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Putting Tamar in Her Place

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Putting Tamar in Her Place Putting Tamar in her Place Rosalie Ní Mhaoldomhnaigh Selwyn College December 2018 This dissertation is submitted for the degree of Doctor of Philosophy. This dissertation is the result of my own work and includes nothing which is the outcome of work done in collaboration except as declared in the Preface and specified in the text. It is not substantially the same as any that I have submitted, or, is being concurrently submitted for a degree or diploma or other qualification at the University of Cambridge or any other University or similar institution except as declared in the Preface and specified in the text. I further state that no substantial part of my dissertation has already been submitted, or, is being concurrently submitted for any such degree, diploma or other qualification at the University of Cambridge or any other University or similar institution except as declared in the Preface and specified in the text . It does not exceed the prescribed word limit for the relevant Degree Committee. Putting Tamar in her Place: Rosalie Ní Mhaoldomhnaigh Tamar and Genesis 38 strayed by accident into my life during MPhil research. Such an intriguing account inspired this dissertation, which set out to answer three questions: - What part does this unusual story play in the bible and especially in the Book of Genesis? - What does Genesis 38 tell us of the Hebrew understanding of God? - In particular, what is Tamar’s role in answering both these questions? A significant breakthrough in understanding the text occurred when it became clear that the chapter had to be approached both diachronically and synchronically. In particular it became evident that Tamar’s role can only be understood through an exploration of the different compositional phases of the story. My study shows that initially Genesis 38:1-26 was a discrete story which circulated independently in pre-exilic times. This story focused on the theme of levirate marriage and the extraordinary lengths Tamar undertook to conceive a child. Subsequently the story was inserted into the Joseph narrative. Drawing on the insights of David Bosworth1 it became clear that Genesis 38:1-26 then acted as a mise-en-abyme, a proleptic story within a story, for the Joseph narrative. Finally a post-exilic coda was added, probably in the time of the Chronicler, describing the birth of Tamar’s twins and establishing the lineage of her descendant David through Tamar to the patriarchs. Each stage reveals different facets of Tamar’s character and role: the committed mother, the alter ego of Joseph, and the fifth matriarch beside Sarah, Rebekah, Rachel and Leah. Taken together they also show how the story serves as a lynchpin in Genesis uniting the patriarchal stories and the Joseph narrative. Most importantly it becomes clear that contrary to conventional scholarly opinion the chapter is a deeply theological one, where Tamar is revealed as an agent of God who embodies and where the Hebrew belief that ,חסד the divine qualities of righteousness, holiness, justice and God can work through fallible humankind is expressed. Of special methodological interest was the discovery of the weight of evidence which confirmed Genesis 38 as a mise-en-abyme and the remarkable realisation that it is Tamar, not Judah, who foreshadows Joseph. I also proposed and applied a new development of the device: the reciprocal application of the mise-en-abyme, where the macrocosm can shed new light in turn on the microcosm. This application evoked surprising new insights on Tamar as a family woman, business woman, survivor of trauma, and woman of God. Among the new areas for research prompted by such rich material three stand out as most deserving of further exploration in relation to other parts of the Hebrew Bible: the application of the concept of reciprocity in a mise-en-abyme; the examination of trauma in individual cases, and the negative impact of certain aspects of reception history on the understanding of Tamar’s role and significance. 1 David A. Bosworth, The Story within a Story in Biblical Hebrew Narrative, CBQMS 45 (Washington, DC: Catholic Biblical Association of America, 2008). Contents Acknowledgements vii Abbreviations and Notes xi INTRODUCTION 1 Prologue Tamar’s Story through Scholars’ Eyes Caveat Putting Tamar in her Place Perspectives Re-views Insights: Outline of the Study 1 THE GENESIS OF GENESIS 38 15 Stage 1: Original Story Stage 2: Inclusion in the Joseph Narrative Stage 3: Composition of the Coda Dating of Genesis 38 Conclusion 2 THE STORY FROM THE INSIDE – TAMAR: LEVIRATE WIDOW 41 Tamar’s Marriage Er’s Death Onan the Levir Shelah Judah Conclusion 3 MISE-EN-ABYME - TAMAR: JOSEPH’S ALTER EGO 57 Seven Stages of the Mise-en-Abyme Thematic and Linguistic Links Narrative Devices Tamar and Joseph Compared Implications Reciprocity The Family Woman The Business Woman Survivor of Trauma Conclusion 4 CODA (38:27-30) - TAMAR: DYNASTIC MATRIARCH 101 Evidence for an Independent Epilogue The Coda and the Jacob and Esau Birth Narrative Perez – Ancestor of David The Chronicler’s Approach to David’s Genealogy iv The Chronicler’s Purpose The Redactor’s Composition of the Coda in Light of the Abrahamic/Davidic Connection Tamar the Matriarch Conclusion 5 THE THEOLOGY OF GENESIS 38 – TAMAR: AGENT OF GOD 149 Role of God Tamar as Agent of God The Righteousness of Tamar the Holy One - קדשה Woman of God Conclusion CONCLUSIONS 191 Principal Findings Significance of the Findings Further Research Coda Bibliography 199 v vi Acknowledgements An Irish proverb reminds us, “Is ar scáth a chéile a mhaireann na daoine.” This can be translated as, “It is in each other’s shadow that we flourish,” where the word “shadow” implies protection and shelter in a supportive community. In completing this dissertation I have been blessed and sheltered by three such communities in the University, Cambridge, and Cork. In my academic community my greatest debt is due to my supervisor, Janet Tollington. Since she first opened the treasures of the Hebrew Bible to me in 2009 she has been unfailing in nurturing me and my work. With typical generosity Janet has given ceaselessly of her time, her wisdom and her scholarship. This dissertation would not have been completed without her immense support and encouragement – and her eagle eye for the smallest detail. My sincere thanks are also due to my MPhil supervisor, Nathan MacDonald, whose insightful comments fuelled my interest in Tamar, and to his colleagues Katharine Dell and James Aitken; the members of the Miqra Society/OT Graduate Seminar for their encouragement and advice, especially Sebastian Selvén, Olga Fabrikant-Burke, Simon McGuire, Sredko Koralija, Bruno Clifton, Ruth Norris and Suzie Millar; my former fellow students in the Cambridge Theological Federation, Anne Lewitt and Val Reid; Clemens Gresser and the staff of the Divinity Faculty library and Simon Sykes, Kate Arhel and the staff of Tyndale House, who have all been indefatigable in providing the resources I needed; Roger Mosey, Hugh Shilson-Thomas and my graduate tutor, David Smith, who welcomed me so warmly to Selwyn College; and all the scholars, whose works have been a source of inspiration, insight and joy. For nearly eight years the Margaret Beaufort Institute of Theology has been my second home. It has been a rare privilege to be part of such a prophetic women-led community, who have vii studied and eaten together, laughed and prayed together. I am profoundly grateful for the many opportunities for friendship, learning and teaching, and for the practical and financial assistance I have received there. My deep and abiding gratitude to the MBIT principals – Susan O’Brien who welcomed me, Oonagh O’Brien who befriended me, and Anna Abram who enabled me to bring my work to fruition – and to the staff, students, alumnae, directors, council members, residents and associates of this amazing place, including Rosina Abudulai, Justina Adejoh, Celia Antunes, Antoinette Askin, Mark Barrett, Maureen Cain, Teresa Campbell, Roberta and Joe Canning, Ursula Carberry, Alisha Cramer, Monika Czernuszewicz, Asia and Fred Danisz, Amy Daughton, Genny Dumay, Anne Francis, Theresia Hasanova, Marion Houssart, Scholastica Jacob, Mari Kelly-Gross, Mel Kanellas, Pavlina Kasparova, Nimisha Kumari, Janet Lash, Sally Livesey, Amal Marogy, Mary Martin, Michaela McGuigan, Ged McHale, John Morrill, Phyllis Muraya, Caroline Nkoberanyi, Peter O’Brien, Aloys Otieno Ojore, Kathleen Page, Jordan Pullicino, Nasreen Rehman, Thea and Jon Reimer, Anna Rowlands, Kathleen Rushton, Fáinche Ryan, Kate Scotland, Mari Shullaw, Karen Shurety, Gemma Simmonds, Kate Sotejeff-Wilson, Melanie-Préjean Sullivan, Ann Taylor, Jackie Tevlin, Lynda and Mike Turner, Martine Walsh, Mel Ward, Neil Warmsley, Mary Watkins, Lowri Williams, and Ela Wolbek. Coming to Cambridge was made possible by the continuing loyalty of my Cork friends, including Fr Tom Clancy, Bernard Cotter, Sylvia Daley, Consilia Dennehy, Mary Dinneen, Pauline Honohan, Anne Hurley, Stephanie Jones, Labouré Kelleher, Declan Mansfield, Maura Moloney, Michael O’Donnell, Thérèse Wade, the members of the Ballineaspaig Parish Faith in Action Group, especially Clare McCutcheon and Máire Mulcahy, and by my wonderful neighbours, Eithne Hunt, Eoin Kennedy and Joseph, who helped to look after my house, fortified me with coffee and conversation, and accompanied me every step of the way. Joseph will be glad that my “Big Book” is finished at last. viii A special word of remembrance and gratitude for those who have gone “ar shlí na fírinne”, on the Way of Truth to their eternal reward: Sr. Joseph Mary, St Aloysius School, and John Fogarty, University College Cork, who fostered my academic beginnings, and, above all, my beloved brother-in-law, Jim Furney, and parents, Helen and Liam Moloney. I have been particularly strengthened by the loving encouragement (including the reunions thoughtfully arranged by my Waterford cousins to coincide with my visits home) of my extended family, the Furneys, Moloneys, O’Mahonys, Falveys and Flahives, and of my immediate family, Liam, Sabrina, James, Robert, Deanne, and Redempta.
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