A Study of Ruth
At first glance, the book of Ruth seems like just a nice little story about a woman who loved her mother-in-law. I have found that there is more to Ruth than meets the eye. Not only have I found a woman who gives up everything to follow the God of Abraham, Isaac and Jacob, and in doing so, become part of the line that leads to David and therefore to Yeshua, but I have also found some hidden mysteries in this story as well. Allow me to share what I have found.
The book of Ruth is the eighth book in our bible, which to me speaks of the “new beginnings” found within. Ruth left her homeland for a new life in Israel. The story takes place during the time of the Judges. According to the sages, this book was written by the prophet Samuel and, in fact, the wording “when the judges judged” actually mean “when the people judged their judges!” This was a time when “each man did what was right in his own eyes” instead of what was right in the eyes of God.
Ruth is a Moabite, the descendants of Moab, the incestuous son of Lot with his eldest daughter. In fact, the name Moab means “from his mother’s father.” Moab and Israel do not have a good history together and the children of Israel are told,
“No Ammonite or Moabite shall enter the assembly of the LORD; none of their descendants, even to the tenth generation, shall ever enter the assembly of the LORD, because they did not meet you with food and water on the way when you came out of Egypt, and because they hired against you Balaam the son of Beor from Pethor of Mesopotamia, to curse you.” (Deuteronomy 23:3-4)
Just as seen in the life of Abraham, hospitality (or lack thereof) is very important to Adonai.
The story of Ruth actually begins with the story of her husband’s family. Elimelech, an Ephamite from Bethlehem, his wife Naomi and their two sons leave Bethlehem because of a famine. This famine must have been severe, as the word “Ephrath” means “abundance” and Bethlehem means “house of bread.” In fact, the famine is only the fourth famine listed in the bible. Elimelech (which means “my God is king”) according to both the sages and the gospel of Matthew is the son of Salmon and Rahab, the harlot who helped the spies in Jericho. Elimelech was considered to be a very wealthy man and one who loved to study Torah. It is said that he left Bethlehem because he was constantly being bombarded by the poor who were seeking his help. In his defense, the sages state that these poor folks would not allow him time to study Torah because of their constant begging, and thus he left in order to have more time to study, which was his greatest passion.
Elimelech’s wife, Naomi, was considered to be quite beautiful and a very agreeable woman. Most everyone liked her, as she was kind and generous, just as her name stipulates. Their sons were named Mahlon (infirmity) and Chilion (finished.) The family had originally planned to simply “sojourn” as aliens in Moab, but ended up staying for 10 years.
During this time, Elimelech dies. The sages tell us that this was his punishment for “deserting his people in their time of need.” Instead of returning to Bethlehem, the rest of the family stays and the boys marry the daughters of the Moabite king, Eglon. This family obviously still had some wealth and influence, or they would not have been able to marry so well. They also obviously didn’t take the word of God seriously as they break the commandment not to bring a Moabite into the assembly. Many believe that this is why both of the brothers die without leaving an heir. The sages tell us that there is an oral law (tradition) that states that the Moabite women are excluded from this restriction, as they were not involved in the harsh treatment of the Israelites. We will discuss this later in this study.
Naomi has apparently married her sons well. The daughters of the King of Moab would not just marry any man. Ruth marries Mahlon and her sister Orpah marries Chilion (see Ruth 4:10.) Ruth’s name means “satisfied” or “friend” and indeed, she proves to be a true friend to Naomi. Orpah’s name means “the neck or skull” or “the back of the head” which the sages take as meaning she is double minded. This also seems to be the case in her relationship with her mother-in-law.
After her sons die, Naomi decides it’s time to head back to Judah, for she has heard that the famine was ended. Not only that, but in Bethlehem she would be cared for by her own people. At first, her daughters-in-law decide to go with her, but along the way Naomi tells them to “Go, return each of you to her mother’s house. May the LORD deal kindly with you as you have dealt with the dead and with me.” (Ruth 1:8) The scribes tell us that because of the death of her husband and then the death of her sons, Naomi was unable to pay for the burial of her sons. Their wives, most notably Ruth, pay for the proper burial and the care of Naomi.
When Naomi sends them away, at first both are reluctant to go. Apparently both have grown quite fond of her. Naomi reminds them that she has nothing for them as she has no other children, and her husband is gone. Naomi feels that it is obvious that the hand of Adonai has gone from her, and they would fare better without her. Even if she were to get married today and conceive immediately, would they be willing to “hang around” waiting for the child to grow to maturity? This argument made quite a bit of sense to Orpah, and she bids Naomi good-bye and returns to her mother’s house. This is why many feel her name is defined as “double minded,” because she had a mind to go and a mind to stay. We don’t hear any more regarding Orpah, but the sages tell us that she did remarry and her great-grandson was none other then the giant Goliath. This is the very same Goliath that David slew in the name of Adonai. That would make them distant cousins. Very interesting, is it not?
Ruth, on the other hand, clings to Naomi and refuses to leave her side. She then makes the most famous statement of the book.
“Do not urge me to leave you or turn back from following you; for where you go, I will go, and where you lodge, I will lodge. Your people shall be my people, and your God, my God. Where you die, I will die, and there I will be buried. Thus may the LORD do to me, and worse, if anything but death parts you and me.” (Ruth 1:16-17)
This statement is the very reason the book of Ruth is read each Shavuot (Pentecost) in every synagogue in the world. The heart of this statement mirrors the giving of the Torah (Law of God) that Shavuot commemorates. The children of Israel told Moses to tell Adonai, “All that the LORD has spoken we will do!” (Exodus 19:8) This shows the Jewish people that Ruth had the same heart for Adonai as they themselves do. She made the very same statement of belief and trust in HaShem as the Jewish convert does today. In fact, the sages hold her up as an example of how a convert should behave.
What is it about Ruth that is so different from her sister? They are both descendants of Lot, in whom the very same genes that the children of Abraham carry. But what is different about Ruth? The sages tell us to take a closer look at her name to understand this difference. Ruth’s name is made up of the Hebrew letters reish, vav and tav. Totaling these letters (using the numbers associated with each one) we come up with a total of 606. The sages teach that each member of the human race is required by God to follow the 7 Noahide commands (they are to refrain from inequity, blaspheming HaShem, idolatry, sexual immorality, bloodshed, robbery, and eating a limb torn from a live animal - Talmud Sanh.56a) If you add Ruth’s 606 to these 7, the total of 613 is reached. This is the number of commands given in Torah! This showed the sages that Ruth was searching for the other commands because she had a heart to know El Shaddai (God Almighty) and follow His ways.
This heart for God is what Naomi sees in her daughter-in-law. This is why she no longer tries to convince her to go back to her old life, and her old gods (primarily Chemosh, the detestable idol of Moab). To the New Covenant believers, we see a parallel in Romans 11 in the grafted in branch of the olive tree. One also can’t help but be reminded of a few verses in Zechariah.
Thus says the LORD of hosts, “It will yet be that peoples will come, even the inhabitants of many cities. The inhabitants of one will go to another, saying, ‘Let us go at once to entreat the favor of the LORD, and to seek the LORD of hosts; I will also go.’ So many peoples and mighty nations will come to seek the LORD of hosts in Jerusalem and to entreat the favor of the LORD.” Thus says the LORD of hosts, “In those days ten men from all the nations will grasp the garment of a Jew, saying, ‘Let us go with you, for we have heard that God is with you.’” (Zec. 8:20-23)