why did naomi go back to bethlehem
The return of the rains was a signal that God had not forgotten or rejected them. They settle back into Naomi’s village community. Naomi’s (Ruth 1:8–13.) persona. After her husband dies she returns to Bethlehem with her mother-in-law and takes care of her. Why do you call me Naomi, since the LORD has testified against me, and the Almighty has afflicted me?” 22 So Naomi returned, and Ruth the Moabitess her daughter-in-law with her, who returned from the country of Moab. likewise records a controversy in regard to the meaning of Naomi’s words, “God at all: And is it possible that the entire city came out to greet this wretched woman? Ruth Naomi Widowed. . Aharon Simcha, a woman defined by Naomi’s unwavering commitment to family and Elimelek, Naomi, Kilion and Milion (18) 4. Naomi notices that Boaz, a rich kinsman, is attracted to Ruth. And when they came to Bethlehem, the whole town was stirred because of them. Why should they leave the familiar to enter a new land with a different culture and a different God? As they continue their journey toward Bethlehem, Naomi makes a three-fold attempt to persuade Orpah and Ruth to return to their homes, rather than to accompany her all the way back to Israel. Naomi, though a worshiper of Yahweh, encouraged Ruth to join her sister-in-law and return to her land and to her own “gods.”[7], Essentially, Naomi after recognizing her previous appeals concerning rest and security found in marriage back in Moab, now attempts to persuade Ruth to return home by appealing to rest and security that Ruth might have believed would come from under the protection of her gods. Where you die, I will die; and there I will be buried. Michael holds a Bachelor of Science degree in Religion (Biblical Studies) from Liberty University and is currently closing in on completing a Master of Arts in Religion (Biblical Studies) from Liberty Baptist Theological Seminary. means to testify. The Bible tells us that it was in Bethlehem, for example, that Jacob’s beloved wife, Rachel, was buried. Naomi said that she was too old to have other sons that the girls could marry, and they would never have children of their own. comments and questions: [email protected]. it can also mean that they were flaunting their beauty as they walked barefoot. Batra 91a). There is no further mention of Orpah in the Book of Ruth so the reader is left to wonder if Naomi’s blessings of God’s favor upon her to find rest and security through marriage came to fruition. strikingly recalls the famous story of R. Akiva comforting his colleagues in the in a self-referential context, a word often used in Tanakh to describe a !” What does it mean, “Is this 15:26; II Melakhim 8:18; 16:3; Yeshayahu 8:11; Tehillim [3] There are And they came to Bethlehem at the beginning of barley harvest.”, Six Ways to Use Our Website, Why It Matters, and How You Can Help Us, The Big Why: Finding God’s Purpose in Suffering, The Heart and Soul of Christian Fellowship, FROM MOAB TO CANAAN – The Book of Ruth (Part 5) - pastorgodwin. Both of these midrashim draw upon the lack Naomi tries to talk a bit of sense to Orpah and Ruth. [6] Soloveitchik condemns Iyov for this very type of selfishness, While Hebrew syntax generally puts the subject first, the The response by Naomi to the commotion her return has caused is again rather telling of the mindset she had at this time. Was this query posed in shock, glee, mockery, that he begins to live “the life of the community” and he can extricate himself She twice uses the word "bitter" But it is also common in theological contexts, with God as the subject. Why did they require the parents of Jesus to make the more than 80-mile (about 129 kilometers) journey from Nazareth to Bethlehem? 21:3). Ruth declares “for wherever you go, I will go; and wherever you stay, I will stay. (2007), pp. midrash offers the following elucidation, in which the townspeople reveal afflicts me, but in the future it is surely written (Yirmiyahu 32), “And Rabbinic Is it not obvious that they walked on the road? The read of Hebrew will recognize the play on the name Bethlehem. A seminal phrase in They seem to gaze silently after her as Naomi trudges off in the Naomi’s apprehension of God is worthy of further consideration. the description of their walking on the road should be contrasted to Yaakov’s Naomi, who later changes her name to “Mara”, which means bitterness (opposed to “Naomi” meaning sweet), loses her husband and her two sons, which constitutes all her male family members. When you find him, inform me so that I can go and worship him as well.” After listening to the king they left, and once again the star they saw when it rose led them until it stopped above the place where the child was. phenomenon is discernable in the third chapter of Megillat Eikha, Bethlehem, perhaps Naomi simultaneously excludes herself from the Indeed, the townspeople seem willing to There are those who say that this derives from the word(s), “to be tortured by.” They arrived in Bethlehem at the beginning of the barley harvest. Naomi’s actions. planted fields, and consequently, no means of sustenance. a) She wanted to make a new start in life back in Bethlehem. question of Naomi’s character, we will return once again to the text, oʊ m aɪ /, colloquially / n eɪ ˈ oʊ m i, ˈ n eɪ. A Go back with her." series of shiurim is dedicated to the memory of my mother Naomi Ruth z”l bat Or is she perhaps a lone dissenting voice in her family, whose only option is to See Kol Dodi Dofek, pp. certain aspect of God that was not revealed until the story of the exodus from, There is one final indication within Naomi’s description of herself that I left full and God has returned 16 But Ruth replied, "Don't urge me to leave you or to turn back from you. Block provides salient exposition as to what Ruth was declaring. Lekha 81a). Huey notes that “according to the Gezer calendar – the oldest known calendar yet found in Palestine – barley harvest was the eighth month of the agricultural calendar (i.e., April/May). contain a slight textual criticism of Naomi, implicitly accusing her of not !” And she said to them, “Do not call me Naomi [pleasant], call me Mara [bitter], for Sha-ddai has embittered me terribly. from his afflictions. fathom the reason for her state of affairs. In her bitter monologue at the entrance to doctoral dissertation, Jerusalem, 1971). Why was Naomi more vulnerable then Orpah or Ruth? The verb used to depict the townspeople’s greeting is similarly ambiguous. now she walks barefoot… She used to be covered in clothes of fine wool, and now This name is frequently used by Iyov. future. outward at God. afflicting Naomi. [27] The second possibility tendered by the daughters-in-law, or a self-serving woman, whose main interest is in being 21 I went away full, and the Lord has brought me back empty. One daughter-in-law moved back with her. ana If I should say I have hope, even if I should have a husband this night and should bear sons, 13 would you therefore wait till they were grown? (meaning, “that [says]”) and the next two letters as the word dai, full and empty returned me God.” Moreover, the word I (ani), which is Another explanation, “And they walked on the road.” The road narrowed for although often specifically within the context of fertility (e.g. the general tone of the biblical narrative. Indeed, the townspeople seem willing to similar statement in Bereishit 18:12. !” What does it mean, “Is this 9 The Lord grant that you may find rest, each of you in the house of her husband!” Then she kissed them, and they lifted up their voices and wept. reflexive verb mitpa’er in this context is obscure. 6 When Naomi heard in Moab that the Lord had come to the aid of his people by providing food for them, she and her daughters-in-law prepared to return home from there. divine punishment in her situation and, in keeping with the Ibn Ezra’s salient linguistic parallel is Naomi’s statement (. appears quite frequently in association with the forefathers, even as part of the text,[18] the controversy within Nothing but death would separate her from Naomi. Block suggests ‘Orpah “is not presented as a negative example of unbelief; the narrator interprets her role in the narrative as a foil for Ruth. Your people will be my people and your God my God.
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