Purpose of the Yehuda and Tamar Story/2

Purpose of the Yehuda and Tamar Story

Exegetical Approaches

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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 85:2About Bereshit Rabbahsuggests 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 EzraBereshit First Commentary 38:1-2Bereshit First Commentary 46:10About R. Avraham ibn Ezra,¹ Maasei Hashem, ShadalBereshit 38:2About R. Shemuel David Luzzatto and MalbimBereshit 38:2About R. Meir Leibush Weiser, 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 EzraBereshit First Commentary 38:1-2Bereshit First Commentary 46:10About R. Avraham ibn Ezra, Yehuda was punished for his intermarriage with the deaths of his sons.²

Ethnicity of Tamar – This position suggests that Tamar, too, was Canaanite in origin.³  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" – RashiBereshit 38:1Bereshit 38:11Bereshit 38:11Bereshit 38:23About R. Shelomo Yitzchaki 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 – The names of Yehuda's sons might have symbolic significance. R. Yosef Bekhor ShorBereshit 38:7About R. Yosef Bekhor Shor points out that ער spelled backwards reads "רע", suggesting that he had turned evil, perhaps due to his parents' influence. HaKetav veHaKabbalah suggests that Shelah is related to the verb "שלה" meaning to mislead and is indicative of Yehuda's later misleading of Tamar with regards to Shelah's levirate marriage.

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.⁴ 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. As such, this approach would likely understand the words "וְלֹא יָסַף עוֹד לְדַעְתָּהּ" to mean that Yehuda did not cease from consorting with Tamar after discovering that he was the father of her children. Though later Jewish law prohibits such a relationship, Yehuda was following Canaanite, rather than Israelite, practice.

Future descendants – One might question how it is possible that the David monarchy and Mashiach stemmed from the abominations of Canaan. This approach might respond that a parent's actions need not spell rejection of their offspring, and that in choosing David, Hashem looked to his deeds and not those of his ancestors. Every individual has the capability of overcoming their past.

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" – RadakBereshit 38:1-2About R. David Kimchi⁵ suggests that this is a mundane statement of fact, with no implicit critique of Yehuda.  The verse simply shares that Yehuda moved geographically from highland to lowland.

Marriage to "בַּת אִישׁ כְּנַעֲנִי" – Many commentators⁶ maintain that Yehuda did not marry a Canaanite woman and assert that the term "כְּנַעֲנִי" refers not to the ethnicity of Yehuda's father-in-law, but to his profession as a merchant.⁷ 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.

Tamar's ethnicity – According to this approach, Tamar, too, was a non-Canaanite. R. Shemuel b. Nachmani in Bali Sotah asserts that she was a convert, while Ramban suggests that perhaps she was the daughter of one of the sojourners in the land.⁸

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" – Commentators defend Yehuda's action in a number of ways:

• According to RambanBereshit 38:2Bereshit 38:7-11Bereshit 38:26About R. Moshe b. Nachman,⁹ Yehuda's words to Tamar were sincere; he really did intend for Shelah to wed Tamar. However, recognizing that his elder sons must have died due to sinful behavior, and assuming that this was a product of their young age, Yehuda simply desired that Shelah mature before marrying.¹⁰
• RalbagBereshit Beur HaMilot 38:2Bereshit Beur HaMilot 38:26Bereshit Beur HaParashah 38:1About R. Levi b. Gershom,¹¹ instead, suggests that Yehuda was justified in fearing that his third son might die if he married Tamar (as she had proven herself a "killer") and thus he acted properly in protecting his child. One might, nonetheless, question why then he simply did not release Tamar from the levirate marriage.

Prohibition of relations with daughter-in-law – This approach might legitimize Tamar and Yehuda's union in a number of ways:

• The RidBereshit 38:8, 26About R. Yeshayah of Trani suggests that Tamar did not really have daughter-in-law (or even married) status at all since both Er and Onan had never consummated the marriage.  
• Ramban¹² suggests that perhaps before Matan Torah it was permitted for a man to have relations with his daughter-in- law once the son was no longer alive. He also suggests¹³ that perhaps before Matan Torah levirate marriage was fulfilled through a father in addition to a brother.  As such, Yehuda was not only not transgressing  a prohibition but was involved in a good deed.
• One might go even further and suggest that the prohibition of sleeping iwthone's daughter was not in effect at ll before Matan Torah.

"וְלֹא יָסַף עוֹד לְדַעְתָּהּ"

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

¹ See the second possibility brought here and his commentary to Bereshit 46:10.

² R" E Samet, "סיפור יהודה ותמר, סיפור בתוך סיפור‏?‏",‎ עיונים בפרשת השבוע סידרה שנייה, (Jerusalem, 2004): 161-181, argues that the text does not attribute their deaths to Yehuda's sins but to their own. However, M. Ben Yashar, in his article,פרשת יהודה ותמר,  points out that the verse does not say "ויעש ער את הרע בעיני ה‏'‏" but rather "וַיְהִי עֵר בְּכוֹר יְהוּדָה רַע בְּעֵינֵי י"י". It is his very existence, the product of an illicit union, that was bad in Hashem's eyes.

³ See: R"E Samet, סיפור יהודה ותמר, סיפור בתוך סיפור‏?"‏",‎ עיונים בפרשת השבוע סידרה שנייה, (Jerusalem, 2004): 161-181, who suggests that If Yehuda himself married a Canaanite, he would certainly have had no issue with his sons marrying one of the local women.

⁴ This is attested to elsewhere in the Ancient Near East. See for example the Hittite Laws # 193: "If a man has a wife and then the man dies, his brother shall take his wife, then his father shall take her. If in turn also his father dies, one of his brother's sons shall take the wife whom he had. There shall be no punishment." (Ancient Near Eastern Texts, ed. J. Pritchard (Princeton, 1969): 196.)

⁵ See his first suggestion.

⁶ See resh Lakish in  Bavli PesachimPesachim 50aAbout the Bavli, Targum Pseudo-JonathanBereshit 38:1-2Bereshit 38:2About Targum Pseudo-Jonathan, RashiBereshit 38:1About R. Shelomo Yitzchaki, RashbamBereshit 38:2About R. Shemuel b. Meir, RadakBereshit 38:1-2About R. David Kimchi, RambanBereshit 38:2Bereshit 38:7-11Bereshit 38:26About R. Moshe b. Nachman and others.

⁷ As evidence of this usage of the word "כְּנַעֲנִי" , one might point to Yeshayahu 23:8 and Mishlei 31:24.

⁸ See also while R. Meir in Bereshit Rabbah and Targum Pseudo-Jonathan who maintain that she was the daughter of Shem, whom they identify with Malkizedek, priest of Shalem. This identification is motivated by the fact that Yehuda condemns Tamar to death by burning which is not the regular penalty for adultery. According to Vayikra 21:9, though, it is the punishment for a daughter of a priest who prostitutes. From a simple sense of the verses, however, this is a difficult identification, if only because it is quite unlikely that Shem would still be alive at the time of our story.

⁹ See also SefornoBereshit 38:11Bereshit 38:26About R. Ovadyah Seforno. Cf. R. Avraham b. HaRambam who agrees that Yehuda had every intention of fulfilling his promise. In contrast to Ramban, however, R. Avraham b. HaRambam assumes that Yehuda thought his children had died due to the frailty of youth.

¹⁰ As time passed, Tamar assumed that Yehuda was reneging on his promise, because, from her perspective, Shelah was already grown up.  From Yehuda's perspective, however, his son was till a youth, not yet ready to marry.  It was thus Tamar's impatience, rather than any wrongdoing on the part of Yehuda, that led Tamar to act as she did.

¹¹ See also R. Yosef Bekhor ShorBereshit 38:11About R. Yosef Bekhor Shor.

¹² See his comments on Bavli Yevamot 108a.

¹³ See his commentsBereshit 38:7-11Bereshit 38:26About R. Moshe b. Nachman here on verse 8 and 26. See also RadakBereshit 38:1-2Bereshit 38:7Bereshit 38:26About R. David Kimchi,  R. Avraham b. HaRAmabm in thename of his gradfather,