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What specific chesed (חסד) did Ruth and Orpah show their deceased husbands, and why does Naomi bless them to find 'menucha' in remarriage? The shiur uses the Rambam (רמב"ם)'s three levels of love to explain that menucha represents the deepest marital bond, rarely achieved in second marriages. Naomi's extraordinary blessing reflects the depth of devotion these women showed.
This shiur analyzes the opening verses of Megillas Rus, focusing on Naomi's farewell blessing to her daughters-in-law Ruth and Orpah. Rabbi Zweig begins by examining the chesed (חסד) (kindness) that the women showed "to the deceased and to me" - questioning what specific kindness they performed for the dead husbands. He cites Rashi (רש"י)'s explanation that they prepared shrouds (tachrichim) for burial, noting this was a special act since wives are not obligated to bury their husbands. The shiur then delves into Naomi's blessing that Hashem (ה׳) should grant them to "find menucha (rest), each woman in her husband's house." Rabbi Zweig connects this to the Rambam (רמב"ם)'s concept from his commentary on Iyov regarding three levels of love, particularly 'ahavas menucha' (love of rest) - a profound level where one can reveal all their flaws to their beloved without fear of judgment or change in affection. He explains why achieving this level is typically much more difficult in second marriages, which usually remain at the level of 'ahavas to'elet' (utilitarian love) - beneficial to both parties but lacking deep emotional connection.
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Rus 1:8
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Why did Ruth glean in the fields when her wealthy relative Boaz was obligated to support her? Ruth chose the dignity of gleaning over direct charity because leket, shichchah, and peah have no element of human benefactor - they're essentially ownerless property belonging to the poor by Divine right. This independence and refusal to feel indebted to any person reflects the character trait that made Ruth worthy to be the ancestor of King Dovid.
