Tamar's Plea – כִּי לֹא יִמְנָעֵנִי מִמֶּךָּ/2

Tamar's Plea

Exegetical Approaches

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Truth

Tamar was speaking the truth as there was no legal impediment to her marrying Amnon.  This position subdivides regarding the nature of Amnon and Tamar's family ties and why they were permitted to marry:

Not Legally Siblings

Amnon and Tamar were not legally siblings.

Sources:Rav in Bavli SanhedrinSanhedrin 21aAbout the Bavli, RashiShemuel II 13:1Shemuel II 13:13About R. Shelomo Yitzchaki, RadakShemuel II 13:1About R. David Kimchi, RalbagShemuel II 13:12Shemuel II Toalot 13:13About R. Levi b. Gershom, MetzudotMetzudat David Shemuel II 13:1-4About R. David Altschuler, MalbimShemuel II 13:1-6About R. Meir Leibush Weiser

Relationship to Avshalom – Avshalom and Tamar were full siblings, sharing both a mother (Ma'akhah) and father (David).  This is why she is first introduced in relationship to him rather than Amnon (לְאַבְשָׁלוֹם בֶּן דָּוִד אָחוֹת יָפָה וּשְׁמָהּ תָּמָר), and why Amnon similarly tells Yonadav, "תָּמָר אֲחוֹת אַבְשָׁלֹם אָחִי אֲנִי אֹהֵב".

Ma'akhah – According to all these sources, Ma'akhah was a beautiful captive woman¹ who bore Tamar from relations with David prior to her conversion.² As such, legally Tamar was not considered a daughter of David but rather to that of a Gentile maidservant.³

Relationship to Amnon – Though David fathered both Amnon and Tamar, since Tamar was conceived before Ma'akhah converted, she was Amnon's biological, but not halakhic, half-sister and not prohibited to him.⁴

"תָּמָר אֲחֹתִי" – Tamar is referred to as Amnon's sister throughout the story, because, despite her legal status, she was nonetheless David's daughter.

Yonadav's intentions – Malbim claims that Yonadav, knowing that Amnon could legitimately marry Tamar, had never intended that he take her by force.  He suggested that Amnon fake illness and talk to his father as a way of alerting David to Amnon's desire for Tamar, assuming that David would then suggest that they marry.  It would seem, however, that a simpler plan would have been for Amnon to simply ask forthrightly to wed Tamar.⁵

Tamar's goal – Tamar's goal in all her pleas was that Amnon not treat her as a prostitute but rather legitimately wed her.  Ralbag points out that Tamar never uses the argument that the act would be transgressing the prohibition of גילוי עריות, only "that this is not done in Israel".

Why didn't Amnon agree? Since Amnon was overcome by physical desire, he had no interest and no self control to wait to approach David. 

Amnon's hatred – Malbim suggests that Amnon had never loved Tamar, just lusted after her.  Thus as soon as his desire was satiated, he recognized that he had done an abominable act but instead of hating himself or the act itself, he projected that hatred onto Tamar.

No Blood Relationship

Sources:Attributed to R. Yosef KaraShemuel II 13:2About Attributed to R. Yosef Kara, TosafotSanhedrin 21aAbout Ba'alei HaTosafot, RidShemuel II 13:1-2About R. Yeshayah of Trani,

Relationship to Avshalom – Tamar was born from the same mother as Avshalom (Ma'akhah), but a different father, making them half-siblings.⁶

Relationship to Amnon – Tamar and Amnon were not related at all, sharing neither a father nor a mother.

"תָּמָר אֲחֹתִי" – Even though there were no blood ties between Amnon and Tamar, since Tamar grew up in the palace with all the other children of David, she was treated and referred to as a sister.

Ruse

Tamar knew that David would never approve of the marriage, but was grasping at straws hoping that her words would convince Amnon to release her.

Sources:R. Yosef ibn KaspiShemuel II 13:13About R. Yosef ibn Kaspi #2, Abarbanel

Mistake

Tamar was unaware of the law, and truly believed that David would allow the marriage.

Sources:R. Yosef ibn KaspiShemuel II 13:13About R. Yosef ibn Kaspi #1, Hoil MosheShemuel II 13About R. Moshe Yitzchak Ashkenazi

¹ This point is never mentioned in the text, but nothing necessarily refutes it either.  Since Ma'akhah is the daughter of the king of Geshur, it is possible that David took her during one of his wars against Aram. Abarbanel nonetheless questions whether David would not have had higher standards and wait until after her conversion.

² This follows Rav's opinion in Yerushalmi Makkot and Bavli Kiddushin 21b, which allows a one time sexual act before the captive woman procedures and conversion take place.  For elaboration, see Purpose of the Captive Woman Protocol.

³ Abarbanel questions this legal ruling, claiming that there should be no difference in the status of any children who were born after conversion.  Why should the fact that the child was conceived earlier matter?

⁴ Malbim suggests that the text emphasizes that Amnon was "בֶּן דָּוִד" (a fact that is already known to the reader) to highlight that he had such status while Tamar did not.  Cf. Abarbanel who adds that Avshalom, too, is introduced as "the son of David", making Tamar the only character in the opening verse who is not so labelled.  However, it is also possible that the verse highlights the brothers' positions as sons of David since this whole incident becomes significant in determining who will be heir to the throne.

⁵ In fact, Abarbanel dismisses this whole approach on the assumption that if Amnon and Tamar had really been permitted to each other, Amnon on his own would have thought to ask for Tamar in marriage.

⁶ Though these sources do not elaborate, they are likely assuming that Tamar was born to Maakhah before David married her, and Tamar was brought to the palace when David wed her mother.