창세기 38:14의 주석
וַתָּסַר֩ בִּגְדֵ֨י אַלְמְנוּתָ֜הּ מֵֽעָלֶ֗יהָ וַתְּכַ֤ס בַּצָּעִיף֙ וַתִּתְעַלָּ֔ף וַתֵּ֙שֶׁב֙ בְּפֶ֣תַח עֵינַ֔יִם אֲשֶׁ֖ר עַל־דֶּ֣רֶךְ תִּמְנָ֑תָה כִּ֤י רָאֲתָה֙ כִּֽי־גָדַ֣ל שֵׁלָ֔ה וְהִ֕וא לֹֽא־נִתְּנָ֥ה ל֖וֹ לְאִשָּֽׁה׃
그가 그 과부의 의복을 벗고 면박으로 얼굴을 가리고 몸을 휩싸고 딤나 길 곁 에나임 문에 앉으니 이는 셀라가 장성함을 보았어도 자기를 그의 아내로 주지 않음을 인함이라
Rashi on Genesis
ותתעלף AND SHE WRAPPED HERSELF — she veiled her face that he should not recognise her.
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Rashbam on Genesis
ותכס, she covered her head.
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Sforno on Genesis
בפתח עינים, at the beginning of two major roads. Such a highway is known as עינים, as we know from Genesis 16,7 על העין בדרך שור, “by the road leading to Shur.”
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Or HaChaim on Genesis
כי ראתה כי גדל שלה, for she saw that Shelah had reached marriageable age. What is the meaning of the word והיא in our verse? Why did it not suffice for the Torah to say ולא נתנה לו לאשה? "and she had not been given as a wife to him" without the additional word והיא? Perhaps the verse wishes to inform us of two things. 1) She saw that Shelah had grown up and it was plain to see that Yehudah had not kept his promise when he asked Tamar to wait until such time as Shelah would grow up. 2) She saw through רוח הקודש, divine inspiration, that she was not destined to become Shelah's wife. This is why she could take up a position at Petach Eynayim and successfully seduce Yehudah. The long term results of Tamar's conduct speak for themselves. She deserved every possible credit.
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Radak on Genesis
ותכס בצעיף. She covered her face with the shawl in order for Yehudah not to be able to recognise her.
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Tur HaArokh
ותתעלף, “she covered her face.” Ibn Ezra says that the meaning is that she covered her face. The expression is used in this sense in Jonah,
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Malbim on Genesis
And she removed her widow's weeds. To show that she doesn't want to be obligated to yibbum, after she was not given to Shelah even after he grew up, from this she was freed from the obligation of yibbum. She wanted to say to Yehudah that he should marry her, and with this intention she sat at Petah Einayim
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Siftei Chakhamim
She covered her face so that he not recognize her. [Rashi knows this] because it is written later, “Because she had covered her face” — implying that this was already mentioned before.
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Daat Zkenim on Genesis
בפתח עינים, this expression may be understood as we know from the Talmud, tractate Sotah folio,10, where Rabbi Shmuel bar Nachmeni understands it as giving a reason for her apparently inappropriate behaviour, when Yehudah first asked her about her personal status; she said that she was not married, was a widow, that she was ritually pure, and quite unattached to any other man when she had married, and that even then she was not anyone’s daughter-in-law. [The marriage had not been consummated. Ed.]
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Chizkuni
ותכס בסעיף, “she wrapped her veil so as to cover her face.” This was not something that widows used to do.
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Rashi on Genesis
ותשב בפתח עינים AND SHE SAT AT THE ENTRANCE OF ENAYIM (literally, at the opening of the eyes) — at the place where the eyes become opened:) at the cross-road which is on the way leading to Timnah. Our Rabbis explain (Sotah 10b) that it means at the door (פתח) of our father Abraham’s residence to which all eyes עינים)) looked forward to pay a visit.
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Rashbam on Genesis
ותכס ראשה בצעיף, not the customary manner for a widow to wear her shawl.
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Sforno on Genesis
אשר על דרך תמנתה, so that Yehudah could not avoid meeting her when he would return from Timnatah.
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Radak on Genesis
ותתעלף, she donned beautiful garments instead of widow’s garb in order to attract Yehudah.
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Tur HaArokh
בפתח עינים, according to Ibn Ezra this was the name of a place.
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Siftei Chakhamim
At the opening of the eyes, at the crossroads... [It is so called] because two roads branch out, each in a different direction than the other, to here and to there, and one needs to open his eyes and think which road to take. פתח עינים means opening one’s eyes.
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Rashi on Genesis
כי ראתה כי גדל שלה FOR SHE SAW THAT SHELAH WAS GROWN etc. — This was the reason why she offered herself to Judah, for she was anxious to have children from him (as an ancestor in some way or other) (Horayot 10b).
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Rashbam on Genesis
ותתעלף, she covered her face so as not to be identified.
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Sforno on Genesis
כי ראתה כי גדל שלה, she thought that when Yehudah would see her without widow’s garments he would ask her why she had shed those garments. She would answer him that the time had come for Shelah to marry her. He himself had suggested that she live as a widow only until Shelah would grow up. In the meantime he had already matured.
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Radak on Genesis
ותשב בפתח עינים, at the crossroads. This was a very exposed location, visible to anyone traveling in that region.
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Siftei Chakhamim
Our Sages explain it Midrashically: At the entrance of our father Avraham... I.e., at the tomb of our father Avraham. She prayed that a descendant of Avraham should come to her in order to have children by him. So say Chazal in Sotah 10a.
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Rashbam on Genesis
בפתח עינים, at the public square where the road forked off in two different directions. The word עינים is used to describe the fact that anyone standing or sitting there was in plain view of anyone traveling these roads. Commentators who translate the word עינים as the name of a town are wrong, as is clear from the words בעינים על הדרך in verse 21. If there had been a town there, the Torah would have had to write בעינים with the semi vowel sheva under the letter ב. We do not find such constructions as בעינים as in verse 21 when reference is made to other cities such as ביריחו, “at Jericho,” or בבית-אל, “at Bet-El,” or בירושלים, “at Jerusalem.”
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Radak on Genesis
כי ראתה כי גדל שלה, she did all this because she realised now that Yehudah had no intention of letting her be married to his son. She therefore planned to be impregnated by him (seed of his family) without his being aware of it.
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Siftei Chakhamim
She desired to have children... [Rashi knows this] because afterwards she went back to her widow’s garb. If she did it to be promiscuous, she would not have gone back to her widow’s garb. (Maharshal)
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