2022/5782
A Problematic Introduction
When we carefully analyze the opening phrase of Sefer Rut - “ וַיְהִי, בִּימֵי שְׁפֹט הַשֹּׁפְטִים” - a major problem emerges regarding the formulation of this four word phrase. The word “Shefot” (as is the word “VaYehi”) is unnecessary. It could have simply said “בִּימֵי הַשֹּׁפְטִים” and the story would have been placed into its historical setting.
Explanation #1: Chazal
Various explanations have been set forth throughout the generations, which for the most part are variations on the same theme. Chazal (Bava Batra 15b) explain as follows: When the judges criticized the people, the people would respond with a stronger reproving of the judges. In other words, it was a time when corruption was rampant from top to bottom and no one was able to set proper standards.
Explanation #2: Ibn Ezra
The Ibn Ezra (to Pasuk 1) writes that it was a time when Hashem was judging the judges for their poor deeds. The famine, Ibn Ezra explains, is a result of the misdeeds of the judges.
Explanation #3: Malbim
The Malbim (to Pasuk 1) explains that Megillat Rut transpires during one of the frequent interludes in Sefer Shoftim in which we did not have a strong leader guiding our people. We suggest a variation on Malbim that embraces the entire Sefer Shoftim in light of its recurring phrase “in those days there was no king, each person did what was right in his own eyes,” which may be understood as a defining characteristic of the entire time period. Consider, for example, when Devorah issues a call for help to Am Yisrael for help fighting Sissera, very few Shevatim respond.
A Negative Introduction
The common denominator between Chazal, Ibn Ezra and Malbim is that they understand “וַיְהִי בִּימֵי שְׁפֹט הַשֹּׁפְטִים” in a very negative light. This negative understanding is supported by Davar HaLameid Mei’Inyano, interpreting in light of the broader context, looking at the rest of the Pasuk which speaks of a famine.
Another indication is the seemingly unnecessary introductory word וַיְהִי. There are four times (in addition to Rut 1:1) in Tanach where “וַיְהִי בִּימֵי” introduces a topic:
BeReishit 14:1 - א וַיְהִי, בִּימֵי אַמְרָפֶל מֶלֶךְ-שִׁנְעָר, אַרְיוֹךְ, מֶלֶךְ אֶלָּסָר; כְּדָרְלָעֹמֶר מֶלֶךְ עֵילָם, וְתִדְעָל מֶלֶךְ גּוֹיִם. ב עָשׂוּ מִלְחָמָה
Yeshayahu 7:1 - א וַיְהִי בִּימֵי אָחָז בֶּן-יוֹתָם בֶּן-עֻזִּיָּהוּ מֶלֶךְ יְהוּדָה, עָלָה רְצִין מֶלֶךְ-אֲרָם וּפֶקַח בֶּן-רְמַלְיָהוּ מֶלֶךְ-יִשְׂרָאֵל יְרוּשָׁלִַם, לַמִּלְחָמָה, עָלֶיהָ; וְלֹא יָכֹל, לְהִלָּחֵם עָלֶיהָ.
Yirmiyahu 1:3 - ג וַיְהִי, בִּימֵי יְהוֹיָקִים בֶּן-יֹאשִׁיָּהוּ מֶלֶךְ יְהוּדָה, עַד-תֹּם עַשְׁתֵּי עֶשְׂרֵה שָׁנָה, לְצִדְקִיָּהוּ בֶן-יֹאשִׁיָּהוּ מֶלֶךְ יְהוּדָה--עַד-גְּלוֹת יְרוּשָׁלִַם, בַּחֹדֶשׁ הַחֲמִישִׁי.
Esther 1:1 - וַיְהִי, בִּימֵי אֲחַשְׁוֵרוֹשׁ
Each time, the phrase “ויהי בימי” introduces a negative episode. Chazal (Megillah 10b) therefore teach - ויהי בימי אחשורוש אמר רבי לוי ואיתימא רבי יונתן דבר זה מסורת בידינו מאנשי כנסת הגדולה כל מקום שנאמר ויהי אינו אלא לשון צער (אסתר א) ויהי בימי אחשורוש הוה המן (רות א) ויהי בימי שפוט השופטים היה רעב, This thing is a Mesorah in our hands from the Anshei Kenesset HaGedolah that any place that says “VaYehi” is language of sorrow.
The Overall Theme of Megillat Rut
Based on our understanding of the introduction of Megillat Rut we may draw a conclusion about its overall theme and purpose. But first a Tanach interpretative technique. In many Sefarim of our holy Tanach a contrast of the beginning and end of the Sefarim shed light on the theme of the Sefer. This seems true regarding:
Sefer Shemot - begins with Avdut and ends with Shechinah entering the Mishkan
Sefer Shmuel - (Chazal say Shmuel authored Megillat Rut!) – begins with a Shofeit and the Mishkan and ends with David HaMelech taking the first step to build the Beit HaMikdash.
Sefer Melachim - Begins with David HaMelech and concludes with the Churban.
Sefer Yechezkeil - Begins with Yechezkeil receiving Nevuah in the Galut Bavel and ends with a description of the future Beit HaMikdash.
Now let us compare the beginning and end of Sefer Rut and draw a conclusion about its overall theme. The Sefer begins with a period of corruption and negativity and concludes with mention of David HaMelech. Thus we may argue that Megillat Rut serves as the means in which our people made the transition from the failures of the period of the Shoftim to the success of the times of David HaMelech. Self-centered interest will not bring us to a strong national entity as developed during the times of David. Only once we coalesce as a community of giving can a sense of national unity and identity emerge.
Megillat Rut – The Reward for Chessed
Now let’s analyze a famous but very difficult Midrash – Rut Rabbah 2:15.
Megillat Rut does not teach us any Halachot. Rather, it is written to teach us the reward bestowed on those who engage in kind deeds.
There are two major difficulties with this Midrash. First, Megillat Rut is a veritable treasure trove of sources for a wide variety of Halachot. These include Halachot regarding Geirut, marriage, inheritance and Kinyan Suddar. Second, the Tanach much earlier than Megillat Rut teaches the reward for Gomlei Chassadim. For instance, Sefer BeReishit records how Rivka is chosen as one of the Imahot due to the extraordinary Chessed she performed for Eliezer, the servant of Avraham Avinu.
In light of our discussion we suggest what we think is the deeper meaning of this Midrash. The Midrash is teaching that the primary message of Megillat Rut is not the many Halachot which we derive from this rich story. Rather, the central theme is both the reward for those who are giving and the punishment for those who are self-centered.
Megillat Rut begins with a searing description of the terrible downfall of Elimelech, Machlon and Kilyon due to self-centered and self-serving behavior. It concludes with the great reward ultimately bestowed upon Rut, the mother of royalty (as she is characterized by Chazal), whose kindness to her mother-in-law Naomi is simply breathtaking. Her ultimate reward in this world, teach Chazal, is her presence at the royal inauguration of her great great grandson Shlomo HaMelech.
Conclusion – Chessed: The Recipe for Success in Life
The lessons for our lives are deep and wide. Any community, from the smallest to the largest, must follow the recipe set forth in Megillat Rut, in order to achieve any modicum of success. A marriage must be characterized by Ani LeDodi VeDodi Li, each partner looking to give and please his/her partner. One who enters marriage with an attitude of “what’s in it for me” is doomed to fail.
A community that is composed of people simply looking “what the community can do for me” will not flourish. What is needed is for members to feel “what can I do for the community, not what can the community do for me”.