Parshah Vayeishev - Tamar in the family tree
Genesis 37:1-40:23
Torah Reading for Week of December 14-20, 2008 - Kislev 10-16, 5769 |
Here in the middle of the story of Joseph comes an episode in the life of his brother, Judah. Often overlooked, this story has been put here for a reason. There must be more to this than the traditional view of incest and prostitution.
The story so far is that Jacob has left his father-in-law’s home in Padam-Aran and has returned with Leah and Rachel to Canaan where Judah is born to Leah, his first wife.
What kind of a man was Judah whose name means, ‘praise? He was responsible for saving his brother Joseph’s life by suggesting they sell him to the Midianites instead of killing him. He goes on to become the family spokesperson when they go to Egypt in search of grain. Confronted by Joseph, they are required to bring their youngest brother to him and Judah gives himself as a guarantee to his father Jacob, saying he will bear the eternal guilt if he does not bring Benjamin back. He even offers his own life for Benjamin’s when Joseph tricks them by putting a silver cup in Benjamin’s bag. Clearly, Judah eventually matures into a man worthy of his name.
But this episode in Judah’s life happens before the confrontation with Joseph. He has married young and has three sons, the oldest of which, Er, also marries young. Little is said of his wife Tamar’s background; she is often assumed to be a Canaanite woman, yet, Rabbinic tradition, has identified Tamar as a daughter of Shem and, hence, not a Canaanite, who were the descendants of Shem’s brother, Ham.
Tamar is widowed early and all we learn is that Er was wicked in the sight of the Lord and so the Lord kills him. His sins must have been an abomination for him to face such a harsh judgment. According to tradition, Judah must give his second son Onan to Tamar as a husband to continue Er’s name. But he doesn’t want to lose Er’s inheritance and so he doesn’t quite fulfil his duty as a husband. God was again made so angry that he kills Onan.
At this point Judah has lost two sons and, perhaps, because of grief, he fails to understand that it was by God’s hand and blames Tamar. Or, perhaps, he saw in his youngest son the same seeds of destruction and realised that if Shelah behaved unrighteously towards Tamar he might also share the fate of his brothers and then Judah’s line would end! The obligation to provide for Tamar was his until his youngest son was old enough but he sends her away, telling her to return to her father’s house. Is it because he believes that she is a curse and fears the consequence of giving his youngest son to her or simply that he has put his head in the sand? A classic case of out of sight, out of mind.
The tradition that is taught in the Torah, called levirate marriage, is the obligation on the brothers of a widow’s husband to provide her with an heir (Deuteronomy 25:5-10). In fact, the obligation was as much to the dead brother, because its purpose is to maintain his name and family line. This custom was known in the ancient world by other cultures; the obligation seems to have extended further than just to the brothers because Tamar sees nothing wrong in what she will do and neither does Judah, who acknowledges her righteousness in the whole affair.
Tamar’s situation is desperate for she is now an ‘agunah’, a chained woman. She cannot remarry as she legally belongs to Shelah, her brother-in-law, but this marriage is not forthcoming as Judah is too afraid. Years go by and she needs to do something drastic so she decides to take matters into her own hands.
Judah’s wife is now also dead and so, on hearing that Judah was going to shear sheep, she removes her widow’s clothes and dresses herself as a cult prostitute. Judah, lonely after the death of his wife, goes to her and she negotiates her price. Judah offers her a goat but she asks for a pledge, his seal, his cord, and his staff, to ensure that he will send payment, or so Judah thinks. So he agrees they sleep together but, when Judah sends his servant with the goat, she is not there. He asks around and no one seems to know the prostitute that he is speaking about and so as not to look stupid, says: ‘O well, let her keep the things!’ He really doesn’t want to look like a fool and become a laughing stock.
After a few months, Tamar’s pregnancy begins to show. The questions begin: how did this widow become pregnant unless she had committed adultery? She is commanded to show herself and be punished for her crime and be burned. So she secretly sends the pledge to Judah saying that she was made pregnant by the man who gave her the pledge. He acknowledges her and, although we are told that he does not sleep with her again, he probably takes her back into his house. Her sons, Perez and Zerah, are known as Judah’s sons. The story, as all good ones do, has a happy ending and Perez carries on the line of Judah which becomes the royal tribe of Israel.
Often compared to Ruth, who is said to have behaved more morally, we are more confident looking at Ruth, at her integrity and faith in God, as to why God would choose her a Moabitess to become a matriarch in Israel and the great grandmother of King David.
Ruth, too, was a widow in need of a husband or the family line would have ended - she needed a Kinsman Redeemer; a member of Naomi’s husband Elimelech’s family who would redeem the family line. Naomi’s husband and sons are dead and so this family member has the right to purchase the land that she owns and marry her daughter-in-law Ruth, so continuing Elimelech’s name.
In the Book of Ruth we read how Boaz steps forward to fulfil the role of Kinsman Redeemer. He is impressed by Ruth’s character and blesses her at their first meeting (Ruth 2:11-12). Later, when Ruth asks him to be her kinsman redeemer by going to him at night at the threshing floor and lying at his feet, honoured that she chose him rather than a younger man or even a closer relative, Boaz promises to settle the matter. Ruth made a godly choice in Boaz.
Ruth’s choices changed her future irrevocably. She gave up what she knew to follow God and God rewarded her faith. She should have been an outcast but, in redemption by Boaz, she found, instead, love and acceptance, her future secured in God! Her great grandson was King David and she herself is recorded in the lineage of Jesus the Messiah of Israel and Saviour of all (Matthew 1:5). Ruth’s inclusion not only into Israel but also into the Messianic lineage of Jesus speaks to us of God’s heart to bring salvation to the nations. Ruth’s redemption is then a first-fruit of the salvation of the Gentiles.
Tamar, on the other hand, makes us feel uncomfortable and we wonder about the method of her deception of Judah, yet Judah calls her righteous. She has done for his sons what he failed to do and so what she has done is seen as an act of righteousness and honour. Interestingly, Judah’s father Jacob who is also accused of deception in attaining his birthright sheds light on this when, prior to his death, he blesses his sons and says: ‘The sceptre shall not depart from Judah, nor the ruler's staff from between his feet, until tribute comes to him; and to him shall be the obedience of the peoples’ (Genesis 49:10). Traditionally accepted as a messianic promise, we see it fulfilled for it is Judah’s line from which Yeshua will come.
Both these women are part of the messianic lineage of David. Both in the biblical text are praised and God’s divine hand at work is clearly seen setting the stage for the promise of a messianic king.
Again, as I write, I am encouraged to see how God can take those who have no hope and no future, people who seem insignificant or even inconvenient in the eyes of others, and use them to bring about His purposes. He used Tamar and Ruth to create a family line for David and fulfil His promise to bring forth the Messiah, Yeshua. What purpose does he have for you and me? I believe, first and foremost, it is to make our Yeshua, our Messiah, known and to be willing instruments in the Hand of God.
Be encouraged, no one is insignificant to God for we are all part of His plan.
‘Before I shaped you in the womb, I knew all about you. Before you saw the light of day, I had holy plans for you.’
(Jeremiah 1:5 The Message) |
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