Several years ago, our family listened to a cassette tape of the Book of Ruth designed especially for children. Our eight-year-old daughter heard it and refused to hear it again. She claimed the story was very sad and brought tears to her eyes. I remember that I was unable to understand her – the Book of Ruth is not as sad as Eicha or pessimistic like Kohelet. I tried to point out to her that there is a happy ending with the birth of King David; but she continued to claim that the Book of Ruth is sad.
Each year as Shavuot approaches, I am reminded of my daughter’s comments. I have to admit that in certain respects she may have been right. The story of Ruth opens with a short but harsh description of famine, exile, death, loss of husband and sons – in other words, sadness and tragedy.
As the story continues, it doesn’t get better. Naomi the widow returns to Bethlehem after years in exile. The lady who left ‘full’ with family, wealth and prestige returns barefoot and alone, except for the widowed daughter-in-law, Ruth, who refused to leave her. There is no welcome mat extended; no offer of food or shelter. Naomi and Ruth must accept the same rations as the poor. Even marrying off Ruth is difficult as there are social and halachic questions to be answered.
So, then, why do we read this sad tale of Ruth, and why don’t we think of the Book of Ruth as a sad story?
The answer, I think, is for us to concentrate on the meaning and message the story has for all generations. We must penetrate the harsh outer shell and find the light within. If we do so, we find that the Book of Ruth, far from being ‘sad,’ is actually quite encouraging.
The story of Ruth teaches us that every hardship has its cause, even if that cause isn’t very clear on the surface. Not everything in life is understandable. There are times in one’s personal life, and in a nation’s history, that are full of anguish, hardships, tragedies. The question is how we confront the situation, how we deal with it.
This is the real choice we make every day of our lives. Do we react to the ups and downs in our lives by blaming everyone and everything that surrounds us? Do we become pessimistic, seeing evil in everything and distancing ourselves from others? Or do we choose the way of Naomi and Ruth, striving to overcome the hardships and searching endlessly for good — even if it’s hard to find?
Those who choose to look at things only on their surface will see a sad and complicated reality. Those who choose to deepen their insight will try to shape their lives for the better, working toward personal growth no matter the situation that confronts them. Some might even find reason and explanation. This is also a part of na’ase ve’nishma, receiving G-d’s decree, believing in Him, even if the understanding part comes later – or doesn’t come at all.
Naomi had to choose between the good life in exile as opposed to a harsh – but truer and more meaningful – life in Israel. Even though she wants to be called mara, her words are voicing the reality she admits to. She is simply acknowledging her fate, her understanding and her acceptance of G-d’s decree and punishment. But is she bitter? I don’t think so. A bitter person would not act as she does in the rest of the story. She doesn’t sink into depression, but takes action to care for Ruth. She is able to look into the future and bring redemption to Ruth, her family, and, in the long run, the Jewish nation.
There have always been those who choose to despair in trying times. We read about them on Pesach, in the prophecy of the “dry bones.” The Jews in Ezekiel’s times were depressed: hardships and exile made them so. That was the reality. But G-d had different plans. He told them not to despair, because G-d can take very dry bones and make them into living people. And He can also take the most depressing situation and change it into a redeeming one.
Conversely, there have always been those who choose not to despair.
Once, several years after the destruction of the holy Temple, Rabban Gamliel, Rabbi Eliezer ben Azarya, Rabbi Yehoshua and Rabbi Akiva were going up to Jerusalem. When they reached Mt. Scopus, the site of the Temple came into view and they tore their garments in mourning. When they reached the Temple Mount, they saw a fox dart out from the spot where the Holy of Holies had stood in the Holy Temple. The other rabbis began to weep, but Rabbi Akiva laughed. They said to him: “Akiva, you never cease to amaze us. We are crying, and you laugh!” But Rabbi Akiva said, “And you, why are you crying? “The rabbis responded: “What? Shall we not weep? The place about which Scripture states (Numbers 1:51), ‘And the stranger who draws close shall die,’ has become a den of foxes? Indeed, this is a fulfillment of the verse, ‘For Mt. Zion which lies desolate, foxes prowl over it’ (Lamentations 5:18).
Rabbi Akiva answered them: ‘This is exactly why I laugh. For just as we have seen the prophecies of Jerusalem’s destruction come to pass, so, too, know that the prophecies of her future consolation shall also be fulfilled. I laughed because I remembered the verses (Zachariah 8:4-5), ‘Old men and old women will once again sit in the streets of Jerusalem, each with his staff in his hand because of advanced age; and the streets of the city will be filled with boys and girls playing in its streets.’ The Holy One, blessed be He, has declared that just as the first prophecies have been fulfilled, so shall the latter. I am joyous that the first have already come to pass, for the latter shall be fulfilled in the future.” Said the rabbis, ‘You have comforted us, Akiva, you have comforted us. May you be comforted by the footsteps of the messenger.’ (Adapted from Midrash Rabba Eicha, 5).
The situation Rabbi Akiva sees is very clear: foxes in the area of the Beit Hamikdash – what could be worse? How can he deny the reality? The answer is, he doesn’t deny or overlook it, but chooses to find the inner meaning. He chooses to look into the future through the eyes of the present. He is able to visualize the Redemption so clearly that he manages to bring solace to himself and to others.
During the month of Nisan we make a special blessing on the fruit trees. But why when they are only in the shape of flowers? Why not wait until the real fruit grows? The reason is to teach us to look beyond today ? to believe in the future that cannot be seen at the moment.
The time between Pesach and Shavuot is full of important events: days of sadness and remembrance full of death and grief, as opposed to joyful days full of freedom, independence and Redemption. Our times can also be seen as divided between hardships and happiness. On the one hand, the economic, social, spiritual, and security situation is not the greatest. We can easily fall into despair after reading the daily newspaper. But we can also choose to look carefully, read deeper, and find Redemption in every page.
When, in the past 2000 years, were there as many Jews living in Israel as there are today? When were there as many yeshivot and as much Torah learning? Only people with an optimistic vision and a firm belief in the future could have set out to build the land against overwhelming odds.
We all should learn from The Book of Ruth that underneath everything that surrounds us the light of Redemption is waiting to be found. Those who have the patience will find it. But patience is not enough: We must have strength, courage and above all belief in G-d’s Hand in history, to pursue our Redemption — our private one and our national one.
It’s our choice.
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