Serving Hashem as both children and servants

עוד בענין מגילת רות בשבועות.

Further concerning Megillas Rus on Shavuos.

Another insight into why Rus is read on Shavuos.

כי הנה במתן תורה היו בנ"י בחי' בנים.

For behold, at Mattan Torah, Bnei Yisrael were in the aspect of "banim" (children).

At the giving of the Torah, the relationship of Yisrael to Hashem was that of beloved children to their Father.

ואיש ישראל צריך לעבוד השי"ת בב' הבחי' בנים ועבדים כדאיתא בזוה"ק.

And a Jew must serve Hashem in both aspects — as banim (children) and as avadim (servants) — as it is taught in the Zohar HaKadosh.

Complete avodah requires both relationships: the loving intimacy of a child and the humble obedience of a servant.

ולכן סומכין לידת דוד המע"ה שנקרא עבד.

Therefore they juxtapose [to Shavuos] the birth of David, may peace be upon him, who is called "eved" (servant).

Rus, read on Shavuos, culminates in the birth of David, who is repeatedly called Hashem's servant; this balances the "children" aspect of Mattan Torah with the "servant" aspect.

ועתיד לעמוד ממנו מלך המשיח שכתוב עליו ישכיל עבדי ירום ונשא כו'.

And from him is destined to arise Melech HaMashiach, of whom it is written, "Behold, My servant shall prosper; he shall be exalted and lifted up…" (Yeshayahu 52:13).

From David comes Mashiach, who is likewise described as the "servant" who will be raised to the greatest heights.

דע"י בחי' עבדות שלו יהי' נגמר כל התיקון.

For through his aspect of servitude (avdus) the entire rectification (tikkun) will be completed.

It is precisely Mashiach's perfect avdus — total self-subjugation to Hashem — that will bring the world's final tikkun.

ובמשה רבינו ע"ה כתיב אתה החלות להראות וכ' שם בזוה"ק דאיהו שירותא וסיומא יהי' מלכא משיחא.

And of Moshe Rabbeinu, peace be upon him, it is written, "You have begun to show…" (Devarim 3:24), and the Zohar HaKadosh writes there that he is the beginning, and the completion will be Malka Meshicha (the King Mashiach).

Moshe is the "beginning" of the redemptive process; Mashiach will be its conclusion. The first redeemer and the final redeemer are the two ends of one continuum.

וכתיב אמרתי אלקים אתם כו'.

And it is written, "I said, you are angels (elohim)…" (Tehillim 82:6).

At Sinai, as "children," Bnei Yisrael were raised to an exalted, almost angelic level.

אכן כאדם תמותון.

"…however, you shall die like a man" (Tehillim 82:7).

Yet that lofty "children" status was not permanent; through the cheit it was diminished, and they remained mortal men.

ובודאי יתקיים לעתיד מאמרו ית"ש בני עליון כולכם.

And surely in the future the saying, may He be blessed, will be fulfilled: "you are all children of the Most High" (Tehillim 82:6).

In the time to come, the "children" relationship will be restored in full and permanently — all of Yisrael will be "children of the Most High."

ועל זה כתיב טוב אחרית דבר מראשיתו לכן ביום זה שנק' יום הביכורים צריכין לזכור בחי' האחרית דבר:

Of this it is written, "the end of a matter is better than its beginning" (Koheles 7:8); therefore on this day, which is called Yom HaBikkurim, one must remember the aspect of the "end of the matter."

Although Shavuos is the "beginning" — the day of first fruits and the giving of the Torah, when Yisrael were "children" — its true greatness lies in the end it points toward: the final tikkun through Mashiach's avdus, when the bond of "children" is restored forever. So even on this day of beginnings we must keep in mind the ultimate purpose, the "end of the matter."

Summary: At Mattan Torah Bnei Yisrael stood as "children," but full avodah demands both being children and being servants. Hence Rus, read on Shavuos, leads to David — called Hashem's "servant" — and to Mashiach, whose perfect avdus will complete the world's tikkun. Moshe is the beginning of redemption and Mashiach its end; and since "the end is better than the beginning," even on Shavuos, the day of beginnings, we must look toward the ultimate goal when Yisrael will permanently be "children of the Most High."