And Israel loved

Joseph more than all his sons,

 because he was a son of his old age;

and he made him a fine

woolen coat.

(Bereishit 37:3)

and he made him a k'tonet passim [fine woolen coat]

– It was an excellent garment, as in the verse ukhtonet tashbetz [a

fringed tunic] (Shemot

28:4), and his brothers were envious because of it. The Sages expounded

upon this: "One should never favor one of his children over the

others" (Shabbat

10b). That coat was the first cause that led to their bodily enslavement

in Egypt

and to the eventual murder of the Ten Harugei malkhut [rabbis killed by

the Romans], for the body is the soul's coat.

Regarding the expression passim, the midrash (Bereishit Rabbah 84:8)

says that the term refers to the coat being so large it covered his two palms [pasot

yadav]. Another idea: [It was called passim] because they cast lots

of judicial execution they would kill him, for it is said, they plotted

against him to put him to death. Having sold him they cast lots to

determine who would bring the coat to their father. The lot fell upon Judah;

he was the one who said, now recognize [whether it is your son's coat

or not], and for that he was asked, Please recognize whose signet ring, [cloak, and

staff are these?] (Bereishit 38:25). When he said whether it is your son's coat

Jacob's life ended; that is why the lives of his [Judah's] sons, Er and Onan, ended

in this world, for it is said: and requites the iniquity of the fathers in

the bosom of the children who follow them (Jeremiah 32:18). Another idea: PaSIM as an

acronym for the four troubles he [Joseph] suffered: Potiphar, Sohrim

he [Jacob] transmitted the secret of the twenty-two letters to him. That is

enough. The meaning is that he dressed him in knowledge of the wisdom of the

twenty-two letters long name [of God] which he learned from Shem and Ever;

understand it.

(Rabbeinu Behayeiy ad loc)

Tamar

and Judah (Genesis: chapter 38)

Mordechai

Beck

The only

two sons of Jacob who we know with certainty whom they married are Joseph and

Judah. Both marry non-Hebrew, wives – one Canaanite, the other Egyptian. Since

the Torah does not give details about the rest of the sons, we may assume that

a similar fate awaited them. The sages say that Asnat-bat-Potifar is actually

the product of the union of Shechem ben Hamor and Dinah, who is adopted by the

Egyptians. Rashi quotes a somewhat ambiguous Talmud (Pesachim 50a) that suggests that Judah's wife might have been the daughter of a

merchant (Canaan in Hebrew) but neither

of these explanations are particularly convincing. In his gloss on this

Talmudic observation in Torah Temimah (on Genesis 38: 2), Rabbi Baruch Halevi Epstein refers to Rashi's

quoting Rabbi Nehemia on Genesis 37:35 where he states explicitly that "the

daughters" referred to in the verse are Jacob's Canaanite

daughters-in-law. This is in contrast to the pains that both Abraham/Sarah and

Isaac /Rebecca took to find suitable marriage partners for their respective

sons in the far off Haran.

Perhaps the experience at the hands of Laban had soured the desire to return to

Haran; perhaps

the idea of finding partners for ten young men was simply too unrealistic.

Either way, we are left with a fascinating fact that the ancestors of the

Jewish people took non-Hebrew wives. Perhaps the assumption was simply that in

those days the wives automatically took on the belief system and traditions of

the family into which she was marrying. It is impossible to know and the

written Torah is significantly silent about the whole affair. The story of

Tamar is no less fascinating, in that it is she – a Canaanite woman – who

demonstrates the sort of deep human sensitivity that the Torah itself

champions, while her would- be lover Judah tries to duck his

responsibilities – first to his family, then to his daughter-in-law. From the

very first Judah

seems strangely blind to what is going on around him. Perhaps the trauma of

selling off his brother Joseph – which he had suggested as a substitute for

killing him – is still upsetting him, particularly since none of the brothers

(or their wives) are able to comfort their ageing father (37:35). Or, according to Rashi, the

brothers now claim that had he – Judah – suggested returning Joseph

to their father, they would have done so. When Judah takes a wife, he takes "the

daughter of Shu'a." This wife has no name, as though he is indifferent to

his fate (as well as hers). Perhaps he is the last to take a wife – and wants

to prove that he, too, is capable of taking on such a responsibility. Either

way the marriage does not produce much happiness. His anonymous wife gives

birth to three sons – Er, Onan and Shela (strange names with little apparent

meaning, except perhaps for Onan from On meaning strength). The first

two sons Judah

gives to another foreign lady – Tamar. The Midrash HaGadol (Gen. 83:7) opines that she is a descendant of

Shem – and thus from the same root as Jacob – as well as of Melchizedek, king

of Shalem – a major spiritual figure at the time of Abraham, and who was

considered a high priest (see the essay "Melchizedek"). To emphasize

this connection, the midrash quotes the verse: "When she prostitutes

herself, the daughter of the Cohen disgraces her father…" (Genesis Rabbah

85:10).How she comes 'to

prostitute herself,' is of course part of the visible narrative. Having lost

her first husband – Er – for an unstated reason –but one that is 'bad in God's

eyes' – Tamar is offered son number two, Onan. Although Onan agrees to the

marriage, he does so reluctantly (thus echoing his own father's marriage), and 'spills

his vital seed' rather than impregnate his wife. Perhaps this reflects another

ancient tradition – namely to have two wives – one for her beauty and the other

for her fecundity. Either way Onan dies, only to give his name thereafter to

the sin of conscious masturbation, a dubious achievement.

Tamar – still

attracted to Judah's family

– is now faced with Judah's

refusal to give up his third and last son – Sheylah – for obvious reasons.

Judah's refusal is connected in the text to a part of the tradition that has

yet to be formally given – the obligation by a brother to marry his widowed

sister-in-law (yibum), hinting again that Judah is less worried by this femme

fatale causing the demise of his third son, than by his fear of breaking

an, as yet, ungiven Divine law. His suggestion to his daughter-in-law that she

wait for Sheylah to grow up is another way of postponing the evil moment, so

that she might voluntarily give up the whole idea of marrying into this family

and just disappear. In some sense she almost does. Tamar's attraction to this

family is unquenchable. If she can't have the son, she will try for the father.

As her luck would have it, Judah's

anonymous wife dies, thus leaving him free. She is even told of his whereabouts

– he has gone to Timnah (near today's Beit Guvrin in the coastal plane).

In the

source text in Genesis, Tamar goes to arrange a tryst at a place called Fetach

Eiynaim – which literally means 'Opening of the Eyes' – a crucial clue in

unravelling this enigmatic plot. The sages suggest that this is a crossroads

near the house of Abraham and thus a popular attraction – or more simply a

conspicuous place where anyone passing would have to look. at who was hanging

out there. Having divested herself of her 'widow's weeds,' Tamar now takes a

scarf of some sort as though to cover herself. At this point the rabbis are

presented with a quandary. If she is out to entice Judah, why would she cover herself?

Despite the traumas she has experienced, she remains an attractive lady.

According to the Midrash HaGadol she is very beautiful (Genesis 83:7), and presumably counts on her

physical beauty to realize the plan she has conceived. Moreover, as a prostitute

she would presumably want to expose herself as much as possible. So why would

the text appear to say that she covers herself so that Judah would not

recognise her? Here the rabbis invent a novel way of reading the text. The 'covering

up' they opine took place when she was married to Judah's sons (this is possible

linguistically since the Hebrew has no distant past tense per se). Thus they

understand the verse as saying that her modesty was such that Judah never saw

her during the time she was married and presumably living in the vicinity.

Indeed the Talmud goes so far as to say that Judah had disliked her because of

her anger (Megilla 10).

She was obviously a woman of spirit. When she stood at Fetach Eynaim,- her

beautiful face exposed, her former father-in-law would simply have not

recognised her (Megilla 10; Sota 10). Not that it would have availed her since another source has it that Judah walked

straight past her (presumably still grieving for his own wife, but also still

in an introspective mood). It was only through the intervention of the Angel of

Passion that he is prompted to look, as it is written "and he turned aside"

– a conscious and not a casual turning aside (Genesis Rabbah 85:8). At this point Tamar shows how

smart and determined she really is. Before agreeing to sleep with Judah she asks

for her payment. He offers a young goat but she prefers something more

personalised, at least until he is able to deliver the kid. He agrees to give

her his seal, his rod, and (perhaps) the strings that held his seal (or some

sort of garment, see Rashi). They sleep together and he impregnates her.

According to the Talmud she assists in the process by removing her virginal

hymen with her finger (T.Yevamot 34). Thereafter, she doffs her harlot's clothing

and returns to her widow's weeds. Judah then sends the promised kid

through a friend (perhaps he is now embarrassed and doesn't want to be seen in

her company again) but when the friend tries to locate the lady she is nowhere

to be found. No one knows of such a harlot in this place – or at least she is

not known to be among the regular ladies of the night in that neighbourhood. Judah is still

upset over not being able to fulfil his promise of a kid to his passing lady

friend. Nevertheless he feels he has done his best in searching for her, and is

prepared to let the whole incident pass (how would it look if word got out that

he was searching for a harlot?). But three months later, word gets about that

his former unmarried daughter-in-law is pregnant. This incenses him. Perhaps

family honour is at stake – although when his sons refuse to do their marital

duty there is no such response. To underline just how the patriarchal norms are

at work the Midrash tells us that a court of three (and not just Judah

as is described in the source text) – consisting of Isaac, Jacob and Judah – condemn

the lady to the stake: "Take here and burn her!" they cry in fired up

unison. (M..Tanhuma

Veyashev 17). This

really does seem to be the nadir of the drama. Instead of supporting this

twice-widowed young woman, these leaders of the generation are prepared to kill

her, on evidence of hearsay.

Perhaps

though this is merely an instinct, made on the spur of the moment – and inter

alia it softens criticism of Judah

– see who he comes from!

Tamar

luckily has kept her wits about her. When ordered to appear for her execution

by fire, she produces the three items Judah had given her as a surety – the

rod, the seal and the woven cords(?). Whoever these belongs to is the cause of

my pregnancy, she declares. It is a powerful moment for Judah. Suddenly

he 'sees' everything. "You are more righteous than I," he avers

admitting his rash behaviour presumably in public before the members of his

court.

The text

then says that "he ceases to be with her" –a strange 'reward' for the

woman who has demonstrated what real love and understanding are. Rashi quoting

the Talmud in Sota (10b) opines the

opposite thesis – that he never left her again, which would make more sense

given the depths of the revelation to which he is privy. Indeed in the very

last paragraph of the story shows them choosing at least one of the names of

their offspring together. The experience through which Judah passes may be reflected in

the names that they give their twins – Paretz and Zerach. Paretz suggests "breaking

out" – which is precisely what both the two protagonists of the story do

in the context of their immediate norms. Zerach is a cipher for light – which

is what Judah's

spiritual journey traces. From the darkness of Joseph's pit he reaches the

heights of his own self-revelation. Judah's journey has indeed been an

incredible one. From the outset he has literally not been there, alienated from

his own feelings, guilt-ridden by his actions towards Joseph, shunned by his

brothers, cold-shouldered by his father. This lack of presence continues

through his marriage, the death of his two sons and the episode with this

apparent harlot – the personification of an emotionless, uncommitted

relationship. It is only when he is confronted with what he has done – irresponsibly

impregnating a woman he has used as an object – that he achieves a degree of

self-understanding, even enlightenment. He who thought himself morally superior

to his brothers is now revealed as a thoughtless, heartless individual who has

lost his inner compass and is prey to his passions. Now he, too, is prepared to

kill – to execute in cold blood. Only some last minute revelation can stop him

in his tracks, and open him again to feelings of compassion, not only towards

Tamar but also towards himself. His heartfelt cry "You are more righteous

than I," signals his return to the world of living flesh and blood. It is

no less salutary to address the mystery that is Tamar.

Whore or

saint? Exploiter or exploited? The sages seem in little disagreement. She is

compared to the matriarch Rebecca. Both cover themselves with scarves from

their prospective husbands, and both give birth to twins (Genesis Rabbah

60:15). The midrash

might also have added that both young ladies were outward going, even

assertive, in a social milieu where such conduct might be misconstrued as

provocative. The sages also compare Tamar to Ruth. Both lose their first

husbands, attempt to get pregnant and establish the seed of Judah but in a way deemed proper,

kosher – despite the outward appearances of their actions (Zohar part 1:188). Moreover, in contrast to Zimri's

tryst with Cozbi (see essay on Pinhas) – the rabbis point to the results – Zimri's

immoral behaviour resulting in the deaths of 24,000 Israelite men, Tamar's

risky encounter producing kings and prophets.(Genesis Raba 85). Beneath the surface of the story,

seems to run another narrative, one of perception or lack of it. Tamar – the

foreign bride – suggests a certain duality about mental and physical sight. Her

presence is tangible and intangible. Now we see her, now we don't. Now she is exposed

to the naked eye, now she is covered and unrecognisable. Or not. The sages seem

to hint at both – even when she takes off her scarf, she is invisible to Judah.

In this they may be pointing to a deeper mystery of woman – when she is most hidden,

she is most revealed; when most revealed she is most hidden. In other contexts,

she might be a cipher for the revealed and hidden Torah itself. Is it

surprising that Tamar is to be the progenitor of the Hebrew Messiah?

No wonder the Talmud (Megillah 25) observes that this story is read

out in the synagogue, but not explained.

Mordechai

Beck is a Jerusalem

based artist and writer.

Reuben – Coward or Tzaddik?

But Reuben heard, and he saved him from their hand[s], and he

their hand[s], to return him to his father.

(Bereishit 37)

in

order to save him from their hand[s] – The Holy Spirit testifies that

Reuben said this in order to save him, so that he could return and pull him

out. He said: "I am the firstborn and the oldest of them all, I alone will

be blamed."

(Rashi, Bereishit

37:22)

…this is difficult to

understand: What is the basis for Rashi's assumption

that this was the reason for his wanting to save him? Perhaps he was a great tzaddik, and did not want to kill?

It may be explained

thus: Further on, in Parashat Vayehi,

in his blessings to his sons, Jacob blesses Judah who had said: What gain is

there if we kill our brother… Let us sell him…? Why did he not bless

Reuben who wanted to save Joseph completely, i.e., intending to return him to

his father? In contrast, Judah's

advice was to sell him! We must conclude that Reuben's intent was not entirely l'shem Shamayim – for

the sake of heaven. It was to prevent him from being blamed: "You are the

firstborn…"

(Siftei Hakhamim, Ibid., ibid.)

But do not lay a

hand upon him – to treat him cruelly, as is written, Wicked

deeds come from wicked men – let my hand not participate in this.

(Seforno Ibid., ibid.)

Midrashei Tzafon

From the pen of our

member, Ronen Ahituv

The Lord was with Joseph, and he was a successful man,

and he was in the house of his Egyptian master (39:2).

Joseph began to lift up his head in pride, saying, "I am

like my father Jacob of whom it was said, and the man became exceedingly

wealthy (30:43)."

The Holy One, blessed be He, told him: "You lift up your

head, there are others who will also lift up – against you," for it is

said: his master's wife lifted up her eyes (39:7).

Joseph said: "Whether I hearken to her or not, in the

end my master will know. And am I successful? I just move from one pit

to another." He read this verse as referring to him: I have greatly hoped for the Lord… And He drew me up out of the roaring pit…Praiseworthy is the man who made the Lord his trust, and did

not turn to the haughty (Psalms 40:2-5).

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