[1]
Kri and Ktiv, from the Aramaic Kri or q're, קְרֵי ("[what
is] read") and ketiv, or ketib, kethib, kethibh, kethiv, כְּתִיב ("[what is] written"),
also known as "kri uchetiv," refers to a system for marking differences
between what is written in the consonantal text of the Hebrew Bible, as preserved
by scribal tradition, and what is read. In such situations, the Kri is the technical
orthographic device used to indicate the pronunciation of the words in the Masoretic
text of the Hebrew language scriptures (Tanakh), while the Ketiv indicates their
written form, as inherited from tradition.
[2]
halacha leMoshe miSinai - Nedarim 37b although it might be this is not the only
opinion in this sugia, see also Orach Chaim 141:8.
[3]
Why does Megillat Ruth start with a “vav” — “And”? A sefer — book — starts with
a “vav” only if it is a continuation of the book before it. To what subject is
the Megillah a follow-up? Since the Book of Ruth relates the episodes that led
to the birth of Mashiach, it is a sequel to Malachi which concludes with
Eliyahu’s appearance to herald the coming of Mashiach and thus, appropriately
starts with a vav. “And it came to pass ...”
[4]
Megillah 10b - wherever in the Scripture
we find the term wa-yehi[and it was, and it came to pass], it indicates [the approach
of] trouble… R. Ashi replied: The fact
is that ‘wa-yehi’ sometimes has this signification and sometimes not, but the expression
‘and it came to pass in the days of’ always indicated trouble. Five times we find
the expression ‘and it came to pass in the days of’; viz., ‘And it came to pass
in the days when the Judges judged’, ‘and it came to pass in the days of Amrafel’,
‘and it came to pass in the days of Ahaz’,( Isa.
7:1.) ‘and it came to pass in the days of Jehoiakim’. (Jer. 1:3)
[5][5]
Midrash Rabbah - Ruth Prologue VII - wherever it is said wayyehi (and it
came to pass), it denotes trouble. R. Hiyya Rabbah said: Wherever it is said ’and
it came to pass’, it may denote either trouble or joy; if trouble, unprecedented
trouble, if joy, unprecedented joy.
[6]
Midrash Rabbah - Ruth Prologue VII AND IT CAME TO PASS IN THE DAYS WHEN
THE JUDGES JUDGED. What was the trouble in this case? THAT THERE WAS A FAMINE
IN THE LAND. A parable. A province owed taxes to the king. What did the king
do? He sent a tax-collector to collect them. What did the people of the region
do? They seized him, assaulted him, and made him pay taxes, saying, ‘We have
done to him what he sought to do to us.’ So in the days when the judges judged,
when a man had been guilty of idolatry and the judge wished to pass judgment on
him, he came and flogged the judge, saying, ‘I have done to him what he wanted
to do to me.’ Woe unto the generation whose judges are judged!That is the
meaning of the verse AND IT CAME TO PASS IN THE DAYS OF THE IUDGING OF THE
JUDGES.
[7]
Soncino Zohar, Bereshit, Section 1, Page 119b - ‘We have been taught that
the expression “and it came to pass in the days” indicates that some trouble is
about to be narrated…
[8]
Bereshit (Genesis) 16:5 is the first use of the word ‘judge’. In that usage we see
that HaShem is The Judge. This is a hint that HaShem sits with the court.
[9]
Midrash Rabbah Genesis 26:6 I intended that My spirit should judge [i.e.
rule and guide] them, but they refused;
[10]
Bereshit (Genesis) 16:5 is the first use of the word ‘judge’. In that usage
we see that HaShem is The Judge. This is a hint that HaShem sits with the court.
- Midrash Rabbah - Exodus 31:3 For God is judge;
He putteth down one, and lifteth up another (Ps. 75: 8).
[11]
Rashi to 1:1 - (This period was) before the reign of King Saul, for the generations
were then administered by 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)
[12]
Abraham Ibn Ezra 1:1 IT CAME ABOUT IN THE DAYS WHEN THE JUDGES WERE
JUDGING: There are some who say that God judged the judges, for it was through
them that the famine came into the land of Israel.
[13]
Sanhedrin 10a CASES OF FLOGGING BY THREE, etc. Whence do we infer this?
— R. Huna said: Scripture says: They [the judges] judge them,7 indicating [at least]
two, and since no Beth din can consist of an even number, another judge is added,
giving a total of three.
[14]
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).
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 HaShem, 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”.
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.
[15]
Me’Am Lo’Ez - “it was in the days of the judging
of the judges”; that is, the judges of the heavenly tribunal judged the judges of
the generation. Their decree: there was to be a famine in the land.
[16]
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 wa-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’.
[17]
Another reason for Elimelech’s leaving is hinted at in the words, “and there was
a famine in the land,” which is the second time we find “and there was” in the same
first verse of Ruth. This hints to us that the famine was a separate reason in itself
for Elimelech’s leaving, for he saw that even though there was a famine in the land,
the people were still not praying to “the Provider of All,” namely Hashem, but rather
relied on Elimelech as being able to end the famine. This, too, was a reason why
Elimelech thought it necessary — for the welfare of the generation — to leave Eretz
Yisrael for a short time. Once the people saw that Elimelech was not with them and
would realize that they could not rely on him, they would turn to Hashem — which
is what they did. Indeed, these considerations of Elimelech were valid ones, except
that they caused Hashem to deal with the tzaddik in accordance with the strict provisions
of the law (middas hadin). This is because Hashem treats people measure for measure,
and if a person acts with mercy and lovingkindness (middas harachamim) to others,
Hashem acts toward him in the same way, and if the person acts in accordance with
strict justice, Hashem acts with him in accordance with strict justice. Strict justice
demands that the person should act — according to his own level — in every way perfectly.
Now, since Elimelech acted in accordance with the provisions of strict justice,
where any considerations of mercy don’t count (unlike those who work according to
the provisions of mercy where such considerations would indeed count), he was treated
according to strict justice. Thus, when Elimelech’s book was opened on Rosh Hashanah
(as we see in Yalkut 599), the attribute of strict justice demanded accountability
from Elimelech for his miserliness, in that he was miserly when dealing with the
poor who came to disturb him (see Rashi there). As a result, he was punished.
[18]
In the introduction to Esther Rabbah, Number 11, “God said to them, ‘You treat your
judges with contempt. I promise that I will bring upon you a calamity you will not
withstand.’ That is the famine, as it is written, And there was a famine... ”(Also
cf. Midrash Tanchuma Shemini 9, Zohar Chadash, Ruth 77b).
[19]
Alshich - Our Sages further asked (introduction to the Midrash Ruth), “What
events prompted the author to use the word vayehi in verse 1? The
answer: The people judged their judges.”
[20]
Avot 3:8 A famine from drought comes, and some go hungry, and others have
plenty; when they have all decided not to give tithes. Cf. Lev. 26:19; Deut. 28:23.
[21]
Me’Am Lo’Ez - The famine for bread was the physical manifestation of a famine
for spiritual sustenance. The word of God, Torah, is also called bread (Proverbs
9:5), and because the people of Israel had neglected to nourish their souls by the
study of Torah, neither were their bodies nourished. - Midrash Rabbah - Numbers VIII:9 [Aquila] came
in to R. Joshua, and the latter began to speak consolingly to him. "’Bread,"
' he said ‘alludes to Torah; as it says, Come, eat of my bread (Prov. IX, 5).
Targum – 1- It came to pass in the days of the Judge
of Judges that there was a great famine in the Land of Israel. Ten great famines
were decreed by Heaven to be upon the earth, from the day on which the world was
created until the coming of the King-Messiah, to admonish therewith the inhabitants
of the earth. The first famine was in the days of Adam. The second famine was in
the days of Lemech. The third was in the days of Abraham. 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 known as1
Ivzan the Pious of Beth Lehem of Judah. The seventh famine was in the days of David,
the king of Israel. The eighth famine was in the days of Elijah the prophet. The
ninth famine was in the days of Elisha at Samaria. The tenth famine is due to come,
not a famine of2
bread nor a thirst for3
water, but to hear the word of prophecy from the Lord. And when there was this great
famine in the Land of Israel, a nobleman went forth out to Beth Lehem of Judah and
went to dwell in the field of Moab, he and his wife and his two sons.
[22]
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:
[23]
“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) - Bread is itself a symbol of kingship. When Boaz
gave Ruth "bread" (Ruth 2:14) he symbolized how she was deserving of siring
kings (Shabbat 113b). It is not coincidental that King David, descendant of Ruth,
came from "Beit Lechem" (Bethlehem) that literally translates as "House
of Bread". The most prominent and "king" of all foods, bread has
a separate blessing of its own. It is the basis of the meal (breaking bread) which
is typically eaten first and afterwards there is the biblical obligation to recite
"Birchat haMazon, blessing after the Meal". The city of David is
Bethlehem.
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.
[24]
Midrash Rabbah - Genesis XCVI:5 Why were all the Patriarchs so anxious
and so desirous for burial in Eretz Israel? Said R. Eleazar: There is a reason
for this. R. Hanina said in R. Joshua b. Levi's name: What did he mean by
‘there is a reason for this’? He alluded to the verse, I shall walk before the
Lord in the lands of the living – Tehillim (Psalms) 116:9.
[25]
Midrah HaNe’elam of the Zohar to the Book of Ruth, Section 1, Aspects of
the Soul - ‘To the land’ — this refers to the lower world.”
[26]
Rashi 1:1 - and a man went: He was very wealthy, and the leader of the generation.
He left the Land of Israel for regions outside the Land because of stinginess, for
he begrudged the poor who came to press him; therefore he was punished.
[27]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg, pg. 61-62. A GREAT MAN FROM BEIS LECHEM IN THE LAND OF
YEHUDAH WENT. When the Torah describes a righteous person’s departure from a
place, it generally uses the word “vayeitzei", yet here it uses the word
“vayeilech." Explains the Shoresh Yishai: vayeitzei implies that the
people of the town noticed his departure. Generally when a righteous person
leaves, the people are affected. In this case, however, Elimelech was
abdicating responsibility, so the word vayeilech is used, which implies that he
left isolated, unnoticed.
[28]
Kitzur Baal Haturim on Exodus 2:1: A man went. This appears twice in Scripture,
here, and the second time (Ruth 1:1): “Now it came to pass in the days when the
judges judged, that there was a famine in the land, and a man went from Bethlehem
of Judah to sojourn in the fields of Moav.” As a result of “a man went,” the first
redeemer (Moshe) was born, and by means of the latter “a man went,” the last redeemer,
who is the Mashiach, the son of David, will come. The common denominator is
that in both instances the man’s going was lesheim Shamayim — for the sake of Heaven.
[29]
Rashi - (איש denotes that) he was a very wealthy man and
the leader of the generation.
[30]
The word "ish" commonly denotes a person of spiritual stature. Why? R'
Chaim Yehuda Meir Hager z"l explains: The Mishnah (end of Masechet Uktzin)
teaches, "HaShem is destined to reward each tzaddik with 310 worlds."
Our Sages also teach that: "One hour of Torah and good deeds in this world
is worth more than an entire lifetime of Olam Haba." The gematria of ish
equals 311, one more than the number of worlds in the tzaddik's reward. This signifies
the Torah and good deeds – more valuable than Olam Haba -- that the man of stature
performs. (Zecher Chaim)
[31]
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.
- Man is a tree. (Debarim 20:19) See also Daniel 4:15 where
the king was the tree stump.
[32]
Zohar, Bereshit, Section 1, Page 27b - 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 Malchut (Kingship), through
their connection with which Israel are called “sons of kings”.
Bereshit (Genesis) 2:23 first usage suggests that
Ish is a complete man with both male and female components before the sin.
[33]
"Beit Lechem" (Bethlehem) that literally translates as "House of
Bread".
[34]
Abraham Ibn Ezra The ‘FROM’ in FROM BETHLEHEM, JUDAH, serves for itself
and also for his people, because a proper noun cannot be put in the construct.
[35]
Midrash Rabbah - Numbers VIII:9 [Aquila] came in to R. Joshua, and the
latter began to speak consolingly to him. "’Bread," ' he said
‘alludes to Torah; as it says, Come, eat of my bread (Prov. IX, 5).
[36]
Micah 5:1 But you Beth-lehem Ephrathah, which are little among the
thousands of Judah, out of thee shall one come forth unto Me one to be ruler in
Israel; whose goings forth are from old, from ancient days.
[37]
Midrash Rabbah - Numbers VIII:9 [Aquila] came in to R. Joshua, and the
latter began to speak consolingly to him. "’Bread," ' he said
‘alludes to Torah; as it says, Come, eat of my bread (Prov. IX, 5).
[38]
Jerusalem Talmud Ber. 5a the reading is: ‘in the royal capital of
Bethlehem.’
[39]
יהודה – Contains the name of HaShem with an
extra dalet. The word - דל dal means pauper. His Kingship is
the Kingship of HaShem in a mortal guise. They are an embodiment of HaShem’s
will on earth. Sfat Emet – Vayigash.
[40]
The Navi Journey- Megillas Rus, by Rabbi Ilan Ginan, pg.15 - Elimelech
went to a place steeped in immorality, making it easier to single out one who
was modest and proper and convert her. This is why the Navi states that he went
to Moav “lagur” (from the word “legayeir’,’ to convert someone to Judaism). His
intentions for going were leshem Shamayim: just as Amram, father of Moshe
Rabbeinu, went with bold idealism and took back his wife Yocheved despite the
harsh decrees of Pharaoh, so too did Elimelech set out to Moav.
[41]
Why does it say “sedei” — “fields” — in plural? Avimelech was a righteous
person. He knew very well that a move away from his Torah observant community
to the land of Moab could have a negative affect on his children’s piety. He
therefore resolved to take precautionary measures. One of them was to live in a
field (or a small city — see Midrash Rabbah 1:5) rather than a metropolis, and
even there, to avoid becoming assimilated. He also decided that he would not
stay too long in a particular field but constantly move from one field to
another. Accordingly, the word “lagur” is appropriate because it is from the
same root word as “ger” — a stranger. Wherever he dwelled he hoped to be merely
a stranger.
[42]
Midrash Rabbah - Ruth I:5 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).
[43]
Shlomo HaMelech states (Mishlei 20:24), “A man’s steps are from Hashem, but what
does a man understand of His way?” The reason that Elimelech went to the fields
of Moab was because of miserliness, but this was part of Hashem’s plan, so that
the souls of David and of the Mashiach would be brought forth from the fields of
Moab, as in the verse (Tehillim 89:21), “I have found David, My servant, with My
holy oil I have anointed him.” On this Chazal comment, “Where was he found? In the
fields of Moab.”
[44]
Soncino Zohar, Bereshith, Section 1, Page 36b “and it came to pass when
they were in the field”, the word “field” signifying woman.
[45]
The gematria of Moab is 49. Moab carries within it the forty-nine levels of spiritual
impurity. Forty-nine represents the maximum possible manifestation that can exist
in this physical world. Moab is the absolute bottom.
[46]
“Moab is my washpot” Tehillim (Psalms) 60:10.
[47]
Soncino Zohar, Bereshith, Section 1, Page 6b “He smote the strong lion
of Moab” is a reference to the two Temples that existed for His sake and drew
their strength from Him, namely, the first Temple and the second Temple.
[48]
Ruth Rabbah 1:5 “He and his wife and two sons”: [The word “he” indicates
that] “he” was primary. His wife was subordinate to him, and his sons were
subordinate to them. - Notice that the cited midrash does not say “She and her
sons were subordinate to him”; rather, it stresses that she, Naomi, was
subordinate to him (Elimelekh), and only then does it state, in a separate
clause, that their sons were also subordinate - to them. This indicates that
the subordination of Naomi to Elimelekh was what compelled Mahlon and Khilion
to subordi- nate themselves to both their parents, in an attempt to repair the
relationship. This midrash can thus be read as supporting Maimonides’s view.
[49]
Bereshit (Genesis) 2:18 And HaShem God said: 'It is not good that the
man should be alone; I will make him a help meet for him.'
[50]
His wife = The one who “receives”. The “house”. The One who bears fruit.
[51]
Yoma 13a But is this arrangement sufficient? The Divine Law said: His
house and that [substitute wife] is not ‘his house’.
[52]
Kethuboth 66a Said Rabina to R. Ashi: Now then, If a man insulted a poor
man of a good family where all the members of the family are involved in the
indignity, must he also pay [compensation for] indignity to all the members of
the family? — The other replied: There it is not their own persons [that are
insulted]. Here, however, one's wife is [like] one's own body.
[53]
Shabbath 152a A certain eunuch [gawzaah] said to R. Joshua b. Karhah
[Baldhead]: ‘How far is it from here to Karhina [Baldtown]? ‘As far as from
here to Gawzania [Eunuchtown],’ he replied. Said the Sadducee to him, ‘A bald
buck is worth four denarii.’ ‘A goat, if castrated, is worth eight,’ he
retorted. Now, he [the Sadducee] saw that he [R. Joshua] was not wearing shoes,
[whereupon] he remarked, ‘He [who rides] on a horse is a king, upon an ass, is
a free man, and he who has shoes on his feet is a human being; but he who has
none of these, one who is dead and buried is better off.’ ‘O eunuch, O eunuch,’
he retorted, ‘you have enumerated three things to me, [and now] you will hear
three things: the glory of a face is its beard; the rejoicing of one's heart is
a wife; the heritage of the Lord is children; blessed be the Omnipresent, Who
has denied you all these!’ ‘O quarrelsome baldhead,’ he jeered at him. ‘A
castrated buck and [you will] reprove!’ he retorted.
[54]
Rising Moon - Unraveling the Book of Ruth, by Moshe Miller, pg.46 - Ben,
a son, comes from the same root as binyan (בנין) - to build.
[55]
Eruvin 70b calls a “son” the “foot of his father”, because as a foot
carries us through this world, so a son carries us through time.
[56]
Shabbath 152a A certain eunuch [gawzaah] said to R. Joshua b. Karhah
[Baldhead]: ‘How far is it from here to Karhina [Baldtown]? ‘As far as from
here to Gawzania [Eunuchtown],’ he replied. Said the Sadducee to him, ‘A bald
buck is worth four denarii.’ ‘A goat, if castrated, is worth eight,’ he
retorted. Now, he [the Sadducee] saw that he [R. Joshua] was not wearing shoes,
[whereupon] he remarked, ‘He [who rides] on a horse is a king, upon an ass, is
a free man, and he who has shoes on his feet is a human being; but he who has
none of these, one who is dead and buried is better off.’ ‘O eunuch, O eunuch,’
he retorted, ‘you have enumerated three things to me, [and now] you will hear
three things: the glory of a face is its beard; the rejoicing of one's heart is
a wife; the heritage of the Lord is children; blessed be the Omnipresent, Who
has denied you all these!’ ‘O quarrelsome baldhead,’ he jeered at him. ‘A
castrated buck and [you will] reprove!’ he retorted.
[57]
Rashi - (איש denotes that) he was a
very wealthy man and the leader of the generation.
[58]
The word "ish" commonly denotes a person of spiritual stature. Why? R'
Chaim Yehuda Meir Hager z"l explains: The Mishnah (end of Masechet Uktzin)
teaches, "HaShem is destined to reward each tzaddik with 310 worlds."
Our Sages also teach that: "One hour of Torah and good deeds in this world
is worth more than an entire lifetime of Olam Haba." The gematria of ish
equals 311, one more than the number of worlds in the tzaddik's reward. This signifies
the Torah and good deeds – more valuable than Olam Haba -- that the man of stature
performs. (Zecher Chaim)
[59]
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.
- Man is a tree. (Debarim 20:19) See also Daniel 4:15 where
the king was the tree stump.
[60]
Zohar, Bereshit, Section 1, Page 27b - 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 Malchut (Kingship), through
their connection with which Israel are called “sons of kings”.
[61]
In Eisenstein’s collection of midrashim,there is a midrash that
explains Elimelekh’s name according to its simple meaning: “‘And the name of
the man was Elimelekh’ – certainly this is because he would say, ‘My God is
king’” (Otzar Midrashim, Ruth, p. 515).
[62]
Midrash Rabbah - Ruth 2:5 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.’ (Eli-Melech, ' to me, the king.’)
[63]
Ruth - A Harvest of Majesty, R. Moshe Alshich, pg. 123.
[64]
Rabbi Yitzchak Etshalom | Series: Mikra - The very name Naomi means
“pleasant”; the import of this meaning will become clear further on. In any
case, her name also carries within it a significant word: Ami –
(my people) – a word which will play a crucial role in her relationship with
Ruth. - https://torah.org/torah-portion/mikra-5757-bm-ruth1/
[65]
Midrash Rabbah - Ruth 2:5
[66]
Midrah HaNe’elam of the Zohar to the Book of Ruth, section 1: She [the Neshamah-Soul]
answers and says, “‘Do not call me Naomi; call me Mara, for the Almighty has made
my lot very bitter’ (Ruth 1:20). For He enclosed me in this disgraceful body. ‘I
went away full’ (Ruth 1:21) — into this place; and the Eternal has brought me back
empty’ (ibid.).” Section 5: The linkage is established: Naomi is the Neshamah-Soul.
Section 6: Rabbi opened his discourse: " Adam is the Soul of Souls. Eve is
the Neshamah-Soul.
[67]
The Mystical Study of Ruth - Midrash HaNe’elam of the Zohar to the Book of Ruth
- Naomi is Repentance, normally associated with the sefirah Binah.
[68]
Rising Moon - Unraveling the Book of Ruth, by Moshe Miller, pg.46 - Ben,
a son, comes from the same root as binyan (בנין) - to build.
[69]
The Navi Journey- Megillas Rus, by Rabbi Ilan Ginan, pg.29 - “Machlon”
refers to the fact that Hashem forgave (mochel) him for leaving Eretz Yisrael.
This is because Machlon protested against his father’s turning a blind eye to
the people and leaving Eretz Yisrael. Also, earlier Machlon would help his
father in judging the people.
[71]
Midrash Rabbah - Ruth 2:5 CHILION. in that they perished (kalu) from the world.
[72]
The Navi Journey- Megillas Rus, by Rabbi Ilan Ginan, pg.29 - “Kilyon”
refers to the fact that his neshamah was not metaken (nichla) because no yibum
was done with his wife. – Zohar Chadash 95b
[73]
Rashi: 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.
[74]
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?’
[75]
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.
[76]
Abraham Ibn Ezra The reason why FROM BETHLEHEM is written twice is to
show that they were natives, and further because it says EPHRATHITES and this
word is sometimes used in connection with the place which is called Ephrath,
and sometimes for the family of Ephraim.
[77]
Rashi 1:3 - Naomi’s husband: Why is this stated? From here they (our Sages)
derived (Sanh. 22b): A man does not die except concerning his wife. (And Scripture
states, “Naomi’s husband”; that is to say that because he was her husband and ruled
over her, and she was subordinate to him, therefore the divine standard of justice
struck him and not her.)
[78]
Avodah Zarah 3b Rab Judah says in the name of Samuel: Why is it written,
And Thou makest man as the fishes of the sea, and as the creeping things, that
have no ruler over them? Why is man here compared to the fishes of the sea? To
tell you, just as the fishes of the sea, as soon as they come on to dry land,
die, so also man, as soon as he abandons the Torah and the precepts [incurs
destruction].
[79]
Rashi - (איש denotes that) he was a very wealthy man and
the leader of the generation.
[80]
The word "ish" commonly denotes a person of spiritual stature. Why? R'
Chaim Yehuda Meir Hager z"l explains: The Mishnah (end of Masechet Uktzin)
teaches, "HaShem is destined to reward each tzaddik with 310 worlds."
Our Sages also teach that: "One hour of Torah and good deeds in this world
is worth more than an entire lifetime of Olam Haba." The gematria of ish
equals 311, one more than the number of worlds in the tzaddik's reward. This signifies
the Torah and good deeds – more valuable than Olam Haba -- that the man of stature
performs. (Zecher Chaim)
[81]
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.
- Man is a tree. (Debarim 20:19) See also Daniel 4:15 where
the king was the tree stump.
[82]
Zohar, Bereshit, Section 1, Page 27b - 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 Malchut (Kingship), through
their connection with which Israel are called “sons of kings”.
[83]
Ruth - A Harvest of Majesty, R. Moshe Alshich, pg. 123.
[84]
Rabbi Yitzchak Etshalom | Series: Mikra
[85]
Midrash Rabbah - Ruth 2:5
[86]
Midrah HaNe’elam of the Zohar to the Book of Ruth, section 1: She [the Neshamah-Soul]
answers and says, “‘Do not call me Naomi; call me Mara, for the Almighty has made
my lot very bitter’ (Ruth 1:20). For He enclosed me in this disgraceful body. ‘I
went away full’ (Ruth 1:21) — into this place; and the Eternal has brought me back
empty’ (ibid.).” Section 5: The linkage is established: Naomi is the Neshamah-Soul.
Section 6: Rabbi opened his discourse: " Adam is the Soul of Souls. Eve is
the Neshamah-Soul.
[87]
The Mystical Study of Ruth - Midrash HaNe’elam of the Zohar to the Book of Ruth
- Naomi is Repentance, normally associated with the sefirah Binah.
[88]
Rashi 1:5 - both… also: What is the meaning of “also” ? First their possessions
were smitten, and their camels and their cattle died, and afterwards they too died.
[89]
Rising Moon - Unraveling the Book of Ruth, by Moshe Miller, pg.46 - Ben,
a son, comes from the same root as binyan (בנין) - to build.
[90]
The words “sheim ha’achat” — “the name of the first” and “sheim hasheinit” —
“the name of the second” — are superfluous, even a very young child can count
up to two? According to (משיב
נפש, ועי'
באשכול הכופר), the Megillah is relating that “sheim
ha’achat” — the name of the first [to get married], was Orpah (though she was
younger) and the name of the second to get married, was Ruth. According to (פי' רבינו
וידאל הצפרתי), the Megillah is telling that “sheim
ha’achat,” the name of Machlon’s first wife was Orpah, and “sheim hasheinit” —
the name of Machlon’s second wife (whom he married after Kilion died) was Ruth.
[91]
The Navi Journey- Megillas Rus, by Rabbi Ilan Ginan, pg.23 - Orpah, from
the word “oref,’ meaning the back of the neck.
[92]
The Navi Journey- Megillas Rus, by Rabbi Ilan Ginan, pg.30 - In Sefer
Shmuel II (21:16,18,20,22) Orpah’s name is written “Harafah.” Chazal (Sotah 42b
- The text has ma'aroth but we read the word as ma'arkoth! R. Joseph learnt:
Because all had intercourse [he'eru] with his mother. The text 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].)
explain that her real name was Harafah, but she was called Orpah because she
was mafkir herself, allowing people to have relations with her from the back
(oref) like an animal (ibid., see Rashi). Another opinion is that her real name
was Orpah, and she was called Harafah because all threshed her like crushed
wheat (harifos).
[93]
The Navi Journey- Megillas Rus, by Rabbi Ilan Ginan, pg.31 - The letters
of Orpah’s name, when rearranged, spell “Pharaoh.” This was the impurity of
Mitzrayim connected to her. - Chasam Sofer, Derashos
[94]
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].
[95]
Ruth Rabbah II:9 THE NAME OF THE ONE WAS ORPAH, because she turned her back
(’oref) on her mother-in-law.
[96]
Rising Moon - Unraveling the Book of Ruth, by Moshe Miller, pg.43 - She
is called Orpah (ערפה) because she deserved to have her neck
broken like the eglah aruphah (עגלה
ערופה)
[the calf whose neck is broken to atone for an unsolved murder]. Yalkut
Shimoni, Ruth 600.
[97]
The words “sheim ha’achat” — “the name of the first” and “sheim hasheinit” —
“the name of the second” — are superfluous, even a very young child can count
up to two? According to (משיב
נפש, ועי'
באשכול הכופר), the Megillah is relating that “sheim
ha’achat” — the name of the first [to get married], was Orpah (though she was
younger) and the name of the second to get married, was Ruth. According to (פי' רבינו
וידאל הצפרתי), the Megillah is telling that “sheim
ha’achat,” the name of Machlon’s first wife was Orpah, and “sheim hasheinit” —
the name of Machlon’s second wife (whom he married after Kilion died) was Ruth.
[98]
The words “sheim ha’achat” — “the name of the first” and “sheim hasheinit” —
“the name of the second” — are superfluous, even a very young child can count
up to two? According to (משיב
נפש, ועי'
באשכול הכופר), the Megillah is relating that “sheim
ha’achat” — the name of the first [to get married], was Orpah (though she was
younger) and the name of the second to get married, was Ruth. According to (פי' רבינו
וידאל הצפרתי), the Megillah is telling that “sheim
ha’achat,” the name of Machlon’s first wife was Orpah, and “sheim hasheinit” —
the name of Machlon’s second wife (whom he married after Kilion died) was Ruth.
[99]
In the Zohar Chadash (Ruth 180-182), Rabbi P’dat asked the son of Rav Yosi,
“usually when one converts he is given a new Hebrew name. Why was Ruth not
given a Hebrew name when she because a proselyte?” He answered that he heard
that in fact both Ruth and Orpah converted before they married Machlon and Kilion.
Ruth’s original name was Gilit, and she got the name Ruth when she married
Machlon. Similarly, Orpah’s original name was Harpah and when she returned “to
her people” (1:15) she went back to her original name. However, because she
turned her back on her mother-in-law and Judaism, she is referred to by the
name “Orpah’ ” (Oref is the nape of the neck).
[100]
The Navi Journey- Megillas Rus, by Rabbi Ilan Ginan, pg.23 - Rus, from
ro’eh, to see, observed the righteous Naomi and her good deeds.
[101]
The Navi Journey- Megillas Rus, by Rabbi Ilan Ginan, pg.27 - Ruth
received this name because her descendant (Dovid) satiated Hashem (rivahu) with
songs and praises. - Bava Batra 14b.
[102]
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].
[103]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg. - the Midrash says that Rus spelled backwards is tor (תור),
a dove — a kosher bird fit to be brought on the altar for the honor of HaShem.
[104]
In Gematria, Ruth’s name adds up to 606. All non-Jews are bound by the covenant
of Noah. The Talmud demonstrates how verses in the Torah teach us that when
Adam was created, God gave him six basic laws of morality to observe. After the
Flood of Noah, mankind was given one more, not tearing a limb from a live
animal (general prohibition of caused pain to animals). These seven universal
laws are known in Judaism as the “Sheva Mitzvot B’nei Noach,” or Seven Noahide
Laws. As an ethical non-Jew, Ruth had already accepted these seven laws. With
her conversion to Judaism, she became obligated in 613. The difference between these
two numbers is 606, the numerology of her name. Thus, we find a hint in this
matriarch’s very identity to her being a model for conversion.
[105]
Midrash Rabbah - Ruth II:9 - AND THE NAME OF THE OTHER, RUTH, because she considered
well (Lit. ‘saw’, connecting רות with ראתה ra'athah) the words of her mother-in-law.
[106]
Rising Moon - Unraveling the Book of Ruth, by Moshe Miller, pg.43 - The
name of the second was Ruth (רות) because she discerned truth (saw - ראה)
in the words of her mother-in-law [and accepted them and decided to convert].
Ruth Rabbah 2:9
[107]
The Mystical Study of Ruth - Midrash HaNe’elam of the Zohar to the Book of Ruth
- Ruth is the Assembly of Israel, another name for Malkhut.
[108]
Kiddushin 37a Come and hear: For Abaye said: which Tanna disagrees with
R. Eleazar [in our Mishnah]? R. Ishmael. For it was taught: This is to teach
you that wherever ‘dwelling’ is stated, it means only after taking possession
and settling down:
[109]
Targum 1:4 - They transgressed the decree of the Word 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. 5- And because they transgressed
the decree of the Word of the Lord by intermarrying with strange peoples, their
days were cut short, and the two of them, Mahlon and Kilion, also died, in an unclean
land; and the woman was left bereft of her two sons and widowed of her husband.
[110]
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.
[111]
Meam Loez, v.1:5 - Naomi was pregnant when she left Bethlehem. And the
word “also” refers not only to the loss of her husband, but the loss as well of
the child that she carried.
[112]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg, pg. 73. BOTH MACHLON AND CHILYON ALSO THEN DIED. The
Midrash says that before they died, all their cattle died and they lost all
their wealth. This can be deduced from the words of the verse that say,
“Machlon and Chilyon also then died.” Also always means “in addition to”: “In
addition to all the cattle dying, they too died”.
[113]
The Navi Journey- Megillas Rus, by Rabbi Ilan Ginan, pg.29 - “Machlon”
refers to the fact that Hashem forgave (mochel) him for leaving Eretz Yisrael.
This is because Machlon protested against his father’s turning a blind eye to
the people and leaving Eretz Yisrael. Also, earlier Machlon would help his
father in judging the people.
[115]
The Navi Journey- Megillas Rus, by Rabbi Ilan Ginan, pg.29 - “Kilyon”
refers to the fact that his neshamah was not metaken (nichla) because no yibum
was done with his wife. – Zohar Chadash 95b
[116]
Why are Machlon and Kilion referred to as “banim” — “sons” — the first three
times they are mentioned, and then called “yeladehah” — “her children”?
In Hebrew, the term “yeled” — “child” — denotes 1)
biological offspring 2) someone immature. The Hebrew word for “son” is “ben,”
and it is associated with the word “boneh” — “builder” — i.e. one who continues
to build that which his father started (see Bereishit 5:28, Rashi). A son
represents continuity. Moreover, when a person 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, Machlon and Kilion were banim/bonim —
builders — perpetuators of the family tradition and their sons 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 Kilion 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. (פון
אונזער אלטען
אוצר)
[117]
Rising Moon - Unraveling the Book of Ruth, by Moshe Miller, pg.46 -
Yeled comes from the word ילד - “to birth,” and so y’ladeha can be
literally translated as “those she birthed.”
[118]
Rising Moon - Unraveling the Book of Ruth, by Moshe Miller, pg.49 - The
word vatakom has profound implications, suggesting redemption, independence:
“And I made you walk erect” (Leviticus 26:13) - upright and fearless. Sifra
Behukotai 3
[119]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg, pg. 75.
SHE THEN AROSE... For Naomi, going back to Eretz
Yisrael was not an easy move. She would have to go from one country to another,
a dangerous and difficult journey, all by herself. Naomi also knew that when
she returned, she would not receive a warm welcome from the people she and her
husband had abandoned. Upon her arrival, she would be faced by the double shame
of returning as a pauper and as one who had obviously been punished by HaShem
for her sins. She would be forced into collecting food from people who
remembered her as a noble, wealthy, prominent woman. Yet she undertook all of
this because of her conviction that it was right for her to go back and live in
Eretz Yisrael. Therefore, the verse uses the word vatakam, which literally
means that she pulled herself up. The Alshich explains that to undertake this move
back to Eretz Yisrael, she needed to pull herself together and strengthen
herself. Furthermore, the word vatakam means “she uplifted herself” — this
decision to return to Eretz Yisrael raised Naomi to a higher level. Midrash
Lekach Tov ** The same wording is used in Bereshit 23:17 regarding Me’arat
HaMachpelah, the burial ground of Sarah Imeinu. After Avraham Avinu purchased
it, the verse says va- yakam, and Rashi explains that the field was uplifted
and boosted up.
[120]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg, pg. 77. The Meishiv Nefesh similarly points out that the
word kalloteha, daughters-in-law, is missing a vav and can therefore be read in
the singular kallaseha. This teaches us that only one daughter-in-law — Ruth —
joined Naomi wholeheartedly, while Orpah did this only reluctantly because she
was embarrassed to leave her mother-in-law. Naomi sensed this and decided to
dissuade her. The only reason she spoke to both women was so as not to insult Orpah.
Indeed, Orpah changes her mind when Naomi puts her off.
[121]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg, pg. 76. The word vatashav, a singular verb, literally
means “and she returned.” It had been solely Naomi’s decision to go to Eretz
Yisrael — Ruth and Orpah only accompanied her after she had made the decision.
[122]
Rising Moon - Unraveling the Book of Ruth, by Moshe Miller, pg.51 - The
“return” (vatashov) is the state of teshuvah (a term that can be loosely translated
as repentance, or “coming back” to one’s true self). She has reimagined herself
by tearing away from the place where she had been and inserting herself into a
new narrative.
[123]
Targum 1:6 - 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 House of Israel, giving them bread, through the merit
of the Judge Ivzan by virtue of the prayer which he prayed before the Lord; he is
Boaz the Pious.
[124]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg, pg. 77. According to the Midrash, Naomi heard this news
from Jewish peddlers who had come to Mo’av to sell their goods. Asks the
Malbim, how does the Midrash know this? The culmination of a severe famine
would surely be in- ternational news — it would not have been necessary to hear
about it from Jewish peddlers. He answers that had Naomi heard the news from
general reports, she would have heard that “luckily,” after a few years of
famine, there is now plenty of food. But Naomi heard the news the way the verse
presents it: “HaShem had taken account of His people to provide them with
food.” That kind of message would only have come from a Jewish source.
[125]
Rising Moon - Unraveling the Book of Ruth, by Moshe Miller, pg.51 - In
the depths of despair, Naomi receives news of a p'kidah - a word with a unique
ambiance and history that resists translation. P'kidah implies care, memory,
and love; it is the harbinger of geulah, of personal and communal redemption.
See, for example, Genesis 21:1 and 50:24; 1 Samuel 2:21; and Ezra
[126]
Targum Ruth 1:6 She arose, she and her daughters-in-law, and returned
from the country of Moab, for it was announced in the country of Moab from the
mouth of the angel that the Lord had remembered his people, the House of
Israel, to give them bread because of the merit of Ibzan the judge and his
prayers which he prayed before the Lord. He was Boaz the Pious.
[127]
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 pedlars
making their rounds from city to city.
[128]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg, pg. 78. SHE LEFT THE PLACE WHERE SHE WAS LIVING. The verse
describes Naomi’s departure with the word vateitzei, she left, which is used
when a righteous person leaves a town. Chazal explain that this term means the
departure of the righteous person was noticed and felt. As Chazal say, “When a
righteous person dwells in a town, he is its light, its glory and its pride.
When the righteous person leaves, the light, glory and pride of the town leave
with him.”(Midrash – Bereshit rabbah 68:6) The Beer Yitzchak explains:
(Bereshit 28:10) When describing a person’s journey, if his place of residence
has already been mentioned, it is unnecessary to say that he left Town X.
Saying that he traveled to the new location is sufficient; this obviously
includes the fact that he left his previous dwelling place. The fact that
Naomi’s departure is mentioned in the verse emphasizes that the actual leaving
was of great consequence, i.e. it was felt. The correct translation of this
word (in this context) is that the town left behind its beauty and splendor
when the righteous person moved away. While Naomi lived in Mo’av, the level of
immorality diminished, but after she left, it returned to its original level of
depravity.
[129]
Rashi: Then she went forth from the place: Why is this stated? It is already
stated, “and she returned from the fields of Moab,” and from where would she return
if not from the place where she was? But Scripture wishes to tell [us] that the
departure of a righteous person from a place is conspicuous, and makes an impression.
Its splendor has turned away; its majesty has turned away; the praise of a city
has turned away, and likewise (Gen. 28:10): “And Jacob went forth from Beersheba.”
[130]
Rising Moon - Unraveling the Book of Ruth, by Moshe Miller, pg.56 - the
word vatailakhna - “and they walked” - implies progression towards a goal. The
goal of this derekh was to reach the land of Yehudah. The paths to conversion
and to Yehudah are therefore one and the same. (Judaism is defined by proactive
halikhah - “setting out” or “traveling.” Abraham is the quintessential holeikh,
traveler. When God first spoke to Abraham, He urged him, “Lekh lekha” - “Go for
yourself” (Genesis 12:1). This directive stands in contrast to how God relates
to Noah (whose name means “to be at rest”). We are told in Genesis: “And God
walked with Noah” (6:9). Noah required God’s support. Abraham, however, speaks
of “God, before whom I walk” (Genesis 24:40) - he walked fearlessly and
independently. For further discussion of this idea, see Genesis Rabbah 30 and
cf. Zekhariah 3:7.)
[131]
Midrash Rabbah - Ruth II:12 AND THEY WENT, discussing the laws of
proselytes. (The halachah, ‘procedure’ or ‘going’, of the same root as ותלכנה ‘And they went’.)
[132]
Rising Moon - Unraveling the Book of Ruth, by Moshe Miller, pg.56 - The
Midrash then offers a third, deeper explanation of “on the road.” This road, it
explains, is a reference to the “derekh Eitz Hahayim" - “the road to the
Tree of Life.” Bereshit (Genesis) 3:24 - Midrash Rabbah - Leviticus 35:6 So He
drove out the man; and He placed... the flaming sword... to keep the way to the
tree of life (Gen. III, 24); ’the way’ refers to derek erez, and afterwards
’the tree of life’, which refers to the Torah.
[133]
The Midrash (Yalkut Shimoni, Remez 601)
comments that “they went barefoot and their bodies touched the ground.”
[134]
Ruth - A Harvest of Majesty, R. Moshe Alshich, pg. 123.
[135]
Rabbi Yitzchak Etshalom | Series: Mikra
[136]
Midrash Rabbah - Ruth 2:5
[137]
Midrah HaNe’elam of the Zohar to the Book of Ruth, section 1: She [the Neshamah-Soul]
answers and says, “‘Do not call me Naomi; call me Mara, for the Almighty has made
my lot very bitter’ (Ruth 1:20). For He enclosed me in this disgraceful body. ‘I
went away full’ (Ruth 1:21) — into this place; and the Eternal has brought me back
empty’ (ibid.).” Section 5: The linkage is established: Naomi is the Neshamah-Soul.
Section 6: Rabbi opened his discourse: " Adam is the Soul of Souls. Eve is
the Neshamah-Soul.
[138]
The Mystical Study of Ruth - Midrash HaNe’elam of the Zohar to the Book of
Ruth - Naomi is Repentance, normally associated with the sefirah Binah.
[139]
Rising Moon - Unraveling the Book of Ruth, by Moshe Miller, pg.56 -
According to the Midrash (Midrash Rabbah - Numbers 23:9), the unnecessary word
sh’tei - “two” - implies equivalence between Orpah and Ruth. - Midrash Rabbah -
Numbers 23:9 Select two bullocks, equal in all respects, coming from the same
mother and reared on the same pasture, then cast lots for them, one to be for
the Lord and one for Baal.
[140]
Rising Moon - Unraveling the Book of Ruth, by Moshe Miller, pg.57 -
Naomi’s next instruction to her daughters-in-law, “return” {shovna - שבנה), which is cognate with the word teshuvah (תשובה - repentance), suggests that Naomi told Orpah and Ruth to
return to their roots, to search for their mothers, the source of their
selfhood. Hidden within Naomi’s words is also a subtle rejection of her daughters-in-law’s
plans to “return” to the land of Yehudah. A true return, she intimates, is to
their mothers’ home, to the place where they grew up.
[142]
See Midrash Lekach Tov on this verse: “May God deal kindly with you. This
teaches us that a proselyte does not find happiness in this world.” Similarly
our Sages ask (Talmud Yebamoth 48b): “Why do the proselytes suffer? Because
they waited before converting so that their former iniquities would be
cancelled out.” Therefore the kethib is יעשה and the keri is יעש. - Ruth, A Harvest of Majesty, by
Rabbi Moshe Alshich, pg. 89.
[143] Midrash Rabbah - Ruth 2:14
[144] Midrash Rabbah - Ruth II:14 R. Hanina
b. Adda said: The ketib is ya'aseh. (The Midrash rightly distinguishes the
optative יעש ‘may he do’ from the future יעשה ‘he will do’.) He certainly will deal kindly with you..
[145]
See Midrash Lekach Tov on this verse: “May God deal kindly with you. This
teaches us that a proselyte does not find happiness in this world.” Similarly
our Sages ask (Talmud Yebamoth 48b): “Why do the proselytes suffer? Because
they waited before converting so that their former iniquities would be
cancelled out.” Therefore the kethib is יעשה and the keri is יעש. - Ruth, A Harvest of Majesty, by
Rabbi Moshe Alshich, pg. 89.
[146]
Since Naomi was talking to two women, she should have said “imachen” (עמכן), and “asiten” (עשיתן), which is the feminine plural? According
to the Midrash Rabbah (Ruth 2:14) the kindness Naomi was referring to was the
fact that when their husbands died they busied themselves with their shrouds
and burial. According to halachah (Even Ha’ezer 89:1) the husband is obligated
to provide for his wife’s burial, but there is no corresponding halachic
obligation for the wife. Since in performing their acts of kindness they acted
like men, she made note of this by addressing them in the masculine gender. Her
blessing to them was that for emulating men they should be blessed with male
children who would be noted for their uniqueness. Ruth gave birth to a son
Oved, who served (avad) the Master of the Universe with a perfect heart (see
Targum 4:22). Orpah begot four sons who were renowned as mighty warriors. [They
fell by the hand of David and his servants.] (See II Samuel 20:22, Sotah 42b).
(משיב נפש)
[147]
Rising Moon - Unraveling the Book of Ruth, by Moshe Miller, pg.67-68 -
Leviticus 20:17 If a man shall take his sister, his father’s daughter or his
mother’s daughter, and should see her nakedness, and she should see his
nakedness; it is a hesed, and they shall be cut off in the sight of their
people.
Rashi explains:
חסד
הוא - לשון
ארמי חרפה
חסודא
“It is a hesed”: This means “it is an embarrassment”!
The word for embarrassment in Aramaic is hasudah (חסודא).
Intertwined within the kindness of hesed, therefore, is
embarrass- ment and shame - the dependence that Lot could not tolerate. In
understanding Lot, we must face up to an uncomfortable fact of life: All acts
of kindness have a dark underside. Every act of giving is accom- panied by an
act of taking and, thus, by shame.
[148]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg, pg. 79. Naomi decides to go back to Eretz Yisrael because
the famine there has ended. Her daughters-in-law, instead of forsaking her,
come to accompany her on the journey. Naomi tries to dissuade them and tells
them, HaShem should reward you for all that you have done for me and for the
dead (their husbands). The Midrash asks: What did they do? They paid for the
shrouds and they freed their mother-in-law from paying for their dowries. That
would seem like the natural thing to do, considering the circumstances, yet
Naomi feels that there would be reward even for such natural acts of kindness.
Every small act of kindness is recognized by HaShem. ** According to the
halachah, when a man dies, his relatives who inherit his possessions have to
pay his widow whatever the husband had promised in the dowry. Ruth and Orpah
released Naomi from this obligation. The Malbim explains that they only
released Naomi from the obligations established by the non-Jewish law in Mo’av;
they kept whatever they were entitled to under Jewish law and, indeed, it was
later redeemed by Bo'az.
[149]
The ketib is u’mtzen.(suggesting singular) One of you will find rest, not both.
[150]
Ruth, A Harvest of Majesty, by Rabbi Moshe Alshich, pg. 89 - At this
stage, Orpah also intended to convert. Only later did she change her mind. The
letter ה
in the word יעשה is silent, signifying that at first both
sisters-in-law were willing to convert, but in the outcome only one of them
did.
[151]
According to Psalms (89:21) Hashem says, “matzati — I have found — David, My
servant.” The Midrash Rabbah (Bereishit 41:4) remarks: “Where did Hashem find
him? In Sodom, for it is written: and your two daughters who are to be found”
(Bereishit 19:15). Lot’s older daughter was the mother of Moab, and David’s
great grandmother was Ruth the Moabite. Lot and his family were almost lost in
the evil and decay of Sodom. At the last minute, however, Hashem saved Lot for
the sake of his noble descendant, David. Thus, David was found, so to speak, in
Lot’s daughter in Sodom, centuries before his actual birth.
[152]
Rising Moon - Unraveling the Book of Ruth, by Moshe Miller, pg.59 -
Naomi chooses her words carefully: she blesses her daughters-in-law with an
ish, a man, rather than a baal, a husband. By the time Elimelekh died Naomi no
longer thought of her husband as a master, a man in charge; their relationship
had changed. When Elimelekh died, Naomi lost her ish - her friend, her lover.
The text makes the development of Naomi and Elimelekh’s
relationship clear: Elimelekh is presented in verse 1 as a domineering baal,
the unquestioned master of his domain who drags his wife off to Moab; but by
verse 3, the couple s relationship has ripened and has been transformed.
Elimelekh turns into the ish of Naomi’s ishah. This is not a minor issue: the
important distinction between baal and ish is dramatized by the prophet Hosea,
who views it as the key to ultimate redemption:
Hosea 2:18 And it will be on that day, says that Lord,
you will call Me ishi [literally, my man] and you will no longer call Me baali
[my master].
Rashi comments on the verse:
You [Israel] will serve Me out of love and not out of
fear. The word ishi connotes matrimony and young love (hibat neurim), whereas
baali implies mastery and fear.
At the moment of redemption, the people of Israel will
no longer see God as their master, but rather as their lover. It is this kind
of ripened, loving, and passionate ishut with which Naomi blesses Orpah and
Ruth.
[153]
The Navi Journey- Megillas Rus, by Rabbi Ilan Ginan, pg.34 - She kissed
them, and then they raised their voices and cried. The letters of the word
“vatishak” (and she kissed them) are the same letters as the word “kashos”
(difficult). Naomi was alluding to the decrees against Yisrael during the
destruction of the first Beis Hamikdash. (Meshiv Nefesh 1:18.) Orpah did not
accept the yissurim and went back to her old ways.
[154]
The Navi Journey- Megillas Rus, by Rabbi Ilan Ginan, pg.37 - The souls
of Machlon and Kilyon remained attached to Rus and Orpah after they died (see
chapter 3 for explanation). When Naomi kissed Orpah she removed the soul of
Kilyon, which was still attached to her, but now became attached to Naomi. When
Rus clung to Naomi the soul of Kilyon now joined his brother’s soul in
attaching to Rus, and both received their tikun when Boaz performed yibum.
[208. Chasam Sofer—Drashos, and Meshiv Nefesh 1:9. (This contradicts what was
stated earlier that Kilyon’s soul had no tikun.)]
[155]
Why previously (1:9) is the word “vatisenah” — they raised up [their voice and
wept] — spelled with an alef (ותשאנה) and why is the alef omitted now (ותשנה)? The Midrash Rabbah (Ruth 2:20) homiletically links the word
“vatisenah” to “tashash” (תשש) — “to be weak.” The missing letter is an
indication that now they wept so much that eventually their strength
diminished.
[156]
Rising Moon - Unraveling the Book of Ruth, by Moshe Miller, pg.62 - They
use the word itakh rather than imakh. Im (עם) implies an element of intimacy that is
lacking in the word et (את); im implies identification, similarity,
while et implies an add-on, an adjunct. Literally, itakh means “with you”. See
for example Genesis 6:9, which states “et haElohim hithaleikh Noah” - “and Noah
walked with God.” Noah is described here as someone who is supported by God
when he walks (see Rashi, Genesis 6:9). The word imakh, however, means “as
you.” See for example Deuteronomy 15:16, which states regarding a servant who
does not wish to leave his master’s household, “ki tov lo imakh” - “for it is
good for him with you” - which the Talmud takes to mean that he is equal to his
master in the food and drink he receives (Kiddushin 22a).
[157]
Ruth - A Harvest of Majesty, R. Moshe Alshich, pg. 123.
[158]
Rabbi Yitzchak Etshalom | Series: Mikra
[159]
Midrash Rabbah - Ruth 2:5
[160]
Midrah HaNe’elam of the Zohar to the Book of Ruth, section 1: She [the Neshamah-Soul]
answers and says, “‘Do not call me Naomi; call me Mara, for the Almighty has made
my lot very bitter’ (Ruth 1:20). For He enclosed me in this disgraceful body. ‘I
went away full’ (Ruth 1:21) — into this place; and the Eternal has brought me back
empty’ (ibid.).” Section 5: The linkage is established: Naomi is the Neshamah-Soul.
Section 6: Rabbi opened his discourse: " Adam is the Soul of Souls. Eve is
the Neshamah-Soul.
[161]
The Mystical Study of Ruth - Midrash HaNe’elam of the Zohar to the Book of Ruth
- Naomi is Repentance, normally associated with the sefirah Binah.
[162]
The word “banim” — “children” — does not apply to a fetus in the embryonic
stage; she should have said, “Do I have an uber — fetus — in my womb?" (מלבי"ם)
[163]
Rising Moon - Unraveling the Book of Ruth, by Moshe Miller, pg.46 - Ben,
a son, comes from the same root as binyan (בנין) - to build.
[164]
Rashi - for I have become too old to marry: that I should marry someone and
bear sons, that you should marry them, for they are not forbidden to you and you
are not forbidden to them as far as the prohibition against marrying the wife of
a brother who is deceased, for she does not require a levirate marriage because
Mahlon and Chilion were not halachically married to them because they were gentiles,
and had not converted, and now they were coming to convert, as it is stated (verse
10): “[No], but we will return with you to your people.” From now on, we will become
one people.
[165]
Rashi - (איש denotes that) he was a very wealthy man and
the leader of the generation.
[166]
The word "ish" commonly denotes a person of spiritual stature. Why? R'
Chaim Yehuda Meir Hager z"l explains: The Mishnah (end of Masechet Uktzin)
teaches, "HaShem is destined to reward each tzaddik with 310 worlds."
Our Sages also teach that: "One hour of Torah and good deeds in this world
is worth more than an entire lifetime of Olam Haba." The gematria of ish
equals 311, one more than the number of worlds in the tzaddik's reward. This signifies
the Torah and good deeds – more valuable than Olam Haba -- that the man of stature
performs. (Zecher Chaim)
[167]
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.
- Man is a tree. (Debarim 20:19) See also Daniel 4:15 where
the king was the tree stump.
[168]
Zohar, Bereshit, Section 1, Page 27b - 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 Malchut (Kingship), through
their connection with which Israel are called “sons of kings”.
[169]
Rashi - that I should say that I have hope: for even if my heart told me
that I have hope to marry again and to bear sons.
[170]
Rashi - (איש denotes that) he was a very wealthy man and
the leader of the generation.
[171]
The word "ish" commonly denotes a person of spiritual stature. Why? R'
Chaim Yehuda Meir Hager z"l explains: The Mishnah (end of Masechet Uktzin)
teaches, "HaShem is destined to reward each tzaddik with 310 worlds."
Our Sages also teach that: "One hour of Torah and good deeds in this world
is worth more than an entire lifetime of Olam Haba." The gematria of ish
equals 311, one more than the number of worlds in the tzaddik's reward. This signifies
the Torah and good deeds – more valuable than Olam Haba -- that the man of stature
performs. (Zecher Chaim)
[172]
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.
- Man is a tree. (Debarim 20:19) See also Daniel 4:15 where
the king was the tree stump.
[173]
Zohar, Bereshit, Section 1, Page 27b - 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 Malchut (Kingship), through
their connection with which Israel are called “sons of kings”.
[174]
Rising Moon - Unraveling the Book of Ruth, by Moshe Miller, pg.46 - Ben,
a son, comes from the same root as binyan (בנין) - to build.
[175]
Rashi - and even if I had borne sons: or even if I had already borne sons.
[176]
Since she was talking to widows about possible new husbands, shouldn’t she have
said halahem (הלהם) — for them — in masculine instead of
halahen (הלהן) which is feminine? The common practice is
that a man marries a wife who is a few years younger than him. There are also
rare exceptions where the wife is a few years older. Ruth and Orpah were two
grown and mature women. In fact, according to the Midrash (Rabbah 4:4), Ruth
was then 40 years old. Naomi expressed herself in feminine to allude to them,
“If you are waiting for me to conceive and then waiting until the boys I may
bear will be of marriageable age, you will be so much older than them that you
will be perceived as the man in the marriage and they will be perceived as the
female. This is totally out of place and I strongly discourage it.” (אגרת
שמואל)
[177]
Rashi - Would you wait for them: Heb. תְּשַּׂבֵּרְנָה. This is a question: Would you wait for them
until they grew up? This is an expression similar to (Ps. 146:5): “his hope (שִּׂבְרוֹ) is in the Lord his God.”
[178]
The word “halahein” is not referring to the boys that may be born, but rather
to the reason they shouldn’t wait for her to have children. The first usage of
the word “halahein” refers to two reasons not to wait. Naomi was saying, “Firstly,
even if I were to marry today and immediately become pregnant, there is no
guarantee that I will have a son. It may turn out that halahein tesabeirnah —
all your anticipation for nine months was for a girl!” Secondly, the word
halahein could mean “for their saying “hein” — “yes.” “Thus,” she argued, “even
if I had a son you couldn’t marry him until he grows up and consents. Would you
wait until he grows up and says ‘hein’ — ‘yes’? It is illogical, because there
is a chance that he may say ‘no.’ ” The second “halahein” was addressed
specifically to Ruth. According to the Midrash Rabbah (4:4) she was then forty
years old. Naomi said to her, “If I marry it would take about a year until I
have a child. If it is a boy, you would have to wait at least another thirteen
years until he grows up and is eligible to marry you. By then you will already
be fifty five years old.” The word “hein’ (הן) — has the numerical value of 55. Naomi,
thus said to Ruth, “halahein” — “would you wait until you are hein (הן) — 55 years old and have no husband? — it
doesn’t make sense!” (נפלאות
חדשות – כסף
צרוף)
[179]
Rashi - Would you shut yourselves off: Heb. תֵּעָגֵנָה. An expression of being bound and imprisoned,
like (Taanith 3:8): “He made a round hole (עָג
עוּגָה) and stood within it.” Others interpret it as an expression of עִגוּן, anchoring, being unable to marry, but that
cannot be, for if so, the “nun” should have been punctuated with a “dagesh” or it
should have been spelled with two “nuns”.
[180]
Rashi - (איש denotes that) he was a very wealthy man and
the leader of the generation.
[181]
The word "ish" commonly denotes a person of spiritual stature. Why? R'
Chaim Yehuda Meir Hager z"l explains: The Mishnah (end of Masechet Uktzin)
teaches, "HaShem is destined to reward each tzaddik with 310 worlds."
Our Sages also teach that: "One hour of Torah and good deeds in this world
is worth more than an entire lifetime of Olam Haba." The gematria of ish
equals 311, one more than the number of worlds in the tzaddik's reward. This signifies
the Torah and good deeds – more valuable than Olam Haba -- that the man of stature
performs. (Zecher Chaim)
[182]
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.
- Man is a tree. (Debarim 20:19) See also Daniel 4:15 where
the king was the tree stump.
[183]
Zohar, Bereshit, Section 1, Page 27b - 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 Malchut (Kingship), through
their connection with which Israel are called “sons of kings”.
[184]
Ruth Rabbah 2:17 explicates: מִכֶּם because of you God’s hand struck me, my
sons and my husband.” - Midrash Rabbah - Ruth 2:17 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.
[185]
Naomi said to them, “Unfortunately, we were all stricken, but I received
His full hand. Five calamities have befallen me. I lost my
husband, I lost my two grown sons, I was pregnant and lost my baby, and I was
very wealthy and now am stricken with poverty. Indeed my heart goes out for you
two ladies for losing your husbands, but since His hand has gone out against me
and struck me with five disasters, I am more embittered than
you.” (אלשיך)
[186]
Rashi - for the hand of the Lord has gone forth against me: Said Rabbi Levi:
Wherever it says “the hand of the Lord,” it refers to a plague of pestilence, and
the classic example is (Exodus 9:3): “Behold the hand of the Lord will be.”
[187]
In the beginning they both cried over the realization of the tragedies that had
befallen them. They were now childless widows and would have to consider
starting their lives anew with other husbands. At this interval, however, it
was the proposed parting that evoked their emotions. Ruth earnestly loved Naomi
and “davkah bah” — clung to her tenaciously. She wept bitterly about Naomi’s
endeavors to separate from her, but Orpah, on the other hand was quite content
to leave; she sufficed with giving her mother-in-law a good-bye kiss. Her tears
were merely crocodile tears, and her cries lacked true emotion. The missing
alef alludes to the sincerity missing in Orpah’s crying (in contrast to Ruth).
(בשורת
אליהו)
[188]
Why previously (1:9) is the word “vatisenah” — they raised up [their voice and
wept] — spelled with an alef (ותשאנה) and why is the alef omitted now (ותשנה)? The Midrash Rabbah (Ruth 2:20) homiletically links the word
“vatisenah” to “tashash” (תשש) — “to be weak.” The missing letter is an
indication that now they wept so much that eventually their strength
diminished.
[189]
It says already “they raised their voice and wept” (1:9). What provoked their
crying a second time? Naomi said to them “Mar li me’od mikem” — “I am more
embittered than you” (1:13). Had this meant that the tragedies they experienced
had caused her bitterness, she would have said I am embittered “aleichem” —
“over you” — i.e. “over your anguish and pain.” Therefore, they understood this
as an accusation, “I am very embittered on account of you.” She blamed her
bitterness and the tragedies of her sons on them. She attributed her
misfortunes to the fact that her sons had married non-Jewish women. The first
time they cried it was on account of Naomi’s imminent departure. Now, after
hearing that she held them responsible for her calamities and that they were
being made scapegoats, they were terribly hurt and cried a second time. (אגרת
שמואל)
[190]
The word “od” (עוד) — “again” — is superfluous? When Ruth and Orpah insisted on
remaining with Naomi, she pleaded with them to return to their family, saying
“Ha’od li banim be’mei’ai” — “Have I more sons in my womb who would become
husbands to you” (1:11). Now since she started her plea to them with the word
“od” they raised their voice and cried because of “od” — the fact that she had
no children for them to marry and that they had to go elsewhere to find
husbands instead if being her daughters-in-law. (אלשיך)
[191]
Rashi - Lo, your sister-in-law has returned: Heb. שָּׁבָה. In this word, the accent is above (on the first syllable) under
the “shin,” because it is in the past tense, but [in the verse] (Esther 2:14): “and
in the morning she would return (שָּׁבָה) ,” the accent is below (on the last syllable)
on the “beth,” because it is the present tense, and so it is in all similar cases.
[192]
The word “shavah — returned” — seems to indicate that Ruth and
Orpah had already converted when they got married.
[193]
There is a rule in Hebrew grammar that the word “achar” (אַחַר) — “after” — denotes that the event or subject is close to the
previous one. In contrast, the word “acharei” (אַחַרֵי) is used for “after” — in reference to a
situation where there is a distance between one event or subject and the
previous event or subject. (See Bereishit 15:1, Rashi.) Naomi
was very careful in her advice to Ruth. After mentioning to her the sad fact
that Orpah returned to her people and her god. She wisely told her to “return
acharei — after — your sister-in-law. Go back with her to your native people,
but be careful and stay acharei — distant — from your sister-in-law. Do not
emulate her in any way. Do not compromise in your religious commitment and
observance.” (חלק בני
יהודה)
[194]
Rashi - Do not entreat me: Heb. תִּפְגְעִי, do not urge me.
[195]
The word “tifge’ee” is from the root “pega” and can refer to a fatal occurrence
(see Shemot 5:4 Rashi).
[196]
Her saying “le’azveich lashuv mei’acharayich” — “to leave you to turn back from
following you” — is a redundancy. If she leaves Naomi, obviously Ruth will not
be following her? The Yalkut Reuveini in Parshat Vayeishev writes in the name
of the Kabbalah Sefer Hatemurah (which is credited to the Tannaic Sages Rabbi
Yishmael Kohen Gadol and Rabbi Nechunya ben Hakanah) that the soul in Ruth was
originally the holy soul of a Jew and because of sin it was reincarnated and
ended up in a non-Jew. This soul was the soulmate of Boaz’s soul. Once the soul
achieved all it needed to rectify, the time was ripe for it to become united
with Boaz. Thus, he was Divinely inspired to have the Sanhedrin popularize the
law that the preclusion of Moabites from joining the Jewish people applies only
to the males of Moab, hence setting the stage for his marriage to Ruth. The
word “tifge’ee” is from the root “pega” and can refer to a fatal occurrence
(see Shemot 5:4 Rashi). Ruth’s statement can now mean the following: “I was
reincarnated as a non-Jew in order to rectify a certain soul and then I was supposed
to convert to Judaism. If I don’t convert now, the only way for me to become
united again with my people is to die and return again at a later date as a
Jewess. Therefore, I beseech you, al tifge’ee bi l’azvich — do not cause me to
leave you now by my dying — lashuv — and have to return again [to this world]
mei’acharayich — after you will no longer be here anymore. Please realize that
ameich ami — your people are my people, your G‑d is my G‑d — in
reality I have a common link with you and yearn to be actually united with our
people.” (שמחת
הרגל)
[197]
Rashi - for wherever you go, I will go: From here our Sages derived that
a [prospective] proselyte who comes to convert is told some of the punishments [for
violating the commandments], so that if he decides to renege, he can renege, for
out of Ruth’s words, you learn what Naomi said to her: “We may not go out of the
boundary [of 2,000 cubits on all sides] on the Sabbath.” She replied to her, “Wherever
you go, I will go.” “We are prohibited to allow a female to be secluded with a male
who is not her husband.” She replied, “Wherever you lodge, I will lodge.” “Our people
is separated from the other peoples with 613 commandments.” [She replied,] “Your
people is my people.” “Idolatry is forbidden to us.” “Your God is my God.” “Four
types of death penalties were delegated to the beth din (court) [to punish transgressors].”
“Wherever 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
decapitated and those strangled.” She replied, “And there I will be buried.”
[198]
According to halachah (Shulchan Aruch, Yoreh Dei’ah 268:2) a prospective
convert is informed of some difficult 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 theaters,” to which she responded, “For wherever
you go I will go.”
[199]
The letters of the Hebrew alef-beit are also used as numerals. Alef is one, and
tav is 400. Afterwards, the final letters of מנצפך are the numbers from 400 to 900 (see
Sukkah 52b, Rashi). Thus, the final chaf is 500, making the word ameich (עמך)
the numerical equivalent of 610. When adding to this the three letters of the
word the total is 613. Thus, her response was articulate: “Ameich — the 613
[mitzvot] you observe — will also be mine”. (אגרת
שמואל - לקוטי
אמרי א-ל על
חמש מגילות
מר' יחזקאל
מאיר מבגדאד
בשם ספר עיר
מקלט)
[200]
Rashi - So may the Lord do to me: as He has commenced to harm [me], for His
hand has gone forth against me to slay my husband and to cause me to lose my property.
[201]
Rashi - and so may He continue: if anything but death separates me from you.
[202]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.
Rabbi Vidal HaTzorfasi explains that when Rus had told
Naomi “only death will separate you and me,” she had been promising Naomi never
to leave her. Therefore, now that she wishes to leave to collect, it is necessary
for her to ask permission. This illustrates the magnitude of her commitment to
Naomi: she will not leave Naomi without receiving her permission — even though
it will not be for long and even though it is for Naomi’s benefit.
[203]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda Y. Steinberg.pg. 289. Horayos 10b. It is interesting that when Lot moves
away from Avraham Avinu, Avraham Avinu uses the words, “Hipared na mealai —
Please split up from me,” and Lot accepts this request with great enthusiasm
(Bereshit 13:9). When Rus, the descendant of Lot, comes to join the Jewish
nation, she rectifies this by saying to Naomi, “Rak hamaves yafrid beini
ubeinech — Only death will split us apart” (Rus 1:17). She uses the same words
that were said to Lot, her ancestor, but now she is saying that she will never
split away from Klal Yisrael.
[204]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg. The word misametzes, used to describe Rus’s manner of walking
with Naomi, means “to struggle and push.” The simple meaning is that Rus was
insistent about converting and was willing to push to see it happen. Rabbi
Elisha Galico explains that when one is about to go on a long journey, one
braces oneself and prepares physically for the journey. Naomi saw that Rus was
bracing herself for the long walk and thereby realized that she was sincere
about her intentions.
[205]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg. - The Gemara says that when one sees that a convert is
genuine, he should then stop trying to dissuade him. - Yevamos 47b.
[206]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg. - The sefer Besoras Eliyahu takes an entirely different
tack. It explains that on the contrary, the verse means that Naomi saw how she
herself was struggling to keep up with Rus. Because Rus was so eager to start
keeping the mitzvahs and to join the Jewish nation, she was walking quickly, and
Naomi struggled to keep up. From this, Naomi saw that Rus was genuine. Often
the enthusiasm shown by the newly converted or newly religious is an
inspiration for those who have become “used to” or, God forbid, even “bored,”
with mitzvah observance.
[207]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg. - On a deeper level, the Vilna Gaon explains that often
the evil inclination comes to a person in the guise of the good inclination,
pretending that the deed is a mitzvah when it really is a sin; it can be hard
to distinguish whether the action is a sin or a mitzvah. Says the Gaon, one of
the ways to distinguish between an aveirah and a mitzvah is by how the physical
limbs react to the suggestion to perform the deed. Since the physical body is
not naturally inclined to do mitzvahs, if a physical enthusiasm is present, one
must be wary that it is a sin. However, if one must struggle to do the deed, it
is likely to be a mitzvah. Therefore, says the Vilna Gaon, when Naomi saw that
Rus was struggling to walk with her — even though she was much younger and more
physically fit — then Naomi understood that for Rus this was a mitzvah, and
therefore she accepted her. The Vilna Gaon compares this to the famous story
(Bava Metzia 84a) of Reish Lakish, who, when he was a robber, was able to jump
across the Jordan River to chase someone, but when he accepted upon himself to
learn Torah, he could not jump back across it.
[208]
Rashi - so she stopped speaking to her: From here they derived that we do
not overburden him and we are not overly meticulous with him (i.e., with a prospective
convert).
[209]
The root word of “mitametzet” is “ometz,” which means strength and courage.
Ruth was a young vibrant girl pulsing with vigor and vitality. Her walking was
swift and robust. Suddenly, things changed and she became sluggish and weak.
Naomi observed that “mitametzet hi lalechet itah” — Ruth had to make a special
effort to gird herself with strength to be able to keep up walking with her.
Naomi interpreted Ruth’s weakened status as a clear indication that she
sincerely resolved to accept the yoke of Torah. Therefore, she ceased all
further attempts to dissuade her from embracing Judaism. (שמחת הרגל –
הגר"א)
[210]
Rashi - And they both went on: Said Rabbi Abbahu: Come and see how dear the
proselytes are to the Holy One, blessed be He: Since she decided to convert, Scripture
compared her to Naomi.
[211]
Since in reality they were really two woman and only disguised as men, the
verse therefore says sheteihem which is a mixture of feminine and masculine. (אלשיך)
[212]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg. - The Alshich adds another explanation. The number two in
this verse informs us that there were no others. Usually, when two women walk
by themselves from one country to another, there is the danger of being
attacked by wicked men. The verse’s words, “the two of them walked,” imply that
they were not molested and no one came to harm them, it was just the two of
them walking. - The verse uses the masculine suffix for “them,” and the word
shteihem is spelled with a mem, not the feminine letter nun. The Iggeres Shmuel
explains that because of the danger, they disguised themselves as men in some
old, discarded men’s clothes they found so that they should be left alone. -
The Chessed LMeshicho explains that another reason for the use of the masculine
suffix is that, in their enthusiasm to reach Eretz Yisrael, they walked with
the speed and strength of men, even though they were actually grown women. The
verse adds the words, “The two of them walked until they came to Beit Lechem.”
This means that they continued to walk without stopping throughout the entire
journey until they reached the town of Beit Lechem in Eretz Yisrael." - Eshkol
HaKofer.
[213]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg. - The verse says that the two of them, Naomi and Rus,
walked to Eretz Yisrael. The Midrash asks, why does the verse need to tell us
that “two of them” walked? It would have been enough to say “they walked” — we
could figure out ourselves that Naomi and Rus walking together implies two
women walking. The Midrash answers, the word "two” in this verse means a
two-some, an equal pair. The verse is not telling us how many they were, which
is indeed simple and not necessary to repeat; rather, it is telling us that
they were a twosome — equal. In what way were they equal? Explains the Midrash,
in the eyes of HaShem they were equal. Says the Midrash, see how much HaShem
loves converts: the moment Rus accepted upon herself to convert, she was equal
to Naomi in HaShem’s eyes. Even though Naomi was a great woman with
distinguished lineage and had spent her whole life doing mitzvahs, and Rus had only
just now decided to convert, in the eyes of HaShem they were equal. - The
commentators explain that the actual conversion could not have taken place yet,
because to convert one needs a beit din and one must immerse in a mikveh. Rus
decided to convert and accepted mitzvah observance upon herself, as we saw
earlier; therefore, she continued the journey to Eretz Yisrael with Naomi. The
actual conversion occurred later when they were in Eretz Yisrael. - From this
verse we can also learn an important lesson regarding accepting upon oneself to
do mitzvahs. Rabbeinu Yonah writes that when one accepts upon himself to do a
certain mitzvah, if the commitment is a true commitment, then in the eyes of
HaShem it is as if he has already performed the mitzvah. (Sha'arei Teshuvah,
sha'ar2, paragraph 10) In addition, he is already considered to be on the high
spiritual level reached by one who has actually done the mitzvah, and he
receives reward for having performed the mitzvah even though he has merely
committed himself to doing it. Furthermore, if a person is not familiar with
all the mitzvahs, but accepts upon himself that whatever he is taught, he will
do, then he is rewarded for doing mitzvahs that he does not even know about.
[214]
The Mystical Study of Ruth: Midrash Hane'Elam of the Zohar to the Book of
Ruth – section 12, pg.91 - (Isa. 28:9). ’Whom shall he teach knowledge’ —
this refers to the Written Torah. ’And whom shall he make to understand a
doctrine’ — this refers to the Oral Torah.’Them that are weaned from the milk,
and drawn from the breasts’ — for their sake the Torah came down to Israel upon
Mount Sinai. "This is the meaning of the verse, ’The two went on until
they reached Bethlehem’ (Ruth 1:19). Where did they [the two Torahs] go? They
went [were offered] to other nations, until Israel stood at Mount Sinai. When
the Written Torah and Oral Torah descended, thereupon ’the whole city buzzed
with excitement over them. The women said: Can this be Naomi?’ (ibid.).
Everyone trembled [and said, ‘This is Torah, the hidden treasure.’ There-upon] ‘All
the people witnessed the thunder and lightning’ (Ex. 20:15). Then they said, ‘This
[Torah] is Naomi’ — this is the pleasantness [ne’imo] of the Torah. - ["Another
interpretation30 of the verse, ’The two went on until they reached
Bethlehem’ (Ruth 1:19). These are the two Torahs: Written and Oral. Where did
the two Tablets go? — to Mount Sinai. Thereupon ’the whole city buzzed with
excitement’ (ibid.) — the entire people trembled.
[215]
The Mystical Study of Ruth: Midrash Hane'Elam of the Zohar to the Book of
Ruth – section 12, pg.92. Naomi was the body and Ruth was the soul.
[216]
Why the extra hei — instead of bo’anah (בואנה) it should have said bo’an (בואן)?
Likewise instead of kebo’anah (כבאנה) it should have said kebo’an (כבואן)? Naomi and Ruth are referred to as “sheteihem” (שתיהם) “the two of them” in masculine because of their disguising
themselves as men during their travel. The numerical difference between
sheteihem (שתיהם) — two of them — in masculine and
sheteihen (שתיהן) — two of them — in feminine, is ten. The
Megillah seeks indicate that this existed only during their travel but upon
arriving they changed back to their female garb and they were once again
sheteihen (שתיהן). Therefore, the Megillah added the two
extra “heis” which together total ten. (אלשיך)
[217]
The Mystical Study of Ruth: Midrash Hane'Elam of the Zohar to the Book of
Ruth – section 13, pg.93 - R. Alexandrai continued his line of argument1
as he said: The soul and the body are associates, and leave this world together
"until they reached Bethlehem" (Ruth 1:19). Why is it [Bethlehem] so
called? It is because the court, the accuser and dispute are there.2
At that point it is written, "The whole city buzzed with excitement over
them" (ibid.). All the rest of the dead caused a tumult over them in
response to the sound of dispute concerning judgment.
[218]
Why the extra hei — instead of bo’anah (בואנה) it should have said bo’an (בואן)?
Likewise instead of kebo’anah (כבאנה) it should have said kebo’an (כבואן)? Naomi and Ruth are referred to as “sheteihem” (שתיהם) “the two of them” in masculine because of their disguising
themselves as men during their travel. The numerical difference between
sheteihem (שתיהם) — two of them — in masculine and
sheteihen (שתיהן) — two of them — in feminine, is ten. The
Megillah seeks indicate that this existed only during their travel but upon
arriving they changed back to their female garb and they were once again
sheteihen (שתיהן). Therefore, the Megillah added the two
extra “heis” which together total ten. (אלשיך)
[219]
Rashi - that the entire city was astir: The entire city became astir. They
had gathered to bury Boaz’s wife, who had died on that very day. - This is the
element of hashgachah pratis in this story. Bo'az's wife dies on the day that
Rus, the future wife of Bo’az, comes into town.
[220]
Baba Bathra 91a 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’.
[221]
Rising Moon - Unraveling the Book of Ruth, by Moshe Miller, pg.128 - The
verse states, “The entire city was in an uproar over them” (Ruth 1:19). Is it
possible that an entire city would be in a state of upheaval over the
appearance of Naomi, one poor, unkempt woman? Rather, [the upheaval was due to
the fact that] the wife of Boaz died on that very day, and the entire city
turned out to attend the funeral. [At that moment] Ruth entered [the city] with
Naomi, [the result being that] one entered and one departed. - Yerushalmi
Ketubot 2b
[222]
The Mystical Study of Ruth: Midrash Hane'Elam of the Zohar to the Book of
Ruth – section 12, pg.90
[223]
Only a town, referred to as ‘ir (v. Deut. XIII, 14) can be condemned. R. Josiah
holds that a community of less than ten is a village (kefar) and one of more
than a hundred is an entire community, of which the ‘city’ is only a part.
[224]
The Mystical Study of Ruth: Midrash Hane'Elam of the Zohar to the Book of
Ruth – section 12, pg.90
[225]
Rashi - Is this Naomi?: Heb. הֲזאֹת. The “hey” is vowelized with a “hataf” because
it is in the interrogative. Is this Naomi who used to go out in covered wagons and
with mules? Have you seen what happened to her because she went out from the Holy
Land?
[226]
Ruth - A Harvest of Majesty, R. Moshe Alshich, pg. 123.
[227]
Rabbi Yitzchak Etshalom | Series: Mikra
[228]
Midrash Rabbah - Ruth 2:5
[229]
The Mystical Study of Ruth: Midrash Hane'Elam of the Zohar to the Book of
Ruth – section 12, pg.91 - ‘This [Torah] is Naomi’ — this is the
pleasantness [ne’imo] of the Torah.
[230]
Ruth - A Harvest of Majesty, R. Moshe Alshich, pg. 123.
[231]
Rabbi Yitzchak Etshalom | Series: Mikra
[232]
Midrash Rabbah - Ruth 2:5
[233]
Midrah HaNe’elam of the Zohar to the Book of Ruth, section 1: She [the Neshamah-Soul]
answers and says, “‘Do not call me Naomi; call me Mara, for the Almighty has made
my lot very bitter’ (Ruth 1:20). For He enclosed me in this disgraceful body. ‘I
went away full’ (Ruth 1:21) — into this place; and the Eternal has brought me back
empty’ (ibid.).” Section 5: The linkage is established: Naomi is the Neshamah-Soul.
Section 6: Rabbi opened his discourse: " Adam is the Soul of Souls. Eve is
the Neshamah-Soul.
[234]
The Mystical Study of Ruth - Midrash HaNe’elam of the Zohar to the Book of Ruth
- Naomi is Repentance, normally associated with the sefirah Binah.
[235]
In Hebrew, the word “Mara” — “bitter” — ends with a hei (מרה); why here does it end with an alef? In
Aramaic, the word “mara” means a “shovel” as the Gemara relates (Taanit 21b)
concerning a man who would regularly lend out “mara v’chatzina” — “a shovel and
a pick” for burials. The Gemara (Yevamot 65b) says that even though a woman is
not obligated in the mitzvah of procreation, if her husband is sterile she can
sue for a divorce, because she can claim that she needs a “cane and a shovel”
for her burial. I.e., she needs children so that they will support her in her
old age (cane) and tend to her burial (shovel). With the alef in the word
“mara,” which can mean “a shovel,” Naomi was alluding of the terrible plight
that had befallen her. Normally, children are the shovel which make possible
the burial of the parents. “Unfortunately,” she was saying, “I have become the
shovel. I buried my both sons.” (בשורת
אליהו – ועי'
רבינו בחיי פ'
בהעלותך "כל מלה
שסופו ה'
ונכתבת באלף,
הכוונה
להגדיל ולהדגיש
את המובן כגון
"והיה לכם
לזרא" (במדבר י"א,כ)
זרה מאד.)
Alternatively, “marah” — “bitterness” — is indeed
spelled with a hei. Here, however, it is spelled with an alef, since the
difference in numerical value of hei (5) and alef (1) is 4, indicating that the
bitterness she experienced was the loss of four things dear to her: her
husband, her two sons, and her wealth. (שמחת
הרגל)
[236]
The Navi Journey- Megillas Rus, by Rabbi Ilan Ginan, pg.9
[237]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg. - Naomi declares, “Do not call me Naomi,” meaning
“pleasantness,” “call me Mara,” which means "bitterness.” The Ibn Ezra
says that according to correct grammar, “Mara” should be spelled mem-reish-heh.
Why then, is it spelled with an alef here? In Taama D’kra, Rabbi Chaim
Kanievsky explains that in halachah, (Shulchan Aruch, Even HaEzer 129:34.) as a
general rule, any name in lashon hakodesh is spelled with a heh at the end, and
a foreign name is spelled with an alef. Naomi understood that she had been
punished for leaving Eretz Yisrael and going to live in a foreign country.
Therefore, Naomi says: I deserve to be called Mara, “bitter,” for the sin of
leaving Eretz Yisrael, but that is only while I was in a foreign land. Now that
I am coming back to Eretz Yisrael, I am confident that HaShem will be kind to
me. To symbolize this, she spells her name with the foreign spelling — with an
alef — saying, when I was foreign I deserved that fate, but not anymore.
Furthermore, Naomi left with five members other family (she and her husband,
two sons and she was expecting a child , see the following verse), yet she came
back alone. To hint to this she called herself Mara, spelled not with a heh,
which has the numerical value of five, but with an alef, which has the
numerical value of one.
[238]
Rising Moon - Unraveling the Book of Ruth, by Moshe Miller, pg.105 - The
new name Naomi gives herself, Mara, has multiple meanings. On the one hand, it
comes from the word mar, meaning bitter, clearly referring to the bitter
treatment she has suffered at the hands of God,84 the bitterness to which she
alluded in her cruel speech to her daughters- in-law (see the commentary to
verse 13). On the other hand, it can also refer to the concept of t’murah (תמורה) - meaning change, transformation, or substitute - implying
that God has replaced her life with another, that He has turned her world
upside down.
[239]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg. - The Chiddushei Yedidyah (Volume 8, p. 68.) adds that
Naomi is alluding to the famous bitter waters of Mara which HaShem miraculously
sweetened. (See Shemot 15:23.) She asks to be called Mara, praying that her
life, too, will be miraculously sweetened by HaShem.
[240]
The Navi Journey- Megillas Rus, by Rabbi Ilan Ginan, pg.19 - Naomi’s
remark to the people of Beis Lechem when she returned, that they should not
call her “Naomi” but rather “Marah” after what had happened to her. The next
verse, however, provides something of a response to Naomi’s bitter remark: she
did not come home alone, but rather, Hashem’s hashgachah brought her back with
a soul that was lost in the field of Moav! Sometimes, while in the middle of an
indescribable trouble, a person finds it difficult to see Hashem’s hashgachah.
What they don’t see is that the trouble itself is at that very mo- ment
bringing about the yeshuah, which is already present. - Mishbetzos Zahav.
[241]
Rashi - I went away full: with wealth and sons. Another interpretation is
that she was pregnant.
[242]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg. - Naomi says she left Eretz Yisrael “full.” The Midrash
explains that the word “full” means “complete and suecessful.” From here, the
Midrash deduces that originally Naomi had sons and daughters. Even though the
Megillah only tells us about sons, had she not had daughters she could not have
called herself “full.” These daughters died when they left Eretz Yisrael.
Another explanation from the Midrash is that “full” means she was expecting a
child, and when she left Eretz Yisrael, she miscarried. We have to understand
that when Naomi says she left “full” and it is recorded as such in the
Megillah, then this is no exaggeration. It truly means that Naomi felt complete
in every aspect of her life — she had financial success, health, a husband and
children, etc. In the same way, when she says that she came back empty, she
means that she felt a tremendous loss in every sense of the word.
[243]
The Mystical Study of
Ruth: Midrash Hane'Elam of the Zohar to the Book of Ruth - "He
shattered them at the foot of the mountain" (Ex. 32:19). The Torah flew
away from there and said, "I went away full" (Ruth 1:21) to Mount
Sinai; and now "the Eternal has brought me back empty" (ibid.).
"Full" — with yod-hey; but now "full with yod-hey" has
flown from me — for this is yod-hey-vav
— and a single hey remains. - (fol.
83d)
[244]
The Mystical Study of Ruth: Midrash Hane'Elam of the Zohar to the Book of
Ruth – section 13, pg.93 - After this, the body <84a> is penetrated
by maggots and worms, and the soul mourns over it. As Scripture states,
"Only his flesh upon him has pain, and his soul within him mourns"
(Job 14:22). It says, "I went away full" (Ruth 1:21) into that
[temporal] world;
[245]
The Mystical Study of Ruth: Midrash Hane'Elam of the Zohar to the Book of
Ruth – section 13, pg.93 - After this, the body <84a> is penetrated
by maggots and worms, and the soul mourns over it. As Scripture states,
"Only his flesh upon him has pain, and his soul within him mourns"
(Job 14:22). It says, "I went away full" (Ruth 1:21) into that
[temporal] world; "and the Eternal has brought me back empty" (ibid.)
to this [spiritual] world, without good deeds or Torah.
[246]
Ruth - A Harvest of Majesty, R. Moshe Alshich, pg. 123.
[247]
Rabbi Yitzchak Etshalom | Series: Mikra
[248]
Midrash Rabbah - Ruth 2:5
[249]
Midrah HaNe’elam of the Zohar to the Book of Ruth, section 1: She [the Neshamah-Soul]
answers and says, “‘Do not call me Naomi; call me Mara, for the Almighty has made
my lot very bitter’ (Ruth 1:20). For He enclosed me in this disgraceful body. ‘I
went away full’ (Ruth 1:21) — into this place; and the Eternal has brought me back
empty’ (ibid.).” Section 5: The linkage is established: Naomi is the Neshamah-Soul.
Section 6: Rabbi opened his discourse: " Adam is the Soul of Souls. Eve is
the Neshamah-Soul.
[250]
The Mystical Study of Ruth - Midrash HaNe’elam of the Zohar to the Book of Ruth
- Naomi is Repentance, normally associated with the sefirah Binah.
[251]
“I was full when 1 went away, but HaShem has brought me back empty . .. HaShem has
testified against me, the Almighty has brought misfortune upon me.” Rashi remarks
there that “HaShem has testified against me” refers to the attribute of strict justice
[252]
Rashi - has testified: Heb. עָנָה, has testified against me that I dealt wickedly
before Him. Another explanation: The Divine Standard of Justice has humbled me,
as (Hosea 5:5): “And the pride of Israel shall be humbled (וְעָנָה).”
[253]
His Name “Sha-dai” which means “sufficient.” He is the Al-mighty because He
provides in sufficient measure the needs of all the earth’s inhabitants. (See
Bereishit 17:1, Rashi.)
[254]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg, pg. 126 - Elimelech’s departure from Eretz Yisrael because
of the famine weakened the Jewish people’s resolve that living in Eretz Yisrael
was worthwhile. Now that Rus, a former Mo’avi princess, left her country to
come to Eretz Yisrael, it inspires the people and makes them appreciate how
special it is to be there. This is inadvertently a profound act of kindness to
the whole of Klal Yisrael. Midrash says that Rus, by remaining loyal to her
mother-in-law, was a lesson to the Jewish nation to be loyal to HaShem. This is
another aspect of inspiration that Rus provided for Klal Yisrael.
[255]
Ruth - A Harvest of Majesty, R. Moshe Alshich, pg. 123.
[256]
This pasuk is entirely superfluous since it already said that she arrived in
Bethlehem and held a conversation with the people there? When the people
recognized Naomi and were astonished by her appearance, she humbly told them
that from now on they should address as “Mara” because of all that had befallen
her (1:20). The Megillah is now telling us, that regardless of her request
“vatashav Naomi” — she returned to her original name of Naomi. The reason for
this is because when they saw the beautiful gem — Ruth — whom she had brought
with her to their community, she won back their admiration and respect and they
were convinced that she had retained her good qualities and pleasant
personality. (אגרת
שמואל)
[257]
Rabbi Yitzchak Etshalom | Series: Mikra
[258]
Midrash Rabbah - Ruth 2:5
[259]
Midrah HaNe’elam of the Zohar to the Book of Ruth, section 1: She [the Neshamah-Soul]
answers and says, “‘Do not call me Naomi; call me Mara, for the Almighty has made
my lot very bitter’ (Ruth 1:20). For He enclosed me in this disgraceful body. ‘I
went away full’ (Ruth 1:21) — into this place; and the Eternal has brought me back
empty’ (ibid.).” Section 5: The linkage is established: Naomi is the Neshamah-Soul.
Section 6: Rabbi opened his discourse: " Adam is the Soul of Souls. Eve is
the Neshamah-Soul.
[260]
The Mystical Study of Ruth - Midrash HaNe’elam of the Zohar to the Book of Ruth
- Naomi is Repentance, normally associated with the sefirah Binah.
[261]
The Navi Journey- Megillas Rus, by Rabbi Ilan Ginan, pg.25 - Ruth was the
first female convert ever accepted from Moav. This is why the Megillah refers
to Rus as one who “returned from the field of Moav.” - Ruth Rabbah 7:7
[262]
Rising Moon - Unraveling the Book of Ruth, by Moshe Miller, pg.107 -
“Who returned from the fields of Moab” - [this emphasizes] that she is the
first to return from the fields of Moab. Yerushalmi Yevamot 48B
[263]
Rashi - at the beginning of the barley harvest: Scripture is speaking of
the harvest of the Omer.
[264]
The Targum explains that “they arrived on Erev Pesach, and on that day the
Jewish people are permitted to harvest for the Omer, which consisted of
barley”. This is enigmatic — the Omer was harvested on the 16th of Nissan, the
day following the first day of Pesach and not on Erev Pesach which is 14
Nissan? There is an opinion in Gemara (Menachot 72b) that even if the Omer was
not harvested in the designated time, it is kosher. According to that opinion,
the harvesting of the Omer does not supersede Shabbat. Perhaps the Targum
concurs with that opinion. The Targum also opines that they arrived on Erev
Pesach and that it was on Thursday. Pesach was thus on Friday and the day after
Pesach, when the Omer offering was to be made (16 Nissan), was on Saturday.
Since it was not permissible to harvest for the Omer on Saturday, the Omer
harvest that year took place on the preceding Thursday, which was then erev
Pesach. (שו"ת
בית שערים
או"ח סי' רל"ח
מר' עמרם ז"ל
בלוהם)
[265]
According to the Midrash (1:6) they arrived on the day when everyone assembled
together for the reaping of barley for the Omer, which was offered on 16 Nisan
(see also Targum). The Midrash Rabbah (Vayikra 28:6) says “Let the commandment
of the Omer never seem as a trifling one in your eyes, for as a result of the
fact that the Jews will perform this mitzvah upon their arrival to Eretz
Israel, Avraham merited ownership of the land of Canaan. The merit of Omer
stood the Jews in good stead in the days of Gideon (Judges 7:13). The same
merit stood them in good stead in the days of Chizkiyahu (Isaiah 30:32). It
also helped them in the days of Yechezkiel (Ezikiel 4:9). And it was the same
merit that helped them in the days of Haman.” Accordingly, the observance of
the mitzvah is a means by which the Jewish people merit salvation and
redemption. The Megillah is telling that Ruth, (through whom will come about
the ultimate redemption of Klal Yisrael and their “return out of the fields of
Moab” — exile — to Eretz Yisrael”) arrived when the Jewish people were
preparing for the Omer offering. Just as this has been a mitzvah through which
the Jews merited deliverance throughout history, likewise, thanks to merit this
mitzvah, the way was paved for Ruth and Boaz to bring about the arrival of our
redeemer, Mashiach Tzidkeinu. (משיב
נפש – עבודת
עבד)
[266]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg, pg. 127 - The Talmud Yerushalmi (Yevamot 8:3) says that on
the day before Rus came to Eretz Yisrael, the halachah was established that a
woman from Mo’av is allowed to marry a Jewish person. This ruling is what
eventually convinced Bo'az to marry her. Rus had accepted conversion upon
herself the day before arriving in Eretz Yisrael, which means that while she
was accepting upon herself to convert and walking the long, difficult journey
to Eretz Yisrael, HaShem was arranging that she be permitted to marry Bo'az and
become the mother of the kingdom. (This halachah must have then been forgotten,
because at the time of David HaMelech, once again the question arose whether
Rus was permitted or forbidden.)
[267]
The barley offering of the Omer is animal food, and animals are instinctive
creatures. (Orot, page 167) - Beitzah 29a –
Sotah 14a Rabban Gamliel says: This hints that just as her actions of seclusion
with another man were the actions of an animal, so too her offering is animal
food, i.e., barley and not wheat.
[268]
Ruth - A Harvest of Majesty, R. Moshe Alshich, pg. 123.
[269]
Rabbi Yitzchak Etshalom | Series: Mikra
[270]
Midrash Rabbah - Ruth 2:5
[271]
Midrah HaNe’elam of the Zohar to the Book of Ruth, section 1: She [the Neshamah-Soul]
answers and says, “‘Do not call me Naomi; call me Mara, for the Almighty has made
my lot very bitter’ (Ruth 1:20). For He enclosed me in this disgraceful body. ‘I
went away full’ (Ruth 1:21) — into this place; and the Eternal has brought me back
empty’ (ibid.).” Section 5: The linkage is established: Naomi is the Neshamah-Soul.
Section 6: Rabbi opened his discourse: " Adam is the Soul of Souls. Eve is
the Neshamah-Soul.
[272]
The Mystical Study of Ruth - Midrash HaNe’elam of the Zohar to the Book of Ruth
- Naomi is Repentance, normally associated with the sefirah Binah.
[273]
Yada – The term in Ruth 2:1 moda l’Naomi (keri – oral tradition of reading the
text) or meidah (ketiv – written text) can mean “relative” or imply “sexual
knowledge.” The later becomes a hint to the future development of the tale when
Ruth – not Naomi – will become a sexual partner with Boaz. Naomi hints at
marriage when she calls Boaz –“our relative” – instead of hers. (Ruth 2:1 versus
Ruth 3:2)
[274]
Rashi 2:1 - a kinsman: Heb. מוֹדַע, a kinsman. He was the son of Elimelech’s brother.
Our Sages said: Elimelech and Salmon the father of Boaz and So-and-So the near kinsman
were all sons of Nahshon the son of Aminadab, but the merit of their fathers did
not avail them when they left the Land to go abroad. - Curiously, elsewhere Rashi
cites this phrase as proof that the word yada connotes affection and intimacy; see
Rashi on Bereshit 18:19. See also Ramban ad loc. See also Midrash Rabbah - Ruth
4:3
[275]
The Ibn Ezra cites this verse in Mishle, explaining that the word moda means a “
karov yadua,” an intimate kinsman. (This reading is based on the assumption that
when Ibn Ezra uses the word karov he means, like Rashi, a kinsman.) Ibn Ezra thereby
conflates the two approaches. - By Dr. Yael Ziegler
[276]
“And Naomi had an acquaintance of her husband (moda le-ishah)” – He was beloved
of her husband, and the son of his uncle. (Ruth Zuta 2:1) - See also Metzudat David
on Tehillim 101:4. By Dr. Yael Ziegler ** Malbim on Ruth, with
commentary by Rabbi Meir Leibush Malbim. pg.58-59 - Boaz knew and cherished
Naomi and her husband (which is connoted by the word ומודע which implies that he knew and cherished
her, unlike a distant relative). Malbim on Ruth 2:1
[277]
Mother of Kings, Commentary and insights on the book of Ruth, by Rabbi
Eliezer Ginsburg. The Hebrew word for relative used here, moda, is not written
here with the customary letter vav between the mem and the daled, but with a
yud instead, to show us that Boaz did not act like a close relative but as
someone who was distant. Furthermore, as we saw earlier how Elimelech was so
miserly that he left eretz Israel because of all the beggars who were
beseeching him, the verse here tells us that Elimelech’s relative, Boaz, acted in
the same way, and did not hasten to offer aid to Naomi and Ruth.
QUESTION: The word “moda” — “relative” — is read as
though it were written with a vav (מודע), but in the actual text it is spelled
with a yud (מידע) — what is the significance of the yud?
ANSWER: The Midrash Rabbah (Shemot 15:26) says that the
moon operates on a 30-day cycle. In the beginning its illumination becomes
stronger each day, and on the fifteenth day of the month it reaches its peak.
Afterwards, it starts a downward trend. Likewise, there were fifteen
generations from Avraham to King Shlomo. Avraham began to illuminate the world
and the full glory of the Jewish people was manifest in the days of Shlomo. A
verse states, “King Shlomo became greater than all the kings of the land in wealth
and wisdom. All the kings of the world wanted to see Shlomo, to hear his wisdom
which Hashem put in his heart” (II Chronicles 9:23).
Elimelech, Salmon (father of Boaz) and Ploni Almoni
(Tov, the would-be redeemer) were all brothers. When Boaz married Ruth a child
was born named Oved — Oved’s son was Yishai, and his grandson was David (4:21).
Since Shlomo was the fifteenth generation, David was the fourteenth, and Boaz
was the eleventh. Had Ploni Almoni (Tov) who was Elimelech’s brother redeemed
the property and married Ruth, then King Shlomo would be the fourteenth and not
the fifteenth generation after Avraham.
Therefore, when Boaz is first introduced on the scene
as a relative, there is a yud in the word “moda” — “relative” — which has the
numerical value of ten. This indicates that from Avraham until him there were
already ten generations and he was the eleventh. Prophetically, Naomi knew that
Shlomo had to be the fifteenth generation, and thus she knew that Boaz and not
his uncle, Tov, was the one who Providence destined to marry Ruth.
Ruth – Mother of Royalty, A commentary on the
Book of Ruth, by Yehoshua Bachrach. Moda’ is the reading (kri); the spelling
(ktiv) is mi-da, perhaps to convey: Who knows what his relationship will be to
her now?
[278]
Rashi - (איש denotes that) he was a very wealthy man and
the leader of the generation.
[279]
The word "ish" commonly denotes a person of spiritual stature. Why? R'
Chaim Yehuda Meir Hager z"l explains: The Mishnah (end of Masechet Uktzin)
teaches, "HaShem is destined to reward each tzaddik with 310 worlds."
Our Sages also teach that: "One hour of Torah and good deeds in this world
is worth more than an entire lifetime of Olam Haba." The gematria of ish
equals 311, one more than the number of worlds in the tzaddik's reward. This signifies
the Torah and good deeds – more valuable than Olam Haba -- that the man of stature
performs. (Zecher Chaim)
[280]
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.
- Man is a tree. (Debarim 20:19) See also Daniel 4:15 where
the king was the tree stump.
[281]
Zohar, Bereshit, Section 1, Page 27b - 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 Malchut (Kingship), through
their connection with which Israel are called “sons of kings”.
[283]
Malbim on Ruth, with commentary by Rabbi Meir Leibush Malbim, pg.59: A
man endowed with the highest human qualities, including magnanimity and dislike
of ill-gotten gains. - Ruth Rabbah 4:3-6 - "And Naomi had a kinsman
(moda') of her husband's, a mighty man of valor (Ruth 2:1)". Moda' [means]
relative. Rabbi Abbahu said: "[if] a giant marries a giant, what do they
bear? Powerful men of "valor". Boaz married Ruth. What did they
produce? David: "who is skillful in playing, and a mighty man of valor,
and a man of war, and prudent in affairs, and an attractive man, and Hashem is
with him (1 Samuel 16:18)". He is "skillful in playing" [that
is] in scripture. "And a mighty man of valor" [that is] in Mishnah…
[284]
Pirkei Avot 4:1 Who is strong? He who conquers his evil inclination.
[285]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda Y. Steinberg.pg. 284. The sefer Ibn Yichye explains that these names —
the ancestors of David HaMelech — all connote greatness. Bo’az, we said
earlier, means “in him there is strength.”
[286]
Baba Bathra 91a Rabbah, son of R. Huna, said in the name of Rab: Ibzan (Judges
12:8.) is Boaz.
[287]
Strong’s 078 - Ibzan, "their whiteness (literally their tin — as white"
[288]
Midrash Rabbah - Ruth 4:1 Another interpretation is
that Shaharaim is Boaz; and why is he called Shaharaim? Because he was free (m'shuhrar)
from iniquity. ‘Begot children in the field of Moab,’ in that he had children with
Ruth the Moabitess.
[289]
The Mystical Study of Ruth - Midrash HaNe’elam of the Zohar to the Book of Ruth:
Boaz is also brought into this scheme: he is the Righteous one, referring to the
sefirah Yesod.
[290]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 237. The Chida writes that Bo’az was a gilgul, a
reincarnation of the souls of Peretz and Zerach. Peretz and Zerach were
reincarnations of Eir and Onan, the first two sons of Yehudah. They sinned by
following their desires when they married Tamar. They disregarded the mitzvah
of piryah v’rivyak, for them, Tamar's beauty was the most important factor of
their relationship. (See Bereishis 38:7-10.) When Boaz controlled himself on
this night and did not follow his desires, he rectified their sins and thereby
completed their souls.
[291]
Ruth - A Harvest of Majesty, R. Moshe Alshich, pg. 123.
[292]
Rabbi Yitzchak Etshalom | Series: Mikra
[293]
Midrash Rabbah - Ruth 2:5
[294]
Midrah HaNe’elam of the Zohar to the Book of Ruth, section 1: She [the Neshamah-Soul]
answers and says, “‘Do not call me Naomi; call me Mara, for the Almighty has made
my lot very bitter’ (Ruth 1:20). For He enclosed me in this disgraceful body. ‘I
went away full’ (Ruth 1:21) — into this place; and the Eternal has brought me back
empty’ (ibid.).” Section 5: The linkage is established: Naomi is the Neshamah-Soul.
Section 6: Rabbi opened his discourse: " Adam is the Soul of Souls. Eve is
the Neshamah-Soul.
[295]
The Mystical Study of Ruth - Midrash HaNe’elam of the Zohar to the Book of Ruth
- Naomi is Repentance, normally associated with the sefirah Binah.
[296]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 142. This is actually a verse in Mishlei (23:6): “Do
not take bread from a person who is stingy.” The Mishbetzos Zahav notes that
the Baal Shem Tov writes in Parashas Vayechi that one should try not to take
money from a wicked person.
[297]
Midrash Rabbah - Ruth 4:8 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].
[298]
Rising Moon - Unraveling the Book of Ruth, by Moshe Miller, pg.133 -
Naomi’s use of the term of endearment biti, “my daughter,” stands in stark contrast
to Ruth’s fear of even thinking of Naomi as her mother- in-law. Naomi reassures
Ruth here of the intimacy of their relationship. Ruth must not feel responsible
for their plight; Naomi’s feelings towards her are unchanged.
[299]
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.
[300]
Rashi - And she went, and she came, and she gleaned in the field: We find
in Midrash Ruth [Rabbah]: Before she went she came; Scripture says: And she came,
and she gleaned? But rather, she marked the roads before she entered the field,
and she went and came and returned to the city, in order to make signs and markings
so that she would not stray in the paths and know how to return.
[301]
Shabbat 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.
[302]
Midrash Rabbah - Ruth IV: 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..
[303]
Rashi - and her chance was: to come to the portion of the field belonging
to Boaz.
[304]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg, pg.148. HaShem arranges for Rus to end up in the field of
Bo’az, who is Naomi’s nephew. This is Divine intervention so that Bo’az would
see first- hand what a righteous woman Rus is and then marry her.
[305]
Midrash Rabbah - Ruth IV:4 AND HER HAP WAS (II, 3). R. Johanan said: Whoever
saw her was sexually excited. [The word מקרה ‘a happening’ is connected
by R. Johanan with קרי ‘semen’.]
[306]
Pirkei Avot 4:1 Who is strong? He who conquers his evil inclination.
[307]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda Y. Steinberg.pg. 284. The sefer Ibn Yichye explains that these names —
the ancestors of David HaMelech — all connote greatness. Bo’az, we said
earlier, means “in him there is strength.”
[308]
Baba Bathra 91a Rabbah, son of R. Huna, said in the name of Rab: Ibzan (Judges
12:8.) is Boaz.
[309]
Strong’s 078 - Ibzan, "their whiteness (literally their tin — as white"
[310]
Midrash Rabbah - Ruth 4:1 Another interpretation is
that Shaharaim is Boaz; and why is he called Shaharaim? Because he was free (m'shuhrar)
from iniquity. ‘Begot children in the field of Moab,’ in that he had children with
Ruth the Moabitess.
[311]
The Mystical Study of Ruth - Midrash HaNe’elam of the Zohar to the Book of
Ruth: Boaz is also brought into this scheme: he is the Righteous one, referring
to the sefirah Yesod.
[312]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 237. The Chida writes that Bo’az was a gilgul, a
reincarnation of the souls of Peretz and Zerach. Peretz and Zerach were
reincarnations of Eir and Onan, the first two sons of Yehudah. They sinned by
following their desires when they married Tamar. They disregarded the mitzvah
of piryah v’rivyak, for them, Tamar's beauty was the most important factor of
their relationship. (See Bereishis 38:7-10.) When Boaz controlled himself on
this night and did not follow his desires, he rectified their sins and thereby
completed their souls.
[313]
Midrash Rabbah - Ruth IV:4 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].
[314]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg, pg.148. The word hinei used at the beginning of this verse
means a sudden and unusual occurrence. The Malbim explains that normally Bo’az
did not come to the fields, relying instead on his trustworthy workers.
However, HaShem arranges for Bo’az to come that day; so he should see firsthand
Rus’s great humility and modesty.
[315]
Pirkei Avot 4:1 Who is strong? He who conquers his evil inclination.
[316]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda Y. Steinberg.pg. 284. The sefer Ibn Yichye explains that these names —
the ancestors of David HaMelech — all connote greatness. Bo’az, we said
earlier, means “in him there is strength.”
[317]
Baba Bathra 91a Rabbah, son of R. Huna, said in the name of Rab: Ibzan (Judges
12:8.) is Boaz.
[318]
Strong’s 078 - Ibzan, "their whiteness (literally their tin — as white"
[319]
Midrash Rabbah - Ruth 4:1 Another interpretation is
that Shaharaim is Boaz; and why is he called Shaharaim? Because he was free (m'shuhrar)
from iniquity. ‘Begot children in the field of Moab,’ in that he had children with
Ruth the Moabitess.
[320]
The Mystical Study of Ruth - Midrash HaNe’elam of the Zohar to the Book of
Ruth: Boaz is also brought into this scheme: he is the Righteous one, referring
to the sefirah Yesod.
[321]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 237. The Chida writes that Bo’az was a gilgul, a
reincarnation of the souls of Peretz and Zerach. Peretz and Zerach were
reincarnations of Eir and Onan, the first two sons of Yehudah. They sinned by
following their desires when they married Tamar. They disregarded the mitzvah
of piryah v’rivyak, for them, Tamar's beauty was the most important factor of
their relationship. (See Bereishis 38:7-10.) When Boaz controlled himself on
this night and did not follow his desires, he rectified their sins and thereby
completed their souls.
[322]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg, pg.148. The Mishnah says that it was Bo’az who instituted
the practice of greeting people by mentioning the name of HaShem. Berachos 9:5.
The Gemara says this was one of the three things beit din instituted, and
HaShem was happy with the new practice.(Makkot 23b).
[323]
Baba Bathra 91a Rabbah, son of R. Huna, said in the name of Rab: Ibzan (Judges
12:8.) is Boaz.
[324]
Strong’s 078 - Ibzan, "their whiteness (literally their tin — as white"
[325]
Pirkei Avot 4:1 Who is strong? He who conquers his evil inclination.
[326]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda Y. Steinberg.pg. 284. The sefer Ibn Yichye explains that these names —
the ancestors of David HaMelech — all connote greatness. Bo’az, we said
earlier, means “in him there is strength.”
[327]
Midrash Rabbah - Ruth 4:1 Another interpretation is
that Shaharaim is Boaz; and why is he called Shaharaim? Because he was free (m'shuhrar)
from iniquity. ‘Begot children in the field of Moab,’ in that he had children with
Ruth the Moabitess.
[328]
The Mystical Study of Ruth - Midrash HaNe’elam of the Zohar to the Book of
Ruth: Boaz is also brought into this scheme: he is the Righteous one, referring
to the sefirah Yesod.
[329]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi Yehuda
y. Steinberg.pg. 237. The Chida writes that Bo’az was a gilgul, a reincarnation
of the souls of Peretz and Zerach. Peretz and Zerach were reincarnations of Eir
and Onan, the first two sons of Yehudah. They sinned by following their desires
when they married Tamar. They disregarded the mitzvah of piryah v’rivyak, for
them, Tamar's beauty was the most important factor of their relationship. (See
Bereishis 38:7-10.) When Boaz controlled himself on this night and did not
follow his desires, he rectified their sins and thereby completed their souls.
[330]
Baba Bathra 91a Rabbah, son of R. Huna, said in the name of Rab: Ibzan (Judges
12:8.) is Boaz.
[331]
Strong’s 078 - Ibzan, "their whiteness (literally their tin — as white"
[332]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg, pg.157. The Chida, In Simchas HaRegel on this verse,
explains that Bo’az never asked “who” is this girl, rather “whose” young girl
is this. Meaning, which family does she come from? Bo’az understood that such
exceptional modesty must come from the education of the family.
[333]
Rashi - To whom does this maiden belong?: Now was it Boaz’s habit to inquire
about the women? But rather, he saw her modest and wise behavior. Two ears she would
glean but three she would not glean; and she would glean the standing ears while
standing and the lying ones while sitting, in order to avoid bending over.
[334]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg, pg.152. Why did Bo’az inquire about Rus; surely it was not
his practice to find out about every woman he saw? The Gemara answers that
Bo’az was struck by Ruth’s modesty and wisdom. - Shabbat 113b
[335]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi Yehuda
y. Steinberg, pg.153. The Alshich explains that once Bo’az saw her exemplary
behavior, he was interested in knowing more, to consider whether she was
suitable as a wife. But he hid his interest because people may have reacted
negatively that he was inquiring about another woman so quickly after his
wife’s death. Therefore, he only asked generalized questions about her. However
the foreman realized this and decided to portray Rus in the worst possible
light, so that Bo’az should not marry her. ** Ruth - A Harvest of Majesty,
R. Moshe Alshich, pg152-153. - Our Sages (Midrash, Ruth Rabbah 4:9) remark that
Boaz took note of how modest Ruth was and how she stood out among the other
women in this respect: All the others would bend over to pick up the fallen
stalks, while she would sit down [modesty]. The others would raise their
dresses while she let hers down. They flirted with the men, while she kept to
herself. They would gather stalks from among the sheaves, while she took only
from those that were definitely ownerless. The Yalkut Shimoni Ruth 601 (and
Talmud Shabbath 113b) adds that the others would gather up three stalks at a
time, while she conformed with the law that only two are allowed but not three
(cf. Mishnah Pe’ah 5:6). Boaz spoke only to the foreman, whom he felt could be
trusted: “To whom does this young woman belong? I admire the extremely modest
way in which she behaves.” The meaning is thus: “Who can be worthy enough to
marry her? She has exceptional qualities and is a rare find.” He stresses הנערה, this young woman, as if to indicate how outstanding she was in
her modesty. It surprised him that a girl still single could behave so humbly,
so he said: “Is she really still a girl? Who is destined to marry her?”
[336]
The Book of Ruth - A Harvest of Majesty, R. Moshe Alshich, pg. 159 -
When the overseer answered Boaz, he raised his voice in order to speak
degradingly of Ruth. The prophet uses the double expression ויען...ויאמר, He answered, saying. The Hebrew ויען is generally added to demonstrate a loud retort as in וענית
ואמרת,
You shall speak and you shall say (Deuteronomy 26:5), or ויען
איוב ויאמר, Job answered saying (Job 3:2). The
cantillation sign reuia on the word ויען lends credence to this theory.
[337]
Ruth - A Harvest of Majesty, R. Moshe Alshich, pg. 123.
[338]
Rabbi Yitzchak Etshalom | Series: Mikra
[339]
Midrash Rabbah - Ruth 2:5
[340]
Midrah HaNe’elam of the Zohar to the Book of Ruth, section 1: She [the Neshamah-Soul]
answers and says, “‘Do not call me Naomi; call me Mara, for the Almighty has made
my lot very bitter’ (Ruth 1:20). For He enclosed me in this disgraceful body. ‘I
went away full’ (Ruth 1:21) — into this place; and the Eternal has brought me back
empty’ (ibid.).” Section 5: The linkage is established: Naomi is the Neshamah-Soul.
Section 6: Rabbi opened his discourse: " Adam is the Soul of Souls. Eve is
the Neshamah-Soul.
[341]
The Mystical Study of Ruth - Midrash HaNe’elam of the Zohar to the Book of Ruth
- Naomi is Repentance, normally associated with the sefirah Binah.
[342]
Rashi - And she said: to herself.
[343]
Rashi - I will now glean: the gleaning of the ears.
[344]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg, pg.157-158. Even though Rus is entitled and has a legal
right to collect the fallen grain in the fields and there are many other poor
people collecting, nevertheless she displays pleasant behavior and modesty by
first asking permission. (Iggeres Shmuel) As we see earlier, she is reluctant
to go collecting just anywhere — she wishes to take only from someone who is
happy to give. She does not want to pressure others into helping her.
[345]
Rashi - and gather from among the sheaves: the forgotten sheaves.
[346]
Baba Bathra 91a Rabbah, son of R. Huna, said in the name of Rab: Ibzan (Judges
12:8.) is Boaz.
[347]
Strong’s 078 - Ibzan, "their whiteness (literally their tin — as white"
[348]
Pirkei Avot 4:1 Who is strong? He who conquers his evil inclination.
[349]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda Y. Steinberg.pg. 284. The sefer Ibn Yichye explains that these names —
the ancestors of David HaMelech — all connote greatness. Bo’az, we said
earlier, means “in him there is strength.”
[350]
Midrash Rabbah - Ruth 4:1 Another interpretation is
that Shaharaim is Boaz; and why is he called Shaharaim? Because he was free (m'shuhrar)
from iniquity. ‘Begot children in the field of Moab,’ in that he had children with
Ruth the Moabitess.
[351]
The Mystical Study of Ruth - Midrash HaNe’elam of the Zohar to the Book of
Ruth: Boaz is also brought into this scheme: he is the Righteous one, referring
to the sefirah Yesod.
[352]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 237. The Chida writes that Bo’az was a gilgul, a
reincarnation of the souls of Peretz and Zerach. Peretz and Zerach were
reincarnations of Eir and Onan, the first two sons of Yehudah. They sinned by
following their desires when they married Tamar. They disregarded the mitzvah of
piryah v’rivyak, for them, Tamar's beauty was the most important factor of
their relationship. (See Bereishis 38:7-10.) When Boaz controlled himself on
this night and did not follow his desires, he rectified their sins and thereby
completed their souls.
[353]
Baba Bathra 91a Rabbah, son of R. Huna, said in the name of Rab: Ibzan (Judges
12:8.) is Boaz.
[354]
Strong’s 078 - Ibzan, "their whiteness (literally their tin — as white"
[355]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 161. Bo’az calls Rus “my daughter” a number of times
throughout this Megillah, even though she was not his daughter or relative, and
not even a young woman — she was forty years old. This salutation was simply a
way of declaring that he cared about her. The Divrei Shaul explains that
tzaddikim often call women “my daughter” to negate any physical desire that may
be created by talking to them. Since a man has no physical desire for his
daughter, referring to a woman in this way creates a physical distance. Avot
D’Rabi Nosson, chap. 17.
[356]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 161. Bo’az calls Rus “my daughter” a number of times
throughout this Megillah, even though she was not his daughter or relative, and
not even a young woman — she was forty years old. This salutation was simply a
way of declaring that he cared about her. The Divrei Shaul explains that
tzaddikim often call women “my daughter” to negate any physical desire that may
be created by talking to them. Since a man has no physical desire for his
daughter, referring to a woman in this way creates a physical distance. Avot
D’Rabi Nosson, chap. 17.
[357]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 162. The simple explanation of this verse is that Bo’az
is being gracious, telling Rus to always take from his held. He is reassuring
her that she has no need to feel uncomfortable taking from him, and therefore,
does not need to go collecting in other fields.
[358]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 162. The Midrash explains that Bo’az is exhorting Rus
to maintain her righteousness and that which she had accepted upon herself when
she decided to join the Jewish nation Thus, the verse is meant to be
understood as referring to serving HaShem. The Midrash elaborates: “Do not go
to gather in another field” — do not go to other religions to find
satisfaction. "Do not leave here” — do not leave HaShem, Whose presence is
as clear as something that can be seen right here. “Stay here close. If all
Bo’az wanted to tell Rus was to stay in his field, then the verse is
repetitive: “Do not go to... and do not leave here, but stay here....” The Midrash
therefore understands that Bo’az was giving Rus a much deeper message. (Yefei
Einayim) Do not gather from other religions.pg.164
[359]
Mother of Kings - Rabbi Eliezer Ginsburg: “but stay close to my maidens”
refers to the righteous, who are called maidens, as we see in (/you 40:29), “Could
you sport with him as a bird, or tether him for your maidens?” – pg.76
[360]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 163. Refraining from turning to other religions to find
satisfaction includes appreciating that all true satisfaction and joy is
obtained only through serving HaShem. Even minor curiosity and interest
regarding other ways of life is a sign of dissatisfaction and lack of belief in
the inherent beauty and joy in serving HaShem. It is a terrible mistake to
think that real happiness can be found outside the confines of a Torah
lifestyle. Bo’az therefore tells Rus, Do not go gathering in “other” fields.
Encouraging others in the service of HaShem is a tremendous form of kindness,
as one is thereby saving their most precious asset — the soul. The Ohr HaChaim
(Devarim 22:1) writes that if it is a mitzvah to return a lost item, how much
more so is it a mitzvah to return a lost soul!
[361]
Midrash Rabbah - Ruth 4:8 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].
[362]
Soncino Zohar, Shemoth, Section 2, Page 218a This is thus what Boaz
indicated in his words: “Let thine eyes be in the field”. The term “field” is a
reference to Zion and Jerusalem, as it is written: “Zion shall be plowed as a
field” (Micah III, 12), and also, “as the smell of a field which the Lord hath
blessed” (Gen. XXVII, 27), in allusion to Jerusalem. Hence, “Let thine eyes be
on the field”, that is, the rulers that were destined to come forth from her
should have their centre only in Jerusalem.
[363]
Soncino Zohar, Shemoth, Section 2, Page 217b Boaz, the Judge of Israel,
observed the modesty of that righteous woman in that she did not turn her eyes
hither and thither, but only looked straight in front of her, and that she had
a benignant eye, and that there was no trace of impudence in her. He thus spoke
in praise of her eyes. For there are eyes that throw a blight on any spot on
which they are cast. But he observed in her a kindly eye, and he also saw that
everything prospered in her hands, that the more she gleaned the more the
gleaning in the field increased; and so Boaz recognized that the Holy Spirit
hovered over her. Hence he thus addressed her, saying: “Let thine eyes be on
the field that they do reap, and go thou after them”, to wit, “after thine
eyes”. For the phrase “after them” cannot be construed as alluding to the
gleaners, as if so it should have been written “and glean thou” instead of “and
go thou”. Boaz thus bade her “go after” her eyes, having observed that her eyes
carried with them a blessing and were the cause of a manifold increase in the
gleaning.
[364]
Mother of Kings - Rabbi Eliezer Ginsburg: Why did Boaz have to order the
young men not to touch her? After all, Ruth was coming to glean grain that belongs
to the poor, and why would they interfere with her and not allow her to glean?
1 saw in Shai HaTorah by R’ Yosef Dov Soloveitchik that
Ruth was still a non-Jew at the time, because only afterwards does it say, “Therefore,
bathe and anoint yourself,” (3:3) which Rashi says was her acceptance of the mitzvot.
Therefore, as far as the actual halacha was concerned there is no obligation to
allow a non-Jew to glean, but this is permitted because of darkei shalom — to live
at peace with the non-Jews by not differentiating between Jews and non-Jews. Kesef
Mishneh (Hilchot Matnos Aniyim) quotes Ran that the halacha that one supports non-Jewish
poor along with Jewish poor only applies if there are Jewish poor there as well,
but there is no such obligation when there are no Jewish poor, as then darkei shalom
does not apply. Thus Boaz ordered his young men not to interfere with Ruth even
when she was all alone in the field, and that they should not prevent her from gleaning.
– pg.78
[365]
Rashi - And [if] you are thirsty, you may go to the vessels: And if you are
thirsty, do not be ashamed to go and drink from the vessels of water that the young
men will draw.
[366]
Soncino Zohar, Shemoth, Section 2, Page 218a “go unto the vessels”, to
wit, to the righteous, who are called vessels, as it is written, “be ye clean,
ye that bear the vessels of the Lord”(Isa. LII, 11); they are the vessels which
mankind will in time to come bring as a present to King Messiah; they are the
“vessels of the Lord”, in whom the Holy One, blessed be He, rejoices; and
although broken vessels, bruised in this world for the sake of observing the
Torah, yet the Holy One makes use only of them: “attach thyself to such
vessels”, Boaz bade Ruth, “and drink”, etc.’
[367]
Midrash Rabbah - Ruth 4:8 AND DRINK OF THAT WHICH THE YOUNG MEN HAVE
DRAWN refers to the Festival of Water-Drawing.3And 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).
[368]
Midrash Rabbah - Ruth 4:8 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].
[369]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 170. The Targum explains the previous verse (verse 10)
in a similar vein. Rus says, “Why do you regard me favorably by taking notice
of me when I am a foreigner?" The simple explanation is that Rus is being
modest and saying that she is not worthy of such a welcome as she comes from a
foreign nation. But the Targum explains that Rus was telling Bo’az, "Why
are you being so friendly to me? I come from Mo’av and I am forbidden to marry
into the Jewish nation.” And Bo’az replies, "You have made a mistake; you
really are allowed to marry a Jewish person. Only a male from Mo’av is
forbidden, not a female.” See the Targum inside to understand how this
discussion fits into the words of the verse. As explained, the question of
whether a female from Mo’av was permitted to marry a Jew was a very uncertain
issue. That is why Rus thought she was not allowed to marry a Jewish person.
[370]
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 cognisance is understood as ‘to know one's wife’,
carnally; cf. Gen. IV, 1 for a similar use of knew.)
[371]
Baba Bathra 91a Rabbah, son of R. Huna, said in the name of Rab: Ibzan (Judges
12:8.) is Boaz.
[372]
Strong’s 078 - Ibzan, "their whiteness (literally their tin — as white"
[373]
Pirkei Avot 4:1 Who is strong? He who conquers his evil inclination.
[374]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda Y. Steinberg.pg. 284. The sefer Ibn Yichye explains that these names —
the ancestors of David HaMelech — all connote greatness. Bo’az, we said
earlier, means “in him there is strength.”
[375]
Midrash Rabbah - Ruth 4:1 Another interpretation is
that Shaharaim is Boaz; and why is he called Shaharaim? Because he was free (m'shuhrar)
from iniquity. ‘Begot children in the field of Moab,’ in that he had children with
Ruth the Moabitess.
[376]
The Mystical Study of Ruth - Midrash HaNe’elam of the Zohar to the Book of
Ruth: Boaz is also brought into this scheme: he is the Righteous one, referring
to the sefirah Yesod.
[377]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 237. The Chida writes that Bo’az was a gilgul, a
reincarnation of the souls of Peretz and Zerach. Peretz and Zerach were
reincarnations of Eir and Onan, the first two sons of Yehudah. They sinned by
following their desires when they married Tamar. They disregarded the mitzvah
of piryah v’rivyak, for them, Tamar's beauty was the most important factor of
their relationship. (See Bereishis 38:7-10.) When Boaz controlled himself on
this night and did not follow his desires, he rectified their sins and thereby
completed their souls.
[378]
Baba Bathra 91a Rabbah, son of R. Huna, said in the name of Rab: Ibzan (Judges
12:8.) is Boaz.
[379]
Strong’s 078 - Ibzan, "their whiteness (literally their tin — as white"
[380]
Midrash Rabbah - Ruth V:3 AND BOAZ ANSWERED AND SAID: IT HATH BEEN FULLY
TOLD ME (2:11). 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...
[381]
Midrash Rabbah - Ruth V:3 AND BOAZ ANSWERED AND SAID: IT HATH BEEN FULLY
TOLD ME (2:11). 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...
[382]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 169. Bo’az compliments Rus for leaving behind her
family and nation. The Midrash explains that “father and mother” is a reference
to idol worship. The Torah Temimah explains that the Midrash was perplexed by
what Bo’az had added after he said that Rus left her parents — after all,
leaving her birthplace seems to be a very diminutive step in comparison to
leaving her parents. The Midrash therefore explains that first Bo’az was
describing her spiritual separation, then her physical one. Bo’az was
complimenting Rus not just for leaving her family, but also for leaving her
religion. Rus, by coming with Naomi, has not only given up all of her physical
needs, but she has also given up a whole way of life. This is all part of
Ruth's self-sacrifice. The Kofer Nefesh explains that a father provides
financial security, while a mother provides emotional support. (See Rashi on
Bereshit 24:28, that a daughter needs to confide in and relate to her mother
more than anyone else.) Bo’az compliments Rus for leaving the physical and
emotional support she would have had at home to join a foreign nation to serve
HaShem and help Naomi. (According to the Gemara (Sanhedrin 105b) that says Rus
was the daughter of Eglon, the king of Mo’av, this is even more amazing because
she was leaving the pro- tection of a father who was a king.)
[383]
Midrash Rabbah - Ruth V:3 AND3 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).
[384]
Midrash Rabbah - Ruth V:3 AND HOW THOU HAST LEFT THY FATHER AND MOTHER
AND THE LAND OF THY NATIVITY-this means, thy country.
[385]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 170. The Midrash says that until two days prior, Rus
would not have been accepted as a member of the Jewish people. This statement
is also found in the Yerushalmi. (Yevamot 8:3) The commentators explain that
the Midrash means that the halachah that a woman from Mo’av was allowed to
marry into the Jewish nation had only recently become final — on the fifteenth
of Nisan that year. Rus arrived with Naomi in Eretz Yisrael on the sixteenth of
Nisan; the next day, on the seventeenth, she went collecting the grain. This is
the reason for Bo’az’s choice of words: you have come to a nation that you
would not have known two days ago — meaning, you would not have been accepted
had you tried then.
[386]
The Book of Ruth - A Harvest of Majesty, R. Moshe Alshich, pg. 187 - 188
- Boaz said that she did not know of the people the day before last. This
implies that before that time, i.e., long ago, she did know of their faith!
Here he was alluding to the fact that Ruth was the reincarnated form of Lot’s
elder daughter (see verses 3-4). Thus, in her time, she knew Abraham, her
father’s relative. This then is what is meant by the words, whom you knew not
the day before last: “As a Moabitess, you did not know of Israel, but long ago
you knew of Abraham. Your soul, which remembered its relationship with the
Jewish People, yearned to return once again.
[387]
The Book of Ruth - A Harvest of Majesty, R. Moshe Alshich, pg. 188 -
Note that the phrase ותהי
משברתך, May your reward..., is in the feminine form (the masculine
would be ויהי
שכרך).
This denotes that the reward would be a holy soul — נפש, soul, is a feminine word — which would
emanate from her on account of her decision to seek refuge under the wings of
God. Hence, the verse can be understood thus: “Your reward be complete, for it
— i.e., a holy soul — will be formed by God, the Lord of Israel.”
[388]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 172. MAY YOUR REWARD BE COMPLETE. What is Bo’az’s
intention here? Why should anyone’s reward be anything but “complete”? Rabbi
Avraham Landau, zt”l (The Strikover Rebbe of Bnei Brak (1917-2001).), once said
that most people receive at least some level of a religious upbringing, and
each person is rewarded only for climbing higher than the level of observance
he had been accustomed to in his youth. Therefore, on some level, most people’s
reward is not complete. Rus, who was a convert, received no help from her
parents in her mitzvah observance, so her reward will be complete. This is true
of anyone who has come from an irreligious upbringing and has developed himself
or herself in keeping Torah and mitzvahs — his reward will be “complete.”
Another explanation based on the words of Rabbi Pinchos Horowitz, zt”l, (Panim
Yaffos, Parashas Terumah, s.v. meis.) is as follows: A person who exhibits
great sacrifice for davening will then be rewarded not only for the mitzvah of
praying, but will also be compensated and receive a reward worth much more than
what he lost by his sacrifice.
[389]
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. (This depends on the connection between שלמה complete and שלמה Solomon; missing from printed text
but added by Z. Einhorn, as in Yalk.)
[390]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 174. The sefer Shoresh Yishai by Rabbi Shlomo Alkabetz
gives a different explanation. It says that wings are symbolic of protection
and refuge. A person is protected by the wings of the world, meaning that
nature, which is symbolized by this world, protects those who abide to the
rules of nature.
[391]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 174. The Maharal explains as follows: Wings are
symbolic of reaching great heights very quickly, as we see that birds are capable
of soaring to great heights with tremendous speed by flapping their wings. This
world has wings, meaning that a person who looks at this world and appreciates
the wisdom of HaShem evident in the world can reach high levels. Angels also
have wings; a person who sees and interacts with an angel can reach exceptional
heights, even greater heights than one reaches just from this world. And the
Midrash tells us that a person who performs kindness soars even higher — higher
than the level one reaches by seeing the wisdom of this world and higher than
the levels achieved by connecting to an angel. This is because by performing
kindness, one is connecting to HaShem, Who is the source of all kindness.
Therefore, by doing kindness one reaches the extraordinary height of closeness
to HaShem — he is underneath HaShem’s Wings.(In Nesivos Olam, Nesiv HaChessed,
chap. 1.1 have shortened both the Midrash and the Maharal. For the complete
text, see the originals.)
[392]
Midrash Rabbah - Ruth 4:8 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].
[393]
Mother of Kings - Rabbi Eliezer Ginsburg: Shoresh Yishai explained that after
Boaz had promised Ruth the World to Come, as we brought above ’1 from the Targum,
she exclaimed that she had never dreamed of having the merit of entering the World
to Come like one of Boaz’s maidservants. We see this in Ketubot 111, where R’ Avahu
said that even a Canaanite maidservant [Maharsha says that this refers to a woman
who immerses herself in a mikveh in order to become a maidservant] is guaranteed
a place in the World to Come, for it states (Yeshayahu 42:5), “Who gave a soul to
the people upon it.” Pg. 89
[394]
Rashi - but I am not as one of your handmaids: I am not as worthy as one
of your handmaids.
[395]
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 forfend! Thou art not as one of the handmaidens (amahoth) but
as one of the matriarchs (imahoth).’
[396]
Baba Bathra 91a Rabbah, son of R. Huna, said in the name of Rab: Ibzan (Judges
12:8.) is Boaz.
[397]
Strong’s 078 - Ibzan, "their whiteness (literally their tin — as white"
[398]
Pirkei Avot 4:1 Who is strong? He who conquers his evil inclination.
[399]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda Y. Steinberg.pg. 284. The sefer Ibn Yichye explains that these names —
the ancestors of David HaMelech — all connote greatness. Bo’az, we said
earlier, means “in him there is strength.”
[400]
Midrash Rabbah - Ruth 4:1 Another interpretation is
that Shaharaim is Boaz; and why is he called Shaharaim? Because he was free (m'shuhrar)
from iniquity. ‘Begot children in the field of Moab,’ in that he had children with
Ruth the Moabitess.
[401]
The Mystical Study of Ruth - Midrash HaNe’elam of the Zohar to the Book of
Ruth: Boaz is also brought into this scheme: he is the Righteous one, referring
to the sefirah Yesod.
[402]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 237. The Chida writes that Bo’az was a gilgul, a
reincarnation of the souls of Peretz and Zerach. Peretz and Zerach were
reincarnations of Eir and Onan, the first two sons of Yehudah. They sinned by
following their desires when they married Tamar. They disregarded the mitzvah
of piryah v’rivyak, for them, Tamar's beauty was the most important factor of
their relationship. (See Bereishis 38:7-10.) When Boaz controlled himself on
this night and did not follow his desires, he rectified their sins and thereby
completed their souls.
[403]
Baba Bathra 91a Rabbah, son of R. Huna, said in the name of Rab: Ibzan (Judges
12:8.) is Boaz.
[404]
Strong’s 078 - Ibzan, "their whiteness (literally their tin — as white"
[405]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 177. By mentioning that Bo’az invites Rus to join him
in his meal, the Megillah is showing us the importance of this event (for if it
was unimportant, the Megillah would not bother to relate it).
[406]
Shabbath 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?
[407]
The Midrash (5:6), in the name of R’ Yochanan, states on verse 14, “At mealtime,
Boaz said to her, ‘Come over here and partake of the bread, and dip your morsel
in the vinegar,’ ” that this refers to David HaMelech, where “Come over here” refers
to the monarchy. Boaz saw through ruach HaKodesh (Divine inspiration) that Ruth
was destined for the monarchy. He therefore made a point of telling the young men
to honor her as if she were a queen, because it is understood that the honor one
gives a king is different than the honor one gives an ordinary person.
[408]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 176. The Midrash points out that Bo’az speaks in the
future tense — not in the present tense, as would be expected. The Midrash
explains that Bo’az was telling Rus through prophecy that she would merit many
blessings. The blessings are all hinted to in these words: “Eat of the bread”
means you will eat from the food that the righteous will eat in the world to
come.
[409]
Midrash Rabbah - Ruth V:6 AND EAT OF THE BREAD refers to the bread of
royalty.
[410]
Rashi - and dip your morsel in the vinegar: From here [we derive] that vinegar
is beneficial for a heatwave.
[411]
The Navi Journey- Megillas Rus, by Rabbi Ilan Ginan, pg.62 - When Boaz
told Ruth to dip her morsel of bread into vinegar he was hinting that she will
have a descendant whose deeds will be bitter as vinegar: King Menasheh -
Shabbat 113b.
[412]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 177. The Midrash points out that Bo’az speaks in the
future tense — not in the present tense, as would be expected. The Midrash
explains that Bo’az was telling Rus through prophecy that she would merit many
blessings. The blessings are all hinted to in these words: “Dip your piece of
bread in the vinegar” is an allusion to the suffering of her descendant David,
who would have a rebellious son Avshalom. - Midrash Rabbah - Ruth V:6
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).
[413]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 179.
[414]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 180. When the time comes to eat, Bo’az invites Rus to
join him for the meal. Bo’az tells her to come and sit near him. As the leader,
he sits at the head of the table, so Rus is offered a seat next to him at the
very head of the gathering. Yet the verse tells us that Rus sits at the side of
the harvesters — who were the lowly workers — far away, at the foot of the
table. She does not see herself fit to sit at the head and does not want to be in
the limelight, so she sits at the side. Rus’s humbleness is accentuated once
again. Furthermore, she sits “at the side of the harvesters” — she positions
herself to be on the side of the harvesters, not facing anyone, to remain as
inconspicuous and as modest as possible. The Alshich adds that she did not sit
in front of the workers so that they should not look at her, but she also did
not sit behind the workers, because then she would have inevitably been looking
at them. Although this is not as immodest as them gazing at her, it is
nonetheless not the ultimate level of modesty; therefore, she sat at the side —
not being seen and not looking.
[415]
Midrash Rabbah - Ruth V:6 AND SHE SAT BESIDE THE REAPERS. in that the
throne was taken from him for a time, (During the rebellion of Absalom. This is
a play on mizzad (BESIDE), which is connected with nozad, to destroy or take
away (Rash. and Y.’ A).) as R. Huna said: All these six months that David was
in flight from Absalom are not included in his reign (According to II Sam. V,
4, and X Kings II, 11, David reigned for forty years, according to II Sam. V,
5, it was forty years and six months, which latter are not included.) and he
atoned for his sins with a she-goat, like a commoner. (A king atoned with a
he-goat, a commoner with a she-goat (Lev. IV, 23).)
[416]
Rashi - and he handed her parched grain: Heb. וַיִצְבָּט, and he handed her. There is no similar word
in the Bible, but in the language of the Mishnah (Hagigah 3:1): “the back, the interior,
and the handle (בֵּית הַצְבִיטָה).”
[417]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 181. During the meal, Bo’az gave Rus some parched
grain. How much parched grain? The verse just says, “and he passed her parched
grain.” The word vayitzbat, which the verse uses in describing Bo’az’s action
of giving grain, can also mean “and he pinched." The Midrash explains that
he gave her only a pinch of parched grain, the amount one would use when adding
a pinch of salt to the food. The Midrash then calculates that a pinch of grain
is the amount of grain one can fit between two fingers.
[418]
Shabbath 113b In a Baraitha it was taught: ‘And she ate’, in this world;
‘and she was sufficed’, in the days of the Messiah: ‘and she left over’, in the
future that is to come.
[419]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 176. The Midrash points out that Bo’az speaks in the
future tense — not in the present tense, as would be expected. The Midrash
explains that Bo’az was telling Rus through prophecy that she would merit many
blessings. The blessings are all hinted to in these words: “She ate” alludes to
the fact that Rus will enjoy seeing her descendant David become king.
[420]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 182. The Alshich explains the significance of this
verse: it was the first time in a very long time that Rus ate a satisfying
meal. When the verse says that she was satisfied, it means that only now was
she satisfied. Until then, she simply did not have enough food to eat. - Bamidbar
Rabbah 21; Yalkut Shimoni, Mishlei 550.
[421]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 177. The Midrash points out that Bo’az speaks in the
future tense — not in the present tense, as would be expected. The Midrash
explains that Bo’az was telling Rus through prophecy that she would merit many
blessings. The blessings are all hinted to in these words: “And was satisfied”
implies that Rus will see Shlomo rule over the entire world.
[422]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 177. The Midrash points out that Bo’az speaks in the
future tense — not in the present tense, as would be expected. The Midrash
explains that Bo’az was telling Rus through prophecy that she would merit many
blessings. The blessings are all hinted to in these words: “And even left some
over” tells us that Ruth's true reward remains for her in the world to come.
[423]
Baba Bathra 91a Rabbah, son of R. Huna, said in the name of Rab: Ibzan (Judges
12:8.) is Boaz.
[424]
Strong’s 078 - Ibzan, "their whiteness (literally their tin — as white"
[425]
Pirkei Avot 4:1 Who is strong? He who conquers his evil inclination.
[426]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda Y. Steinberg.pg. 284. The sefer Ibn Yichye explains that these names —
the ancestors of David HaMelech — all connote greatness. Bo’az, we said
earlier, means “in him there is strength.”
[427]
Midrash Rabbah - Ruth 4:1 Another interpretation is
that Shaharaim is Boaz; and why is he called Shaharaim? Because he was free (m'shuhrar)
from iniquity. ‘Begot children in the field of Moab,’ in that he had children with
Ruth the Moabitess.
[428]
The Mystical Study of Ruth - Midrash HaNe’elam of the Zohar to the Book of
Ruth: Boaz is also brought into this scheme: he is the Righteous one, referring
to the sefirah Yesod.
[429]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 237. The Chida writes that Bo’az was a gilgul, a
reincarnation of the souls of Peretz and Zerach. Peretz and Zerach were
reincarnations of Eir and Onan, the first two sons of Yehudah. They sinned by
following their desires when they married Tamar. They disregarded the mitzvah
of piryah v’rivyak, for them, Tamar's beauty was the most important factor of
their relationship. (See Bereishis 38:7-10.) When Boaz controlled himself on
this night and did not follow his desires, he rectified their sins and thereby
completed their souls.
[430]
Baba Bathra 91a Rabbah, son of R. Huna, said in the name of Rab: Ibzan (Judges
12:8.) is Boaz.
[431]
Strong’s 078 - Ibzan, "their whiteness (literally their tin — as white"
[432]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 189. In the previous verse, Bo’az has already
instructed his servants not to embarrass Rus; now he wishes to ensure that they
do not even criticize her, even if it would be done without shaming. This means
that for the three months Rus collected in the fields, the servants of Bo’az
were forbidden from saying anything remotely derogatory to her.
[433]
Rashi - And also, pretend to forget: Heb. שֹּׁל
תָּשּׂלוּ, you shall forget, pretend that you are forgetting.
The Targum for שְּׁגָגָה, inadvertence, is שָּׁלוּתָא, and similarly, (II Sam. 6: 7): “for the error,
(הַשַּׁל).” Another explanation: an expression of (Deut.
28:40): “your olive tree will cast off (יִשַּׁל) [its fruit].”
[434]
Rashi - bundles: Heb. צְבָתִים small sheaves, and
there is a similar expression in the language of the Mishnah (Er. 10:1): “If he
found them (tefillin) in pairs (צְבָתִים) or in bundles.”
[435]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 190. The word vatelakeit has the root leket, which the
Torah uses to describe grain that accidentally fell. Even though Bo’az
instructs his workers to deliberately drop extra grain for Rus, she has the
wisdom to be able to see this and makes sure to collect only that which she is
entitled to according to the Torah, i.e. grain which had accidentally fallen.
(Malbim)
[436]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 191. Rus collects stalks of grain and then threshes
them, and by the end of the day she has amassed the volume of an eifah of food.
An eifah is the volume of 420 eggs; this is the equivalent of twelve to
twenty-two kilograms (48.5 lbs) of grain — the equivalent of ten daily rations
of food. (See Rashi on Shemot 16:36. Every member of the Jewish nation received
an omer of manna every day in the desert. An omer is a tenth of an eifah.) So
Rus had collected in one day enough for her and Naomi to eat well for five
days. It is remarkable how much Rus managed to collect and thresh in just one
day.
[437]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 192. SHE CARRIED IT. These words are seemingly
superfluous; obviously, she carried the grain! The Meishiv Nefesh explains that
there were strong male workers who offered to help her and carry the grain for
her. Rus, however, refused out of modesty.
[438]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 192. The Ibn Yichye adds that even though it was very
heavy she was able to carry it easily. Evidently, HaShem gave her extra
strength when He saw her determination to help her mother-in-law.
[439]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 192. Rus goes straight back to the city. The Midrash
Lekach Tov points out that rather than looking for friends or exploring her new
country, she went straight home so that Naomi should not be lonely.
[440]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 193. Furthermore, Rus understood that it would be
immodest to go wandering aimlessly around and therefore she went straight back
to the city. See Tehillim (45:14) that the prestige of a princess is her
privacy.
[441]
The Mystical Study of Ruth: Midrash Hane'Elam of the Zohar to the Book of
Ruth – section 12, pg.90
[442]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 193. Why does the verse point out that Rus gave Naomi
leftovers? When Rus gave her mother-in-law the food, she played down the good
deed, telling Naomi that it was leftover food and she had no use for it anyway.
[443]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 196. Malbim says that when Naomi saw the leftover food
Rus brought her, Naomi thought that aside from collecting grain, Rus also had
worked for someone and earned her lunch.
[444]
Rashi - May he who took heed of you: the owner of the field who showed you
favor [and permitted you] to glean in his field.
[445]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 192. The Vilna Gaon explains a later verse (2:19),
“Yehi makireich baruch’,' which on a simple level means, “The one who noticed
you [Bo'az] shall be blessed.” He explains saying, The one who will know you —
through marriage — will be blessed, because you are a hard worker and you will
make a good wife. The Vilna Gaon explains a later verse (2:19), “Yehi makireich
baruch’,' which on a simple level means, “The one who noticed you [Bo'az] shall
be blessed.” He explains saying, The one who will know you — through marriage —
will be blessed, because you are a hard worker and you will make a good wife.
[446]
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.
[447]
The Navi Journey- Megillas Rus, by Rabbi Ilan Ginan, pg.64 - Naomi asked
Rus where she had collected that day. Ruth answered that the name of the person
“with whom I did” (“asher asisi imo”) was Boaz. Literally, these words mean
that she had done chessed for Boaz. Chazal learn from here that more good is
done by the poor person for the ba’al habayit when he gives to a poor person
than is done for the poor person who receives the gift. The poor person is
actually giving merit. – Ruth Rabbah 5:9
[448]
Baba Bathra 91a Rabbah, son of R. Huna, said in the name of Rab: Ibzan (Judges
12:8.) is Boaz.
[449]
Strong’s 078 - Ibzan, "their whiteness (literally their tin — as white"
[450]
Pirkei Avot 4:1 Who is strong? He who conquers his evil inclination.
[451]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda Y. Steinberg.pg. 284. The sefer Ibn Yichye explains that these names —
the ancestors of David HaMelech — all connote greatness. Bo’az, we said
earlier, means “in him there is strength.”
[452]
Midrash Rabbah - Ruth 4:1 Another interpretation is
that Shaharaim is Boaz; and why is he called Shaharaim? Because he was free (m'shuhrar)
from iniquity. ‘Begot children in the field of Moab,’ in that he had children with
Ruth the Moabitess.
[453]
The Mystical Study of Ruth - Midrash HaNe’elam of the Zohar to the Book of
Ruth: Boaz is also brought into this scheme: he is the Righteous one, referring
to the sefirah Yesod.
[454]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi Yehuda
y. Steinberg.pg. 237. The Chida writes that Bo’az was a gilgul, a reincarnation
of the souls of Peretz and Zerach. Peretz and Zerach were reincarnations of Eir
and Onan, the first two sons of Yehudah. They sinned by following their desires
when they married Tamar. They disregarded the mitzvah of piryah v’rivyak, for
them, Tamar's beauty was the most important factor of their relationship. (See
Bereishis 38:7-10.) When Boaz controlled himself on this night and did not
follow his desires, he rectified their sins and thereby completed their souls.
[455]
Baba Bathra 91a Rabbah, son of R. Huna, said in the name of Rab: Ibzan (Judges
12:8.) is Boaz.
[456]
Strong’s 078 - Ibzan, "their whiteness (literally their tin — as white"
[457]
Ruth - A Harvest of Majesty, R. Moshe Alshich, pg. 123.
[458]
Rabbi Yitzchak Etshalom | Series: Mikra
[459]
Midrash Rabbah - Ruth 2:5
[460]
Midrah HaNe’elam of the Zohar to the Book of Ruth, section 1: She [the Neshamah-Soul]
answers and says, “‘Do not call me Naomi; call me Mara, for the Almighty has made
my lot very bitter’ (Ruth 1:20). For He enclosed me in this disgraceful body. ‘I
went away full’ (Ruth 1:21) — into this place; and the Eternal has brought me back
empty’ (ibid.).” Section 5: The linkage is established: Naomi is the Neshamah-Soul.
Section 6: Rabbi opened his discourse: " Adam is the Soul of Souls. Eve is
the Neshamah-Soul.
[461]
The Mystical Study of Ruth - Midrash HaNe’elam of the Zohar to the Book of Ruth
- Naomi is Repentance, normally associated with the sefirah Binah.
[462]
Rashi - with the living or with the deceased: That he sustains and supports
the living and occupies himself with the needs of the deceased.
[463]
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
[464]
Midrash Rabbah - Ruth V:10 AND TO THE DEAD, in that he occupied himself
with their shrouds. (The Midrash suggests that Boaz paid for the shrouds of
Mahlon and Chilion. Cf. Midrash to 1, 8 (supra, II, 14).)
[465]
Ruth - A Harvest of Majesty, R. Moshe Alshich, pg. 123.
[466]
Rabbi Yitzchak Etshalom | Series: Mikra
[467]
Midrash Rabbah - Ruth 2:5
[468]
Midrah HaNe’elam of the Zohar to the Book of Ruth, section 1: She [the Neshamah-Soul]
answers and says, “‘Do not call me Naomi; call me Mara, for the Almighty has made
my lot very bitter’ (Ruth 1:20). For He enclosed me in this disgraceful body. ‘I
went away full’ (Ruth 1:21) — into this place; and the Eternal has brought me back
empty’ (ibid.).” Section 5: The linkage is established: Naomi is the Neshamah-Soul.
Section 6: Rabbi opened his discourse: " Adam is the Soul of Souls. Eve is
the Neshamah-Soul.
[469]
The Mystical Study of Ruth - Midrash HaNe’elam of the Zohar to the Book of Ruth
- Naomi is Repentance, normally associated with the sefirah Binah.
[470]
Midrash Rabbah - Ruth V:10 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,
(I.e. she did not say ‘we are related to him’, but ‘he is related to us’. The
reading of the Yalkut suggests that she did this because she was conscious that
she had conferred a favour upon him by accepting his charity. as stated above
(Y.-A.).) as it is said, THE MAN IS NIGH OF KIN UNTO US.
[471]
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, (She still harboured impure thoughts.) 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 O F WHEAT HARVEST (ib. 23).
[472]
Ruth - A Harvest of Majesty, R. Moshe Alshich, pg. 123.
[473]
Rabbi Yitzchak Etshalom | Series: Mikra
[474]
Midrash Rabbah - Ruth 2:5
[475]
Midrah HaNe’elam of the Zohar to the Book of Ruth, section 1: She [the Neshamah-Soul]
answers and says, “‘Do not call me Naomi; call me Mara, for the Almighty has made
my lot very bitter’ (Ruth 1:20). For He enclosed me in this disgraceful body. ‘I
went away full’ (Ruth 1:21) — into this place; and the Eternal has brought me back
empty’ (ibid.).” Section 5: The linkage is established: Naomi is the Neshamah-Soul.
Section 6: Rabbi opened his discourse: " Adam is the Soul of Souls. Eve is
the Neshamah-Soul.
[476]
The Mystical Study of Ruth - Midrash HaNe’elam of the Zohar to the Book of Ruth
- Naomi is Repentance, normally associated with the sefirah Binah.
[477]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 192. The Midrash Lekach Tov points out that rather than
looking for friends or exploring her new country, she went straight home so
that Naomi should not be lonely. Later, when Rus continues to collect grain,
the verse says, “She joined Bo’az’s girls to gather until the end of the barley
harvest and wheat harvest; and she stayed [at home] with her mother-in- law.”
(2:23) The Malbim says that we see from this verse that she kept by the maidens
only when she was collecting, but dwelled with her mother-in-law the rest of
the time.
[478]
Baba Bathra 91a Rabbah, son of R. Huna, said in the name of Rab: Ibzan (Judges
12:8.) is Boaz.
[479]
Strong’s 078 - Ibzan, "their whiteness (literally their tin — as white"
[480]
Pirkei Avot 4:1 Who is strong? He who conquers his evil inclination.
[481]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda Y. Steinberg.pg. 284. The sefer Ibn Yichye explains that these names —
the ancestors of David HaMelech — all connote greatness. Bo’az, we said
earlier, means “in him there is strength.”
[482]
Midrash Rabbah - Ruth 4:1 Another interpretation is
that Shaharaim is Boaz; and why is he called Shaharaim? Because he was free (m'shuhrar)
from iniquity. ‘Begot children in the field of Moab,’ in that he had children with
Ruth the Moabitess.
[483]
The Mystical Study of Ruth - Midrash HaNe’elam of the Zohar to the Book of
Ruth: Boaz is also brought into this scheme: he is the Righteous one, referring
to the sefirah Yesod.
[484]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 237. The Chida writes that Bo’az was a gilgul, a
reincarnation of the souls of Peretz and Zerach. Peretz and Zerach were
reincarnations of Eir and Onan, the first two sons of Yehudah. They sinned by
following their desires when they married Tamar. They disregarded the mitzvah
of piryah v’rivyak, for them, Tamar's beauty was the most important factor of
their relationship. (See Bereishis 38:7-10.) When Boaz controlled himself on
this night and did not follow his desires, he rectified their sins and thereby
completed their souls.
[485]
Baba Bathra 91a Rabbah, son of R. Huna, said in the name of Rab: Ibzan (Judges
12:8.) is Boaz.
[486]
Strong’s 078 - Ibzan, "their whiteness (literally their tin — as white"
[487]
Ruth - A Harvest of Majesty, R. Moshe Alshich, pg. 123.
[488]
Rabbi Yitzchak Etshalom | Series: Mikra
[489]
Midrash Rabbah - Ruth 2:5
[490]
Midrah HaNe’elam of the Zohar to the Book of Ruth, section 1: She [the Neshamah-Soul]
answers and says, “‘Do not call me Naomi; call me Mara, for the Almighty has made
my lot very bitter’ (Ruth 1:20). For He enclosed me in this disgraceful body. ‘I
went away full’ (Ruth 1:21) — into this place; and the Eternal has brought me back
empty’ (ibid.).” Section 5: The linkage is established: Naomi is the Neshamah-Soul.
Section 6: Rabbi opened his discourse: " Adam is the Soul of Souls. Eve is
the Neshamah-Soul.
[491]
The Mystical Study of Ruth - Midrash HaNe’elam of the Zohar to the Book of Ruth
- Naomi is Repentance, normally associated with the sefirah Binah.
[492]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg. In the sefer Minchas Erev, the author writes in the
name of his father that later, when Naomi encourages Ruth to get married, she
says, "Avakesh lack Mano'ach’.' This phrase literally means, “I
will seek for you rest." But according to this Gemara, one can explain
that Naomi was reassuring Rus and telling her not to worry that she would share
the same fate as Bo'az in that his children died, because Avakesh lack Mano'ach
— I will seek for you Mano’ach and invite him to the wedding!
[493]
Baba Bathra 91a Rabbah, son of R. Huna, said in the name of Rab: Ibzan (Judges
12:8.) is Boaz.
[494]
Strong’s 078 - Ibzan, "their whiteness (literally their tin — as white"
[495]
Pirkei Avot 4:1 Who is strong? He who conquers his evil inclination.
[496]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda Y. Steinberg.pg. 284. The sefer Ibn Yichye explains that these names —
the ancestors of David HaMelech — all connote greatness. Bo’az, we said
earlier, means “in him there is strength.”
[497]
Midrash Rabbah - Ruth 4:1 Another interpretation is
that Shaharaim is Boaz; and why is he called Shaharaim? Because he was free (m'shuhrar)
from iniquity. ‘Begot children in the field of Moab,’ in that he had children with
Ruth the Moabitess.
[498]
The Mystical Study of Ruth - Midrash HaNe’elam of the Zohar to the Book of
Ruth: Boaz is also brought into this scheme: he is the Righteous one, referring
to the sefirah Yesod.
[499]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 237. The Chida writes that Bo’az was a gilgul, a
reincarnation of the souls of Peretz and Zerach. Peretz and Zerach were
reincarnations of Eir and Onan, the first two sons of Yehudah. They sinned by
following their desires when they married Tamar. They disregarded the mitzvah
of piryah v’rivyak, for them, Tamar's beauty was the most important factor of
their relationship. (See Bereishis 38:7-10.) When Boaz controlled himself on
this night and did not follow his desires, he rectified their sins and thereby
completed their souls.
[500]
Baba Bathra 91a Rabbah, son of R. Huna, said in the name of Rab: Ibzan (Judges
12:8.) is Boaz.
[501]
Strong’s 078 - Ibzan, "their whiteness (literally their tin — as white"
[502]
Rashi - our kinsman: Heb. מוֹדַעְתָּנוּ our kinsman.
[503]
Rashi - is winnowing: the chaff, vanner in French.
[504]
Rashi - tonight: because the generation was unrestrained in theft and robbery;
and he would sleep in his threshing-floor to guard his threshing-floor.
[505]
Rashi - and you shall bathe: from the contamination of idolatry.
[506]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 212. Naomi tells Rus to prepare by washing and
anointing herself. The Midrash explains that she meant this in a spiritual
sense — to wash herself clean from idol worship. - Midrash Rabbah - Ruth
V:12 WASH THYSELF THEREFORE, AND ANOINT THEE (ib. 3). WASH THY SELF clean
of thine idolatry.
[507]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 212. The Iggeres Shmuel writes that now Rus was
completing her conversion by immersing in a mikveh in front of beis din.
Halachah dictates that at the time of immersion in the mikveh, one must remind
the convert of the basic mitzvahs. Therefore, Naomi now reminds Rus to think
about her commitment to separate herself from idol-worship, which was the
primary sin in those days, and to accept upon herself to perform all the
mitzvahs.
[508]
Rashi - and anoint yourself: These are the commandments.
[509]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 213. Naomi tells Rus to prepare by washing and
anointing herself. The Midrash explains that she meant this in a spiritual
sense — to wash herself clean from idol worship and anoint herself with mitzvot.
- Midrash Rabbah - Ruth V:12 AND ANNOINT THEE refers to good deeds and
righteous conduct.
[510]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 212. The Iggeres Shmuel writes that now Rus was
completing her conversion by immersing in a mikveh in front of beis din.
Halachah dictates that at the time of immersion in the mikveh, one must remind
the convert of the basic mitzvahs. Therefore, Naomi now reminds Rus to think
about her commitment to separate herself from idol-worship, which was the
primary sin in those days, and to accept upon herself to perform all the
mitzvahs.
[511]
Rashi - and put on your clothes: Sabbath garments.
[512]
Shabbat 113b - Wash thyself therefore, and anoint thee, and put they
raiment upon thee. R. Eleazar said: This refers to the Sabbath garments.
[513]
Midrash Rabbah - Ruth V:12 AND PUT THY RAIMENT UPON THEE. Was she then
naked? It must refer to Sabbath garments.
[514]
Mother of Kings - Rabbi Eliezer Ginsburg: Naomi specified that Ruth should
wear her Shabbos clothes. The explanation of this is that Bach states that Naomi’s
advice in this matter was like that of Rivka to Yaakov. Rivka told Yaakov to go
into his father Yitzchak and receive his blessing, even though this was not with
Yitzchak’s permission. Just as Rivka clothed Yaakov in the precious clothes that
Adam worn in the Garden of Eden, which had the perfume of the Garden of Eden, so
that Yitzchak smelled its scent, so too did Naomi want Ruth, when she entered the
threshing floor, to have the scent of Shabbos, because Shabbos is like the Garden
of Eden. Similarly, I heard from R’ Zalman Rothberg, who once studied under my grandfather
(author of Or Yehezchel) in Yeshivas Petach Tikvah that one Shabbos my grand- father
told him, “You can smell the smell of Shabbos here.” Thus, when Naomi asked Ruth
to wear her Shabbos clothes when she entered the threshing floor, it was so that
the aroma of Shabbos would enter with her. Pg. 105
[515]
Rashi - and go down to the threshing-floor: Heb. וְיָרַדְתְּ. It is written וְיָרַדְתִּי [and I will go down];
my merit will go down with you.
[516]
Mother of Kings - Rabbi Eliezer Ginsburg: The kri (the way the word is read)
of the word is ueyaradet, “you will go down,” but the ktiv (the way the word is
actually written) is ueyaradeti, “I will go down.” On this Rashi comments that “my
merit will go down with you.” Maharsha on Sotah 45b comments on the halacha that
if a person is found murdered outside a city, the chachamim (the wise men) of the
city have to place their hands upon a calf and state, “We did not let the person
go without food and did not let him leave without an escort.” Based on this, Maharsha
writes about on the importance of escorting someone on his way within the city.
Obviously, the intention is to protect him along the way. Thus, the angels which
escort the person performing a mitzvah go along with the person being escorted to
protect him from injury. This is what Naomi meant when she said, “1 will go down,”
namely that her angels would protect Ruth from injury. Pg. 105
[517]
Midrash Rabbah - Ruth 5:12 - Harvest of
Kindness - Megillas Rus and the Power of Chesed, by Rabbi Yehuda y.
Steinberg.pg. 211. But what does she mean by “my merit will go with you”? The
sefer Kol Mevaser explains that really it would have made sense for Naomi to
try and get herself married before she arranged for Rus to get married. But
Naomi realized that Rus had an opportunity that must be followed up. So Naomi
put aside her own needs and made plans for Rus. Now, Naomi did not simply make
arrangements for Rus, and then send her off. Naomi, who was worthy of the royal
family, transferred her tremendous merits to Rus so that Rus’s endeavors would
be successful. - Midrash Rabbah - Ruth V:12 She said to her, ' My merits will
descend with you.’’ (The ketib is וירדתי ‘and I will
go down’.)
[518]
Mother of Kings - Rabbi Eliezer Ginsburg: It also occurred to me that it
states, “go down to the threshing floor” but not “you will come to the threshing
floor,” which is an allusion to the merits of David and Shlomo who came out of this
marriage and who would eventually build the Beis HaMikdash on the site of the threshing
floor of Aravnah, which David bought. For we are told in Zevachim 54b that the Beis
HaMikdash was not built on the peak of the mountain but rather lower down. That
is what is meant by “go down to the threshing floor.” Pg. 106
[519]
Rashi - do not make yourself known to man: to Boaz.
[520]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 225. Naomi told Rus that she should uncover Bo’az’s
feet.26 The word “foot” in lashon ha-kodesh, “regel” shares the same root as
the word hergel, “habit.” As such, one can understand Naomi’s instructions to
mean, “reveal the habits and behavior of Bo’az.”27 Bo’az’s personality would be
revealed at this crucial moment: would he be pleasant even though he had every
right to be angry?
[521]
Maimonides in the Guide of the Perplexed 1:28
[522]
Alshich: Naomi knew that there existed a man who was a closer relative than Boaz.
By rights, he should have been given the first choice to marry Ruth. This is where
the extra yod in ושכבתי comes from. Naomi meant
to say as follows: “It is quite probable that he will not accept you immediately.
Don’t be too concerned about that. He does not doubt that you are the destined one
from Moab. The problem here is the spirit of my son Machlon that lies within you.”
Hence, she said ושכבתי. The yod in the ktiv changes the meaning to
‘I’ will lie. Naomi was hinting that since the spirit of her son was inside Ruth
it would be as if she herself were lying next to Boaz. “Since there is another redeeming
relative who takes priority over Boaz, that person must first be offered the chance
to redeem you and perpetuate the name of my son.”
[523]
Meam Loez: Although Ruth did not understand the reason for the strange plan, which
ran counter to her sense of modesty and dignity, she agreed to do whatever Naomi
said, certain that Naomi’s instructions were אֵלַי, “to me”, that is, for her benefit.
But אֵלַי, though pronounced, is not written in the text,
to convey that even if Naomi’s instructions had not been for her benefit and addressed
directly to her, Ruth would have carried them out nevertheless, simply because Naomi
had spoken.
Also conveyed by the missing אֵלַי, is that Ruth went on her mission only to fulfill
Naomi’s wish, not to gain anything for herself. It was as if Ruth had no personal
stake in the outcome.
[524]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 213-214. The Iggeres Shmuel points out that this phrase
is in the future tense. Even though Naomi has asked Rus to do something
extremely uncomfortable, not only does she agree, she assures her mother-in-law
that in the future, she will do whatever else Naomi asks of her. This requires
not only kindness, but humility. Even though we read in this verse the
following statement from Rus, “Whatever you say to me to do, I shall do,"
the word ei- lai, “to me,” is read, but it is not actually written in the
Megillah. This phenomenon repeats itself again later, in Verse 17. Rabbi Sholom
Schwadron, zt’T, explained the following idea: True kindness is ignoring that
which a person wants for himself. Since Rus exemplifies true kindness in her
behavior in this chapter, the verse omits the word meaning “to me” to tell us
that Rus was not interested in what was good “to me,” i.e., for Rus, but rather
what was good for Naomi.
[525] Midrash Rabbah - Ruth 5:13 Without the words ‘to
me’, it can be understood that Naomi continually urged Ruth against her will;
the addition marks Ruth's reluctant agreement. (Without the words ’ to me’, it
can be understood that Naomi continually urged Ruth against her will; the
addition marks Ruth's reluctant agreement.) - Midrash Rabbah - Ruth VII:10
The word elai (to me) is a k'ri, but not a ketib. Ruth said to her, ‘But
perhaps one of those dogs (Without the words ’ to me’, it can be understood
that Naomi continually urged Ruth against her will; the addition marks Ruth's
reluctant agreement.) will come and join me? Nevertheless it is for me to find
a way to fulfil your words.’
[526]
Mother of Kings - Rabbi Eliezer Ginsburg: It also occurred to me that it
states, “go down to the threshing floor” but not “you will come to the threshing
floor,” which is an allusion to the merits of David and Shlomo who came out of this
marriage and who would eventually build the Beis HaMikdash on the site of the threshing
floor of Aravnah, which David bought. For we are told in Zevachim 54b that the Beis
HaMikdash was not built on the peak of the mountain but rather lower down. That
is what is meant by “go down to the threshing floor.” Pg. 106
[527]
Midrash Rabbah - Exodus V:12 Now the King of Israel and Jehoshaphat the
King of Judah sat each on his throne, arrayed in their robes, and they sat in a
threshing-floor (II Chron. XVIII, 9). Did they then actually sit in a
threshing-floor (goren)? (Surely they would not sit in a threshing-floor to
confer!) No, but as we have learnt: (Sanh. 36b) The Sanhedrin sat in a
semicircle (goren), so that they should be able to see each other, and the two
Scribes of the Court sat in front of them, etc.
[528]
Rashi - And she went down to the threshing-floor, and she did: She said to
her, “And you shall bathe and anoint yourself and get dressed and then you will
go down to the threshing-floor,” but she did not do so, but she said, “If I go down
when I am dressed up, whoever meets me or sees me will say that I am a harlot.”
She therefore first went down to the threshing-floor and afterwards adorned herself,
as her mother-in- law had charged her.
[529]
Baba Bathra 91a Rabbah, son of R. Huna, said in the name of Rab: Ibzan (Judges
12:8.) is Boaz.
[530]
Strong’s 078 - Ibzan, "their whiteness (literally their tin — as white"
[531]
Pirkei Avot 4:1 Who is strong? He who conquers his evil inclination.
[532]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda Y. Steinberg.pg. 284. The sefer Ibn Yichye explains that these names —
the ancestors of David HaMelech — all connote greatness. Bo’az, we said
earlier, means “in him there is strength.”
[533]
Midrash Rabbah - Ruth 4:1 Another interpretation is
that Shaharaim is Boaz; and why is he called Shaharaim? Because he was free (m'shuhrar)
from iniquity. ‘Begot children in the field of Moab,’ in that he had children with
Ruth the Moabitess.
[534]
The Mystical Study of Ruth - Midrash HaNe’elam of the Zohar to the Book of
Ruth: Boaz is also brought into this scheme: he is the Righteous one, referring
to the sefirah Yesod.
[535]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 237. The Chida writes that Bo’az was a gilgul, a
reincarnation of the souls of Peretz and Zerach. Peretz and Zerach were
reincarnations of Eir and Onan, the first two sons of Yehudah. They sinned by
following their desires when they married Tamar. They disregarded the mitzvah
of piryah v’rivyak, for them, Tamar's beauty was the most important factor of
their relationship. (See Bereishis 38:7-10.) When Boaz controlled himself on
this night and did not follow his desires, he rectified their sins and thereby
completed their souls.
[536]
Baba Bathra 91a Rabbah, son of R. Huna, said in the name of Rab: Ibzan (Judges
12:8.) is Boaz.
[537]
Strong’s 078 - Ibzan, "their whiteness (literally their tin — as white"
[538]
Rashi - and his heart was merry: He engaged in the Torah.
[539]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 217. the Midrash (Ruth Rabbah 5:15) says that Bo’az
gladdened his heart by learning Torah. When one’s joy is merely a result of
eating, then as one becomes happier, he becomes more egoistic. But if one finds
happiness in Torah, then as his happiness increases, he becomes kinder and more
selfless. - Midrash Rabbah - Ruth V:15 AND WHEN BOAZ HAD EATEN AND DRUNK, AND
HIS HEART WAS GOOD (III, 7).3 Why was his heart good? Because he recited the
grace after meals.4 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. (Probably, to the study of the Torah, this too being sweet--actual
sweetness leading to metaphorical or spiritual sweetness.)
[540]
Midrash Rabbah - Ruth V:15 Another interpretation: "And his heart
was merry" because he was seeking a wife, as it is said "He who has
found a wife has found good (Proverbs 18:22)".
[541]
Soncino Zohar, Shemoth, Section 2, Page 218a R. Jose began a discourse
on the verse: “And when Boaz had eaten and drunk, and his heart was merry”,
etc. (Ruth III, 7). ‘His heart was merry,’ he said, ‘by reason of his having
pronounced a benediction over his food;
[542]
Rashi - and she came softly: Heb. בַלָט silently.
[543]
The Book of Ruth - A Harvest of Majesty, R. Moshe Alshich, pg. 290 - 291-
The question is: Why is the vav in particular singled out from the other
letters by having a point above it? Furthermore, earlier in the chapter (verse
7), we read that Ruth came in stealth. The Hebrew for in stealth here is בלט,
but a more correct form would have been לאט (stealthily). Some commentators explain
this form of the word as being related to the word בלטיהם (with their secret arts), which appears in
Exodus (7:22): And the sorcerers of Egypt did likewise with their secret arts. See
Iggereth Shmuel, who bases this explanation on the fact that Ruth used magical
powers to become invisible on that night. If Boaz had chosen to lie near the
grain pile to prevent his workers from stealing from it, how could he have
failed to notice Ruth lying at his feet?
[544]
The Book of Ruth - A Harvest of Majesty, R. Moshe Alshich, pg. 293 -
Ruth could not afford to be seen leaving Boaz. Her plan was to leave before
anyone realized that she had been present in the granary. As we said, she was
afraid of being noticed only while she rose to leave. The vav in the word בטרום reminds us that at that moment there was no merit Ruth could
rely on for help, for it alludes to the vav in ובקומה, which told us that Lot was aware of his
daughter’s presence when she rose to leave. Thus, when Ruth came to lie next to
Boaz, the text has ותבא
בלט. As we
explained, the word לט is the name of Lot without a vav. When she came, she was aided
by the merit of her ancestress, as her act began purely for the sake of Heaven.
There was nothing hidden — no vav to signify private feelings of guilt. Only
when Ruth left is there an extra vav in the word בטרום, for in the corresponding act of her
ancestress there was some vestige of sin at this time, as is indicated by the
dotted vav in the word ובקומה, in v.3:14. When Ruth came to lie at the
feet of Boaz, she was not afraid. She was merely following in the footsteps of
her illustrious ancestress, whose deed had been solely for Heaven’s sake. In
that case, as we explained, Lot was not conscious during the act; his mind was
not with him, as if the vav in his name (which signifies knowledge) was absent!
[545]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 225. Naomi told Rus that she should uncover Bo’az’s
feet.26 The word “foot” in lashon ha-kodesh, “regel” shares the same root as
the word hergel, “habit.” As such, one can understand Naomi’s instructions to
mean, “reveal the habits and behavior of Bo’az.”27 Bo’az’s personality would be
revealed at this crucial moment: would he be pleasant even though he had every
right to be angry?
[546]
Maimonides in the Guide of the Perplexed 1:28
[547]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 220. The Eshkol Hakofer explains that midnight is a
very auspicious time. Many miracles happened at midnight, as we recite in the
Haggadah.
[548]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 220-221. The Eshkol Hakofer explains that midnight is a
very auspicious time. Many miracles happened at midnight, which is when HaShem
sits on the throne of mercy.19 (This is why many have the custom to pray for
Mashiach at midnight.) Therefore HaShem arranged that this too should happen at
midnight. The Midrash Lekach Tov explains that the merit of David HaMelech, Rus’s
descendant who always began serving HaShem at midnight, stood by her side and
protected her at midnight.
[549]
The first half of the night embodies the divine attribute of justice (din or
gevurah), and its second half, the divine attribute of benevolence (chessed).
Midnight is the juncture that fuses and supersedes them both, since the power
to join two opposites can come only from a point that transcends their
differences. Midnight is thus an expression of a divine involvement in creation
that transcends all standard criteria for punishment or reward.
https://www.chabad.org/holidays/passover/pesach_cdo/aid/2759/jewish/The-Midnight-Mystery.htm
[550]
Rashi - and the man quaked: He thought it was a demon and attempted to scream,
but she held him and enveloped him with her arms.
[551]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 217. The Midrash describes in detail what happened that
night. When Bo’az woke up at midnight, he saw a figure in the shadows by his
feet. He became very frightened, wondering if it was a demon, and he opened his
mouth to scream. Rus, realizing that she had startled him, put her hand on him
to stop him. She was concerned that he would alert others to her presence and
bring great shame to both of them. This is the meaning of this verse, “The man
[Bo’az] became terrified, and [felt himself] being held tight [by Rus].” He put
out his hand and touched her. When he felt her hair, he was reassured that she
was a woman and not a demon. He immediately withdrew. Zohar, Parashas Bo, vol.
2, 36b.
[552]
Rashi - and was taken around: Heb. וַיִלָפֵת, and he was seized, like (Jud. 16:29): “And
Samson seized (וַיִלָפֹת). ”
[553]
Midrash Rabbah - Ruth VI:1 AND TURNED HIMSELF. She clung to him (The
root לּפת means ‘to cling’, and the word is therefore translated ‘and he
was clung to’.) 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.’
[554]
Rashi - and behold
a woman: He placed his hand on her head and
recognized that she was a woman.
[555]
Midrash Rabbah - Ruth VI:1 AND BEHOLD A WOMAN, purest of women.
[556]
Ruth - A Harvest of Majesty, R. Moshe Alshich, pg. 276
[557]
Rashi - and you shall spread your skirt: the skirt of your garments to cover
me with your cloak, and this is a term connoting marriage.
[558]
see Malbim here, and Rashash to Kiddushin 18b
[559]
A chuppah with a tallit roof is often used for a marriage
ceremony. Ruth - A Harvest of Majesty, R. Moshe Alshich, pg.273, 274. See
also Yevamoth 54a, Yehezchel (Ezekiel) 16:8
[560]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 222. Rus says to Bo’az, “May you spread your cloak over
your maidservant,” implying that she wants Bo’az to marry her.
pg. 223. The Iggeres Shmuel explains that “May you
spread your cloak” is referring to the spreading of the veil which is done
shortly before marriage. The veil a bride wears is a sign that she is no longer
available. The fact that Rus used this comment specifically underscores her
modesty: instead of asking for marriage directly, she mentions one aspect of
the ceremony — the aspect which indicates the modesty a married woman must have
as a reminder she is no longer available to others.
[561]
Ruth - A Harvest of Majesty, R. Moshe Alshich, pg. 276
[562]
Rashi - for you are a near kinsman: to redeem my husband’s estate, as it
is written (Lev. 25: 25): “then his near kinsman who is closest to him shall come
and redeem, etc.” My mother-in-law and I must sell our estate, and now it is incumbent
upon you to buy [it]. Acquire me also, along with it, so that the name of the deceased
be remembered on his estate. When I come to the field, they will say: This is Mahlon’s
wife.
[563]
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 Mahlon. 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). (And through that blessing were children granted to him.)
[564]
The Sages say that “He who marries a woman for the sake of Heaven is considered
as if he gave birth to her (Sotah 12a) – hence, “my daughter”. The man must support
and assist the woman in reaching her potential as a mother and wife. “A woman does
not make a covenant but only with a man who makes her into a vessel (Sanhedrin 22b)”.
A husband can only do so if, like a father, he seeks to elevate her and the entire
household. This aspiration by necessity puts him into a paternal role – minimizing
and overlooking his own needs and seeking and desiring the good of his wife and
family. Even though Boaz and Ruth were bound together at a moment of great intimacy,
Boaz does not attempt to draw on the powers of attraction that would come so naturally
in that intense and desolate surrounding. This relationship is filial, so it has
shaped itself, and so it shall remain.
[565]
Ruth - A Harvest of Majesty, R. Moshe Alshich, pg279
[566]
Rashi - than the first: that you did with your mother-in-law.
[567]
Ruth - A Harvest of Majesty, R. Moshe Alshich, 282-283
[568]
Mother of Kings - Rabbi Eliezer Ginsburg: It would seem to appear that the
word “eilai — to me” is missing, and it should state, “whatever you say to me. ”
Also, how could a tzaddik such as Boaz promise her something of which he was unsure,
for he immediately told her, “Now, while it is true that I am a redeemer, but there
is also another redeemer closer than I. Stay the night, then in the morning, if
he will redeem you, fine! let him redeem. But if he does not want to redeem you,
then I will redeem you.” (3:12-13) How then, did he say to her, “Whatever you say,
I will do for you”?
It appears that what Boaz meant was “whatever you say” in
your prayers to HaShem “I will do for you,” – pg.116
[569]
Mother of Kings - Rabbi Eliezer Ginsburg: Kesef Tzaruf explains that an eishet
Chayil is a woman whose husband trusts her when he goes out to war, because whenever
anyone went to battle on behalf of the House of David he would give his wife a get
(a divorce) in case he did not come back for any reason. In the case of an eishet
Chayil, when the husband went out to battle he was confident that she would not
cheat on him even though she had technically been divorced, and that is the true
eishet Chayil. Now, Ruth showed that she was ready to follow an old man so that
her husband’s soul could be redeemed, an act which showed her faithfulness to her
deceased husband, and that is why she was referred to as an eishet Chayil. Pg.116
[570]
The Book of Ruth - A Harvest of Majesty, R. Moshe Alshich, pg. 284 - The
word אם is kethib but not keri, for even if there was originally some
doubt as to whether Boaz or Tov would be the redeemer, nevertheless that doubt,
expressed by the phrase כי אם, was left ‘hanging in the air,’ as it
were, and the אם is thus not read out, for Boaz was of the opinion that he was
definitely the true redeemer. On the other hand, the word אמנם
which expresses certainty, is firmly rooted in its place, as Boaz intended to
redeem Ruth.
[571]
Mother of Kings - Rabbi Eliezer Ginsburg: Imrei Yosher suggests that ‘Tob’,
the closer redeemer may have been from the tribe of Ephraim and would be suited
to the defeat ofAmalek. Pg.117 – Rashi - And now indeed: “If” is written
but it is not read, i.e., it conveys the idea of doubt. There is surely a redeemer
closer than I. (Other editions: כִּי
אִם means a doubt, but it is certain.) Said Rabbi Joshua the
son of Levi: Salmon, Elimelech, and Tov were brothers. Now what is the meaning of
“that belonged to our brother, to Elimelech” ? A person always calls his uncle his
brother, as is stated (Gen. 14: 14): “And Abram heard that his brother was captured.”
Now was not Abraham his (Lot’s) uncle? Similarly, Boaz was Elimelech’s nephew, a
kinsman of Mahlon, but Tov was closer.
[572]
Ruth - A Harvest of Majesty, R. Moshe Alshich, pg.284
[573]
The Book of Ruth - A Harvest of Majesty, R. Moshe Alshich, pg. 285 -
According to this way of understanding the verse, it is quite possible that the
first גואל in the verse is a verb and not a noun as is commonly accepted.
The meaning would thus be: “For I am to redeem (you), even though there is
another redeemer...”
[574]
Ruth - A Harvest of Majesty, R. Moshe Alshich, pg.283
[575]
Rashi - closer than I: for he is a brother, and I am a nephew.
[576]
Bamidbar (Numbers) 24:17 I see him, but not now; I behold him, but not nigh;
there shall step forth a star out of Jacob, and a scepter shall rise out of Israel,
and shall smite through the corners of Moab, and break down all the sons of Seth.
[577]
Rashi - Stay over tonight: stay over without a husband.
[578]
The Mystical Study of Ruth: Midrash Hane'Elam of the Zohar to the Book of
Ruth - "Your
latest deed of loyalty is greater than the first" (Ruth 3:10) — in that you
remained steadfast toward Me and did not pay attention to the revilement and blasphemy
of the other nations. But "stay for the night" (Ruth 3:13) — remain for
now in exile, and conduct your children there in Torah and good deeds. If the good
deeds testify in your favour to redeem you, then you will be redeemed. But if not,
"I will be your redeemer, as the Eternal lives. Lie down until morning"
(ibid.) — until the advent of morning and the light of redemption. - (fol. 88b)
[580]
The Mystical Study
of Ruth: Midrash Hane'Elam of the Zohar to the Book of Ruth -
"Your latest deed of loyalty is
greater than the first" (Ruth 3:10) — in that you remained steadfast
toward Me and did not pay attention to the revilement and blasphemy of the
other nations. But "stay for the night" (Ruth 3:13) — remain for now
in exile, and conduct your children there in Torah and good deeds. If the good
deeds testify in your favour to redeem you, then you will be redeemed. But if
not, "I will be your redeemer, as the Eternal lives. Lie down until
morning" (ibid.) — until the advent of morning and the light of
redemption. - (fol. 88b)
[581]
Rashi - as the Lord lives: She said to him, “You are dismissing me with words.”
He jumped up and swore to her that he would not dismiss her with words. Some of
our Rabbis said: He swore to his evil inclination, for his evil inclination was
contending with him, “You are single, and she is single; be intimate with her” ;
so he swore that he would be intimate with her only in marriage.
[582]
The Book of Ruth - A Harvest of Majesty, R. Moshe Alshich, pg. 293 -
There may be another purpose for the extra vav in the word בטרום. Boaz had resolved to marry Ruth even while she lay at his
feet. When she rose, it was as if she were wearing a royal crown, for she was
now destined to be the mother of a royal dynasty. The numerical value of the
Hebrew נזר, (crown) is 257, which equals the numerical value of the word בטרום (with the extra vav).
[583]
The Book of Ruth - A Harvest of Majesty, R. Moshe Alshich, pg. 293 -
Ruth could not afford to be seen leaving Boaz. Her plan was to leave before
anyone realized that she had been present in the granary. As we said, she was
afraid of being noticed only while she rose to leave. The vav in the word בטרום reminds us that at that moment there was no merit Ruth could
rely on for help, for it alludes to the vav in ובקומה, which told us that Lot was aware of his
daughter’s presence when she rose to leave. Thus, when Ruth came to lie next to
Boaz, the text has ותבא
בלט. As we
explained, the word לט is the name of Lot without a vav. When she came, she was aided
by the merit of her ancestress, as her act began purely for the sake of Heaven.
There was nothing hidden — no vav to signify private feelings of guilt. Only
when Ruth left is there an extra vav in the word בטרום, for in the corresponding act of her
ancestress there was some vestige of sin at this time, as is indicated by the
dotted vav in the word ובקומה, in v.3:14.
[584]
The Book of Ruth - A Harvest of Majesty, R. Moshe Alshich, pg. 289 - The
Midrash (Ruth Rabbah 7:1) explains that Boaz did not speak to anyone, but
prayed to God that no one find out about Ruth’s visit.
[585]
Rashi - for he said, “Let it not be known: This refers back to ” and she
rose before one could recognize.“ He rushed her to get up because he said in his
heart, ” It does not befit my honor that it should be known that the woman came
to the threshing floor."
[586]
The Book of Ruth - A Harvest of Majesty, R. Moshe Alshich, pg. 290 -
Interestingly, the lower numerical value of the word דע (know) is (7+4+1) 12. Add to this the word
itself and the total is 13. The value of the word וא״ו (uau) also adds up to (6+1+6) only that it
not be made known that she lay at my feet, but that the whole episode of her
coming here be covered up, as otherwise there would be no limit to the rumors
that would abound.”
[587]
Rashi - six barleys: It is impossible to say six seah, because it is not
customary for a woman to carry such a load; it refers literally to six barleycorns,
and he hinted to her that a son who would be blessed with six blessings was destined
to emerge from her. [The blessings are:] (Isa. 11:2): “a spirit of wisdom and understanding,
counsel and heroism, a spirit of knowledge and fear of the Lord,” [referring to
the King Messiah].
[588]
Sanhedrin 93a-b What are “these six barleys”? If you will say it means six
actual stalks of barley, would it be Boaz’s way to give a gift of six stalks of
barley? Rather: six se’ah. But is it a woman’s way to carry six se’ah?! Rather:
He hinted to her that six sons would emerge from her who would be blessed with six
blessings each: David, Mashiach, Daniel, Chananiah, Mishael and Azaryah. The traits
David Shemuel I 16:18 Music, gibor chayil, warrior, wise speech, attractive, Gd
is with him Mashiach Yeshayah 11:2 Knowledge, understanding, counsel, strength,
daat, awe of Gd Daniel, etc. Daniel 1:4 No blemish, attractive, all knowledge, daat,
madda, self-control
[589]
Malbim to Ruth 3:15 It appears that this was a kav measure, which is one-sixth
of a se’ah, for that was their way, to divide a large unit into sixths, as in Yechezkel
45:13 “And you shall divide the ephah in sixths.” This measure was called “a sixth”.
And the law is that one may not give a transient pauper less than a kikar, which
is half a kav. He gave Naomi and Ruth a kav, which is food for breakfast for the
two of them. Thus he demonstrated that the matter would be resolved that day, and
they would not need [more] for the evening meal.
[590]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 242-243. The verse describing Rus going back home uses
the male term, “he.” The Midrash explains that Bo’az accompanied Rus back into
the city to give her protection from any harm. The Matnos Kehunah explains that
when Bo’az accompanied Rus, he instructed her to pretend to be a man. It was
very early morning and people could not recognize their friends, but they may
have been able to distinguish between a man and a woman. So he told her to walk
with long strides like a man and tie her robe like a man. Furthermore, when he
addressed her, he used the male form of address in case others were listening.
This is all inferred from the verses use of the male form “he” went into the
city. Rabbi Vidal HaTzorfasi adds that a man carries a bundle over his shoulder
while a woman balances it on her head. When Bo’az gave Rus the grain, he told
her to put it over her shoulder like a man so that passersby would not realize
she was a woman.
[591]
The Mystical Study of Ruth: Midrash Hane'Elam of the Zohar to the Book of
Ruth – section 12, pg.90
[592]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 244. The Iggeres Shmuel, however, explains that Rus
came home before light and was disguised as a man. When Rus knocked on the
door, Naomi looked through the window and could not tell that it was Rus, so
she asked, Who is it?
[593]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 244. Even though on an external level we might not see
any difference in her, certainly on a deeper level she had changed. Therefore,
Naomi was asking, “Who are you now that you have gone through this? How have you
changed?” - Ruth Zuta 3:9, Pesikta DeRav Kahana, chap. 7
[594]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 244. When Rus comes home, Naomi asks her, “Who are
you?” This is a very interesting question. Naomi does not ask, “What happened?”
but rather, "Who are you?” even though Naomi obviously knew who she was.
The simple explanation is that she was asking, “Are you single or married?”
(Midrash)
[595]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 245. Rabbi Chaim Zeitchik, zt"l, offers a
beautiful explanation based on this idea on a verse in Yeshayahu (51:12): “It
is I Who comforts you: Who are you, that you are afraid of man who shall die,
and of the son of man who is made like grass?" The prophet is speaking to
Klal Yisrael in the name of HaShem. Again we have the strange expression, “Who
are you?" Rabbi Zeitchik explains that when Klal Yisrael are in exile, on
a deep level they change completely, and then when they see HaShem comforting
them, they do not recognize Him.
[596]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 245-246. When Rus comes back to Naomi, she shows her
the six grains of barley. And she says, This is what Bo’az gave me so that I
should not come to you empty-handed. Bo’az had never said that; Bo’az had given
the grain as a present to Rus, not as a gesture to Naomi. But Rus wanted Naomi
to feel that Bo’az was thinking of her. The word eilai, “to me,” is not written
in the Megillah, even though it is read. Perhaps this is in order to point out
that it wasn’t really said to Rus, but that she added it in herself. Instead of
Rus saying, This is mine and I am giving it to you out of kindness, she says,
This is really meant for you — I am not doing any kindness by giving it to you.
When one loves doing kindness, he may feel a need to emphasize that he is
performing kindness, but this can make the recipient feel bad or needy.
Instead, it is much greater to eliminate the mention of kindness in the act,
making the recipient feel good about himself. This can be done in many ways; a
truly kind person will think of a way to explain how this is not kindness, but
what the person deserves.
[597]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 213-214. The Iggeres Shmuel points out that this phrase
is in the future tense. Even though Naomi has asked Rus to do something
extremely uncomfortable, not only does she agree, she assures her mother-in-law
that in the future, she will do whatever else Naomi asks of her. This requires
not only kindness, but humility. Even though we read in this verse the
following statement from Rus, “Whatever you say to me to do, I shall do,"
the word ei- lai, “to me,” is read, but it is not actually written in the
Megillah. This phenomenon repeats itself again later, in Verse 17. Rabbi Sholom
Schwadron, zt’T, explained the following idea: True kindness is ignoring that
which a person wants for himself. Since Rus exemplifies true kindness in her
behavior in this chapter, the verse omits the word meaning “to me” to tell us
that Rus was not interested in what was good “to me,” i.e., for Rus, but rather
what was good for Naomi.
[598]
Meam Loez: The term אֵלַי, “to me,” though pronounced, is not written
in the text, to hint at Ruth‘s hidden potential to become the forebear of the six
righteous men, symbolized by the six seedling grains.
[599] Midrash Rabbah - Ruth 5:13 Without the words ‘to me’,
it can be understood that Naomi continually urged Ruth against her will; the
addition marks Ruth's reluctant agreement.
[600]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 214. The Midrash explains that in fact Rus deviated
from Naomi’s instructions and that is why the word eilai, [that which you say]
“to me,” is read, but it is not actually written in the Megillah. Naomi told
her to dress herself in beautiful clothes and anoint herself and then go to the
barn to meet Bo’az. The next verse tells us that Rus, however, first went to
the barn and then dressed up and anointed herself. Even though this method must
have been much more difficult, as preparing oneself in a barn is not as easy as
doing it at home, nevertheless Rus, who did not want to walk in the streets all
dressed up thereby provoking other men, desired to delay her dressing up until
later. Even though Rus understood that it was necessary to make herself
attractive as she was going to meet her future husband, she chose to do it as late
as possible, so as not to cause unnecessary provocation. This is also a form of
modesty.
[601]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 248. Akeidas Yitzchak. The Ibn Yichye explains that
Naomi did not want Bo'az to meet Rus again lest he might not be able to defeat
the yetzer hara a second time.
[602]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 245-246. Naomi tells Rus to “sit still,” meaning, you
have done all that you could; now you have to leave it to HaShem. It is
important that a person does hishtadlus, invests his best efforts to make sure
a mitzvah happens. Nevertheless, it is also important to recognize when there
is nothing else to be done, and then to stop trying to push the issue. Naomi
had told Rus to go during the night; this was immense hishtadlus, yet it looked
like nothing had come of it. Now Naomi was saying: You did that which you were
supposed to do, and HaShem will work it out. There is nothing for you to do
anymore.
[603]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 248. Iggeres Shmuel
[604]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 248. The Ibn Ezra says that Naomi uses this expression
to signify that everything comes from Above, from HaShem. Therefore she says,
Let us see how the matter will “fall down” from HaShem in the heavens.
[605]
Rashi - until he has resolved: [i. e., until] the man [has resolved] the
matter today.
[606]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 248-249. Naomi is confident that a righteous person
like Bo’az would not make Rus wait, so she tells her that he will do it today.
Indeed, we see that Bo’az takes care of everything in that one day. The Midrash
adds that Naomi told Rus: A tzaddik's “Yes” is a yes, and his “No” is a no. You
can rely on Bo’az, who is a tzaddik, that if he promises to do something, he
will do it. You can be confident that he will work things out. Rabbi Simchah
Zissel says that we see from here that an integral part of being a righteous
person is reliability.(Chochmah U'Mussar, vol. 1, p. 166) If a person is not
reliable, then he is clearly not a tzaddik, as the Midrash says: a tzaddik’s
“Yes” is a yes. This is a lesson in kindness as well. There is no greater
kindness than knowing that the person who told you that he would do something
for you is utterly reliable. Reliability is the perfection of kindness; without
it, kindness is deficient and unsatisfactory.
[607]
Baba Bathra 91a Rabbah, son of R. Huna, said in the name of Rab: Ibzan (Judges
12:8.) is Boaz.
[608]
Strong’s 078 - Ibzan, "their whiteness (literally their tin — as white"
[609]
Pirkei Avot 4:1 Who is strong? He who conquers his evil inclination.
[610]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda Y. Steinberg.pg. 284. The sefer Ibn Yichye explains that these names —
the ancestors of David HaMelech — all connote greatness. Bo’az, we said
earlier, means “in him there is strength.”
[611]
Midrash Rabbah - Ruth 4:1 Another interpretation is
that Shaharaim is Boaz; and why is he called Shaharaim? Because he was free (m'shuhrar)
from iniquity. ‘Begot children in the field of Moab,’ in that he had children with
Ruth the Moabitess.
[612]
The Mystical Study of Ruth - Midrash HaNe’elam of the Zohar to the Book of
Ruth: Boaz is also brought into this scheme: he is the Righteous one, referring
to the sefirah Yesod.
[613]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 237. The Chida writes that Bo’az was a gilgul, a
reincarnation of the souls of Peretz and Zerach. Peretz and Zerach were
reincarnations of Eir and Onan, the first two sons of Yehudah. They sinned by
following their desires when they married Tamar. They disregarded the mitzvah
of piryah v’rivyak, for them, Tamar's beauty was the most important factor of
their relationship. (See Bereishis 38:7-10.) When Boaz controlled himself on
this night and did not follow his desires, he rectified their sins and thereby
completed their souls.
[614]
Baba Bathra 91a Rabbah, son of R. Huna, said in the name of Rab: Ibzan (Judges
12:8.) is Boaz.
[615]
Strong’s 078 - Ibzan, "their whiteness (literally their tin — as white"
[616]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 253. The Iggeres Shmuel writes that since Bo’az could
not arrange to have Ploni Almoni come immediately, he did what he could, i.e.,
he prayed to HaShem that Ploni Almoni should arrive. He explains the verse as
follows, "Behold, the redeemer whom Bo’az had spoken of [to Hashem, asking
that he come,] was passing by.”
[617]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 252. The Megillah tells us that Ploni Almoni, who
should have married Rus, walks by. The Midrash says that HaShem made the
following statement: “Bo’az has done his part, Rus has done her part, Naomi has
done her part, I will do mine.” Therefore, He arranged that this person should
pass by just at the very time and place where he was needed. HaShem helps those
who do their best to perform acts of kindness.
The Midrash says further that even if he had been at
the other end of the world, HaShem would have brought him there for the sake of
the two tzaddikim (Bo’az and Rus). The sefer Mishbetzos Zahav explains that the
Midrash sees this from the word hinei, which means “behold”, an expression of
surprise. The verse is telling us that it was a surprise he was there, under
normal circumstances he would have been elsewhere.
[618]
Rashi - So-and-So: Heb. פְּלֹנִי
אַלְמֹנִי, rendered [into Aramaic] in the Prophets (I
Sam. 21:3) as “hidden, secret.” פְּנִי covered and concealed,
an expression of (Deut. 17:8): “If [a matter] be concealed (יִפָּלֵא)” ;(Gen. 18: 14) “Is anything concealed (הֲיִפָּלֵא) from the Lord?” אַלְמֹנִי A widow (אַלְמָן),without a name. (Other editions: אַלְמֹנִי. He was widowed of words of Torah, because
he should have interpreted: “an Ammonite, but not an Ammonitess; a Moabite, but
not a Moabitess.” Yet he said, “lest I mar my heritage.”)
[619]
Rashi - So-and-So: but his name was not written because he did not wish to
redeem.
[620]
The Mystical Study of Ruth: Midrash Hane'Elam of the Zohar to the Book of
Ruth – section 12, pg.90
[621]
Ruth - A Harvest of Majesty, R. Moshe Alshich, pg. 123.
[622]
Rabbi Yitzchak Etshalom | Series: Mikra
[623]
Midrash Rabbah - Ruth 2:5
[624]
Midrah HaNe’elam of the Zohar to the Book of Ruth, section 1: She [the Neshamah-Soul]
answers and says, “‘Do not call me Naomi; call me Mara, for the Almighty has made
my lot very bitter’ (Ruth 1:20). For He enclosed me in this disgraceful body. ‘I
went away full’ (Ruth 1:21) — into this place; and the Eternal has brought me back
empty’ (ibid.).” Section 5: The linkage is established: Naomi is the Neshamah-Soul.
Section 6: Rabbi opened his discourse: " Adam is the Soul of Souls. Eve is
the Neshamah-Soul.
[625]
The Mystical Study of Ruth - Midrash HaNe’elam of the Zohar to the Book of Ruth
- Naomi is Repentance, normally associated with the sefirah Binah.
[626]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 256. The Iggeres Shmuel points out that in the beginning
of the verse Bo’az asks him to "buy” and then he asks him to
"redeem.” Why? A buyer tries to negotiate the cheapest price, while a
redeemer who buys from an indigent family member who is forced to sell is
willing to be more gracious and pay the asking price. Bo’az told the redeemer,
At the very least you can "buy” the property, i.e., you can negotiate for
the cheapest price, but preferably it would be best if you were to
"redeem” and pay a good price.
[627]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 256. The Iggeres Shmuel points out that in the
beginning of the verse Bo’az asks him to "buy” and then he asks him to
"redeem.” Why? A buyer tries to negotiate the cheapest price, while a
redeemer who buys from an indigent family member who is forced to sell is
willing to be more gracious and pay the asking price. Bo’az told the redeemer,
At the very least you can "buy” the property, i.e., you can negotiate for
the cheapest price, but preferably it would be best if you were to
"redeem” and pay a good price.
[628]
Rashi - and I will know, for there is no one besides you: who is a kinsman,
to redeem.
[629]
Baba Bathra 91a Rabbah, son of R. Huna, said in the name of Rab: Ibzan (Judges
12:8.) is Boaz.
[630]
Strong’s 078 - Ibzan, "their whiteness (literally their tin — as white"
[631]
Pirkei Avot 4:1 Who is strong? He who conquers his evil inclination.
[632]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda Y. Steinberg.pg. 284. The sefer Ibn Yichye explains that these names —
the ancestors of David HaMelech — all connote greatness. Bo’az, we said
earlier, means “in him there is strength.”
[633]
Midrash Rabbah - Ruth 4:1 Another interpretation is
that Shaharaim is Boaz; and why is he called Shaharaim? Because he was free (m'shuhrar)
from iniquity. ‘Begot children in the field of Moab,’ in that he had children with
Ruth the Moabitess.
[634]
The Mystical Study of Ruth - Midrash HaNe’elam of the Zohar to the Book of
Ruth: Boaz is also brought into this scheme: he is the Righteous one, referring
to the sefirah Yesod.
[635]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi Yehuda
y. Steinberg.pg. 237. The Chida writes that Bo’az was a gilgul, a reincarnation
of the souls of Peretz and Zerach. Peretz and Zerach were reincarnations of Eir
and Onan, the first two sons of Yehudah. They sinned by following their desires
when they married Tamar. They disregarded the mitzvah of piryah v’rivyak, for
them, Tamar's beauty was the most important factor of their relationship. (See
Bereishis 38:7-10.) When Boaz controlled himself on this night and did not
follow his desires, he rectified their sins and thereby completed their souls.
[636]
Baba Bathra 91a Rabbah, son of R. Huna, said in the name of Rab: Ibzan (Judges
12:8.) is Boaz.
[637]
Strong’s 078 - Ibzan, "their whiteness (literally their tin — as white"
[638]
Ruth - A Harvest of Majesty, R. Moshe Alshich, pg. 123.
[639]
Rabbi Yitzchak Etshalom | Series: Mikra
[640]
Midrash Rabbah - Ruth 2:5
[641]
Midrah HaNe’elam of the Zohar to the Book of Ruth, section 1: She [the Neshamah-Soul]
answers and says, “‘Do not call me Naomi; call me Mara, for the Almighty has made
my lot very bitter’ (Ruth 1:20). For He enclosed me in this disgraceful body. ‘I
went away full’ (Ruth 1:21) — into this place; and the Eternal has brought me back
empty’ (ibid.).” Section 5: The linkage is established: Naomi is the Neshamah-Soul.
Section 6: Rabbi opened his discourse: " Adam is the Soul of Souls. Eve is
the Neshamah-Soul.
[642]
The Mystical Study of Ruth - Midrash HaNe’elam of the Zohar to the Book of Ruth
- Naomi is Repentance, normally associated with the sefirah Binah.
[643]
Rashi - and from Ruth the Moabitess: you must buy, and she agrees only if
you marry her.
[644]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi Yehuda y.
Steinberg.pg. 262. Why mention now where she comes from? The Iggeres Shmuel
explains that Bo’az was aware of Rus’s greatness and knew that she would have
great children, so he wanted to marry her. He was trying to discourage Ploni
Almoni from marrying her, and that is why he called her Rus the Mo’aviyah.
[645]
The ketiv and the kri are both qatal-verb forms of the same root, ק.נ.ה, meaning ‘buy, purchase’. The ketiv uses the 1st person common
singular ‘I purchased’, and the kri uses the 2nd person masculine singular ‘you
purchased’.
[646]
Who is to acquire the widow of the deceased in 4:5? Is it Boaz (as the ktiv indicates
with qaniti) or the unnamed redeemer, as the Kri suggests? - The ketiv and the
kri are both qatal-verb forms of the same root, ק.נ.ה, meaning ‘buy, purchase’. The ketiv uses
the 1st person common singular ‘I purchased’, and the kri uses the 2nd person
masculine singular ‘you purchased’.
[647]
Midrash Rabbah - Ruth 7:10 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
forfend 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 which had already been enacted, ' Ammonite but not Ammonitess, Moabite, but
not Moabitess.’ (He said, according to the ketib, ‘Shall I then buy?’)
[648]
Tehillim (Psalms) 2:8 Ask of Me, and I will give the nations for thine inheritance
(גוֹיִם, נַחֲלָתֶךָ), and the ends of the earth for thy possession.
[649]
Ezekiel 48:29 This is the land which ye shall divide by lot unto
the tribes of Israel for inheritance, and these are their
portions, saith the Lord GOD.
[650]
Rashi - lest I mar my heritage: my offspring, like (Ps. 127:3): “Behold the
heritage of the Lord is sons,” to give my offspring a stigma, as it is said (Deut.
23: 4): “An Ammonite or a Moabite shall not enter the congregation of the Lord,”
but he erred by [not interpreting it as] “an Ammonite but not an Ammonitess.”
[651]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 253. The Midrash says that Ploni Almoni did not want to
marry Rus because he thought Machlon and Chilyon’s deaths were a punishment for
marrying Moabite women. In fact, he declared, “How can I marry a woman whose
husband died just because he married her?” Yet even though he had an excuse, he
was terrified of dying, nevertheless, he is severely criticized for refusing to
perform this kindness. Interestingly, Ploni Almoni’s decision actually
highlights Bo’az’s greatness. One can easily become put off about something if
one is told that it may lead to death, especially when superstitions abound,
yet Bo’az was unaffected by Ploni Almoni’s reasoning and decision. Boaz knew
what was right and he did it.
[652]
Rashi - concerning redemption: This is a sale.
[653]
Rashi - and exchange: This is an exchange.
[654]
Rashi - one would remove his shoe: This is an act of acquisition, as we acquire
title with a scarf in lieu of a shoe, and our Rabbis of blessed memory differed
on this matter: who gave [the shoe] to whom. Some say that we perform the act of
acquisition with the utensil of the acquirer, and Boaz gave [the shoe] to the redeemer,
and others say that we perform the act of acquisition with the utensil of the seller,
and the redeemer gave [the shoe] to Boaz.
[655]
Rashi - and this was the attestation in Israel: the law of testimony.
[656]
Pirkei Avot 4:1 Who is strong? He who conquers his evil inclination.
[657]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda Y. Steinberg.pg. 284. The sefer Ibn Yichye explains that these names —
the ancestors of David HaMelech — all connote greatness. Bo’az, we said
earlier, means “in him there is strength.”
[658]
Baba Bathra 91a Rabbah, son of R. Huna, said in the name of Rab: Ibzan (Judges
12:8.) is Boaz.
[659]
Strong’s 078 - Ibzan, "their whiteness (literally their tin — as white"
[660]
Midrash Rabbah - Ruth 4:1 Another interpretation is
that Shaharaim is Boaz; and why is he called Shaharaim? Because he was free (m'shuhrar)
from iniquity. ‘Begot children in the field of Moab,’ in that he had children with
Ruth the Moabitess.
[661]
The Mystical Study of Ruth - Midrash HaNe’elam of the Zohar to the Book of
Ruth: Boaz is also brought into this scheme: he is the Righteous one, referring
to the sefirah Yesod.
[662]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi Yehuda
y. Steinberg.pg. 237. The Chida writes that Bo’az was a gilgul, a reincarnation
of the souls of Peretz and Zerach. Peretz and Zerach were reincarnations of Eir
and Onan, the first two sons of Yehudah. They sinned by following their desires
when they married Tamar. They disregarded the mitzvah of piryah v’rivyak, for
them, Tamar's beauty was the most important factor of their relationship. (See
Bereishis 38:7-10.) When Boaz controlled himself on this night and did not
follow his desires, he rectified their sins and thereby completed their souls.
[663]
Baba Bathra 91a Rabbah, son of R. Huna, said in the name of Rab: Ibzan (Judges
12:8.) is Boaz.
[664]
Strong’s 078 - Ibzan, "their whiteness (literally their tin — as white"
[665]
Pirkei Avot 4:1 Who is strong? He who conquers his evil inclination.
[666]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda Y. Steinberg.pg. 284. The sefer Ibn Yichye explains that these names —
the ancestors of David HaMelech — all connote greatness. Bo’az, we said
earlier, means “in him there is strength.”
[667]
Midrash Rabbah - Ruth 4:1 Another interpretation is
that Shaharaim is Boaz; and why is he called Shaharaim? Because he was free (m'shuhrar)
from iniquity. ‘Begot children in the field of Moab,’ in that he had children with
Ruth the Moabitess.
[668]
The Mystical Study of Ruth - Midrash HaNe’elam of the Zohar to the Book of
Ruth: Boaz is also brought into this scheme: he is the Righteous one, referring
to the sefirah Yesod.
[669]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 237. The Chida writes that Bo’az was a gilgul, a
reincarnation of the souls of Peretz and Zerach. Peretz and Zerach were
reincarnations of Eir and Onan, the first two sons of Yehudah. They sinned by
following their desires when they married Tamar. They disregarded the mitzvah
of piryah v’rivyak, for them, Tamar's beauty was the most important factor of
their relationship. (See Bereishis 38:7-10.) When Boaz controlled himself on
this night and did not follow his desires, he rectified their sins and thereby
completed their souls.
[670]
Baba Bathra 91a Rabbah, son of R. Huna, said in the name of Rab: Ibzan (Judges
12:8.) is Boaz.
[671]
Strong’s 078 - Ibzan, "their whiteness (literally their tin — as white"
[672]
The only time Kilion is mentioned before Machlon is when Boaz says to the
elders “You are witness this day that I have bought all that was Elimelech’s
and all that was Kilion’s and Machlon’s from Naomi” (4:9). The reason here is
that when Kilion died without children, his brother Machlon inherited him.
(משיב
נפש, ועי'
באשכול הכופר)
An alternative opinion is that Machlon, the senior of
the brothers, married Orpah, the senior of the sisters, and his younger brother
Kilion married Ruth the younger daughter of King Eglon. Kilion died first.
Afterwards, Machlon married Ruth in accordance with levirate marriage (yibum).
Thus, Ruth was married to both Kilion and Machlon, and Machlon inherited all
Kilion’s possessions.
(פי'
רבינו וידאל
הצפרתי)
[673]
Ruth - A Harvest of Majesty, R. Moshe Alshich, pg. 123.
[674]
Rabbi Yitzchak Etshalom | Series: Mikra
[675]
Midrash Rabbah - Ruth 2:5
[676]
Midrah HaNe’elam of the Zohar to the Book of Ruth, section 1: She [the Neshamah-Soul]
answers and says, “‘Do not call me Naomi; call me Mara, for the Almighty has made
my lot very bitter’ (Ruth 1:20). For He enclosed me in this disgraceful body. ‘I
went away full’ (Ruth 1:21) — into this place; and the Eternal has brought me back
empty’ (ibid.).” Section 5: The linkage is established: Naomi is the Neshamah-Soul.
Section 6: Rabbi opened his discourse: " Adam is the Soul of Souls. Eve is
the Neshamah-Soul.
[677]
The Mystical Study of Ruth - Midrash HaNe’elam of the Zohar to the Book of Ruth
- Naomi is Repentance, normally associated with the sefirah Binah.
[678]
Rashi - to preserve the name of the deceased on his heritage: Since his wife
comes and goes on the estate and brings in and takes out, people say, “This is Mahlon’s
wife,” and his name is remembered upon it.
[679]
Rashi - like Rachel and like Leah: Even though they were of the tribe of
Judah and of the descendants of Leah, they admitted that Rachel was the mainstay
of the household, and they mentioned Rachel before Leah.
[680]
Bereshit (Genesis) 29:31.
[681]
Pesikta DeRav Kahana 20:6.
[682]
Rashi - and be famous: lit. and call a name, i.e., may your name become great.
[683]
Rashi - like the house of Perez: from which you are descended. (Peretz
appears only 9 other times in the entire Bible, all in genealogies where he is
of minor or no importance.)
[684]
https://www.thetorah.com/article/megillat-ruth-when-kindness-conflicts-with-torah
[685]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda Y. Steinberg.pg. 266. The Gishmei Berachah explains that they
specifically mentioned Tamar to erase any guilt or negative rumors regarding
the circumstances that led to this marriage. When Tamar wanted to marry
Yehudah, her actions were similar to those of Rus. Furthermore, Tamar was a
symbol of self-sacrifice; she preferred to be burnt alive rather than humiliate
Yehudah. (Bereshit 38:25) Rus, as well, demonstrated great self-sacrifice in
her conversion and leaving her home. This additional similarity, the
self-sacrifice to do the right thing, also led the elders to compare Rus to
Tamar.
[686]
Baba Bathra 91a Rabbah, son of R. Huna, said in the name of Rab: Ibzan (Judges
12:8.) is Boaz.
[687]
Strong’s 078 - Ibzan, "their whiteness (literally their tin — as white"
[688]
Pirkei Avot 4:1 Who is strong? He who conquers his evil inclination.
[689]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda Y. Steinberg.pg. 284. The sefer Ibn Yichye explains that these names —
the ancestors of David HaMelech — all connote greatness. Bo’az, we said
earlier, means “in him there is strength.”
[690]
Midrash Rabbah - Ruth 4:1 Another interpretation is
that Shaharaim is Boaz; and why is he called Shaharaim? Because he was free (m'shuhrar)
from iniquity. ‘Begot children in the field of Moab,’ in that he had children with
Ruth the Moabitess.
[691]
The Mystical Study of Ruth - Midrash HaNe’elam of the Zohar to the Book of
Ruth: Boaz is also brought into this scheme: he is the Righteous one, referring
to the sefirah Yesod.
[692]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 237. The Chida writes that Bo’az was a gilgul, a
reincarnation of the souls of Peretz and Zerach. Peretz and Zerach were
reincarnations of Eir and Onan, the first two sons of Yehudah. They sinned by
following their desires when they married Tamar. They disregarded the mitzvah
of piryah v’rivyak, for them, Tamar's beauty was the most important factor of
their relationship. (See Bereishis 38:7-10.) When Boaz controlled himself on
this night and did not follow his desires, he rectified their sins and thereby
completed their souls.
[693]
Baba Bathra 91a Rabbah, son of R. Huna, said in the name of Rab: Ibzan (Judges
12:8.) is Boaz.
[694]
Strong’s 078 - Ibzan, "their whiteness (literally their tin — as white"
[695]
The Mystical Study of Ruth: Midrash Hane'Elam of the Zohar to the Book of Ruth
- "Whose girl is that?" (Ruth 2:5). His desire was to inquire about her,
for he loved her. Thus said the holy lamp R. Simeon: This Book hints at the Written
Torah, the Oral Torah and the next world. For it arouses the righteous — the secret
of the Written Torah — to join with the Oral Torah. - (fol. 85d)
[696]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda Y. Steinberg.pg. 267. The verse seems repetitive — if he took her as a
wife, obviously she became his wife. The Midrash Lekach Tov explains that the
Megillah is telling us that she became a suitable wife. One might think that
Bo’az, the leader of Klal Yisrael, would not find a newly converted woman to be
an appropriate wife; however, the verse tells us that after he took her, he
found her to be a suitable wife due to her tremendous greatness.
[697]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda Y. Steinberg.pg. 267. The Megillas Eliyahu adds that the words “his
wife” teach us that she fit in with him. He explains that generally, it takes a
while for most couples to become accustomed to each other; however, because Rus
and Bo’az were both so similar in their desire to do kindness, they fit
together and she immediately became his wife.
[698]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda Y. Steinberg.pg. 268. The Midrash learns from the words of the verse
that Rus needed special help from HaShem to conceive — Rus actually did not
have a womb; this is why she never had any children until then. HaShem made a
miracle that she would have a baby regardless. Additionally, explains Rashi,
Bo’az was a very old man, and HaShem made another miracle that Rus should be
able to have a baby from him. (Divrei HaYamim12:11) It is clear that it was not
a natural event for Rus to conceive, and that is why the verse says, “HaShem
caused her to become pregnant.” The numerical value of the word herayon,
"pregnancy,” is 271. The Gemara (Niddah 38b) says that the normal amount
of time from conception to birth is 271 days. The Alshich notes that HaShem
arranged for Rus to give birth exactly 271 days later so that it would be clear
that this baby was from her marriage to Bo’az. Since Bo’az was very old and he
died the night they were married, and since Rus had spent many months in the
fields where immodesty was rampant, there could have been skeptics who didn’t
believe that the child was from this relationship. Therefore, HaShem arranged
that the birth should be on the exact due date, making it clear that the baby
was from this marriage. This is alluded to with the word herayon mentioned in
this verse.
[700]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda Y. Steinberg.pg. 274. When Rus has a baby, the neighbors declare that a
baby was born to Naomi. Why do we need to know what the neighbors said? Also,
it is not the truth; Rus had the baby, not Naomi. Obviously, there is a lesson
here. Answers the Gemara, (Sanhedrin 19b) because Bo’az died shortly after the
marriage, Naomi helped Rus bring up the child, and she adopted him. We learn
from here, says the Gemara, that adopting a child is like giving birth to one.
[701]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda Y. Steinberg.pg. 275. The Midrash Lekach Tov explains that the verse
says Naomi had the child because she arranged the match between Rus and Bo’az.
Since her efforts led to his birth, he is considered her child. For the minimal
effort of arranging the match, she is richly rewarded as if she had given birth
to the child!
[702]
Rising Moon - Unraveling the Book of Ruth, by Moshe Miller, pg.46 - Ben,
a son, comes from the same root as binyan (בנין) - to build.
[703]
Ruth - A Harvest of Majesty, R. Moshe Alshich, pg. 123.
[704]
Rabbi Yitzchak Etshalom | Series: Mikra
[705]
Midrash Rabbah - Ruth 2:5
[706]
Midrah HaNe’elam of the Zohar to the Book of Ruth, section 1: She [the Neshamah-Soul]
answers and says, “‘Do not call me Naomi; call me Mara, for the Almighty has made
my lot very bitter’ (Ruth 1:20). For He enclosed me in this disgraceful body. ‘I
went away full’ (Ruth 1:21) — into this place; and the Eternal has brought me back
empty’ (ibid.).” Section 5: The linkage is established: Naomi is the Neshamah-Soul.
Section 6: Rabbi opened his discourse: " Adam is the Soul of Souls. Eve is
the Neshamah-Soul.
[707]
The Mystical Study of Ruth - Midrash HaNe’elam of the Zohar to the Book of Ruth
- Naomi is Repentance, normally associated with the sefirah Binah.
[708]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda Y. Steinberg.pg. 272. The Midrash tells us that due to the blessings of
the common women, David HaMelech’s family was not completely obliterated. The
evil queen, Attalyah (King Achazyah’s mother), tried to kill all the
descendants of David — she managed to kill them all with the exception of
Yoash. (As described in Melachim II, chap. 11) And his miraculous salvation was
in the merit of this blessing. We thus see the awesome power of blessings.
[709]
Rising Moon - Unraveling the Book of Ruth, by Moshe Miller, pg.46 - Ben,
a son, comes from the same root as binyan (בנין) - to build.
[710]
Ruth - A Harvest of Majesty, R. Moshe Alshich, pg. 123.
[711]
Rabbi Yitzchak Etshalom | Series: Mikra
[712]
Midrash Rabbah - Ruth 2:5
[713]
Midrah HaNe’elam of the Zohar to the Book of Ruth, section 1: She [the Neshamah-Soul]
answers and says, “‘Do not call me Naomi; call me Mara, for the Almighty has made
my lot very bitter’ (Ruth 1:20). For He enclosed me in this disgraceful body. ‘I
went away full’ (Ruth 1:21) — into this place; and the Eternal has brought me back
empty’ (ibid.).” Section 5: The linkage is established: Naomi is the Neshamah-Soul.
Section 6: Rabbi opened his discourse: " Adam is the Soul of Souls. Eve is
the Neshamah-Soul.
[714]
The Mystical Study of Ruth - Midrash HaNe’elam of the Zohar to the Book of
Ruth - Naomi is Repentance, normally associated with the sefirah Binah.
[715]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda Y. Steinberg.pg. 273. The Besoms Eliyahu explains that Naomi
miraculously nursed this baby, as the words in this verse suggest, “and she
became his nurse.” HaShem made this miracle to give Naomi the satisfaction of
being able to genuinely mother this baby, so that not only blessings can cause
him to disregard their importance. In such situations, it’s beneficial to
remember that every single blessing is important.
[716]
Rising Moon - Unraveling the Book of Ruth, by Moshe Miller, pg.46 - Ben,
a son, comes from the same root as binyan (בנין) - to build.
Rising Moon - Unraveling the Book of Ruth, by
Moshe Miller, pg.46 - Yeled comes from the word ילד - “to birth,” and so y’ladeha can be
literally translated as “those she birthed.”
[717]
Mother of Kings - Rabbi Eliezer Ginsburg: R’ Moshe David Walli in his work
on the Book of Ruth states that Ruth’s great chesed (lovingkindness) was that —
contrary to the general rule that a woman prefers a poor young man to a rich old
man — she followed what Naomi asked of her, and did great chesed for her mother-in-law
by being willing to marry Boaz, who was an old man. By this action, the tortured
soul of Machlon, Naomi’s son, could be redeemed by their kinsman. Thus, when Ruth
had a son, the neighbors said that a son had been born to Naomi, because Oved was
a gilgul (reincarnation) of her son Machlon.pg. 116
[718]
Ruth - A Harvest of Majesty, R. Moshe Alshich, pg. 123.
[719]
Rabbi Yitzchak Etshalom | Series: Mikra
[720]
Midrash Rabbah - Ruth 2:5
[721]
Midrah HaNe’elam of the Zohar to the Book of Ruth, section 1: She [the Neshamah-Soul]
answers and says, “‘Do not call me Naomi; call me Mara, for the Almighty has made
my lot very bitter’ (Ruth 1:20). For He enclosed me in this disgraceful body. ‘I
went away full’ (Ruth 1:21) — into this place; and the Eternal has brought me back
empty’ (ibid.).” Section 5: The linkage is established: Naomi is the Neshamah-Soul.
Section 6: Rabbi opened his discourse: " Adam is the Soul of Souls. Eve is
the Neshamah-Soul.
[722]
The Mystical Study of Ruth - Midrash HaNe’elam of the Zohar to the Book of
Ruth - Naomi is Repentance, normally associated with the sefirah Binah.
[723]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda Y. Steinberg.pg. 277. The neighbors chose the child’s name. This is very
unusual. The Iggeres Shmuel explains that since Bo’az had recently died, Rus
and Naomi were distraught and were unable to focus on choosing a name, so the
neighbors named the baby. Furthermore, he adds, Rus felt that since Naomi was
so much a part of the child’s life, she should be the one to choose a name even
though she was not the parent. Naomi refused; after all, Rus was the mother.
Both waited for the other to choose a name, therefore, the neighbors chose a
name.
[724]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda Y. Steinberg.pg. 278. The Gemara uses the example of one who learns
something a hundred times while the other learns it a hundred and one times.
Even though one would think that it would be impossible to see any difference
between these two people, the verse tells us that when Mashiach comes, even
that minuscule difference will be visible, because HaShem will reward one much
more than the other. The person who perseveres longer is called an “oved,” one
who serves, because only one who always perseveres, no matter how long or how
difficult, is considered a true servant, i.e., oved.
[725]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda Y. Steinberg.pg. 278. The Midrash Lekach Tov says that the neighbors
called the child Oved because of this message. Both Rus and Orpah began in the
same place; both of them were kind to Naomi when their husbands died, both of
them followed Naomi on the journey to Eretz Yisrael, and both of them were not
discouraged the first time Naomi told them to go home. The difference between
them was that Rus persevered that bit longer. Because of this, Orpah was left
forever out of the Jewish nation, and Rus was to become a central part of the
Jewish kingdom. The success of perseverance was illus- trated through Rus. The
neighbors saw this worthy quality in Rus, and they called the child Oved to
remember Rus’s greatness — that she was the one who truly persevered until the
end.
[726]
Everybody considered the birth of the child as Hashem’s reward to Naomi for
leading Ruth in the right path. In order that it always be remembered
that, “yulad ben leNaomi” — “a son is born to Naomi”
— they called him Oved because the middle letter of Naomi (נעמי) is an “ayin” (ע), the word bein (בן) contains a “beit” (ב), and
the final letter of yulad (ילד) is a “daled” (ד).
Thus, they gave him a name Oved, “leimor” — i.e. the name would
“say,” i.e. remind everyone that, “a son is born to Naomi.”
They reversed the sequence of the letters and named him
Oved as a blessing that the child would serve (“oved”) Hashem
with a full heart.
Though Oved (עובד) is spelled with a “vav” (ו),
the vav merely serves as a vowel and is not actually a part of
the name. In fact, in the final pasuk of the Megillah,
“VeOved holid et Yishai” — “And Oved begot Yishai” (4:22), the name is
spelled without a “vav.”
(נפש
יהונתן ואגרת
שמואל)
[727]
Soncino Zohar, Shemoth, Section 2, Page 103b he was called Obed
(labourer, also.”worshipper”), a name which no other man merited to bear.
[728]
Midrash Rabbah - Genesis XII:6 GENERATIONS (TOLEDOTH). All toledoth found
in Scripture are defective,2 except two, viz. These are the toledoth - תוֹלְדוֹת (generations) of Perez
(Ruth 4:18), and the Bereshit (Genesis) 2:4. - Harvest of Kindness -
Megillas Rus and the Power of Chesed, by Rabbi Yehuda Y. Steinberg.pg. 281.
The word toldos, which means “the descendants of,” is spelled with two vavs.
The Minchas Shai writes that the word toldos is spelled like this only twice in
the entire Torah (usually there is no second vav). One place is here and the
other is in Parashas Bereishis, (Bereshit 2:4) where the Torah says, “These are
the descendants of the heaven and earth on the day that HaShem created the
world” — the word toldos, “descendants,” there, is also spelled with two vavs.
He quotes the Midrash (Bereishis Rabbah 12:6.) which says that this verse is
describing events before Adam HaRishon committed the first sin, when the world
was totally perfect. Here the verse describes events that will lead to the
coming of Mashiach, when the world will return to its state of perfection. The
word toldos is spelled in these two places in full, symbolizing a time of
perfection — once before the first sin, and once when perfection will be
reinstated.
[729]
Rashi - And these are the generations of Perez: Since he traced David’s genealogy
on Ruth’s name, he returns and traces it on Judah’s name.
[730]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda Y. Steinberg.pg. 284. The sefer Ibn Yichye explains that these names —
the ancestors of David HaMelech — all connote greatness. Peretz means “to break
through”: he was a person who, because of his greatness, could break through
all barriers.
[731]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda Y. Steinberg.pg. 284. The sefer Ibn Yichye explains that these names —
the ancestors of David HaMelech — all connote greatness. Chetzron has the same
root as the word chatzer, meaning “a courtyard,” or “open space,” which
represents wealth and prosperity.
[732]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda Y. Steinberg.pg. 284. The sefer Ibn Yichye explains that these names —
the ancestors of David HaMelech — all connote greatness. Ram means “high”; he
was a spiritually elevated and great person.
[733]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda Y. Steinberg.pg. 284. The sefer Ibn Yichye explains that these names —
the ancestors of David HaMelech — all connote greatness. Aminadav is two words:
ami, “my nation,” and nadav, “a benefactor.” He was a benefactor to the Jewish
nation.
[734]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda Y. Steinberg.pg. 284. The sefer Ibn Yichye explains that these names —
the ancestors of David HaMelech — all connote greatness. Nachshon means “hard”
and “strong,” like metal (nechoshes is copper).
[735]
Soncino Zohar, Devarim, Section 3, Page 260b and “thy strong hand”,
referring to Nahshon.
[736]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda Y. Steinberg.pg. 284. The sefer Ibn Yichye explains that these names —
the ancestors of David HaMelech — all connote greatness. Salmon comes from the
word shalom, meaning “peace”; he brought peace to the world.
[737]
Aminadav begot Nachshon, and Nachshon begot Salmah; and Salmon begot Boaz.
(4:20-21)
QUESTION: Why was he originally called Salmah (שלמה) and in the next pasuk called Salmon (שלמון)?
ANSWER: In Hebrew the suffix of a vav and nun at the
end of a word indicates of diminution as opposed to amplification of the root
word.
For example, the apple of the eye (pupil) is called
“ishon” (אישון) and it is traced to the root of the word
“ish” (איש) — “man.” Thus, “ishon” means “a small man.” (If one looks into
someone’s eyes he will see his own reflection appearing like a small man.)
Similarly, the seventh day of the week is called Shabbat, because it is a day
of rest, and Yom Tov is called Shabbaton, since it is also a day of rest.
However, regarding Yom Tov a vav and nun are added (שבתון) because the requirement of resting is
less than on Shabbat. On Yom Tov work pertaining to food preparation is
permitted, and Shabbat is the ultimate day of rest when no work at all is
permitted. (See Radak and Metzudat David to Psalms 17:8.)
Salmah was a tzaddik — righteous man — in his own
right. His son Boaz, however, was a tzaddik of a much greater rank. To describe
the greatness of Boaz the Gemara (Sanhedrin 19b) says that though Yosef was a
renowned tzadik, nevertheless, the triumph of Yosef resisting the overtures of
Potiphar’s wife is modest, relative to the trial Boaz had to overcome (since
the temptress, Ruth, unlike Potiphar’s wife, was an unmarried woman and lay
next to him on his bed — Rashi.)
The name of Boaz’s father was indeed Salmah. However,
after Boaz rose to glory and was acclaimed as the tzaddik of the generation,
the greatness of Salmah was diminished by his son’s fame and in contrast he was
now perceived in the eyes of all as Salmon, someone of diminished stature. This
father-son relationship can be described with the words of the Gemara (Shavuot
48a) “Yafeh ko’ach haben mi’ko’ach ha’av” — “The strength of the son is
(sometimes) more powerful than the strength of the father.”
(עבודת
עבד ר' עזריאל
זעליג ז"ל
קארעלענשטיין)
[738]
Pirkei Avot 4:1 Who is strong? He who conquers his evil inclination.
[739]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda Y. Steinberg.pg. 284. The sefer Ibn Yichye explains that these names —
the ancestors of David HaMelech — all connote greatness. Bo’az, we said
earlier, means “in him there is strength.”
[740]
Baba Bathra 91a Rabbah, son of R. Huna, said in the name of Rab: Ibzan (Judges
12:8.) is Boaz.
[741]
Strong’s 078 - Ibzan, "their whiteness (literally their tin — as white"
[742]
Midrash Rabbah - Ruth 4:1 Another interpretation is
that Shaharaim is Boaz; and why is he called Shaharaim? Because he was free (m'shuhrar)
from iniquity. ‘Begot children in the field of Moab,’ in that he had children with
Ruth the Moabitess.
[743]
The Mystical Study of Ruth - Midrash HaNe’elam of the Zohar to the Book of
Ruth: Boaz is also brought into this scheme: he is the Righteous one, referring
to the sefirah Yesod.
[744]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 237. The Chida writes that Bo’az was a gilgul, a
reincarnation of the souls of Peretz and Zerach. Peretz and Zerach were
reincarnations of Eir and Onan, the first two sons of Yehudah. They sinned by
following their desires when they married Tamar. They disregarded the mitzvah
of piryah v’rivyak, for them, Tamar's beauty was the most important factor of
their relationship. (See Bereishis 38:7-10.) When Boaz controlled himself on
this night and did not follow his desires, he rectified their sins and thereby
completed their souls.
[745]
Pirkei Avot 4:1 Who is strong? He who conquers his evil inclination.
[746]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda Y. Steinberg.pg. 284. The sefer Ibn Yichye explains that these names —
the ancestors of David HaMelech — all connote greatness. Bo’az, we said
earlier, means “in him there is strength.”
[747]
Baba Bathra 91a Rabbah, son of R. Huna, said in the name of Rab: Ibzan (Judges
12:8.) is Boaz.
[748]
Strong’s 078 - Ibzan, "their whiteness (literally their tin — as white"
[749]
Midrash Rabbah - Ruth 4:1 Another interpretation is
that Shaharaim is Boaz; and why is he called Shaharaim? Because he was free (m'shuhrar)
from iniquity. ‘Begot children in the field of Moab,’ in that he had children with
Ruth the Moabitess.
[750]
The Mystical Study of Ruth - Midrash HaNe’elam of the Zohar to the Book of
Ruth: Boaz is also brought into this scheme: he is the Righteous one, referring
to the sefirah Yesod.
[751]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda y. Steinberg.pg. 237. The Chida writes that Bo’az was a gilgul, a
reincarnation of the souls of Peretz and Zerach. Peretz and Zerach were
reincarnations of Eir and Onan, the first two sons of Yehudah. They sinned by
following their desires when they married Tamar. They disregarded the mitzvah
of piryah v’rivyak, for them, Tamar's beauty was the most important factor of
their relationship. (See Bereishis 38:7-10.) When Boaz controlled himself on
this night and did not follow his desires, he rectified their sins and thereby
completed their souls.
[752]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda Y. Steinberg.pg. 284. The sefer Ibn Yichye explains that these names —
the ancestors of David HaMelech — all connote greatness. Oved means “a servant”
— he was a true servant of HaShem.
[753]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda Y. Steinberg.pg. 284. The sefer Ibn Yichye explains that these names —
the ancestors of David HaMelech — all connote greatness. Yishai comes from the
word yesh, meaning “there is”; he is a man with substance and value.
[754]
Harvest of Kindness - Megillas Rus and the Power of Chesed, by Rabbi
Yehuda Y. Steinberg.pg. 284. The sefer Ibn Yichye explains that these names —
the ancestors of David HaMelech — all connote greatness. David has the same
letters as dod, meaning “a friend.” HaShem loved David HaMelech like a good
friend. The Megillah concludes its genealogy with David (as it also does
earlier in Verse 17), to teach us that he was the greatest one.
[755]
Shir HaShirim (Song of Songs) 6:3 I am for my beloved and my beloved is for me.
