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יְהוּדָה (בראשית כט:לה-נ, דברי הימים א ב:א, ה:ב)
Fourth son of יעקב and of לאה . לאה names this son יהודה because she thanks (אוֹדֶה ) God for the boy (פרשת ויצא ). יהודה leads his brothers in the sale of their younger brother יוסף . When יוסף comes to check on his brothers who are tending sheep away from home, they first consider killing him. ראובן however suggests that they throw him in a pit instead of actively killing him. But יהודה proposes selling יוסף to a band of passing ישמעאלים and thus prevents ראובן from rescuing יוסף and returning him to יעקב . יהודה marries the daughter of שׁוּעַ , a כנעני , and has three sons: ער , אונן and שלה . ער marries תמר but dies childless due to his wickedness. אונן doesn't fully agree to marry his brother's widow and God kills him too. יהודה is reluctant to let שלה marry תמר who decides to act in order to ensure that she has a son. תמר dresses as a prostitute and entices יהודה to sleep with her. יהודה is enraged when he learns that his daughter-in-law is pregnant but is mollified when she tells him that he is in fact the father. יהודה admits that he was wrong in not letting שלה marry תמר . תמר gives birth to twins פרץ and זרח (פרשת וישב ). During the story of the famine, only יהודה is able to convince יעקב to send בנימין with the brothers on their return trip to Egypt. יהודה guarantees בנימין 's safe return and argues that with all their talk, they could have been there and back twice (פרשת מקץ ). When בנימין is brought to Egypt, יוסף frames him for theft, planting his silver cup in בנימין 's sack. יוסף states that he will keep בנימין as a slave and allow the rest of the men to return to their father. יהודה steps forward and pleads with יוסף , arguing that the separation between the father and son will result in יעקב 's death. יהודה offers to take בנימין 's place as servant to יוסף , and this last statement causes יוסף to break down and to reveal his true identity (פרשת ויגש ). דוד , the second king of Israel, is from שבט יהודה , and his appointment is seen as a fulfillment of יעקב 's prediction that the monarchy will stem from this tribe: לֹא יָסוּר שֵׁבֶט מִיהוּדָה וּמְחֹקֵק מִבֵּין רַגְלָיו - The scepter shall not depart from Judah, nor the ruler's staff from between his feet (בראשית מט :י ). When רחבעם (דוד 's grandson) becomes king of Israel his intransigence leads to a split in the kingdom and this third king from יהודה finds himself ruling over just יהודה and בנימין . The rift is never repaired and the land of Israel is divided into Israel (the northern kingdom) and Judea (the southern kingdom). Still, it seems that the tribes of Israel had really only been united for a short period- during the reigns of דוד and שלמה . One indication of this appears during שאול 's tenure. When he amasses troops to fight עמון , the text states that he assembled 300,000 men from ישראל , and 30,000 from יהודה (שמואל א יא :ח ). At a certain point all Israelites start to become known as יְה וּדִים - Judaites, or Jews. For example, מרדכי , who is from שבט בנימין is called מרדכי היהודי (אסתר ב :ה , ה :יג ). Notable personalities from שבט יהודה include: בצלאל בן אורי בן חור craftsman of the משכן utensils; כלב בן יפנה one of the two spies of משה to return with a positive report about ארץ ישראל ; עכן בן כרמי , the thief of יריחו ; עתניאל בן קנז the שופט ; אבצן the שופט ; בועז - husband of רות and ancestor of דוד ; ישי , דוד and שלמה and the Davidic line of kings; נבל הכרמלי an adversary of דוד whose widow אביגיל marries דוד ; ישעיה בן אמוץ is also from שבט יהודה according to the מדרש (מגילה י :).
יְהוּדָה (עזרא י:כג)
יְהוּדָה (נחמיה יב:ח)
יְהוּדָה (נחמיה יב:לד)
An official who participates in the dedication ceremonies of the walls of ירושלים in the time of נחמיה .
יְהוּדָה (נחמיה יב:לו)
A כהן and musician who plays in the dedication ceremonies for the walls of ירושלים in the time of נחמיה .
יְהוּדָה בֶּן הַסְּנוּאָה (נחמיה יא:ט )
Deputy to יוֹאֵל בֶּן זִכְרִי , the governor of those Jews who take the unusual step of moving to ירושלים in the time of נחמיה .