Midrasch zu Bereschit 38:25

Because she had covered her face did he think her a harlot? [Is it not the contrary?] R. Elazar said that this means: She had covered her face when she had been in his house, hence he did not know her." Therefore she was rewarded that from her descended kings and prophets — kings from David; and prophets, as R. Levi said: "A bride who is chaste in the house of her father-in-law, will be rewarded that kings and prophets will descend from her." Whence do we infer this? From Tamar When she was lead forth she sent to her father-in-law. The text should have the word Meutzeas, in the passive voice [instead of Motzes in the active voice]. R. Elazar said: This means that after she produced the signs [of the signet, scarf and staff], the Angel Samael came and removed them, then the Angel Gabriel came and brought them again and this is the meaning of the passage (Ps. 56 1) To the chief musician upon Joneth elem-re-chokin." Said R. Jochanan: "This means that after the signs were removed she became numb like a dove." (Ib., ib., ib.) Unto David a Michtam, i.e., of whom David went forth, who kept himself humble and plain to everyone. Could Michtam be explained in another way that he was born circumsized? Can Michtam be explained in another way that just when in his youth he humbled himself before a superior in order to study the Torah from him, so also when he was elevated, he kept himself meek before one who was greater than he in order to study the Torah? (Ib., ib.) And she sent to her father-in-law, saying, 'By the man who owns these,' etc., why did she not call him by his name? Said Mar Zutra b. Tubia in the name of Rab; others say R. Chana b. Bizna said in the name of R. Simon, the pious; still others say R. Jochanan said it in the name of R. Simon b. Jochai: "It is better for a man to be thrown into a fiery furnace than be the means of bringing another to shame in public. We infer this from Tamar." (Gen. 38, 25) (Ib., ib., ib.) Acknowledge I pray thee. Said R. Chama b. Chanina: "With the word Haker (acknowledged) did Juda inform his father [concerning Joseph's disappearance] and with the word Haker (acknowledge) was Juda informed of the bad tidings [concerning the affair of Tamar]; i.e., with the word Haker did Juda inform his father, (Ib. 37. 32) Hakerna (acknowledge), we pray thee, whether it be thy son's coat or not, and with the word Haker was Juda informed Haker (acknowledge) I pray thee to whom belong the signet, scarf, and staff!" Acknowledge, I pray thee, the word Nah means nothing else but pray. She thus said unto Juda: "I pray thee acknowledge thy Creator and do not avert thy eyes from me." And Juda acknowledged them. And this is meant by R. Chama b. Bizna, who said in the name of R. Simon the pious: "Joseph, who sanctified Heaven's name in secret was rewarded with only one additional letter of the name of the Holy One, praised be He, as it is written (Ps. 81) but Juda, who sanctified Heaven's name publicly was rewarded so that his entire name was equal to that of the Holy One, praised be He." As soon as he confessed and said, a Divine voice went forth and said: "Thou hast saved Tamar with her two children from being burnt in fire, I swear by thy life that I shall save through thy merits thy three sons from being burnt in fire." Who are they? Chanania, Mishael and Azaria. She it righteous, it is from me. How did he know it? A Divine voice went forth and said: "From me went forth the secret things." (Ib., ib., ib.) Said Samuel the senior, the father-in-law of R. Samuel b. Ama: "This means that since he knew her he never forsook her, for it is written (Deut. 5, 19) A great voice v'lo yassph. [Just as in the latter case it means for ever, so also does it mean in the former case] ."

A disciple has taught before R. Nachman b. Isaac: "He who exposes his neighbor to shame in public is considered as if he shed blood." "Your statement is correct," remarked R. Isaac, "for we see in the man who is exposed to shame in public that the red color of his face disappears and he becomes white." Abaye said to R. Dimi: "What is the thing which is strictly observed in Palestine?" And he answered: "To be careful [not] to make pale the face (i.e., putting people to shame); for R. Chanina said that all descend to Gehenna, except three. All! Is it possible? Say thus: All who descend to Gehenna return hence, except the following three descend and do not return: An adulterer, one who exposes his fellowman to shame in public, and one who applies vile names to his neighbor." But is applying vile names not the same as exposing his fellowman to shame in public? The former refers even when he was already used to be named so. Rabba b. b. Chana said in the name of R. Jochanan: "(Fol. 59) A man should rather commit adultery than expose his fellowman to shame in public." Whence is it inferred? From Raba's lecture: What is the meaning of the passage (Ps. 35, 15) But when I halt they rejoice, and gather themselves together; … they tear me, and cease not. Thus said David before the Holy One, praised be He! "Sovereign of the Universe, it is known and revealed before Thee that if they would tear my flesh the blood would not run. Even when they are occupied in the study of Negaim and Ahaloth they say to me: 'David, who is an adulterer, with what kind of a death must he be punished?' And I answered them: 'He is to be hanged: he, however, has a share in the world to come, but he who exposes his fellowmen to shame in public has no share in the world to come.'" Mar Zutra b. Tubia in the name of Rab, according to others R. Chana b. Bizna in the name of R. Simeon the Pious, and still according to others, R. Jochanan in the name of R. Simon b. Jochai, said: "It is better that one throw himself in a burning furnace than expose his fellowman to shame in public. Whence do we infer it? From the act of Tamar, concerning whom it is written (Gen. 38, 25) When she was brought forth, she sent to her father-in-law, etc."

Mar Ukba had a poor man in his vicinity for whom he used to put four zuzim in the slot underneath the door every day. One day the poor man said: "I will go and watch who does me such a favor." On that day Mar Ukba was detained until late in the college, whereupon his wife accompanied him [to the house of the poor man.] As soon as the poor man noticed that they stooped downward, as if to put something in the slot underneath the door, he went out to meet them. The latter commenced to run from him until they entered a fireplace from which the fire had been scraped. Mar Ukba's feet commenced to burn, when his wife said to him: "Take thy feet and place them upon my feet." After he had done so he felt discouraged [that his wife had to protect him.] His wife said to him: "It is because I am constantly in the house and the charity which I offer to the poor is ready to enjoy [like bread and other foods."] But why did they go to such an extent? Because Mar Zutra b. Tubia said in the name of Rab; (others say R. Chanan b. Bizna said in the name of R. Simon the pious, still others say R. Jochanan said it in the name of R. Simon b. Jochai): "A man should rather have himself surrendered [to be thrown] into a furnace than put his neighbor to shame in public." We infer this from Tamar, concerning whom it is written (Gen. 38, 25) When she was brought forth, etc.

(Fol. 43b) One more thing said R. Zutra b. Tubia in the name of Rab; others say R. Chanan b. Bizna said it in the name of R. Simon; still others say R. Jochanan said it in the name of R. Simon b. Jochai: "It is better for a man to be thrown into a fiery furnace than be the means of bringing another to shame in public. We infer this from Tamar, as is written (Gen. 38, 25.) She sent to her father-in-law saying, 'By the man who owns these, am I with child.' and she said. 'Acknowledge, I pray thee, the ownership of these, the signet, the scarf, and the staff. And Juda acknowledged it and said, 'She has been more righteous than I.'" [Tamar thus preferred to be burnt rather than to disclose Juda's name for fear of bringing public shame upon him.] Our Rabbis taught: "Six things are a disgrace to a learned man: He shall not go out perfumed; he shall not wear patched shoes; he shall not walk alone at night; he shall not talk with a woman on the street; he shall not sit at the table with ignorant men; he shall not enter the synagogue late." Some add to this, "He shall not take long steps when walking, and he shall not walk with a proud unbending gait." He shall not go out perfumed. R. Abba, the son of R. Chiya b. Abba, in the name of R. Jochanan said: "This refers to places where immorality prevails." R. Shesheth said it refers only to his clothes, but not to his body, as it is healthful. Regarding the hair [as to perfume], R. Papa says it is in the same class as clothes; others contend it is part of the body. He shall not wear patched shoes. This will support the opinion of R. Chiya b. Abba who said that it is a disgrace for a scholar to go out with patched shoes. Is it really so? Behold! R. Chiya b. Abba himself used to go out with patched shoes. Mar Zutra the son of R. Nachman said: "This is prohibited only when there is a patch upon a patch, then only on the leather, not on the sole, and only during the summer and in the street; but, during the winter or in the house it does not matter. He shall not walk alone at night. Because of suspicion. He shall not talk with a woman on the street. R. Chisda said: "This refers even to his own wife." We have also a Baraitha to the same effect: "Even to his own wife, to his own daughter or to his own sister; for not every one is acquainted with his family." He shall not enter the synagogue late; for he may be called lazy; He shall not sit at the table with ignorant men, for he may adopt their bad manners. He shall not walk fast, because the master said: "Big steps take away one five hundredth of the light of a man's eye," [and if his eyes suffer] what shall be the remedy? Let him drink the cup of Habdala, and he will become well. He shall not walk with proud, unbending gait., because the master said, "He who walks even four cubits with a proua, unbending gait is considered to have spurned [with his haughty head] the feet of the Shechinah, for it is written (Is. 6, 3.) The whole earth is full of His glory."

(Gen. 38:24, cont.:) THAT IT WAS TOLD TO JUDAH, SAYING: YOUR DAUGHTER-IN-LAW TAMAR HAS PROSTITUTED HERSELF; AND SHE IS ALSO PREGNANT FOR LEWDNESS. What is the meaning of FOR LEWDNESS? That she would enter a bathhouse and say to her women friends: Go away from me because I am bearing kings. But Isaac, Jacob, and Judah were sitting there in judgment. They said (ibid., cont.): BRING HER OUT AND LET HER BE BURNED. R. Johanan said: In property cases one begins with the eldest, but in capital cases one begins with the youngest and finishes with the eldest.⁵⁹Sanh. 4:2; Git. 59a. Thus the younger judges would not be unduly influenced by their elders. And why does one say: WITH THE YOUNGEST? Because one ascribes corruption to the youngest. Why did he say (in Gen. 34:24): LET HER BE BURNED, and not say: "Let her be killed"? Ephraim the Disputant said in the name of R. Me'ir: She was Shem's daughter, and Shem was a priest. For this reason he said: BRING HER OUT, AND LET HER BE BURNED.⁶⁰See Lev. 21:9. Now they were dragging her and bringing her out against her will, as stated (in Gen. 38:25): AS SHE WAS BEING BROUGHT OUT. Now while she was being brought out, she sought < the tokens of > the pledge but did not find them. In that hour she raised her eyes to the heavens. Immediately the Holy One sent her others.

Another interpretation: Judah bar Shallum the Levite said: When she came out, the Holy One made her eyes light up and she found them after she had lost them because there is no finding except of what is LOST. Thus it is written (in Lev. 5:22): OR HAS FOUND WHAT IS LOST. Immediately she sent < her tokens of the pledge > to Judah, (according to Gen. 38:25) THE ONE TO WHOM THESE BELONG. She said to him (ibid., cont.): PLEASE ACKNOWLEDGE your Creator.⁶¹Gen. R., 97, New Version, on Gen. 49:8 (= p. 1214 in the Theodor-Albeck edition) explains that for Judah to acknowledge the Creator meant for him not to be ashamed in confessing the matter before flesh and blood. Cf. Sot. 10b. Immediately (in vs. 26): JUDAH GAVE ACKNOWLEDGMENT. In that hour a heavenly voice (bat qol) came forth and said to him: You are to say: [She is pregnant from me; lest] she be burned. And afterwards he confessed: The affair stemmed from me. The Holy One said to Him: Judah, for me you have saved three lives from the fire and one (i.e., Joseph) from the pit. By your life, I will save < four lives > for you just as you have saved < them > for me. Who are they? Hananiah, Mishael, and Azariah from the fiery furnace (in Dan. 3:20-27) and Daniel from the lions' pit (in Dan. 6:16-23). What is written about them (in Dan. 1:6)? NOW AMONG THOSE FROM THE CHILDREN OF JUDAH WERE DANIEL, HANANIAH, MISHAEL, AND AZARIAH. "From Hezekiah's children"⁶²See PRE 52 at the end; Sanh. 93b. is not written here, but FROM THE CHILDREN OF JUDAH. For what reason? For the reason that he had saved Tamar and her children < from the fire > and Joseph from the pit. When Reuben heard that Judah had confessed, he immediately arose also and said: I also have violated my father's beds (in Gen. 35:22). Eliphaz said to Job (in Job 15:17-18): I WILL INFORM YOU; HEARKEN TO ME. NOW THIS HAVE I SEEN, AND I WILL DECLARE THAT WHICH SAGES HAVE TOLD. These < sages > are Reuben and Judah. Therefore (in vs. 19): TO THEM ALONE WAS THE LAND GIVEN. When? (Ibid.:) AND NO STRANGER PASSED AMONG THEM. When Moses came to bless them, what did he say (in Deut. 33:6-7)? MAY REUBEN LIVE AND NOT DIE…. AND THIS IS FOR JUDAH….

And Reuven returned to the pit. Where was he? Rabbi Eliezer and Rabbi Yehoshua [disagree]. Rabbi Eliezer said from his sackcloth and fast, when he finished he returned and looked into the pit, as it is written "And Reuven returned to the pit". The Holy One of Blessing said: "there has never been a time ever when a person who sinned before me did teshuva. You were the first one to do teshuva, and [as a reward] I swear that your grandson will stand and open the way to teshuva. Who is this? Hoshea, as it says: "return Israel unto Hashem, your God". "And they took the striped coat and they slaughtered a goat" (Gen. 37:31). Why a goat? Because its blood is similar to human blood. "And they sent the cloak etc" (Gen. 37:32). Rabbi Yochanan said that the Holy One of Blessing said to Yehuda, 'you said to your father 'do you recognize it?' I swear that Tamar will say about you, "do you recognize it?" (Gen. 38:25). "He recognized it and said: 'it is my son's cloak."(Gen. 37:33) I don't know what I am seeing. "A wild animal must have eaten him!' (Gen. 37:33) Rav Huna said the Holy Spirit was on him, when he said he a wild animal - this was Potiphar's wife.