*Why does Ruth 'cling' to Naomi? What is her motivation? What is Orpah's motivation to return to Mo'av?
*Leaving one's homeland is one level, but choosing to identify with Naomi's God is another level - what does she know of Jewish 'faith'? Is it even possible to 'convert' at this time? - Judaism as an ethnic/tribal group.
Orpah kissed her mother in law farewell...a parting kiss, since she only behaved with the intention of what is practical (helpful?), but Ruth, whose intentions were always for the good, clung to Naomi.
Malbim distinguishes between Orpah's intentions and Ruth's - He characterizes Orpah as a person who tends to seek what is practical, what is useful, convenient. Ruth, on the other hand, is concerned about what's best for Naomi - she acts out of respect and support.
...Ruth clung to Naomi despite all that happened since she chose the Jewish faith, and did not want to give up her faith, and so she said, 'Where you go...I will go...your God will be my God...
Ralbag emphasizes Ruth's 'conversion' to Judaism -- This was a big decision, she was known as the daughter of royalty in Mo'av, and the Moabites are enemies - she's changing sides spiritually and politically.
How does religion influence politics & government? Do we have real separation of 'church & state'? What's the difference in Israel?
(ב) ותבכינה עוד. דרש רבא, בזכות ארבע דמעות שהורידה ערפה על חמותה זכתה ויצאו ממנה ארבעה גבורים...
Rava taught, due to the merit of the 4 tears Orpah cried for her mother in law, she merited that she would give birth to 4 heroes...
The Rabbis here give Orpah the benefit of the doubt - compared to Ruth, she appears the one less devoted to her mother in law, but while she does not follow her, she still feels conflicted over the separation and empathy for Naomi's losses - in a way, the prophecy here is a compensation for the death of Naomi's own just as the birth of Ruth's children will be for Naomi as well.
(1) Do not urge me. Do not press me. (2) For wherever you go, I shall go. From here our Rabbis of blessed memory derived24In Maseches Yevamos 47b. that if a [prospective] proselyte comes to convert, we inform him of some of the punishments [for violating the commandments] so that is he decides to renege [from his intention to convert], he can renege; for out of the words of Rus, you can learn what Naomi said to her. [Naomi said.] “We may not venture outside the boundary [of 2000 cubits beyond city limits] on Shabbos.” She [Rus] replied to her, “For wherever you go I shall go.”25Alternatively, just as you are going to Eretz Yisroel for the sake of your religion, so it is my purpose to go there in order to be able to keep the Torah’s commandments. (Malbim) [Naomi then said,] “We are prohibited to allow a woman to be secluded with a man who is not her husband.” She [Rus] replied, “Where you lodge, I will lodge.” [Naomi said,] “Our nation is separated from other nations by 613 commandments,” [and Rus replied,] “Your people are my people.” [Naomi said,] “Idolatry is forbidden to us,”26Although idolatry is forbidden to Noahites, they are forbidden to worship idols only if they do so exclusively, but not if they worship God in conjunction with their idolatry. (Torah Temimah) [to which Rus replied,] “Your God is my God.” [Naomi then said,] “Four [types of] death penalties were delegated to Beis Din [to punish transgressors],” [and Rus replied,] “Where you die, I will die.” [Naomi continued,] “Two burial plots were delegated to Beis Din [to bury those executed], one for those stoned and those burned, and one for those decapitated and those strangled.” She [Rus] replied, “And there I shall be buried.”
-Conversion process - Bible, marry in; Rabbis - appears to be a short period of time to formally convert followed by personal commitment afterwards, Modern - Extended period of study/living followed by short conversion ceremony.
-How do we perceive/treat converts?
Rabbi Bernie Fox
https://www.ou.org/torah/parsha/rabbi-fox-on-parsha/moral_lessons_derived_from_the_laws_of_leket/
1. Support for the poor through their participation in the harvest
Among the many mitzvot described in Parshat Kedoshim are a number of commandments designed to assure that the poor and less fortunate are cared for at the time of harvest. All of these commandments operate in a similar manner. They restrict the manner in which a field of grain or vineyard is harvested and assure that some portion of the crop is left behind for collection by the poor. The first of the two passages above delineates specific mitzvot that apply to a field of grain and the second passage describes the commandments that apply to a vineyard.
Two mitzvot are described in regard to a field of grain. The first is the commandment of Pe’ah. The mitzvah of Pe’ah requires that the corner of the field not be harvested. The grain is to be left standing for collection by the poor and needy. The second mitzvah is Leket. This mitzvah requires that ears of grain that fall to the ground at the time of harvest not be subsequently collected. Instead, these ears of grain should be left in the field for the poor to collect.
Two mitzvot are described in regard to a vineyard. The first is Olelot. Loosely defined, this commandment requires that isolated grapes be left on the vine to be collected by the poor. The second commandment is Peret. This mitzvah requires that fallen grapes be left for the poor.[1]
Encyclopedia Judaica, "Book of Ruth" (Moshe Weinfeld/David Sperling)
Theology
As is true in some of the stories of Genesis and the succession narratives of David, so also in the Book of Ruth the events occur in the human realm. Miracles and angelic figures are absent, and God works behind the scenes. The occurrences, which look like a chain of natural happenings evolving one from the other, reveal themselves in the end as the outcome of God's plan. So, for example, in the story of Joseph the events are moved and motivated by purely human impulses. However, the narrator reveals in two brief sentences (Gen. 45:7; 50:20) that all these complex events are none other than the realization of God's plan. There is no chance happening in this world; whatever happens is caused by God (cf. II Sam. 16:10–11). The events in David's court also seem to be caused by purely human motivation: Conflicts in connection with the struggle for the crown. However, for the author these stories come to demonstrate the way of the realization of God's plan to establish David's throne through the enthronement of Solomon.
The Book of Ruth, which also recounts a natural story in which everything moves by human agents and, as it were, without divine interference, actually serves as a testimony to the wondrous ways in which God leads human destiny. Ruth "happens" to choose, as if at random, the field of Boaz (2:3) but that choice turns out to be the decisive act for the birth of David, the illustrious king of Israel. Naomi indeed attributes her success in this coincidence to God, "who did not withhold His kindness from the living and the dead" (2:20). This is reminiscent of Abraham's servant who asks God "to make it happen today" (Gen. 24:12), i.e., to enable a proper choice, and indeed after it becomes clear to him that his wish has been realized, he proclaims: "Blessed be the Lord who has not withheld His steadfast kindness from my master. For I have been guided on my way by the Lord" (24:27). The phrase "[God] who did not withhold His kindness" is found in the Bible only in these two instances, which is not without significance.
-In these stories, God's 'hand' works toward the benefit of individuals and families - The murky paths toward the future result in blessing - How do we resolve the pain of suffering along the way with the result at the end? Do these stories suggest we should disregard the pain/suffering/loss/alienation along the way and focus on the faith that gets us there? Is the message that the journey itself (however it unfolds) requires faith and is therefore blessed?
Time is a line, time is a circle - Book of Ruth, giving of the Torah at Sinai, suggest both - harvest, returning to a moment when the Torah was given each year = circular time, Giving of the Torah at that moment of history - linear time, Ruth's offspring lead to David and so to Messiah - linear time.
These 2 ways of perceiving time have an impact on our ethics - Do we repeat, in a circular way, the same responses/mistakes of the past or can we experience similar moments and 'correct' our responses? As far as linear time, what hold does the past have on us? Can we learn from it and grow, or does it hold us forever? Does forgiveness change the perspective?
(Joni Mitchell)
Yesterday a child came out to wonder
Caught a dragonfly inside a jar
Fearful when the sky was full of thunder
And tearful at the falling of a star
Then the child moved ten times round the seasons
Skated over ten clear frozen streams
Words like when you're older must appease him
And promises of someday make his dreams
And the seasons they go round and round
And the painted ponies go up and down
We're captive on the carousel of time
We can't return we can only look
Behind from where we came
And go round and round and round
In the circle game *
Sixteen springs and sixteen summers gone now
Cartwheels turn to car wheels thru the town
And they tell him take your time it won't be long now
Till you drag your feet to slow the circles down
And the seasons they go round and round
And the painted ponies go up and down
We're captive on the carousel of time
We can't return we can only look
Behind from where we came
And go round and round and round
In the circle game
So the years spin by and now the boy is twenty
Though his dreams have lost some grandeur coming true
There'll be new dreams maybe better dreams and plenty
Before the last revolving year is through
And the seasons they go round and round
And the painted ponies go up and down
We're captive on the carousel of time
We can't return we can only look
Behind from where we came
And go round and round and round
In the circle game
© Siquomb Publishing Company
Neil Young, "Sugar Mountain"
"Sugar Mountain"
Oh, to live on Sugar Mountain
With the barkers and the colored balloons,
You can't be twenty on Sugar Mountain
Though you're thinking that
you're leaving there too soon,
You're leaving there too soon.
It's so noisy at the fair
But all your friends are there
And the candy floss you had
And your mother and your dad.
Oh, to live on Sugar Mountain
With the barkers and the colored balloons,
You can't be twenty on Sugar Mountain
Though you're thinking that
you're leaving there too soon,
You're leaving there too soon.
There's a girl just down the aisle,
Oh, to turn and see her smile.
You can hear the words she wrote
As you read the hidden note.
Oh, to live on Sugar Mountain
With the barkers and the colored balloons,
You can't be twenty on Sugar Mountain
Though you're thinking that
you're leaving there too soon,
You're leaving there too soon.
Now you're underneath the stairs
And you're givin' back some glares
To the people who you met
And it's your first cigarette.
Oh, to live on Sugar Mountain
With the barkers and the colored balloons,
You can't be twenty on Sugar Mountain
Though you're thinking that
you're leaving there too soon,
You're leaving there too soon.
Now you say you're leavin' home
'Cause you want to be alone.
Ain't it funny how you feel
When you're findin' out it's real?
Oh, to live on Sugar Mountain
With the barkers and the colored balloons,
You can't be twenty on Sugar Mountain
Though you're thinking that
you're leaving there too soon,
You're leaving there too soon.
Oh, to live on Sugar Mountain
with the barkers and the colored balloons,
You can't be twenty on Sugar Mountain
Though you're thinking that
you're leaving there too soon,
You're leaving there too soon.