The Book of Ruth is found in the third main division of the Tanach, Ketuvim (Writings). The book has been preserved on parchment and thus came to be known by its Hebrew name of Megillat Ruth, the Scroll of Ruth.

This scroll concerns itself with the Ikvot Meshicha (Ikveta diMeshicha - Aramaic), the approaching footsteps of Mashiach. It concerns itself with the time immediately preceeding the coming of the Mashiach. This is related in the parasha of the “heel”: Eikev - Deuteronomy 7:12-11:25

This scroll centers around Ruth, a Moabite widowed princess who spends most of her life alone, without a husband, family, and kinsmen. Her life is filled with hardship as she gleans grain in order to have enough to eat. She has no other way to live. Why does she choose to leave her father’s palace in Moab to become a pauper in a foreign land? We will explore the answer to this question later in our study.

The Torah opens with man close to HaShem, Who is openly revealed in the Garden of Eden. With progressive sins of unredeemed power and passion, he gets further and further away from HaShem, drifting toward Idolatry; man doesn't develop his Divine Image potential and begins to look more and more like a monkey. One looking at him might even posit a common origin. But HaShem sets angels with flaming swords to guard the way back to the tree of life in Eden. Rav J. Soloveichik explains that they watch and preserve the way for man's eventual return, not to prevent him from returning; indeed the Torah itself is called “a tree of life for those who cleave to it”. One deeply steeped in Torah can experience eternity and infinity within our finite existence. His Majesty King Yeshua, our Mashiach, is The Tree of Life, He is The Living Torah. Those who cleave to Him can experience eternity. One deeply steeped in The Living Torah can eat from the Tree of Life and experience eternal life in the Garden of Eden!

Megillat Ruth speaks of the history of man, allegorically, from the beginning, in Gan Eden, until the reign of Mashiach ben David. In this study I would like to reveal this allegory and bring out it’s allegorical details which reveal Mashiach. The allegorical level of Torah interpretation is known as remez and is the second level of PaRDeS interpretation.

Background

"Megillat Ruth" is Hebrew for "The Scroll of Ruth". Traditionally, the book of Ruth is scribed on its own scroll (separate from the other books of the Bible) and usually is affixed to a single post (aytz chayim, or "tree of life").

Who wrote the Book of Ruth? The Sages of the Talmud tell us that it was written by the Prophet Samuel [1].

The story of Ruth is read at the time of the giving of the Torah because the acceptance of the Torah at Mt. Sinai was the final step in the conversion of the Jewish people. At Sinai, we all stood as the perfect convert. Megillat Ruth details this perfect Jewish convert as allegorically portrayed by Ruth. Ruth is the archetype of a convert and Shavuot (Matan Torah – the giving of the Torah) represents the mass conversion of Am Yisrael [2].

Torah is like “Cliff notes”, notes taken during a lecture. The meaning comes through only if you have attended the “lecture”. The lecture being the oral law. Without an understanding of Mishna, Gemara, Midrash, and Zohar, it is impossible to mine the depth of meaning which is contained in these “Cliff notes”. Having a teacher who is trained in the oral and written law, enables the student to make use of Torah in the same way that attending a lecture allows you to make sense of the “Cliff notes”. The book of Ruth, therefore, is written to those who have the time and inclination to study the oral law. Without the proper background and training, we come away with the understanding that this book is just a “Fairy tale” about a poor downtrodden maiden who marries a Prince. Nothing could be further from the truth.

R. Ze'ira said: This scroll does not have in it impurity or purity, prohibited or permitted, why was it written? To teach the great reward for those who give graciously. (Ruth Rabbah 2:14)

According to R. Zeira the book is about chesed, kindness. Ruth, the Moabite, is the character most roundly praised for her "chesed." Yet, it is the Moabite lack of kindness which leads to them being excluded from the "congregation of God" (understood to mean prohibition of marriage). An Ammonite or a Moabite is not to enter the assembly of HaShem; even to the tenth generation no one from them is to enter the assembly of HaShem, for the ages, on account that they did not greet you with food and with water on the way at your going out from Egypt.[3] Ruth is the one who rises above her breeding and displays chesed and loyalty. Because of this she is worthy of becoming a part of God's assembly.

The Torah, whose beginning and end is chesed, kindness [4], which was given in this season, is exemplified by the behavior of Ruth and Boaz, the main characters of Megillat Ruth.

The Place of Sefer Ruth

Sefer Ruth is positioned between Shir HaShirim (Song of Songs) and Eicha (Lamentations) in the Tanakh [5]. Since Shir HaShirim is a love song between HaShem and His people, while Eicha is a lament over the lack of love between HaShem’s people and HaShem, we get a hint that the position of Sefer Ruth alludes to the connection that connects the lack of love to wholehearted love.

Sefer Ruth is positioned between Judges and Samuel in the KJV Bible. Since Sefer Ruth begins in the period of the Judges and ends with King David who was anointed by Samuel, we get a hint that it is in chronological and subject order. There is also a hint in Sefer Ruth:

Ruth 1:1 Now it came to pass in the days when the judges ruled …

Ruth 4:18-22 Now these [are] the generations of Pharez: Pharez begat Hezron, And Hezron begat Ram, and Ram begat Amminadab, And Amminadab begat Nahshon, and Nahshon begat Salmon, And Salmon begat Boaz, and Boaz begat Obed, And Obed begat Jesse, and Jesse begat David.

Sefer Ruth opens by announcing that it takes place in the time of the Judges. Sefer Ruth closes by declaring the lineage of His Majesty King David. Thus we see that Sefer Ruth is a book of transition between the time of the Judges and the time of the Kings.

Ruth and Naomi arrive in the Promised Land, from Moab, on Passover, and they arrived in Bethlehem on Nisan 16 when the omer is reaped, according to Vayikra (Leviticus) 23:9-12. So, Ruth and Naomi arrive at the very beginning of the barley harvest and the story ends as the wheat harvest is in full swing. Boaz is also known as Judge Ivtzan according to the Talmud [6]. Boaz and Ruth were married in 2792 AM, 968 BCE, 304 years after Joshua led the Children of Israel into the promised land.

Why read Ruth on Shavuot?

There are seven reasons why we read the Megillah of Ruth on Shavuot:

The events occurred during the harvest season. Shavuot is the Harvest Festival.
Ruth was a convert to Judaism. Conversion is an individual "Kabbalat HaTorah".
Ruth the Moabite was permitted to marry Boaz, based on a drasha ( a teaching of the Oral Law) of the verse, "A Moabite may not marry into the Congregation of HaShem" (Devarim 23:4). This hints at the unity between the Written Torah and the Oral Torah.
King David was born on Shavuot. The Megillah of Ruth concludes with David's lineage.
To teach the greatness of Gemillut Chassadim, acts of loving-kindness.
To teach that the Torah is acquired only through affliction and poverty.
The name "Ruth" has the numerical value of 606. At Har Sinai the Jewish People accepted 606 mitzvot, in addition to the 7 Noachide Laws.
The main reason for our reading the Book of Ruth on this festival is because it gives us such a vivid picture of the ger tzadik, true proselyte. Shavuot is the "time of the giving of our Torah," and when we received it, we too, like the ger tzadik, pledged to accept the Torah and fulfill its 613 commandments.

PaRDeS - פרדס

Sefer Ruth can be viewed on four different levels, according to the acronym PaRDeS.

פרדס - PaRDeS is the Hebrew word for orchard. Pardes is actually a roshei teivot (literally, “heads of words”), an acronym, for the words:

פשאת - Pshat » simple understanding

רמס - Remez » hinted meaning

דרש - Drush » allegorical explanation

סוד - Sod » esoteric understanding

פ - PSHAT - "simple" the plain meaning of (e.g.) a Scriptural passage. Rashi’s commentary was written at this level. Pshat is not the literal meaning of a verse but the accepted traditional interpretation to the literal meaning of the verse. For example, when the Torah says ‘an eye for an eye’, the Pshat is monetary compensation and not the literal ‘eye for an eye’

ר - REMEZ - "hint" the interpretation of Scripture at the level of allusive implication. Gematria is a form of remez. Many of the explanations in the Talmud are based on rather obvious hints in the Torah such as extra words, extra letters, missing letters, missing words, big letters, little letters, and the spacing between words and letters.

ד - DERASH - "search" the non-literal, homiletic interpretation of Scripture (moralistic meaning), as in the Midrash, or Talmudic, aggadot. This level of understanding is based on a detailed logical analysis of Talmudic rules of logic. "The word 'derash' means 'investigation,' implying a level understanding arrived at only after one has delved beyond the black and white letters and words. This is an exegetical level of understanding.

ס - SOD - "secret" is the Kabbalistic or mystical, super rational dimension illuminated by the teachings of the Kaballah. Normally, the mystical understandings are studied at night.

In this study we will examine some aspects of these various level. As we examine these levels we will see different stories emerge from each level.

Tikkun

Geirut – Conversion

The theme of geirut, or conversion, is central to the Festival of Shavuot. The moment of matan Torah, the giving of the Torah, was marked by a national conversion, accentuated by the acceptance of the mitzvot when the Children of Israel said, “We will do and we will listen”. Because of this theme of geirut, we read Megillat Ruth because it chronicles, among other things, the righteous conversion of Ruth the Moabitess. Ruth's conversion is, indeed, the earliest record of a sincere conversion (in contrast to the Givonim whose conversion in Sefer Yehoshua was motivated by less than sincere motives).

The Gemara [7] derives the process of geirut from the manner in which our ancestors converted at Har Sinai. Until Har Sinai, the Children of Israel had not entered the brit, the covenant. The Gemara states that the model for entering a brit is mila, tevila (immersion in a mikveh), and fronting the Bet Din. These three exercises were performed by our forefathers prior to, or during, the events at Har Sinai. These same exercises are required of all converts today.

To enter the covenant requires that we fulfill the requirements of the covenant. For example: Many home sales require that the buyer agree to a covenant. When they sign the covenant, which is much like going before the Bet Din for conversion, they agree to it’s provisions. In most cases there is a monetary cost and actions that must be completed. A common covenant says that a homeowner may not have an Recreational Vehicle (RV) parked where it is visible in the yard. If one were to violate this agreement by parking an RV in the driveway, then the homeowner could be fined or lose his home. Another common covenant is a maintenance covenant. In this covenant, the homeowner is required to pay an association fee and, in return, the association arranges for all of his yard work to be completed in a timely manner. This keeps all the yards looking good.

One can not enter such a covenant simply by declaring that he would like to do so. Instead, he must buy a particular home and pay the required fee. No interlopers are allowed. In the same way, if one wants to become a part of the Sinai Covenant and become a part of HaShem’s people, he must be circumcised (if a male), immersed in a mikveh, and bring his sacrifice. (In practice we can not yet bring a sacrifice.) No interlopers are allowed. One may not make up his mind to be grafted in, and then assume that he is. One who is grafted in, must perform the required steps and “sign” the contract.

The process of conversion also requires that a convert appear before a Bet Din, a Jewish court, to agree to keep the mitzvot. This is how the contract is “signed”.

In Megillat Ruth, we can picture Ruth’s appearance before the Bet Din using the same words she used with Naomi: “Where you go, I will go, and where you lodge, I will lodge; your people are my people, and your God is my God."

With these powerful words, Ruth would surely have been accepted before the Bet Din.

The Jewish people do not seek proselytes. The Torah tells us that when a proselyte wishes to become a Jew, it is our duty to point out to him or her all the difficulties this would entail, as well as the burden of responsibility that rest upon the Jew in his obligation to fulfill the Torah and its commandments. We are to show him that he is choosing a very difficult path, and a life that is not popular with the rest of the world.

If, despite all these considerations and warnings, the person still persists in his or her desire to embrace Judaism, then indeed we can be proud to accept such a man or woman into our fold, for they will surely become devout and sincere Jews.

A Comparison between Boaz and Joseph

Both Boaz and Joseph were tempted by women who wanted marital intimacy.

A Comparison of Ruth and Iyov

These two stories have many points of comparison [8]:

1) Both stories discuss a person who has lost their children and possessions, and is left without any realistic chance of rebuilding his name anew.

2) Both sufferers complain about their bitter fate with the realization that HaShem is behind all that happens to them.

Iyov said, (27:2) "As God lives, Who has taken away my right, and the Almighty, Who has embittered my soul".

Naomi said, (1:20) "The Almighty has embittered my soul greatly".

3) In both stories, society reacts in astonishment at the tragedies:

About Iyov's friends it says: (2:12) "And they lifted up their eyes from afar and they did not recognize him, and they raised their voices and wept".

The women at Beit Lechem said: (1:19) "And the whole city was astir at their arrival, and they said: 'Is this Naomi?'"

4) There is a "happy ending" in both stories, the destroyed family rises to rebirth (Iyov has children, and Naomi, a grandson). There is a parallel as well in the way in which salvation is reached: Iyov lived to see four generations of sons and Megillat Ruth ends with the fourth generation of Naomi: David. To Iyov seven sons were born (42:13), and paralleling this, the women of Beit Lechem give testimony about Ruth: "[She] is better to you than seven sons"(4:15).

The Nature of Women in Torah

There are three women who play a central role in sefer Ruth. Since we are going to examine this narrative from various perspectives, we need to understand the meaning of women. I have collected the following representative samples to help us understand how a woman represents various groups:

Malchut

A single man is not yet called a "man", as he does not yet possess a home. In Kabbala, the home is always referred to as malchut. For this reason, his home is also called his wife [9]. The woman represents malchut throughout the Torah.

Binah

Every man represents a Chachma that belongs to a system, or family, of its own. Likewise, every woman represents a Binah that also belongs to a particular sub-system of Sefirot, and the concept of a "soul-mate" is the concept of pairing up the right Chochmah with the right Binah. The covering of the woman's hair at marriage signifies spiritually and physically the special and unique connection between a specific Chachma and Binah, husband and wife.

A Nation – 12 Tribes

Zechariah 5:7ff And behold, the leaden cover was lifted and there was a woman sitting in the midst of the ephah…

The wicked woman represents the nation whose people behaved unjustly in business. The woman is now punished by being enclosed in the ephah-measure, she is punished with the very same measure she meted out to others! A heavy lead lid closes her in: this represents the heavy weight of exile that punishes the sinners by keeping them trapped and silenced. RaDaK (on vv 7-8) explains that this woman represents the Ten Tribes, who were all part of one kingdom and went on the same wicked path, as a result of which they were sent into a long exile.

Bnei Yisrael

One common interpretation of the text is that the woman represents the people Israel and that HaShem is promising to bring them back to full bloom.

Rachel Imeinu represents Klal Yisrael and why she has been chosen to unite all the dispersed Jews of the world.

City of Zion

In Ezra 9:27 - 10:59, Ezra sees a woman weeping for her son. He tells her to weep instead for Zion (10:7). But she disappears and Ezra sees a huge city. Overwhelmed, Ezra calls for the angel Uriel, who explains that the woman represents the city of Zion, which is shown the city established (10:27), but not built by human hands (10:54). It is a consoling vision of the restoration of Jerusalem in the new age.

Halaka and Aggada

An older woman represents Halakha, as she insists on the consistency and stability of tradition, the white hairs. A younger woman represents Aggada, as she champions the black hairs, the freshness and vitality of new insights as well as the inner soul of observance. Lacking Halakha, we will not have the solid foundation upon which to build a Jewish life; the grand ideas of Aggada could not be translated into concrete practice. Conversely, bereft of Aggada, Halakha would remain dry, soulless and lacking energy.

A House

The woman represents a man's "house".

A City

The woman represents a city. (Revelation)

The Bride of Mashiach

Woman represents the Bride of Mashiach

Shechinah

The Shechinah is referred to as manifest in the Tabernacle and the Temple in Jerusalem throughout Rabbinic literature. It is also reported as being present in the acts of public prayer [10]; righteous judgment [11], and personal need [12].

In certain ways the woman represents the Shechinah, the Divine Presence in the world. The quality of the feminine is the point where the physical and the sacred join. The Shechina in Megillat Ruth is represented by Naomi.

The woman, therefore, represents a nation, a family, or a group of people because the woman can replicate herself to form a group.

Wisdom

Eishet Hayil may signify the pursuit of wisdom or the journey of the soul. (Both wisdom, המכח, and the soul, המשנ, are nouns of the feminine gender in Hebrew.) This allegorization of Proverbs 31:10-31 goes back to the Book of Proverbs itself! The introduction to Proverbs explains that the words of the wise are riddles, proverbs and epigrams that require discerning understanding [13] similar to those famous riddles posed by the Queen of Sheba and unraveled by King Solomon to whom the Book of Proverbs is traditionally attributed. Throughout the Book of Proverbs, divine wisdom is personified as a virtuous woman, while a wanton woman represents the enticement of other goals.[14]

The Legitimacy of King David

Structure

Megilat Ruth’s 85 psukim is the least of all books, accounting for less than 0.4% of the psukim in Tanakh. (Contrast this with Tehilim, with 10.9% of the psukim in Tanakh.)

Its 4947 letters are also the least in Tanakh, but its 1294 words are more than Shir HaShirim. Ruth's psukim average about 50% longer than Shir HaShirim's.

Of the 85 psukim in Megilat Ruth, all but 8 begin with the letter vav. That's 90.5% of its psukim begin with a vav. Since vav is the letter of connection (used as the conjunction “and”), we can see that Megilat Ruth stands to connect something. Since this book illustrates the whole of creation from Adam to the second Adam (Mashiach), we can understand that this book connects all of history to the Mashiach.

The eight pasukim, that do not start with a vav - ו are באהל ישעי (yshi ba’ohel) meaning: “my salvation is in the tents (of Sarah)” or “my salvation is in the tents (of Torah)”. The vav - ו is a remez to the six orders of the Mishna. This alludes to the fact that Ruth was kosher only because of the oral law.

Exactly what is the significance of this fact?

Sefer Ruth has a clearly defineable chiasmus structure. This structure suggests that beginning is the same as the end, though the end is better. It suggests transition:

Literary Arrangement of the Book of Ruth

A Introduction: Ten years at Moab with death (1:1-6)
	B Naomi is too old to conceive (1:7-22)
		C The possible redeemer is introduced (2:1)
			D Ruth and Naomi make a plan (2:2)
				E Ruth and Boaz’ field (2:3)
					F Boaz asks: “Whose is that young woman?” (2:5-7)
						G Boaz asks: “Whose is that young woman?” (2:5-7)
							H Ruth becomes part of the Boaz household (2:8-16)
								I Naomi blesses Boaz (2:17-19)
									J Boaz, the one who is in position to redeem (2:20)
										K Ruth joins Boaz’ workers (2:21-23)
											X The plan laid by Naomi and Ruth (3:1-8)
										K’ Ruth identifies herself as Boaz’ handmaid (3:9a)
									J’ Ruth challenges Boaz to act as a redeemer (3:9b)
								I’ Boaz blesses Ruth (3:10)
							H’ Boaz promises to marry Ruth (3:11-15)
						G’ Naomi asks: “Who are you?” (3:16-18)
					F’ Boaz goes to Bethlehem (4:1)
				E’ Ruth and a field (4:2-12)
			D’ Ruth and Naomi’s plan is fulfilled (marriage) (4:13)
		C’ The redeemer was not denied (4:14-16)
	B’ A son was born to Naomi! (4:17)
A’ Epilogue: Ten generations of births (4:18-22)

The Literary Arrangement of Ruth 1:1-22

A famine in the land (1:1)
	B Emigration from Bethlehem (1:1)
		C “Naomi” = “Pleasant” (1:2-5)
			D Leaving Moab for Bethlehem (1:6-7)
				E Naomi’s speech (1:8-9)
					F Naomi kisses Orpah and Ruth goodbye (1:9)
						G All weep loudly (1:9c)
							H The daughters’-in-law desire to stay with Naomi (1:10)
								X Naomi is too old to concieve (1:11-13)
							H’ Naomi’s desire for her daughters’-in-law to return (1:13)
						G’ All weep loudly (1:14)
					F’ Orpah kisses Naomi goodbye (1:14)
				E’ Ruth’s speech (1:16-17)
			D’ Entering Bethlehem from Moab (1:18-19)
		C’ “Marah” = “Bitter” (1:20-21)
	B’ Immigration to Bethlehem (1:22)
A’ barley harvest (1:22)

The Literary Arrangement of Ruth Chapter Two

A Naomi's house - barley harvest 2:1
	B Conversation between Ruth and Naomi – concise 2:2
		C Description of Ruth's activities in the field 2:3
			D Conversation between Boaz and the harvesters regarding Ruth 2:4-7
				E Boaz/Ruth dialogue: Boaz's offers of kindness 2:8-10
					F between Boaz and Ruth: Ruth's kindness with Naomi
				E’ Boaz/Ruth dialogue: Boaz's offers of kindness 2:14
			D’ Conversation between Boaz and the harvesters regarding Ruth 2:15-16
		C’ Description of Ruth's activities in the field 2:17
	B’ Conversation between Ruth and Naomi – expressive 2:18-22
A’ Naomi's house - wheat harvest 2:23

History of Moab

This story starts in Israel and ends in Israel, but the sad parts of the story all take place in Moab. Lets review, for a moment, a bit of the history of Moab:

Moab was the son of Lot and his eldest daughter (Bereshit 19:30-38). Lot’s daughters committed incest with their father because they believed that everyone else on earth was dead. In fact, the only reason they were alive was because Avraham Avinu had prayed for them (Bereshit 18). The Moabites, therefore, owed a debt of gratitude to the Jewish people. This character trait of ungratefulness is such a serious flaw that the Torah mentions it before the cursing of Balaam:

Devarim (Deuteronomy) 23:3-4 An Ammonite or Moabite shall not enter into the congregation of HaShem; even to their tenth generation shall they not enter into the congregation of HaShem for ever: Because they met you not with bread and with water in the way, when ye came forth out of Egypt; and because they hired against thee Balaam the son of Beor of Pethor of Mesopotamia, to curse thee.

By the time the Bnei Yisrael came out of Mitzrayim, ungratefulness and immorality had become part and parcel of the national character of Moab (Bamidbar 25:1-9).

Moabites, therefore, are a picture of those who rebel against HaShem. They are ungrateful for what He has given them and turn instead to false gods.

It is therefore quite remarkable to encounter a Moabitess, Ruth, who was the epitome of kindness. Ruth was a princess, the daughter of Eglon, King of Moab, according to our Sages (Nazir 23b). Moab typifies an immoral people who have left the ways of HaShem and lack kindness. Because of their apostasy, the Sages decreed that it was forbidden for an Israelite to marry a Moabite man [15]. Ruth, though a Moabitess, demonstrated kindness par excellence! So great was this kindness that she merited becoming an ancestor of King David and an ancestor of the Kingly line.

The commandment, of Devarim 23:3-6, will play a pivotal role in the story of Ruth.

Major Theme

This book comes to teach us about:

1. Marrying within the proper class: Ruth, as a convert of the royal class (Eglon, King of Moab, was her father), was able to marry Judges (Kings and other ruling class). This ensures that the ruling class will be able to rule without letting friendship or love with another class, cloud their decisions. This is why army officers are not allowed to fraternize with the troops. So, a convert is allowed to marry a judge as Ruth is allowed to marry Boaz.

A convert, in general, is eligible to a Kohen, to a Judge, and to any Israel. My Beloved Teacher sums this for us in a most cohesive manner:

“So, the laws of intermarriage for us as Nazareans go further in that we are not allowed not only to marry outside with a Gentile, but we are further not to marry anyone that does not belong to the Royal family.”

“I think that the clue is that we are Royal Consorts and by "we" I mean Nazareans we will rule and judge with Mashiach, thus any and every true Nazarean belongs ipso facto to the Royal Household of Yisrael, every Nazarean belongs to the Royal Family of Yisrael.”

Machlon and Kilion married within the ruling class, but they married the wrong ruling class: Moabite as opposed to Israelite. Now the sin against the Memra (Logos) was that they did not marry either a Jewish woman of the Royal House of Israel, or a convert.

“The so called Ten Commandments are nothing else nor less than the ten attributes of Mashiach.”

The tikkun, rectification, of this sin was found when Naomi helped Ruth to convert. When Ruth married Boaz, the ultimate rectification has taken place: The royal convert has married the judge of the generation. This tikkun is made complete when the text says:

Ruth 4:9-10 Then Boaz announced to the elders and all the people, "Today you are witnesses that I have bought from Naomi all the property of Elimelech, Kilion and Machlon. I have also acquired Ruth the Moabitess, Machlon's widow, as my wife, in order to maintain the name of the dead with his property, so that his name will not disappear from among his family or from the town records. Today you are witnesses!"

The Timing of Sefer Ruth

Sefirat HaOmer – Counting the Omer

The Sages teach us that Ruth and Naomi arrived in Beit Lechem in Nisan 16, when the Omer is reaped. It is, therefore, instructive to examine this period of fifty days leading from Pesach to Shavuot.

We can see that the days of Sefirat ha-omer as having some value in and of themselves. While this seven week period in Jewish history served as the build-up to the giving of the Torah, it also served as the time when the Jewish people coalesced into a nation and raised themselves up from the depths (the forty-ninth level) of impurity to which they had plunged. While this is also connected to the giving of the Torah, it has independent significance as well, from both a national and a religious point of view. Through the counting of the Omer, we highlight the path from the offering of the Omer, which was made of barley (animal food), to the offering of the two loaves (shtei ha-lechem), which represents food fit for man. We thus celebrate the rise of spiritual man above the animal kingdom, and above the animal nature that is part of man as well. Within this perspective, the focus of Sefirat ha-omer is on the Jewish people themselves, and no one day in more important than any other day.

The counting of the forty-nine days of the Omer represents a lack of intelligence and spiritual sleep. The Omer offering that was offered on the second day of Passover consisted of barley which is considered to be mainly animal food, nourishing the animal intellect. This means that barley and the Omer period resonates with animal intelligence which represents a lack of knowledge. For the animal mind is very limited in what it can comprehend. A lack of knowledge and awareness enables the forces of evil to create barriers to a person's goals, thus throwing him into a spiritual sleep.

Barley is traditionally regarded in the Talmud as animal food, while wheat is the staple of humans. The Omer brought on the Festival of Freedom, Pesach, comes from barley because we achieved only physical freedom with our Exodus from Egypt, and that is only animal-like liberation. Only on Shavuot when we received the Torah did we achieve the Divine guidance that endowed us with true human intelligence and responsibility. We therefore bring our Two Loaves from the grain that is the food of humans, wheat.

The bringing of the omer is in many ways parallel to the separation of Terumah. Like Terumah, the omer is called "reishit", the first (Vayikra 23:10). Like Terumah, in which even one kernel makes the entire silo permissible, the tiny amount of omer makes permissible the entire year's crop, which until that time is forbidden as "Chadash." And Terumah is also called "avodah" (service), like omer which is a true Temple offering [16].

Now, one of the things which characterizes Terumah is that it must be brought from the best part of the crop [17]. We would likewise expect that the omer, which makes all grains of the wheat family permissible, should come from the choicest grain, namely wheat. But this is not so, actually, the omer comes from barley, which is generally animal food and (except for the offering of the sota [woman suspected of adultery] and the omer itself) is never permitted for Temple offerings! What can we learn from this commandment?

There are many fine punctilious Jews whom we could characterize as "shtei ha-lechem" (the two loaves of wheat bread which are offered on Shavuot) Jews. Every aspect of HaShem's service must always be in “the best possible way”. Any other kind of service has no value in their eyes. According to this approach, we would never dare bring mere barley as a Temple offering.

Yet, what can we do? "First" means not only "best" but also the temporal first, and barley just happens to ripen months before wheat. In commanding the bringing of the omer, the Torah seems to be telling us: Don't be a "shtei ha-lechem Jew." Of course, HaShem's service demands the best, but the best is determined in practice according to what is possible and practical. If the only grain available at Pesach is barley, then by all means bring barley to the altar! But does this mean that we should be "omer Jews", settling for second best, reconciling ourselves to a bedi'avad situation? The Torah rejects this extreme also. We are allowed, and even commanded, to bring barley, on the condition that we immediately begin counting the days towards the time when we will be able to fulfill the mitzvah of bringing the new grain crop to the Temple in its fullest glory, the "first fruits" of the wheat crop represented by the two loaves. HaShem's forbearance towards us should never be an excuse for indolence.

Cast of Characters

The following table shows the genealogy of David as represented from the descendants of Nachshon Ben Aminadav. This will help to visualize the relationship between some of the players. Keep in mind that Oved contained the soul of Machlon. I have highlighted this point by coloring these two cells green.

Nachshon Ben Aminadav
Naomi’s Father	Ploni Almoni	Elimelech	Salmon
Naomi		Kilion	Boaz
		Machlon	Oved
			Yishai
			David

Elimelech – To me the King - THE NAME OF THE MAN WAS ELIMELECH, since he used to say, ‘To me shall the kingdom come. A descendant of Nachshon ben Aminadav, prince of the tribe of Judah.

Husband of Naomi, father of Machlon and Kilion. He was a prince of Israel who broke faith and left the land of Israel. He was the leader of the family and caused his wife and two sons to depart with him. He was one of three (3) males to leave eretz Israel.

Said Rav Hanan bar Rava in the name of Rav: Elimelech, Salmon, Ploni Almoni, and the father of Naomi were all descended from Nachshon ben Aminadav. What does he come to teach us by this statement? That even the merit of one’s ancestors is of no avail when one leaves eretz Israel for a foreign land.[18]

Rashi informs us of the rest of the story. Elimelech was among the richest people alive at the time, and when the famine hit the land of Israel he chose not to assist his brethren in need. In order to avoid the constant "harassment" of poor people knocking on his door, he and his family fled to the land of Moab. Thus, not only has Elimelech demonstrated a lack of concern for his fellow man which his children will certainly assimilate into their own consciousness, but he has also placed his family in the totally decrepit and immoral society of Moab.

Elimelech represents Adam HaRishon, the first Adam. Mashiach ben David will have Elimelech’s soul and will be called the second Adam.

Adam = Adam David Mashiach^[19]

(Notarikon utilizes the remez procedure of devising new words from combinations of the first and last letters of special words.)

When Adam was forced to leave Gan Eden, he traveled away from our Father (in Hebrew Mo Ab). In the same way Elimelech left Bethlehem-Judah and went to the fields of Moab. As Adam went east when he left Gan Eden, so too did Elimelech go east when he left Bethlehem-Judah (Bethlechem = House of bread). The place where Adam was formed is also called lechem. Adam himself being the challah of that bread:

As it says in Bereshit Rabbah, she [Chava] destroyed the "Challah" of the world, since Adam HaRishon, who was taken as a portion of Challah, sinned through her . . . (Rashi)

In other words, when HaShem made Adam HaRishon, He "kneaded" him from the ground like a woman kneads dough, as it says:

Bereshit 2:7 G-d formed man from the dust of the ground . . .

Both Adam and Elimelech were great leaders. Elimelech is called an Ish from Beth lechem. An Ish is always referring to. The text reads, "And there was an 'Ish' who went from Bethlechem"; the term Ish always denotes somebody of substance, a person of property, a man of nobility and stature, and a leader. Further, from Elimelech’s name we can understand that he would one day be king. Bethlechem was the city of Kings. It was David HaMelech’s city and it is Mashiach’s city. Adam HaRishon symbolizes leadership, as it says, "Let us make man...and he will dominate the fish of the sea, the birds of the sky, the animals, and the entire earth..."

Elimelech, as a leader of the generation, represented Am Israel as it’s head. So too was Adam the ultimate head of the Jews:

Rebi Shimon bar Yochai said: The grave of a non-Jew does not defile within a tent, as it says, "Now, you are My sheep, the sheep of My pasture, you are Adam . . ." (Yechezkel 34:31); you are called "Adam," but not the gentile nations.[20]

We can also see that Adam and Elimelech are intimately associated with Mashiach. Elimelech’s name indicates that he will eventually be king. Adam’s intimate association with David HaMelech also suggests a close connection with Mashiach:

The Midrash tells us, that Adam's 70 years of life came off of Adam HaRishon's planned 1,000 years of life (Bamidbar Rabbah 14:24). Thus, by definition, David HaMelech's life was the conclusion of Adam HaRishon's life.

Both Adam and Elimelech were dimished when they left their place of origin. Elimelech first lost his position of authority, then his possessions, and later lost his life in the process. Adam, too, was diminished when he sinned:

Sanhedrin 38b "Adam HaRishon reached from earth to Heaven...but when he sinned, HaShem laid His hand upon him and diminished him..."

The sin of Adam is also the sin of Elimelech. Their sin was the lack of complete trust in HaShem. to be absolutely sure that He is in total control of the world and their individual lives. It is a lack of real faith in HaShem.

Chazal say that through saying "na'aseh v'nishma” (We will do and we will listen, Shemot 24:7) the Bnei Yisrael rectified the sin of Adam HaRishon and returned to his level, to the state of human perfection. Had they remained faithful and not fallen at the sin of the golden calf forty days later, Matan Torah would have been the Geulah (final redemption); Moshe would have been Mashiach, led Bnei Yisrael into Israel, and built the Beit HaMikdash, which would have lasted forever. The last 3500 years would have then been spent perfecting the world, instead of straightening out ourselves.

Naomi - (no’am, pleasant) "Her actions were pleasant and sweet" – Ruth Rabbah 1.

Elimelech's wife, and the mother of Machlon and Kilion. She is the only female to leave the land of Israel.

Naomi is an allusion to Chava. As Chava was the mother of all the living, so Naomi, through her Torah teaching, brought her talmida (Ruth = Israel) to eternal life by causing them to draw near to Torah

In one sense, Naomi represents the Torah teacher. In certain ways she also represent the Shechinah, the Divine Presence in the world. The quality of the feminine is the point where the physical and the spiritual join.

Machlon (מחלוֹן) ben Elimelech - "blotted out", sickness.

The son of Elimelech and Naomi, and Ruth's husband. That HaShem forgave him is indicated by the fact that Ruth and Boaz raised up his seed. He was one of three males and one of two sons who left the land of Israel. Machlon is obviously a “good” guy because the ultimate end of our story tells about the raising of his name on his land, his inheritance. Indeed, this seems to be the entire goal of the story of Ruth.

Machlon comes from the word Mechila meaning forgiveness.

Machlon – from halal, meaning profane. Because he profaned his body.

Another interpretation: Machlon and Kilion – because they were completely wiped out and disappeared from the earth – Bava Bathra 91a; Ruth Rabbah, Yalkut Shim’oni 600.

If we understand that Elimelech is an allusion to Adam and Naomi is an allusion to Chava, then Machlon is a picture of Adam before he was separated from Chava. Machlon is an allusion to a unified Adam HaRishon.

Kilion ben Elimelech - "perished from the world”, destruction.

The son of Elimelech and Naomi and Orpah's husband. He was one of three males and one of two sons who left the land of Israel.

In Scripture, Machlon and Kilion are also called Yoash and Saraph [21], which means despair, and burning. They despaired of HaShem saving Israel from the famine, and by Divine retribution, measure for measure, they deserved death by burning for leaving the Holy Land. For Torah Law forbids leaving the land of Israel except under certain conditions, and when one nullifies even a single aspect of Torah teaching, it is as if he burned the entire Torah [22].

Kilion is derived from kelayah, extinction.[23]

Kilion – From Caliyah, meaning destroyed. Because he was judged worthy of destruction.

Another interpretation: Machlon and Kilion – because they were completely wiped out and disappeared from the earth [24].

When reading the last portion of the curses in Devarim which predict the final chastisement in the land followed by exile with the problems continuing there [25], one cannot help but think of the two sons who died prematurely and childless, מחלוֹן וְכִלְיוֹן (“Sickness” and “Destruction”). The relevant Deuteronomy text explicitly speaks of sicknesses with the words חֳלָיִם and חֳלִי (ibid. vv. 59, 61) followed shortly afterwards by וְכִלְיוֹן עינים (ibid. v. 65)!

Balak
Eglon
Orpah	Ruth
Goliath and his brothers	Oved

Orpah bat Eglon - She turned her back, the "nape of the neck", on her Mother-in-law. Daughter of Eglon, king of Moab.

Kilion's wife and the daughter of Eglon, King of Moab. She represents the wife who yields no fruit. She turned away from HaShem and the land of Israel.

The Midrash (Ruth Rabbah 2:20) tells us that upon leaving Ruth, Naomi, and their religion, Orpah made a 180 degree turn. That very evening she involved herself in a debauchery, engaging in unspeakable acts with 100 men and a dog. She subsequently became pregnant and gave birth to the famous giant, Goliath, who led the Philistine armies against the Jewish people many years later (I Samuel 17).

When a potential convert, with genuine intentions, is distanced from the Jewish people by being made to feel unfit, the consequences for the Jewish people can be disastrous. The same occurred to Orpah. When she was discouraged from joining the ranks of the Jews, her children were given vast powers over the Jewish people. One of these children was Goliath, another was Yishbi; both of them were massive warriors who focused their efforts on fighting against the Jewish people.

For forty days Goliath blasphemed HaShem, challenging the Jews to try to stop him. All were terrified until David, a descendent of Ruth, became so incensed that he marched forth and slew his cousin with a sling shot.

Ruth bat Eglon - ‘Saw’, i.e. ‘Considered Well’, similar to the Aramaic translation of the word "to inherit" (Hebrew "yarash" = Aramaic "yarat," see the Targum to Bamidbar 24:18; apparently Moabite was similar to Aramaic in this respect as the Moabite stone also has the word "yeruta.")

RUTH is from the Hebrew meaning "friendship".

What does the name Rut signify?

Answer: 'Rut' is from the same root as ‘Rivehu’ (he satiated - like "Kosi Revayah") - referring to David HaMelekh, who satiated HaShem with songs of praise.

Machlon's wife and the daughter of Eglon, King of Moab. Ruth carried with her the inheritance of Elimelech whose name comes from a root which means to saturate, which R. Johanan connects together.

Daughter of Eglon, king of Moab. Ruth represents The “Body of Mashiach” as expressed by the national conversion at Mount sinai when Israel accepted the covenant with the words: “We will do and we will listen.” When we received the Torah, we were all converts. This means that at Sinai, when we received the Torah, we were all converts. That is why the rules of conversion are based on the events that led to the giving of the Torah. So, as a convert, Ruth represents the Body of Mashiach, the House of Israel, when they were all of one mind and one purpose, on the day they received Torah. The House of Israel stood that day as one man, and as one man they had a whole heart dedicated to HaShem and a total dedication to His Word, His Torah, His Mashiach. The Story of Ruth represents conversion based on the specification of all 613 Mitzvot, as derived by Ruth's response to Naomi.

Ruth was no ordinary convert. Her name gives us a clue to her essence. In Hebrew, Ruth's name is comprised of the letters reish, vav, tav, which add up to a numerical value of 606. As all human beings have an obligation to observe the seven Noachide commandments, so called because they were given after the flood, as did Ruth upon her birth as a Moabite. Add those seven commandments to the value of her name and you get 613, the number of commandments in the Torah.

Ruth also represents the progressive conversion from pagan to Noachide to Judaism. Whilst Orpah represents those who do not recognize the need of this order.

Ploni Almoni – Ploni = hidden or obscure, Almoni = nameless or silent.

Another name for Tov the brother of Elimelech. He was the nearest kin and potential redeemer of Ruth. He was the first (nearest) of the two Kinsman-Redeemers. He represents Mashiach ben Yoseph in the story.

Who was Peloni Almoni? Our Sages understood that his name was Tov. The name itself is found in the Tanach in:

Zechariah 6:10 Take of them of the captivity, even of Heldai, of Tobijah, and of Jedaiah, which are come from Babylon, and come thou the same day, and go into the house of Josiah the son of Zephaniah;

and

II Shmuel (Samuel) 10:6 And when the children of Ammon saw that they stank before David, the children of Ammon sent and hired the Syrians of Bethrehob, and the Syrians of Zoba, twenty thousand footmen, and of king Maacah a thousand men, and of Ishtob twelve thousand men.

Here, however, he is called Ploni Almoni, an appellation that has come to signify John Doe, a generic name for a person whose actual name we do not know. In Tanach it is also found in:

II Melachim (Kings) 6:8 Then the king of Syria warred against Israel, and took counsel with his servants, saying, In such and such (Ploni Almoni) a place shall be my camp.

and

I Samuel 21:2 And David said unto Ahimelech the priest, The king hath commanded me a business, and hath said unto me, Let no man know any thing of the business whereabout I send thee, and what I have commanded thee: and I have appointed my servants to such and such (Ploni Almoni) a place.

In the Masora [26] to our verse, it means unspecified. The term can also refer to someone who is by nature timid and retiring (Targum). The apellation Ploni Almoni immplies criticism. Tov lost the opportunity to have his name recorded in the Tanach because he could not seize the moment and marry Ruth. He was a good man, which is what Tov means in the Hebrew language.

It is interesting to realize that Boaz and Tov represent two different kinds of redemption. Tov is the redemption that almost happened, except that it did not. Boaz, on the other hand is the true and final redemption.

It is explained in the Zohar that this alludes to the future redemption, may it come speedily and in our day. “If Tov shall redeem you”, this refers to your good deeds, then let it happened that way. If HaShem forbid not, that is if you do not return to Him, even so, “I will redeem you”. It is possible to say that this is the meaning of the verse:

Ruth 3:12 True, I am a redeemer, and also there is a Redeemer closer than I.

This redemption is closer to you than I am, “it is in your mouth and your heart “.[27]

With this we can also understand the significance of the two names of the would be redeemer, Tov, meaning ‘Good’, and Ploni Almoni, meaing Obscure and Silent.

Boaz (באז) ben Salmon – “In Him there is strength”. He was also known as Judge Ivtzan, the 11th "Shofet". [Ibn Ezra, Judges 12:8]. Now Ivtzan already had thirty sons and thirty daughters, all of whom had died before this story took place. Ivtzan died in the year 2793 (Rashi).

“Strength or rod of iron” [Ken]

The Sages agree that Boaz is another name for Ivtzan. Two reasons, for the name change, are given in the Targum, according to Rabbi Moshe Alshich:

1. He saved Israel from the sword of her enemies.

2. He saved Israel from perishing in the famine by praying on her behalf. He was a source of strength for Israel.

אז means “strength”. The letter ב has the numerical value of 2 which is added to אז to signify that he had been strong two ways, thus his name became באז.

Boaz combines two words "Bo" and "Az," which means "he comes with strength"

The Septuagint renders his name Booz (Bo'oz) - i.e. "strength is in him" (or "strength is in Him").

Boaz was Elimelech’s nephew and second closest redeemer. He was the head of the Sanhedrin. He was the second of the two Kinsman-Redeemers. Boaz represents Mashiach ben David.

Concerning Boaz it will documented that he was the Rosh Bet Din in Bet Lechem [28]. Yachin (which name means " HaShem will establish") personified courage, and Boaz (composed of two words Bo = in Him, and Az = strength, personified strength, the pillars therefore testifying that through HaShem's Temple (Theocratic Governance), HaShem would supply Israel with strength and courage.

There were two pillars in the Beit HaMikdash named Boaz and Yachim. My teacher, Hakham Dr. Yosef ben Haggai, made the following remrks concerning these pillars:

However if he wants me to let him into a secret I shall do so. In Sefer Revelation 13:10 the Greek reads literally (with Strong's Numbers):

10. |1536| If anyone |0161| captivity |4863| gathers |1519| into |0161| captivity |5217| he goes. |1536| If anyone |1722| by |3162| a sword |0615| will kill, |1163| must |0846| he |1722| by |3162| a sword |0615| be killed. |5602| Here |2076| is |3588| the |5281| patience |2532| and |3588| the |4102| faith |3588| of the |0040| holy ones.

The Catholic New Jerusalem Bible translates:

10. Those for captivity to captivity; those for death by the sword to death by the sword. This is why the saints must have perseverance and faith.

Similarly also Dr. David G. Stern's Jewish New Testament.

The Revised Standard Version translates:

10. If any one is to be taken captive, to captivity he goes; if any one slays with the sword, with the sword must he be slain. Here is a call for the endurance and faith of the saints.

The New American Bible translates:

10. Anyone destined for captivity goes into captivity. Anyone destined to be slain by the sword shall be slain by the sword. Such is the faithful endurance of the holy ones.

The New Revised Standard Version translates:

10. If you are to be taken captive, into captivity you go; if you kill with the sword, with the sword you must be killed. Here is a call for the endurance and faith of the saints.

I am most sorry if I am confusing him too much but bear with me please. Let us go back to the New Revised Standard Version translation:

"If you are to be taken captive, into captivity you go;"

In other words any resistance to captivity and the Diaspora is futile if HaShem so has foreordained.

"if you kill with the sword, with the sword you must be killed."

Again military resistance against the powers that be in order to make a country Torah observant a la Bar-Kochba is also futile.

"Here is a call for the endurance and faith of the saints."

What about if I complicate things and translate this phrase as: "Here is a call from Yachin and Boaz of the saints." Not so crazy after all? no? In fact, we could render this verse as "Here is a call for the strength (Boaz) and courage (Yachin) of the Tzaddikim" and thereby a perfect allusion of these two columns at the entrance of the Temple. What this text is saying in a veiled way, that the only way to beat captivity and slaughter on the part of the Gentile powers is for the Tzaddikim (i.e. the Hakhamim) to exercise the strength of Hakham Boaz and the courage of Hakham Yachin by teaching Torah right, left, and center and being an example to all, as well as by maintaining vibrant communities ruled by just Batei Dinae.

Now if he goes to Revelation 14:12 there is further elucidation:

|5602| Here |9999| {the} |5281| patience |3588| of the |0040| holy ones |2076| is. |5602| Here |3588| those |5083| keeping |3588| the |1785| commands |3588| of |2316| G-d |2532| and |3588| the |4102| faith |2424| of Yeshuah.

Now the Greek word used here for patience is "hupomone" and pronounced as in Spanish "hoop-om-on-ay" means "cheerful (or hopeful) endurance," or "constancy over time." This is not "Yachin = Courage" but "Boaz = Strength." And what was the strength of Hakham Boaz who married to Rut? Was it not his great strength in "the keeping of the commandments of HaShem and the guarding of the faith of Yeshua (David)" as a Rosh Bet Din in Bet Lechem whilst the rich and powerful would not share with their people their great wealth in times of drought and hunger, but fled to Moab?

Similar allusions are found in Sefer Revelation 1:9; 2:2; 2:19; 3:3; 3:10 and 14:12 quoted above to enumerate some from the top of my head.

Finally, my teacher had this question: O.K. I am confused here somewhat and do not follow the cast of characters and their roles. Who does the third kinsman represents? I mean he has identified two of them as Mashiach ben Yosef and Mashiach ben David, who is the third Mashiach?

So, Boaz has an uncle who started this whole story. Strong’s defines an “uncle” as:

1730 dowd, dode; or (short.) dod, dode; from an unused root mean. prop. to boil, i.e. (fig.) to love; by impl. a love-token, Beloved, friend; spec. an uncle:-(well-) beloved, father's brother, love, uncle.

Judges 12:7-11 Jephthah (He will open) led Israel six years. Then Jephthah the Gileadite died, and was buried in a town in Gilead (Heap of Testimony). After him, Ibzan (Splendid) of Bethlehem led Israel. He had thirty sons and thirty daughters. He gave his daughters away in marriage to those outside his clan, and for his sons he brought in thirty young women as wives from outside his clan. Ibzan led Israel seven years. Then Ibzan died, and was buried in Bethlehem. After him, Elon the Zebulunite led Israel ten years.

The ten elders (Ruth 4:2) – These ten represent the Congregation, which is the body of Mashiach. In a previous study, I found that the Logos, the Word of HaSherm was found in the number ten. This is also the minimum number of men required to form a congregation [29].

1 Corinthians 12:27 Now you are the body of Mashiach, and each one of you is a part of it.

The neighbor women (Ruth 4:17) It appears to me that it is very unusual for someone other than the mother to name a child. For example, with the exception of Benyamin, the matriarchs named each of their children. Benyamin was originally named by his mother as Benoni. After Rachel died, Yaakov renamed Benoni to Benyamin.

This makes the naming of Oved very unusual. To try to explain it at the Pshat: The women of the community “helped” Ruth name Oved. The remez answer that seems to make the most sense to me: Ruth represents the righteous of Israel. When she ate the grain, she was building the souls of each seed into her as a collective soul. The neighbor women are the women who make up the body of Ruth. Thus the collective mother is naming their son.

The Forgotten Sheaf

A very poignant portion of Sefer Ruth involves the mitzva of the forgotten sheaf:

Leave the corner of your field uncut, so that poor people might come and find grain to reap; do not reap your entire field. A positive mitzva and a prohibition that basically say the same thing. Here's another pair: Leave the gleanings of the field for the poor; do not take the gleanings. And then these two pairs of mitzvot are doubled again - each pair of mitzvot is counted separately as applied to a vineyard.

Devarim (Deuteronomy) 24:19-22 When you cut down your harvest in your field, and have forgotten a sheaf in the field, you shall not go again to fetch it; it shall be for the stranger, for the orphan, and for the widow; that the Lord your God may bless you in all the work of your hands. When you beat your olive tree, you shall not go over the boughs again; it shall be for the stranger, for the orphan, and for the widow. When you gather the grapes of your vineyard, you shall not glean it afterward; it shall be for the stranger, for the orphan, and for the widow. And you shall remember that you were a slave in the land of Egypt; therefore I command you to do this thing.

In this short passage, we note that HaShem is emphasizing “the stranger, the fatherless and the widow”.

This is has considerable significance for our subject, because Ruth is going to glean in the role of all three of them!

The Reading of Sefer Ruth at Shavuot

Masechet Soferim records the practice of reading Megilat Ruth with a blessing on Shavuot.

Ruth is read on the end of the first day of "gathering", until half the book and it is completed at the end of the second day. And there are those who say that all the Megillah readings are begun on the night after Shabbat before the holiday and thus the people have practiced.... (4:18)

The popular custom, as recorded above, is not practiced anywhere today. Currently, there are four customs concerning the reading of Megilat Ruth on Shavuot. The Sephardic custom is not to read the Megillah during prayer services at all. Rather, it is read as part of the "tikkun lel Shavuot", on the night of Shavuot, and half is read on the first afternoon of the festival and half on the second afternoon.

The Galician Hassidic groups read the Megillah before the second day's Torah reading, in the diaspora. They read from a Chumash and not from a scroll and they read individually. The custom of the Hasidim is to have the cantor read publicly from either a scroll, if one is available, or from a Chumash, without a prior blessing. Some groups in Israel who follow the rulings of R. Eliyahu of Vilna, read Megillat Ruth from a scroll with a blessing.[30]

Since in many communities, it is customary to read Megillat Ruth on Shavuot. What are the reasons for this?

Ruth is read Shavuot because the timing of its events occurred at the beginning of the barley harvest, and this period is also the time of Shavuot)[31].

The reading of Ruth on Shavuot is a reminder of the stand at Mt. Sinai, when the people of Israel received a total of six hundred and thirteen mitzvot, six hundred and six mitzvot in addition to the seven previous Noachide Laws. The numerical value of Hebrew letters which comprise the word Ruth is six hundred and six [32].

Ruth is the archetype of a convert and Shavuot (=Mattan Torah) represents the “mass conversion” of Am Yisra’el [33]. This explanation is also found in the Machzor Vitri.

From her very birth, Ruth was worthy of accepting upon herself the yoke of mitzvoth; and the very letters of her name bear witness to it. The letters for Ruth add up to six hundred and six which together with the seven Noachide Laws add up to six hundred and thirteen [34].

Our fathers had the status of converts when they accepted the Torah (in order to enter the covenant they were required to undergo circumcision and immersion as is the case with converts). In honor of Ruth who was a convert and became the mother of Israel's royal family, we say, When we received the Torah, we were all converts [35].

Megilat Ruth was written by the Prophet Samuel, to indicate the genealogy of Kind David for Ruth the Moabite. We learn from the writing of this Megillah that there was Divine assent in the matter, for the end of the Megillah recounts David's ancestry and David was born on Shavuot and died on Shavuot [36]. "King David died on Atzeret, that is Shavuot.[37]

The story of Ruth is read at the time of the giving of the Torah so that we might know that the written Torah and the Oral Torah, are together one Torah, and one is not Possible without the other. For David, the anointed of HaShem unto all generations, was descended from a Moabite woman, and his legitimacy depended on the Oral Torah, which declared that only a Moabite man was prohibited from entering the fold of Israel, but not a Moabite woman. On the foundations of the House of David, the whole people of Israel is supported. All this could only come about through the authority of the Oral Torah.

Ruth was the ancestor of King David, and he is the ancestor of Mashiach. The book of Ruth concludes with the connection between King David and Ruth. King David died on Shavuot [38], and since the Gemara [39] says "HaShem completes the years of the righteous from day to day," it follows that David was born on Shavuot. Hence, it is customary to read Megillat Ruth in his honor.

The reading of Megilat Ruth serves as a perfect focus for the two themes of Shavuot: Torah and Eretz Yisrael.

What does Megillat Ruth have to do with Shavuot, the season of the giving of the Torah? To teach you that the Torah was given through afflictions and poverty.[40]

Ruth is a prime model of an individual who made a completely sincere commitment to HaShem, Torah, and a Torah Life. When we think of Matan Torah at Sinai, we tend to see the whole if Israel rather than the many individuals who make up the nation. Receiving the Torah was an act of the whole nation, but for it to be real in our lives, the commitment has to be personal and individual. In this way, the reading of Megilat Ruth complements the Torah reading beautifully. The Megillah is very clear as to the venue of the story and its significance. It was a famine in Eretz Yisrael and their communal responsibilities which drove Naomi's husband and sons to leave the Land. They were punished for leaving the Land. Naomi and Ruth were rewarded for returning to it. Repeated reference is made to mitzvot of the Land.

Using a typical Jewish approach, an individual is equivalent to a whole nation. Shavuot is a celebration of both historic conversions.

The original intention of HaShem, that the Torah should be the property of every human being is steadfast and has not been terminated. The tactics have changed, not the goal. The Torah was not given to the non-Jewish community directly, but it was given indirectly to the entire mankind as an eschatological reality. The ultimate destiny of human fulfillment, in the messianic age, is for everybody to embrace the Torah, our faith. Our task has been and still is to teach the torah to Man kind, to influence the secular world, and by that, save the world from destruction. We are the executers and messengers for the entire world; our task is to represent the moral outlook on life to which the Jew has committed himself. The Gentile world should be able to watch the Jews and admire our way of living, for we bear witness to the unique relationship man has with HaShem.

Contrary to what many might think, the Jew has a mission. Since we have not yet perfected ourselves, it is inappropriate to act on our mission, but the idea of this mission is still correct. We must be a "beacon of light" for all the nations to follow. Traditional Judaism says we do the teaching by example.

It is now clear how the redemption of the world (Messianic age) is connected to man inheriting the Torah. Matan Torah initiated the Messianic process of universal conversion. Judaism predicts that at some period in the future all man kind will not only come close to HaShem and embrace our faith, but they will also join the sacred community dedicated to the service of HaShem!

Har Sinai represents the private covenant between the Jew and the all-mighty, while King David represents the Messianic age, where the giving of the Torah is a universal affair. His Majesty King David will fulfill what was anticipated by the Almighty at Sinai. The full realization to the giving of the Torah will be achieved at the time of the Mashiach. It is no wonder we read Megilat Ruth on Shavuot, announcing the birth of His Majesty King David and the realization that the Torah will be the property of all mankind.

The tapestry like connections between King David and Shavuot, King David and Jerusalem, King David and Torah, King David and Ruth make this Megillah the perfect reading and the perfect reminder of the full meaning of Shavuot. Eretz Israel without Torah is like a body without a soul. But this soul needs its body too. Torah was meant to be lived in Eretz Yisrael. With a Beit HaMikdash, a Temple. With the majority of Bnei Israel there.

* * *

Spiritually, there is a relation between a baal teshuva ("returnee") and a convert, even though the baal teshuva is born a Jew. His spiritual service of being lost and reestablishing his identity is a process which is similar to conversion. This is the general state of being of our generation prior to the coming of Mashiach. When Mashiach comes he will cause all righteous Jews to become baalei teshuva.

Everyone must experience "conversion." On Shavuot, the giving of the Torah, the entire Jewish People are called converts. This is why we read Megilat Ruth on Shavuot.

There is definitely something unique about female converts. This is not only with regard to Moab and Amon, where Jewish law explicitly dictates that only females may convert and immediately marry into the Congregation of Israel. The intention of King Solomon by marrying the thousand princesses of the different nations was to elevate the holy spark of those Peoples. The holy spark of every People is in the princess, the female element, of the People and not in the male element. This is because the female is primarily a receiver. All nations of the earth are relatively receivers in relation to the Jewish People.

Methodology

My method for studying Sefer Ruth, is to identify words of symbolic significance, typically the nouns and verbs in each verse, and define those words according to their true meaning. After we have discovered their meaning, I will rephrase the verse by substituting the meaning rather than the actual word. This rephrasing I will call Translation.

Armed with this translation, I am going to interpret this translation in the light of the wisdom of the Sages and of the Nazarean Codicil to understand a deeper meaning. This “deeper meaning” will be called Translation.

Thus we will examine each verse individually to discern the overall meaning of Sefer Ruth.

Note: I am using the translation provided by Yalkut Me’am Lo’ez “The Torah Anthology – The Book of Ruth”, for each verse in this study.

The Structure of Sefer Ruth [41]

The four chapters of the Megillah (even though this division is a Christian one and only shows up in Jewish sources with the first printed editions of Mikra’ot G’dolot in the early 16th century, the division is quite helpful in understanding the literary and thematic structure of Ruth) divide in a symmetric fashion:

Chapter 1: Moving from Beit Lechem to Moab (the loss of Elimelech’s field stands as the background to their self-imposed exile) and returning to Beit Lechem; the painful losses along the way

Chapter 2: One day in Boaz’s field

Chapter 3: One night in Boaz’s granary

Chapter 4: The redemption of the field and Ruth; the glorious gains of acceptance among the community of the townswomen and the legacy of the family, leading to the birth of David

CHAPTERS 1 and 4

1. The first and fourth chapters both have “female choruses” whose words are related to the designation of a name (we will yet revisit the issue of names in the Megillah; a fascinating subject which properly belongs to the fourth chapter) associated with Naomi. Note the difference: In the first chapter, their role is negative and their words are brief; the opposite holds true (in both regards) in the final chapter.

2. Each chapter mentions HaShem’s blessing (the harvest 1:6; Ruth – 4:13); the blessings of bounty and children are found side-by-side in numerous Tanakh texts (e.g. Devarim 28);

3. In both the first and final chapters, a protagonist “shines” when compared to another positive character. In the first chapter, it is only Ruth’s outstanding devotion that makes Orpah’s loyalty pale; in the final chapter, the Goel (redeemer) who is prepared to act with kindness, is seen as a lesser benefactor when compared with Boaz. Indeed, each of the “lesser” personalities here is prepared to “go the distance” until the “ultimate” test is presented. Orpah will not follow Naomi to the dreary existence she portrays in 1:11-13 and the Goel (the redeemer) only backs down from his willingness to redeem Elimelech’s field when he finds that marrying Ruth is part of the “package”.

4.The first chapter begins with the lineage (such as it is) of Elimelech’s family (Ephratim – 1:2) and the fourth chapter ends with the lineage from Peretz to David (4:18-22).

5.The opening phrase of the Megillah: Vay’hi biY’mei Sh’fot haShof’tim the beginning events in the era of the Shoftim; the final step in the line of Boaz (Peretz) is David, leading us into the monarchic period.

CHAPTERS 2 and 3

Some of the differences between the second and third chapters are natural results of the different settings. Since the second chapter takes place out in the field, there are several secondary actors present – which is, of course, not the case during that fateful night on the threshing floor of chapter 3.

Several interesting parallels/contrasts:

1. Each chapter begins with a conversation between Naomi and Ruth, embodying a suggestion towards action that will set further events into motion. In the first case (Chapter 2), it is Ruth who makes the suggestion, whereas the suggestion of Chapter 3 belongs to Naomi. In both cases, however, it is Ruth who is going to take the action.

2. In Chapter 2, Ruth appears in the field in advance of Boaz; in Chapter 3, it is Boaz who is on the threshing floor before Ruth arrives.

3. In both cases, when Boaz “discovers” Ruth, he first asks (either the harvesters or her herself) who she is. The common v’Hinei which serves to accentuate the beginning of their interaction appears in 2:4 and 3:8.

4. Note how the roles of Ruth and Boaz intertwine between these two chapters. In 2:8-9, Boaz suggests a course of action to Ruth which involves him (and his field); in 3:9, Ruth directs Boaz how to act towards her.

5. In both chapters, Boaz demonstrates great concern for Ruth’s dignity (compare 2:15-16 with 3:14)

6. Each chapter concludes with Ruth returning to Naomi’s house; in each case, they wait until the end (the verb Kaleh is used in the final verse of each chapter) of a process – in Chapter 2, it is the end of the harvest season; in Chapter 3, they wait for Boaz to conclude his dealings at the city gates.

* * *

The name Boaz appears eighteen times in the Megillah, and Ruth's twelve times. (Both of these counts ignore the genealogy at the end of the Megillah which is not, properly, part of the story). Note that both of these counts are divisible by six. the number six has some association with the house of David. Therefore, Megillat Ruth, which is really the "prologue" of the Davidic narratives, has several structural (as well as over textual) "sixes". This is likely the reason that when Jews in the Middle Ages adopted a (somewhat universal) figure with six points, they named it Magen David.

The Structure of the first chapter

Besides the introductory verses, which establish the premise of the story, the first chapter is made up of seventeen verses (6-22) which are made up of two even subsections of eight verses each, with the fulcrum-verse (14) in the middle:

1.vv. 6-13: Naomi, Orpah and Ruth

2.v. 14: “Orpah kissed her mother-in-law and Ruth cleaved to her”

3.vv. 14-22: Naomi and Ruth

Note that the “keyword” (Shuv - “return”) appears a total of twelve times in this brief chapter. Note how evenly the use of this verb is distributed in the chapter:

Six times: “Shuv” appears in the first half of the section (vv. 6,7,8,10,11,12)

Six times: “Shuv” appears in the second half of the section (vv. 15,15,16,21,22,22)

Six times: “Shuv” indicates a return to Beit-Lechem (vv. 6,7,10,21,22,22)

Six times: “Shuv” indicates a return to Moab (vv. 8, 11,12,15,15,16)

Four times: “Shuv” refers to Naomi (always returning to Beit Lechem) (vv. 6,7,21,22)

Four times: “Shuv” refers to both of the Kalot (vv. 8,10,11,12)

Four times: “Shuv” refers to one of the Kalot (vv. 15,16,17,22)

Naomi speaks four times in the chapter: twice in the first section (vv. 8-9, 11-13), twice in the second (v. 15, 20-21). Note the parallels between her first speech in the first section (vv. 8-9) and her first speech in the second section (v. 15); both adjure the daughter(s) to return to their homes, emphasizing the positive in what awaits them. The second speeches in both sections are also parallel to each other – both stress the bitterness (and use that word – Mar ) which Naomi has experienced at the hand of God.

Note also how the second section ends (v. 22) with an echo of the first verse of the first section (v. 6):

v. 6: Then she arose with her daughters-in-law, to return from the country of Moab; for she had heard in the country of Moab that HaShem had visited his people and given them bread.

v. 22. So Naomi returned, and Ruth the Moabite, her daughter-in-law, with her, who returned from the country of Moab; and they came to Beit-Lechem at the beginning of the barley harvest.

The symmetry of the chapters sets up our story as the bridge between the period of the Judges (when “there was no King in Israel, each man doing as he pleases”, Shoftim (Judges) 21:25, and the establishment of the Israelite monarchy.

The Story – Chapter I

א וַיְהִי, בִּימֵי שְׁפֹט הַשֹּׁפְטִים, וַיְהִי רָעָב בָּאָרֶץ; וַיֵּלֶךְ אִישׁ מִבֵּית לֶחֶם יְהוּדָה, לָגוּר בִּשְׂדֵי מוֹאָב, הוּא וְאִשְׁתּוֹ וּשְׁנֵי בָנָיו׃

Vay’hi (And it was)

Bime (in the days of) Sh’fot (the judging) Hashof’tim (of the judges)

Vay’hi (that was) Ra’av (a famine) BaAretz (in the land)

Vayelekh (and went) Ish (a man)

MiBet (from Beth - house) Lechem (Lechem -bread) Y’hudah (in Judah)

Lagur (to live) Bis’de (in the fields of) Mo’av (Moab)

Hu (he) V’ishtu (and his wife)

Ush’ne (and two) Vanaiv (his sons).

Ruth 1:1 Now it came to pass in the days of the judging of the judges, that there was a famine in the land. There went a man from Bethlehem in Judah to dwell in the fields of Moab, he, his wife, and his two sons.

Targum

1- It happened in the days of the judge of judges (Ibzan - judge par excellence) that there was a severe famine in the land of Israel. Ten severe famines (cf. Targum Shir Ha-Shirim 1:1 has a list of ten songs, and Targum Esther II 1:1 a list of ten kings) were ordained by Heaven to be in the world, from the day that the world was created until the time that the king Mashiach should come, by which to reprove the inhabitants of the earth. The first famine was in the days of Adam, the second famine was in the days of Lamech, the third famine was in the days of Avraham. The fourth famine was in the days of Isaac, the fifth famine was in the days of Jacob, the sixth famine was in the days of Boaz, who is called Ibzan the Righteous (cf. Baba Bathra 91a, Judges 12:8,10), who was from Bethlehem, Judah. The seventh famine was in the days of David, King of Israel, the eighth famine was in the days of Elijah the prophet, the ninth famine was in the days of Elisha in Samaria. The tenth famine is to be in the future, not a famine of eating bread, nor a drought of drinking water, but of hearing the word of prophecy from before the L-rd (Amos 8:11). And when that famine was severe in the land of Israel, a great man went out from Bethlehem Judah, and went to live in the country of Moab, he and his wife and his two sons.

Rashi

1:1 And it came to pass in the days when the judges judged.

(This period was) before the reign of King Saul, for the generations were then administered by judges. And in the days of (the judge) Ibzan it (i.e., the episode of Ruth) occurred, for our Rabbis said (Baba Bathra 91a), “Ibzan is Boaz” (cf., Ruth 2:1),

And a (certain) man went

אִישׁ denotes that he was a very wealthy man and the leader of the generation. And he went forth from the land of Israel abroad (lit., to outside the land) because of niggardliness (lit., narrowness of the eye) for he was miserly towards the poor who would come to press him (during the famine); therefore, he was punished.

Talmud

Yevamoth 77a Rava expounded (Ibid, 8): “Then I said: ‘Behold, I have come in the scroll of the book written about me’” – David said: “I said I have come now [into royalty], but I did not know that it [my ascension to royalty] had already been written of [i.e., foreshadowed] in the scroll of the book [the Torah].” There [in respect to the daughters of Lot (the mothers of Amon and Moab)], it is written (Bereshit 19:15): “who are found” [(ultimately, for the purpose of making David, the descendant of Ruth the Moabitess, king)]; with My holy oil have I anointed him.’

Nazir 23b R. Hiyya b. Abba, citing R. Johanan. said: How do we know that the Holy One, blessed be He, does not withhold the reward even for a decorous expression? The elder daughter [of Lot] called her son Moab and so the All-Merciful One said [to Moses]: Be not at enmity with Moab, neither contend with them in battle. Only war was forbidden, but they might be harassed. The younger daughter, on the other hand, called [her son's] name Ben-Ammi and so it says, Harass them not, nor contend with them. They were not to be harassed at all.

Yevamoth 76b – 77a MISHNAH. AN AMMONITE AND A MOABITE ARE FORBIDDEN AND THEIR PROHIBITION IS FOR EVER , THEIR WOMEN, HOWEVER, ARE PERMITTED AT ONCE. AN EGYPTIAN AND AN EDOMITE ARE FORBIDDEN ONLY UNTIL THE THIRD GENERATION. WHETHER THEY ARE MALES OR FEMALES. R. SIMEON, HOWEVER, PERMITS THEIR WOMEN FORTHWITH. SAID R. SIMEON: THIS LAW MIGHT BE INFERRED A MINORI AD MAJUS: IF WHERE THE MALES ARE FORBIDDEN FOR ALL TIME THE FEMALES ARE PERMITTED FORTHWITH, HOW MUCH MORE SHOULD THE FEMALES BE PERMITTED FORTHWITH WHERE THE MALES ARE FORBIDDEN UNTIL THE THIRD GENERATION ONLY. THEY REPLIED: IF THIS IS AN HALACHAH, WE SHALL ACCEPT IT; BUT IF IT IS ONLY AN INFERENCE, AN OBJECTION CAN BE POINTED OUT. HE REPLIED: NOT SO. [BUT IN FACT] IT IS AN HALACHAH THAT I AM REPORTING.

GEMARA. Whence are these laws inferred? — R. Johanan replied: Scripture stated, And when Sail saw David go forth against the Philistine, he said into Abner, the captain of the host: ‘Abner, whose son is this youth’? And Abner said: ‘As thy soul liveth, O King, I cannot tell’. But did he not know him? Surely it is written, And he loved him greatly; and he became his armour bearer! — He rather made the inquiry concerning his father. But did he not know his father? Surely it is written, And the man was an old man in the days of Saul, stricken in years among them; and Rab or, it might be said, R. Abba, stated that this referred to the father of David, Jesse. who came in with an army and went out with an army! — It is this that Saul meant: Whether he descended from Perez, or from Zerah. If he descended from Perez he would be king, for a king breaks for himself a way and no one can hinder him. If, however, he is descended from Zerah he would only be an important man. What is the reason why he gave instructions that enquiry be made concerning him? — Because it is written, And Saul clad David with his apparel. being of the same size as his, and about Saul it is written, From his shoulders and upward he was higher than any of the people. Doeg the Edomite then said to him, ‘Instead of enquiring whether he is fit to be king or not, enquire rather whether he is permitted to enter the assembly or not’! ‘What is the reason’? ‘Because he is descended from Ruth the Moabitess’. Said Abner to him, ‘We learned: An Ammonite, but not an Ammonitess; A Moabite, but not a Moabitess! But in that case a bastard would’ imply: But not a female bastard?’ — ‘It is written mamzer [Which implies] anyone objectionable’. ‘Does then Egyptian exclude the Egyptian woman’? — ‘Here it is different, since the reason for the Scriptural text is explicitly stated: Because they met you not with bread and with water; it is customary for a man to meet [wayfarers]; It is not, however, customary for a woman to meet [them]’.

‘The men should have met the men and the women the women!’

He remained silent, Thereupon. the King said.’ ‘Inquire thou whose son the stripling is’. Elsewhere he calls him youth; and here he calls him, stripling! — It is this that he implied, ‘You have overlooked an halachah,’ go and enquire at the college!’ On enquiry, he was told: An Ammonite, but not an Ammonitess; A Moabite, but not a Moabitess.

As, however, Doeg submitted to them all those objections and they eventually remained silent, he desired to make a public announcement against him. Presently [an incident occurred]: Now Amasa was the son of a man, whose name was Ithna the Israelite, that went in to Abigal the daughter of Nahash, but elsewhere it is written, Jether the Ishmaelite! This teaches, Raba explained, that he girded on his sword like an Ishmaelite and exclaimed, ‘Whosoever will not obey the following halachah will be stabbed with the sword; I have this tradition from the Beth din of Samuel the Ramathite: An Ammonite but not an Ammonitess; A Moabite, but not a Moabitess’! Could he, however, be trusted? Surely R. Abba stated in the name of Rab: Whenever a learned man gives directions on a point of law, and such a point comes up [for a practical decision], he is obeyed if his statement was made before the event; but if it was not so made he is not obeyed! Here the case was different, since Samuel and his Beth din were still living.

The difficulty, however, still remains! — The following interpretation was given: All glorious is the king's daughter within. In the West it was explained. others quote it in the name of R. Isaac: Scripture said, And they said unto him: ‘Where is Sarah thy wife?’ etc.

The question is a matter in dispute between Tannaim: An Ammonite, but not an Ammonitess; A Moabite, but not a Moabitess. So R. Judah. R. Simeon, however, said: Because they met you not with bread and with water; it is customary for a man to meet etc.

Raba made the following exposition: What was meant by, Thou hast loosed my bonds! David said to the Holy One, blessed be He, ‘O Master of the world! Two bonds were fastened on me, and you loosed them: Ruth the Moabitess and Naamah the Ammonitess.

Raba made the following exposition: What was meant by the Scriptural text, Many things hast Thou done, O Lord my God, even Thy wondrous works, and Thy thoughts toward us? It is not written, ‘toward me’, but toward us. This teaches that Rehoboam sat on the lap of David when the latter said to him. ‘Those two Scriptural verses were said concerning me and you.’

Megillah 10b R. Levi, or some say R. Jonathan said: The following remark is a tradition handed down to us from the Men of the Great Assembly: wherever in the Scripture we find the term va-yehi [and it was, and it came to pass], it indicates [the approach of] trouble. Thus, and it came to pass in the days of Ahasuerus — there was Haman. And it came to pass in the days when the Judges judged — ‘there was a famine’.

Sanhedrin 3b Whence do we deduce that three are needed [for the composition of a court]? — From what our Rabbis taught: ‘It is written: The master of the house shall come near unto the judge. here you have one; and again: the cause of both parties shall come before the judge, here you have two; and again: whom the judge shall condemn, so you have three.’

Baba Bathra 15b R. Johanan further said: What is the import of the words, And it came to pass in the days of the judging of the judges? It was a generation which judged its judges. If the judge said to a man, ‘Take the splinter from between your teeth,’ he would retort, ‘Take the beam from between your eyes.’ If the judge said, ‘Your silver is dross,’ he would retort, ‘Your liquor is mixed with water.’

Shabbath 33a As a punishment for delay of judgment, perversion of judgment, spoiling of judgment, and neglect of Torah, sword and spoil increase, pestilence and famine come, people eat and are not satisfied, and eat their bread by weight, for it is written, and I will bring a sword upon you, that shall execute the vengeance of the covenant:

Midrash

Bereshit Rabbah 41:4 The Midrash states: "R. Yitzhak says: I have found (Matza'ti) David my servant - where did I find him? In Sodom"

[Because Moab was conceived in Sodom, through Lot and his eldest daughter, and Moab was the progenitor of Ruth, and Ruth was the progenitor of King David, so we would say that King David began with Lot and his daughters in Sodom.]

Midrash Rabbah - Ruth I:1 AND IT CAME TO PASS, IN THE DAYS OF THE JUDGING OF THE JUDGES Woe unto that generation which judges its judges, and woe unto the generation whose judges are in need of being judged! As it is said, And yet they hearkened not unto their judges (Judg. II, I7). Who were [the judges referred to?] Rab said: They were Barak and Deborah; R. Joshua b. Levi said: They were Shamgar and Ehud; R. Huna said: They were Deborah, Barak, and Jael. The word ’judge’ implies one, ’judges’ implies two, the judges’ three.

Petichata to Midrash Rabbah It is written (Mishle 19:15): “And the deceiving soul shall hunger”: Because they deceived the Holy One, Blessed be He, in the days of the judges, some serving idols, and some the L-ord, the Holy One, Blessed be He, afflicted them with hunger, as it is written: “And it was in the days of the judging the judges that there was a hunger in the land”.

Petichata to Midrash Rabbah When Israel sinned in the days of the prophets, the Holy One, Blessed be He, said: To destroy them is impossible; to return them to Egypt is impossible; to exchange them for a different nation – this I cannot do. I shall then try them with afflictions and purge them with hunger, as it is written: “And it was in the days of the judging of the judges that there was a hunger in the land”.

Petichata to Midrash Rabbah What is the intent of “the judging of the judges”? If an Israelite served idols and the judge sought to judge him, the other would come, smite the judge and say: “What you wanted to do to me, I have done to you.” Woe to the generation which judges its judges, and whose judge must be so judged!

Genesis 19:29-38 And it came to pass, when God destroyed the cities of the plain, that God remembered Abraham, and sent Lot out of the midst of the overthrow, when he overthrew the cities in which Lot lived. And Lot went up out of Tzo'ar, and lived in the mountain, and his two daughters with him; for he feared to live in Tzo'ar; and he lived in a cave, he and his two daughters. And the firstborn said to the younger, Our father is old, and there is not a man on earth to come in to us after the manner of all the earth; Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father. And they made their father drink wine that night; and the firstborn went in, and lay with her father; and he perceived not when she lay down, nor when she arose. And it came to pass on the next day, that the firstborn said to the younger, Behold, I lay last night with my father; let us make him drink wine this night also; and you go in, and lie with him, that we may preserve seed of our father. And they made their father drink wine that night also; and the younger arose, and lay with him; and he perceived not when she lay down, nor when she arose. Thus were both the daughters of Lot with child by their father. And the firstborn bore a son, and called his name Moab; the same is the father of the Moabites to this day. And the younger, she also bore a son, and called his name Benammi; the same is the father of the Ammonites to this day."

The judging of the judges – Who were the judges? Rav said: They were Barak and Devorah. R. Yehoshua b. Levi says: They were Shamgar and Ehud (Midrash Rabbah).

These are not simply the days of the judges; they were the days of the "the judging of the judges." They were the days, our sages pointed out , when the judges were being judged. If a judge would point out a small offense committed by a Jew, the Jew would point out the worse offense committed by the judge. if the judge rebuked someone for obvious wrongdoing, the man would reply that the misdeeds of the judge were equally grave, although harder to detect. If a Jew was chastised for sinning in private, he would retort that the judge had sinned in public.

Ehud; R. Huna said: They were Deborah, Barak, and Jael. The word ’judge’ implies one, ’judges’ implies two, the judges’ three.

Midrash Rabbah - Ruth I:5 AND A CERTAIN MAN... WENT-like a mere stump! See now how the Holy One, blessed be He, favors the entry into Eretz Israel over the departure there from! In the former case it is written, Their horses... their mules... their camels, etc. (Ezra II, 66), but in this case it is written AND A CERTAIN MAN WENT-like a mere stump. The reason is that in the latter case, since they were leaving the country for another land, Scripture makes no mention of their property, [but states simply] AND A CERTAIN MAN WENT--as though empty-handed. TO SOJOURN IN THE FIELDS OF MOAB (I, 1). R. Levi said: Whenever the word ‘field’ occurs, it refers to the city; the word ‘city’ refers to the province. Where ' province ' occurs, it refers to the whole administrative district. The word ‘field’ refers to the city, [as it is said] Get thee to Anathoth, unto thine own fields (I Kings II, 26). ‘City’ means ‘province’, [as in the verse] Go through the midst of the city, through the midst of Jerusalem (Ezek. IX, 4). ‘Province’ means administrative district, [as in the verse] Over a hundred and seven and twenty provinces (Est. I,1) HE AND HIS WIFE AND HIS TWO SONS. He was the prime mover, and his wife secondary to him, and his two sons secondary to both of them.

Midrash Rabbah - Ruth Prologue II Another interpretation of ’slothfulness casteth into a deep sleep’, is that, because Israel was neglectful in doing repentance in the days of the Judges, they were cast into a deep sleep. ’And the idle soul shall suffer hunger’; because they sought to deceive the Holy One, blessed be He, some serving idols and others serving God, the Holy One, blessed be He, caused them to suffer hunger in the famine of the days of the Judges.

Midrash Rabbah - Ruth Prologue III ’But as for the pure, etc.,’ refers to the Holy One, blessed be He, who deals with them with uprightness in this world and yet gives them their full reward in the future, like a craftsman who works faithfully for his employer. At that moment the Holy One, blessed be He, says, ‘My children are rebellious; yet to destroy them is impossible, to take them back to Egypt is impossible, change them for another people I cannot; what then shall I do to them? I will chastise them with suffering and try them with famine in the days when the judges judge.’ That is the meaning of the verse, AND IT CAME TO PASS IN THE DAYS WHEN THE JUDGES JUDGED THAT THERE WAS A FAMINE IN THE LAND.

Midrash Rabbah - Genesis LXIV:2 And it came to pass in the days when the judges judged, that there was a famine in the land (Ruth I, 1); once in the days of David: And there was a famine in the days of David (II Sam. XXI, 1); once in the days of Elijah: As the Lord, the God of Israel, liveth, before whom I stand, there shall not be dew nor rain these years (I Kings XVII, 1); once in the days of Elisha: And there was a great famine in Samaria (II Kings VI, 25); one famine which travels about in the world; and one in the Messianic future, as it says, Not a famine of bread, nor a thirst for water, but of hearing the words of the Lord (Amos VIII, 11).

Midrash Rabbah - Genesis XXV:3 3. WHICH COMETH FROM THE GROUND WHICH THE LORD HATH CURSED (V, 29). Famine visited the world ten times. Once in the days of Adam: Cursed is the ground for thy sake (Gen. III, 17); once in the days of Lamech: WHICH COMETH FROM THE GROUND WHICH THE LORD HATH CURSED; Once in the days of Abraham: And there was a famine in the land (ib. XII, 10); once in the days of Isaac: And there was famine in the land, beside the first famine that was in the days of Abraham (ib. XXVI,1); once in the days of Jacob: For these two years hath the famine been in the land (ib. XLV, 6); once in the days when the judges judged: And it came to pass in the days when the judges judged, that there was a famine in the land (Ruth I, 1); once in the days of Elijah: As the Lord, the God of Israel, liveth, before whom I stand, there shall not be dew nor rain these years (I Kings XVII, 1); once in the days of Elisha: And there was a great famine in Samaria (II Kings VI, 25); one famine which travels about in the world; and once in the Messianic future: Not a famine of bread, nor a thirst for water, but of hearing the words of the Lord (Amos VIII, 11).

Symbols and their Meaning

פשאת Pshat simple meaning	רמס Remez hinted meaning	דרש Drush allegorical meaning	סוד Sod esoteric meaning
Ish (Man): אִישׁ denotes that he was a very wealthy man and the leader of the generation. (Rashi)		Ish (Man): AND A CERTAIN MAN... WENT-like a mere stump! (Midrash Rabbah - Ruth I:5)	Ish (Man): “On that day the Lord shall be one and his name one” (Zech. XIV, 9). This is why Adam, who is Israel, is closely linked with the Torah, of which it is said, “It is a tree of life to those who take hold on it”; this tree is the Matron, the Sefirah Malkhuth (Kingship), through their connection with which Israel are called “sons of kings”. (Zohar, Bereshith, Section 1, Page 27b)
The Judges: “the days of the judgment of the judges” reminds us of the last verse in the Book of Judges: In those days there was no King in Israel, every man did what was right in his own eyes. (Judges 21:25)			The Judges = Implies three Judges (Midrash Rabbah - Ruth I:1). A Beit din (court) of three was the smallest court in Israel (Sanhedrin 3b). The anguish of a famine in eretz Israel, which was Heavenly retribution for the corruption of the judges who had grown vulnerable to the judgment of those whom they themselves were to judge.
Famine is a lack of bread.	Famine is a lack of Torah.	Famine is the lack of a king / Mashiach ben David.	Famine speaks to the lack of unity of the ten sefirot and the men of the community.

Adam = Adam David Mashiach ^[42]

“It came to pass” = Trouble is approaching.

The land = Eretz Israel, the land of Israel Deuteronomy 34:4

Man = He is the “giver”. The dweller in the “house”.

Elimelech was the prime mover, and his wife secondary to him, and his two sons secondary to both of them. This is deduced from the order in which the words occur, first ’he’, then ’his wife’, and then ’his two sons’.

The greatest woe that afflicted the people was when Elimelech abandoned them. A great man of noble lineage and vast wealth, to whom the starving populace look for support and encouragement during the famine, had crushed their morale by leaving.

His wife = The one who “receives”. The “house”. The One who bears fruit.

His two sons = His Talmidim, his students. Those that combine the mother and the father to form a single person, like Adam HaRishon before Chava was removed from him.

Bethlehem = House of Bread. This might be construed in three ways:

1. The “house” nourished by The Bread, The Mashiach.

2. The storehouse of bread (manna), i.e. Heaven.

Shemot (Exodus) 16:4 Then said HaShem unto Moses, Behold, I will rain bread from heaven for you; and the people shall go out and gather a certain rate every day, that I may prove them, whether they will walk in my law, or no.

3. A wife is called the man’s “house”. This suggests that this city represents a woman / wife

who’s husband / dweller is Mashiach, the Bread that came down from heaven.

Judah = Praise HaShem

Moab = ' by my father ' (me-’ab), or ‘of one who was a father (mi ‘ab).’ The name is associated with immorality that evidenced apostasy, and a lack of kindness.

Fields of Moab = Not a house but a field, that which can be worked to produce a harvest. This is not a

place to live, but a place to work. This place of work is a place where we toil to bring forth a crop:

Matityahu (Matthew) 13:3-9 And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; And when he sowed, some [seeds] fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear.

"In the field" is an analogy for our material world.

Thoughts

The first few verses are an executive summary of the book. By looking carefully, we can discern what an expert librarian might discern. We can quickly see the major theme and we can discern the target audience. Keep in mind that this “book” was written as a scroll. This means that it would be very cumbersome and time consuming to read through the whole book. A method of quickly discerning the content and the target audience would be essential for a “book” without an index. So, the “index” is in the form of an executive summary, a short brief introduction which sums the content of the book into a few terse sentences.

The current drought in Israel is a good test of our perspective. If we are concerned about how the government is going to get us water or compensation, than we are the common man. If, however, we are anxious to understand why HaShem has brought this drought, and what it will take for us to end this drought, then we are concerned at the aristocratic level. If we see drought as the hand of HaShem coming against us for a reason, then we have the clarity of vision to perceive what it will take to end the drought. Ultimately, it is the function of the aristocrat, to look closely at the “hints” and to be concerned with the hints.

This first verse seems to be pointing at the “nameless ones” and calling our attention to the proper actions that must be undertaken in order to have holiness in the land. It seems that we must not shirk our responsibilities, but we need to examine the resources that HaShem has given us, and then figure out how to assist the community, rather than being stingy with those resources. It also seems to be a bit of a warning to wives and sons, that they need to remind their husband or father of their responsibilities.

Sefer Ruth opens on note of distress. the expression, vayehi, "and it came to pass," contains the word vay, "woe." woe to the Jews in those times! And woe to a generation that judges its judges. and woe to a generation whose judges deserve to be judged!

Four (4) is associated with Passover (four cups, four sons, four expressions of deliverance, etc.). Four ‘went’ to Moab. I suspect that they went on Passover. Jacob, our Patriarch, went to Mitzrayim at the command of HaShem. Elimelech, the judge, went into exile at the command of his yetzer hara. While in exile they became six (6). Six was the number of children for each pregnancy in Mitzrayim. The six were inflicted with correction from HaShem, like Paro. The six had their animals killed by HaShem, just like those in Mitzrayim. The firstborn, and others, died in exile, just as they did in Mitzrayim. The six became two (2), a remnant, who returned to eretz Israel on Passover, just as Bnai Israel returned to the promised land on Passover. This is exactly opposite of what happened to Bnai Israel who’s numbers grew while in exile. Both Bnai Israel and Naomi were ‘embittered’ by HaShem while in exile. Bnai Israel walked to the promised land just as Naomi and Ruth walked. Of those who left Mitzrayim, the Torah records only two names that entered the Promised Land, Calev and Yehoshua.

Why women and not men? Because women are primarily ‘receivers’, just as a Torah teacher and Torah talmid are primarily receivers. Additionally, women are the “house” of their husband. They are the husband’s dwelling place. From this we can discern that women are representative of peoples; Whether they be nations or cities.

A man went

This phrase is found only one other time in the Torah:

Shemot (Exodus) 2:1 And there went a man of the house of Levi, and took [to wife] a daughter of Levi.

In parsha Shemot, on the phrase: Vayeilech ish... And a man (from the house of Levi) went... the Baal HaTurim points out the only other occurrence of that phrase, in the book of Ruth: Vayeilech ish Mi’beit lechem yehuda... In both cases, a redeemer of Israel results. In Shemot, Moshe. In Megillat Ruth, the progenitor of Mashiach ben David.

Metzudot David (Shmuel 2:17:25) says on the words "ben ish" that is says this to show us that it is referring to the son of an important man "ben adam chashuv u'meulah".

THE LAW:

Our Rabbis taught: It is not permitted to go forth from Eretz Yisrael to a foreign country unless two seahs are sold for one selah:

R. Shimon said: This I permitted only when one cannot find [anything] to buy, but when one is able to find something to buy, even if it costs a selah, one must not depart.

And so said R. Shimon bar Yochai: Elimelech, Machlon, and Kilion were among the notables of their generation, and they were also leaders of the generation. Why, then, were they punished? Because they left Eretz Yisrael for a foreign country. (Bava Bathra 91a; Bereshit Rabbah 28.3)

Translation

Interpretation

וְשֵׁם הָאִישׁ אֱלִימֶלֶךְ וְשֵׁם אִשְׁתּוֹ נָעֳמִי וְשֵׁם שְׁנֵי־בָנָיו מַחְלוֹן וְכִלְיוֹן אֶפְרָתִים, מִבֵּית לֶחֶם יְהוּדָה; וַיָּבֹאוּ שְׂדֵי־מוֹאָב וַיִּהְיוּ־שָׁם׃

V’Shem (And the name of) Ha-Ish (the man) Elimelekh (Elimelekh)

V’Shem (and the name of) Ish’tu (his wife) Na’omi (Naomi)

V’Shem (and the name of) Sh’ne (two) Vanaiv (sons)

Machlon (Machlom) V’Kil’yon (and Kilyon) Efratim (Efrathites)

MiBet (from Bet - house) Lechem (Lechem - bread) Y’hudah (in Judah)

Vayavou (and they came) S’de (to the fields of) Mo’av (Moab)

Vayih’yu (and stayed) Sham (there).

Ruth 1:2 Now the name of the man was Elimelech, and the name of his wife, Naomi; and the name of his two sons, Machlon and Kilion - Ephrathites from Bethlehem [in] Judah. They came to the fields of Moab, and they were there.

Targum

2- The name of the man was Elimelech, and the name of his wife was Naomi, and the names of his two sons were Machlon and Kilion, Ephrathites, noblemen, of Beth Lehem of Judah; and they came unto the field of Moab, and there they were military tribunes.

Rashi

1:2 Ephrathites

אֶפְרָתִים denotes important people, and similarly (1 Samuel 1:1), “the son of Tohu the son of Zuph, an Ephrathite” – an aritocrat. See their importance, for Eglon ben Balak, the king of Moab, gave his daughter in marriage to Mahlon, as the Master said (Sanhedrin 105b), “Ruth was the daughter of Eglon.” Another interpretation of אֶפְרָתִים (is hailing from Bethlehem, since) Bethlehem is called Ephrath.

Talmud

Baba Bathra 91a And so said R. Simeon b. Yohai: Elimelech, Machlon and Chilion were [of the] great men of their generation, and they were [also] leaders of their generation. Why, then, were they punished? Because they left Palestine for a foreign country; for it is written , And all the city was astir concerning them, and the women said: ‘Is this Naomi?’ What [is meant by] ‘Is this Naomi?’ — R. Isaac said: They said, ‘Did you see what befell Naomi who left Palestine for a foreign country?’

Baba Bathra 91b [Why] has it been written, Machlon and Chilion [Ruth 1:2], and Joash and Saraph [I Chronicles 4: 22] in another? — Rab and Samuel [explained]. One said: Their names were Machlon and Chilion, but they were called Joash and Saraph [for this reason]: Joash (‘To give up hope’), because they lost hope in the [messianic] redemption [of Israel;] [and] Saraph (‘To burn’), because they were condemned by the Omnipresent to be burned. And the other says: Their names were Joash and Saraph, but they were called Machlon and Chilion [for this reason]: Machlon (‘Profane’), because they profaned their bodies; and Chilion (‘Destruction’), because they were condemned by the Omnipresent to destruction.

Midrash

Midrash Rabbah - Ruth I:4 Why then was Elimelech punished? Because he struck despair into the hearts of Israel. He was like a prominent man who dwelt in a certain country, and the people of that country depended upon him and said that if a dearth should come he could supply the whole country with food for ten years. When a dearth came, however, his maidservant went out and stood in the market place with her basket in her hand. And the people of the country said, ‘This is the man upon whom we depended that if a dearth should come he would supply our wants for ten years, and here his maidservant stands in the market-place with her basket in her hand!’ So with Elimelech! He was one of the notables of his place and one of the leaders of his generation. But when the famine came he said, ‘Now all Israel will come knocking at my door [for help,] each one with his basket.’ He therefore arose and fled from them. This is the meaning of the verse AND A CERTAIN MAN OF BETH-LEHEM IN JUDAH WENT. [Radal suggests that the Midrash makes a play on the name: A certain man went so as not to give from his house (beth) bread (lehem) to Judah.]

Midrash Rabbah - Ruth II:5 AND THE NAME OF THE MAN WAS ELIMELECH (I, 2). R. Meir was wont to interpret names and R. Joshua b. Karhah was wont to interpret names. AND THE NAME OF THE MAN WAS ELIMELECH, since he used to say, ‘To me shall the kingdom come.’ AND THE NAME OF HIS WIFE WAS NAOMI, for her actions were pleasant and sweet. AND THE NAME OF HIS TWO SONS MAHLON AND CHILION, MAHLON, in that they were blotted out (nimhu) from the world, and CHILION. in that they perished (kalu) from the world. EPHRATHITES. R. Joshua b. Levi [interpreted it to mean] courtiers; and Rabbi b. R. Nehemiah said: Aristocrats. Another interpretation of EPHRATHITES is, R. Phinehas said, [possessing] all that crown with which Ephraim was crowned by our patriarch Jacob at the time of his departure from the world. He said to him: ' Ephraim, leader of the tribe, leader of the college, all that is exalted and praiseworthy in my children shall be called by thy name.’ For example, 3The son of Tohu, the son of Zuph, an Ephraimite (I Sam. I, 1), And Jeroboam the son of Nebat, an Ephraimite (I Kings XI, 26). Now David was the son of an Ephrathite (I Sam. XVII, 12). SO MAHLON AND CHILION, EPHRATHITES.

The word Ephrathites is a word which denotes greatness. The Sages tell us that Elimelech was a great man, a wealthy man. A man who had no difficulty giving a large amount of tzedaka (charity) to the poor. At this famine, however, he was being pestered constantly for small amounts. Even though these small amounts never added up to the amount of his larger sums, never the less this constant pestering drove Elimelech to leave the land of his birth and go to the land of Moab. This constant pestering was something that did not happen in the days of the Apostles. Luqas records that all the people were together and had everything in common (Acts 2:44-45). Having everything in common would have eliminated the cause of Elimelech’s departure.

Midrash Rabbah - Ruth II:6 AND THEY CAME INTO THE FIELD OF MOAB AND CONTINUED THERE (I, 2). At first they came to the cities, but they found the inhabitants steeped in transgression. They then went to the large cities and found a dearth of water. They thereupon returned to the cities, AND THEY CAME TO THE FIELDS OF MOAB AND CONTINUED THERE.

Symbols and their Meaning

פשאת - Pshat » simple understanding

Elimelech: “To Me the King”.

רמס - Remez » hinted meaning

Elimelech: What Elimelech, judge of Israel, did, was the very opposite of the Nazarean trait. In 2 Luqas 2:44-45, we see the proper Nazarean trait: the sharing of goods according to the need. The selfish, therefore, will be attracted towards “Moab” and away from the ways of HaShem. Those of character and nobility, the Nazareans, will have kindness as their number one trait. The will share what they have according to the need, as did the Mighty Man of Valor, Judge Boaz.

We can see also a connection between Elimelech and Adam HaRishon, as we have shown previously. In some way, Elimelech not only pictures Adam, he also pictures mankind in general. We have left HaShem and gone to another land. In the end we will lose everything unless we return to HaShem.

Elimelech was a great man of his generation, he was [also] a leader of his generation. (Baba Bathra 91a)

דרש - Drush » allegorical explanation

Elimelech: According to the Midrash, in Midrash Rabbah - Ruth I:4, Elimelech was a wealthy judge in Israel. Rather than stay in Israel, where he would be hounded by the poor even as he prayed, he left the poor to suffer without help. The poor not only were deprived of the physical sustenance that he could have provided, they were also psychologically devastated when their leader, their judge, fled from the land. They reasoned: If those “in the know” are leaving, and we can not afford to leave, how great is our distress! We could have borne the distress if we would have had the great Elimelech here to stand with us and support us.

AND THE NAME OF THE MAN WAS ELIMELECH, since he used to say, ‘To me shall the kingdom come.’ (Midrash Rabbah - Ruth II:5)

סוד - Sod » esoteric understanding

Elimelech: "My God is King" is a forerunner of David, the true king, this agrees with the Zohar Hadash: "Rabbi Yossi ben Kismah said: This Megillah comes to give David's genealogy" (Zohar Hadash 1:4). The genealogy of Ruth 4:18 is unique in style to Genesis and it emphasizes that David is tenth to Peretz just as Noah was tenth to Adam and Abraham tenth to Noah. Boaz is seventh which is also an auspicious number.

Two sons = They were equally great.

Bethlehem = House of Bread. This might be construed one of three ways:

4. The “house” nourished by The Bread, The Mashiach.

5. The storehouse of bread (manna), i.e. Heaven.

6. A wife is called the man’s “house”. This suggests that this city represents a woman / wife

who’s husband / dweller is Mashiach, the Bread that came down from heaven.

* * *

There is another way of looking at Elimelech. Lets look at him through a different set of eyes: He was from Bethlehem even as Mashiach ben Yoseph was from Bethlehem:

Yochanan (John) 7:42 Hath not the scripture said, That Mashiach cometh of the seed of David, and out of the town of Beth-lehem, where David was?

Metzudot David (Shmuel 2:17:25) says on the words "ben ish" that is says this to show us that it is referring to the son of an important man "ben adam chashuv u'meulah".

He was an ish, a man of prominence, even as Mashiach ben Yoseph was a man of prominence:

Matityahu (Matthew) 7:29 For he taught them as [one] having authority, and not as the scribes.

Matityahu (Matthew) 21:23 And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By what authority doest thou these things? and who gave thee this authority?

Marqos (Mark) 4:41 And they feared exceedingly, and said one to another, What manner of man is this, that even the wind and the sea obey him?

Luqas (Luke) 1:69 And hath raised up an horn of salvation for us in the house of his servant David;

Before He left, he had helped the poor, even as Mashiach ben Yoseph helped to feed the poor.

Matityahu (Matthew) 14:19 And he commanded the multitude to sit down on the grass, and took the five loaves, and the two fishes, and looking up to heaven, he blessed, and brake, and gave the loaves to [his] disciples, and the disciples to the multitude.

His name, Elimelech, means: “To me kingship will come”, even as Mashiach ben Yoseph will one day be King:

Matityahu (Matthew) 2:6 And thou Beth-lehem, [in] the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel.

Matityahu (Matthew) 26:64 Yeshua saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.

Revelation 11:15 And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become [the kingdoms] of our Lord, and of his Mashiach; and he shall reign for ever and ever.

Moab = By my father

Naomi = “My Pleasant One”. She is described as a woman and a wife. A woman / wife is primarily one who receives (in the act of marriage) and is the “house” of her husband. A wife is one who cleaves to her husband and forms a one flesh relationship. These attributes also describe Israel in “her” relationship with Mashiach:

Ephesians 5:23 For the husband is the head of the wife, even as Mashiach is the head of the church: and he is the saviour of the body.

Even as a wife teaches the children, so also does Israel:

Yeshiyahu (Isaiah) 49:6 And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth.

Consider also that the children are literally from the flesh of their mother. The two are inseparable. The children are a part of the mother.

Naomi is the queen and the queen mother. She is of the royal house of David. She takes on the role of teaching Torah to Ruth. As a woman she brings children into this world. As a Torah teacher she brings children into the next world.

Kilion = “Destruction”. The first born offspring of Elimelech and Naomi – the offspring of Mashiach and Israel. In Rabbinic literature a “son” is the Talmid, or student, of a teacher. This would mean that this was the first of the talmidim. This one will be utterly cut off from the land of the living.

Machlon = “Sickness”. The second born offspring of Elimelech and Naomi – the offspring of Mashiach and Israel. In Rabbinic literature a “son” is the Talmid, or student, of a teacher. This would mean that this was the second of the talmidim. This one will be resurrected as the offspring of Boaz and Ruth: Oved.

Judah = praise

Ephrathites = Fruitfulness – aristocrats. This term applies to the royal house of David, to those who will rule and reign. This ruling and reigning is the prerogative of judges. This term is applied to all four of our protagonists. This implies that these are the ones destined to rule and reign:

II Corinthians 10:13-15 But we will not boast of things without [our] measure, but according to the measure of the rule which God hath distributed to us, a measure to reach even unto you. For we stretch not ourselves beyond [our measure], as though we reached not unto you: for we are come as far as to you also in [preaching] the gospel of Mashiach: Not boasting of things without [our] measure, [that is], of other men's labours; but having hope, when your faith is increased, that we shall be enlarged by you according to our rule abundantly,

I Titus 3:5 (For if a man know not how to rule his own house, how shall he take care of the church of God?)

Revelation 2:26-27 And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father.

Revelation 20:6 Blessed and holy [is] he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Mashiach, and shall reign with him a thousand years.

Fields = The World. So, when Elimelech (Mashiach) left the good land and went to the land of stinginess (Moab), he went there to retrieve the good dove, the spark of righteous Lot. He went to retrieve the righteous:

Matityahu (Matthew) 13:38 The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked [one];

Thoughts

Elimelech has determined that he can no longer endure the community of Israel, so he flees to the community of Moab. He leaves the land noted for a community of those who follow HaShem in generosity, in order to live in a land noted for stinginess:

Deuteronomy 23:3-5 No Ammonite or Moabite or any of his descendants may enter the assembly of HaShem, even down to the tenth generation. For they did not come to meet you with bread and water on your way when you came out of Egypt, and they hired Balaam son of Beor from Pethor in Aram Naharaim to pronounce a curse on you. However, HaShem your God would not listen to Balaam but turned the curse into a blessing for you, because HaShem your God loves you.

What is amazing, is that the same land which stingy Elimelech is leaving; is drawing Ruth because of her generosity. The land seems to have the ability to expel or to draw based on whether we have a good eye (generous) or an evil eye (stingy).

The author also tells us that this book is for aristocrats, that is, people who accepted the Written and Oral Torah, and who have some Talmudic knowledge of Torah at least. We determined this by noticing this by noting that the names of Machlon and Kilion are not their real names. Since the names mean “Sickness” and “Destruction”, we can understand that no parent would give their children such names. These names, therefore, are a hint that would be perceived by an aristocrat, but would be overlooked by the common man. The “hints” are a clue that the primary audience is an audience who has the time and education to see through the names and understand that there is more to this story than meets the eye at the peshat level. The aristocrat will immediately understand that this book is more than just a “love story” about redemption, but rather is a serious story about famine and its effects on the members of the royal class. This type of person sees differently than the common man because of his experience and because of his background. These names also presume that we are conversant with Hebrew, in order to understand that these are posthumous names to describe their state, rather than their given names.

The fact that they are Ephratites, indicates that they are 'distinguished persons', according to Rashi [43]. This clearly gives the aristocratic emphasis in this book.

* * *

Whereas the names of the parents are “positive”; their sons’ carry names which no parent would think of granting their children. Mahlon is related to Mahalah (disease) and Kilion to K’liyah (destruction). Considering their untimely deaths, in a foreign land no less, it is reasonable to posit that these were not their birth-names, rather names given them posthumously, symbolic of their tragic lives. [Keep in mind that Megillat Ruth was not written as a journal; it was composed after the key events in the story transpired. That being the case, it is not problematic to posit a posthumous “renaming” of the dead sons.] These tragic names (and many other points of reference in the story) evoke an association with yet another story in Bereshit – the Yehudah-Tamar interlude (Ch38) The story in Bereshit opwith Yehudah “leaving his brothers” and giving birth to two sons whose names are anything but positive (Er – meaning “barren” and Onan, meaning “mourning”). We must, again, posit that these names were given posthumously, as both sons died young (leaving the heroine, Tamar, as the prototypical Y’vamah – yet another connection with our story.)

Translation

The prominent one's name was “To Me the Kingship will come”. His wife's name is My Pleasant One, and the names of his two sons were Sickness and Destruction. They were Fruitful people from the House of the Word of God, Praise HaShem. And they walked away from The Father and lived there.

Interpretation

The leader of the tribe of Judah, the one that will one day become king, led his wife, who is the Pleasant one, the Torah teacher, and his two sons, who were named Sickness and Destruction, went away from the Land of Israel, into a place of exile. These fruitful people, were formerly Torah observant Jews, they were numerous and great. They went to dwell in an idolatrous land far from HaShem. A land noted for its lack of kindness and hospitality.

[That this is a future exile is derived from the understanding that it comes after the time of Jacob’s trouble which was inferred in the first verse when it says, “It came to pass” (recall that this means that trouble is approaching). Matthew 24:29-31 speaks of a future gathering (which implies an exile) which will take place after the distress of those days.]

* * *

וַיָּמָת אֱלִימֶלֶךְ אִישׁ נָעֳמִי; וַתִּשָּׁאֵר הִיא וּשְׁנֵי בָנֶיהָ׃

Vayamat (And died) Elimelekh (Elimelech) Ish (husband) Na’omi (Naomi’s)

Vatisha’er (and she was left) Hi (she) Ush’ne (and two) Baneah (hers sons)

Ruth 1:3 Then Elimelech, Naomi's husband, died; and she was left with her two sons.

Targum

3- Elimelech, the husband of Naomi, died, and she was left a widow, and her two sons were left orphans.

Rashi

1:3 Naomi’s husband

Why is (their relationship) stated (again)? From here they (our Sages) derived, “A man does not die except to his wife” (i.e., she is most affected by his passing) (Sanhedrin 22b). (Another interpretation: And it says, “the husband of Naomi,” that is to say, since he was Naomi’s husband and master over her, and she was subordinate to him, therefore, the Divine attribute of justice struck him and not her.

Symbols and their Meaning

Naomi’s Husband = man – She was under his authority. [Rashi]

Left = to swell up

Elimelech = To Me the King

Midrash

Talmud

Sanhedrin 22b A Tanna taught: The death of a man is felt by none but his wife; and that of a woman, but her husband. Regarding the former, it is said: And Elimelech, Naomi's husband, died. And regarding the latter it is written: And as for me, when I came from Padan, Rachel died unto me.

Thoughts

Note the rapid shift of focus. In the first two verses, Naomi was Elimelech’s wife, and, suddenly, he is her husband. Naomi has quickly been thrust to center stage, whereas Machlon and Kilion have lost their identities as anything but, “her sons”.

Translation

Now To Me the King, My Pleasant One's husband, died, and she was left with her two sons.

Interpretation

Now, the leader of the Jews, the provider for the Torah teacher, died, and the Torah teacher was left with her two offspring.

OK, lets suppose that Machlon represents Mashiachianity and Kilion represents Islam, the “sons”, or “offspring” of Judaism. This would imply that Mashiachianity is slightly more righteous because he (Machlon) will have his name raised up on his land by Boaz and Ruth. Further, that name will be born by Oved who will give rise to King David and to The Mashiach.

* * *

וַיִּשְׂאוּ לָהֶם, נָשִׁים מֹאֲבִיּוֹת, שֵׁם הָאַחַת עָרְפָּה, וְשֵׁם הַשֵּׁנִית רוּת; וַיֵּשְׁבוּ שָׁם כְּעֶשֶׂר שָׁנִים׃

Vayis’u (And they took) Lahem (to themselves) Nashim (wives) Moabiyot (women of Moab)

Shem (name) HaAchat (of the one) Orpah (Orpah)

V’Shem (name) HaShenit (of the second) Rut (Ruth) Vayish’vu ((And they dwelled) Sham (there) Kh’eser (about ten) Shanim (years).

Ruth 1:4 They took for themselves in marriage Moabite women. The name of one was Orpah and the name of the other was Ruth. And they lived there about ten years,

Targum

4- They transgressed the decree of the Word (Memra) of the Lord and took unto themselves foreign wives, of the daughters of Moab, the name of the one was Orpah, and the name of the second was Ruth, the daughter of Eglon the king of Moab, and they dwelt there for a period of about ten years.

Talmud

Sotah 42b The text (2 Samuel 21:21) has Harafah and also Orpah! — Rab and Samuel [differ in their interpretation]. One said that her name was Harafah and why was she called Orpah? Because all had intercourse with her from the rear ‘orfin] — The other said: Her name was Orpah; and why was she called Harafah? Because all ground her like a bruised corn [harifoth].

Baba Bathra 14b R. Johanan said: Why was her name called Ruth? Because there issued from her David who replenished the Holy One, blessed be He, with hymns and praises.

Berachoth 7b Ruth. What is the meaning of Ruth? R. Johanan said: Because she was privileged to be the ancestress of David, who saturated the Holy One, blessed be He, with songs and hymns. How do we know that the name [of a person] has an effect [upon his life]? — R. Eleazar said: Scripture says: Come, behold the works of the Lord, who hath made desolations in the earth. Read not shammoth, [‘desolations’], but shemoth, [names].

Midrash

Midrash Rabbah - Ruth II:9 AND THEY TOOK THEM WIVES OF THE DAUGHTERS OF MOAB (I, 4). It was taught in the name of R. Meir: They neither proselytized them, nor gave them ritual immersion,5 nor had the new law, Ammonite, but not Ammonitess, Moabite, but not Moabitess, been propounded, that they should escape punishment on its account. THE NAME OF THE ONE WAS ORPAH, because she turned her back (’oref) on her mother-in-law. AND THE NAME OF THE OTHER, RUTH, because she considered well (ra'athah) the words of her mother-in-law. R. Bibi said in the name of R. Reuben: Ruth and Orpah were the daughters of Eglon, as it is said, I have a secret errand unto thee, O King. And he said: Keep silence, etc. (Judg. III, 19), and it is written, And Ehud came unto him... and Ehud said: I have a message from God unto thee. And he arose out of his seat (ib. 20). The Holy One, blessed be He, said to him: ‘Thou didst arise from thy throne in honor of Me. By thy life, I shall raise up from thee a descendant sitting upon the throne of the Lord. AND THEY DWELT THERE ABOUT TEN YEARS (I, 4). [The force of the kaph prefixed to the word ‘ten’, as in] ‘about thirty’, ‘about forty’, is, ‘either less or more.’

Symbols and their Meaning

Orpah = Mane, nape of the neck.

Took women = A great sin unless they were converts.

Ruth = ‘Saw’, i.e. ‘Considered Well’. Gematria of ‘Ruth’ is 606. Add the 7 Noachide and we get 613, the number of mitzvot in Torah. Ruth represents The “Body of Mashiach”, The House of Israel.

Ten years = They did not intend to return. [Malbim]

Women = Rebbe Yechezkel said that our Sages teach us that one should not look at women when they are standing (by the river) to wash the laundry. "Women" are a remez (hint) to neshama (soul, nashim and haNeshama are equal in gematria). This can mean that one should not gaze when the souls of the Jewish people are "washing" their eyes (crying) before their Father in Heaven.

Thoughts

The mention of dwelling there ten years reminds us of yet another passage in Bereshit (16:3) – it is only after ten years of childless cohabitation in the Land, that Sarah arranges the “match” between Avraham and Hagar. We soon learn that both Ruth and Orpah were childless, and the association with one more Bereshit story is complete.

Translation

They took souls from The Father, a soul named Mane (hair on the nape of the neck) and the other Considered Well. After they had settled and lived there about ten years.

Interpretation

The sons of the Torah teacher joined with the “converts” of the idolatrous nation. The one joined with the One who turned her back on HaShem, His people, and His land, and the other joined as a convert who joined herself to HaShem (as a Noachide), His people, and His land. After they had lived in this idolatrous land for the 2000 years of Mashiach.

* * *

וַיָּמוּתוּ גַם־שְׁנֵיהֶם מַחְלוֹן וְכִלְיוֹן; וַתִּשָּׁאֵר הָאִשָּׁה, מִשְּׁנֵי יְלָדֶיהָ וּמֵאִישָׁהּ׃

Vayamutu (And they died) Gam (also) Sh’nehem (both of them) Machlon (Mahlon)

V’kil’yon (and Chilion)

Vatisha’er (and was bereaved) HaIshah (the woman)

MiSh’ne (of two) Y’ladeah (her children) UmeIshah (and of her husband).

Ruth 1:5 Then the two of them, Machlon and Kilion, also died; and the woman was left [bereft] of her children and her husband.

Targum

5- And because they transgressed the decree of the Word (Memra) of the Lord by intermarrying with strange peoples, their days were cut short, and the two of them, Machlon and Kilion, also died, in an unclean land; and the woman was left bereft of her two sons and widowed of her husband.

Rashi

1:5 The two of them also

What is (the significance of) “also”? At first, they were struck by financial loss, and their camels and livestock died; and after that, they themselves “also” died.

Midrash

Midrash Rabbah - Ruth II:10 AND MAHLON AND CHILION DIED, BOTH OF THEM (I, 5). R. Hunia and R. Joshua b. Abin, and R. Zabda the son-in-law of R. Levi said: The Merciful One never exacts retribution of man's life to begin with. Whence is this taught? From Job, as it is said, There came a messenger unto Job, and said: The oxen were plowing, etc. (Job I, 14). R. Hama b. R. Hanina said: The Holy One, blessed be He, gave him a foretaste of the World to Come, [as it is said],The plowman shall overtake the reaper (Amos IX, 13). And the Sabeans made a raid, and took them away (Job ib. 15). R. Abba b. Kahana said: They sallied forth from K'far Kiryanos and traversed the whole of Abilena as far as the tower of [the mountain of] Zeboim, and there they died. And I only am escaped alone to tell thee (ib.). R. Hanina said: The word ak (only) intimates a limitation; he also was smitten and wounded. R. Judah said: Alone. While he was yet speaking: he also, having told the news, immediately expired. While he was yet speaking, there came also another, and said: The Chaldeans set themselves in three bands (ib. 17). R. Samuel b. Nahman said: As soon as Job heard this, he began to array his troops for war, saying, ‘How many armies can I mobilize, how many troops can I assemble. And this against the most despised nation in the world, as it is said, Behold, the land of the Chaldeans- this is the people that was not (Isa. XXIII, 13). [Meaning], would that it did not exist! -- [this nation] comes to cast its terror upon me!’ But when he [the messenger] told him, A fire of God fell from Heaven (Job I, 16), he said, ' It comes from heaven, what am I able to do? ' [as it is said] So that I kept silence, and went not out of the door (ib. XXXI, 34). Immediately he took a shard with which to scrape himself. In the case of Egypt, too, it was so. [First of all] He smote their vines also, and their fig- trees (Ps. cv, 33). After this, He gave over their cattle also to the hail (ib. LXXVIII, 48), and only then [do we read], And smote all the firstborn in Egypt (ib. 51). And even in the case of the plague-spots it is so. First they come upon a man's house. If he repents of his evil, it is well, but if not, the house must have the stones removed, as it is said, Then the priest shall command that they take out the stones (Lev. XIV, 40). If he repents, it is well; if not, the house must needs be demolished.1 If he repents, it is well; if not, the plague comes upon his garments and they must be cleansed (ib. XIII, 54). If he repents, it is well; if not, they must be rent, as it is said, Then he shall rend it out of the garment (ib. 56). If he repents, it is well; if not they must be burnt, as it is said, And he shall burn the garment (ib. 52). Then only do they come upon his body. If he repents, it is well; if not, he has to leave [the camp for seven days] and return. If he repents, it is well; if not, He shall dwell alone; without the camp shall his dwelling be (ib. 46). And so it was with Machlon and Chilion also. First of all their horses, their asses, and their camels died, then Elimelech, and lastly the two sons. AND THE WOMAN WAS LEFT. R. Hanina said: She was left as the remnants of the remnants [of the meal-offering].

Thoughts

Why are Machlon and Chilion referred to as "banim", "sons", the first three times and then called "yeladeha", "her children"?

ANSWER: In Hebrew, the term "yeled", "child", denotes

1) Biological offspring,

2) Someone immature.

The Hebrew word for son is "ben," and is associated with the word "boneh", "builder", i.e. he continues to build that which his father started (see Bereshit 5:28, Rashi).

A son represents continuity. Moreover, when one is blessed with sons, and his sons in turn have sons, the name of the family is built up and perpetuated. Consequently, to Elimelech and his wife, their sons Machlon and Chilion were banim / bonim, builders, perpetuators of the family tradition from whom they would have "nachas." Unfortunately, a sudden turn of events shattered all their hopes and left them in dismay. Their two sons married non-Jewish women. Now, their children would not be considered Jews, but Moabites. By intermarrying, Machlon and Chilion would not only fail to build the home of Elimelech, but actively prevent it from continuing. Therefore, they were no longer banim (bonim - builders) but merely yeladim, biological offspring, who, regardless of their age, acted like children and brought shame and disgrace to their prominent family.

Symbols and their Meaning

Sons = something born. The Talmud calls a “son” the “foot of his father”, because as a foot carries us through this world, so a son carries us through time.

Both … died = They were equally guilty.

Machlon = Sick

Kilion = Destruction

Woman = The Torah teacher

Translation

Both Sickness and Destruction also died, and the soul was swollen without her two born ones and her man.

Interpretation

The sickly and destroying Ones died apart from HaShem, His people, and His land. The Torah teacher was left without the fruit and the sustenance of Torah.

* * *

וַתָּקָם הִיא וְכַלֹּתֶיהָ, וַתָּשָׁב מִשְּׂדֵי מוֹאָב; כִּי שָׁמְעָה בִּשְׂדֵה מוֹאָב, כִּי־פָקַד יְהוָה אֶת־עַמּוֹ, לָתֵת לָהֶם לָחֶם׃

Vataqam (And she arose) Hi (she) V’Kaloteah (and her daughters-in-law)

Vatashav (and retruned) MiS’de (from the fields of) Mo’av (Moab)

Ki (for) Shamah (she had heard) BiS’de (in the fields) Mo’av (of Moab)

Ki-Paqad (that had visited) HaShem (HaShem) Et-Amu (his people)

Latet (to give) Lahem (bread) Lachem (to them).

Ruth 1:6 She rose, with her daughters-in-law, and returned from the Fields of Moab. For she heard in the Fields of Moab that God remembered His people to give them bread.

Targum

6- Then she arose with her daughters-in-law and returned from the field of Moab, for she was informed by an angel, in the field of Moab, that the Lord had remembered his people, the Torah teacher, giving them bread, through the merit of the Judge Ivtzan by virtue of the prayer which he prayed before the Lord; he is Boaz the Pious.

Midrash

Midrash Rabbah - Ruth II:11 THEN SHE AROSE WITH HER DAUGHTERS-IN-LAW, THAT SHE MIGHT RETURN FROM THE FIELD OF MOAB; FOR SHE HAD HEARD IN THE FIELD OF MOAB HOW THAT THE LORD HAD REMEMBERED HIS PEOPLE (I, 6). She heard from peddlers making their rounds from city to city. And what was it she heard? HOW THAT THE LORD HAD REMEMBERED HIS PEOPLE IN GIVING THEM BREAD.

Symbols and their Meaning

Daughters = Brides

Moab = By my father

LORD = HaShem “The Name”, the yod-hay-vav-hay name.

People = Congregation

Arose = resolved. It might also have reference to those who ‘arise’ from the dead, the resurrection.

Naomi = Pleasant One. The Torah teacher. The one who makes children for the Olam HaBa.

Field = The World

Matityahu 13:38 The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked [one];

"In the field" is an analogy for our material world.

Bread = The Word of God. Bread is the result of human effort to take wheat or barley and grind it, sift it, miz it, knead it, form it, bake it, and finally break it. These human actions seems to suggest that if the wheat or barley are the Torah insights of a person, then these additional human actions are the mitzvot that turn barely edible wheat / barley into that delectable substance called bread.

John 6:35 Then Yeshua declared, "I am the bread of life. He who comes to me will never go hungry, and he who believes in me will never be thirsty.

Rabbi Elazar ben Azaria said: Without Torah there is no social order; without social order there is no Torah. Without wisdom, there is no conscience; without conscience, there is no wisdom. Without knowledge, there is no understanding; without understanding there is no knowledge. Without bread, there is no Torah; without Torah there is no bread. (Avot 3:21)

This seems to be an allusion to Matan Torah, the giving of the Torah.

Translation

When she heard from The Father that HaShem had come to the aid of his congregation by providing The Word of God for them (Torah and The Living Torah) (Yeshivot were flourishing in the land and Torah observance had become the norm), this means that the Mashiach had returned and had started a Theocratic government, My Pleasant One and her brides prepared to return home from there. Who are the two brides exactly? If we see that there is a connection between Naomi and these two brides, we surely will see those brides as nations which started religions based on Torah: Islam and Mashiachianity. We can also see that Ruth represents the progressive conversion from pagan to Noachite to Judaism. Whilst Orpah represents those who do not recognize the need of this order.

Interpretation

The Torah teacher, in the Diaspora, will be drawn by HaShem and His Mashiach, to His revival of Torah study and Torah observance, to go back to the land of Israel, to the first significant harvest in ten years, a gathering of the People of the Word of God back to the Land of Israel. This is the Messianic harvest. (Evidenced by the number ten (10), when the Mashiach will have set up the Theocratic government.) This ingathering had just begun. The Torah teacher and her Torah daughters were resurrected to return to their home, the Land of Israel. This is the great ingathering of the People of God.

Alternatively, we could render this verse as: The teacher arose with her talmidot and returned from the fields where she had fled from the face of her Heavenly father. For She heard the Torah from Mt. Sinai as HaShem remembered His people to give them the Torah.

* * *

וַתֵּצֵא, מִן־הַמָּקוֹם אֲשֶׁר הָיְתָה־שָׁמָּה, וּשְׁתֵּי כַלֹּתֶיהָ עִמָּהּ; וַתֵּלַכְנָה בַדֶּרֶךְ, לָשׁוּב אֶל־אֶרֶץ יְהוּדָה׃

Ruth 1:7 She left the place where she had been, and her two daughters-in-law were with her. They went on the road back to the land of Judah.

Targum

7- She went forth out of the place where she had been, and her two daughters-in-law with her; and they were walking on the way to return to the land of Judah.

Rashi

1:7 So she departed from the place

Why was (this) stated? Indeed, it was already stated (verse 6), “and she returned from the fields of Moab,” and how could she return if she would not (first) depart from the place where she had been? Rather, (the phrase) tells (us) that the departure of a righteous person from a place is noticeable and makes an impression – its radiance departs, (and) the praiseworthiness of the city departs. And similarly (Bereshit 28:10) “and Jacob went forth from Beer-sheva” (i.e., his departure made an impression on the city).

Midrash

Midrash Rabbah - Ruth II:12 AND SHE WENT FORTH OUT OF THE PLACE WHERE SHE WAS (I, 7). AND SHE WENT FORTH. Was she then the only one that went forth from the place? Did not many camel-drivers and how many ass-drivers also go forth? And yet it says only AND SHE WENT FORTH? R. ‘Azariah in the name of R. Judah b. R. Simon explained: The great man of a city is its shining light, its distinction, its glory, and its praise. When he departs, its brilliance, its distinction, its glory, and its praise depart with him…. AND THEY WENT ON THE WAY TO RETURN UNTO THE LAND OF JUDAH (1, 7). Rab Judah said in the name of R. Johanan: They transgressed the letter of the Law and journeyed on the Festival. Another interpretation of AND THEY WENT ON THE WAY is that the way was hard for them because they went unshod. AND THEY WENT, discussing the laws of proselytes.

Symbols and their Meaning

Set out = Walk, The halakha, the Way of walking. They were discussing the laws of proselytes. [Midrash]

Judah = praise

The explanation is as follows. [The word] 'Land’ is a remez for the midah of 'the kingdom of heaven', that, as the Zohar says, 'has no eyes.

They left on Passover. The Midrash agrees that this was a festival, and you must say that the festival at the time of the barley harvest is Passover.

Thoughts

There is something disarming about the use of the verb Shuv (return) here; the text describes all three of these barren widows as “returning” to the land of Yehudah – yet only one of them (Naomi) ever lived there!

The verb Shuv operates in this chapter as a Milah Manchah (key word), which guides the sense of the text. It shows up an extraordinary twelve times in this chapter, indicating that the underlying theme of the chapter is “return”. By the way, a Milah Manchah usually appears seven times within a given Parashah; the number twelve here has some significance. Twelve is the number of maximal differentiation. It is the number of lines that border a cube, and according to Chazal, all of reality. HaShem and His Oneness is manifested via twelve channels to the world we live in. Twelve is the level where the oneness is manifested in the world. It is why we associate government with twelve. There are twelve who govern the many. All of physical reality is constrained and restrained (as in government) by the 12 lines that mark the edges of the physical world.

Translation

With her two brides, Islam and Mashiachianity, she left the place where she was and walked the (Torah) road that would return them to the land of Praise.

Interpretation

When, during the Messianic age, HaShem gathers all of His People back to the land, the Ones who are attached to the Torah teacher will feel drawn. Those who are true converts, those who stood at Mt. Sinai and accepted the Torah, will follow His Torah, the way of walking found in the oral Torah and Torah Shebiktav (Written Torah), despite the hardships, and will return (they will do teshuvah, they will repent of their sins) on the Torah way to the land of Praise. This ingathering will be to a land governed by HaShem, a government committed to Torah. A land where Mashiach rules with a rod of iron (Revelation 19:15).

* * *

וַתֹּאמֶר נָעֳמִי לִשְׁתֵּי כַלֹּתֶיהָ, לֵכְנָה שֹּׁבְנָה, אִשָּׁה לְבֵית אִמָּהּ; יַעֲשֶׂה (יַעַשׂ) יְהוָה עִמָּכֶם חֶסֶד, כַּאֲשֶׁר עֲשִׂיתֶם עִם־הַמֵּתִים וְעִמָּדִי׃

Ruth 1:8 Naomi said to her two daughters-in-law, "Go, return each to her mother's house. May HaShem deal kindly with you, as you have dealt with the deceased and with me.

Targum

8- Said Naomi to her daughters-in-law: "Go, return each to her mother's house. May the Lord do kindness unto you, just as you have done unto your deceased husbands, refusing to marry [literally “to take a man”] after their death, and unto me, whom you have provided for and sustained.

Midrash

Midrash Rabbah - Ruth II:13 AND NAOMI SAID UNTO HER TWO DAUGHTERS-I N-LAW: GO, RETURN EACH OF YOU TO HER MOTHER’ S HOUSE (1, 8)-i.e. to her people’s house. The mother of Abnimos of Gadara died, and R. Meir went up to condole with him’ and he found them sitting in mourning. Some time later his father died, and R. Meir again went up to condole with him, and found them engaged in their normal occupations. He said to him: ‘It appears to me that your mother was more dear to you than your father!’ He answered him: ‘Is it not then written, TO HER MOTHER'S HOUSE, but not "to her father's house"?’ R. Meir answered him: ‘Thou hast spoken well, for a heathen indeed has no father.’

Midrash Rabbah - Ruth II:14 THE LORD DEAL KINDLY WITH YOU (ib.). R. Hanina b. Adda said: The ketib is ya'aseh. He certainly will deal kindly with you. AS YE HAVE DEALT WITH THE DEAD, in that ye busied yourselves with their shrouds; AND WITH ME, in that they renounced their marriage settlement. R. Ze'ira said: This scroll [of Ruth] tells us nothing either of cleanliness or of uncleanliness, either of prohibition or permission. For what purpose then was it written? To teach how great is the reward of those who do deeds of kindness.

TURN BACK, MY DAUGHTERS, GO YOUR WAY (I,12). R. Samuel b. Nahmani said in the name of R. Judah b. Hanina: Three times is it written here [1:8, 1:11, and 1:12] ' turn back’, corresponding to the three times that a would-be proselyte is repulsed [A would-be proselyte is not accepted with open arms, but first repulsed, being warned of the difficulties of Judaism, to make sure of the sincerity of his convictions.]

Symbols and their Meaning

LORD = HaShem

Naomi = Pleasant One. The Torah teacher.

Mother’s home = The place of nourishment and comfort. The Torah is regarded as the 'mother' of its disciples. [Soncino Midrash footnote to Midrash Rabbah - Ruth I:2]

Two daughter’s-in-law = They were equal.

"Loving-kindness" stands at the center of Sefer Ruth.

God’s people, the Jews, will discourage the Gentile idolaters from following The Way, the halachic way. [Chazal]

Dead = Wicked [Midrash Rabbah - Genesis XXXIX:7] and those without children. [Midrash Rabbah - Genesis XLV:2]

Thoughts

Here is yet another textual allusion to the Patriarchal narratives (regarding Rivka, the verse states: and the young girl ran in order to relate the events to her mother’s house - Bereshit 24:28), Naomi seems to be emphasizing that she is not their mother, they have mothers of their own at home.

Translation

Then the Pleasant One said to her two brides, "Go back (Teshuvah - repent), each of you women, to your mother's home. HaShem will certainly show kindness to you, as you have shown to your dead and to me.

Interpretation

The brides, Islam and Mashiachianity, will be encouraged to return to that which nurtures them, their mothers – their religions. The Torah teacher will ask for kindness to all those who show kindness to the wicked, without children, and to the Torah teacher. Kindness from a people known for their lack of kindness is a blessing from HaShem.

Perhaps a link with the Exodus where the Egyptians paid back to the Jews what they have robbed from them before they went? In part this is happening albeit in a very tenuous manner with the recuperation of funds from stolen art and salaries in Germany? But we still need the Catholic and Mashiachian churches be forced to pay in court for their dispossession of the Jews no? And does not the book of Revelation say something concerning the whore as the true Gerim come out of her and her daughters?

Shemot 11:2 Please speak in the ears of the people: Let each man request of his fellow and each woman from her fellow silver vessels and gold vessels.

Shemot 12:35-36 The children of Israel carried out the word of Moses, they requested from the Egyptians silver vessels, gold vessels, and garments. Hashem gave the people favor in the eyes of the Egyptians and they granted their request, and they emptied Egypt.

This return will be a fulfillment of the prophecy given by Micah 7:15 that indicates a return that mimics the exodus. This will include going back to the land with great wealth as HaShem promised Abraham Avinu (Bereshit 15:14). This is the kindness that the nations will show to the Torah teacher.

* * *

יִתֵּן יְהוָה לָכֶם, וּמְצֶאןָ מְנוּחָה, אִשָּׁה בֵּית אִישָׁהּ; וַתִּשַּׁק לָהֶן, וַתִּשֶּׂאנָה קוֹלָן וַתִּבְכֶּינָה׃

Ruth 1:9 God grant that you will find rest, each in the house of her husband." Then she kissed them and they raised their voice and wept.

Targum

9- "May the Lord reward you fully for the kindness which you have shown to me, and by virtue of that reward may each of you find rest in the house of her husband." Then she kissed them, and they lifted up their voices and wept.

Midrash

Midrash Rabbah - Ruth II:15 THE LORD GRANT YOU (I, 9). R. Jose said: All the boons and all the consolations which the Holy One, blessed be He, is destined to bestow on Solomon, as it is written, And God gave Solomon wisdom and understanding (I Kings V, 9), shall come from you. THAT YE MAY FIND REST (I, 9). The ketib is u’ mzen. One of you will find rest, not both. EACH OF YOU IN THE HOUSE OF HER HUSBAND (ib.). From this we see that a woman has no contentment except in her husband's house. THEN SHE KISSED THEM, AND THEY LIFTED UP THEIR VOICE AND WEPT. AND THEY SAID TO HER... AND NAOMI SAID: TURN BACK, MY DAUGHTERS, WHY WILL YE GO WITH ME? HAVE I YET SONS IN MY WOMB, THAT THEY MAY BE YOUR HUSBANDS (I, 9-11)? Can then a man marry the widow of his brother [who became widowed] before he was born?

Symbols and their Meaning

Husband = a remez, a hint, of The Mashiach.

Revelation 19:7 Let us rejoice and be glad and give him glory! For the wedding of the Lamb has come, and his bride has made herself ready.

Mother’s home = The place of nourishment and comfort. The Torah is regarded as the 'mother' of its disciples. Thus the “mother’s home” for Orpah and Ruth, would be Islam and Mashiachianity respectively.

Kiss = Kiss of parting. [Midrash Rabbah - Genesis LXX:12] (Does Judas fit this pattern?). Kissing is an intimate connection of two souls in the higher world.

Naomi knew that one of her two daughters-in-law would have the honor of being the source of the Kingdom of David and the ancestress of the Mashiach. Though they both stood silently in front of her as she urged them to return to Moab and their families, she knew that one of them contained the spirit of her dead husband, and this would be the foundation of holy progeny.

By kissing them, she hoped to arouse this spirit so that it would unite with her own soul and in this way one of these two women who stood before her would become Jewish. With this accomplished, her daughter-in-law would then become eligible to mother the holy seed that would result in the Royal Family of David.

When Orpah, the other daughter-in-law, kissed Naomi it was no more than a gesture of affection. In no way was she affected by the kiss. But since Ruth was the destined one, when she kissed her mother-in-law, her neshama (soul) made an eternal connection with Naomi.

It was just a kiss, but the whole of world history turned on it.

Thoughts

Their reaction to Naomi’s kiss cannot help but remind us of Yaakov’s first meeting with Rachel (Bereshit 29:11). Even though that kiss was not one associated with painful parting (although see Rashi’s comments there), the juxtaposition of kissing and weeping continues to strengthen the association between our narrative and Sefer Bereshit.

Translation

May HaShem grant that each of you will find rest in the house of her Mashiach." Then she kissed them and they wept aloud.

Interpretation

The Torah teacher will pray that those converts who have become attached to her, will find peace in The house of HaShem. This is the Home of the Husband.

* * *

וַתֹּאמַרְנָה־לָּהּ; כִּי־אִתָּךְ נָשׁוּב לְעַמֵּךְ׃

Ruth 1:10 They said to her, "No, with you shall we return to your people."

Targum

10- Said they unto her: "We will not return to our people and our gods, but with you will we return to your people, to become proselytes."

Symbols and their Meaning

Go back = return = repent

Translation

And said to her, "We will return with you to your people."

Interpretation

The Gentile idolaters will profess to follow the Jews and the ways of Torah (repentance). They will walk a little way on the path of Torah. The beginning in the way of Torah starts with observation of the Noachide laws (II Luqas [Acts] chapter 15). Clearly the Mashiachian churches have begun to follow a bit of this path as have the Moslems. However, without acknowledging the authority of our Hakhamim it is impossible to follow even the noachide laws. Further, Mashiachianity has purposely not observed the commandments which suggests that they have not traveled very far on the road.. Only the Jews have finished the walk by obeying the mitzvot.

How exactly? Or does he feel that at this moment in his life it is not too strategic to identify clearly this process? I mean I think we would expect to hear how this is or will take place and some examples of this.

* * *

וַתֹּאמֶר נָעֳמִי שבְנָה בְנֹתַי, לָמָּה תֵלַכְנָה עִמִּי; הַעוֹד־לִי בָנִים בְּמֵעַי, וְהָיוּ לָכֶם לַאֲנָשִׁים׃

Ruth 1:11 Naomi said, "Return my daughters. Why go with me? Have I more sons in my womb who might be husbands for you?

Targum

11- Then said Naomi: "Return, O my daughters. Why should you go with me? Do I still have children in my womb that they might be husbands unto you?

Midrash

Symbols and their Meaning

Come = walk

Womb = soft places

Husband = a remez, a hint, of The Mashiach.

Naomi = Pleasant One. The Torah teacher.

Mother’s home = The place of nourishment and comfort. The Torah is regarded as the 'mother' of its disciples.

Translation

But the Pleasant One said, "Return home, my brides. Why would you walk with me? Are there yet sons in my soft places, who could become your Mashiach?

Interpretation

The Gentile idolaters will be encouraged to return to their own shelter. They will be told that there are no more Messiahs to join with. Our Hakhamim will discourage Gentile idolators in order to test their desire to join with the Jewish people. In a sense they will push them away with the left hand and draw them near with the right hand.

Good, very good, but we need just a sentence or two (brief) to explain why this decision.

* * *

שׁבְנָה בְנֹתַי לֵכְןָ, כִּי זָקַנְתִּי מִהְיוֹת לְאִישׁ; כִּי אָמַרְתִּי יֶשׁ־לִי תִקְוָה, גַּם הָיִיתִי הַלַּיְלָה לְאִישׁ, וְגַם יָלַדְתִּי בָנִים׃

Ruth 1:12 Return, my daughters, go. For I am too old to have a husband. For were I even to say there is hope for me or even if I were to have a husband tonight and I also bore sons. . .

Targum

12- "Return, my daughters, from following me. Go unto your people, for I am too old to be married. Should I say: 'Now, if I were a young woman, having hope, verily! should I be married this very night and should I bear sons,'

Rashi

1:12 For I have become too old from belonging to a man

(I.e.,) that I should marry him and bear sons, and you would (then) marry them, for they (such sons) would not be forbidden to you (as husbands), and you would not be forbidden them by dint of (the prohibition against a man marrying) the wife of his (older) brother who was not in his world (i.e., who died before he was born), who (i.e., the widow) is not bound to the levirate, since Machlon and Chilion were not Halachically married to them, for they were Gentiles (and therefore would not be considered their brother’s wives), and they had not converted (at marriage), and (only) now were they coming to convert, as it is stated (verse 10), “(No,) but with you we will return to your nation.” Henceforth, we will become one nation.

(Even) if I were to say (that) there is hope for me

(I.e.,) for even if my heart were to tell me (that) there is hope for me to marry again and to bear sons.

Even (if) I were to marry this very night

And moreover, even if I were to conceive male offspring this (very) night.

Or had I even borne sons

Or even if I had already borne sons.

Midrash

Midrash Rabbah - Ruth II:16 TURN BACK, MY DAUGHTERS, GO YOUR WAY (I,12). R. Samuel b. Nahmani said in the name of R. Judah b. Hanina: Three times is it written here [1:8, 1:11, and 1:12] ' turn back’, corresponding to the three times that a would-be proselyte is repulsed; but if he persists after that, he is accepted. R. Isaac said: [It is written,] The stranger did not lodge in the street (Job XXXI, 32): A man should rebuff with his left hand, but bring near with the right. FOR I AM TOO OLD TO HAVE A HUSBAND, etc. SHOULD I EVEN HAVE A HUSBAND TO - NIGHT (I, 12). R. Johanan said: The Torah teaches us a lesson of decency, that intercourse should take place not by day but by night. That is the meaning of what is written, In the evening, she went in [to the king], and on the morrow she returned (Est. II, 14). While it is written here SHOULD I EVEN HAVE A HUSBAND TO-NIGHT.

THE TEN-YEAR DEADLINE

_____________________

The daughter of Rabbi Chisda married the Sage Rava after ten years of widowhood. When she became pregnant it caused a stir amongst Rava's colleagues, because Rabbi Yochanan had stated a law of nature that a woman who remains unmarried for ten years after her first marriage is no longer capable of bearing children.

Rava's wife cleared up the mystery by informing him that during her widowhood she had in mind to marry him, and the rule stated by Rabbi Yochanan had been qualified by Rabbi Nachman who declared that if the woman had in mind to get married she could conceive even after ten years.

The background for this dialogue is supplied by Tosefot on the basis of an incident related in Mesechta Bava Batra (12b) to illustrate that since the destruction of the Beit Hamikdash, prophecy was removed from the prophets and allocated to fools and children. Rabbi Chisda's little daughter sat in his lap as two of his disciples, the Sages Rava and Rami bar Chama sat before him. "Which of these two do you want to marry?" he asked the child. "Both," she announced, to which Rava quickly responded "and me last."

She did indeed marry Rami bar Chama first, and after his death she was certain that her childhood prophecy would be fulfilled and that she would marry Rava. The latter, however, had a wife already and she had to wait ten years until that woman died. Having her mind on eventually marrying Rava during all these years saved her from losing her ability to bear children.

On the basis of the rule and qualification found in our gemara, the Midrash thus explains a passage from the Book of Ruth (1:12). In it, Naomi discourages her widowed daughter-in-law from accompanying her to Eretz Yisrael in the hope of someday marrying other sons she may eventually bear. "I have grown too old to marry a man," she told them, "and even if I said that I have hope, and even if tonight I would marry a man and then give birth to sons, would you wait until they grow up?"

Naomi explained that, since it was ten years short a day since the death of her husband, her ability to bear children in a new marriage would depend on one of two things:

1) "I said that I have hope" that she had her hopes set on marriage;

2) "If tonight I would marry a man" before the ten years came to an end.

Symbols and their Meaning

Home = your house

Go = walk

Also = to gather

Mother’s house = In Jewish law, the child of a non-Jewish marriage has only mother-right.

Translation

Return to your house, my brides, walk; I am too old to have another Mashiach. If I should say, I have hope, [if] I should have a Mashiach to night, and should bear young sons;

Interpretation

The Gentile idolaters will be encouraged to return to their own shelter, a second time. She will be told that the Jews have no more Messiahs to join with, no other hope. Our Hakhamim will discourage the Gentile idolators a second time in order to test their desire to join with the Jewish people. In a sense they will push them away with the left hand and draw them near with the right hand.

Again this very pregnant statement has to briefly give birth to one or two brief sentences explaining what it means.

* * *

הֲלָהֵן תְּשַׂבֵּרְנָה, עַד אֲשֶׁר יִגְדָּלוּ, הֲלָהֵן תֵּעָגֵנָה, לְבִלְתִּי הֱיוֹת לְאִישׁ; אַל בְּנֹתַי, כִּי־מַר־לִי מְאֹד מִכֶּם, כִּי־יָצְאָה בִי יַד־יְהוָה׃

Ruth 1:13 Would you wait for them until they are grown? Would you shut yourselves off for them and have no husbands? No, my daughters, for I am very bitter for you. For the hand of God has gone out against me."

Targum

13- "Would you wait for them until they grew up, like a woman who waits for a small brother-in-law to marry her? Because of them would you sit tied down, not marrying? Pray, my daughters, do not grieve me, for I am more embittered than you, because a stroke from the Lord has come forth against me."

Rashi

1:13 Would you wait in hope for them

(The v denotes a question posed) in wonder, “Would you perhaps wait (in hope) for them until they grow up?” (Cf.) the expression of (Psalms 146:5), “whose hope (urca) is in the Lord his God.”

Tie yourself down

(This is) an expression of being restricted and confined, (from the root dug) as in (Taanith 23a), “He drew a (confining) circle and stood within it.” And some interpret (vbdg, as stemming from the root Idg), an expression denoting anchoring, but this is not possible, for if so, the b should have been punctuated with a dagesh (forti to replace the missing b) or written (with) two b’s (one as the radical and the other for the feminie plural).

For there has gone forth against me the hand of the Lord

Rabbi Levi said (Ruth Rabbah), “Wherever is mentioned ‘the hand of the Lord,’ it is (a reference to) a plague of pestilence,” and the precedent for all of them is (Exodus 9:3), “Behold, the hand of the Lord is (upon thy cattle … a very heavy pestilence).”

Midrash

Midrash Rabbah - Ruth II:17 SHOULD I EVEN HAVE A HUSBAND AND ALSO BEAR SONS (I, 12). Thus if I had had a husband this night, I might have borne sons; but even in this case, WOULD YE TARRY FOR THEM TILL THEY WERE GROWN (I, 13)? Can ye then sit and wait until they are grown? WOULD YE SHUT YOURSELVES OFF FOR THEM AND HAVE NO HUSBANDS (ib.)? You might remain agunahs without ever marrying. NAY, MY DAUGHTERS (ib.): [translate] woe is me, my daughters, FOR IT GRIEVETH ME MUCH FOR YOUR SAKES. meaning on account of you, FOR THE HAND OF THE LORD IS GONE FORTH AGAINST ME: against me, against my sons, and against my husband.

Midrash Rabbah - Ruth II:19 R. Levi said: Wherever the ’hand’ of the Lord is mentioned, it refers to the pestilence, and the locus classicus is the verse, Behold, the hand of the Lord is upon thy cattle (Ex. IX, 3). Bar Kappara said: They asked for the ‘hand’, and the ’hand’ smote them with pestilence. R. Simon said: The pestilence smote those that went out, but not those who remained [at home]. The disciples of R. Nehemiah deduced this fact from the verse, Whithersoever they went out, the hand of the Lord was against them for evil (Judges II, 15). The pestilence smote those that ’went out’, but not those who remained. R. Reuben said: Even their children were anxious for [their death] and said, ‘When will they die, that we may enter the land!‘

Midrash Rabbah - Ruth II:18 R. Hanina, the son of R. Abbahu, interpreted this verse4 to refer to Moses. Moses said to the Holy One, blessed be He: ' Lord of the Universe! With the word hen (behold) I uttered thy praise, as it is said, Behold, unto the Lord thy God belongeth the heaven, and the heaven of heavens (Deut. X, 14), and I did hope that thou wouldest give me preferment,5 but alas! With hen Thou hast wearied me.6 Thou hast wearied me with the Angel of Death, Thou hast abandoned the hen in my favour,7 and said unto me, Hen! (behold) Thy days approach that thou must die ‘ (Deut. XXXI, 14). And he then turns to Israel and says, NAY, MY DAUGHTERS: Woe unto me! my children, FOR IT GRIEVETH ME MUCH FOR YOUR SAKES. It is on account of you that THE HAND OF THE LORD

Symbols and their Meaning

Grew up = big

LORD = HaShem “The Name”, the yod-kay-vav-kay name.

The Hand of HaShem = Pestilence

Translation

Would you wait until they are big? Would you keep from having men? No, my brides. It is more bitter for me than for you, because HaShem’s hand has gone!"

Interpretation

Jews outside the land of Israel will not have the hand of HaShem to help them. The Gentile idolater will be encouraged, a third time, to return to their own way as there will be no more Mashiachs. The Torah teacher has had her wealth, her husband, and her sons taken from her. HaShem has literally withdrawn His blessings. This is very much the picture of the Roman conquest, the inquisition, the crusades, and the holocaust. Therefore the Torah teacher declares that HaShem’s hand has gone out against her.

Survivors of the death camps and the holocaust often exemplify this bitterness.

* * *

וַתִּשֶּׂנָה קוֹלָן, וַתִּבְכֶּינָה עוֹד; וַתִּשַּׁק עָרְפָּה לַחֲמוֹתָהּ, וְרוּת דָּבְקָה בָּהּ׃

Ruth 1:14 They raised up their voice and wept again. Orpah kissed her mother-in-law, but Ruth cleaved to her.

Targum

14- Once again they lifted their voices and wept; and Orpah kissed her mother-in-law, but Ruth clung unto her.

Talmud

Sotah 42b These four were born to Harafah in Gath; and they fell by the hand of David, and by the hand of his servants. Who were they? — R. Hisda said: Saph, Madon, Goliath and Ishbi-benob. ‘And they fell by the hand of David, and by the hand of his servants’, as it is written: And Orpah kissed her mother-in-law, but Ruth clave unto her. R. Isaac said: The Holy One, blessed be He, spake, May the sons of the one who kissed come and fall by the hand of the sons of the one who clave.

Raba expounded: As a reward for the four tears which Orpah dropped upon her mother-in-law, she merited that four mighty warriors should issue from her; as it is said: And they lifted up their voice and wept again.

Midrash

Midrash Rabbah - Ruth II:20 AND THEY LIFTED UP (WATTISENAH) THEIR VOICES AND WEPT (I, 14). There is an alef missing [from WATTISENAH] teaching that they went on their way weeping, with diminishing strength. R. Berekiah said in the name of R. Isaac: Forty paces did Orpah go with her mother-in-law, and [for this reason retribution] was suspended for her descendant4 for forty days, as it is said, And the Philistine drew near morning and evening, and presented himself forty days (I Sam. XVII, 16). R. Judah said in the name of R. Isaac: Four miles did Orpah proceed with her mother-in-law, and as a reward four mighty men descended from her, as it is said, These four were born to the giant (II Sam. XXI, 22).5 R. Isaac said: The whole of that night when Orpah separated from her mother, a hundred heathens raped her. That is the meaning of the verse, And as he talked with them, behold, there came up the champion... out of the ranks of the Philistines (l Sam. XVII, 23). The ketib is mimma'arwoth, referring to the hundred men who violated her that night. R. Tanhuma said: And one dog also, as it is written, And the Philistine said unto David: am I a dog (I Sam. XVII, 43).

Midrash Rabbah - Ruth II:21 AND ORPAH KISSED HER MOTHER-IN-LAW (I,14). All kissing is folly except on three occasions, the kiss of high office, the kiss of meeting after separation, and the kiss of parting. Of high office, as it is written, Then Samuel took the vial of oil, and poured it upon his head, and kissed him (I Sam. X, 1). Of meeting, as it is written, And he met him in the mountain of God and kissed him (Ex. IV, 27); of parting, as it is written, AND ORPAH KISSED HER MOTHER-IN-LAW. R. Tanhuma added: Also the kiss of kinship, as it is said, And Jacob kissed Rachel (Gen. XXIX, II): Why? Because she was his relation.

Thoughts

We must suggest that Naomi was Ruth's teacher in the ways of kindness – for, after all, where did a Moabite woman acquire the great depths of Chessed, certainly not a common Moabite trait (see, inter alia, Amos 2:1, Melachim II 3:27). How could Ruth leave the side of her Rebbi, her instructor in the ways of Chessed?

That being the case, we have to ponder how Naomi taught Ruth about kindness. As is the case with any behavioral trait, the strongest and most lasting instruction is effected not through verbal teaching but rather by example. Naomi was an example par excellence of Chessed – and, who, we may ask, was the beneficiary of her kindness? It stands to reason that those closest to her benefited the most.

In other words – Ruth was the most direct and closest beneficiary of Naomi's Chessed. Naomi brought Ruth close to Torah by bringing her close to herself – through the loving kindness that, perhaps, only comes to the fore in times of great tragedy, such as those experienced by Naomi's family.

“These are the things which man performs and enjoys their fruits in this world, while the principal remains for him for the world to come... Acts of Chessed.” (BT Shabbat 127a)

R. Ze'ira says: This Scroll [of Ruth] has no [laws of] impurity and purity, prohibition and permission - so why was it written? To teach you how great is the reward of Gom'lei Hassadim (people who perform acts of lovingkindness). (Ruth Rabbah 2:14)

That is, after all, the most fundamental principle of the Torah:

R. Simlai expounded: Torah begins with an act of G'milut Hassadim and ends with an act of benevolence. It begins with an act of G'milut Hassadim, for it is written: And HaShem G-d made for Adam and for his wife coats of skin, and clothed them; and it ends with an act of G'milut Hassadim, for it is written: And He buried him in the valley. (BT Sotah 14a)

As we celebrate the giving of the Torah, we are reminded that the goal of the Torah – for us to embody the Divine attributes (imitatio Dei) begins with simple acts of kindness towards our fellow. There is no greater story in Tanakh which brings this point home than that brief saga of Ruth, Naomi and Boaz, the Megillah of Chessed.

Symbols and their Meaning

Orpah = mane, nape of the neck.

Ruth = ‘Saw’, i.e. ‘Considered Well’.

Translation

They raised up their voice and wept again. And The Mane kissed her mother-in-law good-by, but Considered Well clung to her. After having discouraged the Gentiles from becoming Jews, three times, our Hakhamim will be able to know which ones will cleave to Torah and the Jewish people, and which ones will return to their pagan ways.

Again briefly unpack this very pregnant statement!

Interpretation

They raised up their voice and their strength was diminished [Midrash] they wept continuously [Rav Shmuel de Uzeda] and went on their way. And the Torah Turncoat kissed her mother-in-law good-by, because of her intense pain, but the convert, the daughter of the Torah teacher, had a spirit of holiness demonstrated when she clung to her teacher, to the Torah teacher.

* * *

וַתֹּאמֶר, הִנֵּה שָׁבָה יְבִמְתֵּךְ, אֶל־עַמָּהּ וְאֶל־אֱלֹהֶיהָ; שׁוּבִי אַחֲרֵי יְבִמְתֵּךְ׃

Ruth 1:15 she said," behold, your sister-in-law has returned to her people and to her gods; return after your sister-in-law."

Targum

15- Then said she: "Behold, your sister-in-law has returned to her people and to her gods. Return after your sister-in-law to your people and your gods!"

Rashi

1:15 Behold your sister-in-law has returned

This (instance of the word vca has) its accent at the beginning, under the a, since it is the past tense. (However, in Esther 2:14) “and in the morning, she would return (vca),” its accent is at the end, on the c, since it is the present tense, and likewise, (in) all similar instances.

Midrash

Midrash Rabbah - Ruth II:21 AND SHE SAID: BEHOLD, THY SISTER-IN-LAW IS GONE BACK, etc. (I, 15). Once she returned UNTO HER PEOPLE (ib.), she returned UNTO HER GOD (ib.).

Symbols and their Meaning

Naomi = Pleasant One. The Torah teacher.

Jews actively discourage converts. They are encouraged to observe the laws of Noach in order to have a part in the world to come. Those who persist in their desire to join the Torah teacher will be discouraged a second time to make sure that they are not looking for material advantage, for marriage, or for other improper reasons. If the converts persists, they will be discouraged a third time in order to test their resolve. They will be informed about the Torah and its requirements. They will learn of its penalties and its punishments. If a converts persists after being discouraged three times, they will be accepted. This custom draws its support from our story.

If it is a time of prosperity and blessings for the Jews, they will not be accepted. However, if it is a time of persecution or of hardship, the will be accepted.

Translation

Behold said my Pleasant One, "your sister-in-law has returned to her people and her gods. Return with your sister-in-law." (Our Hakhamim will discourage Gentile idolators in order to test their desire to join with the Jewish people. In a sense they will push them away with the left hand and draw them near with the right hand.)

Perhaps he can briefly explain why this point is customary to be made by Jews till this day to potential converts.

Interpretation

The Torah teacher said, "your sister-in-law has done what was entirely unexpected and has returned to her people and her pagan gods [Ibn Ezra and Zohar Chadash]. She renounced her previous intention to embrace Judaism. Do not be ashamed to return with your sister-in-law."

* * *

וַתֹּאמֶר רוּת אַל־תִּפְגְּעִי־בִי, לְעָזְבֵךְ לָשׁוּב מֵאַחֲרָיִךְ; כִּי אֶל־אֲשֶׁר תֵּלְכִי אֵלֵךְ, וּבַאֲשֶׁר תָּלִינִי אָלִין, עַמֵּךְ עַמִּי, וֵאלֹהַיִךְ אֱלֹהָי׃

Ruth 1:16 But Ruth said: entreat me not to leave you, to return after following after you. Where you go, I will go, and where you lodge, I will lodge; your people are my people, and your God is my God."

Targum

16- But Ruth said: "Do not coax me to leave you, to turn from following you, for I desire to become a proselyte." Said Naomi: "We are commanded to keep the Sabbaths and holidays, not to walk more than two thousand cubits." Said Ruth: "Wheresoever you go I shall go." Said Naomi: "We are commanded not to spend the night together with non-Jews." Said Ruth: "Wherever you lodge I shall lodge." Said Naomi: "We are commanded to keep six hundred thirteen commandments." Said Ruth: "That which your people keep, that I shall keep, as though they had been my people before this." Said Naomi: "We are commanded not to worship idolatry." Said Ruth: "Your God is my God."

Rashi

1:16 Do not urge me

Do not press me.

For wherever you go I will go

From this our Rabbis, of blessed memory, derived (Yeb. 47b), “(If) a (potential) proselyte comes to convert, we inform him of some of the punishments (for transgressing the commandments), so that if he wishes to withdraw from it (i.e., from his intention to convert), he can withdraw,” for from the words of Ruth, you can learn what Naomi (must have) said to her. (Naomi said,) “We are forbidden to venture forth outside the boundary (of 2,000 cubits beyond the city limits) on the Sabbath.” She (Ruth) said to her, “Wherever you go, I will go.” “We are forbidden to seclude ourselves a woman with a man who is not her husband.” She (Ruth) said to her, “Wherever you lodge, I will lodge.” “Our nation is separated from other nations by 613 commandments,” (to which Ruth replied,) “Your nation is my nation.” “We are forbidden idol worship,” (to which Ruth replied,) “Your God is my God.” “Four deaths (i.e., types of capital punishment) were delegated to the Beth Din (to punish sinners),” (to which she replied,) “Where you die, I will die.” “Two burial plots were delegated to the Beth Din (to bury those executed), one for those stoned and those burned and one for those executed by decapitation and those strangled.” She (Ruth) said to her, “and there will I be buried.”

Talmud

Yevamoth 47b The Master said, ‘If a man desires to become a proselyte . . . he is to be addressed as follows: "What reason have you for desiring to become a proselyte . . ." and he is made acquainted with some of the minor, and with some of the major commandments’. What is the reason? — In order that if he desire to withdraw let him do so; for R. Helbo said: Proselytes are as hard for Israel [to endure] as a sore, because it is written in Scripture. And the proselyte shall join himself with them, and they shall cleave to the house of Jacob.

…

‘He is not, however, to be persuaded, or dissuaded too much’. R. Eleazar said: What is the Scriptural proof? — It is written, And when she saw that she was steadfastly minded to go with her, she left off speaking unto her. ‘We are forbidden’, she told her, ‘[to move on the Sabbath beyond the] Sabbath boundaries’! — ‘Whither thou goest’ [the other replied] ‘I will go’.

‘We are forbidden private meeting between man and woman’! — ‘Where thou lodgest. I will lodge’

‘We have been commanded six hundred and thirteen commandments’! — ‘Thy people shall be my people’.

‘We are forbidden idolatry’! — ‘And thy God my God’.

‘Four modes of death were entrusted to Beth din’! — ‘Where thou diest, will I die’.

‘Two graveyards were placed at the disposal of the Beth din’! — ‘And there will I be buried’. Presently she saw that she was steadfastly minded etc.

Midrash

Midrash Rabbah - Ruth II:22 AND RUTH SAID: ENTREAT ME NOT TO LEAVE THEE, AND TO RETURN FROM FOLLOWING AFTER THEE (I, 16). What is the meaning of ENTREAT ME NOT? She said to her, ‘Do not sin against me; do not turn your misfortunes away from me.’ TO LEAVE THEE AND TO RETURN PROM FOLLOWING AFTER THEE. I am fully resolved to become converted under any circumstances, but it is better that it should be at your hands than at those of another. When Naomi heard this, she began to unfold to her the laws of conversion, saying: ‘My daughter, it is not the custom of daughters of Israel to frequent Gentile theatres and circuses,’ to which she replied, WHITHER THOU GOEST, I WILL GO (ib.). She continued: ' My daughter, it is not the custom of daughters of Israel to dwell in a house which has no mezuzah,’ to which she responded, ' AND WHERE THOU LODGEST, I WILL LODGE (ib.). THY PEOPLE SHALL BE MY PEOPLE (ib.) refers to the penalties and admonitions [of the Torah], AND THY GOD MY GOD (ib.) to the other commandments of the Bible.

Midrash Rabbah - Ruth II:23 Another interpretation: WHITHER THOU GOEST I WILL GO: to the tent of testimony, to Gilgal, Shiloh, Nob, Gibeon, and the Permanent Temple. AND WHERE THOU LODGEST I SHALL LODGE: I shall lodge overnight with the sacrifices. THY PEOPLE SHALL BE MY PEOPLE, in that I will destroy all idolatry within me, and then THY GOD SHALL BE MY GOD, to pay me the reward of my labor.

Midrash Rabbah - Ruth II:24 WHERE THOU DIEST WILL I DIE (I, 17) refers to the four forms of capital punishment inflicted by the Court, viz. stoning, burning, beheading, and strangulation. AND THERE WILL I BE BURIED; these are the two graves prepared by the Beth din, one for those who have suffered stoning and burning, the other for those decapitated and strangled. THE LORD DO SO TO ME AND MORE ALSO. Naomi said to her: My daughter, whatever good deeds and righteous actions you are able to acquire, acquire in this world, for in the World to Come, DEATH SHALL PART THEE AND ME.

Symbols and their Meaning

Ruth = ‘Saw’, i.e. ‘Considered Well’.

Thoughts

Ruth's conversion is the earliest record of a sincere conversion (in contrast with the Giv'onim whose conversion in Sefer Yehoshua was motivated by less than sincere motives). What should we learn from this conversion?

1. The Sages teach that we should learn how to treat a potential convert: "Let your left hand push away while your right hand attracts."

Here we begin a series of words and actions which constitute the acceptance of the yoke of Torah. It is important to note, in the interchange between Naomi and Ruth, that the focus is Torah Shebalpeh, the Oral Torah. The commands discussed all relate to Torah Shebalpeh.

On the first Shavuot, when the Torah was given at Mount Sinai, each Israelite essentially became a "Jew by Choice." That's why the Talmud (Kritot 9) and Code of Jewish Law use the Sinai experience as a basis for determining the requirements of all future converts:

1) Mikveh - All converts must immerse in the Mikveh (ritual bath) -- as the Israelites did at Mount Sinai (Exodus 19:14, 24:8).

2) Milah - Male converts must undergo circumcision -- as the Israelites did before leaving Egypt (Exodus 12:48 and Joshua 5:5).

3) Mitzvot - All converts must accept to observe all 613 mitzvot of the Torah -- as the Israelites did at Mount Sinai (Exodus 24:3). Interestingly, the Torah intimates that the souls of eventual converts were also present at Sinai, as the verse says: "I am making [the covenant] both with those here today before the Lord our God, and also with those not here today." (Deut. 29:13)

These three exercises were performed by our forefathers prior to, or during, the events at Har Sinai.

Therefore, here is where Ruth begins the process of conversion by accepting the mitzvot. Later she will undergo tevilah, immersion, and go before a Bet Din to solemnly accept the yoke of Torah.

* * *

According to halachah (Shulchan Aruch, Yoreh Dei'ah 268:2) a prospective convert is informed of some severe and some easy Torah laws. Therefore, the Midrash Rabbah (2:22) says that Naomi told Ruth, "It is not the custom of daughters of Israel to go to the theaters," to which she responded, "For wherever you go I will go."

Why did Naomi particularly select this halachah?

The Torah teaches the way of life for the Jew. It prescribes the conduct for the time before one is born till after one dies. Unfortunately, there are those who observe some of the traditions they find pleasant and enjoyable, but are not ready to commit themselves entirely to the ways of Torah. For instance, some will eat challah and gefilte fish on Friday night, but not observe Shabbat according to halachah. Some will eat latkes on Chanukah and blintzes on Shavuot, but fail to light the Chanukah menorah or otherwise fall short of accepting the Torah in its entirety. Some come to synagogue to hear the beautiful voice of the chazzan, but not to actually pray to HaShem or listen to the Torah reading.

Naomi, in preparing Ruth for her conversion, was conveying a basic principle about Yiddishkeit: Torah and mitzvot should not be viewed as a theatrical performance, and one should not accept only what is pleasant or intriguing. It is a way of life which at all times and under all circumstances demands full dedication.

Ruth, fully comprehending her mother-in-law's message, responded, "For wherever you go I will go."

* * *

Translation

But Considered Well replied, "Don't urge me to leave you or to return from you. Where you walk I will walk, and where you stop I will stop. Your congregation will be my congregation and your Elohim my Elohim.

Interpretation

The convert and former idolater, was still a part of the community of God’s people. She replied, “Do not turn your misfortune against me”. She was determined to follow the Torah teacher in Torah, and in a return to the land of Israel. They will walk the halachic walk. They will dwell in the Jewish community, and they will abandon Idolatry to follow the true God.

The Sages tell us that the conversation between Naomi and Ruth, went like this:

Naomi said, “ We are forbidden to move on Sabbath beyond the 2,000 cubits in each direction from one’s town or resting place, known as the Sabbath boundaries”.

Ruth replied, “Wherever you will go, I will go”.

Naomi said, “My daughter, Jewish girls do not go to Gentile theaters and circuses’”.

Ruth relied, “Wherever you go, I will go. Do not ascribe to me a motive different from your own. It is my desire , also, to live in eretz Israel so that I may fulfill the mitzvot that the Torah associates with the land”.

Naomi said, “We are forbidden seclusion between man and woman!”

Ruth replied, “Where you lodge, I will lodge”.

Naomi said, “ My daughter, Jewish girls do not live in a house which has no mezuzah”.

Ruth relied, “Where you lodge, I will lodge. I do not expect luxuries; I am prepared to be a mere lodger because there is only one object in my going [Rav Meir Leibush Malbim]. I will never forsake the Torah of the Jews and the Oneness of G-d”.

Naomi said, “We have been given 613 commandments!”

Ruth replied, “Your people shall be my people”. (I am now a part of your people and I accept the mitzvot.)

Naomi said, “We are forbidden idolatry!”

Ruth replied, “Your God is my God!”

Naomi said, “‘Four modes of death were entrusted to the Beth din!”

Ruth replied, “Where thou diest, will I die”.

Naomi said, “‘Two graveyards were placed at the disposal of the Beth din!”

Ruth replied, “And there will I be buried”.

* * *

בַּאֲשֶׁר תָּמוּתִי אָמוּת, וְשָׁם אֶקָּבֵר; כֹּה יַעֲשֶׂה יְהוָה לִי וְכֹה יֹסִיף, כִּי הַמָּוֶת, יַפְרִיד בֵּינִי וּבֵינֵךְ׃

Ruth 1:17 Where you die I will die, and there I will be buried. Thus may God do to me, and more, for death will separate me from you."

Targum

17- Said Naomi: "We have four methods of capital punishment for the guilty -- stoning, burning with fire, death by the sword, and hanging upon the gallows." Said Ruth: "To whatever death you are subject I shall be subject." Said Naomi: "We have two cemeteries." Said Ruth: "There shall I be buried. And do not continue to speak any further. May the Lord do thus unto me and more if [even] death will separate me from you."

Rashi

1:17 Thus may the Lord do to me

(I.e.,) as He has begun to afflict me, for His hand has gone forth against me, killing my husband and (causing me) to lose my possession (lit., to descend from my possessions).

And thus may he continue

If (anything) shall make a separation between me and you except death.

Midrash

Midrash Rabbah - Ruth II:24 WHERE THOU DIEST WILL I DIE (I, 17) refers to the four forms of capital punishment inflicted by the Court, viz. stoning, burning, beheading, and strangulation.5 AND THERE WILL I BE BURIED; these are the two graves prepared by the Beth din, one for those who have suffered stoning and burning, the other for those decapitated and strangled. THE LORD DO SO TO ME AND MORE ALSO. Naomi said to her: My daughter, whatever good deeds and righteous actions you are able to acquire, acquire in this world, for in the World to Come, DEATH SHALL PART THEE AND ME.

Thoughts

Symbols and their Meaning

LORD = HaShem “The Name”, the yod-kay-vav-kay name.

Translation

Where you die I will die, and there I will be buried. May HaShem deal with me, be it ever so severely, if anything but death separates you and me."

Interpretation

The Gentile converts, who were formerly idolaters, will be such a part of the community that they will be buried in Jewish cemeteries. They will cling so tightly to the Torah teacher and The Way of Torah that they will be separated only by death.

* * *

וַתֵּרֶא כִּי־מִתְאַמֶּצֶת הִיא לָלֶכֶת אִתָּהּ; וַתֶּחְדַּל לְדַבֵּר אֵלֶיהָ׃

Ruth 1:18 when she saw that she strove to go with her, she ceased speaking to her.

And she [Naomi] saw that she [Ruth] was exerting herself to go with her, and she [Naomi] stopped talking to her. (Ruth’s body was fighting her soul)

Targum

18- When she saw that she insisted upon going with her, she ceased to dissuade her.

Rashi

1:18 So she desisted from speaking to her

From Here (our Rabbis) derived “We do not overburden him (the potential convert), and we are not overly meticulous with him (concerning the commandments).” (ibid.)

Talmud

Yevamoth 47b Our Rabbis taught: If at the present time a man desires to become a proselyte, he is to be addressed as follows: ‘What reason have you for desiring to become a proselyte; do you not know that Israel at the present time are persecuted and oppressed, despised, harassed and overcome by afflictions’? If he replies, ‘I know and yet am unworthy’, he is accepted forthwith, and is given instruction in some of the minor and some of the major commandments. He is informed of the sin [of the neglect of the commandments of] Gleanings, the Forgotten Sheaf, the Corner and the Poor Man's Tithe. He is also told of the punishment for the transgression of the commandments. Furthermore, he is addressed thus: ‘Be it known to you that before you came to this condition, if you had eaten suet48 you would not have been punishable with kareth, if you had profaned the Sabbath you would not have been punishable with stoning; but now were you to eat suet you would be punished with kareth; were you to profane the Sabbath you would be punished with stoning’. And as he is informed of the punishment for the transgression of the commandments, so is he informed of the reward granted for their fulfillment. He is told, ‘Be it known to you that the world to come was made only for the righteous, and that Israel at the present time are unable to bear either too much prosperity. or too much suffering’. He is not, however, to be persuaded or dissuaded too much. If he accepted, he is circumcised forthwith. Should any shreds which render the circumcision invalid remain, he is to be circumcised a second time. As soon as he is healed arrangements are made for his immediate ablution, when two learned men must stand by his side and acquaint him with some of the minor commandments and with some of the major ones. When he comes up after his ablution he is deemed to be an Israelite in all respects.

Midrash

Midrash Rabbah - Ruth III:5 AND WHEN SHE SAW THAT SHE WAS STEADFASTLY MINDED TO GO WITH HER (I, 18). R. Judah b. Simon commented: Come and see how precious in the eyes of the Omnipresent are converts. Once she decided to become converted, Scripture ranks her equally with Naomi.

Thoughts

Symbols and their Meaning

Ruth = ‘Saw’, i.e. ‘Considered Well’.

Arguing = “talking”.

Translation

When she saw that Considered Well was determined to walk with her, she stopped discouraging her.

Interpretation

When the convert has proven her desire to cling to Torah, by her three answers, she will never again be discouraged from The Way. (Our Hakhamim have indicated that there are two ways to have a portion in the olam HaBa: 1. Become a noachide and follow the seven noachide laws. 2. Convert and become a Jew, thereby obligating oneself to the 613 commands. The Nazarean Codicil suggests that there is a third way, which is to convert to Judaism and continue to follow the master of Nazareth.

I am still grappling with the implications of this, which Your Excellency most astutely (whether intentionally or not I do not know) has avoided to express. However in doing so he again leaves the door open wide to lots of misinterpretations. For example does this mean that every Gentile who is genuine in following Mashiach should seek conversion from the nearest Orthodox Synagogue? As I weigh carefully the implications of this the answer seems to be yes and no, and maybe a third choice would even be better. But this point needs to be clarified otherwise I am left with the impression that Your Excellency is making the recommendation for everyone to go to an Orthodox Shul and convert and tough luck to them no?

Yeshua is called “The Way”. This suggests that Ruth has taken the high road and followed her teacher not only into orthodox Judaism, but also into the Nazarean path as a talmid of Yeshua.

When Naomi perceived that God had not stricken her down like he husband and children, she realized that she was endowed with a special strength to accompany her (Ruth) and that she should be the instrument for bringing Ruth into the fold. Everything that God had wrought was in preparation for this event; Naomi then stopped arguing with Ruth. [“Commentary of Ruth”, by Rav Shlomo ben Chaim Chaykl Yanovsky, of Warsaw. Early 19^th century.]

* * *

וַתֵּלַכְנָה שְׁתֵּיהֶם, עַד־בֹּאָנָה בֵּית לָחֶם; וַיְהִי, כְּבֹאָנָה בֵּית לֶחֶם, וַתֵּהֹם כָּל־הָעִיר עֲלֵיהֶן, וַתֹּאמַרְנָה הֲזֹאת נָעֳמִי׃

Ruth 1:19 The two of them went until they came to Bethlehem. And it came to pass as they came to Bethlehem that the whole city was astir over them. And they said, “Is this Naomi?"

Targum

19- The two of them went until they came to Beth Lehem. And it happened that when they came to Beth Lehem all the inhabitants of the city became excited over them and the women said, "Is this Naomi?"

Rashi

1:19 So they both went

Rabbi Abahu said, “Come and see how beloved the proselytes are before the Holy One, blessed be He. As soon as she decided (li. Put her mind) to proselytize, the scripture equated her with Naomi (viz., “they both”).”

That the entire city was astir

The entire city was astir. All of them had gathered to bury the wife of Boaz, who had died that very day.

Is this Naomi

The v is vowelized (with a) Chataf (,tuv) since this (phrase) is in the interrogative – “Is this (the same) Naomi who was accustomed to go out with covered wagons and mules? Have you seen what has befallen her because she went abroad?”

Talmud

Baba Bathra 91a Our Rabbis taught: It is not permitted to go forth from Palestine to a foreign country unless two se'ahs are sold for one sela’. R. Simeon said: [This is permitted only] when one cannot find [anything] to buy, but when one is able [to find something] to buy. even if a se'ah cost a sela’ one must not depart. And so said R. Simeon b. Yohai: Elimelech, Machlon and Chilion were [of the] great men of their generation, and they were [also] leaders of their generation. Why, then, were they punished? Because they left Palestine for a foreign country; for it is written , And all the city was astir concerning them, and the women said: ‘Is this Naomi?’ What [is meant by] ‘Is this Naomi?’ — R. Isaac said: They said, ‘Did you see what befell Naomi who left Palestine for a foreign country?’

R. Isaac further stated: On the very day, when Ruth the Moabitess came to Palestine, died the wife of Boaz. This is why people say, ‘Before a person dies, the master of his house is appointed’.

Yerushalami Ketuvoth 1:1 that the entire city was astir over them – Now is it possible that the entire city was astir over this humble one? But [they were astir, for] that day Boaz’s wife had died, and all had gone to pay their last respects at which time Ruth entered with Naomi, so that this one [Boaz’s wife] went out as the other [Ruth, who was to become his wife.] came in.

Midrash

Midrash Rabbah - Ruth III:6 SO THEY TWO WENT (I, 19). R. Samuel b. Simon said: That day was the day of the reaping of the Omer, as we have learnt elsewhere4: All the towns near by assembled together that it might be reaped with great ceremony. Others say that on that day Ibzan married his daughter. R. Tanhuma in the name of R. ‘Azariah and R. Menahema in the name of R. Joshua b. Abin said: It is written, O Lord God of Hosts, who is a mighty one, like unto Thee, O Lord (Ps. LXXXIX, 9), who brings things about in their due season. The wife of Boaz died on that day, and all Israel assembled to pay their respects, and just then Ruth entered with Naomi. Thus one was taken out when the other entered and ALL THE CITY WAS ASTIR CONCERNING THEM, AND THE WOMEN SAID: IS THIS NAOMI? (I, 19). Is this the one whose actions were fitting and pleasant (ne'imim)? In the past she used to go in a litter, and now she walks barefoot, and you say, IS THIS NAOMI? In the past she wore a cloak of fine wool, and now she is clothed in rags, and you say, IS THIS NAOMI? Before her countenance was ruddy from abundance of food and drink, and now it is sickly from hunger, and yet you say, IS THIS NAOMI?

Symbols and their Meaning

The two = R. Judah b. Simon commented: Come and see how precious in the eyes of the Omnipresent are converts. Once she decided to become converted, Scripture ranks her equally with Naomi.

Women = are a remez (hint) to neshama (soul, nashim and haNeshama are equal in gematria). Women are also a hint for a “congregation” or a nation. Since the congregation of Israel stands as a woman, and the catholic church is identified as whore (female).

Ephesians 5:25-27 Husbands, love your wives, just as Mashiach loved the church and gave himself up for her To make her holy, cleansing her by the washing with water through the word, And to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless.

And they went = The halakha (the way of walking in obedience to Torah), ‘procedure’ or ‘going’, of the same root as vbfk,u ‘And they went‘

Bethlehem = House of Bread.

Naomi = Pleasant One. The Torah teacher.

That day was the day of the reaping of the Omer.

Translation

So the two walked until they came to The House of The Word of God. When they arrived in The House of The Word of God, the entire city was in an uproar because of them, and the souls exclaimed, "Can this be My Pleasant One?"

Interpretation

The ingathering of the Jews and the Gentile converts will begin on Passover and be greeted by the Jews of the land of Israel as though they are both Jews. The Congregation of Israel, which is already in the land, will be stirred because of this ingathering which will happen on Passover. The fact that Boaz and other righteous people are already in the land, suggests that this ingathering is oth physical and spiritual. It seems to be that the entire nation has done teshuva and has wholeheartedly embraced the Torah.

Who are these Messianic believers and where are they, were they in Yisrael or are they part of those coming with Naomi back to Bet Lehem? This point needs to be clarified.

* * *

וַתֹּאמֶר אֲלֵיהֶן, אַל־תִּקְרֶאנָה לִי נָעֳמִי; קְרֶאןָ לִי מָרָא, כִּי־הֵמַר שַׁדַּי לִי מְאֹד׃

Ruth 1:20 She said to them, “Call me not Naomi (pleasant), call me Mara (bitter); for the Almighty has dealt very bitterly with me."

Targum

20- But she said to them: "Do not call me Naomi [pleasant]; call me the bitter of soul, for the Almighty has dealt very bitterly with me indeed.

Midrash

Midrash Rabbah - Ruth III:6 And she said to them, CALL ME NOT NAOMI, CALL ME MARAH. Bar Kappara said: Her case was like that of an ordinary ox which its owner puts up for sale in the marketplace, saying, ‘It is excellent for ploughing, and drives straight furrows.’ ‘But,’ say the bystanders, ‘if it is good for ploughing, what is the meaning of those weals on its back? So said Naomi, WHY CALL YE ME NAOMI (PLEASANT), SEEING THE LORD HATH TESTIFIED AGAINST ME, AND THE ALMIGHTY HATH AFFLICTED ME (I, 21)

Symbols and their Meaning

Mara = Bitter

Almighty = Shaddai

Naomi = Pleasant One. The Torah teacher.

Midrash Rabbah - Ruth III:7 All His concern was with me, for in this world THE LORD HATH AFFLICTED ME, but of the Messianic future it is written, Yea, I will rejoice over them to do them good (Jer. XXXII, 41)

Thoughts

Notice how self-centered Naomi has become in verses 19 and 20.

Naomi’s response, in verses 19 and 20, is written in the form of Shirah (Biblical poetry). There are several chiasma (A-B-B-A) forms.

Naomi’s use of the Divine name Shaddai only shows up in Biblical poetry (never in prose), and that rarely, with one exception. The book of Iyyov, the great bulk of which (Chapters 3-41) are purely Shirah, utilizes this Name thirty times. This fortifies the notion that Naomi is the “female Job” in the Tanakh. See, for instance, the phrase in Iyyov 27:2: v’Shad-dai hemar li – (By Shad-dai, who has embittered my life).

Translation

"Don't call me My Pleasant One," she told them. "Call me Bitter, because the Almighty (Shaddai) has made my life very bitter.

I think that there is a hint to the bitter waters in the Exodus, a well as to the bitter waters in the trial of a woman suspected of adultery. Both are very poignant connections here.

Interpretation

The Torah teacher has endured a long and bitter exile for their sins.

Yes? There are plenty of Messianic significances here.

* * *

אֲנִי מְלֵאָה הָלַכְתִּי, וְרֵיקָם הֱשִׁיבַנִי יְהוָה; לָמָּה תִקְרֶאנָה לִי נָעֳמִי, וַיהוָה עָנָה בִי, וְשַׁדַּי הֵרַע לִי׃

Ruth 1:21 “I went out full, and empty has the Lord returned me. Why should you call me Naomi, when the Lord has testified against me and the Almighty has afflicted me?"

Targum

21- "I went away full, with my husband and sons, but the Lord has brought me back destitute of them. Why, then, should you call me Naomi, seeing that my guilt has been testified to before the Lord, and the Almighty has brought evil upon me?"

Rashi

1:21 Went away full

(I.e.,) with wealth and sons. Another interpretation (of “full” is) that she was pregnant (when she left).

Has testified against me

He testified against me that I had sinned before Him. Another interpretation (of hc vbg is); the Divine Attribute of justice has humbled me, as (in Hosea 5:5), “Therefore shall the pride of Israel be humbled.”

Midrash

Midrash Rabbah - Ruth III:7 I WENT OUT FULL AND THE LORD HATH BROUGHT ME BACK EMPTY (ib.). I went out full with sons and daughters. Another interpretation of I WENT OUT FULL, is, I was pregnant. WHY CALL YE ME NAOMI, SEEING THE LORD HATH AFFLICTED (‘ANAH) ME, AND THE ALMIGHTY HATH DONE EVIL TO ME. God has afflicted me with His Attribute of Justice, as in the verse, If thou afflict (‘aneh) him in any wise (Ex. XXII, 22). Another interpretation of ’anah is ' testified ' against me, as in the verse, He hath testified (‘anah) falsely against his brother (Deut. XIX, 18). Another interpretation: All His concern was with me, for in this world THE LORD HATH AFFLICTED ME, but of the Messianic future it is written, Yea, I will rejoice over them to do them good (Jer. XXXII, 41)

Symbols and their Meaning

Afflicted = Broken

LORD = HaShem “The Name”, the yod-kay-vav-kay name.

Naomi = Pleasant One. The Torah teacher. [She went out pregnant and lost that baby in Moab. This is the meaning of "she went out full".]

Misfortune = Curses

Deuteronomy 11:26-28 See, I am setting before you today a blessing and a curse-- The blessing if you obey the commands of HaShem your God that I am giving you today; The curse if you disobey the commands of HaShem your God and turn from the way that I command you today by following other gods, which you have not known.

Translation

I walked away full, but HaShem has returned me empty. Why call me My Pleasant One? HaShem has afflicted me; the Almighty has broken me."

Interpretation

I quit following the ways of Torah while I was greatly blessed by HaShem. In order to get me to repent, HaShem cursed me and took every blessing away from me. Therefore, do not call me the Pleasant One, call me the Bitter One. The Almighty has brought upon me all of the curses, for my sins, which He promised. In Deuteronomy 28, HaShem promised to take away our wealth, our children, our health, our peace, our hope, our wisdom, and even our very lives. Conversely, He promised to remove the curse and bring blessings when we walk in His footsteps, the footsteps of Torah (Revelation 22:3).

Perhaps a list of explanations and reasons for why this happened as found both in the Tanakh and the Nazarean Codicil is here apropo but just citing the verses not fully quoting them.

* * *

וַתָּשָׁב נָעֳמִי, וְרוּת הַמּוֹאֲבִיָּה כַלָּתָהּ עִמָּהּ, הַשָּׁבָה מִשְּׂדֵי מוֹאָב; וְהֵמָּה, בָּאוּ בֵּית לֶחֶם, בִּתְחִלַּת קְצִיר שְׂעֹרִים׃

Ruth 1:22 Thus Naomi returned, and with her Ruth the Moabite, her daughter-in-law, who returned from the Fields of Moab. They came [to] Bethlehem at the beginning of the barley harvest.

Targum

22- So Naomi returned, and with her was Ruth, the Moabitess, her daughter-in-law, who returned from the field of Moab. And they came to Beth Lehem on the eve of the Passover, and on that very day the Israelites began to harvest the Omer of the heave-offering which was of barley.

Talmud

Pesachim 42b R. Nahman [b. Isaac] said: In former times, when they used to bring [wine] libations from Judah, the wine of Judah did not turn vinegar unless barley was put into it, and they used to call it simply vinegar. But now the wine of the Idumeans does not turn vinegar until barley is put into it, and it is called ‘Idumean vinegar’, in fulfillment of what is said, [Tyre hath said against Jerusalem...] I shall be replenished, now that she is laid waste: if one is full [flourishing] the other is desolate, and if the other is full the first is desolate. R. Nahman b. Isaac quoted this: and the one people shall be stronger than the other people.

Sotah 14a, Mishna 11 All other meal-offerings consist of wheat, but this consists of barley. The meal-offering of the Omer, although consisting of barley, was in the form of groats; but this was in the form of coarse flour. Rabban Gamaliel says: as her actions were the actions of an animal, so her offering [consisted of] animal’s fodder.

Yerushalami Yevamoth 8:3 [What is the intent of: “Who returned”?] This was the first who returned [as a proselyte] from the fields of Moab.

Yevamoth 63a R. Eleazar further stated: What is meant by the text, And in thee shall the families of the earth be blessed? The Holy One, blessed be He, said to Abraham, ‘I have two goodly shoots to engraft on you: Ruth the Moabitess and Naamah the Ammonitess’. All the families of the earth, even the other families who live on the earth are blessed only for Israel's sake. All the nations of the earth, even the ships that go from Gaul to Spain are blessed only for Israel's sake.

Yevamoth 77a Raba made the following exposition: What was meant by, Thou hast loosed my bonds! David said to the Holy One, blessed be He, ‘O Master of the world! Two bonds were fastened on me, and you loosed them: Ruth the Moabitess and Naamah the Ammonitess.

Baba Kama 38b When R. Samuel b. Judah lost a daughter the Rabbis said to ‘Ulla: ‘Let us go in and console him.’ But he answered them: ‘What have I to do with the consolation of the Babylonians, which is [almost tantamount to] blasphemy? For they say "What could have been done," which implies that were it possible to do anything they would have done it.’ He therefore went alone to the mourner and said to him: [Scripture says,] And the Lord spake unto me, Distress not the Moabites, neither contend with them in battle. Now [we may well ask], could it have entered the mind of Moses to wage war without [divine] sanction? [We must suppose] therefore that Moses of himself reasoned a fortiori as follows: If in the case of the Midianites who came only to assist the Moabites the Torah commanded ‘Vex the Midianites and smite them,’ in the case of the Moabites [themselves] should not the same injunction apply even more strongly? But the Holy One, blessed be He, said to him: The idea you have in your mind is not the idea I have in My mind. Two doves have I to bring forth from them;1 Ruth the Moabitess and Naamah the Ammonitess. Now cannot we base on this an a fortiori argument as follows: If for the sake of two virtuous descendants the Holy One, blessed be He, showed pity to two great nations so that they were not destroyed, may we not be assured that if your honour's daughter had indeed been righteous and worthy to have goodly issue, she would have continued to live?

Midrash

Midrash Rabbah - Ruth IV:2 SO NAOMI RETURNED, AND RUTH THE MOABITESS HER DAUGHTER-IN- LAW WITH HER, WHO RETURNED OUT OF THE FIELD OF MOAB (I, 22). [People pointed to her saying] ‘This is the one who returned from the field of Moab!’ AND THEY CAME TO BETHLEHEM IN THE BEGINNING OF THE BARLEY- HARVEST (ib.). R. Samuel b. Nahman said: Wherever the words barley-harvest occur in Scripture, they refer to the harvest of the Omer. Wherever the words wheat- harvest occur, it refers to the Two Loaves. If it states simply harvest it may be applied to both.

Midrash Rabbah - Ruth V:1 Lentils are human food and barley fodder for animals. On the other hand, lentils are not used for bringing the ’Omer, whereas barley is. challah is not separated from lentils, but it is from barley.

Nazarean Codicil

John 6:5-13 When Yeshua then lifted up [his] eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat? And this he said to prove him: for he himself knew what he would do. Philip answered him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little. One of his disciples, Andrew, Simon Peter's brother, saith unto him, There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many? And Yeshua said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand. And Yeshua took the loaves; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would. When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost. Therefore they gathered [them] together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten.

Revelation 6:6 And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and [see] thou hurt not the oil and the wine.

Luke 6:1 And it came to pass on the second Sabbath after the first (Nisan 16), that he went through the corn fields; and his disciples plucked the ears of barley, and did eat, rubbing [them] in [their] hands.

Thoughts

Through the counting of the Omer, we highlight the path from the offering of the Omer, which was made of barley (animal food), to the offer of the two loaves (shtei ha-lehem), which represents food fit for man. We thus celebrate the rise of spiritual man above the animal kingdom, and above the animal nature that is part of man as well. Within this perspective, the focus of Sefirat ha-omer is on the Jewish people themselves, and no one day in more important than any other day.

A fundamental expression of faith is found in the Talmudic dictum: "In Nisan we were redeemed (from Egypt) and so, too, will we be redeemed once again in Nisan." (Rosh Hashanah 11b)

Symbols and their meaning

Barley =. The harvest of the Omer begins on Nisan 16. The Midrash Rabbah – Ruth IV:2, tells us that Naomi and Ruth arrived at the beginning of the barley harvest, the day when the omer is reaped.

The Sefira (Counting of the Omer) expresses a process that transitions from the (Omer sacrifice) to the Shtei HaLachem(the Two Showbreads).

The word (Written Torah? But the Midrash quoted below states that this is a type of the two loaves which = the two Torot no?) Yes, Torah Shebaalpeh and Torah Shebiktav.

Harvest = The end of the age.

Matthew 13:39 … The harvest is the end of the age, and the harvesters are angels.

Ruth = ‘Saw’, i.e. ‘Considered Well’.

Moab = By my father

Naomi = Pleasant one. The Torah teacher.

פשאת - Pshat » simple understanding

Barley: In the Torah, wheat is regarded as the mainstay of the human diet, while barley is mentioned as a typical animal food (cf, Psalms 104:15 and I Kings 5:8). The harvest of the Omer begins on Nisan 16.

רמס - Remez » hinted meaning

Barley: The Gemara (in Sanhedrin 93b & 96b and Chulin 92b) compares Tzadikim to barley. The Tzadikim at the time of the redemption are compared to silver. During the subsequent exiles, though, when they are scattered throughout the world, they are compared to barley seeds that are scattered by the wind.

Boaz gave to Ruth six kernels of barley. The Gemara explains that these six kernels of barley alluded to the progeny that she was destined to bear -- six righteous descendants who would each be blessed with six unique qualities: David, Mashi'ach, Daniel, Chananyah, Misha'el, and Azaryah. In what way does the giving of six barley kernels allude to six righteous descendants? The MARGOLIYOS HA'YAM explains that barley is an allusion to the exceptionally righteous, as we find in the Gemara in Chulin (92a, and as cited by Rashi in Sanhedrin 96b, DH Kesef; see also Berachot 57a, where the Gemara says that seeing barley, "Se'orim," in a dream is a sign that one is free of sin (Saru Avonosav")).

דרש - Drush » allegorical explanation

Barley: In the time of the Mishnah and Talmud, the territory of the tribe of Judah included extensive areas that were well-suited to growing barley, as we read in the Midrash: "'[Jacob addressed] to each a blessing appropriate to him' (Genesis 49:28), parceling out the land to them, giving Judah land that grows barley, and Benjamin land good for growing wheat" (Tanhuma Va-Yehi, 17).

Barley is fodder for animals. (Midrash Rabbah - Ruth V:1)

R. Samuel b. Nahman said: Wherever the words barley-harvest occur in Scripture, they refer to the harvest of the Omer. (Midrash Rabbah - Ruth IV:2)

סוד - Sod » esoteric understanding

Barley: The omer of barley represents the Shechina, the spiritual essence of G-dliness, the indwelling presence of Ein Sof, that descends down into the world, down into the physical.

Translation

So the Pleasant One returned by my father accompanied by Considered Well the one by my father, her daughter-in-law, arriving in the House of The Word of God at the beginning of the harvest of the food of the Goyim, at the end of the age

Interpretation

The Torah teacher approached HaShem, accompanied by the One who Considered Well who was away from HaShem. They arrived in The House of The Word of God at the end of the age when HaShem began to reap, on Nisan 16, “The morrow after the Sabbath”, when the omer offering was reaped.

One point worth noting here then is that it becomes apparent by now that the Book of Ruth deals with the return of the Mashiach and with the topic of conversion.

Further, then what is the significance in that the Mashiach's return is depicted here in connection with Shavuot?

An Overview of Chapter II

As we begin our study of the second chapter of Megillat Ruth, we will notice that, as in the first chapter, the Milah Manchah (key word -which we will identify in the analysis of v. 8) appears twelve times.

The Milah Manhah in this chapter is Leket (in several forms). It is not only that the Leket solves the hunger problem in Naomi's house, it also serves as the Shadkhan (matchmaker) between Ruth and Bo'az. Note how the relationship between the two of them takes an interesting turn - around the Leket. At first, Ruth is convinced that she is dependent on the kindness of a landowner to be able to glean in his field. As soon as Bo'az approaches her, however, the opposite "power structure" becomes apparent - it is Bo'az who is beseeching Ruth to do him the Hessed and stay, as a "gleaner", in his field. Ruth is unaware that Leket is forbidden to the owner and that he needs M'lak'tot in his field to collect the "lost" grain.

As pointed out several times, this keyword appears 12 times in our chapter - much as the keyword Shuv appeared in the first chapter. Although one could chalk this up to coincidence, when the reader begins to notice the proliferation of the number six (and its multiples) in the Megillah, the conclusion must be reached that there is some significance to this pattern.

The entire chapter (with the exception of the final, summative verse) takes place during one day at the beginning of the barley harvest (early spring) in Boaz's field.

The Story – Chapter II

וּלְנָעֳמִי מְיֻדָּע (מוֹדַע) לְאִישָׁהּ, אִישׁ גִּבּוֹר חַיִל, מִמִּשְׁפַּחַת אֱלִימֶלֶךְ; וּשְׁמוֹ בֹּעַז׃

Ruth 2:1 Now Naomi had a kinsman of her husband, a mighty man of valor of the family of Elimelech. His name was Boaz.

Targum

1- Now Naomi had a kinsman of her husband's, a strong man, mighty in the Law, of the family of Elimelech, whose name was Boaz.

Rashi

2:1 A kinsman

A relative.

He (Boaz) was the son of Elimelech’s brother. Our Rabbis, of blessed memory, said (Baba Bathra 91a), “Elimelech and Salmon, the father of Boaz (cf. Ruth 4:20-21), and the anonymous kinsman (cf. Ruth 4:1) and the father of Naomi were all the sons of Nahshon, the son of Amminadab. And (yet) it was of no avail to them the merit of their forefathers when they went from the land (of Israel) abroad.”

Talmud

Baba Bathra 91a Rabbah, son of R. Huna, said in the name of Rab: Ibzan is Boaz. What does he come to teach us [by this statement]? — The same that Rabbah son of R. Huna [taught elsewhere]. For Rabbah, son of R. Huna, said in the name of Rab: Boaz made for his sons a hundred and twenty wedding feasts, for it is said, And he [Ibzan] had thirty sons, and thirty daughters he sent abroad, and thirty daughters he brought in from abroad for his sons; and he judged Israel seven years; and in the case of everyone [of these] he made two wedding feasts, one in the house of the father and one in the house of the father in-law. To none of them did he invite Manoah, [for] he said, ‘Whereby will the barren mule repay me?’ All these died in his lifetime. It is [in relation to such a case as] this that people say: ‘Of what use to you are sixty; the sixty that you beget for your lifetime? [Marry] again and beget [one] brighter than sixty.’

Midrash

Midrash Rabbah - Ruth IV:3 AND NAOMI HAD A MODA OF HER HUSBAND'S, A MIGHTY MAN OF VALOUR (II, 1). The word ’moda’ means kinsman. R. Abbahu said: If a giant marries a giantess, what do they produce? Mighty men. Boaz married Ruth. Whom did they produce? David, of whom it is said, Skilful in playing, and a mighty man of valor, and a man of war, and prudent in affairs, and a comely person and the Lord is with him (I Sam. XVI, 18). ’Skilful in playing’ refers to his knowledge of Scripture. ’A mighty man of valor,’ in the Mishnah; And a man of war,’ who knows how to give and take in the contests of the Torah; ’And prudent in affairs,’ in good deeds; ’And a comely person’ in Talmud. Another interpretation of ‘Prudent in affairs’ is that he could deduce one matter from another. ' And a comely (to'ar) person’ in that he was well enlightened (me'ir) in halachah. ‘And the Lord is with him.’ The law followed his decisions. OF THE FAMILY OF ELIMELECH, AND HIS NAME WAS BOAZ (II, I). In the case of wicked men, the name precedes the word ’his name’, e.g. Goliath was his name (I Sam. XVII, 4), Nabal was his name (ib. XXV, 3), Sheba, the son of Bichri, was his name (II Sam. XX, 1). But in the case of the righteous, the word ’his name’ precedes the name, e.g. And his name was Kish (I Sam. IX, 1). And his name was Saul (ib. 2). And his name was Jesse (ib. XVII, 12). And his name was Mordecai (Est. II, 5). And his name was Elkanah (Sam. I, 1). AND HIS NAME WAS BOAZ. [Why is this?] Because they are like their Creator, as it is said: But by My name ' The Lord’ I made Me not known to them (Ex. VI, 3). They objected: But it is written, And his name was Laban (Gen. XXIV, 29)? R. Isaac answered: This is an exception. R. Berekiah said: It means refined in wickedness. But it is also written, The name of his firstborn was Joel; and the name of his second, Abijah (I Sam. VIII, 2)? The Rabbis say: The meaning is, just as one was wicked, so was the other. R. Judah b. R. Simon says: They changed their evil ways and were vouchsafed the Holy Spirit [of Prophecy], as it is said, The word of the Lord that came to Joel the son of Pethuel (Joel I,1),

Symbols and their Meaning

Naomi = Pleasant one. The Torah teacher.

Elimelech = To me the King

Boaz ben Salmon – “In Him there is strength”. He was also known as Judge Ivtzan. Boaz also represents Mashiach ben David. This is derived from the fact that the Torah calls him a “goel”, a kinsman-redeemer. Since the primary function of Mashiach is to “redeem” His people, we see an allusion to this in Boaz and Ploni Almoni. This is why Mashiach had to be born of a woman (He must come from the Congregation of Israel), He must be from the tribe of Judah (Just as Boaz and Ploni Almoni), and He must identify with us as a “kinsman” (This is why Mashiach called Himself the “Son of Man”, to emphasize His humanity).

1 Kings 7:21 And he set up the pillars in the porch of the temple: and he set up the right pillar, and called the name thereof Jachin: and he set up the left pillar, and called the name thereof Boaz.

Thoughts

A Milah Manchah usually appears 7 times within agiven Parashah; the number 12 here has some significance. This chapter, like chapter 1, has “Shuv” as a Milah Manchah 12 times!

A man of valor

1. A man of valor - specifically on the battlefield - e.g. Yif'tach (Shof'tim 11:1) and David (I Sh'mu'el 16:18)

2. A man of material wealth - e.g. the taxed Gibborei heHayil in II Melakhim 15:20 and the exiled Gibborei heHayil in II Melakhim 24:14

Translation

Now the Pleasant One had a kinsman of her husband, a mighty man from the clan of My Father the King, and his name was In Him there is Strength.

Interpretation

Now the Torah teacher had a kinsman-redeemer from Bethlehem, Israel, a mighty man in Torah and in acts of kindness. He was known as the Son of Man. He was a part of the Torah teacher. He was from the tribe of Judah. He was known far and wide as Mashiach ben David, a righteous man, a man mighty in Torah. He is the ultimate Judge. He is the Mashiach who will marry the congregation of Israel and provide for us.

* * *

וַתֹּאמֶר רוּת הַמּוֹאֲבִיָּה אֶל־נָעֳמִי, אֵלְכָה־נָּא הַשָּׂדֶה וַאֲלַקֳטָה בַשִּׁבֳּלִים, אַחַר אֲשֶׁר אֶמְצָא־חֵן בְּעֵינָיו; וַתֹּאמֶר לָהּ לְכִי בִתִּי׃

Ruth 2:2 Ruth the Moabite said to not Naomi: “ I will go now to the field and glean among the ears of grain, behind one in whose eyes I shall find favor." She said to her, “Go, my daughter."

Targum

2- And Ruth, the Moabitess, said to Naomi: "Let me go now into the field and gather among the ears of grain after him in whose eyes I may find favor." She said to her, "Go, my daughter."

Rashi

2:2 Let me now go to the field

To one of the fields of the people of the city, after one of them “in whose eyes I shall find favor”, so that he will not scold me.

That I may glean among the ears of grain after (someone) in whose eyes I shall find favor

(I.e.,) after someone in whose eyes I shall find favor.

Midrash

Midrash Rabbah - Ruth IV:4 AND RUTH THE MOABITESS SAID UNTO NAOMI: LET ME NOW GO TO THE FIELD, AND GLEAN AMONG THE EARS OF CORN AFTER HIM IN WHOSE SIGHT I SHALL FIND FAVOUR. AND SHE SAID UNTO HER: GO. MY DAUGHTER (II, 2). R. Jannai said: She was forty years of age and yet you call her daughter? The answer is that she looked like a girl of fourteen.

Symbols and their Meaning

Ruth = ‘Saw’, i.e. ‘Considered Well’.

Moab = By my father

Naomi = Pleasant one. The Torah teacher.

Field = That which nourishes the grain, the congregation of Israel. Field is therefore a clear allusion to the Beit Midrash, the House of Study. This is what nourishes our souls. This is where the rubber meets the road.

Field = The World

Matityahu 13:38 The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked [one];

"In the field" is an analogy for our material world.

Leftover grain = The part of the harvest reserved for the poor. This is an allusion to the Torah which was given to the “owners”, the Torah teacher, and shared with the converts who “gleaned” from The Jews.

Leviticus 23:22 And when ye reap the harvest of your land, thou shalt not make clean riddance of the corners of thy field when thou reapest, neither shalt thou gather any gleaning of thy harvest: thou shalt leave them unto the poor, and to the stranger: I [am] HaShem your God.

Grain = People (who contain Torah insights) or Torah insights (food connects the soul to the body). Grain is ground, mixed, kneeded, shaped, and baked into bread. Bread = Torah. These actions are the mitzvot that are performed as a result of the Torah insights. Chazal say, Where there is no bread, there is no Torah. Where there is no Torah, there is no bread.

Mattitiyahu 13:23 But he that received seed into the good ground is he that heareth the word, and understandeth [it]; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty.

Grain = seed = memory. The memories are the memories of the Torah taught to us while we were in the womb, by our angel.

Midrash Rabbah - Leviticus XIV:2 When the embryo is in its mother's womb, He causes a light to shine for it there [wherewith it can see from one end of the world to the other], as Job said,... In the earliest months... when His light shined above my head (Job 29:2ff.). Is this not a matter for praise?

Thoughts

We can see the days of Sefirat ha-omer as having some value in and of themselves. While this seven-week period in Jewish history served as the build-up to the giving of the Torah, it also served as the time when the Jewish people coalesced into a nation and raised themselves up from the depths of impurity to which they had plunged. While this is also connected to the giving of the Torah, it has independent significance as well, from both a national and a religious point of view. Through the counting of the Omer, we highlight the path from the offering of the Omer, which was made of barley (animal food), to the offer of the two loaves (shtei ha-lehem), which represents food fit for man. We thus celebrate the rise of spiritual man above the animal kingdom, and above the animal nature that is part of man as well. Within this perspective, the focus of Sefirat ha-omer is on the Jewish people themselves, and no one day in more important than any other day.

Torah

Leket:

Vayikra (Leviticus) 19:9 And when you reap the harvest of your land, you shall not reap to the very corners of your field, nor shall you gather the gleanings of your harvest.

Vayikra (Leviticus) 23:22 And when you reap the harvest of your land, you shall not make clean riddance up to the corners of your field when you reap, nor shall you gather any gleaning of your harvest; you shall leave them to the poor, and to the stranger; I am the Lord your God.

Translation

And the one who Considered Well, By my father, said to the Pleasant One, “Let me ‘walk’ in the field to glean ears of grain, after the gracious one.” She said, “Go ahead my daughter.”

Since he mentioned the topic of mercy maybe it would be good just in passing to quote the mercy of the Torah in providing the corner of the fields and the grain falling on the land for the sustenance of the poor in Yisrael.

There is also further typological significance here, as to why would a convert here be typologically forced to go to the fields and pick up grain? What does this mean? His explanation on the term "field" is very ambiguous and confusing if not tied down and left run wild :-) One must tie these kangaroos down :-)

Interpretation

And the converts of Israel, the former idolaters, will request the opportunity to study Torah, and it’s Messianic significance, in the Beit Midrash, the House of Study. The convert will further desire to perform the mitzvot, to walk in the ways of the Torah. The Torah teacher will encourage her in this study and this walk.

It is well known that Yoseph ben Yaakov, as second to Paro, tested his brothers to see if they had repented. This was not meanness, this was a measure-for-measure test of their repentance. So too, with Ruth, is the test measure-for-measure. As she had formerly lived in luxury, now she lived in abject poverty. As her people were devoid of kindness, so was she tested to see if she would act kindly. Before she had avoided work, so now must she labor intently.

* * *

וַתֵּלֶךְ וַתָּבוֹא וַתְּלַקֵּט בַּשָּׂדֶה, אַחֲרֵי הַקֹּצְרִים; וַיִּקֶר מִקְרֶהָ, חֶלְקַת הַשָּׂדֶה לְבֹעַז, אֲשֶׁר מִמִּשְׁפַּחַת אֱלִימֶלֶךְ׃

Ruth 2:3 She went; she came and gleaned in the field behind the reapers; and it was her a lot to happen upon the portion of field belonging to Boaz, who was of the family of Elimelech.

Targum

3- So she departed and went up and gleaned in the field after the reapers: and she chanced upon the part [Lit. "the possession" or "the inheritance."] of the field that belonged to Boaz, who was of the family of Elimelech.

Rashi

2:3 And she went and came and gleaned in the field

We find in Midrash Ruth (the following discourse): (The Midrash asksJ Before she had even gone (to the field), she returned? For it states, “And she came (back to Naomi),” and afterwards (it states), “And she gleaned (in the field)”. Rather, (the explanation is) that she would mark the roads before she entered the field, and she went and came and returned to the city in order to make markings and signs so that she should not err on the paths and she should know (how) to return.

And her lot happened

To come upon the portion of the field that belonged to Boaz.

Talmud

Shabbath 113b And she went and came and gleaned in the field. R. Eleazar said: She repeatedly went and came until she found decent men whom to accompany.

Midrash

Midrash Rabbah - Ruth IV:4 AND SHE WENT AND CAME (II, 3). She had not yet gone, yet you say, AND CAME? R. Judah b. R. Simon answered: She began to mark out the ways. AND HER HAP WAS (II, 3). R. Johanan said: Whoever saw her was sexually excited. THE PORTION OF THE FIELD BELONCING UNTO BOAZ WHO WAS OF THE FAMILY OF ELIMELECH (ib.). I.e. it was given to her from what was due to be her portion [i.e. heritage].

Thoughts

This verse alludes to "hashgachah pratit", that is, supervision by HaShem over events in the lives of individuals, which is a basic assumption of the Jewish faith.

Symbols and their Meaning

Boaz ben Salmon – “In Him there is strength”. He was also known as Judge Ivtzan. Boaz also represents Mashiach ben David.

There is also a reference here needed to the two columns at the entrance of the Bet Ha-Miqdash - Boaz and Jachin to understand this further.

Perhaps he needs to nail down here why he states that Boaz is Mashiach ben David and Mashiach ben Yosef. Otherwise he could be accused of making unwarranted assumptions.

Harvesters = Angels.

Matthew 13:39 … The harvest is the end of the age, and the harvesters are angels.

Elimelech = To Me the King

Field = That which nourishes the grain, the congregation of Israel. “Field” is therefore a clear allusion to the Beit Midrash, the House of Study. This is what nourishes our souls, the souls of the Torah teacher.

Field = The World

Matityahu 13:38 The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked [one];

"In the field" is an analogy for our material world.

Thoughts

Ruth's modesty in choosing which field to go to: Shabbat 113b

Translation

So she ‘walked’, and came, and gleaned after the angels. She chanced to come to a part of the field In Him there is Strength, who was from the family of To Me the King.

Interpretation

The convert will be tested to see if she has repented. She will be tested to see if she will labor in the study of Torah and the performance of the mitzvot. She will labor behind the angels. Therefore, it will not be an accident that she will find herself in Mashiach ben David’s Beit Midrash, His place of study. She will find herself laboring in the Beit Midrash of her kinsman-redeemer.

Again see above note regards why the proselytes have to go on gleaning.

* * *

וְהִנֵּה־בֹעַז, בָּא מִבֵּית לֶחֶם, וַיֹּאמֶר לַקּוֹצְרִים יְהוָה עִמָּכֶם; וַיֹּאמְרוּ לוֹ יְבָרֶכְךָ יְהוָה׃

Ruth 2:4 Behold! Boaz came from Bethlehem. He said to the reapers, "the Lord be with you." And they said the him, "May the Lord bless you."

Targum

4- And behold! Boaz came from Beth Lehem, and he said to the reapers: "The Word of the Lord be at your assistance!" They replied, "The Lord bless you!"

Talmud

Berachoth 54a AT THE CONCLUSION OF THE BENEDICTIONS SAID IN THE TEMPLE THEY USED AT FIRST TO SAY SIMPLY, ‘FOR EVER’.10 WHEN THE SADDUCEES PERVERTED THEIR WAYS AND ASSERTED THAT THERE WAS ONLY ONE WORLD, IT WAS ORDAINED THAT THE RESPONSE SHOULD BE, FROM EVERLASTING TO EVERLASTING.11 IT WAS ALSO LAID DOWN THAT GREETING SHOULD BE GIVEN IN [GOD'S] NAME,12 IN THE SAME WAY AS IT SAYS, AND BEHOLD BOAZ CAME FROM BETHLEHEM AND SAID UNTO THE REAPERS, THE LORD BE WITH YOU; AND THEY ANSWERED HIM, THE LORD BLESS THEE;13 AND IT ALSO SAYS,THE LORD IS WITH THEE,THOU MIGHTY MAN OF VALOUR;14 AND IT ALSO SAYS, AND DESPISE NOT THY MOTHER WHEN SHE IS OLD;15 AND IT ALSO SAYS, IT IS TIME TO WORK FOR THE LORD; THEY HAVE MADE VOID THY LAW.16 R. NATHAN SAYS: [THIS MEANS] THEY HAVE MADE VOID THY LAW BECAUSE IT IS TIME TO WORK FOR THE LORD.

Berachoth 63a IT WAS LAID DOWN THAT GREETING SHOULD BE GIVEN IN [GOD'S] NAME etc. Why the further citation? — You might think that Boaz spoke thus on his own accord; come and hear, therefore, [the other text] ‘THE LORD IS WITH THEE, THOU MIGHTY MAN OF VALOUR’.

The Talmud [Makkos 23b] adds significance to this event by telling us that they were performing an enactment of the Court of Boaz. Early in Jewish history, it had not been the case that friends would greet each other with the expression "May G-d be with you," using the 'real' name of G-d (rather than the substitute generic name 'HaShem,' meaning 'the Name'). A specific judicial enactment was required to permit this form of greeting. Prior to the time of Boaz people never greeted each other in this way, and subsequent to the time of Boaz we no longer perform this enactment. This was a short- term "emergency" enactment.

Symbols and their Meaning

LORD = HaShem “The Name”, the yod-kay-vav-kay name.

Bethlehem = House of Bread.

Harvesters = Angels.

Matthew 13:39 … The harvest is the end of the age, and the harvesters are angels.

Thoughts

Boaz greeting others with God’s Name: Makkot 23b

In Megilat Ruth (read on Shavuot) we find that Boaz greeted his workers, "G-d be with you." They responded, "G-d bless you." Rav Lipovitz notes that we take these greetings for granted, but Chazal say that it was Boaz who introduced them. While this use of HaShem's Name might appear to be demeaning to HaShem, Boaz learned from the sources cited above that this is not so. To the contrary, feeling such closeness to HaShem elevates man. (Nachalat Yosef: Megilat Ruth p. 63)

Why did Boaz recite HaShem's name first when he greeted the harvesters ("HaShem imachem"), while the harvesters said "yevarechecha", "may you be blessed", then reciting HaShem's name?

The Gemara (Nedarim 10a) says that when a person designates an animal as an offering, he should not say, "This is to G-d as a sin-offering," but "This is a sin-offering to G-d." The reason is that if he should but "This is a sin-offering to G-d." The reason is that if he should die after saying the word "laHaShem" - "to G-d" - without completing the phrase, he will have recited HaShem's name in vain.

Therefore, the harvesters said "yevarechecha" - "may you be blessed" - and afterwards recited the name of HaShem. However, our sages have taught, "Be the first to extend greeting to anyone you meet" (Pirkei Avot 4:15). This merits one longevity, as King David says, "Who is the man who desires life - bakeish shalom veradfeihu - seek shalom (peace) and pursue it" (Psalms 34:13,15). Thus, since Boaz opened with a greeting to the harvesters, he did not have to fear that he would die before finishing his greeting, and therefore he mentioned HaShem first.

Translation

Behold, In Him there is Strength came from the House of The Word of God and spoke to the angels, “HaShem”, HaShem bless you!” they called back.

Interpretation

It was unusual for the Mashiach ben David to go to earth, In Him there is Strength, came from the House of the Word of God, to His place of harvest, the earth. He greeted with a request that HaShem would be with His angels who were about to begin the harvest. The angels returned the greeting with a request that HaShem bless him with a wife, for a man without a wife lacks “blessing”. [Rav Shmuel de Uzeda]

Proverbs 7:6-23 tells the story of what awaits the foolish if they do not anticipate that the Mashiach, the good man, can return at any moment. As suddenly as Boaz arrived in “his” field, so too, will Mashiach ben David arrive suddenly on earth to bring reward to the righteous.

Perhaps he should make mention here of Proverbs 7:6-23, and the "goodman" returning from his trip

* * *

וַיֹּאמֶר בֹּעַז לְנַעֲרוֹ, הַנִּצָּב עַל־הַקּוֹצְרִים; לְמִי הַנַּעֲרָה הַזֹּאת׃

Ruth 2:5 Boaz said to his servant whose stood over the reapers: " to whom is this young woman?"

Targum

5- Then said Boaz to his servant whom he had appointed overseer of the reapers: "Of what nation is this young woman?"

Rashi

2:5 Whose maiden is this

Was it Boaz’s practice to inquire about women? Rather, (he was curious about the) acts of modesty and wisdom (which) he saw in her. Two (fallen) ears she would glean; three (ears) she would not glean (cf. Peah 6:5). And (in addition) she would glean upright (stalks) (while) standing and those lying (while) sitting, in order that she should not bend over (immodestly).

Talmud

Shabbath 113b Then said Boaz unto his servant that was set over [he reapers, whose damsel is this? Was it then Boaz's practice to enquire about damsels? — Said R. Eleazar: He perceived a wise dealing in her behavior, two ears of corn she gleaned; three ears of corn she did not glean. It was taught: He perceived modest behavior in her, the standing ears [she gleaned] standing; the fallen [she gleaned] sitting. And cleave here by my maidens: was it then Boaz's practice to cleave to the women? — Said R. Eleazar, As soon as he saw that, ‘and Orpah kissed her mother-in-law, but Ruth cleaved unto her,’ he said, It is permitted to cleave unto her.

Midrash

Midrash Rabbah - Ruth IV:6 THEN BOAZ SAID TO HIS SERVANT THAT WAS SET OVER THE REAPERS (II,5). Over how many was he appointed? R. Eliezer, the son of Miriam, said: He was set over forty-two, as we see from the verse, And Solomon numbered all the strangers that were in the land of Israel... and he set three score and ten thousand of them to bear burdens, and fourscore thousands to be hewers in the mountains, and three thousand and six hundred overseers to set the people at work (II Chron. II, 16 f.). One who adopts this plan is able to go on, and knows what he is about. WHOSE DAMSEL IS THIS? Did he then not recognize her? The meaning is that when he saw how attractive she was, and how modest her attitude, he began to inquire concerning her. All the other women bend down to gather the ears of corn, but she sits and gathers; all the other women hitch up their skirts, and she keeps hers down; all the other women jest with the reapers, while she is reserved; all the other women gather from between the sheaves, while she gathers from that which is already abandoned.

Symbols and their Meaning

Foreman = Boy = Another angel.

Revelation 14:15 And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe.

Yes????????? Who is this boy?

Young Woman = A young female = The convert of the Torah teacher. This seems to imply a virgin. This is consistent with the rest of scripture where the Bride of Mashiach is pictured as a virgin regardless of her previous status.

Boaz ben Salmon – “In Him there is strength”. He was also known as Judge Ivtzan [Ibn Ezra, Judges 12:8].

“Strength or rod of iron” [Ken]

Harvesters = Angels.

Matthew 13:39 … The harvest is the end of the age, and the harvesters are angels.

Thoughts

Isn't it improper for a tzaddik like Boaz to make an inquiry about a young woman?

ANSWER: Boaz, as the proprietor of the field, would visit it on a regular basis. However, this time Boaz noticed the Divine presence (Shechinah) in his field. Upon realizing that the harvesters did not perceive that the Divine presence was among them, he proclaimed in excitement, "HaShem imachem", "G-d is with you!" Not understanding, they took his statement as a greeting and responded, "Yevarechecha HaShem" - "May G-d bless you."

Realizing that he had been misunderstood, Boaz turned to the servant who was overseeing the harvesters and asked him, "To whom does this young woman belong. Undoubtedly the presence of HaShem I see here is due to her."

* * *

Ruth's modesty, in her manner of picking up the sheaves from the field: Shabbat 113b

Ruth's wisdom, in knowing the laws of Paupers' Collection of Grain forgotten by the Harvesters: Shabbat 113b

Translation

In Him there is Strength spoke to the boy who was over the angels, Who’s girl is this?”

Interpretation

Mashiach ben David inquired of the overseeing angel of the harvest at the end of the age, “Is the House of Israel, his intended bride, fit to enter the assembly of HaShem?” [The Artscroll Tanakh, The Book of Ruth] Is she already married to another, or is she chaste? [Rav Shmuel de Uzeda]

* * *

וַיַּעַן, הַנַּעַר הַנִּצָּב עַל־הַקּוֹצְרִים וַיֹּאמַר; נַעֲרָה מוֹאֲבִיָּה הִיא, הַשָּׁבָה עִם־נָעֳמִי מִשְּׂדֵה מוֹאָב׃

Ruth 2:6 The man who was standing over the reapers answered and said: "a Moabite young woman is she, who returned with Naomi from the fields of Moab."

Targum

6- The servant who was appointed overseer of the reapers answered thus: "She is a young woman of the people of Moab who returned with Naomi from the field of Moab, and has become a proselyte.

Rashi

2:6 Who returned with Naomi

The accent is at the beginning, under the a, since it is a past tense and it is not a present tense.

Midrash

Midrash Rabbah - Ruth IV:6 AND THE SERVANT THAT WAS SET OVER THE REAPERS ANSWERED AND SAID: IT IS A MOABITISH DAMSEL (II, 6), and yet you say that her conduct is praiseworthy and modest? Her mother-in-law had instructed her well.

Symbols and their Meaning

Moab = By my father

Naomi = Pleasant one. The Torah teacher.

The Foreman = An angel who directs the harvest. Revelation 14:15

Field = The World

Matityahu 13:38 The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked [one];

"In the field" is an analogy for our material world.

Translation

The boy who was set over the angels replied and said, “She is the girl By my father’s field, that came with the Pleasant One.

Interpretation

The overseeing angel, in an attempt to dissuade Mashiach ben David, replied and said, “She is the young girl, who is too young [40 years old – she has completed her testing period] for You [80 years old – He has completed both of His testing periods], the one who left HaShem’s field, a former idolater, a part of the Torah teacher.” [Rav Shmuel de Uzeda] Further, she has received unfavorable treatment from HaShem because she has buried her husband, and is destitute of Torah. [“Commentary of Ruth”, by Rav Shlomo ben Chaim Chaykl Yanovsky, of Warsaw. Early 19^th century.]

* * *

וַתֹּאמֶר, אֲלַקֳטָה־נָּא וְאָסַפְתִּי בָעֳמָרִים, אַחֲרֵי הַקּוֹצְרִים; וַתָּבוֹא וַתַּעֲמוֹד, מֵאָז הַבֹּקֶר וְעַד־עַתָּה, זֶה שִׁבְתָּהּ הַבַּיִת מְעָט׃

Ruth 2:7 "She said, ‘Please let me glean and I will gather among the sheaves after the reapers.’ So she came and has been on her feet ever since the morning until now, having sat in a house a little."

Targum

7- "She said, 'Please let me gather and glean the ears of grain among the sheaves, that which is left by the reapers.' So she came and has remained since early morning even until now. It is but a short while that she is sitting in the house a little."

Rashi

2:7 And she said

to herself (lit., in her heart).

Let me glean now

The gleaning of the ears (cf. Leviticus 19:9).

And I will gather among the sheaves

The forgotten (ones) of the sheaves (cf. Deuteronomy 24:19).

Midrash

Midrash Rabbah - Ruth IV:7 AND SHE SAID: LET ME GLEAN, I PRAY YOU, AND GATHER AFTER THE REAPERS, etc. (II. 7). She gathered but a small quantity for her who was in the house [Naomi], since she was waiting for it.

Symbols and their Meaning

Field = The World

Matityahu 13:38 The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked [one];

"In the field" is an analogy for our material world.

Translation

She said, ‘Please let me glean and gather from the omers.’ She came and stood from morning till now, she sat a little in The Temple.

Interpretation

The convert of the Torah teacher will request that Mashiach ben David allow her to “glean” tidbits of Torah from the vast Torah in His Beit Midrash. With Mashiach’s permission, the convert will labor diligently in the study of Torah, from sun up till sown down with only a small rest.

Could he unpack this? It has left me very confused and dizzy maybe it is the strong wine :-)

* * *

וַיֹּאמֶר בֹּעַז אֶל־רוּת הֲלוֹא שָׁמַעַתְּ בִּתִּי, אַל־תֵּלְכִי לִלְקֹט בְּשָׂדֶה אַחֵר, וְגַם לֹא תַעֲבוּרִי מִזֶּה; וְכֹה תִדְבָּקִין עִם־נַעֲרֹתָי׃

Ruth 2:8 Boaz said to Ruth: "have you not heard, my daughter? Go not to glean in another field; neither pass from here, but stay here close to my girls."

Targum

8- Then said Boaz to Ruth: "Will you not listen to me, my daughter? Do not go to gather grain in any other field, nor leave this place to go to another nation, but continue here with my young women.

Talmud

Shabbath 113b And cleave here by my maidens: was it then Boaz's practice to cleave to the women? — Said R. Eleazar, As soon as he saw that, ‘and Orpah kissed her mother-in-law, but Ruth cleaved unto her,’ he said, It is permitted to cleave unto her.

Midrash

Midrash Rabbah - Ruth IV:7 THEN SAID BOAZ TO RUTH: HEAREST THOU NOT MY DAUGHTER? GO NOT TO GLEAN IN ANOTHER FIELD (II, 8), as in the verse, Thou shalt have no other gods before Me (Ex. XX, 3)1 NEITHER PASS FROM HENCE, compare This is my God, and I will glorify Him (EX. XV, 2). BUT ABIDE HERE FAST BY MY MAIDENS, this refers to the righteous who are called maidens, as it is said, Wilt thou play with him as with a bird, or wilt thou bind him for thy maidens.? (Job XL, 29).

Symbols and their Meaning

Ruth = ‘Saw’, i.e. ‘Considered Well’

Field = That which nourishes the grain, the congregation of Israel. Field is therefore a clear allusion to the Beit Midrash, the House of Study. This is what nourishes our souls.

Field = The World

Matityahu 13:38 The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked [one];

"In the field" is an analogy for our material world.

Translation

In Him there is Strength spoke to Considered Well, “Hear my daughter, do not walk or study another Torah, do not leave, cling here to the righteous”

Interpretation

.Mashiach ben David will speak to the convert and admonish her not to go after false gods, but rather to labor in His Torah and to seek HaShem. He will encourage her not to leave His Beit Midrash by sinning and going after false gods. Mashiach ben David will encourage us to study Torah with the Congregation of Israel.

* * *

עֵינַיִךְ בַּשָּׂדֶה אֲשֶׁר־יִקְצֹרוּן וְהָלַכְתְּ אַחֲרֵיהֶן, הֲלוֹא צִוִּיתִי אֶת־הַנְּעָרִים לְבִלְתִּי נָגְעֵךְ; וְצָמִת, וְהָלַכְתְּ אֶל־הַכֵּלִים, וְשָׁתִית מֵאֲשֶׁר יִשְׁאֲבוּן הַנְּעָרִים׃

Ruth 2:9 "Keep your eyes on the field that they will harvest, and walk after them. Have I not ordered my men not to touch you? When you grow thirsty, go to the vessels and drink from that which the men draw."

Targum

9- "Mark the field that they will reap, and follow them. Have I not charged the servants not to touch you? And when you are thirsty, go to the vessels and drink the water which the servants have drawn."

Rashi

2:9 And should you become thirsty then go to the vessels

(I.e.,) and if you become thirsty, do not be ashamed

Midrash

Midrash Rabbah - Ruth IV:8 LET THINE EYES BE ON THE FIELD THAT THEY DO REAP, AND GO THOU AFTER THEM. HAVE I NOT CHARGED THE YOUNG MEN THAT THEY SHALL NOT TOUCH THEE? AND WHEN THOU ART ATHIRST, GO UNTO THE VESSELS, AND DRINK OF THAT WHICH THE YOUNG MEN HAVE DRAWN (II, 9). THINE EYES refers to the Sanhedrin. There are two hundred and forty-eight limbs in the human body, and they follow only the eyes. This is the meaning of the verse, LET THINE EYES BE ON THE FIELD, etc., AND GO THOU AFTER THEM. THAT THEY SHALL NOT TOUCH THEE, i.e. that they will not discourage you [from becoming a Jewess]. AND WHEN THOU ART ATHIRST, GO UNTO THE VESSELS. these are the righteous who are called vessels, as in the verse, How are the mighty fallen and the vessels of war perished (II Sam. 1, 27). AND DRINK OF THAT WHICH THE YOUNG MEN HAVE DRAWN refers to the Festival of Water-Drawing. And why is it called ' Drawing ‘? For from there they drew the inspiration of the Holy Spirit, as it is said, Therefore with joy shall ye draw water out of the wells of salvation (Isa. XII, 3).

Symbols and their Meaning

Men Harvesting = Angels.

Matityahu (Matthew) 13:39 … The harvest is the end of the age, and the harvesters are angels.

Field = The World

Matityahu (Matthew) 13:38 The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked [one];

"In the field" is an analogy for our material world.

Thoughts

The mention of the water which the young men have drawn, is clearly evocative of Rivka's drawing of water for Avraham's slave - one of the stories after which much of Ruth is patterned.

Translation

Keep your eyes on the field where the angels are harvesting, and walk after them: I have appointed the boy that they not discourage you from being a Jewess. When you thirst for Torah, walk in what has been prepared, and drink what the boys have drawn in inspiration from the Holy Spirit.

Interpretation

Focus your study time on My Torah and My people, which the angels are gathering into The Temple, My storehouse. I have admonished the Torah teachers of Israel not to hinder your Torah study. Whenever you get thirsty for the wisdom and insights of Torah, I want you to drink from the wisdom that the Torah teachers of Israel have drawn for themselves. Israel’s Torah teachers will also teach you.

* * *

וַתִּפֹּל עַל־פָּנֶיהָ, וַתִּשְׁתַּחוּ אָרְצָה; וַתֹּאמֶר אֵלָיו, מַדּוּעַ מָצָאתִי חֵן בְּעֵינֶיךָ לְהַכִּירֵנִי, וְאָנֹכִי נָכְרִיָּה׃

Ruth 2:10 Then she fell on her face and bowed down to the ground, and said to him, "Why have I found favor in your eyes day you take note of me, though I am a foreigner?"

Targum

10- Then she fell on her face and bowed to the ground, saying to him: "Why have I found favor in your eyes that you should befriend me, seeing that I am of a strange people, of the daughters of Moab; of a people which has not the merit to intermarry with the congregation of the Lord?"

Midrash

Midrash Rabbah - Ruth V:2 THEN SHE FELL ON HER FACE AND BOWED DOWN TO THE GROUND, AND SAID: WHY HAVE I FOUND FAVOUR IN THY SIGHT THAT THOU TAKEST COGNISANCE OF ME (II, 10). This teaches that she prophesied that he would make her his wife. [To take cognizance is understood as ‘to know one's wife’, carnally; cf. Gen. IV, 1 for a similar use of knew.]

Symbols and their Meaning

Stranger = Ger Toshav, a righteous Gentile.

Translation

Then she fell on her face and bowed to the ground. She said, “Why have I found grace in your eyes, that you should notice me, a Ger Tzaddik, a righteous Gentile?”

Interpretation

Then the convert will bow down before Mashiach ben David. She will see herself as she truly is: a sinner. She will be absolutely amazed that Mashiach ben David should want to have her study in His Beit Midrash. She will be amazed that He should want her for His bride.

* * *

וַיַּעַן בֹּעַז וַיֹּאמֶר לָהּ, הֻגֵּד הֻגַּד לִי, כֹּל אֲשֶׁר־עָשִׂית אֶת־חֲמוֹתֵךְ, אַחֲרֵי מוֹת אִישֵׁךְ; וַתַּעַזְבִי אָבִיךְ וְאִמֵּךְ, וְאֶרֶץ מוֹלַדְתֵּךְ, וַתֵּלְכִי, אֶל־עַם אֲשֶׁר לֹא־יָדַעַתְּ תְּמוֹל שִׁלְשׁוֹם׃

Ruth 2:11 Boaz answered and said to her, "It has been fully related to me all that you have done for your mother-in-law after the death of your husband, and how you left your father and your mother and the land of your birth and went to a people that you did not know yesterday or the day before."

Targum

11- Boaz replied thus: "It has been told to me on the authority of the sages, that when the Lord decreed [against intermarriage with Moab], He did not decree against the women, but against the men. Through prophecy I have been informed that kings and prophets are destined to descend from you, because of the kindness which you have shown your mother-in-law, in that you supported her after your husband died, and you left your gods and your people, your father and your mother and the land of your birth, and have gone to become a proselyte and to dwell in the midst of a people with whom you were unacquainted before.

Midrash

Midrash Rabbah – Ruth V:3 AND BOAZ ANSWERED AND SAID: IT HATH BEEN FULLY TOLD ME (II, 11). Why is the verb repeated? It hath been told me in the house, and it hath been told me in the field, ALL THAT THOU HAST DONE UNTO THY MOTHER-IN-LAW SINCE THE DEATH OF THY HUSBAND, and certainly during his lifetime, AND HOW THOU HAST LEFT THY FATHER AND MOTHER AND THE LAND OF THY NATIVITY-this means, thy country; AND THOU HAST LEFT THY FATHER AND THY MOTHER—i.e. thy idolatry, as it is said, Who say to a stock: Thou art my father, and to a stone: Thou hast brought us forth (Jer. II, 27). AND THE LAND OF THY NATIVITY refers to her surroundings, AND ART COME UNTO A PEOPLE THAT THOU KNEWEST NOT HERETOFORE, for had you come heretofore, you would not have been accepted [The entrance of a Moabitess into “the congregation” having only just then been sanctioned].

Thoughts

The Targum explains that Boaz was also telling Ruth through prophecy that she would merit having the kingship of Israel descend from her on account of these two deeds. The Targum states that Boaz mentioned the deeds in this specific order: First, that she supported her mother-in-law; Second, that she left her idols and parents and converted to a nation she did not know. From the words of the Targum and the order in which these deeds were listed, there seems to be an implication that the first act, the support of Naomi, is at least equally responsible for Ruth meriting her great reward.

See a similar example with the Centurion who first helps by building a Synagogue for the Jews (1 Luqas 7:5), the supports the Jewish people with much alms (2 Luqas 10:2) and merited the Kingship by becoming a Nazarean (King's Consort) - 2 Luqas 10:47.

Compare:

You left your father...the land of your birth...to a people which you did not know before With

Bereshit (Genesis) 12:1 Leave your land, your birthplace and your father's house, to a land that I will show you.

Boaz's words clearly and comfortably serve to cast Ruth as the female version of Avraham (see V'shinantam 2/3).

* * *

Ruth is truly a re-incarnated Abraham, the discoverer of the religion of ethical monotheism. Boaz explains his special consideration for and admiration of Ruth as emanating from the fact that: "...you left your father and your mother, and the land of your birth, and have come to a people whom you did not know before”. This wording is nearly identical to the wording used to describe Abraham: "Get you out from your country, and from your kindred, and from your father's house, to the land that I will show you" (Gen. 12:1). Abraham as well as Ruth can only realize Jewish destiny on the soil of Israel.

Translation

In Him there is Strength answered and said, “it has been boldly shown all that you have done to your mother-in-law since the death of your husband: and how you have left your idolatry and your surroundings, and walk in the Torah with the people which have just come to accept a Moabitess.

Interpretation

Mashiach ben David will reply, ”It has been proclaimed before Me, that you have shown kindness to the Torah teacher since the death of your provider. How you have left those who previously nourished and cared for you, your false gods and idols. How you left the place where you were nourished, your practice of false religion, and came to dwell, to study Torah and practice mitzvot, among the House of Israel, a people you had not known before. You will certainly have descendants who will be Kings in Israel.

Luke 7:2-10 And a certain centurion's servant, who was dear unto him, was sick and ready to die. And when he heard of Yeshua, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant. And when they came to Yeshua, they besought him instantly, saying, That he was worthy for whom he should do this: For he loveth our nation, and he hath built us a synagogue. Then Yeshua went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof: Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed. For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth [it]. When Yeshua heard these things, he marveled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great faith, no, not in Israel. And they that were sent, returning to the house, found the servant whole that had been sick.

* * *

יְשַׁלֵּם יְהוָה פָּעֳלֵךְ; וּתְהִי מַשְׂכֻּרְתֵּךְ שְׁלֵמָה, מֵעִם יְהוָה אֱלֹהֵי יִשְׂרָאֵל, אֲשֶׁר־בָּאת לַחֲסוֹת תַּחַת־כְּנָפָיו׃

Ruth 2:12 "The Lord repay your deed, and be your reward complete from the Lord, God of Israel, beneath Whose wings you have come to shelter."

Targum

12- "May the Lord reward you well in this world for your good work, and may you receive full recompense from the Lord, the God of Israel, in the world to come, because you have come to be a proselyte and to seek shelter under the shadow of His Glorious Presence. Through that merit you will be saved from the punishment of Gehinom, so that your portion will be with Sarah and Rebecca and Rachel and Leah."

Talmud

Yevamoth 48b It was taught: R. Hanania son of R. Simeon b. Gamaliel said: Why are proselytes at the present time oppressed and visited with afflictions? Because they had not observed the seven Noachide commandments.

R. Jose said: One who has become a proselyte is like a child newly born. Why then are proselytes oppressed? — Because they are not so well acquainted with the details of the commandments as the Israelites.

Abba Hanan said in the name of R. Eleazar: Because they do not do it out of love but out of fear. Others said: Because they delayed their entry under the wings of the Shechinah. Said R. Abbahu, or it might be said R. Hanina: What is the Scriptural proof? — The Lord recompense thy work, and be thy reward complete from the Lord, the God of Israel, under whose etc. thou art come to take refuge (Ruth II, 22. ‘Thou art come’ before ‘to take refuge’ implies haste. Ruth was given credit for the haste she made in entering under the divine wings. Delay in such action is culpable.).

Midrash

Midrash Rabbah - Ruth V:4 THE LORD RECOMPENSE THY WORK, AND BE THY REWARD COMPLETE FROM THE LORD (II, 12). R. Hasa said: Solomon shall be thy reward.5 UNDER WHOSE WINGS THOU ART COME TO TAKE REFUGE. R. Abin said: We gather from Scripture that there are wings to the earth, as it is said, From the uttermost parts (lit. ‘wings’) of the earth we heard songs (Isa. XXIV, 16); wings to the sun, as it is said, But unto you that fear My name shall the sun of righteousness arise with healing in its wings (Mal. III, 20); wings to the Hayyoth, as it is said, Also the noise of the wings of the Hayyoth (Ezek. III, 13); wings to the cherubim, as it is said, For the cherubim spread forth their wings (I Kings VIII, 7); wings to the seraphim, as it is said, Above Him stood the seraphim; each one had six wings (Isa. VI, 2). Come and consider how great is the power of the righteous, and how great is the power of righteousness,1 and how great the power of those who do kindly deeds, for they shelter neither in the shadow of the morning, nor in the shadow of the wings of the earth, nor in the shadow of the sun, nor in the shadow of the wings of the Hayyoth, or the cherubim or the seraphim, but under whose wings do they shelter? Under the shadow of Him at whose word the world was created, as it is said, How precious is Thy loving kindness, O God, and the children of men take refuge in the shadow of Thy wings (Ps. XXXVI, 8).

Symbols and their Meaning

Israel = He will rule as God.

LORD = HaShem “The Name”, the yod-kay-vav-kay name.

Wings = Tzitzith (Numbers 16:37-40)

Thoughts

The phrase "to take refuge under the wings [of the Shekhinah]" is a synonym for a convert - see e.g. MT Bikkurim 4:3.

Translation

May HaShem recompense your work and complete your wages. HaShem God of He will rule as God, under whose wings you trust.

Interpretation

Then Mashiach ben David will ask HaShem, the God of Israel, to give the convert the reward she has earned (Matthew 16:27). He will complement her for taking shelter under His wings, His tzitzith – His mitzvot.

* * *

וַתֹּאמֶר אֶמְצָא־חֵן בְּעֵינֶיךָ אֲדֹנִי כִּי נִחַמְתָּנִי, וְכִי דִבַּרְתָּ עַל־לֵב שִׁפְחָתֶךָ; וְאָנֹכִי לֹא אֶהְיֶה, כְּאַחַת שִׁפְחֹתֶיךָ׃

Ruth 2:13 She said, "May I find favor in your eyes, my Lord, because you have comforted me, and because you have spoken to the heart of your maidservant, though I am not even (alt: though I shall not be) like one of your maidservants."

Targum

13- Then she said: "May I find favor with you, my lord. Verily, you have comforted me by declaring me eligible to join the congregation of the Lord and you have spoken comfortingly to your maidservant by assuring me of possessing the world to come, like a righteous woman, although I have not the merit of having a portion in the world to come even with the least of your maidservants."

Rashi

2:13 I am not (even) as one of your maidservants

I am not (even as) esteemed as one of your maidservants.

Midrash

Midrash Rabbah - Ruth V:5 THEN SHE SAID: LET ME FIND FAVOUR IN THY SIGHT, MY LORD... THOUGH I BE NOT AS ONE OF THY HANDMAIDENS (II, 13). He said unto her, ‘Heaven forefend! Thou art not as one of the handmaidens (amahoth) but as one of the matriarchs (imahoth).’

Perhaps a brief explanation why converted women to Judaism stand as the Matriarchs, particularly female Nazarean converts?

Thoughts

Converts have always caused shame to the House of Israel because of their zeal for Torah and mitzvot. It seems that the hunger cause by deprivation, creates a burning desire for the Torah and mitzvot. This causes those who were raised in Torah and mitzvot, to appear less zealous, thus creating shame. This zealousness, on the part of converts, became an essential ingredient in the Messianic line. Further, since women are not obligated to most of the time dependent mitzvot, it is a greater shame to the House of Israel, when women are zealous for the Torah and mitzvot. Since female converts are the least likely to be acquainted with Torah and mitzvot, the greatest shame to the House of Israel, comes when a female Gentile is zealous for the Torah and the mitzvot. That is why we have converts like Rahab and Ruth as matriarchs of the Messianic line.

* * *

Compare "comforted me and spoken kindly" with Bereshit (Genesis) 50:21 - and, critically, Yeshayah (Isaiah) 40:1-2. There is much to say here; the interested reader will find the connection between the cited verses and ours enlightening.

Translation

She spoke, “Let me find grace in your eyes, my master. You comforted me. You have spoken to your handmaid’s heart for you see me as a Matriarch and not as a handmaiden.

Interpretation

The convert will ask that she continue to find grace in the eyes of her King and her Lord, Mashiach ben David. She will say on that day that she has received comfort from knowing that Mashiach ben David counts her among the Matriarchs of the Messianic line, in Israel, even though she was not born into the House of Israel.

* * *

וַיֹּאמֶר לָה בֹעַז לְעֵת הָאֹכֶל, גֹּשִׁי הֲלֹם וְאָכַלְתְּ מִן־הַלֶּחֶם, וְטָבַלְתְּ פִּתֵּךְ בַּחֹמֶץ; וַתֵּשֶׁב מִצַּד הַקּוֹצְרִים, וַיִּצְבָּט־לָהּ קָלִי, וַתֹּאכַל וַתִּשְׂבַּע וַתֹּתַר׃

Ruth 2:14 And Boaz said to her at mealtime, "Approach hither, and eat of the bread and dip your morsel in the vinegar." So she sat at the side of the reapers. He handed her parched grain, and she ate, and was satisfied, and left over.

Targum

14- At mealtime Boaz said to her: "Come here and eat of the bread, and dip your food in the broth cooked in vinegar." So she sat down beside the reapers, and he handed her some roasted meal. She ate and was satisfied and left some over.

Rashi

2:14 And dip your morsel in the vinegar

From here (we learn) that vinegar is helpful for the heat.

And he handed her parched grain

(vk-ycmhu means) “and he extended to her”, and there is nothing comparable to this (word) in scripture, but only in the language of the Mishnah (Haggai 3:1): “the bottom and the inside and the handle”.

Talmud

Shabbat 113b And dip thy morsel in vinegar. R. Eleazar said: Hence [it may be deduced] that vinegar is beneficial in hot weather. R. Samuel b. Nahmani said: He intimated to her, A son is destined to come forth from thee whose actions shall be as sharp as vinegar; and who was it, Manasseh — And she sat beside the reapers. R — Eleazar observed: At the side of the reapers, but not in the midst of the reapers: he [Boaz] intimated to her that the Kingdom of the House of David was destined to be divided. And he reached her parched corn, and she did eat [and was sufficed, and left thereof]: Said R. Eleazar: ‘She ate’ in the days of David, ‘she was sufficed’ in the days of Solomon, ‘and she left over’ in the days of Hezekiah. Some there are who interpret, ‘She ate’ in the days of David and Solomon, and ‘she was sufficed’ in the days of Hezekiah, ‘and she left over’ in the days of Rabbi. For a Master said, Rabbi's house steward was wealthier than King Shapur. In a Baraitha it was taught: ‘And she ate’, in this world; ‘and she was sufficed’, in the days of the Mashiach: ‘and she left over’, in the future that is to come.

Shabbat 113b And at meal-time Boaz said unto her, Come hither: Said R. Eleazar, He intimated to her, The royal house of David is destined to come forth from thee, [the house] whereof ‘hither’ is written, as it is said, Then David the king went in, and sat before the Lord, — and he said, Who am I, O Lord God, and what is my house, that thou hast brought me hither?

Midrash

Midrash Rabbah - Ruth V:6 AND BOAZ SAID UNTO HER AT MEAL TIME: COME HITHER, AND EAT OF THE BREAD, AND DIP THY MORSEL IN THE VINEGAR. AND SHE SAT BESIDE THE REAPERS; AND THEY REACHED HER PARCHED CORN, AND SHE DID EAT AND WAS SATISFIED AND LEFT THEREOF (II, 14). R. Jonathan interpreted this verse in six ways. The first refers it to David. COME HITHER means, approach to royal state, as in the verse, That Thou hast brought me hither (II Sam. VII, 18). AND EAT OF THE BREAD refers to the bread of royalty. AND DIP THY BREAD IN THE VINEGAR refers to his sufferings, as it is said, O Lord, rebuke me not in Thine anger (Ps. VI, 2). AND SHE SAT BESIDE THE REAPERS. In that the throne was taken from him for a time, as R. Huna said: All these six months that David was in flight from Absalom are not included in his reign and he atoned for his sins with a she-goat, like a commoner. AND THEY REACHED HER PARCHED CORN: [this intimates] that he was restored to the throne, as it is said, Now know I that the Lord saves His anointed (Ps. XX, 7). AND SHE DID EAT, AND WAS SATISFIED, AND LEFT THEREOF: this indicates that he would eat in this world, and in the Messianic age, and in the World to Come. The second interpretation of COME HITHER. etc., refers it to Solomon. COME HITHER; approach to royal state; AND EAT OF THE BREAD refers to the bread of royalty, as it is said, And Solomon's provision for one day was thirty measures of fine flour, and three score measures of meal (I Kings V, 2)- AND DIP THY MORSEL IN THE VINEGAR refers to the stain on his character. AND SHE SAT BESIDE THE REAPERS, in that the throne was taken from him for a time, as R. Yohai b. Hanina said: An angel descended in the likeness of Solomon and sat upon his throne, while he went from door to door throughout Israel saying, I, Koheleth, have been king over Israel in Jerusalem (Eccl. I, 12). What did one of the housewives do? She gave him a plate of pounded beans, and struck him upon the head, saying, ‘Does not Solomon sit upon his throne? And yet you say, " I am Solomon king of Israel ".’ AND THEY REACHED HER PARCHED CORN; this indicates that he was restored to the throne. AND SHE DID EAT AND WAS SATISFIED AND LEFT THEREOF; he would eat in this world, and in the Messianic age, and in the World to Come. The third interpretation of COME HITHER refers it to Hezekiah COME HITHER, approach to royal state. AND EAT OF THE BREAD, the bread of royalty. AND DIP THY MORSEL IN THE VINEGAR refers to his sufferings [in illness], as it is said, And Isaiah said: Let them take a cake of figs, etc. (Isa. XXXVIII, 21). AND SHE SAT BESIDE THE REAPERS, in that the throne was taken from him for a time, as it is said, Thus saith Hezekiah: This day is a day of trouble and rebuke (Isa. XXXVII, 3). AND THEY REACHED HER PARCHED CORN indicates that he was restored to the throne, as it is said, So that he was exalted in the sight of all nations from thenceforth (II Chron. XXXII, 23). AND SHE DID EAT AND WAS SATISFIED AND LEFT THEREOF; he would eat in this world, and in the Messianic age, and in the World to Come. The fourth interpretation of COME HITHER. etc., makes it refer to Manasseh. COME HITHER; approach to the royal state. AND EAT OF THE BREAD refers to the bread of royalty. AND DIP THY MORSEL IN THE VINEGAR, because his actions were sour as vinegar on account of his evil deeds. AND SHE SAT BESIDE THE REAPERS. In that he was deprived of his throne for a time, as it is said, And the Lord spoke unto Manasseh, and to his people; but they gave no heed. Wherefore the Lord brought them the captains of the host of the king of Assyria, who took Manasseh with hooks (II Chron. XXXIII, 10 f.)… AND THEY REACHED HER PARCHED CORN, i.e. he was restored to the throne, as it is said, And brought him back to Jerusalem to his kingdom (ib.). How did He bring him back? R. Samuel said in the name of R. Aba: He brought him back with a wind, as we say ' who causes the wind to blow. AND SHE DID EAT AND WAS SATISFIED AND LEFT THEREOF: he would eat in this world, and in the Messianic age, and in the World to Come. The fifth interpretation makes it refer to the Mashiach. COME HITHER: approach to royal state. AND EAT OF THE BREAD refers to the bread of royalty; AND DIP THY MORSEL IN THE VINEGAR refers to his sufferings, as it is said, But he was wounded because of our transgressions (Isa. LIII, 5). AND SHE SAT BESIDE THE REAPERS, for he will be deprived of his sovereignty for a time, as it is said, For I will gather all nations against Jerusalem to battle; and the city shall be taken (Zech. XIV, 2). AND THEY REACHED HER PARCHED CORN, means that he will be restored to his throne, as it is said, And he shall smite the land with the rod of his mouth (Isa. XI, 4). R. Berekiah said in the name of R. Levi: The future Redeemer will be like the former Redeemer. Just as the former Redeemer revealed himself and later was hidden from them (and how long was he hidden? Three months, as it is said, And they met Moses and Aaron (Ex. V, 20)1), so the future Redeemer will be revealed to them, and then be hidden from them. And how long will he be hidden? R. Tanhuma, in the name of the Rabbis, said: Forty-five days, as it is said, And from the time that the continual burnt offering shall be taken away... there shall be a thousand two hundred and ninety days. Happy is he that waiteth, and cometh to the thousand three hundred and five and thirty days (Dan. XII, 11-12).2 What are these extra days? R. Isaac b. Kazarta3 said on behalf of R. Jonah: These are the forty-five days during which Israel shall pluck saltwort and eat it, as it is said, They pluck salt-wort with wormwood (Job XXX, 4).4 Where will he lead them? From the land of Israel to the wilderness of Judah, as it is said, Behold, I will allure her, and bring her into the wilderness (Hos. II, 16); while some say to the wilderness of Sihon and Og, as it is said, I will yet again make thee to dwell in tents, as in the days of the appointed season (ib. XII, 10).5 He who believes in him will live, and he who does not believe will depart to the Gentile nations and they will put him to death.6 R. Isaac b. Marion said: Finally the Holy One, blessed be He, will reveal Himself to them, and He will rain down manna upon them, And there is nothing new under the sun (Eccl. I, 9).7 The sixth interpretation makes COME HITHER. etc., refer to Boaz himself.8 COME HITHER means approach here. AND EAT OF THE BREAD: the bread of the reapers. AND DIP THY MORSEL IN THE VINEGAR, for reapers are wont to dip their bread in vinegar. R. Jonathan said: From this we can infer that dishes prepared with vinegar are brought into the granaries.1 AND SHE SAT BESIDE THE REAPERS, actually at their side.2 AND THEY REACHED HER PARCHED CORN; just a pinch between his two fingers.3 R. Isaac said: From this we can infer one of two things, that a blessing reposed either in the fingers of that righteous man [Boaz] or in the stomach of that righteous woman4 [Ruth]; but since it says, AND SHE DID EAT AND WAS SATISFIED AND LEFT THEREOF, it is more probable that the blessing was in the stomach of that righteous woman. R. Isaac b. Marion said: This verse can teach us that if a man is about to perform a good deed, he should do it with all his heart. For had Reuben known that Scripture would record of him, And Reuben heard it, and delivered him out of their hand (Gen. XXXVII, 21), he would have borne Joseph on his shoulder to his father; and had Aaron known that Scripture would record of him, And also, behold, he cometh forth to meet thee (Ex. IV, 14), he would have gone forth to meet him with timbrels and dances. And had Boaz known that Scripture would record of him, AN D HE REACHED HER PARCHED CORN, AND SHE DID EAT AND WAS SATISFIED AND LEFT THEREOF, he would have fed her with fatted calves. R. Cohen and R. Joshua of Siknin said in the name of R. Levi: In the past when a man performed a good deed, the prophet placed it on record; but nowadays when a man performs a good deed, who records it? Elijah records it and the Mashiach and the Holy One, blessed be He, subscribe their seal to it. This is the meaning of the verse, Then they that feared the Lord spoke with one another; and the Lord hearkened, and heard, and a book of remembrance was written before Him (Mal. III, 16).

Symbols and their Meaning

Mealtime = Torah study

Boaz ben Salmon – “In Him there is strength”. He was also known as Judge Ivtzan [Ibn Ezra, Judges 12:8].

“Strength or rod of iron” [Ken]

Grain = seed = memory. The memories are the memories of the Torah taught to us while we were in the womb, by our angel.

One who breaks bread = A companion.

Roasted = Refined by fire

Harvesters = Angels.

Matthew 13:39 … The harvest is the end of the age, and the harvesters are angels.

Vinegar =

2558 chomets, kho'-mets; from 2556; vinegar:-vinegar.

------------Dictionary Trace -------------

2556 chametz, khaw-mates'; a prim. root; to be pungent; i.e. in taste (sour, i.e. lit. fermented, or fig. harsh), in color (dazzling):-cruel (man), dyed, be grieved, leavened.

Thoughts

The Hebrew term for vinegar, Chometz is very much akin to the word chometz, leavened bread products. This etymological similarity underscores a close similarity between the production of vinegar and the leavening of bread. The chemical process that allows the wine to "sour" into vinegar, Chometz, and causes the flour and water to leaven, is known as fermentation.

Y Barley: a non-Jew's grain: Rosh HaShanah 13a

Y The date to bring the Flour Offering: Menachoth 65a-b

Y The Judgment of the world on Pesach for the year's grain is the reason for bringing the Omer-Flour Offering on Pesach: Rosh HaShanah 16a

Y This offering is brought even if the Omer is impure: Menachoth 72a

Y Harvesting the grain for the Omer during the Sabbatical Year: Rosh HaShanah 9a; Makkot 8b

Y Harvesting/Bringing the Omer on Shabbat: Makkot 8b; Menachoth 71a, 72a-b

Y The more work involved, the greater the glory of the Mitzvah: Menachoth 63b

Y The more people involved, the greater the glory of the Mitzvah: Menachoth 63b-64a, 65a

Y Whether the grain must be planted specifically for this Mitzvah: Makkot 8b

Y Source for using barley for the Omer: Menachoth 68b

Y The only other flour offering which is barley is that of the Sotah, but that one is less refined: Sotah 14a

Y A messenger of the Court would bundle the sheaves, still connected to the ground, before the Holiday: Menachoth 65a

Y Brought from near to Jerusalem, but default is anywhere: Menachoth 64b

Y The nearby cities would come in for the harvesting: Menachoth 65a

Y The Grain should be "Karmel" - soft and full: Menachoth 64b, 66b

Y [Not] Brought from the valleys and irrigated fields, which produced poorer quality grain: Pesachim 11a, Menachoth 68a

Y Soaked in water and drained, without fear that it may become leavened during the time used for the process: Pesachim 36a

Y The harvesting as a Mitzvah unto itself: Menachoth 72a

Y Whether it must be cut for the Omer specifically: Shabbat 131a; Makkot 8b; Menachoth 71a, 72a

Y Should be cut from moist grain: Menachoth 71a, 72a

Y When the cutting is done: Megillah 20b, 21a; Menachoth 66a, 71a, 72a, 72b

Y Can be cut at any time during the night: Menachoth 72a

Y Harvested by 3 people, with 3 boxes and 3 scythes: Menachoth 63b, 64a

Y Number of People, Boxes and Scythes involved if brought on Shabbat: Menachoth 63b, 64a, 72b

Y Dialogue between the Cutter and the People: Menachoth 65a

Y Special addition to the dialogue on Shabbat: Menachoth 65a, 72b

Y Purpose of the extended dialogue was to pointedly refute the Boethusian contention for the date of Harvesting the Omer: Menachoth 65a

Y Omer is 1 "Isaron" amount, from 3 or 5 "Se’ah" initially cut: Menachoth 63b

Y 3 "Se’ah" are used if it is brought on Shabbat: Menachoth 63b

Y Grain cut by a non-Jew: Rosh HaShanah 13a

Y Beating it before Singing it, or no Beating: Menachoth 66a

Y Singing it: Menachoth 66a-b

Y How the singing was carried out: Menachoth 66a-b

Y Left it in the Outer Room of the Temple, exposed to the wind, and then sifted it with 13 sifters down to an "Isaron" amount: Menachoth 66a

Y The remainder of the grain was Redeemed: Menachoth 66a

Y The remainder, post-redemption, is permissible for anyone: Menachoth 66a

Y Whether the remainder requires separation of Dough-Tithe but not of the Initial Tithe: Menachoth 66a, 66b

Y Anointing, addition of Frankincense, Mixing: Menachoth 67b

Y The leftover after Collecting the Handful of Flour goes to a Kohen: Menachoth 72b-73a

Y The Flour Offering is brought during the day: Megillah 21a; Menachoth 66a

Y Order of Service in Bringing the Flour Offering: Menachoth 67b

Y The Flour Offering is eaten by the Kohanim: Menachoth 67b

Y Which Types of Produce are [not] under Sabbatical Year-Rules. Status of produce which isn't ordinarily protected as it grows: Succah 39b

Y The Sabbatical Year and the need to harvest the Omer-Grain: Rosh HaShanah 9a; Makkot 8b

Y The Sabbatical Year And Paupers' Tithe, in Ammon and Moab: Chagigah 3b

Y Animal fodder: Shabbat 68a

Y The beginning date: Menachoth 65a-66a

Y Counting begins on the night of the harvesting of the Omer Flour: Menachoth 66a

Y Counting at night: Megillah 21a

Y Who Counts Depends on a count by the Court: Menachoth 65b, 66a

Y Individuals have their own requirement: Menachoth 65b

Y After the Temple, possibly considering Counting a remembrance of the Temple: Menachoth 66a

Y Mitzvah to count days: Rosh HaShanah 5a; Menachoth 66a

Y Mitzvah to count weeks: Rosh HaShanah 5a; Menachoth 66a

Translation

At Torah study, In Him there is Strength said unto her, “In time, lay here, and eat The Word of God, and dip the bits in vinegar. And she sat beside the angels: and he grasped refined parts of The Word of God, and she ate and was sated and remained.

Perhaps here it would be apropo to cite the etymology of the word "companion" - one who breaks bread with us.

Interpretation

At the time when her soul will be nourished by Torah study, Mashiach ben David will invite her to have fellowship with Him by partaking in His Torah and His mitzvot. At that time she will sit with the angels. He will reveal His Torah insights with her, much as He shared with the disciples on the road to Emmaus. She will have all her questions answered. She will have her fill of Torah insights and there will be plenty left over for her next “meal”.

* * *

וַתָּקָם לְלַקֵּט; וַיְצַו בֹּעַז אֶת־נְעָרָיו לֵאמֹר, גַּם בֵּין הָעֳמָרִים תְּלַקֵּט וְלֹא תַכְלִימוּהָ׃

Ruth 2:15 Then she rose to glean. And Boaz instructed his men, saying, "Let her glean even among the sheaves; and do not embarrass (alt: prevent) her."

Targum

15- When she arose to gather ears of grain, Boaz commanded his servants: "Let her gather even among the sheaves, and do not put her to shame.

Symbols and their Meaning

Boaz ben Salmon – “In Him there is strength”. He was also known as Judge Ivtzan [Ibn Ezra, Judges 12:8].

“Strength or rod of iron” [Ken]

Translation

When she had risen to study, In Him there is Strength commanded the boys to let her study even among the omers, the congregation of the Word of God, and don’t wound her.

As he knows Noachites are not encouraged to study those parts of the Torah that are written for Jews. However, here we find an indication that at least in the Nazarean context we should encourage Righteous Gentiles to read and study unhindered and without embarrassment all Torah and Rabbinical writings.

Interpretation

As she returned to her normal Torah study, Mashiach ben David gave orders to Israel’s Torah teachers that they should encourage her to glean from them and from all their vast Torah wisdom.

* * *

וְגַם שֹׁל־תָּשֹׁלּוּ לָהּ מִן־הַצְּבָתִים; וַעֲזַבְתֶּם וְלִקְּטָה וְלֹא תִגְעֲרוּ־בָהּ׃

Ruth 2:16 "Also pull out stalks for her from the heaps; then leave and let her pick. And do not rebuke her."

Targum

16- "Indeed, drop some of the bunches, and leave them for her to glean, and do not reprimand her."

Rashi

2:16 And also let fall

(uka,-ka means) you should forget; (I.e.,) make yourself (appear) as though you are forgetting. The Targum of vdda, oversight, is t,uka (Numbers 15:25). And similarly (2 Samuel 6:7), “because of this error”. Another explanation (of uka,-ka is “let fall”) (as in the) expression (Deuteronomy 28:40), “for your olive tree shall cast off (its fruit)”.

Bundles

Small sheaves.

And there is a comparable expression to it in the language of the Mishnah (Erubin 10:1), “(if) he found them (tefillin) tied in bundles oh,cm, or packets”.

Midrash

Midrash Rabbah - Ruth V:7 AND WHEN SHE WAS RISEN UP TO GLEAN, BOAZ COMMANDED HIS YOUNG MEN, SAYING... AND ALSO PULL OUT SOME FOR HER OF PURPOSE FROM THE BUNDLES (II, 15-16). R. Johanan used to scatter coins about in order that R. Simeon b. Abba might acquire them, and R. Judah used to leave lentils about in order that R. Simeon b. Halafta might acquire them.

Thoughts

Within the Halakhic details of Leket, the poor have rights to those stalks which fell from the hand (or tool) of the reaper. Boaz commands that the harvesters allow Ruth to collect some stalks that did not fall, but have been placed aside for binding. In other words, all of the grains she is given access to are unbound – including the normal Leket, grains found among the sheaves and non-dropped grains which are awaiting inclusion in a sheaf.

Symbols and their Meaning

Droppings = Tidbits of the Word of God, and provocative questions which cause the convert to seek the greater depths of Torah wisdom.

Translation

Drop also handfuls of Torah tidbits. Leave them that she may pick them up, and don’t rebuke her.

Interpretation

Mashiach ben David will order Israel’s Torah teachers to teach her and provoke her with questions to seek the richness of the depth of Torah wisdom. Mashiach ben David will cause Israel’s Torah teachers to reveal their entire storehouse of Torah wisdom. Do not withhold any of the oral or the Torah Shebiktav (Written Torah) from her.

I do not think that it is the case of "rebuking ignorance" but more one of asking provocative questions which will awake in the individual the need to know more about a particular subject.

וַתְּלַקֵּט בַּשָּׂדֶה עַד־הָעָרֶב; וַתַּחְבֹּט אֵת אֲשֶׁר־לִקֵּטָה, וַיְהִי כְּאֵיפָה שְׂעֹרִים׃

Ruth 2:17 She gleaned in the field until the evening. Then she beat out what she had gleaned, and it was about an ephah of barley.

Targum

17- So she gathered ears of grain in the field until evening, then she threshed the ears of grain that she had gathered, and the amount was about three se’ah of barley.

Midrash

Midrash Rabbah - Ruth V:8 SO SHE GLEANED IN THE FIELD UNTIL EVEN... AND IT WAS ABOUT AN EPHAH (ib. 17). How much is an ephah? R. Johanan said: Three se'ahs, as we have learnt: the ephah is three se'ahs. AND SHE TOOK IT UP AND WENT INTO THE CITY.

Symbols and their Meaning

Ruth = ‘Saw’, i.e. ‘Considered Well’.

Field = This world. The Beit Midrash.

Grain = seed = memory. The memories are the memories of the Torah taught to us while we were in the womb, by our angel.

Ephah = 3 se’ahs. This is too heavy for one person to carry. Ruth must have been very strong (Midrash).

Thoughts

One of the commandments associated with Shavuot is the bringing of two loaves of bread, known as the "Shtei HaLechem," as an offering. The Sefer Ha'Chinuch describes how this offering was brought. Three "se'in" (a se'ah is a measurement, and se'in is plural for se'ah) of wheat, the first of the new crop, were gathered. The wheat was then rubbed and beaten as preparation for grinding. Then, the wheat was ground. Two issaron measures of flour were taken and sifted numerous times. A Challah/loaf was made from each issaron of sifted flour. These loaves were to be leaven, unlike flour offerings brought on the altar, which were forbidden to be leaven (chametz). They were then baked according to certain size specifications. After they were baked, they were brought together with one bull, two rams, and seven lambs, which were all an "olah" offering - and offering which was to be burnt on the altar, and not eaten. In addition, it was brought with a goat, a "chatat" offering (an offering usually brought for atonement) and two lambs as a "shelamim" offering, an offering that was eaten with the Sh'tei HaLechem. Before they were eaten, the two breads and the shelamim offering were waved in a process called "tenufah." After the offerings were waved, the Kohanim ate them.

The Sefer HaChinuch tells us that the reason is the same as for why we brought a korban Omer some seven weeks before. It is an opportunity for us to realize that all our sustenance is from HaShem, and that we hope HaShem blesses us by providing us with sustenance in the future (see issue # 16). However, there is a difference between these two offerings: the Omer consists of barley flour, while the Sh'tei HaLechem consists of loaves from wheat. The reason why now, when we bring an offering made from wheat, we bring loaves instead of flour, stems from what the action of bringing this offering is to accomplish. As mentioned, these loaves are made from the first of the wheat from the new crops. Wheat is a grain that, unlike barley, is used mainly to feed people, not animals. As we are to be inspired from the bringing of this offering, we bring the wheat in a form that is more meaningful to us, in the form that we benefit from it: in the form of bread. When we see these loaves of bread, we will be even more inspired as we will see that substance which is a staple of our sustenance before our very eyes, and remember who it is that provides us with bread, with sustenance: HaShem. [Rabbi Yehudah Prero]

* * *

Regarding the "beating of what she had gleaned"; evidently small amounts of grain, such as those collected as Leket, were threshed on the spot to lighten the load of the Malaket. (See Shoftim 6:11 and Yeshaya 28:27). This threshing was, as evidenced by the cited verse in Yeshaya, done with a stick.

Translation

Considered Well studied in the Torah until evening, and beat the Torah tidbits, an ephah of The Word of God.

Interpretation

So the convert will continue to study Torah until the end of this age. Then she will discard that which is not truth, that which does not edify the body. She will perfect her Torah understanding by casting away all that which hinders and blinds her. This resulting grain will be the same amount that made the two loaves of bread on Hag Shavuot. This will be the fullness of Mashiach.

Ephesians 4:13 Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Mashiach:

* * *

וַתִּשָּׂא וַתָּבוֹא הָעִיר, וַתֵּרֶא חֲמוֹתָהּ אֵת אֲשֶׁר־לִקֵּטָה; וַתּוֹצֵא וַתִּתֶּן־לָהּ, אֵת אֲשֶׁר־הוֹתִרָה מִשָּׂבְעָהּ׃

Ruth 2:18 She carried [it] and came to the city. Her mother-in-law saw what she had gleaned; and she took out and gave her what she had left over after eating her fill.

Targum

18- She carried it and went up to the city, where her mother-in-law saw what she had gleaned. Then she took out of the bag the food which she had left over after being satisfied, and gave it to her.

Thoughts

In spite of the large amount of barley that Ruth brought home, it is specifically the "leftovers" which testify to Boaz's kindness. As far as Naomi is concerned, the "large haul" is an indication of Ruth's hard work – no more than that. But, once she sees that Ruth has also been invited to eat with the landowner – and been given so much that there are leftovers – that demonstrates to Naomi that the landowner is someone special, worthy of her blessing.

Symbols and their Meaning

Ruth = ‘Saw’, i.e. ‘Considered Well’

Town = The community of the House of Israel

Ephah = 3 se’ahs. This is too heavy for one person to carry. Ruth must have been very strong (Midrash).

Translation

She lifted it and went into the city: her mother-in-law saw what she had gleaned: and she brought and gave her the excess of her satisfaction.

Interpretation

The convert will bear more than she can carry of the wisdom of the Sages and of the Messianic insights that she has gleaned from the Beit Midrash of the Torah teacher. She will take this insight of the Torah teacher, to the community where they dwell. The House of Israel will see and be ashamed. She will share even what she was not able to absorb herself.

* * *

וַתֹּאמֶר לָהּ חֲמוֹתָהּ אֵיפֹה לִקַּטְתְּ הַיּוֹם וְאָנָה עָשִׂית, יְהִי מַכִּירֵךְ בָּרוּךְ; וַתַּגֵּד לַחֲמוֹתָהּ, אֵת אֲשֶׁר־עָשְׂתָה עִמּוֹ, וַתֹּאמֶר, שֵׁם הָאִישׁ אֲשֶׁר עָשִׂיתִי עִמּוֹ הַיּוֹם בֹּעַז׃

Ruth 2:19 Her mother-in-law said to her, "Where have you picked today and where have you wrought? May your benefactor be blessed." She told her mother-in-law for whom she had wrought, and she said, "The name of the man for whom I wrought [by whom I worked] today is Boaz."

Targum

19- And her mother-in-law said to her: "Where did you glean today? Where did you win favor to work? May the man who showed himself friendly to you be blessed." And she told her mother-in-law with whom she had won the favor to work. "The name of the man with whom I won favor today is Boaz," she said.

Rashi

2:19 May the one who took notice of you be blessed

(I.e.,) the owner of the field who acted graciously with you (lit., who raised and gave (his) face to you) (and permitted you) to glean in his field.

Midrash

Midrash Rabbah - Ruth V:9 AND HER MOTHER-IN-LAW SAID UNTO HER: WHERE HAST THOU GLEANED TO-DAY? (ib. 19). It was taught in the name of R. Joshua: More than the householder does for the poor man does the poor man do for the householder, for Ruth said to Naomi: THE MAN'S NAME FOR WHOM I WROUGHT TO-DAY. She did not say, ‘who wrought for me,’ but FOR WHOM I WROUGHT. I wrought him many benefits in return for the one morsel of food which he gave me. R. Jose said: ya'an ubeya'an; the word ya'an (because) has the same letters as ’ani (a poor man). R. Shiloh of Noveh said: Your wealth depends upon the poor man. R. Nahman said: It is written, Because that (bigelal) for this thing the Lord thy God will bless thee in all thy work: (Deut. XV, 10) it [poverty] is a wheel (galgal) which comes round to all in the world, like the wheel of a pump which empties that which is full and fills that which is empty. Bar Kappara said: There is no man who does not come to this state [poverty], and if he does not his son does, and if not his son, his grandson. It was taught: R. Eliezer b. Jacob said: The vengeance taken of the idolatrous nations will be on account of Israel, while the vengeance taken of Israel will be on account of their poor. The vengeance taken of the idolatrous nations will be on account of Israel, as it is said, And I will lay My vengeance upon Edom by the hand of My people Israel (Ezek. XXV, 14); the vengeance taken of Israel will be on account of their poor, as it is said, And he cry unto the Lord against thee, and it be sin in thee (Deut. XV, 9). R. Abun said: The poor man stands at your door, and the Holy One, blessed be He, stands at his right hand. If you give unto him, He who stands at his right hand will bless you, but if not, He will exact punishment from you, as it is said, Because He standeth at the right hand of the needy (Ps. CIX, 31). R. Abbahu said: We should be grateful even to the impostors among them. It has been stated: R. Johanan and Resh Lakish went down to bathe in the public baths of Tiberias, and a poor man accosted them. He said to them, ‘Give me something.’ They answered, ‘When we come out we will give it.’ When they came out they found him dead. They said: ' Since we did not assist him during his life, let us attend to him after his death.’ When they arose from washing his body, they found a purse of dinars by him, and they said: ' It is well.’ Whereupon R. Abbahu said: ‘We should be grateful even to the impostors among them, for were it not for the impostors among them, were a man to see a beggar begging alms and refuse him, he would be punished with death immediately.’

Symbols and their Meaning

Ruth = ‘Saw’, i.e. ‘Considered Well’.

Gather = study

Boaz ben Salmon – “In Him there is strength”. He was also known as Judge Ivtzan [Ibn Ezra, Judges 12:8].

“Strength or rod of iron” [Ken]

"More than what the charity giver does for the poor, the poor does for the charity giver." This lesson, the Midrash Rabbah tells us, we learn from Ruth.

Thoughts

Why does Ruth, in an almost ungrateful manner, say that she “wrought for Boaz”? The answer is understood when one looks at where Ruth came from. Ruth was a former princess, of Moab, who was raised in the lap of luxury. Scrounging around in a field for food as a beggar was not something that she would have ever envisioned herself doing. Yet here she was, a Moabite princess, literally begging for her sustenance. Having fallen to such depths obviously took a toll on Ruth. It was not a good experience for her. In order to restore her self-esteem and put a positive "spin" on what she had just done, she said that she had performed the bigger act of kindness on that day. She focused on the positive so that she could still hold her chin up high and not become depressed with her situation. Even if the way she boosted her morale might have seemed to have slighted Boaz, it was still something that Ruth felt was necessary for her to preserve her dignity.

This episode of Ruth teaches us two important lessons. First, when we give charity or deal with those less fortunate than us, we have to be fully cognizant that someone is hurting because they are in need. We have to try and minimize this pain to whatever extent we can, so that those who are poor can maintain their dignity and pride. Second, Ruth is a shining example of one who accentuates the positive. Even at the lowest moment in her life, a time when she may have rightfully become sad and depressed and possibly lost faith in HaShem, she managed to turn a degrading incident into one which reflected positively on her. Ruth knew that it was important to preserve her dignity, and by viewing her situation in a positive light, she proved herself worthy of the title our Sages bestowed upon her, “The Mother of Royalty."

Translation

And her mother-in-law said, “Where did you study today, and where did you work? Blessed is the One who knew you. She showed her mother-in-law the one for whom she worked, and Considered Well said, “The name of the man for whom I worked is: In Him there is Strength”.

Interpretation

The House of Israel will ask the convert where they studied Torah and mitzvot. Where did they learn how to so perfectly carry out all the mitzvot? The House of Israel will heap blessings on Mashiach ben David. The convert will then share all the Torah she has learned from the Beit Midrash of Mashiach ben David. She will share all she has learned of the atonement wrought for the House of Israel by Mashiach ben Yoseph. She will introduce the name of Mashiach to the House of Israel.

ABSOLUTELY! But this needs to be explained somewhat more. Left like this is very confusing.

* * *

וַתֹּאמֶר נָעֳמִי לְכַלָּתָהּ, בָּרוּךְ הוּא לַיהוָה, אֲשֶׁר לֹא־עָזַב חַסְדּוֹ, אֶת־הַחַיִּים וְאֶת־הַמֵּתִים; וַתֹּאמֶר לָהּ נָעֳמִי, קָרוֹב לָנוּ הָאִישׁ, מִגֹּאֲלֵנוּ הוּא׃

Ruth 2:20 Naomi said to her daughter-in-law, "Blessed is he of the Lord, who has not left off his kindness to the living and to the dead." Naomi said to her, "The man is related to us; he is one of our redeemers."

Targum

20- Then Naomi said to her daughter-in-law: "Blessed be lie by the holy mouth of the Lord, who has not withheld his kindness from the living or the dead. The man is a relative of ours," she continued. "He is of our redeemers."

Rashi

2:20 To the living or the dead

For he feeds and sustains the living and occupies himself with the needs of the dead.

Midrash

Midrash Rabbah - Ruth V:10 AND NAOMI SAID UNTO HER DAUGHTER-IN-LAW: BLESSED BE HE OF THE LORD, WHO HATH NOT LEFT OFF HIS KINDNESS TO THE LIVING (II, 20), for he has fed and sustained the living, AND TO THE DEAD, in that he occupied himself with their shrouds. AND NAOMI SAID UNTO HER: THE MAN IS NIGH OF KIN UNTO US, ONE OF OUR NEAR KINSMEN (ib.). R. Samuel B. Nahman said: Boaz was one of the notables of his generation, and yet the woman made him her relative, as it is said, THE MAN IS NIGH OF KIN UNTO US.

Thoughts

We understand the kindness towards the living – both Naomi and Ruth have already benefited from Boaz’s beneficence. What kindness towards the dead is there here?

Naomi seems to already have planned the Shiddukh here – she immediately envisions Boaz marrying Ruth, thus (after a fashion) redeeming her dead son's legacy, in an expanded form of the "salvation" associated with Yibbum (Levirate marriage – see Devarim 25:5-10)

* * *

We understand the kindness towards the living – both Naomi and Ruth have already benefited from Boaz beneficence. What kindness towards the dead is there here?

It is prudent to note another "Bereshit-allusion" here. The only other place in Tanakh where the phrase Asher lo Azav Hasdo (who has not withheld his kindness) shows up is in the prayer of thanksgiving offered by Avraham's slave when he identifies Rivkah as the proper wife for Yitzchak (Bereshit 24:27).

There is one other curious connection between the dialogues. The opening remark of Boaz (vv. 8-9) contains his entreaty to Ruth to stay in his field throughout the harvest and to safeguard her dignity (the reapers will not harass her) – exactly the theme of Naomi's final statement to Ruth. In other words, we have something of a chiasmus here, where the beginning of dialogue A parallels the end of dialogue B. It seems that this order is preserved in the text in order for us to take notice of the strong similarity between the dialogues – and to give us added insight into the nature of Chessed as exemplified in this short Megillah.

* * *

As noted above, this dialogue is strikingly similar to the earlier dialogue between Boaz and Ruth. In both cases, Ruth responds – twice – to her elder, who begins and ends the conversation. In addition, the central statement by Boaz/Naomi focuses on the theme of Chessed – in Boaz's case, praise for Ruth's kindness exhibited towards Naomi; in Naomi's case, blessings for G-d and Boaz who/Who has not withheld kindness.

* * *

the phrase miGo'aleinu means he is one of our redeemers – but not first on the list.

Symbols and their Meaning

LORD = HaShem “The Name”, the yod-kay-vav-kay name.

Naomi = Pleasant one. The Torah teacher.

Translation

The Pleasant One said unto her daughter-in-law, “Bless HaShem”, who has permitted His kindness to the living and to the dead. And the Pleasant One said unto her, “The Mashiach is near (in time and place) to us, He is a redeemer.”

EXCELLENT! But this needs to be explained somewhat otherwise left like this in the air is very confusing.

Interpretation

The Torah teacher will ask that HaShem bless Mashiach ben David with a wife for showing abundant kindness to the whole House of Israel: Those that are alive and those who have been resurrected. The Torah teacher will proudly declare that Mashiach is already known to them and that He is their kinsman and their redeemer!

* * *

וַתֹּאמֶר רוּת הַמּוֹאֲבִיָּה; גַּם כִּי־אָמַר אֵלַי, עִם־הַנְּעָרִים אֲשֶׁר־לִי תִּדְבָּקִין, עַד אִם־כִּלּוּ, אֵת כָּל־הַקָּצִיר אֲשֶׁר־לִי׃

Ruth 2:21 Ruth the Moabite said, "He even said to me, 'Stay close to my young man until they have finished the harvest.’"

Targum

21- "Verily!" said Ruth the Moabitess, "he also said to me, 'Continue with my servants as long as it takes them to finish all my harvests.'"

Midrash

Symbols and their Meaning

Ruth = ‘Saw’, i.e. ‘Considered Well’.

My workers = Angels.

Matthew 13:39 … The harvest is the end of the age, and the harvesters are angels.

Translation

Considered Well, from the Father, said, “You should stay with my angels (male) until the end of all the harvest.”

Interpretation

Then the convert the former idolater will say, “Mashiach ben David admonished me to stay with His Torah scholars until they have gathered all of the “body”, all of the House of Israel at the end of the age.

* * *

וַתֹּאמֶר נָעֳמִי אֶל־רוּת כַּלָּתָהּ; טוֹב בִּתִּי, כִּי תֵצְאִי עִם־נַעֲרוֹתָיו, וְלֹא יִפְגְּעוּ־בָךְ בְּשָׂדֶה אַחֵר׃

Ruth 2:22 Naomi said to her daughter-in-law Ruth, “It is good, my daughter, that you go out with his young women, and that you be not molested in another field."

Targum

22- Then said Naomi to Ruth her daughter-in-law: "It is well, my daughter, that you should go out with his young women, so that they might not meet you in any other field."

Thoughts

The dialogues can be charted as follows:

A1(vv. 8-9): Bitti – Boaz's concern for Ruth's dignity, safety and safety

and continued success in gleaning

A2(v. 10): Ruth's protestations that she is a foreigner

A3(vv. 11-12): Boaz's recognition of Ruth's

Chessed towards Naomi - after the death of your husband - and her Avrahamic qualities

(see last week's shiur) and a blessing that G-d should repay her fully for her kindness

A4(v. 13):Ruth's acknowledgment of Boaz's comforting words

A5(v. 14): Boaz's invitation to Ruth to partake of the mid-morning meal

B5(v. 19a): Naomi's question as to the identity of the one who favored Ruth

B4(v. 19b): Ruth's acknowledgment that Boaz is the landowner in question

B3(v. 20): Naomi's recognition of Boaz special relationship and her blessing of G-d

or Boaz for not withholding kindness from the living and the dead. (a reference

to the same dead husband mentioned in Boaz's blessing)

B2(v. 21): Ruth HaMo'aviah tells Naomi of her inclusion with the harvesters

B1(v. 22) : Bitti – Naomi's concern for Ruth's dignity, safety and continued success in gleaning

Symbols and their Meaning

Ruth = ‘Saw’, i.e. ‘Considered Well’

Naomi = Pleasant one. The Torah teacher.

Field = place of study. "In the field" is an analogy for our material world.

Translation

The Pleasant One said to Considered Well, her daughter-in-law, “It is good for you to go with the angels (female) to avoid another place of study.”

Again please explain - NO COMPRENDO :-)

Interpretation

The Torah teacher will tell the convert, the one she has nourished and cherished, to go in the protection of Mashiach’s congregation.

* * *

וַתִּדְבַּק בְּנַעֲרוֹת בֹּעַז לְלַקֵּט, עַד־כְּלוֹת קְצִיר־הַשְּׂעֹרִים וּקְצִיר הַחִטִּים; וַתֵּשֶׁב אֶת־חֲמוֹתָהּ׃

Ruth 2:23 So she cleaved to Boaz's young women to glean until the end of the barley harvest and the wheat harvest. Then she dwelt with her mother-in-law.

Targum

23- So she joined up with the maidservants of Boaz, reaping until the completion of the harvest of barley and the harvest of wheat. And she dwelt with her mother-in-law.

Talmud

Yerushalami Nedarim 8:4 [If one vows: “until the harvest,” the vow is binding until the beginning of the wheat harvest, and not (only) until the beginning of the barley harvest (which is earlier). And though it is written: “the barley harvest and the wheat harvest” (which would seem to equate them), the setting of the verse is the south of Eretz Israel (where they are, indeed, of equal importance), whereas that of the (above) Baraitha is the Galil (where the “big” harvest is the wheat harvest)]

Midrash

Midrash Rabbah - Ruth V:11 AND RUTH THE MOABITESS SAID: YEA, HE SAID UNTO ME: THOU SHALT KEEP FAST BY MY YOUNG MEN (II, 21). R. Hanin b. Levi said: In truth she was a Moabitess, for Boaz said to her, Abide here fast by my maidens (II, 8), while she said, BY MY YOUNG MEN. SO SHE KEPT FAST BY THE MAIDENS OF BOAZ TO GLEAN UNTO THE END OF BARLEY HARVEST AND OF WHEAT HARVEST (ib. 23). R. Samuel b. Nahman said: From the beginning of the barley harvest until the end of the wheat harvest is three months.

Symbols and their Meaning

Ruth = ‘Saw’, i.e. ‘Considered Well’.

Boaz ben Salmon – “In Him there is strength”. He was also known as Judge Ivtzan [Ibn Ezra, Judges 12:8].

“Strength or rod of iron” [Ken]

Harvest = The end of the age.

Matityahu (Matthew) 13:39 … The harvest is the end of the age, and the harvesters are angels.

Translation

So, she stayed with the angels (female) of In Him there is Strength, to gather until the end of the poor man’s Word of God at the end of the age and the Word of God at the end of the age, and she sat with her mother-in-law.

Why female angels and not male angels? He needs to explain this concept.

Interpretation

And the convert learned from the Jews, the servants of Mashiach ben David, until the end of the age, until the end of the harvest of the peoples of the Earth. And she dwelt with the Torah teacher.

I think that the key word here is "dwelt" - i.e. it is very dangerous for a Nazarean Righteous Gentile to be apart from a Nazarean Jewish community.

The Story – Chapter III

ג וַתֹּאמֶר לָהּ נָעֳמִי חֲמוֹתָהּ; בִּתִּי הֲלֹא אֲבַקֶּשׁ־לָךְ מָנוֹחַ אֲשֶׁר יִיטַב־לָךְ׃

Ruth 3:1 Naomi, her mother-in-law, said to her, "My daughter, shall I not seek for you secure rest that it may be well with you?"

Targum

1- Naomi, her mother-in-law, said to her: "My daughter, I swear that I shall not rest until I have found comfort for you, that it might be well with you.

Rashi

3:1 Our kinsman

Our relative.

Behold he is winnowing

The chaff, Vraner in O.F.

Tonight

Because the generation was steeped (lit., unrestrained) in theft and robbery, he would sleep in his granary to guard his granary.

Symbols and their Meaning

Naomi = Pleasant one. The Torah teacher.

Translation

The Pleasant One, her mother-in-law, said, “Seek rest to be well”

Interpretation

One day the Torah teacher, the convert’s advisor, will suggest that that she should find a place of study and worship, in the Temple. This will be possible when she has a husband, who is the Mashiach ben David.

* * *

וְעַתָּה, הֲלֹא בֹעַז מֹדַעְתָּנוּ, אֲשֶׁר הָיִית אֶת־נַעֲרוֹתָיו; הִנֵּה־הוּא, זֹרֶה אֶת־גֹּרֶן הַשְּׂעֹרִים הַלָּיְלָה׃

Ruth 3:2 "And now is there are not our kinsman Boaz, with whose young women you have been? Behold, he is winnowing barley on the threshing floor tonight."

Targum

2- "Now, does not Boaz, our kinsman, with whose maidservants you were in the field, winnow barley at the threshing floor in the night breeze?

Talmud

Chullin 91b And there wrestled a man with him until the breaking of the day. Said R. Isaac: Hence [it is learnt] that a scholar should not go out alone at night. R. Abba b. Kahana said, [You can derive it] from the verse, Behold he winnoweth barley tonight in the threshing floor.

Symbols and their Meaning

Boaz ben Salmon – “In Him there is strength”. He was also known as Judge Ivtzan [Ibn Ezra, Judges 12:8].

“Strength or rod of iron” [Ken]

Grain = seed = memory. The memories are the memories of the Torah taught to us while we were in the womb, by our angel.

Translation

At this time, In Him there is Strength, our acquaintance, with whose girls you were with, behold, he is winnowing the poor bits of the Word of God tonight on the threshing floor.

Interpretation

The Torah teacher will let the convert know that they have a Kinsman-redeemer who will be separating the wicked Ones from the righteous Ones this very night.

* * *

וְרָחַצְתְּ וָסַכְתְּ, וְשַׂמְתְּ שִׂמְלֹתֵךְ (שִׂמְלֹתַיִךְ) עָלַיִךְ וְיָרַדְתִּי (וְיָרַדְתְּ) הַגֹּרֶן; אַל־תִּוָּדְעִי לָאִישׁ, עַד כַּלֹּתוֹ לֶאֱכֹל וְלִשְׁתּוֹת׃

Ruth 3:3 "Therefore bathe, and anoint yourself, and put your raiment upon you, and go down to the threshing floor. Do not make yourself known to the man until he has finished eating and drinking."

Targum

3- "Bathe yourself with water, anoint yourself with perfumes, and put on adornments; then go down to the threshing floor, but do not reveal your presence to the man until he has finished eating and drinking.

Rashi

3:3 Therefore bathe

(This verse is to be interpreted symbolically, i.e.,) from the filth of your (past) idolatry.

And anoint yourself

These are precepts (a reference to Torah observance).

And put your garments

(Your) Sabbath garments.

And go down to the threshing floor

It is written h,srhu “and I will go down”, (meaning,) my merit will go down with you.

Do not make yourself known to the man

(I.e.,) to Boaz.

Talmud

Yerushalami Peah 8:7 and go down to the threshing floor – [What is the intent of (the written form): “and I shall go down”?] Naomi (as it were) said to her: My merit shall go down with you.

Midrash

Midrash Rabbah - Ruth V:12 WASH THYSELF THEREFORE, AND ANOINT THEE (ib. 3). WASH THY SELF clean of thine idolatry. AND ANNOINT THEE refers to good deeds and righteous conduct. AND PUT THY RAIMENT UPON THEE. Was she then naked? It must refer to Sabbath garments. It was from this verse that R. Hanina said: A man should have two sets of garments, one for weekdays and one for Sabbath. And so did R. Simlai expound publicly, whereupon the scholars wept and said: As our raiment on weekdays, so is our raiment on the Sabbath. He said to them: It is nevertheless necessary to change.1AND GET THEE DOWN TO THE THRESHING- FLOOR. She said to her, ' My merits will descend with you.’’ Another interpretation of AND GET THEE DOWN TO THE THRESHING - FLOOR: from this we learn that one should make a threshing-floor in the lowest part of the city. It was stated: R. Simeon b. Halafta purchased a field from R. Hiyya. He said to him, ' How much does it produce?’ He answered: ‘One hundred kor.’ He sowed it but it produced less than a hundred, and he complained to R. Hiyya saying, ' Did not the Master say that it would produce a hundred kor, [and it has produced less]?’ He answered, ' It is so!’ He said to him, ' But it has produced less? ' He asked him, ' Where did you set up the threshing floor?’ He answered, ‘In the highest point of the city.’ R. Hiyya retorted: Is it not written, AND GET THEE DOWN TO THE THRESHING-FLOOR? All the same, he sifted the chaff and it produced the remainder.

Symbols and their Meaning

Threshing floor = Alludes to The Temple.

2 Chronicles 3:1 Then Solomon began to build the temple of HaShem in Jerusalem on Mount Moriah, where HaShem had appeared to his father David. It was on the threshing floor of Araunah the Jebusite, the place provided by David.

Matityahu (Matthew)3:11-12 "I baptize you with water for repentance. But after me will come one who is more powerful than I, whose sandals I am not fit to carry. He will baptize you with the Holy Spirit and with fire. His winnowing fork is in his hand, and he will clear his threshing floor, gathering his wheat into the barn and burning up the chaff with unquenchable fire."

Translation

Wash, anoint, put on covering, and descend to the threshing floor. Do not be known by men until the end of studying.

Please explain this. It is confusing, No COMPRENDO :-)

Interpretation

The convert will adorn herself as a bride by wearing the garments which have been washed by the blood of the Lamb. They will have all stain of idolatry removed. She will adorn herself with mitzvot, then go up to the Temple. She will enter the Temple to a place where women are not permitted (chamber of hewn stone?). She will remain hidden until Mashiach ben David has sated Himself .

Yes ???? Boy, there is a mine here for Nazarean interpretation!

* * *

וִיהִי בְשָׁכְבוֹ, וְיָדַעַתְּ אֶת־הַמָּקוֹם אֲשֶׁר יִשְׁכַּב־שָׁם, וּבָאת וְגִלִּית מַרְגְּלֹתָיו וְשָׁכָבְתִּי (וְשָׁכָבְתְּ); וְהוּא יַגִּיד לָךְ, אֵת אֲשֶׁר תַּעֲשִׂין׃

Ruth 3:4 "And it shall be when he lies down, that you will know the place where he lies. Then come and uncover his feet and lie down, and he will tell you what you are to do."

Targum

4- "When he lies down to sleep, however, mark the place where he sleeps; then go in, uncover his feet, and lie down yourself. Then ask advice of him, and in his wisdom he will tell you what to do."

Symbols and their Meaning

Righteous convert = The House of Israel as they were when they stood in front of Mount Sinai in the days of Moses.

Translation

When he lies down, know the place where he lies. Uncover his feet and lie down. He will manifest what you should do.

Interpretation

When Mashiach ben David rests, after the judgment, the righteous convert will note the location. She will then prostrate herself at the Mashiach’s feet in a subservient and familial relationship. Mashiach ben David will then give her instructions.

Yes, but what is the symbolism of uncovering his feet?

Uncovering the feet is a polite way of requesting marriage via sexual intercourse.

* * *

וַתֹּאמֶר אֵלֶיהָ; כֹּל אֲשֶׁר־תֹּאמְרִי זז (אֵלַי) אֶעֱשֶׂה׃

Ruth 3:5 And she said to her, "All that you say [to me] I will do."

Targum

5- And she responded: "I will do everything that you have told me."

Midrash

Midrash Rabbah - Ruth V:13 AND IT SHALL BE WHEN HE LIETH DOWN, THAT THOU SHALT MARK THE PLACE... AND SHE SAID UNTO HER: ALL THAT THOU SAYEST UNTO ME I WILL DO (ib. 4 f.). The word elai (to me) is a k'ri, but not a ketib. Ruth said to her, ‘But perhaps one of those dogs will come and join me? Nevertheless it is for me to find a way to fulfill your words.’

Symbols and their Meaning

Ruth = ‘Saw’, i.e. ‘Considered Well’

Translation

All you say, I do.

Interpretation

The convert will then repeat the vow uttered by All of Israel at the foot of Mount Sinai. She will renew the covenant made by the House of Israel in the days of Moses. She will say, “We will do and we will listen”. This faith, better faithfulness, is required of those who serve HaShem. As Hakham Yaaqov says, “Faith without works is dead.”

EMUNAH = (Faith + Obedience) no?

* * *

וַתֵּרֶד הַגֹּרֶן; וַתַּעַשׂ כְּכֹל אֲשֶׁר־צִוַּתָּה חֲמוֹתָהּ׃

Ruth 3:6 So she went down to the threshing floor and she did according to all her mother-in-law had commanded her.

Targum

6- So she went down to the threshing floor, and did just as her mother-in-law had instructed her.

Rashi

3:6 So she went down to the threshing floor and she did

She (Naomi) had said to her, “Therefore, bathe, and anoint yourself, and put your garments upon yourself”, and (only) afterwards, “and go down to the threshing floor”. But she (Ruth) did not do so, but (instead) she said, “If I go down when I am adorned, whoever meets me and whoever sees me will say that I am a harlot”. Therefore, she first went down to the granary, and afterwards she adorned herself as her mother-in-law had commanded her.

Talmud

Shabbath 113b Wash thyself therefore, and anoint thee, and put they raiment upon thee. R. Eleazar said: This refers to the Sabbath garments. Give instructions to a wise man, and he will be yet wiser. R. Eleazar said: This alludes to Ruth the Moabitess and Samuel of Ramah. ‘Ruth’ — for whereas Naomi said to her, Wash thyself therefore, and anoint thee, and put thy raiment upon thee, and get thee down to the threshing floor, yet of her it is written, And she went down unto the threshing-floor, and [only] subsequently, and did according to all that her mother-in-law bade her.

Midrash

Midrash Rabbah - Ruth V:14 AND SHE WENT DOWN UNTO THE THRESHING FLOO R (ib. 6). It is written concerning Moab: I know his wrath, saith the Lord; but it is not so; his lies did not so effect it (Jer. XLVIII, 30).6 R. Hanina b. Papa, R. Simon, and the Rabbis explained the verse. R. Hanina said: The first impregnation of Moab was not for worthy motives, but for adultery, as it is said, And Israel abode in Shittim, and the people began to commit harlotry with the daughters of Moab (Num. XXV, 1); ’ His lies shall not so effect it,’ [viz.] for adultery, but for worthy motives instead. Now it does not say, ‘and it effected his lies,’ but ‘they [sc. his lies] did not so effect it,’ [viz.] for worthy motives, but for adultery instead, [as it is said,]’and Israel abode,’ etc. The Rabbis say: The first impregnation was for adultery, but later it was for worthy motives, as it is said, AND SHE WENT DOWN TO THE THRESHING-FLOOR AND DID, etc.

Translation

She descended to the threshing floor and did all her mother-in-law told her. The threshing floor is an apt description of the Temple. It was the threshing floor of Arunah that King David purchased as the place for the Temple. This threshing floor (the Holy of Holies) is the place of intimacy between HaShem and His bride. It is the place of atonement (Yom HaKippurim). This atonement is achieved within the intimacy between HaShem and His people.

Interpretation

So, the convert went to the place where The wicked were separated from the righteous. She performed all the commands given her by the Torah teacher.

Again what is the interpretation of the threshing floor - a very RICH symbol here! (cf. 2 Samuel 24:18-25).

* * *

וַיֹּאכַל בֹּעַז וַיֵּשְׁתְּ וַיִּיטַב לִבּוֹ, וַיָּבֹא לִשְׁכַּב בִּקְצֵה הָעֲרֵמָה; וַתָּבֹא בַלָּט, וַתְּגַל מַרְגְּלֹתָיו וַתִּשְׁכָּב׃

Ruth 3:7 Boaz ate and drank, and his heart was glad. He came to lie down at the and of the stack [of grain]. Then she came softly, uncovered his feet and lay down.

Targum

7- When Boaz had eaten and drunk and felt merry, he blessed the name of the Lord, who had accepted his prayer, in that he removed the famine from the Land of Israel. Then he went to lie down by the side of the grain-heap, and Ruth came secretly, uncovered his feet, and lay down to sleep.

Rashi

3:7 And his heart became merry

(Because) he occupied himself with the Torah.

Then she came silently

(ykc means) softly.

Midrash

Midrash Rabbah - Ruth V:15 AND WHEN BOAZ HAD EATEN AND DRUNK, AND HIS HEART WAS GOOD (III, 7). Why was his heart good? Because he recited the grace after meals. Another interpretation: AND HIS HEART WAS GOOD: he ate different kinds of sweet things after his meal, as they accustom the tongue to the Torah. Another interpretation of AND HIS HEART WAS GOOD: he occupied himself with the words of the Torah, as it is said, The law of thy mouth is good to me (Ps. CXIX, 72). Another interpretation: AND HIS HEART WAS GOOD: he sought a wife, as it is said, Whoso findeth a wife findeth a good thing (Prov. XVIII, 22). HE WENT TO LIE DOWN AT THE END OF THE HEAP OF CORN. R. Judah Nesiah inquired of R. Phinehas b. Hama: Boaz was one of the notables of his generation, and yet it says that HE WENT TO LIE DOWN AT THE END OF THE HEAP OF CORN: He answered him: That generation was steeped in immorality, and they used to pay harlots from the threshing-floors, as it is said, Rejoice not, O Israel, unto exaltation, like the peoples... Thou hast loved a harlot's hire upon every threshing-floor (Hos. IX, 1). And righteous men do not act so. Moreover, because the righteous spurn ill-gotten gain, their possessions are precious to them’.

Thoughts

In the evening meeting between Ruth and Boaz (chapter 3), the story alludes to two similar situations--Lot's daughters (Genesis 19:31ff), and Tamar, Yehuda's daughter-in-law (Genesis 38). The three situations have common features, most notably, that there are women who have little prospect of having further children who take actions to insure their own offspring. Additionally, each of the cases has the death of two husbands. The differences in the Ruth story emphasize Ruth's modesty and Boaz's self-control. Ruth, unlike Lot's daughters, makes only a symbolic advance to Boaz, who had been drinking of his own accord. Lot's daughters get their father drunk and have relations with him. Boaz's self-control, in contrast to Yehuda's impulsive behavior, allows him to follow the proper procedure regarding the more rightful redeemer. Rabbi Sassoon explained that the meeting between Ruth and Boaz is a "tikkun" (rectification) of the previous two encounters. Ruth is the descendant of the product of the first encounter, Moab, and Boaz is a descendant of a product of the second encounter, Peretz. It is the correction of these earlier encounters that eventually leads to the birth of the ruling dynasty in Israel

Most Excellent point. Perhaps he should then have gone to 2 Luqas 3:21 comment on the phrase "restitution of all things" which is nothing but one of the most important roles of Mashiach "TIQQUN OLAM," and which is the Hebrew equivalent for the phrase indicated in 2 Luqas 3:21. Maybe also a link to the last verses of Malachi showing that the return to the fathers is not a return to the literal blood fathers but to the teachings of the Patriarchs which effect this Tikkun Olam. Your Excellency has showed me a bar of candy and has left me with my mouth full of saliva, and I am left for the candy but alas, it seems it is not forthcoming :-)

Symbols and their Meaning

Ruth = ‘Saw’, i.e. ‘Considered Well’

Boaz ben Salmon – “In Him there is strength”. He was also known as Judge Ivtzan [Ibn Ezra, Judges 12:8].

“Strength or rod of iron” [Ken]

Grain = seed = memory. The memories are the memories of the Torah taught to us while we were in the womb, by our angel.

Translation

When In Him there is Strength studied and drank from Torah, and his heart was merry, he lay down at the brink of the grain pile. She came secretly and uncovered his feet and lay down.

Interpretation

When Mashiach ben David had finished eating and drinking and had occupied himself with Torah, he went over to lie next to the harvest of the people of the Word of God. The convert approached quietly, and lay at Mashiach’s feet in a subservient and familial way. She was using body language to appeal to Mashiach ben David that He should redeem her and act in a familial way with her – that is He should marry her through the act of redemption. The subservient attitude was an indication that she wanted Mashiach ben David to be her Torah teacher and lead her in the ways of Torah.

* * *

וַיְהִי בַּחֲצִי הַלַּיְלָה, וַיֶּחֱרַד הָאִישׁ וַיִּלָּפֵת; וְהִנֵּה אִשָּׁה, שֹׁכֶבֶת מַרְגְּלֹתָיו׃

Ruth 3:8 And it came to pass at midnight that the man was startled and turned about; and behold, a woman was lying at his feet.

This pasuk containing “b’chatzi ha’layla” (at midnight) marks the exact middle of the megilla!

Targum

8- And it happened at midnight that the man shuddered and trembled, and, as a result, his flesh became as soft as a [boiled] turnip. Though he perceived a woman sleeping at his feet, he subdued his evil inclination and did not draw nigh unto her, just like the righteous Joseph, who refused to draw nigh unto the Egyptian woman, the wife of his master; and just like the pious Paltiel, the son of Laish, who placed a sword between himself and Michal, the daughter of Saul and wife of David, refusing to approach her.

Rashi

3:8 That the man trembled

He thought it was a demon, and he wanted to cry out, and she seized and clasped him in her arms.

And he was seized

(,pkhu means) and he was seized, as in (Judges 16:29) “And Samson seized (,pkhu)”.

And behold a woman

He placed his hand upon her head and he (thereby) recognized that it was a woman (since demons have no hair).

Talmud

Sanhedrin 19b R.Johanan said: Joseph's strong [temptation] was but a petty trial to Boaz; and that of Boaz was small in comparison with that of Palti son of Layish. ‘Joseph's strong temptation was but a petty trial to Boaz,’ as it is written, And it came to pass at mid-night and the man was startled, ‘vayilafeth’. What is the meaning of - vayilafeth? - Rab said: His flesh became [liftath - as hard] as turnip heads [in the intensity of his arousal].

Midrash

Midrash Rabbah - Ruth VI:1 [It may also refer to] the fear which Ruth caused Boaz to fear, as it is written, AND IT CAME TO PASS AT MIDNIGHT, THAT THE MAN WAS STARTLED (III 8), and he might easily have cursed her, but ’ Whoso putteth his trust in the Lord shall be set up on high’. But God put it in his heart to bless her, as it is said, BLESSED BE THOU OF THE LORD, MY DAUGHTER (ib. 10). AND TURNED HIMSELF.

Symbols and their Meaning

Man = Mashiach

Woman = The congregation of HaShem

Translation

It came at midnight that the Mashiach shuddered and bent and behold a woman lay at his feet. A woman is a picture of a group of people whether is be a nation, a religious group, or some other large grouping of people. A woman is primarily a receiver whilst HaShem is a giver.

Here he must explain what a woman is in symbolic Metaphysical and typological language of the Scriptures and Kabalah.

Interpretation

At the midpoint of the end of the age, at the time when prayers are answered, Mashiach ben David was experiencing prophecy related to the redemption. He was startled when He awoke and the opportunity to redeem His Congregation was near at hand and that the congregation was asking for redemption..

* * *

וַיֹּאמֶר מִי־אָתּ; וַתֹּאמֶר, אָנֹכִי רוּת אֲמָתֶךָ, וּפָרַשְׂתָּ כְנָפֶךָ עַל־אֲמָתְךָ, כִּי גֹאֵל אָתָּה׃

Ruth 3:9 "Who are you?" he asked. " I am Ruth, your handmaiden," she said. "Spread your wing [the corner of your cloak] over your handmaiden, for you are a redeemer."

Targum

9- "Who are you?" said he. She responded, "I am Ruth, your maidservant. Let your name be called over your maidservant, by taking me to wife, inasmuch as you are a redeemer."

Rashi

3:9 Spread therefore your corner

(I.e.,) the corner of your garment, to cover me with your cloak. And this is an expression of marriage.

For you are a redeemer

To redeem the inheritance of my husband, as it is stated (in Leviticus 25:25), “Then shall come his redeemer who is closest to him, and he shall redeem, etc.” And my mother-in-law and I have to sell our inheritance, and now it is (incumbent) upon you to purchase (it). Acquire me, too, (i.e., marry me) with it, so that the name of the deceased be remembered upon his estate, (for) when I come to the field, they will say, “This is the wife of Machlon”.

Midrash

Midrash Rabbah - Ruth VI:1 She clung to him like ivy, and he began to finger her hair. ' Spirits have no hair,’ he thought, so he said, ‘WHO ART THOU? (ib. 9), a woman or a spirit? ' She answered, ' A woman.’ ' A maiden or a married woman? ' She answered, ' A maiden.’ ' Art thou clean or unclean?’ She answered, ‘Clean.’ AND BEHOLD A WOMAN, purest of women, LAY AT HIS FEET (ib. 8), as it is said, AND HE SAID: WHO ART THOU? AND SHE ANSWERED: I AM RUTH THY HANDMAID. R. Berekiah said: Cursed be the wicked! Elsewhere1 it is said, She caught him by his garment, saying: Lie with me (Gen. XXXIX, 12), but here, she said, SPREAD THEREFORE THY SKIRT OVER THY HANDMAID.

Thoughts

In the last two chapters of Ruth, the word "geula" (redemption) repeats itself quite a few times. "For you are a redeeming kinsman ... I am a redeeming kinsman, there is another redeemer closer than I ... if he will act as a redeemer, good! Let him redeem. But if he does not want to act as redeemer for you, I will do so myself," and many other times. What should we learn from this?

Symbols and their Meaning

Ruth = ‘Saw’, i.e. ‘Considered Well’. The convert.

Garment corner = Tzitzith. The corner of the garments of all Jewish men contain the fringes that remind us of the commands of HaShem. This garment is commonly put on poles and suspended over a bride and groom at their wedding. This is the only time that it is normally spread over a woman. Hence, to ask for it to be spread over a woman is to ask for marriage.

Righteous convert = The House of Israel as they were when they stood in front of Mount Sinai in the days of Moses.

Translation

And he said, “Who is there”? Considered Well, your maidservant. Spread a wing over your maidservant, for you are a redeemer.

Interpretation

Mashiach ben David will ask, “Who are you?”. The congregation of HaShem will answer, “I am Your servant, a convert”. The convert will ask Mashiach ben David to spread His Tzitzith over His Congregation in the manner that a Chuppah is spread over a bride and groom. The Congregation was seeking marriage with Mashiach ben David, since He is our Kinsman-redeemer and Husband.

What about the "corner of your garment" i.e. Tzitzith?

* * *

וַיֹּאמֶר, בְּרוּכָה אַתְּ לַיהוָה בִּתִּי, הֵיטַבְתְּ חַסְדֵּךְ הָאַחֲרוֹן מִן־הָרִאשׁוֹן; לְבִלְתִּי־לֶכֶת, אַחֲרֵי הַבַּחוּרִים, אִם־דַּל וְאִם־עָשִׁיר׃

Ruth 3:10 He said, "Blessed are you of the Lord, my daughter! Your last kindness is greater than the first, by not going after the young men, whether poor or rich."

Targum

10- Said he: "Blessed be you before the Lord, my daughter. The last good deed which you have done is better than the first. The first was that you became a proselyte, and the last, that you made yourself like a woman who waits for a small brother-in-law until he grows up, refraining from following young men, whether poor or wealthy, in order to carry on immoral relations with them.

Rashi

3:10 Than the first

which you did for your mother-in-law.

Midrash

Midrash Rabbah - Ruth VI:2 AND HE SAID: BLESSED BE THOU OF THE LORD, MY DAUGHTER. THOU HAST SHOWN MORE KINDNESS IN THE END THAN AT THE BEGINNING (ib. 10). R. Johanan and Resh Lakish and the Rabbis commented on this verse. R. Johanan said: One should never keep back from going to an elder to be blessed. Boaz was eighty years of age, and had not been vouchsafed children. But when that righteous woman prayed for him, he was immediately vouchsafed, as it is said, And Naomi said unto her daughter-in-law: Blessed be he of the Lord (Rut II, 20). Resh Lakish said: Ruth was forty years of age and had not yet been vouchsafed children as long as she was married to Machlon. But as soon as that righteous man prayed for her, she was vouchsafed, as it is said, BLESSED BE THOU OF THE LORD, MY DAUGHTER. The Rabbis, however, say: Both of them were vouchsafed children only as a result of the blessings of righteous people, as it is said, And all the people that were in the gate, and the elders, said: We are witnesses. The Lord make the woman... like Rachel and like Leah (ib. IV, 11). THOU HAST SHOWN MORE KINDNESS IN THE END THAN AT THE BEGINNING, INASMUCH AS THOU DIDST NOT FOLLOW THE YOUNG MEN, WHETHER RICH OR POOR. R. Samuel b. R. Isaac said: A woman prefers a poor young man to a wealthy old man.

Symbols and their Meaning

LORD = HaShem “The Name”, the yod-kay-vav-kay name.

Translation

Be blessed of HaShem my daughter; you have made your latest act of kindness greater than the first, in that you did not walk in the ways of the young men, whether they be poor or rich.

Interpretation

Mashiach ben David will ask that HaShem bless His congregation for this kindness which is greater than the kindness which they had previously shown by not running after angels or men, whether they were Torah scholars or not.

* * *

וְעַתָּה, בִּתִּי אַל־תִּירְאִי, כֹּל אֲשֶׁר־תֹּאמְרִי אֶעֱשֶׂה־לָּךְ; כִּי יוֹדֵעַ כָּל־שַׁעַר עַמִּי, כִּי אֵשֶׁת חַיִל אָתְּ׃

Ruth 3:11 "And now, my daughter, fear not. All that you say I will do for you. For all the gate of my people know that a woman of valor are you."

Targum

11- "And now, my daughter, do not fear. What you say to me I will do for you, since it is known to all who sit at the gate, the Great Sanhedrin, of my people, that you are a righteous woman and have the strength to bear the yoke of the commandments of the Lord.

Translation

And now my daughter, fear not; I will do all you say, for the entire city knows that you are a virtuous woman.

Interpretation

Mashiach ben David will comfort the congregation of Israel. He will agree to do all that they prayed for. He will reassure the congregation that she is known as a woman of noble character.

* * *

וְעַתָּה כִּי אָמְנָם, כִּי אִם (זז) גֹאֵל אָנֹכִי; וְגַם יֵשׁ גֹּאֵל קָרוֹב מִמֶּנִּי׃

Ruth 3:12 "Now while it is true that [if] I am a redeemer, there is also a redeemer closer than I."

Targum

12- "Now, in truth, I am a redeemer, but there is also another redeemer who is better qualified to redeem than am I.

Rashi

3:12 And now although it is true that

(The word) ot, if, is written but not read. That is to say, (ot) conveys uncertainty, (for) there is certainly a redeemer closer than I, (who creates a doubt whether I will, in fact, redeem). [Another version of Rashi (states that both words) ot hf, that if, conveys uncertainty, and he was a definite (redeemer),] Rabbi Joshua the son of Levi said (Ruth Rabbah), “Salmon (the father of Boaz) and Elimelech and Tov (the closer redeemer to whom Boaz referred) were brothers. Then what is (the meaning of verse 4:3, in which Boaz says to Tov), ‘which belonged to our brother to Elimelech’? A man always refers to (lit., calls) his uncle (as) his brother, as the matter is stated (Genesis 14:14), ‘And Abram heard that his brother (Lot) was taken captive …’ And was not Abraham his (Lot’s) uncle? So was Boaz to Elimelech the son of his brother, (and, consequently,) a relative (cousin) of Mahlon. But Tov, (Mahlon’s uncle,) was more (closely) related.”

Closer than I

For he (Tov) is a brother, while I (Boaz) am (only) the son of a brother.

Talmud

Nedarim 37b If I be a redeemer – It is written: “if I be a redeemer,” and read: “I am indeed, a redeemer” – a “halachah to Moses from Sinai”.

Midrash

Midrash Rabbah - Ruth VI:2 AND NOW, MY DAUGHTER, FEAR NOT... AND NOW IT IS TRUE THAT I AM A NEAR KINSMAN; HOWBEIT THERE IS A KINSMAN NEARER THAN I (III, 11 f.). The Rabbis and R. Joshua b. Levi commented on this. The Rabbis were of the opinion that Tob, Elimelech, and Boaz were brothers, while R. Joshua said that Salmon, Elimelech, and Tob were brothers. It was objected to him: But it is written, Which was our brother Elimelech's (ib. IV, 3)? He answered: A man does not refrain from calling his uncle brother.

Symbols and their Meaning

Mashiach ben Yoseph = Yeshua of Nazareth, the suffering servant. The redeemer who came 2000 years ago to redeem us from our sins. This began the process which will lead to the healing of our land and to our final redemption.

Mashiach ben David = Yeshua, The mighty King and conqueror. The one who will defeat all our adversaries and rule with a rod of iron.

Translation

Now it is true that I am a kinsman-redeemer. There is a kinsman-redeemer nearer than I. Mashiach ben Yosef is the nearer redeemer. He is the redeemer of the Gentiles, not the redeemer of the Jews. Mashiach ben David is the redeemer of the Jews. Where Mashiachians, for example, are focused on Yeshua – Mashiach ben Yosef, the Jews are looking for Mashiach ben David as they seek the messianic kingdom and the restoration of Torah.

Please explain this is very obfuscated language - NO COMPRENDO :-)

Interpretation

Although it is true, that I Mashiach ben David am your kinsman-redeemer, never the less, there is another kinsman redeemer who preceded me, Mashiach ben Yoseph. He must redeem before I can redeem. Mashiach ben Yosef was sent to the Gentiles as it says: “For God so loved the world (everyone except the Jews) that He gave His only begotten son (Yeshua / Israel) that whosoever believes in Him (HaShem) shall not perish, but have everlasting life.” Yochanan (John) 3:16. Mashiach Ben David is the redeemer of the Jews.

Now here he needs to explain the difference between the redemption of Mashiach ben Yosef and the one by Mashiach ben David, otherwise it is confusing to the uninformed.

* * *

לִינִי הַלַּיְלָה, וְהָיָה בַבֹּקֶר אִם־יִגְאָלֵךְ טוֹב יִגְאָל, וְאִם־לֹא יַחְפֹּץ לְגָאֳלֵךְ וּגְאַלְתִּיךְ אָנֹכִי חַי־יְהוָה; שִׁכְבִי עַד־הַבֹּקֶר׃

Ruth 3:13 "Stay this night. And it shall be in the morning, if he will redeem you, good! let him redeem. But if he does not want to redeem you, I will redeem you. As the Lord lives! Lie until morning."

Targum

13- "Lodge here, and in the morning, if the man qualified to redeem you according to the Torah redeems you, very well, let him redeem you. But if he is unwilling to redeem you, then I will redeem you. I swear by an oath before God, that I will do just as I have spoken to you. Sleep now until the morning."

Rashi

3:13 Stay over this night

Stay over (one more night) without a husband.

As the Lord lives

She said to him “With words (i.e., excuses) you (want) to send me away.” (Immediately,) he jumped and swore to her that he was not sending her away with (mere) words. And some of our Rabbis said (Ruth Rabbah) (that) he swore to his evil inclination, for his evil inclinantion was inciting him, (saying) “You are an unmarried man, and she is an unmarried woman. (Therefore,) come unto her!” And he swore that he would not come unto her except through marriage.

Midrash

Midrash Rabbah - Ruth VI:2 TARRY THIS NIGHT (III, 13). This night you will spend without a husband, but you will not be without a husband for another night. AND IT SHALL BE IN THE MORNING, THAT IF HE WILL PERFORM UNTO THEE THE PART OF A KINSMAN, WELL; LET HIM DO THE KINSMAN'S PART; BUT IF HE BE NOT WILLING TO DO THE PART OF A KINSMAN TO THEE, THEN WILL I DO THE PART OF A KINSMAN TO THEE (ib. 13).

Midrash Rabbah - Ruth VI:2 TARRY THIS NIGHT in this world which is all night, AND IT SHALL BE IN THE MORNING, IF THE GOOD ONE WILL REDEEM THEE, HE WILL REDEEM THEE. IT SHALL BE IN THE MORNING refers to the world which is all good. IF THE GOOD ONE WILL REDEEM THEE, the GOOD ONE is the Holy One, blessed be He, as it is said, The Lord is good to all (Ps. CXLV, 9). BUT IF HE WILL NOT REDEEM THEE, THEN WILL I REDEEM THEE; AS THE LORD LIVETH, LIE HERE TILL THE MORNING, and the fire subsided. … R. Jose said: Three individuals found their Evil Inclination mastering them, and they fortified themselves against it by taking an oath, namely Joseph, David, and Boaz. Joseph, as it is written, How then can I do this great wickedness, and sin against God (Gen. XXXIX, 9). R. Huna said in the name of R. Idi: Is Scripture ever defective?’ It does not say ‘and sin against the Lord’ but ’and sin against God’; he swore to his Evil Inclination and said, ‘By God, I will not sin nor do this evil!’ How do we know it of David? Because it is said, And David said: As the Lord liveth, nay, but the Lord shall smite him (I Sam. XXVI, 10). To whom did he take this oath? R. Eleazar and R. Samuel b. Nahman gave different answers. R. Eleazar said: He took an oath to his Evil Inclination; R. Samuel b. Nahman said: He took an oath to Abishai the son of Zeruiah, saying to him, ' As the Lord liveth, if you touch him, I swear that I will mingle your blood with his.’ How do we know it of Boaz? Because it is said, As THE LORD LIVETH, LIE DOWN UNTIL THE MORNING. R. Judah and R. Hunya commented on this. R. Judah said: All that night his Evil Inclination contended with him, saying, ‘You are unmarried and seek a wife, and she is unmarried and seeks a husband. Arise and have intercourse with her, and make her your wife.’ And he took an oath to his Evil Inclination, saying, ‘As the Lord liveth, I will not touch her,’ and to the woman he said, LIE DOWN UNTIL THE MORNING (III, 13)... IF HE WILL PERFORM UNTO THEE THE PART OF A KINSMAN, WELL; LET HIM DO A KINSMAN'S PART (ib. 13). R. Hunya said: It is written, A wise man is strong (be'oz); yea, a man of knowledge increaseth strength (Prov. XXIV, 5): read not ’ be'oz ‘ (strong), but Boaz; ' A wise man is Boaz, and a man of knowledge increaseth strength,’ for he strengthened himself with an oath.

Symbols and their Meaning

LORD = HaShem “The Name”, the yod-kay-vav-kay name.

Night = A time when no man can work. This is the exile.

John 9:4 As long as it is day, we must do the work of him who sent me. Night is coming, when no one can work.

Morning = This is the end of the exile, the seventh day / millennium, the day of Mashiach.

Translation

Stop tonight. In the morning if he redeems, good. But if he does not want to redeem you, I will redeem you, “HaShem lives!” Lie down until morning.

Interpretation

Stay here till the end of this age, this time of tribulation. In the next age, if Mashiach ben Yoseph will redeem, it is good. If Mashiach ben Yoseph is not willing then as surely as HaShem lives, I, Mashiach ben David, will redeem. Rest until the time when all will be good.

* * *

וַתִּשְׁכַּב מַרְגְּלָתוֹ (מַרְגְּלוֹתָיו) עַד־הַבֹּקֶר, וַתָּקָם בִּטְרוֹם (בְּטֶרֶם) יַכִּיר אִישׁ אֶת־רֵעֵהוּ; וַיֹּאמֶר אַל־יִוָּדַע, כִּי־בָאָה הָאִשָּׁה הַגֹּרֶן׃

Ruth 3:14 She lay at his feet until the morning. Then she rose before a man could recognize his friend, for he said, "let it not be known that the woman came to the threshing floor."

Targum

14- So she slept at his feet until morning. At dawn, before one could recognize another because of the darkness, she arose. Then he said to his servants: "Let it not be known to anyone that a woman came to the threshing floor."

Rashi

3:14 For he said Let it not be known

This refers back to, “and she arose before one man could recognize another”. He hastened her to rise, for he said in his heart, “It is not (befitting) my honor that it should be known that the woman came to the threshingfloor”.

Midrash

Midrash Rabbah - Ruth VII:1 AND SHE LAY AT HIS FEET UNTIL THE MORNING, AND SHE ROSE UP BEFORE ONE COULD DISCERN THE OTHER (III, 14). R. Berekiah said: BEFORE (BETEREM) is written with an extra vav teaching that she tarried with him for six hours, the numerical equivalent of the letter vav. FOR HE SAID: LET IT NOT BE KNOWN THAT THE WOMAN CAME TO THE THRESHING-FLOOR (ib.). To whom did he say this? R. Meir said: To his major- domo. R. Hunya and R. Jeremiah in the name of R. Samuel b. R. Isaac said: All that night Boaz lay stretched out upon his face, and prayed, ‘Lord of the Universe, it is revealed and known to Thee that I did not touch her; so may it be Thy will that it be not known that the woman came to the threshing-floor, that the name of Heaven be not profaned through me.’

Translation

She lay at his feet until morning and she got up before anyone could recognize another. For he said let it not be known that a woman came to the threshing floor.

Interpretation

She lay at his feet until morning and she got up before anyone could recognize another. For he said let it not be known that, the congregation of Israel, a woman, came to the Temple. She remained for six hours that night. This woman surely represents the Nazareans who serve HaShem as Jews, in secret.

The secret woman no? Please explain.

* * *

וַיֹּאמֶר, הָבִי הַמִּטְפַּחַת אֲשֶׁר־עָלַיִךְ וְאֶחֳזִי־בָהּ וַתֹּאחֶז בָּהּ; וַיָּמָד שֵׁשׁ־שְׂעֹרִים וַיָּשֶׁת עָלֶיהָ, וַיָּבֹא הָעִיר׃

Ruth 3:15 He said, "Bring the kerchief that is upon you and hold it." She held it, and he measured six barley-corns and set it upon her. Then he went into the city.

Targum

15- [To Ruth he said:] "Take the scarf which you have there, and lay hold of it," he said. So she took hold of it. Then he measured six se’ah of barley and placed it upon her, whereupon strength to carry it was given to her from God. At that moment it was announced through the medium of prophecy, that six of the most righteous men were destined to descend from her, each one of whom would be blessed with six blessings -- David, Daniel and his companions, and the King-Mashiach. Then Boaz went into the city.

Rashi

3:15 Six barleycorns

It is impossible to say (that this means) six seahs (a seah was a large measure) for it is not customary for a woman to carry (as much) as this load. Rather, (this means) actually six barleycorns. And he hinted to her (through this symbolic gift) that there was destined to come forth from her a son (the Mashiach) who would be blessed with six blessings: “the spirit of wisdom and understanding, (the spirit of) counsel and might, the spirit of knowledge and fear of the Lord” (Isaiah 11:2).

Midrash

Midrash Rabbah - Ruth VII:2 AND HE SAID: BRING THE MANTLE THAT IS UPON THEE (ib. 15). BRING (HABI) is written habah, teaching that he addressed her in the masculine, that none should notice her. AND HOLD IT. Teaches that she girded her loins like a man. AND HE MEASURED SIX MEASURES OF BARLEY, AND LAID IT ON HER. R. Simon said: Bar Kappara expounded in Sepphoris: Is it then the custom of a king to betroth a wife with six grains of barley? Or is it the custom of a woman to be betrothed with six se’ah of barley? R. Juda b. Simon said: The meaning is that as a reward for, AND HE MEASURED SIX BARLEYS AND LAID [THEM] ON HER, he was vouchsafed that there should arise from her six righteous men, each one of them possessing six outstanding virtues, viz. David, Hezekiah, Josiah, Hananiah, Mishael and Azariah, Daniel, and the Mashiach. David, as it is said, Skilful in playing, and a mighty man of valor, and a man of war, and prudent in affairs, and a comely person, and the Lord is with him (I Sam. XVI, 18); Hezekiah, as it is said, That the government may be increased, and of peace there be no end, upon the throne of David, and upon his kingdom, to establish it, and to uphold it, through justice and through righteousness (Isa. IX, 6). And his name is called Pele- joez-el-gibbor-abi-ad-sar-shalom (ib. 5). Some observe that l'marbeh (be increased) is written with a closed mem. Josiah, as it is said, For he shall be as a tree planted by the waters, and that spreadeth out its roots by the river, etc. (Jer. XVII, 8). Hananiah, Mishael, and Azariah, as it is said, Youths in whom there was no blemish, but fair to look on, and skilful in all wisdom, and skilful in knowledge, and discerning in thought, and such as had ability (Dan. I, 4). Daniel, as it is said, A surpassing spirit, and knowledge, and understanding, interpreting of dreams, and declaring of riddles, and loosing of knots, were found in the same Daniel (ib. v, 12). The Mashiach, as it is said, And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, etc. (Isa. XI, 2).

Midrash Rabbah - Ruth VII:3 AND HE WENT INTO THE CITY (III, 15). Surely it should have stated that she went to the city, yet it says AND HE WENT TO THE CITY? It teaches that he accompanied her lest one of the young men accost her.

Symbols and their Meaning

Barley = Beginning Torah Knowledge.

Six = The number of man.

Grain = seed = memory. The memories are the memories of the Torah taught to us while we were in the womb, by our angel.

Thoughts

Rashi says that with the six grains he alluded that from her descendants will come Mashiach, who will be blessed with six blessings.

Why did he give her specifically barley and not six of something else?

The Jewish people will experience the greatest level of spiritual and material riches when Mashiach reveals himself. As the Rambam says, "In that time there will be no hunger, war, jealousy, or competition. There will be goodness in abundant measure, all delicacies will be available like dust, and the entire world will be involved only in the understanding of G-dliness" (Melachim 12:5).

The Hebrew word for barley, "se'orim" can be rearranged to spell the word "ashirim", rich. With the giving of six se'orim, grains of barley, Boaz alluded that she would be the ancestor of Mashiach, in whose time the Jews will all be ashirim, wealthy materially and spiritually.

Translation

He said, “hold out the shawl that you are wearing, and grasp it. He stretched out six measures of barley, and placed it on her, then he went into the city.

Interpretation

Mashiach ben David then promised that six righteous men would arise from the convert, including the Mashiach.

* * *

וַתָּבוֹא אֶל־חֲמוֹתָהּ, וַתֹּאמֶר מִי־אַתְּ בִּתִּי; וַתַּגֶּד־לָהּ, אֵת כָּל־אֲשֶׁר עָשָׂה־לָהּ הָאִישׁ׃

Ruth 3:16 She came to her mother-in-law, who said, "Who are you, my daughter?" So she told her all that the man had done for her.

Targum

16- She came to her mother-in-law at daybreak, and Naomi said to her: "Who are you? My daughter?" Then she told her everything that the man had done. He had acted on instructions revealed to him through the medium of prophecy.

Midrash

Midrash Rabbah - Ruth VII:4 AND WHEN SHE CAME TO HER MOTHER-IN-LAW, SHE SAID: WHO ART THOU MY DAUGHTER (III, 16). Did she then not recognize her? Yes, but she meant, ‘Are you still a virgin or a married woman?’ She answered, A virgin, AND SHE TOLD HER ALL THAT THE MAN HAD DONE TO HER (ib.).

Typologically speaking why did she remain a virgin? This must be explained.

Symbols and their Meaning

Ruth = ‘Saw’, i.e. ‘Considered Well’.

Man = Mashiach

Naomi = Pleasant one. The Torah teacher.

Translation

When she came to her mother-in-law, she said, “How do things stand with you, my daughter?” Then she manifested all that the Mashiach had done for her.

Interpretation

When the convert came before the Torah teacher, The Torah teacher asked whether the convert was still a virgin. The convert said she was a virgin, but it would not be for very long.

* * *

וַתֹּאמֶר שֵׁשׁ־הַשְּׂעֹרִים הָאֵלֶּה נָתַן לִי; כִּי אָמַר זז (אֵלַי), אַל־תָּבוֹאִי רֵיקָם אֶל־חֲמוֹתֵךְ׃

Ruth 3:17 And she said, "These six barley-corns he gave me, for he said [to the], "Come not empty-handed to your mother-in-law."

Targum

17- "The man gave me these six se’ah of barley," said she, "Saying to me: 'You must not go back to your mother-in-law empty-handed."'

Talmud

Nedarim 37b for he said – It is written: “for he said,” and read: “for he said to me” – a “halachah to Moses from Sinai”.

Midrash

Midrash Rabbah - Ruth VII:5 AND SHE SAID: THESE SIX MEASURES OF BARLEY GAVE HE TO ME (III, 17). R. Alexander said: Wherever the children of Israel went, they did not depart there from empty-handed. From the spoil of Egypt they did not depart empty-handed, nor did they leave empty handed the spoil of Sihon and Og, nor did they depart empty-handed from the spoil of the thirty-one kings. The word rekam (empty-handed) occurs in connection with Egypt, as it is said, And it shall come to pass, that, when ye go, ye shall not go empty-handed-rekam (Ex. III, 21). And in connection with the Festival pilgrims, as it is said, And none shall appear before Me empty-handed-rekam (ib. XXIII, 15); and in connection with the righteous, as it is said, FOR HE SAID UNTO ME: GO NOT EMPTY-HANDED UNTO THY MOTHER-IN-LAW (III, 17). The word ’rekam‘ which occurs in connection with the righteous is to be compared not to that of Egypt, but to that of the Festival Pilgrims, as we have learnt: The re'iyyah-offering must be not less than two pieces of silver in value, and the Festival-offering not less than one ma'ah of silver.

Symbols and their Meaning

Six = The number of man.

Grain = seed = memory. The memories are the memories of the Torah taught to us while we were in the womb, by our angel.

Translation

These six barley he gave to me. He said don’t go empty to your mother-in-law.

Interpretation

The convert added that Mashiach ben David had promised her six righteous men that she might repay the Torah teacher for all that she had taught the convert. It is well known that the Levites and priests were supported by the tithes of the people. Further, this tithe was payment for the teaching of Torah, which was the primary task for the Levites and priests. This suggests that the talmid, the Torah student, should not return to their Torah teacher empty handed, they should bring their tithe to their Torah teacher.

Typologically what does it mean when the Mashiach says to the Nazarean Righteous Gentile "do not go back to your mother-in-law empty handed"?

This whole thing needs to be well explained, as is it is very confusing.

* * *

וַתֹּאמֶר שְׁבִי בִתִּי, עַד אֲשֶׁר תֵּדְעִין, אֵיךְ יִפֹּל דָּבָר; כִּי לֹא יִשְׁקֹט הָאִישׁ, כִּי־אִם־כִּלָּה הַדָּבָר הַיּוֹם׃

Ruth 3:18 Then she said, "Sit still, my daughter, until you know how the matter will fall. For the man will not rest unless he settles the matter today."

Targum

18- Then Naomi said: "Abide with me at home, my daughter, until you find out how it is decreed by God and how the matter is decided, for the man will not rest unless he complete the matter satisfactorily today."

Rashi

3:18 Unless he finishes

(Unless) the man (finishes) “the matter today.”

Midrash

Midrash Rabbah - Ruth VII:6 THEN SAID SHE: SIT STILL MY DAUGHTER... FOR THE MAN WILL NOT REST, UNTIL HE HAVE FINISHED THE THING (ib. 18). R. Huna said in the name of R. Samuel b. Isaac: The yes of the righteous is yes, and their no, no, as it is said, FOR THE MAN WILL NOT REST UNTIL HE HAVE FINISHED THE THING THIS DAY.

Symbols and their Meaning

Naomi = Pleasant one. The Torah teacher.

Translation

Then she said, “Sit down my daughter until you know how the word will fall. For the Mashiach will not rest until he has ended the word this day.

Interpretation

Then the Torah teacher told the convert to wait until judgment has been passed on her redemption.

* * *

The Story – Chapter IV

ד וּבֹעַז עָלָה הַשַּׁעַר וַיֵּשֶׁב שָׁם, וְהִנֵּה הַגֹּאֵל עֹבֵר אֲשֶׁר דִּבֶּר־בֹּעַז, וַיֹּאמֶר סוּרָה שְׁבָה־פֹּה פְּלֹנִי אַלְמֹנִי; וַיָּסַר וַיֵּשֵׁב׃

Ruth 4:1 Meanwhile Boaz went up to the gate and sat down there. And behold! The redeemer was passing by, of whom Boaz had spoken. He said, "Turn aside, sit down here, so-and-so [Ploni Almoni]." So he turned aside and sat down.

Targum

1- Boaz went up to the gate, the Beth Din of the Sanhedrin, and sat there with the elders, when lo, the redeemer of whom Boaz had spoken to Ruth passed by. "Come over," said he, "and sit down here, you, whose ways are secret." So he turned aside and sat down.

Rashi

4:1 So-and-so

And his name was not recorded since he did not want to redeem. The appearance of this Mashiach ben Yosef at the same time as Mashiach ben David suggests that the Mashiach ben Yosef has two roles as seen in the two pits that Yosef ben Yaaqov was thrown into. This second appearance of Mashiach ben Yosef is to play the role of King Saul – to destroy Amalek. His inheritance is the goyim.

So-and-so

(hbnkt hbkp) is translated (into Aramaic) in the Prophets (I Samuel 21:3)(as) “concealed and secret”.

(hbkp means) covered and concealed, (as in the) expression (Deuteronomy 17:8), “If there be concealed,” (and Genesis 18:14), “Is there anything concealed from the Lord?”

And-so

(hbnkt means) unknown (lit., widowed) without a name. [Another version: (He is called) hbnkt because he was devoid (lit., widowed) of the words of the Torah, for he should have expounded, “An ammonite (is forbidden in marriage to a Jewish female), but not an Ammonite (to a Jewish male); a Moabite, but not a Moabitess”. Yet he maintained (verse 4:6), “lest I mar my inheritance (i.e. my children).”]

Midrash

Midrash Rabbah - Ruth VII:7 NOW BOAZ WENT UP TO THE GATE, AND SAT HIM DOWN THERE; AND, BEHOLD, THE NEAR KINSMAN OF WHOM BOAZ SPOKE CAME BY (IV, 1). Was he then standing waiting behind the gate? R. Samuel b. Nahman answered: Had he been at the uttermost ends of the earth, the Holy One, blessed be He, would have caused him to fly and would have brought him there in order that that righteous man should not grieve while sitting there. R. Berekiah said: Thus did these great men, R. Eliezer and R. Joshua, expound. R. Eliezer said: Boaz played his part, and Ruth played hers, and Naomi played hers, whereupon the Holy One, blessed be He, said, ' I too must play Mine. AND HE SAID: HO, PELONI-ALMONI! TURN ASIDE, SIT DOWN HERE (ib.). R. Joshua said: His name was Ploni-Almoni. R. Samuel b. Nahman said: He was ignorant (ilem) of the words of the Torah. He said: ‘The former ones died only because they took them to wife; shall I then go and take her? Heaven forefend that I should take her; will not contaminate my seed, I will not introduce a disqualification into my children.’ But he was unaware of the new law already enacted, ‘Ammonite but not Ammonitess, Moabite but not Moabitess.’

Thoughts

The Torah introduces important personalities only when necessary. Whenever the Torah makes a side point, it refrains from giving names. For example, here, when Boaz wanted to do yibum with Ruth, there was a closer relative who refused. The Megillah refers to him as Ploni Almoni because his identity is irrelevant to the flow of the story.

The 19th-century biblical commentator, the Malbim, claims that Ploni Almoni received this nickname because he was critical of Ruth. He looked at her with a jaundiced eye, convinced that she would deplete the inheritance he owned.

Explaining why Boaz acted in a diametrically different fashion from Ploni Almoni, the Midrash tells us that, before marrying Ruth, Boaz suffered a personal holocaust. Tragically, he lost his entire family. Rather than despair, Boaz regained his strength and continued his performance of the mitzvot with diligence. Although he could have criticized his lot, he instead saw the larger picture. Therefore, our Hakhamim tell us that the name Boaz combines two words "Bo" and "Az," which means "he comes with strength"

Symbols and their Meaning

Boaz ben Salmon – “In Him there is strength”. He was also known as Judge Ivtzan [Ibn Ezra, Judges 12:8].

“Strength or rod of iron” [Ken]

Ploni Almoni – Ploni = hidden, Almoni = nameless.

Translation

In Him there is Strength ascended to the gate and sat down. Behold, the kinsman-redeemer of whom In Him there is Strength spoke, has crossed over. He said, “Ploni Almoni – hidden and nameless, turn and sit here.” And he turned and sat.

Interpretation

At the appointed time, the Kinsman-redeemer, who is hidden and nameless to the Jews – Mashiach ben Yoseph, came and sat with the Kinsman-redeemer, Mashiach ben David. The two sit with the minyan of the congregation, in judgment of the convert.

* * *

וַיִּקַּח עֲשָׂרָה אֲנָשִׁים מִזִּקְנֵי הָעִיר וַיֹּאמֶר שְׁבוּ־פֹה; וַיֵּשֵׁבוּ׃

Ruth 4:2 He then took ten men of the city’s elders and said, "Sit here", and they sat down.

Targum

2- Then he took ten men of the elders of the city, and said to them: "Sit down here." And they sat down.

Talmud

Yevamoth 101a CHAPTER X I I MISHNAH. THE COMMANDMENT OF HALIZAH MUST BE PERFORMED IN THE PRESENCE OF THREE JUDGES, EVEN THOUGH ALL THE THREE ARE LAYMEN. IF THE WOMAN PERFORMED THE HALIZAH WITH A SHOE, HER HALIZAH IS VALID, [BUT IF] WITH A SOCK IT IS INVALID; IF WITH A SANDAL TO WHICH A HEEL IS ATTACHED IT IS VALID, BUT [IF WITH ONE] THAT HAS NO HEEL IT IS INVALID. [IF THE SHOE WAS WORN] BELOW THE KNEE THE HALIZAH IS VALID, BUT IF ABOVE THE KNEE IT IS INVALID. IF THE WOMAN PERFORMED THE HALIZAH WITH A SANDAL THAT DID NOT BELONG TO HIM, OR WITH A WOODEN SANDAL, OR WITH THE ONE OF THE LEFT FOOT [WHICH HE WAS WEARING] ON HIS RIGHT FOOT, THE HALIZAH IS VALID.

Ketuvoth 7a Did not R. Nahman Say: Huna b. Nathan said to me: A Tanna taught: Whence [is it derived that] the benediction of the bridegrooms [has to be said] in the presence of ten [persons]? Because it is said, And he took ten men of the elders of the city, and said: ‘Sit ye down here’. And they sat down.1 And Boaz was a widower, who married a widow! — What is [the meaning of the words] ‘she does not require a benediction’ which R. Huna said? She does not require a benediction during all the seven days. but on one day she requires a benediction.

Ketuvoth 7b R. Nahman said: Huna b. Nathan said to me: A Tanna taught: Whence [is it derived that] the benediction of the bridegrooms [has to be said] in the presence of ten [persons]? Because it is said, And he took ten men of the elders of the city, and said: ‘Sit ye down here’… And how does R. Abbahu expound that verse of R. Nahman? — He requires it for expounding: an Ammonite, and not an Ammonitess, a Moabite, and not a Moabitess. For if you would think [that the presence of the ten men was required] for [the saying of] the benediction, would it not have been sufficient if they had not been elders? And the other one? — If you would think [that the verse was to be used] for that exposition, would it not have been sufficient if there had not been ten [persons]? — Yes, to make the matter public.

Midrash

Midrash Rabbah - Ruth VII:8 AND HE TOOK TEN MEN OF THE ELDERS OF THE CITY, AND SAID: SIT YE DOWN HERE (ib. 2). R. Alexander said: From this we infer that an inferior has no right to take a seat until his superior grants him permission. R. Phinehas said: From this we learn that this house appoints elders at banquets. R. Eleazar b. R. Jose said: Hence we learn that the blessing of the bridegroom requires a quorum of ten. R. Judan b. Pazzi said: And not only if a bachelor marries a virgin, but even the marriage of a widower to a widow: requires a quorum of ten.

Symbols and their Meaning

Boaz ben Salmon – “In Him there is strength”. He was also known as Judge Ivtzan [Ibn Ezra, Judges 12:8].

“Strength or rod of iron” [Ken]

Ten = Represents the Word of God.

Translation

Then he took ten mortal elders of the city and said, “Sit down here”; and they sat.

Interpretation

The two Kinsman-redeemers sit in judgment with a minyan of the elders. Ploni-Almoni representing Mashiach ben Yoseph, and Boaz representing Mashiach ben David. The “Ten” also represent Mashiach as “His Body”. Now we have “three” Mashiach’s. Three represents a completed picture of Mashiach. This picture is composed of the “Congregation”, Mashiach ben Yoseph, and Mashiach ben David. The body of Mashiach is now complete. All are seated for judgment, the judgment of the suitability of the convert for marriage to Mashiach ben David.

* * *

וַיֹּאמֶר לַגֹּאֵל, חֶלְקַת הַשָּׂדֶה, אֲשֶׁר לְאָחִינוּ לֶאֱלִימֶלֶךְ; מָכְרָה נָעֳמִי, הַשָּׁבָה מִשְּׂדֵה מוֹאָב׃

Ruth 4:3 Then he said to the redeemer, "The portion of field that was our brother Elimelech's has Naomi sold, who returned from the Fields of Moab."

Targum

3- Then he said to the redeemer: "Naomi, who has returned from the field of Moab, is selling the land inherited by our brother, Elimelech.

Symbols and their Meaning

Moab = By my father

Naomi = Pleasant one. The Torah teacher.

Elimelech = To Me the King

Translation

And he said unto the kinsman-redeemer, “The parcel of land which belonged to our brother, To Me the King, is being offered for sale by the Pleasant One who has retuned from the fields by my father.

Interpretation

Mashiach is now redeeming the land that belonged to HaShem but had passed into HaSatan’s hand. The Torah teacher is selling it to the Kinsman-Redeemer.

* * *

וַאֲנִי אָמַרְתִּי אֶגְלֶה אָזְנְךָ לֵאמֹר, קְנֵה נֶגֶד הַיֹּשְׁבִים וְנֶגֶד זִקְנֵי עַמִּי, אִם־תִּגְאַל גְּאָל, וְאִם־לֹא יִגְאַל הַגִּידָה לִּי, וְאֵדַע (וְאֵדְעָה) כִּי אֵין זוּלָתְךָ לִגְאוֹל, וְאָנֹכִי אַחֲרֶיךָ; וַיֹּאמֶר אָנֹכִי אֶגְאָל׃

Ruth 4:4 "And I thought I would disclose it to you, saying: ‘Buy it before those sitting here, and before the elders of my people. If you will redeem, redeem! And if he will not redeem, tell me, that I may know. For there is none to redeem besides you, and I after you.’" And he said, "I will redeem."

Targum

4- "So I thought I would tell you about it saying, 'Buy it in the presence of those sitting at the gate, the Beth Din of the Sanhedrin, and in the presence of the elders of my people.' If you are willing to redeem it, do so; but if you are unwilling, tell me, so that I may know, inasmuch as there is no one who is entitled to redeem before you, and who is as close a relative as you are, as far as buying is concerned. Let me know, then, that I may be the redeemer after you." "I will redeem it," said he.

Rashi

4:4 That I may know for there is no one besides you

(I.e., as) close (as you) to redeem.

Midrash

Midrash Rabbah - Ruth VII:9 AND HE SAID UNTO THE NEAR KINSMAN: NAOMI... SELLETH THE PARCEL OF LAND, WHICH WAS OUR BROTHER ELIMELECH'S; AND I THOUGHT TO DISCLOSE IT UNTO THEE, SAYING:... IF THOU WILT REDEEM IT, REDEEM IT (ib. 3 f.)--this he said to the kinsman BUT IF IT WILL NOT BE REDEEMED--this he said to the Beth din. THEN TELL ME THAT I MAY KNOW. that you should not say ‘I have a wife and children, but I will take her into my house, on condition that I need not marry her.’ When the kinsman heard this, he said, ' Certainly! I WILL REDEEM IT,’ whereupon Boaz said, Ruth is lost to me.

Translation

And I thought to reveal saying, “Buy it in front of the ones sitting here and before the elders of my people. If you will redeem, redeem. If you will not redeem, then announce it, that I may see, for there is no other redeemer beside you. And I am after. And he said, “I will redeem”.

This needs to be explained more clearly

Interpretation

Mashiach ben David offers the earth to Mashiach ben Yoseph. He immediately agrees to redeem the land in the presence of the congregation and of the others.

* * *

וַיֹּאמֶר בֹּעַז, בְּיוֹם־קְנוֹתְךָ הַשָּׂדֶה מִיַּד נָעֳמִי; וּמֵאֵת רוּת הַמּוֹאֲבִיָּה אֵשֶׁת־הַמֵּת קָנִיתִי (קָנִיתָה), לְהָקִים שֵׁם־הַמֵּת עַל־נַחֲלָתוֹ׃

Ruth 4:5 Then Boaz said, "the day you buy the field from the hand of Naomi, from Ruth the Moabite, the wife of the deceased, have you also bought it, to raise up the name of the deceased on his inheritance."

Targum

5- Thereupon Boaz said: "When you buy the field from Naomi you are also obligated to redeem from Ruth, the Moabitess, the widow of the dead, and you are required to marry [Lit. "to perform the duty of the levir."] her, in order to establish the name of the deceased over his possession."

Rashi

4:5 Also from Ruth the Moabitess

you must buy (the inheritance), but she is not willing (to sell) unless you marry her.

Midrash

Midrash Rabbah - Ruth VII:10 THEN SAID BOAZ: WHAT DAY THOU BUYEST THE FIELD OF THE HAND OF NAOMI-HAST THOU ALSO BOUGHT OF RUTH THE MOABITESS, THE WIFE OF THE DEAD (ib. 5). The ketib is kanithi (I have bought). This corroborates the view expressed by R. Samuel b. Nahman, that he was ignorant of the words of the Torah, saying: ‘The former ones died only because they took them to wife, shall I then go and take her? Heaven forefend that I should take her; I will not contaminate my seed, I will not introduce a disqualification into my children.’ But he was unaware of the new law that had already been enacted, ‘Ammonite but not Ammonitess, Moabite, but not Moabitess.’

Symbols and their Meaning

Moab = By my father

Naomi = Pleasant one. The Torah teacher.

Boaz ben Salmon – “In Him there is strength”. He was also known as Judge Ivtzan [Ibn Ezra, Judges 12:8].

“Strength or rod of iron” [Ken]

Property = Inheritance = The Land of Israel

Numbers 33:54 And ye shall divide the land by lot for an inheritance among your families: [and] to the more ye shall give the more inheritance, and to the fewer ye shall give the less inheritance: every man's [inheritance] shall be in the place where his lot falleth; according to the tribes of your fathers ye shall inherit.

Translation

In Him there is Strength said, “ In the day that you buy the field of the Pleasant One, you must also buy Considered Well from the father, the wife of the dead to raise up the name of the dead upon his inheritance.

Interpretation

Mashiach ben David informs Mashiach ben Yoseph that he must acquire the convert when he acquires the land. The two are a packaged deal: The land of Israel and the convert. The purpose of this acquisition is to maintain the name of Sickness upon his inheritance. The land of Israel is the inheritance of the saints.

Very obscure NO COMPRENDO :-)

וַיֹּאמֶר הַגֹּאֵל, לֹא אוּכַל לִגְאוֹל־ (לִגְאָל־) לִי, פֶּן־אַשְׁחִית אֶת־נַחֲלָתִי; גְּאַל־לְךָ אַתָּה אֶת־גְּאֻלָּתִי, כִּי לֹא־אוּכַל לִגְאֹל׃

Ruth 4:6 The redeemer said , "I cannot redeem for myself, lest I ruin in my inheritance. Redeem my redemption for yourself, for I cannot redeem."

Targum

6- The redeemer replied: "In that case, I cannot redeem it; because I have a wife, I am not permitted to take another one in addition to her, lest the result be quarrel in my home, and I will be destroying my own possession. You redeem it, since you have no wife; for I am unable to do so."

Rashi

4:6 Lest I mar my inheritance

(h,kjb means) my seed, as (in Psalm 127:3), “The inheritance of the Lord is children”; (i.e.,) to place a blemish on my seed, for it is stated (Deuteronomy 20:3), “Neither an Ammonite nor a Moabite shall come (into the congregation of the Lord)”. But he erred regarding (the exposition of), “An Ammonite but not an Ammonitess”.

Thoughts

If Ploni Almoni (Tov) thought that the Torah law "a Moabite should not enter into the community of Hashem" (Devarim 23:4) applied also to the woman, why did he say "pen ashchit", "I may imperil"? He should have said "ki ashchit", "because I will imperil". Moreover, if he considered her forbidden, why did he tell Boaz to marry her?

Ploni Almoni had a wife whom he considered a valuable part of his "nachlah", estate, and Boaz was a widower. Ploni Almoni said to Boaz, "Since I have a wife, it is not advisable for me to bring another wife into my household, because there may be strife between the two. Since you have no wife at all, it is better that you marry Ruth, so that she will be your only wife."

* * *

The justification of marrying a Moabitess is to be found in the Torah Shebeal Peh (Oral Law)’s interpretation of Deuteronomy 23:4, to refer only to males. This new law had not yet been propounded.

Symbols and their Meaning

Mashiach’s inheritance = His People.

Ephesians 1:18-21 I pray also that the eyes of your heart may be enlightened in order that you may know the hope to which he has called you, the riches of his glorious inheritance in the saints, And his incomparably great power for us who believe. That power is like the working of his mighty strength, Which he exerted in Mashiach when he raised him from the dead and seated him at his right hand in the heavenly realms, Far above all rule and authority, power and dominion, and every title that can be given, not only in the present age but also in the one to come.

Translation

The kinsman-redeemer said, “I can not redeem it for myself lest I imperil my inheritance”. Redeem redemption yourself.

Interpretation

If Mashiach ben Yoseph were to join with a Gentile Idolater, it would jeopardize His inheritance, His people. Mashiach ben Yoseph leaves the redemption of His land and his bride, to Mashiach ben David, for He cannot do it.

Understand, but needs to be explained better.

* * *

וְזֹאת לְפָנִים בְּיִשְׂרָאֵל עַל־הַגְּאוּלָּה וְעַל־הַתְּמוּרָה לְקַיֵּם כָּל־דָּבָר, שָׁלַף אִישׁ נַעֲלוֹ וְנָתַן לְרֵעֵהוּ; וְזֹאת הַתְּעוּדָה בְּיִשְׂרָאֵל׃

Ruth 4:7 Now this was [done] in former times in Israel concerning redemption and concerning exchange, to confirm every matter: a man drew off his shoe and gave it to his neighbor. This was the attestation in Israel.

Targum

7- Now the following custom was practiced in Israel in ancient times: When they would carry on business transactions, redeem, and exchange with one another, one would take off his right glove and give it to the other, thereby handing over the right of possession. In this manner the House of Israel was accustomed to make transactions with one another binding, in the presence of witnesses.

Rashi

4:7 Concerning redemption

This is a sale.

Exchange

This is an exchange.

A man drew off his shoe

This is (a method of) acquisition, just as we acquire title with a scarf in lieu of a shoe. And our Rabbis of blessed memory were divided in this matter (as to) who gave to whom (Baba Metzia 47a). Some say (that) one acquires title with the utensil of the acquirer, and Boaz gave (his shoe) to the redeemer, and some say (that) one acquires title with the utensil of the seller, and the redeemer gave (his shoe) to Boaz.

And this was the attestation in Israel

(vsug,v means) the law of testimony (from the word sg, witness).

Talmud

Baba Metzia 47a Now this was the manner in former times in Israel concerning redeeming and concerning changing, For to confirm all things; a man drew off his shoe, and gave it to his neighbor; ‘redeeming’ means selling, and thus it is written, It shall not be redeemed; ‘changing’ refers to barter, and thus it is written, He shall not alter it, nor change it; for to confirm all things; a man drew off his shoe, and gave it to his neighbor. Who gave whom? Boaz gave to the kinsman. R. Judah said: The kinsman gave to Boaz.

It has been taught: Acquisition may be made by means of a utensil, even if it is worth less than a perutah. Said R. Nahman: This applies only to a utensil, but not to produce. R. Shesheth said: [It may be done] even with produce. What is R. Nahman's reason? — Scripture saith, ‘his shoe’: implying, only ‘his shoe’ [i.e., a utensil], but nothing else. What is R. Shesheth's reason? Scripture saith, for to confirm all things. But according to R. Nahman too, is it not written, to confirm all things?-That means, to confirm all things the title to which is to be effected by means of a shoe. And R. Shesheth too: is it not written, ‘his shoe’?- R. Shesheth can answer you: [That is to teach,] just as his shoe is a clearly defined object, so must everything [used in this connection] be a clearly defined object, thus invalidating half a pomegranate or half a nut, which may not be [employed].

Baba Metzia 47a It has been taught: Acquisition may be made by means of a utensil, even if it is worth less than a perutah.

Midrash

Midrash Rabbah - Ruth VII:11 NOW THIS WAS THE CUSTOM IN FORMER TIME IN ISRAEL CONCERNING REDEEMING AND CONCERNING EXCHANGING, TO CONFIRM ALL THINGS (ib. 7). R. Hanina applied this verse to Israel. Just as at first Israel uttered praise for their redemption, as it is said, This is my God, and I will glorify Him (Ex. XV, 2), so [did they later praise] for the exchange, as it is said, Thus they exchanged their glory for the likeness of an ox that eateth grass (Ps. CVI, 20). There is nothing more repulsive and abominable and uncouth than an ox when it is munching grass. Formerly they used to acquire the title to a purchase by means of a shoe or sandal, as it is said, A MAN DREW OFF HIS SHOE

Symbols and their Meaning

Israel = He will rule as God.

Translation

The face of Israel concerning redemption and concerning compensation, to confirm all, a man pulled out a shoe and gave it to an associate; this was a testimony in Israel.

Interpretation

The face of Israel concerning redemption and concerning compensation, to confirm all, a man pulled out a shoe and gave it to an associate; this was a testimony in Israel.

* * *

וַיֹּאמֶר הַגֹּאֵל לְבֹעַז קְנֵה־לָךְ; וַיִּשְׁלֹף נַעֲלוֹ׃

Ruth 4:8 The redeemer said to Boaz, "Buy it for yourself," and he drew off his shoe.

Targum

8- When the redeemer said to Boaz, "Put forth your hand for the act of acquisition, and buy it yourself," Boaz took off his glove and made the purchase.

Midrash

Midrash Rabbah - Ruth VII:12 SO THE NEAR KINSMAN SAID UNTO BOAZ: BUY IT FOR THYSELF; AND HE DREW OFF HIS SHOE (IV, 8). Whose shoe? Rab and Levi disagreed. One said the shoe of Boaz, while the other said the shoe of the kinsman. It is more probable that he who says the shoe of Boaz is correct, for it is usual for the purchaser to give the pledge.

Symbols and their Meaning

Boaz ben Salmon – “In Him there is strength”. He was also known as Judge Ivtzan [Ibn Ezra, Judges 12:8].

“Strength or rod of iron” [Ken]

Translation

The kinsman-redeemer said to In Him there is Strength, “Buy”. So he pulled off his shoe.

Interpretation

So Mashiach ben Yoseph gave the right of redemption to Mashiach ben David, telling Him to pay the purchase price, and he removed His sandal.

* * *

וַיֹּאמֶר בֹּעַז לַזְּקֵנִים וְכָל־הָעָם, עֵדִים אַתֶּם הַיּוֹם, כִּי קָנִיתִי אֶת־כָּל־אֲשֶׁר לֶאֱלִימֶלֶךְ, וְאֵת כָּל־אֲשֶׁר לְכִלְיוֹן וּמַחְלוֹן; מִיַּד נָעֳמִי׃

Ruth 4:9 Then Boaz said to the elders and to all the people: "Witnesses are you this day that I have purchased all that is Elimelech's and all that is Kilion’s and Machlon's from the hand of Naomi."

Targum

9- Then Boaz said to the elders and to all the people: "Be my witnesses today that I have bought from Naomi all that belonged to Elimelech and to Machlon and Kilion.

Symbols and their Meaning

Boaz ben Salmon – “In Him there is strength”. He was also known as Judge Ivtzan [Ibn Ezra, Judges 12:8].

“Strength or rod of iron” [Ken]

Naomi = Pleasant one. The Torah teacher.

Machlon = Sick

Who is this "sick" person typologically?

Kilion = Destruction

Elimelech = To Me the King

Translation

In Him there is Strength said to the elders and to the entire congregation, “You are witnesses this day that I bought all that was To Me the King’s and all that belonged to destruction and sickness, of the hand of the Pleasant One.

Interpretation

Mashiach ben David said to the elders and to the entire congregation, “You are witnesses this day that I bought all that belonged to the congregation and all that belonged to their leaders and teachers, from the hand of the Torah teacher. The land which they had abandoned in their sin. A house and a land that were taken by HaSatan.

* * *

וְגַם אֶת־רוּת הַמֹּאֲבִיָּה אֵשֶׁת מַחְלוֹן קָנִיתִי לִי לְאִשָּׁה, לְהָקִים שֵׁם־הַמֵּת עַל־נַחֲלָתוֹ, וְלֹא־יִכָּרֵת שֵׁם־הַמֵּת מֵעִם אֶחָיו וּמִשַּׁעַר מְקוֹמוֹ; עֵדִים אַתֶּם הַיּוֹם׃

Ruth 4:10 "Also Ruth the Moabite, wife of Machlon, have I acquired for myself as a wife, to raise up the name of the dead upon his inheritance, that the name of the dead be not cut off from among his brothers and from the gate of his place. Witnesses are you this day."

Targum

10. "Also Ruth, the Moabitess, the widow of Machlon, have I acquired to be my wife, in order to set up the name of the deceased over his possession, that the name of the dead may not be destroyed from among his brothers, and from the gate, the Sanhedrin, of his place. You are my witnesses today."

Rashi

4:10 To raise up the name of the deceased upon his inheritance

Since his (the dead man’s) wife goes and comes on the estate and brings (items) in and takes (them) out, (people) say, “This was the wife of Machlon”. And (thereby,) his name is remembered upon it (the estate).

Symbols and their Meaning

Inheritance = A portion of the land of eretz Israel.

Ruth = ‘Saw’, i.e. ‘Considered Well’.

Moab = By my father

Machlon = Sick

Marriage = One body. When Boaz, representing Mashiach, marries Ruth, representing Israel, they become one flesh. 1 Corinthians 12:27 Now ye are the body of Mashiach, and members in particular.

Thoughts

According to Nachmanides on Genesis 38:8, Levirate marriage was considered “redemption”. This explains why Ploni Almoni is called a “redeemer”. Further it demonstrates that Ruth was “redeemed” by Boaz.

Is the Rosh Bet Din Gadole allowed to marry a convert? Obviously, as our text states. The inference is that a convert can marry into any of the twelve tribes.

Translation

Gather Considered Well by my father, the sick wife, I have purchased to be my wife and to raise up the name of the dead upon his inheritance. That the name of the dead be not cut off among his brothers and from the gate of this place. You are witnesses today.

Interpretation

Mashiach ben David announced that He had married the convert, the widow of the sinful leader, in order to maintain the name of the leaders of Israel so that it will not disappear from among the family of Israel, or from the Lamb’s book of life. Today you are witnesses that I have married the congregation.

* * *

וַיֹּאמְרוּ כָּל־הָעָם אֲשֶׁר־בַּשַּׁעַר וְהַזְּקֵנִים עֵדִים; יִתֵּן יְהוָה אֶת־הָאִשָּׁה הַבָּאָה אֶל־בֵּיתֶךָ, כְּרָחֵל וּכְלֵאָה אֲשֶׁר בָּנוּ שְׁתֵּיהֶם אֶת־בֵּית יִשְׂרָאֵל, וַעֲשֵׂה־חַיִל בְּאֶפְרָתָה, וּקְרָא־שֵׁם בְּבֵית לָחֶם׃

Ruth 4:11 All the people who were in the gate and the elders said, "Witnesses! May the Lord make the woman who is coming into your house be like Rachel and like Leah, both of whom built the house of Israel. May you prosper in Ephrata, and may your name be called in Bethlehem."

Targum

11- Then all the people who were at the gate, the Sanhedrin, and the elders, replied: "We are witnesses. God grant that this woman who comes to your home, be like Rachel and Leah, both of whom built up the house of Israel, our father, with twelve tribes. Do valiantly in Ephrath, and become famous in Beth Lehem.

Rashi

4:11 Like Rachel and like Leah

Even though they were from the tribe of Judah and from the sons of Leah (Judah’s mother), they conceeded regarding Rachel that she was the mainstay of the house (of Jacob), and they placed Rachel before Leah.

And be famous

That is to say, “May your name become great”.

Midrash

Midrash Rabbah - Ruth VII:13 AND ALL THE PEOPLE THAT WERE IN THE GATE, AND THE ELDERS, SAID: WE ARE WITNESSES. THE LORD MAKE THE WOMAN THAT IS COME INTO THY HOUSE LIKE RACHEL AND LIKE LEAH (IV, 11). R. Berekiah said: The majority of those sitting were descendants of Leah, so he mentions Rachel first. R. Abba b. Kahana said: Rachel was the chief wife of Jacob, as it is said, But Rachel was barren (Gen. XXIX, I). [Read not ‘akarah’ (barren) but] ’ikarah (the chief one). R. Simeon b. Yohai taught: Since they spake against Rachel, therefore all Jacob's descendants are ascribed to her, as it is written, Rachel weeping for her children (Jer. XXXI, 15). And not only to her, but even to her son, as it is said, It may be that the Lord, the God of hosts, will be gracious unto the remnant of Joseph (Amos V, 15). And not only to her son, but even to her grandson, as it is said, Is Ephraim a darling son unto Me? Is he a child that is dandled? (Jer. XXXI, 20).

Symbols and their Meaning

Rachel = Ewe

Leah = disgusting

Ephrata = fruitful

LORD = HaShem “The Name”, the yod-kay-vav-kay name.

Bethlehem = House of Bread.

Israel = He will rule as God.

Translation

The entire congregation in the gate and the elders said, “We witness”. May HaShem make the woman who is coming into your house like a ewe and like the disgusting one, the two who built the house of Israel and are a fruitful force, and famous in the House of Bread.

Yes, please explain the 2 women and its typological significance.

Interpretation

The entire congregation in the gate and the elders said, “We witness”. May HaShem make the Congregation of Israel who are coming into Your Temple like the Matriarchs, the ones who were Loved by Yaakov. These two who built the House of Israel. May Mashiach ben David be the outstanding leader in the Land of Israel and may His name be great in HaShem’s Temple.

* * *

וִיהִי בֵיתְךָ כְּבֵית פֶּרֶץ, אֲשֶׁר־יָלְדָה תָמָר לִיהוּדָה; מִן־הַזֶּרַע, אֲשֶׁר יִתֵּן יְהוָה לְךָ, מִן־הַנַּעֲרָה הַזֹּאת׃

Ruth 4:12 "And may your house be like the house of Peretz whom Tamar bore to Judah, from the seed that the Lord will give you from this young woman."

Targum

12- "And from the offspring which the Lord will give you by this young woman, may your house prosper like that of Perez, whom Tamar bore to Judah."

Rashi

4:12 Like the house of Peretz

From whom they descended.

Midrash

Midrash Rabbah - Ruth VII:14 AND LET THY HOUSE BE AS THE HOUSE OF PEREZ... OF THE SEED WHICH THE LORD SHALL GIVE THEE OF THIS WOMAN (IV, 12). They said: ‘May all the children which the Holy One, blessed be He, will give you be from this righteous woman.’ Similarly, And Isaac entreated the Lord for his wife, because she was barren (Gen. XXV, 21). What is the meaning of ‘opposite his wife’? It teaches that Isaac prostrated himself in one corner, and Rebecca in the other, and he said, ‘Lord of the Universe, may all the children which Thou art destined to grant me be of this righteous woman.’ Similarly, And Eli would bless Elkanah and his wife (I Sam. II, 20). He blessed them, saying, ' May all the children which the Holy One, blessed be He, will give you be of this righteous woman.’

Symbols and their Meaning

Peretz = breach

Tamar = the erect one

Judah = praise

LORD = HaShem “The Name”, the yod-kay-vav-kay name.

Translation

Let her house be like the house of the breach whom the Erect One bore in praise, the seed that HaShem will give thee of this girl.

Interpretation

Through the offspring given by HaShem of this righteous convert, may the Family of Israel be a family of Kings.

* * *

וַיִּקַּח בֹּעַז אֶת־רוּת וַתְּהִי־לוֹ לְאִשָּׁה, וַיָּבֹא אֵלֶיהָ; וַיִּתֵּן יְהוָה לָהּ הֵרָיוֹן וַתֵּלֶד בֵּן׃

Ruth 4:13 So Boaz took Ruth and she became his wife. He came to her, and the Lord gave her conception, and she bore a son.

Targum

13- So Boaz took Ruth, and she became his wife; and he had intercourse with her, and God gave her conception, so that she bore a son.

Talmud

Niddah 38b It was taught: The pious men of old performed their marital duty on a Wednesday only, in order that their wives should not be led to a desecration of the Sabbath. ‘On a Wednesday’, but not later? — Read: From Wednesday onwards. Mar Zutra stated: What was the reason of the pious men of old? — Because it is written, And the Lord gave her conception [herayon], and the numerical value of herayon is two hundred and seventy-one.

Midrash

Midrash Rabbah - Ruth VII:14 SO BOAZ TOOK RUTH, AND SHE BECAME HIS WIFE; AND HE WENT IN UNTO HER, AND THE LORD GAVE HER CONCEPTION (IV, 13). R. Simeon b. Lakish said: She lacked the main portion of the womb, but the Holy One, blessed be He, shaped a womb for her.

Thoughts

“The Chatam Sofer calculates that the day of the 17th of Tammuz was the day on which Ruth was permitted to marry into Klal Yisrael. It was the day she married Boaz and became pregnant with Oved who was the father of Yishai, the father of King David. This can enlighten us to a new and greater understanding of the 17th of Tammuz and the entire Three-Week period. That what happened to Ruth is an image of the 17th of Tammuz. Ruth was a 'Neshamah Gevohah' - elevated soul, carrying the seed of Mashiach captive within the nation of Moab. This is the concept of purity clothed with impurity, so too this day on which terrible tragedies began has its roots in a Yom Tov, a day of celebration and happiness that will be revealed only in the time of Mashiach. It is this day that Aharon was referring to when he told the Jews wanting to worship the Golden Calf - "A festival for G-d tomorrow" (which was the 17 of Tammuz). The day of the 17th of Tammuz is a day which seems on the surface to be of tragic mourning, yet within it is cloaked the potential for happiness and redemption.” (Adapted from HaRav Wolfson)

Boaz dies on his wedding night and the story of Ruth ends at the same time. It is almost as if they had played their roles and the focus is now elsewhere. Contrast this with Naomi who is a part of the story till the end of the sefer. Further, the goal of the book, and therefore of Boaz and Ruth, is King David. This is analogous to the wedding feast of the Lamb, which seems to stop at the wedding.

Ruth was granted a pregnancy. She lacked the physical equipment.

Symbols and their Meaning

LORD = HaShem “The Name”, the yod-kay-vav-kay name.

Ruth = ‘Saw’, i.e. ‘Considered Well’.

Boaz ben Salmon – “In Him there is strength”. He was also known as Judge Ivtzan [Ibn Ezra, Judges 12:8].

“Strength or rod of iron” [Ken]

Translation

In Him there is Strength took Considered well as his wife, and he went in to her, HaShem gave her conception and she bore a son.

Interpretation

So Mashiach ben David took the convert and she became His wife. Then the two became one and she conceived and gave birth to a son. The Judge of Israel was no more a judge after that night. The Messianic line would now be typified by Kings rather than by judges.

* * *

וַתֹּאמַרְנָה הַנָּשִׁים אֶל־נָעֳמִי, בָּרוּךְ יְהוָה, אֲשֶׁר לֹא הִשְׁבִּית לָךְ גֹּאֵל הַיּוֹם; וְיִקָּרֵא שְׁמוֹ בְּיִשְׂרָאֵל׃

Ruth 4:14 The women said to Naomi: "Blessed be the Lord, Who has not left you without a redeemer this day. May his name be called in Israel."

Targum

14- Then the women said to Naomi: "Blessed be the name of the Lord, who has not left you without a redeemer today. May the boy's name be among the righteous of Israel.

Talmud

Sanhedrin 19b R.Hanina says this is derived from the following: And the women her neighbors, gave it a name, saying, There is a son born to Naomi. Was it then Naomi who bore him? Surely it was Ruth who bore him! But Ruth bore and Naomi brought him up; hence he was called after her [Naomi's] name.

Midrash

Midrash Rabbah - Ruth VII:15 AND THE WOMEN SAID UNTO NAOMI: BLESSED BE THE LORD, WHO HATH NOT LEFT THEE THIS DAY WITHOUT A NEAR KINSMAN (ib. 14). Just as this day holds dominion in the skies, so shall your seed produce one who shall hold dominion and rule over Israel for ever. R. Hunya said: It was as a result of the blessings of those women that the line of David was not cut off entirely in the days of Athaliah. R. Tanhuma said in the name of R. Samuel: Elsewhere it is written, That we may preserve seed of our father (Gen. XIX, 32). It is not written ' son ‘, but ’ seed ‘; that seed which comes from another place. Who is thus referred to? The Mashiach.

Symbols and their Meaning

LORD = HaShem “The Name”, the yod-kay-vav-kay name.

Naomi = Pleasant one. The Torah teacher.

Israel = He will rule as God.

Translation

The women said unto the Pleasant One, “Bless HaShem, Who has not Shabbat you this day without a kinsman-redeemer, that His name may be famous in Israel.

Interpretation

The congregation of Israel said to the Torah teacher, “Praise be to HaShem, who this day has not left you without a Mashiach. May the Mashiach’s name be glorified in Israel.

* * *

וְהָיָה לָךְ לְמֵשִׁיב נֶפֶשׁ, וּלְכַלְכֵּל אֶת־שֵׂיבָתֵךְ; כִּי כַלָּתֵךְ אֲשֶׁר־אֲהֵבַתֶךְ יְלָדַתּוּ, אֲשֶׁר־הִיא טוֹבָה לָךְ, מִשִּׁבְעָה בָּנִים׃

Ruth 4:15 "And he shall be to you a restorer of life, and sustain your old age; for your daughter-in-law who loves you, who is better to you than seven sons, has borne him."

Targum

15- "He will be life-sustenance to you and provide your old age with delights; for your daughter-in-law, who loves you, she, who during your widowhood was better to you than many sons, gave birth to him."

Midrash

Midrash Rabbah - Ruth VII:16 AND HE SHALL BE UNTO THEE A RESTORER OF LIFE, AND A NOURISHER OF THINE OLD AGE; FOR THY DAUGHTER-IN-LAW,WHO LOVETH THEE,WHO IS BETTER TO THEE THAN SEVEN SONS, HATH BORNE HIM (IV, 15). R. Judah and R. Nehemiah commented on this. R. Judah said: Better than the seven chiefs of fathers’ households who are mentioned later, viz. Ozem the sixth, David the seventh (I Chron. II, 15). R. Nehemiah said: Better than the seven who are mentioned here, viz. Perez, Hezron, Ram, Amminadab, Nahshon, Salmon, and Boaz (Ruth IV, 18-21).

Thoughts

The wording of this verse, and the next, suggests that the text is alluding to more than meets the eye. Notice that the text says that Oved is going to restore life. How will Oved restore life? The Malbim declares that Naomi’s son, Machlon, is embodied in Oved. It is known from the esoteric secrets of Levirate marriage that it is the soul of the deceased which actually suffuses the infant; he is therefore your “redeemer”, that you will not die without any children surviving you. The next verse says that Naomi placed Oved in her bosom. Surely, this is the prerogative of the child’s mother! Notice that 4:17 says that a “child is born to Naomi”. Surely, this was Ruth’s child, why is the child suddenly belonging to Naomi? The language strongly suggests that Oved is a gilgul, a reincarnation, of Machlon.

Naomi gains a son. How can this be? Is it related to the fact that she contained the spark of Elimelech and Machlon and was also Ruth’s Torah teacher? Therefore, Oved was her son. Could it be that she is the embodiment of Torah and therefore is Bnai Israel, with Oved therefore being ‘her’ son?

But why if both brothers did the exact same things; either marrying out of abandoning Eretz Israel should one be forgiven and the other not?

If you examine the text of the Megillah you find in the fourth verse....... " And they married Moabite wives. The name of the first was Orpah and the name of the second was Ruth " If we realize that Machlon was the older brother and Kilion the younger and that Machlon married Ruth; we have the key to the puzzle. It was Kilion who married out first. Machlon who one would have expected to marry first refused to marry out until his brother by his own marriage broke his resolve. It is far harder to hold out against you " Yetzer Ha Ra " when he can Point t to someone else and say..... " Look at him or her, they did it you should too! " It was only when Eve ate from the tree of knowledge that Adam gave in and ate too. Naomi applies the same Psychological verity in trying to dissuade Ruth from continuing to accompany her to Israel and her eventual conversion. In verse fifteen she says " And she said look! your sister in law has returned to her people and to her gods. Return like your sister in law "

The Megillah establishes a fundamental principal regarding HaShem's reaction to Kilion and Ruth and those who emulate them. A Jew who not only flaunts crucial Jewish law but cause others to replicate and repeat the offence receives the severest punishment.

Translation

He will become the restorer of your soul, and sustain your old age, for your daughter-in-law who loves you, has borne him and is better than seven sons.

Interpretation

Mashiach ben David will resurrect and renew the life of the congregation in age of renewal. For the convert who loves the Torah teacher and who is better than seven leaders, has born the fruit of her study.

* * *

וַתִּקַּח נָעֳמִי אֶת־הַיֶּלֶד וַתְּשִׁתֵהוּ בְחֵיקָהּ, וַתְּהִי־לוֹ לְאֹמֶנֶת׃

Ruth 4:16 Naomi took the child, and placed him in her bosom, and became his nurse.

Targum

16- So Naomi took the boy and put him in her bosom, and was his nurse.

Symbols and their Meaning

Naomi = Pleasant one. The Torah teacher.

Thoughts

Moses was nursed by his mother, for Paro’s daughter.

Translation

The Pleasant One took the born one and placed it in an enclosure and became support for it.

Interpretation

Then the Torah teacher nurtured the Torah offspring and brought Him up in the ways of Torah.

* * *

וַתִּקְרֶאנָה לוֹ הַשְּׁכֵנוֹת שֵׁם לֵאמֹר, יֻלַּד־בֵּן לְנָעֳמִי; וַתִּקְרֶאנָה שְׁמוֹ עוֹבֵד, הוּא אֲבִי־יִשַׁי אֲבִי דָוִד׃ פ

Ruth 4:17 The women neighbors called him a name, saying "There is born a son to Naomi." And they called his name Obed. He was the father of each Yishai, the father of David.

Targum

17- And the women of the neighborhood named him, saying, "A son has been born to Naomi!" They called his name Oved. He was the father of Jesse, the father of David.

Talmud

Berachoth 58a This is Jesse, the father of David, who went out with a crowd and came in with a crowd, and expounded [the Torah] to a crowd.

Shabbath 55b Four died through the serpent's machinations, viz., Benjamin the son of Jacob, Amram the father of Moses, Jesse the father of David, and Caleb the son of David. Now, all are known by tradition, save Jesse the father of David, in whose case the Writ gives an explicit intimation. For it is written, And Absalom set Amasa over the host instead of Joab. Now Amasa was the son of a man whose name was Ithra the Israelite, that went in to Abigail the daughter of Nahash, sister to Zeruiah, Joab's mother. Now, was she the daughter of Nahash? Surely she was the daughter of Jesse, for it is written, and their sisters were Zeruiah and Abigail?

Succah 52b And this shall be peace: when the Assyrian shall come into our land, and when he shall tread in our palaces, then shall we raise up against him seven shepherds and eight princes among men. Who are the ‘seven shepherds’? — David in the middle, Adam, Seth and Methuselah on his right, and Abraham, Jacob and Moses on his left. And who are the ‘eight princes among men’? — Jesse, Saul, Samuel, Amos, Zephaniah, Zedekiah, the Mashiach, and Elijah.

Baba Kama 38b R. Hiyya B. Abba further said that R. Joshua b. Korha had stated: At all times should a man try to be first in the performance of a good deed, as on account of the one night by which the elder [daughter] preceded the younger she preceded her by four generations [in having a descendant] in Israel: Obed, Jesse, David and Solomon. For the younger [had no descendant in Israel] until [the advent of] Rehoboam, as it is written: And the name of his mother was Naamah the Ammonitess.

Symbols and their Meaning

Naomi = Pleasant one. The Torah teacher.

Obed = "One who serves (worships) or renders avodah". From the Hebrew root “avod”.

Yishai (Jesse) = The One who stands out. Who was called Nahash because he never sinned! (Yishai and Ruth are buried in Hebron at Tel Hebron)

David = Beloved

Yes, who is this guy in the typological scheme of this story?

Thoughts

"Naomi took the child and held it in her bosom, and she became his nurse. The neighborhood women gave him a name, saying, 'A son is born to Naomi.' " (4:16-17)

The Gemara (Sanhedrin 19b) asks, "Wasn't Ruth the one who bore him?" and answers, "Ruth gave birth to him, but Naomi raised him." From here it is derived that "He who raises an orphan in his home is considered as though he gave birth to him."

Translation

The resident women gave him a name saying, “A son is born to the Pleasant One”. And they called his name Serving, the father of the Outstanding One, The father of the Beloved.

Interpretation

The Congregation, the ever-living ones, said, “The Torah teacher has an offspring.” And the congregation named Him The Servant. He was the father of the Outstanding One, the father of our Beloved.

* * *

וְאֵלֶּה תּוֹלְדוֹת פָּרֶץ, פֶּרֶץ הוֹלִיד אֶת־חֶצְרוֹן׃

Ruth 4:18 And these are the generations of Peretz: Peretz begot Chetzron.

Targum

18- Now this is the genealogy of Perez: Perez begot Hezron.

Rashi

4:18 Now these are the generations of Peretz

Since (Scripture) traced David’s lineage to the name of Ruth the Moabitess, (a proselyte,) (Scripture then) went back and traced his lineage to the name of Judah (the symbol of Jewish royalty).

Talmud

Yevamoth 76b GEMARA. Whence are these laws inferred? — R. Johanan replied: Scripture stated, And when Sail saw David go forth against the Philistine, he said into Abner, the captain of the host: ‘Abner, whose son is this youth’? And Abner said: ‘As thy soul liveth, O King, I cannot tell’. But did he not know him? Surely it is written, And he loved him greatly; and he became his armour bearer! — He rather made the inquiry concerning his father. But did he not know his father? Surely it is written, And the man was an old man in the days of Saul, stricken in years among them; and Rab or, it might be said, R. Abba, stated that this referred to the father of David, Jesse. who came in with an army and went out with an army! — It is this that Saul meant: Whether he descended from Perez, or from Zerah. If he descended from Perez he would be king, for a king breaks for himself a way and no one can hinder him. If, however, he is descended from Zerah he would only be an important man. What is the reason why he gave instructions that enquiry be made concerning him? — Because it is written, And Saul clad David with his apparel. being of the same size as his, and about Saul it is written, From his shoulders and upward he was higher than any of the people. Doeg the Edomite then said to him, ‘Instead of enquiring whether he is fit to be king or not, enquire rather whether he is permitted to enter the assembly or not’! ‘What is the reason’? ‘Because he is descended from Ruth the Moabitess’. Said Abner to him, ‘We learned: An Ammonite, but not an Ammonitess; A Moabite, but not a Moabitess! But in that case a bastard would’ imply: But not a female bastard?’ — ‘It is written mamzer [Which implies] anyone objectionable’. ‘Does then Egyptian exclude the Egyptian woman’? — ‘Here it is different, since the reason for the Scriptural text is explicitly stated: Because they met you not with bread and with water; it is customary for a man to meet [wayfarers]; It is not, however, customary for a woman to meet [them]’.

Midrash

Midrash Rabbah - Ruth VIII:1 R. Abba b. Kahana opened [his exposition with the verse], Tremble, and sin not (Ps. IV, 5). David said to the Holy One, blessed be He, ' How long will they rage1 against me and say, "Is he not of tainted descent? Is he not a descendant of Ruth the Moabitess?" Commune with. your own heart upon your bed (ib.). Ye also, are ye not descended from two sisters? Look upon your own genealogy and be still (ib.). And Tamar who married your ancestor Judah- is it not a tainted descent? She was but a descendant of Shem the son of Noah. Have you then an honorable descent?’ R. Jacob b. Abijah said: [The meaning of this verse is]: Fight against your [Evil] Inclination and sin not. The Rabbis explain: Anger your Inclination and sin not. THESE ARE THE GENERATIONS OF PEREZ (IV, 18). R. Abba said: Wherever the word eleh (these are) occurs, it invalidates the preceding; we-eleh (and these are) adds to the preceding. AND HEZRON BEGOT RAM (IV, I9). But was not Jerahmeel the elder son, as it is written, The sons also of Hezzon, there were born unto him: Jerahmeel, and Ram, and Chelubai (I Chron. II. 9)? [Jerahmeel is omitted] because he married a Canaanitish woman in order to adorn himself with her, as it is written, And Jerahmeel had another wife, whose name was Atarah (I Chron. II, 26).

Says the Midrash:

The word toledot appears everywhere in the Torah with a deficient spelling (i.e., lacking the letter vav), except for two instances: "These are the chronicles of Peretz," and ["These are the chronicles of the heaven and the earth upon their creation"]. Why are all the others lacking the letter vav? ... Because of the six (vav) things taken from Adam: his radiance, his life, his stature, the fruit of the earth, the fruit of the trees, and the luminaries.... For though the world was created perfect, these were ruined by Adam's sin, and shall be restored only with the coming of [Mashiach,] the descendent of Peretz.(Midrash Rabbah, Bereshit 12:5)

The story of man is the journey from toledot to toledot, from the perfect world that G-d created to the restored perfection of the age of Mashiach. In the simply stated words of Rashi, "The toledot of the righteous are their good deeds."

Thoughts

Interestingly, here at the end of Megillat Ruth, is a list of the lineage leading from Peretz to David, the king. Many commentators note that this list leads through Boaz, and point to this as proof that Ruth was justified in her actions since her offspring were obviously fit for the kingship. They neglect, however, to note, similarly, that the list *BEGINS* with Peretz, son of Yehuda, which shows both David's lineage to the tribe of Yehuda, the tribe promised the kingship by the Torah, and also to Peretz, whom some might have considered illegitimate, proving that Tamar's actions, like Ruth's, were justified since her offspring were able to be kings! Tamar, too, was the mother of royalty.

Symbols and their Meaning

Peretz = Breach.

Chetzron = Court-yard

Translation

These are the generations of the Breach: The Breach begat the Courtyard.

Interpretation

This then is the family line of the Kings: The One who Breached was the father of the Protected Ones.

* * *

וְחֶצְרוֹן הוֹלִיד אֶת־רָם, וְרָם הוֹלִיד אֶת־עַמִּינָדָב׃

Ruth 4:19 And Chetzron begot Ram, and Ram begot Aminadav;

Targum

19- Hezron begot Ram, and Ram begot Amminadab.

Midrash

Midrash Rabbah - Ruth VIII:1 AND RAM BEGOT AMMINADAB; AND AMMINADAB BEGOT NAHSHON, AND NAHSHON BEGOT SALMON (IV, 19, 20). [Why is he called Salmon?] Because up to him they formed ladders (sulamoth) of princes, from him onwards they formed ladders of kings. R. Isaac opened his exposition with the verse Then said I: Lo, I am come (Ps. XL, 8). I ought to have sung a song that I have come, since the word az (lo!) refers to song, as it is said, Then (az) sang Moses (Ex. XV, 1). I was included in the verse An Ammonite and a Moabite shall not come into the assembly of the Lord (Deut. XXIII, 4), but I have come with the roll of a book which is prescribed for me (Ps. loc. cit.). ’ With the roll’ refers to the verse, Concerning whom Thou didst command that they should not enter into Thy congregation (Lam. I, 10). ’In the book,’ as it is said, ’An Ammonite and a Moabite shall not enter into the assembly of the Lord’ (Deut. XXIII, 4). And not only have I been allowed to enter, but in the roll and the book it is written concerning me. ' In the roll ‘-Perez, Hezron, Ram, Amminadab, Nahshon, Boaz, Obed, Jesse, David; ’in the book’; And the Lord said: Arise, anoint him; for this is he (I Sam. XVI, 12). R. Huna said: It is written For God hath appointed me another seed (Gen. IV, 25), that is, seed from another place, referring to the Mashiach. R. Berekiah and R. Simon said: We may illustrate with a parable of a king who was traveling from one place to another, when a precious pearl fell from his head. So the king and all his retinue stopped there. All the passers-by asked, ‘What are the king and his retinue doing here?’ They discerned the reason and said, ‘A pearl has fallen from his head.’ What did he do? He gathered all the soil into heaps and brought brooms. He had one heap swept, but did not find it; a second heap, and he did not find it; but in the third, he found it, and they announced, ‘The king has found his pearl!’ So the Holy One, blessed be He, said to Abraham, ’Get thee out (Gen. XII, 1). It was to thee that I looked forward. What need had I to record the genealogy of Shem, Arpachshad, Shelah, Eber, Peleg, Nahor, and Terah? (I Chron. 1, 24). Only on account of thee, Abram-the same is Abraham’ (ib.); And foundest his heart faithful before Thee (Neh. IX, 8). So said the Holy One, blessed be He, to David, ‘What need had I to record the genealogy of Perez, Hezron, Ram, Amminadab, Nahshon, Salmon, Boaz, Obed, Jesse? Only on account of thee; I have found My servant, David.’

Symbols and their Meaning

Chetzron = Court-yard

Ram = High

Aminadav = People of Liberality

Translation

The Courtyard begat the High One, the High One begat the People of Liberality.

Interpretation

The Protected One was the father of the High One. The High One was the father of the People of Liberality.

* * *

וְעַמִּינָדָב הוֹלִיד אֶת־נַחְשׁוֹן, וְנַחְשׁוֹן הוֹלִיד אֶת־שַׂלְמָה׃

Ruth 4:20 and Aminadav begot Nachshon, and Nachshon begot Salmah.

Targum

20- Amminadab begot Nahshon, who was the head of the household of the tribe of Judah, and Nahshon begot Salmah the righteous. He is the Salmah of Beth Lehem of Judah, and Netophah, whose sons abolished the guards which the wicked Jeroboam had set over the highways. They served their father, and were becoming children, like balm.

Talmud

Sotah 37a … each tribe was unwilling to be the first to enter the sea. Then sprang forward Nahshon the son of Amminadab and descended first into the sea; as it is said: Ephraim compasseth me about with falsehood, and the house of Israel with deceit; but Judah yet ruleth with God.

Baba Bathra 91a R. Hanan b. Raba said in the name of Rab: Elimelech and Salmon and such a one and the father of Naomi all were the sons of Nahshon, the son of Amminadab. What does he come to teach us [by this statement]? — That even the merit of one's ancestors is of no avail when one leaves the land [of Palestine] for a foreign country.

Symbols and their Meaning

Aminadav = People of Liberality

Nachshon = Enchanter

Salmah = Investiture

Translation

The People of Liberality begat the Enchanter, the Enchanter begat the Investiture.

Interpretation

The People of Liberality begat the Enchanter, the Enchanter begat the Investiture.

* * *

וְשַׂלְמוֹן הוֹלִיד אֶת־בֹּעַז, וּבֹעַז הוֹלִיד אֶת־עוֹבֵד׃

Ruth 4:21 And Salmon [V. 20 and I Chron. II, 11, call him Salmah; v. 21, Salmon.] begot Boaz, and Boaz begot Obed.

Targum

21- Salmon begot the judge, Ivtzan, who is identical with the righteous Boaz, because of whose merit the Israelite people were saved from their enemies, and because of whose prayer the famine ceased in the Land of Israel. Boaz begot Oved, who served the Master of the Universe with perfect heart.

Symbols and their Meaning

Salmah = Investiture

Boaz ben Salmon – “In Him there is strength”. He was also known as Judge Ivtzan [Ibn Ezra, Judges 12:8].

“Strength or rod of iron” [Ken]

Obed = "One who serves (worships) or renders avodah". From the Hebrew root “avod”

Translation

Investiture begat In Him there is strength. In Him there is strength begat the Servant.

Yes, but who are all these guys typologically? Otherwise I am begetting VERY CONFUSED ONE :-)

Interpretation

Investiture begat In Him there is strength. In Him there is strength begat the Servant.

* * *

וְעֹבֵד הוֹלִיד אֶת־יִשָׁי, וְיִשַׁי הוֹלִיד אֶת־דָּוִד׃

Ruth 4:22 And Obed begot Yishai, and Yishai begot David.

Targum

22- Now Oved begot Jesse, who was called Nahash, because no corruption and perversion, for which he might be delivered into the hands of the angel of death, who would take his life from him, were found in him. He lived a long time, until the serpent's counsel to Eve, Adam's wife, to partake of the fruit of the tree, the eating of which resulted in wisdom to distinguish between good and evil, was recalled before God. Because of that counsel, all inhabitants of the earth are mortal, and as a result of that blunder, the righteous Jesse died. He is Jesse, who was the father of David, the king of Israel.

Talmud

Yevamoth 76b MISHNAH. AN AMMONITE AND A MOABITE ARE FORBIDDEN AND THEIR PROHIBITION IS FOR EVER , THEIR WOMEN, HOWEVER, ARE PERMITTED AT ONCE. AN EGYPTIAN AND AN EDOMITE ARE FORBIDDEN ONLY UNTIL THE THIRD GENERATION. WHETHER THEY ARE MALES OR FEMALES. R. SIMEON, HOWEVER, PERMITS THEIR WOMEN FORTHWITH. SAID R. SIMEON: THIS LAW MIGHT BE INFERRED A MINORI AD MAJUS: IF WHERE THE MALES ARE FORBIDDEN FOR ALL TIME THE FEMALES ARE PERMITTED FORTHWITH, HOW MUCH MORE SHOULD THE FEMALES BE PERMITTED FORTHWITH WHERE THE MALES ARE FORBIDDEN UNTIL THE THIRD GENERATION ONLY. THEY REPLIED: IF THIS IS AN HALACHAH, WE SHALL ACCEPT IT; BUT IF IT IS ONLY AN INFERENCE, AN OBJECTION CAN BE POINTED OUT. HE REPLIED: NOT SO. [BUT IN FACT] IT IS AN HALACHAH THAT I AM REPORTING.

GEMARA. Whence are these laws inferred? — R. Johanan replied: Scripture stated, And when Saul saw David go forth against the Philistine, he said into Abner, the captain of the host: ‘Abner, whose son is this youth’? And Abner said: ‘As thy soul liveth, O King, I cannot tell’. But did he not know him? Surely it is written, And he loved him greatly; and he became his armour bearer! — He rather made the inquiry concerning his father. But did he not know his father? Surely it is written, And the man was an old man in the days of Saul, stricken in years among them; and Rab or, it might be said, R. Abba, stated that this referred to the father of David, Jesse. who came in with an army and went out with an army! — It is this that Saul meant: Whether he descended from Perez, or from Zerah. If he descended from Perez he would be king, for a king breaks for himself a way and no one can hinder him. If, however, he is descended from Zerah he would only be an important man. What is the reason why he gave instructions that enquiry be made concerning him? — Because it is written, And Saul clad David with his apparel. being of the same size as his, and about Saul it is written, From his shoulders and upward he was higher than any of the people. Doeg the Edomite then said to him, ‘Instead of enquiring whether he is fit to be king or not, enquire rather whether he is permitted to enter the assembly or not’! ‘What is the reason’? ‘Because he is descended from Ruth the Moabitess’. Said Abner to him, ‘We learned: An Ammonite, but not an Ammonitess; A Moabite, but not a Moabitess! But in that case a bastard would’ imply: But not a female bastard?’ — ‘It is written mamzer [Which implies] anyone objectionable’. ‘Does then Egyptian exclude the Egyptian woman’? — ‘Here it is different, since the reason for the Scriptural text is explicitly stated: Because they met you not with bread and with water; it is customary for a man to meet [wayfarers]; It is not, however, customary for a woman to meet [them]’.

Symbols and their Meaning

Obed = "One who serves (worships) or renders avodah". From the Hebrew root “avod”

Yishai (Jesse) = The One who stands out. Who was called Nahash because he never sinned! (Yishai and Ruth are buried in Hebron at Tel Hebron)

David = Beloved [Gesinius’ Hebrew-Chaldee Lexicon]

Thoughts

Her name prophesies her parenthood of King David: Berachoth 7b

Translation

The Servant begat The One who stands out. The One who stands out begat the Beloved.

Interpretation

The Servant begat The One who stands out. The One who stands out begat the Beloved.

‘There they dwelt, occupied in the king's work.” On the strength of this verse they said that Ruth the Moabitess did not die until she saw her descendant Solomon sitting and judging the case of the harlots. That is the meaning of the verse, And caused a throne to be set for the king's mother, i.e. Bath Sheba, And she sat at his right hand (I Kings II, 19), referring to Ruth the Moabitess.

Conclusion

There are two kinsman-redeemers, representing Mashiach ben Yoseph and Mashiach ben David, in this story. Ploni Almoni (hidden and nameless to His people) and Boaz (in Him there is strength).

Ploni Almoni = Mashiach ben Yoseph

Boaz = Mashiach ben David

Ploni Almoni, representing Mashiach ben Yoseph, did not marry Ruth because it would jeopardize His “inheritance” due to Ruth being a Moabite that he did not believe could be a part of the congregation of Israel.

Boaz, representing Mashiach ben David does marry Ruth because he knows that the Moabite women, and not Moabite men, are permitted to be a part of Israel.

Notes

'Ruth is read on Shavuot because the timing of its events occurred 'at the beginning of the barley harvest,' and this period is also he time of Shavuot' (Abudraham).

'The reading of Ruth on Shavuot is a reminder of the stand at Mt. Sinai, when the people of Israel received a total of six hundred and thirteen mitzvot, six hundred and six mitzvot in addition to the seven previous Noachide Laws. The numerical value of Hebrew letters which comprise the word Ruth is six hundred and six' (Teshu'ot Chen).

'From her very birth, Ruth was worthy of accepting upon herself the yoke of mitzvot; and the very letters of her name bear witness to it. The letters for Ruth add up to six hundred and six which together with the seven Noachide Laws add up to six hundred and thirteen' (the Gaon of Vilna).

'Our fathers had the status of converts when they accepted the Torah (in order to enter the covenant they were required to undergo circumcision and immersion as is the case with converts). In honor of Ruth who was a convert and became the mother of Israel's royal family, we say, 'When we received the Torah, we were all converts' (Agan).

Spiritually, there is a relation between a ba'al teshuva ("returnee") and a convert, even though the ba'al teshuva is born a Jew. His spiritual service of being lost and reestablishing his identity is a process which is similar to conversion. This is the general state of being of our generation prior to the coming of Mashiach. When Mashiach comes he will cause all righteous Jews to become ba'alei teshuva.

* * *

One of the major landmarks in Hebron is the tomb of Ruth and Yishai at Tel Rumeda. Ruth, the great-grandmother of David, King of Israel and grandmother to Jessie, David's father, represents the first fruit - the desire to be a part of Am Yisrael in Eretz Yisrael. On the holiday of Shavuot Jews from Hebron-Kiryat Arba gather at this ancient site, the original Hebron, and read Megilat Ruth, the story of a young woman who realized the holiness of Israel and joined the People of Israel of her own free choice. The result of her decision was the eternal Kingdom of David - "David Melech Yisrael - Chai v'kiam" - David, King of Israel, lives through eternity. David began his reign in Hebron, where he absorbed the strength and sanctity of the Patriarchs and Matriarchs, preparing him to continue onward to Jerusalem, the eternal capital of Israel.

* * *

Orpah had a descendant named Goliath. Ruth had a descendant named David. In their day, an epic battle was fought. [“Behold a People”, Rav Avigdor Miller]

* * *

The Megillah of Ruth stands for the proposition that the Torah Shebeal Peh (Oral Law) was given to us at Sinai, and that the Oral and Torah Shebiktav (Written Torah) are truly one intertwined gift from G-d. Boaz acted properly based on that which he knew from his study of the Oral Torah. His willingness to act on that which he knew to be the law should send us a message: we must show that we truly believe in the Oral Torah, that we recognize that the Oral Torah was given to us at Sinai. Because of the importance of this message, the Megillah was included in Scriptures. This message also makes the reading of the Megillah on Shavuot appropriate. On Shavuot, the day on which we celebrate the fact that we were given the Torah, we demonstrate our belief that the Written and Oral Torah were both given to us on this day by reading the Megillah. By reading the Megillah, we reaffirm our belief in the authenticity of the Oral Torah. On Shavuot, we affirm and celebrate our acceptance of the Torah, and therefore the Megillah, which tells of this affirmation, is read on Shavuot. It is only because of the Torah Shebeal Peh (Oral Law) that the House of David, and indeed the Mashiach, stands. Without the Torah Shebeal Peh (Oral Law), David could never enter the Congregation of Israel and would never have been eligible to become King. And if the Kingdom of David falls, we have no Mashiach.

EXCELLENT! But please explain how this is so!

The Ashkenaz Synagogue service for the day we read Megillat Ruth

Friday Night - Shabbat, Second day of Shavuot, May 20-21, 7 Sivan:

We make all preparations for Shabbat and Yom Tov; candle-lighting is 20 minutes before sunset. The Brachot over the candles are: Lehadlik Ner Shel Shabbat Veyom Tov and Shahechyanu.

MAARIV: We say Mizmor Shir Leyom Hashabbat and Hashem Malach followed by Mourner's Kaddish. (Nusach Ashkenaz omits Lechu Neranana and Bameh Madlikin whenever a Yom Tov occurs on Shabbat.) Borchu; Ufrot; Vashomru; Vayedaber; Half-Kaddish; in the Shemonah Esrei of Yom Tov we mention Es Yom Hashabbat Hazeh and Es Yom Chag Hashavuos Hazeh Zeman Matan Torasainu etc. After Shemonah Esrei, we say Vayechulu, followed by Magen Avot, concluding it with only Mekadesh Hashabbat; Kaddish Tiskabel; Kiddush for Yom Tov with all insertions for Shabbos starting with Yom Hashishi; Shahechyanu; Aleinu; Mourner's Kaddish; Adon Olam.

Kiddush at home as above.

SHACHRIT: Psukei Dazimra; Nishmas; Birchas Yotzer; Hakol Yoducha; Kel Adon; Ahava Rabba; Shema; Shemonah Esrei of Yom Tov with all insertions for Shabbos; the Chazzan's Repetiton; complete Hallel; Kaddish Tiskabel. We read Megillas Ruth (the Book of Ruth) followed by Mourner's Kaddish;

Ein Kamocha; open Aron; (we do not say 13 Middot on Shabbat); we take out two Sifrei Torah; Brich Shmei;

We have seven Aliyahs.

Leining: Devarim 14:22-16:17 (Aser te'Aser)

Half-Kaddish

Maftir: Bamidbar 28:26-31 (Uvyom Habikurim)

Haftorah: Habakkuk 2:20-3:19 (Vashem beHaychal)

(After the second verse of the Haftorah, Tefilah Lechabakuk Hanavi Al Shigyonos, the Maftir recites the Piyut Yaziv Pisgam);

Brachot after the Haftorah, with mention of both Shabbat and Yom Tov in the middle, and with Mekadesh Hashabbat Veyisrael Vehazmanim as the close; Yekum Purkan; Yizkor; Av Harachmim; (no Y-ah-a-li); Ashrei; Yahalelu; we return the Sifrei Torah to the Aron HaKodesh; Half-Kaddish.

MUSSAF: Half-Kaddish; Shemonah Esrei of Mussaf of Yom Tov with Shabbat insertions; the additional Offerings mentioned are Uvayom Hashabbat and Uvyom Habikurim; Chazzan's Repetition; Priestly Blessing (because it is Shabbat we skip the petitions Ribono Shel Olam and Yehi Ratzon); Kaddish Tiskabel; Ein Keilakainu; Aleinu; Anim Zmiros; Psalm of the Day; Mourner's Kaddish; Adon Olam.

MINCHA: Ashrei; Uva Letzion; Half-Kaddish; Vani Sfilasi; Torah Reading: three Aliyahs in Parshat Naso; we lift up, rewind the Sefer Torah and return it to the Aron HaKodesh; Half-Kaddish; Shemonah Esrei of Yom Tov with Shabbat insertions; the Chazzan's Repetition; Kaddish Tiskabel; (we omit Tzidkascha Tzedek); Aleinu; Mourner's Kaddish.

Bibliography:

“Mother of Royalty: The Scroll of Ruth”, by Yehoshua Bachrach, English translation by Leonard Oschry (Feldheim Publishers).

“Malbim on Ruth”, with commentary by Rabbi Meir Leibush Malbim. Translated and annotated by Rabbi Shmuel Kurtz.

“The Book of Ruth”, by Rabbis Nosson Scherman and Meir Zlotowitz. The Artscroll Tanakh Series, Mesorah Publications.

Samson H. Levey, "The Targum to the Book of Ruth: Its Linguistic and Exegetical Character, together with a discussion of the date, a study of the sources, and an idiomatic English translation" (Ordination Thesis, Hebrew Union College, 1934)

“The Essential Torah Temimah – Megillat Ruth”, By Harav Boruch Halevi Epstein (Feldheim Publishers).

“The Megillat and Rashi’s Commentary with Linear Translation”, translated by Rabbi Avraham Schwartz and Rabbi Yisrael Schwartz.

Yalkut Me’am Lo’ez, “The Torah Anthology – The Book of Ruth”, by Rabbi Shmuel Yerushalami.

The Soncino Talmud, Judaica Press

The Soncino Midrash Rabbah, Judaica Press

REFERENCES

Beattie, D.R.G., & MacIvor, J.S. (1994). The Aramaic Bible: The Targum of Ruth and Chronicles

(Vol. 19). Collegeville, Minnesota: The Liturgical Press.

Fisch, H. (1992). The Jerusalem Bible. Jerusalem: Koren Publishers Ltd.

Green, J. (1979). The Interlinear Hebrew/Greek/English Bible Vol. 1 . Lafayette, Indiana:

Associated Publishers And Authors Inc.

Lamsa, G. M. (1957). The Holy Bible (Peshitta). Philadelphia, Pennsylvania: A. J. Holamn

Company.

Lancelot, C.L.B. (1970). The Septuagint Version: Greek and English. Grand Rapids, Michigan:

Zondervan Publishing House.

Scherman, N. (1996). The Stone Edition Tanakh. Brooklyn, New York: Mesorah Publication, Ltd.

Schwartz, A., & Schwartz, Y, (1983). The Megilloth and Rashi’s Commentary With Linear

Translation. Brooklyn, N.Y. : Feldheim Publishers.

Shmuel, Y. (1989). Yalkut Me’Am Lo’Ez: The Torah Anthology – the Book of Ruth. New York:

Moznaim Publishing Corporation.

Lawrence A. Englander, Herbert W. Basser. The Mystical Study of Ruth : Midrash Hane'Elam of the Zohar to the Book of Ruth (South Florida Studies in the History of Judaism ; No. 75) Published 1993

G. Goldin . Come Under the Wings : A Midrash on Ruth

S. G. Rosenberg. Esther, Jonah, Ruth Deciphered, Devorah Publishing, 2004

Appendix 1

* * *

As I said above I greatly enjoyed the scope and insight of this essay - needs some more polishing though! Congratulations - Mazal Tov! for a job well done!

* * *

This study was written by

Rabbi Dr. Hillel ben David

(Greg Killian).

Comments may be submitted to:

Rabbi Dr. Greg Killian

12210 Luckey Summit

San Antonio, TX 78252

Internet address: gkilli@aol.com

Web page: https://www.betemunah.org/

(360) 918-2905

Return to The WATCHMAN home page

Send comments to Greg Killian at his email address: gkilli@aol.com

[1] Bava Batra 14b

[2] Keritut 9a, MT Issurei Bi’ah 13:1-4, Machzor Vitri

[3] Devarim 23:4-5

[4] Sotah 14a

[5] An acronym for Torah, Neviim, and Ketuvim – The law, the prophets, and the writings.

[6] Baba Bathra 91a

[7] K’rithoth 9a

[8] "Mikra Le-Yisrael," Yair Zakovitch, introduction, pp. 30-31

[9] Yoma 2a

[10] "Whenever ten are gathered for prayer, there the Shechinah rests" - Sanhedrin 39a

[11] "when three sit as judges, the Shechinah is with them." - Berachot 6a

[12] "The Shechinah dwells over the headside of the sick man's bed" - Shabbat 12b; "Wheresoever they were exiled, the Shechinah went with them." - Megillah 29a

[13] Proverbs 1:6

[14] Proverbs 7-9

[15] Yevamoth 76b

[16] Pesachim 72b

[17] Mishna Terumot 2:4

[18] Bava Bathra 92b; Yalkut Shim’oni 599

[19] Sefer Ba’al Shem Tov, Nitzavim 8

[20] Yevamot 61a

[21] 1 Chronicles 4:22

[22] Bava Bathra 91b

[23] Yalkut Shim’oni 600

[24] Bava Bathra 91a; Ruth Rabbah, Yalkut Shim’oni 600

[25] Devarim 28:59 ff

[26] The body of Judaic tradition relating to correct textual reading of the Hebrew scriptures.

[27] Chatam Sofer, Sermons 302, 74

[28] see Midrash on Sefer Ruth

[29] Numbers 14:35

[30] Zevin, Hamoadim Behalacha, pp. 327-328

[31] Abudraham

[32] Teshu'ot Chen

[33] see Keritut 9a, Issurei Bi’ah 13:1-4

[34] The Gaon of Vilna

[35] Agan

[36] Bechor Shor

[37] Jerusalem Talmud, Chagigah 2:3

[38] Jerusalem Talmud, Chagigah, 2:3

[39] Rosh Hashanah 11a

[40] Midrashic collection Ruth Zuta 1:1

[41] Most of this material is based on Zakovitch’s introduction to his commentary on Ruth in the Mikra l’Yisra’el series

[42] Sefer Ba’al Shem Tov, Nitzavim 8

[43] "EPHRATIM denotes important people, and similarly I samuel 1:1 - "the son of Tohu, the son of Zuph, an Ephrathite - An Aristocrat. See their importance , for Eglon the King of Moab, gave his daughter in marriage to Mahlon, as the Master said (Sanhedrin 105b), "Ruth was the daughter of Eglon". Another interpretation of EFRATIM is hailing from Bet Lechem since Bet Lechem is called Efrat."

Introduction

Background

The Place of Sefer Ruth

Why read Ruth on Shavuot?

PaRDeS - פרדס

Geirut – Conversion

A Comparison between Boaz and Joseph

A Comparison of Ruth and Iyov

The Nature of Women in Torah

Structure

History of Moab

Major Theme

The Timing of Sefer Ruth

Cast of Characters

The Forgotten Sheaf

The Reading of Sefer Ruth at Shavuot

Methodology

The Structure of Sefer Ruth[41]

The Structure of the first chapter

The Story – Chapter I

An Overview of Chapter II

The Story – Chapter II

The Story – Chapter III

The Story – Chapter IV

Conclusion

The Ashkenaz Synagogue service for the day we read Megillat Ruth

Bibliography:

The Structure of Sefer Ruth [41]