Our Gemara on amud aleph discusses the primacy of the father in the line of inheritance:
This is the principle: Concerning anyone who precedes another with regard to inheritance, his descendants precede the other as well, and a father who inherits precedes all of his descendants.
The idea of primacy of the father in the line of inheritance also has metaphysical implications. Bais Yaakov (Vayeshev 39:3 and Vayechi 65:1) explains this in light of redemption and the Davidic Dynasty. To understand this, we need to first explore the concept of Yibum, the Levirate marriage. Even a simple reading of the verse indicates that somehow or another the process of the brother marrying the childless brother's widow allows for a continuation of the deceased brother's name and legacy (Devarim 25:7). From a mystical perspective, this is considered a form of redemption, allowing the deceased brother to continue his incomplete spiritual mission that is symbolically represented by being childless. Perhaps even the children that will come from the second union will be a reincarnation of the deceased brother. However, something is notably different about the first biblical case of Levirate Marriage versus the situation described in Devarim. Yehuda, who marries Tamar, is not the brother of the deceased, but rather the father (Bereishis 38). What is the significance of this? Beis Yaakov says, loosely based on the principle described in our Gemara, the father is really the prime inheritor, and therefore it ought to be incumbent upon the father to carry on his childless son's name. Nevertheless, the Torah, ordinarily, is compassionate, and sees it as impractical and awkward that a father should marry his daughter-in-law. Therefore, the obligation of the Levirate Marriage is passed onto the next of kin, the brothers. We must then return to the question of why was Yehuda’s case different?
The answer is precisely because it represented an unusual lowering of status, the fact that Yehuda reduced his dignity in order to save the soul of his son. This mirrors the messianic redemption process whereby God, so to speak, will also lower Himself on behalf of His children in order to redeem them. Meaning to say, at the right time, despite the sin, the indignities and the undeservedness of the Jewish people, God nonetheless will be there to redeem us. Maaseh Avos Siman Lebanim, the actions of our patriarchs set precedent for the future. Yehuda’s compassionate, and selfless act to lower himself on behalf of his son's soul, set the precedent for God to do the same in the future. This is the essence of the Messianic Davidic line. God is deeply with us in our exile and suffering, and one day will bring Himself and us out of it.
Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation 
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