The Link Between Shavuot and Matan Torah: Part 2 | Rabbi Shai Finkelstein | May 12 2026

We will continue with the link, the connection between Shavuot and Matan Torah. So, what we did last week was we had a little bit of a deviation, I would say. We spoke a little bit about the authority of Hazal and Torah Shebaal Peh. And now we are back to the question, why is it that Torah does not mention the idea of Matan Torah on Shavuot itself? And we really said that the question was brought by the Abravanel, Rabbi Yitzchak Don Abravanel, 15th century. And he basically says, it is known that Matan Torah was on Shavuot, but the Torah purposely, intentionally, basically wanted to say that we the significance of Shavuot is in the agriculture component and understanding, and it should be Hag Shavuot and Hag Hakatzir. Now we are at Rabbi Shimshon Raphael Hirsch towards the end of page one. So, Rabbi Shimshon Raphael Hirsch says the following. Mishneh Hag Shavuot Mishael Kol Hahagim. So, Shavuot is a bit different than all the other Hagim. She'arei ein hu karui al shem hamitzvot hanohagot bo. Because page one. Because it does not it's not being named after the mitzvot that that we celebrate on the day. We don't call it Hag Haomer, Hag Habikurim, but just Hag HaShavuot, the weeks. Ela hu karui Shavuot, but rather the name of the Hag is Shavuot, weeks, al shem hasfira she'ehina likrato. Named basically for what? For the counting of the Omer that prepared for that Hag. Vegam ikar Matan Torah, that's where we started the deviation, lo haya kolel bo oto yom be Sinai. The Torah, as we have in the Aron Kodesh, was not given to Moshe on that day. The only thing is that we know that the Torah nitna bemeshech arbaim shana. The Torah was given as part of a process of 40 years. So, what was given on that day? Aseret Hadibrot. So, basically, he says the only thing that was given to us on that day, 5th, 6th, or 7th of Sivan, was the 10 Commandments, but not the entire Torah like what we have in the Aron Kodesh. That was given to us only at the end of the 40th year uh in the desert. Hashem himself explained the meaning of the day uh that we received the 10 Commandments. Basically, it's just what? An introduction to the Torah that will be given when? 40 years from now. It's basically come to teach us that what? That a person can talk to Hashem, or really Hashem can talk to a person. And it was really to authenticate that whatever we're going to hear from now on from Moshe Rabbeinu, we know it really comes from Hashem himself. Uvda zu, this fact, nod alanu, it was known to us, min tzion atzmeinu, also from our own experience. And now it became certainty. Why? Because, at least according to everyone, the first two Commandments we all heard it directly from Hashem, which means we experienced the idea that God can talk to us. Then we said to Hashem, "Please, you tell to Moshe, you go ahead and talk on our behalf." So, now two things happened. A, we all experienced the fact that Hashem can talk to us. B, we were the one to tell Moshe, "Go ahead, you will continue to do it because for us it's a bit too much. So, the authentication of the idea that God can talk to Hashem A, B, that Moshe is really God's avid God's servant and whatever he says it's really Hashem. When we count by a lakh and from now on the Kabbalah be a moon we will receive with a tremendous trust a divine Moshe a Muslim and on Torah me be a shame. So, from now on whatever Moshe says we're going to accept. In anochi be a ve a nun by a wish my arm with a divine we got the car yeah I mean you lay alarm the person says it specifically that I'm going to reveal myself to you so everyone will know that I can talk to a person A, B by them seeing that I talked to you they will know that what that you are the trustworthy prophet. Lefikha lonit Kabbalah a Sarah the broad but feel at the people me play the only the meaning. This is an interesting discussion that many people try to push what? To place a Sarah the broad in my mind or in daven in somewhere everyday so you will remember it right? Such an incredible event and so what has I say? No, thank you. Because we don't want people to think that the Sarah the broad is the ultimate religious experience. It was only an introduction to the entire Torah by the way to the extent that the my money is basically says that when we read the Sarah the broad we should not stand meaning if you don't mean I guess not to stand during daven in during learning do not stand during the Sarah the broad and I will put with I got it but with yeah, we do. So, how do we do that? So, answer is you know, okay the wrong one says whatever he says No, but but why? So, Russell the witch has a very interesting essay about it, and he basically says that it's not that we stand for it because it's important or more important than any other thing, but because we would like to reenact what was done on that day. On that day, "Kola am nitzavim ve'omdim merachok." All the people stood from afar. And they they stood, and therefore we need to what? To reenact the same thing. Now, this is a very classic Soloveitchik, but it does explain why we all stand. Now, by the way, what we try to do here in our shul, uh, is uh, we consulted with the rabbi. And the rabbi said that you need to stand from the beginning. And then it doesn't show that it's only for Aseres Hadibros. However, it does not really solve the problem because now you're telling me that the entire aliyah is more important than any other thing, but, you know, for that I don't have any problems. Okay. >> [laughter] >> Or maybe we should just stand for lightning. Uh, we can as a suggestion, not as uh, a policy. Well, if you have Oh, by the way, just say another note, another thing when So, that's really only for half of the people here, but when you get an aliyah, okay? Some people like to like lean over the bema. You can't. You need to stand. If it's really hard for you, you can put your hand in a way that if I take the table, you don't fall. And if you can't can't can't, whatever, so you can, but it's really preferable what? Not to lean on it in a way that if I'll take the table from you, you will going to what? To fall. Lehavdil ale al hadat. With the Aseres Hadibros not recited daily in the Beis Hamikdash. If you what? With the With the Aseres Hadibros not recited daily in the Beis Hamikdash. I think so, yeah. But there are don't forget there is no minyan yet. There is almost full control. Later on in Tfila, when it's more open, we didn't want it. You should never never think that what? That the 10 Commandments are the entire Torah. Or that you would think that they are more important than any other thing. By Now, by the way, don't forget is in the 19th century. He was born in 18 and died in 1880. if I'm not mistaken. So, uh and he needs to deal with very Haredim on the one side and the reform on the other hand. And the Dibrot is very universal. You know, it's in in its DNA, it's most of it it's that you could figure it out by yourself, right? Not Not Not enough. Okay, those are the things that I can I don't need God to tell me that. And some of them, I mean, Shabbat is something that I would not know without God, but the idea is that it can be very universal. So, he's pushing the idea that what? Don't think that is the only or the most important thing in the Torah. He says that's the same thing we need to talk about Shavuot. Specifically, intentionally if I would make a celebration on Shavuot for Dibrot, you would think that what? That this is the most important thing. In order to avoid such a thought, I'm Specifically, intentionally, what do I do? I erase it in a way from the memory of Shavuot and I focus on what? On the agriculture component of it. So, as we said before, the nature of Shavuot the Torah It's basically defines in the Torah as the concluding day of the counting of the Omer that starts on Pesach. And based on that, we can explain the name of the hug. So here I need to give a little bit of an introduction. Um, okay. We know that there is a difference between the language of the Torah and the language of Hazal. Hazal call Hag Shavuot Atzeret. What is Atzeret? Ending or stop or something like that. So now this is interesting. Because in the Torah, what hug is called Atzeret? Shmini Atzeret and and Shmini Atzeret in Sukkot and Aharon shel Pesach, the Shvi'i shel Pesach, Pesach, seventh day of Pesach. Shavuot is not called Atzeret. But Hazal called it Atzeret. Why? Because it's really to basically connect it to what? To Pesach. And by saying that, I understand that the link between Pesach and Shavuot is the seven weeks between Pesach and Shavuot that concludes on Hag Shavuot, the hug that celebrate all those weeks that I counted until until today. So this is an interesting thing. By the way, give me another um Let's see. Do you know any other examples that in the Torah we use one language and in Hazal we use a different language? It's called Yom Teruah and we call it Rosh Hashanah or Yom Hadin, right? So that's That's an interesting thing. Now, by the way, uh I just read an interesting article, you know, um Okay, why not? This is something very interesting. Sometimes when you look at languages in the Tanakh, you can try to fit it into a time period. Okay? Um Okay. Megillat Ruth, you all know Megillat Ruth, it's only four perakim, right? So, that's not too long. It is a little early in the morning, but if you come to the Ashkenazi Ashkama, uh nets, but if not, you can hear it clearly, okay? Okay, how how am I going to do it so it doesn't sound like a terrible thing. Okay. You remember that we spoke about the codification of Tanakh, like when exactly Hazal decided who is what book is in, what book is out. You remember we spoke about it once. Okay. Uh let's see if you remember. So, what did we say? That we don't really know, right? It's a little hard to know. Um are we talking about after Beit Rishon? Are we even talking even about Beit Sheni? And maybe even towards the Hurban of Beit Sheni? The destruction of the Second Temple, that still books made it. Now, we know for sure Megillat Esther was put into Tanakh when? After it happened, okay? That's for sure. Okay, so it was not put there before. So, when is that on the timeline? After the destruction of the Beit Hamikdash Rishon, right? At the beginning of Beit Hamikdash Hashani, when basically Koresh gave already permission for the Jews to go and build, then they stopped because Kitvei Sitna, the letters of hate that Haman sent, and at the end after that after some time it was renewed. So, we know for sure that at the beginning of Beit Hamikdash Hashani Megillat Esther was written and it only was included in Tanakh a year after. And that's only after Esther said to the rabbis, "Kitvuni l'dorot." don't think it was a suggestion. I think it was more of a commandment. You don't want to, you know, start negotiate with the queen and I think they put it in and with some wonderful reasons why. Okay. Megillat Ruth When was it written? Okay, so let's start to say what we know. I love when people say, "Huh?" Okay. Wait. Let Let. Let's build it up. On one hand, the Gemara in Bava Batra says, "Shmuel Katav Sifro ve Megillat Ruth." Right? Shmuel was the one to write his own book even though he's already dead when In Shmuel Aleph, he's already he's gone. So, what? Is another Shmuel? Shmuel Bet his name? So, we have we have a problem with it. Or Shmuel Aleph, right? Nechon. So, who wrote Shmuel Bet? But the Gemara says, "Shmuel Katav Sifro." No, as ma ech hu katav et zeh? Okay. We obviously have issue. Like what we we said with Moshe Rabbenu with the last eight pesukim. Okay, we we have almost an issue with almost every book. But whatever, this is not my class today. However, so they said Shmuel. Okay, or it was at the time of HaShofetim, right? Shvu Hayu Yemei Shfot HaShofetim VaYehi Ra'av Ba'Aretz. And And in in the time of the Shofetim, there is Isha Yashar Be'Einav Ya'aseh. And definitely we understand that what? That >> [clears throat] >> it might be in the book of Shofetim. Yofi. So, Chazal, also Chazal, but definitely Chokrim researchers in the in university and things like that. What they do is that they look at the Sukkot and they look at terminologies. Okay? So, in the Torah, if I would like to describe marriage, what is the Hebrew word that I will say when I get married? Or when they got married? Huh? Not kiddushin. Mama, mama? Lekachot. Yefe mod. Vayikchu lahem nashim. Okay, give me examples. Lifnei zeh. Well, ma atchala? Lifnei? Vayikchu lahem nashim mikol asher bacharu. Right? That's in the time of the flood. Yefe. Later on, we know from Avraham. We say in the Torah ki kach ish isha, right? And then kesef asadeh kach mimeni. That's why in kiddushin, right? In the beginning the gezera shava from Chevron, that's how you know that you can marry the you can give money in order to cement the marriage, okay? And then every time it says lekachot nashim. Lekachot nashim. In Ruth, what does it say? Lekachot. Very good, Susan. Wonderful. >> [laughter] >> Vayisu lahem nashim. Vayisu. Laset. And laset nashim. Laset. It's not only to carry them, yeah. >> [laughter] >> Um the terminology we need to ask when does it change from lekachot levin lisa. So, it's almost like when does the term nisuim comes along. So, we know that in Bet Hamikdash Rishon and when we talk about in Sefer Shoftim, you will not find lisa nashim. You will not find it in Shmuel. you will not find it almost anywhere. The set machine is more of a bite shiny terminology. How do we know? Because the Mishnah yacht that we are edited and compiled that I don't say written you won't use the word the set. The Mishnah yacht that came I shall McNutt and then we have the Mishnah yacht that came and the Mishnah yacht so we have the idea of Mishnah yacht so that's one. Okay. Um then there are some others that are like little interesting like for example Halitzah mean all okay uh in Ruth it says what's it I got I got by a shish loaf now low I don't make it up by the way. If you want it's done >> [laughter] >> the shish loaf head by a shish loaf now low by a shish loaf now low now we are talking about what Halitzah it should say what by a shish loaf now low like my mom ash this way by the way is striking because you are talking about Halitzah and what does he do shish loaf now low rather than by a shish loaf now low which exactly what the Torah says. Okay so and there are some other other interesting things that um the shish loaf it's the shish loaf that came hold shall shall now low there is not the shish loaf the is like to I know that it's not to throw away the Drag it off. So, that I don't I don't know how you say it in English lishlof. Yeah, lishlof min hashurvul. Yeah, it's like when you you take it all out of your off your cuff. Off your cuff, that's what you say? Atem sho'alim oti k'ilu that's my my mother tongue. Like I'm asking you what does it mean lishlof? Lishlof et na'alo, his shoe. Ah, we say in Hebrew uh like bishlifa, like without preparation. Off the cuff. Yeah, something like that. But, the Torah definitely says chalitza, okay? I'll give you what is that? Discard? Look, whatever you're going to say I'll accept. I don't really know, okay? So, that's one. The what? Yeah, but where did word come from? Was that terminology used in Bet Hamikdash Rishon or Bet Hamikdash Sheni? And the answer is probably Bet Hamikdash Sheni. Next, Ploni Almoni. You know, you remember Ploni Almoni? Okay, do you have any recollections of of any Ploni Almoni in Yoshua, Shoftim, Melachim, Shmuel, Yirmiyahu, Yeshayahu, Yechezkel, Trei Asar? No, obviously no because I'm asking, right? So, even if you don't remember, you should say I don't remember because it's none, right? So, where is that Ploni Almoni came? That's a terminology, a late terminology, okay? So, therefore, some people wants to say, which you know, they bring even more re'ayot. I just brought you three, okay? That perhaps Megillat Ruth was composed really later in at the time. Does not mean God forbid there is any problem with its authenticity. I just want you to to clarify. You just say that what? That the codification of Tanakh was done later. Which is not terrible. And we understand, we spoke about it once that as a reaction perhaps to a development in Christianity, early Christianity, Hazal decided, "Okay, we need to what? To make a stop. Those books are not included. Those books are included." And then we obviously need to what? To justify them. That's you will see in the Gemara that they tried to justify almost every book, why it is there. So for example, why do we read Megillat Ruth? No, beseder. Because in order to what? To authenticate David Hamelech and his dynasty. Or to uh I don't know, to talk about Hesed. Or to talk about Gerut that we also went through conversion when we received the Torah. All those beautiful, wonderful uh things that we know about Ruth. >> [laughter] >> Too much knowledge. Sometimes might be a problem. Not that I have it, but sometimes it is a problem. But you know what? Okay, beseder. Do you mind if we will continue that next week? Not at all? Oh, wow, that's so boring. Okay. So Okay. Let me just share with you sometimes some things that uh when you you read Ruth again and again and again, and there are so many things that comes to mind that I really highly recommend for you read it without any other books. I know there are so many books in the market about Ruth, some beautiful books uh with tremendous interpretations, but they give you too much uh like they instill in your mind what to think. And sometimes just to read it, you you will see something interesting. If I You know what? Let's just do it You don't have the text, so I'll I'll try to do it as much as I can in terms of uh that you all remember. If I tell you the story of Ruth without telling you that this is uh Megillat Ruth and what kind of biblical associations you have in mind? When we say Ruth, Naomi, and their story, what kind of other stories in Tanakh it reminds you? B'not Lot. Okay, hold on. Good. B'not Lot. Now, let's build it up. What is the What are the similarities between Ruth, Naomi, Orpah, Machlon, Kilyon, and Elimelech? And Lot and and his daughters. The what? Very good. Both of them lost their husbands. B'not Lot lost their husbands and Orpah and um Orpah and and Ruth lost their husbands and also Naomi lost her husband, where Lot lost his wife. Okay? So, we are talking about three widows, widowers, whatever, but three people who lost their spouse. You're fit. That's one. Second. Very proactive. Okay. Let's leave it to that. Third. Try to build up a family from ashes, basically, right? From destruction, they try to build a family, which by the way, that family is a journal family. Ammon and Moab, who come from Lot and his daughters, now they're forever, and Am Yisrael is there forever. Very good. What else? Very good. There is an obvious connection. Moab from the first Lot's daughters, right? He She Ruth comes from Moab. And David Hamelech is a descendant of Ruth, who came from Moab. Interesting. Okay? Okay, what else? There is after Orpah left there is Naomi and Ruth and Boaz. Naomi is the one to conspire everything and tell Ruth what to do, and Ruth is there, and it's two women not against, but walking with a man. With daughter Lot's daughters is the same thing, two daughters and they conspired with each other with him. Now, interestingly enough, there is another similarity. Naomi sends Ruth to the go'en, to where Boaz will be in the little house, and Lot and his daughters are where? In the cave. Okay? Now, also it says Naomi says to Ruth in the morning Boaz says to Ruth in the morning, "Go so no one will know." And with Lot, loyada beshichva uvequma, he didn't know that she came and whatever. Hazal has their own thing, but that's based on the narrative itself. So, in a way, the what? The wine. Right. So, do we have wine there? Yes. Boaz, after the harvest, you eat, you drink, and then you go, and that's is why by the way he also did not see that there is a woman in the go'en, only in the middle of the night he wakes up vayilafet ish. He is like a ma ma ma kore po? Right? What's going on here? How come that you are here? And then she tells him everything. Also I think balat. Yeah. It says vatavo elav balat, if I'm not mistaken. Uh rega rega rega. Eh do do do do rega vatavo balat bet lamed tet, which is also reminding us of Lot. Okay? Vatavo balat vatagel margilotav vatishkav, and then vayibachatsi halayla vayichar haish vayilafet. Okay. So, now So, this is one. Right, this is one association. Very good. What other biblical story reminds us? I think you said it. Tamar. Tamar and Yehuda. Now, by the way, there the connection is very specific. It says, after Boaz gets married with Ruth, it says What's that? Here it is. The house of Perez. Your house should be like the house of Perez that Tamar gave birth to Yehuda. Gave to Yehuda. The seed that the Lord will give you from this girl. Okay? So, now let's talk about Tamar and Yehuda Boaz, Ruth, and everything. Okay. So, what are the similarities? Between the story of Tamar Yehuda and Boaz Okay, Yehuda and Boaz, both of them are judges. Okay, one. There were no descendants. Somebody had to make sure that they were descendants. Very good. Orpah and Na- and Ruth and Naomi, they lost their husbands and that's it. It's done. With Tamar, you remember El was the first one. He got married with Tamar. He died. Then Onan was supposed to be the one to make a king similar to him, but he did not want. But she had a heart, so then he was killed and then Shelah, the third guy, was promised to be given to Ruth to Tamar. And obviously Yehuda had no intentions to give Shelah, so she had to do Shelah. So, he had to do She had to do something in order to get a child. Same thing here. Okay, we have Elimelech is gone. Then we have Machlon, Chilion, and Naomi said it many times, "I need a bun in me." I can't have children for you. If I had a child, I would could I lie I had a child I would get pregnant immediately for you." Even though I don't know exactly how that's going to help. Let's say even if she would get pregnant, this child until he would be able to get married, I don't know about Ruth and Orpah, but whatever. She was basically trying to tell them there is no hope with me. Go. And Orpah really logically, she listens to her and she give her a nice kiss and she goes, "Goodbye." And the Ruth the cover Ruth attached glued herself to Naomi. So, we obviously have a similarity there. What else? What other similarities we have between Tamar and Yehudah and Boaz and Ruth? There is a big age difference between Boaz and Ruth. I'm not sure about Yehudah and Tamar. Not sure. There should be some kind of a difference because those are his children, right? But uh so but I know but I don't know if that's like so much time, but there was an age age gap. Yeah. There was there was deception involved. Deception involved, very good. Tamar is pretending to be someone that she is not and Ruth does not pretend to be someone she is not, but she definitely hides. Right? There is some kind of a a a hidden way. Yes. What else? Cuz the men aren't doing their jobs. The men are not doing their jobs. Okay, so similarities between Yehudah and Boaz. So, Yehudah definitely does not do his job. Not only that, he's lying. He's telling her, "Don't worry, I'll take care of you." And he does not. However, at the moment of truth he comes he comes forth. With Boaz, it's also something very similar. On one hand, he's so nice and now you're so gentle and you're so humble and blah blah blah and you're so modest and I'll give you se'orim and take care of your mother-in-law and it's wonderful. Everyone knows that you are a wonderful girl. No. Gloom. However, at the moment of truth he takes responsibility. Okay. Okay, but but he could go to that goel and say, "Hey, you know, we need to take care of this lady." Hashem. Oh, okay, very good. So, go one by one. We have family connections, okay? Tamar was a a daughter-in-law and and and Boaz and Ruth and really Naomi, he is a karov mishpacha, very good. And Ah, yafeh. Yafeh, they both sound like a good two businessmen. I mean, you remember Yehuda? He himself was married to Esh bito shel eshet Kenaani u-shmo Shua. A Canaanite girl. So, I I I don't know exactly you know what did she do? Ah. But later on, with them and Tamar, we also she didn't come from a a yichus, okay? Definitely not from a yichus. She She was not Jewish or Israelite or ben Noach. So, that's Tamar and Ruth is has the same very similar thing, okay? Yes. The who? Yehuda and Tamar and Boaz Now, with Boaz and Ruth that's Chazal. Chazal. And with Yehuda it says velo yasaf od led'atah. So, then that's again the Hebrew. Velo yasaf means he never stopped. He was only with her or velo yasaf means that was the end. That was a one-time deal v'zehu. So, we don't know. Now, in addition, we have something with Tamar and Yehuda and uh and Boaz and uh and Ruth is with Yehuda and Tamar, the moment of truth really came into um I don't know a terrible moment. I mean, Yehuda was about to what? To burn her. He already accused her. He was about to throw her into the fire, right? And then he had to with Boaz and Ruth we don't have it. The moment of truth is more when she comes to him and she says to him posa like nafecha. Okay? Like spread your wings over me. You are my goel. You are my hope. Basically. However, Boaz could very much like Yehuda hide behind logistics. There is another goel and I I can't do anything. You should go You should go to him. Talk to him. Boaz take the matters to his hands and he says, "I'm going to speak to him. I'm going to talk to him and if he does not want you I'll take you." By the way, what was the the name of the goel? Tov. Tov. That's what the grass is. Im igalech tov igal veim lo igal lo igal. And it says that that by the way, the tov was Elimelech's brother. And he was a closer goel. Okay? He was Elimelech's brother. Which by the way, just tells you talking here about the the idea of the family, that there is an expectation from a family to take care of your relatives. And in both stories they don't. Okay. Now so that's was the story of Tamar Tamar and uh and Yehuda versus Ruth and Boaz. Um also obviously the obvious connection is that from Perez we have Malchut and the the Tanakh says it specifically says "Ve'elleh toldot Peretz." Perez olidet Chetzron, Chetzron olidet Ram, Ram olidet Aminadav, Aminadav olidet Nachshon, Nachshon et Salma, Salmon et Boaz, Boaz et Oved, Oved et Yishai, ve'Yishai olidet David. So, there are 10 generations from Perez to David, from Yehuda and Tamar to Ruth and and Boaz. Ruth and Boaz. Now, um, okay. So, this the second story that we have that in a way in Megillat Ruth you have some kind of a reaction or a development of what? Of that story. Now, what can we learn from it? I mean, until now it was a really I think it was a nice exercise and we can apply things here to there, but what is the meaning of it? Wasn't Boaz trying to help change a community to view differently, to be to to to do chesed, to go beyond, to to not just I've done the letter of the law, I don't need to do more. So, first and foremost, you're 100% right. Boaz took upon himself to try to change society which was terrible. We spoke about it last week, I think, about the terrible immorality that existed at that time in society to the extent that Boaz had to warn the boys, "Don't touch the girls." Okay? Or the fact that Ruth acted so modestly was an anomaly in that society. And the fact that what? That Boaz also said that imakhem." That he mentioned the name of God when he came to a greet people, that was also another thing. And also, interestingly enough, we talk about chesed that was lacking within Am Yisrael when Rut HaMo'aviyah, who basically the Moabite were rejected because of lack of chesed when the Jewish people went through their country, she's the one to teach chesed to Am Yisrael. So, they as we say in Hebrew, "Hakol hafukh al hafukh." Okay? It's uh everything is turned upside down. So, the idea is is that true that he definitely tried to what to change society, which can be perhaps one of the reasons for what. Which means the similarities between the stories, it's not only about building a family, but it's also to what? To change society. And who can really change society? A king. And this is one of the reasons also why David came from such a a great lineage, okay? So, he can that's the Maharal. That's it. The Maharal says that you need to show that the king and the Mashiach is not perfect. He himself went through some kind of what of a change, so he can definitely when he can talk about change, he he understand what you are saying. He understand what you need to go through in order to transform yourself to something else. So, that's for sure it's true, but it's also might be some kind of a completion of that story. Meaning, the story of Peretz and and and and Tamar and Yehudah ends with what? Okay. So, she had two kids. And that's all. And so, what did they do? It It stopped. The completion of that story is where? Here. And that's what it says here, "Vayehi Peretz keveit Peretz asher yaladah Tamar l'Yehudah." Meaning, you are the continuation of that house. Meaning, the work is not completed yet. Why? The seeds were planted, but the the the the flourishing or the the blooming of that tree that was basically planted at the time of Yuda and Tamar came into fruition only when? Only only here. Now, there is one more Yes. It's also like a question that it's not Yichus that makes you a great person. It's your own merits. Cuz if you look at the background of who we say the Mashiach comes from, look at Right. No, no, that and that's by the way a theme, especially in Bereishit. It's not about the sequence of the birth, it's about the merit. Right? Cuz almost everyone who was born first lost it. Okay. Now, there is one more um uh rega Okay. Um one more thing that I think we have uh something to think about. Vayomeru kol ha'am asher ba'shaar v'hazkenim eidim. So, everyone in the gate, like every all the people came. Yiten Hashem et ha'isha haba'ah l'veitecha. That Hashem will give this woman that uh enter your house, which is Ruth, k'Rachel v'Leah asher banu shteihem et beit Yisrael. That they will be like Rachel and Leah that they built together beit Yisrael. So, first and foremost, who is first? Rachel, even though she had only two children. So, here Chazal are saying that what? That even the tribe of Yuda admitted that ikar habayit is whom? Is Rachel. Now, there's something very interesting that I think um I don't know, this is a theory. You don't need to like it. But I'd appreciate if you will do. So, the end of Sefer Shoftim is with what? Pilegesh ba Giv'a. >> [clears throat] >> Terrible. Amos Sdom ve'Amora. Right? Pilegesh ba And everyone understand what is Pilegesh ba Giv'a? Pilegesh ba Giv'a is this is the man who had a concubine and he stayed with his in-laws for too long and then he was on his way, it was dark and then someone have brought him home and they took the concubine and they tortured her and she died and then he cut out the 12 pieces, send it to all the tribes and okay. And there was a war between all the tribes and Shevet Binyamin to the extent that Shevet Binyamin was almost extinguished. And there were only few other few or hundreds hundred men that were able to be saved, whatever. This is the story. Binyamin is from Rachel. And David I was from Shevet Yehuda. Basically what Shevet Binyamin did was a tremendous rift in Am Yisrael. Think about it. Jews against Jews. It's not so hard to imagine anymore, but but here we are talking about killing. I mean like destroying destroying thousands ten of thousands of people were killed both by the way. Shevet Binyamin won the first two battles or the first three battles, I remember maybe I think the first two battles for sure until really Am Yisrael came to the Urim ve'Tumim and says, "Should I go and fight them?" And Hashem says to them, "Yes, go ahead and fight them." So it might be that Shevet Binyamin caused this this rift. Perhaps this megillah says to you, you know, in the Yehuda Yehuda territory it was also not that great. You have a family. Naomi who left because of probably her husband decided that they need to leave. She comes as a widow, she comes with her daughter-in-law who is a widow. Everyone is excited as Naomi right? Is that Naomi? And everyone is talking about her and what do they do about it? Clue. So, yes, in Shevet Binyamin there was promiscuity, that's the word, yeah, promiscuity in the in the in the tribe of Yehuda and his territory there is what? Lack of kindness. So, both Shevatim who are always competing for what? Who who is going to lead? You both need what? Little bit of help, which obviously leads us to Sefer Bereishit. The story of Yehuda and Tamar starts with what? Vayered Yehuda. >> [music] >> And that was after what? After the sell of after the selling of Joseph. Which means when the two tribes don't know how to handle each other, obviously it's not good for Am Yisrael. Perhaps Sefer Megillat Ruth brings it somehow together. You have all the people might be from Shevet Binyamin and Shevet Yehuda and they all recognize what? The daf ka Ruth is able to what? To bring together everyone together to recognize Yibnecha. How is that Yiten Isha ba'al beitcha ke Rachel ve Leah asher banu shteihen. Both of them built it together at Beit Yisrael. If you want Beit Yisrael, you need to have Joseph and Yehuda. You need to have Rachel and Leah. And you also need to have people like Ruth. Sometimes daf ka the guest the foreigner which by the way, this is another thing. Two minutes. There is another thing which is also connects Ruth and the sell of Joseph. Many times she says no Korea. The word also reminds us what? Hakirana. Let me have cotton net. Okay, Karen Nakar. To not to be recognized versus to recognize. The idea of what of the connections that we have between Megillah Ruth and the other and the other stories in Tanakh is obviously pretty obvious. The question is what are the lessons that comes out of it? That's for today. Next week we'll have part three and we will complete it.