(א) וַיְהִ֣י אַֽחֲרֵי־כֵ֗ן וּלְאַבְשָׁל֧וֹם בֶּן־דָּוִ֛ד אָח֥וֹת יָפָ֖ה וּשְׁמָ֣הּ תָּמָ֑ר וַיֶּאֱהָבֶ֖הָ אַמְנ֥וֹן בֶּן־דָּוִֽד׃ (ב) וַיֵּ֨צֶר לְאַמְנ֜וֹן לְהִתְחַלּ֗וֹת בַּֽעֲבוּר֙ תָּמָ֣ר אֲחֹת֔וֹ כִּ֥י בְתוּלָ֖ה הִ֑יא וַיִּפָּלֵא֙ בְּעֵינֵ֣י אַמְנ֔וֹן לַעֲשׂ֥וֹת לָ֖הּ מְאֽוּמָה׃ (ג) וּלְאַמְנ֣וֹן רֵ֗עַ וּשְׁמוֹ֙ יֽוֹנָדָ֔ב בֶּן־שִׁמְעָ֖ה אֲחִ֣י דָוִ֑ד וְי֣וֹנָדָ֔ב אִ֥ישׁ חָכָ֖ם מְאֹֽד׃ (ד) וַיֹּ֣אמֶר ל֗וֹ מַדּ֣וּעַ אַ֠תָּה כָּ֣כָה דַּ֤ל בֶּן־הַמֶּ֙לֶךְ֙ בַּבֹּ֣קֶר בַּבֹּ֔קֶר הֲל֖וֹא תַּגִּ֣יד לִ֑י וַיֹּ֤אמֶר לוֹ֙ אַמְנ֔וֹן אֶת־תָּמָ֗ר אֲח֛וֹת אַבְשָׁלֹ֥ם אָחִ֖י אֲנִ֥י אֹהֵֽב׃ (ה) וַיֹּ֤אמֶר לוֹ֙ יְה֣וֹנָדָ֔ב שְׁכַ֥ב עַל־מִשְׁכָּבְךָ֖ וְהִתְחָ֑ל וּבָ֧א אָבִ֣יךָ לִרְאוֹתֶ֗ךָ וְאָמַרְתָּ֣ אֵלָ֡יו תָּ֣בֹא נָא֩ תָמָ֨ר אֲחוֹתִ֜י וְתַבְרֵ֣נִי לֶ֗חֶם וְעָשְׂתָ֤ה לְעֵינַי֙ אֶת־הַבִּרְיָ֔ה לְמַ֙עַן֙ אֲשֶׁ֣ר אֶרְאֶ֔ה וְאָכַלְתִּ֖י מִיָּדָֽהּ׃ (ו) וַיִּשְׁכַּ֥ב אַמְנ֖וֹן וַיִּתְחָ֑ל וַיָּבֹ֨א הַמֶּ֜לֶךְ לִרְאֹת֗וֹ וַיֹּ֨אמֶר אַמְנ֤וֹן אֶל־הַמֶּ֙לֶךְ֙ תָּֽבוֹא־נָ֞א תָּמָ֣ר אֲחֹתִ֗י וּתְלַבֵּ֤ב לְעֵינַי֙ שְׁתֵּ֣י לְבִב֔וֹת וְאֶבְרֶ֖ה מִיָּדָֽהּ׃ (ז) וַיִּשְׁלַ֥ח דָּוִ֛ד אֶל־תָּמָ֖ר הַבַּ֣יְתָה לֵאמֹ֑ר לְכִ֣י נָ֗א בֵּ֚ית אַמְנ֣וֹן אָחִ֔יךְ וַעֲשִׂי־ל֖וֹ הַבִּרְיָֽה׃ (ח) וַתֵּ֣לֶךְ תָּמָ֗ר בֵּ֛ית אַמְנ֥וֹן אָחִ֖יהָ וְה֣וּא שֹׁכֵ֑ב וַתִּקַּ֨ח אֶת־הַבָּצֵ֤ק ותלוש [וַתָּ֙לָשׁ֙] וַתְּלַבֵּ֣ב לְעֵינָ֔יו וַתְּבַשֵּׁ֖ל אֶת־הַלְּבִבֽוֹת׃ (ט) וַתִּקַּ֤ח אֶת־הַמַּשְׂרֵת֙ וַתִּצֹ֣ק לְפָנָ֔יו וַיְמָאֵ֖ן לֶאֱכ֑וֹל וַיֹּ֣אמֶר אַמְנ֗וֹן הוֹצִ֤יאוּ כָל־אִישׁ֙ מֵֽעָלַ֔י וַיֵּצְא֥וּ כָל־אִ֖ישׁ מֵעָלָֽיו׃ (י) וַיֹּ֨אמֶר אַמְנ֜וֹן אֶל־תָּמָ֗ר הָבִ֤יאִי הַבִּרְיָה֙ הַחֶ֔דֶר וְאֶבְרֶ֖ה מִיָּדֵ֑ךְ וַתִּקַּ֣ח תָּמָ֗ר אֶת־הַלְּבִבוֹת֙ אֲשֶׁ֣ר עָשָׂ֔תָה וַתָּבֵ֛א לְאַמְנ֥וֹן אָחִ֖יהָ הֶחָֽדְרָה׃ (יא) וַתַּגֵּ֥שׁ אֵלָ֖יו לֶֽאֱכֹ֑ל וַיַּֽחֲזֶק־בָּהּ֙ וַיֹּ֣אמֶר לָ֔הּ בּ֛וֹאִי שִׁכְבִ֥י עִמִּ֖י אֲחוֹתִֽי׃ (יב) וַתֹּ֣אמֶר ל֗וֹ אַל־אָחִי֙ אַל־תְּעַנֵּ֔נִי כִּ֛י לֹא־יֵֽעָשֶׂ֥ה כֵ֖ן בְּיִשְׂרָאֵ֑ל אַֽל־תַּעֲשֵׂ֖ה אֶת־הַנְּבָלָ֥ה הַזֹּֽאת׃ (יג) וַאֲנִ֗י אָ֤נָה אוֹלִיךְ֙ אֶת־חֶרְפָּתִ֔י וְאַתָּ֗ה תִּהְיֶ֛ה כְּאַחַ֥ד הַנְּבָלִ֖ים בְּיִשְׂרָאֵ֑ל וְעַתָּה֙ דַּבֶּר־נָ֣א אֶל־הַמֶּ֔לֶךְ כִּ֛י לֹ֥א יִמְנָעֵ֖נִי מִמֶּֽךָּ׃ (יד) וְלֹ֥א אָבָ֖ה לִשְׁמֹ֣עַ בְּקוֹלָ֑הּ וַיֶּחֱזַ֤ק מִמֶּ֙נָּה֙ וַיְעַנֶּ֔הָ וַיִּשְׁכַּ֖ב אֹתָֽהּ׃ (טו) וַיִּשְׂנָאֶ֣הָ אַמְנ֗וֹן שִׂנְאָה֙ גְּדוֹלָ֣ה מְאֹ֔ד כִּ֣י גְדוֹלָ֗ה הַשִּׂנְאָה֙ אֲשֶׁ֣ר שְׂנֵאָ֔הּ מֵאַהֲבָ֖ה אֲשֶׁ֣ר אֲהֵבָ֑הּ וַֽיֹּאמֶר־לָ֥הּ אַמְנ֖וֹן ק֥וּמִי לֵֽכִי׃ (טז) וַתֹּ֣אמֶר ל֗וֹ אַל־אוֹדֹ֞ת הָרָעָ֤ה הַגְּדוֹלָה֙ הַזֹּ֔את מֵאַחֶ֛רֶת אֲשֶׁר־עָשִׂ֥יתָ עִמִּ֖י לְשַׁלְּחֵ֑נִי וְלֹ֥א אָבָ֖ה לִשְׁמֹ֥עַֽ לָֽהּ׃ (יז) וַיִּקְרָ֗א אֶֽת־נַעֲרוֹ֙ מְשָׁ֣רְת֔וֹ וַיֹּ֕אמֶר שִׁלְחוּ־נָ֥א אֶת־זֹ֛את מֵעָלַ֖י הַח֑וּצָה וּנְעֹ֥ל הַדֶּ֖לֶת אַחֲרֶֽיהָ׃ (יח) וְעָלֶ֙יהָ֙ כְּתֹ֣נֶת פַּסִּ֔ים כִּי֩ כֵ֨ן תִּלְבַּ֧שְׁןָ בְנוֹת־הַמֶּ֛לֶךְ הַבְּתוּלֹ֖ת מְעִילִ֑ים וַיֹּצֵ֨א אוֹתָ֤הּ מְשָֽׁרְתוֹ֙ הַח֔וּץ וְנָעַ֥ל הַדֶּ֖לֶת אַחֲרֶֽיהָ׃ (יט) וַתִּקַּ֨ח תָּמָ֥ר אֵ֙פֶר֙ עַל־רֹאשָׁ֔הּ וּכְתֹ֧נֶת הַפַּסִּ֛ים אֲשֶׁ֥ר עָלֶ֖יהָ קָרָ֑עָה וַתָּ֤שֶׂם יָדָהּ֙ עַל־רֹאשָׁ֔הּ וַתֵּ֥לֶךְ הָל֖וֹךְ וְזָעָֽקָה׃ (כ) וַיֹּ֨אמֶר אֵלֶ֜יהָ אַבְשָׁל֣וֹם אָחִ֗יהָ הַאֲמִינ֣וֹן אָחִיךְ֮ הָיָ֣ה עִמָּךְ֒ וְעַתָּ֞ה אֲחוֹתִ֤י הַחֲרִ֙ישִׁי֙ אָחִ֣יךְ ה֔וּא אַל־תָּשִׁ֥יתִי אֶת־לִבֵּ֖ךְ לַדָּבָ֣ר הַזֶּ֑ה וַתֵּ֤שֶׁב תָּמָר֙ וְשֹׁ֣מֵמָ֔ה בֵּ֖ית אַבְשָׁל֥וֹם אָחִֽיהָ׃
(1) This happened sometime afterward: Absalom son of David had a beautiful sister named Tamar, and Amnon son of David became infatuated with her. (2) Amnon was so distraught because of his [half-]sister Tamar that he became sick; for she was a virgin, and it seemed impossible to Amnon to do anything to her. (3) Amnon had a friend named Jonadab, the son of David’s brother Shimah; Jonadab was a very clever man. (4) He asked him, “Why are you so dejected, O prince, morning after morning? Tell me!” Amnon replied, “I am in love with Tamar, the sister of my brother Absalom!” (5) Jonadab said to him, “Lie down in your bed and pretend you are sick. When your father comes to see you, say to him, ‘Let my sister Tamar come and give me something to eat. Let her prepare the food in front of me, so that I may look on, and let her serve it to me.’” (6) Amnon lay down and pretended to be sick. The king came to see him, and Amnon said to the king, “Let my sister Tamar come and prepare a couple of cakes in front of me, and let her bring them to me.” (7) David sent a message to Tamar in the palace, “Please go to the house of your brother Amnon and prepare some food for him.” (8) Tamar went to the house of her brother Amnon, who was in bed. She took dough and kneaded it into cakes in front of him, and cooked the cakes. (9) She took the pan and set out [the cakes], but Amnon refused to eat and ordered everyone to withdraw. After everyone had withdrawn, (10) Amnon said to Tamar, “Bring the food inside and feed me.” Tamar took the cakes she had made and brought them to her brother inside. (11) But when she served them to him, he caught hold of her and said to her, “Come lie with me, sister.” (12) But she said to him, “Don’t, brother. Don’t force me. Such things are not done in Israel! Don’t do such a vile thing! (13) Where will I carry my shame? And you, you will be like any of the scoundrels in Israel! Please, speak to the king; he will not refuse me to you.” (14) But he would not listen to her; he overpowered her and lay with her by force. (15) Then Amnon felt a very great loathing for her; indeed, his loathing for her was greater than the passion he had felt for her. And Amnon said to her, “Get out!” (16) She pleaded with him, “Please don’t commit this wrong; to send me away would be even worse than the first wrong you committed against me.” But he would not listen to her. (17) He summoned his young attendant and said, “Get that woman out of my presence, and bar the door behind her.”— (18) She was wearing an ornamented tunic, for maiden princesses were customarily dressed in such garments.—His attendant took her outside and barred the door after her. (19) Tamar put dust on her head and rent the ornamented tunic she was wearing; she put her hands on her head, and walked away, screaming loudly as she went. (20) Her brother Absalom said to her, “Was it your brother Amnon who did this to you? For the present, sister, keep quiet about it; he is your brother. Don’t brood over the matter.” And Tamar remained in her brother Absalom’s house, forlorn.
ואמר רב יהודה אמר רב תמר בת יפת תואר היתה שנאמר (שמואל ב יג, יג) ועתה דבר נא (על) המלך כי לא ימנעני ממך ואי ס"ד בת נישואין הואי אחתיה מי הוה שריא ליה אלא שמע מינה בת יפת תואר היתה (שמואל ב יג, ג) ולאמנון רע ושמו יונדב בן שמעה אחי דוד (והיה) איש חכם וגו' אמר רב יהודה אמר רב איש חכם לרשעה (שמואל ב יג, ד) ויאמר מדוע אתה ככה דל בן המלך ויאמר לו יונדב שכב על משכבך והתחל וגו' עד ועשתה לעיני את הבריה (שמואל ב יג, ט) ותקח המשרת ותצוק לפניו אמר רב יהודה אמר רב שעשתה לו מיני טיגון (שמואל ב יג, טו) וישנאה אמנון שנאה גדולה מאוד מ"ט אמר ר' יצחק נימא נקשרה לו ועשאתו כרות שפכה וכי נקשרה לו איהי מאי עבדה אלא אימא קשרה לו נימא ועשאתו כרות שפכה איני והא דרש רבא מאי דכתיב (יחזקאל טז, יד) ויצא לך שם בגוים ביפיך שאין להן לבנות ישראל לא שער בית השחי ולא בית הערוה שאני תמר דבת יפת תואר הואי (שמואל ב יג, יט) ותקח תמר אפר על ראשה (ואת כתונת) הפסים אשר עליה קרעה תנא משמיה דר' יהושע בן קרחה גדר גדול גדרה תמר באותה שעה אמרו לבנות מלכים כך לבנות הדיוטות על אחת כמה וכמה אם לצנועות כך לפרוצות על אחת כמה וכמה אמר רב יהודה אמר רב באותה שעה גזרו
And Rav Yehuda says that Rav says: David’s daughter Tamar was the daughter of a beautiful woman taken captive in war and was born before her mother converted. Therefore, Tamar was not considered the daughter of David according to halakha. The proof of this is in what she said to Amnon, son of David, as it is stated: “Now, therefore, speak, please, to the king, for he will not withhold me from you” (II Samuel 13:13). And if it enters your mind to say that she was the daughter of a woman David married, would David have permitted Amnon’s sister to him as a wife? Rather, learn from this verse that she was the daughter of a beautiful woman who converted after Tamar was born, so halakhically Tamar was not a daughter of David. The Gemara continues to interpret the story of Amnon and Tamar. The verse states: “And Amnon had a friend whose name was Jonadab, son of Shimeah, David’s brother, and Jonadab was a very wise man” (II Samuel 13:3). Rav Yehuda says that Rav says: A wise man for wickedness. The verse recounts Jonadab’s words to Amnon: “And he said to him: Why, son of the king, are you so becoming leaner from day to day…and Jonadab said to him: Lie on your bed and feign illness, and when your father comes to see you, say to him: Let my sister Tamar come, please, and give me bread, and she should dress the food in my sight…And she took the pan and poured them out before him” (II Samuel 13:4–5, 9). Rav Yehuda says that Rav says: This means that Tamar prepared various kinds of fried [tiggun] food for Amnon. At the end of the story, the verse states: “Then Amnon hated her with exceeding, great hatred, for greater was the hatred with which he hated her than the love with which he had loved her” (II Samuel 13:15). The Gemara asks: What is the reason for Amnon’s intense hatred? Rabbi Yitzḥak says: While he raped her, a hair [nima] of hers became tied around his penis and caused him to be one whose penis has been severed. The Gemara asks: But if the hair became tied around his penis, what did she do? Why would Amnon hold this against her? Rather, say that she intentionally tied a hair around his penis during intercourse, and she made him one whose penis has been severed in order to take revenge on him, and for this he hated her. The Gemara challenges this: Is that so? But didn’t Rava interpret a verse homiletically: What is the meaning of that which is written: “And your renown went forth among the nations about your beauty” (Ezekiel 16:14)? This teaches that Jewish women do not have armpit hair or pubic hair. Therefore, Tamar would have had no hair to injure Amnon in that way. The Gemara responds: Tamar is different, as she was the daughter of a beautiful woman, who was a gentile. The verse relates that after Amnon raped her: “And Tamar put ashes on her head and rent her garment of many colors that was on her” (II Samuel 13:19). The Sages taught in the name of Rabbi Yehoshua ben Korḥa: Tamar established a great fence at that time by way of her public outcry, as people said: If such an occurrence could happen to the daughters of kings, all the more so could it happen to the daughters of ordinary people. If such an occurrence could happen to modest women like Tamar, who resisted, all the more so could it happen to licentious women. Rav Yehuda says that Rav says: At that time they decreed
על הייחוד ועל הפנויה יחוד דאורייתא הוא דאמר ר' יוחנן משום ר' שמעון בן יהוצדק רמז לייחוד מן התורה מניין שנאמר (דברים יג, ז) כי יסיתך אחיך בן אמך וכי בן אם מסית בן אב אינו מסית אלא לומר לך בן מתייחד עם אמו ואין אחר מתייחד עם כל עריות שבתורה אלא אימא גזרו על ייחוד דפנויה (מלכים א א, ה) ואדניה בן חגית מתנשא לאמר אני אמלוך אמר רב יהודה אמר רב מלמד שביקש להולמו ולא הולמתו
about seclusion, that a man should not be secluded with women who are forbidden to him, and about a single woman. The Gemara objects: Seclusion with a woman forbidden by familial ties is prohibited by Torah law, and was not a rabbinic decree issued in the time of David. As Rabbi Yoḥanan says in the name of Rabbi Shimon ben Yehotzadak: From where is there an allusion to the halakha that seclusion is forbidden by Torah law? As it is stated: “If your brother, the son of your mother, entices you” (Deuteronomy 13:7). One can ask: But does the son of a mother entice, and does the son of a father not entice? Why mention only the son of a mother? Rather, this verse serves to tell you that only a son may be secluded with his mother. Sons are frequently with their mother, and two half-brothers of one mother consequently have the opportunity to grow close to one another. But another individual may not be secluded with those with whom relations are forbidden by the Torah, including a stepmother. Therefore, half-brothers of one father spend less time together. Since seclusion, then, is prohibited by Torah law, how did Rav say that it was prohibited by a decree issued in King David’s time? Rather, say that they decreed against seclusion of a man with a single woman, to prevent occurrences like that of Amnon and Tamar. Apropos Amnon, the Gemara cites traditions about another son of David: “Now Adonijah, son of Haggith, exalted himself, saying: I will be king” (I Kings 1:5). Rav Yehuda says that Rav says: The term “exalted himself” teaches that he sought for the monarchy to fit him, but it did not fit him.
תמר - אחות אבשלום בת יפת תואר היתה קודם שנתגיירה בלב שלם מעכה אמו ילדה לו לדוד את תמר והיתה אצלו בתורת יפת תואר:
She was the sister of Avshalom, except she was actually the daughter of a captured slave woman, and she was born before that slave woman converted, and therefore she was actually not of Jewish status when she was born, and therefore she is not fully the Halachic sister of Avshalom because she later on had to convert (and thus was in some sense "born again")