, and Lot’s Daughters: Continuity at All Costs</a> by Dr. Yael Ziegler for analysis of the ways in which these Biblical stories depict extraordinary attempts at maintaining continuity after tragedy. Dr. Ziegler notes that, in all three cases, the calamity is precipitated by a separation between brothers. In the case of Megillat Rut, unlike the other two, continuity is ultimately ensured not by the person who made the choice to separate, but by a protagonist (Boaz) who never separated from his people.</li> | <li>See <a href="https://www.hatanakh.com/sites/herzog/files/herzog/21_2.pdf">Naomi, Tamar, and Lot’s Daughters: Continuity at All Costs</a> by Dr. Yael Ziegler for analysis of the ways in which these Biblical stories depict extraordinary attempts at maintaining continuity after tragedy. Dr. Ziegler notes that, in all three cases, the calamity is precipitated by a separation between brothers. In the case of Megillat Rut, unlike the other two, continuity is ultimately ensured not by the person who made the choice to separate, but by a protagonist (Boaz) who never separated from his people.</li> | ||
| − | <li>See <a href="https://thelehrhaus.com/scholarship/rebuilding-a-future-when-our-world-comes-crashing-down/">Rebuilding a Future When Our World Comes Crashing Down </a>by R. Ezra Sivan who explores the parallels between the responses to catastrophe in these three interconnected stories. He notes that the narrative arc of each story is similar, beginning with descent and calamity and ending with a child born from an unconventional redeemer through a process that involves a bed trick and lack of knowledge or recognition.<fn>Each relationship is further akin to levirate marriage.</fn>  The characters’ moral stature moves in an upward trajectory through the three stories, beginning with the most morally questionable (Lot and his daughters) and culminating in the most noble (Rut, Naomi, and Boaz). </li> | + | <li>See <a href="https://thelehrhaus.com/scholarship/rebuilding-a-future-when-our-world-comes-crashing-down/">Rebuilding a Future When Our World Comes Crashing Down </a>by R. Ezra Sivan who explores the parallels between the responses to catastrophe in these three interconnected stories. He notes that the narrative arc of each story is similar, beginning with descent and calamity and ending with a child born from an unconventional redeemer through a process that involves a bed trick and lack of knowledge or recognition.<fn>Each relationship is further akin to levirate marriage.</fn>  The characters’ moral stature moves in an upward trajectory through the three stories, beginning with the most morally questionable (Lot and his daughters) and culminating in the most noble (Rut, Naomi, and Boaz).</li> |
<li>See <a href="https://www.hatanakh.com/node/37623">Redemption in Megillat Ruth</a> by R. Yaakov Medan for exploration of the three interconnected narratives and their relation to the mission of the Mashiach, which is to reestablish the people of Israel in their land after destruction and exile.</li> | <li>See <a href="https://www.hatanakh.com/node/37623">Redemption in Megillat Ruth</a> by R. Yaakov Medan for exploration of the three interconnected narratives and their relation to the mission of the Mashiach, which is to reestablish the people of Israel in their land after destruction and exile.</li> | ||
</ul> | </ul> | ||
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<subcategory>Articles | <subcategory>Articles | ||
<ul> | <ul> | ||
| − | <li>See <a href="https://thelehrhaus.com/scholarship/of-deceptions-and-conceptions-rereading-tamar-in-light-of-rivkah-2/">Of Deceptions and Conceptions: Rereading Tamar in Light of Rivkah</a> by Sarah Golubtchik for analysis of the parallels between the two stories.</li> | + | <li>See <a href="https://thelehrhaus.com/scholarship/of-deceptions-and-conceptions-rereading-tamar-in-light-of-rivkah-2/">Of Deceptions and Conceptions: Rereading Tamar in Light of Rivkah</a> by Sarah Golubtchik for analysis of the parallels between the two stories. The many points of similarity reflect that both Tamar and Rivkah must resort to deceit in order to lead another person to realization and change.  They both do so in a selfless manner that ultimately changes the course of history.</li> |
</ul> | </ul> | ||
</subcategory> | </subcategory> | ||
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<subcategory>Articles | <subcategory>Articles | ||
<ul> | <ul> | ||
| − | <li> | + | <li>See <a href="https://www.etzion.org.il/en/tanakh/torah/sefer-bereishit/parashat-vayeshev/vayeshev-yosef-and-yehuda">Yosef and Yehuda</a> by R. Michael Hattin for analysis of the parallels and contrasts between the two narratives. He suggests that these reflect the two models of leadership represented by Yehuda and Yosef. Yehuda stands out in his willingness to take ownership for error and wrongdoing, whereas Yosef is characterized by his moral responsibility, not succumbing to the temptations of self-gratification. Both of these are important principles of successful national leadership.</li> |
</ul> | </ul> | ||
</subcategory> | </subcategory> | ||
Latest revision as of 07:02, 19 February 2024
Biblical Parallels Index – Bereshit 38
Overview
This index is meant to help the reader explore Biblical parallels, be they two accounts of the same event, stories with similar motifs and themes, or units of text which are linguistically similar and perhaps alluding one to the other. The page includes links to tools that aid in comparison, primary sources that touch upon the parallels, and summaries of and links to articles which analyze them in depth.Tamar, Lot’s Daughters, and Rut
There are numerous parallels between the stories of Yehuda and Tamar, Lot’s daughters, and Megillat Rut -- all stories of women (who are related to each other) rebuilding families in unconventional ways in the wake of disaster.
Tools
- Tanakh Lab demonstrates that one of the chapters which shares the most linguistic parallels to Bereshit 38 (the story of Yehuda and Tamar) is Bereshit 19 (the story of Lot and his daughters). To compare the two, see here. Bereshit 19, in turn, has many parallels to the book of Rut. To compare them, see here.
Articles
- See Naomi, Tamar, and Lot’s Daughters: Continuity at All Costs by Dr. Yael Ziegler for analysis of the ways in which these Biblical stories depict extraordinary attempts at maintaining continuity after tragedy. Dr. Ziegler notes that, in all three cases, the calamity is precipitated by a separation between brothers. In the case of Megillat Rut, unlike the other two, continuity is ultimately ensured not by the person who made the choice to separate, but by a protagonist (Boaz) who never separated from his people.
- See Rebuilding a Future When Our World Comes Crashing Down by R. Ezra Sivan who explores the parallels between the responses to catastrophe in these three interconnected stories. He notes that the narrative arc of each story is similar, beginning with descent and calamity and ending with a child born from an unconventional redeemer through a process that involves a bed trick and lack of knowledge or recognition.1 The characters’ moral stature moves in an upward trajectory through the three stories, beginning with the most morally questionable (Lot and his daughters) and culminating in the most noble (Rut, Naomi, and Boaz).
- See Redemption in Megillat Ruth by R. Yaakov Medan for exploration of the three interconnected narratives and their relation to the mission of the Mashiach, which is to reestablish the people of Israel in their land after destruction and exile.
Tamar and Rivka
There are a number of parallels between the stories of Tamar and Rivka, including the birth stories of their twin sons: Peretz and Zerach (Bereshit 38:27-30) and Yaakov and Esav (Bereshit 25:19-26). Peretz pushes his way ahead of his brother, much as Yaakov holds on to Esav's heel, and Zerach’s scarlet thread calls to mind Esav’s redness.
Tools
- Use the Tanakh Lab to compare the two birth stories.
Articles
- See Of Deceptions and Conceptions: Rereading Tamar in Light of Rivkah by Sarah Golubtchik for analysis of the parallels between the two stories. The many points of similarity reflect that both Tamar and Rivkah must resort to deceit in order to lead another person to realization and change. They both do so in a selfless manner that ultimately changes the course of history.
Yosef and Yehuda
There are a number of parallels and contrasts between the story of Yehuda’s encounter with Tamar and of Yosef’s encounter with Mrs. Potiphar,
Primary Sources
- Ibn Ezra notes that the juxtaposition of the two stories (despite their not chronologically following one another) hints to the reader to compare and contrast the two.
Articles
- See Yosef and Yehuda by R. Michael Hattin for analysis of the parallels and contrasts between the two narratives. He suggests that these reflect the two models of leadership represented by Yehuda and Yosef. Yehuda stands out in his willingness to take ownership for error and wrongdoing, whereas Yosef is characterized by his moral responsibility, not succumbing to the temptations of self-gratification. Both of these are important principles of successful national leadership.
