TORAH

Alone in the Crowd: Relating to the Converts of Amon and Moav

The Midrash says we read Megillas Ruth on Shavuos to learn “the great reward for those who act with kindness toward others” — referring specifically to Boaz’s kindness toward the Moabite convert Ruth. Yet in light of a clear Biblical commandment not to be kind to Moabites, was Boaz’s behavior even permissible? A fascinating examination of one of this Megillah’s halachic aspects. ,Alone in the Crowd: Relating to the Converts of Amon and Moav,The Midrash says we read Megillas Ruth on Shavuos to learn “the great reward for those who act with kindness toward others” — referring specifically to Boaz’s kindness toward the Moabite convert Ruth. Yet in light of a clear Biblical commandment not to be

5 min read June 14, 2016

highlight of the Yom Tov of Shavuos is the public reading of Megillas Ruth which tells the story of a righteous convert from the nation of Moav named Ruth who ultimately marries Boaz and becomes the progenitor of the royal dynasty of Malchus Beis Dovid. The Midrash (Ruth Rabbah 2:14) asks “Why was this megillah written? It teaches us no laws!” It answers that the purpose is “to teach us the great reward for those who act with kindness toward others.” The Alkabetz explains that this midrash refers to the great kindness that Boaz extended toward Ruth by supporting her and her mother-in-law Naomi who were destitute for which he was rewarded by counting Dovid Hamelech among his descendants.

Yet from a passage in the sefer Minchas Chinuch the classic commentary on the Sefer Hachinuch authored by the great Rav Yosef Babad a fascinating question emerges: Was Boaz allowed to treat Ruth in so benevolent a manner? Let us explore the basis for this seemingly strange query.

To Each His Own

The Gemara (Bava Metzia 59b) cites a teaching of Rabi Eliezer Hagadol that in 36 and some say 46 places the Torah cautioned us to treat geirim in a kindly manner to ensure that they do not revert to their former gentile lifestyle.

Do these multiple commandments to love and embrace the convert apply equally to all geirim?

In parshas Ki Seitzei (Devarim 23:4) the Torah addresses how we are to treat geirim from the nations of Amon and Moav. The pasuk states “An Amoni and Moavi shall not enter the congregation of Hashem forever” meaning that we are prohibited from entering into marriage with members of the nations of Amon and Moav. Clearly it is specifically converts from those nations whom the Torah is prohibiting to marry born Jews since there would be no need for the Torah to prohibit marriage with gentiles from Amon and Moav who are already included in the general prohibition on intermarriage with non-Jews.