We ended our last teaching with my question, “What would you have said when you saw Ruth come home with such a load of barley?” I think I would have exclaimed, “Where in the world did you get all that?” And, that’s basically what Naomi said as well. Verse 19
And she said to her, her mother-in-law, “Where you gleaned today and where you worked? Be he who noticed blessed.” And, she told to her MIL that which she worked with him, and she said “The name of the man by whom I worked today is Boaz.”
וַתֹּאמֶר לָהּ חֲמֹותָהּ אֵיפֹה לִקַּטְתְּ הַיֹּום וְאָנָה עָשִׂית יְהִי מַכִּירֵךְ בָּרוּךְ וַתַּגֵּד לַחֲמֹותָהּ אֵת אֲשֶׁר־עָשְׂתָה עִמֹּו וַתֹּאמֶר שֵׁם הָאִישׁ אֲשֶׁר עָשִׂיתִי עִמֹּו הַיֹּום בֹּעַז׃
Vai-TOH-mehr lahhh khamo-TAH Ay-foh lee-PAHT hai-YOM veh-ah-NAH
ah-SEET y’HEE mah-kee-RAKE bah-RUKE vah-tah-GAYD lah-kah-moh-TAHH ayt-ah-SHER ah-she-TAH ee-MOH vai-TOH-mehr shame ha-EESH ah-SHER ah-SEE-tee ee-MOH hai-YOM Boaz
When Naomi saw such an extraordinary “haul”, she quickly realized that something extraordinary had occurred. She knew enough about the gleaning rights to conclude that such a large amount of grain could not have been obtained through the normal gleaning process. Naomi understood that Ruth had to have been gleaning in the field of a particularly benevolent owner. The question she asked that seems redundant, namely “where did you work?” was in reference to the leftovers from the “field meal”, which Ruth could not have picked up off the ground. Naomi realized that Ruth had been invited to dine with the workers, without Ruth even having to tell her. The combination of the 35 pounds of grain, plus the leftovers from the meal - - Naomi could not figure out how Ruth could have come away with both kinds of bounty. Another indication of the favoritism shown Ruth had to do with BEATEN grain. Usually, the field owners would not let the gleaners beat out their grain there in the field, but would make them go home to do it. So, the whole scenario screamed out to Naomi that Ruth had been treated “royally”, in terms of how gleaners were usually treated.
Notice Ruth’s use of the word “told”, when the Scriptures say “And she told to her MIL...”, instead of the more commonly used “said”. The word “told” is more emphatic. Some commentators say that this indicates that Naomi had expressed some concern that the favor shown to Ruth had perhaps some ulterior, illicit motive behind it, and that she was afraid for Ruth. Ruth then emphatically reassures her, telling her Boaz’ name.
And, though the Scriptures do not say so explicitly, women being women, it’s probable that Ruth excitedly repeated ALL the details of her day while Naomi ate. Imagine how delighted Naomi must have been to learn that a relative of Elimelech’s had helped Ruth that day, and it was in the next verse that Naomi revealed to Ruth that Boaz was their family’s kinsman.
Interestingly, when Naomi blessed the unknown man in verse 19, she merely blessed him in a generic way. But, once she knew that he was a kinsman, she blessed him in the name of the LORD. She knew his reputation. She knew he was a righteous man. She no longer questioned his motives toward Ruth.
Verse 20:
And she said, Naomi, to her DIL - - “Blessed he of Yahweh who not has forsaken His lovingkindness to the living ones and the dead ones.” And she said to her, Naomi, “a near one to us this man from our kinsman-redeemers is he.”
וַתֹּאמֶר נָעֳמִי לְכַלָּתָהּ בָּרוּךְ הוּא לַיהוָה אֲשֶׁר לֹא־עָזַב חַסְדֹּו אֶת־הַחַיִּים וְאֶת־הַמֵּתִים וַתֹּאמֶר לָהּ נָעֳמִי קָרֹוב לָנוּ הָאִישׁ מִגֹּאֲלֵנוּ הוּא׃
Vai-TOH-mer Naomi l’khah-lah-TAHhh baruch hoo lah-Yahweh ah-SHER lo-ah-ZAHV khahs-DOH et ha-chai-yeem v’et ha-may-TEEM lahhhh Naomi
Fah-ROHV lah-NOO ha-EESH mee-goh-ah-LAY-noo hoo
The word that is translated in English as kinsman-redeemer in this verse is goh-ah-LAY-noo which means “our go-el". The Jewish Encyclopedia’s article on the go’el gives a definition for a person who bears this title. It is a male person within the family who is both “next of kin” and who “redeems” when necessary. What are some of the instances in which a go-el would “step up”, shall we say?
The Hebrew people were very clan-ish, in a wonderful sort of way, although the word has negative connations in English today. Another way to say it would be to call them “tribal”. One of the things they were particularly territorial about was the ownership of their lands. For example, if a man was in danger of losing his family lands, it was the duty of the go-el to buy them, in order to “keep them in the family”. (Leviticus 25:25). When the land divisions were made by Joshua, after the 12 tribes crossed over the Jordan into the Promised Land, it was expected that the tribes would not intermingle their lands. The ancient boundaries were expected to be maintained. The land was to be “kept in the family.”
If a relative got into trouble financially and was sold into slavery to a foreigner or a sojourner, it was the duty of the go’el to buy him back. (Leviticus 25:47-55)
Now, as was probably explained to you in last week’s Parsha, both of these were affected by how close or far away the year of Jubilee was, because in that 50th year, all lands would be returned to their original owners and all slaves would be released. I was listening to Andrew Gabriel Roth’s explanation of this on his site onefaithonepeopleministries.com this past Shabbat, and he explained this complicated subject very clearly. I highly recommend his website.
Another key responsibility of a go’el, at least until formal Jewish courts were established, was to avenge the murder or serious assault on a family member.
The go’el also had some “perks”, we might say. If an injured relative was compensated for his injuries, but died before the money arrived, it would go to his go’el.
In spiritual terms, Father Yah was looked at as the spiritual go’el of the nation of Israel, because He redeemed them, set them free from the bondage of Egypt. This is a common theme in the book of Isaiah, for instance. But, we also see the concept appearing in what many believe to be the oldest book of the Bible, Job, where he affirmed: “I know that my Redeemer (go’el) liveth... (Job 19:25). But, there are many scriptures in the Tanakh that portray Father Yahweh as the rescuer of the needy and the weak. Some of them are Psalm 82:4, Daniel 6:27 and Jeremiah 20:13.
The Messiah is referred to as our Kinsman-Redeemer, based on a couple of things. One is how he is referred to as our spiritual “brother” (See Hebrews 2:11.) He is also the only One with the power to redeem us. As Ruth was unable to redeem herself, so the Lord Yeshua, our Mashiach, bought us with the price of His blood. This is why those who are His, who call on Him in faith for salvation, are therefore redeemed out of the curse of sin and death, and are then called numerous times in the Brit Chadasha “the bride of Messiah”. I believe the story of Ruth was included in the Tanakh to point toward this role of our Messiah, to foreshadow it, as all of the Tanakh points to Messiah in some way.
Allright back to Ruth and Naomi - - it is significant that Naomi blessed Boaz for stating that he showed chesed to both the living and the dead. How he showed chesed to the living is obvious. However, some of the sages believe that the wheels were already turning in Naomi’s head, that she was already thinking of the possibility of a Levirate marriage between Boaz and Ruth.
And, of course, by extension, it was Yahweh who was showing chesed to both the living and the dead of Elimelech’s family by not only providing for Ruth and Naomi food for that day and the next four days, but providing for them in the future as well. Ruth mentions this ongoing chesed in verse 21.
And she said, Ruth the Moabitess, also: “Also he said to me ‘with the young men which are mine you shall stay close, until if they have finished all harvest which is mine.’ ”
וַתֹּאמֶר רוּת הַמֹּואֲבִיָּה גַּם כִּי־אָמַר אֵלַי עִם־הַנְּעָרִים אֲשֶׁר־לִי תִּדְבָּקִין עַד אִם־כִּלּוּ אֵת כָּל־הַקָּצִיר אֲשֶׁר־לִי׃
Vai-TOH-mehr Ruth ha-Mo-ah-VEE-yah gahm kee ah-MAR ay-LAY eem ha-neh-ah-REEM ah-SHER lee teed-bah-kheen ahd eem kee-LOO ayt kohl ha-kaht-ZEER ah-SHER lee
Much is made in the Jewish commentary about the discrepancy here “stay close to my maidens” (Boaz) versus “stay close to my workers”. Some of these interpretations view this difference as a “hang-over” from her pagan past. It could also have been a “language misusage”. It would make sense that in the 11 years she had been around Naomi and married to her Israelite husband she had picked up SOME Hebrew, but while living in Moav no doubt she and Orpah would have used the language of their birth. Another explanation is inherent in the Hebrew language. If you have 1000 Hebrews and 999 are female, but one is male, you would always refer to the group with masculine “person”. So, it’s possible she was using the more generic term for “workers”, not intending to say that she was going to cavort along with the male workers. Regardless, we will see in the next verse that Naomi tactfully corrects her mis-pronouning, to use a ridiculous, modern term.
But all this aside, the honey in the rock of this verse, the music it must be have been to Naomi’s ears, was that Boaz had invited her to finish the harvest in his fields. This means that Ruth could go back day after day, amassing more and more stores of grain, which would sustain her and Naomi for perhaps months. At the rate of gathering a five days worth per day, and assuming the harvest went on for 3 weeks (18 days, not counting Shabbat), that’s 90 days of sustenance that could have conceivably been captured by Ruth. And, this was just the barley harvest. The wheat harvest was another opportunity to stave off starvation. And, the wheat harvest lasted until Tu B’Av, late July to early August on the Julian solar calendar, the two harvests totalling about 90 days. So, how doubly-delighted Naomi must have been! Verse 22 - -
And she said, Naomi, to Ruth her DIL: Good, my daughter, that you will go forth with his young women and not they will meet you in another field.
וַתֹּאמֶר נָעֳמִי אֶל־רוּת כַּלָּתָהּ טֹוב בִּתִּי כִּי תֵצְאִי עִם־נַעֲרֹותָיו וְלֹא יִפְגְּעוּ־בָךְ בְּשָׂדֶה אַחֵר׃
Vai-toh-MEHR Naomi. el Ruth. CalahTAHhhh. tov. bee-TEE. kee. Tayts-EE. Eem. nah-ah-roh-TAV. veh-LOH. yeef-g'OOO. bach. b’sah-DEH. ach-AYR
A couple of additional things to note in this verse: first, how Naomi refers to Ruth as her “daughter”, not her “daughter in law”, and second in this verse Naomi is giving her permission for Ruth to hang out with the maidens of Boaz’ household. This is a step up, please realize, from merely following along with the generic gleaners. I am not familiar yet, in my own Hebrew study, with the word “yeef-g’OOO”. It is translated as “meet” or “be met” in some versions, but in others it is translated as “annoy”. The latter seems to fit the context better, in that, Naomi is affirming that if Ruth hangs out in Boaz’ field, with his maidens, she won’t be annoyed or pestered or harassed by men from other households. Recall that, back in verse 16, from the last teaching, that Boaz had charged his young men to not “molest” her in any way. What a relief for both Naomi and Ruth to know that she could gather sustenance in complete safety and security, a huge concern for any woman, regardless of era of birth. The barley harvest lasted roughly from Passover to Shavuot (although those biblical feasts had not yet been established, that is, roughly 50 days or just under two months. But note below, Ruth did not glean for only the barley harvest....
Verse 23
And she stayed close with the young women of Boaz to glean until the end of the harvest of the barley and the harvest of the wheat, and she dwelt (with) her MIL.
וַתִּדְבַּק בְּנַעֲרֹות בֹּעַז לְלַקֵּט עַד־כְּלֹות קְצִיר־הַשְּׂעֹרִים וּקְצִיר הַחִטִּים וַתֵּשֶׁב אֶת־חֲמֹותָהּ׃
Vai-teed-bach b’nah-ah-ROHT Boaz l’lah-KATE ahd k’LOHT. kh’tseer. hahs-oh-REEM oo-kh'ts’EER ha-khee-TEEM vah-tay-SHEV eht khah-moh-TAHhh
Interestingly, most commentators interpret this verse in a way I would not have. They seem to believe that Ruth basically “boarded” with the young women of Boaz’ household for the duration of the harvest season. But, others say that she was with them only during the actual gleaning and that she went home at dusk to be with Naomi, that she slept there in her house, so as not to leave Naomi alone. Honestly, I think this would be a more likely scenario. Another interesting point....as already mentioned the grain harvest season was about 90 days. In the Jewish way of handling gentile coverts, they had to wait a total period of three months before they could marry an Israelite, a Jew.
And, thus ends chapter two.
As we enter chapter three, the barley and the wheat harvests have ended, and Boaz has not “made a move” as go’el to fulfill the law of Levirate marriage. Now, I’m going to take some liberties here, because I’m going to ponder extra-scripturally. Make of that what you will.
I want you to think back to the days when you were courting. Now, if like me, a traditional woman raised in the mid-to-late 20th century, you were told you could not “make the first move” toward a man. You could flirt, or send some other kind of very low-key signals, like having a friend mention to him that you liked him. But, that was all that was deemed acceptable to do. The man was supposed to initiate things, get the ball rolling, if he wanted to. And, if he didn’t? Or, if he did not have the nerve? Well, that was that.
So here we have Naomi, wondering why Boaz has not “made a move”. It does not make sense to her. What she does not realize, however, and which we will find out in this next chapter, specifically 3:12, is that Boaz IS a kinsman of Elimelech, but he is not the nearest kinsman. Turns out, Boaz has been waiting too - - but he has been waiting to see if the nearer kinsman would fulfill Levirate law.
Now, before you get all huffy about that nearer kinsman, thinking him to be a total doofus, you must keep in mind the prohibition from Deuteronomy 23 against a Hebrew marrying a non-Hebrew from Moav. We discussed this earlier in our study, and it was not until Boaz’ day that a legal decision came about that allowed him to marry Ruth. It had not been illegal, according to Oral Law, since the days of Moses, but because it was a loophole rarely, almost never, exercised, it was universally believed that it was prohibited. We’ll see this when we explore chapter 3.
Perhaps Boaz did not think the legacy of Machlon was worth saving. After all, he had abandoned his people during a time of famine. Why bother to restore the legacy of a cousin whose name was shrouded in shame? Who knows? Regardless of his reasons, Boaz was witholding yibum, Levirate marriage, reminiscent of the way his ancestor, Judah, withheld Levirate marriage from his DIL, Tamar. Boaz had recognized the goodness in Ruth, although he had not extended chesed towards her.
But, back to Naomi - - the harvest had ended, and it appeared unlikely that Boaz would just happen to encounter Ruth “at the bazaar” or wherever. Naomi, then, figured she needed to give Boaz a little help. After all, since he had not initiated anything while Ruth was around him throughout the harvest, it was hardly likely he would do so when she was out of his line of sight. She crafted a daring, unconventional plan. Let’s proceed on to chapter 3, vs. 1.
And she said to her, Naomi, her MIL: “My daughter, shall not I seek for you a resting place, that he may be well for you?”
וַתֹּאמֶר לָהּ נָעֳמִי חֲמֹותָהּ בִּתִּי הֲלֹא אֲבַקֶּשׁ־לָךְ מָנֹוחַ אֲשֶׁר
יִיטַב־לָךְ׃
Vai-toh-MEHR lahhh Naomi khah-mo-TAHhh bee-TEE ha-LOH ah-vah-kesh-LACH mah-NO-akh ah-SHER yee-TAVH-lakh.
A resting place - - such a beautiful idiom for a home with a husband!, the “he” in the verse. In some translations, resting place is rendered “security”. Recall Ruth’s blessing in chapter one, verse 9 - - it too spoke of this “rest.”
Verse 2
And now, is not he, Boaz, our relative, with whose young women you were, behold he will be winnowing (on) the threshing floor barley tonight.
וְעַתָּה הֲלֹא בֹעַז מֹדַעְתָּנוּ אֲשֶׁר הָיִית אֶת־נַעֲרֹותָיו הִנֵּה־הוּא זֹרֶה אֶת־גֹּרֶן הַשְּׂעֹרִים הַלָּיְלָה׃
V’ah-TAH ha-LOH Boaz mo-dah-TAH-noo ah-sher ha-YEET et nah-ah-roh-TAHV hee-NAY hoo ZO-reh et GOH-rehn ha-she-oh-REEM ha-LIE-lah
Naomi seemed to know that Boaz would spend the night on the threshing floor. Perhaps the landowners would do this to guard their bounty. At any rate, urgency seemed to be called for, in order for Naomi’s plan to be successful.
I know this is irreverent and I freely admit it is irreverent, but these instructions from Naomi in verse 3 and 4 remind me a little of that Reba McIntyre song, “Fancy”. I won’t compound my disgrace by elaborating, but if you know the song you will get my drift.
For that matter, the story of Ruth seems to turn rather risque here.
Verse 3
And wash yourself and anoint yourself and place your dress upon yourself. And descend to the threshing floor. Do not make yourself known to the man until he has finished eating and drinking.
There is so much to unpack in this verse....
First, the command to wash herself. Ruth, as a new convert, would have ordinarily done the ritual washings of certain parts of her body. But, Naomi seems to be indicating here that she is to do a ritual immersion, such as the on that new converts do after their first 90 days as a gerah teshovah, that is a mikveh immersion that cleanses the whole body from the top of the head to the soles of the feet.
The command to anoint with fragrant oil was a typical practice of a Jewish noblewoman, befitting the status of eventually being with a Jewish nobleman, a man of Boaz’ stature. Remember how you were counseled as a young person to go to the interview dressed for the job you want, not for the one you have? This is that, basically.
The next phrase in the Hebrew is a little odd. Naomi seems, according to the grammar, to be saying “I will dress you”, indicating that Naomi’s merits would enhance Ruth’s “suit” (pardon the pun) with Boaz. And, in the command to “descend” to the threshing floor, we see the same grammatical first person usage, to indicate that Naomi was saying that her merits would accompany Ruth. Another reason we see the indication to “descend” is that the threshing floor was strategically placed to take advantage of the usual direction of the winds at the season of harvesting. Generally speaking, the threshing floor would also have been below the city. That way, the chaff would blow away and land further down, as opposed to shrouding the city in a gritty, itchy blanket of chaff dust, as might happen with volcanic ash.
Next, Naomi directs Ruth to remain hidden until Boaz has finished eating and drinking. Presumably, by this time, the workers who had been helping with the winnowing would have left and gone home, and Boaz would have been heading to his bedroll. He must have been a vigorous 80-year old, if indeed the sages are correct about him being that advanced in age. That’s hard work, and sleeping outside all night “roughing it”, is no picnic either, I’d imagine.
Verse 4 - -
And he shall be, in his lying down, and you will know the place where he lies, and you will come and uncover from his feet, and you will lie down, and he will tell to you what you will do.
מַרְגְּלֹתָיו ושֶׂכבתי וְהוּא יַגִּיד לָךְ אֵת אֲשֶׁר תַּעַשִׂין׃
Vee-HEE b’shakh-bov v’yah-DAH-aht et ha-mah-KOM ah-sher yeesh-kahv shahm oo-baht v’gee-LEET mahr g’loh-TAHV v’seh-KHAV-tee (v’shah-KHAVT) v’hoo Yah-GEED Lahk ayt ah-SHER tah-ah-SEEV
So, Ruth was to essentially hide and spy on Boaz, keeping tabs on him, until after he has finished the evening meal and gone to lie down on his bedroll, shall we say. She was to mark the place where he laid down (because we certainly would not have wanted a case of mistaken identity here), and then continued to carry out Naomi’s instructions.
Here for the third time, we see the Hebrew written as if it were in first person, as if it were Naomi identifying herself with the deed. All of this had to reassure Ruth that all of this was … acceptable. She must truly have wondered. I mean, wouldn’t you? Talk about putting oneself out there!
Naomi knew that when she had Ruth lie down at Boaz’ uncovered feet it could trigger his understanding of chalitzah, which was the ceremony whereby a man refusing to enter into levirate marriage would remove his shoe. This is described earlier in the Torah, in Deuteronomy 25:5-10. And, we will see it appear later in the Ruth story, in actual practice. As if this were not a brazen enough plan, it would have been grossly inappropriate for Naomi to directly suggest or ask that Boaz marry Ruth. Naomi was hoping this plan would “do the trick.”
I think that is really speaks well of Naomi’s faith, that she left the matter open, in the end of the plan. She essentially placed her faith in God and the “he” referenced at the end of the verse could have a dual meaning. In the natural, Boaz will tell you what to do, but ultimately, this is in God’s hands and HE will tell you what to do. Some may say Naomi was “a schemer”, but I believe that no, she instead had the faith to take the bold steps the Ruach HaKodesh was asking her to take.
Now, let’s look at Ruth’s response in verse 5. How would she respond to this audacious plan?
And she said to her “All that you say to me I will do.”
וַתֹּאמֶר אֵלֶיהָ כֹּל אֲשֶׁר־תֹּאמְרִי אֶעֱשֶׂה׃
Vai-toh-MEHR ay-LEH-ha kohl ah-SHER tohm-REE eh-eh-SEH
There’s a rabbinic tradition and saying that essentially says that the sins of the Bible heroes can’t even be mentioned in the same breath as our sins. In other words, before we get all smug and derisive about the short-comings of the ancients, as they are revealed in Scripture, we need to take a deep swallow of humility before we wag our tongues and/or criticize. Accompanying this belief is the related belief that “to whom much is given shall much be required”. In other words, often the standards held for the heroes of Scripture are very high, which is proof of their greatness, since one should not be indulgent or dismissive of sinful “indulgences” in righteous people.
And, let’s broaden this out some more. As a holy people, the people of the Book, the chosen ones, the tzaddikim, the ones whose garments have been washed in the blood of the Lamb - - -we are expected to, as a people, walked righteously.
So, how did I get off on that tangent, and why here? Because Ruth’s acquiescence to what we could kindly call a seemingly hare-brained scheme is magnificent! I will tell you right now that faced with a similar challenge/task I would almost 100% not have responded in such a humble, holy manner. I would have had questions, LOL! I mean, really....
First of all, there’s matter of the age difference. Now, interestingly, as I am a genealogy buff inside my own family, I spent several hours about a week ago with one of Bill’s cousins, to learn as much as I could about his side of our family. One of the things I learned was that one of my husband’s great-aunts had married a man 43 years her senior! The honorable pastor’s first wife had died, and this maiden aunt had always adored him. He had in fact baptized her. So, after the death of his first wife, they married, and the cousin said she always referred to him as “the Reverend Ingram”. But, still, that is not “the usual”, right? The age difference between Ruth and Boaz was approximately 40 years!
Then, there’s the matter of potentially sullying her tenuous, fragile reputation by going on this “mission”. If things “went awry”, she was already a foreigner, and she could then on top of that be labelled a “loose woman”. So, Ruth had much, much to lose. She also had much, much more to gain. And, I believe it was because of that, as well as thinking of her MIL, that she acquiesced humbly to do what she was directed to do.
You might think you are about to see something untoward next. The stage is set for another seduction story! Cover the ears of the children! After all, look at Ruth’s ancestors, the daughters of Lot. And, after all, look at how Boaz’ great-grandfather Perez was conceived.....But, no. Unlike Lot’s daughters, Ruth’s ancestors, who took matters into their own hands and seduced their own father.....Unlike Tamar, Boaz’ ancestor, who took matters into her own hands and seduced her father-in-law....
We find instead the seduction story that never occurred, even in the midst of “a perfect opportunity”. No deception. Yet, again, Tzadkah mimeni. “She is more righteous than I.” The Scripture does not explicit affirm this, but it is “plain as day”.
Wow. Stunning.
We will take our story up there the next time we are together in the Book of Ruth.
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