Midrasch zu Rut 1:3

“Elimelekh Naomi's husband died; she and her two sons remained” (Ruth 1:3).
“Elimelekh Naomi's husband died.” It is taught: Everyone will die, and everyone [knows] that he will die. Praiseworthy is the person who has departed from the world with a good name. If a man dies, it is only his wife who misses him, as it is stated: “Elimelekh Naomi's husband died.” If a woman dies, it is only her husband who misses her, as it is stated: “But I, when I came from Paddan, Rachel died on me” (Genesis 48:7). Rabbi Yoḥanan said: Jacob our patriarch said: ‘Rachel’s death was on me, and Rachel’s death was more difficult for me than all the troubles that befell me.’

Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yehotzadak: The Holy One blessed be He brings groups of the same age, and groups that live together, to the world. If one member of the age group dies, the entire age group should be concerned. If one member of the local group dies, the entire group should be concerned, as Rabbi Shmuel bar Abba said in the name of Rabbi Yoḥanan: There are different kingdoms, and one does not enter the kingdom of his counterpart even a hairbreadth.⁸⁵Thus, when a man dies, it is because the time has come for someone else to take over whatever position of authority he had. Additionally, the entire group should be concerned that they are all now subject to divine judgement. This reinforces what was stated above, that Naomi must have been grieved by Elimelekh’s death (Yefei Einayim). Alternatively, this may be a veiled critique of Naomi and her sons, who should have taken Elimelekh’s death as a sign that they were all in danger, and returned to the land of Israel (Etz Yosef).
Rabbi Yosei ben Ḥalafta said: I never called my wife my wife, or my house my house, but rather, my wife my house, and my house my wife.⁸⁶He did so in deference to his wife, to indicate that she was the foundation of his household. The midrash mentions this in connection with the fact that the verse refers to Elimelekh as Naomi’s husband (Yefei Einayim). I never called my ox my ox, or my field my field, but rather, my ox my field, and my field my ox. “She and her two sons remained,” Rabbi Ḥanina son of Rabbi Abbahu said: She became like the remnants of meal offerings.⁸⁷As opposed to the handful of the meal offering that is burned on the altar, the remnant has less sanctity. So too, the woman is lessened by the death of her husband.

R. Jochanan (and according to others, R. Elazar), said: "The wife of a man does not die [frequently] unless he is requested to pay [his donation] and has not to pay, as it is said (Prov. 22, 27) If thou have nothing to pay, why should he take away thy bed from under thee?" R. Jochanan said again: "To him whose first wife dies, it is as if the Temple had been destroyed in his days, as it is said (Ezek. 24, 10) I will take away from thee the desire of thy eyes, etc., and (Ib.) And when I had spoken unto the people in the morning, my wife died at evening; and (Ib. 21) I will profane my sanctuary, the pride of your strength, the desire of your eyes." R. Alexandrai said: "To him whose wife dies, the world around him is dark, as it is said (Job 18, 6) The light becometh dark in his tent, and his lamp will be quenched above him." R. Jose b. Chanina said: Also his steps become shortened, as immediately it reads: The steps of his strength shall be narrowed. And R. Abahu said: "Also his advice is no more of use; as the end of the verse cited reads: And his own counsel shall cast him down." Rabba b. b. Chana said in the name of R. Jochanan: "Joining couples is as difficult as the dividing of the Red Sea, as it is said (Ps. 68, 7) God places those who are solitary in the midst of their families: He bringeth out those who are bound unto happiness. Do not read Motzi Assirim (bringeth out those who are bound), but read it K' motzi Assirim (like bringing out those who are bound). Do not read Bakosharoth (into happiness), but read B'chi V'shiruth (weeping and singing); i.e., at the Red Sea they wept first and then sang." Is this so? Has not R. Juda said in the name of Rab: "Forty days before the embryo is formed, a heavenly voice goes forth and says: 'This and that daughter to this and that son.'" This is not difficult to explain. The latter deals with the first marriage, and the former with the second marriage. R. Samuel b. Nachman said: "For everything there may be an exchange, but not for the wife of one's youth, as it is said (Is. 54, 6) And as a wife of one's youth that was rejected." R. Juda taught to his son, R. Isaac: "One can find pleasure only in his first wife, as it is said (Prov. 5, 18) Thy fountain will be blessed; and rejoice with the wife (Ib. b) of thy youth." "Whom do you mean?" his son asked, and he answered: "Your mother." Is that so? Did not R. Juda teach to R. Isaac his son (Ecc. 7, 26) And I find as more bitter than death the woman whose heart is snares and nets, etc? And the latter asked him: "Who, for an example?" He answered: "Like your mother." True, she was irascible, but was easily appeased with a word. R. Samuel b. Unya said in the name of Rab: "A woman [unmarried] is an unfinished vessel, and she makes a covenant with [cares for] none but him who made her a vessel; as it is said (Is. 54, 5) For thy husband is thy master," etc. There is a Baraitha; No one feels the death of a man more than his wife, and no one feels the death of a woman more than her hushaud. No one feels the death of a man more than his wife, as it is said (Ruth 1, 3) Thereupon died Elimelcch, Naomi's husband; and no one feels the death of a woman more than her husband, as it is said (Gen. 48, 7) And as for me, when I came from Padan, Rachel died by me.