The era of the Judges was characterized by the absence of strong central leadership, leading to moral decay, social chaos, and widespread disunity. This historical backdrop signals a time of deep distress and suffering. The primary approach among commentators is that this period was not merely the era before the Israelite monarchy [רש״י, רלב״ג], but a time that warrants harsh criticism of the generation. It was an age characterized by such extreme arrogance that when a judge attempted to rebuke a person for a sin, the individual would mockingly rebuke the judge in return. Conversely, other commentators emphasize that the judges themselves were tainted by corruption, taking bribes and perverting justice, which led God to judge them for their wicked actions [אבן עזרא, אשכול הכופר].
As a direct result of this moral corruption and religious hypocrisy, a dual curse fell upon the land. The people suffered both a physical famine for bread caused by drought, and a profound spiritual famine for Torah and proper leadership [צאינה וראינה]. In the midst of this crisis, a prominent, wealthy leader of the generation chose to leave [רש״י, מלבי״ם]. His identity is initially concealed to condemn his abandonment of the Land of Israel, a place deeply beloved by God [תורה תמימה]. He did not flee out of destitution, but out of extreme stinginess. Fearing that the masses of starving poor would swarm his doorstep and deplete his wealth, and lacking a central government to maintain order, he chose to run away from his public responsibilities [מלבי״ם, אגרת שמואל].
There is a painful irony in his escape. He abandoned Bethlehem of Judah—a town specifically named to distinguish it from a similarly named town in the Galilee [ביאור שטיינזלץ]—which was meant to be a source of abundance and blessing, demonstrating a severe lack of trust in God [אשכול הכופר]. Yet, much like the departure of Moses’ father, Amram, which ultimately brought about the savior of the Israelites, this man's abandonment contained the hidden seeds of redemption. His departure would eventually lead to the arrival of Ruth and the rise of the Davidic dynasty [אלשיך, אשכול הכופר].
His initial intention was not to settle permanently, but merely to reside temporarily as a refugee until the crisis passed, wandering between the cities of Moab [אלשיך, תורה תמימה]. The choice of his destination, however, highlights the severity of his sin. Not only did he abandon the Holy Land, but he sought refuge among a nation infamous for its cruelty and stinginess, having previously refused to provide the Israelites with bread and water [אגרת שמואל]. In this endeavor, he was the primary initiator, dragging his wife and two sons along against their will [תורה תמימה, מלבי״ם]. Nevertheless, because his wife did not protest or attempt to prevent the departure, she and the rest of the family were viewed as consenting partners. Consequently, they too bore the harsh results of the divine decree that later fell upon them [אגרת שמואל, אשכול הכופר].