Boaz Welcomes Ruth to Bethlehem
MEGILLAT RUTH
By Dr.
Shiur #15: Boaz Welcomes
Ruth to
And Boaz answered and he said to her, “It has surely been told
to me all that you have done with your mother-in-law after your husband died,
and you left your father and your mother and the land of your birthplace and you
went to a nation that you did not know yesterday or the day before. God shall
repay you your deeds and your reward shall be complete from the Lord, the God of
Israel, under whose wings you have come to get protection.” (Ruth
2:11-12)
Boaz’s Public Proclamation
Boaz’s remarkable response to Ruth’s self-effacing words and
behavior may not be meant for her ears alone. He seems to make a public
proclamation of Ruth’s righteousness, intended as a stamp of approval, thereby
facilitating Ruth’s entrance into
Why does it say [the verb] twice, “huggeid huggad li?”
It was told to me in the house and it was told to me in the fields. (Ruth
Rabba 5:3)
Even if the townspeople know about Ruth’s actions, they do not
necessarily view them as worthy of their admiration.[4] This apparently
“well-known” depiction of Ruth certainly has not moved anyone thus far to act
generously toward Ruth. The overseer’s negative depiction seems to mirror a
general consensus. Boaz’s positive spin may be designed to galvanize the people
to embrace Ruth and behave toward her in a manner commensurate with her own
behavior. In his speech, Boaz counters the derogatory tone of the overseer,
whose speech is introduced with the same two verbs (“va-ya’an,” “va-yomer”)
and is likely also meant for public consumption (Ruth 2:6).
Boaz’s public speech is poetic and powerful, a bold assurance that Ruth’s
actions will obtain due recompense.[5] Indeed, after noting
Ruth’s extraordinary behavior, Boaz confers a blessing upon Ruth, endorsing the
notion that God will repay her for her kindness. While Boaz’s blessing in God’s
name echoes that of Naomi’s in Ruth 1:8-
In addition to the content of Boaz’s sweeping endorsement of
Ruth, Boaz’s employment of formal or poetic language is noteworthy. Some
examples of this language include the double use of the verb nagad, as in
the aforementioned huggeid huggad li,[6] the phrase
temol shilshom, which is an idiom which translates literally as “yesterday
and the third day,” and the poetic description of Ruth’s relationship to the God
of Israel, “under whose wings you have come to get protection.”[7] Boaz’s use of formal
language ensures that this speech will not be mistaken for mundane conversation
and impresses its content upon the mind and heart of the listener, further
suggesting a deliberate design to facilitate Ruth’s acceptance.
The cadence of Boaz’s speech is also extraordinary, as every
few words end with the second person suffix –eikh, creating a sing-song
quality:
huggeid huggad li kol asher asit et chamoteikh
acharei mot isheikh
va-ta’azvi avikh ve-immeikh
ve-eretz moladeteikh…
yeshalem Hashem po’aleikh
u-tehi maskurteikh
sheleima mei-im Hashem….
Boaz’s rhythmic speech is designed to impress itself upon the listeners’ memory
and be repeated to one another. This should affect the people of
Boaz’s personal, public endorsement facilitates Ruth’s
endurance, physically and emotionally, and significantly contributes to Ruth’s
eventual acceptance in
Boaz, Ruth’s Patron: Why Does Boaz Endorse Ruth?
Why does Boaz give his support to Ruth? Boaz attributes his
actions to Ruth’s extraordinary character, her generosity, and her willingness
to accompany Naomi and join the Jewish nation.
Boaz’s
description of Ruth’s remarkable actions – “you left (va-ta’azvi) your father and your mother and
the land of your birthplace” – recalls Ruth’s actual declaration of loyalty to
Naomi: “Do not harm me by [requiring me to] depart from you (le-ozveikh).”
More significantly, Boaz’s description of Ruth’s actions (“you left your father
and your mother and the land of your birthplace and you went, va-teilekhi,
to a nation that you did not know”), evokes God’s
command to Avraham: “Go for yourself (lekh lekha) from your land, your
birthplace, and your father’s house.” Boaz intimates that Ruth’s deeds are equivalent to
those of Avraham, the founder of the Jewish nation. The anticipated reward (maskurteikh) for Ruth’s
journey likewise recalls that which God promises Avraham, “Fear not Avram, I am
a shield for you. Your reward (sekharkha) is very great” (Bereishit
15:1).[8] Finally, Boaz
implies that, like Avraham, Ruth’s choice involves a desire to follow God (and
not just Naomi),
under whose wings she has come to seek refuge. Thus, Ruth
should not be spurned because of her past, but embraced as a result of her
courageous and pious resolution.
We have seen in previously cited
midrashim that Boaz first pays attention to Ruth because of her superior
behavior. Rabbinic interpretations offer a similar reason for Boaz’s kind
actions, affirming Boaz’s declaration that his deeds are inspired by Ruth’s
character:
And so, you shall cleave to my young women [reapers].
And is it the way of Boaz to cleave to women?[9] R. Eliezer said:
When he saw, “And Orpah kissed her mother-in-law, but Ruth cleaved to her,” he
said, “It is permitted to cleave to [Ruth].”
(Shabbat 113b)
This gemara notes the literary allusion between the word that Boaz
employs to advise Ruth to cleave to the female reapers (davak) and that
which was previously used to describe Ruth’s manner of devotedly remain with her
mother-in-law (daveka). In this way, the gemara indicates that
Boaz’s behavior toward Ruth is a reciprocation for Ruth’s behavior toward Naomi.
In fact, Boaz’s kind treatment of Ruth is well-deserved, and Boaz conducts
himself in imitation of Ruth’s righteousness.
There is little doubt that Boaz is motivated by
Ruth’s piety. However, it is also the case that Boaz throws his weight behind the
forsaken Moavite because of his own extraordinary character. This coheres with
our previous descriptions of Boaz. Indeed, some midrashim simply regard
Boaz’s behavior as an indication of his kindness:
We have examined two separate reasons for Boaz’s generosity towards Ruth.
The first approach, tendered by Boaz himself, indicates that his largesse is
motivated by Ruth’s pious character. We also suggested that it is Boaz’s
personal character, his kindness and generosity, which determines the trajectory
of this story.
Boaz: Ruth’s Spiritual Guide
Some midrashim offer a different
characterization of Boaz and Ruth’s initial relationship – that of a mentor
guiding a novice proselyte:
And Boaz said to Ruth, “Have you not heard my daughter? Do not
go to pick in another field. For the sake [of informing her] (Shemot 20), “You
shall not have other gods before Me.”
And also, do not pass by here (mi-zeh).
For the sake [of informing her] (Shemot 15), “This (zeh) is my God
and I shall glorify Him.”
And so, you shall cleave to my young women [reapers].
These are the righteous, who are called
young…
And if you shall get thirsty, you may go to the vessels.
These are the righteous, who are called vessels. (Ruth Rabba
4:11-12)
According to this midrash, Boaz’s words to Ruth are intended to educate
her toward some fundamental principles of Judaism. When Boaz tells Ruth not to
pick in other fields, he is actually informing her that she may not worship
other gods. His declaration that she shall not pass by here is meant to teach
her that she should glorify God in the manner of those who sang at the miracle
of the parting of the sea.[10] And when Boaz
notifies Ruth that she should cleave to the young women and drink from the
vessels, he is actually advising Ruth to associate herself with righteous
people.
This midrash situates Boaz in a similar role as the one
assigned to Naomi by various midrashim, in which Naomi is actively
involved in facilitating Ruth’s conversion and educating her toward a halakhic
lifestyle.[11] One example is
the following midrash, which attributes Ruth’s evolving persona to
Naomi’s influence:
And the boy
who oversees the reapers answered and he said, “She is a Moavite girl. And you
say that her ways are pleasing and pleasant?![12] However, her
mistress [Naomi] softened her [Moavite ways.]”[13]
(Ruth Rabba 4:9).
These midrashim draw our attention to an important
textual phenomenon, namely, Naomi’s and Boaz’s parallel function and
responsibilities with respect to Ruth. Boaz and Naomi are both presented in a
parental role vis-Ã -vis Ruth. Both Boaz and Naomi recognize the dangers of the
field, express concern for Ruth’s physical safety,[14] and urge her to
cleave to Boaz’s female reapers. They both refer to Ruth as “biti,” “my
daughter,” and they each gently steer Ruth’s actions, facilitating her entrance
into
Ruth and Kingship
A related midrashic approach suggests that Boaz directs Ruth
toward an understanding of her impending role as the progenitor of kingship:[16]
And Boaz said to her at the time of eating, “Draw near.”…
Draw near [goshi halom], come close to kingship, for [the word] halom
exclusively [indicates] kingship, as it says (II Melakhim 7), “For you
have brought me to here (ad halom).”
And eat from the bread.
This is the bread of kingship.
And dip your bread in sauce.
These are the sufferings [of kingship], as [David] says (Tehillim 6),
“God, do not in Your anger rebuke me.” (Ruth Rabba 5:6)
This approach likewise sees Boaz in the role of educator, but toward a very
specific goal.[17] In fact, this
midrash coheres with the perspective that the entire Megilla is
primarily interested in Ruth and Boaz as the progenitors of David and the
kingship.[18] In this schema, every
word exchanged, every action undertaken, and every event in the Megilla
is all a precursor to the goal: establishing the Davidic dynasty.
There is a literary allusion which supports this midrashic approach.
Boaz’s blessing of Ruth twice contains the root shalem, which brackets
the first sentence of his blessing: “God should repay (yeshalem) you your
deeds and your reward shall be complete (sheleima) from the Lord” (Ruth
2:12). The repeated usage draws our attention to this word, which suggests that
Ruth’s ultimate reward is a period that will bring about sheleimut:
completion, security, and peace. This may refer to the promise of kingship,
which augurs an ideal future. It may also hint at Ruth’s illustrious descendant
Shlomo, who will launch the Davidic dynasty, build the
A midrash supports this reading:
“Your reward shall be complete (sheleima).” (Ruth
2:12). It is written ShLMH.[20] R. Yosi said: He
said to her, Shlomo will derive from you. (Pesikta De-Rav Kahane 16)
Indeed, the kingship aspires to completion (shalom), often used to
connote total, absolute peace, the safety and security of a nation in their
land. This situation appears to be actualized during the reign of Shlomo:
For [Shlomo] dominated over the entire [region] across from
the river, from Tifsach until Azza, over all of the kings [in the region] across
from the river, and he had complete peace (shalom) on all surrounding
sides. And
Shlomo’s very name, along with the name of his capital city (Yerushalayim),
embodies the total peace and security to which kingship aspires.[21] Boaz’s dual
employment of the word shalem may hint to a promise of kingship, which
can bring in its wake peace and security, not just for Ruth, but for the entire
nation.
This
series of shiurim is dedicated to the memory of my mother, Naomi Ruth
z”l bat Aharon Simcha, a woman defined by Naomi’s unwavering commitment to
family and continuity, and Ruth’s selflessness and kindness.
I welcome all
comments and questions: [email protected]
[1] See, e.g.
Bereishit 24:50; 27:37; 31:43; 40:18; Shemot 4:1; 24:3; Bamidbar
11:28 and many other salient examples of this verb pair.
[2] The word
nagad, often used as a synonym for other words which denote speech, such as
amar and dibber, is apparently etymologically related to the word
neged, which means something conspicuous or in front of you (e.g.
Shemot 34:10; Yehoshua 3:16). This word therefore suggests that
something is being announced publically, or, in the context of Boaz’s
declaration, that what he is about to say has been made known to him because it
is apparent to all. See Brown, Driver, and Briggs, A Hebrew and English
Lexicon of the Old Testament (1951), pp. 616-617.
[3] Edward
Campbell, Jr., Ruth, p. 99, similarly suggests that the doubled verb is
iterative. See also Feivel Meltzer, Ruth (Da’at Mikra), p.
17. The other use of this doubled expression (Yehoshua 9:24) appears to
have a similar connotation.
[4] Ruth’s
decision to remain with Naomi may be perceived as a decision taken out of
self-interest and a desire to find a husband in Bethlehem (see e.g. Ruth
1:11-13). In any case, Ruth’s loyalty to Naomi is not necessarily viewed as a
positive act by the townspeople, who still harbor resentment toward Naomi, who
abandoned them during the famine. Thus, Boaz’s conclusions are especially
necessary.
[5] Murray Gow,
The Book of Ruth: Its Structure, Theme and Purpose (1992), p. 46, has noted
that these words of Boaz constitute the fulcrum of the narrative and appear in
the center of the chiastic structure of chapter two.
[6] The common
syntactic device of using an infinitive absolute form before the indicative of
the verb places emphasis upon this verb in the sentence.
[7]
Brown, Driver, and Briggs’ lexicon, A Hebrew and English Lexicon of the Old
Testament (1951), p. 821, notes that the noun form of the word
pa’al (yeshalem Hashem po’aleikh) meaning one’s deeds, is always used in a
poetic context (see e.g. Devarim 33:11; Yeshayahu 41:24;
Tehillim 44:2).
[8] It is
intriguing that in the verse which follows God’s promise to Avraham (Bereishit
15:2), Avraham complains that he has no progeny, thereby indicating that he
understands that this “reward” involves fertility. This resonates well with the
larger theme of Megillat Ruth in which Ruth’s ultimate goal is to
obtain a child to continue Naomi’s line. For similar uses of the word sekhar,
see Bereishit 30:16, 18; Tehillim 127:3.
[9] The Maharsha
points out that this is not based on Boaz’s actual words, in which he advises
Ruth to cleave to his girls (and not to him). Maharsha proposes that the
word davak intimates a connection between a man and a woman and therefore
the gemara formulates their question as though Boaz’s actual intent is
that Ruth shall cleave to him.
[10] This
association is generated by the common word zeh, which serves to link the
two passages.
[11] See e.g.
Yevamot 47b, Ruth Rabba 2:22-24, 5:12; Ruth Zuta 1:12,
and the Targum on Ruth 1:16-17.
[12] This
midrash uses the words
na’im
and ne’imim to express the astonishment over Ruth’s pleasant manner. It
must be noted that these are the same words employed by Ruth Rabba
2:5 as an etymology of Naomi’s name. Thus, the midrash suggests that the
people are amazed that this Moavite girl is so similar to Naomi, and has
actually adopted the guise and comportment of a respected Jewish woman.
[13] This
midrash offers a more empathetic portrait of the overseer than the one which
I have presented.
[14] The word
employed by Boaz, naga (“Have I not commanded the young men not to touch
you?” Ruth 2:9), connotes a sexual attack (see Bereishit 20:6).
Naomi uses the word
paga
(Ruth 2:22), which often connotes a hostile encounter (see e.g.
Shofetim 8:21; I Shemuel 22:17-18), but not specifically sexual
violence. Nevertheless, some midrashim assume that Naomi is specifically
referring to a sexual attack as well (e.g. Ruth Zuta 2:22).
[15] In chapter
two, Naomi and Boaz each address Ruth on separate occasions as
biti (Ruth 2:2, 8, 22).
This is also the case in chapter three (Ruth 3:1, 10, 11, 16). This is
particularly significant because this form of address is found only once outside
of the Megilla (Shoftim 11:35), and in that case, it is used by an
actual parent.
[16] I have
translated a small abstract of a very long midrash which offers various
readings of Boaz’s speech, all of which proffer a similar approach.
[17] Many
midrashim adopt this approach, portraying Boaz as informing Ruth of her role
as the progenitor of kingship (Ruth Zuta 2:13).
[18]
See also the Targum on Ruth 2:11 which expands on the words huggeid huggad li, explaining what
it was that Boaz heard that motivates him to bless her in God’s name: “And it was told to me by prophecy that
there will come forth from you kings and prophets because of
[all] the kindness
that you have done for your mother-in-law.”
[19] See R.
[20] This
midrash is commenting on the fact that the same consonants can be pronounced
either sheleima (complete) or Shlomo.
[21] The
appellation of the woman who represents Shlomo’s counterpart in Shir
Ha-shirim, Ha-Shulamit, may be designed to complete this theme. While
this idea is too intriguing to omit, it is beyond the scope of this shiur
to give proper attention to the identity of the figures named in Shir
Ha-shirim.