Naomi's Blessing to Her Daughters-in-Law: Chesed and Second Marriage

Full Summary

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. The analysis continues with the daughters-in-law's response "we will return with you to your people," which Rabbi Zweig identifies as language of conversion. He addresses a fundamental question: how could righteous men like Elimelech's sons marry non-Jewish women? Rashi explains they were converts, though not proper converts (not for the sake of Heaven), which creates halachic complications regarding their marital status. Rabbi Zweig then explores a fascinating tangent about the genealogical connections between Lot (ancestor of Moab) and Avraham Avinu. He suggests that had Lot not become corrupt and remained with Avraham, his descendants might have had a special status within the Jewish people - not as converts but as part of "Beit Avraham." This would explain why the daughters-in-law used the language "return to your people" rather than "join your people." The shiur concludes by connecting this to the Bris Bein HaBesarim (Covenant Between the Parts), where Hashem promised Avraham ten lands, including those eventually inhabited by Edom, Moab, and Ammon - suggesting these nations retained some connection to Avraham's covenant. This provides context for understanding why Ruth's conversion and integration into the Jewish people was not merely that of an ordinary convert, but represented a return to spiritual roots that trace back to the Avrahamic covenant.