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M. M. Kasher, Torah Shelemah, 2:241, no. 276. Death: Bereshit Rabba 17:8, pp. 159-160 and parallels. Cf. ] (Jerusalem: Academy of the Hebrew Language, 1973), 25:24 (p. " Cf. E. E. ] (Jerusalem, 1969), p. 372. 3. B. Berakhot 51a. For R. Joshua b. Levi's encounter with the angel of death, see B. Ketubbot 77b. On that legend, see S. Lieberman(n), Shkiin (Jerusalem, 1939), pp. 38-42; cf. H. Schwarzbaum, Studies in Jewish and WorldFolklore (Berlin, 1968), pp. 346, 291. (Cf. ], ed. J. Rivlin [Israel, 5746], pp.
Judah is not aware of Tamar's identity during their liaison, and upon learning of her pregnancy he orders her execution. When he realizes what has happened, the execution is canceled. Tamar lives and gives birth to twins, Zerah and Perez, the ancestor of King David. Judah's belief that Tamar might be the cause of his two sons' deaths is clearly implied in verse 11 ("for he thought, 'He too might die like his brothers'"). 10 His resort to deception is a significant point in the narrative as far as the belief in the "killer wife" is concerned.
Before marriage: Shemot Rabba 20:8. Before the birth of a baby, see Bereshit Rabba 85:2 (p. 1031), B. Sofa 12b-13a. Cf. B. Sanhedrin 65b end, Shabbat 155a, and Nedarim 32a. 46. See S. Lieberman, Tarbiz6 (1935): 234-235; 27 (1958): 57-60 (translated in Lieberman, Texts and Studies [New York, 1974], pp. ). Cf. M. A. -A Cairo Geniza Study, vol. 1 (Tel-Aviv, 1980), pp. 91-92; idem, "Marriage as an Institu- 44 MORDECHAI A. ) In light of the Bereshit Rabba parallel and the other sources discussed above, serious consideration should be given to the explanation of the IHullin passage found in Sefer Ifasidim.