Midrash sobre I Reis 5:2

“Boaz said to her at mealtime: Come here, and eat of the bread, and dip your loaf in the vinegar. She sat beside the reapers and he handed her roasted grain, and she ate, was sated, and there was some left over” (Ruth 2:14).
“Boaz said to her at mealtime: Come here.” Rabbi Yoḥanan interpreted this [verse] with six approaches. [According to one approach, this verse] is referring to David. “Come here [halom],” – draw near to kingship, as halom means nothing other than kingship, as it is written: “[King David came and he sat before the Lord and said: Who am I, my Lord God, and who is my household, that You have brought me to this point [halom]?” (II Samuel 7:18). “Eat of the bread” – this is the bread of kingship. “Dip your loaf in the vinegar” – these are the afflictions, as it is stated: “Lord, do not rebuke me in Your wrath” (Psalms 6:2).¹⁸⁵This verse was stated by David. “She sat beside [mitzad] the reapers” – the kingship was temporarily captured [notzeda] from him, as Rav Huna said: Those six months that David was fleeing from Avshalom are not included in the tally,¹⁸⁶Of the years of David’s reign. as he would gain atonement with a female goat like a commoner.¹⁸⁷A commoner brings a female goat as a sin-offering (Leviticus 4:27-28), whereas a king brings a male goat (Leviticus 4:22–23). Thus, Rav Huna is stating that during those six months David did not have the status of a king. “He handed her roasted grain” – the kingship returned to him, as it is stated: “Now I know that the Lord has redeemed His anointed” (Psalms 20:7). “She ate, was sated, and there was some left over” – [David] eats in this world, eats in messianic days, and eats in the future.
Alternatively, “come here,” is referring to Solomon. “Come here” – draw near to kingship. “Eat of the bread” – this is the bread of kingship, as it is stated: “Solomon's provision for one day was thirty kor of fine flour, and sixty kor of meal” (I Kings 5:2). “Dip your loaf in the vinegar” – these are his sullied actions. “She sat beside [mitzad] the reapers” – the kingship was temporarily captured [notzeda] from him, as Rabbi Yoḥai bar Ḥanina said: An angel in the image of Solomon descended and sat on his throne, and Solomon would circle among the entrances of Israel¹⁸⁸Seeking charity and say: “I am Kohelet , I was king over Israel in Jerusalem” (Ecclesiastes 1:12). What did one of them do? She gave him a bowl of grits and struck him on his head with a reed, and said to him: ‘Isn’t Solomon sitting on his throne, and [yet] you say: I am Solomon king of Israel?’ “He handed her roasted grain” – the kingship returned to him. “She ate, was sated, and there was some left over” – he eats in this world, eats in messianic days, and eats in the future.
Alternatively, “come here,” is referring to Hezekiah. “Come here” – draw near to kingship. “Eat of the bread” – this is the bread of kingship. “Dip your loaf in the vinegar” – these are the afflictions, as it is stated: “Isaiah said: Let them take a cake of figs [and spread it on the rash and he will live]” (Isaiah 38:21).¹⁸⁹The verse is stated regarding Hezekiah. “She sat beside [mitzad] the reapers” – the kingship was temporarily captured [notzeda] from him, as it says: “So said Hezekiah: A day of distress and chastisement” (Isaiah 37:3). “He handed her roasted grain” – the kingship returned to him, as it is stated: “He was exalted in the eyes of all nations thereafter” (II Chronicles 32:23). “She ate, was sated, and there was some left over” – he eats in this world, eats in messianic days, and eats in the future.
Alternatively, “come here,” is referring to Menashe. “Come here” – draw near to kingship. “Eat of the bread” – this is the bread of kingship. “Dip your loaf in the vinegar” – that he sullied his actions like vinegar due to his evil actions. “She sat beside [mitzad] the reapers” – the kingship was temporarily captured [notzeda] from him, as it is written: “The Lord spoke to Menashe and his people, but they would not pay heed. The Lord brought the officers of the army of the king of Assyria against them, and they took Menashe captive in manacles” (II Chronicles 33:10–11). Rabbi Abba bar Kahana said: They were manacles of iron and bronze. Rabbi Levi bar Ḥayyata said: They made a bronze cauldron and kindled a fire beneath it. He was crying: ‘Idol so-and-so, idol so-and-so, rescue me!’ When he saw that they were of no avail to him at all, he said: ‘I remember that my father would read to me: “In your distress [all these things] will find you…For the Lord your God is a merciful God [He will not forsake you]” (Deuteronomy 4:30–31). I will cry to Him. If He answers, that is good; if He does not answer, everything is one, all the gods are the same.’ At that moment, the ministering angels arose and sealed all the supernal windows, and they said before Him: ‘Master of the Universe, a person who placed an idol in the Sanctuary, are You accepting him through repentance?’ He said to them: ‘If I do not accept him through repentance, I would thereby be locking the door before all penitents.’ What did the Holy One blessed be He do? He excavated an opening beneath His throne of glory, in a place that no angel has control. That is what is written: “He prayed to Him, He acceded to his entreaty [vaye’ater] and He heard his supplication” (II Chronicles 33:13). Rabbi Levi said: In Arabia, they call excavation atira. “He handed her roasted grain” – the kingship returned to him, as it is stated: “He returned him to Jerusalem, to his kingdom” (II Chronicles 33:13). With what did He return him? Rabbi Shmuel in the name of Rabbi Aḥa said: He returned him with the wind. This is what is said: He causes the wind to blow. “She ate, was sated, and left over” – he eats in this world, eats in messianic days, and eats in the future.
Alternatively, it is referring to the messianic king. “Come here” – draw near to kingship. “Eat of the bread” – this is the bread of kingship. “Dip your loaf in the vinegar” – these are the afflictions, as it is stated: “He was pained by our transgressions” (Isaiah 53:5). “She sat beside [mitzad] the reapers” – his kingship is destined to be temporarily captured [litzod] from him, as it says: “I will gather all the nations to Jerusalem for the war and the city will be captured” (Zechariah 14:2). “He handed her roasted grain” – it is destined to return to him, as it is stated: “He will smite the land with the rod of his mouth” (Isaiah 11:4). Rabbi Berekhya in the name of Rabbi Levi: Like the initial redeemer, so the ultimate redeemer. Just as the initial redeemer was revealed, and then was again concealed from them, and for how long was he concealed from them, for three months, as it is stated: “They encountered Moses and Aaron” (Exodus 5:20);¹⁹⁰The midrash interprets this as referring to the officers of the Israelites meeting Moses and Aaron after Moses returned from a three-month hiatus in Midyan. See Shemot Rabba 5:19, which similarly states that Moses departed to Midyan, but states that it was for six months. so too, the ultimate redeemer will be revealed to them and concealed from them. How long will he be concealed from them? Rabbi Tanḥuma in the name of the Rabbis: Forty-five days; that is what is written: “From the time the daily offering is abolished…[one thousand two hundred and ninety days]” (Daniel 12:11), and it is written: “Happy is one who waits and it comes [to one thousand three hundred and thirty-five days]”(Daniel 12:12). These extra days, what are they? Rabbi Yitzḥak ben Ketzarta in the name of Rabbi Yona: These are the forty-five days that Israel will gather and eat saltwort; that is what is written: “Who pick saltwort from the bushes.” (Job 30:4).
Where will he lead them?¹⁹¹Where will the messianic king lead the Jewish people? To the Judean Desert, as it is stated: “Behold, I will seduce her and I will lead her to the desert” (Hosea 2:16). [There is] one who says: To the wilderness of Siḥon and Og, as it is stated: “I will yet settle you in tents as in the days of the appointed times” (Hosea 12:10). Anyone who believes in him will live, and one who does not believe in him will go to the nations of the world and they will kill him. Rabbi Yitzḥak bar Maryon said: Ultimately, the Holy One blessed be He will appear to them and rain down manna for them, “and there is nothing new under the sun” (Ecclesiastes 1:9).
Alternatively, “come here,” is referring to Boaz, draw near and “eat of the bread,” this is the bread of the reapers. “Dip your loaf in the vinegar,” as it is the way of reapers to dip their loaves in vinegar. Rabbi Yonatan said: From here it is derived that one takes out sour foods to the threshing floors. “She sat beside the reapers,” she certainly sat alongside them.¹⁹²But not in their midst, for reasons of modesty. “He handed her roasted grain,” a light, small amount, with his two fingers. Rabbi Yitzḥak said: You derive from this one of two matters: Either a blessing rested on the fingers of that righteous man, or that a blessing rested on the innards of that righteous woman. From where? It is from that which is written: “She ate, was sated, and there was some left over.”¹⁹³If he gave her just a pinch of roasted grain, how could she have been sated, with grain to spare? It stands to reason that the blessing rested on the innards of that righteous woman.
Rabbi Yitzḥak bar Maryon said: The verse comes to teach you that if a person performs a mitzva he should perform it wholeheartedly, as had Reuben known that the Holy One blessed be He was dictating in his regard: “Reuben heard and he rescued him from their hands” (Genesis 37:21),¹⁹⁴This verse is stated regarding Reuben saving Joseph from his brothers, who wanted to kill him. he would have taken him to his father on his shoulder. Had Aaron known that the Holy One blessed be He was dictating in his regard: “Behold, he is emerging to meet you” (Exodus 4:14), he would have emerged to meet [Moses] with drums and dancing. Had Boaz known that the Holy One blessed be He was dictating in his regard: “He handed her roasted grain, and she ate, was sated, and there was some left over,” he would have fed her fattened calves. Rabbi Kohen and Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: In the past, a person would perform a mitzva and the prophet would write it. Now, when a person performs a mitzva, who writes it? Elijah writes it, and the messianic king, and the Holy One blessed be He affixes a seal for them. That is what is written: “Then those who feared the Lord spoke one with another, [and the Lord heeded, and heard, and a book of remembrance was written before Him]” (Malachi 3:16).

“He made everything beautiful in its time; the world, too, He has placed in their heart, but so that man will not discover the work that God has performed from beginning to end” (Ecclesiastes 3:11).
“He made everything beautiful in its time.” Rabbi Tanḥhuma said: The world was created at its appointed time; it was not fit to have been created earlier, but at its proper time it was created, as it is stated: “He made everything beautiful in its time.” Rabbi Abbahu said: From here [it is derived] that the Holy One blessed be He created worlds and destroyed them, created worlds and destroyed them, until he created this [world], and said: ‘These please Me and those did not please Me.’ Rabbi Elazar says: This opening is open to the depths,³⁷The following is a clear proof to what Rabbi Abbahu stated above (Maharzu). as it is stated: “God saw everything that He made, and, behold, it was very good” (Genesis 1:31).
Had another said: “He made everything beautiful in its time,” I would say: This one, who never ate a piece of bread in his life, says: “He made everything beautiful in its time”? However, Solomon, because it is written in his regard: “Solomon’s provision for one day was thirty kor of choice flour…” (I Kings 5:2), for him it is appropriate to say: “He made everything beautiful in its time.”³⁸Others who did not experience luxury might be easily impressed; if Solomon, who lived a life of incredible luxury, praised all that God created, that is a more significant compliment.
Another matter, had another said: “Vanity of vanities, said Kohelet…” (Ecclesiastes 1:2), I would have said: This one, who never acquired even two perutot worth [of property] in his life, he ridicules all the property in the world and says: “Vanity of vanities”? However, this one, Solomon, of whom it is written: “The king made the silver in Jerusalem as stones…” (I Kings 10:27), but they were not stolen, as they were ten cubit stones and eight cubit stones. The weights during the reign of Solomon were made of gold, as it is stated: “None of silver, as it was not considered anything during the reign of Solomon” (I Kings 10:21), for him it is appropriate to say: “Vanity of vanities.” Why did he say: “Vanity of vanities”? He saw the world and what would ultimately occur.
Had another said: “All residents of the earth are considered as nothing” (Daniel 4:32),³⁹This was stated by Nebuchadnezzar in praise of God. I would have said: Is it appropriate for this one, who has never had dominion over two flies to say: “All residents of the earth are considered as nothing”? It is more [significant now that] it was [stated by] the wicked Nebuchadnezzar, who had dominion over the entire world, as it is stated: “I have given him all the beasts of the field, as well” (Jeremiah 28:14) to serve him. [This is also evident] from what is written [regarding Nebuchadnezzar]: “Everywhere the sons of man, the beasts of the field, and the birds of the heavens dwell, He has given into your hand and established your rule over all of them” (Daniel 2:38). For this one it is appropriate to say: “All residents of the earth are considered as nothing.”
Had another of the wise men of the nations of the world said the verse: “Now I know that the Lord is greater than all gods” (Exodus 18:11), I would have said: This one, who does not know the nature of idol worship, says: “Now I know that the Lord is greater than all gods”? However, it is Yitro who said: “Now I know that the Lord is greater [than all gods],” [although] he engaged in many forms of idol worship, as Rabbi Yishmael taught: Reuel, who is Yitro, did not leave any form of idol worship in the world that he did not seek and serve, as it is written: “Woe unto us. Who will deliver us from the hand of these mighty gods? These are the gods [that smote the Egyptians]” (I Samuel 4:8).⁴⁰This verse was stated by the Philistines when preparing to face the Israelites in battle, upon realizing that the ark of the covenant was brought to the Israelite camp. Thus, it is not immediately clear what this verse adds to the midrash, and there are some commentaries who suggest it should be removed. Some suggest that this verse is offered as a contrast to Jethro. The Philistines recognized God and His power, yet assumed that He was just one of many gods, and therefore perhaps other gods to deliver them from Him. Jethro, on the other hand, repudiated all other gods (Matnot Kehuna). [Yitro] then said: “[Now I know that the Lord is greater] than all gods,” and ultimately converted and conceded to the Holy One blessed be He; for him it is appropriate to say: “Now I know that the Lord is greater than all gods…” – He repented before the Holy One blessed be He, and He accepted him and established him [as a model] for Israel for the generations.
Had a prophet and wise man arisen and said: “The Rock, His actions are perfect [for all His ways are justice]” (Deuteronomy 32:4) other than Moses our master, [one might have said that he does not really know God’s ways. But in the case of Moses] because it is written in his regard: “He informed Moses of His ways, the children of Israel of His feats” (Psalms 103:7), for this one it is appropriate to say: “The Rock, [His actions] are perfect.”
Had another person come and rebuked Israel, I would have said: Shall a person who ate and drank from them and derived benefit from them, rebuke them? Rather, Moses, in whose regard it is written: “I have not taken one donkey from them” (Numbers 16:15), for this one it is appropriate to rebuke Israel. That is what is written: “These are the words that Moses spoke to all of Israel beyond the Jordan…” (Deuteronomy 1:1).⁴¹All the places mentioned in the continuation of this verse are allusions to events for which Moses reprimanded the children of Israel.

“I again saw under the sun that the race is not to the swift, and the war is not to the valiant; also bread is not to the wise, and also wealth is not to the clever, and also favor is not to the knowledgeable, but rather, time and chance befalls them all” (Ecclesiastes 9:11).
“That the race is not to the swift” – this is Jacob our patriarch; yesterday: “Jacob lifted his feet [and went to the land of the children of the east]” (Genesis 29:1), and today it is written: “He gathered his feet onto the bed [and expired]” (Genesis 49:33). “And the war is not to the valiant” – this is Jacob; yesterday, “he rolled the stone off the mouth of the well” (Genesis 29:10), and Rabbi Yoḥanan said: Like a person removing the stopper from the mouth of a flask,⁶¹This demonstrates Jacob’s great strength, as the stone was heavy enough that generally multiple people had to lift it together (see Genesis 29:8). and today, “the sons of Israel transported Jacob their father” (Genesis 46:5), his body, and he could not be carried even [sitting] in a litter.⁶²Jacob was so weak that his sons had to carry him themselves as they traveled.
“Also bread is not to the wise” – this is Jacob; yesterday, “Jacob sacrificed an offering on the mountain…[and called his brethren to eat bread] and they ate bread” (Genesis 31:54). Were they his brethren? He had one brother, and if only he had buried him.⁶³His only brother, Esau, wanted to kill him; it would have been better for Jacob had Esau died. Were they not his sons? Rather, once they reached his shoulders he likened them to himself and called them brethren. Today, “Return and purchase a little food for us…” (Genesis 43:2).⁶⁴Jacob asked his sons to return to Egypt to purchase food. Instead of him providing for them, he asked them to provide food for him.
“And also wealth is not to the clever” – this is Jacob; “the man became exceedingly prosperous [vayifrotz]” (Genesis 30:43). Rabbi Simon teaches in the name of Rabbi Shimon that he had a microcosm of the World to Come, as it is stated: “The one who breaks through [haporetz] will have ascended before them” (Micah 2:13).⁶⁵Just as the Messiah, the subject of that verse, will break the laws of nature, God broke the laws of nature in causing Jacob’s flocks to multiply in order to grant him wealth. But today, “Joseph sustained his father and his brothers…” (Genesis 47:12).
“And also favor is not to the knowledgeable” – this is Jacob. Yesterday, “I know my son, I know” (Genesis 48:19). I know about the incident of Judah and Tamar, the incident of Reuben and Bilha. If the matters that were not revealed to you, were revealed to me, the matters that were revealed to you, all the more so. But today, he said to him: “If I have found favor in your eyes…do not bury me in Egypt (Genesis 47:29).⁶⁶Jacob was more knowledgeable than Joseph, as indicated in Genesis 48:19, yet he had to ask for Joseph’s favor so that he could be buried in the land of Israel.
Another matter, “the race is not to the swift” – this is Asael, as it is stated: “Asael was light on his feet, like one of the antelopes…” (II Samuel 2:18). How was his lightness manifest? He would run over the awns of the stalks and they would not break. Yesterday, “Asael was light on his feet,” and today, “Avner struck him with the back of the spear” (II Samuel 2:23).
“And the war is not to the valiant” – this is Avner, as it is written: “Are you not a man? Who is your equal in Israel…” (I Samuel 26:15). As Rabbi Asi said in the name of Rabbi Yoḥanan: It is easier for a person to move a six-cubit-wide wall than one of Avner’s legs; but today, “shall Avner die the death of a scoundrel?” (II Samuel 3:33).⁶⁷David said this after Yoav tricked Avner and killed him.
“Also bread is not to the wise” – this is Solomon. Yesterday, “Solomon’s daily provision was thirty kor of fine flour and sixty kor of flour” (I Kings 5:2), and it is written: “Ten fattened bulls…” (I Kings 5:3). Rabbi Yoḥanan said: Likewise, each and every day, and likewise each and every one of his wives would prepare a meal for him, under the impression that he would dine with her. But today, “this was my portion from all my toil” (Ecclesiastes 2:10). There is one who says: [All he had was] his bowl, there is one who says: [All he had was] his walking stick, and there is one who says: [All he had was] his belt.⁶⁸This is an allusion to the midrash (Kohelet Rabba 2:10) that Solomon was displaced from his throne and made to wander as a commoner with almost nothing.
“And also wealth is not to the clever” – this is Job. Yesterday, “his livestock was seven thousand sheep…” (Job 1:3), “and his livestock spread [paratz] in the land” (Job 1:10). Rabbi Yosei ben Rabbi Ḥanina said: He breached [paratz] the boundaries of the world. Everywhere, the way of the world is that wolves kill the goats; however, with Job, the goats would kill the wolves. But today, “pity me, pity me, you are my friends…” (Job 19:21).
“And also favor is not to the knowledgeable” – this is Joshua. Rabbi Aḥva son of Rabbi Zeira said: There are two matters that Joshua spoke before Moses, but they did not find favor in his eyes, and these are: One regarding the appointment of the elders, and one in the incident of the [Golden] Calf. In the appointment of the elders, as it is written: “My lord Moses, incarcerate them [kela’em]” (Numbers 11:28); he said to him: Put an end to them [kalem] and remove them from the world. “Moses said to him: Are you zealous on my behalf?” (Numbers 11:29). [Moses] said to him: ‘Joshua, am I jealous of you?⁶⁹According to rabbinic tradition, Joshua’s statement to Moses about two elders, Eldad and Medad, was made after the latter prophesied that Moses would die and Joshua would lead the nation in the land of Israel (Sanhedrin 17a). That is the backdrop of this midrash, in which Joshua demanded that these elders be punished for their lack of respect toward Moses, and Moses responded that he was not insulted by their prophecy (Rabbi David Luria). If only my son could be like you, if only all Israel could be like you, “would that all the people of the Lord would be prophets” (Numbers 11:29).’
And one regarding the [Golden] Calf, as it is stated: “Joshua heard the sound of the people in their uproar [and he said to Moses: There is a sound of war in the camp]” (Exodus 32:17). Moses said to him: ‘A person who is destined to assert authority over six hundred thousand [men] does not know to distinguish between one sound and another sound? “It is not the sound of a cry of strength [gevura]” (Exodus 32:18),’ as it is stated: “Israel prevailed [vegavar]” (Exodus 17:11); ‘“and it is not the sound of a cry of weakness” (Exodus 32:18),’ as it is stated: “Joshua weakened [Amalek]” (Exodus 17:13); ‘“the sound of a cry, I hear” (Exodus 32:18).’ Rabbi Asi said: It is the sound of praise of idol worship, I hear. Rabbi Yudan said in the name of Rabbi Asi: You do not have any generation that did not take one ounce of the calf.⁷⁰The punishment for this sin is distributed over all the generations.