Komentarz do Rodzaju 38:18

חתמך ופתילך THY SIGNET AND THY STRING — The Targum renders it by “Thy signet and thy cloak” — the ring which you use as a seal and the cloak with which you cover yourself

THY SIGNET ‘UP’THILECHA.’ Onkelos renders it as “thy signet and thy cloak,” meaning “the ring which you use as a seal, and the cloak with which you cover yourself.” This is Rashi’s language.
But it is not correct to say that he would give his cloak, and go away from her unclothed. And how is it that a cloak is called p’thil in the Hebrew language? And how can it be referred to later on as p’thilim,¹⁷⁸Verse 25 here. in the plural? Now should you say that on account of its fringed strings (p’thilim), the garment was called p’thil, far be it that Judah should fulfill the Commandment of Tzitzith (Fringes),¹⁷⁹See Numbers 15:38. yet treat it so lightly as to give it away in unchastity! Perhaps, he had with him a small scarf which he occasionally wound around part of the head, and which was called p’thil because it was short as a p’thil (fringe), and it is this which the Targum [Onkelos] rendered as shashifa, [which Rashi incorrectly took to mean “a cloak”]. Now you will not find that Onkelos will translate simlah (a garment) as shashifa wherever it is found in the Torah. Instead, he translates it throughout by a term denoting “cover” or “garment,” excepting the verse, And they shall spread the ‘simlah’ (garment),¹⁸⁰Deuteronomy 22:17. concerning which he says, “And they shall spread the shashifa,” because this is the sudar referred to in the Talmud¹⁸¹Kethuboth 10 a: “Bring me the sudar.” See also Ramban to Deuteronomy 22:17. through which virginity is established. So did Jonathan ben Uziel translate hama’ataphoth¹⁸²Isaiah 3:22. (the mantlets) as shashifa, these being small scarfs which they wound around the head, and distinguished persons spread them over their bonnets and headbands. This custom still prevails in eastern countries.
It is further possible that Judah possessed a seal impressed with the form of a lion or some other known figure, as rulers do, and he also had fringes in his hand, woven in the same design, with which to stroll about, as well as a rod in his hand, as becomes a ruler or lord, even as it is written, A strong rod, to be a sceptre to rule,¹⁸³Ezekiel 19:14. and it is further written, The sceptre shall not depart from Judah.¹⁸⁴Further, 49:10. It was these that he gave into Tamar’s hand.

חותמך, your ring.

ופתילך, your closely fitting sash. The items Tamar chose as pledge were all things which testified to the superior standing of its owner in society. We know from Job 38,3 that a sash is evidence of someone’s manhood, i.e. someone’s superior status. She wanted to own such trinkets reminding her constantly of Yehudah’s status so that her child would be influenced by the thoughts she entertained during her pregnancy and would grow up to be like its father.

חותמך, as per Onkelos, the signet ring.

ופתילך, “and your garment.” According to Rashi the word is equivalent to שמלתך, your “decorative garment.” [normally, as opposed to בגד, an outer garment, שמלה is understood to refer to undergarments. Ed.] Nachmanides disputes Rashi’s interpretation, as, if Yehudah handed over such a garment (normal usage of שמלה), he would have had to walk away naked. Furthermore, how could the Torah refer to a שמלה by the description פתיל? Besides, since when does the word פתיל occur in the plural? If you were to counter that we find this plural in connection with the commandment of ציצית, it is inconceivable that Yehudah would use a garment with sacred fringes and demean it in such a fashion. [the vowel segol in the word פתילך is taken by Nachmanides to indicate a plural form. Ed.] Perhaps he had a small cloth in his hand, something short like a פתיל, a cloth used to wind around one’s head, turban fashion, which Tamar referred to as פתיל because it was short. It is also possible that Yehudah’s signet ring had the shape of a lion, and he had pieces of short cloth that had been embossed with that ring. The staff מטה, he held in his hand in the fashion of rulers who carry a mace.

חותמך ופתילך ומטך אשר בידך, “your signet, your wrap, and your staff which is in your hand.” According to the plain meaning of the text the word חותמך refers to a ring used to seal documents. Possibly, Yehudah’s signet ring bore the image of a lion seeing that his father described him as גור אריה, “a lion cub” in Genesis 49,19. Rashi explains that the word ופתילך means “your wrap,” a garment with which he covered himself. Concerning this Nachmanides disagrees, saying that it is not logical that Yehudah would give a harlot a garment of his without which he would remain naked. Moreover, how is it possible that the Torah would describe a שמלה as a פתיל? Besides, why would this garment be described by Tamar as הפתילים i.e. as garments in the plural in verse 25? If one were to say that the word פתיל refers to the ציצית, the fringes, how can we assume that Yehudah would treat the fringes in such a desultory manner, i.e. giving the part of the garment which lends it some sanctity to a harlot? Nachmanides therefore concludes that פתיל is a small cloth such as a kerchief used to wear around the neck or part of the head. It is still a common practice in the Orient that distinguished people wear such a piece of attire. It is called פתיל as it is short like a שושיפא, short cloak. (Compare Onkelos on Deut. 22,17 where שמלה, bed-sheet, is translated as שושיפא.)

עזקתך ושושיפך, the ring that you use as a seal... Rashi is answering the question: Why does Onkelos translate חותמך as עזקתך, which means “your ring”? In the verse it is written חותם, which means “seal.” Therefore Rashi explains that it means, “The ring that you use as a seal.” Also, why does Onkelos translate פתילך as שושיפך, which means “your cloak”? In the verse it is written פתילך, “your thread.” Therefore Rashi explains that it means, “The cloak with which you cover yourself.” This is because פתיל is written regarding tzitzis (Bamidbar15:38), and about tzitzis it is written, “Your garment with which you cover yourself” (Devarim 22:12). So too here, [פתילך means,] “The cloak with which you cover yourself.”

חותמך פתילך, “your signet ring and your cord;” these were both items that he could not be without for any length of time. He needed the signet ring for confirming any transactions, and the cord to tie up the sheep. (The third item, his staff, was less important as he was in his prime.)

ותהר לו AND SHE CONCEIVED BY HIM (לו, to him) — she conceived men who were strong, similar to himself, and men who were righteous, similar to himself (Genesis Rabbah 85:9).

פתילך, your outer garment,

ופתילך, your outer garment, cloak, as per Onkelos, שושיפך. Or, what is meant is the turban, i.e. a status symbol. In Numbers 19,15 the expression צמיד פתיל, “a tightly fitting lid,” describes a vessel of contours similar to a turban. The expression also occurs in the Mishnah Shabbat 28, as well as in verse 25 in our chapter [because of the plural mode, Ed.] it appears to describe attire each composed of two different cloths and colour.

Strong men, as he was; and righteous men, as he was. Rashi is answering the question: Why is it written ותהר לו? Scripture should have written ותהר ממנו. Just as it says צדקה ממני (v. 26), which Rashi explains as, “‘It is from me’ that she has become pregnant.” Perforce, לו means having similar traits. And we need not ask how Rashi knew they were strong and righteous, because the answer is that [both traits are equally implied. So] which one would you exclude?

ומטך, and your staff. She asked for three items none of which were necessary as garments for Yehudah, but were merely decorative, lending Yehudah a better image among his peers.