The Toroh of Hashem is complete it restores the soul.

PSALMS 19:8

THE ESSENTIAL
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by Harav Boruch Halevi Epstein

Translated and elucidated by
S H R A G A SILVERSTEIN

MEGILLATH RUTH

www.hebrewbooks.org
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FELDHEIM PUBLISHERS
Jerusalem / New York


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THE ESSENTIAL

TORAH
TEM1MAH

MEG1LLATH RUTH

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Hebrew text of and courtesy of Miller Publishing Inc.

First p u b l i s h e d 1990 I S B N 0 - 8 7 3 0 6 - 5 3 4 - 4
C o p y r i g h t b y S h r a g a Silverstein
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Acknowledgments
T o Yaakov Feldheim, for his vision and his good offices
in the publication of The Essential Torah Temimah series. T o
Menachem Deutsch of Feldheim Publications for his
indefatigability and professionalism. T o Rebbetzin Zippora
Bromberg, for her devoted work and expert workmanship.
Above all, to my wife, Tova.
Shraga Silverstein
Yerushalayim 5750

Dedicated
T o Tova

Introduction to the Megilloth

As a kind of "dessert" after the main course, I have
included within the scope of this work [The
Torah
Temimah ], the five Megilloth, which are generally appended
to the books of the Torah. And I have also included (in
addition to the relevant derashoth
from the two Talmuds
[Bavli and Yerushalmi])
the essence of the derashoth from
Medrash Rabbah and other aggadoth. This, for two reasons:
first, because, as all know, derash and aggadah is profuse
and elemental in them, being the very source of their vitality;
and, second, because of the great difficulty of assimilating all
of the derashoth of the Medrash Rabbah on these Megilloth
by reason of their great length and myriad convolutions
from theme to theme, verse to verse, section to section, and
Megillah
to Megillah,
and because of their adventitious
windings into areas entirely outside the realm of the
Megilloth (as is the manner of aggadoth).
So that almost no
one is to be found who can complete the study of each
Megillah on its respective festival. It is, indeed, rare to find
one who is not lost in the twistings and turnings of this vast
work, who emerges with a clear, sequentially ordered picture
of the derashoth
of chazal on the verses of the
Megillah.
The derashoth
themselves how beautiful and noble
they are! Stirring heart and sense, igniting soul and spirit
with the holy brand of the L-rd's flame, and illuminating the
exaltedness of soul and the breadth of intellect of the sages
of the aggadah their insights into the history of the people
of Israel from their very beginning as a nation, their
perception of the causal chain linking periods of calm and
upheaval, their exemplification and epitomization of the
highest and purest virtues of Israel and mankind. All of
these they reveal as grandly displayed and subtly intimated
in verse and nuance. By juxtaposition of verse and derashahessence,
they shine forth as bright stars in a pure sky ...
Boruch Halevi Epstein

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Ruth

Woman

of

Valor

" F o r it is known in all the gates of my people

that you are a woman of valor [eisheth chayil]"
(Ruth

3:11)

EISHETH
CHAYIL
(Mishlei 31)
by Solomon (great-great-grandson of Ruth)
A woman of valor, who fill

find?

More dear than pearls of rarest kind.

Her husband's heart in her is sure,
Her bounty, boundless and secure.
All good, no bad, to him she gives,
W i t h every passing day she lives.
The wools and flaxes that she sought,
Her willing hands have wisely wrought.
As merchant's ship her farings are,
T o bring her bread-stores from afar.
A t night she rises to prepare
Her household's need and maidens' fare.
She takes a field with high intent,
Her hand-toil does a vineyard plant.

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W i t h virtue's strength she girds her thighs,

Her arms she firmly fortifies.
I n all her wares she finds delight,
Her candle is not quenched at night.
Her hands to distaff does she send,
Her palms round spindle does she bend.
Her palm to pauper does she spread,
Her hands send forth the poor man's bread.
Her house, the snow's wrath will not fear,
For all her house does scarlet wear.
She decks her home in graciousness,
A n d silk and purple are her dress.
Her husband's fame sounds through the gates,
W i t h elders of the land he sits.
She fashions cloaks, in custom dealt,
A n d to the merchant grants a belt.
Strength and glory, her array,
She joys until her final day.
Her mouth exults in wisdom's song,
Compassion's law is on her tongue.
Her household's manners she surveys,
She eats not bread of idle ways.
Her sons rise up and sing her praise,
Her husband, happy homage pays.


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Maids many rose to valor's call,

But you have risen over all.
For charm does lie and beauty pall
A wife that fears the L - r d is all.
Her hands' fruit to her lot shall fall,
Her deeds, in gates, her praises call.
(verse translation by Shraga Halevi Silverstein)

14 The Essential

Ruth

Torah

Woman

of

RUTH

Temimah

Destiny

I
Rava expounded (Ibid. 8): " T h e n I said: 'Behold, I have
come in the scroll of the book written about m e ' " D a v i d
said: " I said I have come now [into royalty], but I did not
know that it [ m y ascension to royalty] had already been
written of [i.e., foreshadowed] in the scroll of the book [the
T o r a h ] . " There [in respect to the daughters of Lot (the
mothers of A m o n and M o a v ) ] , it is written ( G e n e s i s 19:15):
" w h o are found"
[(ultimately, for the purpose of making
D a v i d , the descendant of Ruth the Moabitess, k i n g ) ] ; with
M y holy oil have I anointed h i m . "
(Yevamoth

77a)

R. Chiyya b. A b b a said in the name of R. Yochanan:

Whence is it derived that the H o l y One Blessed be H e does
not withhold reward even for discretion in the use of words?
For in relation to the older daughter [ o f L o t ] , who called
her

son

"Moav"

commanded

[lit.,

"from

my

father"],

Moses ( D e u t e r o n o m y 2:9): " D o

the

L-rd

not besiege

M o a v nor incite a war against t h e m " it is not permitted

to war against them, but it is permitted to subjugate them;
whereas in relation to the younger daughter, who called her
son [euphemistically] "Ben A m i " ["son of my p e o p l e " ] , H e
commanded (Ibid.

19): " D o not besiege them [ A m o n ] and

do not incite t h e m " at all; it is not even permitted to

subjugate

them. R. Chiyya b. A v i n said in the name of R.

Yehoshua b. Karchah: One should always take the initiative

in the doing of a mitzvah,

for because of the one night in

which the elder sister preceded the younger [in living with
their father for the perpetuation of m a n k i n d ] , she merited

15

The Essential Torah Temimah RUTH

putting forward four generations of royalty in Israel before

her sister: [Oved (son of Ruth, the Moabitess), Yishai,
David, Solomon her sister not entering royalty until
Rechavam, the son of Solomon by Na'amah the Amonitess].
(Nazir

23b)

II
Mishnah: The men of A m o n and Moav are forbidden [to
enter the congregation of Israel]; and the interdict is a
perpetual one. But their women are permitted [as converts]
immediately. Gemara: Whence is this derived? R. Yochanan
said: From ( I Samuel 17:55): " A n d when Saul saw David go
out against the Philistine, he said to Avner, captain of the
host: 'Whose son is this youth?' A n d Avner answered:
'Upon your life, O king, I do not k n o w ' " : N o w did he
[Saul] not know him [ ( D a v i d ) ] ? Is it not written
(Ibid. 16:21): " A n d he [Saul] loved him [ D a v i d ] greatly, and
he became his armor bearer"? Rather, Saul was inquiring
about David's father. But did he not know his father? Is
it not written (Ibid. 17:12): " A n d the man in the days of
Saul, was an elder, coming among men," concerning which
Rav (others say, R. Abba) said: This is Yishai, the father of
David, who came in with a throng [(six hundred thousand
followers)] and went out with a throng! Rather, Saul
[(fearing David to be destined for kinghood)] was asking
Avner to inquire whether David descended from Zarach or
from Peretz [the sons of Yehudah], I f from Peretz, he is a
king! For a king breaches [poretz (the fences of others)] to
make a way for himself, and none can gainsay him. I f from
Zarach, he is merely distinguished [but not kingly]. What
prompted him to ask? [i.e., What aroused his apprehension?]
( I Saul 17:38): " A n d Saul armed David with his armor
[anadavY': What is signified by "marfav"? O f his [Saul's]

16 The Essential

Torah

Temimah

RUTH

size [ " k e m i d a t o " (similar to " m a d a v " ) ] . And of Saul it is

stated (Ibid. 9:2): " F r o m his shoulders and upwards he was
taller than all of the people." Doeg the Edomite hereupon
said: "Before you ask whether he is fit to be king or not, ask
whether he is fit to enter the congregation [of Israel] or n o t ;
for he comes f r o m Ruth the Moabitess!" Avner retorted: " I t
was taught (Deuteronomy 2 3 : 4 ) : 'An Amonite' [may not
e n t e r ] but not an Amonitess; 'a Moabite' but not a
M o a b i t e s s ! " But in that case, should we not read (Ibid.
3 ) : " A mamzer" [the male issue of illicit relations], but not
a mamzereth [the f e m a l e ] ? It is written: "mamzer"
"mm z a r " [ " a foreign b l e m i s h " (i.e., a blemish resulting
f r o m " f o r e i g n " [i.e., non-permitted, relationships). Anyone
so blemished male or female is f o r b i d d e n ] . But let
us read (Ibid. 8 ) : " M i t z r i " [an Egyptian male but not
Mitzrith (a f e m a l e ) ] ! [The reason, rather, that an Amonitess
is permitted is t h a t ] Scripture implicitly distinguishes [her
f r o m the m a l e ] , viz. (Ibid. 5 ) : "because they [ A m o n and
M o a v ] did not greet you with bread and with water on the
way when you came out of E g y p t " It is the manner of a
man to be f o r w a r d [in greeting], and not that of a w o m a n .
But [countered D o e g ] , should the men not have greeted the
men, and the w o m e n , the w o m e n ? This silenced [ A v n e r ]

whereupon (I Samuel 17:56): " A n d the king said: 'Inquire,

whose son is this youth [elem]:
There ( 5 5 ) he calls him
"na'ar," and here he calls him " e l e m " \ His intent is: This
halachah has escaped you [nitalmah (similar to " e / e m " ) ] ; go
and inquire in the house of study. He did so, and they told
him: " A n A m o n i t e , " but not an Amonitess; " a M o a b i t e , "
but not a Moabitess whereupon Doeg posed all his
queries to them and silenced them. At this point, they
were ready to declare David [ t o be outside the congregation
of Israel] whereupon (II Samuel 17:25): " A n d Amassa
was the son of a m a n , and his name was Yitra the Israelite,

17

The Essential

Torah Temimah RUTH

who had taken Avigayil the daughter of N a c h a s h , " and (I

Chronicles 2:17): " A n d the father of Amassa was Yeter the
Ishmaelite\" Rava said: We are hereby taught that he girded
his sword as Ishmael, and said: Anyone who does not heed
this halachah will be thrust through with the sword! Thus
have I received it from the beth-din of Shmuel the
Ramathite: "An A m o n i t e , " but not an Amonitess; "a
M o a b i t e , " but not a Moabitess! But should this be
granted credence? Did not R. Abba say in the name of Rav:
Any Torah scholar who pronounces a halachic judgment

if he does so before the matter [under contention], he is

heeded; if after, he is not heeded! This instance is
different, for Shmuel and his beth-din were still officiating
[and Amassa's statement could easily be verified]. In any
event, what of [Doeg's] queries? Here [in Bavel] they were
resolved (Psalms 45:14): "All the glory of the king's
daughter [i.e., of women] is [to remain] within" [(even vis a
vis other women, so that the Moabite women are not
included in the stricture: "because they did not greet
y o u . " ) ] In the West [Eretz Yisrael] they said (Others say,
R. Yitzchak said), it is derived from (Genesis 18:9): " A n d
they asked him: 'Where is Sarah, your wife?' And he
answered: 'Behold, she is in the t e n t . ' " This [variant
derivation of the permissibility of a Moabitess] is per the
following tannaitic disquisition: An " A m o n i t e , " but not an
Amonitess; " a Moabite," but not a Moabitess these are
the words of R. Yehudah. R. Shimon says (Deuteronomy
23:5): "Because they did not greet you with bread and with
w a t e r " It is the manner of a man to be forward [in
greeting], etc.
Rava expounded (Psalms 116:16): "You loosed my
b o n d s " : David said before the Holy One Blessed be He:
Lrd of the universe, you loosed [i.e., permitted] two bonds
[(seeming) restrictions] which were upon me Ruth the

18 The Essential

Torah

RUTH

Temimah

Moabitess and N a ' a m a h the Amonitess [mother of Rechavam,

son of Solomon], Rava expounded (Ibid.

40:6): " M u c h did

Y o u do, O L - r d my G - d , Y o u r wonders and Y o u r thoughts

to u s " : It is not written " t o me,"

but " t o us" Rechavam

was sitting in David's lap, and D a v i d said to him: For my

sake and for yours were these two verses stated!
(Yevamoth

76b - 77a)

III
( I I Kings
children":

2:24): " A n d they ravaged of them forty-two

R.

Chanina

said:

Because

of

the

forty-two

sacrifices offered by Balak the king of M o a v ,

forty-two

children were ravaged of Israel. H o w can this be? D i d not

R. Yehudah say in the name of Rav: Let one always occupy
himself with T o r a h and with mitzvoth,
of Heaven [shelo

lishmah]

even not for the sake

for "not for the sake o f H e a v e n "

will succeed to "for the sake of H e a v e n . " For in reward of

the forty-two sacrifices offered up by Balak the king of
M o a v , he merited that Ruth issue from him, from who
descended Solomon, of whom it is written ( I Kings

3:4): " A

thousand burnt-offerings did Solomon o f f e r ! " A n d R. Yossi

b. Choni said: Ruth was the daughter of Eglon, the son of
Balak the king of M o a v ) . . .
47a)

(Sotah
...

Ruth

the

Moabitess,

who

beheld

the

kingdom

of

Solomon, the grandson of her grandson [ Y i s h a i ] , viz. ( I

Kings

2:19): " A n d he [Solomon] set a throne for the king's

mother"

concerning which

mother of royalty

R.

Elazar said: For

the

[Ruth],
(Bava

Bathra

91b)

19

The Essential

Torah Temimah RUTH

...How wonderful is the illustration adduced by our sages of

blessed memory, wherever they state their assurance that
Torah

study shelo

lishmah

will result in lishmah

the

instance of Balak, king of M o a v , who sought to curse Israel,

conspiring with the wicked Bilam in the offering of sacrifices
shelo

[i.e.,

lishmah

(Numbers

for

the

destruction

of

Israel],

viz.

23:27): "Perhaps it will be right in the eyes of G - d

that you curse them for me from there." Notwithstanding

this,

through

this

sacrifical

attainment of a pure, lishmah

holiness

in his

mind

service,

Balak

merited

the

sentiment, a sentiment of

and heart, preserved through

the

generations and manifesting its power in King Solomon's

sacrificing a thousand burnt-offerings lishmah
indication, that Balak's 10 lishmah,
lishmah

a sure

resolving itself into [the

o f ] Solomon [as it d i d ] was a positive one. This, as

opposed to the 10 lishmah

of Bilam, whose purpose was

exclusively to flout [Israel], for which reason the offerings

are not attributed to him, and his portion in the world to
come was lost. (This is readily understood. For since from
Balak there descended Ruth, the mother of the Davidic line,
there must have been in him a point of good, a point of
eternal worth...)

H a r a v Yitzchak Isaac Sher,

(Introduction to Cheshbon

zatzal

Hanefesh)

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1:1

And it was in the days of the judging of the judges that

there was a hunger in the land, and there went a man from
Bethlehem in Judah to dwell in the fields of Moav, he, his
wife, and his two sons.

And it was in the days, etc. - R. Levi said (Others say, R. Yonathan):
This is a received tradition from the Men of the Great Assembly:
Wherever "And it was in the days o f " is mentioned, affliction is
connoted, viz.: "And it was in the days of the judging of the judges,"
followed by: "and there was a hunger in the land" (Megillah 10b). 1
And it was in the days of the judging, etc. - It is written (Proverbs
19:15): "And the deceiving soul shall hunger": Because they deceived
the Holy One Blessed be He in the days of the judges, some serving
idols, and some the L-rd, the Holy One Blessed be He afflicted them
with hunger, as it is written: "And it was in the days of the judging of
the judges that there was a hunger in the land" (Petichta to Medrash
Rabbah).1

And it was in the days of the judging, etc. When Israel sinned in the
days of the prophets, the Holy One Blessed be He said: To destroy them
is impossible; to return them to Egypt is impossible; to exchange them
for a different nation this I cannot do. I shall then try them with
afflictions and purge them with hunger, as it is written: "And it was in
the days of the judging of the judges that there was a hunger in the
land" (Ibid.).'-6
the judging of the judges - What is the intent of "the judging of the
judges"? R. Yochanan said: A generation that judged its judges. If the
judge would tell one: "Take the splinter [i.e., the small offense] from
between your teeth," the other would respond: "Take the beam [i.e.,
the great offense] from between your eyes." If the judge would tell him
(Isaiah 1:22): "Your silver has become dross," the other would respond
(Ibid.): "Your wine has become mixed with water" (BavaBathra 15b). 7

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

the judging of the judges - Who were the judges? Rav said: They were
Barak and Devorah. R. Yehoshua b. Levi says: They were Shamgarand
Ehud (Medrash

Rabbah).9

and there went a man It was taught: Come and see how precious to
the Holy One Blessed be He is entering Eretz Yisrael. For it is written
elsewhere (Ezra 2:1): "And they returned to Jerusalem ...(64) the entire
congregation ...their horses... their mules... their camels" [even the
animals being mentioned as entering], whereas here [in respect to
leaving] it is written: "and there went a m a n " alone (Ibid.)10
and there went a man, etc. - See commentary ( 2 1 )
in the fields of Moav R. Levi said: Wherever "field" is mentioned, a
city is connoted, as it is written (I Kings2:26): " G o to Anatoth, to your
fields" [i.e., city] (Ibid.).u
he, his wife, etc. - "he, his wife, and his two sons" he, the principal
[i.e., the initiator]; his wife, following him; and their sons, following
them (Ibid.).'2
i

1:2

The name of the man was Elimelech; the name of his wife
was N a ' a m i ; and the names of his two sons were Machlon
and Kilyon, Ephrathites f r o m Bethlehem in J u d a h . A n d
they came to the fields of M o a v a n d they were [i.e.,
r e m a i n e d ] there.

Elimelech, etc. R. Meir would expound names: "Elimelech" "To

me [eilai] shall come kingdom" [malchuth (Elimelech being of the
family of Nachshon, the chief of the kingly tribe of J u d a h ) ] ; "Na'ami"
her ways were beautiful and pleasant [ne'imim]; Machlon and Kilyon
they were erased [nimachu] and eradicated [kalu] from the world
(Ibid.).13"

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Machlon and Kilyon - But in Chronicles (I, 4:22) they are referred to as
Yoash and Saraf! How is this to be reconciled? Their [real] names were
Machlon and Kilyon. Why were they referred to as Yoash and Saraf?
"Yoash" they despaired [nithya'ashu] of redemption; "Saraf"
they incurred the liability of death by burning [seraifah ] before the L-rd
(Bava Bathra 91b). 1 6 1 7
Ephrathites - [What are "Ephrathites"?] R. Yehoshua b. Levi says:
The inhabitants of lordly palaces [from "aperion " ] . R. Yehudah b. R
Nechemiah says: Distinguished men (Medrash Rabbah).1819
And they came to the fields of Moav - First, they came to relatively
large towns, but, finding them disposed to licentiousness, they moved
on to smaller ones. These, however, they found too far removed from [a
supply of] water, at which they returned to the larger towns. This is the
intent of: "And they came to the fields of Moav and they were there"
[i.e., This time, they remained there] (Ibid.).20
1:3

And Elimelech died, the husband of N a ' a m i , and she was

left and her two sons.

And Elimelech died - It was taught: Why was Elimelech punished? For
when the years of famine came, he said: "Now all of Israel will surround
my door [for food], each one with his basket," at which he arose and
fled before them. And this is the intent of ( 1 ) : "and there went a man
from Bethlehem [lit., "the house of b r e a d " ] in J u d a h " (Ibid.).2i
the husband of Na'ami [ Now do we not know that he is Na'ami's
husband? Why need this be mentioned?] To teach that a man dies only
" t o his wife" (Sanhedrin 22b). 2 2
and she was left, etc. " and she was left and her two sons": R. Chanina
b. R. Avahu said: She became as the "left-overs of meal-offerings"
(Ibid).2'

1:4

A n d they took for themselves Moavite wives, the n a m e of

one being A r p a h , a n d the name of the other, R u t h , and
they dwelt there a b o u t ten years.

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A r p a h - But elsewhere ( I I Samuel 21:21), she is called " H a r a f a h . " Rav

a n d Shmuel differ on this, one saying that her real name was H a r a f a h ,
and that she is here referred to as " A r p a h " [lit., " b a c k " ] , for all
cohabited with her f r o m b e h i n d ; the other saying that her real name was
A r p a h , a n d that she is there referred to as " H a r a f a h , " for all
" t h r e s h e d " her like grits [harifoth] (Sotah 4 2 b ) . 2 4 2 6
A r p a h - W h y was she called " A r p a h " ? Because she turned her back
[oref] on her mother-in-law (Medrash Rabbah).11
R u t h W h y was she called " R u t h " ? R. Y o c h a n a n said: Because she
merited having D a v i d issue f r o m her, w h o " s a t u r a t e d "
[rivuhu
(similar to ruth in H e b r e w ) ] the Holy O n e Blessed be H e with song and
praise (Berachoth 7 b ) . 2 8
R u t h - W h y was she called " R u t h " ? Because she saw [ra'athah (i.e.,
a c c e p t e d ) ] the w o r d s of her mother-in-law (Medrash Rabbah).29
a b o u t t e n years - more or less ( I b i d . ) . w

1:5

And there died also the two of them, Machlon and Kilyon.
And the woman was left over, of her two children and of
her husband.

also t h e t w o of t h e m It was t a u g h t : T h e Merciful O n e never exacts

punishment f r o m the [ s i n f u l ] souls at the o u t s e t ; a n d it was thus with
M a c h l o n a n d Kilyon. First, their horses, asses, a n d camels died, a n d ,
only t h e r e a f t e r : " A n d there died also the two of t h e m , M a c h l o n and
Kilyon" (Ibid.)."
And t h e w o m a n was l e f t over, etc. - " A n d the w o m a n was left over, of
her t w o children a n d of her h u s b a n d " : R. C h a n i n a said: She became
"left-overs of left-overs" [See ( 2 3 ) a b o v e ]
(Ibid.).12

1:6

And she arose, she and her daughters-in-law, and she

returned from the fields of M o a v ; for she heard in the field
of Moav that the L-rd had remembered His people to give
them bread.

10

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The Essential

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for she h e a r d , etc. - She heard f r o m the merchants traveling through the
towns. A n d what did she h e a r ? " t h a t the L-rd had rememberd His
people to give them b r e a d " ( I b i d . ) . n

1:7

And she went out of the place where she was, and her two
daughters-in-law with her. And they walked on the way to
return to the land of Judah.

And she w e n t o u t of t h e place - N o w is it only she w h o went o u t ? Did

not many camels and many asses also go o u t , a n d you say only: " A n d
she went o u t " [i.e., W h y mention anyone's going o u t ? ] But [ h e r going
out is mentioned because] a great personage in a city is its splendor, its
glory, its beauty, and its praise; and when he departs, there departs its
splendor, its glory, its beauty, a n d its praise ( I b i d . ) . u
And they walked on t h e way, etc. - R. Y o c h a n a n said: They
" t r e s p a s s e d " on the law by journeying on the festival. A n o t h e r view:
" A n d they walked on the w a y " : T h e " w a y " was trying to them, for
they went barefoot. A n o t h e r view: " A n d they walked on the w a y " :
They busied themselves with the laws of proselytization [the " w a y " to
Judaism]
(Ibid.).35"

1:8

And
each
with
with

Na'ami said to her two daughters-in-law: G o , return,

of you, to the house of her mother. May the L-rd do
you lovingkindness, as . you did with the dead and
me.

t o t h e house of h e r m o t h e r - W h y not " t o the house of her f a t h e r " ? F o r

there is n o [ h a l a c h i c ] " f a t h e r h o o d " for gentiles. A n o t h e r view: " t o the
house of her m o t h e r " [imah] t o the house of her nation [umah]
(Ibid.)?*
May t h e L-rd do [ y a ' a s ] , etc. - R. C h a n i n a b. Iddi said: It is written:
"ya'aseh " [ H e shall d o " ] ( I b i d . ) . 3 9
with t h e dead and w i t h me - " w i t h the d e a d " busying yourselves
with their burial s h r o u d s ; " w i t h m e " foregoing [ p a y m e n t o f ] the
marriage contract (Ibid.).40*1



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13

1:9

The Essential

Torah

Temimah

RUTH

M a y t h e L - r d give y o u , a n d m a y y o u f i n d r e s t , e a c h in t h e
house of her h u s b a n d . A n d she kissed t h e m , a n d they
raised their voices a n d cried.

May t h e L-rd give you - R. Yossi said: She said t o t h e m : All the goods
a n d blessings that the Holy One Blessed be H e is destined to give King
Solomon may they e m a n a t e f r o m you [i.e., M a y he descend f r o m
y o u ] (Ibid.).*2
and may you find r e s t - It is written: " a n d may you [ s i n g u l a r ] f i n d " :
O n e [ R u t h ] will find it; two [ N a ' a m i ] will not (Ibid.).*1
each in t h e house of h e r h u s b a n d - This teaches us that a w o m a n can
find contentment only in her h u s b a n d ' s house (Ibid.).**

1:10

A n d t h e y s a i d t o h e r : B u t w e shall r e t u r n w i t h y o u t o y o u r
people.

1:11

A n d Na'ami said: Return, my daughters. W h y should you

g o w i t h m e ? D o I y e t h a v e s o n s in m y w o m b w h o c a n b e
to you as h u s b a n d s ?

who can be t o you as h u s b a n d s - [She said to t h e m : ] C a n a m a n take in

levirate marriage the wife of a b r o t h e r with w h o m he was not
c o n t e m p o r a n e o u s ? (Ibid.).*5

1:12

.Return, my daughters, go. F o r I a m t o o old to wed a m a n .

E v e n if I s h o u l d say t h a t t h e r e is h o p e f o r m e , t h a t I c o u l d b e
this night with a m a n a n d also bear sons,

R e t u r n , my d a u g h t e r s , etc. - R. C h a n i n a said: In three places [ 8 , 1 1 , and

h e r e ] it is written: " R e t u r n , " corresponding to the three disuasions of a
[prospective] proselyte, after which, if he still persists [in his desire to
c o n v e r t ] , he is accepted (Ibid.).*61*
this night with a m a n - R. Y o c h a n a n said: T h e T o r a h hereby teaches us
proper c o n d u c t , that cohabitation should take place not in the daytime,

14

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The Essential

Torah

Temimah

RUTH

but at n i g h t ; a n d it i s , l i k e w i s e , written (Esther 2 : 1 4 ) : " I n the e v e n i n g s h e

would come [ t o the k i n g ] , a n d in the m o r n i n g she would r e t u r n "
(Ibid.).**

1:13

Would you wait for them until they are grown? Would
you desist for them, not to wed a m a n ? No, my daughters,
for it is very bitter to me through you, for the hand of the
L-rd has gone out against me.

W o u l d you wait for t h e m N o w if she has already said: " F o r I a m too

old t o wed a m a n " [why a d d : " W o u l d you wait for t h e m " ? H e r
meaning is:] Even if I could be this night with a m a n , a n d even if I could
b e a r sons, would you wait for t h e m ? W o u l d you desist for t h e m ? Could
you remain unwed until they are g r o w n ? (Ibid.).49
W o u l d you wait f o r t h e m [ t e ' a g e n a h ] - [ W h a t is the c o n n o t a t i o n of
"te'agenah"! Desistance as in: O n e w h o sells a b o a t , sells the mast,
the sail, a n d the anchor ( o g e n ) ] (Bava Bathra 7 3 a ) . 5 0
N o , my d a u g h t e r s - " N o [ a l ] , my d a u g h t e r s " " W o e is me [allelai],
my d a u g h t e r s " ; for it is bitter to me through y o u " because of y o u " ;
" f o r there has gone out against m e " a n d my sons and my h u s b a n d

" t h e h a n d of the L - r d "

(Ibid.).$ls1
t h e h a n d of t h e L-rd - R. Levi said: Wherever " t h e h a n d of the L-rd " is
written, pestilence is c o n n o t e d , the p r o t o t y p e of all [the instances] being
(Exodus 9 : 3 ) : " B e h o l d , the h a n d of the L-rd shall be against y o u r cattle
[ . . . a sore p e s t i l e n c e " ] (Medrash
Rabbah)."

1:14

And they lifted their voices and cried even more. And
Arpah kissed her mother-in-law, and Ruth cleaved to her.

And they l i f t e d [ V a t i s e n a h ] t h e i r voices - " V a t i s e n a h " is written

defective, with an aleph [the connotation being t h a t ] their strength
waned as they walked along, weeping (Ibid.).54
and cried even m o r e Rava e x p o u n d e d : In the merit of the f o u r tears
that A r p a h let fall for her mother-in-law, she merited t h a t f o u r heroes

16

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17

The Essential

Torah

Temimah

RUTH

descend from her, viz. ( I I Samuel 21:22): " A n d these four were born to
Harafah [ A r p a h ] in G a t h " (Sotah

42b). 5 5

And Arpah kissed - All "kissings" are vain, but not this one ( M e d r a s h
Rabbah)
And Arpah kissed, etc. - It is written: " A n d Arpah kissed her motherin-law, and Ruth cleaved to her," and ( I I Samuel 21:22): " A n d these
four were born to Harafah [ A r p a h ] in Gath, and they fell by the hand
of David " : R. Yitzchak said: The Holy One Blessed be H e said: Let the
sons of the kissing one come and fall by the hand of the sons of the
cleaving one ( S o t a h 42b). 5 7

1:15

A n d she said: B e h o l d , y o u r sister-in-law has returned to

her people a n d to her gods; return after y o u r sister-in-law.

to her people, etc. - "to her people and to her gods" Since she has
returned to her people, she has returned to her gods ( M e d r a s h
Rabbah).58

1:16

A n d R u t h said: D o not entreat me t o forsake y o u , t o t u r n

back f r o m after you. F o r w h i t h e r y o u go, shall I g o ; where
y o u lie d o w n , shall I lie d o w n ; y o u r people are m y p e o p l e ;
a n d y o u r G - d is m y G - d .

Do not entreat me - What is the intent of: " D o not entreat [tifg'i] me"?
D o not sin through me; do not sustain an injury [pega (as is "tifg'i")]
because of me [by dissuading me from conversion]
{Ibid.).59
to forsake you, to turn back after you - She said to her: I intend to
convert in any event. Better through you than through another ( I b i d )
whither you go, etc. - When Na'ami saw that she was determined to
convert, she began to set forth for her the laws of proselytes. She said:
M y daughter, it is not the way of Jewish daughters to go to the theatres
and circuses of the gentiles to which Ruth responded: "Whither you
go, shall I g o "
{Ibid.).61
whither you go, etc. - Na'ami said to her: W e have Sabbath-bound

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19

The Essential

Torah

Temimah

RUTH

restrictions to which R u t h r e s p o n d e d : " W h i t h e r you go, shall I g o "

(Yevamoth 4 7 b ) . 6 2
where you lie down, shall I lie down - N a ' a m i said to her: We are
forbidden to be alone with a m a n to which R u t h r e s p o n d e d : " W h e r e
you lie d o w n , shall I lie d o w n " ( I b i d . ) . 6 3
where you lie down, shall I lie down - N a ' a m i said to her: My daughter,
a Jew does not live in a house without a mezzuzah to which R u t h
responded: " W h e r e you lie d o w n , shall I lie d o w n " (Medrash
Rabbah).6*
your people a r e my people, etc. - Na'ami said to her: We are b o u n d by
6 1 3 c o m m a n d m e n t s to which Ruth r e s p o n d e d : " Y o u r people are my
p e o p l e . " N a ' a m i continued: Idolatry is forbidden to us to which R u t h
responded: " a n d your G - d is my G - d " ( Y e v a m o t h 4 7 b ) . 6 5
your people a r e my people, etc. " y o u r people are my p e o p l e " T h i s
intimates [ R u t h ' s acceptance o f ] the punishments a n d exhortations
[attaching t o the mitzvoth], " a n d your G - d is my G - d This intimates
[ h e r acceptance o f ] the residual elements of the mitzvoth. A n o t h e r view:
" y o u r people are my p e o p l e " [I u n d e r t a k e ] to give u p my idolatrous
practices; " a n d your G - d is my G - d " to reward me for this (Medrash
Rabbah).66'68

1:17

W h e r e y o u die, shall I die, a n d t h e r e shall I be buried.

T h u s may the L-rd do to me, and thus may H e a d d ; for
d e a t h shall divide between m e a n d y o u .

W h e r e you die, etc. - N a ' a m i apprised her of the f o u r judicial death

penalties: stoning, burning, decapitation, and strangulation t o which
R u t h r e s p o n d e d : " W h e r e you die, shall I d i e . " She apprised her of the
two burial-plots of beth-din, one for the stoned a n d the b u r n e d ; the
o t h e r , for the decapitated a n d the strangled to which she responded:
" a n d there shall I be b u r i e d "
(Ibid.).69
T h u s may H e do, etc. - N a ' a m i said t o her: My daughter, whatever
mitzvoth a n d righteous deeds you can h e a p u p in this world, h e a p u p ;
f o r , as to the next world, " d e a t h shall divide between me a n d y o u "
(Ibid.).10

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21

1:18

The Essential

Torah

Temimah

RUTH

And she saw that she was intent on going with her, and
she left off speaking with her.

and she l e f t off speaking with her - T h e Rabbis t a u g h t : If one comes to

convert at the present time, he is told: W h y d o you wish to c o n v e r t ? D o
you not k n o w that Israel, at the present time, is beset with woes,
calamities, a n d afflictions? A n d he is apprised of the p u n i s h m e n t s
[ a t t e n d a n t u p o n violation] of the mitzvoth, b u t he is not overly
dissuaded, as it is written: " A n d she saw that she was intent o n going
with her, a n d she left off speaking with h e r " (Yevamoth 4 7 b ) . 7 1

1:19

And the two of them went until they came to B e t h l e h e m .

And it was, when they came to Bethlehem, that the entire
city was astir over them. And they said: Is this N a ' a m i ?

And t h e two of t h e m w e n t - R. Y e h u d a h
see how beloved are proselytes before the
R u t h , deciding t o convert, is likened by
written: " A n d the two of them w e n t " ]

b. R. Simon said: C o m e and

Holy O n e Blessed be H e ; for
Scripture to N a ' a m i [ a s it is
(Medrash Rabbah).75

t h a t t h e e n t i r e city was a s t i r over t h e m N o w is it possible that the

entire city was astir over this h u m b l e o n e ? But [they were astir, f o r ] that
day Boaz's wife had died, a n d all had gone to pay their last respects, at
which time R u t h entered with N a ' a m i , so that this one [Boaz's wife]
went out as the other [ R u t h , w h o was to become his wife,] came in
(Yerushalmi Ketuvoth
1:1).76
/

Is t h i s N a ' a m i - It was t a u g h t : R. Shimon b. Yochai says: Elimelech,

M a c h l o n , a n d Kilyon were the great men a n d the leaders of the
generation. A n d why were they p u n i s h e d ? Because they left Eretz
Yisrael, as it is written: " A n d the entire city was astir over t h e m . A n d
they said: Is this N a ' a m i ? " " D i d you see what became of N a ' a m i , who
left Eretz Yisrael (Bava Bathra 9 1 a ) . 7 7
Is t h i s N a ' a m i - W h a t is the intent o f : " I s this N a ' a m i ? " Is this the one
whose deeds were so beautiful a n d pleasant [ne'imim ]? (Medrash
Rabbah).78

1:20

And he said to them: D o not call me N a ' a m i ; call me

Mara, for the Almighty has sorely embittered me.

22

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23

The Essential

Torah

Temimah

RUTH

for He has e m b i t t e r e d , etc. - Bar K a p p a r a said: This is analogous to a

wild ox being put u p for sale, the owner saying: " I t is docile a n d makes
beautiful f u r r o w s , " and the others replying: "If that is so, what are all
these welts on its b o d y ? " Similarly, N a ' a m i said: " C a l l me M a r a
[ b i t t e r ] " W h y ? " F o r the Almighty has sorely embittered m e " (Ibid.).19

1:21

I went away full, and the L-rd returned me empty. W h y d o

y o u call m e N a ' a m i if t h e L - r d h a s anah

me and

the

A l m i g h t y b r o u g h t evil u p o n m e ?
I w e n t away f u l l - " f u l l , " with sons a n d daughters. A n o t h e r view:
" f u l l " pregnant (Ibid.).*0
the L-rd h a s " a n a h " me - W h a t is the intent o f : "anah m e " ? T h e
attribute of justice has afflicted me, as in (Exodus 2 2 : 2 2 ) : "If afflict, you
shall afflict [aneh, ta'aneh]." A n o t h e r view: " a n d the L-rd h a s anah
m e " testified against me, as in (Deuteronomy 1 9 : 1 8 ) : "Falsely has he
testified [anah] against his b r o t h e r . " A n o t h e r view: " a n d the L-rd h a s
anah m e " All of His " a f f a i r s " [inyanav] were directed exclusively
against me (Ibid.).*12*

1:22

A n d N a ' a m i returned, a n d R u t h , the Moavitess, her

d a u g h t e r - i n - l a w , w i t h h e r , w h o r e t u r n e d f r o m t h e fields of
M o a v . A n d t h e y c a m e t o B e t h l e h e m in t h e b e g i n n i n g o f
the barley harvest.

w h o r e t u r n e d f r o m t h e fields of Moav - [ W h a t is the intent o f : " w h o

r e t u r n e d " ? ] This was the first w h o returned [ a s a proselyte] f r o m the
fields of M o a v (Yerushalmi Yevamoth 8 : 3 ) . 8 3 4
t h e barley h a r v e s t - R. Shmuel b. N a c h m a n i said: Wherever "barley
h a r v e s t " is mentioned, the omer harvest is being referred to (Medrash
Rabbah):85

2:1

A n d N a ' a m i had one k n o w n to her h u s b a n d , a valorous

m a n , f r o m the family of Elimelech, a n d his n a m e w a s
Boaz.

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25

Torah

Temimah

RUTH

one known to her husband - What is the intent of " k n o w n " ? A

kinsman [Boaz was the son of Elimelech's brother]
(Ibid.).1
and his name was Boaz - W i t h the righteous [as opposed to the wicked ]
their names always precede them [i.e., "his name w a s . . . " ] ; and thus is it
here: "and his name was Boaz," and not: "and Boaz was his name."
And why is this so, for they are likened to their Creator, in respect to
whom it is written ( E x o d u s 6:3): " A n d my name, 'the L - r d , ' etc."
(Ibid.).2

2:2

A n d R u t h the Moavitess said to N a ' a m i : L e t me n o w go

t o the field a n d glean in the sheaves, so t h a t I m i g h t

find

favor in his eyes. A n d she said to h e r : G o , m y daughter.

Go, my daughter - R. Yannai said: Ruth was forty years old, no one
being called "daughter" unless she is forty [or younger]
(Ibid.).}

2:3

A n d she went a n d she returned, a n d she gleaned in the

field after the harvesters, a n d she chanced u p o n a p o r t i o n
o f the

field

t h a t belonged to B o a z , o f the f a m i l y

of

Elimelech.
And she went and she returned - W h a t is the intent of: " A n d she went
and she returned"? R. Elazar said: She kept on going and returning
until she found people whom she could [safely] go with
(Shabbath
113b). 4
And she went and she returned - She had not yet arrived there, and you
say she returned! R. Yehudah b. R. Simon answered: She began to
make markers for herself [by which she could return]
(Medrash
Rabbah).55*
and she chanced upon [vayiker mikrehah] - W h a t is the intent of
"vayiker mikrehah"?
R. Yochanan said: All who saw her broke out in
ken [a seminal emission]
(Ibid.)}
of the family of Elimelech - " A n d she chanced upon a portion of the field
that belonged to Boaz, of the family of Elimelech " : R. Yochanan said: It
was given to her from that portion which was destined to fall to her
(Ibid.).1


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27

2:4

The Essential

Torah

Temimah

RUTH

A n d , b e h o l d , B o a z c a m e , of B e t h l e h e m , a n d h e s a i d t o t h e
h a r v e s t e r s : T h e L - r d is w i t h y o u ; a n d t h e y s a i d t o h i m :
M a y t h e L - r d bless y o u .

T h e L-rd is with you - F r o m here it is derived that Boaz instituted

greeting one in the name of the L-rd ( I b i d . ) . 8

2:5

A n d B o a z s a i d t o his y o u t h w h o w a s a p p o i n t e d o v e r t h e
h a r v e s t e r s : W h o s e m a i d e n is t h a t ?

who was a p p o i n t e d over t h e h a r v e s t e r s - Over how many was he

a p p o i n t e d ? R. Eliezer b. M i r y a m said: Over forty-two. Whence is this
derived? F r o m ( I I Chronicles 2 : 1 ) : " A n d Solomon counted seventy
t h o u s a n d men to carry burdens [ . . . a n d three t h o u s a n d and six h u n d r e d
to oversee t h e m " (giving a total of one overseer for every forty-two
m e n ) ] . O n e w h o does this can stand and see what each worker is doing
(Ibid.).910
W h o s e maiden is t h a t - N o w was Boaz wont to inquire about maidens!
R. Elazar said: T w o [ f a l l e n ] sheaves, she would take [in accordance with
the halachah], three she would not take. In a baraitha it was t a u g h t : H e
saw a trait of modesty in her, viz.: T h e standing [ s h e a v e s ] , she took
s t a n d i n g ; the fallen ones, she took kneeling [ a n d not bending o v e r ]
(Shabbath 1 1 3 b ) . 1 1 1 2

2:6

A n d the youth w h o w a s appointed over the harvesters

a n s w e r e d a n d s a i d : S h e is a M o a v i t e m a i d e n , w h o
r e t u r n e d with N a ' a m i f r o m the fields of M o a v .

She is a Moavite maiden - [ H e said to Boaz: You say her deeds are
beautiful a n d pleasant. But is she not a Moavite m a i d e n ? It is her
mistress ( N a ' a m i ) w h o has " s o f t e n e d " h e r ] (Medrash
Rabbah).,3

2:7

A n d she said: Let m e glean a n d gather a m o n g the sheaves

a f t e r the harvesters. A n d she c a m e a n d s t o o d f r o m since
t h e m o r n i n g u n t i l n o w ; a n d t h e r e is b u t a little f o r h e r
a b i d i n g in t h e h o u s e .


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29

The Essential

Torah

RUTH

Temimah

there is but a little for her abiding in the house - He said to Boaz: She
has taken but a little for her [ N a ' a m i ] who abides with her in the house,
and who looks forward expectantly [to her return] ( I b i d . ) . 1 4

2:8

And

Boaz

said

to

Ruth:

Have

you

not

heard,

my

daughter? D o not go to glean in another field, a n d also do

not pass o n f r o m this, a n d here shall y o u cleave w i t h m y
maidens.
in another field - alluding to ( E x o d u s 20:3): "There shall not be unto
you any other gods"; "and also do not pass on from this" alluding
to (Ibid. 15:2): "This is my G - d , and I will praise H i m " ; "and here shall
you cleave with my maidens [ n a ' a r o t h a i ] " alluding to the righteous,
who are called " n e ' a r i m " [youths], as it is written (Job 40:29): " W i l l
you play with it [the Leviathan] as with a bird, and will you bind it up
for your maidens?"
[the righteous, who partake of the feast of the
Leviathan]
(Ibid.).1515*
shall you cleave with my maidens - Now was Boaz wont to "cleave " to
women! R. Elazar said: When he saw that (1:14) " A r p a h kissed her
mother-in-law, and Ruth cleaved to her," he said: It is permitted to
cleave to her [ R u t h ] (Shabbath
113b). 16

2:9

K e e p y o u r eyes o n the field t h a t they reap a n d go after

t h e m . H a v e I not c o m m a n d e d the y o u n g men not to touch
you? A n d w h e n y o u are thirsty, go t o the vessels a n d d r i n k
o f w h a t the y o u n g men have d r a w n .

2:10

And

she fell on her face a n d b o w e d d o w n u p o n

the

g r o u n d , a n d she said t o h i m : W h y have I f o u n d favor in

y o u r eyes f o r y o u to k n o w me, a n d I , a stranger?
to know me - This teaches us that she prophesied that he was destined to
" k n o w " her in the way of all the land [i.e., to take her as a wife]

(Medrash

Rabbah)."

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31

2:11

The Essential

Torah

Temimah

RUTH

A n d B o a z a n s w e r e d a n d h e s a i d t o h e r : It w a s t o l d , it w a s
t o l d , t o m e , all t h a t y o u d i d w i t h y o u r m o t h e r - i n - l a w a f t e r
t h e d e a t h of y o u r h u s b a n d , a n d t h a t y o u f o r s o o k y o u r
f a t h e r a n d y o u r m o t h e r a n d the land of y o u r birth a n d
went to a people that you did not k n o w heretofore.

It w a s told, it w a s told to me - W h y twice? It was told to me [of her

virtuous d e p o r t m e n t ] in the h o u s e ; it was told to me in the field
(Ibid:).8
a f t e r t h e d e a t h of y o u r h u s b a n d - even after the death of your h u s b a n d ;
not t o speak [of y o u r lovingkindness to h i m ] in his lifetime (Ibid.).19
and t h a t you f o r s o o k , etc. - " a n d that you forsook y o u r father and
m o t h e r " You a b a n d o n e d y o u r idolatry, as it is written (Jeremiah
2 : 2 7 ) : " T h e y say t o a stock of w o o d : 'You are my f a t h e r , ' a n d t o a
stone: 'You begot m e ' " ; " a n d the land of your b i r t h " your
neighborhood
(Ibid.).20
h e r e t o f o r e - W h a t is the intent of " h e r e t o f o r e " ? If you had come
heretofore [ t o c o n v e r t ] , you would not have been accepted, [the
entrance of a Moavitess into " t h e congregation " having only just then
been s a n c t i o n e d ] (Yerushalmi Yevamoth 8 : 3 ) . 2 1

2:12

M a y t h e L - r d r e p a y y o u r d o i n g , a n d let y o u r w a g e b e f u l l
f r o m the L - r d , the G - d of Israel, f o r h a v i n g c o m e t o
shelter yourself b e n e a t h His wings.

May t h e L-rd repay your doing, etc. - It was t a u g h t : Others say: W h y

are proselytes at the present time subject to suffering a n d affliction?
Because of their delay in coming u n d e r the wings of the Shechinah. R.
A v a h u ( O t h e r s say: R. C h a n i n a ) said: Whence is this derived? F r o m :
" M a y the L-rd repay your doing and let your wage be full f r o m the
L-rd, the G - d of Israel for having come [immediately] to shelter yourself
beneath His w i n g s " (Yevamoth 9 8 b ) . 2 2
let y o u r wage be f u l l [ s h e l e i m a h ] - It is written [ t o be pronounceable
a s ] " s h l o m o h , " presaging Shlomo's [ S o l o m o n ' s ] descent f r o m her
(Medrash
Rabbah).21



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33

The Essential

Torah

Temimah

RUTH

to shelter yourself beneath His wings - R. Chassa said: "for having

come to shelter yourself beneath His wings": Come and see how great is
the power of the righteous, and of charity, and of lovingkindness, the
practitioners of which take shelter in the shade of H i m who spoke and
caused the world to come into being. And thus is it written ( P s a l m s
36:8): " H o w precious is Your lovingkindness, O G - d , and men [who
emulate it], in the shade of Your wings shall take shelter"
(Ibid.).24

2:13

A n d she said: L e t me find favor in y o u r eyes, O L - r d , for

y o u have consoled me, a n d y o u have spoken to the heart
o f y o u r maid-servant, a n d let me not be as one o f y o u r
maid-servants.

as one of your maid-servants - He said to her: G - d forbid; you are not

one of the hand-maids [amahoth],
but one of the matriarchs [ i m a h o t h ]
(Ibid.).25

2:14

A n d B o a z said to her at m e a l - t i m e : D r a w hither a n d eat o f

the bread, a n d dip y o u r bread in the vinegar. A n d she sat
at the side o f the harvesters, a n d he reached her parched
c o r n ; a n d she ate, a n d she was sated, a n d she left over.

Draw hither - R. Elazar said: He intimated to her: The Davidic dynasty

(whereof "hither" is written) is destined to descend from you, as it is
written ( I I Samuel 7:18): " A n d King David came, and he sat before the
L-rd, and he said: ' W h o am I that you have brought me hither?'"
(Shabbath
113b). 26
and eat of the bread - H e intimated to her the [grandeur o f ] the kingly
"bread" [(i.e., portion,) which was destined to emanate from her], viz.
( I Kings 5:2): " A n d Solomon's bread for one day was thirty kor of fine
flour and sixty kor of meal" (Medrash
Rabbah).21
and dip your bread in the vinegar - R. Elazar said: From here it is
derived that vinegar repels heat. R. Shmuel b. Nachmani said: H e
intimated to her: A son is destined to descend from you whose deeds
will be as caustic as vinegar. And who is that? Menasheh
(Shabbath
113b). 28 29

34

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35

The Essential

Torah

Temimah

RUTH

and dip your b r e a d in t h e vinegar This was the way of the harvesters,
to dip their bread in vinegar (Medrash Rabbah)
And she s a t a t t h e
h a r v e s t e r s , " a n d not
intimated to her that
[ t h a t was destined to

side of t h e h a r v e s t e r s - " a t the side of the

in their midst. R. Elazar said: It was hereby
there would be a schism in the Davidic dynasty
descend f r o m her a n d B o a z ] (Shabbath 1 1 3 b ) . 3 1

And she s a t a t t h e side of t h e h a r v e s t e r s , etc. - " A n d she sat at the side

of the h a r v e s t e r s " : It was hereby intimated to her that the Davidic rule
was destined to be interrupted [lit., "set a s i d e " ] for a t i m e ; " a n d he
reached her parched c o r n " : It was hereby intimated to her that his rule
would be restored (Medrash
Rabbah).32"
And she s a t a t t h e side of t h e h a r v e s t e r s , etc. - " A n d she sat at the side
of the h a r v e s t e r s " : manifestly at the side; " a n d he reached her parched
corn [kali]": "kalil zair" [ t e n u o u s l y ] , with his two fingers (Ibid.).3433
and he reached [ v a y i t z b a t ] - W h a t is the connotation
oS"vayitzbat"?
[ H o l d i n g a n d stretching f o r t h ] (Chagigah 2 2 b , R a s h i ) . 3 6
and she a t e , and she w a s s a t e d , and she l e f t over - R. Elazar said: All
of this is intimative: " a n d she a t e " in the days of D a v i d ; " a n d she
was s a t e d " in the days of S o l o m o n ; " a n d she left o v e r " in the
days of Chezekiah. Others say: " a n d she a t e " in the days of David
a n d S o l o m o n ; " a n d she was s a t e d " in the days of C h e z e k i a h ; " a n d
she left o v e r " in the days of Rebbi [ w h o descended f r o m D a v i d ] , as
the master said: Rebbi's steward was wealthier t h a n King S h a b o r [of
Persia]. In a baraitha it was t a u g h t : " a n d she a t e " for the world to
come (Shabbath
113b).3740

2:15

And when she rose to glean, Boaz commanded his young

men, saying: Let her glean even among the sheaves, and
do not shame her.

2:16

And also let some handfuls fall for her, and leave them so
that she may glean them, and do not rebuke her.

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The Essential

37

2:17

Torah

Temimah

RUTH

And she gleaned in the field until evening, and she beat
out w h a t she h a d gleaned; a n d it was a b o u t an ephah of

barley.
2:18

And she took it up and went into the city. And her
mother-in-law saw what she had gleaned. And she
brought it out and gave her what she had left over after
sating herself.

2:19

And her mother-in-law said to her: Where did you glean

today, and where did you w o r k ? May your benefactor be
blessed. And she told her mother-in-law what she had
done with him. And she said: The name of the man for
whom I worked today is Boaz.

f o r w h o m I w o r k e d - It is not written [lit.]: "which he wrought for me"

b u t : " w h i c h I wrought for him." F r o m here it is derived: " M o r e than the
giver does for the p a u p e r , the p a u p e r does for the g i v e r . " This is the
intent of R u t h ' s saying: " w h i c h I wrought for h i m . " I rendered him
many services a n d benefactions for the one morsel that he fed me
(Medrash
Rabbah).*1

2:20

And Na'ami said to her daughter-in-law: He is blessed of

the L-rd for not having withheld his lovingkindness from
the living and the dead. A n d Na'ami said to her: The man
is kin to u s ; he is one of our redeemers.

He is blessed of t h e L-rd R. Y o c h a n a n said: Let one never keep

himself f r o m soliciting a blessing of an elder. F o r Boaz was eighty years
old a n d h a d never begotten a child, b u t as soon as that righteous one
[ N a ' a m i ] prayed for h i m , he was immediately " r e m e m b e r e d , " as it is
written: " H e is blessed of the L - r d " (Ibid.).*2
the living a n d t h e dead - " t h e living" he fed a n d sustained t h e m ;
" t h e d e a d " he busied himself with their s h r o u d s (Ibid.).*1

38

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The Essential

39

Torah

Temimah

RUTH

The man is kin to us - R. Shmuel b. Nachmani said: Boaz was the

greatest man of the generation, and yet the woman [ N a ' a m i ] made him
their kin [instead of speaking of themselves as his kin], as it is written:
"The man is kin to us"
(Ibid.).*4

2:21

A n d R u t h the M o a v i t e said: A n d he also said to m e : W i t h

m y y o u n g m e n shall y o u cleave, u n t i l they finish all o f m y
reaping.

And Ruth the Moavite said - [ W h y need "the Moavite" be

mentioned?] She is most assuredly a Moavite, for he [Boaz] said ( 8 ) :
"and there shall you cleave with my maidens," and she said: " W i t h my
young m e n " !
(Ibid.).*5

2:22

A n d N a ' a m i said t o R u t h , her d a u g h t e r - i n - l a w : I t is g o o d ,

m y daughter, that y o u go out w i t h his maidens a n d t h a t
they not meet y o u in a n o t h e r

2:23

field.

A n d she cleaved w i t h the maidens o f B o a z to glean until

the e n d o f the barley harvest a n d the w h e a t harvest, a n d
she dwelt w i t h her m o t h e r - i n - l a w .

the barley harvest, etc. - [ I f one vows: "until the harvest," the vow is
binding until the beginning of the wheat harvest, and not (only) until
the beginning of the barley harvest (which is earlier). A n d though it is
written: "the barley harvest and the wheat harvest" (which would seem
to equate them), the setting of the verse is the south of Eretz Yisrael
(where they are, indeed, of equal importance), whereas that of the
(above) baraitha is the Galil (where the " b i g " harvest is the wheat
harvest)] (Yerushalmi
Nedarim 8:4). 4 6
the barley harvest, etc. - R. Shmuel b. Nachman said: From the
beginning of the barley harvest until the end of the wheat harvest, a
period of three months, [this being the required initiation period for the
prospective proselyte] (Medrash
Rabbah).*1

40

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The Essential

41

3:1

And

Na'ami,

her

Torah

RUTH

Temimah

mother-in-law,

said

to

her:

My

d a u g h t e r , shall I not seek f o r y o u a resting place which

shall be g o o d f o r y o u !

3:2

A n d n o w , is n o t B o a z o u r k i n s m a n , w i t h w h o s e m a i d e n s
you were? Behold, he winnows the barley threshing-floor
tonight.

he w i n n o w s , etc. - R. A b b a b. C a h a n a said: F r o m here [the fact that he

would remain in the threshing-floor and not return h o m e ] , it is derived
that a T o r a h scholar should not go out alone at night (Chullin 9 1 b ) . 1

3:3

A n d wash yourself, a n d anoint yourself, a n d place your

raiment u p o n you and go down to the threshing-floor; do
not reveal yourself to the m a n until he has finished eating
and drinking.

And wash yourself and anoint yourself - " A n d wash y o u r s e l f " f r o m

the putrefaction of your idolatry; " a n d anoint y o u r s e l f " with
mitzvoth a n d righteous acts (Medrash Rabbah).1
and place your r a i m e n t upon you - N o w was she n a k e d ! T h e reference is
to her S a b b a t h apparel, whence R. C h a n i n a derived: O n e should have
[ a t least] two g a r m e n t s ; one for the weekday a n d one for S a b b a t h
(Yerushalmi Peah 8 : 7 ) . 3
and go down t o t h e t h r e s h i n g - f l o o r - [ W h a t is the intent of ( t h e written
f o r m ) : " a n d I shall go d o w n " ? ] N a ' a m i ( a s it were) said t o her: My
merit shall go d o w n with you (Ibid.).1*
and go down t o t h e t h r e s h i n g - f l o o r F r o m here it is derived that
granaries are t o be situated in the lower part of the city [ a n d not in the
heights, where the winds are s t r o n g ] (Medrash
Rabbah).*

3:4

A n d it s h a l l b e , w h e n h e lies d o w n , t h a t y o u s h a l l k n o w
t h e p l a c e w h e r e h e l i e s ; a n d y o u s h a l l g o in a n d u n c o v e r
h i s f e e t a n d lie d o w n , a n d h e s h a l l tell y o u w h a t t o d o .

42

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43

3:5

The Essential

Torah

Temimah

RUTH

A n d she said to h e r : A l l t h a t y o u shall say to me shall I do.

that you shall say - It is written: "that you shall say," and read: "that
you shall say to m e " a "halachah to Moses from Sinai" (Nedarim
37b). 5
that you shall say - It is written: "that you shall say," and read: "that
you shall say to me." Ruth said to Na'ami: But perhaps one of the
"dogs" will come and take me in spite of which it is my duty to fulfill
your words, [which she did, as indicated below] ( M e d r a s h Rabbah).6

3:6

A n d she went d o w n t o the threshing-floor, a n d she d i d as

all t h a t her m o t h e r - i n - l a w h a d c o m m a n d e d her.

And she went down to the threshing-floor, etc. - It is written ( P r o v e r b s

9:8): "Give to the wise man, and he will be yet wiser." R. Elazar said:
This is [exemplified by] R u t h ; for Na'ami told her: " A n d wash
yourself, and anoint yourself, and place your raiment upon you [and,
only afterwards,] and go down to the threshing-floor," whereas in
respect to Ruth it is written: " A n d she [first] went down to the
threshing-floor, and [then] she did as all that her mother-in-law had
commanded her" [fearing that she might be waylaid by strangers if she
adorned herself first (See above)] ( S h a b b a t h 113b). 7
and she did as all, etc. - It was taught: The original intent of Moav was
harlotry, as it is written ( N u m b e r s 25:1): " A n d the people began to
engage in harlotry with the daughters of M o a v " and the end intent
was for the sake of Heaven, as it is written: " A n d she went down to the
threshing-floor, and she did as all that her mother-in-law had
commanded h e r " ( M e d r a s h Rabbah).*

3:7

A n d B o a z ate, a n d he d r a n k , a n d his heart was goodly,

a n d he came t o lie d o w n at the e n d o f the pile, a n d she
came softly a n d uncovered his feet, a n d she lay d o w n .

and his heart was goodly - What is the intent of: "and his heart was
goodly"? H e recited the benediction over his food. Another view: "and
his heart was goodly" he ate sweet things, which "dispose" one's

44

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45

The Essential

Torah

Temimah

RUTH

tongue to Torah. Another view: "and his heart was goodly" he

occupied himself with Torah study, of which it is written ( P s a l m s
119:72): "Better [lit., " g o o d " ] for me the Torah of Your mouth, etc."
Another view: "and his heart was goodly" he sought a wife, as it is
written (Proverbs 18:22): "One who has found a wife has found good"
(Ibid.).9-11
to lie down at the end of the pile - R. Pinchas b. Chamma was asked:
Boaz was the greatest man of his generation, and you say [i.e., Scripture
states]: "and he came to lie down at the end of the pile"! H e answered:
[ H e did so] because the men of that generation were promiscuous, and
they would take the harlots' hire from the granaries
(Ibid.).12

3:8

A n d it was, in the m i d d l e o f the night, t h a t the m a n

trembled, vayilafeth,

and, behold, a w o m a n lying at his

feet.
that the man trembled - It is written (Proverbs 29:25): " A man's fright
sets a snare, but he who trusts in the L - r d shall be uplifted." By right,
Boaz should have cursed Ruth, but "he who trusts in the L - r d is
uplifted," and he blessed her, as it is written (10): "Blessed are you of
the L-rd, my daughter"
(Ibid.).11
vayilafeth - W h a t is the intent of "vayilafeth" 1 Rav said: His flesh
became like heads of turnips [(liftoth)
in the intensity of his arousal]
(Sanhedrin
19b). 14
A

vayilafeth - W h a t is the intent of " v a y i l a f e t h " ? She entwined herself

around him [ l i f t a t h o ] like lichen (Sanhedrin 19b). 15

3:9

A n d he said: W h o are you? A n d she said: I a m R u t h , y o u r

m a i d s e r v a n t ; spread y o u r wings over y o u r maidservant,
for y o u are a redeemer.

spread your wings, etc. - R. Berechiah said: Cursed are the wicked!
Elsewhere it is written (Genesis 39:12): " A n d she [the wife of Potiphar]
seized him [Joseph] by his garment, saying: 'Lie with me!' whereas
here [Ruth speaks euphemistically]: "Spread your wings over your
maidservant"
(Ibid.).15*

46

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47

3:10

The Essential

Torah

Temimah

RUTH

A n d he said: Blessed are y o u o f the L - r d , m y daughter.

Y o u r latter lovingkindness surpasses y o u r first: not t o go
after the y o u n g m e n , whether rich or poor.

Blessed are you of the L-rd - Resh Lakish said: Let one never keep
himself from soliciting a blessing of an elder. For Ruth was forty years
old and had never borne a child, but as soon as that righteous one
[Boaz] prayed for her, she was immediately "remembered," as it is
written: 'Blessed are you of the L - r d "
(Ibid.).16
not to go, etc. - For a woman would rather follow a poor young man
than a rich old one
(Ibid.).16*

3:11

A n d n o w , m y daughter, d o not fear. A l l t h a t y o u ask, I

shall d o for you. F o r it is k n o w n in all the gates o f m y
people t h a t y o u are a w o m a n o f valor.

3:12

A n d n o w , it is true, i f I be a r e d e e m e r ; a n d there is also a

redeemer closer t h a n I .

if I be a redeemer - I t is written: " i f I be a redeemer," and read: " I am,

indeed, a redeemer" a "halachah to Moses from Sinai"
(Nedarim
37b). 1 7

3:13

L i e this night, a n d it shall be i n the m o r n i n g ; i f he redeems

y o u , g o o d , a n d i f he does not wish t o redeem y o u , then I
shall redeem y o u , I swear by the L - r d . L i e u n t i l the
morning.

Lie this night - " t h i s night" you shall lie without a husband, but no
other night (Medrash
Rabbah).18
I swear by the L-rd, etc. - W e are hereby taught that he was attacked by
his evil inclination, and he overpowered it with an oath, as it is written
(Proverbs
24:5): " T h e wise man is strong in might, and the man of
wisdom increases strength" T h i s [increaser of strength] is Boaz, who
overpowered his evil inclination by an oath
(Ibid.).Xi*

48

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The Essential

49

3:14

Torah

Temimah

RUTH

A n d she lay at his feet until the m o r n i n g , a n d she arose

before a m a n can recognize his neighbor. A n d he said: L e t
it not be k n o w n t h a t the w o m a n came to the threshingfloor.

before [beterem] a man can recognize - It [ b e t e r e m ] is written plene,

with a vav, to teach that she remained there six hours, the numerical
equivalent of vav
(Ibid.).'9
And he said: Let it not be known - T o whom did he say it? R. Meir
said: T o his daughter's son [who was there with him], R. Yitzchak said:
That entire night Boaz lay prostrate on his face [in prayer], saying: L - r d
of the Universe, it is revealed and known to Y o u that I did not touch
her. M a y it be Your will that it not be known that the woman came to
the threshing-floor, so that the name of Heaven not be profaned
through me
(Ibid.).202'

3:15

A n d he said: T a k e the b a n d t h a t is o n y o u a n d h o l d it.

A n d she held it, a n d he measured six measures o f barley,
a n d he placed it u p o n her, a n d he came to the city.

and hold it - This teaches us that she girded her thighs [with the band]
as a male
(Ibid.).22
and he measured six measures of barley, etc. - Bar Kappara expounded:
Now was it Boaz's wont to give six measures as a gift! [ A n d if you say that
six sa'ah are intended, it is written: "and he placed it upon h e r " ] , and is it
a woman's wont to carry six sa'ah \ [But he was hereby intimating to her]
that there were destined to descend from her six tzaddikim
[righteous
ones], each of the six possessing six distinctive qualities, viz.: David,
Chezekiah, Yoshiyahu, Chananiah, Mishael, and Azaryah [the latter
three being accounted as one], Daniel, and the Messianic king. David
( I Samuel 16:18): "knowing how to play [an instrument], valiant, a
warrior, understanding, comely, and the L - r d is with h i m . " Chezekiah
(Isaiah 9:6); "Prolific in reign, endless in peace ( 5 ) wondrous in counsel,
Almighty G - d , eternal father, prince of peace." Yoshiyahu (Jeremiah
17:8): " A n d he shall be as a tree planted by the waters, and he shall spread
out his roots by the rivers, etc." Chananiah, Mishael, and Azaryah
(Daniel 1:4): "youths in whom there was no blemish, well favored, etc."

50

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51

The Essential

Torah

Temimah

RUTH

Daniel {Ibid. 5 : 1 2 ) : " f o r a profuse spirit, e t c . " T h e Messianic king

(Isaiah 11:2): " A n d there shall rest upon him the spirit of the L-rd, the
spirit of wisdom a n d understanding, the spirit of counsel and strength,
the spirit of knowledge and the fear of the L - r d " ( I b i d . ) . 2 1 2 9

and he came to t h e city - Should it not be written: " a n d she came to the
c i t y " ? W e are hereby taught that he accompanied her until she reached
the city gate, so that she not be waylaid by one of the youths (Ibid.).29*

3:16

A n d she came to her mother-in-law, a n d she said to her:

W h o a r e y o u , m y d a u g h t e r ? A n d s h e t o l d h e r all t h a t t h e
m a n had d o n e with her.

W h o are you, my d a u g h t e r - N o w , did she not recognize her? T h e intent

of her question was: What are y o u , single or m a r r i e d ? (Ibid.).10

3:17

A n d s h e s a i d : T h e s e six m e a s u r e s of b a r l e y d i d h e give t o
m e ; for he said: D o not c o m e e m p t y - h a n d e d to y o u r
mother-in-law.

f o r he said - It is written: " f o r he s a i d , " a n d r e a d : " f o r he said to m e "

a "halachah to Moses f r o m S i n a i " (Nedarim 3 7 b ) . 3 1

3:18

A n d she said: Sit, m y d a u g h t e r , until you k n o w h o w the

t h i n g will f a l l ; f o r t h e m a n will n o t rest u n t i l h e
finishes
the thing today.

for he will not r e s t , etc. - W h y n o t ? F o r with the righteous, their yea is

yea, a n d their nay, nay (Medrash
Rabbah).

4:1

And

Boaz went u p to the gate and he sat there,

behold,

the redeemer

passed by, of w h o m

Boaz

and
had

s p o k e n . A n d h e s a i d : T u r n a s i d e , sit h e r e , P l o n i A l m o n i .
A n d he t u r n e d aside, a n d he sat d o w n .

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53

The Essential

Torah

Temimah

RUTH

Ploni Almoni - R. Shmuel b. Nachmani said: [ W h y was he called " P l o n i

AlmoniV]
For he was " m u t e " [ilaim (similar to almoni)] to words of
Torah, thinking: The first ones [Machlon and Kilyon] died because
they took them [Moavite wives], and shall I now take one [ R u t h ] ! And
he was entirely unaware of the lately adduced law: " A Moavite man
may not come into the congregation of the L - r d , " but not a Moavite
woman (Ibid. Verse 5). 1 2

4:2

A n d he t o o k ten m e n o f the elders o f the city, a n d he said:

Sit here. A n d they sat.

And he took ten men - W h y ten? R. Nachman said: From here it is

derived that the "blessings for the groom" require ten men [in
attendance], R. Avahu said: T o expound and publicize: " A n Amonite
man, but not an Amonite woman; a Moavite man, but not a Moavite
w o m a n " [See above] (Kesuvoth
7b). 3
of the elders of the city - R. Pinchas said: From here [the fact that they
were so readily available] it is derived that they used to appoint elders
for [the supervision o f ] their drinking houses (Medrash
Rabbah).*
Sit here. - A n d they sat - R. Alexandrai said: From here it is derived
that a lesser person may not sit until given leave to do so by his superior

(Ibid.).5

4:3

A n d he said t o the redeemer: T h e p o r t i o n o f the field

w h i c h belonged t o o u r brother Elimelech is being sold by
N a ' a m i , w h o has returned f r o m the field o f M o a v .

4:4

A n d I t h o u g h t I w o u l d acquaint y o u of it, saying: A c q u i r e

i n the presence o f the inhabitants a n d i n the presence o f
the elders o f m y people. I f y o u w i l l redeem, r e d e e m ; a n d if
he w i l l not redeem, tell me a n d I shall k n o w . F o r there is
n o one beside y o u t o redeem, a n d I , after you. A n d he
said: I shall redeem.

54

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The Essential

Torah

RUTH

Temimah

and if he will not redeem - W h a t is the intent of "and if he will not

redeem"? Should it not be: "and if you do not redeem"? The remark
was addressed to beth-din
(Ibid.).6
tell me and I shall know - It is read: "and I shall know [i.e., cohabit
with] her." D o not say: I have a wife and children and I shall marry
her, but not live with her. When the redeemer heard this, he said:
Certainly, Ruth shall go [from me] (Medrash Rabbah).1 8

4:5

A n d B o a z said: O n the day y o u b u y the field f r o m N a ' a m i

a n d f r o m R u t h the M o a v i t e , the wife o f the deceased, y o u
have acquired it to establish the n a m e o f the deceased
u p o n his inheritance.

the wife of the deceased, you have acquired it - It is written: " / have
acquired i t " [Boaz prophesying through the holy spirit that it would be
his acquisition]
(Ibid.).

4:6

A n d the redeemer said: I cannot redeem it for myself, lest

I

destroy

my

own

inheritance.

You

redeem

my

inheritance, for I cannot redeem it.

4:7

A n d this was the custom o f yore i n Israel for r e d e m p t i o n

a n d for exchange to establish every t h i n g : a m a n w o u l d
remove his shoe a n d give it to his neighbor. A n d this was
the m a n n e r o f attestation in Israel.

for redemption and for exchange - "Redemption" is sale, as it is

written [in the context of sale] (Leviticus 21:21): " A n d if it not be
redeemed." "Exchange" is substitution, as it is written (Ibid. 10): " H e
shall not exchange and he shall not substitute i t " ( B a v a Metzia 47a). 9
a man would remove his shoe - W e are hereby taught that acquisition is
effected through an article
(Ibid.).10
a man would remove his shoe - Whose shoe? Boaz's the one who
acquires giving the pledge ( M e d r a s h
Rabbah).11

56

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57

The Essential

Torah

Temimah

RUTH

and give it to his neighbor - R. Mesharshia said : A scarf grasped [in an

area o f ] three by three fingers is considered as subsumed in: "and give it
to his neighbor," it being regarded as severed from the original owner
and acquired [by the new owner] ( B a v a Metzia 7a). 1 2
and give it to his neighbor - W h o gave it to whom? Boaz gave it to the
redeemer (Ibid. 47a). 1 3

4:8

A n d the redeemer said to B o a z : Buy it for yourself. A n d

he drew o f f his shoe.

4:9

A n d B o a z said t o the elders a n d to all o f the people: Y o u

are witnesses this

day

that

have acquired all

that

belonged to Elimelech a n d all t h a t belonged to K i l y o n a n d

M a c h l o n f r o m the h a n d o f N a ' a m i .

4:10

A n d also R u t h the Moavitess, the wife o f M a c h l o n , have I

acquired for myself as a wife to establish the n a m e of the
dead one u p o n his inheritance, so that the name o f the dead
one not be cut o f f f r o m his brothers a n d f r o m the gate o f his
place. Y o u are witnesses this day.

4:11

A n d all the people in the gate a n d the elders said: W e are

witnesses. M a y the L - r d m a k e the w o m a n w h o is c o m i n g
t o y o u r house as Rachel a n d as L e a h , the t w o o f w h o m
built the house o f I s r a e l ; a n d be prosperous in E f r a t a , a n d
be r e n o w n e d in Bethlehem.

as Rachel and as Leah - R. Berechiah said: Most of those present

descended from Leah, in spite of which they accorded primacy to Rachel
(Medrash
Rabbah).14

4:12

A n d m a y y o u r house be as t h a t o f Peretz, w h o m T a m a r
begot o f Y e h u d a h , o f the seed t h a t the L - r d shall give y o u
f r o m this m a i d e n .

58

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59

The Essential

Torah

Temimah

RUTH

from this maiden - They said: M a y all the seed that the Holy One
Blessed be H e is destined to give you come from this maiden (Ibid.).15

4:13

A n d B o a z t o o k R u t h , a n d she was a w i f e t o h i m , a n d he
lived w i t h her, a n d the L - r d granted her conception, a n d
she bore a son.

and the L-rd granted her conception - R. Shimon b. Lakish said: She
had no womb, and the Holy One Blessed be H e "hewed one o u t " for
her
(Ibid.).16
conception - It was taught: The early saints would cohabit with their
wives only from the fourth day of the week on, so that their wives not
come to "desecrate " the Sabbath [by performing (otherwise) forbidden
labor ( i f the child were born on the Sabbath, a greater likelihood of this
obtaining if cohabitation took place before the fourth day)]. M a r Zutra
said: Whence do the early saints derive this? F r o m : "and the L - r d
granted her conception [hirayon],"
the gematria [numerical equivalent]
oihirayon
being 271 [making the normal period of gestation from 271273 days, with the afore-mentioned implication] (Niddah 38b). 17 18

4:14

A n d the w o m e n said to N a ' a m i : Blessed is the L - r d , w h o

d i d not leave y o u w i t h o u t a redeemer this d a y ; a n d m a y
his n a m e be r e n o w n e d in Israel.

who did not leave you without a redeemer - R. Chunia said: Because of
the blessings of the women, David's progeny were not entirely cut off in
the days of Atalyah [See I I Kings 11] (Medrash
Rabbah).19
a redeemer this day - W h a t is the intent of "this day"? Just as the
" d a y " [i.e., the sun] rules in the firmament, so, your seed will rule and
reign over Israel eternally
(Ibid.).20

4:15

A n d m a y he be to y o u a restorer o f life a n d a nourisher o f

o l d age; f o r y o u r d a u g h t e r - i n - l a w , w h o loves y o u , has
b o r n e h i m she, being better to y o u t h a n seven sons.

__

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4:16

Torah

Temimah

RUTH

A n d N a ' a m i took the child and laid it on her bosom, and

she was his nurse.

4:17

A n d the neighbor women gave it a name, saying: A son

was born to N a ' a m i . A n d they named him " O v e d " ; he
was the father of Yishai, who was the father of D a v i d .

A son was born to Na'ami - Now did Na'ami bear him? Did not Ruth
bear him? But, because she reared him, he was called by her name
whence it is derived: All who rear an orphan in their home are regarded
by Scripture as if they had begotten him (Sanhedrin 19b).21

4:18

A n d these are the generations of Peretz: Peretz begot

Chetzron,

4:19

A n d Chetzron begot R a m , and R a m begot A m i n a d a v ,

4:20

A n d Aminadav begot Nachshon, and Nachshon begot

Salmah,

4:21

A n d Salmon begot Boaz, and Boaz begot Oved,

4:22

A n d Oved begot Yishai, and Yishai begot David.

Akdamuth for shavuoth


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65

AKDAMUTH
by Rabbi Meir ben Isaac
Before my words are uttered,
I would ask your approbation
Permission being granted,
I commence my invocation.
I n stanzas two and three
Which I begin in trepidation,
By grace of the Creator,
W h o bears all, for all duration:
His true grandeur is eternal
A n d allows of no relation.
I f all the skies were parchment,
A n d pens, all vegetation
I f all the seas were ink
A n d all the waters' aggregation,
A n d all earth's dwellers scribes
(His praise would beggar all notation.)
He, the Sovereign of the heavens
A n d terrestrial creation,
A l l alone did frame the world,
Which H e has veiled in obscuration.
Without effort did He form it,
Without weary enervation,
W i t h the lightest of the letters,*
Needing no enunciation.

*("HEH,"

with which the world was created according to

Chazal)


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67

He completed all His labors

On the six days of creation,
And His fiery throne ascended
In supreme illumination.
Thousand thousands and ten thousands
Are His hosts of ministration,
Every morning new-created

Great your faith, my soul's foundation.

Higher yet there blaze the seraphs,
In six-winged elevation,
Mute their song must rest within them
Till the signaled delegation.
They give leave to one another,
Call as one no hesitation:
"All the earth declares His glory!"
In three-fold sanctification,
As a voice from the Almighty,
As the ocean's grand oration

And the cherubs, fronting angels,

Make sublime reverberation.
To behold His Lrdly visage,
Like the rainbow's emanation;
And where'er they are deputed,
They are swift in deputation.
They intone: "Blessed be His glory,"
In all modes of exaltation,
From the precincts of His presence,
Which require no exploration.**
(**in that He is omnipresent)

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69

A l l the fiery host of heaven

Pulse His praise in trepidation,
Streaming forth His kingly splendor
T o each rising generation!
For a period they praise H i m ,
A n d upon its expiration,
They must cease their praise forever,
Spite Sabbatical cessation.
But His nation, more than angels
I n their Master's estimation,
Both at sunrise and at sunset
Grant H i m single veneration.
Set
His
His
Are

aside to be His portion,

desire, their occupation,
uniqueness and His praises
their constant declaration.

He desires and loves and longs for

Torah-gendered enervation,
Source of prayers forthwith accepted
A n d availing imploration
I n His crown bound up forever
I n an oath-like affirmation,
Fixed against His precious frontlet
I n a never-swerving station.
It is written in the

tefillin

I n His wisdom's attestation,

The great majesty of Israel,
W h o with Shema

make invocation.

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71

The Almighty's panegyric

Is a chaste asseveration,
A n d befitting of expression
I n a kingly congregation.
They* flowingly
As in wave-like
A n d they query
On their fervid

assemble
emulation,
His adherents
adoration:

F r o m where, and who, your lover,

Y o u divinely comely nation,
For whose sake you are delivered
T o the lion's habitation?
Far better would it suit you
T o accept our domination,
For where'er you lived among us,
We would grant accommodation.
I n wisdom they provide them
W i t h a partial explanation:
I f you really want to know,
Y o u must enlarge your education.
*

The greatness you would grant me

Is of no commensuration
T o the greatness that awaits me
A t the time's ripe consummation,
When the light will shine upon me
A n d you taste humiliation,
When H e generates His glory
I n intense invigoration.
(*The kings of the nations)

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To

H i s foes a n d to their

He

w i l l mete o u t

A n d grant g o o d to H i s
To

His many-virtued

When

islands

compensation,
beloved,

nation.

H e comes, o u r robes shall

A n d o u r j o y s reach
I n Jerusalem's f a i r
A t o u r exile's

city,

termination.

H e shall grace it w i t h H i s
O f a d a y a n d night
And
With
And

glory

duration,

H i s c a n o p y upraise
a praise-wreathed

there
decoration.

H i s c a n o p y shall glow

I n the clouds'

there

illumination,

A l l the righteous shall H e seat

I n their d e e d - m a d e

I n seven-canopied

gold,

gradation,

A l l the righteous shall keep

Before the L - r d o f all

glory

O f labial

rival

jubilation,

A n d the splendor o f the

bounds

creation.

I n appearance they shall

I n their stars'

heavens

illumination.

insusceptible
evocation,

A n d never h e a r d n o r
I n prophetic

there

habitation.

A n d in chairs o f purest

Quintessential

sparkle

culmination,

witnessed

revelation.


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75

Where eye has never ventured,

I n fair Eden's situation,
Together with the
Shechinah,
They shall dance in combination,
Each
(But
Him
With

one pointing, "There, our G - d i s ! "

in fear and trepidation)
we hoped for in our exile
unflagging aspiration.

H e shall lead us thus forever

I n this maid-dance simulation,
Which of yore H e made our portion
I n pre-festive preparation.
The Leviathan shall frolic
W i t h the ox of summit station,
A n d the two shall come entangled
I n their sportive altercation,
A t which Behemoth shall gore him,
A n d his horns make devastation,
When Leviathan shall counter,
A n d his fins wreak desolation.
Then their Maker shall approach them
W i t h His sword of capitation,
A n d prepare them for the righteous
As an afternoon collation.
They shall feast around His tables
O f sapphiric scintillation,
While His rivers of persimmon
W a f t aloft their exhalation.

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They shall revel and regale then

I n a goblet-filled potation
O f a vintage slow-maturing,
F r o m the wine-vats of creation.
As you merited the hearing
O f this lauding incantation,
M a y you merit being seated
I n that L-rdly congregation.
I n the vanguard of the righteous
Shall be your eternal station,
I f you hearken to my words,
Which issued forth in veneration.
All exalted is our Master

T o the limits of creation

He desired us and H e chose us,
A n d made us His Torah Nation!
(verse translation by Shraga Halevi Silverstein)