Difference between revisions of "Did Yaakov's Sons Marry Canaanites/2"
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<point><b>Biblical parallels</b><ul> | <point><b>Biblical parallels</b><ul> | ||
<li><b>Keturah</b> – Ramban raises the possibility that Avraham's wife, Keturah, was Canaanite, suggesting that Avraham cared only about the lineage of the mothers of his chosen line, but was unconcerned about the origins of the others.<fn>For other opinions and elaboration, see <a href="Avraham's Many Wives" data-aht="page">Avraham's Many Wives</a>.</fn>  This rationale, though, would not apply to Yaakov's children, since all of them were chosen.  See above, though, that Radak does try to minimize their sin in a similar manner, by suggesting that it was only Shimon's second wife who was Canaanite.<fn>Perhaps Shimon only viewed his sons from his main wife as carriers of the line.</fn></li> | <li><b>Keturah</b> – Ramban raises the possibility that Avraham's wife, Keturah, was Canaanite, suggesting that Avraham cared only about the lineage of the mothers of his chosen line, but was unconcerned about the origins of the others.<fn>For other opinions and elaboration, see <a href="Avraham's Many Wives" data-aht="page">Avraham's Many Wives</a>.</fn>  This rationale, though, would not apply to Yaakov's children, since all of them were chosen.  See above, though, that Radak does try to minimize their sin in a similar manner, by suggesting that it was only Shimon's second wife who was Canaanite.<fn>Perhaps Shimon only viewed his sons from his main wife as carriers of the line.</fn></li> | ||
− | <li><b>Shekhem</b> – Yaakov's consent that his family and the clan of Shekhem intermarry, as long as they agreed to circumcision, might argue against this position's negative evaluation of such intermarriage.  These commentators might respond that Yaakov's words were insincere, and were only part of the ruse to take vengeance on the city. </li> | + | <li><b>Shekhem</b> – Yaakov's consent that his family and the clan of Shekhem intermarry, as long as they agreed to circumcision, might argue against this position's negative evaluation of such intermarriage.  These commentators might respond that Yaakov's words were insincere, and were only part of the ruse to take vengeance on the city.  For more, see <a href="Sin and Slaughter of Shekhem" data-aht="page">Sin and Slaughter of Shekhem</a>.</li> |
</ul></point> | </ul></point> | ||
− | <point><b>Placement of the Yehuda and Tamar Story</b> – M. Ben Yashar<fn>In his article cited above.</fn> suggests that the story of Yehuda | + | <point><b>Placement of the Yehuda and Tamar Story</b> – M. Ben Yashar<fn>In his article cited above.</fn> suggests that the story of Yehuda in Bereshit 38 is placed in the middle of the Yosef narratives in order to show the reader Hashem's providence.  Yosef was sent to Egypt, putting the process of exile and enslavement into motion, as this exile was necessary to prevent repetition of Yehuda's intermarriage.  Yehuda's actions demonstrated proved that  the brothers were not immune to assimilation and intermarriage, and that staying in Canaan before the nation was solidified could prove disastrous.  For elaboration on this approach to the need for the exile, see <a href="Purposes of the Egyptian Bondage" data-aht="page">Purposes of the Egyptian Bondage</a>.</point> |
</category> | </category> | ||
<category>Many Intermarried | <category>Many Intermarried |
Version as of 04:00, 4 December 2015
Did Yaakov's Sons Marry Canaanites?
Exegetical Approaches
Overview
Commentators differ in both their understandings of whom Yaakov's sons married and evaluations of these choices. On one end of the spectrum, several Midrashic sources are adverse to the possibility that the tribes could have intermarried with Canaanites, and they therefore attempt to reinterpret any verses which might imply such actions. On the opposite end of the spectrum, R. Nechemya allows for the possibility that a number of the brothers might have married their local neighbors. Finally, Ibn Ezra charts a middle position which claims that although most of the brothers refrained from marrying Canaanites, Yehuda and Shimon did intermarry and were denigrated for their deeds.None Intermarried
Yaakov's sons, like their father and grandfather before them, were careful not to take wives from the women of Canaan.
Is marriage to a Canaanite problematic? This position assumes that marrying a Canaanite would have been problematic, either because it is prohibited by Torah law, or because the Canaanites were viewed as an abhorrent and cursed people which would have tainted the line of Yaakov.
Yehuda and Bat Shua – "בַּת אִישׁ כְּנַעֲנִי" – Targum Pseudo-Jonathan3 asserts that the term "כְּנַעֲנִי" refers not to the ethnicity of Shua but to his profession as a merchant. As evidence for this meaning, Resh Lakish points to Hoshea 12:8 and Yeshayahu 23:8.4 However, in Divrei HaYamim I 2:3, Bat Shua herself is referred to as "הַכְּנַעֲנִית" which makes this read somewhat difficult. Ramban attempts to respond that she was so called after her famous father.
"שָׁאוּל בֶּן הַכְּנַעֲנִית" – According to this position, the word "כְּנַעֲנִית" in this verse, too, is not to be taken as a description of the woman's nationality. Opinions in Bereshit Rabbah5 identify the Canaanite woman with Dinah and assert that she is given the title either because she had slept with a Canaanite or acted like one.6 They suggest that after Dinah was violated by Shekhem, Shimon agreed to marry her so that she would not be forsaken in disgrace.7
Tamar – This approach assumes that Tamar, as well, was a non-Canaanite. Bavli Sotah asserts that she was a convert, while R. Meir8 and Targum Pseudo-Jonathan maintain that she was the daughter of Shem, whom they identify with Malkizedek,9 priest of Shalem.10
Whom did everyone else marry?
- Sisters – R. Yehuda asserts that the tribes married their sisters.11 This solution would seem to be problematic, as Torah law prohibits marriage to sisters. However, under Noachide law, marriage to a half sister is permitted,12 and the Patriarchs might have found this preferable to marrying the "abominable" Canaanites.
- Local non-Canaanites – Alternatively, the brothers married local women who were of non-Canaanite origin.13 It is possible that, unlike Yitzchak and Yaakov, the tribes did not have the option of returning to Charan so easily since Yaakov and Lavan's relationship was fragile.14
Avot and Mitzvot
- Kept all of Torah – These sources assume that the forefathers were careful to keep even laws that were not yet commanded, such as the prohibition to marry a Canaanite.15
- Did not keep all – Alternatively, the forefathers were not obligated in future commandments. Yaakov's sons were more simply following Avraham and Yitzchak's warning not to marry Canaanites. For various understandings of what might have motivated Avraham's directive, see Wanted: A Wife for Yitzchak.
Evaluation of the Avot – The readings of this position are all motivated by a desire to portray the marriages of the sons of Yaakov in the best possible light.
Some Exceptional Cases
Although most of Yaakov's sons refrained from marrying Canaanites, Yehuda, Shimon, or both, did marry Canaanites.
Sources:Jubilees, Testament of Judah,16 Bereshit Rabbah, Tanchuma (Buber), Ibn Ezra, Radak, Ramban, Ma'asei Hashem
Meaning of the word "כְּנַעֲנִי/ת" – According to Jubilees, Ibn Ezra, and the Ma'asei Hashem, the term "כְּנַעֲנִי/ת" found by the marriages of both Yehuda and Shimon literally refers to a person of Canaanite ethnicity. Radak and Ramban agree with this reading by the marriage of Shimon, but not by Yehuda,17 while the Testament of Judah agrees with regard to Yehuda, but does not address the case of Shimon.
Tamar – Jubilees, the Testament of Judah, and Ramban all claim that Tamar was a non-Canaanite, with the earlier sources suggesting that she was from Aram, and Ramban positing that she was the daughter of one of the sojourners in the land.18 Though the text makes no mention of Tamar's origins at all, Ramban argues that it is impossible that King David and the Mashiach would have descended from the cursed line of Canaan.
Whom did the other brothers marry? Ibn Ezra points out that it is only by Shimon and Yehuda that Canaanites are mentioned, because they were the only ones to marry them. Both he and Ramban assume that the other brothers married women from the surrounding nations (Egyptians, Midianites, Edomites, etc). Jubilees, in contrast, posits that the other brothers, like their ancestors, married women from Aram Naharayim.19
Avot and Mitzvot
- Partial observance – According to Jubilees and Ibn Ezra, the Patriarchs only selectively observed the commandments. Jubilees, nonetheless, maintains that even at that time, sleeping with an idolator was considered an abomination, and Avraham explicitly prohibited marriage to a Canaanite. Thus, Shimon and Yehuda erred in marrying non-Canaanites.20
- Full voluntary observance in Israel – Ramban posits that the forefathers voluntarily observed the commandments while in Israel. This leads him to suggest that Shimon was the exception rather than the norm, and that Yehuda must not have married a Canaanite at all.
Evaluation of the action – These sources all negatively evaluate the brothers who married Canaanites.
- Full blame – Bereshit Rabbah asserts that the language of "וַיֵּרֶד יְהוּדָה" suggests that, in marrying a non-Jew, Yehuda downgraded his standing. In addition, the Testament of Judah and Ibn Ezra suggest that Yehuda was punished for his act through the death of his sons.21
- Mitigation of wrongdoing – Both Radak and Ma'asei Hashem try to minimize the misdeed. Radak asserts that Shimon took a Canaanite only as his second wife after bearing most of his sons,22 while Ma'asei Hashem claims that Shimon slept with, but did not marry, a Canaanite.23 Since it was specifically marriage that was problematic, Shimon's actions were not as egregious.24
Future Descendants
- Bat Shua's line dwindles – It is perhaps telling that, of Bat Shua's descendants, only Shelah survived. It appears almost as if Hashem was purposely cleansing Yehuda's line. Ma'asei Hashem explains Shelah's survival by positing that Bat Shua converted before his birth.25 Even if one discounts this, it is only the line of the non-Canaanite Tamar which is chosen, and through which the Davidic dynasty rises.
- Shimon's descendants – It is perhaps not coincidental that the future line of Shimon is infamous for its prince Zimri's fornication with Midianite women,26 as if the deeds of the fathers are passed to the sons. The tribe of Shimon is later swallowed up by that of Yehuda, and its unique identity is to some extent erased, again possibly suggesting that the Canaanite traces needed to be erased.
Biblical parallels
- Keturah – Ramban raises the possibility that Avraham's wife, Keturah, was Canaanite, suggesting that Avraham cared only about the lineage of the mothers of his chosen line, but was unconcerned about the origins of the others.27 This rationale, though, would not apply to Yaakov's children, since all of them were chosen. See above, though, that Radak does try to minimize their sin in a similar manner, by suggesting that it was only Shimon's second wife who was Canaanite.28
- Shekhem – Yaakov's consent that his family and the clan of Shekhem intermarry, as long as they agreed to circumcision, might argue against this position's negative evaluation of such intermarriage. These commentators might respond that Yaakov's words were insincere, and were only part of the ruse to take vengeance on the city. For more, see Sin and Slaughter of Shekhem.
Placement of the Yehuda and Tamar Story – M. Ben Yashar29 suggests that the story of Yehuda in Bereshit 38 is placed in the middle of the Yosef narratives in order to show the reader Hashem's providence. Yosef was sent to Egypt, putting the process of exile and enslavement into motion, as this exile was necessary to prevent repetition of Yehuda's intermarriage. Yehuda's actions demonstrated proved that the brothers were not immune to assimilation and intermarriage, and that staying in Canaan before the nation was solidified could prove disastrous. For elaboration on this approach to the need for the exile, see Purposes of the Egyptian Bondage.
Many Intermarried
Numerous sons of Yaakov may have married Canaanites, and the explicit cases of Yehuda and Shimon were not singular occurrences.
Meaning of the word "כְּנַעֲנִי/ת" – According to this position, both occurrences of "כְּנַעֲנִי/ת" speak of a person of Canaanite origins, and both Yehuda and Shimon married Canaanite women.
Tamar – R"E Samet assumes that Tamar, too, was Canaanite. If Yehuda himself married a Canaanite, he would have had no issue taking one of the local women to marry his son.
Whom did the other brothers marry? According to these sources, Yehuda and Shimon's actions were not unique, and the other brothers acted similarly. If such marriages were the norm, though, it is strange why Tanakh felt a need to single out the marriages of Yehuda and Shimon.32
Is marriage to a Canaanite problematic? R" E Samet posits that although Avraham and Yitzchak were strict about their sons not marrying from the surrounding Canaanites, this warning did not apply to Yaakov's sons. Yitzchak and Yaakov had been single entities, who could have easily assimilated into their in-laws families. Yaakov's sons, in contrast, are already a clan, and anyone marrying in would be subsumed by them.
Yaakov and Shekhem – This position might be supported by the fact that Yaakov agrees to Shekhem's offer that the families marry into each other, with only the condition that the Shekhemites circumcise themselves. He does not appear to find anything intrinsically wrong with mingling with the Canaanites, and might have even thought of it as a peaceful alternative to the later conquest.33
The Avot and Mitzvot – According to this approach, the forefathers did not observe future commandments before they were given. As such, the Biblical prohibition against marrying a Canaanite did not apply to them.
Death of Er and Onan – The deaths of Yehuda's sons were caused by their own personal sins, and did not come as a punishment for Yehuda's marriage.
Future descendants – This position might suggest that the fact that the Davidic line came from Tamar, herself likely a Canaanite, proves that the Torah sees nothing wrong in the marriage.
Evaluation of actions – This position views the marriages in a neutral light.
The unique position of Rashi – Rashi is unique in taking the position that the brothers might have married some Canaanites, but in nonetheless asserting that Bat Shua, Tamar, and Shimon's wife were all non-Canaanite.34 He maintains that the Patriarchs and their families did observe the entire Torah, and viewed anyone who married a Canaanite in a negative light. Thus, according to him, Yaakov refused to have his coffin carried by the offspring born from such unions.