Megilat Rut: The night of Boaz and Rut Revisited
Megilat Rut[1]:
The night of Boaz and Rut Revisited
The night of Boaz and Rut Revisited
By Chaim Sunitsky
In a well known story of Megilat
Rut, Naomi tells Ruth to bathe herself, put on her [best] clothes and go down
at night to where Boaz is sleeping. Boaz then will “tell her” what to do. The
simple implication of this story is that Ruth would be sent to make a marriage
proposal to Boaz who could simply consummate the marriage immediately.[2]
Rut, Naomi tells Ruth to bathe herself, put on her [best] clothes and go down
at night to where Boaz is sleeping. Boaz then will “tell her” what to do. The
simple implication of this story is that Ruth would be sent to make a marriage
proposal to Boaz who could simply consummate the marriage immediately.[2]
It has been already noted[3]
that the story of Boaz and Ruth contains many elements of “yibum” procedure and
therefore it was concluded that at that time “yibum” was practiced by other
close relatives, not just the brother of the deceased.[4]
In theory Boaz could have relations with Ruth and thus do yibum immediately
that night, but since there was a closer kin[5]
he did not touch Ruth but waited until the morning. When in the presence of the
elders Boaz offered the closer relative to redeem the fields left for Ruth, he
was willing to do this, but when Boaz stipulated that he would have to marry
Ruth as well he refused saying: פֶּן אַשְׁחִית אֶת נַחֲלָתִי (lest I destroy
my “inheritance”). Hazal[6]
understand him to argue with Boaz’s opinion that a female from Moav is
permitted to “enter the congregation of Israel” i.e. marry a regular Jew. The
word “inheritance” is thus taken to mean descendants who will not be kosher
Jews and won’t be able to marry others in the Jewish nation[7].
that the story of Boaz and Ruth contains many elements of “yibum” procedure and
therefore it was concluded that at that time “yibum” was practiced by other
close relatives, not just the brother of the deceased.[4]
In theory Boaz could have relations with Ruth and thus do yibum immediately
that night, but since there was a closer kin[5]
he did not touch Ruth but waited until the morning. When in the presence of the
elders Boaz offered the closer relative to redeem the fields left for Ruth, he
was willing to do this, but when Boaz stipulated that he would have to marry
Ruth as well he refused saying: פֶּן אַשְׁחִית אֶת נַחֲלָתִי (lest I destroy
my “inheritance”). Hazal[6]
understand him to argue with Boaz’s opinion that a female from Moav is
permitted to “enter the congregation of Israel” i.e. marry a regular Jew. The
word “inheritance” is thus taken to mean descendants who will not be kosher
Jews and won’t be able to marry others in the Jewish nation[7].
Before we go on it’s important to
understand a related issue: in the laws of yibum, what is the meaning of
(Devarim 25:6): “The first child born shall stand up in memory of the deceased
brother.” Hazal understand this not to mean the actual name of the person but
rather to be talking about inheritance belonging to the deceased brother.
However they explain[8]
that this inheritance is transferred to the brother that did the yibum.
According to Shadal[9] this
explanation was needed in order to encourage[10]
the brother to want to do yibum, but the original meaning of the Torah was
actually that yibum caused financial loss to the brother doing it as he would
not partake of the inheritance[11]
as it would all belong to the son born[12].
understand a related issue: in the laws of yibum, what is the meaning of
(Devarim 25:6): “The first child born shall stand up in memory of the deceased
brother.” Hazal understand this not to mean the actual name of the person but
rather to be talking about inheritance belonging to the deceased brother.
However they explain[8]
that this inheritance is transferred to the brother that did the yibum.
According to Shadal[9] this
explanation was needed in order to encourage[10]
the brother to want to do yibum, but the original meaning of the Torah was
actually that yibum caused financial loss to the brother doing it as he would
not partake of the inheritance[11]
as it would all belong to the son born[12].
Another important point we need
to discuss before we continue is the issue of “kri” and “ketiv”: “written” and
“read” forms of words. It is well known that certain words in Tanach are not
read the same way as they are written. The Talmud[13]
assumes that this is part of “halacha leMoshe miSinai[14]”
– part of oral traditions stemming from Moshe who received them at Mt. Sinai.
The difficulty with this is that many of these “kri” and “ketiv” forms are in
Neviim and Ketuvim – prophetic works written long after Moshe. R. Reuven
Margolies therefore concludes[15] that the expression “halacha leMoshe
miSinai” can mean a decision in some generation by the Great Sanhedrin[16].
Another explanation of “kri” and “ketiv” is offered by Radak[17]
and others: the two are preserved in some of the cases when different
manuscripts[18] had
different version of the word(s). Another possibility[19]
is that “kri” can be a kind of correction to the “ketiv” that the “Men of Great
Assembly” made for various reasons. Many of the “kri” and “ketiv” cases in fact
support this last opinion[20].
Some of the “kri” and “ketiv” differ only in that one of them reads as two
words what the other reads as one word. For example, the “ketiv” in “Devarim
39:2 is “Eshadot” but the “kri” is “Esh” “Dat” – fire of religion. Shadal[21]
writes that Dat is a Persian word and therefore the original meaning must have
been according to the “ketiv[22]”.
to discuss before we continue is the issue of “kri” and “ketiv”: “written” and
“read” forms of words. It is well known that certain words in Tanach are not
read the same way as they are written. The Talmud[13]
assumes that this is part of “halacha leMoshe miSinai[14]”
– part of oral traditions stemming from Moshe who received them at Mt. Sinai.
The difficulty with this is that many of these “kri” and “ketiv” forms are in
Neviim and Ketuvim – prophetic works written long after Moshe. R. Reuven
Margolies therefore concludes[15] that the expression “halacha leMoshe
miSinai” can mean a decision in some generation by the Great Sanhedrin[16].
Another explanation of “kri” and “ketiv” is offered by Radak[17]
and others: the two are preserved in some of the cases when different
manuscripts[18] had
different version of the word(s). Another possibility[19]
is that “kri” can be a kind of correction to the “ketiv” that the “Men of Great
Assembly” made for various reasons. Many of the “kri” and “ketiv” cases in fact
support this last opinion[20].
Some of the “kri” and “ketiv” differ only in that one of them reads as two
words what the other reads as one word. For example, the “ketiv” in “Devarim
39:2 is “Eshadot” but the “kri” is “Esh” “Dat” – fire of religion. Shadal[21]
writes that Dat is a Persian word and therefore the original meaning must have
been according to the “ketiv[22]”.
Coming back to the story of Ruth,
the key verse (4:5) has a “written” and “read” form:
the key verse (4:5) has a “written” and “read” form:
וַיֹּאמֶר בֹּעַז בְּיוֹם קְנוֹתְךָ הַשָּׂדֶה מִיַּד נָעֳמִי
וּמֵאֵת רוּת הַמּוֹאֲבִיָּה אֵשֶׁת הַמֵּת קָנִיתָה לְהָקִים שֵׁם הַמֵּת
עַל נַחֲלָתוֹ
וּמֵאֵת רוּת הַמּוֹאֲבִיָּה אֵשֶׁת הַמֵּת קָנִיתָה לְהָקִים שֵׁם הַמֵּת
עַל נַחֲלָתוֹ
The key word is written קניתי but is read as קָנִיתָה. It has been noted by modern scholarship[23]
that according to the ketiv (the written form) an opposite[24]
from traditional understanding immerges. According to “ketiv” Boaz did
consummate the marriage and when talking to the kinsman he says that Ruth is
already his wife. If he will later have a child from Ruth, the child will
inherit her husband’s property and the money the other relative paid to redeem
the field will go to waste.[25]
This then is the meaning of the other relative’s rejection of the offer (4:6):
that according to the ketiv (the written form) an opposite[24]
from traditional understanding immerges. According to “ketiv” Boaz did
consummate the marriage and when talking to the kinsman he says that Ruth is
already his wife. If he will later have a child from Ruth, the child will
inherit her husband’s property and the money the other relative paid to redeem
the field will go to waste.[25]
This then is the meaning of the other relative’s rejection of the offer (4:6):
לֹא אוּכַל
<לגאול> לִגְאָל לִי פֶּן אַשְׁחִית אֶת נַחֲלָתִי גְּאַל לְךָ אַתָּה אֶת
גְּאֻלָּתִי כִּי לֹא אוּכַל לִגְאֹל:
<לגאול> לִגְאָל לִי פֶּן אַשְׁחִית אֶת נַחֲלָתִי גְּאַל לְךָ אַתָּה אֶת
גְּאֻלָּתִי כִּי לֹא אוּכַל לִגְאֹל:
“I will not redeem lest I harm my inheritance”, literally
meaning he would lose the field he would purchase.
meaning he would lose the field he would purchase.
[1] Many reasons are offered as to why we read Megilat
Ruth on Shavuot, the simplest being that the main action takes place when
gathering barley and wheat crop, around the time of Shavuot.
Ruth on Shavuot, the simplest being that the main action takes place when
gathering barley and wheat crop, around the time of Shavuot.
[2] While most commentators try to avoid this obvious
interpretation, this is implied by Rut Rabbah 7:4. See also Taz, Yore Deah
192:1 who assumes this and discusses why the gezeira of seven days due to “dam
chimud” did not apply.
interpretation, this is implied by Rut Rabbah 7:4. See also Taz, Yore Deah
192:1 who assumes this and discusses why the gezeira of seven days due to “dam
chimud” did not apply.
[3] See for instance Malbim (Ruth 3:4), see also Ramban,
Devarim 25:6.
Devarim 25:6.
[4] Boaz was a cousin of Ruth’s husband Machlon (Baba
Batra 91a).
Batra 91a).
[5] Referred to as “ploni almoni”, he was Machlon’s
uncle.
uncle.
[6] Ruth Rabbah 7:7.
[7] The simple meaning may be that he did not want to
marry Ruth since he already had another wife (see Targum ad loc) or so that his
older children won’t have to split the inheritance with his children from her
(see similarly Rema, Even Haezer 1:8).
marry Ruth since he already had another wife (see Targum ad loc) or so that his
older children won’t have to split the inheritance with his children from her
(see similarly Rema, Even Haezer 1:8).
[8] Rashi in the name of Yevamot 40a.
[9] Ad loc.
[10] Similarly later when Ashkenazi Jews encouraged
halitzah, a financial incentive was used for this too, see Rema, Even Haezer
163:2.
halitzah, a financial incentive was used for this too, see Rema, Even Haezer
163:2.
[11] Maybe this is the reason Yehudah’s son Onan did not
want Tamar to have children.
want Tamar to have children.
[12] The Ramban hints that this son will have the soul of
the deceased thus the inheritance coming back to the original owner.
the deceased thus the inheritance coming back to the original owner.
[13] Nedarim 37b although it might be this is not the only
opinion in this sugia, see also Orach Chaim 141:8.
opinion in this sugia, see also Orach Chaim 141:8.
[14] Presumably this implies that both kri and ketiv have
meaning. Various propositions have been offered regarding the relationship
between the two.
meaning. Various propositions have been offered regarding the relationship
between the two.
[16] The Rishonim already noticed that at least some of
“halacha leMoshe miSinai” statements should not be taken literally see for
instance Rosh in the beginning of Mikvaot, see also Pesachim 110b.
“halacha leMoshe miSinai” statements should not be taken literally see for
instance Rosh in the beginning of Mikvaot, see also Pesachim 110b.
[17] See his introduction to the prophets; see also R.
Marc Shapiro, Limits of Orthodox Theology, page 101 who brings other
Rishonim that follow the same opinion. In one place in his commentary Radak
goes a step further and notices that Targum Yonatan seems to have a reading
where a letter is moved from the beginning of the word to the end of previous
word (Melachim 1:20:33, see also our next note).
Marc Shapiro, Limits of Orthodox Theology, page 101 who brings other
Rishonim that follow the same opinion. In one place in his commentary Radak
goes a step further and notices that Targum Yonatan seems to have a reading
where a letter is moved from the beginning of the word to the end of previous
word (Melachim 1:20:33, see also our next note).
[18] We know that there were variant manuscripts of Tanach
in the times of Second Temple and probably before that as well. There are many
examples of this, see for instance Tosafot s.v. Maavirim and R. Akiva
Eiger, Shabbat 55b. One of the famous examples seems to be the well known
drasha in the Agada that criticizes the “wicked” son for excluding himself from
other participants: “lachem velo lo”. The obvious difficulty is that the wise son
also says: “etchem” (to you). Now we know that in some manuscripts the verse in
Devarim 6:20 indeed uses the expression “otanu” (us), see also Yerushalmi
Pesachim 10:4 (70b), Mechilta, end of Bo (chapter 18 in some editions,
paragraph 125 in others). Note also that many of the variants can be learned by
studying the old Torah translations, for instance Septuagint. It seems that
some of “deliberate changes” mentioned in Megila 9a-b were actually based on
variant manuscripts. In case of “naarei bnei yisrael”, we actually learn from
Masechet Sofrim 6:4 and parallel sources that there were variant manuscripts.
Additional examples can include “hamor” – “hemed” and “bekirba” – “bekroveah”,
where the words are very similar. R. Reuven Margolies in his “Hamikra Vahamesora”,
chapter 17 brings some interesting examples of translations that were based on
variant manuscripts. Without knowing this we can’t understand some words of
Hazal correctly. Just to bring two examples here, the question of how to read
“dodecha” in Shir Hashirim 1:2 (see Avoda Zara 29b) can be understood in light
of Septuagint translation as “breasts” (from the word “dad”; this also explains
why this particular question was asked when discussing the prohibition of
non-Jewish cheese; the verses describe that the Jewish nation’s wine, oil, and
breasts, i.e. milk are the best, and we should not use any of these products
made by non-Jews). In this example the difference with Masoretic text is only
in the vowels that are not written in the scrolls (see another example in
Mishley 12:28 that has in our Masoretic text “al mavet” – “not death” but
according to the Aramaic Targum the verse seems to read “el mavet” – “towards
death”). Another example with a real textual difference in consonants is in the
verse of Bereshit 26:32. The Bereshit Rabbah (end of 64) seems to at first not
be sure whether they found water or not. R. Reuven Margolies claims that the
uncertainty was whether the correct reading is “we did NOT find water” (based
on Septuagint translation) or “we found water” (as it is in our Masoretic
text). The difference is whether the word “Lo” should be with “Vav” (they said
to him) or with Aleph (they said: “we didn’t”, see however Rashash ad loc who
thinks that even according to the Masoretic text there is a possibility to
understand Lo with Vav as “not”).
in the times of Second Temple and probably before that as well. There are many
examples of this, see for instance Tosafot s.v. Maavirim and R. Akiva
Eiger, Shabbat 55b. One of the famous examples seems to be the well known
drasha in the Agada that criticizes the “wicked” son for excluding himself from
other participants: “lachem velo lo”. The obvious difficulty is that the wise son
also says: “etchem” (to you). Now we know that in some manuscripts the verse in
Devarim 6:20 indeed uses the expression “otanu” (us), see also Yerushalmi
Pesachim 10:4 (70b), Mechilta, end of Bo (chapter 18 in some editions,
paragraph 125 in others). Note also that many of the variants can be learned by
studying the old Torah translations, for instance Septuagint. It seems that
some of “deliberate changes” mentioned in Megila 9a-b were actually based on
variant manuscripts. In case of “naarei bnei yisrael”, we actually learn from
Masechet Sofrim 6:4 and parallel sources that there were variant manuscripts.
Additional examples can include “hamor” – “hemed” and “bekirba” – “bekroveah”,
where the words are very similar. R. Reuven Margolies in his “Hamikra Vahamesora”,
chapter 17 brings some interesting examples of translations that were based on
variant manuscripts. Without knowing this we can’t understand some words of
Hazal correctly. Just to bring two examples here, the question of how to read
“dodecha” in Shir Hashirim 1:2 (see Avoda Zara 29b) can be understood in light
of Septuagint translation as “breasts” (from the word “dad”; this also explains
why this particular question was asked when discussing the prohibition of
non-Jewish cheese; the verses describe that the Jewish nation’s wine, oil, and
breasts, i.e. milk are the best, and we should not use any of these products
made by non-Jews). In this example the difference with Masoretic text is only
in the vowels that are not written in the scrolls (see another example in
Mishley 12:28 that has in our Masoretic text “al mavet” – “not death” but
according to the Aramaic Targum the verse seems to read “el mavet” – “towards
death”). Another example with a real textual difference in consonants is in the
verse of Bereshit 26:32. The Bereshit Rabbah (end of 64) seems to at first not
be sure whether they found water or not. R. Reuven Margolies claims that the
uncertainty was whether the correct reading is “we did NOT find water” (based
on Septuagint translation) or “we found water” (as it is in our Masoretic
text). The difference is whether the word “Lo” should be with “Vav” (they said
to him) or with Aleph (they said: “we didn’t”, see however Rashash ad loc who
thinks that even according to the Masoretic text there is a possibility to
understand Lo with Vav as “not”).
[19] A similar idea is brought in Abarbanel’s introduction
to Yirmiyahu. This may be related to a similar question of what is “tikun
sofrim”, see R. Marc Shapiro, Limits of Orthodox Theology, starting
with page 98 and R. Saul Lieberman “Hellenism in Jewish Palestine”
starting with page 28. Indeed in
Midrash Tanchuma (Beshalach 16) the tradition is brought that tikun
sofrim is an actual change made by Anshey Kneset Hagedola.
to Yirmiyahu. This may be related to a similar question of what is “tikun
sofrim”, see R. Marc Shapiro, Limits of Orthodox Theology, starting
with page 98 and R. Saul Lieberman “Hellenism in Jewish Palestine”
starting with page 28. Indeed in
Midrash Tanchuma (Beshalach 16) the tradition is brought that tikun
sofrim is an actual change made by Anshey Kneset Hagedola.
[20] This might be especially true when the “kri” is a
synonym of “ketiv” but the expression used is a softer form, when the “ketiv”
is too crude, see Devarim 28:27 and 28:30, see also Talmud Bavli Megilah 25b.
synonym of “ketiv” but the expression used is a softer form, when the “ketiv”
is too crude, see Devarim 28:27 and 28:30, see also Talmud Bavli Megilah 25b.
[21] Ad loc.
[22] In general some of the commentators sometimes follow
the “ketiv” but most explain the meaning of verses according to the “kri”.
the “ketiv” but most explain the meaning of verses according to the “kri”.
[23] Professor Cyrus Gordon “Forgotten Scripts”
1982, page 171. He additionally writes based on discoveries in Ebla that ומאת is to be
understood not as “and from” but rather “but”. For Hazal’s understanding of
this “kri” and “ketiv” see Ruth Rabbah 7:10.
1982, page 171. He additionally writes based on discoveries in Ebla that ומאת is to be
understood not as “and from” but rather “but”. For Hazal’s understanding of
this “kri” and “ketiv” see Ruth Rabbah 7:10.
[24] It’s actually quite unusual that kri and ketiv would
offer the exact opposite understanding.
offer the exact opposite understanding.
[25] Apparently this is the field that Ruth was selling.
It seems that according to the practice of the time a widow of a person was
able to enjoy some of the rights to his property or possibly make decision as
to which of the relatives takes possession of it.
It seems that according to the practice of the time a widow of a person was
able to enjoy some of the rights to his property or possibly make decision as
to which of the relatives takes possession of it.