Midrasz do Rut 4:18

...And in Jonah it is written, "I would rather die than live." Jonah was the son of the woman of Zarfat. He had already died once, and knew that he would have rest, and Elijah did not die. And so he said, "am I not better than my ancestors?"

... Another explanation. “And all the work that king Solomon had wrought in the house of the Lord was finished.” (Melachim I 7:51) What does ‘all the work’ mean? It was built by itself, rising and floating up – thus it does not say when the house was built, but rather “And the house, when it was in building…” (Melachim I 6:7) “…was built of stone finished at the quarry (masa)…” (ibid.) What does ‘finished at the quarry’ (masa nivne) mean? R’ Brechia said: the stone picked itself up (nosah atzma), rose up and was built by itself. This is what Shlomo said in his song “I have surely built You a house to dwell in…” (Melachim I 8:13) He says ‘I have surely built’, meaning ‘I built a building and the stones rose up and flew into place themselves’. If you are shocked that the Holy One would do such a thing for a single righteous person, “And a stone was brought and placed on the mouth of the pit…” (Daniel 6:18) And where did they get a rock in Bavel? Our Rabbis said that it rolled all the way from the land of Israel and came in an instant. So if the Holy One did such a thing for flesh and blood, are you surprised that He would do so for the building of a house to the Holy One?

These are the generations (Toledot) of the heaven and the earth when they were created (Gen. 2:4). R. Berechiah and R. Helbo said in the name of R. Samuel the son of Nahmani: The word toledot in Scripture lacks the letter vav in all but two verses. These verses are: These are the generations of Perez (Ruth 4:18) and the (verse quoted) above. (The full spelling of the word toledot, with the vav, is found only in these two instances.)

Rabbi Abba bar Kahana began: “Tremble [rigzu] and do not sin…” (Psalms 4:5). David said before the Holy One, blessed be He: ‘How long will they be provoking [mitragzim] me, and saying: Does he not have flawed lineage? Does he not descend from Ruth the Moavite?’ ‘“…Say in your heart, on your bed…” (Psalms 4:5) – you also, do you not descend from two sisters?²⁵⁸You also have lineage that could be considered questionable, as Jacob married two sisters, Leah and Rachel. This would later be prohibited by the Torah. This is stated by David as a response to the elders of Judah, who had been taunting him due to his lineage. You, see what are your roots! “…and be silent, Sela” (Psalms 4:5). Tamar, too, whom Judah your grandfather took as a wife, is that not flawed lineage?²⁵⁹Judah married Tamar, who had previously been his daughter-in-law. This relationship too would later be prohibited by the Torah. And she was the daughter of Shem ben Noah.²⁶⁰The Sages identify him with Malkitzedek king of Shalem, who was a priest, and the Torah severely punishes the daughter of a priest who engages in licentiousness. Consequently, the lineage of her children Peretz and Zeraḥ were compromised by her act of having relations with Judah. What, do you have pedigree?’
Rabbi Yaakov bar Aviya said: Confront [argiz] your evil inclination and you will not sin. The Rabbis said: Anger your evil inclination and you will not sin.
“These are the generations of Peretz: Peretz begot Ḥetzron” (Ruth 4:18).
“These [eleh] are the generations of Peretz.” Rabbi Abba said: Anywhere that eleh is stated, it rejects what preceded it; ve’eleh, it adds to what preceded it. Bereshit Rabba 12 until “informed him that Ishmael repented,” end of quote>.
“Ḥetzron begot Ram and Ram begot Aminadav” (Ruth 4:19).
“Ḥetzron begot Ram.” But wasn’t Yeraḥme’el a previous son, [as it is stated:] “the sons of Ḥetzron who were born to him: Yeraḥme’el, Ram, and Keluvi” (I Chronicles 2:9)? Rather, he married a Canaanite woman in order to exalt himself [lehitater] through her, as it is written: “Yeraḥme’el had another wife, and her name was Atara” (I Chronicles 2:26).²⁶¹Since Yeraḥme’el married a Canaanite woman, the line of kingship did not come through him.
“Aminadav begot Naḥshon and Naḥshon begot Salma. Salmon begot Boaz and Boaz begot Oved” (Ruth 4:20–21).
“Ram begot Aminadav…and [Naḥshon begot…] Salmon.” To this point, they were the ladder for the princes;²⁶²Of the tribes. from this point on they were ladders to kings.²⁶³The name Salma, or Salmon, is similar to sulam, ladder. It appears in two different forms in these verses to allude to the change in status of the family: To this point, its members were tribal princes; from Boaz, Salmon’s son, the family was moving toward establishing the Israelite monarchy (Midrash HaMevoar). Rabbi Yitzḥak began: “Then [az] I said, behold, I have entered” (Psalms 40:8). I should have sung a song when I came.²⁶⁴When I was accepted into the congregation. Az means nothing other than song, as it is stated: “Then [az] Moses sang” (Exodus 15:1). I was included in “shall not enter,” and [yet] I entered.²⁶⁵David is cited as saying that he was assumed to be included within the prohibition against a Moavite convert entering the congregation, as he was a descendant of Ruth, but he was able to enter the congregation because of the acceptance of the halakha that this prohibition applies only to male converts.
“Oved begot Yishai and Yishai begot David” (Ruth 4:22).
“In the scroll of a book it is written about me” (Psalms 40:8). “In the scroll” – “whom You commanded that they should not enter into Your congregation” (Lamentations 1:10). “Of a book” – “An Ammonite and a Moavite shall not enter [into the assembly of the Lord]” (Deuteronomy 23:4). Not only did I enter, but in a scroll and a book it is written about me. In the scroll: Peretz, Ḥetzron, Ram, Aminadav, Naḥshon, Oved, Yishai, David.²⁶⁶The reference is to the verses in Ruth 4:18–22. In a book – “the Lord said: Arise, anoint him; for this is he” (I Samuel 16:12). Rabbi Huna says: It is written: “The Lord has provided me another [aḥer] offspring” (Genesis 4:25), an offspring that comes from another [aḥer] place, and who is this? It is the messianic king.²⁶⁷The messianic king is a descendant of David, and thus David is alluded to in the Torah itself.
Rabbi Berekhya and Rabbi Simon [said]: This is analogous to a king who would pass from place to place and a pearl fell from [the crown] on his head. The king and his entire entourage stopped there, and passersby would say: ‘What is the nature [of the stay] of the king and his entourage here?’ They saw and said: ‘A pearl fell from upon his head.’ What did he do? He piled up the dirt, and brought sifters, and sifted one pile but did not find it; the second, but did not find it; and the third, and he found it. They said: ‘The king found his pearl.’ So too, the Holy One blessed be He said to Abraham: “Go for yourself [lekha]” (Genesis 12:1) – It was you [lekha] that I was anticipating. What need was there to delineate the lineage: “Shem, Arpakhshad, Shelaḥ, Ever, Peleg… Naḥor, Teraḥ” (I Chronicles 1:24–26)? It was only for you. “Abram is [hu] Abraham” (I Chronicles 1:27)²⁶⁸It was he [hu] that God was anticipating, and for whom all the previous generations were listed. – “and You found his heart faithful before You” (Nehemiah 9:8). So too, the Holy One blessed be He said to David: ‘What need was there for Me to delineate the lineage: Peretz, Ḥetzron, Ram, Aminadav, Naḥshon, Oved, Yishai? Was it not for you?’ – “I have found David My servant” (Psalms 89:21).

... seven things were taken away from Adam Harishon after he ate from the tree of knowing, including among them] his brilliance, his life, and his stature / zivo v’chayyav v’qomato...

Another interpretation (continuing in Gen. 38:2): AND JUDAH SAW THERE < THE DAUGHTER OF A CERTAIN CANAANITE >. There is the one who committed fornication and profited; there is also the one who committed fornication and lost. < There is the one who killed and profited; there is also the one who killed and lost. There is the one who stole and profited; there is also the one who stole and lost. There is the one who stole and lost, i.e., Achan (of Joshua 7). There is the one who stole and profited, i.e., Rachel, of whom it is stated (in Gen. 31:19): SO RACHEL STOLE. There is the one who killed and lost (in Numb. 35:16): THE MURDERER SHALL SURELY BE PUT TO DEATH. There is the one who killed and profited, i.e., Phinehas (of Numb. 25:7-13) >.⁴⁰This section in angle brackets (< >) is taken from Codex Vaticanus Ebr. 34. The shorter Buber text, which has Phinehas stealing instead of killing, reads as follows: “There is the one who stole and profited; there is also the one who stole and lost. There is the one who stole and profited. This is Phinehas. There is the one who stole and lost. This is Achan (of Joshua 7).” There is the one who committed fornication and lost. This is Zimri (of Numb. 25:6-14). There is the one who committed fornication and profited. This is Judah, since from him arose Perez and Hezron, who were going to sire < the line of > David (according to Ruth 4:18-21) and the Messianic King, who is going to redeem Israel. Look at how many episodes the Holy One brings about before he raises up the Messianic King from Judah! That is the one about whom it is written (in Is. 11:2): AND THE SPIRIT OF THE LORD SHALL REST UPON HIM.

(Gen. 2:4:) THESE ARE THE GENERATIONS (toledot) OF HEAVEN AND EARTH WHEN THEY WERE CREATED. R. Berekhyah and R. Helbo said in the name of R. Samuel bar Nahman:⁴⁵Sanh. 38b; Gen. R. 12:6; Exod. R. 30:3; Numb. R. 13:12; PR 46:2; Tanh., Gen. 1:6; Hasarot wlterot, fol. 37. Every toledot which is in the Torah lacks < a vowel letter > apart from two which are spelled in full. < The two are > (Ruth 4:18): THESE ARE THE GENERATIONS (toledot) OF PEREZ < and > (Gen. 1:4): THESE ARE THE GENERATIONS OF HEAVEN. Both of them are spelled in full. R. Judah bar Shallum the Levite said: Those < which lack a vowel letter number > six. R. Pinhas said in the name of R. Reuben: They correspond to the six things which < the Holy One > took away from the first Adam, and these are the following: (1) His facial luster, (2) his stature, (3) his life (i.e., his immortality), (4) the fruits of the earth, (5) the Garden of Eden, and (6) sun and moon. Where is it shown about his facial luster? Where it is stated (in Job 14:20): YOU CHANGE HIS FACE AND SEND HIM AWAY. Where is it shown about his stature?⁴⁶Hag. 12a; cf. Gen. R. 19:8; Cant. R. 3:7:5; PRK 1:1; 5:3; PR 15:3. Where it is stated (in Ps. 139:5): YOU HAVE < RE > FORMED ME BEHIND AND BEFORE. Where is it shown about his life? Where death was decreed over him (in Gen. 2:17); [for, if he had been worthy], he would have remained alive forever. Where is it shown about the fruits of the earth? Where it is stated (in Gen. 3:17): CURSED IS THE LAND BECAUSE OF YOU. Where is it shown about the Garden of Eden? Where it is stated (in Gen. 3:24): AND HE DROVE OUT THE MAN. Where is it shown about sun and moon? Where it is stated (in Is. 13:10): THE SUN SHALL BE DARK AT ITS RISING AND THE MOON SHALL NOT CAUSE ITS LIGHT TO SHINE. In the world to come, however, the Holy One will restore {to him} [them]. [Where is it shown] about facial luster? Where it is stated (in Is. 61:9): ALL WHO SEE THEM SHALL ACKNOWLEDGE THEM, < THAT THEY ARE THE SEED WHICH THE LORD HAS BLESSED >. And where is it shown about his stature? Where it is stated (in Lev. 26:13):⁴⁷Sifra, ad loc.; Sanh. 100a. AND I MADE YOU WALK WITH STATURE. R. Judah says: What is the meaning of STATURE? The time will come when each and every {upright} one [from Israel] will be a hundred cubits tall. R. Simeon ben Johay says: two hundred cubits, as stated (here): STATURE (qomemiyyut): Qom < ahmeans one stature of > a hundred; miyyut (read as me'ot, i.e., "hundreds") < implies another > hundred.⁴⁸Cf. Gen. R. 8:1). Ergo: two hundred. {And they would live forever?} [And where is it shown about his life?] Where it is stated (in Is. 65:22): AS LONG AS THE DAYS OF A TREE SHALL BE THE DAYS OF MY PEOPLE…. And where is it shown about the fruits of the earth?⁴⁹See ySheq. 6:2 (50a); yTaan. 1:2 (64a). Where it is stated (in Ezek. 47:12): AND BY THE RIVER UPON ITS BANK ON BOTH SIDES [SHALL GROW EVERY TREE FOR FOOD. THEIR LEAF SHALL NOT WITHER, NEITHER SHALL THEIR FRUIT FAIL. THEY SHALL BRING FORTH NEW FRUIT EVERY MONTH]. Where is it shown about the Garden of Eden? Where it is stated (in Hos. 14:8 [7]): THOSE WHO DWELL IN HIS SHADOW SHALL BE TRANSFORMED. THEY SHALL GROW GRAIN AND BLOSSOM LIKE A VINE. Where is it shown about sun and moon? Where it is stated (in Is. 30:26): MOREOVER, THE LIGHT OF THE MOON SHALL BE AS THE LIGHT OF THE SUN, AND THE LIGHT OF THE SUN SHALL BE SEVENFOLD, AS THE LIGHT OF THE SEVEN DAYS. R. Aha said in the name of R. Hanina: The wound from the blow to the world will heal.

Another interpretation (of Gen. 39:1): WHEN JOSEPH WAS TAKEN DOWN TO EGYPT…. What is written above on the matter (in Gen. 38:29)? AND IT CAME TO PASS THAT, AS HE DREW BACK HIS HAND < … > [SO HIS NAME WAS CALLED PEREZ]. Here is kingship (according to Ruth 4:18): THESE ARE THE GENERATIONS OF PEREZ.⁶⁸The biblical text continues with a genealogy from Perez to David. (Gen. 38:30:) THEN AFTERWARDS HIS BROTHER CAME OUT. Here is a priest. Then afterwards (in Gen. 39:1): WHEN JOSEPH WAS TAKEN DOWN TO EGYPT, the Holy One simply brought them the good news that, wherever they went, they would have the services of a king and a priest. How so? In Egypt < they had > a king and a priest, as stated (in Exod. 7:8): NOW THE LORD SAID UNTO MOSES AND UNTO AARON…. Also in their Exodus < they had a king and a priest > (according to Ps. 77:21 [20]): YOU LED YOUR PEOPLE LIKE A FLOCK BY THE HAND OF MOSES AND AARON.

... “He does the will of those who fear Him…” (Tehillim 145:19) Meaning that Gd does not annul his prayers and gives him what he requests. This refers to David, of whom it is written “I am a companion to all who fear You…” (Tehillim 119:63) at the time when he was troubled over the Holy Temple, as it is written “Remember, O Lord, onto David all his affliction. That he swore to the Lord, he vowed to the Mighty One of Jacob; That I shall not come into the tent of my house, and I shall not go up on the bed that was spread for me. I shall not give sleep to my eyes nor slumber to my pupils, Until I find a place for the Lord, dwellings for the Mighty One of Jacob.” (Tehillim 132:1-5) Since the Holy One saw that he stood there, troubled over the Holy Temple, He immediately sent Gad the prophet to him and showed him the place of the Holy Temple, as it is written “And Gad came to David on that day, and said to him, ‘Go up to erect an altar to the Lord in the threshing-floor of Aravnah the Jebusite.’” (Shmuel II 24:18) David went there immediately, as it says “And David went up according to the word of Gad, as the Lord had commanded. (Shmuel II 24:19) He found there the altar where Adam, the first man, made offerings, where Noach made offerings, where Avraham made offerings. Once he found it he began to measure, saying ‘from here to here will be the Courtyard, from here to here will be the Holy of Holies’ as it says “And David said, ‘This is the House of the Lord God…” (Divre HaYamim I 22:1) And how could he declare “…and this is the altar for burnt offerings for Israel” (ibid.)? This is what is meant that the Holy One does not nullify the desire of the righteous, but rather gives them what they seek in order to fulfill “He does the will of those who fear Him…” (Tehillim 145:19)