Upon the return of Naomi and Ruth to Bethlehem completely destitute, the unfolding narrative pauses to introduce a key figure present in the background. The existence of a wealthy and respected relative sharply contrasts with the extreme poverty of the two widows, laying the groundwork for the events to come. This relative was from the family of Naomi's husband [אבן עזרא]. Specifically, Boaz was the nephew of Elimelech, and both men hailed from the noble lineage of Nahshon son of Amminadab, though this ancestral merit offered no protection to Elimelech when he abandoned the land of Israel [רש״י].
Boaz is presented as a man of formidable standing, a description that goes far beyond mere physical strength to indicate a person of highly respected status [שטיינזלץ]. This reputation encompassed profound virtues, generosity, a hatred of greed, and flawless conduct [מלבי״ם, אשכול הכופר]. It also alludes to his greatness in Torah study, immense self-control, and the royal demeanor befitting a man destined to become the grandfather of King David [אלשיך, אשכול הכופר]. Furthermore, some commentators identify Boaz with the judge Ibzan [רש״י, אבן עזרא]. The specific phrasing used to introduce his name is highly deliberate. The primary approach among commentators is that when introducing the righteous, the text announces that they have a name before actually stating the name itself, mirroring how God testifies about Himself. In contrast, the names of the wicked are stated first [תורה תמימה, צאינה וראינה]. This structure also highlights that Boaz was a man whose sterling reputation preceded him and who was recognized far and wide [מלבי״ם, אשכול הכופר].
The introduction of such a prominent figure raises a fundamental question discussed extensively in the sources. If Naomi had such a wealthy and generous relative, why did she not turn to him for financial support, leaving Ruth to gather leftover grain in the fields like a desperate beggar? One approach attributes this to Naomi's profound trust in God, as she actively chose not to rely on human beings [חומת אנך]. Additionally, Naomi was overwhelmed by shame. She preferred that her daughter-in-law survive on the agricultural gifts the Torah mandates for the poor rather than beg for charity from a relative who remembered her in her days of wealth and grandeur [מלבי״ם, אגרת שמואל]. Another approach suggests that Naomi was motivated by a fear of gossip. Had she and the young, beautiful Ruth moved into the estate of the wealthy Boaz, it would have inevitably sparked malicious rumors. People might have suspected improper motives or assumed the women were trying to corner him into redeeming their family land and marrying Ruth [אלשיך].
Conversely, one must wonder why Boaz himself did not initiate contact and offer assistance to his own family. Some explain that Boaz's wife passed away on the exact day the women returned. Consumed by grief and mourning, he was either completely unaware of their desperate financial state or mistakenly assumed they still possessed some wealth. Another perspective argues that Boaz was fully aware of their arrival but deliberately kept his distance. He turned a blind eye temporarily to ensure no one would suspect him of harboring inappropriate desires for the young Moabite woman, choosing instead to wait for a more public, modest opportunity to extend his kindness to them in the fields [אגרת שמואל].