said "and he went" (, vayelekh) instead of "and he went down" (, vayered). Thus the Midrash deduced that Judah suffered a descent and was excommunicated by his brothers. Noting that reports that "Samson went down to Timnah," the Gemara asked why says, "Behold, your father-in-law goes up to Timnah." Rabbi Eleazar explained that since Samson was disgraced in Timnah (in that he married a Philistine woman from there), reports that he "went down." But since Judah was exalted by virtue of having gone to Timnah (in that, as reports, from Judah's encounter there, Tamar bore Perez, a progenitor of King David), reports that he went "up." Rabbi Samuel bar Nahmani, however, taught that there were two places named Timnah, one that people reached by going down and the other that people reached by going up. And Rav Papa taught that there was only one place named Timnah, and those who came to it from one direction had to descend, while those who came from another direction had to ascend. Reading the report of Tamar in , "She sat in the gate of Enaim," Rabbi Alexander taught that Tamar went and sat at the entrance of the place of Abraham, the place to which all eyes (, einaim) look. Alternatively, Rav Hanin said in the name of Rav that there is a place called Enaim, and it is the same place mentioned in when it speaks of "Tappuah and Enam." Alternatively, Rabbi Samuel bar Nahmani taught that the place is called Enaim because Tamar gave eyes (, einaim) to her words; that is, Tamar gave convincing replies to Judah's questions. When Judah solicited her, he asked her if she was a Gentile, and she replied that she was a convert. When Judah asked her if she was a married woman, she replied that she was unmarried. When Judah asked her if perhaps her father had accepted marriage proposals on her behalf betrothals (making her forbidden to Judah), she replied that she was an orphan. When Judah asked her if perhaps she was ritually unclean (because she was a menstruant, or niddah, and thus forbidden to Judah), she replied that she was clean. Reading the report of , "he thought her to be a harlot; for she had covered her face," the Gemara questioned how that could be so, for the Rabbis considered covering one's face an act of modesty. Rabbi