וַ֠תֹּאמֶר אֶמְצָא־חֵ֨ן בְּעֵינֶ֤יךָ אֲדֹנִי֙ כִּ֣י נִֽחַמְתָּ֔נִי וְכִ֥י דִבַּ֖רְתָּ עַל־לֵ֣ב שִׁפְחָתֶ֑ךָ וְאָנֹכִי֙ לֹ֣א אֶֽהְיֶ֔ה כְּאַחַ֖ת שִׁפְחֹתֶֽיךָ׃
At sinabi niya, “Maging kalugod-lugod nawa ako sa iyong paningin, panginoon ko, sapagkat inaliw mo ako, at sapagkat nagsalita ka nang may kabaitan sa iyong alipin, gayong ako ay hindi man lamang maituturing na tulad ng isa sa iyong mga aliping babae.”
Ruth Rabbah
“She said: Let me find favor in your eyes, my master; for you have comforted me, and you have spoken to the heart of your maidservant, though I will not be like one of your maidservants” (Ruth 2:13).
“She said: Let me find favor in your eyes, my master…though I will not be like one of your maidservants.” He said to her: ‘God forbid,183This reading is derived from the fact that the next verse begins: “Boaz said to her.” In all but three places in the Bible “to her” is written as “lah” with a diacritic dot in the heh. This is one of the places where there is no dot in the heh and it is therefore interpreted as though it means “no” [lo] (Etz Yosef). The midrash continues by mentioning the similar interpretations of the other two instances where this occurs. you are not like one of the maidservants, but rather one of the mothers.’ Similarly, “Novaḥ went and captured Kenat and its environs, [and called it [la] Novaḥ, after his own name]” (Numbers 32:42) – this teaches that this name did not hold. Similarly, “He said to me: To build her [la] a house in the land of Shinar” (Zechariah 5:11)184The Sages explain that no house will be built for the “two women” (Zechariah 5:9), who represent flattery and arrogance. – this teaches that falsehood has no existence.
“She said: Let me find favor in your eyes, my master…though I will not be like one of your maidservants.” He said to her: ‘God forbid,183This reading is derived from the fact that the next verse begins: “Boaz said to her.” In all but three places in the Bible “to her” is written as “lah” with a diacritic dot in the heh. This is one of the places where there is no dot in the heh and it is therefore interpreted as though it means “no” [lo] (Etz Yosef). The midrash continues by mentioning the similar interpretations of the other two instances where this occurs. you are not like one of the maidservants, but rather one of the mothers.’ Similarly, “Novaḥ went and captured Kenat and its environs, [and called it [la] Novaḥ, after his own name]” (Numbers 32:42) – this teaches that this name did not hold. Similarly, “He said to me: To build her [la] a house in the land of Shinar” (Zechariah 5:11)184The Sages explain that no house will be built for the “two women” (Zechariah 5:9), who represent flattery and arrogance. – this teaches that falsehood has no existence.
Pesikta DeRav Kahana
"Comfort, O comfort, my people." (Is. 40:1.)
"Can a mortal be more righteous than God? Can a man be purer than his Maker?" (Job 4:17.) Now, is [it even possible to fathom that] there a man who is more righteous than his Creator? Rather, [what is the meaning of] "Can a man be purer than his Maker?" Said the Holy One Blessed be He, Boaz provides comfort; should I not provide comfort? [And how did] Boaz provide comfort? "Boaz answered and said to her, 'It has been repeatedly told (huged hugad (הוגד הוגד)) to me...." (Ruth 2:11.) And why [does the verse say] huged hugad two times? For he [actually] said to her, "It was told to me in the house, and it was told to me in the field." [The verse then relates what Boaz had been told:] "All that you did for your mother-in-law after after the death of your husband" -- and needless to say, during the lifetime of your husband. "And that you left your father and your mother" -- [that is] "your actual father and mother." "And the land of your birth" -- [that is] "your neighborhood." Another interpretation: "And you left your father and your mother" -- that is "your idols," [as it is said,] "They say to wood, 'You are my father,' and to stone, 'You gave birth to me.'" (Jer. 2:27.) "And the land of your birth," that is "your province" (אפרכייה).*Buber suggests that this refers to a government principality, as opposed to a small township, with the relevance here being that in this way Ruth's leaving would signify her permanently alienating herself from the reigning power of her former home, i.e., Moab, rather than simply leaving one's home. "And you came to a people who you did not know of yesterday or the day before yesterday" (Ruth 2:11): He was saying to her, "For if you had come to our place yesterday or the day before yesterday (i.e., anytime in the past), we would not have accepted you," for the halacha [that "An Ammonite and a Moabite shall not enter the congregation of God" (Deut. 23:4)] had not yet been revised [to exclude only] a male Ammonite, but not a female Ammonite, and a male Moabite, but not a female Moabite. § "May the Lord recompense you for your deeds...." (Ruth 2:12): He was saying to her, "He who in the future will bestow upon the righteous their reward, he will bestow upon you your reward. "And it shall be your full (sh'lemah) reward": "Shlomo" (i.e., King Solomon) is written. Said Rabbi Yosei, he said to her, "Solomon will arise from you." "From the Lord, the God of Israel, to whom you have come to seek refuge under His wings (k'nafav)." (Ruth 2:12.) Said Rabbi Abun, we have heard that there are wings for the earth, wings for the dawn, wings for the sun, wings for the Cherubs, wings for the Chayot, wings for the Seraphim. Wings for the earth, as it is written, "From the wing (k'enaf, i.e., extremity) of the earth we heard singing." (Is. 24:16.) Wings for the dawn, as it is written, "If I take wing (kanfei) with the dawn, etc." (Ps. 139:8.) Wings for the sun, as it is written, "And there shall rise for you -- those who fear My Name -- a sun of righteousness, and it will heal with its wings (b'kanafeha), etc." (Mal. 3:20.) Wings for the Cherubs, as it is written, "And the sound of the wings of the Cherubs, etc." (Ez. 10:5.) Wings for the Chayot, as it is written, "And the sound of the wings of the Chayot." (Ez. 3:13).) Wings for the Seraphim, as it is written, "And the Seraphim were standing above Him, six wings [each], etc." (Is. 6:2.) Said Rabbi Abun, Great is the power of those who perform acts of kindness, because they do not take shelter, neither in the shade of the wings of the earth, nor in the shade of the wings of the dawn, nor in the shade of the wings of the sun, nor in the shade of the wings of the Cherubs, nor in the shade of the wings of the Chayot, nor in the shade of the wings of the Seraphim. And in whose shade do they take refuge? In the shade of the Holy One Blessed be He. That is what is written, "How precious is Your lovingkindness, O Lord, and humankind takes shelter in the shade of Your wings." § "And she said, 'Let me find favor in your eyes, my lord, because you comforted me (nachamti), [and because you spoke to the heart of your maidservant, although I am not [even of so high a rank] as one of your maidservants." (Ruth 2:13.) "And Boaz said to her" (Ruth 2:14): He said to her (lah), "No (lo)! How can you say this? Heaven forbid! Should you be counted as one of the handmaidens (aimahot)? Rather, you shall only be counted as one of the matriarchs (imahot)!" And behold these matters may be deduced a fortiori: If, regarding Boaz, who spoke to the heart of Ruth words of kindness, words of comfort, and she was comforted, how much more so when the Holy One Blessed be He comes to comfort [the heart of] Jerusalem as one, [and thus it says,] "Comfort, O comfort, my people, says your God." (Is. 40:1.)
"Can a mortal be more righteous than God? Can a man be purer than his Maker?" (Job 4:17.) Now, is [it even possible to fathom that] there a man who is more righteous than his Creator? Rather, [what is the meaning of] "Can a man be purer than his Maker?" Said the Holy One Blessed be He, Boaz provides comfort; should I not provide comfort? [And how did] Boaz provide comfort? "Boaz answered and said to her, 'It has been repeatedly told (huged hugad (הוגד הוגד)) to me...." (Ruth 2:11.) And why [does the verse say] huged hugad two times? For he [actually] said to her, "It was told to me in the house, and it was told to me in the field." [The verse then relates what Boaz had been told:] "All that you did for your mother-in-law after after the death of your husband" -- and needless to say, during the lifetime of your husband. "And that you left your father and your mother" -- [that is] "your actual father and mother." "And the land of your birth" -- [that is] "your neighborhood." Another interpretation: "And you left your father and your mother" -- that is "your idols," [as it is said,] "They say to wood, 'You are my father,' and to stone, 'You gave birth to me.'" (Jer. 2:27.) "And the land of your birth," that is "your province" (אפרכייה).*Buber suggests that this refers to a government principality, as opposed to a small township, with the relevance here being that in this way Ruth's leaving would signify her permanently alienating herself from the reigning power of her former home, i.e., Moab, rather than simply leaving one's home. "And you came to a people who you did not know of yesterday or the day before yesterday" (Ruth 2:11): He was saying to her, "For if you had come to our place yesterday or the day before yesterday (i.e., anytime in the past), we would not have accepted you," for the halacha [that "An Ammonite and a Moabite shall not enter the congregation of God" (Deut. 23:4)] had not yet been revised [to exclude only] a male Ammonite, but not a female Ammonite, and a male Moabite, but not a female Moabite. § "May the Lord recompense you for your deeds...." (Ruth 2:12): He was saying to her, "He who in the future will bestow upon the righteous their reward, he will bestow upon you your reward. "And it shall be your full (sh'lemah) reward": "Shlomo" (i.e., King Solomon) is written. Said Rabbi Yosei, he said to her, "Solomon will arise from you." "From the Lord, the God of Israel, to whom you have come to seek refuge under His wings (k'nafav)." (Ruth 2:12.) Said Rabbi Abun, we have heard that there are wings for the earth, wings for the dawn, wings for the sun, wings for the Cherubs, wings for the Chayot, wings for the Seraphim. Wings for the earth, as it is written, "From the wing (k'enaf, i.e., extremity) of the earth we heard singing." (Is. 24:16.) Wings for the dawn, as it is written, "If I take wing (kanfei) with the dawn, etc." (Ps. 139:8.) Wings for the sun, as it is written, "And there shall rise for you -- those who fear My Name -- a sun of righteousness, and it will heal with its wings (b'kanafeha), etc." (Mal. 3:20.) Wings for the Cherubs, as it is written, "And the sound of the wings of the Cherubs, etc." (Ez. 10:5.) Wings for the Chayot, as it is written, "And the sound of the wings of the Chayot." (Ez. 3:13).) Wings for the Seraphim, as it is written, "And the Seraphim were standing above Him, six wings [each], etc." (Is. 6:2.) Said Rabbi Abun, Great is the power of those who perform acts of kindness, because they do not take shelter, neither in the shade of the wings of the earth, nor in the shade of the wings of the dawn, nor in the shade of the wings of the sun, nor in the shade of the wings of the Cherubs, nor in the shade of the wings of the Chayot, nor in the shade of the wings of the Seraphim. And in whose shade do they take refuge? In the shade of the Holy One Blessed be He. That is what is written, "How precious is Your lovingkindness, O Lord, and humankind takes shelter in the shade of Your wings." § "And she said, 'Let me find favor in your eyes, my lord, because you comforted me (nachamti), [and because you spoke to the heart of your maidservant, although I am not [even of so high a rank] as one of your maidservants." (Ruth 2:13.) "And Boaz said to her" (Ruth 2:14): He said to her (lah), "No (lo)! How can you say this? Heaven forbid! Should you be counted as one of the handmaidens (aimahot)? Rather, you shall only be counted as one of the matriarchs (imahot)!" And behold these matters may be deduced a fortiori: If, regarding Boaz, who spoke to the heart of Ruth words of kindness, words of comfort, and she was comforted, how much more so when the Holy One Blessed be He comes to comfort [the heart of] Jerusalem as one, [and thus it says,] "Comfort, O comfort, my people, says your God." (Is. 40:1.)
Sifrei Bamidbar
(Bamidbar 11:6) "And now, our souls are dry. There is nothing": R. Shimon said: They said: It (the manna) will burst our bowels. Can a mortal ingest and not expel! They said to R. Shimon: And how do you explain (Devarim 23:14) "And you shall have a spade along with your other implements" (to cover your excrement)? He answered: What the Canaanite merchants sold them they expelled, but the manna, never. As it is written (Psalms 78:25) "Man ate the bread of abirim" — (bread) which was absorbed in the eivarim (the limbs). "Only to the manna is our eyes. (7) The manna was (round) like coriander seed, and it looked like crystal.": You think that he who said this ("Only to the manna, etc.") said that ("The manna was round, etc."?) This is not so. Israel said "Only to the manna is our eyes," and the L-rd "pacified" all future generations and said to them: Come and see what they are grumbling to Me about — "The manna was like coriander seed — it looked like crystal!" viz. (Bereshit 2:12) "And the gold of that land is good. There is the crystal and the onyx stone." Similarly, (i.e., another instance of "split referrent") (Ibid. 38:25) "And Judah recognized (them) and said: 'She is right. It is by me'" (that she is with child). And Scripture (and not Judah) states that "he did not live with her again." Similarly, (Devarim 25:18) "and you (Israel) were faint and weary," "and (he, Amalek) did not fear G-d." Similarly, (Judges 5:28) "Why is his (Sisra's) chariot delayed in coming?" — This was stated by Sisra's mother, (29) "The wisest of her ladies answer her, etc." — This was said by his wife and her daughters-in-law. (Ibid.) "She, too, returns her words to her" — there was revealed to her what was said to Devorah by the Holy Spirit — Don't wait any longer for Sisra. (Ibid. 31) "So will all of Your foes go lost, O L-rd." Similarly, (I Samuel 4:8) "Woe to us! Who will save us from the hand of this mighty G-d" — This was stated by the righteous (among them). But the wicked said: "This is the G-d who smote the Egyptians with every plague in the desert." Their intent was: He had only ten plagues (in His arsenal) and He brought them all on the Egyptians — He has no plagues left. The L-rd responded: You say I have no plague left? I will bring upon you a plague the like of which the world has never seen. One of you will be sitting (and defecating) and a mouse will rise from the depths and will scoop out his innards and return to the depths! And thus is it written (Ibid. 5:6) "And the hand of the L-rd was heavy against the Ashdodites … and He struck them with hemorrhoids." Similarly, (Jeremiah 26:16-25) "Then the officers and all the people said to the Cohanim: … This man (Jeremiah) does not deserve to die … And there arose men of the elders of the land and they said to the entire assemblage of the people: Michah the Monashite prophesied … Did Chizkiyahu king of Judah put him to death? …" Until here, the words of the righteous. But the wicked among them said: "There was also a man who prophesied in the name of the L-rd, Uriah the son of Shemayahu … And King Yehoyakim heard … and the king wanted to put him to death…. And King Yehoyakim sent men to Egypt … and they took Uriah out of Egypt …" They said: Just as Uriah was killed, so Jeremiah must be killed. "But Achiram son of Shafan protected Jeremiah not to hand him over to the people to be put to death." Similarly, (Ruth 2:13) "As the L-rd lives, lie (here) until the morning." Because the yetzer hara (the evil inclination) sat and aggrieved him (Boaz) the whole night, saying: You are single and need a wife, and she (Ruth) is single and needs a husband, and you know that a woman is acquired (as a wife) by intercourse — Arise and live with her and let her be your wife — he swore to his yetzer hara "As the L-rd lives," I will not touch her. And to the woman he said: "Lie (here) until the morning." Here, too, "Only to the manna is our eyes." Do you think that he who said this said that ("The manna was like coriander seed, etc.")? (No!) Israel said "Only to the manna is our eyes!" and the L-rd "pacified" and said to them: Come and see about what they are railing against Me: "The manna was like coriander seed and it looked like crystal," viz. (Bereshit 2:12) "The gold of that land is good. There is crystal and the shoham stone."