Megillas Rus: Marriage, Exile and Leadership Lessons

Full Summary

This shiur provides an in-depth examination of the opening chapters of Megillas Rus, focusing on several complex halachic and hashkafic issues. Rabbi Zweig begins by analyzing the death of Elimelech and its impact on Naomi, explaining that a man's primary role is to empower his wife, and that Elimelech, as a prototype of malchus (kingship), fulfilled this role perfectly. When he died, Naomi suffered not just the loss of her husband, but the loss of her empowerment. A central focus of the shiur is the halachic question of how Machlon and Chilion, described by the Rambam (רמב"ם) as gedolei hador (great scholars of their generation), could have married Moabite women. Rabbi Zweig suggests they were likely ger toshav (resident aliens who accepted the seven Noahide laws), which would exempt them from the prohibition of kanaim pog'im bo (zealots may strike them). The Kesef Mishneh states that this prohibition doesn't apply to a ger toshav. The fact that the Torah (תורה) consistently refers to Ruth and Orpah as kalot (daughters-in-law) suggests the marriages had some form of halachic legitimacy. The shiur explores why the sons may have waited until after their father's death to marry. Rabbi Zweig proposes that even if halachically permissible, such marriages might render one pasul lamalchus (unfit for kingship). As long as Elimelech lived and could potentially reclaim his leadership position, his sons avoided actions that might disqualify them from future leadership roles. Discussing the Rambam's view that the family was punished according to midas chasidus (the measure of piety), Rabbi Zweig explains that leaving Eretz Yisrael during famine, while technically permitted, fell short of the higher standard expected from tzadikim. The punishment came only after ten years when they became permanently settled, indicating their departure had become permanent rather than temporary. The shiur addresses the psychological insight that when the sons died, Naomi experienced losing her husband a second time, as children serve as a connection to a deceased spouse. This detail helps us understand Naomi's emotional state when she decides to return to Eretz Yisrael. Regarding their return, Rabbi Zweig explains why they waited until the famine ended - Naomi, being righteous, didn't want to burden the community during difficult times. The shiur concludes with an analysis of why Naomi's departure from Moav caused such a stir among the local population, comparing it to how tzadikim are perceived differently in various cultures and communities.