Looking forward a Torah filled night with my students and additional guests.
In honor of Shavuot I wanted to give you a little preview of my book "Ruth Gleaning the Fallen Sparks" (order here!). Shavuot Sameach!
Megillat Ruth and the Holiday of Shavuot
Every Shavuot we read the Scroll of Ruth to remind ourselves that we, too, were converts when we received the Torah at Mount Sinai. The Talmud teaches us that the souls of the future righteous converts were actually there, with us at Mount Sinai, and received the Torah together with us. Therefore, we must be careful not to discriminate against righteous converts. Although Hashem chose the Jewish people and gave us the Torah, we are still required to be ready to embrace the righteous converts who cleave to us, as the Torah commands, “You must love the stranger, for you were strangers in Egypt.” Reading about Ruth on Shavuot reminds us that we are surely not superior to Ruth who elevated herself from the society most opposed to the Torah way, to become a righteous convert cleaving to the Torah of Israel.
Rabbi Nathan of Breslau explains that we read Megillat Ruth on Shavuot, because the time of the giving of the Torah is most appropriate for converts and
Ba’alei Teshuva. After having left the impurity of Egypt for the holiness of Israel, all of the Jewish people were like converts, beginning to come close to their Father in Heaven. For this reason the revelation at Sinai included the sound of the Shofar, fire and torches, which comprise the aspect of judgment , in order to burn the negative energy that was attached to the Jewish people from the impurity of Egypt. It is interesting to note that the sound of the shofar is often associated with ingathering converts and those dispersed in exile. For this reason, prior to blowing the shofar on Rosh Hashana, we recite Tehillim 47, which mentions converts.
Sefat Emet explains that the Jewish people were created in order to extract holy sparks from the entire world through the merit of learning Torah. If we are worthy, we will attract converts by means of the strength of our Torah learning alone. If we are unworthy, we will have to be dispersed in exile in order to gather converts. This is alluded to in the words of the prophet, “O Hashem, my strength, and my stronghold, and my refuge in the day of affliction, nations shall come to you from the end of the earth...” The words for strength and stronghold derive from the Hebrew word עֹז/oz referring to the strength of Torah.
We Were All Converts
Every Shavuot we read the Scroll of Ruth to remind ourselves that we, too, were converts when we received the Torah at Mount Sinai. The Talmud teaches us that the souls of the future righteous converts were actually there, with us at Mount Sinai, and received the Torah together with us. Therefore, we must be careful not to discriminate against righteous converts. Although G-d chose the Jewish people and gave us the Torah, we still are required to be ready to embrace the righteous converts who cleave to us, as the Torah commands, “You must love the stranger, for you were strangers in Egypt.” Reading about Ruth on Shavuot, reminds us that we are surely not superior to Ruth who elevated herself from the Moabite society most opposed to the Torah way, to become a righteous convert cleaving to the Torah of Israel.
Rabbi Nathan of Breslau explains that we read Megillat Ruth on Shavuot, because the time of the giving of the Torah is most appropriate for both converts and
Ba’alei Teshuva. After having left the impurity of Egypt for the holiness of Israel, all of the Jewish people were like converts, beginning to come close to their Father in Heaven. For this reason the revelation at Sinai included the sound of the Shofar, fire and torches – which comprise the aspect of judgment – in order to burn the negative energy that was attached to the Jewish people from the impurity of Egypt. It is interesting to note that the sound of the shofar is often associated with ingathering converts and those dispersed in exile. For this reason, prior to blowing the shofar on Rosh Hashana, we recite
Tehillim (Psalms) 47 which mentions converts.
Sefat Emet explains that the Jewish people were created in order to draw out holy sparks from the entire world through the merit of learning Torah. If we are worthy, we will be able to attract converts by means of the strength of our Torah learning alone. If we are unworthy, we will have to be dispersed in exile in order to gather converts. This is alluded to in the words of the prophet, “O Hashem , my strength (
oz), my stronghold, (Torah) and my refuge in the day of affliction (exile), nations shall come to you from the end of the earth...” The words for strength and stronghold derive from the Hebrew word עֹז/
oz referring to the strength of the Torah. Elimelech, who was not worthy, had to leave the Land of Israel in order to bring forth the soul of King David and Mashiach. However, the holy soul embodied by Ruth, the righteous convert, came on her own to Boaz, through the power of his Torah learning, as his name testifies. Boaz, means in Elimelech, who was not worthy, had to leave the Land of Israel in order to bring forth the soul of King David and Mashiach through Ruth. However, the holy soul embodied by Ruth, the righteous convert, came on her own to Boaz, through the power of his Torah learning, as his name testifies. Boaz (בֹּעַז – in him is strength) – the strength of the Torah. This concept is alluded to in the language, אֲשֶׁר בָּאת – “that you have come,” with which Boaz praised Ruth for coming on her own to the Land of Israel, to seek refuge under the wings of G-d.
Elimelech, who was not worthy, had to leave the Land of Israel in order to bring forth the soul of King David and Mashiach through Ruth. However, the holy soul embodied by Ruth, the righteous convert, came on her own to Boaz, through the power of his Torah learning, as his name testifies. Boaz (בֹּעַז – in him is strength) – the strength of the Torah. This concept is alluded to in the language, אֲשֶׁר בָּאת – “that you have come,” with which Boaz praised Ruth for coming on her own to the Land of Israel, to seek refuge under the wings of G-d.
When the holy sparks come on their own without being extricated, they can achieve an even greater ascent. The elevation that can be accomplished by the power of the Torah gives us a clue to why we sacrifice two loaves of
chametz (leavened) bread on Shavuot. Throughout the year, all other meal offerings are made from matzah, since
chametz symbolizes the
yetzer hara (evil inclination). It is only on Shavuot, at the time of the giving of the Torah, that we sacrifice
chametz bread, in order to hint to the fact that the power of the Torah gives us the ability to raise up the entire creation.
Connecting the Written with the Oral Torah
We read the scroll of Ruth on Shavuot to establish the fact that Hashem gave Moshe both the Written and the Oral Torah on the sixth day of the Hebrew month, Sivan. The Torah teaches us that Moshe stayed on Mount Sinai for forty days and forty nights before descending with the two tablets of the Ten Commandments. How could it be necessary to spend forty days just to receive the two Tablets with the Ten Commandments? It makes sense that during those forty days on the mountain, Hashem taught Moshe the entire Written and Oral Torah.
The story of Ruth is read at the time of the giving of the Torah so that we might know that the Written and the Oral Torah, are interdependent, and it is impossible to understand one without the other. Indeed David, the anointed of G-d unto all generations, was descended from a Moabite woman, whose Jewish legitimacy depends on the Oral Torah. The entire people of Israel is supported on the foundations of the House of David, yet without the Oral Torah, King David and Mashiach would not even be Jewish, since their ancestor Ruth, the Moabitess, would never have been able to convert. It is only through the Oral Torah that it becomes clear that a Moabite woman is permitted to convert, because women are not expected to go out in the field and approach strangers with bread and water. Likewise, the Torah teaches that Sarah was modest inside of her tent. Still, David’s Jewishness was indeed questioned until the Oral interpretation of the Torah, “Moabite but not Moabitess,” finally became completely ascertained and accepted by all.
The Hardships of Torah
Everything worthwhile is acquired through effort and difficulty. We all know the expression, ‘Easy Come Easy Go.’ In order to achieve anything important in life, we need to first prove our worthiness. Since there is nothing more valuable than the Torah, in order to deserve it, we may be tested with difficulties and hardships.
Why do we read the Scroll of Ruth during Shavuot at the time of the giving of the Torah? It is to teach us that the Torah was only given by means of suffering and poverty as it states, “Your flock found a dwelling in it: You, O G-d prepare of your goodness for the poor” (
Yalkut Shimoni Ruth, 1:596).
Just as Ruth, a princess from birth, became a pauper gleaning in the fields for the sake of cleaving to the Torah, so must we show willingness to go through thick and thin for the sake of the Torah. The pleasure we receive through drinking from the wellsprings of Torah, and from living a pure spiritual life, greatly outweigh the material sacrifices. As King David exclaimed, “Your Torah is better for me than a thousand gold and silver pieces.” Poverty and hardships lead to humility, a prerequisite for receiving the Torah. As the Midrash states, “If those involved in Torah learning are wealthy, they may become haughty, but if they are aware of their hunger they will remain humble.” Haughtiness does not leave a space for the Torah to penetrate, as the haughty person is full of himself. On the other hand, through humility, we may open ourselves to encompass Torah. Therefore, Moshe, the receiver of Torah, was known to be the most humble of all men. Likewise, Ruth, the mother of Mashiach, who will anchor the Torah in the hearts of the world, showed ultimate humility and self-sacrifice. Once she had proven herself worthy of the Torah, she became elevated from gleaning in the fields, to become the mistress of the land, as the wife of Boaz, the wealthy land owner and Torah scholar. He himself had endured the poverty of famine without deserting his people. When Hashem sees that we are willing to go through hardship for the sake of His Torah, poverty has then served its purpose, and is no longer necessary for our spiritual purification. This explains why Rabbi Yochanan says, “Whoever learns Torah through poverty will eventually learn it through wealth.”
The Torah of Mashiach
Another connection between Megillat Ruth and Shavuot is that King David, Ruth’s great grandson, who integrated Torah to the very essence of his being, was born and passed away on Shavuot. There are three crowns in the world: The crown of Kehuna (Priesthood), the crown of Kingship and the crown of Torah. King David only received the crown of Kingship for the sake of his Torah, since the Jewish kingdom must be based on the Torah to the highest degree. Therefore, we read the Scroll of Ruth, which culminates in David’s genealogy, on Shavuot at the time of the giving of the Torah. This in order to elucidate that the reason David merited Kingship was only by means of the crown of his Torah. Likewise, Mashiach, a direct descendant of King David , will reflect the Kingdom of Hashem on earth through his deepest integration of the Torah within our physical world. We are supposed to look forward to the Messianic era and the elevated consciousness it will bring when “The land will be full of the knowledge of G-d.” However, it is hard for us to imagine what this G-d consciousness entails. How can we look forward to something without knowing what exactly it entails? Therefore, we read Megillat Ruth about the birth of King David, the sprout of Mashiach, to help us to connect the spiritual experience of the Torah Revelation with the future elevated G-d consciousness, which we will soon experience at the advent of King Mashiach. By means of our collective memory of the spiritual pleasure that we experienced at Mount Sinai, we have a model for what we are looking forward to with the arrival of the Mashiach.
Connecting Torah with Tefilah (Prayer)
Receiving the Torah is linked to prayer, as the purpose of prayer is to become a vessel to receive divine influence. Therefore on Shavuot, we sacrifice two loaves of bread corresponding to Torah and
tefilah.
Sefat Emet explains that we read Megillat Ruth on Shavuot in order to connect Torah with
tefilah, which together constitute the complete reception of the Torah, נַעֲשֶׂה וְנִשְׁמָע – “We will do and we will hear.” Torah, which we receive from above, corresponds to נִשְׁמָע – hearing. Whereas prayer initiated by us, corresponds to נַעֲשֶׂה – doing. Prayer is also the aspect of deed, because the action of donning
tzitzit, tefillin and giving
tzedaka (charity) precedes it.
Because we blemished נַעֲשֶׂה – deed, on the sixth of Sivan, which corresponds to וְנִשְׁמָע – hearing, we need to repent by means of prayer during Shavuot. Therefore, it is customary to recite the entire prayerful book of Tehillim on Shavuot. The connection between Torah and
tefilah is also highlighted in the Scroll of Ruth, where the deeds of Ruth and Boaz were the preparation for Oved, their son, whose name means “to worship or pray.” Their deeds are compared to the
tzedakka and
tzitzit preceding prayer.
The Power of Prayer
Two women gave over their soul for the sake of the tribe of Yehuda, Tamar and Ruth. Tamar would cry out, “Let me not go out empty-handed from this house.” Ruth, whenever her mother-in-law told her, “Go, my daughter” she would cry. As it states, “They lifted their voices and they cried more” (
Megillat Ruth 1:14;
Midrash Zuta Ruth,
parasha 1).
Why, according to the Midrash does “They lifted their voice and cried” refer to Ruth alone? Didn’t both Ruth and Orpah cry? A close reading of the text reveals that although tears streaked both of the sisters’ faces, actually only one of them cried from her heart, while the other dropped crocodile tears. Alshich notices that the Hebrew word “וַתִּשֶּׂנָה” – “lifting their voice in crying” is missing the
alef. This alludes to the fact that one of them did not truly lift her voice in prayerful crying. Orpah’s crying was very short-lived and only lasted two seconds until she kissed her mother-in-law goodbye, as written in the continuation of the verse. Yet, Ruth’s cry from the depths of her being, reverberating in the heart of “the sweet singer of Israel,” David. He beseeched Hashem through his
Tehillim, when he cried out, “מִמַּעֲמַקִּים קְרָאתִיךָ הָשֵׁם” – “From the depths I called out to you Hashem.” As a result of Ruth’s heartfelt crying, David was able to testify about himself “וַאֲנִי תְפִלָּה” – “I am prayer.”
The entire tribe of Yehuda, to which David belonged, is known for the power of their prayer, as it states, “This is the blessing of Yehuda, and he said, ‘Hear, Hashem, the voice of Yehuda…’” The name Yehuda itself means “to praise,” which is the peak of prayer. We can understand why Elimelech (from the tribe of Yehuda) was punished so severely for deserting his people during the time of famine, as the role of the tribe of Yehuda is to precede their prayer for Israel with acts of kindness and
tzedaka. Moreover, Elimelech corresponds to the letter
yud in Hashem’s name, which also alludes to the hand that gives. Finally, the quintessence of Kingdom is to be a channel for divine influence in the world, as Kingdom has nothing on its own. Through deeds of
tzedaka and kindness to Ruth, Boaz (also from the tribe of Yehuda) merited to rectify Elimelech and build the kingdom in Israel.
Torah of Kindness
Rabbi Zimlai expounded, “The Torah begins and ends with bestowing kindness. Its beginning is the bestowal of kindness as it states, ‘Hashem, G-d made for man and his wife coats of skin and clothed them.’ Its end is bestowal of kindness as it states, ‘He buried him…’” [Moshe]
(Babylonian Talmud, Sota 14a).
G-d’s purpose in creation was to bestow of His goodness to another. The Torah, which is the blueprint of creation, therefore reflects
chesed; its highest purpose. The Scroll of Ruth, likewise, centers around chesed which is mentioned three times in connection with Hashem’s blessing.
“May G-d do kindness to you...” Rabbi Seira said, “This scroll does neither contain [laws of] impurity nor laws of purity, neither prohibitions nor permissions. Why was it written? To teach how great is the reward for those who bestow kindness” (
Midrash Ruth Rabbah 2:14).
In the beginning of the
Megillah we are introduced to Elimelech and his family, who left the Land of Israel during the famine, without sharing their wealth and bestowing kindness upon their fellow Jews. They deserted Israel to the Land of Moav, which was known for its lack of kindness. It was there that Elimelech and his sons eventually met their death. Ruth, Machlon’s widow, rectified Elimelech’s family’s lack of
chesed. Although she descended from the Moabite people, who were the antithesis to Israel in their lack of
chesed, Ruth was the precious hidden pearl redeemed from the refuses of Sodom. All her deeds were beyond the letter of the law. In her self-effacing kindness to sustain her mother-in-law both physically and spiritually (by restoring the soul of her lost son) she embodied Hashem’s ultimate
chesed manifested in the Torah. We, therefore, read Megillat Ruth on Shavuot to remind us of the central role of
chesed within the Torah, which is also called the Torah of Kindness.
