1. Introduction to Megillat Ruth and Its Relevance to Shavuos
Megillat Ruth is a short book, only four chapters, and is traditionally studied around Shavuos. The Rebetsen requested that instead of the usual parasha, we focus on Ruth today. One reason for reading Ruth on Shavuos is that it tells the story of a convert and her deep love for the Jewish people and for Hashem—God, despite facing many personal hardships. Her determination to remain with the Jewish people serves as an inspiration as we prepare to receive the Torah on Shavuos. In a sense, all Jews are like converts on Shavuos, since that is when we received the Torah and became a nation. The story of Ruth is not only about personal transformation but also about how someone from outside the Jewish people can appreciate and embrace the Torah. Ultimately, Ruth becomes the ancestor of King David and King Solomon, showing how someone from afar can become the mother of royalty.2. Setting: The Time of the Judges and Elimelech’s Departure
The narrative opens with “it came to pass in the days when the judges judged,” referring to a period after Yehoshua led the conquest of Eretz Yisroel but before there was a king. During this era, known as the time of the Shoftim—Judges, authority was less centralized. A famine struck Eretz Yisroel, prompting Elimelech, a wealthy leader from Beis Lechem Yehudah, to leave for Moav with his wife Naomi and their two sons. Rashi explains that Elimelech’s departure was not justified; he was punished because he abandoned his community during hardship instead of using his resources to help others. Unlike Avraham’s divinely guided departure during famine, Elimelech left out of selfishness. This theme resonates in modern times as well: Jewish leaders have sometimes faced pressure to leave struggling communities but are encouraged to stay as long as they can help. The Rebbe himself addressed this issue when asked why he did not move to Eretz Yisroel, explaining that true leadership means ensuring everyone else’s safety before one’s own comfort.3. The Lineage of Elimelech and Connections within Ruth
Understanding who Elimelech was helps clarify later events in Ruth. Tracing back through Tanach: Yehudah had twins with Tamar—Peretz and Zerach. Peretz became an ancestor to Hetzron, then Ram, then Aminadav, then Nachshon ben Aminadav (famous for jumping into Yam Suf). Nachshon had four sons: Elimelech (the central figure here), Shalmon (father of Boaz), Tov (also called Plony Almoni or John Doe), and Naomi’s father. Thus, Boaz was Elimelech’s nephew, which explains his role later in redeeming Naomi’s field and marrying Ruth. Naomi herself married her uncle Elimelech—permitted by Torah law—and together they had two sons: Machlon and Chilion.4. Tragedy in Moav: Deaths and Intermarriage
After relocating to Moav, tragedy struck: Elimelech died because he neglected his people by leaving them during famine. His sons Machlon and Chilion married Moavite women—Ruth and Orpah (sometimes spelled Arpah). According to tradition, Ruth was actually a princess, daughter of Eglon (son of Balak), king of Moav. Both sons died after about ten years in Moav. Rashi notes that their deaths were also punishment for leaving Eretz Yisroel and marrying non-Jewish women who had not yet converted at that time. Naomi survived because she had not wanted to leave Israel but followed her husband out of obligation.5. Naomi’s Return and Ruth’s Commitment
With her husband and sons gone, Naomi decided to return home upon hearing that Hashem had ended the famine in Eretz Yisroel. Her two daughters-in-law began the journey with her but she urged them to return home and remarry among their own people. Initially both Orpah and Ruth insisted on staying with Naomi but after further urging Orpah returned home while Ruth clung tightly to her mother-in-law. This moment is pivotal: Ruth declared her unwavering commitment—“wherever you go I will go… your people shall be my people and your God my God.” Rashi explains that each phrase alludes to specific halachos—laws—that Ruth willingly accepted as part of her conversion process. This passage forms part of halachic discussions about conversion: one must inform potential converts about mitzvos—commandments—and challenges involved in joining Am Yisroel so their acceptance is sincere.6. Arrival in Beis Lechem: Naomi’s Bitterness
When Naomi returned with Ruth to Beis Lechem, their arrival caused a stir among the townspeople who remembered Naomi as an aristocrat now returning destitute. Naomi told them not to call her “Naomi” (pleasant) but “Mara” (bitter), reflecting how Hashem had dealt bitterly with her—she left full (wealthy or possibly pregnant) but returned empty. Rashi notes that Boaz’s wife died on this very day—a detail significant because Boaz would later marry Ruth.7. Orpah vs. Ruth: Descendants and Lessons from Their Choices
At first glance Orpah does not seem so bad—she wept at parting from Naomi—but ultimately she returned home while only Ruth persisted in joining Am Yisroel. The Gemara identifies Orpah with Harpah from Tanach; she became mother to four giant warriors including Goliath whom David would later defeat. Orpah did not have children with her Jewish husband; after returning home she bore these giants elsewhere. The Gemara teaches that “let the sons of one who kissed be given over into the hands of one who cleaved”—Goliath fell before David descended from Ruth who clung steadfastly. The crying attributed to Orpah is seen more as self-pity than genuine longing for holiness or connection; true conversion must come from deep personal conviction rather than emotion alone or external pressure.8. Lessons for Shavuos: Privilege and Responsibility
The story concludes with an important message relevant for Shavuos: being part of Am Yisroel should be seen as a privilege rather than a burden—an opportunity rather than an obligation alone. While converts must undergo rigorous process out of sincere desire, those born Jewish cannot lose their status no matter what they do—they are always part of Klal Yisroel. We should cherish our place among Am Yisroel as a blessing not taken for granted—embracing Torah joyfully just as Ruth did when she chose it above all else.