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Why does refusing yibum without proper intention constitute living with one's brother's wife, rather than merely failing to fulfill a mitzvah (מצוה)? The yavom must truly become his deceased brother—taking over his property, identity, and role—not merely marry the widow. This selfless act of giving another person reality while relinquishing exclusivity is the opposite of the original sin's self-centeredness, making it the foundation of Malchus Bais Dovid.
The shiur explores the profound psychological and spiritual dimensions of yibum (levirate marriage) and its connection to Jewish monarchy. Rabbi Zweig begins by noting that according to Abaye's opinion, which we follow today, one must perform yibum with proper intention; otherwise, it's as if he's living with his brother's wife—a severe Torah (תורה) prohibition. This seems strange: many mitzvos require proper intention, yet lacking it doesn't transform the act into a sin. Why is yibum different? The fundamental insight emerges from the story of Boaz and Ruth. When Boaz approaches the closer relative about marrying Ruth, the entire conversation revolves around acquiring the deceased's property. Only at the end does he mention that acquiring the property includes giving a name to the deceased—which Rashi (רש"י) explains means marrying Ruth. This teaches that yibum isn't simply marrying a brother's widow; it's stepping completely into the deceased brother's shoes, taking over his property, his life circumstances, and his identity. The yavom must be willing to move back to the deceased's home, surrounded by his possessions and memories—a psychologically threatening situation where he cannot establish his own exclusive identity.
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Ki Seitzei 25:5-10
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