Midrash su I Samuele 16:18
וַיַּעַן֩ אֶחָ֨ד מֵהַנְּעָרִ֜ים וַיֹּ֗אמֶר הִנֵּ֨ה רָאִ֜יתִי בֵּ֣ן לְיִשַׁי֮ בֵּ֣ית הַלַּחְמִי֒ יֹדֵ֣עַ נַ֠גֵּן וְגִבּ֨וֹר חַ֜יִל וְאִ֧ישׁ מִלְחָמָ֛ה וּנְב֥וֹן דָּבָ֖ר וְאִ֣ישׁ תֹּ֑אַר וַיהוָ֖ה עִמּֽוֹ׃
Quindi rispose uno dei giovani e disse: 'Ecco, ho visto un figlio di Jesse, il Beth-lehemita, che è abile nel suonare, e un potente uomo valoroso, un uomo di guerra e prudente negli affari, e una persona gentile, e l'Eterno è con lui.'
Ein Yaakov (Glick Edition)
Our Rabbis were taught a Sota cast her eyes upon things which did not belong to her; the consequence was, that which she desired she did not get, and even that which she did have was taken from her. For, whoever casts his eye to desire things which do not belong to him the result will be that not only will he not obtain his desire, but even that which belongs to him will also be taken from him. (Ib. b) And so also do we find in the case of the first serpent which cast an eye upon a thing that did not belong to it and the consequence was that what he desired he did not get, and even what he did have was also taken from it. At that time the Holy One, praised be He, said to the serpent: "I contemplated making it a king over all the beasts and animals, but now [when he desires things which do not belong to him] (Ib. 3, 14) Be thou cursed above all the cattle, and above other beast of the field. I had ordered you to go straight-forward, but now, since you want [to reign even over man] (Ib., ib., ib.) Upon thy belly shalt thou go; I thought that his food would be human food, but now (Ib) and dust shall thou eat. The serpent said: "I shall kill Adam and then marry Eve." Therefore (Ib) I will put enmity between thee and the woman and between thy seed and her seed. So also do we find in the case of Cain (Ib. 4, 3-15); in the case of Korah, (Nem. 16, 1-35) in the case of Bilam (Ib. 22); in the case of Doeg (I Sam. 16, 18); in the case of Achitofel (II Sam. 17, 1-24), and with Gechazi (II Kings 5, 20-27), with Abshalom (II Sam. Chaps. 15 to 18) with Adoniyah (I Kings 1, 13-26), with Usyachu (II Kings 26, 15-22) and with Hamon, who cast eyes with the purpose of obtaining things which did not belong to them and the consequence was that what they desired was not given to them and even that which they did have in their own hands was taken away from them.
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Ruth Rabbah
“Naomi had an acquaintance of her husband’s, a mighty man of valor, from the family of Elimelekh, and his name was Boaz” (Ruth 2:1).
“Naomi had an acquaintance [moda] of her husband’s, a mighty man of valor” – moda means relative. Rabbi Abbahu said: If a giant marries a giantess, what do they produce? Mighty men of valor. Boaz married Ruth; what did they produce? David, “who knows how to play, a mighty man of valor, a man of war, understanding in matters, a comely man, and the Lord is with him” (I Samuel 16:18). “Who knows how to play” – [refers to his expertise] in Bible; “a mighty man of valor” – in Mishna; “a man of war” – he knows to negotiate the battle of Torah; “understanding in matters” – in good deeds; “a comely man” – in Talmud. Alternatively: “Understanding in matters” – he infers one matter from another matter; “a comely man” – who displays understanding in halakha; “and the Lord is with him” – the halakha is in accordance with his opinion.
“From the family of Elimelekh, and his name was Boaz” – the wicked precede their name: “Goliath was his name” (I Samuel 17:4); “Naval is his name” (I Samuel 25:25); “Sheva son of Bikhri was his name” (II Samuel 20:21). However, the righteous, their names precede them: “And his name was Kish” (I Samuel 9:1); “and his name was Saul” (I Samuel 9:2); “and his name was Yishai” (I Samuel 17:12); “and his name was Mordekhai” (Esther 2:5); “and his name was Elkana” (I Samuel 1:1). It is because they are similar to their Creator, as it is written: “But with My name, the Lord, I was not known to them” (Exodus 6:3).
They objected to him: “And his name was Laban” (Genesis 24:29). Rabbi Yitzḥak said: This is an obvious characteristic.149He was extremely white [lavan] or was a senior judge who sought to clarify matters. Laban was not his real name. Rabbi Berekhya said: He was blatant [meluban] in his wickedness. But is it not written: The sons of Samuel, “the name of the firstborn was Yoel and the name of his second, Aviya” (I Samuel 8:2), [and] the Rabbis say: Just as this one was wicked, so too, that one was wicked? Rabbi Yehuda ben Rabbi Simon said: Because they changed their actions and merited the Divine Spirit, as it is stated: “The word of the Lord that was to Joel [Yoel] son of Petuel” (Joel 1:1).150The midrash interprets Petuel as a reference to Samuel; see Bemidbar Rabba 10:5.
“Naomi had an acquaintance [moda] of her husband’s, a mighty man of valor” – moda means relative. Rabbi Abbahu said: If a giant marries a giantess, what do they produce? Mighty men of valor. Boaz married Ruth; what did they produce? David, “who knows how to play, a mighty man of valor, a man of war, understanding in matters, a comely man, and the Lord is with him” (I Samuel 16:18). “Who knows how to play” – [refers to his expertise] in Bible; “a mighty man of valor” – in Mishna; “a man of war” – he knows to negotiate the battle of Torah; “understanding in matters” – in good deeds; “a comely man” – in Talmud. Alternatively: “Understanding in matters” – he infers one matter from another matter; “a comely man” – who displays understanding in halakha; “and the Lord is with him” – the halakha is in accordance with his opinion.
“From the family of Elimelekh, and his name was Boaz” – the wicked precede their name: “Goliath was his name” (I Samuel 17:4); “Naval is his name” (I Samuel 25:25); “Sheva son of Bikhri was his name” (II Samuel 20:21). However, the righteous, their names precede them: “And his name was Kish” (I Samuel 9:1); “and his name was Saul” (I Samuel 9:2); “and his name was Yishai” (I Samuel 17:12); “and his name was Mordekhai” (Esther 2:5); “and his name was Elkana” (I Samuel 1:1). It is because they are similar to their Creator, as it is written: “But with My name, the Lord, I was not known to them” (Exodus 6:3).
They objected to him: “And his name was Laban” (Genesis 24:29). Rabbi Yitzḥak said: This is an obvious characteristic.149He was extremely white [lavan] or was a senior judge who sought to clarify matters. Laban was not his real name. Rabbi Berekhya said: He was blatant [meluban] in his wickedness. But is it not written: The sons of Samuel, “the name of the firstborn was Yoel and the name of his second, Aviya” (I Samuel 8:2), [and] the Rabbis say: Just as this one was wicked, so too, that one was wicked? Rabbi Yehuda ben Rabbi Simon said: Because they changed their actions and merited the Divine Spirit, as it is stated: “The word of the Lord that was to Joel [Yoel] son of Petuel” (Joel 1:1).150The midrash interprets Petuel as a reference to Samuel; see Bemidbar Rabba 10:5.
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Ruth Rabbah
“He said: Bring the kerchief that is upon you, and hold it, and she held it. He measured six measures of barley, and placed it on her; and he came to the city” (Ruth 3:15).
“He said: Bring [havi (fem.)] the kerchief that is upon you,” – hava [masc.] is written,224In the standard version of the book of Ruth, this term is actually written havi, not hava. teaching that he spoke to her in masculine language so no one would sense.225That a woman was present. “And hold it,” teaching that she girded her loins like a man.226She was very powerful in her ability to carry so great a burden. “He measured six measures of barley, and placed it on her.” 227The literal translation is “six barleys” rather than six measures of barley. Rabbi Simon said: Bar Kappara expounded in Tzippori: Is it the way of a king228Boaz, who was a judge. to marry a woman with six grains of barley? Or is it the way of a woman to carry six se’a? Rabbi Yehuda bar Rabbi Simon said: By virtue of “he measured [vayamod] six barleys and he placed them on her,” she was privileged, and six righteous men emerged from her, and each one of them had six attributes [middot]: David, Hezekiah, Josiah, Ḥananya, Mishael, Azarya,229Ḥananya, Mishael, and Azarya are counted here as one, because they acted together and displayed the same characteristics (Matnot Kehuna). Daniel, and the messianic king.
David, as it is stated: “Skillful in playing, a mighty man of valor, a man of war, understands matters, a comely person, and the Lord is with him” (I Samuel 16:18). Hezekiah, as it is stated: “For abundant authority and boundless peace on the throne [of David]” (Isaiah 9:6). “He called his name: Wonder, adviser, leader, mighty, eternal father, prince of peace” (Isaiah 9:5). Some say: “For abundant authority [lemarbe hamisra]…,” lemarbe is written without a mem.”230Actually, it is written with a closed mem, usually found at the end of the word; an allusion to the fact that Hezekiah was disqualified from being the messianic king because he failed to sing God’s praises (Sanhedrin 94a). Josiah, as it is stated: “For he will be like a tree planted by the water, that spreads its roots near the river, [does not see when heat comes, its foliage will be fresh; and will not be anxious in a year of drought, and will not cease from producing fruit]” (Jeremiah 17:8). Ḥananya, Mishael, and Azarya, as it is stated: “Youths in whom there was no blemish, fair in appearance, [skillful in all wisdom, knowledgeable and understanding in thought, with ability to stand in the king's palace, and for him to teach them the writings and the language of the Chaldeans]” (Daniel 1:4). Daniel, as it is stated: “Since surpassing spirit, [knowledge, understanding, interpreting of dreams, declaring of riddles, and solving of problems were found in Daniel]” (Daniel 5:12). The messianic king, as it is stated: “The spirit of the Lord will rest upon him, the spirit of wisdom [and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord]” (Isaiah 11:2).
“He said: Bring [havi (fem.)] the kerchief that is upon you,” – hava [masc.] is written,224In the standard version of the book of Ruth, this term is actually written havi, not hava. teaching that he spoke to her in masculine language so no one would sense.225That a woman was present. “And hold it,” teaching that she girded her loins like a man.226She was very powerful in her ability to carry so great a burden. “He measured six measures of barley, and placed it on her.” 227The literal translation is “six barleys” rather than six measures of barley. Rabbi Simon said: Bar Kappara expounded in Tzippori: Is it the way of a king228Boaz, who was a judge. to marry a woman with six grains of barley? Or is it the way of a woman to carry six se’a? Rabbi Yehuda bar Rabbi Simon said: By virtue of “he measured [vayamod] six barleys and he placed them on her,” she was privileged, and six righteous men emerged from her, and each one of them had six attributes [middot]: David, Hezekiah, Josiah, Ḥananya, Mishael, Azarya,229Ḥananya, Mishael, and Azarya are counted here as one, because they acted together and displayed the same characteristics (Matnot Kehuna). Daniel, and the messianic king.
David, as it is stated: “Skillful in playing, a mighty man of valor, a man of war, understands matters, a comely person, and the Lord is with him” (I Samuel 16:18). Hezekiah, as it is stated: “For abundant authority and boundless peace on the throne [of David]” (Isaiah 9:6). “He called his name: Wonder, adviser, leader, mighty, eternal father, prince of peace” (Isaiah 9:5). Some say: “For abundant authority [lemarbe hamisra]…,” lemarbe is written without a mem.”230Actually, it is written with a closed mem, usually found at the end of the word; an allusion to the fact that Hezekiah was disqualified from being the messianic king because he failed to sing God’s praises (Sanhedrin 94a). Josiah, as it is stated: “For he will be like a tree planted by the water, that spreads its roots near the river, [does not see when heat comes, its foliage will be fresh; and will not be anxious in a year of drought, and will not cease from producing fruit]” (Jeremiah 17:8). Ḥananya, Mishael, and Azarya, as it is stated: “Youths in whom there was no blemish, fair in appearance, [skillful in all wisdom, knowledgeable and understanding in thought, with ability to stand in the king's palace, and for him to teach them the writings and the language of the Chaldeans]” (Daniel 1:4). Daniel, as it is stated: “Since surpassing spirit, [knowledge, understanding, interpreting of dreams, declaring of riddles, and solving of problems were found in Daniel]” (Daniel 5:12). The messianic king, as it is stated: “The spirit of the Lord will rest upon him, the spirit of wisdom [and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord]” (Isaiah 11:2).
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