1. The Story of Ruth and Its Relevance to Shavuos
As we transition from the spiritual heights of Shavuos, it can feel difficult to simply move on, especially when this year’s Yom Tov extended over three days with Shabbos, Sunday, and Monday. One of the most fascinating stories associated with Shavuos is the reading of Megillas Rus—the Book of Ruth. While Chabad does not formally read Ruth in shul, we do include it as part of Tikkun Le’el Shavuos—the special night learning. The reason for reading Ruth is brought down in Shulchan Aruch: Ruth’s story is a powerful message about sacrifice and appreciating what it means to be part of the Jewish people. She converted to Judaism, giving up a life of comfort as a princess, to join Naomi and embrace the Jewish faith. This serves as a reminder for those born Jewish to treasure their heritage, especially during Shavuos, the time of Matan Torah—the giving of the Torah.
Ruth’s journey was not easy; she left behind wealth and privilege for an uncertain future among the Jewish people. Her courage and commitment are highlighted by her famous declaration to Naomi: “Your people are my people, your God is my God.” This act required tremendous self-sacrifice and supernatural strength.
2. The Lineage of Ruth and Lessons from Her Background
The commentaries note that the numerical value of “Ruth” is 606. Since non-Jews are obligated in 7 mitzvos bnei Noach—Noachide commandments—her name hints at her acceptance of an additional 606 mitzvos upon converting, totaling 613 mitzvos. Ruth’s legacy is profound: King David and ultimately Mashiach descend from her, as detailed at the end of Megillas Ruth.
The origins of Ruth are complex and even controversial. She descends from Moav, whose nation began with Lot’s daughters after they escaped Sodom. Believing they were the last people on earth, they had children with their father Lot—a story rooted in desperation but also in questionable circumstances. Yet from this act came Moav, and ultimately Ruth. The Midrash explains that Hashem spared Amon and Moav when Bnei Yisrael entered Eretz Yisrael because Ruth (from Moav) and Naamah (from Amon) would emerge from them.
This theme recurs in other Torah stories: Yehudah’s union with Tamar produced Peretz (ancestor of Boaz), another episode marked by unusual circumstances but leading to greatness. Both Lot’s daughters’ actions and Tamar’s plan were deliberate; yet these seemingly problematic stories became sources for royalty in Israel.
3. Parallels Between Ruth and Other Biblical Figures
A striking parallel exists between Tamar and Ruth: both lost husbands who were brothers, both faced uncertain futures, and both took bold action to ensure continuity within Am Yisrael. Tamar disguised herself to be with Yehudah after his sons died without giving her a child; similarly, Ruth remained loyal to Naomi after her own husband died.
These stories teach us that Hashem orchestrates events beyond our understanding. What may appear questionable or negative on the surface can lead to redemption and greatness when viewed through the lens of Divine Providence. The lineage leading from Lot through Moav to Ruth, then through Yehudah and Tamar to Boaz, culminates in David HaMelech and ultimately Mashiach.
4. Personal Sacrifice: Applying Ruth’s Lesson Today
Ruth stands out as someone who gave up everything for spiritual ideals—a lesson relevant for us today. While we may not need to convert or make such dramatic sacrifices, we all face choices between convenience or comfort versus commitment to Torah values. For example, deciding whether to pay tuition for Jewish education or choosing spiritual growth over material gain often requires sacrifice.
This self-sacrifice can be financial or involve personal effort—such as attending classes despite fatigue or inconvenience—all for the sake of one’s neshamah—soul. Everyone has their own level where they must give something up for what truly matters spiritually.
The story also highlights how easy it is for people to make excuses or rationalize not doing what they know is right—blaming circumstances or others rather than taking responsibility for their choices.
5. Leadership During the Time of Judges: Context for Ruth’s Story
The Book of Ruth opens by situating its events “in the days when the judges judged.” This period followed Yehoshua’s leadership but before Shaul became king—a span of about 350-390 years known as Shoftim, marked by weak leadership and moral decline.
The Talmud notes that during this era, not only did judges judge the people but people judged their judges—a sign that authority was undermined and respect for leadership was lacking. People could easily excuse their shortcomings by pointing out failures in leadership around them.
The message here is powerful: even during times lacking moral guidance or strong leaders, individuals like Ruth can rise above their environment and choose righteousness without blaming others or circumstances.
6. Taking Responsibility Versus Making Excuses
A key lesson emerges regarding personal accountability versus blame-shifting. The Midrash relates that Adam blamed Chava after eating from the Tree of Knowledge instead of taking responsibility himself—and as long as one blames others rather than accepting fault, one is likely to repeat mistakes.
This applies universally: true growth comes when we stop making excuses based on our environment or upbringing (“my friends told me,” “I’m underprivileged,” etc.) and instead take ownership over our actions like Ruth did.
7. The Power Within Every Individual
The story demonstrates that even one person can change history—Ruth’s decision led directly to Mashiach’s lineage despite living in a time devoid of strong leadership or widespread virtue. Pirkei Avos teaches: Al t’hivos l’chol adam—do not look down on any person because everyone has potential greatness within them.
No one should be discounted due to background or circumstance; sometimes those who overcome challenges achieve even greater heights than those born into privilege or ease.
8. Birkat Kohanim: Blessings for Individuals Within Community
This week’s parsha also features Birkat Kohanim—the priestly blessings: “Yevarechecha Hashem v’yishmarecha...” In Israel these blessings are given daily by Kohanim during morning prayers; outside Israel it is typically reserved for Yom Tov (and sometimes Shabbos in Sephardic communities).
The blessing begins with Hashem instructing Moshe: “Speak to Aharon and his sons... so you shall bless Bnei Yisrael.” Rashi explains that blessing alone isn’t enough—if you receive a gift but lose it (like diamonds stolen), there is no benefit unless Hashem also protects what He gives (“v’yishmarecha”). Each phrase contains both a blessing and its preservation (e.g., peace comes only if Hashem restrains His anger).
The wording includes both communal (“say to them”) and individual (“yevarechecha”—you) elements: each Jew receives a personal blessing while remaining part of Klal Yisrael as a whole. True blessing comes when individuals care about each other’s needs alongside their own.
This duality teaches us that while every person has unique needs (health, children, finances), our blessings are interconnected within community solidarity (Amor lahem). Only when we seek good for others alongside ourselves do we merit lasting Divine favor.
9. Lasting Blessings: Protection Alongside Giving
A story illustrates this point: A king once sent a rabbi a precious stone as a gift; in return the rabbi sent him a mezuzah explaining that while treasures require constant guarding against theft, a mezuzah offers ongoing protection itself—a gift that keeps giving (v’yishmarecha). So too with Hashem's blessings: we pray not just for gifts but also their endurance across generations.
This week’s parsha Naso means “to raise up.” May we all be elevated spiritually through these lessons—by embracing sacrifice like Ruth, seeking unity through communal blessings like Birkat Kohanim—and may we merit seeing Mashiach speedily in our days through our deeds both great and small.