Come back home - הַבַּיְתָה

And standing beside him was יהוה, who said, “I am יהוה, the God of your father Abraham’s [house] and the God of Isaac’s [house]: the ground on which you are lying I will assign to you and to your offspring.

Your descendants shall be as the dust of the earth; you shall spread out to the west and to the east, to the north and to the south. All the families of the earth shall bless themselves by you and your descendants.

(9) May the LORD grant that each of you find security in the house of a husband!” And she kissed them farewell. They broke into weeping

May He grant: And beyond that which He shall do kindness to you that you have coming, He should grant you a gift (even if it is not payment from the angle of a previous deed), "that you find security in the house of a husband." This is parallel to that which she said (in the previous verse), "return each of you to her mother’s house." As widows that do not want to remarry will make their own homes, like a woman who is the master of her own domain. But a widow who wants to marry will return to her father's house. However with idolaters who do not have pedigree from the father, she returns to her mother's house until she goes and marries a man. About this, she blessed them that they should find security, each woman in the house of her husband; that they should know no more bereavement and widowhood. Rather they should dwell with peaceful security; and that would be a gift from God. And she kissed them: A kiss of parting.

(22) Thus Naomi returned from the country of Moab; she returned with her daughter-in-law Ruth the Moabite. They arrived in Bethlehem at the beginning of the barley harvest.

And Naomi returned, etc. it is said in praise of Ruth that just as Naomi's return to Bethlehem was with love and great affection for her return to the Land of Israel, the Holy Land, and also to her people, so was Ruth her daughter-in-law in this aspect compared to her mother-in-law, because her heart longed for the dwelling in the Land of Israel until she was justified in her coming to Bethlehem is the language of return, as if she left there and then returned, as it would be right for Naomi, the language of return was Ruth's first coming to Bethlehem. Which she did not know she came there as if it were her native land and this is why it is said: she returned from the fields of Moab.

Rabbi Lord Jonathan Sacks:
The paradox of Jewish history is that though a specific territory, the holy land, is at its heart, Jews have spent more time in exile than in Israel; more time longing for it than dwelling in it; more time travelling than arriving. Much of the Jewish story could be written in the language of Parashat Masei: “They journeyed from X and camped at Y.”

(...) The sages formulated the tension in two striking propositions:

On the one hand, “Wherever the Israelites went into exile, the Divine Presence was exiled with them.”

On the other, “One who leaves Israel to live elsewhere is as if he had no G-d” (Ketubbot 110b). Can one find G-d, serve G-d, experience G-d, outside the holy land? Yes and no.

If the answer were only yes, there would be no incentive to return.

If the answer were only no, there would be no reason to stay Jewish in exile.
On this tension, the Jewish existence is built.