Yehuda is rewarded by Yaakov to be the source of royalty that would lead the Jewish nation throughout history culminating with the arrival of the Moshiach.

Three words encapsulate the trait that earned him this role.

מטרף — from the prey, בני — my son, עלית — you elevated yourself  (בראשית מט ט)

This refers to Yehuda — although the most threatened by Yosef's aspirations, and therefore the one Yaakov suspected of having 'preyed' upon Yosef — who was the one who interceded in taking a stand to save him from death in the pit and convinced his brothers to sell him instead as a slave.

This segment of the lager verse can be read in two possible ways.

מטרף בני — from preying on my son, Yosef, עלית — you have elevated yourself. This would indicate Yosef is the 'son' in the verse.

Alternatively, it can be broken down as, מטרף — from preying, בני עלית — my son, you have elevated yourself. Yehuda then would be the one conferred in the verse with the honor of being bestowed the beloved title — 'my son' of Yaakov.

In fact, among the early commentators both versions are promoted.

This might simply be an academic issue if not for a remarkable observation I made many years ago.

In the Book of Bereishis, the appellation 'my son' only appears in reference to four notable sons.

As they head for the Akeidah, Yitzchok begins to suspect what his role might be, looking for support he calls out אבי — my father, and Avraham lovingly reassures him הנני בני, Here I am, my son. (בראשית כב,ז) ,

Yitzchok, although old and blind, is still holding out hope that his cherished son Esav will yet reach his potential. He warmly beckons him בני — my son, requesting of him to prepare delicacies so that Yitzchok would attain a blissful state of prophecy and bless him appropriately. (שם כז,א)

Although the disguised Yaakov is not consciously called בני, my son, by his father Yitzchok, nevertheless when Yitzchok senses the scent of Gan Eden emanating from the son in front of him, he declares, ראה — See,ריח בני  — the fragrance of my son,כריח השדה  — is like the fragrance of a field, affirming this son’s status as deserving of blessing, and proceeds to bless him. (שם כז,כז)

Finally, the beloved בן זקונים, son of his old age, Yosef, innocently tries to readjust his father Yaakov’s hands while he is blessing his children Efrayim and Menashe, thinking that Yaakov has erred. He is confidently 'put in his place', when Yaakov fondly corrects him ידעתי בני— I know, my son, ידעתי — I know. (שם מח, יט)

Although I have not found this observed anywhere, it seems reasonable to suggest the following.

Our nation began with the forefather, Avraham. Although he had other children, G-d promised him that ביצחק — through Yitzchok, will offspring be considered yours, thus precluding Yishmael and the Children of Keturah from being called his seed. (שם כא ט)

Noting Yitzchok as 'my son' is thus a confirmation of this promise.

The Talmud teaches that the determination of who would be deserving of the exclusive title 'my son' among Yitzchok's seed, and the concomitant promises of primacy associated with that relationship, was contingent on Yaakov remaining loyal to the precepts of Torah. When we fail to, then G-d states to Esav, ופרקת — you may cast off his yoke from upon your neck, reclaiming your rights as a son. (שם כז מ)

Similarly, although all the sons of Yaakov are entitled בני ישראל — the Children of Israel. Nevertheless, the one who will carry the mission of superiority over Esav we are taught is Yosef, the שטנו — fiend of Esav, who will defeat him in the end of days. No wonder that Yosef warrants the badge of 'my son'.

If we follow this route, we can now posit that there is possibly one more candidate for this prized title — Yehuda.

Yehuda at the end of days will conclude what the Moshiach Ben Yosef could not, by eradicating Esav's influence once and for all with coming Of the Moshiach Ben Dovid!

Esav personified inconsistency and despondence. He famously honored his father but couldn't resist the 'call of the wild', indulging in pleasure and conquest.

Esav also lacked the ability upon experiencing failure to be resilient, instead giving in to hopelessness and self-defeat, belittling the value of it all, complaining "Why do I need this anyway!"

Yosef was the paradigm of consistent and unwavering commitment in the face of the greatest challenges, never succumbing to temptation.

Yehuda proved that despite failure one can bounce back in pursuit of a higher truth, with greater fervor and determination.

The Chasam Sofer teaches that Asarah B'Teves, the day when the siege of Jerusalem began, was a day of opportunity. Nothing had been destroyed. If we repented, we could have staved off the destruction.

Each year G-d reconvenes the Heavenly Court deciding whether He will rebuild the Temple. It is up to us to rise to the challenge, in the spirit of Yosef and Yehuda, to remain steadfast in our service to Hashem, and even if we have failed, to take initiative to change, with the confidence that we can recover and be the catalyst for the coming of Moshiach today!

באהבה,

צבי יהודה טייכמאן