Israel's mission to draw the world near

תקנו מגילת רות בשבועות לומר כי ע"י שנבחרו בנ"י במתן תורה הם כלים לקרב כל הגרים כי בנ"י נקראו ראשית תבואתו שהיא הפרי שבשבילה נברא הכל כמ"ש בראשית בשביל ישראל שנק' ראשית פי' ראשית היא התחלה והעיקר הפנימיות כמ"ש ראשית חכמה יראת ה' לכן נק' יום הביכורים שנגמר הפרי.

They established the reading of Megillas Rus on Shavuos to teach that, since Bnei Yisrael were chosen at Matan Torah, they are vessels to bring near all the converts; for Bnei Yisrael are called "the first of His grain" (Yirmiyahu 2:3), which is the fruit for whose sake everything was created — as it is expounded, "Bereishis" (Bereishis 1:1), "for the sake of Yisrael who are called reishis." The meaning of "reishis" is the beginning and the essential inner core, as it is written, "The beginning of wisdom is the fear of Hashem" (Tehillim 111:10); therefore [Shavuos] is called "Yom HaBikkurim (the day of first-fruits)," for the fruit is completed.

Bnei Yisrael, chosen at Sinai, are the "first fruit" for whose sake the world was created, the inner core (penimiyus) of creation. Shavuos is called Yom HaBikkurim because on it that "fruit" reaches its completion, and as the chosen "reishis" they become the vessel to draw in geirim.

אבל בנ"י יצאו מן הכלל ללמד על הכלל כולו כמו שיהי' לעתיד אהפוך אל העמים שפה ברורה כו'.

But Bnei Yisrael "emerged from the general rule to teach about the entire rule," as will be in the future: "Then I will turn to the peoples a clear language [that all may call upon the Name of Hashem]" (Tzefaniah 3:9).

Israel was singled out not to remain apart but to elevate all of mankind, foreshadowing the future when all nations will call upon Hashem.

ואז יהי' טוב אחרית דבר מראשיתו.

And then "the end of a matter will be better than its beginning" (Koheles 7:8).

The ultimate purpose — drawing in the whole world — surpasses even the original chosenness of Israel.

ובאמת כפי מה שמעלין בנ"י גם מן האומות מתרוממים הם ביותר.

And in truth, to the extent that Bnei Yisrael elevate even from the nations, they themselves are elevated all the more.

By raising up sincere converts from the nations, Bnei Yisrael rise still higher themselves.

וזה עצמו פי' הקדמת נעשה לנשמע.

And this itself is the meaning of placing "na'aseh (we will do)" before "nishma (we will hear)."

The Sefas Emes now reads Bnei Yisrael's famous declaration at Sinai in light of this mission.

כי בנ"י הבינו זאת שנבחרו כדי לקרב הכל ואמרו כל אשר דיבר ה' נעשה.

For Bnei Yisrael understood this — that they were chosen in order to bring everything near — and they said, "All that Hashem has spoken, we will do (na'aseh)" (Shemos 19:8).

"Na'aseh" reflects their grasp that their election was for the active task of drawing all of creation close to Hashem.

כתיב הכא נעשה וכתיב התם נעשה אדם.

It is written here "na'aseh (we will do)" and it is written there "Na'aseh adam (Let us make man)" (Bereishis 1:26).

The Sefas Emes links the word "na'aseh" at Sinai to "na'aseh adam" at creation, connecting Israel's task to the very making of man.

כמ"ש את הנפש אשר עשו ותרגום אונקלוס דשעבידו לאורייתא ועי"ז נשמע.

As it is written, "the souls that they had made" (Bereishis 12:5), which Onkelos renders "whom they had subjugated to the Torah"; and through this comes "nishma."

Avraham and Sarah "made souls" by bringing them under the Torah — the very work of "na'aseh." Through this active drawing-near, "nishma," the hearing and inner illumination, follows.

כמו שהוא בפרט כפי תיקון המעשים לקרב כל מעשה הגוף אל הנפש אז מאיר הנשמה באדם.

Just as it is on the individual level: according to the rectification of one's deeds, to bring every act of the body near to the soul, then the neshamah shines within the person.

On a personal plane, "na'aseh" means refining one's deeds so the body's actions draw near the soul; then the neshamah's light ("nishma") shines forth.

כמו כן בכלל כפי תיקון כלל ישראל לקרב מן האומות כך מאיר בהם התורה.

So too on the collective level: according to the rectification of Klal Yisrael in bringing near from the nations, so does the Torah shine within them.

Collectively, the more Israel draws near sincere converts, the more brightly the Torah illuminates the nation as a whole.

וכתיב תתן אמת ליעקב חסד לאברהם.

And it is written, "You shall grant truth to Yaakov, kindness to Avraham" (Michah 7:20).

The Sefas Emes uses this pasuk to distinguish two middos at work — emes and chesed.

כי בנ"י הם באמת חלק ה' ותורתו.

For Bnei Yisrael are in truth the portion of Hashem and His Torah.

By the middah of emes, Bnei Yisrael are intrinsically Hashem's own portion, bound to His Torah.

אבל גם זאת ממדת האמת לעשות חסד לקרב גם את הרחוקים הבאים לשם שמים.

But this too is part of the middah of truth — to do kindness, to bring near even the distant ones who come for the sake of Heaven.

Even chesed toward sincere converts flows from emes itself, for it is the true purpose of Israel's election to draw the far ones close.

אמת ליעקב התורה.

"Truth to Yaakov" — this is the Torah.

The middah of emes, embodied by Yaakov, corresponds to the Torah that is Israel's portion.

חסד לאברהם שנתקרב גם מזרע לוט רות המואביה:

"Kindness to Avraham" — that even from the seed of Lot, Rus the Moaviah, was brought near.

The chesed of Avraham is fulfilled in the conversion of Rus, descended from Lot — the very theme of Shavuos, when geirim are drawn into Klal Yisrael.

Summary: Megillas Rus is read on Shavuos because Bnei Yisrael, chosen at Matan Torah as the "reishis" and inner core of creation, are the vessels to draw all sincere converts near — and by elevating others they are themselves elevated. This is the meaning of "na'aseh" before "nishma": through the active work of refining deeds and drawing the distant close (as Avraham "made souls" and as Rus was brought in), the light of "nishma" — the neshamah and the Torah — shines forth, both in the individual and in Klal Yisrael. Emes (Yaakov/Torah) and chesed (Avraham/welcoming Rus) work as one.