1. The Story of Ruth and Boaz
The story of Rus—Ruth—that we read on Shavuos is well known. Ruth accompanied her mother-in-law, Naomi, back to Eretz Yisrael—the Land of Israel. Naomi, who had lost her husband and sons, suggested that Ruth go out to the fields to glean, where she encountered Boaz. Boaz treated her kindly from the outset. Later, Naomi advised Ruth to seek a closer relationship with Boaz, hinting at the possibility of marriage. At this point in the narrative, Ruth underwent a full conversion to Judaism—she went to the mikvah for gerus—ritual immersion for conversion. When Ruth approached Boaz, he initially refused intimacy outside of marriage, insisting that any relationship must be within the framework of marriage.2. The Question of Inheritance and Property
A question arises regarding the possessions left behind by Naomi’s husband, Elimelech, and her sons, Machlon and Chilyon (the husbands of Ruth and Orpah). It appears that their assets ended up in Naomi’s possession after their deaths. Although Ruth was married to one of the sons, since she was not Jewish at that time, she did not inherit directly; rather, Naomi retained control over these assets. There is some uncertainty about how exactly Naomi came to possess these properties since typically a wife does not inherit from her husband according to Torah law. Perhaps these were assets allocated for her kesuba—marriage contract—or for other reasons. The details are discussed among the mefarshim—commentators.3. The Torah Law of Redemption (Geulah)
The Torah teaches that if someone sells their property—especially fields or real estate—a close relative should come and redeem it: goel yikrav elav—a redeemer who is a close relative should step forward. Naomi and Ruth devised a plan: they would sell Elimelech’s property (and that of Machlon and Chilyon), but only on condition that the redeemer would also marry Ruth. When Ruth returned from meeting Boaz and reported his kindness, Naomi pointed out that Boaz was a relative who could serve as a redeemer. This set in motion the events where Ruth asked Boaz to redeem both the property and herself through marriage.4. The Family Lineage: Who Was Eligible?
The question then becomes: how was Boaz related? At the end of Megillas Rus it says Shalmon fathered Boaz. According to Rashi, there were three brothers: Shalmon (Boaz’s father), Elimelech (Naomi’s husband), and Toiv (another brother). Some sources mention a fourth brother—Naomi’s own father—but primarily three are discussed here. When Naomi refers to Boaz as her husband’s relative rather than her own father’s relative, it is because she was holding onto her husband’s assets specifically. Thus, it was through Elimelech that Boaz had a claim as redeemer.5. The Process of Redemption and Marriage
Ruth approached Boaz with the request: redeem my late father-in-law’s property and marry me so my deceased husband will be remembered through this act. The idea was that by marrying Ruth and acquiring the land together, there would be continuity for Machlon’s name. Boaz explained he was second in line as redeemer—a nephew—while Toiv was first in line as uncle or closer relative. Boaz told Ruth he would first offer Toiv the opportunity: if Toiv wished to redeem both land and marry Ruth, he could do so; if not, Boaz would step in as next-of-kin.6. Toiv's Refusal and Its Reasoning
Initially Toiv agreed to redeem the property but balked when he learned he must also marry Ruth as part of the arrangement. His hesitation stemmed from concern over Ruth's Moavite origins—she was descended from Eglon Melech Moav (the king of Moav). The Torah states that an Ammonite or Moavite may not enter into Kahal Hashem—the congregation of Israel. Toiv feared his children with Ruth would be disqualified from joining the Jewish people and thus declined both redemption and marriage. He deferred both responsibilities to Boaz in front of witnesses.7. The Halachic Error Regarding Moavite Women
Rashi explains why Toiv is later called “Ploni Almoni”—a generic term like “John Doe.” He made an error regarding halacha: when the Torah excludes Ammonites and Moavites from joining Israel (lo yavo Amoni uMoavi b’Kahal Hashem), it refers only to males. Female descendants from Ammon or Moav are permitted immediately upon conversion. This distinction is crucial: while Egyptian converts (Mitsri) must wait until the third generation, Ammonite or Moavite women are accepted right away into Klal Yisrael upon conversion.8. Lasting Impact on David HaMelech's Lineage
This issue continued to haunt David HaMelech—King David—for generations. There were those who questioned his legitimacy due to his descent from Ruth the Moavite convert. The Gemara in Yevamos discusses this at length with beautiful aggadic passages showing how even in Chumash there are hints connecting David back to these origins—such as by using language like “matzosi” (“I have found”), which alludes to “Matzosi David Avdi”—“I have found My servant David.” Doeg tried to disqualify David based on this lineage but ultimately failed because halacha follows that female converts from Moav are fully accepted into Klal Yisrael. This topic continues with further depth in Gemara Yevamos and related midrashim—perhaps we will explore more next time.