The inner connection between Megillat Rut and the Festival of Shavuot-based on the writings of Rabbi Dr M.Z. Gruzman-Bar Ilan University, Israel

There are many famous reasons given for the reading of the Book of Ruth on Shavuot.

Rabbi David Abudraham (14th century) suggests that the link is the idea of harvest. Shavuot is known as Chag Hakatzir-the harvest festival. We also know that the story of Ruth happens between the barley harvest (connected to the Omer sacrifice) (Ruth.1:22) and the wheat harvest (2:23). There is also mention of the ‘harvesters’ in the Megilla and also the main interaction between Ruth and Boaz takes place in a granary (ch.3). The harvest theme links all these allusions and makes Megillat Rut very suitable for this holiday.

A second reason is also mention by the Abudraham and that is the issue of conversion in the story. The whole story of the Megilla revolves around Ruth’s conversion and acceptance in the Jewish people and this is linked to the events of Mt. Sinai. When the Jews received the Torah, preparations were made including dipping in the mikveh (Shmot 19:10) and also a sprinkling of blood towards the nation(24:8). The Talmud Bavli(Yevamot 46b) establishes that there is no sprinkling of blood without a prior tevila(dip) in the mikveh. In order to signify the ‘festival of conversion’ which Shavuot represents, no other book was more fitting to be read than the Book of Ruth with its central theme of conversion in all its detail as seen in the actions of Ruth.

A third reason is given based on the acts of chessed /kindness which are seen throughout this story. Ruth shows kindness to Naomi, Boaz is kind to Ruth, Boaz is kind to Naomi as well and this theme is the underpinning of the whole story. In my lecture (yutorah.org) on Shoftim ch.8, where the Jews are accused of not doing chessed with Gidon’s family after he died, I have argued that the Book of Ruth is the antidote to this terrible indictment and we learn chessed from a convert who is so sincere in all her actions. She becomes our ‘tikkun’/repair  in the society at that time. This is also intrinsic to the festival of receiving the Torah which Chazal describe as being framed in terms of chessed at both the beginning with the creation and the end with Moshe’s burial and mourning. This again makes this story most applicable to the festival celebrating the giving of Torah which extols the virtues of chessed to the whole world.In Ruth Rabba ch.2, Rav Zeirah comments that ‘this Megilla has no laws ritual purity or impurity,and no laws of ‘issur veheter’(such as kashrut questions)and the only reason it was written is to teach us the great reward for those who do acts of chessed.’

A fourth theme is that of yisurim/suffering .

Chazal say that Torah is acquired only   through hardship. In Pirkei Avot there are 48 attributes required for the ‘acquisition’ of Torah and’ the way to Torah is by eating bread and water and sleeping on the ground’(Avot 6:4).Clearly Ruth represents a person who wanted to ‘acquire’ Torah and the hardships she endures to become Jewish and lead a life of a Torah Jew are quite remarkable. The Yalkut Shimoni (Ruth,Remez 596) states explicitly that Megillat Rut is read on Shavuot in order to remind us of this important lesson that Torah can only be truly acquired by having a life experience which includes suffering and affliction for the sake of Torah.

A fifth reason for the connection can be seen in terms of the lessons of the importance of Torah Shebal Peh(Oral Law) in the transmission of Torah to the Jewish people. Ruth can only become the ‘mother of royalty’ because of the allowance to admit her into the Jewish people in a decision found in the Oral Law. In Talmud Bavli Yevamot (76b) there is a whole discussion recorded in which David’s eligibility to become the King is questioned by Doeg, who argues that he is not even Jewish due to being descended from Ruth. There is a very dramatic scene there and Amasa declares that the tradition of accepting female Moabite converts has been established (see: Chidushei Hagriz-R. Velvel Soloveichik  on this topic who shows that this law is actually Halacha leMoshe Misinai and is not open for negotiation). Oral law is both paramount in the Megilla and in the transmission of Torah and the link is shown by reading this story on the festival when the Torah is received.

The sixth connection is in the beautiful ending of the Megilla which sets out the lineage of King David. Traditionally (Talmud Yerushalmi Chagiga 2:3)we believe that David was born and died on Shavuot, so the story of his yichus/lineage is most fitting to be read on this holiday.

When examining all the above reasons it would be fair to comment that all these reasons touch on one aspect of the Megilla and link the chag to that example (some may even argue that these are like afterthoughts and conveniently explain the reading of the Megilla on this holiday) However we do not see a reason which underlies the essence of the story in even a more fundamental way, than with the issue of chessed, which is seen in the Megilla in specific places as explained above. Can we find a link to the absolute essence of the Megilla and really find the link to Shavuot to warrant the reading of this beautiful story at this time?

Rabbi Gruzman has his own suggestion for reading Megillat Ruth on Shavuot. He asks a very simple and profound question. If we have so many commemorations of the Exodus from Egypt, why do we not celebrate also the entry into Eretz Yisrael through a chag during the year?

He answers by showing that Shavuot is also called Chag Habikkurim-festival of First Fruits. This is the time when we thank God for the harvest of fruits, especially those of the land of Israel (Mishna Bikkurim 1:3).When the Bikkurim are brought a declaration(Devarim ch.26) is made in which we mention the Egyptian exile and the arrival into Eretz Yisrael. Bikkurim become our way of celebrating this arrival into the holy land and this becomes the festival of celebration of this major event in our history.

The Book of Ruth is based on the same scenario. The exile is portrayed in all its difficulties, as a place of hardship and spiritual decline. The greatest Jew of his generation goes to exile in Moav and his family almost disappears. His sons marry Moabite women and die very prematurely. Even though the return to Israel for Ruth and Naomi is fraught with problems, they overcome these difficulties. Ruth and Naomi become role models for the process of ‘klita/absorption, which in our day has been experienced by millions of Jews. The Book of Ruth also celebrates the Land of Israel from beginning to end, especially in terms of contrast to the fate of the Jew outside the land and the rebirth that is experienced by living in the land. This is the real essence of the story and all the other benefits (e.g. increased chessed, awareness of Oral law,Kingship of David) come as a result of being in Eretz Yisrael. This becomes the true motivation for reading this story on Chag Habikkurim. We demonstrate our love and appreciation for the Land of Israel and the Torah which really thrives there (as we have witnessed in our days).

I would only add that based on the shiurim we recently studied on the Megilla (yutorah.org) it was suggested that the Book has elements of both ‘small picture’ (the basic story and its outcome, a ‘snapshot’ of the times) and a ‘big picture’ element (the Messianic process and its continuation for the benefit of the whole world). Torah can be seen in a similar way. The ‘small picture’ is in terms of our unique relationship to God and his Torah and how it affects every aspect of our lives as Jews. The’ big picture’ can be seen in the way that Torah affects the entire world and humanity. At Mt Sinai a code of morality was given to the whole world and this is something which is referenced in many other religions. There is no better time to reflect on this idea than on Shavuot, by reading a sefer in which the same dichotomy exists.

Let us hope that when we read Megillat Rut again some of these ideas will inspire us to feel closer to the text, closer to Torah and Eretz Yisrael and ultimately to the Creator of the World, in everything we do.