Ruth Chapter 1: Naomi's Return and the Qualities of Different Tzadikim

Full Summary

Rabbi Zweig begins by addressing two fundamental questions from the previous shiur. First, why does the Torah (תורה) emphasize that when Yaakov left Beer Sheva, tens of thousands mourned his departure, while when great tzadikim like Rav Moshe Feinstein pass away, their loss isn't felt by the secular world? He suggests this reflects different types of tzadikim with unique approaches to connecting with people. Some tzadikim, like Rav Yaakov Kamenetsky, had the special quality of relating to all people regardless of their religious level - greeting hotel operators, connecting with non-Jews, and being mourned by all segments of society. This represents a particular tzadik approach (yitzi hatzadik), not superior righteousness but a different characteristic and methodology. The second question involves the seemingly contradictory language in verses 6-7, where the Torah states Naomi 'returned' (vatoshav) from the fields of Moab before describing her departure. Rabbi Zweig explores this through a halachic lens, referencing the Ibn Ezra's question about Yaakov's children being described as born in Padan Aram when only eleven were actually born there. This leads to a fundamental machloket between the Rambam (רמב"ם) and Ramban (רמב"ן) about whether Torah language is exact or uses approximations. The resolution involves the concept of residence and citizenship in halacha (הלכה). When does a person's legal status change - upon deciding to relocate or upon actual arrival? Rabbi Zweig suggests that Naomi's 'return' occurred mentally/legally when she decided to leave, even while still physically in Moab. This principle has practical applications for issues like Yom Tov observance for those traveling between Israel and the diaspora. The key factor is the seriousness and directness of one's return - Yaakov's lengthy stops in Sukkot and Shechem meant he retained his Padan Aram status, while Naomi's direct journey meant she was considered to have returned upon her decision. The shiur then examines Naomi's blessing that God should repay her daughters-in-law for their chesed (חסד) with 'the dead' (ha-meitim). Rashi (רש"י) explains this refers to making shrouds (tachrichim) for their deceased husbands. Rabbi Zweig questions why this particular act, rather than their kindness during ten years of marriage, is highlighted. He explains that acts done for the living often involve mutual benefit and reciprocity, while chesed performed after death represents pure, disinterested kindness (chesed shel emet). Furthermore, the making of tachrichim demonstrates that even as non-Jews, these women treated their marriages as having eternal significance, similar to the Jewish concept revealed through yibum (levirate marriage) laws. This is why Seder Nashim begins with Yevamos - to teach that Jewish marriage is eternal, not merely 'until death do us part.' The women's care for their husbands' burial needs showed they understood marriage as transcending death. Finally, Rabbi Zweig analyzes Naomi's wish that her daughters-in-law find 'menucha' (rest/tranquility) in new marriages. Drawing on the Rambam's description of three levels of love from Aristotelian philosophy, he suggests menucha represents the second level - 'ahavat menucha' - a love characterized by security and trust, where one can be completely open without fear of changing the other's opinion. The highest level of love may only be possible in first marriages due to the concept 'ein isha koreset brit' - a woman only forms a complete covenant/merger with her first husband. Thus, Naomi realistically wishes them the type of love appropriate for second marriages - not merger, but secure, tranquil companionship.