In Rabbinic thought, the messiah derives from the descendents of Judah. A fascinating midrash (Genesis Rabbah 85) connects the parashah’s narrative of Judah and Tamar with the beginnings of the Davidic and messianic line. While doing so, it notes the abrupt shift in the biblical narrative from the sale of Joseph to the story of Judah, his sons, and Tamar.

The midrash relates that everyone was busy after the sale of Joseph. Joseph was crying because he was sold, while the other sons of Jacob were crying to God for forgiveness. Jacob was busy mourning for his son. Judah was leaving to find himself a wife, while God was busy preparing the light of the messiah.

The Hasidic master, R. Simchah Bunem of Przysucha in his Kol Simchah, explains the deeper meaning behind this enigmatic midrash. If we were observing the actions of our forefathers, we would think that certainly the cries of Joseph, his brothers, and Jacob were more precious to God than those of Judah. After all, everyone else was praying to God while Judah was engaging in the seemingly more secular task of finding a wife. This is why the midrash specifically connects Judah’s actions with the coming of the messiah, in contradistinction to the rest of his family. The midrash therefore teaches us that we can never really know peoples’ true intentions behind their actions. We also never know whose deeds are really most endearing to God.