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Why does the Torah (תורה) require a brother to marry his deceased brother's widow? The mitzvah (מצוה) of yibum reveals that a wife is the essential partner in actualizing her husband's unique spiritual potential—his shem. Through yibum, the surviving brother allows the widow to continue developing the deceased's koach hanefesh, which is why malchus Yisrael (Dovid HaMelech) emerges specifically from yibum relationships.
Rabbi Zweig opens by noting that malchus Yisrael—the kingship of Dovid HaMelech and the lineage of Mashiach—emerges specifically from yibum relationships. Yehuda himself was involved in yibum with Tamar, and Boaz's yibum with Ruth produced the line leading to Dovid. This cannot be coincidental; there must be a fundamental connection between yibum and the concept of Jewish monarchy. The fundamental question Rabbi Zweig poses is: if death is a decree from Hashem (ה׳)—a divine judgment that someone's life should end—how can we be obligated to perpetuate his name (lehakim shem le'achiv) through yibum? If Hashem decided his life is over, why should his brother be commanded to continue his legacy?
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Ki Seitzei 25:5-10
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What is the primary purpose of the cities of refuge - protecting the accidental killer or something else? The shiur argues that creating respect for law takes precedence over providing sanctuary. True deterrence comes from recognizing the gravity of murder itself, not fear of punishment.
