Purpose of the Yehuda and Tamar Story/2
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Purpose of the Yehuda and Tamar Story
Exegetical Approaches
Introduction to the Egyptian Exile
The chapter portrays Yehuda as intermarrying and assimilating into Canaanite culture, highlighting the need for the brothers to descend to Egypt so as to stem the tide of acculturation.
"וַיֵּרֶד יְהוּדָה מֵאֵת אֶחָיו" – Bereshit Rabbah suggests that this phrase be understood metaphorically to refer to a downgrading of Yehuda's standing due to his problematic intermarriage. Even according to a more literal reading, though, the verse might suggest that Yehuda's actions were problematic. Yehuda went down from his brothers, apparently intentionally separating from his family, to instead live and mingle with the local Canaanite population.
Marriage to "בַּת אִישׁ כְּנַעֲנִי" – According to Ibn Ezra, Maasei Hashem, Shadal and Malbim, the term "כְּנַעֲנִי" literally refers to a person of Canaanite ethnicity. Unlike his ancestors, Yehuda apparently had no qualms about marrying a local Canaanite woman.
Er and Onan's deaths – According to Ibn Ezra, Yehuda was punished for his intermarriage with the deaths of his sons.1
Ethnicity of Tamar – This position suggests that Tamar, too, was Canaanite in origin.2 There is no evidence in the text that Yehuda searched for a wife from outside, making it likely that she was a local woman.
"שְׁבִי אַלְמָנָה בֵית אָבִיךְ עַד יִגְדַּל שֵׁלָה בְנִי" – Rashi maintains that Yehuda never meant to carry through with his promise. When he tells Tamar to wait for Shelah to mature, this is a lame excuse only meant to prevent her protestations.
Significance of children's names – R. Yosef Bekhor Shor points out that ער spelled backwards reads "רע", suggesting that he had turned evil
Prohibition of relations with daughter-in-law – This position might maintain that in Canaan, a father-in-law, and not just a brother, can perform levirate marriage.3 Yehuda, who had assimilated into the surrounding society, might thus have found nothing wrong with the custom, even if it had not been practiced in his father's house.
"וְלֹא יָסַף עוֹד לְדַעְתָּהּ" – According to this approach, these words mean that Yehuda did not cease from consorting with Tamar. Though later Jewish law prohibits such a relationship, Yehuda was following Canaanite, rather than IIsraelite, practice.
Avot and Mitzvot
Chronology of the story
Purpose and placement of the story – M. Ben Yashar suggests that the story 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 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.
Portrait of a Potential Leader
"וַיֵּרֶד יְהוּדָה מֵאֵת אֶחָיו" – Radak suggests that this is a mundane statement of fact, with no implicit critique of Yehuda. The verse simply shares that Yehuda moved geographically from highlands to lowlands.
Marriage to "בַּת אִישׁ כְּנַעֲנִי"
Tamar's ethnicity – According to Ramban, Tamar was a non-Canaanite, perhpas the daughter of one of the sojourners in the land
Er and Onan's deaths – Ramban suggests that the deaths of Yehuda's sons provide no evidence of Yehuda's wrong-doing, but, only, as the text implies, of Er and Onan's own crimes.
"שְׁבִי אַלְמָנָה בֵית אָבִיךְ עַד יִגְדַּל שֵׁלָה בְנִי"
Purpose and placement of the story
A Tale of Repentance and Change
"וַיֵּרֶד יְהוּדָה מֵאֵת אֶחָיו"
Allusions to Yosef narratives
Marriage to "בַּת אִישׁ כְּנַעֲנִי"
Er and Onan's deaths
Ethnicity of Tamar
"שְׁבִי אַלְמָנָה בֵית אָבִיךְ עַד יִגְדַּל שֵׁלָה בְנִי"
Prohibition of relations with daughter-in-law
"וְלֹא יָסַף עוֹד לְדַעְתָּהּ"
Chronology of the story
Purpose and placement of the story
