In different Bibles, the Book of Ruth is put in different places. In Christian Bibles it is slipped in between Judges and Samuel, among the historical books. In the Hebrew Bible it’s in an entirely different place, in the third section, known as the Writings. It does not seem to fit neatly into the sequence of biblical books. If this suggests that the Book of Ruth is an anomaly, I propose to show that, on the contrary, its thematic connections with the rest of the Bible are much stronger than we generally perceive. On its face, the Book of Ruth is a short self-contained story, unconnected to the narrative sequence from Genesis through Kings. The tale begins not in Israel or Judah but in Moab, where the Israelite Naomi and her husband, Elimelech, and her two sons, Mahlon and Chilion, went during a famine in Judah. There her husband died, and her sons married Moabite women named Ruth and Orpah. When the story opens, Naomi’s sons have just died. Thrice-bereaved of any provider, Naomi decides to return to Judah, having heard that the Lord had given food to her people in Bethlehem. She urges Ruth and Orpah to remain in Moab with their parental families. Orpah agrees, but Ruth refuses with the resounding words: Wherever you go, I will go; wherever you lodge, I will lodge; your people shall be my people, and your God my God. Where you die, I will die, and there I will be buried. Thus and more may the Lord do to me if anything but death part me from you. Ruth 1:16, 17 But once there they have to provide for themselves. Since it’s time for the barley harvest, Ruth decides to glean from a field. Although she doesn’t know it, the field she chooses belongs to a wealthy kinsman of Elimelech named Boaz. When Boaz visits the field and hears of Ruth’s loyalty to his kin Naomi, he instructs his workers to allow her to glean unmolested and even to leave additional grain in her path. Meanwhile, in seeking to find a husband for Ruth, Naomi advises her to go to the threshing floor on the night Boaz winnows barley, to wash and prepare herself, and to uncover Boaz’s feet and lie next to them while he sleeps. This Ruth does. When Boaz awakes, startled to find Ruth at his feet, she asks him to spread his robe over her—a symbolic act of espousal—because Boaz is a “redeeming kinsman,” that is, one who has a right to redeem Elimelech’s property and at the same time to marry his son’s widow so as “to perpetuate the name of the deceased upon his estate” (Ruth 4:5). Boaz, impressed that Ruth has chosen him, an older man, out of family loyalty, agrees with enthusiasm to have her, so long as the one man in Bethlehem who is a closer redeeming kinsman does not want Ruth for himself. The matter is soon settled. When Boaz and the eligible kinsman meet at the city gate, the other man says to Boaz, “You take over my right of redemption, for I am unable to exercise it” (Ruth 4:6). And as was the custom in Israel, Boaz takes off his sandal to validate the transaction of his becoming redeemer and says to the witnesses: Today I am acquiring from Naomi all that belonged to Elimelech and to Chilion and Mahlon [his sons]. I am also acquiring Ruth the Moabite, the wife of Mahlon, as my wife, so as to perpetuate [Mahlon’s] name upon his estate, that [his] name may not disappear from among his kinsmen. Ruth 4:9, 10 So they were married and had a son, Obed, who “was the father of Jesse, father of David” (Ruth 4:17). That the Book of Ruth is read in the synagogue on the festival of Shavuot, which commemorates the giving of the Torah (the Five Books of Moses), alerts us to the book’s possible connections with the Torah. But alas, both the usual explanation (that Shavuot celebrates the spring grain harvest, which forms the setting for the book) and various lesser-known explanations (that David, a great-grandson of Ruth, died on Shavuot or that Ruth’s loyalty to Naomi symbolizes Israel’s loyalty to the Torah) touch only upon superficial connections or are clearly midrashic efforts to forge a connection. I propose a much more fundamental and far-reaching link between Ruth and the Torah—indeed, with the entire Bible—a link that goes to the very heart of the overarching theme of the Bible. The theme that unites the books from Genesis through Kings and informs much of the Prophets and the Writings is the land and the people. God’s covenant with Abraham lies at its heart. God says to Abraham: Raise your eyes and look out from where you are, to the north and south, to the east and west, for I give all the land that you see to you and your offspring forever. I will make your offspring as the dust of the earth, so that if one can count the dust of the earth, then your offspring too can be counted. Genesis 13:14–16

• published: 13 Jan 2019
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