Tamar’s coat may have been like the coat given to Joseph

by Damien F. Mackey Tamar-Abishag the Shunammite (from Shunem), was likewise despoiled of her cloak: “The watchmen found me as they made their rounds in the city. They beat me, they bruised me; they took away my cloak, those watchmen of the walls!” (Song of Solomon 5:7). When I listed the following parallels between Joseph and Tamar (extending her identity to absorb Abishag the Shunammite), including the loss of the cloak in both cases, I may have missed some most significant further clues regarding these cloaks. I had written: Joseph and Tamar comparisons There are striking parallels between Joseph and Tamar, when Tamar (Hebrew name) is further identified, as she must be, as Abishag (uncertain name) of Shunem - beautiful, virginal, dwelling in King David’s palace. These parallels are not accidental: Tamar, “the beautiful sister of Absalom son of David … a virgin …” (2 Samuel 13:1-2). “Now Joseph was well-built and handsome …” (Genesis 39:6). Potiphar’s wife said to Joseph, ‘Come to bed with me’ (39:7). David’s oldest son, Amnon, said to Tamar, ‘Come to bed with me, my sister’ (2 Samuel 13:11). Amnon raped the girl, then rejected her “with intense hatred” (13:14-15). Joseph, whose brothers had despoiled him of the cloak given to him by his father, Jacob, will now, in the encounter with Potiphar’s wife, end up without his Egyptian cloak (Genesis 39:12): “But he left his cloak in her hand and ran out of the house”. Tamar-Abishag the Shunammite (from Shunem), was likewise despoiled of her cloak: “The watchmen found me as they made their rounds in the city. They beat me, they bruised me; they took away my cloak, those watchmen of the walls!” (Song of Solomon 5:7). Joseph the Dreamer had aroused the anger of his brothers (Genesis 37:4): “When his brothers saw that their father loved him more than any of them, they hated him and could not speak a kind word to him”. (Cf. 37:8, 19-20). Likewise, as the Shunammite will tell (Song 1:6): “My mother’s sons were angry with me and made me take care of the vineyards; my own vineyard I had to neglect”. Thanks to Amnon, the girl was no longer a virgin (“my own vineyard I had to neglect”). Joseph, as we have read, was imprisoned for two years. Tamar would live most miserably confined in a house for two years (2 Samuel 13:20): “And Tamar lived in her brother Absalom’s house, a desolate woman”. (Cf. v. 23). The plot thickens when it is shown by able commentary that Absalom, Tamar’s brother had conspired with the crafty advisor, Jonadab, to bring down Amnon, who was next in line for the throne. For them, Tamar was simply collateral damage, hence now “desolate”. On a couple of occasions when making the above comparisons, I jumped straight from the Joseph narrative into the Song of Solomon, concerning the Shunammite, whereas I could firstly have recognised further situations regarding Tamar. For instance, “Joseph the Dreamer had aroused the anger of his brothers (Genesis 37:4)”, could initially have been likened to Amnon’s hatred of Tamar, before proceeding on to: “Likewise, as the Shunammite will tell (Song 1:6): “My mother’s sons were angry with me …”.” But far more significantly, as it may turn out, was that I had neglected to refer to Tamar’s cloak, but had, again, jumped straight into the Abishag situation: “The watchmen found me as they made their rounds in the city. They beat me, they bruised me; they took away my cloak, those watchmen of the walls! (Song of Solomon 5:7)”. More recently I, reading Adrien Bledstein’s article: Tamar and the ‘Coat of Many Colors’ (4) Tamar and the 'Coat of Many Colors" | Adrien Bledstein - Academia.edu have been reminded of the salient fact that Tamar (qua Tamar) had been wearing a special cloak. This is a terrific article by Adrien Bledstein, not absolutely all of which I would agree with. He is determined to identify the sort of cloak worn by Joseph, and by Tamar: …. The 'coat of many colors', worn by Joseph in Hebrew Scriptures, is possibly the most famous garment in the Western world. However, readers of the King James Version of the Bible may not realize that one other person in the Bible, Tamar the daughter of King David, also wore the ketonet passim (כְּתֹנֶת פַּסִּים), mostly translated 'a garment of divers colors' (2 Sam. 13.18-19). You will remember that Jacob sent his favorite son on a journey to report on the well-being of his half-brothers and the herds. From a distance, his brothers recognized Joseph in the garment that announced his favored status in the family. Conspiring to kill this 'master of dreams', they instead stripped him of his 'coat of many colors', threw him in a pit, then sold him as a slave (Gen. 37.12-28). Also commissioned by her father, Princess Tamar went to the house of her half-brother Amnon, who claimed to be ill. Wearing the ketonet passim, she shaped and baked dough in his sight, poured something and brought the food to an inner chamber, to his bedside, so that he might eat. He grabbed hold of her, raped her, then threw her out (2 Sam. 13.6-18). Is it not remarkable that each person appareled in the ketonet passim was authorized by his or her father to perform a service and, during the performance, each was abused by brothers then cast out? In a tantalizing version of the Joseph episode, Targum Pseudo-Jonathan translated Joseph's garment as pargöd … from a Greek word of Semitic origin meaning 'separation', 'curtain' or 'veil'. …. In the Bible, before Joseph found his brothers, he encountered a stranger. According to this targum, the stranger said, 'I heard front behind the curtain (pargödä, that your brothers are in Dothan' (Gen. 37.17). Through the addition of 'from behind the curtain' to the biblical verse and the word choice for Joseph's garment, Jonathan linked the ‘coat of many colors’ to the heavenly curtain from behind which the divine speaks to divine messengers and humans in post-biblical Jewish midrash. This essay on Tamar's 'coat of divers colors' explores the meaning of this costume in the biblical world and surrounding cultures. …. What, then, would the meaning of the costume imply regarding each narrative, especially for Tamar? …. Joseph's (and Tamar's) 'technicolor dream coat may not be distinctive because of its coloring: the ketonet indicates a garment of some sort, but passim does not mean color. …. …. In 1964, E.A. Speiser took another tack and bluntly asserted: The traditional “coat of many colors”, and the variant “coat with sleeves” are sheer guesses from the context; nor is there anything remarkable about either colors or sleeves'? …. With all these imaginative proposals, one may safely assume that so far there is no consensus regarding the meaning of ketonet passim. What we know is that both a favorite son of a chief and a virgin daughter of a king wore the ketonet. Each of them was commissioned by his or her father: the man as a deputy to oversee his brothers and his father's possessions; the woman to attend an ailing member of the royal family. Other clues emerge as we examine biblical texts …. …. In the Bible, a ketonet is a garment which appears 29 times, of which 20 indicate a protective, sacred tunic worn by priests. The holy linen coat (Lev. 16.4) was worn by Aaron, the high priest, when he went within the holy of holies of the tabernacle to burn incense before the Ark of the Covenant. Ketonet served as an undergarment and was part Of the 'holy clothing' (Exod. 28.4) which included the breastplate, ephod, robe (mefl) and 'broidered' (AV), 'chequered' (NEB). or 'fringed' (NJPSV) tunic …. It is the garment made for Aaron and his four sons, the priests (Exod. 28.39, 40; 29.5; 39.27; 40.14). …. It is remarkable that six of the nine non-priests and two of Aaron's four sons who wore a ketonet suffered disaster. … Adam and Eve were unique in that YHWH gave them ketonet of skins to protect them outside of Eden. Tamar, Joseph, Job, the woman in the Song of Songs, Shebna and Eliakim were not so blessed. For them, the ketonet served to symbolize a high status lost. The only non-priest who wore the ketonet and remained relatively unscathed was Hushai, David's friend. From this review we see that, for the majority who wore the ketonet, there was an element of danger. Wearing a ketonet appears to indicate aristocratic but, most often, sacred status. The ketonet passim, it seems to me, was a special form of this high-status, sacred garb. Mackey’s comment: Note the juxtaposition here of “Tamar” and “the woman in the Song of Songs”. Adrien Bledstein continues, recalling the biblical description of Tamar’s garment: Another term provides information concerning the garment Tamar wore. After Amnon raped her and commanded his servant: 'Put this out from me and bolt the door after her’, we read: 'Now she had a ketonet passim on her; for with such robes (me'ilün, were the king's daughters that were virgins apparelled' (2 Sam. 13.18-19, JPSV). …. the word prompted me to inquire: who wore a me'il in the Bible? Except for Tamar, me'ilün were worn only by men, primarily priests. …. In each instance, the garment indicates sacred and/or royal attire. The use of me'il in these contexts, combined with Tamar’s performing a healing or purification ritual … leads me to surmise that we are meant to understand that Tamar's ketonet passim, identified as a me'il, served to confirm that she was a royal priestess. In support of this possibility 2 Sam. 8.18 may be read, 'and David's children were priests …' , indicating there was at the time a royal priesthood, which might have included daughters, and was separate from the male priesthood responsible for the Ark of the Covenant. If we acknowledge that Tamar could have been a royal priestess, then the insertion regarding her apparel becomes an emphatic statement rather than a parenthetic gloss: Though she had on her ketonet passim, for such priestly robes (me'ilim) will virgin daughters of the king wear, nonetheless, his servant brought her out and bolted the door after her. So Tamar put ash … on her head, tore the ketonet passim that was on her, put her hand on her head, and went her way crying aloud. …. The reader is reminded at this dramatic juncture that Tamar was commissioned by her father the king to attend to her ailing brother, the first-born son of David. The identification of ketonet passim as a strongly suggests that Tamar was a royal priestess whose duties included some sort of divine inquiry/ritual purification for ill members of the royal house. ….