Megillat Rut’s recording of the exchange of greetings between Boaz and his workers is most interesting in terms of the vital lessons of Megillat Rut.  It has an extra special importance due to its reenactment by many Sephardic Jews before reciting the Berachah upon receiving an Aliyah.  

A Basic Question

Megillah 14a teaches an important message – anything recorded in Tanach teaches lessons for each generation.  Why is this exchange necessary for all times?

Accordingly, we must ask why we need to hear about the friendly interaction between Boaz and his workers.  

Approach #1 – Ibn Ezra   

Ibn Ezra notes that Boaz, the field owner, offers a hearty blessing in the name of Hashem to his workers, and the workers reciprocated with a Berachah in the name of Hashem. TABC Talmidim note the significance of an employer and his employees wishing each other well.  Often, there is tension between these natural rivals.  However, the tensions are overcome when Hashem is brought into the equation, as noted by TABC Talmid Yonasan Rutta.  

TABC Talmidim noted the similarity between Naomi and Rut’s beautiful relationship.  As pointed out in an earlier chapter, tensions often reign between mothers-in-law and daughters-in-law.  However, by bringing Hashem into the equation, Naomi and Rut overcame this unfortunate natural tendency.  

TABC Talmdim also note that this positive and healthy relationship represents part of correcting the negative energy of the time of the Shofetim to which the beginning of Megillat Rut alludes (VaYehi Beyei Shefot HaShofetim etc.).   It also shows Boaz’s willingness to transcend social barriers, which facilitates his marriage to Rut and ultimately leads to the birth of David HaMelech and Melech HaMashiach.

Chazal stress the importance of offering Chizzuk to others.  Notice how Chazal (Shevi’it 5:9) promote encouragement even of Nochrim at work (or anything constructive).  This is a fulfillment of VeHalachta BeDerachav, imitating Hashem’s ways.  Hashem is described (Tehillim 147:6) as encouraging people to engage in a proper and constructive activity.  We should get into the habit of following the example set by Boaz and his workers by constantly encouraging others!  Also, consider the importance of avoiding promoting negative activities!

Approach #2 – Malbim

Malbim bases himself on the Mishna (Berachot 9:7), which records a Takanah for people to greet each other using Hashem’s name.  It is important to emphasize that the Gemara (Berachot 63a) notes that Boaz made this Takanah.  The Malbim explains that it is critical to note that Boaz made the Takanah, as  Boaz seeks to rectify the negativity and disrespect of the time of the Shofetim by requiring people to warmly greet each other using Hashem’s name.  Malbim interprets our Pasuk as Boaz coming from Beit Lechem informing his workers of the enactment of this Takanah.

This is reminiscent of a story of a family which was constantly fighting.  One day the wise grandmother came to visit and insisted that everyone use the words please and thank you when speaking to each other.  Soon, the unending bickering and squabbling came to an end.  Showing respect is the remedy to many ills in society.  Boaz insisted on invoking Hashem’s name as a reminder and warning that Hashem is watching their behavior.  Bringing Hashem into the equation raises awareness that Hashem holds us accountable for poor behavior and rewards positive behavior.  

Approach #3 – Vilna Gaon to Pasuk 4.  

The Vilna Gaon explains that Boaz inquires whether the Shechinah is present in his fields due to concern for the mixing of the genders in the field.  Boaz wonders if Hashem is present despite the mixed presence.   The workers respond that Hashem’s presence remains in full force despite the mixing of the genders.  

Let us consider the implications of this insight.  On the one hand, the concerns about mixing the genders are relevant.  On the other hand, the mixed environment facilitated Rut and Boaz's meeting in a “natural setting” and for their relationship to begin to grow.  Without this meeting, the marriage of Boaz and Rut would not have happened.  No one would have made this against all odds Shidduch!  It was only due to their meeting in the coed environment in the field that Rut and Boaz married!  Consider that if not for this mixed environment, David HaMelech/Mashiach would not be born!!  Recall how Yaakov Avinu and Rachel Imeinu also met in a “natural” coed setting.  

However, we must also consider the words of the Rambam (Hilchot Yom Tov 6:21), who forcefully sets forth the need to separate the genders during times of celebration, especially when wine is being served.  

However, the Rambam in Hilchot Matenat Anayim does not mention a requirement to separate the genders when collecting Leket, Shichecha, Pei’ah, etc.  Nor does the Rambam in Hilchot Sechirut mention such a requirement regarding the workplace.  Apparently, a mixed environment is appropriate in a work or Chessed setting but not in a party-like setting.  

In light of the Rambam, marriageable age young men and women working together in Kiruv and Chessed projects such as Camp HASC seems most appropriate.  However, we must also consider Rut Rabbah 4:6, which shows that even in a permitted coed setting, one must observe Tzeni’ut.  Rut, the Midrash teaches, did not “flirt” with the reapers, unlike the many women who did. Instead, she engaged in a meaningful conversation with a select member of the opposite gender (Boaz) with whom there is a prospect of marriage.  

Approach #4 – based on Rav Yehuda Bachrach’s Imah Shel Malchut 

Rav Bachrach understands that Boaz visited the field primarily to oversee the Aniyim taking their Pei’ah, Leket, etc. from his fields.  Rav Bachrach cites the following sources which show that this is the responsibility of the field owner Pei’ah 4:5 שלוש אבעיות ביום, בשחר ובחצות ומנחה.  Rav Ovadia MiBartenura explains: שלש אבעיות ביום - שלש פעמים מתגלה בעל הבית ונראה בתוך שדהו כדי שיקחו העניים פאה. אבעיות לשון גלוי   Tiferet Yisrael explains אבעיות. ר"ל ג"פ מתגלה בעה"ב בשדה כדי שיכנסו העניים מדעתו לחלק פאה, מפני שאז מצויין שם ג' כתות חלשות וכדמסיק, להכי יהיה הבעה"ב שם לעמוד לימין צדקם ושלא יעשו להם חביריהם עול 

Based on these Mekorot, we can explain Boaz saying Hashem Imachem (similar to the Vilna Gaon) as a question.  Is Hashem with you?  Are you observing His laws regarding gifts to the poor?  

We can similarly understand the reapers’ response of Yevarechecha Hashem based on Devarim 24:19 in your explanation - כִּי תִקְצֹר קְצִירְךָ בְשָׂדֶךָ וְשָׁכַחְתָּ עֹמֶר בַּשָּׂדֶה, לֹא תָשׁוּב לְקַחְתּוֹ--לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה, יִהְיֶה:  לְמַעַן יְבָרֶכְךָ ה אֱלֹהֶיךָ, בְּכֹל מַעֲשֵׂה יָדֶיךָ.  Yevarechecha Hashem is a phrase used in connection with those who honor the Mitzvot to leave the various gifts to the poor.  Accordingly, the reapers are saying that the Halachot are being fully observed to the extent that the Berachah promised by Hashem will be forthcoming.  

Conclusion – The Sephardic Practice

Rav Soloveitchik understands this phrase (that the Minhagim of the Jewish People is Torah), often used by many Rishonim and Acharonim, to be an obligation upon us to learn and understand our people’s Minhagim.  Based on our four approaches to our Pasuk, we can explain the Sephardic Minhag.  

Whether a reminder of Hashem’s presence like the Malbim, an exchange of pleasant greetings like Ibn Ezra or a question as to whether one is adhering to Hashem’s laws, Boaz’ Takanah remains in full force in Sephardic congregations.  Maintaining Boaz’ Takanah is a most critical lesson for all generations to bear in mind its manifold lessons.  

Ultimately, Boaz’ greeting paved the way to the birth of David HaMelech and Mashiach.  Those who following Boaz’ path brings Ge’ulah.