Genesis 38:14 - Veiled plea for justice?

Context of the Verse

This verse (Genesis 38:14) describes Tamar's actions after realizing that Shelah, the son of Judah, had grown up, yet she was not given to him in marriage as promised. Tamar had been married to Judah's two elder sons, Er and Onan, both of whom died childless. According to the law of yibbum (levirate marriage), Shelah was now obligated to marry her to perpetuate his brother's lineage, but Judah withheld him.

Tamar's Removal of Widow's Garments

Rashi explains that Tamar removed her widow's garments because she understood that Judah would not fulfill his obligation to give Shelah to her in marriage. By changing her appearance, she sought to conceal her identity and take matters into her own hands to ensure the continuation of the family line. The Midrash (Bereshit Rabbah 85:7) adds that Tamar acted with pure intentions, motivated by the desire to uphold the mitzvah of yibbum.

The Veil and Disguise

The verse states that Tamar covered herself with a veil (tzáif) and wrapped herself (va'tit'alaf). Rashi notes that this was the customary attire of a woman who was not a widow, indicating her shift in status. The Talmud (Sotah 10a) praises Tamar's wisdom, as she did not openly confront Judah but instead created a situation where he would unknowingly fulfill the mitzvah of yibbum.

Sitting at the Entrance to Enayim

The location, Petach Enayim (the entrance to Enayim), is interpreted by Rashi as a crossroads where people would gather, making it a strategic place for Tamar to encounter Judah. The Midrash (Bereshit Rabbah 85:8) suggests that the name "Enayim" (literally "eyes") alludes to divine providence—Tamar's actions were guided by heavenly insight to ensure the future lineage of Judah, which would ultimately lead to the Davidic dynasty.

Judah's Withholding of Shelah

Ramban (Nachmanides) comments that Judah's failure to give Shelah to Tamar stemmed from fear, as his two elder sons had died after marrying her. However, Tamar recognized that Shelah had reached marriageable age (ki gadal Shelah) and that Judah's delay was unjust. The Talmud (Sotah 10a) emphasizes that Tamar's actions were justified because she acted l'shem shamayim (for the sake of Heaven).

Moral and Halachic Implications

• Tamar's story underscores the importance of yibbum in preserving a deceased brother's lineage.
• Her methods, though unconventional, were deemed righteous by Chazal (our Sages) because of her pure intentions.
• The narrative highlights divine providence in ensuring the continuity of the tribe of Judah, leading to the Davidic monarchy.