Midrash su Rut 1:14

Rabbi Ḥanina son of Rabbi Abbahu interpreted the verse as referring to Moses. Moses said before the Holy One blessed be He: Master of the universe, I lauded you with the word hen, as it is stated: “Behold [hen], to the Lord are the heavens and the heaven of heavens” (Deuteronomy (10:14), and I believed that You would accord me greatness. “Would you constrain yourselves for them [halahen te’agena],” instead, You caused the angel of death to touch me [hogatani], You forsook my hen, and You said to me: “Behold [hen], your days approach that you must die” (Deuteronomy 31:14). Then he [Moses] said to Israel: “No [al], my daughters,” woe [alelai] my children, “for I am greatly embittered for you,” because of you, “as the hand of God has emerged against me” and my brother [Aaron].

“They raised their voices, and wept again. Orpa kissed her mother-in-law, but Ruth cleaved to her” (Ruth 1:14).
“They raised [vatisena] their voices, and wept.” [The word vatisena appears in this verse] without an alef [indicating that] their strength was weakened,¹¹⁸The word is missing a letter to allude to the fact that their strength became lacking. as they were walking and weeping. Rabbi Berekhya in the name of Rabbi Yitzḥak: Orpa walked forty paces with her mother-in-law [before leaving], and [therefore] her descendant’s [sentence] was in abeyance for forty days, as it is stated: “The Philistine approached morning and evening [and stood for forty days]” (I Samuel 17:16).¹¹⁹The midrash claims that the Philistine warrior Goliath was a descendant of Orpa. He challenged the Israelites for forty days until David confronted him and killed him. Rabbi Yudan in the name of Rabbi Yitzḥak: Orpa walked four mil with her mother-in-law, and four mighty men came from her, as it is stated: “These four were born to the giant [harafa]”¹²⁰An allusion to Orpa. (II Samuel 21:22). Rabbi Yitzḥak said: Throughout that night that Orpa took her leave from her mother-in-law, the nakedness of one hundred gentiles was intermingled with her; that is what is written: “He spoke with them…from the ranks [mima’arkhot] of the Philistines” (I Samuel 17:23) – mime’arot is written; from one hundred foreskins [me’a orlot] of gentiles that were inserted into her throughout the night. Rabbi Tanḥuma said: One dog, too, as it is written: “The Philistine said to David: Am I a dog?” (I Samuel 17:43).

“Orpa kissed her mother-in-law.” All kisses are of licentiousness, except for three: A kiss of greatness, a kiss of absence, and a kiss of parting. A kiss of greatness, as it is written: “Samuel took a flask of oil, and poured it on his head, and kissed him” (I Samuel 10:1). Of absence, as it is written: “He met him at the mountain of God at Ḥorev [and he kissed him]” (Exodus 4:27). Of parting, as it is stated: “Orpa kissed her mother-in-law.” Rabbi Tanḥuma said: Even a kiss of closeness, as it is stated: “Jacob kissed Rachel” (Genesis 29:11). Why? It is because she was his relative.
“She said: Behold, your sister-in-law has returned to her people, and to her god; return after your sister-in-law” (Ruth 1:15).
“She said: Behold, your sister-in-law has returned [to her people, and to her god]…” – once she returned to her people she returned to her god.