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Ruth 2

At the end of Chapter 1, there is a brief dialogue between Naomi and the women of Bethlehem. They ask, “Is this Naomi?” and she replies, “Don’t call me Naomi; call me Mara.” Naomi means sweetness; Mara means bitter. All the sweetness has been drained out of her life, leaving nothing but bitterness.

She blames God, and this may be fair in Naomi’s world. Just as God is praised for the blessings of life, God is also assumed to be behind life’s losses. Of greater concern, though, is that Naomi lacks hope. Using the image of fullness and emptiness she evokes, Naomi does not appear to expect to be full ever again.

Perhaps her state of despair prevents her from taking any initiative in Bethlehem. When Ruth says to Naomi, “Let me go to the field and glean…” she is probably not asking for permission, but saying something like, “I think I’ll go to the field and glean…” Naomi needs someone to look out for her, and that is just what Ruth has come to do.

Gleaning was an important part of the law of Moses. It is mentioned in Leviticus 19:9-10, again in Leviticus 23:22, and once more in Deuteronomy 24:19-21. These verses specify that the people were not permitted to reap to the edges of their fields, they were not permitted to gather up what had fallen from the vines or from their hands while reaping. If they left behind a sheaf of grain, they were not even permitted to go back and retrieve it. All of these prohibitions are meant to ensure that the destitute, including the aliens, have access to food.

But did everyone follow these laws? We don’t know the answer to that. Ruth knows that she has a legal right to glean, but she is also aware that in doing so she will be at the mercy of a landowner who may or may not obey the law. As she says aloud to Naomi, she is hoping to find kindness from someone.

She happens to start in the fields of Boaz, who happens to be a kinsman of Elimelech, and by marriage, Naomi. But this is a tidbit the narrator whispers in the ear of the reader. Ruth knows nothing of it. When Boaz comes out to the fields he notices the new woman and asks who she is. To whom does she belong? In this place and age, a woman must belong to someone. The answer his servant gives implies that she doesn’t actually belong to anyone. She is, first, a Moabite and second, with Naomi.

Boaz has heard through the grapevine about the way Ruth attached herself to Naomi. For this reason, he regards her as worthy of his care. Boaz thus establishes himself as Ruth’s protector. He instructs her that she should continue gleaning in his fields and stay close to the young women he employs, for her safety. He invites her to help herself to their water and food. In fact, he heaps food on her plate to let her know he means it.

Ruth, astounded, asks him why he is being so kind to her; he says it is because of the kindness she has shown to her mother-in-law. She still does not know who he is.

It is only when she returns to Naomi at the end of the day Ruth learns his identity. Naomi says, “He is one of our nearest kin.” The precise Hebrew word used here is go’el.

A go’el is someone who has the right of redemption. In general, this has to do with property. Land is important in an agrarian society, thus keeping it for future generations is a priority. The law states that if anyone falls into difficulty and sells a piece of property, the next of kin shall redeem it (Leviticus 25:25.) That is, they shall purchase it back for the sake of keeping it in the family. That next of kin is the go’el. There is a story in Jeremiah (Jer. 32:6-15) in which Jeremiah is approached by a cousin who asks him to play this role, buying back his field so that it may remain in the family. In its context, Jeremiah’s action is intended to show his faith in God’s promise that Israel will someday be restored to the land.

The law of redemption, and the existence of a redeemer, will be important in the rest of the story of Ruth. Remember that Naomi and Ruth, as widows, have no right to own property. The only right ensured to them, the right to glean, is simply not enough to support them. The surprisingly generous portion of barley that Ruth brought home will be enough to feed the two of them for maybe a week. The harvest season will last about seven weeks. Then what will they do?

The narrator lays out these details honestly, but without commentary or judgment. We, the readers, may judge for ourselves. This is a world in which women are extremely vulnerable. The law articulates a minimum level of care. But if that minimum is not enough, might it be the case that God desires for people to go above and beyond the minimum?

Going above and beyond is what we see from Ruth, when she accompanied Naomi to a foreign land. It is what we see from Boaz in the way he makes favorable arrangements for Ruth. In each case, the story describes them as showing hesed – lovingkindness. This is a quality the scriptures attribute to God and urge humans to strive toward.

We still do not know how things will go for these two women, but by the end of Chapter 2 we know for the first time that there is a source of hope – Boaz. Reading between the lines, we may believe that as Chapter 2 ends and Chapter 3 begins, Naomi is finding reason to hope she may find fullness again.

Questions for reflection:

·        Notice the various ways Ruth is described in the narrative. Sometimes daughter or daughter-in-law; other times Moabite or foreigner. How do these descriptors contrast with each other? Why do you think the text switches back and forth?

·        Ruth is instructed by both Boaz and Naomi to stay close to the young women. It is clear that there is some risk to Ruth, being a young woman with no man to protect her. What clear or subtle ways do you see Ruth acting to protect herself from harm?

·        What are your impressions of Ruth and Naomi at the end of Chapter 2? Have they changed in any way?