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June 9, 2000/6 Sivan I 5760, Vol. 52, No.40
Book of Ruth bears universal meaning
Torah Study
RIFAT SONSINO
Special reading for Shavuot/Book of Ruth
The Book of Ruth, which appears in the third section of the Hebrew Bible, K'tuvim, Writings, is a beautiful folktale written in four short chapters. It celebrates the loyalty and reward of a young Moabite widow (Ruth) who chooses to follow her Israelite mother-in-law (Naomi) back to Bethlehem after Naomi was bereaved of her own husband and two sons.
Ruth's sister-in-law, Orpah, who was married to one of the two deceased brothers, returns to her community, but Ruth decides to "cleave" to Naomi and share her fate in Judah.
This is described in the text, when Naomi's daughters-in-law depart, with the words, "They broke into weeping again, and Orpah kissed her mother-in-law farewell. But Ruth clung to her. So she said, 'See, your sister-in-law has returned to her people and her gods. Go follow your sister-in-law.' But Ruth replied, 'Do not urge me to leave you, to turn back and not follow you. For wherever you go, I will go; wherever you lodge, I will lodge; your people shall be my people, and your God my God.' " (Ruth 1:14-16)
Ruth's social status rises rather quickly: Starting as a nachriyah, a foreigner - "Why are you (Boaz) so kind as to single me out, when I am a foreigner?" (Ruth 2:10); she next describes herself as a shif'chah, maidservant - "You (Boaz) are most kind, my lord, to comfort me and to speak gently to your maidservant..." (Ruth 2:13); and then as an amah, a handmaid - "I am your handmaid Ruth." (Ruth 3:9)
By the end of the story, Boaz, her future husband, refers to her as an ishah, a wife - "I am also acquiring Ruth the Moabite, the wife of Mahlon, as my wife..." (Ruth 4:10); and the text hails her as an ancestress of King David - "...and the women neighbors gave him a name, saying, 'A son is born to Naomi!' They named him Obed; he was the father of Jesse, father of David." (Ruth 4:17)
Jewish law assigns this book to the festival of Shavuot for various reasons: The events take place during the summer harvest when "Weeks" is celebrated; Ruth was the ancestress of David who, according to tradition, died on Shavuot; Ruth's acceptance of Judaism corresponds nicely with the Giving of the Torah in the desert to all of humanity; and Ruth's loyalty symbolizes the fidelity to the Torah that is expected of all Jews.
Although the story is set in the period of the Judges (1200-1000 B.C.E.), it is unlikely that it was written at that time. According to the Talmud, "Samuel the prophet wrote his own books, Judges and Ruth." (Baba Batra 14b)
Most biblical scholars, however, argue for a postexilic date (i.e., after 70 C.E.). Furthermore, as Rowley noted long ago: "The simple story of the Book of Ruth abounds in problems for which no final solution can ever be found, since the materials for their solution are denied us."
Why was this book written? The purpose is not apparent. Some say that it is simply "an interesting tale of long ago" (Pfeiffer). Others suggest that the author's goal was to promote the inclusion of outsiders, such as Ruth, in the Assembly of Israel (Smith), especially during the days of Ezra and Nehemiah, who pursued an anti-foreigner policy.
Driver claims that the goal was to establish David's genealogy. For Vellas, family unity is at the center of the story. Recently, Adele Berlin maintained that the book is about "exile and return, land and people."
I agree with J. Sasson that the most reasonable rationale is this: The author wished to stress that common people can do the right thing when they act unselfishly toward one another, as witnessed by the main characters in the book. This echoes the ancient rabbis who said that the Book of Ruth was written to teach us a lesson in gemilut chasadim, acts of loving-kindness. (see Ruth Rabbah 2:15)
It is this universal message that makes the idyllic Book of Ruth extremely appealing to everyone.
Rifat Sonsino is the rabbi at Temple Beth Shalom in Needham, Mass.
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