Genesis 38:21 - Where is the disguised Tamar?

Context of the Verse

This verse (Genesis 38:21) appears in the narrative of Yehuda (Judah) and Tamar. Yehuda had unknowingly engaged with Tamar, who disguised herself as a kedeshah (often translated as "harlot" but with deeper connotations, as discussed below). When Yehuda later sought to fulfill his promise to send payment, he inquired after her using the term kedeshah.

The Term "Kedeshah"

The term kedeshah (קְדֵשָׁה) is subject to significant discussion among commentators:

• Rashi explains that a kedeshah refers to a woman designated for idolatrous practices, as the root kuf-dalet-shin (קדש) can imply consecration to avodah zarah (foreign worship).
• Ramban (Nachmanides) suggests that the term may not necessarily denote idolatry but could refer to a woman who engages in licentious behavior outside of marriage.
• Ibn Ezra notes that the term is distinct from a common harlot (zonah) and implies a more formal or ritualized role.

Yehuda's Inquiry

Yehuda's question, "Where is the kedeshah?", reflects his assumption that Tamar was a woman of ill repute. The response of the townspeople—"There was no kedeshah here"—indicates that Tamar's appearance was an anomaly, not a regular occurrence in that place.

Midrashic Insights

The Midrash (Bereshit Rabbah 85:8) elaborates on this exchange:

• The townspeople responded truthfully—there was no kedeshah present because Tamar was not truly a kedeshah but a righteous woman acting under extraordinary circumstances to fulfill the mitzvah of yibum (levirate marriage).
• This highlights the hidden righteousness in Tamar's actions, contrasting with Yehuda's initial misunderstanding.

Halachic and Ethical Implications

The episode raises important themes:

• Repentance (Teshuvah): Yehuda later admits his wrongdoing (Genesis 38:26), demonstrating the importance of acknowledging one's errors.
• Divine Providence: Tamar's actions, though seemingly unconventional, were part of Hashem's plan to perpetuate the lineage leading to David and Moshiach.

Geographical Note: "Enayim"

The place name Enayim (עֵינַיִם, lit. "eyes") is interpreted symbolically by some commentators:

• Radak suggests it refers to a crossroads where people "see" and are seen, making it a likely place for such an encounter.
• Sforno connects it to the "opening of the eyes" that Yehuda later experiences when he recognizes his error.