Difference between revisions of "Purpose of the Yehuda and Tamar Story/2"

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<point><b>Significance of children's names</b> – The names of Yehuda's sons might have symbolic significance. <multilink><a href="RYosefBekhorShorBereshit38-7" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYosefBekhorShorBereshit38-7" data-aht="source">Bereshit 38:7</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink> points out that ער spelled backwards reads "רע", suggesting that he had turned evil, perhaps due to his parents' influence. HaKetav veHaKabbalah suggests that Shelah is related to the verb "שלה" meaning to mislead and is indicative of Yehuda's later misleading of Tamar with regards to Shelah's levirate marriage.</point>
 
<point><b>Significance of children's names</b> – The names of Yehuda's sons might have symbolic significance. <multilink><a href="RYosefBekhorShorBereshit38-7" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYosefBekhorShorBereshit38-7" data-aht="source">Bereshit 38:7</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink> points out that ער spelled backwards reads "רע", suggesting that he had turned evil, perhaps due to his parents' influence. HaKetav veHaKabbalah suggests that Shelah is related to the verb "שלה" meaning to mislead and is indicative of Yehuda's later misleading of Tamar with regards to Shelah's levirate marriage.</point>
 
<point><b>Prohibition of relations with daughter-in-law</b> – This position might maintain that in Canaan, a father-in-law, and not just a brother, can perform levirate marriage.<fn>This is attested to elsewhere in the Ancient Near East. See for example the Hittite Laws # 193: "If a man has a wife and then the man dies, his brother shall take his wife, then his father shall take her. If in turn also his father dies, one of his brother's sons shall take the wife whom he had. There shall be no punishment." (Ancient Near Eastern Texts, ed. J. Pritchard (Princeton, 1969): 196.)</fn> Yehuda, who had assimilated into the surrounding society, might thus have found nothing wrong with the custom, even if it had not been practiced in his father's house. As such, this approach would likely understand the words "וְלֹא יָסַף עוֹד לְדַעְתָּהּ" to mean that Yehuda did not cease from consorting with Tamar after discovering that he was the father of her children. Though later Jewish law prohibits such a relationship, Yehuda was following Canaanite, rather than Israelite, practice.</point>
 
<point><b>Prohibition of relations with daughter-in-law</b> – This position might maintain that in Canaan, a father-in-law, and not just a brother, can perform levirate marriage.<fn>This is attested to elsewhere in the Ancient Near East. See for example the Hittite Laws # 193: "If a man has a wife and then the man dies, his brother shall take his wife, then his father shall take her. If in turn also his father dies, one of his brother's sons shall take the wife whom he had. There shall be no punishment." (Ancient Near Eastern Texts, ed. J. Pritchard (Princeton, 1969): 196.)</fn> Yehuda, who had assimilated into the surrounding society, might thus have found nothing wrong with the custom, even if it had not been practiced in his father's house. As such, this approach would likely understand the words "וְלֹא יָסַף עוֹד לְדַעְתָּהּ" to mean that Yehuda did not cease from consorting with Tamar after discovering that he was the father of her children. Though later Jewish law prohibits such a relationship, Yehuda was following Canaanite, rather than Israelite, practice.</point>
<point><b>Future descendants</b> – One might question how it is possible that the David monarchy and Mashiach stemmed from the abominations of Canaan. This approach might respond that a parent's actions need not spell rejection of their offspring, and that in choosing David, Hashem looked to his deeds and not those of his ancestors. Every individual has the capability of overcoming their past.</point>
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<point><b>Future descendants</b> – One might question how it is possible that the David monarchy and Mashiach stemmed from the abominations of Canaan. This approach might respond that a parent's actions need not spell rejection of their offspring, and that in choosing David, Hashem looked to his deeds and not those of his ancestors. Every individual has the capability of overcoming their past.<fn>Cf. Radak who suggests that Hashem intentionally had David descend from Yehuda and Tamar on one side and Ruth and Boaz on the other so that the Kingdom of Yehuda would not become haughty.</fn></point>
 
<point><b>Avot and Mitzvot</b></point>
 
<point><b>Avot and Mitzvot</b></point>
<point><b>Chronology of the story</b></point>
 
 
<point><b>Purpose and placement of the story</b> – M. Ben Yashar suggests that the story is placed in the middle of the Yosef narratives in order to show the reader Hashem's providence. Yosef was sent to Egypt, putting the process of exile and enslavement into motion, as this exile was necessary to prevent repetition of Yehuda's intermarriage. Yehuda's actions demonstrated that the brothers were not immune to assimilation and intermarriage, and that staying in Canaan before the nation was solidified could prove disastrous. For elaboration on this approach to the need for the exile, see <a href="Purposes of the Egyptian Bondage" data-aht="page">Purposes of the Egyptian Bondage</a>.</point>
 
<point><b>Purpose and placement of the story</b> – M. Ben Yashar suggests that the story is placed in the middle of the Yosef narratives in order to show the reader Hashem's providence. Yosef was sent to Egypt, putting the process of exile and enslavement into motion, as this exile was necessary to prevent repetition of Yehuda's intermarriage. Yehuda's actions demonstrated that the brothers were not immune to assimilation and intermarriage, and that staying in Canaan before the nation was solidified could prove disastrous. For elaboration on this approach to the need for the exile, see <a href="Purposes of the Egyptian Bondage" data-aht="page">Purposes of the Egyptian Bondage</a>.</point>
 
</category>
 
</category>
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<point><b>Tamar's ethnicity</b> – According to this approach, Tamar, too, was a non-Canaanite. R. Shemuel b. Nachmani in Bali Sotah asserts that she was a convert, while Ramban suggests that perhaps she was the daughter of one of the sojourners in the land.<fn>See also while R. Meir in Bereshit Rabbah and Targum Pseudo-Jonathan who maintain that she was the daughter of Shem, whom they identify with Malkizedek, priest of Shalem. This identification is motivated by the fact that Yehuda condemns Tamar to death by burning which is not the regular penalty for adultery. According to Vayikra 21:9, though, it is the punishment for a daughter of a priest who prostitutes. From a simple sense of the verses, however, this is a difficult identification, if only because it is quite unlikely that Shem would still be alive at the time of our story.</fn></point>
 
<point><b>Tamar's ethnicity</b> – According to this approach, Tamar, too, was a non-Canaanite. R. Shemuel b. Nachmani in Bali Sotah asserts that she was a convert, while Ramban suggests that perhaps she was the daughter of one of the sojourners in the land.<fn>See also while R. Meir in Bereshit Rabbah and Targum Pseudo-Jonathan who maintain that she was the daughter of Shem, whom they identify with Malkizedek, priest of Shalem. This identification is motivated by the fact that Yehuda condemns Tamar to death by burning which is not the regular penalty for adultery. According to Vayikra 21:9, though, it is the punishment for a daughter of a priest who prostitutes. From a simple sense of the verses, however, this is a difficult identification, if only because it is quite unlikely that Shem would still be alive at the time of our story.</fn></point>
 
<point><b>Er and Onan's deaths</b> – Ramban suggests that the deaths of Yehuda's sons provide no evidence of Yehuda's wrong-doing, but, only, as the text implies, of Er and Onan's own crimes.</point>
 
<point><b>Er and Onan's deaths</b> – Ramban suggests that the deaths of Yehuda's sons provide no evidence of Yehuda's wrong-doing, but, only, as the text implies, of Er and Onan's own crimes.</point>
<point><b>"שְׁבִי אַלְמָנָה בֵית אָבִיךְ עַד יִגְדַּל שֵׁלָה בְנִי"</b> – Commentators defend Yehuda's action in a number of ways:<br/>
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<point><b>"שְׁבִי אַלְמָנָה בֵית אָבִיךְ עַד יִגְדַּל שֵׁלָה בְנִי"</b> – Commentators defend Yehuda's action in two ways:<br/>
 
<ul>
 
<ul>
<li>According to <multilink><a href="RambanBereshit38-7-11" data-aht="source">Ramban</a><a href="RambanBereshit38-2" data-aht="source">Bereshit 38:2</a><a href="RambanBereshit38-7-11" data-aht="source">Bereshit 38:7-11</a><a href="RambanBereshit38-26" data-aht="source">Bereshit 38:26</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink>,<fn>See also <multilink><a href="SefornoBereshit38-11" data-aht="source">Seforno</a><a href="SefornoBereshit38-11" data-aht="source">Bereshit 38:11</a><a href="SefornoBereshit38-26" data-aht="source">Bereshit 38:26</a><a href="R. Ovadyah Seforno" data-aht="parshan">About R. Ovadyah Seforno</a></multilink>. Cf. R. Avraham b. HaRambam who agrees that Yehuda had every intention of fulfilling his promise. In contrast to Ramban, however, R. Avraham b. HaRambam assumes that Yehuda thought his children had died due to the frailty of youth.</fn> Yehuda's words to Tamar were sincere; he really did intend for Shelah to wed Tamar. However, recognizing that his elder sons must have died due to sinful behavior, and assuming that this was a product of their young age, Yehuda simply desired that Shelah mature before marrying.<fn>As time passed, Tamar assumed that Yehuda was reneging on his promise, because, from her perspective, Shelah was already grown up.&#160; From Yehuda's perspective, however, his son was till a youth, not yet ready to marry. &#160;It was thus Tamar's impatience, rather than any wrongdoing on the part of Yehuda, that led Tamar to act as she did.</fn> </li>
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<li>According to <multilink><a href="RambanBereshit38-7-11" data-aht="source">Ramban</a><a href="RambanBereshit38-2" data-aht="source">Bereshit 38:2</a><a href="RambanBereshit38-7-11" data-aht="source">Bereshit 38:7-11</a><a href="RambanBereshit38-26" data-aht="source">Bereshit 38:26</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink>,<fn>See also <multilink><a href="SefornoBereshit38-11" data-aht="source">Seforno</a><a href="SefornoBereshit38-11" data-aht="source">Bereshit 38:11</a><a href="SefornoBereshit38-26" data-aht="source">Bereshit 38:26</a><a href="R. Ovadyah Seforno" data-aht="parshan">About R. Ovadyah Seforno</a></multilink>. Cf. R. Avraham b. HaRambam who agrees that Yehuda had every intention of fulfilling his promise. In contrast to Ramban, however, R. Avraham b. HaRambam assumes that Yehuda thought his children had died due to the frailty of youth.</fn> Yehuda's words to Tamar were sincere; he really did intend for Shelah to wed Tamar. However, recognizing that his elder sons must have died due to sinful behavior, and assuming that this was a product of their young age, Yehuda simply desired that Shelah mature before marrying.<fn>As time passed, Tamar assumed that Yehuda was reneging on his promise, because, from her perspective, Shelah was already grown up.&#160; From Yehuda's perspective, however, his son was till a youth, not yet ready to marry. &#160;It was thus Tamar's impatience, rather than any wrongdoing on the part of Yehuda, that led Tamar to act as she did.</fn></li>
 
<li><multilink><a href="RalbagBereshitBeurHaMilot38-2" data-aht="source">Ralbag</a><a href="RalbagBereshitBeurHaMilot38-2" data-aht="source">Bereshit Beur HaMilot 38:2</a><a href="RalbagBereshitBeurHaMilot38-26" data-aht="source">Bereshit Beur HaMilot 38:26</a><a href="RalbagBereshitBeurHaParashah38-1" data-aht="source">Bereshit Beur HaParashah 38:1</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink>,<fn>See also <multilink><a href="RYosefBekhorShorBereshit38-11" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYosefBekhorShorBereshit38-11" data-aht="source">Bereshit 38:11</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>.</fn> instead, suggests that Yehuda was justified in fearing that his third son might die if he married Tamar (as she had proven herself a "killer") and thus he acted properly in protecting his child. One might, nonetheless, question why then he simply did not release Tamar from the levirate marriage.</li>
 
<li><multilink><a href="RalbagBereshitBeurHaMilot38-2" data-aht="source">Ralbag</a><a href="RalbagBereshitBeurHaMilot38-2" data-aht="source">Bereshit Beur HaMilot 38:2</a><a href="RalbagBereshitBeurHaMilot38-26" data-aht="source">Bereshit Beur HaMilot 38:26</a><a href="RalbagBereshitBeurHaParashah38-1" data-aht="source">Bereshit Beur HaParashah 38:1</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink>,<fn>See also <multilink><a href="RYosefBekhorShorBereshit38-11" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYosefBekhorShorBereshit38-11" data-aht="source">Bereshit 38:11</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>.</fn> instead, suggests that Yehuda was justified in fearing that his third son might die if he married Tamar (as she had proven herself a "killer") and thus he acted properly in protecting his child. One might, nonetheless, question why then he simply did not release Tamar from the levirate marriage.</li>
 
</ul></point>
 
</ul></point>
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<ul>
 
<ul>
 
<li>The<multilink><a href="RidBereshit38-826" data-aht="source"> Rid</a><a href="RidBereshit38-826" data-aht="source">Bereshit 38:8, 26</a><a href="R. Yeshayah of Trani (Rid)" data-aht="parshan">About R. Yeshayah of Trani</a></multilink> suggests that Tamar did not really have daughter-in-law (or even married) status at all since both Er and Onan had never consummated the marriage. &#160;</li>
 
<li>The<multilink><a href="RidBereshit38-826" data-aht="source"> Rid</a><a href="RidBereshit38-826" data-aht="source">Bereshit 38:8, 26</a><a href="R. Yeshayah of Trani (Rid)" data-aht="parshan">About R. Yeshayah of Trani</a></multilink> suggests that Tamar did not really have daughter-in-law (or even married) status at all since both Er and Onan had never consummated the marriage. &#160;</li>
<li>Ramban<fn>See his comments on Bavli Yevamot 108a.</fn> suggests that perhaps before Matan Torah it was permitted for a man to have relations with his daughter-in- law once the son was no longer alive. He also suggests<fn>See his&#160;<multilink><a href="RambanBereshit38-7-11" data-aht="source">comments</a><a href="RambanBereshit38-7-11" data-aht="source">Bereshit 38:7-11</a><a href="RambanBereshit38-26" data-aht="source">Bereshit 38:26</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink> here on verse 8 and 26. See also <multilink><a href="RadakBereshit38-26" data-aht="source">Radak</a><a href="RadakBereshit38-1-2" data-aht="source">Bereshit 38:1-2</a><a href="RadakBereshit38-7" data-aht="source">Bereshit 38:7</a><a href="RadakBereshit38-26" data-aht="source">Bereshit 38:26</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink>,&#160; R. Avraham b. HaRAmabm in thename of his gradfather,</fn> that perhaps before Matan Torah levirate marriage was fulfilled through a father in addition to a brother.&#160; As such, Yehuda was not only not transgressing&#160; a prohibition but was involved in a good deed.</li>
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<li>Ramban<fn>See his comments on Bavli Yevamot 108a.</fn> suggests that perhaps before Matan Torah it was permitted for a man to have relations with his daughter-in- law once the son was no longer alive. He also suggests<fn>See his&#160;<multilink><a href="RambanBereshit38-7-11" data-aht="source">comments</a><a href="RambanBereshit38-7-11" data-aht="source">Bereshit 38:7-11</a><a href="RambanBereshit38-26" data-aht="source">Bereshit 38:26</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink> here on verse 8 and 26. See also&#160;<multilink><a href="RYosefBekhorShorBereshit38-13" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYosefBekhorShorBereshit38-1" data-aht="source">Bereshit 38:1</a><a href="RYosefBekhorShorBereshit38-7" data-aht="source">Bereshit 38:7</a><a href="RYosefBekhorShorBereshit38-11" data-aht="source">Bereshit 38:11</a><a href="RYosefBekhorShorBereshit38-13" data-aht="source">Bereshit 38:13</a><a href="RYosefBekhorShorBereshit38-26" data-aht="source">Bereshit 38:26</a><a href="RYosefBekhorShorBereshit38-26_2" data-aht="source">Bereshit 38:26</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>, <multilink><a href="RadakBereshit38-26" data-aht="source">Radak</a><a href="RadakBereshit38-1-2" data-aht="source">Bereshit 38:1-2</a><a href="RadakBereshit38-7" data-aht="source">Bereshit 38:7</a><a href="RadakBereshit38-26" data-aht="source">Bereshit 38:26</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink>,&#160;<multilink><a href="RAvrahambHaRambamBereshit38-13" data-aht="source">R. Avraham b. HaRambam</a><a href="RAvrahambHaRambamBereshit38-11" data-aht="source">Bereshit 38:11</a><a href="RAvrahambHaRambamBereshit38-13" data-aht="source">Bereshit 38:13</a><a href="R. Avraham Maimonides" data-aht="parshan">About R. Avraham Maimonides</a></multilink> in the name of his grandfather, and <multilink><a href="RalbagBereshitBeurHaMilot38-26" data-aht="source">Ralbag</a><a href="RalbagBereshitBeurHaMilot38-2" data-aht="source">Bereshit Beur HaMilot 38:2</a><a href="RalbagBereshitBeurHaMilot38-26" data-aht="source">Bereshit Beur HaMilot 38:26</a><a href="RalbagBereshitBeurHaParashah38-1" data-aht="source">Bereshit Beur HaParashah 38:1</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink>.</fn> that perhaps before Matan Torah levirate marriage was fulfilled through a father in addition to a brother.&#160; As such, Yehuda was not only not transgressing&#160; a prohibition but was involved in a good deed.</li>
<li>One might go even further and suggest that the prohibition of sleeping iwthone's daughter was not in effect at ll before Matan Torah.</li>
+
<li>One might go even further and suggest that the prohibition of sleeping with one's daughter was not in effect at all before Matan Torah.</li>
 
</ul></point>
 
</ul></point>
<point><b>"וְלֹא יָסַף עוֹד לְדַעְתָּהּ"</b></point>
+
<point><b>"וְלֹא יָסַף עוֹד לְדַעְתָּהּ"</b> – Those who legitimize Yehuda and Tamar's union by suggesting that before Matan Torah the law was different, might suggest that after the initial act, Yehuda ceased to consort with Tamar.&#160; Despite the lack of prohibition, Yehuda likely recognized the problematic nature of such a relationship and under normal circumstances would not have engaged in such an act; he did so here only unintentionally. According to the Rid, in contrast, it is possible that Yehuda continued the relationship since Tamar never had married status.</point>
<point><b>Purpose and placement of the story</b></point>
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<point><b>"צָדְקָה מִמֶּנִּי"</b> – Even though thi approach assumes that Yehuda had proper reasons for delaying Tamar's marriage to Shelah, he nonetheless takes the blame on himself (כִּי עַל כֵּן לֹא נְתַתִּיהָ לְשֵׁלָה בְנִי), recognizing that Tamar's actions were positively motivated.</point>
 +
<point><b>Purpose and placement of the story</b> – This position might suggest that, despite initial appearances, the last third of Sefer Bereshit is not really about Yosef alone, but about the two leadership contenders among Yaakov's children – both Yosef and Yehuda.&#160; As such, it shares the life stories of each, giving insight into each future leader.</point>
 
</category>
 
</category>
 
<category name="A Tale of Repentance">
 
<category name="A Tale of Repentance">

Version as of 14:39, 29 November 2018

Purpose of the Yehuda and Tamar Story

Exegetical Approaches

This topic has not yet undergone editorial review

Introduction to the Egyptian Exile

The chapter portrays Yehuda as intermarrying and assimilating into Canaanite culture, highlighting the need for the brothers to descend to Egypt so as to stem the tide of acculturation.

"וַיֵּרֶד יְהוּדָה מֵאֵת אֶחָיו"Bereshit Rabbah 85:2About Bereshit Rabbahsuggests that this phrase be understood metaphorically to refer to a downgrading of Yehuda's standing due to his problematic intermarriage. Even according to a more literal reading, though, the verse might suggest that Yehuda's actions were problematic. Yehuda went down from his brothers, apparently intentionally separating from his family, to instead live and mingle with the local Canaanite population.
Marriage to "בַּת אִישׁ כְּנַעֲנִי" – According to Ibn EzraBereshit First Commentary 38:1-2Bereshit First Commentary 46:10About R. Avraham ibn Ezra,1 Maasei Hashem, ShadalBereshit 38:2About R. Shemuel David Luzzatto and MalbimBereshit 38:2About R. Meir Leibush Weiser, the term "כְּנַעֲנִי" literally refers to a person of Canaanite ethnicity.  Unlike his ancestors, Yehuda apparently had no qualms about marrying a local Canaanite woman.
Er and Onan's deaths – According to Ibn EzraBereshit First Commentary 38:1-2Bereshit First Commentary 46:10About R. Avraham ibn Ezra, Yehuda was punished for his intermarriage with the deaths of his sons.2
Ethnicity of Tamar – This position suggests that Tamar, too, was Canaanite in origin.3  There is no evidence in the text that Yehuda searched for a wife from outside, making it likely that she was a local woman.
"שְׁבִי אַלְמָנָה בֵית אָבִיךְ עַד יִגְדַּל שֵׁלָה בְנִי"RashiBereshit 38:1Bereshit 38:11Bereshit 38:11Bereshit 38:23About R. Shelomo Yitzchaki maintains that Yehuda never meant to carry through with his promise. When he tells Tamar to wait for Shelah to mature, this is a lame excuse only meant to prevent her protestations.
Significance of children's names – The names of Yehuda's sons might have symbolic significance. R. Yosef Bekhor ShorBereshit 38:7About R. Yosef Bekhor Shor points out that ער spelled backwards reads "רע", suggesting that he had turned evil, perhaps due to his parents' influence. HaKetav veHaKabbalah suggests that Shelah is related to the verb "שלה" meaning to mislead and is indicative of Yehuda's later misleading of Tamar with regards to Shelah's levirate marriage.
Prohibition of relations with daughter-in-law – This position might maintain that in Canaan, a father-in-law, and not just a brother, can perform levirate marriage.4 Yehuda, who had assimilated into the surrounding society, might thus have found nothing wrong with the custom, even if it had not been practiced in his father's house. As such, this approach would likely understand the words "וְלֹא יָסַף עוֹד לְדַעְתָּהּ" to mean that Yehuda did not cease from consorting with Tamar after discovering that he was the father of her children. Though later Jewish law prohibits such a relationship, Yehuda was following Canaanite, rather than Israelite, practice.
Future descendants – One might question how it is possible that the David monarchy and Mashiach stemmed from the abominations of Canaan. This approach might respond that a parent's actions need not spell rejection of their offspring, and that in choosing David, Hashem looked to his deeds and not those of his ancestors. Every individual has the capability of overcoming their past.5
Avot and Mitzvot
Purpose and placement of the story – M. Ben Yashar suggests that the story is placed in the middle of the Yosef narratives in order to show the reader Hashem's providence. Yosef was sent to Egypt, putting the process of exile and enslavement into motion, as this exile was necessary to prevent repetition of Yehuda's intermarriage. Yehuda's actions demonstrated that the brothers were not immune to assimilation and intermarriage, and that staying in Canaan before the nation was solidified could prove disastrous. For elaboration on this approach to the need for the exile, see Purposes of the Egyptian Bondage.

Portrait of a Potential Leader

"וַיֵּרֶד יְהוּדָה מֵאֵת אֶחָיו"RadakBereshit 38:1-2About R. David Kimchi6 suggests that this is a mundane statement of fact, with no implicit critique of Yehuda.  The verse simply shares that Yehuda moved geographically from highland to lowland.
Marriage to "בַּת אִישׁ כְּנַעֲנִי" – Many commentators7 maintain that Yehuda did not marry a Canaanite woman and assert that the term "כְּנַעֲנִי" refers not to the ethnicity of Yehuda's father-in-law, but to his profession as a merchant.8 However, in Divrei HaYamim I 2:3, Bat Shua herself is referred to as "הַכְּנַעֲנִית" which makes this read somewhat difficult. Ramban
attempts to respond that she was so called after her famous father.
Tamar's ethnicity – According to this approach, Tamar, too, was a non-Canaanite. R. Shemuel b. Nachmani in Bali Sotah asserts that she was a convert, while Ramban suggests that perhaps she was the daughter of one of the sojourners in the land.9
Er and Onan's deaths – Ramban suggests that the deaths of Yehuda's sons provide no evidence of Yehuda's wrong-doing, but, only, as the text implies, of Er and Onan's own crimes.
"שְׁבִי אַלְמָנָה בֵית אָבִיךְ עַד יִגְדַּל שֵׁלָה בְנִי" – Commentators defend Yehuda's action in two ways:
Prohibition of relations with daughter-in-law – This approach might legitimize Tamar and Yehuda's union in a number of ways:
  • The RidBereshit 38:8, 26About R. Yeshayah of Trani suggests that Tamar did not really have daughter-in-law (or even married) status at all since both Er and Onan had never consummated the marriage.  
  • Ramban13 suggests that perhaps before Matan Torah it was permitted for a man to have relations with his daughter-in- law once the son was no longer alive. He also suggests14 that perhaps before Matan Torah levirate marriage was fulfilled through a father in addition to a brother.  As such, Yehuda was not only not transgressing  a prohibition but was involved in a good deed.
  • One might go even further and suggest that the prohibition of sleeping with one's daughter was not in effect at all before Matan Torah.
"וְלֹא יָסַף עוֹד לְדַעְתָּהּ" – Those who legitimize Yehuda and Tamar's union by suggesting that before Matan Torah the law was different, might suggest that after the initial act, Yehuda ceased to consort with Tamar.  Despite the lack of prohibition, Yehuda likely recognized the problematic nature of such a relationship and under normal circumstances would not have engaged in such an act; he did so here only unintentionally. According to the Rid, in contrast, it is possible that Yehuda continued the relationship since Tamar never had married status.
"צָדְקָה מִמֶּנִּי" – Even though thi approach assumes that Yehuda had proper reasons for delaying Tamar's marriage to Shelah, he nonetheless takes the blame on himself (כִּי עַל כֵּן לֹא נְתַתִּיהָ לְשֵׁלָה בְנִי), recognizing that Tamar's actions were positively motivated.
Purpose and placement of the story – This position might suggest that, despite initial appearances, the last third of Sefer Bereshit is not really about Yosef alone, but about the two leadership contenders among Yaakov's children – both Yosef and Yehuda.  As such, it shares the life stories of each, giving insight into each future leader.

A Tale of Repentance and Change

"וַיֵּרֶד יְהוּדָה מֵאֵת אֶחָיו"
Allusions to Yosef narratives
Marriage to "בַּת אִישׁ כְּנַעֲנִי"
Er and Onan's deaths
Ethnicity of Tamar
"שְׁבִי אַלְמָנָה בֵית אָבִיךְ עַד יִגְדַּל שֵׁלָה בְנִי"
Prohibition of relations with daughter-in-law
"וְלֹא יָסַף עוֹד לְדַעְתָּהּ"
Chronology of the story
Purpose and placement of the story