룻기 3:21의 주석

My daughter, I will not ask you, RL have already been three months of distinction, and now it is not incumbent upon me to ask you to rest. That is, you shall have a husband as it is written, "And rest is a woman in the house of a woman, who is better for you. A Torah observant and a mitzva that would not be better for her in the spiritual well, as Chazal says in the woman who bore the mukhsin and who tied the knot with him, and I will ask you to be better off in this rest in the true good:

Naomi, her mother-in-law, said to her, “Daughter, I must seek a home for you. The commentators explain that while a mother seeks to find another husband for her daughter who has been widowed, it is grievous to a mother-in-law to see her daughter-in- law married to another man in place of her son. When, “Naomi, her mother-in-law, said to Ruth, “My daughter,” she was saying, ‘I am treating you as if you were my own daughter whose husband died and who now seeks to marry to another. So shall I do for you though I am only your mother-in-law.
Some say that, ‘My daughter,’ alludes to what the Kabbalists said: Naomi is the mystery of Leah and Ruth cleaved to her in order to receive the lights of Leah.³⁸In the Sephirotic system, Leah is associated with the Sephirah of Binah and Rachel with the Sephirah of Malchut. Because Malchut “has no light of its own” and receives its light from above and from Binah in particular, Ruth, who is associated with Rachel/Malchut cleaves to Leah/Binah. This is hinted at in the words, biti halo, “My daughter, must I not…” The letters of the word halo, “Must I not…” are the same letters that make up the name of Leah. Since you take from me the aspect of Leah, so you are my daughter.

Our kinsman. Our relative.

Behold, he will be winnowing. The chaff, vraner in O.F.

Tonight. Because the generation was unrestrained in theft and robbery; he would sleep in his granary to guard his granary.

[And you shall] bathe. From the contamination of your [past] idolatry.¹Rus, obviously does not have to be told to do such a basic thing (i.e., to bathe), therefore it must allude for her to remove the contamination of her past idolatry.

So wash, anoint yourself, dress up… Do not disclose yourself to the man: The Midrash³⁹Ruth Rabbah 5:12 explains, “wash” away the taint of idolatry “and anoint yourself,” with mitzvot & acts of righteousness⁴⁰Tzedakah is often translated as charity., “And dress up,” in Shabbat clothing. The Rishonim⁴¹The early decisors of Jewish law, who lived before the Shulchan Aruch. explain that this verse is difficult since it doesn’t say “Take off your garments,” before, “Wash and anoint yourself,” And it is unnecessary to say “Wash and anoint yourself.” Also it didn’t need to say dress up; since this was obvious; she was not about to remain naked. The Midrash explains that “dress up” refers to Sabbath clothing. This might be explained according to the Yalkut Reuveni, Parshat Vayeshev,⁴²By Rabbi Yaakov Reuven Hakohen Sofer Written in the 1700's, this vast compendium of Midrashim is derived from the nigleh level(the oral tradition contained mainly in the Talmud) and nistar level(the esoteric tradition of Kabbalistic writings). Arranged according to the order of the weekly parasha and subject matter. in the name of Sefer Temunah.⁴³Sefer HaTemunah was probably written anonymously in the 13th or 14th century, but it is pseudepigraphly attributed to Nehunya ben HaKanah and Rabbi Ishmael, tannaim of the 1st and 2nd centuries] According to Hebrew Manuscripts in the Vatican Library Catalog, the work was composed in the 1270s. The first extant edition was published in the city of Korzec in Poland in 1784. Aegidius of Viterbo, a 15th-century cardinal, was influenced by Sefer HaTemunah, as can be seen in his writings Shekhinah and On the Hebrew Letters Ruth had a Jewish soul and she carried the sin of the first human being. She was meant to be partnered with Boaz. This soul was now ready to become holy by marrying Boaz, head of the Sanhedrin. So Naomi told her, “Wash away” the taint of idolatry. That is, “Your soul is already Jewish and you deserve to convert. Only your body is still tainted through its association with idolatry. Therefore, you must purify it so your body and soul will arise from the washing filled with the light of the mitzvot and acts of charity that you performed. When the sin has been repaired, you can put on the cloak of commandments, the garments of the sages. This is alluded by the garments of Shabbat, the spiritual garments that are fitting for a world that is all Sabbath.
After all this praise, “When you go down to the threshing floor;” (Ruth 3:4) (it literally says) “My merit will go down with you.”⁴⁴See Rashi Ruth 3:3-4 What does it mean when it says, “Do not disclose yourself to the man?” This can be explained by what the sages said about a verse in Shocher Tov, “I rise at midnight to praise You;” (Ps. 119:62) David said, “I will give thanks for what You did for my grandmother, Ruth, at midnight when Boaz did not curse her.⁴⁵Ruth Rabbah 6:1 - “The trembling that Ruth induced in Boaz, as it is stated: “The man trembled and flinched” (Ruth 3:8), and by right, he should have cursed her. “But, one who trusts in the Lord will be exalted” – You inspired him to bless her, as it is stated: “Blessed are you of the Lord, my daughter.” It is written, “When you go down…” The sages commented, Her merit ⁴⁶As Rashi understands this verse. Not certain about translation. It actually says zechuto, His merit. One reading of Ruth 3:3 has Naomi saying, “ When I go down to the threshing floor, “ implying that Naomi’s merit would be with Ruth. will go down with you so that Boaz does not curse you. The statement, “Do not disclose (Al Tivad’i) yourself to the man,” comes from the expression, “and he punished (vayoda) the people of Succoth with them.” (Judg. 8:16) In other words, do not be chastened because Boaz will not curse or punish you. It is because of the merit of this great woman, Naomi, that you have come.
Another interpretation: Ruth was protected so she was not cursed or accused by Boaz for startling him or acting strangely.⁴⁷Ruth Rabbah 6:1 That is, the merit of King David benefited Ruth, because in the future he would rise nightly to offer praise and prayer… this is hinted at in what the sages said: Why did Ruth merit to be the progenitor of King David? Because he would satiate God with songs and praises. Ruth’s name did not change when she converted and after miracles and wonders were performed for her because King David would be born through her line. Her name hinted that she avoided Boaz’s punishment and that she was not burned by his anger. Boaz did not curse or condemn her through the merit of King David, of blessed memory, who was born of her lineage. Through his merit, King David protected her. In place of a curse from Boaz gave her a blessing…in place of lying at his feet she resided in his soul and became his wife. That is why she was called Ruth, alluding to the fact that King David would satiate (riva) the blessed Holy One in the middle of night and atone for what she did at midnight.
Continuing with this, we can now understand the statement in l Chronicles 4:21-22, “And the families of the linen factory at Beth-ashbea; and Jokim, and the men of Cozeba and Joash, and Saraph, who married in Moab and Jashubi Lehem.” I will explain these verses in a new way (see Simchat HaRegel). It would seem that what was written there was doubted by the author of Mutzal M’eish. He asks, if one had intimate relations with a married woman with intention to sin while her husband was overseas, and then it became known that her husband had already died, is it now permissible for the couple to marry? In my youth, I argued that it was permitted. A similar doubt arose with regard to Mahlon and Kilyon. They intended to have forbidden relations and they presumed that a Moabite woman was forbidden but actually this relationship was permitted. It would appear that they did not transgress a prohibition. However, the author of the Siftei Kohen⁴⁸Shabbatai ben Meir HaKohen (1621–1662) was a noted 17th century talmudist and halakhist. He became known as the Shakh (Hebrew: ש"ך), which is an abbreviation of his most important work, Siftei Kohen (Hebrew: שפתי כהן) (literally Lips of the Priest) on the Shulchan Aruch. (Wikipedia) wrote that Moabite women were prohibited until Ruth’s marriage to Boaz. Then it would become permitted because of King David. Such a relation was prohibited to Mahlon, Kilyon, and “And the families of the linen factory (beit avodat habutz) at Beth-ashbea…” That is, it refers to King David who worked on the curtain of the ark, as the Yalkut⁴⁹Actually, the citation appears in Ruth Rabbah 2:2 and not in the Yalkut: Rabbi Shmuel bar Naḥmani interpreted the verses as referring to David: “The sons of Shela, son of Judah: Er, father of [avi] Lekha” (I Chronicles 4:21) – the President of the Court [Av Beit Din] of Lekha. “And Lada, father of [avi] Maresha” (I Chronicles 4:21) – the President of the Court [Av Beit Din] of Maresha. “And the families of the house of those who wrought fine linen,” – this is David, who was engaged [in preparing] the Tabernacle curtain… wrote on this verse. His had great merit caused “the house of Eshbea,”⁵⁰The name Ashbea contains the root word for swearing Shavuah. (אשבע) that is, Boaz swore not to follow his inclination. “And Yokim” (l Chr. 4:22) was another name for Boaz who upheld (kayam) Ruth and did not curse or condemn her due to the merit of King David, of blessed memory, who later rose at midnight, as the sages say. “And the men of Kozeba,” (l Chr. 4:22) refers to Doeg⁵¹Doeg was an Edomite, chief herdsman to Saul, King of Israel.He is mentioned in the Bible book of First Samuel, chapters 21 and 22, where he is depicted as an antagonist of David responsible for the deaths of a large number of priests. and his companions who came to disqualify King David who was a descendent of Ruth. He lied by saying that if a Moabite is permitted, then why should Mahlon and Kilyon be found guilty - they were permitted to marry Moabite and Ammonites just as the author of Mutzal Mei’eish said. “Joash, and Saraph, who married into Moab.” (l Chr. 4:22) They married Moabite women who were forbidden just like Moabite men. “Who were married into Moab,” they had relations for until Boaz the Moabite women were forbidden until “Yashubi Lehem,” (l Chr. 4:22), that is until Ruth cleaved to Beit Lechem and married Boaz in Beit Lechem Yehuda. He was the holy spark that returned to us, as the sages said. But until that time the women of Moab were forbidden. Look carefully!

And scent yourself. These are the [Torah’s] precepts.

Dress [yourself] in your finest garb. Shabbos garments.²Maseches Shabbos 113b. The word שמלה rather than בגד or לבוש indicates especially fine clothing of Shabbos or Yom Tov. Malbim Alternatively, the mere mention to put on clothes is superfluous, it therefore must refer to Shabbos clothing. (Sifsei Chachomim)

And go down to the threshing floor. It is written וְיָרַדְתִּי [=and I will go down]; [i.e.,] my merit will go down with you.³And protect you from any mishap.

But do not identify yourself to the man. To Bo’az.

“I will do everything you tell me.” This alludes to what the holy Rabbi Shimshon of Ostropoli⁵²Samson ben Pesah Ostropoli (died July 15, 1648), was a Polish rabbi from Ostropol who was martyred at Polonnoye, Volhynia, during the Khmelnytsky Uprising. When the Cossacks laid siege to Polonnoye, Samson, with 300 of his followers, arrayed in their shrouds and praying-shawls, went to the synagogue, and stood there praying until the enemy came and butchered them all. Ostropoli was a noted kabbalist. He was the author of a commentary on the kabalistic work Ḳarnayim. (wikipedia) explained regarding the verse, “But confident in your beauty and you went astray because of your fame (shimeich).”⁵³The meaning of the verse is unclear. In the new JPS translation it is translated, But confident in your beauty and fame, you played the harlot: you lavished your favors on every passerby; they were his. (Ez. 16:15) There is a husk that seduces people to engage in harlotry. But לר"י; the mystery of Leah-Rachel-Jacob vanquishes this husk. 84 years passed without a nocturnal emission by Jacob and his wives. This is the meaning of the verse “and you went astray because of your fame (shemeich).” The letters that precede the letters of שמך are לר"י. The prophet said to them that it spoke smoothly, using words to seduce others to sin.
In my poor youth I wrote allegorical interpretations about this introduction. Now, in Naomi’s statement, “Go down to the threshing floor” (Ruth 3:3) “go down” is written וירדתי with an extra yud, so that it implies “I will merit to go down with you,” זכיתי תרד עמך. It was with Ruth who carried the aspect of Rachel and received divine abundance from Naomi, the aspect of Leah, giving her the strength to lessen this husk - Leah-Rachel. For Ruth was the aspect of Rachel-Leah but she lacked the Yud that makes up לר"י of holiness - that is, Leah-Rachel and the addition of the Yud from the word vayarditi.⁵⁴In Kabbalistic thought Leah is Binah, Rachel is Malchut and the Yud is either Chochma (So that Leah and Yaakov are the primordial parents and Rachel represents the completion of the other sefirot) or it is tiferet and the Yud connects Binah with Malchut. In other words it now implies that I have the merit to go down with you. The yud symbolized the merit of Naomi that saved her from this husk. This is alluded to in the final letters of the words כל אשר תאמרי I will do everything you say… the final letters of these words spell לר"י. In other words, Ruth then said, “After you said “Go down” with a yud, and I implied that this combination of Leah-Rachel-Yud alludes to your merit and spells out the word לר"י that shall change things And I will be able to do all that you for have said the spirit of God speaks in you and it is your merit.

So she went down to the threshing floor and she did. She [Naomi] said to her, “Bathe and scent yourself, dress yourself in the finest garb,” and afterwards, “and go down to the threshing floor.” But she [Rus] did not do so, but [instead] she said, “If I go down when I am dressed up, whoever meets me or sees me will think that I am a harlot.” She therefore first went down to the threshing floor and afterwards adorned herself, as her mother-in-law had instructed.⁴Maseches Shabbos 113b.

And his heart was jubilant. Because he engaged in Torah [study].⁵Alternatively, he was happy that his prayers were accepted and the famine ended. (Targum)

And she came in softly. בַלָּט =] silently.⁶Alternatively, slowly. (Radak)

The man was startled. He thought it was a demon and wanted to scream, but she held him and encompassed him with her arms.

In the middle of the night, the man gave a start and pulled back: The Midrash⁵⁵Ruth Rabbah 6:1 says, “He began to touch her hair. He said (to himself) “Spirits do not have hair!” He said to her, “Who are you (a demon or a woman)?” But I questioned this since it is stated in Eruvin 100b, “She grows her hair long like Lilith.” Rashi explains, “Like a demon.” Therefore spirits do have hair. See what is written there…. After some time I saw what my grandfather, author of Hesed L'Avraham⁵⁶Author of several Kabbalistic works, most notably "Chesed L'Avraham". Born in Morocco, Abraham actualized his dream of emigrating to the Holy Land in 1610. Upon arrival in Egypt, the ship he had traveled with sank after all the passengers had disembarked. In commemoration of this miracle, his signature from that point on is in the shape of a ship. He had many prominent descendants, the most famous being Chida — his great- great- grandson. (Ein Gedi, Seventh Well, the 22 River) concluded that Lilith was different from other demons since she is a husk (and not a spirit).... What the reader asks is about the verse itself since it is not her way to appear except in a dream and to grasp ahold. See the Zohar, Vol,1 pages 54b and 169b. Further Boaz said the Shema and studied Torah which would have saved him.

And [he] turned about. וַיִּלָּפֵת =] and he was seized, as in, “And Shimshon grasped וַיִּלְפֹּת.”⁷Shoftim 16:29. Alternatively, “his skin Hardened [like a turnip= לפת] from fright.” (Maseches Sanhedrin 19b)

Behold! There was a woman lying at his feet! The Midrash⁵⁷Ruth Rabbah 6:12 says, “Could there be one ritually pure woman from all the women lying at his feet?” The Taz⁵⁸David ha-Levi Segal (c. 1586 – 20 February 1667), also known as the Turei Zahav (abbreviated Taz (ט"ז‎)) after the title of his significant halakhic commentary on the Shulchan Aruch, was one of the greatest Polish rabbinical authorities. (Wikipedia) questioned this (how could she marry Boaz) since she needed seven pure days (before she could enter into a marriage.) He answers that a woman who had an offer of marriage must have seven pure days - specifically she had to have seven days to marry after the offer of marriage.⁵⁹See Yevamot 37b However, if she had an offer to marry immediately, she didn’t have to wait seven pure days. This is the reason that Ruth and Tamar (could have relations with Boaz and Judah) (see Yoreh Deah, S. 192).
Rabbi Yonathan Eyebeshutz⁶⁰Rav Yonatan Eybeschütz (1690 – 1764) was a Talmudist, Halachist, Kabbalist, holding positions as Dayan of Prague, and later as Rabbi of the "Three Communities": Altona, Hamburg and Wandsbek. With Rav Jacob Emden, he is well known as a protagonist in the Emden–Eybeschütz Controversy. (Wikipedia) The work mentioned here is a commentary on Yoreh Dea. (wikipedia) offered a proof for his point of view in Kareti U”Feleti from the Tosafot in Yoma (18) and Yevamot (36). The reader will see that it is a good proof! The Ritba⁶¹Yom Tov ben Avraham Assevilli (c. 1260 – 1320), commonly known by the Hebrew acronym as the Ritva, was a medieval rabbi and rosh yeshiva of the Yeshiva of Seville, known for his commentaries on the Talmud. (Wikipedia) in his novella and the Rosh⁶²Asher ben Jehiel (1250 or 1259 – 1327) was an eminent rabbi and Talmudist best known for his abstract of Talmudic law. He is often referred to as Rabbenu Asher, “our Rabbi Asher” or by the Hebrew acronym for this title, the Rosh. (wikipedia) in his addenda to Yevamot write this as well…. When Rabbi Eyebeshutz rejects the idea of the Tosafot, it is possible that he agrees with the Raavyah⁶³Eliezer ben Yoel HaLevi of Bonn (1140–1225) was a Rabbinic scholar in Germany. He had a significant influence on Asher ben Jehiel (the ROSH). As a Rishon, he was prominent amongst the Tosafists of the middle-ages, and was a signatory to the Takkanot Shum. (Wikipedia)....
What is the question here for Taz since Boaz did not enter into relations with her until the next day - this was Boaz’s great strength. This matter is difficult for the Taz based on the plain sense meaning of the veses and in particular based on the Midrash of the sages which imply that on the night afterwards she was married. Why didn’t the Taz comment on this,...⁶⁴I am leaving this passage only partially translated - I have been unable to figure it out - only a few parts have been added..

And behold there was a woman. He placed his hand on her head and recognized that it was a woman [and not a demon].⁸Because demons have no hair. Alternatively, he realized from her voice that she was a woman, or he saw her by the light of the moon.

Spread your mantle. The corner of your garment to cover me with your cloak; and this is an expression of marriage.⁹An expression taken from birds who spread their wings [כנף] when they mate. (Malbim)

“I am your handmaid, Ruth. Spread your robe over your handmaid, for you are a redeeming kinsman.” This might explain what the sages said⁶⁵Ruth Rabbah 5:2 about the verse, “Why are you so kind as to single me out, [lehakireni] when I am a foreigner? (Ruth 2:10),” it teaches that it was revealed to Boaz through the Holy Spirit that He was destined to marry and have relations with her [lehakirah] in the way of the world. Also, adjacent to this we wrote in the name of Sefer Temunot that Ruth had a Jewish soul and that she was destined to be Boaz’s soulmate. That is why her name was not changed like other converts. This was because Naomi and other holy people knew that her soul was a Jewish soul. When she said, “I am Ruth, your handmaid,” it was already known that her soul was called by this name. The name was part of her essence and not connected to her physical being. It referred to all the aspects and part of her soul, its place in the world and its qualities as has been said in other places in the name of the holy Zohar and by the Ari, of blessed memory. This is what the Rishonim⁶⁶See footnote 41 wrote regarding the verse, “Let Aaron be gathered to his kin,” - that is, his soul.”
When she says, “I am Ruth,” she is saying, “My name has not changed because my essence is Ruth and I have a Jewish soul.. My name alludes to the roots and part of my soul all of which are attached above. Further, I am, “Your handmaid,” I am your partner. “Spread your robe over your handmaid,” spread the robe of marriage over your handmaid. And if you say, “You killed Mahlon and Chilyon; for according to some after being married to Mahlon, Ruth was married to Chilyon. Perhaps you think I am a murderer!” This is not so for I was meant to be your soulmate, and that is why they died! I was created for you! The statement continues, “For you are a redeeming kinsman,” If you don’t redeem me, no one will for I am your soulmate. The numerical value of the first letters of, “Spread your robe…” is 26, the same as the name of God, for a man and a woman who are worthy marry, the divine presence dwells with them. Furthermore, the first letters of “Your robe over your handmaid,” (כנפך על אמתך) has the numerical value of YHWH Adonai, when they are united, is 91; when the couple is united by chuppah, kiddushin and the seven marriage blessing.

For you are a near kinsman. To redeem my husband’s inheritance, as it is stated, “and a close relative comes and redeems, etc.”¹⁰Vayikra 25:25. And my mother-in-law and I must sell our inheritance, and now it is incumbent upon you to buy it. Acquire [i.e., marry] me also, along with it,¹¹The Torah requires only that he redeem the relative’s property, but it does not require that he redeem his relative’s wife. She therefore asked him to marry her. so that the name of the deceased be remembered upon his estate, so that when I come to the field they will say, “this is Machlon’s wife.”

[Your] earlier [kindness]. That you did for your mother-in-law.¹²When you abandoned your home and fortune to stay with your mother-in-law. Your last act of kindness, i.e., your willingness to marry an older man to perpetuate your late husband’s name is a greater sacrifice on your part.

Your latest deed of kindness is greater than the first: The point of the expression, “You latest deed of kindness is greater,” is that you performed with your very soul, as it says, “A kind soul benefits himself,” (Prov. 11:17) This latest act of kindness is even greater than your first acts for you shown that there is conversion for the sake of heaven without any conditions. You have shown that you did not follow the other men and that all your deeds are for the sake of God.

“For all the elders in the gates know what a fine woman you are.” “The elders in the gates,” is an allusion to the Sanhedrin, who recognized Ruth’s virtues despite the fact that they thought that Moabite women were forbidden in marriage. Now they see that because of you God has opened their eyes and we now know that the Torah applies to Ammonite men and not women as well as Moabite men and not women. They did not change this law more than two days before you came because they recognized the truth. Their eyes were opened and they knew what a fine woman you are and because of your great importance the law was revealed in your honor!
Mahlon and Chilyon were prevented from you because of their sins which have not been revealed even to you. But with their death what was closed was opened; until now Moabite women were forbidden to marry Israelite men, according to the Shach, as stated above. It is also possible according to Mahari on the Haftorah for Parshat Chukkat when he said to her that she was a recipient of luck (good and bad)⁶⁷Baalat Mazal can be taken either as a lucky person or an unlucky person. She was simply a recipient of luck just like the rest of us.. And the statement that she was, “A fine woman,” see what he wrote there according to his approach.
Regarding the prohibition of marriage to a woman who has lost two husband, due to her being “a murderer.” She simply has no luck in marriage, as is said in the Talmud. The Rosh writes in a responsa that if a man has two wives pass away one should not call him “a murderer” and that he can not marry. So too, with a woman. This is caused by luck, and if she doesn’t marry she will not have food, while a man can always earn a living so he has “Mazal.” Since she said, “Spread your robe over me for you are a redeemer,” I wrote in my poor youth that Ruth was not considered a murderer since it is caused by bad luck and not by Ruth. She is the recipient of luck (good and bad). Mahlon and Chilyon died because of their own sins.

Now, though it is true that. אִם [=if] is written but not read, i.e., it conveys uncertainty [who will be the actual redeemer], for there is surely a redeemer closer than I.¹³The kinsman was Elimelech’s brother whereas Bo’az was only his nephew. (Another version: “כִּי אִם” conveys doubt, but it is certain [that he was a definite redeemer]).¹⁴I.e., without the word אם to indicate that there was actually no uncertainty, i.e., that Bo’az knew that he would indeed be the one to redeem her. Rabbi Yehoshua the son of Leivi said, “Salmone, Elimelech, and Tov were brothers. Then what is the meaning [of the statement by Bo’az], “which belonged to our brother, to Elimelech”? A person always refers to his uncle as his brother, as the matter is stated, “And Avrom heard that his brother was captured.”¹⁵Bereishis 14:14. Now was not Avrohom his [Lot’s] uncle?¹⁶Lot’s father Haran, was Avrohom’s brother; see Bereishis 11:27. So was Bo’az, Elimelech’s nephew, a relative of Machlon, but Tov was more closely related.

But while it is true I am a redeeming kinsman…
Instead of saying Amnam ki (im)⁶⁸While the word im appears in the text it is not read as part of the text. Instead it is read amnam ki…. The expression Ki im expresses doubt about who the redeemer is supposed to be or even if there was a redeemer and there most certainly was a redeemer. goel anochi, “While I am the redeeming kinsman…” it should have been written Ki im goel anochi, “Even though I may be the redeeming kinsman.” Amnam ki is meant to hint that Boaz certainly was the redeeming kinsman and there is no real doubt. The question about whether there was a redeeming kinsman is not in doubt at all. Therefore the word im is written but it is not read. When Boaz spoke with her his words implied, you may think there is a doubt but the majority of people know that there is a redeemer who will do so. Boaz, however, knew that he would certainly marry her.

Even closer than I. For he [Tov] is a brother, and I am a brother’s son [i.e., nephew].¹⁷And therefore he has priority.

Stay the night. Stay over [one more night] without a husband.

“As Adonai lives! Lie down until morning.” The first letters of the expression, shichvi ad haboker, “Lie down until the morning,” spells sha’ah (hour). That is, at this exact hour. The word sha’ah has the same numerical value as shleimah, perfect/whole, because a perfect child shall come forth from you. This is similar to the way Boaz prayed when he said, “May you have complete (shleimah) recompense,” (Ruth 2:12) because a shlomo, a complete child, shall go forth from you, as is said in Midrash Rabbati.⁶⁹See Pesikta D’Rav Kahanah 16:1

As Adonoy lives. She said to him, “You are dismissing me with words [i.e., excuses].” He jumped up and swore to her¹⁸‘חי ה is the Biblical form of an oath, as in I Shmuel 19:6. that he would not dismiss her with words. Some of our Rabbis said that he swore to his evil inclination, for his evil inclination was inciting him [by saying], “You are not married and she is not married; be intimate with her.” So he swore that he would not be intimate with her except with marriage.

For he said, “It must not be known.” This refers back to “and she arose before one could recognize [another].” He hurried her to rise because he said in his heart, “It does not befit my honor that it should be known that the woman came to the threshing floor.”¹⁹According to the Alshich, Bo’az was concerned with Rus’ reputation rather than his own, because his righteousness was well known and nobody would suspect him of acting immorally.

She rose before (biterem) one person could distinguish another… The sages comment in the Midrash⁷⁰Ruth Rabbah 7:1: “Before [beterem] one could distinguish” — beterom [with a vav] is written, teaching that she stayed there six hours, corresponding to the numerical value of vav. Besides the statement of the sages, there are those who say that the extra vav is a hint that it was because of King David who in the future would rise up every night at the sixth hour before the day began. In this way he helped his neighbor recognize that God joins the blessed Holy One and the Shechina in a primordial coupling, as is explained in the Holy Zohar in the rising up at Midnight. Because of it Ruth was saved and was not punished and she was given life as is hinted by the letter vav which is a sign of life. The Holy Zohar⁷¹See Zohar 2:2a
- שְׁאַל לְךָ אוֹת, אוֹת מַמָּשׁ. דְּכֻלְּהוּ הֲווֹ נַטְלִין בְּרָזָא דְּאַתְוָון. וְכֵן בְּרָחָב מַה כְּתִיב, (יהושע ב׳:י״ב-י״ג) וּנְתַתֶּם לִי אוֹת אֱמֶת, דָּא אָת ו', דְּדָא אִקְרֵי אוֹת אֱמֶת. וְאִי תֵּימָא שְׁאָר אַתְוָון לָאו אִינּוּן אֱמֶת. אִין, אֶלָּא אוֹת דָּא אוֹת אֱמֶת אִקְרֵי. states when explaining the verse, “Provide me with a reliable sign.” (Josh. 2:12) According to the sages this is an allusion to the six hours that she tarried there, so that, “Let it not be known that the woman came to the threshing floor.” (Ruth 2:14) In the Midrash, the sages explained that all that night Boaz prostrated himself and prayed that it should not be known that a woman had come to the threshing floor, lest it be a desecration of God’s name, God forbid. It was through the merit of the six hours that Boaz controlled his inclination that it was God’s will that it not be known that there was a woman in the threshing floor.

Six measures of barley. It is impossible to say [that it means] six se’ah, because it is not customary for a woman to carry such a [large] load; rather, [it means] literally, six barleycorns; and he hinted to her that there was destined to emerge from her a son who would be blessed with six blessings: “the spirit of wisdom and understanding, counsel and might, the spirit of knowledge and fear of Adonoy.”²⁰Yeshaya 11:2. Alternatively, this is the equivalent of a kav which is one sixth of a se’ah, also referred to as a שש and mentioned in Yechezkel 45:13. The Mishnah in Maseches Pe’ah (8:7) states that a poor person who is traveling from place to place must be given not less than a half kav of wheat from which to make bread. Bo’az therefore gave Naomi a whole kav, one half for Rus and the other half for herself. (Malbim) The six barleycorns may allude to the six righteous men, each blessed with six virtues are destined to descend from this marriage: Dovid, Daniel, Chananya, Mishaeil, Azaryah and Moshiach. (Targum)

He measured out six measures of barley (se’orim), and he put it on her back. In this way the blessed Holy One repaid Ruth measure for measure. It was for the merit of King David, of blessed memory, who would rise at midnight and cause a heavenly coupling that God caused a goodly coupling of Ruth and Boaz.It was also a reward for her acceptance of the 613 commandments and the seven rabbinic commandments.⁷²The Torah empowers and charges the Rabbis with the responsibility to create “fences'' to protect the Torah, and we are likewise charged with the obligation to follow their instructions. Accordingly, we find countless examples of Rabbinic decrees mentioned in the Talmud. Based on the above verse the Rabbis were given license to create Rabbinic mitzvot as well. These mitzvot are: Hallel, Purim, Chanuka, washing the hands (before eating bread), lighting Shabbat candles, and saying blessings (such as when eating food, and more) — seven in total. See https://ohr.edu/this_week/the_anatomy_of_a_mitzvah/7768 Together they have the same number as the word se’orim - equals 620. “He measured out,” God had compassion on Ruth according to the qualities of King David and rewarded her measure for measure. Six were for the sixth hour when King David arose and also se’orim was for the 620 commandments that she accepted. “He laid it upon her,” (Ruth 3:15) so she could carry the commandments. And in this way, “She went back to the town,” she merited to partner with the law of Boaz’s people, coming to the city. This fits with what she did, “He measured out six measures of barley and he placed it upon her…” This fits with the allusion I made in Simchat HaRegel (P. 33a) - see what is stated there. Also if we break down the word Se’orim שערים the first letters - shin ayin are equal to 370 lights of our forefather Abraham. The reish alludes to Reishit Chochma, the beginning of wisdom to which the Zohar alludes as well as other places. Yud mem is an allusion to the fifty gates of understanding (binah).

She told her all that the man had done for her. When Naomi asked, “How is it with you, daughter?” the sages said she was asking, “Are you still single or are you a married woman?” To this, she wisely answered and told (v’taged) her… The verb haggadah (taged) is only answering wisely. What was the wsideom? She told her and said how much he did for me. That is, first, he was described as “(the man) whom she had worked,” when Ruth was poor and she had worked for the householder. But now, this was not how he was described because she was nearly married to Boaz and she was no longer in the category of a needy person. Ruth then said, “She told her all that the man had done for her,” speaking of all his acts of kindness. Now she could truthfully speak of what he did for her because he promised to marry her. According to its plain meaning it might hint that he followed her home from his field to the house of Naomi as the sages⁷³See Ruth Rabbah 7:3 comment on the verse, “He (She) got back to the town.” (Ruth 3:15)

Until he settles. [I.e., until] the man [settles] the matter today.