DR. TAMARA COHN ESKENAZI AND DR. TIKVA FRYMER-KENSKY, Z”L
Why Do We Read the Book of Ruth on Shavuot? | Reform Judaism
Jewish sources offer six explanations for the custom of reading the Book of Ruth on Shavuot, the festival commemorating the giving of the Torah at Sinai:
Why Do We Read the Book of Ruth on Shavuot? | Reform Judaism
Jewish sources offer six explanations for the custom of reading the Book of Ruth on Shavuot, the festival commemorating the giving of the Torah at Sinai:
- Both the Torah, which was given on Shavuot, and Ruth are all about kindness and generosity (hesed).
- At Sinai, Israel took upon itself obedience to the Torah; Ruth likewise takes this obligation to the Torah upon herself.
- According to one tradition, David was born and died on Shavuot; the Book of Ruth ends with the lineage of David.
- Shavuot is connected to the barley harvest (also called bikkurim in the Bible); so, too, is the story of Ruth.
- A midrash (a teaching from rabbinic literature) claims that the Torah can be adequately grasped only by those who have suffered; Ruth suffers poverty and hardship (Ruth Zuta).
- The Hasidic master known as the Sefat Emet offers additional explanations for the link between Ruth and Shavuot:
- Reading Ruth teaches us that actions, not mere study, are the essence of “righteous living” or “goodness”; Boaz exemplified this teaching through his actions of hesed and his observance of mitzvot;
- Having received the Torah at Sinai, Israel is now ready to bring near anyone who seeks to receive it, including proselytes like Ruth – the welcoming of Ruth is an example of this readiness;
- The Torah helps Israel gather the holy sparks scattered among the nations; such is the case with Ruth;
- In taking the Torah upon themselves at Sinai, the Jewish people all became proselytes.
Zvi Ron, "Reading Shir haShirim, Ruth, Eicha and Kohelet"
While these multiple explanations indicate that it may be a confluence of reasons that led to Ruth being read on Shavuot, a certain progression can be noted in the explanations given over time. The earliest explanation, found in both Ruth Zuta and Midrash Lekach Tov, was based on an understanding that the Torah is associated with suffering. This explanation would fall by the wayside over time, being replaced with more positive associations, such as the theme of chesed. Also we find many explanations in the time of the Rishonim revolving around textual elements and themes in the Book of Ruth itself, such as acceptance of the Torah and the harvest season. It was only much later that the connection would be associated with King David.
https://hakirah.org/Vol23Ron.pdf
While these multiple explanations indicate that it may be a confluence of reasons that led to Ruth being read on Shavuot, a certain progression can be noted in the explanations given over time. The earliest explanation, found in both Ruth Zuta and Midrash Lekach Tov, was based on an understanding that the Torah is associated with suffering. This explanation would fall by the wayside over time, being replaced with more positive associations, such as the theme of chesed. Also we find many explanations in the time of the Rishonim revolving around textual elements and themes in the Book of Ruth itself, such as acceptance of the Torah and the harvest season. It was only much later that the connection would be associated with King David.
https://hakirah.org/Vol23Ron.pdf
Ruth Zuta 1:1
“What is the connection between Ruth and Atzeret, so that it is read on Atzeret, the time of the giving of the Torah? To teach you that the Torah is only given through suffering and poverty. And so it is written, ‘Your tribe dwells there; O God, in Your goodness You provide for the needy’ (Psalms 68:11).” The Torah said before the Holy One Blessed be God, “Master of the Universe, make my portion with the tribe of the needy, for if the wealthy deal with me they will become haughty, but when they are needy and deal with me, they know that they are hungry, as it is said, ‘Folly was placed on lofty heights, while rich men sat in low estate’ (Kohelet 10:6).”
“What is the connection between Ruth and Atzeret, so that it is read on Atzeret, the time of the giving of the Torah? To teach you that the Torah is only given through suffering and poverty. And so it is written, ‘Your tribe dwells there; O God, in Your goodness You provide for the needy’ (Psalms 68:11).” The Torah said before the Holy One Blessed be God, “Master of the Universe, make my portion with the tribe of the needy, for if the wealthy deal with me they will become haughty, but when they are needy and deal with me, they know that they are hungry, as it is said, ‘Folly was placed on lofty heights, while rich men sat in low estate’ (Kohelet 10:6).”
Midrash Lekach Tov
Why is Megillat Ruth read on Shavuot?
Since this megilla is all chesed [lovingkindness] and the Torah is all chesed, as it is said, ‘the law of kindness (torat chesed) is on her tongue’ (Proverbs 31:26), and the Torah was given on the holiday of Shavuot.
Why is Megillat Ruth read on Shavuot?
Since this megilla is all chesed [lovingkindness] and the Torah is all chesed, as it is said, ‘the law of kindness (torat chesed) is on her tongue’ (Proverbs 31:26), and the Torah was given on the holiday of Shavuot.
יַעַשׂ ה' עִמָּכֶם חֶסֶד, רַבִּי חֲנִינָא בַּר אָדָא אָמַר, יַעֲשֶׂה כְּתִיב, כַּאֲשֶׁר עֲשִׂיתֶם עִם הַמֵּתִים, שֶׁנִּטְפַּלְתֶּם בְּתַכְרִיכֵיהוֹן, וְעִמָּדִי, שֶׁוִתְּרוּ לָהּ כְּתֻבּוֹתֵיהֶן. אָמַר רַבִּי זְעֵירָא, מְגִלָּה זוֹ אֵין בָּהּ לֹא טֻמְאָה, וְלֹא טָהֳרָה, וְלֹא אִסּוּר, וְלֹא הֶתֵּר, וְלָמָּה נִכְתְּבָה לְלַמֶּדְךָ כַּמָּה שָׂכָר טוֹב לְגוֹמְלֵי חֲסָדִים.
“May the Lord perform [ya’as] kindness with you” – Rabbi Ḥanina bar Ada said: It is written “ya’aseh.” “As you performed with the dead” – that you tended to their shrouds; “and with me” – that you relinquished your marriage contracts. Rabbi Ze’eira said: This scroll does not contain [the laws of] purity or impurity, and not prohibitions or allowances. Why was it written? It is to teach you the extent of the good reward for those who perform kindness.
R. Mordechai Yaffe, Levush Hachur
Lev. 23:15–21 talks about Shavout, and immediately after that, Lev. 23:22 states, “When you reap the harvest of your land you shall not reap all the way to the edges of your field, or gather the gleanings of your harvest; you shall leave them for the poor and the stranger…” This is exactly what Boaz fulfilled, so we read Ruth on Shavuot.
Lev. 23:15–21 talks about Shavout, and immediately after that, Lev. 23:22 states, “When you reap the harvest of your land you shall not reap all the way to the edges of your field, or gather the gleanings of your harvest; you shall leave them for the poor and the stranger…” This is exactly what Boaz fulfilled, so we read Ruth on Shavuot.
Moadei Hashem (Sephardic machzor)
Ruth only attained perfection through her good choices and diligent effort to enter under the wings of the Divine Presence, so too should each person whose heart prods him to attain happiness, and not rely on his background and lineage.
Ruth only attained perfection through her good choices and diligent effort to enter under the wings of the Divine Presence, so too should each person whose heart prods him to attain happiness, and not rely on his background and lineage.
Rabbi Jonathan Sacks
Ruth... invites us to reframe Shavuot, seeing the making of the covenant at Sinai not simply as a religious or political act, but as an act of love – a mutual pledge between two parties, committing themselves to one another in a bond of responsibility, dedication and loyalty.
The covenant at Sinai was a marriage between God and the Children of Israel. The covenant at Sinai was a bond of love whose closest analogue in Tanach is the relationship between Boaz and Ruth.
One of the most sustained libels in religious history was Christianity’s claim that Judaism was a religion not of love but of law; not of compassion but of justice; not of forgiveness but of retribution. The book of Ruth, read on Shavuot, is the refutation. Judaism is a religion of love, three loves: loving God with all our heart, our soul, and our might (Devarim 6:5); loving our neighbour as ourselves (Vayikra 19:18); and loving the stranger because we know what it feels like to be a stranger (Devarim 10:19).
Judaism is, from beginning to end, the story of a love: God’s love for a small, powerless and much afflicted people, and a people’s love – tempestuous at times to be sure – for God. That is the story of Ruth: love as faithfulness, loyalty and responsibility, and as a marriage that brings new life into the world. That is the love that was consecrated at Sinai on the first Shavuot of all.
Ruth... invites us to reframe Shavuot, seeing the making of the covenant at Sinai not simply as a religious or political act, but as an act of love – a mutual pledge between two parties, committing themselves to one another in a bond of responsibility, dedication and loyalty.
The covenant at Sinai was a marriage between God and the Children of Israel. The covenant at Sinai was a bond of love whose closest analogue in Tanach is the relationship between Boaz and Ruth.
One of the most sustained libels in religious history was Christianity’s claim that Judaism was a religion not of love but of law; not of compassion but of justice; not of forgiveness but of retribution. The book of Ruth, read on Shavuot, is the refutation. Judaism is a religion of love, three loves: loving God with all our heart, our soul, and our might (Devarim 6:5); loving our neighbour as ourselves (Vayikra 19:18); and loving the stranger because we know what it feels like to be a stranger (Devarim 10:19).
Judaism is, from beginning to end, the story of a love: God’s love for a small, powerless and much afflicted people, and a people’s love – tempestuous at times to be sure – for God. That is the story of Ruth: love as faithfulness, loyalty and responsibility, and as a marriage that brings new life into the world. That is the love that was consecrated at Sinai on the first Shavuot of all.