Army of One

The name used to describe Shavuos tells us all we need to know about the theme of the Yom Tov: Zman Mattan Toraseinu is spent reflecting on the wonderous gift that we received on this day. The Torah Hakedosha is our guidebook for every facet of life, it is what elevates us from among the Umos HaOlam, and at its highest level is our very source of Chiyus. It is of course appropriate to celebrate this day in grand fashion, as Chazel relate, for it is this day that truly makes us who we are. It is perhaps curious, then, that one of the only Minhagim associated with Shavuos does not seem immediately connected to Mattan Torah itself.

On each of the Shalosh Regalim, one of the Chamesh Miggilos is read, and on Shavuos we Lein Meggilas Rus. The connection between the Megillah and the Yom Tov, however, is not readily apparent. The story itself does not seem to have any clear relationship with Shavuos, but the Meforshim offer various explanations as to why this Megilah is chosen for this one of the Regalim. Among them is the fact that Rus was the forebearer of Dovid Hamelech, who, according to the Yerushalmi in Beitza, was Niftar on Shavuos.

This approach seems a little tenuous on its face and certainly requires some exploration. It is difficult to imagine that the link between the Yom Tov and Megillah is based only on the date of Dovid’s Petirah. Rather, we must assume that the connection between Rus and Dovid HaMelech in some way relates to Shavuos specifically and its focus on the Torah. A closer look at one of the Pessukim in the Megillah, and its attendant Divrei Chazal, can perhaps help us to understand how and why this is true.

Megillas Rus begins with a tragic narrative: Elimelech and his two sons are Niftar while the family is exiled in Sdeh Moav, leaving Na’ami alone with her two daughters-in-law, Rus and Orpah. The Pessukim tell us that Na’ami began to head back to Eretz Yisroel, having heard that the famine was over, but the young widows insisted on accompanying her. After a modicum of pushback Orpah indeed takes her leave, but Rus is insistent that she wishes to join not only Na’ami but her people: “Amech Ami V’Elokayich Elokai”. Na’ami clearly sensed the authenticity of Rus’s commitment revealed in these words, for she stops trying to push her away, “V’Techdal L’Daber Eleha”. The two continued on to Eretz Yisroel—one to confront her past, the other her future.

The Passuk tells us that the continued until they reached Bais Lechem: “VaYehi K’Voana Bais Lechem V’Tahom Kol HaIr Alehen V’Tomarna HaZos Na’ami”. When the townspeople saw her, they could not believe that this was the same woman who had left those years before—Elimelech was a member of the nobility, and here was his widow, reduced to rags.

There is one word in this Passuk that is notable despite its size: “Kol”, as in “V’Tahom Kol HaIr”. While hyperbole is a common feature of our speech, the Divrei HaNeviim are selected with care. It must have been true, then, that the entire city was impacted by the arrival of Na’ami and Rus. Although this would seem to be an unlikely phenomenon, Rashi explains how it was the case: the wife of Boaz, the leader of the city, had been Niftar that day, and the entire city came to pay her Kavod Acharon. It was for this reason that all were present when the two Almanos arrived from Sdei Moav: “V’Tahom Kol HaIr” indeed.

The words of Rashi seem to be based on a Gemara in Bava Basra which tells us: “Oso HaYom She’Bahsa Rus HaMoaviah L’Eretz Yisroel Mesa Ishto Shel Boaz”. The Gemara indeed tells us that Rus arrived in Eretz Yisroel on the date of Boaz’s wife’s death, but does not mention that the townsfolk had come out to attend her Levaya. The word Kol, then is not adequately explained by the Gemara.

The Medrash, in Rus Rabba, does seem sensitive to this question and offers three reasons that the entire city may have been present upon the arrival of Na’ami and Rus. The first approach is that they arrive on the day of Ketziras HaOmer, a Mitzvah which is done in the presence of the masses to increase its prestige. The second Pshat in the Medrash is that Ivtzan, the Shofet at that time, married off his thirty daughters on that day and the crowds gathered to celebrate this unusual Simcha.

The third, and final approach in the Medrash is similar to that of the Gemarah: “Ishto Shel Boaz Meisa B’Oso Yom”, the wife of Boaz was Niftar that day, “V’Niskansu Kol Yisroel L’Gemilus Chasadim”. Here we see the source for the Pshat of Rashi: indeed the entire city had come out to pay Kavod Achron to Eshes Boaz, and so the words “V’Tahom Kol HaIr” are understood literally.

What is interesting, however, are the conclusions drawn by the Gemara and Medrash based on these events. The Gemara tells us that the fact that Rus arrived on the day that Boaz lost his first wife is an example of a common adage: “Ad D’Lo Shachev Shichva Kayma Menu Beisei”. Loosely translated, this means that one’s successor arrives before he departs—Rus, the second wife of Boaz, arrived in Bais Lechem just as his first Akeres HaBayis had left this world.

The Medrash makes a similar point base on these events: quoting a Passuk in Tehillim, R’ Tanchuma tells us that this is proof “Shemotzi Devarim B’Onasan,” that HKBH arranges matters so that they happen at the correct time. There is, however, an essential difference between the Gemara and Medrash.

The Gemara does not make mention of the masses greeting Na’ami and Rus—the personal Hashgacha that Boaz received, “Ad D’Lo Shachev Shichva Kayma Mennu Beisei,” was in a sense a private matter. According to the Medrash, however, “Niskansu Kol Yisroel L’Gemilus Chasadim,” the arrival of Rus on that day was a matter of public record, not just a personal Hashgacha. This requires explanation.

Even if we understand the concept of “Ad D’Lo Shachev Shichva Kayma Menu Beisei,” why was it necessary for this to be witnessed by the masses? The implication of the words “Shemotzi Devarim B’Onasan” is that the entire episode was intentional, so to speak, and that the entire city needed to see Rus arrive as the first wife of Boaz was being taken to Kevurah. We can conclude that in some way this arrangement was needed for the next part of the story, indeed for the future of Klal Yisroel, but we must still understand why this is true. Why was a public display of this reality, “Shemotzi Devarim B’Onasan” required?

While it is perhaps easy to chalk this up to “Hashgacha Pratis”, it should be pointed out that the Medrash saw fit to prove this idea, “Shemotzi Devarim B’Onasan”, from a Passuk. This would seem to indicate that Rus’s arrival on this day particularly was out of the ordinary, even within the general framework of Hashgacha Pratis. How can we understand this? Why did this have to be the case?

Perhaps the Passuk used here can in fact help us better understand the Medrash and the events of the Megillah.

The source for this concept, “Shemotzi Devarim B’Onasan” are the words of Dovid Hamelech in Tehillim: “Hashem Elokei Tzevakos Mi Kamocha Chasin Kah V’Emunascha Sivivosecha”. The Passuk is found in a Perek that focuses on the loss of Malchus Bais Dovid during Galus, pining for the day of its glorious return. These words in particular speak to the might of Hashem—Radak explains the words “Chasin” as “Chazak”—but their relationship to this Drasha is unclear. How does the Medrash see the concept of “Shemotzi Devarim B’Onasan” in these words?

Perhaps the answer lies in the way the Passuk refers to HKBH here: “Hashem Elokei Tzevakos”. As we know, there are many Shemos HaKedoshim used to speak about Hashem, each with its own connotation. The Shem Tzevakos, notably used here, is no different and if we can explain its meaning, we will perhaps better understand the Drasha. It is often the case that the origins of a concept reveal its most essential meaning, and this appears to be the case here as well.

The Gemara in Brachos speaks at length about the Teffilos of Chana, mother of Shmuel, and tells us: “M’Yom Shebara HKBH Es Olamo Lo Haya Adam SheKaro L’HKBH Tzevakos Ad Sheba’asa Chana…” The first one in the history of the world to refer to Hashem with the Shem Tzevakos was Chana, when she said “Hashem Tzevakos Im Ro’ed Tireh…” The Gemara expands on these words: “Amra Chana…Mikol Tzivei Tzivaos SheBarasa Kasha B’Einecha Shetiten Li Ben Echad”. In her pain, Chana asked Hashem why, if He created all the Tzvah Hashamayim V’HaAretz, could He not grant her one child.

If we understand that Chana’s use of the Shem Tzevakos identifies its true meaning, then anytime this term is used, in a Passuk or Teffilah, it must have a similar connotation. It therefore seems important to truly understand this part of Chana’s Tefillah, so that we may apply her Kavanos to the use of this Shem elsewhere.

R’ Leib Mintzberg, one of the Gedolei HaYerushalmim in the post-war era, explains the words of the Gemara with an empowering insight.

The Chiddush of Chana, explains R’ Leib, was that she understood that although HKBH is of course “Tamir V’Neelam U’Bilti Musagos…”, He is Mashpil himself, and is Misyaches to each of His creations. Chana understood that this reality renders us, and all the Briah, members of the Tzivos Hashem. The reason that HKBH cares for us in this individual way is that we each exist solely to carry out His mission, as members of His army, so to speak. Just as an army is made up of individual soldiers, notes R’ Leib, so to the Tzivos Hashem is comprised of each individual who lives to serve Him.

This can be seen in the words of Chana brought by the Gemara: “Amra Chana…Mikol Tzivei Tzivaos SheBarasa Kasha B’Einecha Shetiten Li Ben Echad”. We all understand that the Tzivaos HaShamayim exist to serve HKBH, but Chana pointed out that the son she was begging for would have the same purpose—to live as a member of the Tzivos Hashem, dedicated to fulfilling the Ratzon HaBorei.

The Shem Tzevakos, then, is an expression of the reality that HKBH is Misyaches to us as individuals because we are all members of His army, soldiers in the Tzivos Hashem. The Drasha of the Medrash can therefore be understood as follows: indeed Hashem is “Motzi Devarim B’Onasan” because He is “Hashem Elokei Tzevakos”, the Leader of this great army, whose Kochos are unlimited, “Mi Kamocha Chasin Kah”.

The Medrash is telling us that when we see the stars aligned, so to speak, we must know that this comes only in the guise of “Hashem Elokei Tzevakos” when HKBH is Misyaches to us as members of the Tzivos Hashem. Those who lead lives dedicated to the Ratzon HaBorei see unusual Hashgacha, because they are subject to the gift of “Motzi Devarim B’Onasan”.

Based on this, we can perhaps understand why it was necessary for the entire city to see Rus arrive, as the Medrash relates.

The actions of Boaz drew some amount of criticism as there were many who felt that it was inappropriate for him to marry Rus, who can from Moav. In fact, this condemnation persisted to the point that Dovid Hamelech was himself haunted by claims against his Yichus. As we know, however, Boaz was correct in his choice and his courage affected the trajectory of our history. Perhaps the events of that day were meant to bolster his position.

By allowing everyone to see that Rus arrived on the same day that the wife of Boaz was Niftar, they would be witness to the Hashgacha with which he was treated, “Shemotzi Devarim B’Onasan”. The trained eye would recognize that this was a level of Hashgacha granted only to those who carry the banner of the Tzivos Hashem, about whom the words “Hashem Elokei Tzevakos Mi Kamocha Chasin Kah” are applicable. This would remove all doubt from Boaz, as all would realize that he acted wholly and completely L’Shem Shamayim, interested only in furthering the mission of the army.

Shavuos is the day that we receive our orders: the Torah tells us how to fulfil our duties as members of the Tzivos Hashem, how to lead the lives of soldiers in the army of HKBH. Megilas Rus, with its message of “Shemotzi Devarim B’Onasan” shows us the benefits of our service: a level Hashgacha Elyona granted by a general to his warriors alone.