Vayeshev: Contrasting the Greatness of Tamar and the Wickedness of Potiphar’s Wife

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Parshat Vayeshev contains the story of Yosef’s sale at the hands of his brothers, his journey to Mitzrayim, and his encounters with Eishet Potiphar there. It also contains the story of the relationship between Yehuda and Tamar, one the most easily-misconstrued tales in Sefer Bereishit. Within the context of Yosef’s journey, Tamar’s story seems somewhat out of place. Even worse, the proximity to Yosef’s struggle with Eishet Potiphar draws somewhat of an uncomfortable comparison. Is there validity to this comparison, and if so, what is the link between the scenarios?

Generally, the topic that directly precedes or follows another in the Torah is placed there to indicate some sort of connection. And a connection can definitely be found between these two stories. It’s almost as if the juxtaposition is supposed to highlight the similarities in these scenarios. But are we really to liken Tamar’s actions to those of such evil? Eishet Potiphar is arguably the most quintessentially evil woman in the Torah. She did absolutely everything in her power to entice Yosef into sin with her. Tamar, on the other hand, is known to be a righteous woman. So how can we possibly suggest a link between the two?

One thing is clear, at least implicitly, in Tamar’s story – her actions are considered correct. This fact is apparent from the outset. The passuk tells us¹ that Yehuda went up to Timnah, when later in Tanach, Shimshon is described as going down to Timnah. The Gemara explains that this is not an indication of geographical location, but spiritual direction. Shimshon was going to Timnah to marry a Plishti woman, thereby going down in spirituality, while Yehuda’s journey to Timnah² is described as going up, indicating a rise in spirituality³. If Yehuda’s relationship with Tamar is considered an act of aliyah, then certainly Tamar must have acted correctly, to say the least. Even more so, Tamar’s actions were not just correct, but a fulfillment of a heavenly decree. The Midrash relates⁴ that an angel was sent to compel Yehuda to go to Tamar so that Mashiach ben David would come from them. Later, Yehuda’s admission of “tzadka mimeni” was not said only by him. At that moment, a Bat Kol declared, “mimeni – this was part of My hidden plan.”⁵ For this action, Tamar merited to mother the royal dynasty of David, and the eventual Mashiach ben David.

Tamar’s righteous personality is also portrayed on multiple fronts throughout this story. The passuk explains that Yehuda thought Tamar was a zonah, a prostitute, for her face was covered⁶. The Gemara elaborates on this, telling us that her face was not covered now, but at home. Out of Tzniut, Tamar kept her face covered whenever she was in Yehuda’s home, to the point that Yehuda did not even know what she looked like⁷. Her good middot are also seen when she confronts Yehuda. She does not directly announce that he is the father of her children, but instead leaves the confession in his hands. Had Yehuda not confessed, however, Tamar would have let herself be burnt rather than embarrass him publicly⁸. From this the Gemara derives the principle that one should throw themself into a furnace rather than cause public shame to another⁹.

While both women foresaw Geula and Divine Providence in their actions, their intentions remain vastly different. Tamar sought to rectify the injustice she was treated with, while Eishet Potiphar sought only personal pleasure. She knew of the spiritual ramifications, but her goal was still only the fulfillment of her physical desires. Tamar, on the other hand, was concerned not with herself, but with the will of Hashem.

Eishet Potiphar is obviously of a very different caliber. From the moment she set her eyes on Yosef, her thoughts were sinful. The Gemara explains the words “vatisa eishet adonav et eineha” as connoting sinful intentions, comparing the word “vatisa” to a similar word used to describe Lot’s sinful intentions when parting from Avraham¹⁰. Her lustful desires only grew, and she gave Yosef no rest from her cajoling and enticement. She changed her outfits multiple times a day, and threatened him with beating, blinding, or imprisonment if he did not agree to sin with her. When those tactics failed, she attempted to bribe Yosef with one thousand silver bars, but he still would not concede¹¹. Eishet Potiphar, nevertheless, was undeterred. On a major pagan holiday, she feigned illness, knowing that everyone else would be in their temples and she could be alone with Yosef¹². She nearly succeeded that day, but Yosef triumphed at the last moment and fled from the house. Clearly, there is not much similarity between this woman, whose actions Yosef outright describes as evil, and the righteous Tamar.

Rashi, however, would beg to differ¹³. He writes that the juxtaposition of these topics intentionally draws a distinct comparison. Eishet Potiphar had another tactic: rationalization.
“I have seen the future,” she told Yosef. “The stars show that there is to be a marital link between us, and that a child of that relationship will produce the lineage of Mashiach ben Yosef, the initiator of the Final Redemption of the Jewish people. If we expedite this link,” she reasoned, “we will be expediting the Geula process!” She was, in fact, correct. Though this familial link came through her adopted daughter Osnat, she does truly play a role in the dynasty of Mashiach ben Yosef.

So is Eishet Potiphar indeed comparable to Tamar? If both extramarital relationships had the potential to launch the Messianic process, are they not so different after all?

Though the question now bears more weight, the answer remains in the negative. While both women foresaw Geula and Divine Providence in their actions, their intentions remain vastly different. Tamar sought to rectify the injustice she was treated with, while Eishet Potiphar sought only personal pleasure. She knew of the spiritual ramifications, but her goal was still only the fulfillment of her physical desires. Tamar, on the other hand, was concerned not with herself, but with the will of Hashem. There is a profound difference between what one has the right to do, and what is the right thing to do, and these two women clearly exemplify this difference.

¹ _{Bereishit 38:12}

² _{Shoftim 14:1}

³ _{Sotah 10a}

⁴ _{Bereishit Rabbah 85:8}

⁵ _{Rashi Bereishit 38:26, Sotah 10b}

⁶ _{Bereishit 38:15}

⁷ _{Sotah 10b}

⁸ _{Rashi Bereishit 38:25}

⁹ _{Brachot 43b}

¹⁰ _{Nazir 23a}

¹¹ _{Yoma 35b}

¹² _{Rashi Bereishit 39:11, Sotah 36b}