Comentário sobre Rute 3:3

[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.