SHAVUOS
A central feature of the Yom Tov of Shavuos is the reading of Megillas Rus. Besides Eicha which is read on Tisha B’av and Esther on Purim, Chazal took three other books of Kesuvim, which in general are not read publicly, and attached them to the Shlosh Regolim. Shir HaShirim is read on Pesach, Koheles on Sukkos and Rus on Shavuos.
Many, many reasons are offered for the reading of Rus on Shavuos. We have a masorah that Dovid HaMelech was born (and died) on Shavuos and thus he is remembered by the Sefer that commemorates his maternal anscestor, Rus.
Another reason is that Rus was a giyores, she willingly accepted the Torah upon herself. Thus, she represents Am Yisroel that accepted the Torah on Shavuos.[[1]]
A further reason is that Rus was the ancestor of Dovid HaMelech whose birth and death dates were Shavuos. The name “Rus” is symbolic of the creation of Sefer Tehillim by her great descendant.[[2]]
A final answer is that Megilas Rus was chosen to be read on Shavuos because its content is that of chesed. The Megila begins with chesed when Rus insists on accompanying Naomi and not abandoning her. It concludes with chesed when Boaz and Rus marry.[[3]]
Why is this theme of Rus related to Shavuos? The Midrash (Tanchuma Chaye Sarah 2) tells us that the nature of Torah is that which begins with chessed, has chessed as a central theme and concludes with chessed.
Zeh she’omar ha’kosuv ‘Kol orchos Hashem chesed ve’emes’ (Tehillim Perek 25/Posuk 10). Techilosoh shel Torah chesed v’emtzi’osoh chesed v’sofo chesed.
Techilosoh chesed she’gomal chesed la’chasonim v’la’kallos. Gomal chesed lOdom u’l’Chavah she’neemar ‘Va’yiven Hashem E…lo’im es ha’tzela’ (B’reishis Perek 2/ Posuk 22).
V’emtziyosoh chesed she’neemar ‘Vatomos Devorah meinekes Rivka (B’reishis Perek 35/Posuk 8). Kei’von she’meisoh ma ksvi, “Va’yikro shmo Alon Bochus’ (ibid.)….
V’sofa chesed miMoshe shek’shenistalek kovar oso sheneemar ‘Vayikbor o’so ba’gai bEretz Moav havei ‘kol orchos Hashem chesed ve’emes.”
This is what the Posuk says, All the ways of Hashem are chesed and truth. The beginning of the Torah is chesed, its middle is chesed and its end is chesed.
The beginning of the Torah is chesed when Hashem treats grooms and brides with lovingkindness. Hashem acted with lovingkindness with Odom and Chavah as it says, “Hashem fashioned the rib”.
The middle of the Torah is kindness as it is written, ‘Devorah, the nurse of Rivka died’. What is written after her death? Yaakov called that place the tree of crying.
The end of the Torah is chesed. [We learn this] from Moshe. When Moshe died Hashem buried him as it says “He buried him in the valley in the Land of Moav.” Thus we see that all the ways of Hashem are chesed and truth.”
However, there is far more to investigate when we contemplate this reason for Megilas Rus being read on Shavuos.
After all, why was it that this Megila was written with this theme? What is its impact?
It is true that Megilas Rus is a book of chesed but it is also a book about the absence of chesed.
The beginning of the Megila is one of sadness. Tragedies strike the house of Elimelech in a number of years, they must leave Eretz Yisrael, and he, and his sons Machlon and Chilyon die.
Naomi subsequently returns to Eretz Yisrael and her plaintive words strike a sad chord in all of us. “Al tikreno li Noomi kir’en li Moroh” (Rus Perek 1/Posuk 20). Naomi addresses her friends who are shocked at her worn and haggard appearance[[4]] and says to them, “don’t call me Naomi (meaning pleasantness); call me Moroh (meaning “bitterness”).
Why did these tragedies occur? Chazal offer us various insights.
First they teach us that there was no accident. The events that occurred were by the hand of Hashem.
“V’lomoh nikro sh’mom Machlon v’Chilyon? Machlon she’osu atzmom chulin v’Chilyon shenischayvu k’liyoh.”
Why were their names Machlon (meaning “profane”-from chol) and Kilyon (meaning destruction)? [It is because] they profaned themselves and they were liable for destruction.
What is the background for this indictment?
Many sources indicate that their abandonment of Eretz Yisroel was the reason for this terrible description and terrible outcome.[[5]]
Other sources note the fact that they married non-Jewish wives.[[6]]
There is a third theme, however. That theme relates to the lack of appropriate interpersonal behavior that Elimelech. Machlon and Kilyon demonstrated.
“E’lo mipnei ma ne’enshu? Mipnei she’hoyoh lohem l’vakesh rachamim al doron v’lo bik’shu. She’neemar (Yeshaya Perek 7/Posuk 13), ‘B’za’akech ya’tzi’luch k’vu’tzayich ki cho omar rom v’niso shochen ad v’kodosh shmo” (Yalkut Shimoni Rus 488).
Why were they punished? Because they should have requested mercy for their generation [that was suffering from the famine] and they didn’t. This would have been in conformity with the Posuk, ‘when you cry, He will save your group (kibbutz or kvutza)[[7]] because so said He Who dwells forever[[8]], and His Name is Holy.
How is one to behave when there is famine or other distress that plagues his people?
In Masseches Taanis (11 a) we receive the answer.
“Bizman she’hatzibbur sho’rui b’tzaar al yomar odom, “eilech l’veisi v’o’chal v’esh’teh v’shalom o’layich nafshi. V’im o’seh ken, olov hakosuv omer “V’hineh so’son v’simchoh harog boker u’sh’chat tzon, echol bosor ush’sos yayin e’cho u’sh’so ki mochor nomus” (Y’shaya Perek 22/Posuk 13). Ma k’siv basrei , “V’nig’oh b’oznei Hashem Tz’vo…os im y’chupar he’ovon hazeh lochem ‘ad t’mu’sun.”
When the populace is in a state of suffering, a person should not say, “I will go to my house and I will eat and drink, and say to myself-peace to you. One who does so is referred to by the verse that says… that Hashem promises that their sin will not be atoned until their death.
If a person ignores the suffering of the tzibbur, Hashem will not ignore his ignorance.
So, Elimelech and family left Eretz Yisroel, according to this opinion, demonstrating complete lack of regard.
However, their lack of regard was far more severe.
The Midrash Rus Rabba (Parshata 1), speaks most harshly of them.
“Lomoh ne’enash Elimelech? Al y’dei she’hi’pil li’bon shel Yisroel aleihem l’vo’litin she’hoyoh sho’rui baMedina v’ho’yu b’nei hamedina svurin olov v’omrim she’im yo’vo’u sh’nei batzores v’hu yo’chol l’sapek es ha’medina eser shonim mozon.
Keivon she’bo’os shnas batzores, yotzso lo shifchoso m’ei’las b’sid’ki v’kuposoh b’yodoh v’hoyu b’nei hamedina omrim, ‘zehu she’ho’yinu b’tuchim o’lov she’im tovo sh’nas batzores hu yochol l’farnes osonu eser shonim. V’harei shifchoso omedes b’sidki v’kuposoh b’yodoh.
Kach Elimelech ho’yoh mi’G’dolei ha’medina umi’par’nosei ha’dor u’ch’she’bo’u sh’nei raavon omar achshav kol Yisroel m’sa’b’vim pis’chi, zeh b’kuposo v’zeh b’kuposo, omad u’vor’ach lo mipneihem…
Why was Elimelech punished? He was punished because he disheartened Israel. People said, “If there will ever be a famine, Elimelech can support us for ten years.
When the famine came, he sent out his maidservant in a torn coat with a cup for collecting alms. The people said, “We relied upon him to support us? His maidservant is collecting alms in tattered clothing.
Elimelech was one of the great people of his generations and one of the people in whom their support was entrusted.
When the famine began, he said, this one will come to collect and this one. He fled to the land of Moav.
With this information we can answer a significant problem. In Masseches Bava Basra (91 a) we read, “Omar Rav Chanan bar Rovo omar Rav, Elimelech v’Shalmon u’Ploni Almoni va’avi Naomi kulon b’nei Nachson ben Aminadav hen.”
Elimelech, Salmon, [the unnamed} Ploni Almoni and [the unnamed] father of Naomi were brothers.
It would be reasonable to assume that these four siblings are listed in their birth order, implying that Elimelech was the oldest. If Elimelech was the oldest, we should wonder why Dovid HaMelech was not descended through him. Why was Dovid HaMelech descended through Salmon[[9]], not Elimelech?
In the Book of Tehillim (Perek 89/Posuk 3) we read, “Ki omarti olom chesed yi’boneh to’chin emuno’s’cho vo’hem.
I said, ‘the world will be built upon kindness, prepare your faith in them.”
Chessed becomes a foundation for the world as a whole. Thus, during the seven weeks between Pesach and Shavuos we mark the progression of our approaching G-d’s Middos and “Sefiros” by discussing chesed first. And so we do during the cycle of each week. The first day of the week of sefira, and each subsequent week is chesed.
During the seven day cycles and the seven week cycle we progress from chesed to gevurah to tiferes to netzach to hod to yesod, the penultimate sefira.
What is the final attribute reached weekly and then finally reached at the culmination of the entire Sefira?
Malchus! Royalty and Monarchy.
What was the beginning of that royalty? What were its first steps?Chesed!
Since this is true with G-d’s Malchus, because that is the meaning of the verse from Tehillim, it should follow that earthly kings should follow the same pattern because “Malchuso d’ar’oh k’ein malchuso d’r’ki’ah” (Masseches Brachos 58 a). Earthly majesty reflects Divine majesty.
In fact, that is what occurs.
In Mishlei (Perek 20/Posuk 28) we read, “Chesed ve’emes yitzru melech v’so’ad b’chesed kis’o.” Kindness and truth form the king and with kindness aids his throne.
A King without chesed cannot be firmly established in his rule.
Mezudas Dovid explains that when a King does acts of kindness they guard him because in such a way his subjects will love him and will give him support to maintain his rule.
In particular, Dovid HaMelech Olov HaShalom embodied this trait of chesed.
The Novi Yeshaya wrote (Perek 16/Posuk 5), “Huchon b’chesed ki’sei v’yoshav olov beemes v’ohel Dovid shofet v’doresh mishpot u’miher tzedek.” His (that of Moshiach) throne was readied with chesed and he sat on it sincerely in the Tent of Dovid he judged and sought justice and brought rapid righteousness.
Rashi explains that when crisis comes, it is specifically at that time that Dovid will grow in importance and Sancherev will fall via Chizkiya. His throne will be ready, this throne of chesed that he will perform…
How did the descendants of Dovid merit the throne of chesed? How did they know to pursue it?
They followed the example set by Dovid HaMelech Olov Hashalom.
We read in Tehillim (Perek 86/Posuk2), “Shomro nafshi ki chosid o’ni hosha’ avd’cho atoh E…lo’kai ha’bote’ach ei’lecho.” [Hashem,] guard by soul because I am a chosid, save Your servant; You are my G-d, I trust in You.
Dovid HaMelech tells us he is a chosid.[[10]] In general, we translate chosid as being particularly pious. However, the source of the word chosid is chesed! Is there a relationship between these two terms?
In Masseches Brachos (4 a) we find a discussion regarding the implications of this verse.
“L’Dovid shomro nafshi ki chosid o’ni”. Levi v’Rabi Yitzchak. Chad omar kach omar Dovid lifnei HaKodosh Boruch Hu¸’Ribbono shel Olom, lo chosid ani? She’kol malchei mizrach u’maarav…yoshvim agudos agudos bich’vodom va’ani –yo’dai m’luch’lochos b’dam u’vi’shfir u’v’shilyo k’dei l’taher ishoh l’ba’aloh….
[Hashem,] guard by soul because I am a chosid, save Your servant; You are my G-d, I trust in You. Levi and Rabi Yitzchak, one said, so did Dovid HaMelech say before Hashem, ‘Ribbono Shel Olom, am I not a chosid. All the other kings in the East and in the West sit together [with other royalty only] for their personal glory. And I? My hands are dirties with blood, with that of embryonic sacs and afterbirths in order to make a woman pure for her husband.[[11]]
Thus, Dovid HaMelech sought the intervention of Hashem upon his behalf because he was a chosid-regularly practicing acts of chesed for the benefit of people.
We now can now have a better understanding of why Elimelech, the person who should have been first in line to receive the meluchah was passed over and the rights were given to his younger brother’s family.
We have just seen that a prerequisite for a King is to be involved in chesed. We learn that from the Creation and from Hashem Himself. The King who established the dynasty of M’lochim, Dovid HaMelech Olov HaShalom not only did chesed but was a chosid.[[12]]
Elimelech was eliminated from being the sire of Jewish kings. Not only did he not fulfill the dictates of chesed, he fled from his responsibilities, “v’hipil libon shel Yisroel”.
There is more than one time of chesed. There is that chesed that one fulfills with one’s money and possessions, that which we usually call tzedaka. However, there is also chesed she’ba’guf, meaning that the person does the act, not his possessions.
Rambam (Hilchos Matonos Ani’yim Perek 10/Halachos 4-5) makes this point clearly.
“Kol ha’nosein tzedaka le’oni b’sever ponim ro’os u’fo’nov k’vushos ba’karka’ afilu nosan lo elef zehuvim ovad z’chuso v’hif’sidoh e’lo nosen lo b’sever ponim yofos uv’simcha u’mis’onen ‘i’mo al tzoroso…u’m’daber lo divrei tachanunim v’ni’chumim…
Whoever gives tzedaka to the poor with a bad demeanor and his face is sunken in the ground [in disappointment of having to give], even if he gives 1000 gold pieces-he has lost his merit [for this Mitzvah]. Rather, one should give with a pleasant demeanor and with happiness, commiserating with the poor about their travails and speak to them words of comfort.
Sho’al oni mi’m’cho v’ein b’yodcho klum lo’ses lo, pai’sei’hu bidvorim v’osur lig’or be’oni o l’hagbia kolo olov bitz’o’ko mipnei she’libo nishbor v’nid’ko…V’oi l’mi she’hich’lim es he’oni oi lo. E’lo yi’h’yeh lo k’ov bein b’rachamim bein bid’vorim…
If the poor person requests [a gift] from you and you have nothing to give him, appease him with words. It is forbidden to censure him or to raise your voice against him with screaming. This is because his heart is broken and depressed. Woe to the one who embarrasses the poor. Woe to him. Rather, you should be like a father to him, [feeling] compassion and in the words [that you speak].
Nothing could be more opposite than that which is expected of every Jew, and particularly the leaders of the generation, and the behavior of Elimelech and his sons.
It is true that they were eliminated. Who was worthy to take their place?
Rus went to the fields to take the gifts that were the rights of all of the poor and Boaz, Elimelech’s nephew, son of Salmon the second oldest of the family, gave her generous gifts. What is the response of Naomi to those gifts?
“Va’tomer Noomi l’ka’lo’soh Boruch hu laShem asher lo ozav chasdo es ha’chayim v’es ha’meisim” (Perek 2/Posuk 20).
Naomi said to her daughter-in-law, ‘Hashem should him because he has not abandoned his chesed for the living and for the dead.[[13]] Boaz demonstrated chesed. That was part of his being.
However, this was only one type of chessed, that which is of one’s property. What about the other type of chessed-with one’s self?
Boaz agrees to marry Rus and as part of that agreement, knowing that it is the correct step to undertake, he takes upon himself the heroic battle to prove the Halachic truth of Moavi v’lo Moavis (Masseches Yevomos 69 a).[[14]]
What did Boaz say to Rus when he agreed to marry her?
“Va’yomer brucha at laShem bi’ti hei’tav’t chasdech ho’acharon min ho’rishon l’vilti leches acharei ha’bachurim im dal i masher” (Perek 3/Posuk 10).
Boaz tells Rus that she was doing chesed with him. He was marrying her; he was fulfilling the second aspect of chesed and he thought that she was showing kindness. He endangered his standing and his status and took upon himself the destiny of the foundation of royalty.
The world was built upon chesed and it reaches its fruition with the King who embodies chesed. It was placed upon Boaz to assume that role when others failed.
When Boaz established that pattern of chesed he set the stage for Dovid HaMelech and the dynasty that he would establish.
We live at a time when the continuity of that dynasty has been halted. We pray for its resumption.
Who will set the foundation for the resumption of the dynasty? Every one of us can be a Boaz. Everyone can find a venue for their own personal means and their own person to demonstrate that chesed which falls upon us all.
We can set the foundation for the flesh and blood king to demonstrate his rule and at the same time anticipate the fulfillment of the promise of the Novi (Zecaryah Perek 14/Posuk 9) , “V’hoyoh Hashem l’Melech al kol ho’oretz bayom ha’hu yi’h’yeh Hashem echod uShmo echod” .
Chag Sameach
Rabbi Pollock
[[1]] Some note that the gematria of the word “rus” (reish, vov, tov) is 607. Rus was already obligated in the Sheva Mitzvos B’nei Noach and thus accepted an additional 607 Mitzvos to arrive at the number of 613.