Ruth 2:20 - Divine Providence and Marriage Preparation

Full Summary

The shiur analyzes a complex passage in Megillat Ruth, beginning with the question of why the text emphasizes that Ruth was satisfied with less food than expected and was allowed to take the remainder home. Rabbi Zweig explains that according to the laws of a worker (po'el), one can eat until satisfied, and if miraculously satisfied with less, the remainder can be taken home. However, one cannot deliberately eat less than needed for satisfaction just to take food home - that would be like taking extra sugar packets from a restaurant when only using one. The shiur then examines Ruth 2:20, where Naomi declares that Boaz "has not abandoned his kindness from the living and the dead." The phrase "from the dead" (me'hasim) is puzzling since Machlon and Chilion are deceased. Rather than the Midrashic interpretation about burial shrouds, Rabbi Zweig suggests this refers to the chesed (חסד) of yibum - by establishing a relationship with Ruth, Boaz can perpetuate the memory of the deceased husbands through levirate-like marriage. A fascinating analysis follows regarding the ketiv and keri (written vs. read text) when Naomi instructs Ruth to approach Boaz at the threshing floor. The ketiv suggests Naomi herself is going ("I will lie down"), while the keri indicates Ruth will go ("you will lie down"). Rabbi Zweig proposes that both are true - Ruth acts as Naomi's surrogate, creating a dual relationship where Ruth serves both her own interests and Naomi's desire to continue Elimelech's lineage. The discussion explores why Naomi orchestrates this rather than Ruth initiating it herself. Perhaps this yibum serves two purposes: continuing Machlon's line and restoring Elimelech's legacy, making Naomi the natural initiator for her husband's sake while Ruth acts for Machlon. Finally, the shiur addresses why Ruth changed clothes at the threshing floor rather than at home, despite Naomi's instructions to dress in fine garments (simlot). Rabbi Zweig suggests that simlot represents dignified, marriage-appropriate clothing rather than seductive attire. Since Ruth appeared as a non-Jewish woman, wearing such clothing in public might give the wrong impression - that she was a non-Jewish woman trying to attract Jewish men through elevated dress, which was apparently a known pattern. Ruth's sensitivity led her to change at the destination to avoid this misunderstanding.