ONLINE CLASS LIVE FROM BAT AYIN!
Megillat Ruth: Gleaning the Fallen Sparks
When: April 18-May 16, Sundays and Thursdays at 11:50 AM, Israel time.
How: Simply visit Oneg.TV. No log-in required!
That time doesn't work for you? Miss a class?
Don't despair! You can watch the recorded video in the archives! Email us to request the sourcesheets and join the discussion group.
Prepare for Shavuot with this in-depth series on Megillat Ruth, taught by Rebbetzin Chana Bracha Siegelbaum. Ruth, the mother of royalty, is the perfect role- model and inspiration for women who aspire to walk in her path of righteousness and make a difference in the world. She is explicitly a role-model for the many righteous converts who join the Jewish people. The book of Ruth takes place during the bleak period of "the Judges," its lack of unity and central leadership foreshadowing our current time. Through analysis of the text with classical and mystical commentaries, from midrash to Arizal, the class will elucidate Ruth's special qualities with which she was able to shine her light in the dark times for Israel; and eventually bring about the sprout of Meshiach through the birth of her great grandchild King David.
Listen to a Pre-Recorded Megillat Ruth Class
Listen to the first lecture by clicking Play below.
(Women only please - some singing)
Women bring Redemption through Yearning for Hashem
“At the time of Meshiach the lower will become higher and the inner hidden layer
of reality will be revealed.”
- Rabbi Yitzchak Ginsburgh, Mashiah and Jewish Leadership
As we move forward toward the Messianic age, we
experience an increased interest in the woman’s role in bringing about the final
redemption. Ruth, the mother of Kingdom, is the perfect role model and inspiration for
women who aspire to follow her path of righteousness and to make a difference in the
world. She is particularly a role model for the many righteous converts who join the
Jewish people at this time, before we reach the epoch when converts will no longer be
accepted (Talmud, Avodah Zarah 3/b). The book of Ruth takes place in Israel, during the bleak period of the Judges when there was a lack of unity and central leadership. This period parallels our current
era, about which the following can also be ascribed: “In these days there is no king in
Israel; each person does whatever is straight in his own eyes” (Judges 17:6). In spite
of—or perhaps because of–the fact that Ruth was a convert from the lowest people whose
ability to convert was questionable, she nevertheless was able to shine her light amidst
Israel’s dark times. She eventually brought about the sprout of Meshiach through the birth of her great grandchild, King David.
Thirsting for Hashem
"Rabbi Yochanan said; why was her name called Ruth? Because David—who satiated
(rivahu) the Holy One, blessed be He, with hymns and praises—descended from her."
-
Baba Bathra 14/b
The Midrash teaches us that it was this essential quality—the quality of song that is
expressed through the melodies of Tehillim with its power to fluctuate from low to high and from high to low—that enabled David, the composer of Tehillim, to emerge from her. Perhaps Ruth’s spiritual ascent from the lowest to the highest, together with
sacrificing the highest physical comfort for the lowest, created a “vibration” that
generated the musical sequences of Tehillim, composed by David. This diverse sequence
is a vital quality for the king, enabling him to identify with and to include the souls of all
his people—from low to high—within him.
Her name, Ruth, is derived from the root riva, which means “to satiate thirst.” The seed
of Ruth’s spiritual thirst to cleave to Hashem, regardless of the price, sprouted forth fruits
by the way of David’s Tehillim, satiating Hashem’s thirst for the prayers of the righteous.
When we are completely determined in our desire for spirituality and are willing to pay the price, by overcoming the repeated obstacles that appear on the way, we too have the
opportunity to perfect an attribute within us that can become manifested by our
descendants, and anchored in eternity.
Rabbi Nachman teaches that Hashem is concealed within the obstacles themselves. “A
person of reason, when examining the obstacle, finds Hashem… a person without reason
sees an obstacle and immediately retreats.” An obstacle is an aspect of a thick cloud. The
thick cloud is darkness. “And the people stood from afar” (Shemot 20:18) for the masses retreat when
they see an obstacle. But Moses, the epitome of reason and spiritual cognizance,
approached the thick cloud where G-d was. Moshe approached the obstacle, for he knew
that Hashem was hiding within the cloud.
Crying for Hashem
"Two women gave over their soul for the sake of the tribe of Yehuda: Tamar and Ruth.Tamar would cry out, ‘Let me not go out empty-handed from this house'. Ruth,
whenever her mother-in-law told her, ‘Go, my daughter’ she would cry, as it states: 'And
they lifted their voice and they cried more.' (Ruth 1:14)"
- Midrash Zuta Ruth Parsha 1
Why, according to the Midrash, does “they lifted their voice and cried” refer to Ruth alone?
Don’t both Ruth and Orpha cry? A close reading of the text and comparison with verse 9
alludes to the fact that although tears streaks both of the sisters’ faces, actually only one of them cries from her heart, while the other cries crocodile tears. Alshich notices that the
Hebrew word for “lifting their voice in crying” is missing the alef. This alludes to
the fact that one of them does not truly lift her voice in prayerful crying. Orpha’s crying is
short-lived until she kisses her mother-in-law goodbye as written in the continuation of the verse. Yet, Ruth’s cry comes from the depths of her being, reverberating in the heart of “the
sweet singer of Israel,” David, who beseeches Hashem through his Tehillim when he cries
out, "From the depths I called out to You, Hashem” (Tehillim
130:1). As a result of Ruth’s heartfelt crying, David is able to testify about himself, "I am prayer”(Tehillim 109:4).
There's a story said that after the chorban Yermiyahu was crying and a non-Jewish
philosopher met him and asked how can such a brilliant man like you cry over wood and stones. To which Yermiyahu answered that he will never understand it. The Navi wasn't
crying for what was and all that we lost but he cried for a yearning to see Hashem to feel
that closeness that we enjoyed in the Beit Hamikdash. He was telling the goy that he
will never understand how a Jew cries, for we don’t cry out of hopelessness, rather we cry
because we know there will be an end to all our troubles and we yearn for that day. That
is what all our tears should be for.
The main way Rabbi Karelitz – the nephew of the Chazon Ish – tests the sincerity of a conversion
candidate, is how deeply she can be moved to tears by her desire to become Jewish. I
personally experienced the desperate cries and tears of a student when he asked her, “And
how would you feel if you could never become Jewish?” Needless to say, the student passed the
Rabbi Karelitz sincerity test.
Cleaving to Hashem
Above, we mentioned that the name “Ruth” is related to the word "riva," which denotes satisfying the spiritual thirst
that Ruth expressed in her desire to follow Naomi and become part of her people. Rav
Hirsch relates her name to the Hebrew word "re'ut," which means “friend” or “connected.” Ruth desired to be connected with the people of Israel and she was finally accepted.
Ruth’s desire to convert is contrasted to Orpha who kissed her mother-in-law
goodbye, when the megillah states: “but Ruth cleaved to her” (Ruth 1:14) the Hebrew word "ba" can either mean “to her” [to Naomi] or “to the letter
Heh” which represents Hashem. Ruth was indeed cleaving to Hashem through
Naomi. So strong was Ruth's devotion to G-d, as well as to Judaism, that she clung to
Naomi who represented both to her.
It is also possible to explain that Ruth was cleaving to Malchut. According to Kabbalah,
each of the main characters of Megillat Ruth corresponds to one of the letters of Hashem’s
name. Elimelech corresponds to Yud- (Chachma - wisdom), Naomi to the first Heh (Bina -
analytical understanding), Machlon/Boaz to the Vav (Six middle sephirot) and Ruth to the
last Heh of Hashem’s name (corresponding to Malchut- “Kingdom”, the last of the ten
sephirot.) Malchut is the attribute of emuna- pure faith. It has nothing of it’s own. Ruth had
overcome her ego and become a pure channel for the Shechina.
Malchut & Song
The name “Ruth,” if reversed, spells out “Tor”—the Hebrew word for dove—to
which the Jewish People is compared. By adding the letter “Heh” to “Tor,” you
get the word “Torah.” Ruth accepted the entire Torah when she decided to follow
her mother-in-law to the Land of Israel; all this in-spite of the gloomy prospects
for building her future there, since it hadn’t yet become clear that a woman from
Moav would be accepted as a convert to the Jewish people.
"Ruth, which is the last 'Heh' referring to 'Kingdom,' reversed her name 'Ruth' to 'Tor'Tor,' as it states, 'A turtledove and a young pigeon' (Bereishit 15:9), for Kingdom is also called a 'dove.' Thus it states, 'O my dove, who
are in the clefts of the rock, in the secret places of the cliff, let me see your countenance.
Let me hear your voice, for sweet is your voice and your countenance is comely.' (Song
of Song’s 2:14). Behold, Kingdom is called 'pigeon,' meaning 'dove.'”
- Zohar Chadash, Midrash Ruth
The Zohar makes a direct link between the name “Ruth” when reversed to "Tor”— (meaning dove) and the Davidic Kingdom which originated from her. The dove is
associated with “kingdom” because the king rules his people through the power of his voice
(speech); and the dove is a singing bird whose song we request to hear. We may venture to
say that it was Ruth’s spiritual thirst that enabled her to birth a spark into the world that
would someday be the quintessential song expressed in David’s tehillim. The songs of
David that were sung in the Temple are intrinsically related to David’s ability to establish
Hashem’s Kingdom on Earth.
Ruth’s Declaration of Faith
“And Ruth said, entreat me not to leave you, or to return from following after you,
for wherever you go, I will go; and where you lodge, I will lodge, your people are my people; and your G-d is my G-d. Where you die I will die and there I will be
buried . . .”
-
Ruth 1:16-17
Ruth resisted Naomi’s dissuasion by pouring forth her love and utter devotion with words
that were akin to a powerful and passionate melody. She opened her declaration of faith
with the words, "al tifgi bi," which are usually translated as “do not entreat me.” However, the Hebrew word "tifgi" from the root "pega" has several meanings. The most common meaning is “to kill.” Ruth was telling Naomi: "Do not kill me! Leaving me behind would be like killing me.” Her devotion to become Jewish was so strong that she
otherwise would have felt spiritually dead.
How can regular people lift ourselves up when we don’t feel connected to our
spirituality?
The teachings about Ruth, her devotion, dedication and yearning are beautiful, but it may be difficult to relate to her, as we may still feel so far from her level. How can we connect
to someone who gave up everything in order to connect with Hashem, if our desires
sometimes may be directed at ice-cream, a day on the beach or with a junk
novel. Knowing that Hashem wants our heart - not just the motions but the emotions, what can we do to lift ourselves up from lowly desires to bring
ourselves to yearn for Hashem even with a fraction of Ruth’s yearning?
The Garden of Yearning by Rabbi Shalom Arush with Rabbi Lazer Brody’s (watch videos from his lectures at B'erot)
translation give us practical advice and encouragement. As soon as we make a decision
that we WANT to lift ourselves up to yearn for Hashem rather than ice-cream, we are
already on the right track!
“When we learn the value of desire, we realize that a mere thought of tshuva [repentance], such as, “I
want to do what Hashem wants me to do,” is enough to alter a person’s status from evil to
righteous. This knowledge prevents us from becoming discouraged if we slip and fall,
for all we have to do is to renew our resolve to serve Hashem with all our hearts, and
we’re back on our feet again!
As long as the flame of desire to get closer to Hashem still flickers in our hearts, Hashem
continues to regard us as righteous. Hashem judges us not so much by where we are, but
where we want to go. The desire in our heart is more important than even actions.
Hashem knows that personal improvement is a long road, but He regards us as Tzadikim
the minute we begin our journey of yearning to be better.”
- Rabbi Shalom Arush, The Garden of Yearning, translated by Rabbi Lazer Brody, pp. 20-21
Rather than saying you are what you eat, we could say: “You are what you yearn for— you are what you want to be."
As Shavuot is nearing, this is the time to make a resolve, to believe in ourselves and imagine what we can become. Let us decide to want to become closer and closer to
Hashem!!!
The Descents and Ascents in Megillat Rut by Gavriella, student in 2006
During the time of Shavuot, we read Megillat Rut, a fascinating story from the Tanach that describes how Jewish nobility can descend to the depths of materialism, as well as how the soul of a righteous convert can ascend to the greatest heights of spirituality to become a direct ancestor of royalty.
Rut, the Moabitess had the merit to become the great grandmother of King David, and the foremother of the Mashiach. Why did this descendant of Lot merit this privilege? According to Jewish tradition, Rut was a member of the Moabite aristocracy—the daughter of Eglon, king of Moav. Unlike Israel, which reflects Hashem’s kingdom on earth, Moav symbolizes the reign of pure physicality and kingship of the flesh. Rut ascended to spiritual greatness from this low place.
Elimelech was a Jewish noble man, a judge from the tribe of Yehuda, who was blessed with the wealth and ability to help his people, as did Yosef Hatzadik. At a time when the land and nation of Israel suffered from famine, Elimelech had the opportunity to accept the challenge of living up to his noble and influential position and take responsibility for others. However, (unlike Yosef who fed his entire family and all of Egypt during an earlier famine) Elimelech allowed worry, selfishness and fear to prevail over him. Instead of working to help his nation, he ran away to foreign land and became disconnected from his people.
As a result, Elimelech (whose name is also connected to kingship) lost all of his possessions, both physical and spiritual. This noble man from Yehuda, who embodied kingship in all levels of his life, left the land of Israel—the land of eternal potential, the heart of the World. By refusing to help the helpless and by deciding to settle in Moav, the land of pure physicality, he lost his spiritual kingship and his physical life, as well. When Elimelech’s only two sons perished it seemed that a flame from Yehuda was forever extinguished… however, a new spark arose.
The soul of a Moabite princess named Rut was the single spark that completely changed the history of Israel. Despite the fact that she came from the kingdom of the “flesh”—of physical beauty and enjoyment—she yearned for the spirituality, faith and land of Israel. When Rut’s husband died and when her mother-in-law Naomi decided to return to the land of Israel, she followed her. Rut completely internalized Naomi’s Jewishness, nation, G-d and land – “…Wherever you go, I will go; and wherever you rest, I will rest; your nation is my nation, and your G-d is my G-d.” (Ruth 1:16) The holy spark that Lot received from Avraham had been transformed into a burning fire in the spirit of Rut.
Rut bravely ventured forth into a new and uncertain future, replete with trials and challenges, far away from the land where she was born and from the wealth that she was accustomed to. Rut—the granddaughter of Eglon (Nazir 23b)—was working in a barley field gleaning grain, as a beggar. Was this a proper life for an ex-princess? Rut, a prototype of spiritual royalty, knew that her royal status was concealed and that she would be a poor woman for a while; however, her malchut was based on trust in Hashem and on chesed. She let go of her physical royalty in order to transform it to spiritual royalty—a higher malchut of the soul in which every potentiality that existed inside of her was elevated. Thus, Rut the Moabite princess became the mother of royalty as the great grandmother of David HaMelech.
Several months ago, I took the opportunity to visit Berot Bat Ayin through Shabbat and Shavuot to see what the women’s program was like. I was in search of a midrasha that had the presence of a diverse community of teachers who taught classes that were pertinent to me, as a woman of today. This is exactly what I discovered; and beyond this, I caught a mere glimpse of what it means to live so close to the land of Eretz Yisrael in a community of Torah and mitzvoth observant individuals.
I had previously been living in the Galil (Galilee) and when I arrived at B’erot the difference felt subtle at first, then so striking. At first glance, it all seemed so harsh and unforgiving; however, it didn’t take very long until I found myself marveling at the diverse wildlife that was teeming all around me. Insects with stunning patterns, colors and shapes rested on the flowers in the oasis-like garden near the caravans (trailers). I could see that the garden was tended to and treasured… tall sunflowers towered beside me and fragrant lavender perfumed the air along the stone path that led from one living quarter to the next.
As usual, the sun was strong. I kept getting lost; all the while finding it hard to believe that b’ezrat HaShem, in a matter of months, it was all going to be so familiar.
By sundown, I was ready to greet Shabbat with the lighting of two candles; my first evening in the Judean hills. Silence that extended beyond the mere absence of sound surrounded me as I said the bracha. With a deep breath and with my eyes closed, I contemplated this beautiful and mysterious new beginning that lay ahead of me. My eyes opened to a pair of flickering flames dancing atop two candles that had been given to me by Rabanit Chana Bracha Siegelbaum. With joy in my heart I walked to the synagogue for Kabbalat Shabbat.
That evening, I, along with a group consisting mostly of students gathered around a very large Shabbat table for Kiddush and a special meal in honor of the kallah, Mirella Martinescu, now Ariella Yehezkiely who, bli ayin hara was married that week. We were blessed to partake of challot that she had baked with her loving hands. There was a d’var Torah or two, we exchanged blessings with Ariela, and sang Shabbat songs together.
This dinner was my first opportunity to meet the students and guests, though at the time I couldn’t tell the difference. I soon became acquainted with two guests who collectively became known as “the Two Leahs.” They were a sweet pair of baalot tshuvah from an older generation who seemed eager to learn and experience as much as possible in such a short time.
We attended an abundant and delicious third meal at the home of Rav Mechael and Rabanit Siegelbaum. Each delivered an enlightening d’var Torah in preparation for the approaching holiday of Shavuot. When Shabbat ended, we had Havdalah, followed by impromptu instrumental merrymaking led by Chana Bracha. Guitars were played, tambourines shaken and drums sounded. We enjoyed the brief celebration before returning to our sleeping quarters. The coming day would be packed with classes and preparations for the holiday.
Following a morning class with Mrs. Dina Shochat, we went to a healthful food preparation class in the warm and welcoming home of Mrs. Naama Barki. We all pitched in to assist with preparing various dishes that would later be a part of the evening meal. The banana-almond milk with nutmeg sprinkled on top was sheer heaven on this earth.
Afterwards, the group split up. Some of us went to the store to buy some beautiful, yet modest and affordable women’s clothes. Others decided to nap a little so as to be well-rested for the all-night study marathon that was ahead of us. I, myself, took food that had been prepared in class to the home of Chana Bracha. It was time for my interview for B’erot Bat Ayin.
I found the Rebbetzin in her kitchen rushing to prepare the Shavuot meals all the while accepting phone calls from guests who had last-minute questions. After placing the prepared food on her counter, we started the interview. While I shared with her my personal journey toward Torah-observance, I figured that I would make myself useful and help out. It was going to take awhile.
Afterwards, I was eager to get back to the guest caravan to shower, get dressed, and light candles for Shavuot. After lighting the candles, I met up with Emunah and we decided to go to services at the Sephardic synagogue. After davening, we walked in silence to the Siegelbaum’s for dinner. We were all looking forward to the study that would take place later that night.
All classes were concerned with various aspects of Matan Torah, Hashem’s greatest gift to us.
Students, guests, and women from the Bat Ayin community gathered to attend the first class delivered by Rav Daniel Cohen. Some of us were beginning to feel a little tired, but Rav Daniel accepted no excuses. We realized that to stay awake and learn all night was one of many opportunities to make the most of what Shavuot is about: receiving the Torah. We helped one another to stay alert. During the wee hours of the morning we learned from the teachings of the Ari Hakadosh with Danny Hoffman. The class followed a definite structure, but later became open for questions. It seemed that the answer was somehow always “It’s this, but at the same time, it’s the opposite.” Seeing the “other” perspective reminded me of how it feels to lie face up on a rock while looking into the sky and trying to imagine what it would be like to “fall up.”
Mrs. Bonnie Waxman taught us about the different praises to HaShem, according to the teachings of Rav Kook. Just in time for Shavuot, we gained insights about unity. Rav Kook’s words illustrated for us the various levels of caring for others, and that as fragmented as a people may appear, taking a huge step backward will reveal a larger picture in which each component is part of an integral whole; conversely, each individual within any given level of caring for others will have the diverse traits of all the levels present within. All is one and one is all. Most of the younger students turned in and fell asleep, but five of us, including both Leah’s spent the rest of the night studying together and saying Tehillim.
Once the sun came up, some of us went to sleep, although many of us simply could not. There was such a high energy coursing through our beings. We were then privileged to attend a dawn Shacharis service and one of two Torah readings. Quite a few of the teenage girls of the village seemed happy to stay up all night and talk, but when it was time to read the Ten Commandments, all came into the synagogue and listened quietly.
By the time the reading was over, we were ready to make Kiddush and go to sleep. Several hours later, most of us managed to catch an afternoon class taught by Avraham Shira. We learned from the wisdom of the Ari HaKadosh, Rebbi Nachman of Breslev, and others. We discussed the mystical qualities of the holidays, and learned about how smiling and having a positive outlook can really change the world.
As the day came to a close, we separated for solitary davening. The nearby rocky landscape was scattered with long-sleeved and long-skirted women facing the setting sun in a standing meditation upon the dusky valley’s edge. I reflected on how beautiful the land is, and the depth of inner seeking and awakening that it offers us each day.
I felt an appreciation for that moment, as each moment of that weekend had been a priceless gift. I thought about the future, replete with challenges yet unknown to me. I prayed for the wisdom and strength to use the opportunity of this full Torah-life in order to arrive at a place of light before having to go too far into the shadows.
The air was fresh and clear; and I wished that it would remain that way, always.
