Boaz: Rut is an Ideal Convert
Boaz presents Rut as the ideal convert. In Perek 2 Pasuk 11, Boaz describes Rut’s decision to leave her homeland and family to follow Naomi in the same terms as Avraham Avinu leaving his homeland for Eretz Yisrael. In fact, in Halachik documents, a convert is identified as Ben or Bat Avraham Avinu. It is indeed a very high honor to be identified as a child of Avraham Avinu.
Moreover, in the next Pasuk, Boaz describes Rut as coming under the wings of the Shechinah. This describes the very essence of Geirut. Milah and Tevila (immersion in a Mikvah) are merely the acts (Chovat Ha’Eivarim) of conversion. These are merely the external manifestation of the convert’s inner experience (Chovat HaLeiv) of seeking shelter under the comforting wings of the Almighty. Indeed, Rambam (Hilchot Dei’ot 6:4 and Hilchot Issurei Bi’ah 13:4) follows in the footsteps of Boaz and eloquently describes the core of conversion as coming beneath the wings of the Shechina.
A Problem – Does Rut Love Hashem or Naomi?
However, over the years TABC Talmidim have noted that Rut in Perek 1 Pesukim 16-17 does not utter an iconic Jewish expression of devotion to Hashem such as “Hashem Hu HaElokim” or “Shema Yisrael”. Rather she couches her devotion to Torah in terms of her devotion to Naomi “Your nation is my nation, your God is my God, where you will go I will go, where you will sleep I will sleep, where you will die I will die and there I will be buried”.
The Talmidim argue that Rut seems to be devoted to Naomi, rather than Hashem! In the words of one Talmid “had Naomi worshipped sea monsters, Rut would have become a devoted sea monster worshipper”. Why then, they ask, do Chazal (Yevamot 47a) view Rut’s declaration to Naomi as an ideal expression of full commitment to Torah?
Basis for Our Answer – A Teshuva from Rav Moshe
The following situation described in Teshuvot Igrot Moshe (volume nine Even Ha’Ezer 14). Rav Moshe Feinstein responded to an inquiry from Brazil regarding the daughter of a non-Jewish woman (and a Jewish father) who was raised Jewish, attended Jewish schools, and was observant of Halachah. This girl discovered that she was not Halachically Jewish only upon becoming engaged to marry a fully observant Jew. The question posed was whether the Beit Din should be wary of converting such an individual. Rav Moshe answered that the Beit Din should not hesitate to convert her. Even though one might have argued that such a conversion should be deemed a conversion for ulterior motives (i.e. to be able to marry the man to whom she was engaged), that was not the case, as the reason she was interested in marrying a fully observant Jewish man was because of her Jewish upbringing and commitment to a Jewish life.
Explaining Rut
Just as the bride in Rav Moshe’s case was interested in the observant Jewish man because of his values, Rut also loved Naomi and was so devoted to her due to the Torah values Naomi represents. As much as Rut loved Naomi, no healthy minded individual (and it is clear that Rut is a self-assured healthy minded person, from her conversations recorded in Megillat Rut) would have joined Naomi in her journey to Eretz Yisrael had the foundation of her commitment to Naomi not been grounded in a love and devotion of Hashem. Indeed, it is for this very reason that Orpah returns to Moav.
Rut’s love for Naomi brought Rut to love Hashem. Rut’s love for Hashem emerged as independent of her love for Naomi.
Boaz, in turn, is deeply touched by Rut’s devotion to her mother-in-law and the Jewish people. He sees how hard Rut works, her willingness to collect among the poor; he sees her loneliness, and her dogged determination to help her mother-in-law and herself. If not for Rut’s deep devotion to Hashem, she would have simply left this miserable existence and returned to Moav.
Sanhedrin 99b
Rav Moshe suggests that this was precisely Chazal's criticism regarding the Avot’s handling of Timna’s attempt to convert (Sanhedrin 99b). They viewed Timna’s interest in conversion as being motivated by her interest in marrying a member of the families of the Avot, and they, therefore, rejected her. While it was true that she was interested in marrying into the family, her primary motivation was altruistic, and her interest in marrying into the family was solely because those were the people who shared her belief system.
Menachot 44a
In the case recorded in Menachot 44a [1], the woman’s incredible sacrifice clearly demonstrated that her interest in marrying the Jewish man was motivated by her desire to marry a man with a similar belief system. For this reason, the great Rabi Chiyah felt she is entitled to convert.
Conclusion – The Discerning Beit Din
There is a subtle difference between one who converts simply for marriage and one who is interested in marrying an observant Jew due to his or her Torah values. It takes a discerning eye to draw such a distinction.
The Beit Yosef (Yoreh Dei’ah 268) argues that “all depends on the judgment of the Beit Din.” Beit Din may perform a conversion when the candidate has a Jewish marriage partner if it is convinced that the candidate’s conviction is sincere and resolute. If the candidate demonstrates he or she is following in the footsteps of Rut then he or she will be accepted with open arms into the fold and counted as a proud successor to Rut, Avraham Avinu, and all the many outstanding Geirim among our people.
[1] The Gemara famously relates: “[A Torah student] heard that there was a woman of ill repute in a faraway city who charged four hundred gold talents for her services. He sent her the exorbitant fee and set an appointed time to meet her. When he arrived at the appointed time ...as he was unclothing himself, the four fringes of his Tzitzit slapped him in his face. He immediately slid off the bed on to the floor, where he was quickly joined by the woman. "I swear by the Roman Caesar," the harlot exclaimed, "I will not leave you until you reveal to me what flaw you have found in me!" "I swear," the Jew replied, "that I have never seen a woman as beautiful as you. However, there is one Mitzvah that we were commanded by our God, and Tzitzit is its name. Concerning this Mitzvah the Torah twice states 'I am the Lord your God' -- 'I am the one who will seek retribution, and I am the one who will reward.' Now the four Tzitzit appeared to me as four witnesses, testifying to this truth. "I still will not leave you," the prostitute said, "until you provide me with your name, the names of your city, Rabbi and the school in which you study Torah. "He wrote down all the information and handed it to her. The woman sold all her possessions. A third of the money she gave to the government (as a payoff so that they would allow her to convert to Judaism), a third she handed out to the poor, and the remaining third she took with her -- along with the silver and gold beds -- and she proceeded to the school which the man had named, the study hall of Rabi Chiya. "Rabbi," she said to Rabi Chiya, "I would like to convert to Judaism." "Perhaps," Rabi Chiya responded, "you desire to convert because you have taken a liking to a Jewish man?" The woman pulled out the piece of paper with the information [and apparently related to Rabi Chiya all that transpired with the Jew she had encountered]. "You may go and claim that which is rightfully yours" Rabi Chiya proclaimed. She ended up marrying the man.”