Ruth Rabbah 7

¹“She lay at his feet until the morning, and she arose before one could discern another, as he said: Let it not be known that the woman came to the threshing floor” (Ruth 3:14). “She lay at his feet until the morning.” Rabbi Berekhya said: “Before [ beterem ] one could discern” — beterom [with a vav ] is written, teaching that she stayed there six hours, corresponding to the numerical value of vav . “He said: Let it not be known that the woman came to the threshing floor.” To whom did he say it? Rabbi Meir said: To a member of his household. Rabbi Ḥunya and Rabbi Yirmeya said in the name of Rabbi Shmuel bar Rav Yitzḥak: Throughout that night, Boaz was flat on his face, and was saying: ‘Master of the universe, it is revealed and known before You that I did not touch her. Likewise, may it be Your will that it not become known that a woman came to the threshing floor, and the name of Heaven will not be profaned because of me.’ ²“He said: Bring the kerchief that is upon you, and hold it, and she held it. He measured six measures of barley, and placed it on her; and he came to the city” (Ruth 3:15). “He said: Bring [ havi (fem.)] the kerchief that is upon you,” – hava [masc.] is written, , not hava . teaching that he spoke to her in masculine language so no one would sense. “And hold it,” teaching that she girded her loins like a man. “He measured six measures of barley, and placed it on her.” Rabbi Simon said: Bar Kappara expounded in Tzippori: Is it the way of a king to marry a woman with six grains of barley? Or is it the way of a woman to carry six se’a ? Rabbi Yehuda bar Rabbi Simon said: By virtue of “he measured [ vayamod ] six barleys and he placed them on her,” she was privileged, and six righteous men emerged from her, and each one of them had six attributes [ middot ]: David, Hezekiah, Josiah, Ḥananya, Mishael, Azarya, ). Daniel, and the messianic king. David, as it is stated: “Skillful in playing, a mighty man of valor, a man of war, understands matters, a comely person, and the Lord is with him” (I Samuel 16:18). Hezekiah, as it is stated: “For abundant authority and boundless peace on the throne [of David]” (Isaiah 9:6). “He called his name: Wonder, adviser, leader, mighty, eternal father, prince of peace” (Isaiah 9:5). Some say: “For abundant authority [ lemarbe hamisra ]…,” lemarbe is written without a mem .” , usually found at the end of the word; an allusion to the fact that Hezekiah was disqualified from being the messianic king because he failed to sing God’s praises ( Sanhedrin 94a). Josiah, as it is stated: “For he will be like a tree planted by the water, that spreads its roots near the river, [does not see when heat comes, its foliage will be fresh; and will not be anxious in a year of drought, and will not cease from producing fruit]” (Jeremiah 17:8). Ḥananya, Mishael, and Azarya, as it is stated: “Youths in whom there was no blemish, fair in appearance, [skillful in all wisdom, knowledgeable and understanding in thought, with ability to stand in the king's palace, and for him to teach them the writings and the language of the Chaldeans]” (Daniel 1:4). Daniel, as it is stated: “Since surpassing spirit, [knowledge, understanding, interpreting of dreams, declaring of riddles, and solving of problems were found in Daniel]” (Daniel 5:12). The messianic king, as it is stated: “The spirit of the Lord will rest upon him, the spirit of wisdom [and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord]” (Isaiah 11:2). ³“He came to the city.” It should have said she came to the city, and yet it says “he came to the city.” This teaches that he was walking with her so that none of the young men would accost her. ⁴“She came to her mother-in-law, and she said: Who are you, my daughter? She told her everything that the man had done for her” (Ruth 3:16). “She came to her mother-in-law, and she said: Who are you, my daughter?” Did she not know her? Rather, she said to her: ‘What are you, single, or a married woman?’ She said to her: ‘Single.’ “She told her everything that the man had done for her.” ⁵“She said: ‘These six measures of barley he gave me, as he said to me: Do not go empty-handed to your mother-in-law” (Ruth 3:17). “She said: These six measures of barley he gave me…” Rabbi Alexandri said: Everywhere that Israel entered, they did not emerge empty-handed. In the looting of Egypt they did not emerge empty-handed, in the looting of Siḥon and Og they did not emerge empty-handed, in the looting of the thirty-one kings they did not emerge empty-handed. “Empty-handed” is stated regarding Egypt, as it is stated: “It will be when you depart, you will not depart empty-handed” (Exodus 3:21); [“empty-handed”] is stated regarding the festival pilgrims: “They shall not appear before Me empty-handed” (Exodus 23:15); and “empty-handed” is stated regarding the righteous, as it is stated: “As he said to me: Do not go empty-handed to your mother-in-law.” “Empty-handed” that is stated regarding the righteous is not like “empty-handed” that is stated regarding Egypt, but rather, like “empty-handed” that is stated regarding the festival pilgrims, as we learned there: The burnt offering of appearance [must be worth at least] two silver coins and the festival peace offering [must be worth at least] one silver ma’a (Mishna Ḥagiga 1:2). ). ⁶“She said: Sit, my daughter, until you know how the matter will develop, as the man will not rest unless he finishes the matter today” (Ruth 3:18). “She said: Sit, my daughter.” Rabbi Huna [said] in the name of Rabbi Shmuel bar Rav Yitzḥak: The righteous, their yes is yes and their no is no, as it is stated: “As the man will not rest unless he finishes the matter today.” ⁷“Boaz went up to the gate and sat there and, behold, the redeemer of whom Boaz had spoken was passing; he said: Turn aside, sit here so-and-so. He turned aside and sat” (Ruth 4:1). “Boaz went up to the gate and sat there and, behold, the redeemer of whom Boaz had spoken…” – what, was he standing behind the gate? Rabbi Shmuel bar Naḥman said: Even if he was at the ends of the earth, the Holy One blessed be He would have flown him and brought him there, so that righteous one would not be sitting in distress waiting for the matter to be settled. Rabbi Berekhya said: This is what two world greats, Rabbi Eliezer and Rabbi Yehoshua, expounded: Boaz did his, Ruth did hers, and Naomi did hers; the Holy One blessed be He said: ‘I, too, will do mine.’ “He said: Turn aside, sit here so-and-so [ peloni almoni ].” Rabbi Yehoshua says: Peloni Almoni was his name. Rabbi Shmuel bar Naḥman said: He was mute [ ilem ] from matters of Torah. He [Peloni Almoni] said: ‘The first ones died only because they took them, and I will take her? Heaven forbid that I take her, I do not want to taint my children, I do not want to mix dross with my children.’ But he did not know that the halakha had already been introduced: “An Ammonite,” but not an Ammonite woman, “a Moavite,” but not a Moavite woman. 4:1. ⁸“He took ten men of the elders of the city, and said: Sit here, and they sat” (Ruth 4:2). “He took ten men of the elders of the city.” Rabbi Alexandri said: From here [it may be derived] that lesser people are not permitted to sit unless the greater person grants him permission. Rabbi Pinḥas said: From here [it may be derived] that the court appoints elders to [attend] their wedding feasts. Rabbi Elazar ben Rabbi Yosei said: From here [it may be derived] that the blessing of the groom is with ten. Rabbi Yudan ben Pazi said: Not only when a bachelor [marries] a virgin, but even when a widower [marries] a widow [these blessings are recited, but] only if there are ten. ⁹“He said to the redeemer: The parcel of land that was our brother Elimelekh’s, Naomi, who returned from the field of Moav, is selling. I said to disclose it to you, saying: Purchase it before those who are sitting here, and before the elders of my people. If you will redeem it, redeem it; but if he will not redeem it, tell me, and I will know, as there is no one to redeem it beside you, and I am after you. He said: I will redeem it” (Ruth 4:3–4). “He said to the redeemer: The parcel of land that was our brother Elimelekh’s…I said to disclose it to you, saying…if you will redeem it, redeem it,” – he said to the redeemer. “But if he will not redeem it,” – he said to the court. “Tell me, and I will know [ ve’ede’a ].” found at the end of the word indicates “I will know her” (instead of instead of ve’eda , “I will know.” Boaz is saying that his intent is to marry Ruth and have children with her. Do not say: I have a wife and I have children, I will take her into my house with the intention of not having relations with her. When the redeemer heard this, he said: ‘Certainly any notion of marrying Ruth is gone.’ ¹⁰“Boaz said: On the day that you purchase the field from the hand of Naomi and from Ruth the Moavite, the wife of the dead you have purchased, to establish the name of the dead upon his inheritance” (Ruth 4:5). “Boaz said: On the day that you purchase the field from the hand of Naomi and from Ruth the Moavite, the wife of the dead you have purchased [ kanita ].” “I have purchased [ kaniti ]” is written. This supports that which Rabbi Shmuel bar Naḥman said: He was mute from matters of Torah. He said: ‘The first ones died only because they took them. Heaven forbid that I take her, I do not want to taint my children, I do not want to mix dross with my children.’ But he did not know that the halakha had already been introduced: “An Ammonite,” but not an Ammonite woman, “a Moavite,” but not a Moavite woman. ¹¹“This was the tradition in Israel regarding redemption and regarding exchange; to validate any matter, a man would remove his shoe and give it to another, this was the testament in Israel” (Ruth 4:7). “This was the tradition in Israel regarding redemption and regarding exchange; to validate any matter.” Rabbi Ḥanina interpreted the verse regarding Israel, regarding the nature of Israel. In the past they would laud regarding redemption, as it is stated: “This is my God and I will glorify Him” (Exodus 15:2), but now, regarding exchange, as it is stated: “They exchanged their glory for the form of an ox eating grass” (Psalms 106:20). There is nothing more despicable, abominable, and strange than an ox when it is eating grass. Initially, they would acquire with a shoe and a sandal, as it is stated: “A man would remove his shoe.” They then resorted to acquiring with ketzatza . What is this ketzatza ? Rabbi Yosei bar Avin said: Anyone who would sell a field to a gentile, his relatives would bring barrels filled with roasted grain and nuts and would break them before the children. The children would gather them and say: ‘So-and-so was severed [ niktzatz ] from his ancestral property.’ When he recovered it, they would say: ‘So-and-so returned to his ancestral property.’ Likewise, anyone who would marry a woman who was not suited for him, his relatives would bring barrels filled with roasted grain and nuts and would break them before the children. The children would gather them and say: ‘So-and-so is lost to his family.’ When he would divorce her, they would say: ‘So-and-so returned to his family.’ They then returned to acquiring with a shoe and a sandal, “a man removed his shoe and gave it to another.” They then began acquiring with money, with a document, or by taking possession. The three of them are written in one verse: “They will purchase fields for money” (Jeremiah 32:44) – this is money; “and write the deeds and seal them” (Jeremiah 32:44) – these are the witnesses on a document; “and attest witnesses” (Jeremiah 32:44) – these are the witnesses of possession. Rabbi Yosei in the name of Rabbi Yoḥanan: Money does not effect transaction if it is less than the equivalent of one peruta . The statement of Rabbi Ḥanina disagrees, as Rabbi Ḥanina said: All the shekels that are written in the Torah are sela’im ; is 19.2 grams of silver. This is 768 times the value of a peruta . in the Prophets, litrin ; is the equivalent of a maneh , twenty-five sela’im , or 480 grams of silver. and in the Writings, kanterin . is the equivalent of a talent, one hundred sela’im , or 1.92 kilograms of silver. Rabbi Yudan ben Pazi said: With the exception of the shekels of Ephron, which were kanterin . But it is not comparable; here, money is written, and what Rabbi Ḥanina said [was regarding where the first says] shekalim . This is not like the opinion of Rabbi Eliezer, as Rabbi Eliezer would say: Walking acquires, as it is taught: If one walked in the field, whether by its length or by its width, he purchased up to the place that he went, in accordance with the statement of Rabbi Eliezer. But the Rabbis say: He does not acquire until he takes possession. But everyone agrees, in a case where one sells a field to another, when he walks, he acquires it. ¹²“The redeemer said to Boaz: Buy it for yourself. He removed his shoe” (Ruth 4:8). “The redeemer said to Boaz: Buy it for yourself. He removed his shoe.” Whose shoe? Rav and Levi, one said: Boaz’s shoe, and the other said: The redeemer’s shoe. The matters appear to be in accordance with the one who said: Boaz’s shoe, as it is the way of the purchaser to give a down payment. Likewise, “Aḥiya grabbed the new garment [that was on him, and rent it into twelve pieces]” (I Kings 11:30). Whose garment? Rav and Levi, one said: Yerovam’s garment, and the other said: Aḥiya’s garment. Rabbi Shmuel bar Naḥman said: It stands to reason, in accordance with the one who said: Aḥiya’s garment, as it is the way of the righteous to rend his garments when there is a schism in the royal House of David. Likewise, “Samuel turned to go; he seized the edge of his robe, and it ripped” (I Samuel 15:27). Whose robe? Rav and Levi, one said: Saul’s robe, and the other said: Samuel’s robe. It stands to reason, in accordance with the one who said: Samuel’s garment, as it is the way of the righteous to rend their garments when their plantings are not successful. Likewise, “Yerovam did not again recover strength [in the days of Aviya, and the Lord afflicted him and he died]” (II Chronicles 13:20). Rabbi Shmuel said: Do you think that it was Yerovam who was afflicted? It was only Aviya who was afflicted. Why was Aviya afflicted? It is because he disfigured the faces of Israel, as it is stated: “The show of their countenance speaks against them” (Isaiah 3:9). Rabbi Aḥa said: It is because he stationed guards over them for three days so their form would be altered, as it is taught: One may testify that a man died only if he can testify about seeing the countenance of the face with the nose ( Yevamot 120a). Rabbi Yoḥanan and Reish Lakish, Rabbi Yoḥanan said: It is because he publicly humiliated them, as it is stated: “With you are the golden calves [that Yerovam made for you as gods]” (II Chronicles 13:8). Reish Lakish said: It is because he demeaned the honor of Aḥiya the Shilonite, as it is stated: “Vain and wicked men gathered around him” (II Chronicles 13:7) – he called Aḥiya the Shilonite wicked. The Rabbis say: It is because idol worship came under his authority and he did not eliminate it. That is what is written: “Aviya pursued Yerovam [and captured cities from him: Beit El and its environs…]” (II Chronicles 13:19), and it is written: “He positioned one in Beit El” (I Kings 12:29). These matters can be deduces a fortiori : If, [regarding] a king who demeans a king, the verse states that he was afflicted, a commoner who demeans a commoner all the more so. ¹³“All the people who were in the gate, and the elders, said: We are witnesses. May the Lord render the woman who is coming into your house like Rachel and like Leah, the two of whom built the house of Israel; prosper in Efrat, and proclaim a name in Bethlehem” (Ruth 4:11). “All the people who were in the gate…” Most of those participating in the feast were from Leah; therefore they accorded priority to Rachel. Rabbi Abba bar Kahana said: Rachel was his primary wife, as it is stated: “Rachel was barren [ akara ]” (Genesis 29:31), [alluding to the fact that she was] primary [ ikar ]. Rabbi Shimon bar Yoḥai taught: Because they said things against Rachel, therefore [all the tribes of Israel] are called her children, as it is written: “Rachel is weeping over her children” (Jeremiah 31:15). They are not only attributed to her; they are even attributed to her son: “Perhaps the Lord, God of hosts, will be gracious to the remnant of Joseph” (Amos 5:15). They are not only attributed to her son; they are even attributed to her grandson, as it is stated: “Is Ephraim My favorite son, a delightful child?” (Jeremiah 31:20). ¹⁴“May your house be like the house of Peretz whom Tamar bore to Judah, from the descendants that the Lord will give you from this young woman” (Ruth 4:12). “May your house be like the house of Peretz…[from the descendants that the Lord will give you from this young woman].” They said: ‘May all the children the Holy One blessed be He gives you be from this woman.’ Likewise, “Isaac entreated the Lord on behalf of his wife, because she was barren” (Genesis 25:21) – Isaac was prostrated here and Rebecca was prostrated there, and he was saying: ‘Master of the universe, may all the children that You are destined to give me be from this righteous woman.’ Likewise, “Eli would bless Elkana and his wife [and say: May the Lord grant you offspring from this woman]” (I Samuel 2:20). He said: ‘May the sons that the Holy One blessed be He is destined to give you be from this righteous woman.’ “Boaz took Ruth, and she became his wife, and he had relations with her, and the Lord granted her pregnancy, and she bore a son” (Ruth 4:13). “Boaz took Ruth, and she became his wife.” Rabbi Shimon ben Lakish said: She did not have a womb at all and the Holy One blessed be He carved her a womb. ). ¹⁵“The women said to Naomi: Blessed is the Lord, who has not left you without a redeemer today, and may his name be proclaimed in Israel” (Ruth 4:14). “The women said to Naomi: Blessed is the Lord, who has not left you without a redeemer today.” Just as the day rules over the heavens, so, it will be with your descendants; they will dominate and rule over Israel forever. Rabbi Ḥunya said: It was due to the women’s blessing that the line of David was not cut off during the days of Atalyahu. Rabbi Tanḥuma said, in the name of Rabbi Shmuel: There it is written: “We will give life to offspring from our father” (Genesis 19:32). Son is not written here, but rather, offspring – that offspring that will come from elsewhere, and who is this? It is the messianic king. ). ¹⁶“He will be for you a restorer of life, and nourisher of your old age, as your daughter-in-law, who loves you, who is better to you than seven sons, has borne him” (Ruth 4:15). “He will be for you a restorer of life, and nourisher of your old age...[who is better to you than seven sons].” Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: Than the seven patrilineal heads mentioned later: “Otzem the sixth, David the seventh” (I Chronicles 2:15). Rabbi Neḥemya said: Than the seven who are specified here: Peretz, Ḥetzron, Ram, Aminadav, Naḥshon, Salmon, Boaz.