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Why does the text describe Ruth's marriage to Boaz with unusual language, and why do the neighbors say a son was born to Naomi rather than Ruth? The shiur develops that yibum involves spiritual metamorphosis - Boaz becomes Machlon, and through divine genetic manipulation, their child carries the deceased husband's essence. This makes Naomi the true mother, establishing that Jewish kingship requires miraculous intervention.
This shiur provides a deep analysis of the final chapter of Megillas Rus, focusing on the unusual terminology used to describe the marriage between Boaz and Ruth and the subsequent birth of their child. Rabbi Zweig begins by examining why the Torah (תורה) uses the unique phrase 'vatehi lo le'isha' (she became for him a wife) rather than the standard 'vayikach... lo le'isha' (he took her as a wife). He explains that this reflects the transformative nature of Yibum - Boaz doesn't simply marry Ruth, but rather undergoes a spiritual metamorphosis to become Machlon, Ruth's deceased husband. The shiur explores the significance of the phrase 'vayiten Hashem (ה׳) lo herayon' (Hashem gave her conception), noting that this language typically appears only when there are miraculous circumstances surrounding pregnancy. Rabbi Zweig suggests that in Yibum, Hashem must perform genetic manipulation so that the child carries the spiritual essence and genetic code of the deceased husband rather than the biological father. This concept is supported through comparison with the Midrashic account of Yosef and Dina's embryonic exchange between Leah and Rochel. The analysis continues with the birth narrative, where the neighbors declare 'yulad ben l'Naomi' (a son was born to Naomi) and Naomi herself names the child Oved. This is unprecedented - throughout the Torah, only parents name their children, yet here the grandmother assumes this role. Rabbi Zweig explains that this reflects the deeper reality of Yibum: the child is not merely Boaz's biological offspring but is spiritually Machlon reborn, making Naomi truly the child's mother. The shiur concludes by noting that Naomi even nurses the child, despite being past childbearing age, further emphasizing her role as the true mother. This analysis provides crucial insights into the nature of Jewish kingship, as the entire Davidic line emerges through this Yibum relationship, suggesting that malchus (kingship) itself requires this type of divine intervention and spiritual transformation.
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Megillas Rus 4:12-17
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