Rabbi Simon in the name of Rabbi Yehoshua ben Levi and Rabbi Ḥama, father of Rabbi Hosea in the name of Rabbi: Chronicles was given only to be expounded; that is what is written: “The sons of Shela, son of Judah: Er, father of [ avi ] Lekha” (I Chronicles 4:21) – the President of the Court [ Av Beit Din ] of Lekha. “And Lada, father of [ avi ] Maresha” (I Chronicles 4:21) – the President of the Court [ Av Beit Din ] of Maresha. “And the families of the house of those who wrought fine linen” (I Chronicles 4:21) – this is Raḥav the prostitute, who concealed the spies in flax; that is what is written: “She hid them in stalks of flax” (Joshua 2:6). Rabbi Yehuda ben Rabbi Simon said: Her occupation was with perfumes. “To the house of Ashbea” (I Chronicles 4:21), as the spies took an oath [ nishbe’u ] to her, as it is stated: “Now, please, take an oath to me by the Lord” (Joshua 2:12). “And Yokim” (I Chronicles 4:22), as they fulfilled [ shekiyemu ] the oath to her; that is what is written: “The young spies came, [and took out Rahab…and they took out all her families…]” (Joshua 6:23). Why does the verse state: “And they took out all her families”? Rabbi Shimon ben Yoḥai taught: Even if her family consisted of two hundred people, and they went and joined two hundred other families, they would all be rescued, thanks to her. All her family is not stated, but rather “all her families.” “And the people of Kozeva” (I Chronicles 4:22), as she deceived [ kizva ] the king of Jericho, as it is stated: “She said: Yes, the men came to me…” (Joshua 2:4). “And Yoash” (I Chronicles 4:22), because she despaired [ nitya’asha ] of life. “And Saraf” (I Chronicles 4:22), as she prepared herself to be burned [ lisrufin ]. “Who had dominion over Moav [ ba’alu leMoav ]” (I Chronicles 4:22), she came [ ba’a ] and cleaved to Israel, and her actions arose [ alu ] to her Father [ le’aviha ] in Heaven. “And Yashuvi Laḥem ” (I Chronicles 4:22), she cleaved to Israel, who received the Torah in which it is written: “Come eat of my bread [ laḥmi ]” (Proverbs 9:5). “And the matters are ancient” (I Chronicles 4:22) – Rabbi Aivu and Rabbi Yehuda ben Rabbi Simon say: These matters are vague here, but explicit elsewhere. “They are the potters” (I Chronicles 4:23) – these are the spies; that is what is written: “Joshua bin Nun sent from Shittim [two men, spies, secretly [ ḥeresh ], saying…]” (Joshua 2:1). Rabbi Yehuda and Rabbi Neḥemya, one said: They had carpenter’s tools in their hands; spies, carpenters [ ḥarash ], saying...” should be read ḥarash , carpenter. Thus, the verse means that the spies were to say that they were carpenters. Rabbi Neḥemya says: Earthenware vessels were in their hands, “crafting earthenware [ ḥeres ], saying. Rabbi Shimon ben Yoḥai taught: Ḥeresh , in its plain sense [of one who is deaf and mute]; he said to them: Conduct yourselves like deaf mutes and you will ascertain their secrets. Rabbi Shimon ben Elazar says: By conducting yourself like deaf mutes you will ascertain their conduct. “And the dwellers among the plants” (I Chronicles 4:23), as they were experts in planting, on the basis of what is said: “They cut a vine branch from there” (Numbers 13:23). “And a fence” (I Chronicles 4:23), as she [Raḥav] concealed them behind the fence, as it is stated: “She said to them: Go to the mountain” (Joshua 2:16). Some say that the Divine Spirit rested upon her before Israel entered the Land. How did she know that they would return in three days? From here [it may be derived that] the Divine Spirit rested upon her. “They dwelt there with the king in his service” (I Chronicles 4:23) – from here they said: Ten priests, prophets, emerged from Raḥav the prostitute: Jeremiah, Ḥilkiya, Seraya, Maḥseya, Ḥanamel; Shalum, Barukh, Neriya, Ezekiel, Buzi. Some say: Ḥulda the prophetess, too, was among the descendants of Raḥav the prostitute. Rabbi Shmuel bar Naḥmani interpreted the verses as referring to David: “The sons of Shela, son of Judah: Er, father of [ avi ] Lekha” (I Chronicles 4:21) – the President of the Court [ Av Beit Din ] of Lekha. “And Lada, father of [ avi ] Maresha” (I Chronicles 4:21) – the President of the Court [ Av Beit Din ] of Maresha. “And the families of the house of those who wrought fine linen,” – this is David, who was engaged [in preparing] the Tabernacle curtain. That is what is written: “Elḥanan [son of Yarei Oregim the Bethlehemite] slew [Goliath the Gitite]” (II Samuel 21:19) – this is David, to whom the Holy One blessed be He was gracious; , God was gracious. “son of Yarei” – a son who was growing up in the forest [ ya’ar ]; “Oregim,” as he was engaged [in preparing] the curtain. means weavers. Alternatively, “Oregim,” they would raise halakhot before him, and he would weave them. Alternatively, these are the Sanhedrin, who would weave matters of Torah with him. “To the house of Ashbea” (I Chronicles 4:21) – as the Holy One blessed be He took an oath [ nishba ] to him, as it is stated: “I took an oath to My chosen one” (Psalms 89:4). “And Yokim” (I Chronicles 4:22) – as He fulfilled [ shekiyem ] His oath to Him, as it is stated: “The Lord took an oath to David in truth, He will not renege on it” (Psalms 132:11). “And the people of Kozeva” (I Chronicles 4:22), Rabbi Azarya, Rabbi Yonatan, and Rabbi Yitzḥak bar Maryon, and some say, Rabbi Yosei ben Rabbi Ḥanina: The greater part of the Sanhedrin ]. was from the tribe of Judah. What is the reason? It is as it is stated: “His eyes will be red with wine, and his teeth white with milk” (Genesis 49:12). They would arrange the halakha with their teeth until they would express it with the clarity of milk. “Yoash” (I Chronicles 4:22) – as he despaired [ nitya’ash ] of life, “please let Your hand be against me” (I Chronicles 21:17). “And Saraf” (I Chronicles 4:22), as he mentioned the act of those who were burned [ serufim ], “Lord, God of Abraham, Isaac, and Israel, our fathers” (I Chronicles 29:18). 38:13); Isaac allowed himself to be bound to the altar, assuming he would be slaughtered and burned; and, according to the Zohar , Jacob also was willing to die for the sake of God ( Matnot Kehuna ). “Who had dominion over Moav” (I Chronicles 4:22), as he emerged from Ruth the Moavite. “And Yashuvi Laḥem” (I Chronicles 4:22) – as he came from Bethlehem [ Beit Leḥem ] in Judah. “And the matters are ancient” (I Chronicles 4:22) – Rabbi Aivu said: This is [a reference to] David and Solomon, who participated in the construction of the Temple before the Holy One blessed be He. Rabbi Yehuda ben Rabbi Simon said: This is Benayahu ben Yehoyada, who exerted himself in participating with King Solomon in the construction of the Temple. Rabbi Yehuda said: This is Yehoyada the High Priest who, together with Yoash, tended to Temple upkeep. Rabbi Neḥemya says: This is Jeremiah and Ezekiel who prayed before the Holy One blessed be He not to destroy the Temple. “They are the potters [ yotzerim ]” (I Chronicles 4:23) – these are Boaz and Ruth. ] of the royal house of David. “And the dwellers among the plants” (I Chronicles 4:23) – this is Solomon, who was [young] like a sapling when he reigned. “And a fence” (I Chronicles 4:23) – these are the Sanhedrin, who would build fences with him [Solomon] in matters of Torah. “They dwelt there with the king in his service” (I Chronicles 4:23) – from here they said: Ruth the Moavite died only after she saw her descendant Solomon judging the case of the prostitutes; that is what is written: “He placed a throne for the king's mother” (I Kings 2:19) – this is Bathsheba; “and she sat on his right hand” (I Kings 2:19) – this is Ruth the Moavite. Rabbi Menaḥem bar Avin interpreted the verse as referring to Moses. “And Yokim” (I Chronicles 4:22) – on the basis of: “Rise [ kuma ] Lord, and let Your enemies be scattered” (Numbers 10:35). “And the people of Kozeva” (I Chronicles 4:22) – as he rendered the word of the Holy One blessed be He like falsehoods [ kazav ], as it is stated: “Why, Lord, is Your wrath enflamed at Your people?” (Exodus 32:11). “Yoash” (I Chronicles 4:22) – as he despaired [ nitya’ash ] of living,” as it is stated: “And if not, please expunge me” (Exodus 32:32). “And Saraf” (I Chronicles 4:22) - as he mentioned the act of those who were burned [ serufim ], “Remember Abraham, Isaac, and Israel your servants” (Exodus 32:13). “Who had dominion [ ba’alu ] over Moav” (I Chronicles 4:22) – as his pleasant actions ascended [ alu ] and came before his Father [ aviv ] in Heaven. “And Yashuvi Laḥem” (I Chronicles 4:22) – as he ascended on high and captured the Torah, on the basis of what is stated: “You ascended on high and you took a captive [ shevi ]” (Psalms 68:19). “And the matters are ancient [ atikim ]” (I Chronicles 4:22) – Rabbi Aivu and Rabbi Yehuda ben Simon, Rabbi Aivu said: Even items that were taken [ nitatku ] from them, [Moses] returned, as it is stated: “Hew for yourself [two tablets of stone like the first]” (Exodus 34:1). These matters were stated by He who will [ultimately] remove [ ma’atik ] the world, as it is said: “He removed from there” (Genesis 12:8). in the verse in I Chronicles is interpreted to refer to the tablets broken by Moses and then replaced, which contained the word of God. Rabbi Yehuda ben Rabbi Simon said: These matters are vague here, but explicit elsewhere. He restored [the tablets] to them, as it is stated: “The Lord said to Moses: ‘Write these matters for yourself, as on the basis of these matters [I have established a covenant with you and with Israel]’” (Exodus 34:27). “They are the yotzerim ” (I Chronicles 4:23) – on the basis of: “The Lord God formed [ vayitzer ]” (Genesis 2:19). in the sense of yetzurim , creations. The subject is the words of Torah, because God’s intent in creating the world was in order to give the Torah ( Etz Yosef ). Another matter, “they are the yotzerim ” (I Chronicles 4:23) – these are the souls of the righteous with whom the Holy One blessed be He consulted when creating the world. “And the dwellers among the plants” (I Chronicles 4:23) – on the basis of: “And the Lord God planted” (Genesis 2:8). “And a fence” (I Chronicles 4:23) – on the basis of what is stated: “Who placed the sand for the bound of the sea” (Jeremiah 5:22). “With the king in his service” (I Chronicles 4:23) – the souls of the righteous sat there with the King who is the king of kings, the Holy One blessed be He, and He consulted them and created His world. Another matter, “and Yokim” (I Chronicles 4:22) – this is Elimelekh. ] and departed; alternatively, because he established [ hekim ] all his wealth ( Etz Yosef ). “And the people of Kozeva” (I Chronicles 4:22) – these are his sons, who were discontinued. “Yoash” (I Chronicles 4:22) – as they despaired [ nitya’ashu ] of the Land of Israel. “And Saraf” (I Chronicles 4:22) – as they burned [ sarfu ] the Torah. Rabbi Menaḥama in the name of Rabbi Aḥa: Did they [actually] burn it? Rather, it teaches you that anyone who nullifies even one matter from the Torah, it is as though he burned it. “Who had dominion over Moav” (I Chronicles 4:22), as they married Moavite women, and forsook Israel and cleaved to the fields of Moav. “And Yashuvi Laḥem” (I Chronicles 4:22), this is Naomi, as it is stated: “Naomi returned [ vatashav ], and Ruth the Moavite, her daughter-in-law, with her, who returned [ hashava ] from the fields of Moav, and they came to Beit Leḥem” (Ruth 1:22). “And the matters are ancient [ atikim ]” (I Chronicles 4:22) – each and every one of these matters is already [mentioned] explicitly. “The name of the man was Elimelekh, and the name of his wife Naomi, and the names of his two sons Maḥlon and Kilyon, Ephratites of Bethlehem in Judah. They came to the fields of Moav, and were there” (Ruth 1:2). “The name of the man was Elimelekh” (Ruth 1:2). Rabbi Meir would expound names. Rabbi Yehoshua ben Korḥa would expound names. “The name of the man was Elimelekh,” as he would say: To me [ elai ], the kingdom [ malkhut ] will come. “And the name of his wife was Naomi,” as her actions were fine [ na’im ], and pleasant [ ne’imim ]. “And the names of his two sons Maḥlon and Kilyon” – Maḥlon, for they were eradicated [ nimḥu ] from the world; Kilyon, for they were eliminated [ kalu ] from the world. “Ephratites,” Rabbi Yehoshua ben Levi says: He was a resident of the palace. Rabbi bar Rabbi Neḥemya says: He was a nobleman. Another matter, “Ephratites,” Rabbi Pinḥas said: The entire crown with which Ephraim was crowned by Jacob at the moment that he passed from the world. He said to him: ‘Ephraim, tribal heads, heads of the yeshiva; the most excellent and outstanding of my children will be called by your name.’ “Son of Toḥu, son of Tzuf, Ephratite” (I Samuel 1:1); “Yorovam ben Nevat Ephratite” (I Kings 11:26); David, son of an Ephratite man” (I Samuel 17:12); “Maḥlon and Kilyon, Ephratites.” “They came to the fields of Moav, and were there.” First they came to their towns, and they found them steeped in transgression. Then they came to the large cities, and they found them lacking in water. Then they returned to the towns; “they came to the fields of Moav, and were there.” “Elimelekh Naomi's husband died; she and her two sons remained” (Ruth 1:3). “Elimelekh Naomi's husband died.” It is taught: Everyone will die, and everyone [knows] that he will die. Praiseworthy is the person who has departed from the world with a good name. If a man dies, it is only his wife who misses him, as it is stated: “Elimelekh Naomi's husband died.” If a woman dies, it is only her husband who misses her, as it is stated: “But I, when I came from Paddan, Rachel died on me” (Genesis 48:7). Rabbi Yoḥanan said: Jacob our patriarch said: ‘Rachel’s death was on me, and Rachel’s death was more difficult for me than all the troubles that befell me.’ Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yehotzadak: The Holy One blessed be He brings groups of the same age, and groups that live together, to the world. If one member of the age group dies, the entire age group should be concerned. If one member of the local group dies, the entire group should be concerned, as Rabbi Shmuel bar Abba said in the name of Rabbi Yoḥanan: There are different kingdoms, and one does not enter the kingdom of his counterpart even a hairbreadth. ). Alternatively, this may be a veiled critique of Naomi and her sons, who should have taken Elimelekh’s death as a sign that they were all in danger, and returned to the land of Israel ( Etz Yosef ). Rabbi Yosei ben Ḥalafta said: I never called my wife my wife, or my house my house, but rather, my wife my house, and my house my wife. ). I never called my ox my ox, or my field my field, but rather, my ox my field, and my field my ox. “She and her two sons remained,” Rabbi Ḥanina son of Rabbi Abbahu said: She became like the remnants of meal offerings. “They took for themselves Moavite wives: the name of one was Orpa, and the name of the second was Ruth; and they dwelled there approximately ten years” (Ruth 1:4). “They took for themselves Moavite wives.” It is taught in the name of Rabbi Meir: They did not convert them, they did not immerse them, the halakha had not yet been innovated, such that they would not have been punished for them; an Ammonite and not a female Ammonite, a Moavite and not a female Moavite. 76b-77a). Maḥlon and Kilyon married them despite the fact that they did not convert, and despite the fact that, as far as they were aware, it was forbidden to marry them even if they converted. “The name of one was Orpa,” because she turned her back [ oref ] to her mother-in-law. “And the name of the second was Ruth [ Rut ],” because she saw [ ra’ata ] truth in the words of her mother-in-law. Rabbi Beivai said in the name of Rabbi Reuven: Ruth and Orpa were the daughters of Eglon, as it is stated: “I have a secret matter for you king. He said: Be silent…” (Judges 3:19), and it is written: “Ehud came to him…Ehud said: I have a matter of God to you, and he stood from his throne” (Judges 3:20). The Holy One blessed be He said to him: ‘You arose from your throne in deference to Me, by your life, I will establish a son from you who will sit on the throne of God.’ “They dwelled there approximately ten years.” [Whenever a verse uses this terminology, such as:]“Approximately thirty” (Judges 20:31), “approximately forty” (Joshua 4:13), [it means a bit] less or more [than the stated number]. “Both of them died, Maḥlon and Kilyon, and the woman was bereft of her two children and of her husband” (Ruth 1:5). “Both of them died, Maḥlon and Kilyon.” Rabbi Ḥunya, Rabbi Yehoshua ben Rabbi Avin, and Rabbi Zavda, son-in-law of Rabbi Levi [said]: The all-Merciful [God] never exacts retribution against a person himself initially. From whom do you learn this? From Job, as it is stated: “There came a messenger to Job, and said: ‘The oxen were plowing [and the donkeys grazing beside them; and Sheba fell upon them, and took them; they smote the servants by sword; and only I by myself escaped to tell you]’” (Job 1:14–15). Rabbi Ḥama ben Rabbi Ḥanina said: The Holy One blessed be He showed him a representative taste of the World to Come, “the plowman will meet the reaper” (Amos 9:13). “Sheba fell upon them [and took them and smote the lads by sword].” Rabbi Abba bar Kahana said: They emerged from the village of Kerinos and went on all the rural paths until Migdal Tzabba’im and they died there. “And only [ rak ] I by myself [ levadi ] escaped.” Rabbi Ḥanina said: [The term] Rak is restrictive; he, too, was broken and stricken. Rabbi Yudan said: Levadi . means felt, which can be used for bedding. “This one was still speaking” (Job 1:16); he, too, once he stated his tidings, he died. “This one was still speaking and that one came and said: The Chaldeans deployed in three columns…” (Job 1:17). Rabbi Shmuel bar Naḥman said: When Job heard, he began mobilizing his armies for war. He said: ‘How many armies can I enlist, how many troops can I muster? This is the most despicable nation in the world: “Behold, the land of the Chaldeans, this is a people that is not” (Isaiah 23:13). If only it had not been. It comes to intimidate me?’ But once [the messenger] said to him: “The fire of God fell from the heavens” (Job 1:16), [Job] said: ‘It is from the heavens; what can I do?’ – “I was silent and I did not go out the door” (Job 31:34). Immediately, “he took an earthenware shard to scratch himself” (Job 2:8). So it was in Egypt, as well: “He struck their vines and their fig trees” (Psalms 105:33). Then, “He subjected their livestock to the hail” (Psalms 78:48). And then, “He smote every firstborn in Egypt” (Psalms 78:51). Regarding leprosy, too, the same is true: Initially it afflicts his house. If he repents, excellent; if not, they require removal, as it is stated: “The priest shall command and they will remove [the stones]” (Leviticus 14:40). If he repents, excellent; if not, they require demolition. If he repents, excellent; if not, [the signs of leprosy] come upon his garments and they require laundering. If he repents, excellent; if not, they require rending, as it is stated: “He shall rip it from the garment” (Leviticus 13:56). If he repents, excellent; if not they require burning, as it is stated: “He shall burn the garment” (Leviticus 13:52). Then [leprosy] comes upon his body. If he repents, excellent; if not, he goes and comes. If he repents, excellent; if not, “he shall dwell in isolation, his dwelling shall be outside the camp” (Leviticus 13:46). Regarding Maḥlon and Kilyon, too, the same is true. Initially, it was their horses, their donkeys, and their camels. Then “Elimelekh died.” Then, “both of them died, Maḥlon and Kilyon.” “And the woman remained bereft,” Rabbi Ḥanina said: She became the remnants of the remnants [of meal offerings]. “She and her daughters-in-law arose, and she returned from the fields of Moav; as she had heard in the fields of Moav that the Lord had remembered His people to give them bread” (Ruth 1:6). “She and her daughters-in-law arose, and she returned from the fields of Moav; as she had heard in the fields of Moav.” She heard from the peddlers who were circulating in the towns. What did she hear? “That the Lord had remembered His people to give them bread.” One verse says: “For the Lord will not forsake His people, and will not abandon His inheritance” (Psalms 94:14), and one verse says: “For the Lord will not forsake His people for the sake of His great name” (I Samuel 12:22). Rabbi Shmuel bar Naḥmani said: At times, He does so for the sake of His people and His inheritance, and at times He does so for the sake of His great name. Rabbi Aivu said: When Israel merit it, it is for the sake of His people and His inheritance; when Israel does not merit it, it is for the sake of His great name. The Rabbis say: In the Land of Israel, it is for the sake of His people and His inheritance; outside the Land of Israel, it is for the sake of His great name, as it is stated: “For My sake, for My sake, I will do” (Isaiah 48:11). “She departed from the place where she had been, and her two daughters-in-law with her; they went on the way to return to the land of Judah” (Ruth 1:7). “She departed from the place where she had been.” “She departed” – was it she alone who departed from there? Did not several camel drivers depart, several donkey drivers depart, and you say “she departed”? Rabbi Azarya in the name of Rabbi Yehuda ben Rabbi Simon [said]: The most prominent person in the city, he is its radiance, he is its splendor, he is its glory, and he is its praise. When he vacates it, its radiance vacates, its splendor vacates, its glory vacates, and its praise vacates. So you find with Jacob our patriarch when he departed from Beersheba. Was it he alone who departed from there? Did not several camel drivers depart, several donkey drivers depart, and [yet] you say “he departed”? When the righteous one is in the city, he is its radiance, he is its splendor, he is its glory, and he is its praise. When he departs from there, its radiance vacates, its splendor vacates, its glory vacates, and its praise vacates. There, it works out well, because it was only that righteous woman who was there; however, here, wasn’t Isaac [still] there [in Beersheba]? Rabbi Azarya said in the name of Rabbi Azarya ben Rabbi Simon: The merit of one righteous person is not comparable to the merit of two righteous people. “They went on the way to return to the land of Judah.” Rabbi Yehuda said that Rabbi Yoḥanan said: They transgressed the letter of the law and they went on the festival. 3:6) interprets this as referring to the sixteenth of Nisan, when the barley for the Omer offering was cut. The city was astir because people from the surrounding villages would gather toward evening of the fifteenth of Nisan for this ceremony. Thus, in their hurry to arrive in the land of Israel, Naomi and Ruth traveled on the fifteenth of Nisan, which is Passover. Alternatively, “they went on the way” – the way caused them distress, they went barefoot. “They went [on the way],” – they were engaged in the laws of converts. “Naomi said to her two daughters-in-law: Go, return each woman to her mother's house; may the Lord perform kindness with you, as you performed with the dead, and with me” (Ruth 1:8). “Naomi said to her two daughters-in-law: Go, return each woman to her mother's house [ beit immah ]” – to the house of her nation [ beit ummatah ]. The mother of Avnimos the weaver died, and Rabbi Meir ascended to pay his respects and found them sitting in mourning. Later, his father died, and Rabbi Meir ascended to pay his respects and found them engaged in their labor. He said to him: ‘It appears to me that your mother was dearer to you than your father.’ He said to him: ‘But is it not written so: “Each…to her mother’s house”? He said to him: ‘Well said, as there is no paternity among gentiles.’ “May the Lord perform [ ya’as ] kindness with you” – Rabbi Ḥanina bar Ada said: It is written “ ya’aseh .” , it is not so, as it is written with a heh . “As you performed with the dead” – that you tended to their shrouds; “and with me” – that you relinquished your marriage contracts. Rabbi Ze’eira said: This scroll does not contain [the laws of] purity or impurity, and not prohibitions or allowances. Why was it written? It is to teach you the extent of the good reward for those who perform kindness. “May the Lord grant you that you find rest, each woman in the house of her husband. She kissed them; and they raised their voices, and wept” (Ruth 1:9). “May the Lord grant [ yitten ] you” – Rabbi Yosei said: All the goodness and consolations that the Holy One blessed be He was destined to grant to Solomon, as it is written: “God granted [ vayitten ] wisdom to Solomon” (I Kings 5:9), will be from you. “And find rest [ umtzena ]” – umtzena is written, . one will find [rest], two will not find. “Each woman in the house of her husband” – from here [it may be derived] that there is satisfaction for a woman only in her husband’s house. “Naomi said: Return my daughters; why would you go with me? Do I have more sons in my womb that would be husbands for you?” (Ruth 1:11). “They raised their voices, and wept, and they said to her…Naomi said: Return my daughters, why would you go with me? Do I have more sons in my womb that would be husbands for you?” (Ruth 1:9–11). Does a person perform levirate marriage with the wife of his brother with whom he did not coexist? 17b). “Turn back, my daughters, go, as I am too old to be with a husband. If I were to say: I have hope, even were I to be with a husband tonight, and also were I to bear sons” (Ruth 1:12). “Turn back, my daughters, go” – Rabbi Shmuel bar Naḥmani said in the name of Rabbi Yudan bar Rabbi Ḥanina: In three places it is written here: “Turn back” (Ruth 1:8), “Turn back” (Ruth 1:11), “Turn back” (Ruth 1:12), corresponding to the three times that one rejects a convert. If he insists beyond that, one accepts him. Rabbi Yitzḥak said: “A stranger shall not stay the night outside” (Job 31:32). A person shall always reject with the left and accept with the right. “As I am too old to be with a husband […were I to be with a husband tonight]” – Rabbi Yoḥanan said: The Torah teaches you proper conduct, that one engages in marital relations at night and not by day. That is what is written: “In the evening she would come and in the morning she would return” (Esther 2:14), and it is written: “Were I to be with a husband tonight.” “Would you wait for them until they grow? Would you constrain yourselves for them, not to be with a husband? No, my daughters, for I am greatly embittered for you; as the hand of the Lord has emerged against me” (Ruth 1:13). “Were I to be,” had I already borne sons, or were I to be with a man tonight and would bear sons, “would you wait,” would you sit idly “until they grow”? “Would you constrain yourselves?” Could you sit in forced solitude, “not to be with a husband”? “No [ al ], my daughters,” woe [ alelai ] my daughters, “for I am greatly embittered for you,” for your sakes. “As the hand of the Lord has emerged against me,” and my sons and my husband. Rabbi Ḥanina son of Rabbi Abbahu interpreted the verse as referring to Moses. Moses said before the Holy One blessed be He: Master of the universe, I lauded you with the word hen , as it is stated: “Behold [ hen ], to the Lord are the heavens and the heaven of heavens” (Deuteronomy (10:14), and I believed that You would accord me greatness. “Would you constrain yourselves for them [ halahen te’agena ],” instead, You caused the angel of death to touch me [ hogatani ], You forsook my hen , and You said to me: “Behold [ hen ], your days approach that you must die” (Deuteronomy 31:14). Then he [Moses] said to Israel: “No [ al ], my daughters,” woe [ alelai ] my children, “for I am greatly embittered for you,” because of you, “as the hand of God has emerged against me” and my brother [Aaron]. Rabbi Levi said: Any place where [the phrase] “the hand of God” is stated, it is the plague of pestilence. The paradigm of them all is: “Behold, the hand of the Lord is [upon your cattle… a very severe pestilence]” (Exodus 9:3). Bar Kappara said: They demanded with the hand, and the hand harmed them. Rabbi Simon said: Among those who departed [the land of Israel] there was a plague; ],” which can be interpreted in the sense of biyatzi , “when I left.” among those who remained there was no plague. The students of Rabbi Neḥemya cite it from there: This is what is written: “Wherever they departed, the hand of the Lord was against them for evil” (Judges 2:15) – among those who departed there was a plague; among those who remained there was no plague. Rabbi Reuven said: Their children, too, were suffering in their wake, and saying: ‘When will they die so we can enter the Land?’ “They raised their voices, and wept again. Orpa kissed her mother-in-law, but Ruth cleaved to her” (Ruth 1:14). “They raised [ vatisena ] their voices, and wept.” [The word vatisena appears in this verse] without an alef [indicating that] their strength was weakened, as they were walking and weeping. Rabbi Berekhya in the name of Rabbi Yitzḥak: Orpa walked forty paces with her mother-in-law [before leaving], and [therefore] her descendant’s [sentence] was in abeyance for forty days, as it is stated: “The Philistine approached morning and evening [and stood for forty days]” (I Samuel 17:16). Rabbi Yudan in the name of Rabbi Yitzḥak: Orpa walked four mil with her mother-in-law, and four mighty men came from her, as it is stated: “These four were born to the giant [ harafa ]” (II Samuel 21:22). Rabbi Yitzḥak said: Throughout that night that Orpa took her leave from her mother-in-law, the nakedness of one hundred gentiles was intermingled with her; that is what is written: “He spoke with them…from the ranks [ mima’arkhot ] of the Philistines” (I Samuel 17:23) – mime’arot is written; from one hundred foreskins [ me’a orlot ] of gentiles that were inserted into her throughout the night. Rabbi Tanḥuma said: One dog, too, as it is written: “The Philistine said to David: Am I a dog?” (I Samuel 17:43). “Orpa kissed her mother-in-law.” All kisses are of licentiousness, except for three: A kiss of greatness, a kiss of absence, and a kiss of parting. A kiss of greatness, as it is written: “Samuel took a flask of oil, and poured it on his head, and kissed him” (I Samuel 10:1). Of absence, as it is written: “He met him at the mountain of God at Ḥorev [and he kissed him]” (Exodus 4:27). Of parting, as it is stated: “Orpa kissed her mother-in-law.” Rabbi Tanḥuma said: Even a kiss of closeness, as it is stated: “Jacob kissed Rachel” (Genesis 29:11). Why? It is because she was his relative. “She said: Behold, your sister-in-law has returned to her people, and to her god; return after your sister-in-law” (Ruth 1:15). “She said: Behold, your sister-in-law has returned [to her people, and to her god]…” – once she returned to her people she returned to her god. “Ruth said: Do not entreat me to leave you, to return from following you, as where you go, I will go, and where you lodge, I will lodge; your people is my people, and your God is my God” (Ruth 1:16). “Ruth said: Do not entreat me to leave you, to return from following you.” What is “do not entreat me”? She said to her: ‘Do not sin to me, do not impose your reservations upon me.’ “To leave you, to return from following you” – in any case, my intention is to convert. It is preferable through you, and not through another. When Naomi heard this, she began arranging the laws of converts for her. She said to her: ‘My daughter, it is not the way of Israelite women to go to theaters and circuses of the gentiles.’ [Ruth] said to her: “Where you go, I will go.” [Naomi] said to her: ‘My daughter, it is not the way of Israel to reside in a house where there is no mezuza .’ [Ruth] said to her: “And where you lodge, I will lodge.” “Your people is my people” – these are punishments and prohibitions.” “Your God is my God” – [these are] the rest of the mitzvot . Another matter, “where you go, I will go,” – to the Tent of Meeting, in the Gilgal, in Shilo, in Nov, in Givon, and in the eternal Temple; “and where you lodge, I will lodge” – I will stay the night after I bring my offerings. “Your people is my people” – to abrogate my idol worship. “And your God is my God” – to pay the reward for my actions. “Where you die, I will die, and there I will be buried; so may the Lord do to me, and so may He continue, as death will separate between you and me” (Ruth 1:17). “Where you die, I will die” – there are the four court-imposed death penalties: Stoning, burning, beheading, and strangling. “And there I will be buried,” these are the two cemeteries designated for the court, one for those stoned and burned, and one for those beheaded and strangled. “So may the Lord do to me, and so may He continue” – [Naomi] said to her: ‘My daughter, amass as many mitzvot and acts of righteousness that you can amass in this world, but in the future “death will separate between you and me.”
Ruth Rabbah 2
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