Welcome to NachDaily, with the second chapter of Rus.
The previous perek ended with Naami and Rus returning to Beis-
Lechem in Eretz Yisrael. This perek will primarily focus on how Rus
meets Boaz, her future redeemer and husband.
The perek opens with the words “U’l’Naami modah l’isha, ish gibbur
chayil mimishpachas Elimelech u’shmo Boaz- Now Naami had a
relative on her husband’s side, a man of might and valor, from
Elimelech’s family, whose name was Boaz.”
Rashi brings the Gemarah in Bava Basra 91a which says that
Elimelech, Salmone, Ploni Almoni also known as Tov, and Naami’s
father were all brothers. Their father was Nachshon Ben Aminadav,
who was the Nassi, head, of the tribe of Yehudah. Boaz was the son
of Salmone.
The Gemarah points out that even if one has illustrious ancestors,
they still won’t be protected from the punishment of leaving Eretz
Yisrael for chutz la’Aretz.
The Sefer Mishpazos Zahav explains that Boaz is called a “gibur
chayil, strong man” of valor. He brings the Gr’a in Mishlei on the
words Eishes Chayil. The word Chayil, Ches, Yud, Lamed, is
numerically 48. This corresponds to the “Mem Ches Kinyanei Hatorah,
the 48 ways by which Torah is acquired.” As Boaz had acquired all
48 ways and contained the Torah within him, his name stands for
“Bo-Oz, in it is strength.” Indeed, it was through Boaz that the
halacha of Moavi v’lo Moavia was established.
It was harvest time. Rus and Naami had nothing when they returned
to Eretz Yisrael. Rus told Naami that she wanted to go the fields to
collect leket, and her mother-in-law consented. Divine providence
would have it that Rus found herself in Boaz’s field.
A quick definition of terms: Peah is the corner of the field, which the
owner needs to leave empty for the poor to come and take. Leket
are the stalks of wheat that fell as the produce was being cut and
gathered. They must be left for the poor. Shich’cha are the bundles
of wheat that were forgotten and also need to be left for the poor.
In our story, Rus is collecting leket.
While Rus was in his field, Boaz came to great the workers, saying,
“God is with you,” to which they responded, “Hashem should be
blessed.”
The Gemarah in Berachos 54a explains that Boaz instituted the
custom of people greeting one another with Hashem’s name. This is
the origin of responding, “Baruch Hashem,” when asked about one’s
welfare, and answering, “Aleichem Hashalom” when greeted.
Passuk 5 says, “Vayomer Boaz l’na’aro hanitzav al hakotsrim, l’mi
ha’na’ara hazose? Boaz said to the young man in charge of the
harvesters, ‘Whose young woman is that?’”
The young man related that she was Rus the Moavite, who came
with Naami to Beis Lechem. She asked for permission to glean in the
field and had been there since the morning.
Peah 6:5 asks why Boaz inquired about her. The Mishnayos responds
that he saw signs of wisdom in her. She would pick up 2 stalks that
had fallen, but not 3, while Rashi brings the Gemarah in Shabbos
113b which says that he noticed Rus’s unusual tzniyus. She would
bend to pick up the stalks in a modest fashion, careful not to expose
her body.
Rus’ physical attractiveness emanated from her spiritual beauty. She
would be the one to draw down the neshama of Mashiach. Boaz
had seen, with ruach hakodesh, that Mashiach would come from
her and was therefore attracted to her.
The Ramad Walli notes that the passuk doesn’t mention the identity
of the young man to whom Boaz is speaking, because the man
sought to denigrate Rus in Boaz’s eyes. He added that she was from
Moav, and lumped her with the other workers, in an effort to
denigrate her. The Ramad Walli explains that this was none other
than the Sitra Achra, Negative Force, trying in any way possible to
stop the neshama of Mashiach from coming to this world.
The Mishpazos Zahav adds that we find the same by Dovid
Hamelech, who was constantly being pursued for his life. The Sitra
Achra wants nothing more than to stop Mashiach from coming.
Once Boaz knew who Rus was, he told her to remain in his field and
guaranteed her physical safety from the male harvesters. He gave
her permission to drink from the water which was already drawn for
his workers.
Rus prostrated herself before Boaz and thanked him. Boaz told Rus
that he was aware of her situation, and blessed her that God should
reward her for all she’d done for her mother in-law. Rus thanked
Boaz and humbled herself to him. In verse 13, she claims to be “not
even as worthy as one of your maidservants.”
At noon, Boaz personally served her food. He again warned the
harvesters to let her collect leket in peace and not bother or shame
her in any way.
Rus gleaned from the field until the evening. She had collected an
ephah, measurement, of wheat. (An ephah was sufficient to feed
Rus and Naami for five days!) When she came home to Naami she
told her everything that had happened. Naami understood very well
what happened and why Boaz was taking care of Rus.
In verse 20 Naami says to Rus, “God bless him for not failing in his
kindness to the living or the dead,” and informs Rus that they are
related to Boaz.
The Seforim explain that the reference to the living and the dead
refers to the mitzvah of Yibum. When a married man dies childless
and a relative marries his widow, the child born from that union will
carry the same neshama as the man who passed away. If Rus
married Boaz, their child would have Machlon’s neshama, thereby
granting him a proper tikkun.
The perek ends with Naami affirming that Rus should only collect in
Boaz’ field. Rus abided by Naami’s advice.
Stay tuned to the next episode of NachDaily as we continue to learn
about the journey of the neshama of Mashiach.
Thank you for listening, and have a wonderful day.