On My Mind: The Book of Ruth

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May 13, 1994 - The Book of Ruth, one of the smallest books of the Tenach, is read in most communities on Shavuot. The rabbis questioned why this book was written since it does not contain any laws, neither on what it pure or impure, nor on what is permitted or forbidden. This statement is puzzling, since in fact we learn a host of laws from the Book of Ruth, including the rules for Kinyan Chalipin, one of the modes of acquiring property; the number of men needed for Sheva Brachot (the seven blessings said at the festive meals during the week following a wedding); and formulas for salutation.

I may suggest that while there are not any technically formulated commandments that are made known in this book, Ruth nevertheless exposes something even more significant; that by following the Torah - given on Shavuot - the Jew, throughout his personal conduct, becomes a source of observance of laws. Here are some of these lessons:

Rules of Jewish Modesty

When Boaz met Ruth, he told her to work in the field and glean from the harvest by "staying with the maid workers." Ruth however reported this sentence differently to Naomi, her mother-in-law: "Boaz told me to stay with the men workers." She could not yet discern the rules of Jewish modesty and is, therefore, at this point in the book called "Ruth the Moabite," as the rabbis remark, "Truly she was still a Moabite." Naomi, however, taught her a lesson here and sent her back to the maid workers. Ruth had been taught a lesson in Jewish modesty.

Love for the Land of Israel

The Book of Ruth relates that, at one point, Boaz "ate, drank and was happy in his heart." What caused his happiness? The Targum embellishes on this passage and renders it: "Boaz at and drank and was happy in his heart and blessed G-d's name for having stopped the drought in the Land of Israel." In other words, there can be no real happiness unless there is happiness in the Land of Israel. This centrality of the Land of Israel is an especially significant lesson for us today when so many Jews seem indifferent about the fate of the Land.

Importance of the Jewish Woman

Jewish women play a very significant role in Jewish history, and in the Book of Ruth they play a central role. Besides the heroic role of Naomi, we also meet the wonderful women of Bet-Lechem (Bethlehem), the city where generations later David was born. It is these women who gave Ruth and Boaz the blessing that would last throughout all future generations of the Jewish people, and it was these women who close the name for Ruth's child - Oved - to signify the perpetuation of the dynasty of Elimelech: By calling him Oved, a servant, they predicted that any offspring of the union of Boaz and Ruth would be an observant servant of the Almighty.

Definition of "Redemption"

While there is much discussion in the Book of Ruth of the institution of Redemption (Geulah) - the transfer or redemption of hereditary land - this discussion of Redemption signifies much more than its immediate legal meaning. In the final passage of the Book of Ruth we learn that true redemption comes when the offspring of a marriage lives up to the heritage of his father. This is found in the blessing of the newly born son by the women of Bet-Lechem; "Blessed be the Lord who has not left three this day without a redeemer (go'el).

"Death" is mentioned 11 times in the Book of Ruth, yet it is a most hopeful and encouraging book of life. This is because it points to the happy ending that can be discerned even when tragedy has struck. Thus the women of Bet-Lechem, in blessing Boaz and Ruth, invoke the memory of Peretz, the son of Juda and Tamar. Why? Because Peretz was born after Juda's other sons had died and there was no hope for the continuation of Juda's dynasty. But with the belated birth of Peretz, Juda's dynasty continued, as it is traced in the Book of Ruth until David. This is a lesson for all times in consoling mourners.

Seal of Elimelech Found?

In this age of important archeological finds that confirm Biblical accounts, it is interesting to report that I have in my possession the seal impression, coming from Moab, east of the Jordan, of a man who lived in biblical times by the name of Malkiya or Melech-Yah, bearing the names of his father and grandfather. This name is of course just another form of Elimelech, the husband of Naomi, Just as Elchanan and Chananayah are forms of the same name.

All seals found until now bear only the name of a person, and in many cases, his father's name. The appearance on this unusual seal also of the grandfather's name may be due to the wishes of Elimelech, a temporary stranger in Moab, wanting to emphasize and perpetuate his Jewish ancestry in a Moabite surrounding.

Sivan 1096

The prayer "Av ha-Harachamim" ("Father of Mercy") is said on most Sabbaths. It is a moving, heart-rendering prayer to commemorate our millions of sainted martyrs who gave their lives to maintain the Jewish religion. Martyrs and saints of other religions pale in comparison to the number that the Jewish people, sadly can register. On a Sabbath on which the new month is blessed or on other joyous occasions, "Av ha-Rachamim" is not said. However, on the Sabbath on which the month of Sivan is blessed we break this rule and recite this prayer, regardless of the impending new month.

We do this because of the horrible events that took place about 900 years ago in that month - in 1096, the year of the First Crusade, when the Christians swooped down on one Jewish community after another to murder and plunder on their way to the Holy Land, where they planned to liberate Jerusalem from the Moslems.

In a manuscript that I won and which I published some time ago, there are gripping eye witness accounts of these Christian atrocities. And because these Christian crimes have neither been admitted nor atoned for, it is incumbent on use to keep them in our historic memory. Here are quotations from my Manuscript from Works, on e of the communities hit by the Christian murderers:

"In Worms the Jews were trying to hide from the mob in their homes or in the house of the governor, but the enemies and opporessors fell over the Jews, murdering and plundering, killing men, women and children. They razed Jewish homes and entered our synagogue from which they took the Holy Scrolls, dragged them into the dirt of the street and tore them apart. They mocked us and laughed and screamed at us: 'This is the day we have been waiting for!' Only a very few of us remained alive.

"The following happened in Nordhausen: When the Christian muerderers approached the community, their rabbi asked everyone to sanctify and purify themselves. They were given permission before being murdered to put on their Talleitim and Kittels.

"Then the Jews, in express of joy of performing a mitzva, marched in an orderly way to the cemetery where the murderers had dug a big pit with fire burning all around. The pious and saintly Jews broke into a dance, with singing and rejoicing because they were facing the mitzva of sanctifying G-d's name. With such rejoicing they jumped, one after the other, into the pit. Not one of them cried out, not even the children.

"Only the rabbi remained outside to help the last ones into the pit. The Christians offered the rabbi to save himself, but he refused to be separated from his people. And so the entire community died in the flames, and not one sound of weeping was heard."

With such tragedies and heroism attached to the month of Sivan, it is understandable that even today, 900 years later, our mourning for our martyrs outweighs the celebration of a new month.

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