“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.’
“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,224In the standard version of the book of Ruth, this term is actually written havi, not hava. teaching that he spoke to her in masculine language so no one would sense.225That a woman was present. “And hold it,” teaching that she girded her loins like a man.226She was very powerful in her ability to carry so great a burden. “He measured six measures of barley, and placed it on her.” 227The literal translation is “six barleys” rather than six measures of barley. Rabbi Simon said: Bar Kappara expounded in Tzippori: Is it the way of a king228Boaz, who was a judge. 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,229Ḥananya, Mishael, and Azarya are counted here as one, because they acted together and displayed the same characteristics (Matnot Kehuna). 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.”230Actually, it is written with a closed 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).
“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.
“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.”
“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).231This is a relatively small amount, as the main point is to bring an offering of some kind. Similarly, what Boaz sent with Ruth to Naomi was not very expensive, but was an indication of honor and respect (Etz Yosef).
“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.”
“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,232Maḥlon and Kilyon died because they married Orpa and Ruth. 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.233The prohibition against marrying an Ammonite or Moavite convert applies only to a man from those nations, not a woman; see Rut Rabba 4:1.
“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.234The court appoints elders to attend wedding feasts so that the celebration will remain appropriate. Boaz invited the elders to sit because he intended to marry Ruth at that very gathering. Rabbi Elazar ben Rabbi Yosei said: From here [it may be derived] that the blessing of the groom is with ten.235The seven blessings recited at the wedding ceremony require a quorum of ten men. 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.
“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].”236The heh 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.’
“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.
“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).237This is a reference to the sin of the Golden Calf. There is nothing more despicable, abominable, and strange than an ox when it is eating grass.238Due to the saliva that drips from its mouth. 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;239A sela is 19.2 grams of silver. This is 768 times the value of a peruta. in the Prophets, litrin;240A litra is the equivalent of a maneh, twenty-five sela’im, or 480 grams of silver. and in the Writings, kanterin.241A kanter 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,242In the verse in Jeremiah it says money without specifying a coin. The reference is to the lowest denomination of money, a peruta. and what Rabbi Ḥanina said [was regarding where the first says] shekalim. This is not like the opinion of Rabbi Eliezer,243Rabbi Eliezer disagrees with the statement that one can acquire a field by “taking possession,” which implies that one performs an action that displays ownership, such as building something or changing something about the property. 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.244He performs an action that displays ownership. However, this applies only if one is acquiring ownerless property. But everyone agrees, in a case where one sells a field to another, when he walks, he acquires it.
“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.245Samuel had originally anointed Saul as king, and had informed Saul immediately before the verse cited here that his kingship would be torn from him. Likewise, “Yerovam did not again recover strength [in the days of Aviya, and the Lord afflicted him and he died]” (II Chronicles 13:20).246It is not clear whether it was Yerovam or Aviya who was afflicted and died. 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).247Thus, Aviya’s army saw to it that the soldiers of Yerovam’s army who had been killed would not be able to be positively identified in such a way that their wives could remarry. 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.248It was Aḥiya the Shilonite, a prophet, who had appointed Yerovam king over the ten tribes and declared that they would break away from the kingdom of Judah. Aviya characterized Yerovam’s rise to power as supported only by vain and wicked men. 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).249Yerovam had positioned a golden calf in Beit El as a place of worship, in place of the Temple in Jerusalem. When Aviya captured Beit El he did not destroy it. Consequently, it is clear that when Aviya derided Yerovam and the kingdom of Israel for its golden calves, he did so only to demean them. 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.250The Holy One blessed be He takes pity on the downtrodden.
“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.251Most of those present were from the tribe of Judah, a son of Leah. Therefore, they mentioned Rachel before Leah so that it would not appear that they were according honor to themselves. 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,252Her enemies would attribute her barrenness to her character flaws. therefore [all the tribes of Israel] are called her children, as it is written: “Rachel is weeping over her children” (Jeremiah 31:15).253The verse is referring to the entire nation of Israel, not just the tribes who descended from Rachel. The same is true of the verses in Amos and Jeremiah cited below. 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).
“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.254This is derived from the phrase “she became his wife,” which is interpreted to mean that after Boaz took her she became capable of having children. Alternatively, the exposition is derived from the unusual phrase: “The Lord granted her pregnancy” (Etz Yosef).
“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.255Atalyahu killed all of David’s male descendants with the exception of one small child who was successfully hidden away, the future King Yehoash (II Kings chapter 11). 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.256The verse cited is that which describes Lot’s daughters seeking to become pregnant by Lot. What they wanted was a son, yet the verse states the more general term offspring. This is an allusion to a descendant who would eventually come to be from their actions, namely the messianic king, who descends from Ruth, who herself was from Moav—the son produced by Lot and his younger daughter. The term redeemer mentioned in Ruth 4:14 is an allusion to the messianic king (Midrash Hamevoar).
“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).257The reference is to the seven sons of Yishai. Rabbi Neḥemya said: Than the seven who are specified here: Peretz, Ḥetzron, Ram, Aminadav, Naḥshon, Salmon, Boaz.
וַתִּשְׁכַּב מַרְגְּלוֹתָיו עַד הַבֹּקֶר (רות ג, יד), אָמַר רַבִּי בֶּרֶכְיָה בְּטֶרֶם יַכִּיר אִישׁ בְּטרום כְּתִיב, מְלַמֵּד שֶׁנִּשְׁתַּהֲתָה שֵׁשׁ שָׁעוֹת כְּמִנְיַן הַוי"ו. וַיֹּאמֶר אַל יִוָּדַע כִּי בָאָה הָאִשָּׁה הַגֹּרֶן, לְמִי אָמַר, אָמַר רַבִּי מֵאִיר לְבֶן בֵּיתוֹ. רַבִּי חוּנְיָא וְרַבִּי יִרְמְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר רַב יִצְחָק, כָּל אוֹתוֹ הַלַּיְלָה הָיָה בֹּעַז שָׁטוּחַ עַל פָּנָיו וְאוֹמֵר, רִבּוֹן הָעוֹלָמִים גָּלוּי וְיָדוּעַ לְפָנֶיךָ שֶׁלֹא נָגַעְתִּי בָּהּ, כֵּן יְהִי רָצוֹן מִלְּפָנֶיךָ אַל יִוָּדַע כִּי בָאָה הָאִשָּׁה הַגֹּרֶן, וְלֹא יִתְחַלֵּל בִּי שֵׁם שָׁמַיִם.
“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.’
וַיֹּאמֶר הָבִי הַמִּטְפַּחַת אֲשֶׁר עָלַיִךְ (רות ג, טו), הָבָה כְּתִיב, מְלַמֵּד שֶׁהָיָה מְדַבֵּר עִמָּהּ בִּלְשׁוֹן זָכָר שֶׁלֹא יַרְגִּישׁ בּוֹ בְּרִיָה, וְאֶחֳזִי בָהּ, מְלַמֵּד שֶׁחָגְרָה מָתְנֶיהָ כְּזָכָר. וַיָּמָד שֵׁשׁ שְׂעֹרִים וַיָּשֶׁת עָלֶיהָ, אָמַר רַבִּי סִימוֹן דָּרַשׁ בַּר קַפָּרָא בְּצִפּוֹרִי, וְכִי יֵשׁ דַּרְכּוֹ שֶׁל מֶלֶךְ לִשָֹּׂא לוֹ אִשָּׁה בְּשֵׁשׁ שְׂעוֹרִים, אוֹ דַּרְכָּהּ שֶׁל אִשָּׁה לְהִנָּשֵׂא בְּשֵׁשׁ סְאִין, אָמַר רַבִּי יְהוּדָה בַּר רַבִּי סִימוֹן בִּזְכוּת וַיָּמָד שֵׁשׁ שְׂעוֹרִים וַיָּשֶׁת עָלֶיהָ, זָכָה וְעָמְדוּ מִמֶּנָּה שִׁשָּׁה צַדִּיקִים, וְכָל אֶחָד וְאֶחָד בָּהֶן שֵׁשׁ מִדּוֹת, דָּוִד, חִזְקִיָּהוּ, יֹאשִׁיָּהוּ, חֲנַנְיָה, מִישָׁאֵל, וַעֲזַרְיָה, דָּנִיֵּאל, וּמֶלֶךְ הַמָּשִׁיחַ. דָּוִד, שֶׁנֶּאֱמַר (שמואל א טז, יח): יֹדֵעַ נַגֵּן בְּכִנּוֹר וְגִבּוֹר חַיִל וְאִישׁ מִלְחָמָה וּנְבוֹן דָּבָר וְאִישׁ תֹּאַר וַה' עִמּוֹ. חִזְקִיָּה, שֶׁנֶּאֱמַר (ישעיה ט, ו): לְמַרְבֵּה הַמִּשְׂרָה וּלְשָׁלוֹם אֵין קֵץ עַל כִּסֵּא וגו', וַיִּקְרָא שְׁמוֹ פֶּלֶא יוֹעֵץ אֵל גִּבּוֹר אֲבִי עַד שַׂר שָׁלוֹם. וְאִיכָּא דְאָמְרֵי לְםַרְבֵּה הַמִּשְׂרָה כְּתִיב חָסֵר מ"ם. יֹאשִׁיָּהוּ, שֶׁנֶּאֱמַר (ירמיה יז, ח): וְהָיָה כְּעֵץ שָׁתוּל עַל מַיִם וְעַל יוּבַל יְשַׁלַּח שָׁרָשָׁיו וגו'. חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה, שֶׁנֶּאֱמַר (דניאל א, ד): יְלָדִים אֲשֶׁר אֵין בָּהֶם כָּל מאוּם וְטוֹבֵי מַרְאֶה וגו'. דָּנִיֵּאל, שֶׁנֶּאֱמַר (דניאל ה, יב): כָּל קֳבֵל דִּי רוּחַ יַתִּירָה בֵּהּ. מֶלֶךְ הַמָּשִׁיחַ, שֶׁנֶּאֱמַר (ישעיה יא, ב): וְנָחָה עָלָיו רוּחַ ה' רוּחַ חָכְמָה וגו'.
“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,224In the standard version of the book of Ruth, this term is actually written havi, not hava. teaching that he spoke to her in masculine language so no one would sense.225That a woman was present. “And hold it,” teaching that she girded her loins like a man.226She was very powerful in her ability to carry so great a burden. “He measured six measures of barley, and placed it on her.” 227The literal translation is “six barleys” rather than six measures of barley. Rabbi Simon said: Bar Kappara expounded in Tzippori: Is it the way of a king228Boaz, who was a judge. 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,229Ḥananya, Mishael, and Azarya are counted here as one, because they acted together and displayed the same characteristics (Matnot Kehuna). 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.”230Actually, it is written with a closed 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).
וַיָּבֹא הָעִיר. וְלֹא הָיָה צָרִיךְ לְמֵימַר אֶלָּא וַתָּבֹא הָעִיר, וְאַתְּ אֲמַרְתְּ וַיָּבֹא הָעִיר, אֶלָּא מְלַמֵּד שֶׁהָיָה מְהַלֵּךְ עִמָּהּ שֶׁלֹא יִפְגְּעוּ בָּהּ אֶחָד מִן הַבַּחוּרִים.
“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.
וַתָּבֹא אֶל חֲמוֹתָהּ וַתֹּאמֶר מִי אַתְּ בִּתִּי (רות ג, טז), וְכִי לֹא הָיְתָה מַכִּירָה, אֶלָּא אָמְרָה לָהּ מָה אַתְּ פְּנוּיָה אוֹ אֵשֶׁת אִישׁ. אָמְרָה לָהּ פְּנוּיָה. וַתַּגֶּד לָהּ אֵת כָּל אֲשֶׁר עָשָׂה לָהּ הָאִישׁ.
“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.”
וַתֹּאמֶר שֵׁשׁ הַשְֹּׂעֹרִים הָאֵלֶּה נָתַן לִי וגו' (רות ג, יז), אָמַר רַבִּי אֲלֶכְּסַנְדְּרִי בְּכָל מָקוֹם שֶׁנִּכְנְסוּ יִשְׂרָאֵל לֹא יָצְאוּ רֵיקָנִין, בְּבִזַּת מִצְרַיִם לֹא יָצְאוּ רֵיקָנִין, בְּבִזַּת סִיחוֹן וְעוֹג לֹא יָצְאוּ רֵיקָנִין, בְּבִזַּת שְׁלשִׁים וְאֶחָד מְלָכִים לֹא יָצְאוּ רֵיקָנִין, נֶאֱמַר רֵיקָם בְּמִצְרַיִם, שֶׁנֶּאֱמַר (שמות ג, כא): וְהָיָה כִּי תֵלֵכוּן לֹא תֵלְכוּ רֵיקָם, וְנֶאֱמַר בְּעוֹלֵי רְגָלִים (שמות כג, טו): וְלֹא יֵרָאוּ פָנַי רֵיקָם, וְנֶאֱמַר רֵיקָם בַּצַּדִּיקִים, שֶׁנֶּאֱמַר: כִּי אָמַר אֵלַי אַל תָּבוֹאִי רֵיקָם אֶל חֲמוֹתֵךְ, לֹא כְרֵיקָם שֶׁנֶּאֱמַר בְּמִצְרַיִם, רֵיקָם שֶׁנֶּאֱמַר בַּצַּדִּיקִים, אֶלָּא כְרֵיקָם שֶׁנֶּאֱמַר בְּעוֹלֵי רְגָלִים, כִּי הָא דִּתְנֵינַן תַּמָּן, הָרְאִיָה, שְׁתֵּי כֶסֶף, וְהַחֲגִיגָה, מָעָה כֶסֶף.
“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).231This is a relatively small amount, as the main point is to bring an offering of some kind. Similarly, what Boaz sent with Ruth to Naomi was not very expensive, but was an indication of honor and respect (Etz Yosef).
וַתֹּאמֶר שְׁבִי בִתִּי (רות ג, יח), רַבִּי הוּנָא בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר רַב יִצְחָק, הַצַּדִּיקִים הֵן שֶׁלָּהֵן, הֵן, וְלָאו שֶׁלָּהֶן, לָאו, שֶׁנֶּאֱמַר: כִּי לֹא יִשְׁקֹט הָאִישׁ כִּי אִם כִּלָּה הַדָּבָר הַיּוֹם.
“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.”
וּבֹעַז עָלָה הַשַּׁעַר וַיֵּשֶׁב שָׁם וְהִנֵּה הַגֹּאֵל עֹבֵר אֲשֶׁר דִּבֶּר בֹּעַז (רות ד, א), מָה לַאֲחוֹרֵי תַּרְעָא הֲוָה קָאֵים, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, אֲפִלּוּ הָיָה בְּסוֹף הָעוֹלָם הֱטִיסוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא וֶהֱבִיאוֹ לְשָׁם, כְּדֵי שֶׁלֹא יְהֵא אוֹתוֹ צַדִּיק יוֹשֵׁב וּמִצְטַעֵר מִתּוֹךְ יִשּׁוּבוֹ. אָמַר רַבִּי בֶּרֶכְיָה, כָּךְ דָּרְשׁוּ שְׁנֵי גְדוֹלֵי עוֹלָם, רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ, רַבִּי אֱלִיעֶזֶר אוֹמֵר בֹּעַז עָשָׂה אֶת שֶׁלּוֹ, וְרוּת עָשְׂתָה אֶת שֶׁלָּהּ, וְנָעֳמִי עָשְׂתָה אֶת שֶׁלָּהּ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, אַף אֲנִי אֶעֱשֶׂה אֶת שֶׁלִּי. וַיֹּאמֶר סוּרָה שְׁבָה פֹּה פְּלֹנִי אַלְמֹנִי, רַבִּי יְהוֹשֻׁעַ אוֹמֵר פְּלוֹנִי אַלְמוֹנִי שְׁמוֹ, רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר אִלֵּם הָיָה מִדִּבְרֵי תוֹרָה, אָמַר הָרִאשׁוֹנִים לֹא מֵתוּ אֶלָּא עַל יְדֵי שֶׁנָּטְלוּ אוֹתָן, וַאֲנִי הוֹלֵךְ לִטְלָהּ, חָס לִי לִטְלָהּ, לֵית אֲנָא מְעַרְבֵּב זַרְעֲיָיתִי, אֵינִי מְעָרֵב פְּסֹלֶת בְּבָנַי, וְלֹא הָיָה יוֹדֵעַ שֶׁכְּבָר נִתְחַדְּשָׁה הֲלָכָה עַמּוֹנִי וְלֹא עַמּוֹנִית מוֹאָבִי וְלֹא מוֹאָבִית.
“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,232Maḥlon and Kilyon died because they married Orpa and Ruth. 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.233The prohibition against marrying an Ammonite or Moavite convert applies only to a man from those nations, not a woman; see Rut Rabba 4:1.
וַיִּקַּח עֲשָׂרָה אֲנָשִׁים מִזִּקְנֵי הָעִיר וגו' (רות ד, ד), אָמַר רַבִּי אֲלֶכְּסַנְדְּרִי מִיכָּן שֶׁאֵין רְשׁוּת לַקָּטָן לֵישֵׁב עַד שֶׁיִּתֵּן לוֹ הַגָּדוֹל רְשׁוּת. אָמַר רַבִּי פִּנְחָס, מִיכָּן לְבַיִת זֶה שֶׁהֵן מְמַנִּין זְקֵנִים בְּבֵית הַמִּשְׁתָּאוֹת שֶׁלָּהֶן. אָמַר רַבִּי אֶלְעָזָר בְּרַבִּי יוֹסֵי מִכָּאן לְבִרְכַּת חֲתָנִים בַּעֲשָׂרָה. אָמַר רַבִּי יוּדָן בֶּן פָּזִי, לֹא סוֹף דָּבָר בָּחוּר לִבְתוּלָה, אֶלָּא אֲפִלּוּ אַלְמָן לְאַלְמָנָה עַד שֶׁתִּהְיֶה בַּעֲשָׂרָה.
“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.234The court appoints elders to attend wedding feasts so that the celebration will remain appropriate. Boaz invited the elders to sit because he intended to marry Ruth at that very gathering. Rabbi Elazar ben Rabbi Yosei said: From here [it may be derived] that the blessing of the groom is with ten.235The seven blessings recited at the wedding ceremony require a quorum of ten men. 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.
וַיֹּאמֶר לַגֹּאֵל חֶלְקַת הַשָֹּׂדֶה אֲשֶׁר לְאָחִינוּ לֶאֱלִימֶלֶךְ, וַאֲנִי אָמַרְתִּי אֶגְלֶה אָזְנְךָ לֵאמֹר, אִם תִּגְאַל גְּאָל (רות ד, ג ד), לַגּוֹאֵל אָמַר (רות ד, ד): וְאִם לֹא יִגְאַל, לְבֵית דִּין אָמַר. הַגִּידָה לִי וְאֵדְעָה, שֶׁא תֹאמַר יֵשׁ לִי אִשָּׁה וְיֵשׁ לִי בָנִים הֲרֵינִי כּוֹנְסָהּ לְתוֹךְ בֵּיתִי עַל מְנָת שֶׁלֹא אֶזָּקֵק לָהּ. כֵּיוָן שֶׁשָּׁמַע הַגּוֹאֵל כֵּן, אָמַר וַדַּאי דְּהִיא אֲזַלַת רוּת.
“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].”236The heh 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.’
וַיֹּאמֶר בֹּעַז בְּיוֹם קְנוֹתְךָ הַשָֹּׂדֶה מִיַּד נָעֳמִי וּמֵאֵת רוּת הַמּוֹאֲבִיָּה אֵשֶׁת הַמֵּת קָנִיתָ (רות ד, ה), קָנִיתִי כְּתִיב, וְהָא מְסַיְּעָא לְהַהִיא דְאָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן אִלֵּם הָיָה מִדִּבְרֵי תוֹרָה, אָמַר הָרִאשׁוֹנִים לֹא מֵתוּ אֶלָּא עַל יְדֵי שֶׁנָּטְלוּ אוֹתָן וַאֲנִי הוֹלֵךְ לִטְלָהּ, חָס לִי לִטְלָהּ, לֵית אֲנָא מְעַרְבֵּב זַרְעֲיָיתִי אֵינִי מְעָרֵב פְּסֹלֶת בְּבָנַי, וְלֹא הָיָה יוֹדֵעַ שֶׁכְּבָר נִתְחַדְּשָׁה הֲלָכָה עַמּוֹנִי וְלֹא עַמּוֹנִית מוֹאָבִי וְלֹא מוֹאָבִית.
“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.
וְזֹאת לְפָנִים בְּיִשְׂרָאֵל עַל הַגְּאֻלָּה וְעַל הַתְּמוּרָה לְקַיֵּם כָּל דָּבָר (רות ד, ז), רַבִּי חֲנִינָא פָּתַר קְרָא בְּיִשְׂרָאֵל, בְּגוֹ אַפַּיָּיא דְיִשְׂרָאֵל לְשֶׁעָבַר הָיוּ מְקַלְּסִין עַל הַגְּאֻלָּה, שֶׁנֶּאֱמַר (שמות טו, ב): זֶה אֵלִי וְאַנְוֵהוּ, וְעַכְשָׁיו עַל הַתְּמוּרָה, שֶׁנֶּאֱמַר (תהלים קו, כ): וַיָּמִירוּ אֶת כְּבוֹדָם בְּתַבְנִית שׁוֹר אֹכֵל עֵשֶׂב, אֵין לְךָ מְנֻוָּל וּמְשֻׁקָּץ וּמְשֻׁנֶּה כְּשׁוֹר בְּשָׁעָה שֶׁאוֹכֵל עֵשֶׂב. בָּרִאשׁוֹנָה הָיוּ קוֹנִין בְּמִנְעָל וּבְסַנְדָּל, שֶׁנֶּאֱמַר: שָׁלַף אִישׁ נַעֲלוֹ, חָזְרוּ לִהְיוֹת קוֹנִין בִּקְצָצָה, וּמַהוּ דִּין קְצָצָה, אָמַר רַבִּי יוֹסֵי בַּר אָבִין כָּל מִי שֶׁהוּא מוֹכֵר שָׂדֵהוּ לְגוֹי הָיוּ קְרוֹבָיו מְבִיאִין חָבִיּוֹת מְלֵאוֹת קְלָיוֹת וֶאֱגוֹזִים וּמְשַׁבְּרִין בִּפְנֵי הַתִּינוֹקוֹת וְהַתִּינוֹקוֹת מְלַקְּטִין וְאוֹמְרִים נִקְצַץ פְּלוֹנִי מֵאֲחֻזָּתוֹ. הֶחֱזִירָהּ, הָיוּ אוֹמְרִים חָזַר פְּלוֹנִי לַאֲחֻזָּתוֹ. כָּךְ, כָּל מִי שֶׁנּוֹשֵׂא אִשָּׁה שֶׁאֵינָהּ הוֹגֶנֶת לוֹ הָיוּ הַקְּרוֹבִים מְבִיאִין חָבִיּוֹת מְלֵאוֹת קְלָיוֹת וֶאֱגוֹזִים וְשׁוֹבְרִין לִפְנֵי הַתִּינוֹקוֹת וְהַתִּינוֹקוֹת מְלַקְּטִין וְאוֹמְרִין אָבוּד פְּלוֹנִי מִמִּשְׁפַּחְתּוֹ. גֵּרְשָׁהּ, הָיוּ אוֹמְרִין חָזַר פְּלוֹנִי לְמִשְׁפַּחְתּוֹ. חָזְרוּ לִהְיוֹת קוֹנִין בְּמִנְעָל וּבְסַנְדָּל, שָׁלַף אִישׁ נַעֲלוֹ וְנָתַן לְרֵעֵהוּ, חָזְרוּ לִהְיוֹת קוֹנִים בְּכֶסֶף וּבִשְׁטָר וּבַחֲזָקָה, וּשְׁלָשְׁתָּן כְּתוּבִין בְּפָסוּק אֶחָד (ירמיה לב, מד): שָׂדוֹת בַּכֶּסֶף יִקְנוּ, הֲרֵי כֶסֶף. וְכָתוֹב בַּסֵּפֶר וְחָתוֹם, הֲרֵי עֵדֵי הַשְּׁטָר. (ירמיה לב, מד): וְהָעֵד עֵדִים, הֲרֵי עֵדֵי חֲזָקָה. רַבִּי יוֹסֵי בְּשֵׁם רַבִּי יוֹחָנָן, אֵין כֶּסֶף נִקְנֵית פָּחוֹת מִשְׁוֵה פְּרוּטָה כֶּסֶף, וְאֵין קַרְקַע נִקְנֵית בְּפָחוֹת מִשְׁוֵה פְּרוּטָה. מִלְּתֵיהּ דְּרַבִּי חֲנִינָא פְּלִיגָא, דְּאָמַר רַבִּי חֲנִינָא כָּל שְׁקָלִים שֶׁנֶּאֶמְרוּ בַּתּוֹרָה, סְלָעִים. וּבַנְּבִיאִים, לִיטְרִין. וּבַכְּתוּבִים, קַנְטֵרִין. אָמַר רַבִּי יוּדָן בֶּן פָּזִי חוּץ מִשִּׁקְלֵי עֶפְרוֹן שֶׁהָיוּ קַנְטֵרִין, וְלֹא דָמֵי, הָכָא כְּתִיב כֶּסֶף, וּמַה דְּאָמַר רַבִּי חֲנִינָא, שְׁקָלִים. וּדְלֹא כְּרַבִּי אֱלִיעֶזֶר שֶׁהָיָה רַבִּי אֱלִיעֶזֶר אוֹמֵר הִלּוּךְ קָנָה, דְּתָנֵי אִם הָלַךְ בַּשָֹּׂדֶה בֵּין לְאָרְכָּהּ בֵּין לְרָחְבָּהּ, קָנָה עַד מָקוֹם שֶׁהָלַךְ, כְּדִבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים לֹא קָנָה עַד שֶׁיַּחֲזִיק, וְהַכֹּל מוֹדִים בְּמוֹכֵר שָׂדֵהוּ לַחֲבֵרוֹ כֵּיוָן שֶׁהָלַךְ קָנָה.
“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).237This is a reference to the sin of the Golden Calf. There is nothing more despicable, abominable, and strange than an ox when it is eating grass.238Due to the saliva that drips from its mouth.
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;239A sela is 19.2 grams of silver. This is 768 times the value of a peruta. in the Prophets, litrin;240A litra is the equivalent of a maneh, twenty-five sela’im, or 480 grams of silver. and in the Writings, kanterin.241A kanter 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,242In the verse in Jeremiah it says money without specifying a coin. The reference is to the lowest denomination of money, a peruta. and what Rabbi Ḥanina said [was regarding where the first says] shekalim.
This is not like the opinion of Rabbi Eliezer,243Rabbi Eliezer disagrees with the statement that one can acquire a field by “taking possession,” which implies that one performs an action that displays ownership, such as building something or changing something about the property. 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.244He performs an action that displays ownership. However, this applies only if one is acquiring ownerless property. But everyone agrees, in a case where one sells a field to another, when he walks, he acquires it.
וַיֹּאמֶר הַגֹּאֵל לְבֹעַז קְנֵה לָךְ וַיִּשְׁלֹף נַעֲלוֹ (רות ד, ח), נַעֲלוֹ שֶׁל מִי, רַב וְלֵוִי, חַד אָמַר נַעֲלוֹ שֶׁל בֹּעַז, וָחֳרִינָא אָמַר נַעֲלוֹ שֶׁל גּוֹאֵל, נִרְאִין הַדְּבָרִים כְּמַאן דְּאָמַר נַעֲלוֹ שֶׁל בֹּעַז, שֶׁדֶּרֶךְ הַלּוֹקֵחַ לִהְיוֹת נוֹתֵן עֵרָבוֹן. וְדִכְוָותָהּ (מלכים א יא, ל): וַיִּתְפֹּשׂ אֲחִיָּה בַּשַֹּׂלְמָה הַחֲדָשָׁה וגו', שִׂמְלָתוֹ שֶׁל מִי, רַב וְלֵוִי חַד אָמַר שִׂמְלָתוֹ שֶׁל יָרָבְעָם, וָחֳרִינָא אָמַר שִׂמְלָתוֹ שֶׁל אֲחִיָּה, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן מִסְתַּבְּרָא כְּמַאן דְּאָמַר שִׂמְלָתוֹ שֶׁל אֲחִיָּה, שֶׁדֶּרֶךְ הַצַּדִּיקִים לִהְיוֹת קוֹרְעִים בְּשָׁעָה שֶׁמַּחֲלֹקֶת בְּמַלְכוּת בֵּית דָּוִד. וְדִכְוָותָהּ (שמואל א טו, כז): וַיִּסֹּב שְׁמוּאֵל לָלֶכֶת וַיַּחֲזֵק בִּכְנַף מְעִילוֹ וַיִּקָּרַע, מְעִילוֹ שֶׁל מִי, רַב וְלֵוִי חַד אָמַר מְעִילוֹ שֶׁל שָׁאוּל, וָחֳרִינָא אָמַר מְעִילוֹ שֶׁל שְׁמוּאֵל, וּמִסְתַּבְּרָא כְּמַאן דְּאָמַר כְּנַף מְעִילוֹ שֶׁל שְׁמוּאֵל, שֶׁדֶּרֶךְ הַצַּדִּיקִים לִהְיוֹת קוֹרְעִים בְּשָׁעָה שֶׁאֵין נְטִיעָתָן מְשֻׁבַּחַת. וְדִכְוָותָהּ (דברי הימים ב יג, כ): וְלֹא עָצַר כֹּחַ יָרָבְעָם, אָמַר רַבִּי שְׁמוּאֵל אַתְּ סָבוּר שֶׁיָּרָבְעָם הוּא שֶׁנִּגַּף לֹא נִגַּף אֶלָּא אֲבִיָּה, וְלָמָּה נִגַּף אֲבִיָּה, עַל יְדֵי שֶׁהֶעֱבִיר הַכָּרַת פְּנֵיהֶם שֶׁל יִשְׂרָאֵל, שֶׁנֶּאֱמַר (ישעיה ג, ט): הַכָּרַת פְּנֵיהֶם עָנְתָה בָּם. רַבִּי אַחָא אָמַר עַל יְדֵי שֶׁהֶעֱמִיד עֲלֵיהֶם שׁוֹמְרִים שְׁלשָׁה יָמִים שֶׁנִּשְׁתַּנּוּ צוּרָתָן, דִּתְנֵינַן אֵין מְעִידִין עַל פַּרְצוּף פָּנִים עִם הַחֹטֶם, רַבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ, רַבִּי יוֹחָנָן אָמַר עַל יְדֵי שֶׁחִסְדָן בָּרַבִּים, שֶׁנֶּאֱמַר (דברי הימים ב יג, ח): וְעִמָּכֶם עֶגְלֵי זָהָב. רֵישׁ לָקִישׁ אָמַר עַל יְדֵי שֶׁבִּזָּה כְּבוֹד אֲחִיָּה הַשִּׁילוֹנִי, שֶׁנֶּאֱמַר (דברי הימים ב יג, ז): וַיִּקָּבְצוּ עָלָיו אֲנָשִׁים רֵקִים בְּנֵי בְלִיַּעַל, קָרָא לַאֲחִיָּה הַשִּׁילוֹנִי בֶּן בְּלִיַּעַל. וְרַבָּנָן אָמְרֵי עַל יְדֵי שֶׁבָּאת עֲבוֹדַת כּוֹכָבִים עַל יָדוֹ וְלֹא בִעֲרָהּ, הֲדָא הוּא דִכְתִיב (דברי הימים ב יג, יט): וַיִּרְדֹּף אֲבִיָּה אַחַר יָרָבְעָם, וּכְתִיב (מלכים א יב, כט): וַיָּשֶׂם אֶת הָאֶחָד בְּבֵית אֵל, וַהֲרֵי הַדְּבָרִים קַל וָחֹמֶר וּמָה אִם הַמֶּלֶךְ שֶׁמּוֹנֶה אֶת הַמֶּלֶךְ נְגָפוֹ הַכָּתוּב, הֶדְיוֹט שֶׁהוּא מוֹנֶה אֶת הַהֶדְיוֹט עַל אַחַת כַּמָּה וְכַמָּה.
“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.245Samuel had originally anointed Saul as king, and had informed Saul immediately before the verse cited here that his kingship would be torn from him.
Likewise, “Yerovam did not again recover strength [in the days of Aviya, and the Lord afflicted him and he died]” (II Chronicles 13:20).246It is not clear whether it was Yerovam or Aviya who was afflicted and died. 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).247Thus, Aviya’s army saw to it that the soldiers of Yerovam’s army who had been killed would not be able to be positively identified in such a way that their wives could remarry.
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.248It was Aḥiya the Shilonite, a prophet, who had appointed Yerovam king over the ten tribes and declared that they would break away from the kingdom of Judah. Aviya characterized Yerovam’s rise to power as supported only by vain and wicked men. 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).249Yerovam had positioned a golden calf in Beit El as a place of worship, in place of the Temple in Jerusalem. When Aviya captured Beit El he did not destroy it. Consequently, it is clear that when Aviya derided Yerovam and the kingdom of Israel for its golden calves, he did so only to demean them. 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.250The Holy One blessed be He takes pity on the downtrodden.
וַיֹּאמְרוּ כָל הָעָם אֲשֶׁר בַּשַּׁעַר וגו' (רות ד, יא), אָמַר רַבִּי בֶּרֶכְיָה רֹב מְסֻבִּין מִשֶּׁל לֵאָה, לְפִיכָךְ הוּא עוֹשֶׂה אֶת רָחֵל עִקָּר. אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא רָחֵל הָיְתָה עִקָּרוֹ שֶׁלּוֹ, שֶׁנֶּאֱמַר (בראשית כט, לא): וְרָחֵל עֲקָרָה, עִקָּר. תָּנֵי רַבִּי שִׁמְעוֹן בַּר יוֹחָאי, לְפִי שֶׁאָמְרוּ דְּבָרִים כְּנֶגֶד רָחֵל, לְפִיכָךְ נִקְרְאוּ בָּנִים לִשְׁמָהּ, דִּכְתִיב (ירמיה לא, יד): רָחֵל מְבַכָּה עַל בָּנֶיהָ. וְלֹא סוֹף דָּבָר לִשְׁמָהּ, אֶלָּא אֲפִלּוּ לְשֵׁם בְּנָהּ, שֶׁנֶּאֱמַר (עמוס ה, טו): אוּלַי יֶחֱנַן ה' שְׁאֵרִית יוֹסֵף. וְלֹא סוֹף דָּבָר לְשֵׁם בְּנָהּ, אֶלָּא אֲפִלּוּ לְשֵׁם בֶּן בְּנָהּ, שֶׁנֶּאֱמַר (ירמיה לא, יט): הֲבֵן יַקִּיר לִי אֶפְרַיִם אִם יֶלֶד שַׁעֲשׁוּעִים.
“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.251Most of those present were from the tribe of Judah, a son of Leah. Therefore, they mentioned Rachel before Leah so that it would not appear that they were according honor to themselves. 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,252Her enemies would attribute her barrenness to her character flaws. therefore [all the tribes of Israel] are called her children, as it is written: “Rachel is weeping over her children” (Jeremiah 31:15).253The verse is referring to the entire nation of Israel, not just the tribes who descended from Rachel. The same is true of the verses in Amos and Jeremiah cited below. 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).
וִיהִי בֵיתְךָ כְּבֵית פֶּרֶץ (רות ד, יב), אָמְרוּ כָּל בָּנִים שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא עָתִיד לִתֵּן לְךָ יִהְיוּ מִן הַצַּדֶּקֶת הַזּוֹ. וְדִכְוָותָהּ (בראשית כה, כא): וַיֶּעְתַּר יִצְחָק לַה' לְנֹכַח אִשְׁתּוֹ כִּי עֲקָרָה הִיא, מַהוּ לְנֹכַח אִשְׁתּוֹ, אֶלָּא מְלַמֵּד שֶׁהָיָה יִצְחָק שָׁטוּחַ כָּאן וְרִבְקָה שְׁטוּחָה כָּאן וְאוֹמֵר רִבּוֹנוֹ שֶׁל עוֹלָם כָּל בָּנִים שֶׁאַתָּה עָתִיד לִתֵּן לִי יִהְיוּ מִן הַצַּדֶּקֶת הַזּוֹ. וְדִכְוָותָהּ (שמואל א ב, כ): וּבֵרַךְ עֵלִי אֶת אֶלְקָנָה וְאֶת אִשְׁתּוֹ, אָמַר בָּנִים שֶׁעָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לִתֵּן לְךָ יִהְיוּ מִן הַצַּדֶּקֶת הַזּוֹ. וַיִּקַּח בֹּעַז אֶת רוּת וַתְּהִי לוֹ לְאִשָּׁה, אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, עִקַּר מוֹטְרִין לֹא הָיָה לָהּ, וְגָלַף לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא עִקַּר מוֹטְרִין.
“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.254This is derived from the phrase “she became his wife,” which is interpreted to mean that after Boaz took her she became capable of having children. Alternatively, the exposition is derived from the unusual phrase: “The Lord granted her pregnancy” (Etz Yosef).
וַתֹּאמַרְנָה הַנָּשִׁים אֶל נָעֳמִי בָּרוּךְ ה' אֲשֶׁר לֹא הִשְׁבִּית לָךְ גֹּאֵל הַיּוֹם (רות ד, יד), מָה הַיּוֹם הַזֶּה רוֹדֶה בָּרָקִיעַ, כָּךְ יְהֵא בְּזַרְעֵךְ, רוֹדֶה וְשַׁלִּיט בְּיִשְׂרָאֵל לְעוֹלָם. אָמַר רַבִּי חוּנְיָא מִבִּרְכוֹתֵיהֶן שֶׁל נָשִׁים לֹא נִתְקַעְקְעָה בֵּיצָתוֹ שֶׁל דָּוִד בִּימֵי עֲתַלְיָהוּ. וְרַבִּי תַּנְחוּמָא בְּשֵׁם רַבִּי שְׁמוּאֵל אָמַר שָׁמָּה כְּתִיב (בראשית יט, לב): וּנְחַיֶּה מֵאָבִינוּ זָרַע, אֵין כְּתִיב כָּאן בֵּן, אֶלָּא זָרַע, אוֹתוֹ הַזֶּרַע שֶׁהוּא בָּא מִמָּקוֹם אַחֵר, וְאֵיזֶה זֶה, זֶה מֶלֶךְ הַמָּשִׁיחַ.
“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.255Atalyahu killed all of David’s male descendants with the exception of one small child who was successfully hidden away, the future King Yehoash (II Kings chapter 11). 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.256The verse cited is that which describes Lot’s daughters seeking to become pregnant by Lot. What they wanted was a son, yet the verse states the more general term offspring. This is an allusion to a descendant who would eventually come to be from their actions, namely the messianic king, who descends from Ruth, who herself was from Moav—the son produced by Lot and his younger daughter. The term redeemer mentioned in Ruth 4:14 is an allusion to the messianic king (Midrash Hamevoar).
וְהָיָה לָךְ לְמֵשִׁיב נֶפֶשׁ וּלְכַלְכֵּל אֶת שֵׂיבָתֵךְ וגו' (רות ד, טו), רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר מִשִּׁבְעָה רָאשֵׁי הָאָבוֹת הָאֲמוּרִין לְהַלָּן (דברי הימים א ב, טו): אֹצֶם הַשִּׁשִּׁי דָּוִד הַשְּׁבִיעִי. רַבִּי נְחֶמְיָה אָמַר מִשִּׁבְעָה הַמְפֹרָשִׁין כָּאן, פֶּרֶץ, חֶצְרוֹן, רָם, עֲמִּינָדָב, נַחְשׁוֹן, שַׂלְמוֹן, בֹּעַז.
“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).257The reference is to the seven sons of Yishai. Rabbi Neḥemya said: Than the seven who are specified here: Peretz, Ḥetzron, Ram, Aminadav, Naḥshon, Salmon, Boaz.