json/Midrash/Aggadah/Midrash Rabbah/Ruth Rabbah/English/merged.json

{
    "title": "Ruth Rabbah",
    "language": "en",
    "versionTitle": "merged",
    "versionSource": "https://www.sefaria.org/Ruth_Rabbah",
    "text": {
        "Petichta": [
            "<b>“It was during the days when the judges judged, there was a famine in the land. A man from Bethlehem of Judah went to reside in the field of Moav, he, his wife, and his two sons” (Ruth 1:1).</b><br>“It was during the days when the judges judged” – Rabbi Yoḥanan began and said: “Hear My people and I will speak; [Israel, and I will forewarn you]” (Psalms 50:7). Rabbi Yoḥanan said: One forewarns only one who can hear it. Rabbi Yudan ben Rabbi Simon said: In the past they were called Israel like all other nations: “Savta, Rama, and Savtekha” (Genesis 10:7);<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">These are the names of nations listed in Genesis, chap. 10.</i> from here forward, they are called only My people. “Hear My people and I will speak” – from where did you merit to be called My people? From “and I will speak” – from what you spoke before Me at Sinai and said: “Everything that the Lord has spoken we will do and we will heed” (Exodus 24:7). Rabbi Yoḥanan said: “Hear My people” – [what I have said] in the past; “and I will speak” – in the future. “Hear My people” – in this world; “and I will speak” – in the World to Come. So I will have a response to the angels of the nations of the world who are destined to accuse them before Me and say: ‘Master of the universe, these worship idols and those worship idols, these engaged in forbidden sexual relations and those engaged in forbidden sexual relations, these spilled blood and those spilled blood, and these are going down to the Garden of Eden and those are going down to Gehenna?’<br>At that time, the advocate of Israel is silenced. That is what you say: “At that time Mikhael will stand” (Daniel 12:1). Is there sitting on high? Did Rabbi Ḥanina not say: There is no sitting on high, as it is written: “I approached one of those standing [<i>kamaya</i>]” (Daniel 7:16). What is this language <i>kamaya</i>? Standing [<i>kayama</i>], as it is written: “Seraphim stood above Him” (Isaiah 6:2), and it is written: “The entire host of heaven standing in His presence on His right hand and on His left” (see I Kings 22:19). And you say “will stand”?<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Since angels always stand, what does it mean that the angel Mikhael will stand at that moment?</i> [Rather,] what is “will stand”? It is stand silent, as you say: “Shall I wait, because they do not speak, <because they stand silent [<i>amdu</i>] and do not answer>?” (Job 32:16).<br>The Holy One blessed be He says to him: ‘Do you stand silent and not advocate on behalf of My children? By your life, I will speak in support of their righteousness and rescue My children.’ What righteousness? Rabbi Elazar and Rabbi Yoḥanan, one says: Due to the righteousness that you established My world because you accepted My Torah, as had you not accepted My Torah, I would have restored it [the world] to emptiness and disorder, as Rabbi Huna said in the name of Rabbi Aḥa: “Earth and all its inhabitants dissolve, [I set its pillars, selah]” (Psalms 75:4). The world would have already dissolved, had Israel not stood before Mount Sinai…<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Referring to a midrash that appears in <i>Shir HaShirim Rabba</i> 1:9: “If Israel had not stood on Mount Sinai and said: ‘Everything that the Lord has spoken we will do and we will heed’ (Exodus 24:7), the world would have dissolved and returned to emptiness and disorder.” The midrash there then continues as it does here.</i> And who established the world? “I [<i>anokhi</i>] set its pillars” (Psalms 75:4). Due to the merit of <i>anokhi</i>, “I set its pillars, selah.”<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"><i>Anokhi</i> is the first word of the Ten Commandments. In other words, due to the merit of Israel’s future acceptance of the Ten Commandments and the entire Torah, God established the foundations of the world.</i> One said: Due to the righteousness you did for yourselves in accepting My Torah, as had you not done so, I would have eliminated you from among the nations.<br> “God; I am your God” (Psalms 50:7) – Rabbi Yoḥanan said: It is sufficient for you that I am your patron. Reish Lakish said: Although I am your patron, how does My patronage help at trial?<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">The midrash is responding to the repetition in the verse: “God; I am your God.” God [<i>Elohim</i>] represents the attribute of justice, and the verse thus presents a tension between God being strictly just and God being particularly Israel’s God, i.e., their patron.</i><br>Rabbi Shimon bar Yoḥai taught: I am the God for all humankind, but I have designated My name only upon My people Israel. I am not called the God of all the nations, but rather, the God of Israel. “God [<i>Elohim</i>]; I am your God” – Rabbi Yudan interpreted the verse in reference to Moses: The Holy One blessed be He said to Moses: ‘Even though I called you “god to Pharaoh” (Exodus 7:1), “I am your God” – I am above you.’ Rabbi Abba bar Yudan interpreted the verse in reference to Israel: Although I called you god, as it is stated: “I said you are godlike [<i>elohim</i>]” (Psalms 82:6), “I am your God” – know that I am above you. The Rabbis interpreted the verse in reference to judges: Even though I called you <i>elohim</i>, as it is stated: “Do not curse <i>elohim</i>” (Exodus 22:27), know that I am above you. Then He said to Israel: ‘I accorded honor to the judges and called them <i>elohim</i>, and they demean them. Woe unto a generation that judges their judges.’",
            "“It was during the days when the judges judged.” “Indolence casts into a deep sleep” (Proverbs 19:15) – because Israel were indolent in paying their respects to Joshua; that is what is written: “They buried him on the border of his inheritance…north of Mount Gaash” (Joshua 24:30). Rabbi Berekhya said: We reviewed the entire Bible and did not find a place named Gaash. What is Mount Gaash? It is because Israel was negligent [<i>nitgaashu</i>] in doing kindness for Joshua. At that time, the Land of Israel was being divided [among the tribes], and its division [i.e., the land] was too beloved to them. Israel were engaged in their labor; this one was occupied in his field, this one was occupied in his vineyard, this one was occupied in his olives, and this one was occupied with his planks [for construction]. “A deceitful soul will starve” (Proverbs 19:15)<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">This is the conclusion of the verse: “Indolence casts into a deep sleep, and the deceitful soul will starve” (Proverbs 19:5).</i> – Israel was negligent [<i>nitgaashu</i>] in doing kindness for Joshua, and the Holy One blessed be He sought to bring an earthquake upon the world, upon all its inhabitants, as you say: “The earth shook [<i>vatigash</i>] and quaked” (Psalms 18:8). “A deceitful soul will starve” – because they were deceitful to the Holy One blessed be He: Some of them worshipped idols. Therefore, the Holy One blessed be He starved them of the divine spirit, as it is stated: “The word of the Lord was rare in those days” (I Samuel 3:1).<br>Another interpretation: “Indolence casts into a deep sleep” (Proverbs 19:15) – due to the fact that Israel was indolent about repenting during the days of Elijah, “casts into [<i>tapil</i>] a deep sleep” – prophecy proliferated. Proliferated? But you said <i>tapil.</i><sup class=\"footnote-marker\">7</sup><i class=\"footnote\"><i>Tapil</i> literally means ‘cause to fall’ or ‘cause to decline.’</i> It is as you say: The price of fruit has fallen.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Because the supply has increased, the price has declined.</i> Rabbi Simon said: Like a person who says to another: ‘Here is a sack, here is a <i>sela</i> coin, arise and eat.’<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">In other words, prophecy was readily available, like buying produce.</i> As Rabbi Derosa said: Six hundred thousand prophets arose for Israel during the days of Elijah; Rabbi Yaakov said: One million two hundred thousand. Rabbi Yoḥanan said: Between Gevat and Antipatris<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">Gevat was at the southern border of Roman Judea and Antipatris at its northern border. This expression is a way of saying ‘throughout Judea.’</i> there were six hundred thousand towns, and there were no towns more corrupt that Beit El and Jericho; Jericho, because Joshua cursed it (see Joshua 6:26), and Beit El, because Yerovam’s calves were situated there (see I Kings 12:28–29). It is stated: “The disciples of the prophets who were in Beit El went out to Elisha” (II Kings 2:3). “Prophets” – prophets are no fewer than two.<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">If in this corrupt city there were at least two prophets, presumably there were more elsewhere.</i> Why were their prophecies not publicized? It is because they served no purpose for future generations. On this basis, say: Any prophecy that served no purpose for future generations was not publicized. But in the future, the Holy One blessed be He will come and bring them with Him, and their prophecy will be publicized; that is what is written: “The Lord my God will come, all the holy ones with You” (Zechariah 14:5).<br>“A deceitful soul will starve” (Proverbs 19:15) – because they would deceive the Holy One blessed be He: Some of them worshipped idols and some of them worshipped the Holy One blessed be He. This is what Elijah said to them: “How long will you waver between the two opinions” (I Kings 18:21)? “Will starve” – the Holy One blessed be He starved them during the days of Elijah, as it is stated: “By the life of the Lord [. . .] before whom I have stood [there will not be dew or rain during these years]” (I Kings 17:1). Another interpretation: “Indolence casts into a deep sleep” (Proverbs 19:15) – because Israel were indolent about repenting during the days of the judges, a deep sleep will be cast upon them. “A deceitful soul will starve” – because they deceived the Holy One blessed be He with some of them worshipping idols and some of them worshipping the Holy One blessed be He, the Holy One blessed be He starved them with a famine during the days of their judges.",
            "“It was during the days when the judges judged, there was a famine.” “The path of a man is erratic [<i>hafakhpakh</i>] and strange, [but as for the pure, his conduct is upright]” (Proverbs 21:8) – this is the wicked Esau [Rome] who would erratically [<i>mithapekh</i>] assail Israel with [evil] decrees. ‘Did you steal?’ ‘We did not steal.’ ‘Did you kill?’ ‘We did not kill.’ ‘You did not steal, who stole with you?’ ‘You did not kill, who killed with you?’ They would confiscate from them and impose monetary penalties upon them: Bring your property tax, bring your head tax, bring your state tax. “Man” – this is the wicked Esau, as it is stated: “Esau was a man who knew hunting” (Genesis 25:27). “And strange” – as he made himself estranged from circumcision and estranged from mitzvot. “Pure” – this is the Holy One blessed be He, who treats him in upright ways and gives him his reward in this world, like a laborer who performs labor in good faith with his employer.<br>Another interpretation: “The path of a man [<i>ish</i>] is erratic [<i>hafakhpakh</i>] and strange” (Proverbs 21:8) – these are the nations of the world who constantly [<i>mehapekhin</i>] assail Israel with [evil] decrees. “A man” – they who descend from Noah, who was called “a man” (Genesis 6:9); “and strange” – as they worship idols. “But as for the pure, his conduct is upright [<i>yashar</i>]” – this is the Holy One blessed be He, who treats them in an upright manner. Rabbi Aḥa said: “The path…is erratic” – this is Israel, as it is stated: “As they are an erratic generation” (Deuteronomy 32:20). “A man [<i>ish</i>]” – “The men [<i>ish</i>] of Israel took an oath” (Judges 21:1).<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">It is difficult to ascertain what is meant by this reference. Perhaps the midrash seeks to connect “the path of a man is erratic” to the tragic events surrounding the concubine of Giva recounted in Judges, chaps. 19–21.</i> “And strange [<i>vazar</i>]” – because they estranged themselves from the Holy One blessed be He, as it is stated: “They betrayed the Lord, as they begot foreign [<i>zarim</i>] children” (Hosea 5:7). “But as for the pure” – that is the Holy One blessed be He, who conducts Himself with uprightness in this world and gives them a complete reward in the future, like a craftsman who performs his labor in good faith with his employer. At that time, the Holy One blessed be He said: My children are recalcitrant; to eliminate them is impossible, to return them to Egypt is impossible, to exchange them with another nation, I am unable. What shall I do to them? I will afflict them with suffering and will refine them with famine during the days when the judges judged. That is what is written: “It was during the days when the judges judged, there was a famine in the land.”",
            "Rabbi Yehuda ben Rabbi Simon began: “He said: I will hide My face from them” (Deuteronomy 32:20). [It is analogous] to a king’s son who went out to the marketplace and struck but was not hit, demeaned but was not demeaned, and he went running up to his father. He [his father] said to him: ‘What do you think, that you are honored because your own honor? You are honored only because of my honor.’ What did his father do? He repudiated him, and no one paid any attention to him [the son]. So, when Israel departed from Egypt, dread of them fell over all the nations, as it is stated: “Peoples heard, they were agitated; terror gripped the dwellers of Philistia. Then the chieftains of Edom were confounded, trembling gripped the powers of Moav, all the dwellers of Canaan dissolved. Dread and fear fall upon them” (Exodus 15:14–16). When they began transgressing and performing evil deeds, the Holy One blessed be He said to them: What do you think, that you are honored due to your own honor? You are honored only due to My honor. What did the Holy One blessed be He do? He repudiated them a bit, and the Amalekites came and confronted Israel, as it is stated: “Amalek came and waged war with Israel in Refidim” (Exodus 17:8). In addition, the Canaanites came and confronted Israel, as it is stated: “The Canaanites heard […and waged war with Israel]” (Numbers 21:1).<br>The Holy One blessed be He said: You have no faithfulness, you are not true to your word, you are erratic, as it is stated; “As they are an erratic generation, children in whom there is no trust [<i>emun</i>]” (Deuteronomy 32:20). It is written <i>amen</i>. When the prophets would bless them, not one of them began to say amen until Jeremiah said it, as it is stated: “I responded, saying: Amen, Lord” (Jeremiah 11:5). At that time, the Holy One blessed be He said: You are erratic, you are bothersome, you are recalcitrant; to eliminate them is impossible, to return them to Egypt is impossible, to exchange them with another nation is impossible…",
            "Rabbi Neḥemya began: “Israel, your prophets have been like foxes in ruins. [You did not go up into the breaches or build a fence for the house of Israel, to stand in battle on the day of the Lord]” (Ezekiel 13:4–5)<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">The prophets addressed by Ezekiel are false prophets, “foolish prophets, that follow their own spirit, and have seen nothing” (Ezekiel 13:3).</i> – just as this fox anticipates in the ruins so that when he sees people he will know to which direction to flee, so <your prophets> have been like foxes in the ruins. You did not go up into the breaches like Moses. To whom was Moses our master similar? It is to a faithful shepherd for whom a fence fell just before dark. He arose and fenced on three sides, but a breach remained, and he did not have time to fence it. He stood in the breach; a lion came, and he stood against it. A wolf came, and he stood against it. You [the prophets], however, did not stand in the breach like Moses, for if you had gone up into the breaches like Moses, you would have been able to stand in battle on the day of God’s wrath.",
            "<b>“The name of the man was Elimelekh, and the name of his wife Naomi, and the name of his two sons Maḥlon and Khilyon, Efratites of Bethlehem in Judah. They came to the field of Moav, and they were there” (Ruth 1:2).</b><br>“The name of the man was Elimelekh” – once trouble came, you went and abandoned them. “A man from Bethlehem of Judah” (Ruth 1:1) – that is what the verse says: “Our oxen [<i>alufeinu</i>]<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">The word <i>aluf</i> can also mean leader. The midrash is reading the verse to refer to Elimelekh as a leader of the people.</i> are laden [<i>mesubalim</i>]; [there is no breach, none have gone out; there is no outcry in our plazas]” (Psalms 144:14). Rabbi Yoḥanan says: It is not written here: Bearing [<i>sovelim</i>],<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">As in, the leaders bear the burdens of the people.</i> but rather: “Are laden [<i>mesubalim</i>].” When the lesser bear the burden [<i>sovelim</i>] of the greater, “there is no breach [<i>peretz</i>]” – there is no outbreak [<i>pirtza</i>] of plague, as you say: “A plague broke out among them” (Psalms 106:29). “None have gone out [<i>yotzet</i>]” (Psalms 144:14) – there is no emergence of a plague, as you say: “Fire emerged [<i>vatetzeh</i>] from before the Lord” (Leviticus 9:24). “There is no outcry” (Psalms 144:14) – there is no outcry of plague, as you say: “All Israel that were around them fled at their cry” (Numbers 16:34).<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">This verse appears in the story of Koraḥ, which concludes with a plague (Numbers 16–17).</i> Reish Lakish reverses the order of the verse: When the greater tolerate<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">He reads <i>alufeinu mesubalim</i> to mean, ‘our leaders bear [tolerate].’</i> the lesser there is no breach of exile, as it is written: “Through breaches they will go out” (Amos 4:3). “None have gone out” – to exile, as it is written: “Cast them from before Me and let them go out” (Jeremiah 15:1). “There is no outcry” – of exile, as it is written: “Behold the sound of the outcry of the daughter of my people” (Jeremiah 8:19), and it is written: “And the outcry of Jerusalem has risen up” (Jeremiah 14:2). Rabbi Luliani said: When the lesser heed the greater, but the greater do not bear the burden of the lesser, about them Scripture states: “The Lord will enter into judgment” (Isaiah 3:14). “The name of the man was Elimelekh” – when trouble came, you [Elimelekh] went and abandoned them: “A man from Bethlehem of Judah went” (Ruth 1:1).",
            "Rabbi Tanḥuma in the name of Rabbi Ḥiyya the Great, and Rabbi Berekhya in the name of Rabbi Elazar: This midrash came up with us from the Exile:<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">From Babylonia. Presumably, this is a way of stating that it is an ancient tradition.</i> Any place that “It was [<i>vayhi</i>]” is stated, [it alludes to] trouble. Rabbi Ḥiyya the Great: Any place that <i>“</i>It was<i></i> [<i>vayhi</i>]”<i></i> is stated, it can serve [to allude to] either trouble or joy. If it is trouble, there is none like it. If it is joy, there is none like it. Rabbi Shmuel said: There are five [instances of] “during the days of [<i>bimei</i>].” “It was [<i>vayhi</i>] during the days of [<i>bimei</i>] Amrafel” (Genesis 14:1) – what was the trouble there? They waged a war. [It is analogous] to the friend of a king who was located in a certain province. Because of him, the king took care of the province. One time, barbarians came and beset him [the king’s friend]. They say: Woe for us, the king will no longer care for the province as he had done. Likewise, the entire world was created only due to the merit of Abraham our patriarch; that is what is written: “They turned back and came to Ein Mishpat,<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">Ein Mishpat literally means ‘eye of justice’.</i> which is [<i>hi</i>] Kadesh” (Genesis 14:7). Rabbi Aḥa said: They came to beset the eyeball of the world.<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">Abraham.</i> The eye that overcame the attribute of justice in the world you seek to blind?<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">The midrash is rhetorically addressing the kings that attacked Abraham.</i> “Which is [<i>hi</i>] Kadesh” – Rabbi Aḥa said: <i>Hu</i> Kadesh.<sup class=\"footnote-marker\">22</sup><i class=\"footnote\">The word <i>hi</i>, meaning ‘which is,’ is spelled with a vav as the middle letter, which could be read as the masculine <i>hu</i>. The midrash is reading <i>hi Kadesh</i> as <i>hu kidesh</i>, he sanctified.</i> He [Abraham] sanctified [<i>kidesh</i>] the name of the Holy One blessed be He in the fiery furnace.<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">See <i>Tanḥuma</i>,<i> Lekh Lekha</i> 6.</i> When everyone saw that all the kings came to beset him, they began screaming: Woe [<i>vai</i>]; that is, “It was [<i>vayhi</i>] during the reign of Amrafel.”<br>“It was during the days of Aḥaz” (Isaiah 7:1) – what was the trouble there? “Aram from the east and the Philistines from the west” (Isaiah 9:11) – [it is analogous] to the son of a king who had a tutor who sought to kill him. He [the tutor] said: If I kill him, I will be condemned to death by the king; instead, I will withhold his wet nurse from him, and he will die on his own. So did Aḥaz say: If there are no kids, there are no rams, and if there are no rams there is no flock, and if there is no flock there is no shepherd. So Aḥaz thought to say: If there are no children, there are no adults, and if there are no adults there are no students, if there are no students there are no scholars, if there are no scholars, there are no synagogues and study halls, if there are no synagogues and study halls, the Holy One blessed be He, as it were, cannot rest His Divine Presence in the world. Therefore, I will seize all the synagogues and study halls. That is what is written: “Bind the testimony, seal the Torah in my disciples” (Isaiah 8:16).<br>Rabbi Ḥanina said: Why was he named Aḥaz? It is because he seized [<i>aḥaz</i>] the synagogues and study halls. Rabbi Yaakov bar Abba in the name of Rabbi Avin: Isaiah said: “I will wait for the Lord, who conceals His face from the house of Jacob” (Isaiah 8:17). There was no time that was as difficult for Israel as that time, as it is stated: “I will conceal My face” (Deuteronomy 31:18) – in this world. But from that moment, “I hoped for Him” (Isaiah 8:17), as it is written: “As it will not be forgotten from the mouths of their descendants” (Deuteronomy 31:21). Was it [this verse] fulfilled for him [Isaiah]? “Behold, I and the children whom the Lord gave me” (Isaiah 8:18) – were they his [Isaiah’s] children? Were they not his students? It teaches that they were as dear to him as his sons. Once everyone saw that he seized the synagogues and study halls, they began screaming: Woe [<i>vai</i>]: that is, “It was [<i>vayhi</i>] during the days of Aḥaz.”<br>“It was during the days of Yehoyakim” (Jeremiah 1:3) – what was the trouble there? “I saw the land, and behold, it is emptiness and disorder, and the heavens, and their light is not” (Jeremiah 4:23) – [it is analogous] to a king who sent a proclamation to a province. What did the residents of the province do to it? They took it, ripped it, and burned it in fire. They said: Woe to us when the king becomes aware of these matters. That is what is written: “It was, as Yehudi would read three columns or four” (Jeremiah 36:23) – three or four verses. When he reached the fifth verse: “Its besiegers are ascendant” (Lamentations 1:5),<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">This is the fifth verse of the first chapter of Lamentations.</i> immediately: “He would cut it with a scribe’s razor and cast it into the fire that was in the fireplace, until the end of the scroll, upon the fire that was in the fireplace” (Jeremiah 36:23). Once they saw that it was so, they began screaming: Woe [<i>vai</i>]; that is, “it was [<i>vayhi</i>] during the days of Yehoyakim.”<br>“It was during the days of Aḥashverosh” (Esther 1:1) – what was the trouble there? [It was] “to kill, and to eliminate all the Jews” (Esther 3:13). [It is analogous] to a king who entered a vineyard and three enemies beset him: The first began picking unripe grapes, the second began trimming the clusters, and the third sought to uproot all the vines. Likewise, the wicked Pharaoh begin picking the unripe grapes; that is what is written: “[Pharaoh commanded all his people, saying:] Every son who is born you shall cast into the Nile” (Exodus 1:22).<br>The wicked Nebuchadnezzar began trimming the clusters; that is what is written: “[He exiled Yehoyakhin.…] and the artisans and the smiths, one thousand” (II Kings 24:15–16). Rabbi Berekhya in the name of Rabbi Yehuda said: One thousand artisans and one thousand smiths; Rabbi Yoḥanan said: All of them were one thousand. Rabbi Shmuel bar Rabbi Yitzḥak said: These are the notables. Rabbi Yehuda son of Rabbi Simon said: These are the Torah scholars.<br>Haman the wicked sought to uproot the entire egg;<sup class=\"footnote-marker\">25</sup><i class=\"footnote\">Egg, in the sense of the very origins of Israel.</i> [as] they say buy [the hen] with the egg<sup class=\"footnote-marker\">26</sup><i class=\"footnote\">A aphorism meaning that he sought to complete the task, leaving no future.</i> – “to destroy, to kill, and to eliminate” (Esther 3:13). When they saw that it was so, they began screaming: Woe [<i>vai</i>]; “it was [<i>vayhi</i>] during the days of Aḥashverosh.”<br>“It was during the days when the judges judged” (Ruth 1:1) – what was the trouble there? “There was a famine in the land” (Ruth 1:1) – [it is analogous] to a province that owed a tax to the king. What did the king do? He sent a tax collector to collect it. What did the residents of the province do? They took him, struck him, and extracted it [the money] from him. They said: What he sought to do to us we did to him. Likewise, during the days when the judges judged, an Israelite person would worship idols, and a judge would seek to bring him to trial, and he would come and flog the judge. He would say: What he sought to do to me, I did to him. Woe unto a generation whose judges are judged;<sup class=\"footnote-marker\">27</sup><i class=\"footnote\">The midrash is reading the verse to mean that it was in the days that the judges were judged, i.e. punished.</i> that is, “It was during the days when the judges judged.”<br>Shimon bar Rabbi Abba said in the name of Rabbi Yoḥanan: Everywhere that it [“it was,” <i>vayhi</i>]<i></i> is stated, [it alludes to] trouble or to joy; if trouble, there is no trouble like it, if joy, there is no joy like it in the world. Rabbi Shmuel bar Naḥman came and suggested a [different] distinction: Everywhere that it says, “it was [<i>vayhi</i>],” [it alludes to] trouble, everywhere that it says “it will be [<i>vehaya</i>],” joy.<br>But it is written: “God said: Let there be light, and there was [<i>vayhi</i>] light.” He said to them: Even that is not light of joy, as the world did not merit to use that light. By the light that was created on the first day, a person could look out and see from one end of the world to the other end. When He perceived that the wicked were destined to appear, like the generation of Enosh, the generation of the Flood, and the generation of the Dispersion,<sup class=\"footnote-marker\">28</sup><i class=\"footnote\">After the Tower of Babel.</i> and like the people of Sodom, He took it [the light] away. That is what is written: “From the wicked their light is withheld” (Job 38:15). He sequestered it for the righteous in the future, as it is stated: “Light is sown for the righteous” (Psalms 97:11).<br>They objected to him: “It was [<i>vayhi</i>] evening and it was morning, one day” (Genesis 1:5). He said to them: That, too, is not joy, as the heavens are destined to wither; that is what is written: “As the heavens will be eroded like smoke” (Isaiah 51:6).<br>They objected to him: Is it not written: “It was [<i>vayhi</i>] evening and it was morning, a second day.… third.… fourth.… fifth.… sixth” (Genesis 1:8–31). He said to them: That, too, is not joy, as everything that was created during the six days of Creation requires action, e.g., it is necessary to sweeten mustard, lupines must be sweetened, and wheat requires grinding.<br>But it is written: “The Lord was [<i>vayhi</i>] with Joseph” (Genesis 39:2). He said to them: That, too, is not joy, as it is written: “For they placed me in the pit” (Genesis 40:15). But it is written: “It was [<i>vayhi</i>] on the day that Moses completed [assembling the Tabernacle]” (Numbers 7:1). He said to them: That, too, is not joy, as it was sequestered when the Temple was built, as it is stated: “Moses was not able to enter into the Tent of Meeting” (Exodus 40:35).<sup class=\"footnote-marker\">29</sup><i class=\"footnote\">The verse does not seem to be related to the point. Perhaps it is brought to communicate that even on the day that the construction of the Tabernacle was completed, the celebration was tempered by the fact that Moses could not enter the Tent of Meeting.</i> But it is written: “It was [<i>vayhi</i>] when Joshua was [at Jericho]” (Joshua 5:13). He said to them: That too is not joy, as Joshua rent his garments, as it is stated: “Joshua rent his garments” (Joshua 7:6).<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">After the setback at Ai.</i> But it is written: “It was [<i>vayhi</i>] on the eighth day” (Leviticus 9:1).<sup class=\"footnote-marker\">31</sup><i class=\"footnote\">The day of the dedication of the Temple.</i> He said to them: That too is not joy, as on that day Nadav and Avihu died.<sup class=\"footnote-marker\">32</sup><i class=\"footnote\">See Leviticus 10:1–2.</i> But it is written: “It was [<i>vayhi</i>] when the king<sup class=\"footnote-marker\">33</sup><i class=\"footnote\">David.</i> dwelled in his house” (II Samuel 7:1). He said to them: That too was not joy, as it was then that Natan the prophet came and said to him: “However, you will not build the House” (I Kings 8:19).<br>They said to him: We said ours, now you say yours.<sup class=\"footnote-marker\">34</sup><i class=\"footnote\">Prove that every place it says <i>vehaya</i> it is an expression of joy.</i> He said to them: It is written: “It will be [<i>vehaya</i>] on that day, the mountains will drip with nectar” (Joel 4:18). “It will be [<i>vehaya</i>] on that day that spring water will emerge [from Jerusalem]” (Zechariah 14:8). “It will be on that day that the Lord will set His hand again the second time, [to recover the remnant of His people]” (Isaiah 11:11). “It will be [<i>vehaya</i>] on that day, each man shall keep [a calf of the herd and two sheep] alive” (Isaiah 7:21). “It will be [<i>vehaya</i>] on that day, that a great shofar will be sounded, [and they will come…and bow down to the Lord on the holy mountain in Jerusalem]” (Isaiah 27:13). “It will be that one who is left in Zion and he that remains in Jerusalem [will be called holy]” (Isaiah 4:3). They objected to him: It is written: “And it was [<i>vehaya</i>] when Jerusalem was captured” (Jeremiah 38:28). He said to them: Even that is not trouble but joy, as on that day, Israel made complete penance for their iniquities, on the day that the Temple was destroyed.<br>Conclusion of the prologue to <i>Rut Rabba</i>"
        ],
        "": [
            [
                "<b>“It was in the days when the judges judged, there was a famine in the land. A man of Bethlehem of Judah went to reside in the fields of Moav; he, his wife, and his two sons” (Ruth 1:1).</b><br>“It was in the days when the judges judged [<i>shefot hashofetim</i>].” Woe to the generation that judged their judges, and woe to the generation whose judges require judgment, as it is stated: “They also did not heed their judges” (Judges 2:17). Who were they [those judges]? Rav said: They were Barak and Deborah. Rabbi Yehosha ben Levi said: They were Shamgar and Ehud. Rav Huna said: They were Deborah, Barak, and Yael. <i>Shefot</i> – one, <i>shofetim</i> – two, <i>hashofetim</i> – three.",
                "Rabbi asked Rabbi Betzalel: What is that which is written: “For their mother has committed harlotry” (Hosea 2:7)? Is it possible that Sarah our matriarch was a harlot? He said to him: ‘Heaven forbid; rather, when are matters of Torah rendered contemptible before the common people? It is when their owners debase them.’ Rabbi Yaakov bar Avdimi came and rendered it a [midrashic] dictum: When do matters of Torah become like harlots before the common people? When their owners debase them. Rabbi Yoḥanan derives it from here: “The poor man’s [<i>misken</i>] wisdom is contemptible” (Ecclesiastes 9:16). Was the wisdom of Rabbi Akiva, who was poor, contemptible? Rather, what is a <i>misken</i>? It is one who is contemptible in his words, like an elder who sits and teaches: “You shall not pervert justice” (Deuteronomy 16:19), and he perverts justice; “you shall not show partiality” (Deuteronomy 16:19), and he shows partiality; “you shall not afflict any widow or orphan” (Exodus 22:21) and he afflicts them. Samson followed his eyes, as it is stated: “Take her for me, as she is fitting in my eyes” (Judges 14:3). Gideon worshipped idols, as it is stated: “Gideon made it into an ephod” (Judges 8:27). Woe to a judge who shows partiality in judgment.<br>Rabbi Ḥiyya taught: “You shall not do injustice in judgment” (Leviticus 19:15) – this teaches that a judge who corrupts judgment is called by five names: unjust, hated, detestable, proscribed, abomination. The Holy One blessed be He calls him five: wicked, blasphemer, violator of the covenant, one who infuriates, and defiant. He causes five results in the world; he defiles the land, desecrates the Name, expels the Divine Presence, causes Israel to fall by the sword, and exiles them from their land. Woe to the generation that is corrupted in this way.<br>Rabbi Ḥiyya taught: “You shall not do injustice in judgment [in measure, in weight, or in volume]” (Leviticus 19:35) – in a judicial ruling. If it is about judicial rulings, it is already stated about judicial rulings!<sup class=\"footnote-marker\">35</sup><i class=\"footnote\">In the verse cited above, Leviticus 19:15: “You shall not do injustice in judgment.”</i> If so, why is it stated, “…in judgment in measure [in weight, or in volume]”? It teaches that one who measures is called a judge, and if he falsifies, he is called five names and he causes five results. Woe is the generation whose measures are false, as Rabbi Benaya said in the name of Rabbi Huna: If you see a generation whose measures are false, a kingdom comes and besets that generation. What is the reason? “Scales of deceit are an abomination to the Lord” (Proverbs 11:1), and it is written: “Pride comes, shame comes” (Proverbs 11:2).<br>Rabbi Berekhya said in the name of Rabbi Abba: It is written: “Will I find merit with scales of wickedness, [or with a pouch of deceitful weights?]” (Micah 6:11). Is it possible that a generation whose measures are false will find merit? Rather, “in a pouch of deceitful weights.”<sup class=\"footnote-marker\">36</sup><i class=\"footnote\">They will be left with a purse filled with counterfeit coins. The midrash is reading the second half of the verse, “or with a pouch of deceitful weights” not as the continuation of the rhetorical question, but as the answer to “Will I find merit with scales of wickedness?”</i> Rabbi Levi said: Moses indeed alluded this to Israel in the Torah: “You shall not have in your purse [alternate weights]” (Deuteronomy 25:13); “you shall not have in your house alternate measures” (Deuteronomy 25:13), and if he did so, ultimately, a kingdom will come and beset them, as it is written: “As it is an abomination to the Lord anyone who does [<i>oseh</i>] so, anyone who does [<i>oseh</i>] injustice” (Deuteronomy 25:16), and it is written: “Remember what Amalek did [<i>asah</i>] to you, on the way, as you were leaving Egypt” (Deuteronomy 25:17).",
                "Rabbi said: Blessings<sup class=\"footnote-marker\">37</sup><i class=\"footnote\">In the sense of good deeds.</i> bring blessings upon their purveyors; curses<sup class=\"footnote-marker\">38</sup><i class=\"footnote\">In the sense of evil deeds.</i> bring curses upon their purveyors. Blessings bring blessings upon their purveyors, as it is written: “A whole and just weight shall be [yours]” (Deuteronomy 25:15), and if you do so: “shall be yours” (Deuteronomy 25:15). Curses bring curses upon their purveyors, as it is written: “You shall not have in your purse different weights, large and small” (Deuteronomy 25:13), and if you do so, the Holy One blessed be He said: ‘You sought to use large and small? By your life, that wicked one [who uses corrupt weights] will not manage to possess even something small,’ as it is written: “You shall not have in your purse.” Similarly, “you shall not make with Me [gods of silver and gods of gold]” (Exodus 20:20). The Holy One blessed be He said: ‘You sought to make for Me “gods of silver and gods of gold” – by your life, that wicked one will not manage to make even one of wood,’ as it is written: “You shall not make for yourselves” (Exodus 20:20).",
                "“There was a famine in the land.” Ten famines came to the world. One during the days of Adam; one during the days of Lemekh; one during the days of Abraham; one during the days of Isaac; one during the days of Jacob; one during the days of Elijah; one during the days of Elisha; one during the days of David; one during the days when the judges judged; and one that is yet progressing and coming to the world.<br>One during the days of Adam, as it is stated: “Accursed is the ground because of you” (Genesis 3:17); one during the days of Lemekh, as it is stated: “From the ground that the Lord had cursed” (Genesis 5:29); one during the days of Abraham, as it is stated: “There was famine in the land and Abram descended to Egypt” (Genesis 12:10); one during the days of Isaac: “There was a famine in the land, beside the first famine” (Genesis 26:1); one during the days of Jacob, as it is stated: “For these two years there has been famine in the land” (Genesis 45:6); one during the days of Elijah, as it is stated: “There will not be dew or rain these years, except by my word” (I Kings 17:1); one during the days of Elisha, as it is stated: “There was a great famine in Samaria” (II Kings 6:25); one during the days of David, as it is stated: “There was a famine during the days of David, three years” (II Samuel 21:1); one during the days when the judges judged, as it is stated: “There was a famine in the land” (Ruth 1:1); and one that is advancing upon the world, as it is written: “I will send famine in the land, not famine for bread, not thirst for water” (Amos 8:11).<br>Rabbi Huna in the name of Rabbi Shmuel: It would have been appropriate for the main manifestation of them<sup class=\"footnote-marker\">39</sup><i class=\"footnote\">The years of famine during the days of David.</i> to have been during the days of Saul, and it was not appropriate for them to have been during the days of David. [But] because Saul was an offshoot of a sycamore tree,<sup class=\"footnote-marker\">40</sup><i class=\"footnote\">The sycamore tree is frail.</i> and would have been unable to withstand it, the Holy One blessed be He transferred it and brought it to David, who is the offshoot of an olive tree<sup class=\"footnote-marker\">41</sup><i class=\"footnote\">The olive tree is sturdy.</i> and [he] was able to withstand it. A parable says: Shila sinned and Yoḥana<sup class=\"footnote-marker\">42</sup><i class=\"footnote\">Generic names of that period.</i> pays for it? So, all of them did not come upon lowly people, but rather upon mighty people who could withstand them. Rabbi Ḥiyya in the name of Rabbi Shimon ben Elazar: [It is analogous] to a glazier who had a basket filled with cups of cut glass. When he sought to hang his basket, he would bring a peg, hammer it [into the wall,] and then hang his basket. So, all of them did not come upon lowly people, but rather to mighty people. Rabbi Berekhya would read in reference to them:<sup class=\"footnote-marker\">43</sup><i class=\"footnote\">David’s generation.</i> “He gives strength to the weary” (Isaiah 40:29).<br>Rabbi Berekhya in the name of Rabbi Ḥelbo: Two [famines]<sup class=\"footnote-marker\">44</sup><i class=\"footnote\">That of Lemekh occurred while Adam was still alive.</i> came during the days of Adam.<sup class=\"footnote-marker\">45</sup><i class=\"footnote\">In the parallel text of this midrash found in <i>Bereishit Rabba</i> 25:3 it says ‘Abraham’ instead of ‘Adam.’</i> Rav Huna in the name of Rav Aḥa: One was during the days of Abraham, and one was during the days of Lemekh. The famine that was during the days of Elijah was due to a drought. One year it produced [a harvest] and the other year it did not produce. But the famine during the days of Elisha was due to [economic] panic, as it is stated: “Until a donkey’s head was sold for eighty of silver” (II Kings 6:25). [Regarding] the famine that came during the days that the judges judged, Rabbi Huna in the name of Rabbi Dosa: They were forty-two <i>se’a</i><sup class=\"footnote-marker\">46</sup><i class=\"footnote\">A measure of dry volume roughly equivalent to 8 liters.</i> and they became forty-one <i>se’a</i>.<sup class=\"footnote-marker\">47</sup><i class=\"footnote\">The reference is to the amount of produce that could be purchased for one <i>sela</i>. Some commentators suggest that the text should be read: they were [sold] at a rate of two <i>se’a</i> [per <i>sela</i>] and became one <i>se’a</i> [per <i>sela</i>]. See Etz Yosef.</i> But is it not taught: A person may not depart to outside the Land of Israel until two <i>se’a</i><sup class=\"footnote-marker\">48</sup><i class=\"footnote\">Of wheat.</i> are bought for a shekel?<sup class=\"footnote-marker\">49</sup><i class=\"footnote\">The reference is to the biblical shekel, which is the equivalent of the rabbinic <i>sela</i>.</i> Rabban Shimon ben Gamliel said: When is that so? It is when one cannot find anything [else] to buy. But if he can find [other food] to buy, even [at] one <i>se’a</i> for a shekel, a Jew may not leave the Land of Israel.<sup class=\"footnote-marker\">50</sup><i class=\"footnote\">Elimelekh was punished because his decision to leave the Land of Israel was not justified.</i> But is it not taught: During a time of pestilence, a time of war, gather everyone inside, but during a time of famine, scatter? Why was Elimelekh punished? It is because he sank the hearts of Israel.<br>[It is analogous] to a prominent person who lived in a province, and the residents of the province would depend upon him, and would say that if drought years would come, he could provide food for the province for ten years. When a drought year came, his maidservant went out, and went into the market with her basket in her hand. The residents of the province said: This is the one who we relied upon, that if there would be a drought he could support us for ten years? His maidservant is standing in the market with her basket in her hand! So, Elimelekh was one of the prominent residents of the province, and one of the leaders of the generation. When the years of famine arrived, he said: ‘Now, all Israel will come around to my door, this one with his basket and that one with his basket.’ He arose and fled from them; that is what is written: “A man of Bethlehem of Judah went.”",
                "“A man…went” – Like a stump [with nothing]? Rather, come and see how much more the Holy One blessed be He appreciates entering the Land of Israel than leaving it. Below, it is written: “Their horses…their mules…their camels” (Ezra 2: 66–67), but here it is written: “A man…went” – like a stump. As opposed to below [the exiled Judeans returning to the land, as described in Ezra], because they were departing from the Land to outside the Land, the verse did not attribute their property to them. “A man…went” – like a stump.<br>“To reside in the fields of Moav” – Rabbi Levi said: Every place<sup class=\"footnote-marker\">51</sup><i class=\"footnote\">It does not mean every place literally; depending on the context, there are places where field means city, e.g. when the field is mentioned as a place of residence.</i> you find field, it is a city; [where you find] city, it is a province; province, it is a country. Field, it is a city – as it is stated: “Go to Anatot, to your fields” (I Kings 2:26). City – it is a province, as it is stated: “Pass in the midst of the city, in the midst of Jerusalem”<sup class=\"footnote-marker\">52</sup><i class=\"footnote\">The word <i>medina</i> can refer to either a large city or a province.</i> (Ezekiel 9:4). Province – it is a country, as it is stated: “One hundred and twenty-seven provinces” (Esther 1:1).<br>“He, his wife, and his two sons” – He was primary; his wife, secondary to him; and his sons, secondary to them."
            ],
            [
                "Rabbi Simon in the name of Rabbi Yehoshua ben Levi and Rabbi Ḥama, father of Rabbi Hosea in the name of Rabbi: Chronicles was given only to be expounded;<sup class=\"footnote-marker\">53</sup><i class=\"footnote\">The midrash will continue by citing and expounding three verses from Chronicles. One opinion interprets the verses as alluding to Raḥav, one opinion interprets them as alluding to David, and another opinion interprets them as referring to Moses.</i> that is what is written: “The sons of Shela, son of Judah: Er, father of [<i>avi</i>] Lekha” (I Chronicles 4:21) – the President of the Court [<i>Av Beit Din</i>] of Lekha. “And Lada, father of [<i>avi</i>] Maresha” (I Chronicles 4:21) – the President of the Court [<i>Av Beit Din</i>] of Maresha.<br>“And the families of the house of those who wrought fine linen” (I Chronicles 4:21) – this is Raḥav the prostitute, who concealed the spies in flax;<sup class=\"footnote-marker\">54</sup><i class=\"footnote\">Linen is made of flax.</i> that is what is written: “She hid them in stalks of flax” (Joshua 2:6). Rabbi Yehuda ben Rabbi Simon said: Her occupation was with perfumes.<sup class=\"footnote-marker\">55</sup><i class=\"footnote\">Perfumed branches, including flax branches.</i> “To the house of Ashbea” (I Chronicles 4:21), as the spies took an oath [<i>nishbe’u</i>] to her, as it is stated: “Now, please, take an oath to me by the Lord” (Joshua 2:12). “And Yokim” (I Chronicles 4:22), as they fulfilled [<i>shekiyemu</i>] the oath to her; that is what is written: “The young spies came, [and took out Rahab…and they took out all her families…]” (Joshua 6:23). Why does the verse state: “And they took out all her families”? Rabbi Shimon ben Yoḥai taught: Even if her family consisted of two hundred people, and they went and joined two hundred other families, they would all be rescued, thanks to her. All her family is not stated, but rather “all her families.” “And the people of Kozeva” (I Chronicles 4:22), as she deceived [<i>kizva</i>] the king of Jericho, as it is stated: “She said: Yes, the men came to me…” (Joshua 2:4).<sup class=\"footnote-marker\">56</sup><i class=\"footnote\">She continued: “I do not know from where they were, they fled, and I do not know where they went.”</i> “And Yoash” (I Chronicles 4:22), because she despaired [<i>nitya’asha</i>] of life.<sup class=\"footnote-marker\">57</sup><i class=\"footnote\">She endangered her life to protect the spies.</i> “And Saraf” (I Chronicles 4:22), as she prepared herself to be burned [<i>lisrufin</i>]. “Who had dominion over Moav [<i>ba’alu leMoav</i>]” (I Chronicles 4:22), she came [<i>ba’a</i>] and cleaved to Israel, and her actions arose [<i>alu</i>] to her Father [<i>le’aviha</i>] in Heaven. “And Yashuvi Laḥem ” (I Chronicles 4:22), she cleaved to Israel, who received the Torah in which it is written: “Come eat of my bread [<i>laḥmi</i>]” (Proverbs 9:5).<sup class=\"footnote-marker\">58</sup><i class=\"footnote\">Torah is likened to bread; just as bread provides physical sustenance, Torah provides spiritual sustenance.</i> “And the matters are ancient” (I Chronicles 4:22) – Rabbi Aivu and Rabbi Yehuda ben Rabbi Simon say: These matters are vague here, but explicit elsewhere.<sup class=\"footnote-marker\">59</sup><i class=\"footnote\">In the book of Joshua.</i><br>“They are the potters” (I Chronicles 4:23) – these are the spies; that is what is written: “Joshua bin Nun sent from Shittim [two men, spies, secretly [<i>ḥeresh</i>], saying…]” (Joshua 2:1). Rabbi Yehuda and Rabbi Neḥemya, one said: They had carpenter’s tools in their hands; spies, carpenters [<i>ḥarash</i>],<i></i> saying...”<sup class=\"footnote-marker\">60</sup><i class=\"footnote\">The word <i>ḥeresh</i> should be read <i>ḥarash</i>, carpenter. Thus, the verse means that the spies were to say that they were carpenters.</i> Rabbi Neḥemya says: Earthenware vessels were in their hands, “crafting earthenware [<i>ḥeres</i>], saying.<sup class=\"footnote-marker\">61</sup><i class=\"footnote\">Thus, the verse means that the spies were to say they were potters engaged in crafting earthenware vessels.</i> Rabbi Shimon ben Yoḥai taught: <i>Ḥeresh</i>, in its plain sense [of one who is deaf and mute]; he said to them: Conduct yourselves like deaf mutes and you will ascertain their secrets. Rabbi Shimon ben Elazar says: By conducting yourself like deaf mutes you will ascertain their conduct.<br>“And the dwellers among the plants” (I Chronicles 4:23), as they were experts in planting, on the basis of what is said: “They cut a vine branch from there” (Numbers 13:23). “And a fence” (I Chronicles 4:23), as she [Raḥav] concealed them behind the fence, as it is stated: “She said to them: Go to the mountain” (Joshua 2:16).<sup class=\"footnote-marker\">62</sup><i class=\"footnote\">She advised them on where to hide in such a way that they would be concealed as one who is behind a fence.</i> Some say that the Divine Spirit rested upon her before Israel entered the Land. How did she know that they would return in three days?<sup class=\"footnote-marker\">63</sup><i class=\"footnote\">She advised the spies to hide in the mountains for three days, until the pursuers would cease their pursuit and return to the city (Joshua 2:16).</i> From here [it may be derived that] the Divine Spirit rested upon her. “They dwelt there with the king in his service” (I Chronicles 4:23) – from here they said: Ten priests, prophets, emerged from Raḥav the prostitute: Jeremiah, Ḥilkiya, Seraya, Maḥseya, Ḥanamel; Shalum, Barukh, Neriya, Ezekiel, Buzi. Some say: Ḥulda the prophetess, too, was among the descendants of Raḥav the prostitute.",
                "Rabbi Shmuel bar Naḥmani interpreted the verses as referring to David: “The sons of Shela, son of Judah: Er, father of [<i>avi</i>] Lekha” (I Chronicles 4:21) – the President of the Court [<i>Av Beit Din</i>] of Lekha. “And Lada, father of [<i>avi</i>] Maresha” (I Chronicles 4:21) – the President of the Court [<i>Av Beit Din</i>] of Maresha. “And the families of the house of those who wrought fine linen,” – this is David, who was engaged [in preparing] the Tabernacle curtain.<sup class=\"footnote-marker\">64</sup><i class=\"footnote\">Which was woven from linen. David prepared various materials for the construction of the Temple.</i> That is what is written: “Elḥanan [son of Yarei Oregim the Bethlehemite] slew [Goliath the Gitite]” (II Samuel 21:19) – this is David, to whom the Holy One blessed be He was gracious;<sup class=\"footnote-marker\">65</sup><i class=\"footnote\">Elḥanan may be interpreted as the two words <i>El ḥanan</i>, God was gracious.</i> “son of Yarei” – a son who was growing up in the forest [<i>ya’ar</i>]; “Oregim,” as he was engaged [in preparing] the curtain.<sup class=\"footnote-marker\">66</sup><i class=\"footnote\"><i>Oregim</i> means weavers.</i> Alternatively, “Oregim,” they would raise <i>halakhot</i> before him, and he would weave them.<sup class=\"footnote-marker\">67</sup><i class=\"footnote\">He would organize them coherently.</i> Alternatively, these are the Sanhedrin, who would weave matters of Torah with him.<br>“To the house of Ashbea” (I Chronicles 4:21) – as the Holy One blessed be He took an oath [<i>nishba</i>] to him, as it is stated: “I took an oath to My chosen one” (Psalms 89:4). “And Yokim” (I Chronicles 4:22) – as He fulfilled [<i>shekiyem</i>] His oath to Him, as it is stated: “The Lord took an oath to David in truth, He will not renege on it” (Psalms 132:11). “And the people of Kozeva” (I Chronicles 4:22), Rabbi Azarya, Rabbi Yonatan, and Rabbi Yitzḥak bar Maryon, and some say, Rabbi Yosei ben Rabbi Ḥanina: The greater part of the Sanhedrin<sup class=\"footnote-marker\">68</sup><i class=\"footnote\">The court that distinguishes between truth and lies [<i>kazav</i>].</i> was from the tribe of Judah. What is the reason? It is as it is stated: “His eyes will be red with wine, and his teeth white with milk” (Genesis 49:12).<sup class=\"footnote-marker\">69</sup><i class=\"footnote\">This verse was stated by Jacob in his blessing to Judah.</i> They would arrange the <i>halakha</i> with their teeth until they would express it with the clarity of milk.<sup class=\"footnote-marker\">70</sup><i class=\"footnote\">They would constantly review their studies aloud until they understood them with absolute clarity.</i> “Yoash” (I Chronicles 4:22) – as he despaired [<i>nitya’ash</i>] of life, “please let Your hand be against me” (I Chronicles 21:17). “And Saraf” (I Chronicles 4:22), as he mentioned the act of those who were burned [<i>serufim</i>], “Lord, God of Abraham, Isaac, and Israel, our fathers” (I Chronicles 29:18).<sup class=\"footnote-marker\">71</sup><i class=\"footnote\">Abraham was thrown into a fiery furnace due to his belief in God and opposition to idolatry (<i>Bereishit Rabba</i> 38:13); Isaac allowed himself to be bound to the altar, assuming he would be slaughtered and burned; and, according to the <i>Zohar</i>, Jacob also was willing to die for the sake of God (<i>Matnot Kehuna</i>).</i> “Who had dominion over Moav” (I Chronicles 4:22), as he emerged from Ruth the Moavite. “And Yashuvi Laḥem” (I Chronicles 4:22) – as he came from Bethlehem [<i>Beit Leḥem</i>] in Judah.<br>“And the matters are ancient” (I Chronicles 4:22) – Rabbi Aivu said: This is [a reference to] David and Solomon, who participated in the construction of the Temple before the Holy One blessed be He.<sup class=\"footnote-marker\">72</sup><i class=\"footnote\">God is also referred to as the Ancient One (Daniel 7:9).</i> Rabbi Yehuda ben Rabbi Simon said: This is Benayahu ben Yehoyada, who exerted himself in participating with King Solomon in the construction of the Temple. Rabbi Yehuda said: This is Yehoyada the High Priest who, together with Yoash, tended to Temple upkeep. Rabbi Neḥemya says: This is Jeremiah and Ezekiel who prayed before the Holy One blessed be He not to destroy the Temple.<br>“They are the potters [<i>yotzerim</i>]” (I Chronicles 4:23) – these are Boaz and Ruth.<sup class=\"footnote-marker\">73</sup><i class=\"footnote\">The creators [<i>yotzerim</i>] of the royal house of David.</i> “And the dwellers among the plants” (I Chronicles 4:23) – this is Solomon, who was [young] like a sapling when he reigned. “And a fence” (I Chronicles 4:23) – these are the Sanhedrin, who would build fences with him [Solomon] in matters of Torah. “They dwelt there with the king in his service” (I Chronicles 4:23) – from here they said: Ruth the Moavite died only after she saw her descendant Solomon judging the case of the prostitutes;<sup class=\"footnote-marker\">74</sup><i class=\"footnote\">I Kings 3:16–28.</i> that is what is written: “He placed a throne for the king's mother” (I Kings 2:19) – this is Bathsheba; “and she sat on his right hand” (I Kings 2:19) – this is Ruth the Moavite.",
                "Rabbi Menaḥem bar Avin interpreted the verse as referring to Moses. “And Yokim” (I Chronicles 4:22) – on the basis of: “Rise [<i>kuma</i>] Lord, and let Your enemies be scattered” (Numbers 10:35). “And the people of Kozeva” (I Chronicles 4:22) – as he rendered the word of the Holy One blessed be He like falsehoods [<i>kazav</i>], as it is stated: “Why, Lord, is Your wrath enflamed at Your people?” (Exodus 32:11).<sup class=\"footnote-marker\">75</sup><i class=\"footnote\">God had said that He would consume the Israelites (Exodus 32:10), but after Moses’ prayer, He relented and did not destroy them.</i> “Yoash” (I Chronicles 4:22) – as he despaired [<i>nitya’ash</i>] of living,” as it is stated: “And if not, please expunge me” (Exodus 32:32). “And Saraf” (I Chronicles 4:22) - as he mentioned the act of those who were burned [<i>serufim</i>], “Remember Abraham, Isaac, and Israel your servants” (Exodus 32:13).<sup class=\"footnote-marker\">76</sup><i class=\"footnote\">See footnote 18.</i> “Who had dominion [<i>ba’alu</i>] over Moav” (I Chronicles 4:22) – as his pleasant actions ascended [<i>alu</i>] and came before his Father [<i>aviv</i>] in Heaven. “And Yashuvi Laḥem” (I Chronicles 4:22) – as he ascended on high and captured the Torah, on the basis of what is stated: “You ascended on high and you took a captive [<i>shevi</i>]” (Psalms 68:19).<br>“And the matters are ancient [<i>atikim</i>]” (I Chronicles 4:22) – Rabbi Aivu and Rabbi Yehuda ben Simon, Rabbi Aivu said: Even items that were taken [<i>nitatku</i>] from them, [Moses] returned, as it is stated: “Hew for yourself [two tablets of stone like the first]” (Exodus 34:1). These matters<sup class=\"footnote-marker\">77</sup><i class=\"footnote\">On the tablets.</i> were stated by He who will [ultimately] remove [<i>ma’atik</i>] the world, as it is said: “He removed from there” (Genesis 12:8).<sup class=\"footnote-marker\">78</sup><i class=\"footnote\">Thus, the term <i>atikim</i> in the verse in I Chronicles is interpreted to refer to the tablets broken by Moses and then replaced, which contained the word of God.</i> Rabbi Yehuda ben Rabbi Simon said: These matters are vague here, but explicit elsewhere. He restored [the tablets] to them, as it is stated: “The Lord said to Moses: ‘Write these matters for yourself, as on the basis of these matters [I have established a covenant with you and with Israel]’” (Exodus 34:27). “They are the <i>yotzerim</i>” (I Chronicles 4:23) – on the basis of: “The Lord God formed [<i>vayitzer</i>]” (Genesis 2:19).<sup class=\"footnote-marker\">79</sup><i class=\"footnote\">The midrash interprets the word <i>yotzerim</i> in the sense of <i>yetzurim</i>, creations. The subject is the words of Torah, because God’s intent in creating the world was in order to give the Torah (<i>Etz Yosef</i>). </i><br>Another matter, “they are the <i>yotzerim</i>” (I Chronicles 4:23) – these are the souls of the righteous with whom the Holy One blessed be He consulted when creating the world. “And the dwellers among the plants” (I Chronicles 4:23) – on the basis of: “And the Lord God planted” (Genesis 2:8). “And a fence” (I Chronicles 4:23) – on the basis of what is stated: “Who placed the sand for the bound of the sea” (Jeremiah 5:22). “With the king in his service” (I Chronicles 4:23) – the souls of the righteous sat there with the King who is the king of kings, the Holy One blessed be He, and He consulted them and created His world.",
                "Another matter, “and Yokim” (I Chronicles 4:22) – this is Elimelekh.<sup class=\"footnote-marker\">80</sup><i class=\"footnote\">Who got up [<i>kam</i>] and departed; alternatively, because he established [<i>hekim</i>] all his wealth (<i>Etz Yosef</i>).</i> “And the people of Kozeva” (I Chronicles 4:22) – these are his sons, who were discontinued.<sup class=\"footnote-marker\">81</sup><i class=\"footnote\">They died without children.</i> “Yoash” (I Chronicles 4:22) – as they despaired [<i>nitya’ashu</i>] of the Land of Israel. “And Saraf” (I Chronicles 4:22) – as they burned [<i>sarfu</i>] the Torah. Rabbi Menaḥama in the name of Rabbi Aḥa: Did they [actually] burn it? Rather, it teaches you that anyone who nullifies even one matter from the Torah, it is as though he burned it. “Who had dominion over Moav” (I Chronicles 4:22), as they married Moavite women, and forsook Israel and cleaved to the fields of Moav. “And Yashuvi Laḥem” (I Chronicles 4:22), this is Naomi, as it is stated: “Naomi returned [<i>vatashav</i>], and Ruth the Moavite, her daughter-in-law, with her, who returned [<i>hashava</i>] from the fields of Moav, and they came to Beit Leḥem” (Ruth 1:22). “And the matters are ancient [<i>atikim</i>]” (I Chronicles 4:22) – each and every one of these matters is already [mentioned] explicitly.<sup class=\"footnote-marker\">82</sup><i class=\"footnote\">Each of these matters is mentioned explicitly in Ruth, and alluded to in the verse in I Chronicles. </i>",
                "<b>“The name of the man was Elimelekh, and the name of his wife Naomi, and the names of his two sons Maḥlon and Kilyon, Ephratites of Bethlehem in Judah. They came to the fields of Moav, and were there” (Ruth 1:2).</b><br>“The name of the man was Elimelekh” (Ruth 1:2). Rabbi Meir would expound names. Rabbi Yehoshua ben Korḥa would expound names. “The name of the man was Elimelekh,” as he would say: To me [<i>elai</i>], the kingdom [<i>malkhut</i>] will come. “And the name of his wife was Naomi,” as her actions were fine [<i>na’im</i>], and pleasant [<i>ne’imim</i>]. “And the names of his two sons Maḥlon and Kilyon” – Maḥlon, for they were eradicated [<i>nimḥu</i>] from the world; Kilyon, for they were eliminated [<i>kalu</i>] from the world. “Ephratites,”<sup class=\"footnote-marker\">83</sup><i class=\"footnote\">An expression of greatness.</i> Rabbi Yehoshua ben Levi says: He was a resident of the palace. Rabbi bar Rabbi Neḥemya says: He was a nobleman. Another matter, “Ephratites,” Rabbi Pinḥas said: The entire crown with which Ephraim was crowned by Jacob at the moment that he passed from the world. He said to him: ‘Ephraim, tribal heads, heads of the yeshiva; the most excellent and outstanding of my children will be called by your name.’ “Son of Toḥu, son of Tzuf, Ephratite” (I Samuel 1:1);<sup class=\"footnote-marker\">84</sup><i class=\"footnote\">This verse is referring to Elkana. Ephratite means from Ephraim.</i> “Yorovam ben Nevat Ephratite” (I Kings 11:26); David, son of an Ephratite man” (I Samuel 17:12); “Maḥlon and Kilyon, Ephratites.”",
                "“They came to the fields of Moav, and were there.” First they came to their towns, and they found them steeped in transgression. Then they came to the large cities, and they found them lacking in water. Then they returned to the towns; “they came to the fields of Moav, and were there.”",
                "<b>“Elimelekh Naomi's husband died; she and her two sons remained” (Ruth 1:3).</b><br>“Elimelekh Naomi's husband died.” It is taught: Everyone will die, and everyone [knows] that he will die. Praiseworthy is the person who has departed from the world with a good name. If a man dies, it is only his wife who misses him, as it is stated: “Elimelekh Naomi's husband died.” If a woman dies, it is only her husband who misses her, as it is stated: “But I, when I came from Paddan, Rachel died on me” (Genesis 48:7). Rabbi Yoḥanan said: Jacob our patriarch said: ‘Rachel’s death was on me, and Rachel’s death was more difficult for me than all the troubles that befell me.’",
                "Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yehotzadak: The Holy One blessed be He brings groups of the same age, and groups that live together, to the world. If one member of the age group dies, the entire age group should be concerned. If one member of the local group dies, the entire group should be concerned, as Rabbi Shmuel bar Abba said in the name of Rabbi Yoḥanan: There are different kingdoms, and one does not enter the kingdom of his counterpart even a hairbreadth.<sup class=\"footnote-marker\">85</sup><i class=\"footnote\">Thus, when a man dies, it is because the time has come for someone else to take over whatever position of authority he had. Additionally, the entire group should be concerned that they are all now subject to divine judgement. This reinforces what was stated above, that Naomi must have been grieved by Elimelekh’s death (<i>Yefei Einayim</i>). Alternatively, this may be a veiled critique of Naomi and her sons, who should have taken Elimelekh’s death as a sign that they were all in danger, and returned to the land of Israel (<i>Etz Yosef</i>). </i><br>Rabbi Yosei ben Ḥalafta said: I never called my wife my wife, or my house my house, but rather, my wife my house, and my house my wife.<sup class=\"footnote-marker\">86</sup><i class=\"footnote\">He did so in deference to his wife, to indicate that she was the foundation of his household. The midrash mentions this in connection with the fact that the verse refers to Elimelekh as Naomi’s husband (<i>Yefei Einayim</i>).</i> I never called my ox my ox, or my field my field, but rather, my ox my field, and my field my ox. “She and her two sons remained,” Rabbi Ḥanina son of Rabbi Abbahu said: She became like the remnants of meal offerings.<sup class=\"footnote-marker\">87</sup><i class=\"footnote\">As opposed to the handful of the meal offering that is burned on the altar, the remnant has less sanctity. So too, the woman is lessened by the death of her husband.</i>",
                "<b>“They took for themselves Moavite wives: the name of one was Orpa, and the name of the second was Ruth; and they dwelled there approximately ten years” (Ruth 1:4).</b><br>“They took for themselves Moavite wives.” It is taught in the name of Rabbi Meir: They did not convert them, they did not immerse them, the <i>halakha</i> had not yet been innovated, such that they would not have been punished for them; an Ammonite and not a female Ammonite, a Moavite and not a female Moavite.<sup class=\"footnote-marker\">88</sup><i class=\"footnote\">It had not yet been clarified that the Torah’s prohibition against marrying a convert from the nations of Amon and Moav (see Deuteronomy 23:4) applied only to male converts and not to female converts (see <i>Yevamot</i> 76b-77a). Maḥlon and Kilyon married them despite the fact that they did not convert, and despite the fact that, as far as they were aware, it was forbidden to marry them even if they converted. </i><br>“The name of one was Orpa,” because she turned her back [<i>oref</i>] to her mother-in-law. “And the name of the second was Ruth [<i>Rut</i>],” because she saw [<i>ra’ata</i>] truth in the words of her mother-in-law. Rabbi Beivai said in the name of Rabbi Reuven: Ruth and Orpa were the daughters of Eglon, as it is stated: “I have a secret matter for you king.<sup class=\"footnote-marker\">89</sup><i class=\"footnote\">Eglon, king of Moav.</i> He said: Be silent…” (Judges 3:19), and it is written: “Ehud came to him…Ehud said: I have a matter of God to you, and he stood from his throne” (Judges 3:20). The Holy One blessed be He said to him: ‘You arose from your throne in deference to Me, by your life, I will establish a son from you who will sit on the throne of God.’<br>“They dwelled there approximately ten years.” [Whenever a verse uses this terminology, such as:]“Approximately thirty” (Judges 20:31), “approximately forty” (Joshua 4:13), [it means a bit] less or more [than the stated number].",
                "<b>“Both of them died, Maḥlon and Kilyon, and the woman was bereft of her two children and of her husband” (Ruth 1:5).</b><br>“Both of them died, Maḥlon and Kilyon.” Rabbi Ḥunya, Rabbi Yehoshua ben Rabbi Avin, and Rabbi Zavda, son-in-law of Rabbi Levi [said]: The all-Merciful [God] never exacts retribution against a person himself initially. From whom do you learn this? From Job, as it is stated: “There came a messenger to Job, and said: ‘The oxen were plowing [and the donkeys grazing beside them; and Sheba fell upon them, and took them; they smote the servants by sword; and only I by myself escaped to tell you]’” (Job 1:14–15).<sup class=\"footnote-marker\">90</sup><i class=\"footnote\">God did not initially kill Job or even afflict him with bodily pain; He struck Job’s property.</i> Rabbi Ḥama ben Rabbi Ḥanina said: The Holy One blessed be He showed him a representative taste of the World to Come, “the plowman will meet the reaper” (Amos 9:13).<sup class=\"footnote-marker\">91</sup><i class=\"footnote\">Donkeys do not typically graze in fields where oxen have just plowed. This was Job’s taste of the World to Come, when produce will be ready to be reaped as the field is still being plowed.</i><br>“Sheba fell upon them [and took them and smote the lads by sword].” Rabbi Abba bar Kahana said: They emerged from the village of Kerinos<sup class=\"footnote-marker\">92</sup><i class=\"footnote\">In Media.</i> and went on all the rural paths until Migdal Tzabba’im<sup class=\"footnote-marker\">93</sup><i class=\"footnote\">In the Land of Israel.</i> and they died there.<sup class=\"footnote-marker\">94</sup><i class=\"footnote\">At first they were attacked and taken captive along with the herd. Only later were they killed.</i> “And only [<i>rak</i>] I by myself [<i>levadi</i>] escaped.” Rabbi Ḥanina said: [The term] <i>Rak</i> is restrictive; he, too, was broken and stricken. Rabbi Yudan said: <i>Levadi</i>.<sup class=\"footnote-marker\">95</sup><i class=\"footnote\">In the sense of bedding, meaning that the messenger was bedridden. The word <i>leved</i> means felt, which can be used for bedding.</i> “This one was still speaking” (Job 1:16); he, too, once he stated his tidings, he died.<br>“This one was still speaking and that one came and said: The Chaldeans deployed in three columns…” (Job 1:17). Rabbi Shmuel bar Naḥman said: When Job heard, he began mobilizing his armies for war. He said: ‘How many armies can I enlist, how many troops can I muster? This is the most despicable nation in the world: “Behold, the land of the Chaldeans, this is a people that is not” (Isaiah 23:13). If only it had not been.<sup class=\"footnote-marker\">96</sup><i class=\"footnote\">If only the Chaldeans had never come into existence.</i> It comes to intimidate me?’ But once [the messenger] said to him: “The fire of God fell from the heavens” (Job 1:16), [Job] said: ‘It is from the heavens; what can I do?’ – “I was silent and I did not go out the door” (Job 31:34).<br>Immediately, “he took an earthenware shard to scratch himself” (Job 2:8).<sup class=\"footnote-marker\">97</sup><i class=\"footnote\">This was after he was afflicted with boils. His body was afflicted only after his property was damaged.</i> So it was in Egypt, as well: “He struck their vines and their fig trees” (Psalms 105:33). Then, “He subjected their livestock to the hail” (Psalms 78:48). And then, “He smote every firstborn in Egypt” (Psalms 78:51). Regarding leprosy, too, the same is true: Initially it afflicts his house. If he repents, excellent; if not, they require removal, as it is stated: “The priest shall command and they will remove [the stones]” (Leviticus 14:40). If he repents, excellent; if not, they require demolition. If he repents, excellent; if not, [the signs of leprosy] come upon his garments and they require laundering. If he repents, excellent; if not, they require rending, as it is stated: “He shall rip it from the garment” (Leviticus 13:56). If he repents, excellent; if not they require burning, as it is stated: “He shall burn the garment” (Leviticus 13:52). Then [leprosy] comes upon his body. If he repents, excellent; if not, he goes and comes.<sup class=\"footnote-marker\">98</sup><i class=\"footnote\">He leaves the camp for seven days and then returns.</i> If he repents, excellent; if not, “he shall dwell in isolation, his dwelling shall be outside the camp” (Leviticus 13:46). Regarding Maḥlon and Kilyon, too, the same is true. Initially, it was their horses, their donkeys, and their camels. Then “Elimelekh died.” Then, “both of them died, Maḥlon and Kilyon.”<br>“And the woman remained bereft,” Rabbi Ḥanina said: She became the remnants of the remnants [of meal offerings].<sup class=\"footnote-marker\">99</sup><i class=\"footnote\">When her husband died, she was like the remnant; now that her sons died, she was like the remnant of the remnant. </i>",
                "<b>“She and her daughters-in-law arose, and she returned from the fields of Moav; as she had heard in the fields of Moav that the Lord had remembered His people to give them bread” (Ruth 1:6).</b><br>“She and her daughters-in-law arose, and she returned from the fields of Moav; as she had heard in the fields of Moav.” She heard from the peddlers who were circulating in the towns. What did she hear? “That the Lord had remembered His people to give them bread.” One verse says: “For the Lord will not forsake His people, and will not abandon His inheritance” (Psalms 94:14), and one verse says: “For the Lord will not forsake His people for the sake of His great name” (I Samuel 12:22). Rabbi Shmuel bar Naḥmani said: At times, He does so for the sake of His people and His inheritance, and at times He does so for the sake of His great name. Rabbi Aivu said: When Israel merit it, it is for the sake of His people and His inheritance; when Israel does not merit it, it is for the sake of His great name. The Rabbis say: In the Land of Israel, it is for the sake of His people and His inheritance; outside the Land of Israel, it is for the sake of His great name, as it is stated: “For My sake, for My sake, I will do” (Isaiah 48:11).",
                "<b>“She departed from the place where she had been, and her two daughters-in-law with her; they went on the way to return to the land of Judah” (Ruth 1:7).</b><br>“She departed from the place where she had been.” “She departed” – was it she alone who departed from there? Did not several camel drivers depart, several donkey drivers depart, and you say “she departed”? Rabbi Azarya in the name of Rabbi Yehuda ben Rabbi Simon [said]: The most prominent person in the city, he is its radiance, he is its splendor, he is its glory, and he is its praise. When he vacates it, its radiance vacates, its splendor vacates, its glory vacates, and its praise vacates. So you find with Jacob our patriarch when he departed from Beersheba. Was it he alone who departed from there? Did not several camel drivers depart, several donkey drivers depart, and [yet] you say “he departed”?<sup class=\"footnote-marker\">100</sup><i class=\"footnote\">See Genesis 28:10.</i> When the righteous one is in the city, he is its radiance, he is its splendor, he is its glory, and he is its praise. When he departs from there, its radiance vacates, its splendor vacates, its glory vacates, and its praise vacates. There,<sup class=\"footnote-marker\">101</sup><i class=\"footnote\">When Naomi left Moav.</i> it works out well, because it was only that righteous woman who was there; however, here, wasn’t Isaac [still] there [in Beersheba]? Rabbi Azarya said in the name of Rabbi Azarya ben Rabbi Simon: The merit of one righteous person is not comparable to the merit of two righteous people.<br>“They went on the way to return to the land of Judah.” Rabbi Yehuda said that Rabbi Yoḥanan said: They transgressed the letter of the law and they went on the festival.<sup class=\"footnote-marker\">102</sup><i class=\"footnote\">It says: “When they came to Bethlehem, the entire city was astir” (Ruth 1:19), and it says: “They came to Bethlehem at the beginning of barley harvest” (Ruth 1:22). The midrash (<i>Rut Rabba</i> 3:6) interprets this as referring to the sixteenth of Nisan, when the barley for the Omer offering was cut. The city was astir because people from the surrounding villages would gather toward evening of the fifteenth of Nisan for this ceremony. Thus, in their hurry to arrive in the land of Israel, Naomi and Ruth traveled on the fifteenth of Nisan, which is Passover.</i> Alternatively, “they went on the way”<sup class=\"footnote-marker\">103</sup><i class=\"footnote\">If it says that they went, it is obvious that they were on the way.</i> – the way caused them distress, they went barefoot. “They went [on the way],”<sup class=\"footnote-marker\">104</sup><i class=\"footnote\">The way of the Torah.</i> – they were engaged in the laws of converts.",
                "<b>“Naomi said to her two daughters-in-law: Go, return each woman to her mother's house; may the Lord perform kindness with you, as you performed with the dead, and with me” (Ruth 1:8).</b><br>“Naomi said to her two daughters-in-law: Go, return each woman to her mother's house [<i>beit immah</i>]” – to the house of her nation [<i>beit ummatah</i>].<sup class=\"footnote-marker\">105</sup><i class=\"footnote\">Typically one’s home is referred to as one’s father’s, not one’s mother’s, house. Consequently, the midrash finds in this term a reference to rejoining their original nations.</i> The mother of Avnimos the weaver died, and Rabbi Meir ascended to pay his respects and found them sitting in mourning. Later, his father died, and Rabbi Meir ascended to pay his respects and found them engaged in their labor. He said to him: ‘It appears to me that your mother was dearer to you than your father.’ He said to him: ‘But is it not written so: “Each…to her mother’s house”?<sup class=\"footnote-marker\">106</sup><i class=\"footnote\">Proving that the mother is more dear than the father.</i> He said to him: ‘Well said, as there is no paternity among gentiles.’<sup class=\"footnote-marker\">107</sup><i class=\"footnote\">The identity of the father is uncertain. Rabbi Meir agreed with Avnimos but for a different reason. Avnimos was a gentile. </i>",
                "“May the Lord perform [<i>ya’as</i>] kindness with you” – Rabbi Ḥanina bar Ada said: It is written “<i>ya’aseh</i>.”<sup class=\"footnote-marker\">108</sup><i class=\"footnote\">Lest you think that Naomi’s blessing was halfhearted, as it is read without the <i>heh</i>, it is not so, as it is written with a <i>heh</i>.</i> “As you performed with the dead” – that you tended to their shrouds; “and with me” – that you relinquished your marriage contracts. Rabbi Ze’eira said: This scroll<sup class=\"footnote-marker\">109</sup><i class=\"footnote\">The book of Ruth.</i> does not contain [the laws of] purity or impurity, and not prohibitions or allowances. Why was it written? It is to teach you the extent of the good reward for those who perform kindness.",
                "<b>“May the Lord grant you that you find rest, each woman in the house of her husband. She kissed them; and they raised their voices, and wept” (Ruth 1:9).</b><br>“May the Lord grant [<i>yitten</i>] you” – Rabbi Yosei said: All the goodness and consolations that the Holy One blessed be He was destined to grant to Solomon, as it is written: “God granted [<i>vayitten</i>] wisdom to Solomon” (I Kings 5:9), will be from you.<sup class=\"footnote-marker\">110</sup><i class=\"footnote\">This is an allusion to the fact that David and Solomon will descend from Ruth.</i> “And find rest [<i>umtzena</i>]” – <i>umtzena</i> is written,<sup class=\"footnote-marker\">111</sup><i class=\"footnote\">The word is written without the concluding <i>heh</i>.</i> one will find [rest], two will not find. “Each woman in the house of her husband” – from here [it may be derived] that there is satisfaction for a woman only in her husband’s house.<br><b>“Naomi said: Return my daughters; why would you go with me? Do I have more sons in my womb that would be husbands for you?” (Ruth 1:11).</b><br>“They raised their voices, and wept, and they said to her…Naomi said: Return my daughters, why would you go with me? Do I have more sons in my womb that would be husbands for you?” (Ruth 1:9–11). Does a person perform levirate marriage with the wife of his brother with whom he did not coexist?<sup class=\"footnote-marker\">112</sup><i class=\"footnote\">If a married man dies without children, his brother marries his widow in a procedure called levirate marriage (see Deuteronomy 25:5–6). However, this may not be done if the brother had not yet been born during the deceased brother’s lifetime (see <i>Yevamot</i> 17b). </i>",
                "<b>“Turn back, my daughters, go, as I am too old to be with a husband. If I were to say: I have hope, even were I to be with a husband tonight, and also were I to bear sons” (Ruth 1:12).</b><br>“Turn back, my daughters, go” – Rabbi Shmuel bar Naḥmani said in the name of Rabbi Yudan bar Rabbi Ḥanina: In three places it is written here: “Turn back” (Ruth 1:8), “Turn back”<i></i> (Ruth 1:11), “Turn back”<i></i> (Ruth 1:12), corresponding to the three times that one rejects a convert. If he insists beyond that, one accepts him. Rabbi Yitzḥak said: “A stranger shall not stay the night outside” (Job 31:32). A person shall always reject with the left and accept with the right.<sup class=\"footnote-marker\">113</sup><i class=\"footnote\">Rejection should be performed weakly, while the subsequent acceptance should be undertaken powerfully.</i> “As I am too old to be with a husband […were I to be with a husband tonight]” – Rabbi Yoḥanan said: The Torah teaches you proper conduct, that one engages in marital relations at night and not by day. That is what is written: “In the evening she would come and in the morning she would return” (Esther 2:14), and it is written: “Were I to be with a husband tonight.”",
                "<b>“Would you wait for them until they grow? Would you constrain yourselves for them, not to be with a husband? No, my daughters, for I am greatly embittered for you; as the hand of the Lord has emerged against me” (Ruth 1:13).</b><br>“Were I to be,” had I already borne sons, or were I to be with a man tonight and would bear sons, “would you wait,” would you sit idly “until they grow”? “Would you constrain yourselves?” Could you sit in forced solitude, “not to be with a husband”? “No [<i>al</i>], my daughters,” woe [<i>alelai</i>] my daughters, “for I am greatly embittered for you,” for your sakes. “As the hand of the Lord has emerged against me,” and my sons and my husband.",
                "Rabbi Ḥanina son of Rabbi Abbahu interpreted the verse as referring to Moses. Moses said before the Holy One blessed be He: Master of the universe, I lauded you with the word <i>hen</i>, as it is stated: “Behold [<i>hen</i>], to the Lord are the heavens and the heaven of heavens” (Deuteronomy (10:14), and I believed that You would accord me greatness. “Would you constrain yourselves for them [<i>halahen te’agena</i>],” instead, You caused the angel of death to touch me [<i>hogatani</i>], You forsook my <i>hen</i>, and You said to me: “Behold [<i>hen</i>], your days approach that you must die” (Deuteronomy 31:14). Then he [Moses] said to Israel: “No [<i>al</i>], my daughters,” woe [<i>alelai</i>] my children, “for I am greatly embittered for you,” because of you, “as the hand of God has emerged against me” and my brother [Aaron].",
                "Rabbi Levi said: Any place where [the phrase] “the hand of God” is stated, it is the plague of pestilence. The paradigm of them all is: “Behold, the hand of the Lord is [upon your cattle… a very severe pestilence]” (Exodus 9:3). Bar Kappara said: They demanded with the hand,<sup class=\"footnote-marker\">114</sup><i class=\"footnote\">“Would that we had died by the hand of God in Egypt” (Exodus 16:3).</i> and the hand<sup class=\"footnote-marker\">115</sup><i class=\"footnote\">Regarding the generation of the wilderness, it is written: “And the hand of God was against them…until their demise” (Deuteronomy 2:14–15).</i><i></i> harmed them. Rabbi Simon said: Among those who departed [the land of Israel] there was a plague;<sup class=\"footnote-marker\">116</sup><i class=\"footnote\">This is derived from the fact that it states here: “The hand of the Lord has emerged against me [<i>yatze’a bi</i>],” which can be interpreted in the sense of <i>biyatzi</i>, “when I left.”</i> among those who remained there was no plague. The students of Rabbi Neḥemya cite it from there: This is what is written: “Wherever they departed, the hand of the Lord was against them for evil” (Judges 2:15) – among those who departed there was a plague; among those who remained there was no plague. Rabbi Reuven said: Their children,<sup class=\"footnote-marker\">117</sup><i class=\"footnote\">The children of those who departed Egypt.</i> too, were suffering in their wake, and saying: ‘When will they die so we can enter the Land?’",
                "<b>“They raised their voices, and wept again. Orpa kissed her mother-in-law, but Ruth cleaved to her” (Ruth 1:14).</b><br>“They raised [<i>vatisena</i>] their voices, and wept.” [The word <i>vatisena</i> appears in this verse] without an <i>alef</i> [indicating that] their strength was weakened,<sup class=\"footnote-marker\">118</sup><i class=\"footnote\">The word is missing a letter to allude to the fact that their strength became lacking.</i> as they were walking and weeping. Rabbi Berekhya in the name of Rabbi Yitzḥak: Orpa walked forty paces with her mother-in-law [before leaving], and [therefore] her descendant’s [sentence] was in abeyance for forty days, as it is stated: “The Philistine approached morning and evening [and stood for forty days]” (I Samuel 17:16).<sup class=\"footnote-marker\">119</sup><i class=\"footnote\">The midrash claims that the Philistine warrior Goliath was a descendant of Orpa. He challenged the Israelites for forty days until David confronted him and killed him.</i> Rabbi Yudan in the name of Rabbi Yitzḥak: Orpa walked four <i>mil</i> with her mother-in-law, and four mighty men came from her, as it is stated: “These four were born to the giant [<i>harafa</i>]”<sup class=\"footnote-marker\">120</sup><i class=\"footnote\">An allusion to Orpa.</i> (II Samuel 21:22). Rabbi Yitzḥak said: Throughout that night that Orpa took her leave from her mother-in-law, the nakedness of one hundred gentiles was intermingled with her; that is what is written: “He spoke with them…from the ranks [<i>mima’arkhot</i>] of the Philistines” (I Samuel 17:23) – <i>mime’arot</i> is written; from one hundred foreskins [<i>me’a orlot</i>] of gentiles that were inserted into her throughout the night. Rabbi Tanḥuma said: One dog, too, as it is written: “The Philistine said to David: Am I a dog?” (I Samuel 17:43).",
                "“Orpa kissed her mother-in-law.” All kisses are of licentiousness, except for three: A kiss of greatness, a kiss of absence, and a kiss of parting. A kiss of greatness, as it is written: “Samuel took a flask of oil, and poured it on his head, and kissed him” (I Samuel 10:1). Of absence, as it is written: “He met him at the mountain of God at Ḥorev [and he kissed him]” (Exodus 4:27). Of parting, as it is stated: “Orpa kissed her mother-in-law.” Rabbi Tanḥuma said: Even a kiss of closeness, as it is stated: “Jacob kissed Rachel” (Genesis 29:11). Why? It is because she was his relative.<br><b>“She said: Behold, your sister-in-law has returned to her people, and to her god; return after your sister-in-law” (Ruth 1:15).</b><br>“She said: Behold, your sister-in-law has returned [to her people, and to her god]…” – once she returned to her people she returned to her god.",
                "<b>“Ruth said: Do not entreat me to leave you, to return from following you, as where you go, I will go, and where you lodge, I will lodge; your people is my people, and your God is my God” (Ruth 1:16).</b><br>“Ruth said: Do not entreat me to leave you, to return from following you.” What is “do not entreat me”? She said to her: ‘Do not sin to me, do not impose your reservations upon me.’ “To leave you, to return from following you” – in any case, my intention is to convert. It is preferable through you, and not through another. When Naomi heard this, she began arranging the laws of converts for her. She said to her: ‘My daughter, it is not the way of Israelite women to go to theaters and circuses of the gentiles.’ [Ruth] said to her: “Where you go, I will go.” [Naomi] said to her: ‘My daughter, it is not the way of Israel to reside in a house where there is no <i>mezuza</i>.’ [Ruth] said to her: “And where you lodge, I will lodge.” “Your people is my people” – these are punishments and prohibitions.” “Your God is my God” – [these are] the rest of the <i>mitzvot</i>.",
                "Another matter, “where you go, I will go,” – to the Tent of Meeting, in the Gilgal, in Shilo, in Nov, in Givon, and in the eternal Temple; “and where you lodge, I will lodge” – I will stay the night after I bring my offerings. “Your people is my people” – to abrogate my idol worship. “And your God is my God” – to pay the reward for my actions.",
                "<b>“Where you die, I will die, and there I will be buried; so may the Lord do to me, and so may He continue, as death will separate between you and me” (Ruth 1:17).</b><br>“Where you die, I will die” – there are the four court-imposed death penalties: Stoning, burning, beheading, and strangling.<sup class=\"footnote-marker\">121</sup><i class=\"footnote\">Ruth was accepting upon herself mitzvot, including the consequences they carry.</i> “And there I will be buried,” these are the two cemeteries designated for the court, one for those stoned and burned, and one for those beheaded and strangled. “So may the Lord do to me, and so may He continue” – [Naomi] said to her: ‘My daughter, amass as many <i>mitzvot</i> and acts of righteousness that you can amass in this world, but in the future “death will separate between you and me.”<sup class=\"footnote-marker\">122</sup><i class=\"footnote\">After death one can no longer perform mitzvot, and each person is rewarded according to what he or she has done during their lifetime.</i>"
            ],
            [
                "<b>“Where you die, I will die, and there I will be buried; so may the Lord do to me, and so may He continue, as death will separate between you and me” (Ruth 1:17).</b><br>That<sup class=\"footnote-marker\">123</sup><i class=\"footnote\">Referring to the previous passage, that good deeds and righteous actions must be accomplished in this world. </i> is what the verse said: “Small and great are there; and a servant is free from his master” (Job 3:19) – Rabbi Simon said: This is one of four verses that are similar to one another. “Small and great are there” – in this world, one who is small can become great, and one who is great can become small. But in the future,<sup class=\"footnote-marker\">124</sup><i class=\"footnote\">In the World to Come.</i> one who is small cannot become great and one who is great cannot become small. “And a servant is free of his master” – that is, he does the will of his Maker [<i>yotzero</i>], angers his [evil] inclination [<i>yitzro</i>]; when he dies, he goes free, as it is stated: “And a servant is free of his master.”<br>Rabbi Meyasha, grandson of Rabbi Yehoshua, was gravely ill for three days. After three days he recovered. His father said to him: ‘Where have you been?’ He said to him: ‘I was in a chaotic world.’ He said to him: ‘What did you see there?’ He said to him: ‘I saw many people who are respected here and disgraced there.’ When Rabbi Yoḥanan and Reish Lakish heard, they went to visit him. His father said to them: ‘Have you heard what this child said?’ They said to him: ‘What did he say?’ He related the matter to them. Reish Lakish said: ‘Is it not an explicit verse? “So said the Lord God: Remove the mitre, and lift the crown; this shall no longer be; exalt the abased, and abase the exalted”’ (Ezekiel 21:31). Rabbi Yoḥanan said: Had I come up only to hear this matter, it would have sufficed. Rav Huna the Exilarch asked Rabbi Ḥisdai: What is this that is written: “Remove the mitre, and lift the crown?” He said to him: “Remove the mitre” from our rabbis, and “lift the crown” from the nations of the world. He said to him: You are kindness,<sup class=\"footnote-marker\">125</sup><i class=\"footnote\">This is based on his name. You, Ḥisdai, are kindness, <i>ḥesed</i>.</i> and what is yours is kindness.",
                "It is written: “For he who is joined [<i>yeḥubar</i>] [to all of the living has hope, for a live dog is better than a dead lion]” (Ecclesiastes 9:4) – there<sup class=\"footnote-marker\">126</sup><i class=\"footnote\">There, meaning the Land of Israel. This tradition was brought from the Land of Israel to Babylonia. See <i>Tosefta Berakhot</i> 6:2.</i> we learn: One who sees an idol, what blessing does he recite? Blessed…who shows patience to violators of His will. A place from which idol worship has been uprooted? Blessed…who uprooted idol worship from our land; and may it likewise be Your will O Lord our God that You uproot it from all places and restore the hearts of their worshippers to worship You wholeheartedly. Is he not praying on behalf of the wicked? Rabbi Yoḥanan said: “[For he who is] chosen [<i>yevuḥar</i>]” is written.<sup class=\"footnote-marker\">127</sup><i class=\"footnote\">The Masoretic spelling [<i>ketiv</i>] is <i>yevuḥar</i>, while the Masoretic reading [<i>keri</i>] is <i>yeḥubar.</i> Rabbi Yoḥanan claims that this spelling serves to teach that even the wicked have choice [<i>beḥira</i>], and they can forsake evil and repent.</i> Even those who raised their hand against the Temple have hope. To revive them [in the afterlife] is impossible, as they already raised their hand against the Temple. To eliminate them is impossible, as they have already repented. In their regard it is stated; “They will sleep an eternal sleep, and they will not awaken” (Jeremiah 51:39) – it is taught: Gentile minors and the troops of Nebuchadnezzar<sup class=\"footnote-marker\">128</sup><i class=\"footnote\">Because they were following orders and had little choice, or because they repented.</i> are not revived [at the end of days], but are not condemned. In their regard it is stated: “They will sleep an eternal sleep and they will not awaken.”<br>“For a live dog is better than a dead lion” (Ecclesiastes 9:4) – in this world, one who is a dog can become [strong as] a lion, and one who is a lion can become a dog. However, in the future, one who is a lion cannot become a dog, and anyone who is a dog cannot become a lion. Hadrian, may his bones be crushed, asked Rabbi Yehoshua ben Ḥananya: He said to him: ‘I am better than Moses, your master.’ He said to him: ‘Why?’ ‘Because I am alive and he is dead, and it is written: “For a live dog is better than a dead lion.”’ He said to him: ‘Are you able to issue a decree that no man shall light a fire for three days?’ He said to him: ‘Yes.’ In the evening, both of them climbed to the wall of the palace and saw smoke rising at a distance. He said to him: ‘What is that?’ He said to him: ‘The governor is ill, and a doctor went in and visited him. He said to him: You will not be cured until you drink hot water.’ He said to him: ‘May his spirit be blasted.<sup class=\"footnote-marker\">129</sup><i class=\"footnote\">He said this to Hadrian, using the third person out of deference to the emperor.</i> While you are still alive, your edict is void. Moses our master, from the moment that he decreed upon us: “You shall not kindle fire in all your habitations on the day of Shabbat” (Exodus 35:3), no Jew has ever kindled fire on Shabbat, and his edict has not been voided even now. And you say: I am better than he is?’<br>“Lord, make my end known to me, and the measure of my days, what it is; [I would know how impermanent I am]” (Psalms 39:5) – David said before the Holy One blessed be He: ‘Master of the universe, make known to me when I will die.’ He said to him: ‘It is a secret that is not revealed to a person, and it is not possible for it to be revealed to you.’ “And the measure of my days, what it is” – He [God] said to him: ‘Seventy years.’ “I would know how impermanent I am” (Psalms 39:5) – make known to me on which day I will die. He said to him: ‘On Shabbat.’ He [David] said to Him: ‘Subtract one day for me.’ He said to him: ‘No.’ He said to Him: ‘Why?’ He said to him: ‘One prayer that you are destined to pray before Me is more precious to Me than a thousand burnt offerings that Solomon your son is destined to sacrifice before Me, as it is stated: “One thousand burnt offerings Solomon offered upon that altar”’ (I Kings 3:4). He said to Him: ‘Add one day for me.’ He said to him: ‘No.’ He said to Him: ‘Why?’ He said to him: ‘The dominion of your son is pressing, as Rabbi Shimon bar Abba said in the name of Rabbi Yoḥanan: There are many dominions, and one of them does not enter into the dominion of another even a hair’s breadth.’ He died on <i>Shavuot</i> that coincided with Shabbat. The Sanhedrin entered to pay their respects to Solomon. He said to them: ‘Can I move him [the body] from place to place?’ They said to him: ‘Is it not a mishna: One may rub with oil and wash [a corpse], provided that he does not move a limb?’<sup class=\"footnote-marker\">130</sup><i class=\"footnote\">Mishna <i>Shabbat</i> 23:5.</i><br>He [Solomon] said: ‘The dogs of father’s house are hungry.’<sup class=\"footnote-marker\">131</sup><i class=\"footnote\">He feared they would desecrate the corpse.</i> They said to him: ‘Is it not a mishna: One may cut pumpkins before an animal and an animal carcass before dogs?’<sup class=\"footnote-marker\">132</sup><i class=\"footnote\">Mishna <i>Shabbat</i> 24:4.</i> What did he do? He took a curtain and spread it over him [David’s body], so the sun would not beat down on him. Some say that he summoned the eagles and they spread their wings over him, so the sun would not beat down on him.",
                "He said: “The crooked cannot be mended, and deficiency cannot be counted” (Ecclesiastes 1:15) – in this world, one who is crooked can be mended, and one who is mended can become crooked. But in the future, one who is crooked cannot be mended, and one who is mended cannot become crooked. “And deficiency cannot be counted” – there are wicked ones who associate with one another in the world; one of them repented before his death, and one did not repent. It turns out that this one stands in the company of the righteous, and that one stands in the company of the wicked. He [the one who did not repent] sees him [the other one] and says: ‘Woe is me, perhaps there is favoritism in this matter? [Both] I and that one have stolen, both I and that one have killed; yet that one is standing in the company of the righteous, and this one [referring to himself] is standing in the company of the wicked.’ They [the angels] respond and say to him: ‘Fool of the world, you were despicable, and you were cast aside after your death for three days; did they not drag you to the grave with ropes? “Beneath you maggots are spread and worms are your cover” (Isaiah 14:11). When your friend understood this, he repented from that path. You, too, had the opportunity to repent, but did not do so.’ He says to them: ‘Allow me to go and repent,’ and they respond to him and say: ‘Fool of the world, do you not know that this world is like Shabbat, and the world from which you came is like the day before Shabbat. If a person does not prepare on the day before Shabbat, what will he eat on Shabbat? Moreover, this world is like the sea, and the world from which you came is like dry land. If a person does not prepare on dry land, what will he eat at sea? Moreover, this world is like the wilderness, and the world from which you came is like civilization. If a person does not prepare in civilization, what will he eat in the wilderness?’ What does he do? He folds his hands and eats his flesh, as it is stated: “The fool folds his hands and eats his flesh” (Ecclesiastes 4:5). He says: ‘Allow me to see my friend in his glory [in heaven].’ They say to him: ‘Fool of the world, we are commanded from the mouth of the Almighty, that the wicked will not stand alongside the righteous, and not the righteous alongside the wicked, not the impure alongside the pure, and not the pure alongside the impure. About what are we commanded? It is about this gate, as it is stated: “This is the gate of the Lord; the righteous shall enter into it”’ (Psalms 118:20).",
                "An illustration: Rabbi Ḥiyya the Great and Rabbi Shimon ben Ḥalafta were sitting to study the Torah in the great study hall of Tiberias on the day before Passover, and some say that it was the day before the great fast [Yom Kippur]. They heard the sound of people crying.<sup class=\"footnote-marker\">133</sup><i class=\"footnote\">Because they were too poor to buy food for the holiday.</i> He [Rabbi Shimon ben Ḥalafta] said to him [Rabbi Ḥiyya]: ‘Those people, what will they do?’ He said: ‘One who has, will buy, and one who does not have will go to his employer and he will give them.’ He said to him: ‘If so, I too will go to my employer, and He will give me.’ He went out and prayed in the cave by Tiberias and he saw a hand outstretched to him with a pearl. He went and brought it to Rabbeinu [Rabbi Yehuda HaNasi]. He said to him: ‘From where did you get this? It is priceless. [Do not sell it;] rather, here are three dinars for you,<sup class=\"footnote-marker\">134</sup><i class=\"footnote\">He lent him the three dinars so that Rabbi Shimon ben Ḥalafta would not need to sell the pearl in order to make preparations for the holiday. </i> go and make preparations in honor of the day, and after the holiday we will publicize it, and whoever offers the highest price will take it.’ He took the three dinars and went and bought his purchases and entered his house. His wife said to him: ‘Shimon, have you begun to steal? All your property is worth only a hundred <i>maneh</i>,<sup class=\"footnote-marker\">135</sup><i class=\"footnote\">Ten thousand dinars. She is presumably utilizing hyperbole.</i> and [so] what are these purchases? He immediately related the incident to her. She said to him: ‘What do you want? That your canopy be one pearl smaller than that of your colleagues in the World to Come?’ He said to her: ‘What should we do?’ She said to him: ‘Go, return the purchases to their owner, the dinars to their owner, and the pearl to its owner.’<br>When he heard, Rabbeinu was upset. He sent for her and she came to him. He said: ‘You caused all this distress to this righteous one.’ She said to him: ‘What do you want? That his canopy will be one pearl smaller than yours in the World to Come?’ He said to her: ‘And if it will be smaller, are we not able to make it up [i.e., make up whatever is missing from his merit]?’ She said to him: ‘Rabbi, in this world we have been privileged to see your face;<sup class=\"footnote-marker\">136</sup><i class=\"footnote\">But not in the World to Come.</i> did Reish Lakish not say: Each righteous person will have a compartment for himself?’ And he [Rabbeinu] conceded to her.<sup class=\"footnote-marker\">137</sup><i class=\"footnote\">He prayed for God to take the pearl back, and a hand emerged and took it.</i> Moreover, it is the way of Heaven to give, but it is not its way to take. The latter miracle was more difficult than the former. When it [the pearl] was taken, the hand was lower, and when it gave it to him, the hand was higher, like a person who lends money to another.",
                "<b>“She saw that she was determined to go with her”</b> – Rabbi Yehuda ben Rabbi Simon said: Come and see how precious converts are before the Omnipresent. Once she [Ruth] decided to convert, Scripture equated her with Naomi.<sup class=\"footnote-marker\">138</sup><i class=\"footnote\">In the following verse it says: “The two of them went until they came to Bethlehem” (Ruth 1:19).</i>",
                "<b>“The two of them went until they came to Bethlehem. Upon their arrival in Bethlehem the entire city was in a tumult about them, and the women said: Is that Naomi?” (Ruth 1:19).</b><br>“The two of them went” – Rabbi Shmuel son of Rabbi Simon said: That day was the harvesting of the <i>omer</i>,<sup class=\"footnote-marker\">139</sup><i class=\"footnote\">Meaning, it was the second day of Passover, on which the new barley would be harvested in order to bring the <i>omer</i> offering.</i> as it is taught there:<sup class=\"footnote-marker\">140</sup><i class=\"footnote\">In the Land of Israel. See Mishna <i>Menaḥot</i> 10:3.</i> All the adjacent towns would assemble there, so that it would be harvested with great fanfare. Some say: Ivtzan was marrying off his daughters that day. Rabbi Tanḥuma in the name of Rabbi Azarya, and Rabbi Menaḥama in the name of Rabbi Yehoshua bar Avin: It is written: “Lord, [God] of hosts, who is mighty like You, Lord” (Psalms 89:9) – who brings things about in their appropriate time. Boaz’s wife died on that day, and all of Israel assembled to show kindness [to participate in the funeral]. As all the populace was going to show kindness, Ruth entered with Naomi; this one [Boaz’s first wife] departed, and that one entered.<br>“The entire city was in a tumult about them and the women said: Is that Naomi” – is that she whose actions are fine and pleasant [<i>ne’imim</i>]? In the past, she would go about in her litters, and now she is walking barefoot, and [that is why] you say: “Is that Naomi?” In the past she was clothed in silken garments, and now she is clothed in rags, and you say: “Is that Naomi?” In the past, her face was red from food and drink, and now her face is pale from hunger, and you say: “Is that Naomi?”<br><b>She said to them: Do not call me Naomi, call me Mara; as the Almighty has greatly embittered [<i>hemar</i>] me (Ruth 1:20).</b><br>And she says to them: “Do not call me Naomi [pleasantness]; call me Mara [bitterness]” – Bar Kappara said: [It is analogous] to an inferior cow whose owner stood it in the marketplace and said: It is for plowing and it plows straight furrows. They said: If it is for plowing, what are all these wounds on it?<sup class=\"footnote-marker\">141</sup><i class=\"footnote\">If the cow plowed well it would not have been necessary to whip it.</i> So said Naomi: “[I went full, and the Lord brought me back empty;] why [call me Naomi,] and the Lord has afflicted me, and the Almighty has hurt me” (Ruth 1:21)?",
                "<b>“I went full, and the Lord has brought me back empty. Why call me Naomi, when the Lord has afflicted [<i>ana</i>] me, and the Almighty has harmed me” (Ruth 1:21).</b><br>“I went full, and the Lord brought me back empty” – I went full with sons, and full with daughters. Alternatively: “I went full,” as I was pregnant. “Why call me Naomi, and the Lord has afflicted [<i>ana</i>] me” – the attribute of justice afflicted me;<sup class=\"footnote-marker\">142</sup><i class=\"footnote\">The word <i>ana</i> is in an unusual form. If read <i>ina</i>, it means afflicted. If read <i>ana,</i> it could mean to speak against or to testify against. The midrash suggests a variety of readings.</i> that is what you say: “If you afflict him [<i>aneh te’aneh</i>] [then when he cries out to Me, I will hear his cry]” (Exodus 22:22). Alternatively: “The Lord has afflicted [<i>ana</i>] me” – He testified against me, as you say: “He testified [<i>ana</i>] falsely against his brother” (Deuteronomy 19:18). Alternatively: “The Lord afflicted [<i>ana</i>] me” – all of His concern [<i>inyan</i>] was with me, as in this world, the Lord afflicted [<i>ana</i>] me. But regarding the future, what is written? “I will rejoice over them to do them good” (Jeremiah 32:41)."
            ],
            [
                "Regarding that which the verse states: “Shaḥarayim begot children in the field of Moav [after he had sent them away, Ḥushim and Baara his wives]” (I Chronicles 8:8), Elijah, of blessed memory, asked Rabbi Nehorai, he said to him: ‘What is this that is written: “Shaḥarayim begot in the field of Moav”?’ [Rabbi Nehorai] said to him: ‘A great man begot in the field of Moav.’ “After he had sent them away” (I Chronicles 8:8) – as they were from the tribe of Benjamin, as it is written: “The tribes of Israel sent men through all the tribe of Benjamin, saying” (Judges 20:12).<sup class=\"footnote-marker\">143</sup><i class=\"footnote\">Just as the term “sent” appears in Judges regarding the tribe of Benjamin, the verse in Chronicles is hinting to the fact that the man’s wives were from the tribe of Benjamin. </i><br>Another interpretation, “Shaḥarayim,” this is Boaz. Why was his name called Shaḥarayim? It is because he was free [<i>meshuḥrar</i>] of iniquities. “Begot in the field of Moav,” as he begot from Ruth the Moavite. “After he had sent them away,” as he was from the tribe of Judah, as it is stated: “And he sent Judah before him to Joseph” (Genesis 46:28). “Ḥushim and Baara his wives,” does a man beget his wives? Rather, he was swift like a leopard and articulated the <i>halakha</i>:<sup class=\"footnote-marker\">144</sup><i class=\"footnote\">He expounded the verse: “An Amonite and a Moavite shall not enter the congregation of the Lord” (Deuteronomy 23:4).</i> An Amonite but not an Amonite woman, a Moavite but not a Moavite woman. “He begot from Ḥodesh his wife” (I Chronicles 8:9) – it should have stated only, “from Baara his wife.” Rather, in his days, the <i>halakha</i> of an Amonite but not an Amonite woman, a Moavite and not a Moavite woman, was introduced [<i>nitḥadsha</i>].<br>One verse says: “Yitra the Ishmaelite” (see I Chronicles 2:17), and one verse says: “Yitra the Israelite” (II Samuel 17:25). Rabbi Yehoshua ben Levi said: He is Yitra the Ishmaelite, he is Yitra the Israelite.<sup class=\"footnote-marker\">145</sup><i class=\"footnote\">Both verses refer to the same person.</i> Rabbi Shmuel bar Naḥman and the Rabbis: Rabbi Shmuel said: He was an Ishmaelite, and you say Israelite? Rather, he was an Ishmaelite. He entered the study hall and found Yishai sitting and expounding thus: “Look to Me, and be saved, all the ends of the earth…” (Isaiah 45:22).<sup class=\"footnote-marker\">146</sup><i class=\"footnote\">Anyone from all the ends of the earth can look to God and be saved.</i> He converted, and [Yishai] gave him his daughter. The Rabbis say: He was an Israelite, and you say Ishmaelite? Rather, he was an Israelite and he girded his sword like an Ishmaelite. He stuck his sword in the middle of the study hall and said: I will either kill or be killed until I establish the <i>halakha</i> for the multitudes, so that anyone who abrogates this <i>halakha</i>, I will behead him with this sword: An Amonite but not an Amonite woman, a Moavite and not a Moavite woman.",
                "<b>“Naomi returned, and Ruth the Moavite, her daughter-in-law, with her, who returned from the field of Moav, and they came to Bethlehem at the beginning of barley harvest” (Ruth 1:22).</b><br>“Naomi returned, and Ruth the Moavite, her daughter-in-law, with her, who returned from the field of Moav” – it was she who returned from the field of Moav.<sup class=\"footnote-marker\">147</sup><i class=\"footnote\">She was the first Moavite woman to marry into Israel.</i> “And they came to Bethlehem at the beginning of barley harvest” – Rabbi Shmuel bar Naḥman said: Wherever “barley harvest” is stated, the verse is referring to the cutting of the <i>omer</i>. “Wheat harvest” – the verse is referring to the offering of the two loaves.<sup class=\"footnote-marker\">148</sup><i class=\"footnote\">The <i>omer</i> offering, brought on the sixteenth of Nisan, was made from barley flour. The offering of the two loaves, brought on <i>Shavuot</i>, was made from wheat flour.</i> [The term] harvest without specification can be used for this or for that.",
                "<b>“Naomi had an acquaintance of her husband’s, a mighty man of valor, from the family of Elimelekh, and his name was Boaz” (Ruth 2:1).</b><br>“Naomi had an acquaintance [<i>moda</i>] of her husband’s, a mighty man of valor” – <i>moda</i> means relative. Rabbi Abbahu said: If a giant marries a giantess, what do they produce? Mighty men of valor. Boaz married Ruth; what did they produce? David, “who knows how to play, a mighty man of valor, a man of war, understanding in matters, a comely man, and the Lord is with him” (I Samuel 16:18). “Who knows how to play” – [refers to his expertise] in Bible; “a mighty man of valor” – in Mishna; “a man of war” – he knows to negotiate the battle of Torah; “understanding in matters” – in good deeds; “a comely man” – in Talmud. Alternatively: “Understanding in matters” – he infers one matter from another matter; “a comely man” – who displays understanding in <i>halakha</i>; “and the Lord is with him” – the <i>halakha</i> is in accordance with his opinion.<br>“From the family of Elimelekh, and his name was Boaz” – the wicked precede their name: “Goliath was his name” (I Samuel 17:4); “Naval is his name” (I Samuel 25:25); “Sheva son of Bikhri was his name” (II Samuel 20:21). However, the righteous, their names precede them: “And his name was Kish” (I Samuel 9:1); “and his name was Saul” (I Samuel 9:2); “and his name was Yishai” (I Samuel 17:12); “and his name was Mordekhai” (Esther 2:5); “and his name was Elkana” (I Samuel 1:1). It is because they are similar to their Creator, as it is written: “But with My name, the Lord, I was not known to them” (Exodus 6:3).<br>They objected to him: “And his name was Laban” (Genesis 24:29). Rabbi Yitzḥak said: This is an obvious characteristic.<sup class=\"footnote-marker\">149</sup><i class=\"footnote\">He was extremely white [<i>lavan</i>] or was a senior judge who sought to clarify matters. Laban was not his real name.</i> Rabbi Berekhya said: He was blatant [<i>meluban</i>]<i></i> in his wickedness. But is it not written: The sons of Samuel, “the name of the firstborn was Yoel and the name of his second, Aviya” (I Samuel 8:2), [and] the Rabbis say: Just as this one was wicked, so too, that one was wicked? Rabbi Yehuda ben Rabbi Simon said: Because they changed their actions and merited the Divine Spirit, as it is stated: “The word of the Lord that was to Joel [<i>Yoel</i>] son of Petuel” (Joel 1:1).<sup class=\"footnote-marker\">150</sup><i class=\"footnote\">The midrash interprets Petuel as a reference to Samuel; see <i>Bemidbar Rabba</i> 10:5. </i>",
                "<b>“Ruth the Moavite said to Naomi: I will go to the field and glean among the stalks after one in whose eyes I find favor. She said to her: Go, my daughter” (Ruth 2:2).</b><br>“Ruth the Moavite said to Naomi: I will go to the field and glean among the stalks after one in whose eyes I find favor” – Rabbi Yannai said: She was forty years old, and only until the age of forty is one called “daughter.”<br><b>“She went, came, and gleaned in the field after the reapers; and she happened upon the portion of the field belonging to Boaz, who was from the family of Elimelekh” (Ruth 2:3).</b><br>“She went, came” – she had not even gone and you say that she came? Rabbi Yehuda ben Rabbi Simon said: She began marking the path before her.<sup class=\"footnote-marker\">151</sup><i class=\"footnote\">She went and retraced her steps so she would be able to find her way back after gleaning.</i> “She happened upon [<i>vayyiker mikreha</i>]” – Rabbi Yoḥanan said: Anyone who would see her would have a seminal emission [<i>keri</i>].<sup class=\"footnote-marker\">152</sup><i class=\"footnote\">Due to her great beauty.</i> “The portion of the field…from the family of Elimelekh” – it was given to her from what was due to be her portion.<sup class=\"footnote-marker\">153</sup><i class=\"footnote\">She collected from the field of Boaz, whom she was destined to marry. </i>",
                "<b>“Behold, Boaz came from Bethlehem, and he said to the reapers: May the Lord be with you. They said to him: May the Lord bless you” (Ruth 2:4).</b><br>“Behold, Boaz came from Bethlehem” – Rabbi Tanḥuma said in the name of the Rabbis: There are three matters that the earthly court decreed and the supernal court agreed with them, and these are: To greet another with the name of God, the Scroll of Esther, and tithes. Greeting others, from where is it derived? It is as it is stated: “That think to cause My people to forget My name” (Jeremiah 23:27). When did they think to do so? It was during the days of Atalyahu. The Rabbis say: It was during the days of Ḥananya, Mishael, and Azarya. Rabbi Ḥananya said in the name of Rabbi Yehuda ben Rabbi Simon: It was during the days of Mordekhai and Esther. But Boaz and his court had arisen and instituted to greet another with the name of God, as it is stated: “Behold, Boaz came from Bethlehem, and he said to the reapers: May the Lord be with you.” Likewise, the angel said to Gideon: “The Lord is with you, mighty man of valor” (Judges 6:12).<br>The Scroll of Esther, from where is it derived? Rabbi Yirmeya said in the name of Rabbi Shmuel bar Yitzḥak: What did Mordekhai and Esther do? They wrote letters and sent them to all the residents of the Diaspora: Do you accept upon yourselves “to observe these two days” (Esther 9:27)? [The residents of the Diaspora] sent and said [in response]: Are our problems with Haman not enough, that you impose upon us to observe these two days?<sup class=\"footnote-marker\">154</sup><i class=\"footnote\">They were afraid that their celebration would arouse the ill will of the gentiles.</i> They said to them: If you are afraid of this matter, it is written among the volumes, as it is stated: “[All the acts of his power and his might, and the full account of the greatness of Mordekhai, how the king advanced him,] are they not written in the book of chronicles [of the kings of Media and Persia]?” (Esther 10:2). What did they do? They wrote a second letter and sent it to them, “this second letter of Purim” (Esther 9:29).<br>Rabbi Ḥelbo said in the name of Rabbi Shmuel bar Naḥman: There were eighty-five elders, among them thirty-plus prophets who were distressed over this verse: “These are the commandments that the Lord commanded Moses” (Leviticus 27:34) – “these” [indicates that] one may not add and one may not subtract, and a prophet is not permitted to introduce anything new from now on; and Mordekhai and Esther are asking us to take upon ourselves something new? [They were distressed] until the Holy One blessed be He enlightened them and they found it written in the Torah, in the Prophets, and in the Writings:<sup class=\"footnote-marker\">155</sup><i class=\"footnote\">They found an allusion to the writing of the book of Esther, and therefore were no longer concerned that the observance of Purim was considered a forbidden addition to the Torah.</i> In the Torah, as it is written: “Write this as a memorial in the book” (Exodus 17:14). In the Prophets, as it is written: “They who feared the Lord spoke one with another; and the Lord heeded, and heard, and it was written in the book [of remembrance]” (Malachi 3:16). In the Writings, as it is written: “Are they not written in the book of chronicles” (Esther 10:2). Rav, Rabbi Ḥanina, Rabbi Yonatan, bar Kappara, and Rabbi Yehoshua ben Levi said: This scroll was not stated by the court,<sup class=\"footnote-marker\">156</sup><i class=\"footnote\">It was not the court in the time of Mordekhai and Esther that first introduced the book of Esther.</i> but rather was stated at Sinai, but there is no chronological order to the Torah.<sup class=\"footnote-marker\">157</sup><i class=\"footnote\">Therefore, it does not appear in writing until the book of Esther.</i> From where is it derived that the Holy One blessed be He agreed with them? Rav said: “The Jews fulfilled and received [<i>vekibbelu</i>]” (Esther 9:27), <i>vekibbelu</i> (pl.)<i></i> is not written, <i>vekibbel</i> (sing.) is written; the master of the Jews received it.<sup class=\"footnote-marker\">158</sup><i class=\"footnote\">The word <i>vekibbelu</i> is written without the concluding <i>vav</i>, such that it can be read in the singular. This is an allusion to the fact that Moses received it at Sinai. </i><br>Tithes, from where are they derived? It is as Rabbi Berekhya said in the name of Rabbi Keritzeppa: Due to the sin of [failing to separate] <i>teruma</i> and tithes, they were exiled. Shimon bar Abba said in the name of Rabbi Yoḥanan: When they were exiled they were exempted, and they obligated themselves. What did the members of the Great Assembly do? They wrote a scroll<sup class=\"footnote-marker\">159</sup><i class=\"footnote\">Stating that they were obligating themselves to separate <i>teruma</i> and tithes even though they were exempt by Torah law.</i> and unfurled it in the Temple courtyard, and in the morning they found it signed; that is what is written: “For all this we make a covenant, and write it, and it is signed” (Nehemiah 10:1). One verse says: “It is signed [<i>al heḥatum</i> (sing.)]” (Nehemiah 10:1), and one verse says: “It is signed [<i>al haḥatumim</i> (pl.)]” (Nehemiah 10:2). How so? Rather, <i>al heḥatum</i> is the supernal court, and <i>al haḥatumim</i> is the earthly court. Some say, the proscription of Jericho as well:<sup class=\"footnote-marker\">160</sup><i class=\"footnote\">Following the capture of Jericho, Joshua declared all its spoils proscribed.</i> So said the Holy One blessed be He to Joshua: “Israel has sinned [and they have even transgressed My covenant; they have also taken from the proscribed spoils]” (Joshua 7:11). Was it not Joshua who issued the decree? This teaches that the Holy One blessed be He, too, agreed with him.<sup class=\"footnote-marker\">161</sup><i class=\"footnote\">When one of the Israelites took from the spoils, God said that they had “transgressed My covenant.”</i>",
                "<b>“Boaz said to his servant who was appointed over the reapers: Whose is this young woman?” (Ruth 2:5).</b><br>“Boaz said to his servant who was appointed over the reapers” – over how many was he appointed? Rabbi Eliezer bar Miriam said: He was appointed over forty-two, [as evident] from this [verse]: “Solomon counted all the strangers who were in the land of Israel…[and they were found to be one hundred fifty-three thousand, six hundred]. He set from them seventy thousand porters [and eighty thousand hewers in the mountains, and three thousand six hundred overseers to set the people at work]” (II Chronicles 2:16–17).<sup class=\"footnote-marker\">162</sup><i class=\"footnote\">Having 3,600 overseers for 150,000 workers yields a ratio of one overseer for approximately forty-two workers.</i> One who does so can sustain it and know what each of them is doing.<br>“Whose is this young woman?” – did he not know who she was? Rather, once he saw that she was pleasant and her actions were fine, he began asking about her. All the women would bend at the waist and gather, and this one would sit and gather. All the women would raise their skirts, and she would lower her skirts. All the women would jest with the reapers, while she would conduct herself modestly. All the women would gather between the sheaves, and she would gather from what had been abandoned.<br>Similarly, “When Saul saw David emerge against the Philistine [he said to Avner, commander of the army: Avner, whose son is this lad?]” (I Samuel 17:55); did he not know who he was? The day before, he had sent to Yishai saying: “Please let David stand before me, as he has found favor in my eyes” (I Samuel 16:22), and now he is asking about him? Rather, when Saul saw the head of the Philistine in his hand, he began asking about him: If he descends from Peretz, he is a king. If he descends from Zeraḥ, he is a judge.<sup class=\"footnote-marker\">163</sup><i class=\"footnote\">Saul knew that David was from the tribe of Judah but did not know from which of Judah’s sons he descended, from Peretz or Zeraḥ. Apparently, there was a tradition that kings would descend form Peretz.</i> Doeg the Edomite was there at that time, and said to him: Even if he descends from Peretz, is he not disqualified? Is he not of disqualified lineage; does he not descend from Ruth the Moavite? Avner said to him: Has the <i>halakha</i> of: An Amonite and not an Amonite woman, not been introduced? He said to him: If so, an Edomite and not an Edomite woman, an Egyptian and not an Egyptian woman.<sup class=\"footnote-marker\">164</sup><i class=\"footnote\">It is forbidden to marry an Edomite or Egyptian convert or his descendants, for three generations since his conversion (Deuteronomy 23:8–9). This is understood to apply to both male and female converts.</i> Why were [Amonite and Moavite converts] barred? Was it not “because they did not meet you with bread and with water; [and they hired against you Bilam son of Beor from Petor, Aram Naharayim, to curse you]” (Deuteronomy 23:5)? The women should have gone out to the women [with bread and water]. Avner temporarily forgot the [reason for this] <i>halakha</i>. Saul said to him: The <i>halakha</i> that you forgot, go and ask Samuel and his court. When he came to Samuel in his court, he said to him: From where did you get this, was it not from Doeg? Doeg is a heretic and will not leave this world in peace. To send you away with nothing<sup class=\"footnote-marker\">165</sup><i class=\"footnote\">With no response to Doeg’s argument.</i> is not possible. Rather, it is written: “All the glory of the king’s daughter is inside” (Psalms 45:14); it is not for a woman to go out, it is for a man to go out. “And they hired against you” (Deuteronomy 23:5) – it is for a man to pay wages and not for a woman.<br><b>“The servant that was appointed over the reapers answered and said: She is a Moavite young woman who returned with Naomi from the field of Moav” (Ruth 2:6).</b><br>“The servant that was appointed over the reapers answered and said: She is a Moavite young woman”; and you said her actions are fine and pleasant? Rather, her mentor cured her.<sup class=\"footnote-marker\">166</sup><i class=\"footnote\">Naomi cured her of her Moavite ways. This is derived from the continuation of the verse, “who returned with Naomi from the field of Moav” (<i>Matnot Kehuna</i>). The word returned [<i>shava</i>] can also mean “repented.” </i>",
                "<b>“She said: Please let me glean and gather after the reapers among the sheaves; so she came, stood from the morning until now, she sat in the house only a bit” (Ruth 2:7).</b><br>“She said: Please let me glean and gather…among the sheaves…a bit” – she took only a bit, [which was insufficient even] for herself; how much more so [was it insufficient] for the one sitting in the house waiting for her [Naomi].",
                "<b>“Boaz said to Ruth: Have you not heard, my daughter? Do not go to glean in another field, and also do not pass from here, but cleave to my young women” (Ruth 2:8).</b><br>“Boaz said to Ruth: Have you not heard, my daughter? Do not go to glean in another [<i>aḥer</i>] field” – this is on the basis of: “You shall have no other [<i>aḥerim</i>] gods before Me” (Exodus 20:3). “And also do not pass from here [<i>mizeh</i>],” on the basis of: “This [<i>zeh</i>] is my God and I will exalt Him” (Exodus 15:2). “But cleave to my young women” – these are the righteous who are called youth, as it is stated: “Will you play with it as with a bird? Will you bind it for your young women?” (Job 40:29).<sup class=\"footnote-marker\">167</sup><i class=\"footnote\">The reference is to the leviathan that God will provide to the righteous in the future. The midrash thus explains the seemingly repetitive phraseology of the verse to mean that Boaz was subtly encouraging Ruth to continue to be a righteous convert. </i>",
                "<b>“Let your eyes be on the field that they reap, and go after them; have I not commanded the young men not to touch you? When you are thirsty, go to the vessels, and drink from what the young men have drawn” (Ruth 2:9).</b><br>“Let your eyes be on the field that they reap, and go after them; have I not commanded the young men not to touch you? When you are thirsty, go to the vessels, and drink from what the young men have drawn” – “your eyes,” these are the Sanhedrin. The two hundred and forty-eight limbs in a person follow only the eyes; that is what is written: “Your eyes…and go after them.” “Not to touch you” – not to push away.<sup class=\"footnote-marker\">168</sup><i class=\"footnote\">Not to assert that you are disqualified from marrying a natural-born Jew.</i> “When you are thirsty, go to the vessels” – these are the righteous, who are called vessels, as it is stated: “How the mighty have fallen and the vessels of war are lost“ (II Samuel 1:27).<sup class=\"footnote-marker\">169</sup><i class=\"footnote\">The verse is referring to Saul and Yonatan.</i> “Drink from what the young men have drawn” – this is the house of the Drawing [of the Water].<sup class=\"footnote-marker\">170</sup><i class=\"footnote\">A ritual performed on <i>Sukkot</i> when the Temple stood; see Mishna <i>Sukka</i> 5:1–4.</i> Why is it called “drawing”? It is because they would draw the Divine Spirit from there, as it is stated: “You shall draw water with joy from the wells of salvation” (Isaiah 12:3).<br>"
            ],
            [
                "“He was with David at Pas Dammim” (I Chronicles 11:13) – Rabbi Yoḥanan said: A red field. Rabbi Shmuel bar Naḥmani said: At Pas Dammim, because the bloodshed stopped there.<sup class=\"footnote-marker\">171</sup><i class=\"footnote\">The war between David and the Philistines. The Hebrew word for blood is <i>dam</i>, and in plural it is <i>dammim</i>. </i><br>“The Philistines gathered there to wage war; there was a portion of a field full of barley” (I Chronicles 11:13). One verse says barley and one verse says: “lentils” (II Samuel 23:11). Rabbi Yaakov said: They were lentils, but their kernels were like barley. Rabbi Levi said: The Philistines who came were as tall as barley, and they left as lowly as lentils.<sup class=\"footnote-marker\">172</sup><i class=\"footnote\">They came full of arrogant confidence, but their defeat left them lowly and humbled (<i>Midrash HaMevoar</i>). </i><br>“They stood in the midst of the portion and they rescued it” (I Chronicles 11:14), but another verse says: “He rescued it” (II Samuel 23:12). This teaches that they returned it to its owner, to whom it was as dear as a field filled with saffron. Rabbi Shmuel bar Naḥman said: It was the same year, but they were two fields.<sup class=\"footnote-marker\">173</sup><i class=\"footnote\">One of barley and one of lentils.</i> It was clear to him [that it was permitted] to destroy and to pay money; why is it necessary [to ask]?<sup class=\"footnote-marker\">174</sup><i class=\"footnote\">It was clear to David that it was permitted for him to destroy the field in order to battle the Philistines, who had taken cover there, and then to compensate the owner of the field.</i> If you say [it was permitted for him] to destroy and not to pay money,<sup class=\"footnote-marker\">175</sup><i class=\"footnote\">As that is the right of a king.</i> the question remains which of them to destroy, the lentils or the barley? The lentils are food for people, the barley is food for animals. The <i>Omer</i> is not sacrificed from lentils, but it is sacrificed from barley. From lentils, one does not separate <i>ḥalla</i>, from barley, one separates <i>ḥalla</i>. The Rabbis say: It was one field and they were [incidents that occurred in] two [different] years. Could they not learn from the previous year? One does not learn from an incident.<sup class=\"footnote-marker\">176</sup><i class=\"footnote\">One cannot draw a legal conclusion from an incident whose details differ from the case in question.</i><br>“David desired, and said: Who will give me water to drink?” (I Chronicles 11:17). Rabbi Ḥiyya said: He needed a halakhic ruling. “The three breached” (I Chronicles 11:18). Why three? It is because <i>halakha</i> is clarified only with three. “They drew water from the well of Bethlehem that was near the gate, and took it, and brought it to David; but David would not drink it, [and he poured it out [<i>vayenasekh</i>] to the Lord]” (I Chronicles 11:18). He did not want the <i>halakha</i> to be determined in their names; he stated it unattributed [<i>masekhta</i>] and established a <i>halakha</i> for the generations: A king breaches to make a road for himself and no one objects.<sup class=\"footnote-marker\">177</sup><i class=\"footnote\">Thus, it was permitted for David to burn the field without paying compensation. Nonetheless, they did not burn the field, and in that way it was saved.</i> Bar Kappara said: It was the festival of <i>Sukkot</i>, it was the libation of water, and it was the time when improvised altars were permitted.<sup class=\"footnote-marker\">178</sup><i class=\"footnote\">David asked for water in order to perform the special water libation that is offered on <i>Sukkot</i>.</i> “The three breached,” why were they three? There was one to kill, one to clear away the dead, and one to bring in the flask [of water] in ritual purity.<sup class=\"footnote-marker\">179</sup><i class=\"footnote\">Without touching the dead.</i> Rabbi Ḥonya said in the name of Rabbi Yosef: He needed a ruling regarding a woman captive. Rabbi Shimon ben Rabbi said: He demanded the construction of the Temple.",
                "<b>“She fell on her face, and prostrated herself to the ground, and said to him: Why have I found favor in your eyes, to acknowledge me, and I a foreigner?” (Ruth 2:10).</b><br>“She fell on her face, and prostrated herself to the ground…[to acknowledge me [<i>lehakireni</i>]],” it teaches that she prophesied that he was destined to be intimate with her [<i>lehakirah</i>] in the way of the world.",
                "<b>“Boaz answered and said to her: It has been told to me, everything that you have done for your mother-in-law after the death of your husband; and you left your father and your mother, and the land of your birth, and you went to a people that you did not know before” (Ruth 2:11).</b><br>“Boaz answered and said to her: It has been told [<i>huged hugad</i>] to me.” Why [is the term “told” stated] twice; “<i>huged hugad</i> to me”? I have been told [what you have done] in the house and I have been told [what you have done] in the field. “Everything that you have done for your mother-in-law after the death of your husband,” and, it goes without saying, during the life of your husband. “And you left your father and your mother, and the land of your birth,” – your country. “You left your father and your mother” – your idol worship, as it is stated: “They say to a tree, you are my father, and to a stone, you have given birth to me” (Jeremiah 2:27). “The land of your birth” – this is her neighborhood. “And you went to a people that you did not know before,” as had it been before, you would not have been.<sup class=\"footnote-marker\">180</sup><i class=\"footnote\">At an earlier time, you would not have been able to marry an Israelite from birth. This is because previously the verse: “An Ammonite and a Moavite shall not enter the congregation of God” (Deuteronomy 23:4), had not been expounded to exclude Moavite women.</i>",
                "<b>“May the Lord recompense your work, and may your reward be complete from the Lord, God of Israel, under whose wings you have come to take refuge” (Ruth 2:12).</b><br>“May the Lord recompense your work, and may your reward be complete [<i>shelema</i>] from the Lord.” Rabbi Ḥasa said.<sup class=\"footnote-marker\">181</sup><i class=\"footnote\">Many commentaries suggest that a word is missing here, and that it should read as per <i>Yalkut Shimoni</i> Ruth 602: “Rabbi Ḥasa said: Solomon.” Thus, Rabba Ḥasa states that the word <i>shelema</i> alludes to the fact that Solomon [<i>Shelomo</i>] would be one of Ruth’s descendants.</i> “Under whose wings [<i>kenafav</i>] you have come to take refuge.” Rabbi Avun said: We have heard that the land has wings, as it is stated: “From the end of [<i>mikkenaf</i>] the earth we have heard songs” (Isaiah 24:16). There are wings to the sun, as it is stated: “The sun of righteousness will shine for you who fear My name, with healing in its wings” (Malachi 3:20). There are wings for beasts, as it is stated: “The sound of the wings of the beasts” (Ezekiel 3:13). There are wings for cherubs, as it is stated: “For the cherubim spread their wings” (I Kings 8:7).There are wings for seraphs, as it is stated: “The seraphim stood above Him; each had six wings” (Isaiah 6:2). Come and see how great is the power of the righteous, and how great is the power of charity, and how great is the power of those who perform kindness, as they do not take shelter in the shadow of [the wings of] morning,<sup class=\"footnote-marker\">182</sup><i class=\"footnote\">The morning is also described as having wings, as in: “If I take the wings of morning” (Psalms 139:9).</i> not in the shadow of the wings of the land, not in the shadow of the wings of the sun, not in the shadow of the wings of beasts, not in the shadow of the wings of cherubs, and not in the shadow of the wings of seraphs, but rather in the shadow of He who spoke and the world came into being, as it is stated: “How precious is Your kindness, God, and men take shelter in the shadow of Your wings” (Psalms 36:8).",
                "<b>“She said: Let me find favor in your eyes, my master; for you have comforted me, and you have spoken to the heart of your maidservant, though I will not be like one of your maidservants” (Ruth 2:13).</b><br>“She said: Let me find favor in your eyes, my master…though I will not be like one of your maidservants.” He said to her: ‘God forbid,<sup class=\"footnote-marker\">183</sup><i class=\"footnote\">This reading is derived from the fact that the next verse begins: “Boaz said to her.” In all but three places in the Bible “to her” is written as “<i>lah”</i> with a diacritic dot in the <i>heh</i>. This is one of the places where there is no dot in the <i>heh</i> and it is therefore interpreted as though it means “no” [<i>lo</i>] (<i>Etz Yosef</i>). The midrash continues by mentioning the similar interpretations of the other two instances where this occurs.</i> you are not like one of the maidservants, but rather one of the mothers.’ Similarly, “Novaḥ went and captured Kenat and its environs, [and called it [<i>la</i>] Novaḥ, after his own name]” (Numbers 32:42) – this teaches that this name did not hold. Similarly, “He said to me: To build her [<i>la</i>] a house in the land of Shinar” (Zechariah 5:11)<sup class=\"footnote-marker\">184</sup><i class=\"footnote\">The Sages explain that no house will be built for the “two women” (Zechariah 5:9), who represent flattery and arrogance.</i> – this teaches that falsehood has no existence.",
                "<b>“Boaz said to her at mealtime: Come here, and eat of the bread, and dip your loaf in the vinegar. She sat beside the reapers and he handed her roasted grain, and she ate, was sated, and there was some left over” (Ruth 2:14).</b><br>“Boaz said to her at mealtime: Come here.” Rabbi Yoḥanan <according to other versions: Rabbi Yonatan> interpreted this [verse] with six approaches. [According to one approach, this verse] is referring to David. “Come here [<i>halom</i>],” – draw near to kingship, as <i>halom</i> means nothing other than kingship, as it is written: “[King David came and he sat before the Lord and said: Who am I, my Lord God, and who is my household, that You have brought me to this point [<i>halom</i>]?” (II Samuel 7:18). “Eat of the bread” – this is the bread of kingship. “Dip your loaf in the vinegar” – these are the afflictions, as it is stated: “Lord, do not rebuke me in Your wrath” (Psalms 6:2).<sup class=\"footnote-marker\">185</sup><i class=\"footnote\">This verse was stated by David.</i> “She sat beside [<i>mitzad</i>] the reapers” – the kingship was temporarily captured [<i>notzeda</i>] from him, as Rav Huna said: Those six months that David was fleeing from Avshalom are not included in the tally,<sup class=\"footnote-marker\">186</sup><i class=\"footnote\">Of the years of David’s reign.</i> as he would gain atonement with a female goat like a commoner.<sup class=\"footnote-marker\">187</sup><i class=\"footnote\">A commoner brings a female goat as a sin-offering (Leviticus 4:27-28), whereas a king brings a male goat (Leviticus 4:22–23). Thus, Rav Huna is stating that during those six months David did not have the status of a king.</i> “He handed her roasted grain” – the kingship returned to him, as it is stated: “Now I know that the Lord has redeemed His anointed” (Psalms 20:7). “She ate, was sated, and there was some left over” – [David] eats in this world, eats in messianic days, and eats in the future.<br>Alternatively, “come here,” is referring to Solomon. “Come here” – draw near to kingship. “Eat of the bread” – this is the bread of kingship, as it is stated: “Solomon's provision for one day was thirty <i>kor</i> of fine flour, and sixty <i>kor</i> of meal” (I Kings 5:2). “Dip your loaf in the vinegar” – these are his sullied actions. “She sat beside [<i>mitzad</i>] the reapers” – the kingship was temporarily captured [<i>notzeda</i>] from him, as Rabbi Yoḥai bar Ḥanina said: An angel in the image of Solomon descended and sat on his throne, and Solomon would circle among the entrances of Israel<sup class=\"footnote-marker\">188</sup><i class=\"footnote\">Seeking charity</i> and say: “I am Kohelet <son of David>, I was king over Israel in Jerusalem” (Ecclesiastes 1:12). What did one of them do? She gave him a bowl of grits and struck him on his head with a reed, and said to him: ‘Isn’t Solomon sitting on his throne, and [yet] you say: I am Solomon king of Israel?’ “He handed her roasted grain” – the kingship returned to him. “She ate, was sated, and there was some left over” – he eats in this world, eats in messianic days, and eats in the future.<br>Alternatively, “come here,” is referring to Hezekiah. “Come here” – draw near to kingship. “Eat of the bread” – this is the bread of kingship. “Dip your loaf in the vinegar” – these are the afflictions, as it is stated: “Isaiah said: Let them take a cake of figs [and spread it on the rash and he will live]” (Isaiah 38:21).<sup class=\"footnote-marker\">189</sup><i class=\"footnote\">The verse is stated regarding Hezekiah.</i> “She sat beside [<i>mitzad</i>] the reapers” – the kingship was temporarily captured [<i>notzeda</i>] from him, as it says: “So said Hezekiah: A day of distress and chastisement” (Isaiah 37:3). “He handed her roasted grain” – the kingship returned to him, as it is stated: “He was exalted in the eyes of all nations thereafter” (II Chronicles 32:23). “She ate, was sated, and there was some left over” – he eats in this world, eats in messianic days, and eats in the future.<br>Alternatively, “come here,” is referring to Menashe. “Come here” – draw near to kingship. “Eat of the bread” – this is the bread of kingship. “Dip your loaf in the vinegar” – that he sullied his actions like vinegar due to his evil actions. “She sat beside [<i>mitzad</i>] the reapers” – the kingship was temporarily captured [<i>notzeda</i>] from him, as it is written: “The Lord spoke to Menashe and his people, but they would not pay heed. The Lord brought the officers of the army of the king of Assyria against them, and they took Menashe captive in manacles” (II Chronicles 33:10–11). Rabbi Abba bar Kahana said: They were manacles of iron and bronze. Rabbi Levi bar Ḥayyata said: They made a bronze cauldron and kindled a fire beneath it. He was crying: ‘Idol so-and-so, idol so-and-so, rescue me!’ When he saw that they were of no avail to him at all, he said: ‘I remember that my father would read to me: “In your distress [all these things] will find you…For the Lord your God is a merciful God [He will not forsake you]” (Deuteronomy 4:30–31). I will cry to Him. If He answers, that is good; if He does not answer, everything is one, all the gods are the same.’ At that moment, the ministering angels arose and sealed all the supernal windows, and they said before Him: ‘Master of the Universe, a person who placed an idol in the Sanctuary, are You accepting him through repentance?’ He said to them: ‘If I do not accept him through repentance, I would thereby be locking the door before all penitents.’ What did the Holy One blessed be He do? He excavated an opening beneath His throne of glory, in a place that no angel has control. That is what is written: “He prayed to Him, He acceded to his entreaty [<i>vaye’ater</i>] and He heard his supplication” (II Chronicles 33:13). Rabbi Levi said: In Arabia, they call excavation <i>atira</i>. “He handed her roasted grain” – the kingship returned to him, as it is stated: “He returned him to Jerusalem, to his kingdom” (II Chronicles 33:13). With what did He return him? Rabbi Shmuel in the name of Rabbi Aḥa said: He returned him with the wind. This is what is said: He causes the wind to blow. “She ate, was sated, and left over” – he eats in this world, eats in messianic days, and eats in the future.<br>Alternatively, it is referring to the messianic king. “Come here” – draw near to kingship. “Eat of the bread” – this is the bread of kingship. “Dip your loaf in the vinegar” – these are the afflictions, as it is stated: “He was pained by our transgressions” (Isaiah 53:5). “She sat beside [<i>mitzad</i>] the reapers” – his kingship is destined to be temporarily captured [<i>litzod</i>] from him, as it says: “I will gather all the nations to Jerusalem for the war and the city will be captured” (Zechariah 14:2). “He handed her roasted grain” – it is destined to return to him, as it is stated: “He will smite the land with the rod of his mouth” (Isaiah 11:4). Rabbi Berekhya in the name of Rabbi Levi: Like the initial redeemer, so the ultimate redeemer. Just as the initial redeemer was revealed, and then was again concealed from them, and for how long was he concealed from them, for three months, as it is stated: “They encountered Moses and Aaron” (Exodus 5:20);<sup class=\"footnote-marker\">190</sup><i class=\"footnote\">The midrash interprets this as referring to the officers of the Israelites meeting Moses and Aaron after Moses returned from a three-month hiatus in Midyan. See <i>Shemot Rabba</i> 5:19, which similarly states that Moses departed to Midyan, but states that it was for six months.</i> so too, the ultimate redeemer will be revealed to them and concealed from them. How long will he be concealed from them? Rabbi Tanḥuma in the name of the Rabbis: Forty-five days; that is what is written: “From the time the daily offering is abolished…[one thousand two hundred and ninety days]” (Daniel 12:11), and it is written: “Happy is one who waits and it comes [to one thousand three hundred and thirty-five days]”(Daniel 12:12). These extra days, what are they? Rabbi Yitzḥak ben Ketzarta in the name of Rabbi Yona: These are the forty-five days that Israel will gather and eat saltwort; that is what is written: “Who pick saltwort from the bushes.” (Job 30:4).<br>Where will he lead them?<sup class=\"footnote-marker\">191</sup><i class=\"footnote\">Where will the messianic king lead the Jewish people?</i> To the Judean Desert, as it is stated: “Behold, I will seduce her and I will lead her to the desert” (Hosea 2:16). [There is] one who says: To the wilderness of Siḥon and Og, as it is stated: “I will yet settle you in tents as in the days of the appointed times” (Hosea 12:10). Anyone who believes in him will live, and one who does not believe in him will go to the nations of the world and they will kill him. Rabbi Yitzḥak bar Maryon said: Ultimately, the Holy One blessed be He will appear to them and rain down manna for them, “and there is nothing new under the sun” (Ecclesiastes 1:9).<br>Alternatively, “come here,” is referring to Boaz, draw near and “eat of the bread,” this is the bread of the reapers. “Dip your loaf in the vinegar,” as it is the way of reapers to dip their loaves in vinegar. Rabbi Yonatan said: From here it is derived that one takes out sour foods to the threshing floors. “She sat beside the reapers,” she certainly sat alongside them.<sup class=\"footnote-marker\">192</sup><i class=\"footnote\">But not in their midst, for reasons of modesty.</i> “He handed her roasted grain,” a light, small amount, with his two fingers. Rabbi Yitzḥak said: You derive from this one of two matters: Either a blessing rested on the fingers of that righteous man, or that a blessing rested on the innards of that righteous woman. From where? It is from that which is written: “She ate, was sated, and there was some left over.”<sup class=\"footnote-marker\">193</sup><i class=\"footnote\">If he gave her just a pinch of roasted grain, how could she have been sated, with grain to spare?</i> It stands to reason that the blessing rested on the innards of that righteous woman.<br>Rabbi Yitzḥak bar Maryon said: The verse comes to teach you that if a person performs a mitzva he should perform it wholeheartedly, as had Reuben known that the Holy One blessed be He was dictating in his regard: “Reuben heard and he rescued him from their hands” (Genesis 37:21),<sup class=\"footnote-marker\">194</sup><i class=\"footnote\">This verse is stated regarding Reuben saving Joseph from his brothers, who wanted to kill him.</i> he would have taken him to his father on his shoulder. Had Aaron known that the Holy One blessed be He was dictating in his regard: “Behold, he is emerging to meet you” (Exodus 4:14), he would have emerged to meet [Moses] with drums and dancing. Had Boaz known that the Holy One blessed be He was dictating in his regard: “He handed her roasted grain, and she ate, was sated, and there was some left over,” he would have fed her fattened calves. Rabbi Kohen and Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: In the past, a person would perform a mitzva and the prophet would write it. Now, when a person performs a mitzva, who writes it? Elijah writes it, and the messianic king, and the Holy One blessed be He affixes a seal for them. That is what is written: “Then those who feared the Lord spoke one with another, [and the Lord heeded, and heard, and a book of remembrance was written before Him]” (Malachi 3:16).",
                "<b>“She rose to glean, and Boaz commanded his young men, saying: Let her glean among the sheaves as well, and do not shame her. Also pull out some for her from the bundles, and leave them, and let her glean, and do not rebuke her” (Ruth 2:15-16).</b><br>“She rose to glean…also pull out some for her from the bundles.” Rabbi Yoḥanan was scattering <i>sela</i> coins so Rabbi Shimon bar Ba could acquire them. Rabbeinu<sup class=\"footnote-marker\">195</sup><i class=\"footnote\">Rabbi Yehuda HaNasi</i> would declare grits ownerless so Rabbi Shimon ben Ḥalafta could acquire them.",
                "<b>“She gleaned in the field until evening, and she beat what she had gleaned, and it was approximately an ephah of barley. She carried it, and came to the city. Her mother-in-law saw what she had gleaned, and she took it out and gave to her what she had left over after she was sated” (Ruth 2:17-18).</b><br>“She gleaned in the field until evening…[an ephah of barley].” How much is an ephah? It is three <i>se’a</i>, as we learned: The ephah is three <i>se’a</i> (<i>Menaḥot</i> 76b). “She carried it, and came to the city.”",
                "<b>“Her mother-in-law said to her: Where did you glean today and where did you work? Blessed be he who acknowledged you. She told her mother-in-law with whom she had worked, and she said: The name of the man with whom I worked today is Boaz” (Ruth 2:19).</b><br>“Her mother-in-law said to her: Where did you glean today?” It is taught in the name of Rabbi Yehoshua: More than the owner does for the poor person, the poor person does for the owner, as Ruth said to Naomi: “The name of the man with whom I worked today is Boaz.” She did not say “who worked with me,” but rather “with whom I worked.” I performed many actions and many favors for him because he gave me one slice of bread.<sup class=\"footnote-marker\">196</sup><i class=\"footnote\">The mitzva of giving charity is more beneficial for the giver than the money is to the receiver. This is true not only in the World-to-Come but even in this world, as indicated by the word “today” in the verse (<i>Etz Yosef</i>).</i> “[They will be punished for their iniquity] because [<i>ya’an uvya’an</i>] [they rejected my ordinances]” (Leviticus 26:43), <i>yaan</i> is <i>ani</i>.<sup class=\"footnote-marker\">197</sup><i class=\"footnote\">The punishment to which the verse refers will be administered due to mistreatment of the poor [<i>ani</i> – <i>ayin</i>, <i>nun</i>, <i>yod</i>] which is an anagram of <i>yaan</i> [<i>yod</i>, <i>ayin</i>, <i>nun</i>].</i> Rabbi Shilo of Naveh said: The destitute [<i>haevyon</i>], your wealth is dependent on him [<i>honakh bei</i>].<sup class=\"footnote-marker\">198</sup><i class=\"footnote\"><i>Evyon</i> is an acronym for <i>yehav hon</i>. If you do not support him, you will be forced to give away your wealth.</i><br>Rav Naḥman said: It is written: “[Give to him] because for [<i>biglal</i>] this matter [the Lord God will bless you]” (Deuteronomy 15:10) – there is a wheel [<i>galgal</i>] that spins over everyone in the world, like a water wheel;<sup class=\"footnote-marker\">199</sup><i class=\"footnote\">A wheel to which are attached buckets, which alternately fill with water and spill out their water.</i> one that is full empties and one that is empty becomes filled.<sup class=\"footnote-marker\">200</sup><i class=\"footnote\">Eventually the rich become poor and the poor become rich.</i> Bar Kappara said: You do not have a person who does not experience this circumstance [poverty], and if not him, his son experiences it, and if not his son, his grandson experiences it. It was taught that Rabbi Eliezer ben Yaakov says: The vengeance against idolaters is in the hands of Israel, and the vengeance against Israel is in the hands of their poor. The vengeance against idolaters is in the hands of Israel, as it is stated: “I will place My vengeance upon Edom by means of My people Israel” (Ezekiel 25:14). The vengeance against Israel is in the hands of their poor, as it is stated: “He will cry to the Lord against you, and it will be a sin in you” (Deuteronomy 15:9). Rabbi Avun said: This poor person stands at your door and the Holy One blessed be He stands to his right. If you give to him, He who is standing to his right blesses you, and if not he will exact retribution from that man, as it is stated: “Because He will stand to the right of the indigent” (Psalms 109:31).<br>Rabbi Abbahu said: We must be grateful to the impostors among them. It was told that Rabbi Yoḥanan and Reish Lakish descended into the bathhouse of Tiberias and a poor person encountered them. He said to them: ‘Give me charity.’ They said to him: ‘When we exit we will give you charity.’ When they exited, they found that he was dead. They said: ‘Since we did not give him charity during his lifetime, we will tend to him in his death.’ When they rose to wash him, they found a purse of dinars with him. They said: ‘Rabbi Abbahu spoke well: We must be grateful to the impostors among them, as were it not for the impostors among them, when a person sees one of them asking him for charity and he does not give him immediately, he would be punished with death.’",
                "<b>“Naomi said to her daughter-in-law: Blessed is he by the Lord, who did not withdraw His kindness to the living and to the dead. Naomi said to her: The man is a relative of ours, one of our redeemers” (Ruth 2:20).</b><br>“Naomi said to her daughter-in-law: Blessed is he by the Lord, who did not withdraw His kindness to the living,” as He sustains and supports the living; “and to the dead,” as He tends to their shrouds. “Naomi said to her: The man is a relative of ours, one of our redeemers.” Rabbi Shmuel bar Naḥman said: Boaz was the greatest man of his generation, yet the woman rendered him a relative, as it is stated: “The man is a relative of ours.”<sup class=\"footnote-marker\">201</sup><i class=\"footnote\">Typically, less prominent people associate themselves with the more prominent. Here, due to Ruth’s kindness, Boaz is characterized as their relative.</i>",
                "<b>“Ruth the Moavite said: He even said to me: Cleave to my young men until all my harvest is finished” (Ruth 2:21).</b><br>“Ruth the Moavite said: He even said to me: Cleave to my young men…” Rabbi Ḥanin bar Levi said: Clearly she is a Moavite, as he said: “But cleave to my young women” (Ruth 2:8), and she said: “Cleave to my young men.”<br>“She cleaved to Boaz’s young women.” Rabbi Shmuel bar Naḥman said: From the beginning of the barley harvest until the end of the wheat harvest is three months. “She lived with her mother-in-law” – Naomi, her mother-in-law, said to her: My daughter, shall I not seek rest for you…. Now isn’t there Boaz, our acquaintance?” (Ruth 3:1–2).<sup class=\"footnote-marker\">202</sup><i class=\"footnote\">The rest that Naomi sought for Ruth was through marriage, and she therefore mentioned Boaz, as she intended to bring about the marriage of Boaz and Ruth. </i>",
                "<b>“Wash and anoint yourself, place your garment upon you, and descend to the threshing floor. Do not disclose yourself to the man until he finishes eating and drinking” (Ruth 3:3).</b><br>“Wash and anoint yourself” – wash yourself from the taint of your [previous] idol worship, and “anoint yourself,” these are the mitzvot<i></i> and righteous acts. “Place your garment upon you.” Was she naked? Rather, these are the Shabbat garments. From here, Rabbi Ḥanina said: A person should have two outer garments, one for weekdays and one for Shabbat. Rabbi Samlai taught this in public. The Torah scholars wept and said: Our outer garments during the week are our outer garments on Shabbat. He said to them: We are required to change.<sup class=\"footnote-marker\">203</sup><i class=\"footnote\">Even if it is the same garment, wear it a bit differently.</i><br>“Descend to the threshing floor” – she said to her: ‘My merit will descend with you.’<sup class=\"footnote-marker\">204</sup><i class=\"footnote\">Although it is pronounced <i>veyaradet</i>, you descend, it is written <i>veyaradeti</i>, I will descend.</i> Another matter, “descend to the threshing floor” – from here [it may be derived] that one situates threshing floors only at the lowest point of the city. It was told that Rabbi Shimon ben Ḥalafta received a field from Rabbi Ḥiyya. He said to him: ‘How much does it produce?’ He said to him: ‘One hundred <i>kor</i>.’ He sowed and he harvested and it produced less than one hundred. He said to him: ‘Didn’t the master say that it produces one hundred <i>kor</i>? I sowed and harvested and it produced less than one hundred.’ He said to him: ‘Yes.’ He said to him: ‘ But it produced less.’ He said to him: ‘Where did you situate the threshing floor?’ He said to him: ‘At the highest point in the city.’ He said to him: ‘But is it not written: “Descend to the threshing floor”? Nevertheless, go and winnow it [again] and it will produce the rest.’",
                "<b>“It will be when he lies down, thou shall know the place where he will lie down, and you shall come, uncover his feet, and lie down; and he will tell you what you shall do. She said to her: Everything that you say to me I will do” (Ruth 3:4–5).</b><br>It will be when he lies down…. She said to her: Everything that you say to me...” “To me” is read, but it is not written. She said to her: ‘Perhaps one of the dogs will come and consort with me. Nevertheless, I must reconcile matters.’<sup class=\"footnote-marker\">205</sup><i class=\"footnote\">She did everything that Naomi said, but changed the order. First she went to where Boaz would lie down and then she bathed, anointed, and dressed, so that no uncouth person would accost her.</i>",
                "<b>“She descended to the threshing floor, and did in accordance with everything that her mother-in-law instructed her” (Ruth 3:6).</b><br>“She descended to the threshing floor.” Regarding Moav it is written: “I know his arrogance [<i>evrato</i>], said the Lord, that it is unfounded; his boasts [<i>badav</i>] [have accomplished nothing well-founded]” (Jeremiah 48:30). Rabbi Ḥanina bar Pappa, Rabbi Simon, and the Rabbis – Rabbi Ḥanina said: The conception [<i>iburo</i>] of Moav was not undertaken for the sake of Heaven, but rather for the sake of licentiousness, as it is stated: “Israel was dwelling in Shittim, [and the people began to engage in licentiousness with the daughters of Moav]” (Numbers 25:1). “Did not his descendants do so”<sup class=\"footnote-marker\">206</sup><i class=\"footnote\">The midrash interprets the word <i>badav</i> to mean descendants. Combined with a more literal translation of the entire phrase, “his boasts have accomplished nothing well-founded” can be alternately translated “did not his descendants do so.”</i> for the sake of licentiousness and not for the sake of Heaven? “His descendants did so” is not stated, but rather, “they did not do so,” – [they did not act] for the sake of Heaven but for the sake of licentiousness. “Israel was dwelling in Shittim, and the people began to engage in licentiousness.” The Rabbis say: The conception of Moav was undertaken for the sake of licentiousness, but ultimately it was for the sake of Heaven, as it is stated: “She descended to the threshing floor, and did [in accordance with everything that her mother-in-law instructed her].”",
                "<b>“Boaz ate and drank, and his heart was merry, and he went to lie down at the end of the pile of grain; and she came stealthily, uncovered his feet, and lay down” (Ruth 3:7).</b><br>“Boaz ate and drank, and his heart was merry.” Why was his heart merry? It is because he recited a blessing on his food. Alternatively, “his heart was merry,” because he ate different sweets after the meal, because it accustoms the tongue to recite Torah. Alternatively, “his heart was merry,” as he engaged in Torah study, as it is stated: “The Torah of your mouth is better for me” (Psalms 119:72). Alternatively, “his heart was merry,” as he was seeking a wife, as it is stated: “One who has found a wife has found goodness” (Proverbs 18:22).<br>“He went to lie at the end of the pile of grain.” Rabbi Yehuda Nesia raised a question before Rabbi Pineḥas bar Ḥama: Boaz was the greatest man in his generation and you say he [lay down] at the end of the grain pile? He said to him: Because that generation was steeped in licentiousness and they would pay a fee to the prostitutes from the threshing floor; that is what is written: “Do not rejoice, Israel, do not exult like the peoples, [as you have licentiously strayed from your God; you have loved the prostitute’s fee upon every threshing-floor of grain]” (Hosea 9:1). It is not the way of the righteous to do so.<sup class=\"footnote-marker\">207</sup><i class=\"footnote\">Consequently, Boaz himself guarded his produce so that no one would steal any and use it to pay prostitutes.</i> Moreover, because the righteous distance themselves from robbery, their property is very dear to them."
            ],
            [
                "<b>“He said: Blessed are you of the Lord, my daughter; you have shown more kindness at the end than at the beginning, not to follow the youths, whether poor or wealthy” (Ruth 3:10).</b><br>“At midnight I will rise to thank You because of Your righteous ordinances” (Psalms 119:62). Rabbi Pinḥas in the name of Rabbi Eliezer ben Yaakov: A harp and a lyre were placed alongside David’s head and when midnight would arrive he would rise and play them. Rabbi Levi said: A harp was suspended…<sup class=\"footnote-marker\">208</sup><i class=\"footnote\">A north wind would blow and play the harp at midnight, awakening David, who would then arise and study Torah until morning (<i>Eikha Rabba</i> 2; <i>Berakhot</i> 3b).</i> “Because of Your righteous ordinances [<i>mishpetei tzidkekha</i>]” – the punishments [<i>shefatim</i>] that you brought upon Pharaoh, as it is stated: “The Lord afflicted Pharaoh with great afflictions” (Genesis 12:17), and the kindnesses [<i>tzedakot</i>] that You performed for Abraham and Sarah.<br>Alternatively, “because of Your righteous ordinances” – the punishments that You brought upon the Egyptians, and the kindnesses that You performed with our ancestors in Egypt. They had no mitzvot<i></i> in whose performance they could engage so they could be redeemed, and You gave them two mitzvot<i></i> in which they could engage and be redeemed, and they are: The blood of the paschal offering and the blood of circumcision. Rabbi Levi said: On that night the blood of the paschal offering was mixed with the blood of circumcision, [and this allowed the Israelites to be redeemed,] as it is stated: “I passed by you, and saw you wallowing in your blood, I said to you: In your blood, live; I said to you: In your blood, live” (Ezekiel 16:6).<br>Alternatively, “because of Your righteous ordinances” – the punishments that You brought upon the Ammonites and Moavites, and the kindnesses that You performed with my grandfather and grandmother,<sup class=\"footnote-marker\">209</sup><i class=\"footnote\">The verse in Psalms was stated by David, a descendant of Boaz and Ruth.</i> as had he [Boaz] quickly uttered one curse to her, from where would I have descended? But You inspired him to bless her, as it is stated: “Blessed are you of the Lord, my daughter.”<br>“The trembling of man brings a snare; but one who trusts in the Lord will be exalted” (Proverbs 29:25). Rabbi Akiva was departing to Rome, [and] he said to a member of his household: ‘Go purchase for me an item that is equally appreciated by all.’ He went and brought him birds. [Rabbi Akiva] said to him: ‘Why did you take so long? [Did it take a long time] to trap them?’ He said: ‘It is because they cause people to tremble.’ [Rabbi Akiva] read this verse in his regard: “The trembling of [<i>ḥerdat</i>] man brings a snare.” The trembling that Jacob induced in Isaac, as it is written: “Isaac trembled [<i>vayeḥerad</i>] a great trembling…” (Genesis 27:33), and by right, he should have cursed him. “But one who trusts in the Lord will be exalted” – You inspired him to bless him, as it is stated: “And he shall be blessed” (Genesis 27:33).<br>The trembling that Ruth induced in Boaz, as it is stated: “The man trembled and flinched” (Ruth 3:8), and by right, he should have cursed her. “But, one who trusts in the Lord will be exalted” – You inspired him to bless her, as it is stated: “Blessed are you of the Lord, my daughter.” “And flinched,” she embraced him like lichen.<sup class=\"footnote-marker\">210</sup><i class=\"footnote\">She did so to calm him.</i> He began touching her hair; he said: ‘Spirits do not have hair.’ He said to her: ‘Who are you, a spirit or a woman?’ She said: ‘A woman.’ [He said:] ‘Are you single or married?’ She said to him: ‘Single.’ [He said:] ‘Are you ritually impure, or pure?’ She said to him: ‘Pure.’ Here was a ritually pure woman lying at his feet, as it is stated: “He said: Who are you? She said: I am Ruth your maidservant…” (Ruth 3:9). Rabbi Berekhya said: The wicked are accursed. There it is written: “She grabbed him by his garment, saying: Lie with me” (Genesis 39:12), but here: “Spread your garment over your maidservant” (Ruth 3:9).<sup class=\"footnote-marker\">211</sup><i class=\"footnote\">The wife of Potiphar brazenly demanded that Joseph lie with her, although she was married. Ruth, in contrast, who was permitted to Boaz, spoke to him in a humble and modest fashion. </i>",
                "“He said: ‘Blessed are you of the Lord, my daughter; you have shown more kindness [at the end than at the beginning]...” Rabbi Yoḥanan, Reish Lakish, and the Rabbis – Rabbi Yoḥanan said: A person should never refrain from going to an elder to be blessed, as Boaz was eighty years old and he had not been remembered,<sup class=\"footnote-marker\">212</sup><i class=\"footnote\">God had not given him a son.</i> but when that righteous woman prayed for him, he was immediately remembered, as it is stated: “Naomi said…: Blessed be he by the Lord…” (Ruth 2:20). Reish Lakish said: Ruth was forty years old, and had not been remembered when she was married to Maḥlon. When that righteous one [Boaz] prayed for her, she was remembered, as it is stated: “He said: Blessed are you of the Lord, my daughter.” The Rabbis say: The two of them were remembered only due to the blessing of the righteous, as it is stated: “All the people who were at the gate, and the elders, said: May the Lord render the woman…[like Rachel and like Leah…]” (Ruth 4:11). “You have shown more kindness at the end than at the beginning” – Rabbi Shmuel bar Rav Yitzḥak said: A woman prefers a poor young man to an elderly rich man.",
                "<b>“Now, my daughter, do not fear, I will do for you everything that you say, as all the men at the gate of my people know that you are a virtuous woman. Now, although I am a redeemer, there is also a redeemer nearer than I” (Ruth 3:11–12).</b><br>“Now, my daughter, do not fear…. Now, although I am a redeemer, there is also a redeemer nearer than I.” The Rabbis and Rabbi Yehoshua ben Levi – the Rabbis hold: Tov, Elimelekh, and Boaz were brothers. Rabbi Yehoshua said: Salmon, Elimelekh, and Tov were brothers. They raised an objection to him: But is it not written: “That belonged to our brother, to Elimelekh” (Ruth 4:3)? He said to them: A person does not refrain from calling his uncle, brother.",
                "<b>“Stay tonight, and it will be, in the morning, if he will redeem you, good, he will redeem; but if he will be unwilling to redeem you, I will redeem you, as the Lord lives, lie until the morning” (Ruth 3:13).</b><br>“Stay tonight” – tonight you are lying without a man, but you will not lie another night without a man. “It will be in the morning, if he will redeem you, good, he will redeem; but if he will be unwilling to redeem you…” Rabbi Meir was sitting and expounding in the study hall in Tiberias, and Elisha his teacher was passing through the marketplace riding a horse on Shabbat. They said to Rabbi Meir: Elisha your teacher is coming and passing in the marketplace. He emerged to him. [Elisha] said to him: ‘In what were you engaged?’ He said: ‘“The Lord blessed the latter period of Job more than his beginning”’ (Job 42:12).’ [Elisha] said: ‘What did you say in its regard?’ He said: ‘“Blessed” [indicates that] He doubled his property for him.’ [Elisha] said to him: ‘Akiva your teacher did not say so; rather, the Lord blessed the latter period of Job due to his beginning, thanks to the repentance and good deeds that he had to his credit initially.’<br>[Elisha] said to him: ‘What else did you say to them?’ [Rabbi Meir said:] ‘“The end of a matter is better than its beginning”’ (Ecclesiastes 7:8). [Elisha] said to him: ‘What do you say in its regard?’ He said to him: ‘There can be a person who purchases merchandise in his youth and he loses, and [he purchases again] in his old age and he profits. Alternatively, “the end of a matter is better than its beginning,” there can be a person who performs evil deeds in his youth and in his old age he performs good deeds. Alternatively, “the end of a matter is better than its beginning,” there can be a person who studies Torah in his youth and forgets it and he reviews it in his old age; that is: “The end of a matter is better than its beginning.”’ [Elisha] said to him: ‘Akiva your teacher did not say so; rather, “the end of a matter is good,” when it was good from “its beginning.”<br>‘There was an incident involving me. My father Avuya was one of the prominent leaders of the generation. When he came to circumcise me, he invited all the prominent residents of Jerusalem, and he invited Rabbi Eliezer and Rabbi Yehoshua among them. When they had eaten and drunk, some began to sing songs and others recited alphabetical poems. Rabbi Eliezer said to Rabbi Yehoshua: ‘These are engaged in theirs, but we are not engaged in ours.’ They began with Torah, and from Torah to Prophets, and from Prophets to Writings, and the matters were as joyous as when they were given from Sinai. Fire began burning around them. During their actual giving at Sinai, were they not given in fire? As it is stated: “The mountain burned with fire until the heart of the heavens” (Deuteronomy 4:11). [Avuya] said: Since the power of Torah is so great, this son, if he endures, I will devote him to Torah. Because his intention was not for the sake of Heaven, my Torah did not endure in me.’<br>[Rabbi Meir said to Elisha:] ‘What do you say regarding [the verse]: “Gold and glass cannot equal it” (Job 28:17)?’ He said to him: ‘What do you say in its regard?’ [Rabbi Meir] said to him: ‘These are matters of Torah that are as difficult to acquire as gold vessels and are as easily lost as glass.’ [Elisha] said to him: ‘Akiva your teacher did not say so. Rather, just as vessels of gold and glass, if they are broken, can be repaired. So, too, a Torah scholar who forgot his learning can recover it.’<br>[Elisha] said to [Rabbi Meir]: ‘Go back.’ [Rabbi Meir] said to him: ‘Why?’ [Elisha] said to him: ‘The Shabbat boundary extends [only] to here.’ [Rabbi Meir] said to him: ‘How do you know?’ [Elisha] said: ‘From the [number of] steps my horse [has taken, I can tell] that it has already gone two thousand cubits.’ [Rabbi Meir] said to him: ‘You have all this wisdom and yet you do not repent?’ [Elisha] said to him: ‘I do not have the strength.’ [Rabbi Meir] said to him: ‘Why?’ [Elisha] said to him: ‘I was riding my horse and sauntering behind a synagogue on Yom Kippur that coincided with Shabbat, and I heard a divine voice thundering and saying: “Repent wayward children” (Jeremiah 3:22), “Return to Me and I will return to you” (Malachi 3:7), except for Elisha ben Avuya, who was aware of My might but rebelled against Me.’<br>From where did he adopt this course of action?<sup class=\"footnote-marker\">213</sup><i class=\"footnote\">Why did Elisha abandon his religious observance?</i> They said: One time, he was sitting and studying in the Geinosar Valley and he saw a certain person who climbed to the top of a palm tree and took the mother bird and the fledglings, and he climbed down unharmed. After Shabbat, he saw a certain person who climbed to the top of a palm tree, took the fledglings and sent away the mother bird. He climbed down and was bitten by a snake and died. [Elisha] said: ‘It is written: “Send away the mother and take the fledglings for yourself, so it will be good for you and you will prolong your days” (Deuteronomy 22:7). Where is the goodness for this one? Where are the prolonged days for this one?’ But he did not know that Rabbi Akiva had publicly expounded on it: “So it will be good for you,” in the world that is entirely good; “and you will prolong your days,” in the world that is entirely long.<sup class=\"footnote-marker\">214</sup><i class=\"footnote\">The World to Come.</i><br>Some say, it was because he saw the tongue of Rabbi Yehuda the baker in the mouth of a dog. He said: ‘If for the tongue that toiled in Torah all his days it is so, for a tongue that does not know and does not toil in Torah, all the more so.’ He said: ‘If so, there is no reward given to the righteous and no revival of the dead.’ Some say, it was because when his mother was pregnant with him, she passed houses of idol worship. She smelled [the offering they had sacrificed in their idolatrous rite] and they gave her from that food and she ate it. It was seething in her stomach like the venom of a serpent.<sup class=\"footnote-marker\">215</sup><i class=\"footnote\">Because Elisha’s mother had eaten from the idolatrous sacrifice, Elisha had an ingrained desire for sin (<i>Etz Yosef</i>). </i><br>Years passed and Elisha ben Avuya fell ill. They came and said to Rabbi Meir: ‘Elisha your teacher is ill.’ He went to him. [Rabbi Meir] said to him: ‘Repent.’ [Elisha] said to him: ‘Is [repentance] accepted even in such [circumstances]?’ Rabbi Meir said to him: ‘But is it not written: “You turn man to contrition [<i>daka</i>] [and say: Return, son of man]” (Psalms 90:3) – until his soul is crushed?’<sup class=\"footnote-marker\">216</sup><i class=\"footnote\">The term <i>daka</i> can mean contrition or crushed. Thus, the verse is interpreted to mean that God wants man to repent even if it is at the very end of his life.</i> At that moment Elisha ben Avuya cried, and he died. Rabbi Meir was joyful. He said: ‘It appears that my teacher departed in repentance.’<br>When they buried him, fire came to burn his grave. They came and said to Rabbi Meir: ‘The grave of your teacher is burning.’ He emerged and spread his garment over it. [Rabbi Meir] said to [Elisha]: “Stay tonight,” (Ruth 3:13) in this world that is entirely night. “It will be in the morning, if he will redeem you, good, he will redeem” (Ruth 3:13). “It will be in the morning,” – in the world that is entirely good. “If he will redeem you, good, he will redeem,” – this is the Holy One blessed be He, as it is stated: “The Lord is good to all” (Psalms 145:9). “But if he will be unwilling to redeem you, I will redeem you, as the Lord lives, lie until the morning” (Ruth 3:13).<sup class=\"footnote-marker\">217</sup><i class=\"footnote\">Rabbi Meir is requesting that Elisha be allowed to rest in peace as long as he himself is alive. When Rabbi Meir dies, he will advocate on behalf of Elisha.</i> [The fire] subsided.<br>They said to [Rabbi Meir]: ‘Our teacher, in the World to Come, if they say to you: What do you request,<sup class=\"footnote-marker\">218</sup><i class=\"footnote\">For whom would you request protection from punishment.</i> your father or your teacher, what will you say?’ [Rabbi Meir] said: ‘My father and then my teacher.’ They said to him: ‘Will they listen to you?’ He said: ‘Is it not a mishna: “One may rescue the casing of a scroll with the scroll, and the casing of phylacteries with the phylacteries” (<i>Shabbat</i> 16:1)? They will rescue Elisha due to the merit of his Torah.’<sup class=\"footnote-marker\">219</sup><i class=\"footnote\">Just as the casing is saved from fire on Shabbat due to the scroll, Elisha should be saved due to his Torah.</i> Years later, [Elisha’s] daughters came and demanded charity from Rabbeinu.<sup class=\"footnote-marker\">220</sup><i class=\"footnote\">Rabbi Yehuda HaNasi</i> He said: “Let no one extend kindness to him; and let no one be gracious to his orphans” (Psalms 109:12). They said: ‘Rabbi, do not look at his actions, look at his Torah.’ At that moment, Rabbi wept and decreed that they should be supported. If one whose Torah was not for the sake of Heaven produced such,<sup class=\"footnote-marker\">221</sup><i class=\"footnote\">Produced such a disciple as Rabbi Meir; alternatively, produced daughters with such wisdom and modest comportment (<i>Etz Yosef</i>).</i> one whose Torah is for the sake of Heaven, all the more so.<br>Rabbi Yosei said: There are three whose evil inclination came to attack them, but each and every one of them outdid it with an oath. These are Joseph, David, and Boaz. Joseph, as it is written: “How can I perform this great wickedness [and sin to God]?” (Genesis 39:9). Rabbi Ḥunya in the name of Rabbi Idi: Is this verse lacking? “I will sin to the Lord,” is not written here, but rather, “I will sin to God [<i>Elohim</i>].”<sup class=\"footnote-marker\">222</sup><i class=\"footnote\">The Bible generally refers to sinning before the Lord rather than sinning before God. <i>Elohim</i> appears as an expression of oath in the language of the Sages.</i> <If I sin, I am doing it against God; only one who does not believe in God does do>. <He took an oath to his inclination> and said: ‘By God! I will not sin, and I will not perform this great wickedness.’<br>David, from where is it derived? It is as it is stated: “David said: As the Lord lives; rather the Lord will smite him” (I Samuel 26:10).<sup class=\"footnote-marker\">223</sup><i class=\"footnote\">The verse is David’s response to the suggestion of Avishai ben Tzeruya that he kill Saul. Saul had come with an armed force to kill David, but David and Avishai had sneaked into their camp and could easily have killed Saul.</i> To whom did he take an oath? Rabbi Elazar and Rabbi Shmuel bar Naḥman, Rabbi Elazar said: He took an oath to his evil inclination. Rabbi Shmuel bar Naḥman said: He took an oath to Avishai ben Tzeruya. He said to him: ‘As the Lord lives, if you touch him, I will mix your blood with his blood.’<br>Boaz, from where is it derived? It is as it is stated: “As the Lord lives, lie until the morning” (Ruth 3:13). Rabbi Yehuda and Rabbi Ḥunya, Rabbi Yehuda says: That entire night his evil inclination was agitating him and saying: ‘You are single and seeking a wife and she is single and seeking a husband. Arise and consort with her and she will become your wife.’ He took an oath to his evil inclination and said: ‘As the Lord lives, I will not touch her.’ He said to the woman: “Lie until the morning… if he will redeem you, good, he will redeem.” Rabbi Ḥunya said: “A wise man is strong [<i>baoz</i>]” (Proverbs 24:5), a wise man is Boaz. “And a man of knowledge increases strength” (Proverbs 24:5), but he outdid his evil inclination with an oath."
            ],
            [
                "<b>“She lay at his feet until the morning, and she arose before one could discern another, as he said: Let it not be known that the woman came to the threshing floor” (Ruth 3:14).</b><br>“She lay at his feet until the morning.” Rabbi Berekhya said: “Before [<i>beterem</i>] one could discern” — <i>beterom</i> [with a <i>vav</i>] is written, teaching that she stayed there six hours, corresponding to the numerical value of <i>vav</i>. “He said: Let it not be known that the woman came to the threshing floor.” To whom did he say it? Rabbi Meir said: To a member of his household. Rabbi Ḥunya and Rabbi Yirmeya said in the name of Rabbi Shmuel bar Rav Yitzḥak: Throughout that night, Boaz was flat on his face, and was saying: ‘Master of the universe, it is revealed and known before You that I did not touch her. Likewise, may it be Your will that it not become known that a woman came to the threshing floor, and the name of Heaven will not be profaned because of me.’",
                "<b>“He said: Bring the kerchief that is upon you, and hold it, and she held it. He measured six measures of barley, and placed it on her; and he came to the city” (Ruth 3:15).</b><br>“He said: Bring [<i>havi</i> (fem.)] the kerchief that is upon you,” – <i>hava</i> [masc.] is written,<sup class=\"footnote-marker\">224</sup><i class=\"footnote\">In the standard version of the book of Ruth, this term is actually written <i>havi</i>, not <i>hava</i>.</i> teaching that he spoke to her in masculine language so no one would sense.<sup class=\"footnote-marker\">225</sup><i class=\"footnote\">That a woman was present.</i> “And hold it,” teaching that she girded her loins like a man.<sup class=\"footnote-marker\">226</sup><i class=\"footnote\">She was very powerful in her ability to carry so great a burden.</i> “He measured six measures of barley, and placed it on her.” <sup class=\"footnote-marker\">227</sup><i class=\"footnote\">The literal translation is “six barleys” rather than six measures of barley.</i> Rabbi Simon said: Bar Kappara expounded in Tzippori: Is it the way of a king<sup class=\"footnote-marker\">228</sup><i class=\"footnote\">Boaz, who was a judge.</i> to marry a woman with six grains of barley? Or is it the way of a woman to carry six <i>se’a</i>? Rabbi Yehuda bar Rabbi Simon said: By virtue of “he measured [<i>vayamod</i>] six barleys and he placed them on her,” she was privileged, and six righteous men emerged from her, and each one of them had six attributes [<i>middot</i>]: David, Hezekiah, Josiah, Ḥananya, Mishael, Azarya,<sup class=\"footnote-marker\">229</sup><i class=\"footnote\">Ḥananya, Mishael, and Azarya are counted here as one, because they acted together and displayed the same characteristics (<i>Matnot Kehuna</i>).</i> Daniel, and the messianic king.<br>David, as it is stated: “Skillful in playing, a mighty man of valor, a man of war, understands matters, a comely person, and the Lord is with him” (I Samuel 16:18). Hezekiah, as it is stated: “For abundant authority and boundless peace on the throne [of David]” (Isaiah 9:6). “He called his name: Wonder, adviser, leader, mighty, eternal father, prince of peace” (Isaiah 9:5). Some say: “For abundant authority [<i>lemarbe hamisra</i>]…,” <i>lemarbe</i> is written without a<i> mem</i>.”<sup class=\"footnote-marker\">230</sup><i class=\"footnote\">Actually, it is written with a closed <i>mem</i>, usually found at the end of the word; an allusion to the fact that Hezekiah was disqualified from being the messianic king because he failed to sing God’s praises (<i>Sanhedrin</i> 94a).</i> Josiah, as it is stated: “For he will be like a tree planted by the water, that spreads its roots near the river, [does not see when heat comes, its foliage will be fresh; and will not be anxious in a year of drought, and will not cease from producing fruit]” (Jeremiah 17:8). Ḥananya, Mishael, and Azarya, as it is stated: “Youths in whom there was no blemish, fair in appearance, [skillful in all wisdom, knowledgeable and understanding in thought, with ability to stand in the king's palace, and for him to teach them the writings and the language of the Chaldeans]” (Daniel 1:4). Daniel, as it is stated: “Since surpassing spirit, [knowledge, understanding, interpreting of dreams, declaring of riddles, and solving of problems were found in Daniel]” (Daniel 5:12). The messianic king, as it is stated: “The spirit of the Lord will rest upon him, the spirit of wisdom [and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord]” (Isaiah 11:2).",
                "“He came to the city.” It should have said she came to the city, and yet it says “he came to the city.” This teaches that he was walking with her so that none of the young men would accost her.",
                "<b>“She came to her mother-in-law, and she said: Who are you, my daughter? She told her everything that the man had done for her” (Ruth 3:16).</b><br>“She came to her mother-in-law, and she said: Who are you, my daughter?” Did she not know her? Rather, she said to her: ‘What are you, single, or a married woman?’ She said to her: ‘Single.’ “She told her everything that the man had done for her.”",
                "<b>“She said: ‘These six measures of barley he gave me, as he said to me: Do not go empty-handed to your mother-in-law” (Ruth 3:17).</b><br>“She said: These six measures of barley he gave me…” Rabbi Alexandri said: Everywhere that Israel entered, they did not emerge empty-handed. In the looting of Egypt they did not emerge empty-handed, in the looting of Siḥon and Og they did not emerge empty-handed, in the looting of the thirty-one kings they did not emerge empty-handed. “Empty-handed” is stated regarding Egypt, as it is stated: “It will be when you depart, you will not depart empty-handed” (Exodus 3:21); [“empty-handed”] is stated regarding the festival pilgrims: “They shall not appear before Me empty-handed” (Exodus 23:15); and “empty-handed” is stated regarding the righteous, as it is stated: “As he said to me: Do not go empty-handed to your mother-in-law.” “Empty-handed” that is stated regarding the righteous is not like “empty-handed” that is stated regarding Egypt, but rather, like “empty-handed” that is stated regarding the festival pilgrims, as we learned there: The burnt offering of appearance [must be worth at least] two silver coins and the festival peace offering [must be worth at least] one silver <i>ma’a</i> (Mishna <i>Ḥagiga</i> 1:2).<sup class=\"footnote-marker\">231</sup><i class=\"footnote\">This is a relatively small amount, as the main point is to bring an offering of some kind. Similarly, what Boaz sent with Ruth to Naomi was not very expensive, but was an indication of honor and respect (<i>Etz Yosef</i>). </i>",
                "<b>“She said: Sit, my daughter, until you know how the matter will develop, as the man will not rest unless he finishes the matter today” (Ruth 3:18).</b><br>“She said: Sit, my daughter.” Rabbi Huna [said] in the name of Rabbi Shmuel bar Rav Yitzḥak: The righteous, their yes is yes and their no is no, as it is stated: “As the man will not rest unless he finishes the matter today.”",
                "<b>“Boaz went up to the gate and sat there and, behold, the redeemer of whom Boaz had spoken was passing; he said: Turn aside, sit here so-and-so. He turned aside and sat” (Ruth 4:1).</b><br>“Boaz went up to the gate and sat there and, behold, the redeemer of whom Boaz had spoken…” – what, was he standing behind the gate? Rabbi Shmuel bar Naḥman said: Even if he was at the ends of the earth, the Holy One blessed be He would have flown him and brought him there, so that righteous one would not be sitting in distress waiting for the matter to be settled. Rabbi Berekhya said: This is what two world greats, Rabbi Eliezer and Rabbi Yehoshua, expounded: Boaz did his, Ruth did hers, and Naomi did hers; the Holy One blessed be He said: ‘I, too, will do mine.’<br>“He said: Turn aside, sit here so-and-so [<i>peloni almoni</i>].” Rabbi Yehoshua says: Peloni Almoni was his name. Rabbi Shmuel bar Naḥman said: He was mute [<i>ilem</i>] from matters of Torah. He [Peloni Almoni] said: ‘The first ones died only because they took them,<sup class=\"footnote-marker\">232</sup><i class=\"footnote\">Maḥlon and Kilyon died because they married Orpa and Ruth.</i> and I will take her? Heaven forbid that I take her, I do not want to taint my children, I do not want to mix dross with my children.’ But he did not know that the <i>halakha</i> had already been introduced: “An Ammonite,” but not an Ammonite woman, “a Moavite,” but not a Moavite woman.<sup class=\"footnote-marker\">233</sup><i class=\"footnote\">The prohibition against marrying an Ammonite or Moavite convert applies only to a man from those nations, not a woman; see <i>Rut Rabba</i> 4:1. </i>",
                "<b>“He took ten men of the elders of the city, and said: Sit here, and they sat” (Ruth 4:2).</b><br>“He took ten men of the elders of the city.” Rabbi Alexandri said: From here [it may be derived] that lesser people are not permitted to sit unless the greater person grants him permission. Rabbi Pinḥas said: From here [it may be derived] that the court appoints elders to [attend] their wedding feasts.<sup class=\"footnote-marker\">234</sup><i class=\"footnote\">The court appoints elders to attend wedding feasts so that the celebration will remain appropriate. Boaz invited the elders to sit because he intended to marry Ruth at that very gathering.</i> Rabbi Elazar ben Rabbi Yosei said: From here [it may be derived] that the blessing of the groom is with ten.<sup class=\"footnote-marker\">235</sup><i class=\"footnote\">The seven blessings recited at the wedding ceremony require a quorum of ten men.</i> Rabbi Yudan ben Pazi said: Not only when a bachelor [marries] a virgin, but even when a widower [marries] a widow [these blessings are recited, but] only if there are ten.",
                "<b>“He said to the redeemer: The parcel of land that was our brother Elimelekh’s, Naomi, who returned from the field of Moav, is selling. I said to disclose it to you, saying: Purchase it before those who are sitting here, and before the elders of my people. If you will redeem it, redeem it; but if he will not redeem it, tell me, and I will know, as there is no one to redeem it beside you, and I am after you. He said: I will redeem it” (Ruth 4:3–4).</b><br>“He said to the redeemer: The parcel of land that was our brother Elimelekh’s…I said to disclose it to you, saying…if you will redeem it, redeem it,” – he said to the redeemer. “But if he will not redeem it,” – he said to the court. “Tell me, and I will know [<i>ve’ede’a</i>].”<sup class=\"footnote-marker\">236</sup><i class=\"footnote\">The <i>heh</i> found at the end of the word indicates “I will know her” (instead of instead of <i>ve’eda</i>, “I will know.” Boaz is saying that his intent is to marry Ruth and have children with her.</i> Do not say: I have a wife and I have children, I will take her into my house with the intention of not having relations with her. When the redeemer heard this, he said: ‘Certainly any notion of marrying Ruth is gone.’",
                "<b>“Boaz said: On the day that you purchase the field from the hand of Naomi and from Ruth the Moavite, the wife of the dead you have purchased, to establish the name of the dead upon his inheritance” (Ruth 4:5).</b><br>“Boaz said: On the day that you purchase the field from the hand of Naomi and from Ruth the Moavite, the wife of the dead you have purchased [<i>kanita</i>].” “I have purchased [<i>kaniti</i>]” is written. This supports that which Rabbi Shmuel bar Naḥman said: He was mute from matters of Torah. He said: ‘The first ones died only because they took them. Heaven forbid that I take her, I do not want to taint my children, I do not want to mix dross with my children.’ But he did not know that the <i>halakha</i> had already been introduced: “An Ammonite,” but not an Ammonite woman, “a Moavite,” but not a Moavite woman.",
                "<b>“This was the tradition in Israel regarding redemption and regarding exchange; to validate any matter, a man would remove his shoe and give it to another, this was the testament in Israel” (Ruth 4:7).</b><br>“This was the tradition in Israel regarding redemption and regarding exchange; to validate any matter.” Rabbi Ḥanina interpreted the verse regarding Israel, regarding the nature of Israel. In the past they would laud regarding redemption, as it is stated: “This is my God and I will glorify Him” (Exodus 15:2), but now, regarding exchange, as it is stated: “They exchanged their glory for the form of an ox eating grass” (Psalms 106:20).<sup class=\"footnote-marker\">237</sup><i class=\"footnote\">This is a reference to the sin of the Golden Calf.</i> There is nothing more despicable, abominable, and strange than an ox when it is eating grass.<sup class=\"footnote-marker\">238</sup><i class=\"footnote\">Due to the saliva that drips from its mouth. </i><br>Initially, they would acquire with a shoe and a sandal, as it is stated: “A man would remove his shoe.” They then resorted to acquiring with <i>ketzatza</i>. What is this <i>ketzatza</i>? Rabbi Yosei bar Avin said: Anyone who would sell a field to a gentile, his relatives would bring barrels filled with roasted grain and nuts and would break them before the children. The children would gather them and say: ‘So-and-so was severed [<i>niktzatz</i>] from his ancestral property.’ When he recovered it, they would say: ‘So-and-so returned to his ancestral property.’ Likewise, anyone who would marry a woman who was not suited for him, his relatives would bring barrels filled with roasted grain and nuts and would break them before the children. The children would gather them and say: ‘So-and-so is lost to his family.’ When he would divorce her, they would say: ‘So-and-so returned to his family.’ They then returned to acquiring with a shoe and a sandal, “a man removed his shoe and gave it to another.” They then began acquiring with money, with a document, or by taking possession. The three of them are written in one verse: “They will purchase fields for money” (Jeremiah 32:44) – this is money; “and write the deeds and seal them” (Jeremiah 32:44) – these are the witnesses on a document; “and attest witnesses” (Jeremiah 32:44) – these are the witnesses of possession.<br>Rabbi Yosei in the name of Rabbi Yoḥanan: Money does not effect transaction if it is less than the equivalent of one <i>peruta</i>. The statement of Rabbi Ḥanina disagrees, as Rabbi Ḥanina said: All the shekels that are written in the Torah are <i>sela’im</i>;<sup class=\"footnote-marker\">239</sup><i class=\"footnote\">A <i>sela</i> is 19.2 grams of silver. This is 768 times the value of a <i>peruta</i>.</i> in the Prophets, <i>litrin</i>;<sup class=\"footnote-marker\">240</sup><i class=\"footnote\">A <i>litra</i> is the equivalent of a <i>maneh</i>, twenty-five <i>sela’im</i>, or 480 grams of silver.</i> and in the Writings, <i>kanterin</i>.<sup class=\"footnote-marker\">241</sup><i class=\"footnote\">A <i>kanter</i> is the equivalent of a talent, one hundred <i>sela’im</i>, or 1.92 kilograms of silver.</i> Rabbi Yudan ben Pazi said: With the exception of the shekels of Ephron, which were <i>kanterin</i>. But it is not comparable; here, money is written,<sup class=\"footnote-marker\">242</sup><i class=\"footnote\">In the verse in Jeremiah it says money without specifying a coin. The reference is to the lowest denomination of money, a<i> peruta.</i></i> and what Rabbi Ḥanina said [was regarding where the first says] <i>shekalim</i>.<br>This is not like the opinion of Rabbi Eliezer,<sup class=\"footnote-marker\">243</sup><i class=\"footnote\">Rabbi Eliezer disagrees with the statement that one can acquire a field by “taking possession,” which implies that one performs an action that displays ownership, such as building something or changing something about the property.</i> as Rabbi Eliezer would say: Walking acquires, as it is taught: If one walked in the field, whether by its length or by its width, he purchased up to the place that he went, in accordance with the statement of Rabbi Eliezer. But the Rabbis say: He does not acquire until he takes possession.<sup class=\"footnote-marker\">244</sup><i class=\"footnote\">He performs an action that displays ownership. However, this applies only if one is acquiring ownerless property.</i> But everyone agrees, in a case where one sells a field to another, when he walks, he acquires it.",
                "<b>“The redeemer said to Boaz: Buy it for yourself. He removed his shoe” (Ruth 4:8).</b><br>“The redeemer said to Boaz: Buy it for yourself. He removed his shoe.” Whose shoe? Rav and Levi, one said: Boaz’s shoe, and the other said: The redeemer’s shoe. The matters appear to be in accordance with the one who said: Boaz’s shoe, as it is the way of the purchaser to give a down payment.<br>Likewise, “Aḥiya grabbed the new garment [that was on him, and rent it into twelve pieces]” (I Kings 11:30). Whose garment? Rav and Levi, one said: Yerovam’s garment, and the other said: Aḥiya’s garment. Rabbi Shmuel bar Naḥman said: It stands to reason, in accordance with the one who said: Aḥiya’s garment, as it is the way of the righteous to rend his garments when there is a schism in the royal House of David.<br>Likewise, “Samuel turned to go; he seized the edge of his robe, and it ripped” (I Samuel 15:27). Whose robe? Rav and Levi, one said: Saul’s robe, and the other said: Samuel’s robe. It stands to reason, in accordance with the one who said: Samuel’s garment, as it is the way of the righteous to rend their garments when their plantings are not successful.<sup class=\"footnote-marker\">245</sup><i class=\"footnote\">Samuel had originally anointed Saul as king, and had informed Saul immediately before the verse cited here that his kingship would be torn from him.</i><br>Likewise, “Yerovam did not again recover strength [in the days of Aviya, and the Lord afflicted him and he died]” (II Chronicles 13:20).<sup class=\"footnote-marker\">246</sup><i class=\"footnote\">It is not clear whether it was Yerovam or Aviya who was afflicted and died.</i> Rabbi Shmuel said: Do you think that it was Yerovam who was afflicted? It was only Aviya who was afflicted. Why was Aviya afflicted? It is because he disfigured the faces of Israel, as it is stated: “The show of their countenance speaks against them” (Isaiah 3:9). Rabbi Aḥa said: It is because he stationed guards over them for three days so their form would be altered, as it is taught: One may testify that a man died only if he can testify about seeing the countenance of the face with the nose (<i>Yevamot</i> 120a).<sup class=\"footnote-marker\">247</sup><i class=\"footnote\">Thus, Aviya’s army saw to it that the soldiers of Yerovam’s army who had been killed would not be able to be positively identified in such a way that their wives could remarry. </i><br>Rabbi Yoḥanan and Reish Lakish, Rabbi Yoḥanan said: It is because he publicly humiliated them, as it is stated: “With you are the golden calves [that Yerovam made for you as gods]” (II Chronicles 13:8). Reish Lakish said: It is because he demeaned the honor of Aḥiya the Shilonite, as it is stated: “Vain and wicked men gathered around him” (II Chronicles 13:7) – he called Aḥiya the Shilonite wicked.<sup class=\"footnote-marker\">248</sup><i class=\"footnote\">It was Aḥiya the Shilonite, a prophet, who had appointed Yerovam king over the ten tribes and declared that they would break away from the kingdom of Judah. Aviya characterized Yerovam’s rise to power as supported only by vain and wicked men.</i> The Rabbis say: It is because idol worship came under his authority and he did not eliminate it. That is what is written: “Aviya pursued Yerovam [and captured cities from him: Beit El and its environs…]” (II Chronicles 13:19), and it is written: “He positioned one in Beit El” (I Kings 12:29).<sup class=\"footnote-marker\">249</sup><i class=\"footnote\">Yerovam had positioned a golden calf in Beit El as a place of worship, in place of the Temple in Jerusalem. When Aviya captured Beit El he did not destroy it. Consequently, it is clear that when Aviya derided Yerovam and the kingdom of Israel for its golden calves, he did so only to demean them.</i> These matters can be deduces <i>a fortiori</i>: If, [regarding] a king who demeans a king, the verse states that he was afflicted, a commoner who demeans a commoner all the more so.<sup class=\"footnote-marker\">250</sup><i class=\"footnote\">The Holy One blessed be He takes pity on the downtrodden.</i>",
                "<b>“All the people who were in the gate, and the elders, said: We are witnesses. May the Lord render the woman who is coming into your house like Rachel and like Leah, the two of whom built the house of Israel; prosper in Efrat, and proclaim a name in Bethlehem” (Ruth 4:11).</b><br>“All the people who were in the gate…” Most of those participating in the feast were from Leah; therefore they accorded priority to Rachel.<sup class=\"footnote-marker\">251</sup><i class=\"footnote\">Most of those present were from the tribe of Judah, a son of Leah. Therefore, they mentioned Rachel before Leah so that it would not appear that they were according honor to themselves.</i> Rabbi Abba bar Kahana said: Rachel was his primary wife, as it is stated: “Rachel was barren [<i>akara</i>]” (Genesis 29:31), [alluding to the fact that she was] primary [<i>ikar</i>]. Rabbi Shimon bar Yoḥai taught: Because they said things against Rachel,<sup class=\"footnote-marker\">252</sup><i class=\"footnote\">Her enemies would attribute her barrenness to her character flaws.</i> therefore [all the tribes of Israel] are called her children, as it is written: “Rachel is weeping over her children” (Jeremiah 31:15).<sup class=\"footnote-marker\">253</sup><i class=\"footnote\">The verse is referring to the entire nation of Israel, not just the tribes who descended from Rachel. The same is true of the verses in Amos and Jeremiah cited below.</i> They are not only attributed to her; they are even attributed to her son: “Perhaps the Lord, God of hosts, will be gracious to the remnant of Joseph” (Amos 5:15). They are not only attributed to her son; they are even attributed to her grandson, as it is stated: “Is Ephraim My favorite son, a delightful child?” (Jeremiah 31:20).",
                "<b>“May your house be like the house of Peretz whom Tamar bore to Judah, from the descendants that the Lord will give you from this young woman” (Ruth 4:12).</b><br>“May your house be like the house of Peretz…[from the descendants that the Lord will give you from this young woman].” They said: ‘May all the children the Holy One blessed be He gives you be from this woman.’ Likewise, “Isaac entreated the Lord on behalf of his wife, because she was barren” (Genesis 25:21) – Isaac was prostrated here and Rebecca was prostrated there, and he was saying: ‘Master of the universe, may all the children that You are destined to give me be from this righteous woman.’ Likewise, “Eli would bless Elkana and his wife [and say: May the Lord grant you offspring from this woman]” (I Samuel 2:20). He said: ‘May the sons that the Holy One blessed be He is destined to give you be from this righteous woman.’<br><b>“Boaz took Ruth, and she became his wife, and he had relations with her, and the Lord granted her pregnancy, and she bore a son” (Ruth 4:13).</b><br>“Boaz took Ruth, and she became his wife.” Rabbi Shimon ben Lakish said: She did not have a womb at all and the Holy One blessed be He carved her a womb.<sup class=\"footnote-marker\">254</sup><i class=\"footnote\">This is derived from the phrase “she became his wife,” which is interpreted to mean that after Boaz took her she became capable of having children. Alternatively, the exposition is derived from the unusual phrase: “The Lord granted her pregnancy” (<i>Etz Yosef</i>).</i>",
                "<b>“The women said to Naomi: Blessed is the Lord, who has not left you without a redeemer today, and may his name be proclaimed in Israel” (Ruth 4:14).</b><br>“The women said to Naomi: Blessed is the Lord, who has not left you without a redeemer today.” Just as the day rules over the heavens, so, it will be with your descendants; they will dominate and rule over Israel forever. Rabbi Ḥunya said: It was due to the women’s blessing that the line of David was not cut off during the days of Atalyahu.<sup class=\"footnote-marker\">255</sup><i class=\"footnote\">Atalyahu killed all of David’s male descendants with the exception of one small child who was successfully hidden away, the future King Yehoash (II Kings chapter 11).</i> Rabbi Tanḥuma said, in the name of Rabbi Shmuel: There it is written: “We will give life to offspring from our father” (Genesis 19:32). Son is not written here, but rather, offspring – that offspring that will come from elsewhere, and who is this? It is the messianic king.<sup class=\"footnote-marker\">256</sup><i class=\"footnote\">The verse cited is that which describes Lot’s daughters seeking to become pregnant by Lot. What they wanted was a son, yet the verse states the more general term offspring. This is an allusion to a descendant who would eventually come to be from their actions, namely the messianic king, who descends from Ruth, who herself was from Moav—the son produced by Lot and his younger daughter. The term redeemer mentioned in Ruth 4:14 is an allusion to the messianic king (<i>Midrash Hamevoar</i>).</i>",
                "<b>“He will be for you a restorer of life, and nourisher of your old age, as your daughter-in-law, who loves you, who is better to you than seven sons, has borne him” (Ruth 4:15).</b><br>“He will be for you a restorer of life, and nourisher of your old age...[who is better to you than seven sons].” Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: Than the seven patrilineal heads mentioned later: “Otzem the sixth, David the seventh” (I Chronicles 2:15).<sup class=\"footnote-marker\">257</sup><i class=\"footnote\">The reference is to the seven sons of Yishai.</i> Rabbi Neḥemya said: Than the seven who are specified here: Peretz, Ḥetzron, Ram, Aminadav, Naḥshon, Salmon, Boaz."
            ],
            [
                "Rabbi Abba bar Kahana began: “Tremble [<i>rigzu</i>] and do not sin…” (Psalms 4:5). David said before the Holy One, blessed be He: ‘How long will they be provoking [<i>mitragzim</i>] me, and saying: Does he not have flawed lineage? Does he not descend from Ruth the Moavite?’ ‘“…Say in your heart, on your bed…” (Psalms 4:5) – you also, do you not descend from two sisters?<sup class=\"footnote-marker\">258</sup><i class=\"footnote\">You also have lineage that could be considered questionable, as Jacob married two sisters, Leah and Rachel. This would later be prohibited by the Torah. This is stated by David as a response to the elders of Judah, who had been taunting him due to his lineage.</i> You, see what are your roots! “…and be silent, Sela” (Psalms 4:5). Tamar, too, whom Judah your grandfather took as a wife, is that not flawed lineage?<sup class=\"footnote-marker\">259</sup><i class=\"footnote\">Judah married Tamar, who had previously been his daughter-in-law. This relationship too would later be prohibited by the Torah.</i> And she was the daughter of Shem ben Noah.<sup class=\"footnote-marker\">260</sup><i class=\"footnote\">The Sages identify him with Malkitzedek king of Shalem, who was a priest, and the Torah severely punishes the daughter of a priest who engages in licentiousness. Consequently, the lineage of her children Peretz and Zeraḥ were compromised by her act of having relations with Judah.</i> What, do you have pedigree?’<br>Rabbi Yaakov bar Aviya said: Confront [<i>argiz</i>] your evil inclination and you will not sin. The Rabbis said: Anger your evil inclination and you will not sin.<br><b>“These are the generations of Peretz: Peretz begot Ḥetzron” (Ruth 4:18).</b><br>“These [<i>eleh</i>] are the generations of Peretz.” Rabbi Abba said: Anywhere that <i>eleh</i> is stated, it rejects what preceded it; <i>ve’eleh</i>, it adds to what preceded it. <As it appears in <i>Bereshit Rabba</i> 12 until “informed him that Ishmael repented,” end of quote>.<br><b>“Ḥetzron begot Ram and Ram begot Aminadav” (Ruth 4:19).</b><br>“Ḥetzron begot Ram.” But wasn’t Yeraḥme’el a previous son, [as it is stated:] “the sons of Ḥetzron who were born to him: Yeraḥme’el, Ram, and Keluvi” (I Chronicles 2:9)? Rather, he married a Canaanite woman in order to exalt himself [<i>lehitater</i>] through her, as it is written: “Yeraḥme’el had another wife, and her name was Atara” (I Chronicles 2:26).<sup class=\"footnote-marker\">261</sup><i class=\"footnote\">Since Yeraḥme’el married a Canaanite woman, the line of kingship did not come through him. </i><br><b>“Aminadav begot Naḥshon and Naḥshon begot Salma. Salmon begot Boaz and Boaz begot Oved” (Ruth 4:20–21).</b><br>“Ram begot Aminadav…and [Naḥshon begot…] Salmon.” To this point, they were the ladder for the princes;<sup class=\"footnote-marker\">262</sup><i class=\"footnote\">Of the tribes.</i> from this point on they were ladders to kings.<sup class=\"footnote-marker\">263</sup><i class=\"footnote\">The name Salma, or Salmon, is similar to <i>sulam</i>, ladder. It appears in two different forms in these verses to allude to the change in status of the family: To this point, its members were tribal princes; from Boaz, Salmon’s son, the family was moving toward establishing the Israelite monarchy (<i>Midrash HaMevoar</i>).</i> Rabbi Yitzḥak began: “Then [<i>az</i>] I said, behold, I have entered” (Psalms 40:8). I should have sung a song when I came.<sup class=\"footnote-marker\">264</sup><i class=\"footnote\">When I was accepted into the congregation.</i> <i>Az</i> means nothing other than song, as it is stated: “Then [<i>az</i>] Moses sang” (Exodus 15:1). I was included in “shall not enter,” and [yet] I entered.<sup class=\"footnote-marker\">265</sup><i class=\"footnote\">David is cited as saying that he was assumed to be included within the prohibition against a Moavite convert entering the congregation, as he was a descendant of Ruth, but he was able to enter the congregation because of the acceptance of the <i>halakha</i> that this prohibition applies only to male converts. </i><br><b>“Oved begot Yishai and Yishai begot David” (Ruth 4:22).</b><br>“In the scroll of a book it is written about me” (Psalms 40:8). “In the scroll” – “whom You commanded that they should not enter into Your congregation” (Lamentations 1:10). “Of a book” – “An Ammonite and a Moavite shall not enter [into the assembly of the Lord]” (Deuteronomy 23:4). Not only did I enter, but in a scroll and a book it is written about me. In the scroll: Peretz, Ḥetzron, Ram, Aminadav, Naḥshon, Oved, Yishai, David.<sup class=\"footnote-marker\">266</sup><i class=\"footnote\">The reference is to the verses in Ruth 4:18–22.</i> In a book – “the Lord said: Arise, anoint him; for this is he” (I Samuel 16:12). Rabbi Huna says: It is written: “The Lord has provided me another [<i>aḥer</i>] offspring” (Genesis 4:25), an offspring that comes from another [<i>aḥer</i>] place, and who is this? It is the messianic king.<sup class=\"footnote-marker\">267</sup><i class=\"footnote\">The messianic king is a descendant of David, and thus David is alluded to in the Torah itself. </i><br>Rabbi Berekhya and Rabbi Simon [said]: This is analogous to a king who would pass from place to place and a pearl fell from [the crown] on his head. The king and his entire entourage stopped there, and passersby would say: ‘What is the nature [of the stay] of the king and his entourage here?’ They saw and said: ‘A pearl fell from upon his head.’ What did he do? He piled up the dirt, and brought sifters, and sifted one pile but did not find it; the second, but did not find it; and the third, and he found it. They said: ‘The king found his pearl.’ So too, the Holy One blessed be He said to Abraham: “Go for yourself [<i>lekha</i>]” (Genesis 12:1) – It was you [<i>lekha</i>] that I was anticipating. What need was there to delineate the lineage: “Shem, Arpakhshad, Shelaḥ, Ever, Peleg… Naḥor, Teraḥ” (I Chronicles 1:24–26)? It was only for you. “Abram is [<i>hu</i>] Abraham” (I Chronicles 1:27)<sup class=\"footnote-marker\">268</sup><i class=\"footnote\">It was he [<i>hu</i>] that God was anticipating, and for whom all the previous generations were listed.</i> – “and You found his heart faithful before You” (Nehemiah 9:8). So too, the Holy One blessed be He said to David: ‘What need was there for Me to delineate the lineage: Peretz, Ḥetzron, Ram, Aminadav, Naḥshon, Oved, Yishai? Was it not for you?’ – “I have found David My servant” (Psalms 89:21).<br><br>"
            ],
            []
        ]
    },
    "versions": [
        [
            "The Sefaria Midrash Rabbah, 2022",
            "http://sefaria.org"
        ]
    ],
    "heTitle": "רות רבה",
    "categories": [
        "Midrash",
        "Aggadah",
        "Midrash Rabbah"
    ],
    "schema": {
        "heTitle": "רות רבה",
        "enTitle": "Ruth Rabbah",
        "key": "Ruth Rabbah",
        "nodes": [
            {
                "heTitle": "פתיחתא",
                "enTitle": "Petichta"
            },
            {
                "heTitle": "",
                "enTitle": ""
            }
        ]
    }
}