Talmud su Rut 1:22

One verse¹⁷⁵2S. 17:25. says, “his name was Yitra the Israelite;” another verse says, “Yeter the Ismaelite¹⁷⁶1Chr. 2:17. Both names refer to the same person, father of Amasa, nephew of David..” Rebbi Samuel bar Naḥman said, he was an Ismaelite. And you say, he was an Israelite? But he entered the court of Isaiah¹⁷⁷It seems that the author of this piece identifies Isay with his descendant Isaiah 500 years later. and found him sitting and explaining: “turn to me and be saved, all ends of the earth¹⁷⁸Is. 45:22.,” and converted. Then he gave him his daughter¹⁷⁹It is very doubtful whether David’s sisters ever agreed to live under the authority of a husband.. But the rabbis say, he was an Israelite, and you say, an Ismaelite? But he girded his loins like an Ismaelite and stuck his sword in the earth in court, to kill or be killed, to support the word of my teacher: I shall kill with this sword anybody who transgresses this practice: “Ammonite,” and not female Ammonite; “Moabite,” and not female Moabite. Rebbi Samuel bar Naḥman said, I have only what I did learn¹⁸⁰It is possible that instead of משנה one should read משׂדה, “I have only ‘from the field’”, referring to the preceding paragraph that שדה מוֹאב is a catchword for Ruth the Moabite.: “Naomi returned with Ruth the Moabite, her daughter-in-law, who returned from the fields of Moab¹⁸¹Ruth 1:22..” She is the one who first returned from the fields of Moab. Afterwards, he¹⁸²Ruth 2:11, a speech of Boaz. The implication is that Boaz was instrumental in declaring Moabite women eligible for marriage before he became involved with Ruth since otherwise he would have had to recuse himself from decision making. In the parallel in the Babli, 77a, the decision is directly attributed to the prophet Samuel. told her: “You abandoned your father and your mother.” He said to her: If you had come to us yesterday or the day before, we would not have accepted you.