“I am Ruth:” Self-Identity and Transformation

 

Boaz and Ruth: A Love Story?

 

Boaz has indicated repeatedly that his acts of kindness toward Ruth have been motivated by Ruth’s piety. Nevertheless, we must still examine the nature of their relationship. Is there any romantic interest between them at any point in the Megilla?

 

While some biblical interpreters do read this narrative as a love story,[1] the Megilla itself consistently and meticulously avoids the customary biblical hints of love or romance between Ruth and Boaz.[2] We find respect, admiration, and gratitude, but not passionate feelings.[3] More often than not, Boaz refers to Ruth as “my daughter,” even when she appears before him in the fields in the middle of the night, perfumed, dressed up, and ready to obey his every command. On the flip side, Ruth refers to Boaz as “my master” and to herself as his maidservant (Ruth 2:13).[4] This seems a far cry from love. Most strikingly, the word love (ahav) never appears in the Megilla to describe the relationship between Ruth and Boaz.[5] Moreover, Ruth is introduced without a physical description, indicating, perhaps, that the story does not revolve around physical attraction between Ruth and Boaz or any blossoming love or passion.[6] In fact, chapter two ends without Boaz ever approaching Ruth again. Instead, Ruth returns to live with Naomi, who takes unusually bold measures in an attempt to awaken Boaz’s interest in Ruth.

 

            Boaz’s response to Ruth’s bold request, “Spread your cloak over your maidservant,” is likewise tepid, if unfailingly kind. While he admits, “I am a go’el,” Boaz continues, “There is a go’el who is closer than I... if he shall redeem you, good, he has redeemed you, but if he shall not desire to redeem you, I myself shall redeem you” (Ruth 3:12-13). This does not sound like the speech of someone who ardently desires to marry Ruth. If the go’el marries Ruth, Boaz considers that well and good.[7] If not, Boaz is committed to discharging his duty for the deserving Moavite.

 

Indeed, the Megilla emphasizes that the relationship of Boaz and Ruth is founded on their willingness to fulfill their responsibilities, even at great personal expense. Each of them has a good reason not to want to marry the other. Boaz could rightly hesitate because Ruth is a Moavite. As we will see from the panicked refusal of the closest relative to redeem Ruth, it is not easy to break the social barrier and marry a Moavite:

 

And the go’el said, “I cannot redeem [her] for myself, lest I will destroy my inheritance! You redeem, you yourself, my redemption, for I cannot redeem!” (Ruth 4:6)

 

From Ruth’s standpoint, Boaz is undesirable because of his advanced age. As part of his response to Ruth’s seduction, Boaz explicitly acknowledges that his wealth does not adequately compensate for this disadvantage:

 

And he said, “Blessed are you to God, my daughter, for you have shown more kindness in the latter [case] than in the first [case], in that you did not follow the young men,[8] whether poor or rich.” (Ruth 3:10)

 

Nevertheless, both Ruth and Boaz agree to marry the other because of their commitment and responsibility. Ruth agrees to marry Boaz out of a selfless desire to support Naomi, as may be seen by her willingness to accede to Naomi’s immodest proposal. Boaz declares his willingness to marry Ruth within the context of his assumption of familial responsibility (Ruth 4:5, 10).[9] It is likely that the Megilla avoids any romantic insinuations in order to convey the primary objective of these dedicated characters.

 

 

Ruth’s Redemption

 

Ruth’s resolute actions in the field are accompanied by just one speech:

 

“I am Ruth, your maidservant. Spread your wings[10] over your maidservant, for you are a redeemer.” (Ruth 3:9)

 

Ruth’s words to Boaz are somewhat of a surprise. After all, Naomi, who orchestrated this event, never instructed Ruth to speak. Naomi directed Ruth to action, which is meant to spur Boaz to speak (Ruth 3:4): “And he shall tell you what you are to do.” The scene does not play itself out in the passive manner that Naomi had designed, partly, as we noted, because of Boaz. Nevertheless, credit must also be given to Ruth for taking initiative where Naomi’s instructions end.[11]

 

In answer to Boaz’s query, Ruth identifies herself by name, “I am Ruth, your maidservant.” As noted in previous shiurim, Boaz’s query gives Ruth the opportunity to identify herself in a situation in which she has presented herself to him as a sexual object, turning her from object to subject. In prompting Ruth to employ the word “anokhi,” Boaz allows Ruth to express self-definition, a profound recognition of her I-ness.[12] More to the point, at this moment, Boaz actually offers Ruth the opportunity to say her name. This act is a momentous contribution to the broader goals of the Megilla. One of the ultimate objectives of the Megilla is to restore the name of Machlon, who has died childless. This mirrors the national goal of restoring Israel’s national identity, which is endangered by societal malfunction at this time. When Boaz facilitates Ruth’s ability to proclaim her name and regain her identity, he launches the solution for the predicament presented in the Megilla. Simultaneously, this moment points toward the solution for the period of the Judges.

 

Following her self-introduction, Ruth continues by informing Boaz of his role as redeemer. Is this a request, a demand, or an appeal? Does Ruth present herself as a humble petitioner or as one who has taken charge of the situation? It is difficult to say. On the one hand, Ruth’s reference to herself as maidservant is deferential. On the other hand, Ruth’s demeanor is bold and confident, replete with the sense that she requests no more than she rightfully deserves.

 

Perhaps one key to unraveling Ruth’s comportment at this point in the story is by comparing Ruth’s self-reference in chapter three to her deferential self-references in chapter two (all marked by the use of the word “anokhi”). Ruth’s first address to Boaz includes a self-description of her foreign status, indicating her complete lack of belonging (Ruth 2:10): “And I am (va-anokhi) but a stranger!” Later in the chapter, Ruth responds to Boaz’s kindness by defining herself by what she is not, viewing herself as unworthy even of being Boaz’s maidservant (shifkha): “I (anokhi) cannot [even] be likened to one of your maidservants!” (Ruth 2:13). In chapter 3, Ruth’s self-definition appears to have undergone a radical transformation. Ruth’s presentation of herself (anokhi) is now a positive one. She proclaims her own name and her own definition, even if it is a lowly one – “your maidservant,” amatekha.[13] Ruth follows this self-identification with a bold request that Boaz spread his wings over “his maidservant.” Ruth’s answer is therefore indicative of her new self-identity, which has gradually transformed during the course of the narrative.

 

What is the source of Ruth’s newfound self-assurance? It is noteworthy that Ruth’s speech invokes, rephrases, and weaves together two speeches which she herself previously heard. The first part of Ruth’s speech is taken from Boaz, who had described Ruth as one who has come to seek refuge under the wings of God (Ruth 2:12). Ruth recasts Boaz’s perception, suggesting that Boaz is the one who should spread his wings over her. In this way, Ruth shifts responsibility from God directly onto Boaz.[14]

 

The second half of Ruth’s speech derives from Naomi’s speech. Upon Ruth’s return from the fields, Naomi informed Ruth that Boaz is a potential redeemer, proclaiming enthusiastically that “the man is close[ly related] to us, he is one of our redeemers!” (Ruth 2:20). In her own speech, Ruth tones down Naomi’s declaration, eschewing any personal pronoun in the word go’el. Ruth does not say “you are my redeemer,” but rather, “you are a redeemer.” Ruth seems uncertain, reasoning that an impersonal allusion to Boaz’s responsibility in this matter may be received by him more readily. Like Naomi, Ruth also does not use a definite article, avoiding the claim that Boaz is the redeemer. Nevertheless, Ruth rephrases Naomi’s explicit acknowledgement that Boaz is merely one of her redeemers (mi-go’eleinu). It stands to reason that Ruth regards Boaz as her only hope, the only man in Bethlehem confident enough, pious enough, and strong enough to withstand the societal inclination to ostracize the Moavite girl who has accompanied Naomi. Ruth’s careful weaving of the words of both Boaz and Naomi into her statement suggests that her newfound confidence is derived from her two patrons, who have given her hope that her future is not entirely bleak.

 

“All of My People in the Gate Know that You are a Woman of Valor”

 

The nocturnal events on the threshing floor are the climactic events of Megillat Ruth. From the moment that Boaz allows Ruth the opportunity to identify herself by name (immediately followed by his guarantee of her impending redemption), the narrative pivots and begins its movement toward resolution.[15] Boaz’s speech containing his reassuring promises also conveys his respect and admiration for Ruth:

 

And he said, “Blessed are you to God, my daughter, for you have shown more kindness in the latter [case] than in the first [case], in that you did not follow the young men whether poor or rich. And now, my daughter, do not be afraid. Everything which you say I will do for you, because all of my people in the gate know that you are a woman of valor. And now, even though truly I am a go’el, there is a go’el who is closer than I. Lie here tonight and in the morning, if the redeemer shall redeem you, good, but if he shall not desire to redeem you, I myself shall redeem you, I swear by God. Lie until the morning.” (Ruth 3:10-13)

 

The encounter between Boaz and Ruth takes place in a private setting. Unlike previous chapters, this episode takes place under the cover of darkness, where two people are accountable only to each other. It is significant, therefore, that Boaz deliberately broadens the scene, including in his speech the opinions of the people in the gate and focusing Ruth’s attention outward, to the public domain. In conjuring up outside parties,[16] Boaz suggests that their private conversation has public ramifications.

 

            According to Boaz, he is not alone in his respect for Ruth. All of the people in the gate know that Ruth is a woman of valor. Whether the “people in the gate” refer to the multitudes who stream through the gates of the city on a daily basis[17] or to the elite of the city who sit in the gate to judge or otherwise guide the people,[18] Boaz’s words convey Ruth’s growing acceptance. This mirrors Boaz’s declaration in the previous chapter (Ruth 2:11): “It has surely been told to me all that you have done for your mother-in-law after the death of your husband.” Who told Boaz of Ruth’s acts of kindness? Boaz’s words indicate that people are discussing Ruth’s character. And now the people of the gate also know of Ruth’s sterling character. Ruth’s reputation appears to be rapidly growing.

 

            While it is possible that Boaz’s impressions are accurate and the people have begun to appreciate Ruth, it is also possible that Boaz’s assumptions are a reflection of his own attitude. His perception of Ruth’s behavior may be so positive that he transfers it outward, assuming that everyone else regards Ruth with the same respect and admiration that she deserves. In either case, this ostensible knowledge has certainly not induced the townspeople to assist Ruth, nor even to ensure that she is treated with respect. Consider Ruth’s experiences in the field of Bethlehem: The attitude of the foreman, the violence of the harvesters, and the alienation which Ruth experiences do not reflect well upon the people of Bethlehem. The knowledge of the people in the gate will also come up short, considering the go’el’s upcoming blanket refusal to act upon his responsibilities toward this woman of valor (Ruth 4:6).

 

            In the final analysis, whatever the people know or think about Ruth matters little. It is only Boaz who acts upon this knowledge to provide Ruth with sustenance and security.

 

            One thing is certain: Ruth’s reputation is important to Boaz; he often peers outward to contemplate the attitude of the public. This will have important ramifications for Ruth herself, as Boaz’s concern for her reputation and recognition will bear fruit in the final chapter of the Megilla.

 

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]