The events of the chapter both constitute atonement for Yehuda's role in the sale of Yosef and detail his journey of repentance and change.
SOURCES: Opinions in Bereshis Rabbah
"וַיֵּרֶד יְהוּדָּה מֵּאֵּת אֶחָּיו"
- Rashi (following Tanchuma) suggests that the phrase refers to a metaphoric lowering of Yehuda's status after the sale. When the brothers saw their father's grief, they regretted their actions, and blamed Yehuda for being the instigator of the sale.
- R"Y Bekhor Shor and the Tzeror HaMor similarly connect the opening to the aftermath of the sale, but suggests that Yehuda lowered himself; he could not bear the anguish he had caused his father and decided to move out of the house.
Allusions to Yosef narratives – Chapter 38 contains several allusion to the Yosef narrative, which serve to highlight that the events of the chapter might be a measure for measure punishment for Yehuda's role in the sale:
- "וַיֵּרֶד יְהוּדָּה" – R.Elazar in Bereshis Rabbah suggests that the phrase "וַיֵּרֶד יְהוּדָה" alludes to the opening of chapter 39: "וְיוֹסֵף הוּרַד מִצְ רָיְמָה", as Yehuda's descent was a direct consequence of Yosef's descent.
- גְדִּי עִּזִּים – Resh Lakish in Bereshis Rabbah points out that just as Yehuda deceived his father through a baby goat, so too he was deceived by Tamar through a baby goat.
- "הַכֶר נָּא" – R. Yochanan in Bereshis Rabbah connects Tamar's words "לְמִי הַחֹתֶמֶת וְהַפְתִילִים וְהַמַטֶה הָאֵלֶה הַכֶר נָּא" with the brothers' identical formulation to their father, "הַכֶר נָּא הַכְתֹנֶת בִּנְךָ הִוא אִם לֹא", again suggesting that the latter deception served as an apt punishment for the former.
Er and Onan's deaths – R. Shemuel b. Nachmani in Bavli Sotah suggests that the deaths of Yehuda's wife and sons were a direct consequence of the sale. Yehuda ignored the anguish he caused his father in letting him think that his child was dead, so Hashem caused him to experience that very same anguish.
Marriage to "בַת אִּישׁ כְנַעֲנִּי" – This position does not focus on the propriety or impropriety of Yehuda's marriage.
"שְׁבִּי אַלְמָּנָּה בֵּית אָּבִּיךְ עַד יִּגְדַל שֵּׁלָּה בְנִּי" – Yehuda's insensitivity to Tamar's plight might betray how, at this point of the story, he has not yet changed and is still an individual who thinks only of himself and not the welfare of others. Just as he let his father mourn a living son, so too, he chains Tamar in eternal widowhood despite there being a potential husband.
"צָּדְקָּה מִּמֶנִּי" – These words mark the turning point in Yehuda's behavior. When Tamar boldly states: "לְאִיש אֲ שֶר אֵלֶה לוֹ אָנֹכִי הָרָה וַתֹאמֶר הַכֶר נָא לְמִי הַחֹתֶמֶת וְהַפְתִילִים וְהַמַטֶה הָאֵלֶה" Yehuda could easily have pretended that he had no connection to the pledges, and let Tamar bear the fatal consequences of her ruse. Yet, as he hears his own words "הַכֶר נָא" emerge from Tamar's mouth, he begins to reflect on his actions, deciding to take responsibility and save a life rather than take one.
Yehuda in subsequent chapters – Yehuda's transformation is evident in the later stories as well, as he takes responsibility for Binyamin, altruistically offering himself in Binyamin's stead. Interestingly, the root ערב appears in only two stories in Torah - the pledge of our chapter and Yehuda's pledge to his father regarding Binyamin's safety (Bereshis 43:9, 44:32).
"וְלֹא יָּסַף עוֹד לְדַעְתָּהּ" – This position might suggest, as above, that before Sinai, the responsibility to perform a levirate marriage fell on a father in cases where a brother was not a candidate. If so, it was Yehuda's obligation to wed Tamar, and the verse might be suggesting that as soon as he recognized his error he did so and never discontinued the relationship.
Purpose and placement of the story – Chapter 38 is closely intertwined with the surrounding narrative, explaining how Yehuda, the brother most responsible for Yosef's sale, morphs into the individual who later prevents Binyamin's similar plight and facilitates the reunification of Yaakov's family.
