Exegetical Approaches based on alhatorah.org
Overview
Commentators vary greatly in their evaluation of Yehuda's deeds in Bereshis 38, leading to both contrasting portraits of his character and vastly different understandings of the purpose of the story as a whole. A first approach views Yehuda negatively, assuming that he had intermarried and absorbed customs of the surrounding Canaanites. If so, the story comes to stress the need for the Egyptian exile which would safeguard the family against further acculturation. Ramban, in contrast, justifies all of Yehuda's actions in the chapter, viewing him as an upright individual. The chapter's goal is simply to provide insight into his life and character, since he, like Yosef, is one of the contenders for leadership of the family and future nation. A third approach, taken by many Midrashim, reads the chapter as a story of atonement and change. The chapter describes how Yehuda is punished for his role in the sale of Yosef, and how he emerges repentant, having learned to look past himself to take responsibility and care for the welfare of others.
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 in order to stem the tide of acculturation.
SOURCES: M. Ben Yashar
"וַיֵּרֶד יְהוּדָּה מֵּאֵּת אֶחָּיו" – Bereshis Rabbah suggests 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 "בַת אִּישׁ כְנַעֲנִּי" – According to Jubilees, Ibn Ezra, Ma'asei Hashem, Shadal, and Malbim, the term "כְנַעֲנִי" 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 Ezra and R. Eliezer Ashkenazi, Yehuda was punished for his intermarriage with the deaths of his sons.
Ethnicity of Tamar – This position suggests that Tamar, too, was Canaanite in origin. There is no evidence in the text that Yehuda searched for a wife for his son from outside of Canaan, making it likely that she was a local woman.
"ת אָּבִּיךְ עַד יִּגְדַל שֵּׁלָּה בְנִּישְׁבִּי אַלְמָּנָּה בֵּי" – Rashi maintains that Yehuda never meant to carry through with his promise. When he tells Tamar to wait for Shelah to mature, it was merely a stalling tactic meant to avoid her protestations.
Significance of children's names – The names of Yehuda's sons might have symbolic significance. 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 root שלה which means to mislead, and that it 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, could perform levirate marriage. 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 לְדַעְתָהּ" 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 prohibited such a relationship, Yehuda was following Canaanite, rather than Israelite, practice.
Future descendants – One might question how it is possible that the David dynasty and the Mashiach would stem 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.
Purpose and placement of the story – Placed in the middle of the Yosef narratives in order to highlight the role of Hashem's providence. Yosef was sent to Egypt, putting the process of exile and enslavement into motion, as this exile was necessary to prevent the duplication of Yehuda's intermarriage. Yehuda's actions demonstrated that the brothers were not immune to assimilation and intermarriage, and, remaining in Canaan could prove disastrous.
