Paper Session C
Religion and Spirituality (Second in a Series of 3)

3. Restoring the "Self" and
the "Harlot by the Side of the Road":
A Self Psychological Analysis of the Biblical Story of Tamar

Self Psychology Page | 22nd Conference Program

Summary

In this paper, I revisit the Biblical story of Tamar, the story of the woman banished by Judah as a widow and 'femme fatale' to her father’s house upon the death of her first and second husband. Her father in law, Judah, the power figure in the Land of Israel, promises to have her marry the youngest son, Shelah, when he is grown up, but does not keep his promise. Extant studies (theological, literary, etc.), privilege Judah and not Tamar as the focus of their research.

I focus here on Tamar, who minded masterfully a plan to achieve psychic integration, and show her successful restoration in the community. From being a banished widow, ‘playing the harlot,’ and sentenced to be burnt at stake, Tamar is declared ‘holier than Judah,’ the ruler of the land. She becomes the foremother of the revered king, David.

My analysis uncovers a triple semiotic exchange, by which Tamar succeeds to transform her SELF from 'harlot' to 'holy.' First, I show how she focuses on her 'widowed and exiled body' and changes it to a 'pregnant womb,' sheltering a ‘new body' (with phallic powers). Next, I focus on how she actively shifts from ‘being the womb' pregnant with the 'body of evidence' of her 'guilt,' to a desirable, 'evident body,' or embodiment of an acceptable heir to the throne (desperately needed by Judah who wanted to continue his rule). Third, I center on Tamar’s exchange of sexual favors for Judah's 'symbols of power' (his signet, his cord, and his staff--all phallic symbols) and in a clear way emasculates him, while remaining veiled and unknown to him, in a position of power. I claim that this brilliant psychological strategy helps her establish Judah's paternity when summoned by him to be burned by an angry mob.

I show conclusively in my paper that Tamar, the biblical woman who has received a deep narcissistic wound, rather than falling pray to depression and destructive (and SELF-destructive) violence, adroitly initiates and carries out successfully a sophisticated plan. She transforms her SELF from a banished, barren widow, into the admired SELF of the holy mother of the people of Israel. Focusing on Tamar’s narrative and on her healing processes from acute narcissistic wounds is a unique tool for learning self-affirmation and love in particularly difficult conditions.

 

Professor Gila Safran Naveh
Comparative Literature
Judaic Studies
University of Cincinnati

Fax: (513) 556-0142
Email: NAVEHGO@email.uc.edu
Tel: (513) 556-2300
(513) 792-0792

Self Psychology Page | 22nd Conference Program