Lovingkindness: Chesed and the Book of Ruth

Dr. Leila L. Bronner
Every character acting in this brief story–from Naomi to Ruth to Boaz to the minor characters–behaves in a manner that demonstrates this heroic concept of some form of chesed.The main actors of the story all act in the spirit of chesed; some perform ordinary chesed, and some–especially Ruth–extraordinary chesed. Their exemplary behavior is somewhat reminiscent of that of the patriarchs and matriarchs.
The Ruth narrative resembles the older narratives in language, content, and style (Ruth 3.3-9; cf. Genesis 24.12-14). Ruth, like Abraham–the founder of the nation, the first of the proselytes–leaves the house of her father and mother and goes to join a people who, as far as she knows, will not accept her because of her foreign origins (Midrash GenesisRabbah 59.9; Talmud, Sukkah 49b). Yet she will not be dissuaded and joins the Israelite nation, with no thought of reward for this act of affiliation, and in this lies her great hesed.
The rabbinic sources emphasize the superabundancy of chesed, its "more- than-enoughness." As Maimonides puts it, the concept of chesed:
"Includes two notions, one of them consisting in the exercise of beneficence toward one who deserves it, but in a greater measure than he deserves it. In most cases, the prophetic books use the word chesed in the sense of practicing beneficence toward one who has no right at all to claim this from you" [Guide for the Perplexed].
Ruth’s mode is the second, to practice benevolence toward people who have no claim on her for it.

Ruth 1:1 opens at a low point. Elimelech, Naomi, and their two sons become refugees in Moab, losing all rights and status in fleeing from a famine in their homeland. Their sons, Mahlon (which means sick) and Chilion (which means ailing) are married to Orpah (Ruth's siter-in-law who in rabbinic imagination is the ancestor of Goliath) and Ruth (ancestor of David). Elimelech and the sons die. Naomi plans to return to Bethlehem, the “sweet one” made “bitter."

Orpah and Ruth weep, Orpah returns to her mother's house.

This famous statement of loyalty is soon tested. Ruth goes out to glean in strange fields relying on the laws in Leviticus commanding that gleanings be left for widows and orphans. In the field of Boaz, several patterns converge. Naomi has a plan which will obligate the kinsman to support her. Ruth has her own ideas which will, if realized, change her position as well. And Boaz moves from an initial position of utter correctness and minimum courtesy to a granting of extra privileges - more than an omer - more than enough - which reflect a change within himself as well.

At first, Boaz acknowledges Ruth’s right to glean behind his handmaidens and to remain unmolested in his fields. By meal time, he is a changed person: She is to eat with him, she may glean among the sheaves, and his men are to drop part of their harvest for Ruth to acquire. Ruth returns home with “an efah of barley” (between 30 and 50 pounds according to modern authorities), and Naomi realizes that their future might be brighter than she had dared to hope.

The harvest comes to an end, and Naomi instructs Ruth in a new plan: She is to join Boaz at the threshing floor during his night of vigil. The vigil had cultic and ceremonial significance; and Ruth’s preparations for the night are preparations of marriage. Whether or not the marriage was consummated on that night is debated, although the story is clear enough here: The consummation took place after the marriage (4:13) and Ruth and Boaz were blessed by God with a son, and Naomi with a grandson: Obed.