Isra’el’s sons (here in chapter 49) are the recipients of blessings that directly involve their individual actions, but also incorporates their future inheritance and characteristics as tribes. In essence, HaShem, through Isra’el, blesses them according to what they have done, but simultaneously, grants them grace for what they could not achieve on their own. Comparing the above-mentioned blessing of Y‘hudah with, per se, Shim’ on and Levi, we can see this. In the case of the latter, their blessings (or lack thereof) directly point to their prior actions taken during the incident with Dinah their sister, taught in B’resheet chapter 34. In this story, they took matters into their own hands, much to the shame of their father Isra’el (34:30, 31). Yet in the case of the former, nothing is mentioned of his shameful actions in B’resheet chapter 38. Still, HaShem sees fit to bless him abundantly, by promising to send forth the promised ruler from his loins. Amazingly enough, this promise of “Shiloh”, a title/name which has no corresponding Hebrew roots or stems relating to it, has been almost universally accepted by rabbis and Christian scholars alike, as referring to the coming Messiah! Observe the opinions of early Judaism as preserved for us in their writings (a few quotes for our study): "Kings and rulers shall not cease from the house of Judah…until King Messiah comes." UNTIL SHILOH COMETH; this alludes to the royal Messiah. AND UNTO HIM SHALL THE OBEDIENCE (YIKHATH) OF THE PEOPLE BE: he [the Messiah] will come and set on edge (makheth) the teeth of the nations of the world. In the Babylonian Talmud Rabbi Johanan said: "The world was created for the sake of the Messiah, what is this Messiah's name? The school of Rabbi Shila said 'his name is Shiloh, for it is written; until Shiloh come.'"