“It was at that time; Judah descended from his brothers and turned to an Adulamite man, and his name was Ḥira” (Genesis 38:1). “It was at that time; Judah descended from his brothers” – “Judah has betrayed, and an abomination has been performed…” (Malachi 2:11). [God] said to him: ‘You have denied, Judah; you have lied, Judah’ – “and an abomination has been performed in Israel” (Malachi 2:11).1Judah is portrayed as having denied and lied in that he betrayed his status as a member of Jacob’s household by marrying a Canaanite woman (Matnot Kehuna). This is in accordance with the opinion of Rabbi Neḥemya (see Bereshit Rabba 84:21). ‘Judah has become profane’ – “for Judah has profaned the holy of the Lord that He loves” (Malachi 2:11). “It was at that time.” “I will yet bring to you a dispossessor, inhabitant of Maresha; [the glory of Israel] will come as far as Adulam” (Micah 1:15) – the King and Holy One of Israel.2God will come to Adulam to punish Israel (Yefe To’ar). [Alternatively,] should the glory of Israel have “come as far as Adulam”?3In this clause the midrash interprets “the glory of Israel” to refer to Judah himself. This sentence is to be read rhetorically; was it really fitting for Judah to come to Adulam and to marry a Canaanite woman? (see Yefe To’ar). “Come as far as Adulam” – as it is written: “And turned to an Adulamite man.” “It was at that time” – Rabbi Shmuel bar Naḥman began: “For I have known the thoughts” (Jeremiah 29:11) – the tribes were engaged in the sale of Joseph, Joseph was engaged in his sackcloth and his fasting, Reuben was engaged in his sackcloth and his fasting, Jacob was engaged in his sackcloth and his fasting, Judah was engaged in taking a wife for himself, and the Holy One blessed be He was engaged in creating the light of the messianic king: “It was at that time, Judah descended from his brothers.”4Judah married the daughter of Shua, thereby establishing the family that would produce the Messiah. “Before she begins labor, she will give birth” (Isaiah 66:7) – before the first one who would enslave [Israel] was born, the ultimate redeemer was born. “It was at that time” – what is written prior to the matter? “The Medanites sold him to Egypt” (Genesis 37:36).5As the events that would lead to Israel’s enslavement in Egypt were just beginning to unfold, God was already planting the seeds of the ultimate redemption.
“It was at that time” – the verse should have said only: “Joseph was taken down to Egypt” (Genesis 39:1).6This verse, describing the sale of Joseph to Potifar in Egypt, is the direct continuation of chapter 37, which concludes with Joseph being brought down to Egypt. This narrative is interrupted by the story of Judah in chapter 38. Why, then, did it juxtapose this portion to that one? Rabbi Elazar and Rabbi Yoḥanan: Rabbi Elazar said: In order to juxtapose descent to descent.7The story of Judah’s descent is embedded within the story of Joseph’s descent to imply that Judah lost stature among his brothers due to the sale of Joseph, when they saw how much pain it caused their father (Yefe To’ar). Rabbi Yoḥanan said: In order to juxtapose “identify” (Genesis 37:32) to “identify” (Genesis 38:25).8Because Judah was responsible for the sale of Joseph, in which the brothers asked Jacob to identify Joseph’s tunic, he experienced the embarrassment of having to admit his error when Tamar asked him to identify the possessions he had left with her (Etz Yosef). Rabbi Shmuel bar Naḥman said: In order to juxtapose the incident of Tamar to the incident of Potifar’s wife. Just as this one, [Tamar, acted] for the sake of Heaven, so too, that one, [Potifar’s wife, acted] for the sake of Heaven, as Rabbi Yehoshua ben Levi said: She saw through her astrology that she was destined to bring forth a child from him, but she did not know whether it would be from her or from her daughter. That is what is written: “[The astrologers, the stargazers,] who foretell by the new moons of that which will befall you” (Isaiah 47:13). Rabbi Aivu said: [They foretell] “of that which [will befall you]” but not all that [will befall you].9They do not provide all the details. Similarly, “[They were both naked, the man and his wife,] and they were not ashamed” (Genesis 2:25), “the serpent was…cunning” (Genesis 3:1). The verse should have said only: “The Lord God made for Adam and for his wife [hide tunics, and clothed them]” (Genesis 3:21).10Why is the story of the serpent inserted in between the verse stating that Adam and Eve were naked and the verse stating that God clothed them? Rabbi Yehoshua ben Korḥa said: It is to inform you for what reason that wicked one [the serpent] accosted them; because it saw them engaged in conjugal relations, it lusted after them. Rabbi Yaakov of Kefar Ḥanin said: So as not to end with the portion of the serpent.11The verse regarding the hide tunics was placed after the incident of the serpent so as not to conclude a passage with God’s curses, given in the aftermath of the story of the serpent. Similarly, “[Now I, Nebuchadnezzar, praise, exalt, and glorify the King of heaven…] and He is able to humble those who walk in arrogance” (Daniel 4:34), “King Belshatzar” (Daniel 5:1) and “Darius the Mede” (Daniel 6:1). Where is Evil Merodakh?12The text proceeds from discussing Nebuchadnezzar to King Belshatzar and to Darius the Mede, while skipping Evil Merodakh, who reigned between Nebuchadnezzar and Belshatzar. Rabbi Elazar said: To juxtapose a wicked one to a wicked one, a tormentor to a tormentor, a conceited one to a conceited one.13Both Nebuchadnezzar and his grandson Belshatzar were wicked, tormentors, and conceited. Rabbi Shmuel bar Naḥman said: In order to juxtapose a reign that was truncated to a reign that was truncated. Similarly, “During that night, Belshatzar the Chaldean king was killed” (Daniel 5:30), “and Darius the Mede [received the kingdom]” (Daniel 6:1). Where is [the chapter beginning:] “In the third year of the reign of King Belshatzar” (Daniel 8:1)?14Why does this chapter, which is set during the reign of Belshatzar, not precede the transition in the text to the reign of Darius? Rav Huna said: So that they will not say that this is mere literature; so that everyone will know that he said it through the divine spirit.15At times, works composed with the divine spirit arrange events out of chronological order for esoteric reasons (Maharzu). The Rabbis say: In order to indicate regarding the whole book that it was stated through the divine spirit. Here too, it should have said: “Joseph was taken down to Egypt” (Genesis 39:1), but it is written: “Judah descended from his brothers.” [Judah] said [to his brothers]:16This is an additional insight into the phrase “Judah descended from his brothers” (Yefe To’ar). ‘Let us disperse ourselves, for so long as we are together, the promissory note is liable to be collected.’17Since we sinned together in the sale of Joseph, it would be fitting for the punishment to occur when we are all together (Etz Yosef). Alternatively, the promissory note refers to the prophecy to Abraham that his descendants would be oppressed in a foreign land. Judah sensed that the departure of Joseph might eventually lead to their all descending to exile. That would be more likely to occur if they were all together (Yefe To’ar). The Holy One blessed be He said to them: If ten people were implicated for robbery, can one not be apprehended for the act of them all?18I can punish each of you separately, or I can punish even just one of you for the entire episode. When they were implicated regarding the goblet, they said: “God has found [matza] the iniquity of your servants” (Genesis 44:16). Rabbi Yitzḥak said: The creditor has found the opportunity to collect on his promissory note. Rabbi Levi said: Like this one who empties [mematze] the barrel and leaves it with only its dregs.19God is punishing us for the sin in its entirety, to the last drop. The Rabbis say:20The Rabbis say another reason for the juxtaposition of the story of Judah descending from his brothers and marrying, to the story of the sale of Joseph. [Judah said:] ‘Come and let us provide for ourselves. In the past, he [Jacob] would have felt obligated to arrange for us to marry wives, but now he is preoccupied with his sackcloth and fasting. It is not right that he should engage in [arranging for us to marry wives.’ They said to Judah: ‘Are you not the leader of us all? You arise and provide for yourself.’ Immediately, “Judah descended” – it is a descent for him that he married a gentile woman. It is a descent for him that he buried his wife and his sons.
Rabbi Yehuda bar Simon and Rabbi Ḥanin in the name of Rabbi Yoḥanan: Anyone who begins a mitzva and does not complete it, buries his wife and his children. From whom do you derive this? It is from Judah. “Judah said to his brothers: What profit is it [if we kill our brother and conceal his blood?]” (Genesis 37:26). He should have borne him on his shoulder to his father. What did it cause for him? He buried his wife and his children. Rav Huna in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili: Anyone who begins a mitzva and does not complete it, but another comes and completes it, it is attributed to the second one. That is what is written: “Joseph’s bones, which the children of Israel took up” (Joshua 24:32). Did Moses not take them up, as it is stated: “Moses took Joseph’s bones with him” (Exodus 13:19)? But since it was decreed upon him that he would not enter the land, and these [the children of Israel] tended to them, it is therefore attributed to them. “Joseph’s bones…” (Joshua 24:32) – they analogize it; to what is the matter comparable? To robbers who entered a certain wine cellar. They took a particular jug and drank. The owner of the cellar peered at them. He said to them: ‘May it be pleasant for you, may it be enjoyable for you, may it be sweet for you. You drank the wine, restore the jug to its place.’ So, the Holy One blessed be He said to the tribes: ‘You sold Joseph. Restore his bones to their place.’ Another matter: Joseph said to them: ‘To the place from which you abducted me, return me’ – “are your brothers not herding in Shekhem?” (Genesis 37:13).21This proves that the sale of Joseph took place in or around Shekhem. That is what the children of Israel did: “Joseph’s bones, which the children of Israel took up from Egypt, they buried in Shekhem” (Joshua 24:32).
“And turned to an Adulamite man, and his name was Ḥira” – the Rabbis say: Ḥira is Ḥiram who was in the days of David, as it is stated: “For Ḥiram had been David’s friend all the days” (I Kings 5:15) – this man was accustomed to being a friend of this tribe. Rabbi Yehuda ben Rabbi Simon said: Ḥiram was someone else. According to the opinion of the Rabbis, he lived close to one thousand two hundred years; according to the opinion of Rabbi Yehuda [ben Rabbi Simon], he lived close to five hundred years.22Both opinions agree that Hiram was the prince of Tyre who was addressed by the prophet Ezekiel (Ezekiel 28:2) almost five hundred years after the time of David (see Yalkut Shimoni, Va’era 180) The debate is whether Ḥiram was also the same person as the Ḥira in the time of Judah, five hundred or so years before David. “There Judah saw the daughter of a certain Canaanite whose name was Shua, and he married her and cohabited with her” (Genesis 38:2). “There Judah saw the daughter of a certain Canaanite whose name was Shua” – the daughter23The Hebrew text has the word son, rather than daughter, but many suggest that the text should say daughter (see, e.g., Etz Yosef). of a merchant,24This opinion interprets kenaani, generally translated as Canaanite, to mean merchant, which is in fact how the term is used in some places in Bible (see, e.g., Isaiah 23:8). Accordingly, Judah followed the family tradition of not marrying Canaanites. the shining light of his place. “She conceived, and she bore a son; he called his name Er” (Genesis 38:3). “She conceived, and she bore a son; he25Although the most common text of the midrash says “she”, the actual text of the verse is “he”. called his name Er” – as he was discharged [shehuar] from the world. “She conceived again, and bore a son; she called his name Onan. She continued and bore a son again, and called his name Shela; and he was in Keziv when she bore him” (Genesis 38:4–5). “She conceived again…Onan” – as he brought acute mourning [anina] upon himself. “She conceived again.… Shela” – as he initiated a genealogy [shenishtalshel] in the world.26This translation is based on a variant reading, “in the world [baolam],”instead of “from the world [min haolam].” “She continued…again…Keziv” – Poskat,27This is the Aramaic name for Keziv. the name of a place. “Er, Judah’s firstborn, was wicked in the eyes of the Lord, and the Lord put him to death” (Genesis 38:7). “Er, Judah’s firstborn, was wicked in the eyes of the Lord” – he would plow in the gardens and discharge in the waste.28This is a euphemism for the fact that he would begin intercourse with his wife but then withdraw before discharging the semen so as to avoid impregnating her.
“Judah said to Onan: Consort with your brother’s wife, and consummate levirate marriage with her, and establish offspring for your brother” (Genesis 38:8). “Judah said to Onan…” – Judah was the first to initiate the mitzva of levirate marriage. It is taught: Any matter that was in the category of permitted, became prohibited, and then became permitted again, it does not return to its initial permitted state, but rather, to a second permitted state. A yevama,29A yevama is a woman whose husband died without children. She is tied in a levirate bond to his brother, who is called the yavam. because she was in the category of permitted, became prohibited, and was then permitted,30Before she married, she was permitted to marry the brother of her eventual husband. Once she married, she became forbidden to her husband’s brother. When her husband died, she became permitted to him once again. does she, perhaps, return to her initial permitted state? The verse states: “Her husband’s brother shall consort with her” (Deuteronomy 25:5) – mitzva.31This view accords with that of Abba Shaul (Yevamot 39b), who holds that levirate marriage may be performed only if the intent in doing so is to perform the mitzva, and not if the intent is simply because they would like to be married. This is different from the permitted status of the yevama to her eventual yavam before she had been married. At that time they could have married for any reason they wanted (Yefe To’ar). Rabbi Yosei bar Ḥalafta entered into levirate marriage with his brother’s wife. He engaged in relations five times,32He had five brothers who died without children. He did not remain married to these women, but after he fulfilled the mitzva he divorced them. he engaged in relations through a sheet,33This was in order to minimize his pleasure, so he would ensure that the act was purely for the sake of the mitzva. and planted five saplings in Israel.34Five sons were born from these acts of levirate marriage. Who were they? Rabbi Yishmael ben Rabbi Yosei, Rabbi Elazar ben Rabbi Yosei, Rabbi Menaḥem ben Rabbi Yosei, Rabbi Ḥalafta ben Rabbi Yosei, and Rabbi Avdimos ben Rabbi Yosei. He had red eyes and resembled his mother.35Rabbi Avdimos had red eyes, as did his mother. This was considered unattractive, and underscores that Rabbi Yosei was interested only in fulfilling the mitzva of levirate marriage, and therefore he did so even in this case, where the woman was not attractive. “Onan knew that the offspring would not be his, and it was when he consorted with his brother’s wife, that he spilled on the ground, so as not to give offspring for his brother” (Genesis 38:9). “Onan knew” – he would penetrate inside but spill outside. “Judah said to Tamar, his daughter-in-law: Remain a widow in your father’s house, until Shela my son matures; for he said: Lest he too die, like his brothers. Tamar went and lived in her father’s house” (Genesis 38:11). “Judah said to Tamar, his daughter-in-law” – Rabbi Elazar said: Although there is no divination, there is a portent – “lest he too die, like his brothers.” The Rabbis say: [With regard to a] house, baby, and wife,36When a person builds a house, has a child, or marries, and then experiences a period of good or bad fortune, the experience can be seen as a portent for that fortune continuing. Viewing it in this way would not violate the prohibition against divination. although there is no divination, there is a portent.
“The days accumulated, and the daughter of Shua, wife of Judah, died, and Judah was comforted, and went up to his sheepshearers, he and Ḥira, his friend the Adulamite, to Timna” (Genesis 38:12). “The days accumulated, and the daughter of Shua, wife of Judah, died.” “The days accumulated” – twelve months. “Up to his sheepshearers” – every place that shearing is stated, it makes an impression. We found likewise regarding Naval, Laban, and Avshalom.37Each of these biblical characters is recorded as having gone to shear his sheep (I Samuel 25:2; Genesis 31:19; II Samuel 13:23). In each case, this preceded a significantly negative event. Some explain that the shearing would accompanied by celebration, and these celebrations led to negative consequences (see Maharzu). “It was told to Tamar, saying: Behold, your father-in-law is going up to Timna to shear his sheep” (Genesis 38:13). “It was told to Tamar, saying…” – Rav said: There are two Timnas, one of Judah and one of Samson.38“Samson went down to Timna, and he saw a woman in Timna of the daughters of the Philistines” (Judges 14:1). Why does it mention in its regard ascent and descent? It was an ascent for Judah because he was producing kings, and a descent for Samson because he was marrying a gentile woman. Rabbi Simon said: There is one Timna. Why does it mention ascent and descent in its regard? Rabbi Aivu ben Agri said: It is like that Beit Maon – one ascends to it from Tiberias and descends to it from Kefar Shuvti.
“She removed the garments of her widowhood from upon her; she covered herself with a veil, and she wrapped herself, and she sat at Petaḥ Einayim, which is on the road to Timna, for she saw that Shela had matured, and she had not been given to him as a wife” (Genesis 38:14). “She removed the garments of her widowhood from upon her; she covered herself with a veil” – there were two who covered themselves with a veil, Tamar and Rebecca, and both of them bore twins. Rebecca – “she took the veil and covered herself” (Genesis 24:65); Tamar – “she covered herself with a veil, and she wrapped herself.” “She sat at Petaḥ Einayim” – Rabbi Ami said: We reviewed the entire Bible, and we did not find a place whose name is Petaḥ Einayim. What is petaḥ einayim? It teaches that she directed her glance to the entrance [petaḥ] to which all eyes [einayim] are directed.39This is a reference to the gates of prayer. She said: May it be Your will, Lord my God, that I will not emerge from this house empty-handed. Alternatively, “at Petaḥ Einayim” – it teaches that she opened his eyes [shepateḥa lo et haayin]40She removed his hesitations. by saying to him: ‘I am ritually pure, and I am unmarried.’
“Judah saw her and thought her to be a harlot, because she covered her face” (Genesis 38:15). “Judah saw her” – Rabbi Ḥiyya bar Zavda said: A person must be very careful regarding his wife’s sister and his female relatives, that he not stumble with one of them. From whom do you derive it? From Judah – “Judah saw her…” Why? It is “because she covered her face” while she was still in her father-in-law’s house.41Yehuda did not recognize Tamar because she had always kept her face covered in his house. This was a sign of modesty, which should be emulated (Yefe To’ar). Alternatively, the midrash is saying one should take care to recognize his female relatives. Yehuda did not recognize Tamar because she had always kept her face covered in his house, and that is why he mistook her for a harlot (Etz Yosef). “He turned to her by the road, and he said: Please, let me consort with you, for he did not know that she was his daughter-in-law. She said: What will you give me that you would consort with me” (Genesis 38:16)? Another matter: “Judah saw her” – he did not pay attention to her. When she covered her face, he said: Were she a harlot, would she have covered her face?42Originally, when Judah saw her from a distance, he took her to be a harlot, and therefore was going to distance himself from her. But then she covered her face, leading Judah to believe she was not a harlot, and he did not distance himself from her. Rabbi Yoḥanan said: He sought to pass, but the Holy One blessed be He dispatched to him the angel that is responsible for desire. He said to him: ‘Judah, where are you going? From where will kings be produced, from where will the prominent ones be produced?’ “He turned to her by the road” – despite himself, against his will.
“He said: What is the collateral that I should give you? She said: Your signet, and your belt, and your staff that is in your hand. He gave them to her and consorted with her, and she conceived by him” (Genesis 38:18). “What is the collateral that I should give…” – Rabbi Ḥuneya said: The divine spirit flashed in her. “Your signet [ḥotamekha]” – this is kingship, just as it says: “Set me as a seal [khaḥotam] upon your heart” (Song of Songs 8:6);43This verse is taken as an allusion to the kingship (see Shir HaShirim Rabba 8:6:2; Nezer HaKodesh, based on Zohar). “for if Konya, son of Yehoyakim king of Judah, would be a signet ring [ḥotam] upon My right hand” (Jeremiah 22:24). “And your belt [uftilekha]” – this is the Sanhedrin, which is identifiable by a thread, just as it says: “a thread of sky-blue wool” (Exodus 39:31).44The members of the Sanhedrin would always be wearing a tallit with sky-blue ritual fringes (Matnot Kehuna). Alternatively, they would wear special clothing as a sign of honor (see Rabbi David Luria; Rashash). “And your staff” – this is the messianic king, just as it says: “A staff will emerge from the stump of Yishai” (Isaiah 11:1); “the Lord will send your staff of strength from Zion” (Psalms 110:2). “He gave them to her…and she conceived by him” – mighty like him and righteous like him. “Judah sent the goat kid in the hand of his friend the Adulamite, to take the collateral from the woman, but he did not find her” (Genesis 38:20). “Judah sent…” – Yehuda bar Naḥman in the name of Reish Lakish: “Playing [mesaḥeket] in the world of His earth” (Proverbs 8:31), “playing [mesaḥeket] before Him at all times” (Proverbs 8:30). This is the Torah, which makes a mockery [mesaḥeket] of people.45People who seek to avoid the Torah’s judgment. The Holy One blessed be He said to Judah: ‘You deceived your father with a goat kid; as you live, Tamar will deceive you with a goat kid.’
“It was about three months later that it was told to Judah, saying: Tamar your daughter-in-law acted as a harlot; moreover, behold, she conceived through harlotry. Judah said: Take her out, and she shall be burned” (Genesis 38:24). Sumekhos says in the name of Rabbi Meir: From where is it derived that the fetus is not noticeable in the woman’s womb until three months? From here: “It was about three months later.” Rav Huna in the name of Rabbi Yosei: Not at the end of three full months, but rather, most of the first, most of the last, and the entire middle one, and ultimately it is not three full ones.46If a woman conceived toward the beginning of the calendar month, her fetus will be noticeable after the remainder of that month, the entire following month, and the majority of the month after that have passed, even though that is not three full months. This is derived from the phrase “it was about three months later.” “Moreover, behold, she conceived through harlotry” – it teaches that she would pat her belly and say: I am pregnant with kings; I am pregnant with redeemers.47The phrase “moreover, behold, she conceived through harlotry” is understood to imply that she was not embarrassed that she had conceived; on the contrary, she was proud, even though onlookers assumed that it had occurred through harlotry (Yefe To’ar). “Take her out and she shall be burned” – Efrayim the cucumber seller [makshaa],48Cucumbers are kishuim; alternatively, makshaa refers to one who poses many questions [kushyot]. student of Rabbi Meir, said in the name of Rabbi Meir: Tamar was the daughter of Shem, as it is written: “The daughter of a man who is a priest, [if she shall profane herself by acting as a harlot…she shall be burned in fire]” (Leviticus 21:9); that is why [Judah said]: “Take her out, and she shall be burned.”49Shem is identified by the Sages (see Nedarim 32b) as Malkitzedek, of whom the verse states that “he was a priest to God, the Most High” (Genesis 14:18). Consequently, if a daughter of Shem had committed adultery, she would have incurred the punishment of burning.
“She was taken out, and she sent to her father-in-law, saying: By the man to whom these belong I am with child. She said: Identify, please, whose signet, and belt, and staff these are” (Genesis 38:25). “She was taken out [mutzet]…” – Rabbi Yudan said: [It may be derived] from here that [Judah’s items] were lost, and the Holy One blessed be He provided [himtzi] her with others in their place, just as it says: “Or found [matza] a lost item…” (Leviticus 5:22). Rav Huna said: “She was taken out” – he and she should be taken out.50This is expounded from the fact that “she [hi]” is spelled heh vav alef, which can also be read “he [hu].” The point is that just as she would ostensibly be killed for her violation, so would the man with whom she had committed adultery. “She sent to her father-in-law, saying…[identify, please [haker na]…]” – he sought to deny it. She said to him: ‘Acknowledge now [haker na] your Creator; they belong to you and your Creator.’51This is because the items had been miraculously recreated after they were lost, as explained above (Yefe To’ar). “Identify, please, whose signet” – Rabbi Yoḥanan said: The Holy One blessed be He said to Judah: ‘You said to your father: “Identify, please” (Genesis 37:32); as you live, Tamar will say to you: “Identify, please.”’
“Judah identified them, and said: She is more righteous than I, because indeed, I did not give her to Shela my son. And he was not intimate with her anymore” (Genesis 38:26). “Judah identified…” – Rabbi Yirmeya in the name of Rabbi Shmuel bar Rav Yitzḥak: The divine spirit appeared in three places: In the court of Shem, in the court of Samuel, and in the court of Solomon. In the court of Shem – “Judah identified them, and said: She is more righteous than I [mimeni].” What is mimeni? Rabbi Yirmeya in the name of Rabbi Yitzḥak: The Holy One blessed be He said: ‘You will attest to what is revealed, and I attest to what is concealed.’52Judah could attest that he had been with Tamar, but he could not attest to the fact that no one else had been with her and that she had conceived from him. A Divine Voice therefore emerged and confirmed that which was concealed, namely that she had conceived from Judah and had not been intimate with anyone else. The word mimeni, which can also mean “from me,” is interpreted to mean that Tamar’s full exoneration was achieved with assistance from the Divine Voice, or that God announced that all of these events were “from Me,” meaning guided by Divine providence (see Kohelet Rabba 10:16). In the court of Solomon – “she is his mother” (I Kings 3:27). Who said? Rabbi Shmuel said: A Divine Voice was shouting and saying: ‘She is certainly his mother!’ In the court of Samuel: “Here I am; testify against me.… He said… The Lord is witness for you, [and His anointed is witness this day, that you did not find anything in my hand.] They said: He is witness” (I Samuel 12:3–5). A Divine Voice emerged and said: “He is witness.”53God testified that Samuel had never taken anything from the people. What does it say regarding Eli’s sons? “The sin of the lads was [very] great…” (I Samuel 2:17), and it is written: “That they would lie with the women who would assemble…” (I Samuel 2:22). Is it possible that it is so, that the sons of that righteous one would perform that act? Say now that because they would delay the bird offerings in Shilo and they thereby kept [the women] out of their houses for one night, the verse ascribes to them as though they had relations with them.54A woman who gives birth is required to bring two birds as offerings. The sons of Eli were slow in sacrificing the various offerings that were brought to the Tabernacle. This caused the women to remain in Shilo overnight and to be delayed in returning home to their husbands, and the verse describes this as though the sons of Eli would lie with the women. Similarly, “his sons did not follow his ways, and they turned to bribes” (I Samuel 8:3) – is it possible that the sons of the righteous Samuel would perform that act? Rabbi Berekhya said: A caravan would pass in Beersheba, and they would forsake the needs of the public and engage in their own business. Because of that action, the verse ascribed to them as though they took bribes. Similarly, “she sat at Petaḥ Einayim” (Genesis 38:14), as it is written above.55Above (section 7) it was written that she did not actually act as a harlot as indicated by the plain meaning of the verse.
“It was at the time of her giving birth, and, behold, there were twins in her womb” (Genesis 38:27). “It was at the time of her giving birth” – here they were incomplete, but elsewhere they were complete.56Regarding Rebecca’s birth of Jacob and Esau it is written: “Her days to give birth were complete” (Genesis 25:24). “Behold there were twins [teomim] in her womb” – teomim is written complete, as here they were both righteous. Elsewhere tomim (Genesis 25:24)is written, incomplete, as one was righteous and one was wicked.57Regarding the birth of Jacob and Esau, the word for twins is written without an alef, so that it is read tomim rather than teomim. This is because only Jacob was righteous. “It was as she was giving birth, one extended a hand; the midwife took and bound upon his hand a crimson thread, saying: This one emerged first” (Genesis 38:28). “It was as she was giving birth, one extended a hand” – Rava bar Rav Ḥisda said: There are three who are believed immediately, and these are: The midwife, the caravan, and a woman who attests to the purity of another woman. Midwife – as it is written: “The midwife took and bound upon his hand a crimson thread, saying: This one emerged first.” Caravan – as Rabbi Simon brother of Rabbi Yehuda bar Zavdi said in the name of Rav: A child, as long as he is cast in the street, his father and mother can testify in his regard. When he is gathered from the street, he requires two witnesses.58If a young child is abandoned in the street, and adults come and claim to be his parents who were passing by in a caravan and lost their child, they are believed. But if the child has already been taken in from the street, testimony is required to establish the relationship between the child and individuals who claim to be his parents. See also Kiddushin 73b. And a woman who attests to the purity of another woman – as we learned: If three women were sleeping in one bed and there was blood under one of them, they are all impure. If one of them examined herself and found blood, she alone is impure. Rava said: Provided that it is within twenty-four hours.
“It was as he retracted his hand, and behold, his brother emerged; and she said: What breach have you breached for yourself? He called his name Peretz” (Genesis 38:29). “It was as he retracted his hand…[What breach have you breached [paretz] for yourself? He called his name Peretz]” – the one who will be ascendant over all the mighty [haparitzim] will be produced from you.59This is derived from the double usage of the term breach [peretz] in the verse (Etz Yosef). “The one who breaks through [haporetz] has ascended before them…” (Micah 2:13). Rabbi [Yehuda HaNasi] said in the name of the Rabbis: All the mighty [haporetzim] will be produced from you, as it is stated: “The one who breaks through [haporetz] has ascended before them.” “Then his brother, on whose hand was the crimson thread, emerged; he called his name Zeraḥ” (Genesis 38:30). “Then his brother, [on whose hand was the crimson thread,] emerged” – numerous usages of “hand” are written here.60The reference is to verses 28–30. The word hand could have been skipped in verses 29 and 30 without impinging on the meaning of the verse (Etz Yosef). Rabbi Yudan and Rav Huna: Rabbi Yudan said: Four, corresponding to the four proscriptions to which he was destined to extend his hand.61In four instances, the Israelites fought a war in which the possessions of the enemy were proscribed, such that no Israelites were permitted to take the spoils of war. Akhan, descended from Zeraḥ, took from the spoils of Jericho nonetheless (Joshua, chap. 7), and the midrash asserts that descendants of Zeraḥ did so in the other instances as well. These are: The proscription of Amalek, the proscription of Siḥon and Og, the proscription of Jericho, and the proscription of the Canaanites . Rav Huna said: Corresponding to the four items that he was destined to take from the proscription. That is what is written: “I saw among the spoils a fine mantle from Shinar, [and two hundred shekels of silver, and one wedge of gold, weighing fifty shekels]” (Joshua 7:21).62Although these are only three items, Maharzu (based on Pirkei deRabbi Eliezer chap. 38) adds that these items were ornaments for an idol, and Akhan took the idol as well, which was the fourth item. Rav Huna said: [The fine mantle] was a Babylonian garment of purple wool. What is Babylon doing here?63Garments of purple wool were royal garments. Why was there a Babylonian royal garment in Jericho? Rabbi Shimon ben Yoḥai taught: Any king or ruler who did not have dominion in the Land [of Israel] would say: I am not worth anything. The king of Babylon’s viceroy lived in Jericho. [The viceroy] would send him dates, and he would send [the viceroy] gifts.
וַיְהִי בָּעֵת הַהִוא וַיֵּרֶד יְהוּדָה מֵאֵת אֶחָיו (בראשית לח, א), (מלאכי ב, יא): בָּגְדָה יְהוּדָה וְתוֹעֵבָה נֶעֶשְׂתָה וגו', אֲמַר לֵיהּ כָּפַרְתְּ יְהוּדָה שְׁקַרְתְּ יְהוּדָה, וְתוֹעֵבָה נֶעֶשְׂתָה בְּיִשְׂרָאֵל, יְהוּדָה נַעֲשָׂה חֻלִּין, (מלאכי ב, יא): כִּי חִלֵּל יְהוּדָה קֹדֶשׁ ה' אֲשֶׁר אָהֵב. וַיְהִי בָּעֵת הַהִיא, (מיכה א, טו): עֹד הַיֹּרֵשׁ אָבִיא לָךְ יוֹשֶׁבֶת מָרֵשָׁה עַד עֲדֻלָּם יָבוֹא, מַלְכָּן וּקְדוֹשָׁן שֶׁל יִשְׂרָאֵל, עַד עֲדֻלָּם יָבוֹא כְּבוֹדָן שֶׁל יִשְׂרָאֵל, עַד עֲדֻלָּם יָבוֹא, דִּכְתִיב (בראשית לח, א): וַיֵּט עַד אִישׁ עֲדֻלָּמִי. וַיְהִי בָּעֵת הַהִוא, רַבִּי שְׁמוּאֵל בַּר נַחְמָן פָּתַח (ירמיה כט, יא): כִּי אָנֹכִי יָדַעְתִּי אֶת הַמַּחֲשָׁבֹת, שְׁבָטִים הָיוּ עֲסוּקִין בִּמְכִירָתוֹ שֶׁל יוֹסֵף, וְיוֹסֵף הָיָה עָסוּק בְּשַׂקּוֹ וּבְתַעֲנִיתוֹ, רְאוּבֵן הָיָה עָסוּק בְּשַׂקּוֹ וְתַעֲנִיתוֹ, וְיַעֲקֹב הָיָה עָסוּק בְּשַׂקּוֹ וּבְתַעֲנִיתוֹ, וִיהוּדָה הָיָה עָסוּק לִקַּח לוֹ אִשָּׁה, וְהַקָּדוֹשׁ בָּרוּךְ הוּא הָיָה עוֹסֵק בּוֹרֵא אוֹרוֹ שֶׁל מֶלֶךְ הַמָּשִׁיחַ, וַיְהִי בָּעֵת הַהִיא וַיֵּרֶד יְהוּדָה. (ישעיה סו, ז): בְּטֶרֶם תָּחִיל יָלָדָה, קֹדֶם שֶׁלֹא נוֹלַד מְשַׁעְבֵּד הָרִאשׁוֹן נוֹלַד גּוֹאֵל הָאַחֲרוֹן, וַיְהִי בָּעֵת הַהִוא, מַה כְּתִיב לְמַעְלָה מִן הָעִנְיָן, וְהַמְּדָנִים מָכְרוּ אֹתוֹ אֶל מִצְרַיִם.
“It was at that time; Judah descended from his brothers and turned to an Adulamite man, and his name was Ḥira” (Genesis 38:1).
“It was at that time; Judah descended from his brothers” – “Judah has betrayed, and an abomination has been performed…” (Malachi 2:11). [God] said to him: ‘You have denied, Judah; you have lied, Judah’ – “and an abomination has been performed in Israel” (Malachi 2:11).1Judah is portrayed as having denied and lied in that he betrayed his status as a member of Jacob’s household by marrying a Canaanite woman (Matnot Kehuna). This is in accordance with the opinion of Rabbi Neḥemya (see Bereshit Rabba 84:21). ‘Judah has become profane’ – “for Judah has profaned the holy of the Lord that He loves” (Malachi 2:11).
“It was at that time.” “I will yet bring to you a dispossessor, inhabitant of Maresha; [the glory of Israel] will come as far as Adulam” (Micah 1:15) – the King and Holy One of Israel.2God will come to Adulam to punish Israel (Yefe To’ar). [Alternatively,] should the glory of Israel have “come as far as Adulam”?3In this clause the midrash interprets “the glory of Israel” to refer to Judah himself. This sentence is to be read rhetorically; was it really fitting for Judah to come to Adulam and to marry a Canaanite woman? (see Yefe To’ar). “Come as far as Adulam” – as it is written: “And turned to an Adulamite man.”
“It was at that time” – Rabbi Shmuel bar Naḥman began: “For I have known the thoughts” (Jeremiah 29:11) – the tribes were engaged in the sale of Joseph, Joseph was engaged in his sackcloth and his fasting, Reuben was engaged in his sackcloth and his fasting, Jacob was engaged in his sackcloth and his fasting, Judah was engaged in taking a wife for himself, and the Holy One blessed be He was engaged in creating the light of the messianic king: “It was at that time, Judah descended from his brothers.”4Judah married the daughter of Shua, thereby establishing the family that would produce the Messiah.
“Before she begins labor, she will give birth” (Isaiah 66:7) – before the first one who would enslave [Israel] was born, the ultimate redeemer was born. “It was at that time” – what is written prior to the matter? “The Medanites sold him to Egypt” (Genesis 37:36).5As the events that would lead to Israel’s enslavement in Egypt were just beginning to unfold, God was already planting the seeds of the ultimate redemption.
וַיְהִי בָּעֵת הַהִוא, וְלֹא הָיָה צָרִיךְ קְרָיָה לְמֵימַר אֶלָּא (בראשית לט, א): וְיוֹסֵף הוּרַד מִצְרָיְמָה, וּמִפְּנֵי מָה הִסְמִיךְ פָּרָשָׁה זוֹ לָזוֹ, רַבִּי אֶלְעָזָר וְרַבִּי יוֹחָנָן, רַבִּי אֶלְעָזָר אָמַר כְּדֵי לִסְמֹךְ יְרִידָה לִירִידָה. רַבִּי יוֹחָנָן אָמַר כְּדֵי לִסְמֹךְ הַכֶּר לְהַכֶּר. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר כְּדֵי לִסְמֹךְ מַעֲשֵׂה תָּמָר לְמַעֲשֵׂה אִשְׁתּוֹ שֶׁל פּוֹטִיפַר, מַה זּוֹ לְשֵׁם שָׁמַיִם אַף זוֹ לְשֵׁם שָׁמַיִם, דְּאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי רוֹאָה הָיְתָה בְּאַסְטְרוֹלוֹגִין שֶׁלָּהּ שֶׁהִיא עֲתִידָה לְהַעֲמִיד מִמֶּנּוּ בֵּן, וְלֹא הָיְתָה יוֹדַעַת אִם מִמֶּנָּהּ אִם מִבִּתָּהּ, הֲדָא הוּא דִכְתִיב (ישעיה מז, יג): מוֹדִיעִים לֶחֳדָשִׁים מֵאֲשֶׁר יָבֹאוּ עָלָיִךְ. רַבִּי אַיְּבוּ אָמַר מֵאֲשֶׁר וְלֹא כָּל אֲשֶׁר, וְדִכְוָתָהּ (בראשית ב, כה): וְלֹא יִתְבּשָׁשׁוּ, (בראשית ג, א): וְהַנָּחָשׁ הָיָה עָרוּם, לֹא הָיָה צָרִיךְ קְרָא לְמֵימַר אֶלָּא (בראשית ג, כא): וַיַּעַשׂ ה' לְאָדָם וּלְאִשְׁתּוֹ וגו', רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה אָמַר לְהוֹדִיעֲךָ מֵאֵיזֶה חֵטְא קָפַץ עֲלֵיהֶם אוֹתוֹ רָשָׁע, מִתּוֹךְ שֶׁרָאָה אוֹתָן מִתְעַסְּקִין בְּדֶרֶךְ אֶרֶץ נִתְאַוָּה לָהֶם. אָמַר רַבִּי יַעֲקֹב דִּכְפַר חָנִין, שֶׁלֹא לְהַפְסִיק בְּפָרָשָׁתוֹ שֶׁל נָחָשׁ, וְדִכְוָתָהּ (דניאל ד, לד): וְדִי מַהְלְכִין בְּגֵוָה יָכִל לְהַשְׁפָּלָה, (דניאל ה, א): בֵּלְשַׁאצַּר מַלְכָּא, (דניאל ו, א): וְדָרְיָוֶשׁ מָדָאָה, וְהֵיכָן הוּא אֱוִיל מְרוֹדָךְ, רַבִּי אֶלְעָזָר אָמַר כְּדֵי לִסְמֹךְ רָשָׁע אֶל רָשָׁע, קוֹצֵץ לְקוֹצֵץ, גֵּיוְתָן לְגֵיוְתָן. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר כְּדֵי לִסְמֹךְ הֶפְסֵק מַלְכוּת לְהֶפְסֵק מַלְכוּת. וְדִכְוָתָהּ (דניאל ה, ל): בֵּהּ בְּלֵילְיָא קְטִיל בֵּלְאשַׁצַּר מַלְכָּא כַשְׂדָּאָה (דניאל ו, א): וְדָרְיָוֶשׁ מָדָאָה וגו', וְהָן הוּא (דניאל ח, א): בִּשְׁנַת שָׁלשׁ לְמַלְכוּת בֵּלְשַׁצַּר הַמֶּלֶךְ, רַב הוּנָא אָמַר שֶׁלֹא יֹאמְרוּ דִּבְרֵי פִּיּוּטִין הֵם, כְּדֵי שֶׁיֵּדְעוּ הַכֹּל שֶׁאֲמָרוֹ בְּרוּחַ הַקֹּדֶשׁ. רַבָּנָן אָמְרֵי כְּדֵי לְסָרֵג עַל הַסֵּפֶר כֻּלּוֹ שֶׁאֲמָרוֹ בְּרוּחַ הַקֹּדֶשׁ, אַף הָכָא נָמֵי מִתְבָּעֵי מֵימַר וְיוֹסֵף הוּרַד מִצְרַיְמָה, וּכְתִיב וַיֵּרֶד יְהוּדָה מֵאֵת אֶחָיו, אָמַר בּוֹאוּ וּנְפַזֵּר עַצְמֵנוּ, שֶׁכָּל זְמַן שֶׁאָנוּ מְכֻנָּסִין הַשְּׁטָר מָצוּי לְהִגָּבוֹת, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא עֲשָׂרָה בְּנֵי אָדָם שֶׁנִּמְצְאוּ בִּגְנֵבָה אֵין אֶחָד נִתְּפַס עַל יְדֵי כֻלָּם, וְכֵיוָן שֶׁנִּמְצְאוּ בַּגָּבִיעַ, אָמְרוּ (בראשית מד, טז): הָאֱלֹהִים מָצָא אֶת עֲוֹן עֲבָדֶיךָ, אָמַר רַבִּי יִצְחָק מָצָא בַּעַל חוֹב מָקוֹם לִגְבּוֹת שְׁטַר חוֹבוֹ. אָמַר רַבִּי לֵוִי כָּזֶה שֶׁהוּא מְמַצֶּה אֶת הֶחָבִית וּמַעֲמִיד אוֹתָהּ עַל שְׁמָרֶיהָ. רַבָּנָן אָמְרֵי בּוֹאוּ וּנְפַרְנֵס עַצְמֵנוּ, לְשֶׁעָבַר הָיָה זָקוּק לְהַשִּׂיאֵנוּ נָשִׁים, וְעַכְשָׁיו הוּא עָסוּק בְּשַׂקּוֹ וּבְתַעֲנִיתוֹ, אֵינוֹ בְּדִין שֶׁיְהֵא עָסוּק לְהַשִּׂיאֵנוּ נָשִׁים. אָמְרוּ לוֹ לִיהוּדָה וְלֹא אַתְּ הוּא הָרֹאשׁ שֶׁל כֻּלָּנוּ, עֲמֹד אַתָּה וּפַרְנֵס אֶת עַצְמֶךָ, מִיָּד וַיֵּרֶד יְהוּדָה, יְרִידָה הִיא לוֹ שֶׁנָּשָׂא לְגוֹיָה, יְרִידָה הִיא לוֹ שֶׁקָּבַר אֶת אִשְׁתּוֹ וּבָנָיו.
“It was at that time” – the verse should have said only: “Joseph was taken down to Egypt” (Genesis 39:1).6This verse, describing the sale of Joseph to Potifar in Egypt, is the direct continuation of chapter 37, which concludes with Joseph being brought down to Egypt. This narrative is interrupted by the story of Judah in chapter 38. Why, then, did it juxtapose this portion to that one? Rabbi Elazar and Rabbi Yoḥanan: Rabbi Elazar said: In order to juxtapose descent to descent.7The story of Judah’s descent is embedded within the story of Joseph’s descent to imply that Judah lost stature among his brothers due to the sale of Joseph, when they saw how much pain it caused their father (Yefe To’ar). Rabbi Yoḥanan said: In order to juxtapose “identify” (Genesis 37:32) to “identify” (Genesis 38:25).8Because Judah was responsible for the sale of Joseph, in which the brothers asked Jacob to identify Joseph’s tunic, he experienced the embarrassment of having to admit his error when Tamar asked him to identify the possessions he had left with her (Etz Yosef).
Rabbi Shmuel bar Naḥman said: In order to juxtapose the incident of Tamar to the incident of Potifar’s wife. Just as this one, [Tamar, acted] for the sake of Heaven, so too, that one, [Potifar’s wife, acted] for the sake of Heaven, as Rabbi Yehoshua ben Levi said: She saw through her astrology that she was destined to bring forth a child from him, but she did not know whether it would be from her or from her daughter. That is what is written: “[The astrologers, the stargazers,] who foretell by the new moons of that which will befall you” (Isaiah 47:13). Rabbi Aivu said: [They foretell] “of that which [will befall you]” but not all that [will befall you].9They do not provide all the details.
Similarly, “[They were both naked, the man and his wife,] and they were not ashamed” (Genesis 2:25), “the serpent was…cunning” (Genesis 3:1). The verse should have said only: “The Lord God made for Adam and for his wife [hide tunics, and clothed them]” (Genesis 3:21).10Why is the story of the serpent inserted in between the verse stating that Adam and Eve were naked and the verse stating that God clothed them? Rabbi Yehoshua ben Korḥa said: It is to inform you for what reason that wicked one [the serpent] accosted them; because it saw them engaged in conjugal relations, it lusted after them. Rabbi Yaakov of Kefar Ḥanin said: So as not to end with the portion of the serpent.11The verse regarding the hide tunics was placed after the incident of the serpent so as not to conclude a passage with God’s curses, given in the aftermath of the story of the serpent.
Similarly, “[Now I, Nebuchadnezzar, praise, exalt, and glorify the King of heaven…] and He is able to humble those who walk in arrogance” (Daniel 4:34), “King Belshatzar” (Daniel 5:1) and “Darius the Mede” (Daniel 6:1). Where is Evil Merodakh?12The text proceeds from discussing Nebuchadnezzar to King Belshatzar and to Darius the Mede, while skipping Evil Merodakh, who reigned between Nebuchadnezzar and Belshatzar. Rabbi Elazar said: To juxtapose a wicked one to a wicked one, a tormentor to a tormentor, a conceited one to a conceited one.13Both Nebuchadnezzar and his grandson Belshatzar were wicked, tormentors, and conceited. Rabbi Shmuel bar Naḥman said: In order to juxtapose a reign that was truncated to a reign that was truncated.
Similarly, “During that night, Belshatzar the Chaldean king was killed” (Daniel 5:30), “and Darius the Mede [received the kingdom]” (Daniel 6:1). Where is [the chapter beginning:] “In the third year of the reign of King Belshatzar” (Daniel 8:1)?14Why does this chapter, which is set during the reign of Belshatzar, not precede the transition in the text to the reign of Darius? Rav Huna said: So that they will not say that this is mere literature; so that everyone will know that he said it through the divine spirit.15At times, works composed with the divine spirit arrange events out of chronological order for esoteric reasons (Maharzu). The Rabbis say: In order to indicate regarding the whole book that it was stated through the divine spirit. Here too, it should have said: “Joseph was taken down to Egypt” (Genesis 39:1), but it is written: “Judah descended from his brothers.”
[Judah] said [to his brothers]:16This is an additional insight into the phrase “Judah descended from his brothers” (Yefe To’ar). ‘Let us disperse ourselves, for so long as we are together, the promissory note is liable to be collected.’17Since we sinned together in the sale of Joseph, it would be fitting for the punishment to occur when we are all together (Etz Yosef). Alternatively, the promissory note refers to the prophecy to Abraham that his descendants would be oppressed in a foreign land. Judah sensed that the departure of Joseph might eventually lead to their all descending to exile. That would be more likely to occur if they were all together (Yefe To’ar). The Holy One blessed be He said to them: If ten people were implicated for robbery, can one not be apprehended for the act of them all?18I can punish each of you separately, or I can punish even just one of you for the entire episode. When they were implicated regarding the goblet, they said: “God has found [matza] the iniquity of your servants” (Genesis 44:16). Rabbi Yitzḥak said: The creditor has found the opportunity to collect on his promissory note. Rabbi Levi said: Like this one who empties [mematze] the barrel and leaves it with only its dregs.19God is punishing us for the sin in its entirety, to the last drop.
The Rabbis say:20The Rabbis say another reason for the juxtaposition of the story of Judah descending from his brothers and marrying, to the story of the sale of Joseph. [Judah said:] ‘Come and let us provide for ourselves. In the past, he [Jacob] would have felt obligated to arrange for us to marry wives, but now he is preoccupied with his sackcloth and fasting. It is not right that he should engage in [arranging for us to marry wives.’ They said to Judah: ‘Are you not the leader of us all? You arise and provide for yourself.’ Immediately, “Judah descended” – it is a descent for him that he married a gentile woman. It is a descent for him that he buried his wife and his sons.
רַבִּי יְהוּדָה בַּר סִימוֹן וְרַבִּי חָנִין בְּשֵׁם רַבִּי יוֹחָנָן, כָּל מִי שֶׁהוּא מַתְחִיל בְּמִצְוָה וְאֵינוֹ גוֹמְרָהּ קוֹבֵר אֶת אִשְׁתּוֹ וְאֶת בָּנָיו, מִמִּי אַתָּה לָמֵד מִיהוּדָה (בראשית לז, כו): וַיֹּאמֶר יְהוּדָה אֶל אֶחָיו מַה בֶּצַע וגו', הָיָה לוֹ לְהוֹלִיכוֹ עַל כְּתֵפוֹ אֵצֶל אָבִיו, מַה גָּרַם לוֹ, קָבַר אִשְׁתּוֹ וּבָנָיו. רַב הוּנָא בְּשֵׁם רַבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי, כָּל מִי שֶׁמַּתְחִיל בְּמִצְוָה וְאֵינוֹ גּוֹמְרָהּ וְאַחֵר בָּא וְגוֹמְרָהּ, הִיא נִקְרֵאת עַל שְׁמוֹ שֶׁל שֵׁנִי, הֲדָא הוּא דִכְתִיב (יהושע כד, לב): וְאֶת עַצְמוֹת יוֹסֵף אֲשֶׁר הֶעֱלוּ בְּנֵי יִשְׂרָאֵל, וַהֲלוֹא משֶׁה הֶעֱלָם, שֶׁנֶּאֱמַר (שמות יג, יט): וַיִּקַּח משֶׁה אֶת עַצְמוֹת יוֹסֵף עִמּוֹ, אֶלָּא לְפִי שֶׁנִּגְזַר עָלָיו שֶׁלֹא יִכָּנֵס לָאָרֶץ וְאֵלּוּ נִטְפְּלוּ בָּהֶם, לְפִיכָךְ נִקְרֵאת עַל שְׁמָם. וְאֶת עַצְמוֹת יוֹסֵף וגו', מוֹשְׁלִים אוֹתוֹ לְמָה הַדָּבָר דּוֹמֶה לְלִיסְטִים שֶׁנִּכְנְסוּ לְמַרְתֵּף אֶחָד שֶׁל יַיִן, נָטְלוּ קַנְקַן אֶחָד וְשָׁתוּ, הֵצִיץ עֲלֵיהֶם בַּעַל הַמַּרְתֵּף אָמַר לָהֶם יֶעֱרַב לָכֶם יְבֻשָּׂם לָכֶם יִמְתַּק לָכֶם, שְׁתִיתֶם אֶת הַיַּיִן הַחֲזִירוּ אֶת הַקַּנְקַן לִמְקוֹמָהּ. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לַשְּׁבָטִים מְכַרְתֶּם אֶת יוֹסֵף הַחֲזִירוּ עַצְמוֹתָיו לִמְקוֹמָן. דָּבָר אַחֵר, אָמַר לָהֶם יוֹסֵף לַמָּקוֹם שֶׁגְּנַבְתּוּנִי שָׁם תַּחְזִירוּנִי, (בראשית לז, יג): הֲלוֹא אַחֶיךָ רֹעִים בִּשְׁכֶם, כֵּן עָשׂוּ בְּנֵי יִשְׂרָאֵל, שֶׁנֶּאֱמַר (יהושע כד, לב): וְאֶת עַצְמוֹת יוֹסֵף אֲשֶׁר הֶעֱלוּ בְנֵי יִשְׂרָאֵל מִמִּצְרַיִם קָבְרוּ בִשְׁכֶם.
Rabbi Yehuda bar Simon and Rabbi Ḥanin in the name of Rabbi Yoḥanan: Anyone who begins a mitzva and does not complete it, buries his wife and his children. From whom do you derive this? It is from Judah. “Judah said to his brothers: What profit is it [if we kill our brother and conceal his blood?]” (Genesis 37:26). He should have borne him on his shoulder to his father. What did it cause for him? He buried his wife and his children.
Rav Huna in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili: Anyone who begins a mitzva and does not complete it, but another comes and completes it, it is attributed to the second one. That is what is written: “Joseph’s bones, which the children of Israel took up” (Joshua 24:32). Did Moses not take them up, as it is stated: “Moses took Joseph’s bones with him” (Exodus 13:19)? But since it was decreed upon him that he would not enter the land, and these [the children of Israel] tended to them, it is therefore attributed to them.
“Joseph’s bones…” (Joshua 24:32) – they analogize it; to what is the matter comparable? To robbers who entered a certain wine cellar. They took a particular jug and drank. The owner of the cellar peered at them. He said to them: ‘May it be pleasant for you, may it be enjoyable for you, may it be sweet for you. You drank the wine, restore the jug to its place.’ So, the Holy One blessed be He said to the tribes: ‘You sold Joseph. Restore his bones to their place.’
Another matter: Joseph said to them: ‘To the place from which you abducted me, return me’ – “are your brothers not herding in Shekhem?” (Genesis 37:13).21This proves that the sale of Joseph took place in or around Shekhem. That is what the children of Israel did: “Joseph’s bones, which the children of Israel took up from Egypt, they buried in Shekhem” (Joshua 24:32).
וַיֵּט עַד אִישׁ עֲדֻלָּמִי וּשְׁמוֹ חִירָה (בראשית לח, א), רַבָּנָן אָמְרֵי חִירָה הוּא חִירָם שֶׁהָיָה בִּימֵי דָּוִד, שֶׁנֶּאֱמַר (מלכים א ה, טו): כִּי אֹהֵב הָיָה חִירָם לְדָוִד כָּל הַיָּמִים, לָמוּד הָיָה הָאִישׁ הַזֶּה לִהְיוֹת אוֹהֵב לַשֵּׁבֶט הַזֶּה. רַבִּי יְהוּדָה בֶּן רַבִּי סִימוֹן אָמַר חִירָם אַחֵר הָיָה. עַל דַּעְתְּהוֹן דְּרַבָּנָן חָיָה קָרוֹב לְאֶלֶף וּמָאתַיִם שָׁנָה, וְעַל דַּעְתֵּיהּ דְּרַבִּי יְהוּדָה חָיָה קָרוֹב לַחֲמֵשׁ מֵאוֹת שָׁנָה. (בראשית לח, ב): וַיַּרְא שָׁם יְהוּדָה בַּת אִישׁ כְּנַעֲנִי וּשְׁמוֹ שׁוּעַ, בַּר גַּבְרָא תַּגָּרָא, בּוֹצִינָא דְאַתְרָא. (בראשית לח, ג): וַתַּהַר וַתֵּלֶד בֵּן וַתִּקְרָא שְׁמוֹ עֵר, שֶׁהוּעַר מִן הָעוֹלָם. (בראשית לח, ד): וַתַּהַר עוֹד וגו' אוֹנָן, שֶׁהֵבִיא אֲנִינָה לְעַצְמוֹ. (בראשית לח, ה): וַתַּהַר עוֹד וגו' שֵׁלָה, שֶׁנִּשְׁתַּלְשֵׁל מִן הָעוֹלָם. וַתּוֹסֶף עוֹד וגו' כְזִיב, פָּסְקַת שֵׁם מָקוֹם. (בראשית לח, ז): וַיְהִי עֵר בְּכוֹר יְהוּדָה רַע בְּעֵינֵי ה', שֶׁהָיָה חוֹרֵשׁ בְּגַנּוֹת וּמְעָרֶה לָאַשְׁפּוֹת.
“And turned to an Adulamite man, and his name was Ḥira” – the Rabbis say: Ḥira is Ḥiram who was in the days of David, as it is stated: “For Ḥiram had been David’s friend all the days” (I Kings 5:15) – this man was accustomed to being a friend of this tribe. Rabbi Yehuda ben Rabbi Simon said: Ḥiram was someone else. According to the opinion of the Rabbis, he lived close to one thousand two hundred years; according to the opinion of Rabbi Yehuda [ben Rabbi Simon], he lived close to five hundred years.22Both opinions agree that Hiram was the prince of Tyre who was addressed by the prophet Ezekiel (Ezekiel 28:2) almost five hundred years after the time of David (see Yalkut Shimoni, Va’era 180) The debate is whether Ḥiram was also the same person as the Ḥira in the time of Judah, five hundred or so years before David.
“There Judah saw the daughter of a certain Canaanite whose name was Shua, and he married her and cohabited with her” (Genesis 38:2).
“There Judah saw the daughter of a certain Canaanite whose name was Shua” – the daughter23The Hebrew text has the word son, rather than daughter, but many suggest that the text should say daughter (see, e.g., Etz Yosef). of a merchant,24This opinion interprets kenaani, generally translated as Canaanite, to mean merchant, which is in fact how the term is used in some places in Bible (see, e.g., Isaiah 23:8). Accordingly, Judah followed the family tradition of not marrying Canaanites. the shining light of his place.
“She conceived, and she bore a son; he called his name Er” (Genesis 38:3).
“She conceived, and she bore a son; he25Although the most common text of the midrash says “she”, the actual text of the verse is “he”. called his name Er” – as he was discharged [shehuar] from the world.
“She conceived again, and bore a son; she called his name Onan. She continued and bore a son again, and called his name Shela; and he was in Keziv when she bore him” (Genesis 38:4–5).
“She conceived again…Onan” – as he brought acute mourning [anina] upon himself.
“She conceived again.… Shela” – as he initiated a genealogy [shenishtalshel] in the world.26This translation is based on a variant reading, “in the world [baolam],” instead of “from the world [min haolam].”
“She continued…again…Keziv” – Poskat,27This is the Aramaic name for Keziv. the name of a place.
“Er, Judah’s firstborn, was wicked in the eyes of the Lord, and the Lord put him to death” (Genesis 38:7).
“Er, Judah’s firstborn, was wicked in the eyes of the Lord” – he would plow in the gardens and discharge in the waste.28This is a euphemism for the fact that he would begin intercourse with his wife but then withdraw before discharging the semen so as to avoid impregnating her.
וַיֹּאמֶר יְהוּדָה לְאוֹנָן וגו' (בראשית לח, ח), יְהוּדָה הִתְחִיל בְּמִצְוַת יִבּוּם תְּחִלָּה, תָּנֵי כָּל דָּבָר שֶׁהָיָה בִּכְלַל הֶתֵּר וְנֶאֶסְרָה וְחָזַר וְהֻתְּרָה לֹא לְהֶתֵּרָהּ הָרִאשׁוֹן חָזַר אֶלָּא לְהֶתֵּרָהּ הַשֵּׁנִי, יְבָמָה לְפִי שֶׁהָיְתָה בִּכְלַל הֶתֵּר וְנֶאֶסְרָה וְחָזְרָה וְהֻתְּרָה, יָכוֹל תַּחֲזֹר לְהֶתֵּרָהּ הָרִאשׁוֹן, תַּלְמוּד לוֹמַר (דברים כה, ה): יְבָמָהּ יָבֹא עָלֶיהָ, מִצְוָה. רַבִּי יוֹסֵי בַּר חֲלַפְתָּא יִבֵּם אֵשֶׁת אָחִיו, וְחָמֵשׁ בְּעִילוֹת בָּעַל וְדֶרֶךְ סָדִין בָּעַל, וְנָטַע חָמֵשׁ נְטִיעוֹת בְּיִשְׂרָאֵל, וּמַאן נִינְהוּ, רַבִּי יִשְׁמָעֵאל בֶּן רַבִּי יוֹסֵי וְרַבִּי אֶלְעָזָר בֶּן רַבִּי יוֹסֵי וְרַבִּי מְנַחֵם בֶּן רַבִּי יוֹסֵי וְרַבִּי חֲלַפְתָּא בֶּן רַבִּי יוֹסֵי וְרַבִּי אַבְדִּימוֹס בֶּן רַבִּי יוֹסֵי הַוְיָן עֵינוֹהִי זְמוֹרָן וְדָמְיָין לְאִמֵּיהּ. (בראשית לח, ט): וַיֵּדַע אוֹנָן, הָיָה דָּשׁ מִבִּפְנִים וְזוֹרֶה מִבַּחוּץ. (בראשית לח, יא): וַיֹּאמֶר יְהוּדָה לְתָמָר כַּלָּתוֹ, אָמַר רַבִּי אֶלְעָזָר אַף עַל פִּי שֶׁאֵין נַחַשׁ יֵשׁ סִימָן, (בראשית לח, יא): כִּי אָמַר פֶּן יָמוּת גַּם הוּא כְּאֶחָיו. רַבָּנָן אָמְרֵי בַּיִת תִּינוֹק וְאִשָּׁה, אַף עַל פִּי שֶׁאֵין נַחַשׁ יֵשׁ סִימָן.
“Judah said to Onan: Consort with your brother’s wife, and consummate levirate marriage with her, and establish offspring for your brother” (Genesis 38:8).
“Judah said to Onan…” – Judah was the first to initiate the mitzva of levirate marriage. It is taught: Any matter that was in the category of permitted, became prohibited, and then became permitted again, it does not return to its initial permitted state, but rather, to a second permitted state. A yevama,29A yevama is a woman whose husband died without children. She is tied in a levirate bond to his brother, who is called the yavam. because she was in the category of permitted, became prohibited, and was then permitted,30Before she married, she was permitted to marry the brother of her eventual husband. Once she married, she became forbidden to her husband’s brother. When her husband died, she became permitted to him once again. does she, perhaps, return to her initial permitted state? The verse states: “Her husband’s brother shall consort with her” (Deuteronomy 25:5) – mitzva.31This view accords with that of Abba Shaul (Yevamot 39b), who holds that levirate marriage may be performed only if the intent in doing so is to perform the mitzva, and not if the intent is simply because they would like to be married. This is different from the permitted status of the yevama to her eventual yavam before she had been married. At that time they could have married for any reason they wanted (Yefe To’ar). Rabbi Yosei bar Ḥalafta entered into levirate marriage with his brother’s wife. He engaged in relations five times,32He had five brothers who died without children. He did not remain married to these women, but after he fulfilled the mitzva he divorced them. he engaged in relations through a sheet,33This was in order to minimize his pleasure, so he would ensure that the act was purely for the sake of the mitzva. and planted five saplings in Israel.34Five sons were born from these acts of levirate marriage. Who were they? Rabbi Yishmael ben Rabbi Yosei, Rabbi Elazar ben Rabbi Yosei, Rabbi Menaḥem ben Rabbi Yosei, Rabbi Ḥalafta ben Rabbi Yosei, and Rabbi Avdimos ben Rabbi Yosei. He had red eyes and resembled his mother.35Rabbi Avdimos had red eyes, as did his mother. This was considered unattractive, and underscores that Rabbi Yosei was interested only in fulfilling the mitzva of levirate marriage, and therefore he did so even in this case, where the woman was not attractive.
“Onan knew that the offspring would not be his, and it was when he consorted with his brother’s wife, that he spilled on the ground, so as not to give offspring for his brother” (Genesis 38:9).
“Onan knew” – he would penetrate inside but spill outside.
“Judah said to Tamar, his daughter-in-law: Remain a widow in your father’s house, until Shela my son matures; for he said: Lest he too die, like his brothers. Tamar went and lived in her father’s house” (Genesis 38:11).
“Judah said to Tamar, his daughter-in-law” – Rabbi Elazar said: Although there is no divination, there is a portent – “lest he too die, like his brothers.” The Rabbis say: [With regard to a] house, baby, and wife,36When a person builds a house, has a child, or marries, and then experiences a period of good or bad fortune, the experience can be seen as a portent for that fortune continuing. Viewing it in this way would not violate the prohibition against divination. although there is no divination, there is a portent.
וַיִּרְבּוּ הַיָּמִים וַתָּמָת בַּת שׁוּעַ אֵשֶׁת יְהוּדָה (בראשית לח, יב), וַיִּרְבּוּ הַיָּמִים, שְׁנֵים עָשָׂר חֹדֶשׁ. (בראשית לח, יב): עַל גֹּזְזֵי צֹאנוֹ, בְּכָל מָקוֹם שֶׁנֶּאֱמַר גְּזִיזָה עוֹשֶׂה רשֶׁם, וְכֵן מָצִינוּ בְּנָבָל וְלָבָן וְאַבְשָׁלוֹם. (בראשית לח, יג): וַיֻּגַּד לְתָמָר לֵאמֹר וגו', רַב אָמַר שְׁתֵּי תִמְנָיוֹת הֵם, אַחַת שֶׁל יְהוּדָה וְאַחַת שֶׁל שִׁמְשׁוֹן, וְלָמָה הוּא מַזְכִּיר בָּהּ עֲלִיָּה וִירִידָה, אֶלָּא עֲלִיָּה לִיהוּדָה שֶׁהוּא מַעֲמִיד מְלָכִים, וִירִידָה לְשִׁמְשׁוֹן שֶׁהוּא נוֹשֵׂא גוֹיָה. רַבִּי סִימוֹן אָמַר תִּמְנָתָה אַחַת הִיא, וְלָמָּה הִזְכִּיר בָּהּ עֲלִיָּה וִירִידָה, אָמַר רַבִּי אַיְּבוּ בֶּן אַגְרִי כַּהֲדָא בֵּית מָעוֹן דְּסָלְקִין לָהּ מִן טְבֶרְיָה וְנַחֲתִין לָהּ מִן כְּפַר שׁוּבְתִי.
“The days accumulated, and the daughter of Shua, wife of Judah, died, and Judah was comforted, and went up to his sheepshearers, he and Ḥira, his friend the Adulamite, to Timna” (Genesis 38:12).
“The days accumulated, and the daughter of Shua, wife of Judah, died.” “The days accumulated” – twelve months. “Up to his sheepshearers” – every place that shearing is stated, it makes an impression. We found likewise regarding Naval, Laban, and Avshalom.37Each of these biblical characters is recorded as having gone to shear his sheep (I Samuel 25:2; Genesis 31:19; II Samuel 13:23). In each case, this preceded a significantly negative event. Some explain that the shearing would accompanied by celebration, and these celebrations led to negative consequences (see Maharzu).
“It was told to Tamar, saying: Behold, your father-in-law is going up to Timna to shear his sheep” (Genesis 38:13).
“It was told to Tamar, saying…” – Rav said: There are two Timnas, one of Judah and one of Samson.38“Samson went down to Timna, and he saw a woman in Timna of the daughters of the Philistines” (Judges 14:1). Why does it mention in its regard ascent and descent? It was an ascent for Judah because he was producing kings, and a descent for Samson because he was marrying a gentile woman. Rabbi Simon said: There is one Timna. Why does it mention ascent and descent in its regard? Rabbi Aivu ben Agri said: It is like that Beit Maon – one ascends to it from Tiberias and descends to it from Kefar Shuvti.
וַתָּסַר בִּגְדֵי אַלְמְנוּתָהּ מֵעָלֶיהָ וַתְּכַס בַּצָּעִיף (בראשית לח, יד), שְׁתַּיִם הֵן שֶׁנִּתְכַּסּוּ בְּצָעִיף, תָּמָר וְרִבְקָה, וּשְׁתֵּיהֶן יָלְדוּ תְּאוֹמִים, רִבְקָה (בראשית כד, סה): וַתִּקַּח הַצָּעִיף וַתִּתְכָּס. תָּמָר, וַתְּכַס בַּצָּעִיף וַתִּתְעַלָּף. וַתֵּשֶׁב בְּפֶתַח עֵינַיִם, אָמַר רַבִּי אַמֵּי חָזַרְנוּ עַל כָּל הַמִּקְרָא וְלֹא מָצָאנוּ מָקוֹם שֶׁשְּׁמוֹ פֶּתַח עֵינַיִם, וּמַה הוּא בְּפֶתַח עֵינַיִם, אֶלָּא מְלַמֵּד שֶׁתָּלְתָה עֵינֶיהָ בְּפֶתַח שֶׁכָּל הָעֵינַיִם תְּלוּיוֹת בּוֹ, וְאָמְרָה יְהִי רָצוֹן מִלְּפָנֶיךָ ה' אֱלֹהַי שֶׁלֹא אֵצֵא מִן הַבַּיִת הַזֶּה רֵיקָנִית. דָּבָר אַחֵר, בְּפֶתַח עֵינַיִם, מְלַמֵּד שֶׁפָּתְחָה לוֹ אֶת הָעַיִן, אָמְרָה לוֹ טְהוֹרָה אֲנִי וּפְנוּיָה אָנִי.
“She removed the garments of her widowhood from upon her; she covered herself with a veil, and she wrapped herself, and she sat at Petaḥ Einayim, which is on the road to Timna, for she saw that Shela had matured, and she had not been given to him as a wife” (Genesis 38:14).
“She removed the garments of her widowhood from upon her; she covered herself with a veil” – there were two who covered themselves with a veil, Tamar and Rebecca, and both of them bore twins. Rebecca – “she took the veil and covered herself” (Genesis 24:65); Tamar – “she covered herself with a veil, and she wrapped herself.”
“She sat at Petaḥ Einayim” – Rabbi Ami said: We reviewed the entire Bible, and we did not find a place whose name is Petaḥ Einayim. What is petaḥ einayim? It teaches that she directed her glance to the entrance [petaḥ] to which all eyes [einayim] are directed.39This is a reference to the gates of prayer. She said: May it be Your will, Lord my God, that I will not emerge from this house empty-handed. Alternatively, “at Petaḥ Einayim” – it teaches that she opened his eyes [shepateḥa lo et haayin]40She removed his hesitations. by saying to him: ‘I am ritually pure, and I am unmarried.’
וַיִּרְאֶהָ יְהוּדָה (בראשית לח, טו), אָמַר רַבִּי חִיָּא בַּר זַבְדָא צָרִיךְ אָדָם לְהִזָּהֵר עַצְמוֹ בַּאֲחוֹת אִשְׁתּוֹ וּבִקְרוֹבוֹתָיו שֶׁלֹא יִכָּשֵׁל בְּאַחַת מֵהֶם, מִמִּי אַתָּה לָמֵד מִיהוּדָה, וַיִּרְאֶהָ יְהוּדָה וגו', לָמָּה (בראשית לח, טו): כִּי כִּסְתָה אֶת פָּנֶיהָ עַד שֶׁהִיא בְּבֵית חָמִיהָ. דָּבָר אַחֵר, וַיִּרְאֶהָ יְהוּדָה, לֹא הִשְׁגִּיחַ כֵּיוָן שֶׁכִּסְּתָה פָנֶיהָ, אָמַר אִלּוּ הָיְתָה זוֹנָה הָיְתָה מְכַסָּה פָנֶיהָ. אָמַר רַבִּי יוֹחָנָן בִּקֵּשׁ לַעֲבֹר וְזִמֵּן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מַלְאָךְ שֶׁהוּא מְמֻנֶּה עַל הַתַּאֲוָה, אָמַר לוֹ, יְהוּדָה, הֵיכָן אַתָּה הוֹלֵךְ מֵהֵיכָן מְלָכִים עוֹמְדִים, מֵהֵיכָן גְּדוֹלִים עוֹמְדִים. (בראשית לח, טז): וַיֵּט אֵלֶיהָ אֶל הַדֶּרֶךְ, בְּעַל כָּרְחוֹ שֶׁלֹא בְטוֹבָתוֹ.
“Judah saw her and thought her to be a harlot, because she covered her face” (Genesis 38:15).
“Judah saw her” – Rabbi Ḥiyya bar Zavda said: A person must be very careful regarding his wife’s sister and his female relatives, that he not stumble with one of them. From whom do you derive it? From Judah – “Judah saw her…” Why? It is “because she covered her face” while she was still in her father-in-law’s house.41Yehuda did not recognize Tamar because she had always kept her face covered in his house. This was a sign of modesty, which should be emulated (Yefe To’ar). Alternatively, the midrash is saying one should take care to recognize his female relatives. Yehuda did not recognize Tamar because she had always kept her face covered in his house, and that is why he mistook her for a harlot (Etz Yosef).
“He turned to her by the road, and he said: Please, let me consort with you, for he did not know that she was his daughter-in-law. She said: What will you give me that you would consort with me” (Genesis 38:16)?
Another matter: “Judah saw her” – he did not pay attention to her. When she covered her face, he said: Were she a harlot, would she have covered her face?42Originally, when Judah saw her from a distance, he took her to be a harlot, and therefore was going to distance himself from her. But then she covered her face, leading Judah to believe she was not a harlot, and he did not distance himself from her. Rabbi Yoḥanan said: He sought to pass, but the Holy One blessed be He dispatched to him the angel that is responsible for desire. He said to him: ‘Judah, where are you going? From where will kings be produced, from where will the prominent ones be produced?’ “He turned to her by the road” – despite himself, against his will.
וַיֹּאמֶר מָה הָעֵרָבוֹן אֲשֶׁר אֶתֶּן וגו' (בראשית לח, יח), אָמַר רַבִּי חוּנְיָא נִצְנְצָה בָּהּ רוּחַ הַקֹּדֶשׁ, חוֹתָמְךָ, זוֹ מַלְכוּת, הֵיאךְ מָה דְאַתְּ אָמַר (שיר השירים ח, ו): שִׂימֵנִי כַחוֹתָם עַל לִבֶּךָ, (ירמיה כב, כד): כִּי אִם יִהְיֶה כָּנְיָהוּ בֶן יְהוֹיָקִים מֶלֶךְ יְהוּדָה חוֹתָם עַל יַד יְמִינִי. וּפְתִילֶךָ, זוֹ סַנְהֶדְרִין, שֶׁהֵן מְצֻיָּנִין בִּפְתִיל, הֵיךְ מָה דְאַתְּ אָמַר (שמות לט, לא): פְּתִיל תְּכֵלֶת. וּמַטְּךָ, זֶה מֶלֶךְ הַמָּשִׁיחַ, הֵיאךְ מָה דְאַתְּ אָמַר (ישעיה יא, א): וְיָצָא חֹטֶר מִגֶּזַע יִשָּׁי, (תהלים קי, ב): מַטֵּה עֻזְךָ יִשְׁלַח ה' מִצִּיּוֹן. וַיִּתֶּן לָהּ וגו' וַתַּהַר לוֹ, גִּבּוֹרִים כַּיּוֹצֵא בוֹ וְצַדִּיקִים כַּיּוֹצֵא בוֹ. (בראשית לח, כ): וַיִּשְׁלַח יְהוּדָה וגו', יְהוּדָה בַּר נַחְמָן בְּשֵׁם רֵישׁ לָקִישׁ (משלי ח, ל לא): מְשַׂחֶקֶת בְּתֵבֵל אַרְצוֹ, מְשַׂחֶקֶת לְפָנָיו בְּכָל עֵת, הַתּוֹרָה שֶׁהִיא מְשַׂחֶקֶת עַל הַבְּרִיּוֹת. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לִיהוּדָה אַתָּה רִמִּיתָ בְּאָבִיךָ בִּגְדִי עִזִּים, חַיֶּיךָ שֶׁתָּמָר מְרַמָּה בְּךָ בִּגְדִי עִזִּים.
“He said: What is the collateral that I should give you? She said: Your signet, and your belt, and your staff that is in your hand. He gave them to her and consorted with her, and she conceived by him” (Genesis 38:18).
“What is the collateral that I should give…” – Rabbi Ḥuneya said: The divine spirit flashed in her. “Your signet [ḥotamekha]” – this is kingship, just as it says: “Set me as a seal [khaḥotam] upon your heart” (Song of Songs 8:6);43This verse is taken as an allusion to the kingship (see Shir HaShirim Rabba 8:6:2; Nezer HaKodesh, based on Zohar). “for if Konya, son of Yehoyakim king of Judah, would be a signet ring [ḥotam] upon My right hand” (Jeremiah 22:24). “And your belt [uftilekha]” – this is the Sanhedrin, which is identifiable by a thread, just as it says: “a thread of sky-blue wool” (Exodus 39:31).44The members of the Sanhedrin would always be wearing a tallit with sky-blue ritual fringes (Matnot Kehuna). Alternatively, they would wear special clothing as a sign of honor (see Rabbi David Luria; Rashash). “And your staff” – this is the messianic king, just as it says: “A staff will emerge from the stump of Yishai” (Isaiah 11:1); “the Lord will send your staff of strength from Zion” (Psalms 110:2).
“He gave them to her…and she conceived by him” – mighty like him and righteous like him.
“Judah sent the goat kid in the hand of his friend the Adulamite, to take the collateral from the woman, but he did not find her” (Genesis 38:20).
“Judah sent…” – Yehuda bar Naḥman in the name of Reish Lakish: “Playing [mesaḥeket] in the world of His earth” (Proverbs 8:31), “playing [mesaḥeket] before Him at all times” (Proverbs 8:30). This is the Torah, which makes a mockery [mesaḥeket] of people.45People who seek to avoid the Torah’s judgment. The Holy One blessed be He said to Judah: ‘You deceived your father with a goat kid; as you live, Tamar will deceive you with a goat kid.’
סוּמְכוּס אוֹמֵר בְּשֵׁם רַבִּי מֵאִיר, מִנַּיִן שֶׁאֵין הָעֻבָּר נִכָּר בִּמְעֵי הָאִשָּׁה אֶלָּא עַד שְׁלשָׁה חֳדָשִׁים, מֵהָכָא (בראשית לח, כד): וַיְהִי כְּמִשְׁלשׁ חֳדָשִׁים, רַב הוּנָא בְּשֵׁם רַבִּי יוֹסֵי לֹא סוֹף שְׁלשָׁה שְׁלֵמִים, אֶלָּא רֻבּוֹ שֶׁל רִאשׁוֹן וְרֻבּוֹ שֶׁל אַחֲרוֹן וְאֶמְצָעִי שָׁלֵם, וְלֹא סוֹף דָּבָר שְׁלשָׁה שְׁלֵמִים. (בראשית לח, כד): וְגַם הִנֵּה הָרָה לִזְנוּנִים, אֶלָּא מְלַמֵּד שֶׁהָיְתָה מְטַפַּחַת עַל כְּרֵסָהּ וְאוֹמֶרֶת מְלָכִים אֲנִי מְעֻבֶּרֶת, גּוֹאֲלִים אֲנִי מְעֻבֶּרֶת. (בראשית לח, כד): הוֹצִיאוּהָ וְתִשָּׂרֵף, אֶפְרַיִם מַקְשָׁאָה תַּלְמִידוֹ שֶׁל רַבִּי מֵאִיר אָמַר מִשּׁוּם רַבִּי מֵאִיר, תָּמָר בִּתּוֹ שֶׁל שֵׁם הָיְתָה, דִּכְתִיב (ויקרא כא, ט): וּבַת אִישׁ כֹּהֵן, לְפִיכָךְ הוֹצִיאוּהָ וְתִשָּׂרֵף.
“It was about three months later that it was told to Judah, saying: Tamar your daughter-in-law acted as a harlot; moreover, behold, she conceived through harlotry. Judah said: Take her out, and she shall be burned” (Genesis 38:24).
Sumekhos says in the name of Rabbi Meir: From where is it derived that the fetus is not noticeable in the woman’s womb until three months? From here: “It was about three months later.” Rav Huna in the name of Rabbi Yosei: Not at the end of three full months, but rather, most of the first, most of the last, and the entire middle one, and ultimately it is not three full ones.46If a woman conceived toward the beginning of the calendar month, her fetus will be noticeable after the remainder of that month, the entire following month, and the majority of the month after that have passed, even though that is not three full months. This is derived from the phrase “it was about three months later.”
“Moreover, behold, she conceived through harlotry” – it teaches that she would pat her belly and say: I am pregnant with kings; I am pregnant with redeemers.47The phrase “moreover, behold, she conceived through harlotry” is understood to imply that she was not embarrassed that she had conceived; on the contrary, she was proud, even though onlookers assumed that it had occurred through harlotry (Yefe To’ar). “Take her out and she shall be burned” – Efrayim the cucumber seller [makshaa],48Cucumbers are kishuim; alternatively, makshaa refers to one who poses many questions [kushyot]. student of Rabbi Meir, said in the name of Rabbi Meir: Tamar was the daughter of Shem, as it is written: “The daughter of a man who is a priest, [if she shall profane herself by acting as a harlot…she shall be burned in fire]” (Leviticus 21:9); that is why [Judah said]: “Take her out, and she shall be burned.”49Shem is identified by the Sages (see Nedarim 32b) as Malkitzedek, of whom the verse states that “he was a priest to God, the Most High” (Genesis 14:18). Consequently, if a daughter of Shem had committed adultery, she would have incurred the punishment of burning.
הִוא מוּצֵאת וגו' (בראשית לח, כה), אָמַר רַבִּי יוּדָן מִכָּאן שֶׁנֶּאֶבְדוּ וְהִמְצִיא הַקָּדוֹשׁ בָּרוּךְ הוּא אֲחֵרִים תַּחְתֵּיהֶם, הֵיךְ מָה דְאַתְּ אָמַר (ויקרא ה, כב): אוֹ מָצָא אֲבֵדָה וגו', אָמַר רַב הוּנָא הִוא מוּצֵאת, הִיא וְהוּא צְרִיכִין לָצֵאת, (בראשית לח, כה): וְהִיא שָׁלְחָה אֶל חָמִיהָ לֵאמֹר וגו', בִּקֵּשׁ לִכְפֹּר, אָמְרָה לֵיהּ (בראשית לח, כה): הַכֶּר נָא אֶת בּוֹרַאֲךָ, שֶׁלְּךָ וְשֶׁל בּוֹרַאֲךָ הֵן. הַכֶּר נָא לְמִי הַחֹתֶמֶת, אָמַר רַבִּי יוֹחָנָן אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לִיהוּדָה אַתָּה אָמַרְתָּ לְאָבִיךָ (בראשית לז, לב): הַכֶּר נָא, חַיֶּיךָ שֶׁתָּמָר אוֹמֶרֶת לְךָ הַכֶּר נָא.
“She was taken out, and she sent to her father-in-law, saying: By the man to whom these belong I am with child. She said: Identify, please, whose signet, and belt, and staff these are” (Genesis 38:25).
“She was taken out [mutzet]…” – Rabbi Yudan said: [It may be derived] from here that [Judah’s items] were lost, and the Holy One blessed be He provided [himtzi] her with others in their place, just as it says: “Or found [matza] a lost item…” (Leviticus 5:22).
Rav Huna said: “She was taken out” – he and she should be taken out.50This is expounded from the fact that “she [hi]” is spelled heh vav alef, which can also be read “he [hu].” The point is that just as she would ostensibly be killed for her violation, so would the man with whom she had committed adultery.
“She sent to her father-in-law, saying…[identify, please [haker na]…]” – he sought to deny it. She said to him: ‘Acknowledge now [haker na] your Creator; they belong to you and your Creator.’51This is because the items had been miraculously recreated after they were lost, as explained above (Yefe To’ar).
“Identify, please, whose signet” – Rabbi Yoḥanan said: The Holy One blessed be He said to Judah: ‘You said to your father: “Identify, please” (Genesis 37:32); as you live, Tamar will say to you: “Identify, please.”’
וַיַּכֵּר יְהוּדָה וגו' (בראשית לח, כו), רַבִּי יִרְמְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר רַב יִצְחָק בִּשְׁלשָׁה מְקוֹמוֹת הוֹפִיעָה רוּחַ הַקֹּדֶשׁ, בְּבֵית דִּינוֹ שֶׁל שֵׁם, בְּבֵית דִּינוֹ שֶׁל שְׁמוּאֵל, בְּבֵית דִּינוֹ שֶׁל שְׁלֹמֹה. בְּבֵית דִּינוֹ שֶׁל שֵׁם, וַיַּכֵּר יְהוּדָה וַיֹּאמֶר צָדְקָה מִמֶּנִּי, מַהוּ מִמֶּנִּי, רַבִּי יִרְמְיָה בְּשֵׁם רַבִּי יִצְחָק, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אַתֶּם תִּהְיוּ מְעִידִים מַה שֶּׁבַּגָּלוּי, וַאֲנִי מֵעִיד עָלָיו מַה שֶּׁבַּסֵּתֶר. בְּבֵית דִּינוֹ שֶׁל שְׁלֹמֹה (מלכים א ג, כז): הִיא אִמּוֹ, מִי אָמַר, אָמַר רַבִּי שְׁמוּאֵל בַּת קוֹל צוֹוַחַת וְאוֹמֶרֶת הִיא אִמּוֹ וַדַּאי. בְּבֵית דִּינוֹ שֶׁל שְׁמוּאֵל (שמואל א יב, ג ה): הִנְנִי עֲנוּ בִי וַיֹּאמֶר עֵד ה' בָּכֶם וַיֹּאמֶר עֵד, יָצְתָה בַּת קוֹל וְאָמְרָה עֵד, מַהוּ אוֹמֵר בִּבְנֵי עֵלִי (שמואל א ב, יז): וַתְּהִי חַטַּאת הַנְּעָרִים גְּדוֹלָה וגו' וּכְתִיב (שמואל א יב, כב): אֲשֶׁר יִשְׁכְּבוּן אֶת הַנָּשִׁים הַצֹּבְאוֹת וגו', אֶפְשָׁר כֵּן בָּנָיו שֶׁל אוֹתוֹ צַדִּיק הָיוּ עוֹשִׂין אוֹתוֹ מַעֲשֶׂה, אֱמֹר מֵעַתָּה עַל יְדֵי שֶׁהָיוּ מַשְׁהִין אֶת קִנֵּיהֶם לְשִׁילוֹ לְהִטָּהֵר וְהֵן מַשְׁהִין אוֹתָן חוּץ לְבָתֵּיהֶם לַיְלָה אֶחָד, הֶעֱלָה עֲלֵיהֶם הַכָּתוּב כְּאִלּוּ שִׁמְּשׁוּ עִמָּהֶן. וְדִכְוָתָהּ (שמואל א ח, ג): וְלֹא הָלְכוּ בָנָיו בִּדְרָכָיו וַיִּטּוּ אַחֲרֵי הַבָּצַע, אֶפְשָׁר בָּנָיו שֶׁל שְׁמוּאֵל הַצַּדִּיק הָיוּ עוֹשִׂין אוֹתוֹ הַמַּעֲשֶׂה, אָמַר רַבִּי בֶּרֶכְיָה מַבְרַכְתָּא הָיְתָה עוֹבֶרֶת בִּבְאֵר שֶׁבַע וְהָיוּ מַנִּיחִין צָרְכֵי צִבּוּר וְעוֹסְקִין בְּצָרְכֵי עַצְמָן, וּמִכֹּחַ אוֹתוֹ מַעֲשֶׂה מַעֲלֶה הַכָּתוּב כְּאִלּוּ לָקְחוּ שֹׁחַד. וְדִכְוָתָהּ (בראשית לח, יד): וַתֵּשֶׁב בְּפֶתַח עֵינַיִם, כְּדִכְתִיב לְעֵיל.
“Judah identified them, and said: She is more righteous than I, because indeed, I did not give her to Shela my son. And he was not intimate with her anymore” (Genesis 38:26).
“Judah identified…” – Rabbi Yirmeya in the name of Rabbi Shmuel bar Rav Yitzḥak: The divine spirit appeared in three places: In the court of Shem, in the court of Samuel, and in the court of Solomon. In the court of Shem – “Judah identified them, and said: She is more righteous than I [mimeni].” What is mimeni? Rabbi Yirmeya in the name of Rabbi Yitzḥak: The Holy One blessed be He said: ‘You will attest to what is revealed, and I attest to what is concealed.’52Judah could attest that he had been with Tamar, but he could not attest to the fact that no one else had been with her and that she had conceived from him. A Divine Voice therefore emerged and confirmed that which was concealed, namely that she had conceived from Judah and had not been intimate with anyone else. The word mimeni, which can also mean “from me,” is interpreted to mean that Tamar’s full exoneration was achieved with assistance from the Divine Voice, or that God announced that all of these events were “from Me,” meaning guided by Divine providence (see Kohelet Rabba 10:16). In the court of Solomon – “she is his mother” (I Kings 3:27). Who said? Rabbi Shmuel said: A Divine Voice was shouting and saying: ‘She is certainly his mother!’ In the court of Samuel: “Here I am; testify against me.… He said… The Lord is witness for you, [and His anointed is witness this day, that you did not find anything in my hand.] They said: He is witness” (I Samuel 12:3–5). A Divine Voice emerged and said: “He is witness.”53God testified that Samuel had never taken anything from the people.
What does it say regarding Eli’s sons? “The sin of the lads was [very] great…” (I Samuel 2:17), and it is written: “That they would lie with the women who would assemble…” (I Samuel 2:22). Is it possible that it is so, that the sons of that righteous one would perform that act? Say now that because they would delay the bird offerings in Shilo and they thereby kept [the women] out of their houses for one night, the verse ascribes to them as though they had relations with them.54A woman who gives birth is required to bring two birds as offerings. The sons of Eli were slow in sacrificing the various offerings that were brought to the Tabernacle. This caused the women to remain in Shilo overnight and to be delayed in returning home to their husbands, and the verse describes this as though the sons of Eli would lie with the women. Similarly, “his sons did not follow his ways, and they turned to bribes” (I Samuel 8:3) – is it possible that the sons of the righteous Samuel would perform that act? Rabbi Berekhya said: A caravan would pass in Beersheba, and they would forsake the needs of the public and engage in their own business. Because of that action, the verse ascribed to them as though they took bribes. Similarly, “she sat at Petaḥ Einayim” (Genesis 38:14), as it is written above.55Above (section 7) it was written that she did not actually act as a harlot as indicated by the plain meaning of the verse.
וַיְהִי בְּעֵת לִדְתָּהּ (בראשית לח, כז), כָּאן חֲסֵרִים וּלְהַלָּן מְלֵאִים, (בראשית לח, כז): וְהִנֵּה תְאוֹמִים בְּבִטְנָהּ, תְּאוֹמִים מָלֵא, כָּאן שְׁנֵיהֶם צַדִּיקִים, וּלְהַלָּן (בראשית כה, כד): כְּתִיב: תוֹמִם חָסֵר, אֶחָד צַדִּיק וְאֶחָד רָשָׁע. (בראשית לח, כח): וַיְהִי בְלִדְתָּהּ וַיִּתֶּן יָד, אָמַר רָבָא בַּר רַב חִסְדָּא שְׁלשָׁה נֶאֱמָנִין לְאַלְּתַּר, וְאֵלּוּ הֵן, הַחַיָּה וְהַשַּׁיָּרָא וְהַמְטַהֶרֶת אֶת חֲבֶרְתָּהּ. חַיָּה, דִּכְתִיב (בראשית לח, כח): וַתִּקַּח הַמְיַלֶּדֶת וַתִּקְשֹׁר עַל יָדוֹ שָׁנִי לֵאמֹר זֶה יָצָא רִאשֹׁנָה. שַׁיָּירָא, כִּדְאָמַר רַבִּי סִימוֹן אֲחוּי דְּרַבִּי יְהוּדָה בַּר זַבְדִי בְּשֵׁם רַב, תִּינוֹק כָּל זְמַן שֶׁמֻּשְׁלָךְ בַּשּׁוּק אָבִיו וְאִמּוֹ מְעִידִין עָלָיו, נֶאֱסַף מִן הַשּׁוּק צָרִיךְ שְׁנֵי עֵדִים. וְהַמְטַהֶרֶת אֶת חֲבֶרְתָּהּ, כְּדִתְנַן שָׁלשׁ נָשִׁים יְשֵׁנוֹת בְּמִטָּה אַחַת וְדָם תַּחַת אַחַת מֵהֶן, כֻּלָּן טְמֵאוֹת, בָּדְקָה אַחַת וּמָצְאָה דָּם, הִיא בִּלְבַד טְמֵאָה, אָמַר רָבָא בִּלְבַד מֵעֵת לְעֵת.
“It was at the time of her giving birth, and, behold, there were twins in her womb” (Genesis 38:27).
“It was at the time of her giving birth” – here they were incomplete, but elsewhere they were complete.56Regarding Rebecca’s birth of Jacob and Esau it is written: “Her days to give birth were complete” (Genesis 25:24).
“Behold there were twins [teomim] in her womb” – teomim is written complete, as here they were both righteous. Elsewhere tomim (Genesis 25:24) is written, incomplete, as one was righteous and one was wicked.57Regarding the birth of Jacob and Esau, the word for twins is written without an alef, so that it is read tomim rather than teomim. This is because only Jacob was righteous.
“It was as she was giving birth, one extended a hand; the midwife took and bound upon his hand a crimson thread, saying: This one emerged first” (Genesis 38:28).
“It was as she was giving birth, one extended a hand” – Rava bar Rav Ḥisda said: There are three who are believed immediately, and these are: The midwife, the caravan, and a woman who attests to the purity of another woman. Midwife – as it is written: “The midwife took and bound upon his hand a crimson thread, saying: This one emerged first.” Caravan – as Rabbi Simon brother of Rabbi Yehuda bar Zavdi said in the name of Rav: A child, as long as he is cast in the street, his father and mother can testify in his regard. When he is gathered from the street, he requires two witnesses.58If a young child is abandoned in the street, and adults come and claim to be his parents who were passing by in a caravan and lost their child, they are believed. But if the child has already been taken in from the street, testimony is required to establish the relationship between the child and individuals who claim to be his parents. See also Kiddushin 73b. And a woman who attests to the purity of another woman – as we learned: If three women were sleeping in one bed and there was blood under one of them, they are all impure. If one of them examined herself and found blood, she alone is impure. Rava said: Provided that it is within twenty-four hours.
וַיְהִי כְּמֵשִׁיב יָדוֹ וגו' (בראשית לח, כט), זֶה רָבֶה עַל כָּל הַפָּרִיצִים מִמְּךָ יַעֲמֹד (מיכה ב, יג): עָלָה הַפֹּרֵץ לִפְנֵיהֶם וגו', רַבִּי בְּשֵׁם רַבָּנָן אָמְרֵי כָּל הַפּוֹרְצִים מִמְּךָ עוֹמְדִין, שֶׁנֶּאֱמַר: עָלָה הַפֹּרֵץ לִפְנֵיהֶם. (בראשית לח, ל): וְאַחַר יָצָא אָחִיו, כַּמָּה יָדוֹת כְּתִיב כָּאן, רַבִּי יוּדָן וְרַב הוּנָא, רַבִּי יוּדָן אָמַר אַרְבָּעָה כְּנֶגֶד אַרְבָּעָה חֳרָמִין שֶׁהוּא עָתִיד לִפְשֹׁט אֶת יָדָיו בָּהֶם, וְאֵלּוּ הֵן ד', חֶרְמוֹ שֶׁל עֲמָלֵק, וְחֶרְמוֹ שֶׁל סִיחוֹן וְעוֹג, וְחֶרְמוֹ שֶׁל יְרִיחוֹ, וְחֶרְמָה שֶׁל כְּנַעֲנִים [נסחא אחרת. מדין]. רַב הוּנָא אָמַר כְּנֶגֶד אַרְבָּעָה דְבָרִים שֶׁהוּא עָתִיד לִטֹּל מִן הַחֵרֶם, הֲדָא הוּא דִכְתִיב (יהושע ז, כא): וָאֵרֶא בַשָּׁלָל אַדֶּרֶת שִׁנְעָר אַחַת טוֹבָה וגו'. רַב הוּנָא אָמַר פּוֹרְפִּרַיָּא בַּבְלָיָא, וּמַה בָּבֶל עָבְדָא הָכָא, אֶלָּא תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי כָּל מֶלֶךְ וְשִׁלְטוֹן שֶׁלֹא הָיָה לוֹ שׁוֹלְטָן בָּאָרֶץ הוּא אוֹמֵר אֵינִי שָׁוֶה כְּלוּם, וּמֶלֶךְ בָּבֶל אַנְטִיקֵיסָר שֶׁלּוֹ הָיָה יוֹשֵׁב בִּירִיחוֹ, וְהָיָה זֶה מְשַׁלֵּחַ לוֹ [לזה] כּוֹתָבוֹת, וְזֶה מְשַׁלֵּחַ לוֹ [לזה] דּוֹרָיוֹת.
“It was as he retracted his hand, and behold, his brother emerged; and she said: What breach have you breached for yourself? He called his name Peretz” (Genesis 38:29).. Rav Huna said: Corresponding to the four items that he was destined to take from the proscription. That is what is written: “I saw among the spoils a fine mantle from Shinar, [and two hundred shekels of silver, and one wedge of gold, weighing fifty shekels]” (Joshua 7:21).62Although these are only three items, Maharzu (based on Pirkei deRabbi Eliezer chap. 38) adds that these items were ornaments for an idol, and Akhan took the idol as well, which was the fourth item.
“It was as he retracted his hand…[What breach have you breached [paretz] for yourself? He called his name Peretz]” – the one who will be ascendant over all the mighty [haparitzim] will be produced from you.59This is derived from the double usage of the term breach [peretz] in the verse (Etz Yosef). “The one who breaks through [haporetz] has ascended before them…” (Micah 2:13). Rabbi [Yehuda HaNasi] said in the name of the Rabbis: All the mighty [haporetzim] will be produced from you, as it is stated: “The one who breaks through [haporetz] has ascended before them.”
“Then his brother, on whose hand was the crimson thread, emerged; he called his name Zeraḥ” (Genesis 38:30).
“Then his brother, [on whose hand was the crimson thread,] emerged” – numerous usages of “hand” are written here.60The reference is to verses 28–30. The word hand could have been skipped in verses 29 and 30 without impinging on the meaning of the verse (Etz Yosef). Rabbi Yudan and Rav Huna: Rabbi Yudan said: Four, corresponding to the four proscriptions to which he was destined to extend his hand.61In four instances, the Israelites fought a war in which the possessions of the enemy were proscribed, such that no Israelites were permitted to take the spoils of war. Akhan, descended from Zeraḥ, took from the spoils of Jericho nonetheless (Joshua, chap. 7), and the midrash asserts that descendants of Zeraḥ did so in the other instances as well. These are: The proscription of Amalek, the proscription of Siḥon and Og, the proscription of Jericho, and the proscription of the Canaanites
Rav Huna said: [The fine mantle] was a Babylonian garment of purple wool. What is Babylon doing here?63Garments of purple wool were royal garments. Why was there a Babylonian royal garment in Jericho? Rabbi Shimon ben Yoḥai taught: Any king or ruler who did not have dominion in the Land [of Israel] would say: I am not worth anything. The king of Babylon’s viceroy lived in Jericho. [The viceroy] would send him dates, and he would send [the viceroy] gifts.