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Why did tens of thousands mourn when Yaakov left Beer Sheva, while today's great tzadikim aren't mourned by the secular world? Different tzadikim have distinct approaches - some, like Rav Yaakov Kamenetsky, possess the special quality of connecting with all people regardless of religious level. This represents a particular tzaddik methodology, not superior righteousness but a different characteristic for relating to humanity.
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 tzaddik 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.
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Ruth 1:6-7
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