Ruth in the Era of #MeToo 2 Love Between Women?

3 - A post-colonial reading of Ruth via Wil Gafney

(ד) וַיִּשְׂא֣וּ לָהֶ֗ם נָשִׁים֙ מֹֽאֲבִיּ֔וֹת שֵׁ֤ם הָֽאַחַת֙ עָרְפָּ֔ה וְשֵׁ֥ם הַשֵּׁנִ֖ית ר֑וּת וַיֵּ֥שְׁבוּ שָׁ֖ם כְּעֶ֥שֶׂר שָׁנִֽים׃

Ruth 1:4

(4) They married Moabite women, one named Orpah and the other Ruth, and they lived there about ten years.

רות א׳:ח׳-י׳

(ח) וַתֹּ֤אמֶר נָעֳמִי֙ לִשְׁתֵּ֣י כַלֹּתֶ֔יהָ לֵ֣כְנָה שֹּׁ֔בְנָה אִשָּׁ֖ה לְבֵ֣ית אִמָּ֑הּ יעשה [יַ֣עַשׂ] יְהוָ֤ה עִמָּכֶם֙ חֶ֔סֶד כַּאֲשֶׁ֧ר עֲשִׂיתֶ֛ם עִם־הַמֵּתִ֖ים וְעִמָּדִֽי׃ (ט) יִתֵּ֤ן יְהוָה֙ לָכֶ֔ם וּמְצֶ֣אןָ מְנוּחָ֔ה אִשָּׁ֖ה בֵּ֣ית אִישָׁ֑הּ וַתִּשַּׁ֣ק לָהֶ֔ן וַתִּשֶּׂ֥אנָה קוֹלָ֖ן וַתִּבְכֶּֽינָה׃ (י) וַתֹּאמַ֖רְנָה־לָּ֑הּ כִּי־אִתָּ֥ךְ נָשׁ֖וּב לְעַמֵּֽךְ׃

Ruth 1:8-10

(8) But Naomi said to her two daughters-in-law, “Turn back, each of you to her mother’s house. May the LORD deal kindly with you, as you have dealt with the dead and with me! (9) May the LORD grant that each of you find security in the house of a husband!” And she kissed them farewell. They broke into weeping (10) and said to her, “No, we will return with you to your people.”

רות א׳:ט״ו-י״ט

(טו) וַתֹּ֗אמֶר הִנֵּה֙ שָׁ֣בָה יְבִמְתֵּ֔ךְ אֶל־עַמָּ֖הּ וְאֶל־אֱלֹהֶ֑יהָ שׁ֖וּבִי אַחֲרֵ֥י יְבִמְתֵּֽךְ׃ (טז) וַתֹּ֤אמֶר רוּת֙ אַל־תִּפְגְּעִי־בִ֔י לְעָזְבֵ֖ךְ לָשׁ֣וּב מֵאַחֲרָ֑יִךְ כִּ֠י אֶל־אֲשֶׁ֨ר תֵּלְכִ֜י אֵלֵ֗ךְ וּבַאֲשֶׁ֤ר תָּלִ֙ינִי֙ אָלִ֔ין עַמֵּ֣ךְ עַמִּ֔י וֵאלֹהַ֖יִךְ אֱלֹהָֽי׃ (יז) בַּאֲשֶׁ֤ר תָּמ֙וּתִי֙ אָמ֔וּת וְשָׁ֖ם אֶקָּבֵ֑ר כֹּה֩ יַעֲשֶׂ֨ה יְהוָ֥ה לִי֙ וְכֹ֣ה יֹסִ֔יף כִּ֣י הַמָּ֔וֶת יַפְרִ֖יד בֵּינִ֥י וּבֵינֵֽךְ׃

(יח) וַתֵּ֕רֶא כִּֽי־מִתְאַמֶּ֥צֶת הִ֖יא לָלֶ֣כֶת אִתָּ֑הּ וַתֶּחְדַּ֖ל לְדַבֵּ֥ר אֵלֶֽיהָ׃ (יט) וַתֵּלַ֣כְנָה שְׁתֵּיהֶ֔ם עַד־בֹּאָ֖נָה בֵּ֣ית לָ֑חֶם וַיְהִ֗י כְּבֹאָ֙נָה֙ בֵּ֣ית לֶ֔חֶם וַתֵּהֹ֤ם כָּל־הָעִיר֙ עֲלֵיהֶ֔ן וַתֹּאמַ֖רְנָה הֲזֹ֥את נָעֳמִֽי׃

Ruth 1:15-19

(15) So she said, “See, your sister-in-law has returned to her people and her gods. Go follow your sister-in-law.” (16) But Ruth replied, “Do not urge me to leave you, to turn back and not follow you. For wherever you go, I will go; wherever you lodge, I will lodge; your people shall be my people, and your God my God. (17) 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 parts me from you.”

(18) When [Naomi] saw how determined she was to go with her, she ceased to argue with her; (19) and the two went on until they reached Bethlehem. When they arrived in Bethlehem, the whole city buzzed with excitement over them. The women said, “Can this be Naomi?”

With the death of her husband Elimelech, Noami was bereft of her provider. She needed to provide for her own material needs by any means necessary. [ ]
Naomi’s urging that Orpah and Ruth return to their mother’s households and be blessed by YHWH and find security in the households of their husbands is provocative. Were Orpah and Ruth from a matrilineal family? Were their fathers killed in battle? Were they abducted in battle? Did their fathers lose their lives trying to save their daughters? [for treatment of Midian in Torah see Numbers 31 and Deuteronomy 20 - RZS.]
Will they be accepted as potential conjugal partners as former abductees? How will they provide for themselves? Where will they live? Do they both initially cling to Naomi out of what we now call Stockholm syndrome? Why does Orpah leave? Why does Ruth stay?

Orpah is perhaps the most overlooked character in this narrative. She returns to her family, land, ancestors and gods; she chooses liberation and repatriation. She is an exemplar of the kind of covenant fidelity that is most valued by Israel and its ancestral familial god.

What evidence does Gafney bring to the claim that there is something exploitative about the marriage of Ruth and Orpah to Machlon and Chilyon?
What about Ruth’s supposed love for Naomi?

רות ד׳:י״ד-י״ז

(יד) וַתֹּאמַ֤רְנָה הַנָּשִׁים֙ אֶֽל־נָעֳמִ֔י בָּר֣וּךְ יְהוָ֔ה אֲ֠שֶׁר לֹ֣א הִשְׁבִּ֥ית לָ֛ךְ גֹּאֵ֖ל הַיּ֑וֹם וְיִקָּרֵ֥א שְׁמ֖וֹ בְּיִשְׂרָאֵֽל׃ (טו) וְהָ֤יָה לָךְ֙ לְמֵשִׁ֣יב נֶ֔פֶשׁ וּלְכַלְכֵּ֖ל אֶת־שֵׂיבָתֵ֑ךְ כִּ֣י כַלָּתֵ֤ךְ אֲ‍ֽשֶׁר־אֲהֵבַ֙תֶךְ֙ יְלָדַ֔תּוּ אֲשֶׁר־הִיא֙ ט֣וֹבָה לָ֔ךְ מִשִּׁבְעָ֖ה בָּנִֽים׃ (טז) וַתִּקַּ֨ח נָעֳמִ֤י אֶת־הַיֶּ֙לֶד֙ וַתְּשִׁתֵ֣הוּ בְחֵיקָ֔הּ וַתְּהִי־ל֖וֹ לְאֹמֶֽנֶת׃ (יז) וַתִּקְרֶאנָה֩ ל֨וֹ הַשְּׁכֵנ֥וֹת שֵׁם֙ לֵאמֹ֔ר יֻלַּד־בֵּ֖ן לְנָעֳמִ֑י וַתִּקְרֶ֤אנָֽה שְׁמוֹ֙ עוֹבֵ֔ד ה֥וּא אֲבִי־יִשַׁ֖י אֲבִ֥י דָוִֽד׃ (פ)

Ruth 4:14-17

(14) And the women said to Naomi, “Blessed be the LORD, who has not withheld a redeemer from you today! May his name be perpetuated in Israel! (15) He will renew your life and sustain your old age; for he is born of your daughter-in-law, who loves you and is better to you than seven sons.” (16) Naomi took the child and held it to her bosom. She became its foster mother, (17) and the women neighbors gave him a name, saying, “A son is born to Naomi!” They named him Obed; he was the father of Jesse, father of David.

Noami has received her social security; she has become the surrogate mother of the messiah. Ruth is a non-Israelite cultural outsider who abandons her family, land, ancestors, and gods, siding with her abductors and those who exploited her. For her troubles, she is not permitted to name her own child, as was the custom among Israelite women, nor is she named in the first genealogy of her most famous descendant. [ ] She will always be remembered as an outsider. After she has pledged herself to Naomi, after Boaz has pledged himself to her they still call her “Ruth the Moabite woman”. She will never be one of them no matter what she does.

Gafney, Wil 2009 ‘Mother Knows Best: Messianic Surrogacy and Sexploitation in Ruth’, in Mother Goose, Mother Jones, Mommie Dearest, Cheryl Kirk-Duggan and Tina Pippin (eds), Atlanta: SBL, pp. 23-36.

1 - A Queer reading of Ruth via Mona West

רות א׳:י״ד-ט״ז

(יד) וַתִּשֶּׂ֣נָה קוֹלָ֔ן וַתִּבְכֶּ֖ינָה ע֑וֹד וַתִּשַּׁ֤ק עָרְפָּה֙ לַחֲמוֹתָ֔הּ וְר֖וּת דָּ֥בְקָה בָּֽהּ׃ (טו) וַתֹּ֗אמֶר הִנֵּה֙ שָׁ֣בָה יְבִמְתֵּ֔ךְ אֶל־עַמָּ֖הּ וְאֶל־אֱלֹהֶ֑יהָ שׁ֖וּבִי אַחֲרֵ֥י יְבִמְתֵּֽךְ׃ (טז) וַתֹּ֤אמֶר רוּת֙ אַל־תִּפְגְּעִי־בִ֔י לְעָזְבֵ֖ךְ לָשׁ֣וּב מֵאַחֲרָ֑יִךְ כִּ֠י אֶל־אֲשֶׁ֨ר תֵּלְכִ֜י אֵלֵ֗ךְ וּבַאֲשֶׁ֤ר תָּלִ֙ינִי֙ אָלִ֔ין עַמֵּ֣ךְ עַמִּ֔י וֵאלֹהַ֖יִךְ אֱלֹהָֽי׃

Ruth 1:14-16

(14) They broke into weeping again, and Orpah kissed her mother-in-law farewell. But Ruth clung to her. (15) So she said, “See, your sister-in-law has returned to her people and her gods. Go follow your sister-in-law.” (16) But Ruth replied, “Do not urge me to leave you, to turn back and not follow you. For wherever you go, I will go; wherever you lodge, I will lodge; your people shall be my people, and your God my God.

We are told that Orpah kisses her mother-in-law goodbye and that Ruth clings to her It is as this point in the story that Ruth "comes out" and declares her true feelings for Naomi. [ ] These words and actions present the closest physical relationship between two women expressed anywhere in the Bible. The Hebrew word that describes Ruth’s clinging (davka) to Naomi is the same word used in Genesis 2:24 to describe the relationship of the man to the woman in marriage. He leaves his mother and clings to her and the two become one flesh. [ ]
In her words of devotion Ruth names her relationship to Naomi using words that depict a relationship that crossed the boundaries of age, nationality, and religion. Ruth chooses against the odds to stay with Naomi - one worthless woman joining herself to another, and, in her choosing, she refuses to accept the status quo of a society that limit and defines their existence as worthless, empty and marginal based on marital status or reproductive ability.
Ruth is our Queer ancestress.

רות ב׳:ח׳-י״ב

(ח) וַיֹּאמֶר֩ בֹּ֨עַז אֶל־ר֜וּת הֲל֧וֹא שָׁמַ֣עַתְּ בִּתִּ֗י אַל־תֵּלְכִי֙ לִלְקֹט֙ בְּשָׂדֶ֣ה אַחֵ֔ר וְגַ֛ם לֹ֥א תַעֲבוּרִ֖י מִזֶּ֑ה וְכֹ֥ה תִדְבָּקִ֖ין עִם־נַעֲרֹתָֽי׃ (ט) עֵינַ֜יִךְ בַּשָּׂדֶ֤ה אֲשֶׁר־יִקְצֹרוּן֙ וְהָלַ֣כְתִּ אַחֲרֵיהֶ֔ן הֲל֥וֹא צִוִּ֛יתִי אֶת־הַנְּעָרִ֖ים לְבִלְתִּ֣י נָגְעֵ֑ךְ וְצָמִ֗ת וְהָלַכְתְּ֙ אֶל־הַכֵּלִ֔ים וְשָׁתִ֕ית מֵאֲשֶׁ֥ר יִשְׁאֲב֖וּן הַנְּעָרִֽים׃ (י) וַתִּפֹּל֙ עַל־פָּנֶ֔יהָ וַתִּשְׁתַּ֖חוּ אָ֑רְצָה וַתֹּ֣אמֶר אֵלָ֗יו מַדּוּעַ֩ מָצָ֨אתִי חֵ֤ן בְּעֵינֶ֙יךָ֙ לְהַכִּירֵ֔נִי וְאָּנֹכִ֖י נָכְרִיָּֽה׃ (יא) וַיַּ֤עַן בֹּ֙עַז֙ וַיֹּ֣אמֶר לָ֔הּ הֻגֵּ֨ד הֻגַּ֜ד לִ֗י כֹּ֤ל אֲשֶׁר־עָשִׂית֙ אֶת־חֲמוֹתֵ֔ךְ אַחֲרֵ֖י מ֣וֹת אִישֵׁ֑ךְ וַתַּֽעַזְבִ֞י אָּבִ֣יךְ וְאִמֵּ֗ךְ וְאֶ֙רֶץ֙ מֽוֹלַדְתֵּ֔ךְ וַתֵּ֣לְכִ֔י אֶל־עַ֕ם אֲשֶׁ֥ר לֹא־יָדַ֖עַתְּ תְּמ֥וֹל שִׁלְשֽׁוֹם׃ (יב) יְשַׁלֵּ֥ם יְהוָ֖ה פָּעֳלֵ֑ךְ וּתְהִ֨י מַשְׂכֻּרְתֵּ֜ךְ שְׁלֵמָ֗ה מֵעִ֤ם יְהוָה֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל אֲשֶׁר־בָּ֖את לַחֲס֥וֹת תַּֽחַת־כְּנָפָֽיו׃

Ruth 2:8-12

(8) Boaz said to Ruth, “Listen to me, daughter. Don’t go to glean in another field. Don’t go elsewhere, but stay here close to my girls. (9) Keep your eyes on the field they are reaping, and follow them. I have ordered the men not to molest you. And when you are thirsty, go to the jars and drink some of [the water] that the men have drawn.” (10) She prostrated herself with her face to the ground, and said to him, “Why are you so kind as to single me out, when I am a foreigner?” (11) Boaz said in reply, “I have been told of all that you did for your mother-in-law after the death of your husband, how you left your father and mother and the land of your birth and came to a people you had not known before. (12) May the LORD reward your deeds. May you have a full recompense from the LORD, the God of Israel, under whose wings you have sought refuge!”

Boaz works out an arrangement with Ruth so she is able to provide food for herself and Naomi. He also strategizes with Ruth about how to avoid sexual violence in a situation where she is at risk. All of this is done so that Ruth is able tolive with Naomi.
Like Boaz, those of us with some privileges (those of us who are white, male, able-bodied, educated and have economic resources) can use those privileges to resits oppressive structures and go above and beyond the law to ensure that those less fortunate in our community are provided for.

“Ruth” by Mona West in The Queer Bible Commentary edited by Deryn Guest, pp. 190-194.

2 - A Queer reading of Boaz via Hugh Pyper

רות ג׳:ז׳-י׳

(ז) וַיֹּ֨אכַל בֹּ֤עַז וַיֵּשְׁתְּ֙ וַיִּיטַ֣ב לִבּ֔וֹ וַיָּבֹ֕א לִשְׁכַּ֖ב בִּקְצֵ֣ה הָעֲרֵמָ֑ה וַתָּבֹ֣א בַלָּ֔ט וַתְּגַ֥ל מַרְגְּלֹתָ֖יו וַתִּשְׁכָּֽב׃ (ח) וַיְהִי֙ בַּחֲצִ֣י הַלַּ֔יְלָה וַיֶּחֱרַ֥ד הָאִ֖ישׁ וַיִּלָּפֵ֑ת וְהִנֵּ֣ה אִשָּׁ֔ה שֹׁכֶ֖בֶת מַרְגְּלֹתָֽיו׃ (ט) וַיֹּ֖אמֶר מִי־אָ֑תּ וַתֹּ֗אמֶר אָנֹכִי֙ ר֣וּת אֲמָתֶ֔ךָ וּפָרַשְׂתָּ֤ כְנָפֶ֙ךָ֙ עַל־אֲמָ֣תְךָ֔ כִּ֥י גֹאֵ֖ל אָֽתָּה׃ (י) וַיֹּ֗אמֶר בְּרוּכָ֨ה אַ֤תְּ לַֽיהוָה֙ בִּתִּ֔י הֵיטַ֛בְתְּ חַסְדֵּ֥ךְ הָאַחֲר֖וֹן מִן־הָרִאשׁ֑וֹן לְבִלְתִּי־לֶ֗כֶת אַחֲרֵי֙ הַבַּ֣חוּרִ֔ים אִם־דַּ֖ל וְאִם־עָשִֽׁיר׃

Ruth 3:7-10

(7) Boaz ate and drank, and in a cheerful mood went to lie down beside the grainpile. Then she went over stealthily and uncovered his feet and lay down. (8) In the middle of the night, the man gave a start and pulled back—there was a woman lying at his feet! (9) “Who are you?” he asked. And she replied, “I am your handmaid Ruth. Spread your robe over your handmaid, for you are a redeeming kinsman.” (10) He exclaimed, “Be blessed of the LORD, daughter! Your latest deed of loyalty is greater than the first, in that you have not turned to younger men, whether poor or rich.

I am not claiming to be uncovering secrets of the social structure of ancient Israel or a hidden agenda in the book of Ruth. The aim is to offer a counterreading that might illuminate the assumptions about masculinity that underlie contemporary readings of the text by both feminist and traditional readers. [ ] I want to put this to the test by attempting a reading of the text that substitutes the usual unspoken assumptions that the characters are driven by heterosexual desire with an assumption that homosexual desire may be at work in the text. As an experiment, why not read Boaz from what might be called a homonormative rather than a heteronormative perspective?

What evidence is there in the Book of Ruth that suggest a “homonormative” reading of Boaz is not such an outrageous suggestion?
Are Queer readings disrepectful? useful? important?

“Boaz Reawakened: Modelling Masculinity in the Book of Ruth” by Hugh Pyper in Interested Readers: Essays on the Hebrew Bible in Honor of David J. A. Clines, pp. 445 – 458.