Мидраш к Берешит 38:26

(Fol. 7b) Our Rabbis were taught: The court reads before her (the Sata) parables and incidents mentioned in the first Hogiograph, like the one (Job 15, 18) Which wise men have ever told, and have not concealed, as they obtained it from their father. This refers to Juda, who confessed [his crime] and did not feel ashamed. What was the result? He succeeded to inherit the future world. Reuben confessed and did not feel ashamed. What was the result of his confession? He succeeded to inherit the future world. And what was their reward? Why, we have just said what their reward was. The question must therefore be explained thus: What was their reward in this world? (Ib., ib. 19) Unto whom alone the land was given, and no stranger passed among them. It is readily understood in regard to Juda's confession, for we find that he did confess, as stated in the following passage (Gen. 39, 26) And Juda acknowledged them, etc. "But as to Reuben, whence do we know that he did confess?" said R. Samuel b. Nachman (as fully explained Babba Kamma 92). ...

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] ."

R. Elazar said: "At three places the Holy spirit appeared: At the court of Shem, in the court of the prophet Samuel, and in the court of King Solomon. At the court of Shem, as it is written (Gen. 38, 26) And Juda acknowledged them and said, She hath been more righteous than I. And whence did he know? Perhaps just as he was with her, so was some one else. Therefore a Heavenly voice was heard: I have decided that so is it to be. In the court of Samuel, as it is written (I. Sam. 12, 5) And he answered, He is witness. Why He? It ought to be they! Hence a Heavenly voice was heard, I witness that so it is. And in the court of King Solomon, as it is written (I. Kin. 3, 17) The king then answered and said, Give her the living child and do not slay it; She is its mother. And whence do we know that it really was so, perhaps she deceived him? Hence the last words, she is its mother, were said by a Heavenly voice." Said Raba: "If it were based merely upon the Scripture, all of them could be objected to, but this is shown by tradition."