The first time we are introduced to Ruth is as the wife of Machlon, who is one of Elimelechโs sons. Elimelech was a very rich and influential man who ran away from Moav as he didnโt want to give food to the poor who were constantly knocking at his door in the time of famine1. As the daughter of King Eglon2, Ruth is a Moabite princess. She converted to Judaism, either before or after marrying Machlon3. Interestingly, the numerical value of Ruthโs name is 606 which reflects the number of Mitzvot she accepted upon herself by converting.
Ruth is the only woman in Tanach who is referred to as a โwoman of valourโ. As we read through the first chapter of the Megilla of Ruth, we see Ruthโs greatness, as she does an immense kindness by staying by the side of her widowed mother-in-law. Abandoning everything she has and giving up her life as a princess, she commits to accompanying Naomi. According to the Midrash4, Ruth understood the underlying meaning behind the words of her mother-in-law. She recognised the suffering woven within Naomiโs words and decided to act by staying with Naomi. Ruth is the paradigm of lovingkindness as she recognises the needs of another and takes action to help satisfy those needs.
Why is the Megilla of Ruth read on Shavuot? The Midrash5 answers that we read the Megilla of Ruth to teach us the greatness of the reward for lovingkindness. Since Ruth dealt kindly with Naomi, she was rewarded with being the ancestor of King David and ultimately the future Messiah. In Tehillim 89:3, it is written that โall existence is built upon lovingkindnessโ. The Ramchal6 writes that Hashem created the world in order to give to mankind. All physicality was built in order to give. Our role in this world is to emulate Hashem7; Hashem created us in order to give, and this is the greatest way that we can connect to Hashem. Therefore, Ruth is a role model for us of lovingkindness as she shows us what it means to be a dedicated servant of Hashem through acts of lovingkindness.
Another great act of loving kindness that we see in Megillat Ruth is Boaz allowing Ruth to glean in his field, and Boaz finally redeeming her. Here we see that in addition to being a giver, Ruth was also a receiver. We learn from here that in order to be a giver, one must also be able to receive from others. Whilst giving is certainly an important value, it is necessary to realise that we have to fill up our own โtanksโ, whether physical, spiritual, or emotional, in order that we have enough energy and resources to give to the people around us. Both ourselves and the recipients of our generosity will gain from what we allow ourselves to receive from others, whether that may be wise advice, a delicious meal, or a listening ear. On a deeper level, the very act of receiving can be an act of giving. An analogy which demonstrates this idea is a 3-year-old child lovingly giving a drawing, which could more accurately be described as a scribble, to his mother. By the mother receiving this picture with love, and perhaps even putting it on the fridge to show how much she values it, she is actually giving more to the child than the child is giving to her. Her act of receiving is giving to her child, in the form of love, respect, and self-esteem. By receiving from another person, we are actually giving to them.
From Ruth, we also learn the power of transformation and repentance. Ruth was a Moabite, from a nation which the Torah looks down upon for their stinginess โbecause they did not greet you with bread and water on the road when you went out from Egyptโฆโ (Devarim 23:5) .In direct contrast to the outlook she was raised to absorb, Ruth displays a sincere and loyal act of loving kindness by staying by Naomiโs side.
Ruthโs character is presented in direct contrast to her sister-in-law, Orpah. The Midrash8 explains that she was given her name, Orpah, as she turned her back (connected to the Hebrew word for neck, oref) on her mother-in-law. By looking at the actions of Orpah, we can see how she heads towards the opposite extreme to Ruth. As Naomi says when Orpah turns back, Orpah โreturned to her people and her Godโ (Megillat Ruth 1:15). The Midrash 9records that after leaving Naomiโs side, Orpah slept with one hundred soldiers. โGod has made the one as well as the otherโ (Ecclesiastes 7:14); from here we learn the lesson that any character trait can be channelled either for the good or for the bad.ย
Orpahโs great act of immorality highlights her capacity and potential for morality. The contrast between Ruth and Orpah is striking, and we see the outcomes of both of their actions in the battle between David, Ruthโs righteous offspring, and Goliath, Orpahโs wicked descendent. Despite this, the Gemara in (Sotah 42b says that Orpah merited four mighty warriors and giants who descended from her, because of the four tears that she shed when leaving Naomi. This shows us the power of lovingkindness, and demonstrates to us how a person is rewarded for each and every act of lovingkindness they display, however small it may be.
From Ruth, we also learn the power of transformation and repentance. Ruth was a Moabite, from a nation which the Torah looks down upon for their stinginess โbecause they did not greet you with bread and water on the road when you went out from Egyptโฆโ (Devarim 23:5) .In direct contrast to the outlook she was raised to absorb, Ruth displays a sincere and loyal act of loving kindness by staying by Naomiโs side. She shows us that however far one may be from Hashem, complete repentance is always possible.
- Malbim on Ruth 1:1 โฉ๏ธ
- Talmud Sanhedrin 105b โฉ๏ธ
- See https://www.google.com/url?q=https://www.daat.ac.il/daat/olam_hatanah/mefaresh.asp?book%3D32%26perek%3D1%26mefaresh%3Dezra&sa=D&source=docs&ust=1717734917207426&usg=AOvVaw1swzDLyGIbdKY3_o4ZmeX5
or
https://www.google.com/url?q=https://hebrewbooks.org/pdfpager.aspx?req%3D34564%26st%3D%26pgnum%3D44&sa=D&source=docs&ust=1717734917207521&usg=AOvVaw08Rqae8Oyjmj_XUADg9agIย โฉ๏ธ - Ruth Rabba 2:9 โฉ๏ธ
- Ruth Rabba 2:14 โฉ๏ธ
- Derech Hashem 2:1, p.36 โฉ๏ธ
- Rambam Commandment 8 โฉ๏ธ
- Ruth Rabba 2:9 โฉ๏ธ
- Ruth Rabba 2:20 โฉ๏ธ
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