Comentário sobre Rute 4:26

So-and-so. But his name was not written because he did not wish to redeem.¹The person’s name was Tov (See above 3:13). His name is omitted because he did not discharge his duty as a kinsman. He therefore did not merit to be recorded as Tov [=good].

So-and-so. פְּלֹנִי אַלְמֹנִי is rendered [into Aramaic] in the Prophets as, “concealed and secret.”

So. פְּלֹנִי means] covered and concealed, [as in] the expression of, “If there be concealed יִפָּלֵא”²Devarim 17:8. and “Is there anything concealed הֲיִפָּלֵא from Adonoy?”³Bereishis 18:14.

And so. אַלְמֹנִי means widowed, without a name. (Another version: [He is called] אַלְמֹנִי because he was widowed of the words of the Torah, for he should have expounded, “[only] an Ammonite [is forbidden in marriage to a Jewish woman], but not an Ammonitess [i.e., an Ammonite woman is not forbidden in marriage to a Jewish man]; a Mo’avite, but not a Mo’aviteess.” Yet he said, “for I would mar my own inheritance.”)

That I may know [now], for beside you there is no one. [Who is as] close [as you] to redeem.

And from Rus the Mo’avitess. You must buy [the inheritance], and she is not willing [to sell] unless you marry her.

For I would mar my own inheritance. נַחֲלָתִי =] my offspring, as in, “the inheritance of Adonoy is children;”⁴Tehillim 127:3. to give my offspring a stigma, for it is stated, “Neither an Ammonite nor a Mo’avite may enter [into Adonoy’s community],”⁵Devarim 23:4. but he erred [by not interpreting it as] “an Ammonite but not an Ammonitess.”⁶He was not aware that the Torah prohibited only the male Mo’avites from entering the ranks of Bnei Yisroel, but the females were permitted. Alternatively, he knew that females were permitted to enter the ranks of Bnei Yisroel, but he feared that in future generations the ruling may be challenged, as it was in Dovid’s time by Do’eg.

…Lest I impair my own estate. The sages say in the Midrash⁷⁴Ruth Rabbah 7:7 The first redeemer is called ploni almoni, simply an anonymous person. Based on the second word, almoni, Rabbi Shmuel understands it as Ilaim, mute or unknowing. “Rabbi Shmuel bar Naḥman said: He was mute [ilem] from matters of Torah. He said, ‘The first ones, Maḥlon and Kilyon, died because they took her, because they married Orpah and Ruth, and should I take her? Heaven forbid that I take her, I do not want to taint my children, I do not want to mix dross with my children.’ But he did not know that the halachah had already been changed: “An Ammonite,” but not an Ammonite woman, “a Moabite,” but not a Moabite woman.” But one could ask, why didn’t Boaz and the others who sat in the gate fulfill the commandment, “Speak up for the dumb,” (Pro. 31:7) by telling him, “Don’t you know that the halachah has already been introduced that she is permitted?” It might be that after this they said to him that a ruling and halachah has been disseminated that the law applies to a Moabite man and not Moabite women. But since he knew so little Torah, he was still in doubt. How could this law be hidden from all the leaders of Israel…therefore he suspected that maybe that erred. That is why he said, “Lest I impair my own estate,” in the language of doubt.⁷⁵A better translation might be as (“I might impair…”)

Concerning redemption. This is a sale.

Now this was formerly done in Israel. It is stated in the book Likutei Torah (manuscript), ““Now this;” the word zot, this, refers to Torah. “Was formerly done in Israel,” specifically in Israel and not by the other nations. “In cases of redemption;” that is, in the book of the prophets. “Or exchange;” the Babylonian Talmud which mixed up the language. “And this was the practice in Israel;” this is the Jerusalem Talmud. “To confirm all things;” as if there were three knots. “One man would take off his sandal;” refers to Esau who is called a man of the field. “And he gave it to the other;” The word Na’alah is connected with La’anah, “Wormwood and poison weed.” (Deut. 29:17) They were removed and placed on the head of the goat which was sent to the wilderness. (Lev. 16:10) “This is the practice in Israel;” That is, to say, this depends on Israel’s deeds.
(Another interpretation) “Now this was formerly done in Israel concerning redemption;” this refers to the juxtaposition of redemption and prayer by those who knew the mysteries and meditations. “Now this was formerly done in Israel” and not now. “Or exchange;” for example, the letters, כוזו,⁷⁶A 14-lettered form of the Shem HaMephorash, esoteric names of God within Kabbalah. It appears on the back of the Mezuzah. and מצפך,⁷⁷An ancient prayer which appears on amulets: אל נא קרב תשועת מצפך including the first letters of each word on each line: אנקתמ etc. With the mystery of the thirteen attributes of mercy - all of this was formerly done in Israel so that it came down the spouts bringing down the divine abundance to establish “to confirm all things.” That is to establish the Kingship (Malchut) which is also called Davar. What did they do? “One man would take off his sandal,” causing the divine abundance to continue through a righteous person from the heavenly source, from the attribute of wisdom which is Kodesh. It has the same gematria shalaf. It continues the name of Kana (zeal) which is in Yesod. This is Na’alo like the numerical value of Kana including the letters and the word. (156) “he gave to the other,” with the mystery of da’at in order to establish all of Malchut. He writes about this at length, the mystery of the words, the sandal - see what he wrote there at length.

And exchange. This is an exchange.

A man would take off his shoe. This is an act of acquisition, just as we acquire title with a scarf in lieu of a shoe. And our Rabbis of blessed memory differed on this matter,⁷Maseches Bava Metzia 47a. as to who gave [the shoe] to whom. Some say that one acquires title with the utensil of the acquirer, and Bo’az gave [his shoe] to the redeemer, and some say that one acquires title with the utensil of the seller, and the redeemer gave [his shoe] to Bo’az.

This was the form of validation in Yisroel. תְּעוּדָה =] the law of testimony.

To perpetuate the name of the deceased upon his inheritance: Since his wife goes and comes on the estate and brings in and takes out [items], people say, “This is Machlon’s wife,” and thereby his name is remembered upon it.

So as to perpetuate the name of the deceased upon his estate. The first letters of, “The name of the deceased,” (shem hamet al) have the same numerical value as Solomon (375). The Holy Spirit sparkled in him so that he merited to see Solomon in his sovereignty, just as he had prayed for her earlier, “May your recompense be whole (Sheleimah/Shlomo). The sages say that in this way he established the verse, “he had a throne placed for the queen mother;” (l Kings 2:19) Ruth became the mother of the monarchy.

Like Rachel and like Leah. Even though they were from the tribe of Yehudah and of the descendants of Leah, they conceded that Rachel was the mainstay of the household and they mentioned Rachel before Leah.⁸Alternatively, the blessing was for (Naomi)[Ruth] who was the daughter of idolaters. They blessed her that she should be in her own righteousness like Rachel and Leah who also were daughters of an idolater [Lavan], but because of their marriage to a great and righteous man [Yaakov], they created the House of Yisroel.

May Adonai make the woman who is coming (haba’ah)…, The first letters of these words spell Eheyeh.⁷⁸The first words of the verse are ה' את האשה הבאה. God’ s name begins with a Yud Also the word Haba’ah are the letters of Ahavah which is B’eheyeh. According to our teacher, the Ari and his disciples. Ruth had an aspect of Rachel and Leah, as was written above. This fits well with what the elders said, “May Adonai make the woman who is coming into your house like Rachel and Leah,” since she has the qualities of the two of them. May she merit to be like them since they built the house of Israel.

And be famous. I.e., may your name become great.

Like the house of Peretz. From whom they were descended.⁹Otherwise they should have blessed Bo’az to be like Ephrayim and Menashe.

And may your house be like the house of Perez whom Tamar bore to Judah… This is an allusion since she is a transmigration of Tamar, as was stated in Sefer Temunot. She will now succeed in giving birth to excellent offspring, uplifted children, kings of host…

Blessed be Adonai, who has not withheld a redeemer from you today! The sages said,⁷⁹Ruth Rabbah 7:15 “Were it not for the women’s blessing, the line of David would have been cut off during the days of Atalyahu.”⁸⁰Atalyahu killed all of David’s male descendants with the exception of one small child who was successfully hidden away, the future King Yehoash (II Kings chapter 11) In Simchat HaRagel I alluded to this in the final letters of the words, לֹ֣א הִשְׁבִּ֥ית לָ֛ךְ גֹּאֵ֖ל הַיּ֑וֹם “Who has not withheld a redeemer from you,” spells out Malchut, monarchy. See what I wrote there at length. It might also be the first letters of the words, לֹ֣א הִשְׁבִּ֥ית לָ֛ךְ גֹּאֵ֖ל הַיּ֑וֹם וְיִקָּרֵ֥א שְׁמ֖וֹ בְּיִשְׂרָאֵֽל, Who has not withheld a redeemer from you today! May his name be perpetuated in Israel,” have the numerical value of Babylonia and Persia (בבל ופרס) This alludes to the fact that the lineage of David was in danger of destruction twice. First in the time of Babylonia in the time of wicked Nebuchadnezzar who sought to destroy the seed of King David. But God in his compassion for David made sure that the wife of Johyachin was given permission to visit her husband in prison and there she became pregnant as the sage said. The second time was during the Kingdom of Persia as is written in the story of Bustanai. God in his compassion did not allow the redeemer to be jailed so that the son of Jesse lived and was comforted. “The righteous man runs and is safe in Jerusalem to the light of life! .

These are the generations of Peretz. Since [Scripture] traced Dovid’s lineage to the name of Rus the Mo’avitess, it returned and traced his lineage to Yehudah’s name.¹⁰The symbol of royalty.