Sicha, 2nd day of Shavuos 5731
And Sicha, 12 Sivan 5731
A. Ruth – The First Convert
Elimelech, Naomi, and their sons leave the Land of Israel due to a famine and move to Moab. After Elimelech’s death, the sons marry gentile women—Orpah and Ruth. Eventually, the sons die, and Naomi is left alone with her daughters-in-law in a foreign land.
Naomi decides to return to the Land of Israel and encourages her daughters-in-law to return to their families. Orpah takes her leave, but Ruth chooses to stay with Naomi and converts, and together they return to Bethlehem. (Source 1)
B. What’s Bothering Rashi?
Ruth pleads with Naomi, saying that she wishes to join the Jewish people. Rashi focuses on Ruth’s words and interprets them as a dialogue about laws and prohibitions from the Torah that Naomi presents, and Ruth accepts:
- Naomi says: “One may not go beyond the Shabbat boundary.” Ruth replies: “Where you go, I will go.”
- Naomi: “A woman may not be secluded with a man who is not her husband.” Ruth: “Where you lodge, I will lodge.”
- Naomi: “The Jewish people are set apart from other nations by observing the 613 commandments.” Ruth: “Your people are my people.”
- Naomi: “Jews are forbidden to worship idols.” Ruth: “Your G-d is my G-d.” (Source 2)
The Rebbe asks: Firstly, what is lacking in the plain meaning of the verse? On the surface, it is completely understandable as a simple expression of loyalty to the Jewish people. Why, then, does Rashi insert a detailed halachic discussion?
Additionally:
- Why is the Shabbat boundary the first issue Naomi raises with her daughter-in-law who seeks to convert, even before a fundamental prohibition like idolatry?
- What forces Rashi to interpret “where you lodge” as referring to the prohibition of seclusion?
- Why must “your people are my people” refer to the obligation to observe the 613 commandments, rather than simply Ruth’s choice to join the Jewish people?
- If Ruth had already accepted the 613 commandments, that certainly includes the prohibition of idolatry. Why, then, does Naomi need to teach her that separately afterward? Moreover, even as a gentile, Ruth was already prohibited from practicing idolatry!
The Explanation
At first glance, the verse in question seems entirely unnecessary. Ruth had already expressed her desire to convert, and rejected Naomi’s efforts to persuade her to return to her father’s house. Why, then, does she need to again say this whole extended phrase: “Where you go, I will go,” etc., and why is it recorded in the Megillah?
This difficulty leads Rashi to interpret Ruth’s words as an expression of agreement to the laws Naomi taught her as part of the conversion process. Now we can understand why Naomi chose specifically these laws and the order in which she presented them:
- Shabbat boundary: Naomi began with this because they were in the midst of traveling to the Land of Israel, and it was either a Jewish holiday or the eve of the holiday, making the issue relevant at that moment.
- Prohibition of seclusion: Since they were on the road and likely to lodge along the way, Naomi warned Ruth that a Jewish woman must not be secluded with a strange man.
- 613 commandments: After presenting the practical, immediate laws, Naomi broadened the scope, explaining that the Jewish people differ from all other nations by keeping all 613 commandments—unlike the descendants of Noah, who are only obligated in seven.
- Idolatry: Descendants of Noah are indeed prohibited from idolatry, but not from “association” (i.e., combining belief in G-d with belief in other powers). Naomi emphasized to Ruth that now, after accepting the 613 commandments, “we are forbidden” even from association—this is a stricter prohibition, unique to the Jewish people.
C. What Is the Urgent Matter?
From this, the Rebbe learns the proper order that the conversion process should follow: One does not begin with a general study of the 613 commandments or deep theological concepts. Rather, the convert is first taught immediate, practical matters—such as observing the Shabbat boundary, even though it is only rabbinic. The Torah teaches that the emphasis must first be on immediate practical observance. Only afterward does one proceed to broader and deeper aspects of the commandments.
D. King Solomon and Pharaoh’s Daughter (Optional Section)
Naomi did not alter the halachah, not even for her daughters-in-law. The same principle appears again in the case of her descendant, King Solomon. When Solomon became king, he married princesses from various nations as part of diplomatic alliances, including Pharaoh’s daughter (Source 5). The sages sharply criticized him, for the Torah forbids a king from taking many wives.
A Midrash tells of a discussion in heaven about this, where G-d says: “Let Solomon and a thousand like him be lost, but I will not change even a letter of the Torah” (Source 4).
The Rebbe emphasizes that even though King Solomon’s intention was to prevent war and ensure peace at Israel’s borders, he was still forbidden from abrogating the Torah for that purpose.
Moreover, such actions ultimately lead only to negative outcomes. Indeed, Pharaoh’s daughter caused Solomon to oversleep one morning, delaying the Temple service by four hours. The Midrash also says that because of these marriages, Rome was formed—the same Rome that would one day destroy the Temple. (Source 5)
