Midrasch zu Rut 1:18

“She saw that she was determined to go with her” – Rabbi Yehuda ben Rabbi Simon said: Come and see how precious converts are before the Omnipresent. Once she [Ruth] decided to convert, Scripture equated her with Naomi.¹³⁸In the following verse it says: “The two of them went until they came to Bethlehem” (Ruth 1:19).

“The two of them went until they came to Bethlehem. Upon their arrival in Bethlehem the entire city was in a tumult about them, and the women said: Is that Naomi?” (Ruth 1:19).
“The two of them went” – Rabbi Shmuel son of Rabbi Simon said: That day was the harvesting of the omer,¹³⁹Meaning, it was the second day of Passover, on which the new barley would be harvested in order to bring the omer offering. as it is taught there:¹⁴⁰In the Land of Israel. See Mishna Menaḥot 10:3. All the adjacent towns would assemble there, so that it would be harvested with great fanfare. Some say: Ivtzan was marrying off his daughters that day. Rabbi Tanḥuma in the name of Rabbi Azarya, and Rabbi Menaḥama in the name of Rabbi Yehoshua bar Avin: It is written: “Lord, [God] of hosts, who is mighty like You, Lord” (Psalms 89:9) – who brings things about in their appropriate time. Boaz’s wife died on that day, and all of Israel assembled to show kindness [to participate in the funeral]. As all the populace was going to show kindness, Ruth entered with Naomi; this one [Boaz’s first wife] departed, and that one entered.
“The entire city was in a tumult about them and the women said: Is that Naomi” – is that she whose actions are fine and pleasant [ne’imim]? In the past, she would go about in her litters, and now she is walking barefoot, and [that is why] you say: “Is that Naomi?” In the past she was clothed in silken garments, and now she is clothed in rags, and you say: “Is that Naomi?” In the past, her face was red from food and drink, and now her face is pale from hunger, and you say: “Is that Naomi?”
She said to them: Do not call me Naomi, call me Mara; as the Almighty has greatly embittered [hemar] me (Ruth 1:20).
And she says to them: “Do not call me Naomi [pleasantness]; call me Mara [bitterness]” – Bar Kappara said: [It is analogous] to an inferior cow whose owner stood it in the marketplace and said: It is for plowing and it plows straight furrows. They said: If it is for plowing, what are all these wounds on it?¹⁴¹If the cow plowed well it would not have been necessary to whip it. So said Naomi: “[I went full, and the Lord brought me back empty;] why [call me Naomi,] and the Lord has afflicted me, and the Almighty has hurt me” (Ruth 1:21)?

(Fol. 47) Our Rabbis were taught: When a proselyte comes and desires to be converted to Judaism nowadays, he is asked: "What is your reason for desiring to be converted to Judaism? Are you not aware that Israel is broken down nowadays [under persecution] driven around [from one place to another], covered in mourning and tossed about, subject to so much affliction?" If he say: "I am aware of the fact and am not worthy even as they are," he is immediately accepted into Judaism. (Ib. b.) He is then informed concerning some of the light commandments, and some of the vigorous commandments [requiring self-denial], so that if upon such information, he desires to withdraw, he may do so. Because, R. Chelbo said: "Proselytes are as bad to Israel as a sore (Sappachath) is on the skin, for it is written (Is. 14, 1) And the strangers shall be joined unto them (V'nisspechu), and they shall attach themselves to the house of Jacob." He is then informed of the sin of [neglecting] Leket, Shik'cha, Peah, and Thites for the poor. Why these commandments? R. Chiya b. Aba said in the name of R. Jochanan: "Because the penalty of a Noahide for stealing a thing to the amount of even less than the smallest coin is death," [and thus upon observing that the poor take grain from his field, he might kill them for it.] The proposed proselyte is then informed concerning the punishment for [transgressing] the positive commandments; i.e., he is told: "You should be aware of the fact that prior to your conversion, when you had eaten fat [designated for the altar] you were not subject to Divine [capital] punishment; or if you had profaned the Sabbath [by doing any forbidden labor] you were not subject to the penalty of being executed by stoning; but henceforth if you eat the fat you will be subject to Divine [capital] punishment, and if you violate the Sabbath you will be subject to the penalty of stoning." Just as he is informed concerning the punishment [in the event of failure to observe] these commandments, so is he also informed concerning the reward [upon the fulfillment] of these commandments. He is told: "You shall be aware of the fact that the future world has been created for none else than the righteous, and that Israel nowadays is capable of withstanding the trials neither of much wealth nor of much retribution." No further [aversion] is to be used for him and no particular attention is to be paid [to his knowledge]. R. Elazar said: "What is the passage from whence we infer the above? It is written (Ruth 1, 18) When she thus saw that she was persisting to go with her, she left off speaking unto her. This means that Na'omi said unto Ruth: 'We are subject to Sabbatical limitations.' Whereupon the response came (Ib.) For whither thou goest, will I go. 'We are subject to the prohibition of privacy between a man and woman.' (Ib.) Where thou lodgest will I lodge. 'We are instructed to live in accordance with six hundred and thirteen commandments.' Whereupon Ruth replied (Ib) Thy people shall be my people. 'We are warned against idolatry.' (Ib) And thy God is my God. 'We are under jurisdiction of the court which has the right to execute us with either of the four kinds of capital punishment. (Ib.) Where thou diest shall I die. 'The court has even the right to bury one upon one of the two cemeteries it chooses.! (Ib) And there will I be buried, came again Ruth's reply. Immediately after this the passage said: When she thus saw that she was persisting to go," etc.