- One of the beloved customs of Shavuot is reading the book/Megillat Ruth. Yet Shavuot or the giving of the Torah is never specifically mentioned in the Megillah. What are some of the reasons read the Megillah at this time of year; what are some of the connections between Ruth and Z'man Matan Torateinu?
(יד) יַעַשׂ יהוה עִמָּכֶם חֶסֶד, רַבִּי חֲנִינָא בַּר אָדָא אָמַר, יַעֲשֶׂה כְּתִיב, כַּאֲשֶׁר עֲשִׂיתֶם עִם הַמֵּתִים, שֶׁנִּטְפַּלְתֶּם בְּתַכְרִיכֵיהוֹן, וְעִמָּדִי, שֶׁוִתְּרוּ לָהּ כְּתֻבּוֹתֵיהֶן. אָמַר רַבִּי זְעֵירָא, מְגִלָּה זוֹ אֵין בָּהּ לֹא טֻמְאָה, וְלֹא טָהֳרָה, וְלֹא אִסּוּר, וְלֹא הֶתֵּר, וְלָמָּה נִכְתְּבָה לְלַמֶּדְךָ כַּמָּה שָׂכָר טוֹב לְגוֹמְלֵי חֲסָדִים.
(14) “May the Lord perform [ya’as] kindness with you” – Rabbi Ḥanina bar Ada said: It is written “ya’aseh.” “As you performed with the dead” – that you tended to their shrouds; “and with me” – that you relinquished your marriage contracts. Rabbi Ze’eira said: This scroll does not contain [the laws of] purity or impurity, and not prohibitions or allowances. Why was it written? It is to teach you the extent of the good reward for those who perform kindness.
Even though the Midrash says that there are no "prohibitions or allowances" in the book, commentators mention a number of mitzvot in connection with this book:
- Matanot LaEvyonim; Helping the Poor
(טו) וַתָּ֖קׇם לְלַקֵּ֑ט וַיְצַו֩ בֹּ֨עַז אֶת־נְעָרָ֜יו לֵאמֹ֗ר גַּ֣ם בֵּ֧ין הָעֳמָרִ֛ים תְּלַקֵּ֖ט וְלֹ֥א תַכְלִימֽוּהָ׃ (טז) וְגַ֛ם שֹׁל־תָּשֹׁ֥לּוּ לָ֖הּ מִן־הַצְּבָתִ֑ים וַעֲזַבְתֶּ֥ם וְלִקְּטָ֖ה וְלֹ֥א תִגְעֲרוּ־בָֽהּ׃
(15) When she got up again to glean, Boaz gave orders to his workers, “You are not only to let her glean among the sheaves, without interference, (16) but you must also pull some [stalks] out of the heaps and leave them for her to glean, and not scold her.”
(ט) וּֽבְקֻצְרְכֶם֙ אֶת־קְצִ֣יר אַרְצְכֶ֔ם לֹ֧א תְכַלֶּ֛ה פְּאַ֥ת שָׂדְךָ֖ לִקְצֹ֑ר וְלֶ֥קֶט קְצִֽירְךָ֖ לֹ֥א תְלַקֵּֽט׃ (י) וְכַרְמְךָ֙ לֹ֣א תְעוֹלֵ֔ל וּפֶ֥רֶט כַּרְמְךָ֖ לֹ֣א תְלַקֵּ֑ט לֶֽעָנִ֤י וְלַגֵּר֙ תַּעֲזֹ֣ב אֹתָ֔ם אֲנִ֖י יהוה אֱלֹהֵיכֶֽם׃
(9) When you reap the harvest of your land, you shall not reap all the way to the edges of your field, or gather the gleanings of your harvest. (10) You shall not pick your vineyard bare, or gather the fallen fruit of your vineyard; you shall leave them for the poor and the stranger: I יהוה am your God.
(יט) כִּ֣י תִקְצֹר֩ קְצִֽירְךָ֨ בְשָׂדֶ֜ךָ וְשָֽׁכַחְתָּ֧ עֹ֣מֶר בַּשָּׂדֶ֗ה לֹ֤א תָשׁוּב֙ לְקַחְתּ֔וֹ לַגֵּ֛ר לַיָּת֥וֹם וְלָאַלְמָנָ֖ה יִהְיֶ֑ה לְמַ֤עַן יְבָרֶכְךָ֙ יהוה אֱלֹהֶ֔יךָ בְּכֹ֖ל מַעֲשֵׂ֥ה יָדֶֽיךָ׃ {ס} (כ) כִּ֤י תַחְבֹּט֙ זֵֽיתְךָ֔ לֹ֥א תְפַאֵ֖ר אַחֲרֶ֑יךָ לַגֵּ֛ר לַיָּת֥וֹם וְלָאַלְמָנָ֖ה יִהְיֶֽה׃ (כא) כִּ֤י תִבְצֹר֙ כַּרְמְךָ֔ לֹ֥א תְעוֹלֵ֖ל אַחֲרֶ֑יךָ לַגֵּ֛ר לַיָּת֥וֹם וְלָאַלְמָנָ֖ה יִהְיֶֽה׃
(19) When you reap the harvest in your field and overlook a sheaf in the field, do not turn back to get it; it shall go to the stranger, the fatherless, and the widow—in order that your God יהוה may bless you in all your undertakings. (20) When you beat down the fruit of your olive trees, do not go over them again; that shall go to the stranger, the fatherless, and the widow. (21) When you gather the grapes of your vineyard, do not pick it over again; that shall go to the stranger, the fatherless, and the widow.
2. Yibum: Levirite Marriage
(ה) וַיֹּ֣אמֶר בֹּ֔עַז בְּיוֹם־קְנוֹתְךָ֥ הַשָּׂדֶ֖ה מִיַּ֣ד נׇעֳמִ֑י וּ֠מֵאֵ֠ת ר֣וּת הַמּוֹאֲבִיָּ֤ה אֵֽשֶׁת־הַמֵּת֙ (קניתי) [קָנִ֔יתָ] לְהָקִ֥ים שֵׁם־הַמֵּ֖ת עַל־נַחֲלָתֽוֹ׃
(5) Boaz continued, “When you acquire the property from Naomi and from Ruth the Moabite, you must also acquire the wife of the deceased, so as to perpetuate the name of the deceased upon his estate.”
(י) וְגַ֣ם אֶת־ר֣וּת הַמֹּאֲבִיָּה֩ אֵ֨שֶׁת מַחְל֜וֹן קָנִ֧יתִי לִ֣י לְאִשָּׁ֗ה לְהָקִ֤ים שֵׁם־הַמֵּת֙ עַל־נַ֣חֲלָת֔וֹ וְלֹֽא־יִכָּרֵ֧ת שֵׁם־הַמֵּ֛ת מֵעִ֥ם אֶחָ֖יו וּמִשַּׁ֣עַר מְקוֹמ֑וֹ עֵדִ֥ים אַתֶּ֖ם הַיּֽוֹם׃
(10) I am also acquiring Ruth the Moabite, the wife of Mahlon, as my wife, so as to perpetuate the name of the deceased upon his estate, that the name of the deceased may not disappear from among his kinsmen and from the gate of his home town. You are witnesses today.”
(ז) וְאִם־לֹ֤א יַחְפֹּץ֙ הָאִ֔ישׁ לָקַ֖חַת אֶת־יְבִמְתּ֑וֹ וְעָלְתָה֩ יְבִמְתּ֨וֹ הַשַּׁ֜עְרָה אֶל־הַזְּקֵנִ֗ים וְאָֽמְרָה֙ מֵאֵ֨ן יְבָמִ֜י לְהָקִ֨ים לְאָחִ֥יו שֵׁם֙ בְּיִשְׂרָאֵ֔ל לֹ֥א אָבָ֖ה יַבְּמִֽי׃
(7) But if that party does not want to take his brother’s widow [to wife], his brother’s widow shall appear before the elders in the gate and declare, “My husband’s brother refuses to establish a name in Israel for his brother; he will not perform the duty of a levir.”
3. Geulah: Redemption of kinsman's property
(כה) כִּֽי־יָמ֣וּךְ אָחִ֔יךָ וּמָכַ֖ר מֵאֲחֻזָּת֑וֹ וּבָ֤א גֹֽאֲלוֹ֙ הַקָּרֹ֣ב אֵלָ֔יו וְגָאַ֕ל אֵ֖ת מִמְכַּ֥ר אָחִֽיו׃
(25) If one of your kin is in straits and has to sell part of a holding, the nearest redeemer shall come and redeem what that relative has sold.
(ד) וַאֲנִ֨י אָמַ֜רְתִּי אֶגְלֶ֧ה אׇזְנְךָ֣ לֵאמֹ֗ר קְ֠נֵ֠ה נֶ֥גֶד הַיֹּשְׁבִים֮ וְנֶ֣גֶד זִקְנֵ֣י עַמִּי֒ אִם־תִּגְאַל֙ גְּאָ֔ל וְאִם־לֹ֨א יִגְאַ֜ל הַגִּ֣ידָה לִּ֗י (ואדע) [וְאֵֽדְעָה֙] כִּ֣י אֵ֤ין זוּלָֽתְךָ֙ לִגְא֔וֹל וְאָנֹכִ֖י אַחֲרֶ֑יךָ וַיֹּ֖אמֶר אָנֹכִ֥י אֶגְאָֽל׃ (ה) וַיֹּ֣אמֶר בֹּ֔עַז בְּיוֹם־קְנוֹתְךָ֥ הַשָּׂדֶ֖ה מִיַּ֣ד נׇעֳמִ֑י וּ֠מֵאֵ֠ת ר֣וּת הַמּוֹאֲבִיָּ֤ה אֵֽשֶׁת־הַמֵּת֙ (קניתי) [קָנִ֔יתָ] לְהָקִ֥ים שֵׁם־הַמֵּ֖ת עַל־נַחֲלָתֽוֹ׃ (ו) וַיֹּ֣אמֶר הַגֹּאֵ֗ל לֹ֤א אוּכַל֙ (לגאול) [לִגְאׇל־]לִ֔י פֶּן־אַשְׁחִ֖ית אֶת־נַחֲלָתִ֑י גְּאַל־לְךָ֤ אַתָּה֙ אֶת־גְּאֻלָּתִ֔י כִּ֥י לֹא־אוּכַ֖ל לִגְאֹֽל׃
(4) I thought I should disclose the matter to you and say: Acquire it in the presence of those seated here and in the presence of the elders of my people. If you are willing to redeem it, redeem! But if you will not redeem, tell me, that I may know. For there is no one to redeem but you, and I come after you.” “I am willing to redeem it,” he replied. (5) Boaz continued, “When you acquire the property from Naomi and from Ruth the Moabite, you must also acquire the wife of the deceased, so as to perpetuate the name of the deceased upon his estate.” (6) The redeemer replied, “Then I cannot redeem it for myself, lest I impair my own estate. You take over my right of redemption, for I am unable to exercise it.”
4: The allowing an Ammonite or a Moabite into the Israelite nation
(ד) לֹֽא־יָבֹ֧א עַמּוֹנִ֛י וּמוֹאָבִ֖י בִּקְהַ֣ל יהוה גַּ֚ם דּ֣וֹר עֲשִׂירִ֔י לֹא־יָבֹ֥א לָהֶ֛ם בִּקְהַ֥ל יהוה עַד־עוֹלָֽם׃ (ה) עַל־דְּבַ֞ר אֲשֶׁ֨ר לֹא־קִדְּמ֤וּ אֶתְכֶם֙ בַּלֶּ֣חֶם וּבַמַּ֔יִם בַּדֶּ֖רֶךְ בְּצֵאתְכֶ֣ם מִמִּצְרָ֑יִם וַאֲשֶׁר֩ שָׂכַ֨ר עָלֶ֜יךָ אֶת־בִּלְעָ֣ם בֶּן־בְּע֗וֹר מִפְּת֛וֹר אֲרַ֥ם נַהֲרַ֖יִם לְקַֽלְלֶֽךָּ׃
(4) No Ammonite or Moabite shall be admitted into the congregation of יהוה; no descendants of such, even in the tenth generation, shall ever be admitted into the congregation of יהוה, (5) because they did not meet you with food and water on your journey after you left Egypt, and because they hired Balaam son of Beor, from Pethor of Aram-naharaim, to curse you.—
(כב) וַתָּ֣שׇׁב נׇעֳמִ֗י וְר֨וּת הַמּוֹאֲבִיָּ֤ה כַלָּתָהּ֙ עִמָּ֔הּ הַשָּׁ֖בָה מִשְּׂדֵ֣י מוֹאָ֑ב וְהֵ֗מָּה בָּ֚אוּ בֵּ֣ית לֶ֔חֶם בִּתְחִלַּ֖ת קְצִ֥יר שְׂעֹרִֽים׃
(22) Thus Naomi returned from the country of Moab; she returned with her daughter-in-law Ruth the Moabite. They arrived in Bethlehem at the beginning of the barley harvest.
- Ruth is referred to five times as "the Moabite" in chapters 2-4 of the book.
מַאי טַעְמָא אֲמַר לֵיהּ שַׁאֵל עֲלֵיהּ, דִּכְתִיב: ״וַיַּלְבֵּשׁ שָׁאוּל אֶת דָּוִד מַדָּיו״, כְּמִדָּתוֹ. וּכְתִיב בֵּיהּ בְּשָׁאוּל: ״מִשִּׁכְמוֹ וָמַעְלָה גָּבוֹהַּ מִכׇּל הָעָם״. אֲמַר לֵיהּ דּוֹאֵג הָאֲדוֹמִי: עַד שֶׁאַתָּה מְשַׁאֵיל עָלָיו אִם הָגוּן הוּא לַמַּלְכוּת אִם לָאו, שְׁאַל עָלָיו אִם רָאוּי לָבֹא בַּקָּהָל אִם לָאו. מַאי טַעְמָא? דְּקָאָתֵי מֵרוּת הַמּוֹאֲבִיָּה.
For what reason did Saul tell Abner to inquire about David? As it is written: “And Saul clad David with his apparel [maddav]” (I Sam. 17:38), which indicates that the clothes were of David’s size [kemiddato]. ...Upon seeing that his clothes fit David, Saul began to fear that it might be David who was destined for the throne, and he therefore inquired into his background. At that point, Doeg the Edomite said to Saul: Before you inquire as to whether or not he is fit for kingship, inquire as to whether or not he is even fit to enter into the congregation. What is the reason for such doubts? He descends from Ruth the Moabite, and Moabites are barred from entering the congregation.
(א) ויאמר נערה מואביה היא ואתה חדשת עם בית דינך ההלכה דמואבי ולא מואבית וזו לה יתרון הכשר השבה עם נעמי הצדקת והמפורסמת בנועם מעשיה וזו הולכת בדרכיה ותאמר אלקטה נא וגו' מאז הבקר ועד עתה ולצניעותה עמדה פה ולא שהולכת וחוזרת לבית כאחרות רק זה שבתה הבית מעט ומשיצאה לא חזרה כי צנועה היא ולצורך עניה ומרודיה היא מלקטת ולא רצתה לילך ולבא ואפשר לרמוז במ"ש נערה מואביה השבה משדי מואב כמ"ש הרמ"ע ז"ל דכשהסט"א עושקת נשמה קדושה בהגיע תור יציאתה מקעקע את כל הבירה והורס כל בנין הסט"א כמו שהיה במלחמת המלכים להציל נשמה קדושה וכתב הרב זרע ברך ח"ג דבעמון ומואב לכבוד אברהם ע"ה שיצאו מלוט בן אחיו לא קעקע את כל הבירה רק יצאו השתי פרידות לבד וז"ש נערה מואביה היא והיא נשמה קדושה שהיתה עשוקה ביד סט"א ועתה היא שב"ה פעם אחרת לקדושה בהצטרפות קדושת נעמי. וכ"ת אמאי שבה לבדה ולא קעקע כל הבירה לז"א משדי מואב לכבוד אברהם אע"ה. ואפשר שז"ש הגד הוגד לי כל אשר עשית את חמותך כלומר שביררתם הקדושה ממואב. א"נ לפי פשוטו במ"ש ס' כלי יקר כלה שעיניה יפות שהיא נדיבה הפך הנשים שעיניהם צרה אין כל גופה צריך בדיקה וז"ש הגד שאת נדיבה ועי"ז הוגד לי שכל גופך ומדותיך טובים וזה ממה שעשית את חמותך בנדיבותך וזה מורה על שלמותך כמ"ש אין כל גופה צריך בדיקה ודוק:
(1) “He replied, “She is a Moabite girl…” “And Your court just came up with a new interpretation of the law, saying that Halachah is that an Israelite woman cannot marry a Moabite man but an Israelite man may marry a Moabite woman.” (Deut. 23:4) Further, this one has the added virtue that she returned with Naomi, the righteous one. Her good deeds are well known and she (Ruth) follows Naomi's good deeds...
The author of Zera Barekh (sec. 3), writes that in honor of Abraham, who saved his brother’s son (Lot), from whom Amon and Moab went forth, they were not entirely destroyed but gave birth to two fledglings (Ruth and Naama)....
“From the fields of Moab,” - in honor of Abraham. That which is written, “I have been told of all that you did for your mother-in-law,” (Ruth 2:11) to mean, how you clarified the holiness from Moab. Or else, it can be interpreted based on what the Keli Yakar said: A bride's kind eyes show that she is generous and is the opposite of women who have cruel eyes. Such a soul does not need an inspection. This is what Boaz said, ‘I have been told that you are a generous person,” and through this I know that your entire being is made up of good virtues - based on what you did for your mother-in-law. This shows your wholeness, as is said, Every, “body,” does not need inspection.
The Primacy of Hesed in Jewish life
(ו) כִּ֛י חֶ֥סֶד חָפַ֖צְתִּי וְלֹא־זָ֑בַח וְדַ֥עַת אֱלֹקִ֖ים מֵעֹלֽוֹת׃
(6) For I desire kindness, not sacrifice; Devotion to God, rather than burnt offerings.
(יא) וַיַּ֤עַן בֹּ֙עַז֙ וַיֹּ֣אמֶר לָ֔הּ הֻגֵּ֨ד הֻגַּ֜ד לִ֗י כֹּ֤ל אֲשֶׁר־עָשִׂית֙ אֶת־חֲמוֹתֵ֔ךְ אַחֲרֵ֖י מ֣וֹת אִישֵׁ֑ךְ וַתַּעַזְבִ֞י אָבִ֣יךְ וְאִמֵּ֗ךְ וְאֶ֙רֶץ֙ מֽוֹלַדְתֵּ֔ךְ וַתֵּ֣לְכִ֔י אֶל־עַ֕ם אֲשֶׁ֥ר לֹא־יָדַ֖עַתְּ תְּמ֥וֹל שִׁלְשֽׁוֹם׃ (יב) יְשַׁלֵּ֥ם יְהֹוָ֖ה פׇּעֳלֵ֑ךְ וּתְהִ֨י מַשְׂכֻּרְתֵּ֜ךְ שְׁלֵמָ֗ה מֵעִ֤ם יְהֹוָה֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל אֲשֶׁר־בָּ֖את לַחֲס֥וֹת תַּחַת־כְּנָפָֽיו׃
(11) Boaz said in reply, “I have been told of all that you did for your mother-in-law after the death of your husband, how you left your father and mother and the land of your birth and came to a people you had not known before. (12) May the LORD reward your deeds. May you have a full recompense from the LORD, the God of Israel, under whose wings you have sought refuge!”
The Moabite
I stood beyond the city walls,
Unsure
They were meant to protect
The people
Or keep my foreignness out.
“These are my people”
Said Naomi, my only friend. I cried
“I am not one of you,
I am a Moabite, a foreigner,
That’s what they’ll see.”
But Naomi took my hand,
And led me through the gate
To an uncertain future.
Later, standing before the nation,
People would whisper about the king
“Do you see it? He has
Cheekbone of a Moabite,
And the fiery hair of a stranger.”
While David stood thinking
“The Moabite is the most Jewish part of me.”