Ruth Rabbah 4

זֶה שֶׁאָמַר הַכָּתוּב (דברי הימים א ח, ח): וְשַׁחֲרַיִם הוֹלִיד בִּשְׂדֵה מוֹאָב, אֵלִיָּהוּ זָכוּר לַטּוֹב שָׁאַל אֶת רַבִּי נְהוֹרַאי אֲמַר לֵיהּ מַה דֵּין דִּכְתִיב וְשַׁחֲרַיִם הוֹלִיד בִּשְׂדֵה מוֹאָב, אֲמַר לֵיהּ גָּדוֹל שֶׁהוֹלִיד בִּשְׂדֵה מוֹאָב, מִן שִׁלְחוֹ אֹתָם, שֶׁהָיוּ מִשֵּׁבֶט בִּנְיָמִין, דִּכְתִיב (שופטים כ, יב): וַיִּשְׁלְחוּ שִׁבְטֵי יִשְׂרָאֵל אֲנָשִׁים בְּכָל שִׁבְטֵי בִנְיָמִין לֵאמֹר, דָּבָר אַחֵר, וְשַׁחֲרַיִם, זֶה בֹּעַז, וְלָמָּה נִקְרָא שְׁמוֹ שַׁחֲרַיִם, שֶׁהָיָה מְשֻׁחְרָר מִן הָעֲווֹנוֹת. הוֹלִיד בִּשְׂדֵה מוֹאָב, שֶׁהוֹלִיד מֵרוּת הַמּוֹאֲבִיָה. מִן שִׁלְחוֹ, שֶׁהָיָה מִשֵּׁבֶט יְהוּדָה, שֶׁנֶּאֱמַר (בראשית מו, כח): וְאֶת יְהוּדָה שָׁלַח לְפָנָיו אֶל יוֹסֵף. (דברי הימים א ח, ח): חוּשִׁים וְאֶת בַּעֲרָא נָשָׁיו, וְיֵשׁ אָדָם מוֹלִיד נָשָׁיו, אֶלָּא שֶׁחָשׁ כַּנָּמֵר וּבֵאַר אֶת הַהֲלָכָה עַמּוֹנִי וְלֹא עַמּוֹנִית, מוֹאָבִי וְלֹא מוֹאָבִית. וַיּוֹלֶד מִן חֹדֶשׁ אִשְׁתּוֹ. לֹא צוֹרְכָהּ אֶלָּא וַיּוֹלֶד מִן בַּעֲרָא אִשְׁתּוֹ, אֶלָּא בְּיָמָיו נִתְחַדְּשָׁה הֲלָכָה עַמּוֹנִי וְלֹא עַמּוֹנִית מוֹאָבִי וְלֹא מוֹאָבִית. כָּתוּב אֶחָד אוֹמֵר (דברי הימים א ב, יז): יִתְרָא הַיִּשְׁמְעֵאלִי, וְכָתוּב אֶחָד אוֹמֵר (שמואל ב יז, כה): יִתְרָא הַיִּשְׂרְאֵלִי, רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר הוּא יִתְרָא הַיִּשְׂרְאֵלִי הוּא יִתְרָא הַיִּשְׁמְעֵאלִי. רַבִּי שְׁמוּאֵל בַּר נַחְמָן וְרַבָּנָן, רַבִּי שְׁמוּאֵל אָמַר יִשְׁמְעֵאלִי הָיָה וְאַתְּ אֲמַרְתְּ יִשְׂרְאֵלִי, אֶלָּא יִשְׁמְעֵאלִי הָיָה וְנִכְנַס לְבֵית הַמִּדְרָשׁ וּמְצָאוֹ לְיִשַּׁי יוֹשֵׁב וְדוֹרֵשׁ כֵּן (ישעיה מה, כב): פְּנוּ אֵלַי וְהִוָּשְׁעוּ כָּל אַפְסֵי אָרֶץ וגו', נִתְגַּיֵּר וְנָתַן לוֹ בִּתּוֹ. רַבָּנָן אָמְרִין יִשְׂרְאֵלִי הָיָה וְאַתְּ אֲמַרְתְּ יִשְׁמְעֵאלִי, אֶלָּא יִשְׂרְאֵלִי הָיָה וְחָגַר חַרְבּוֹ כְּיִשְׁמְעֵאלִי וְנָעַץ הַחֶרֶב בְּאֶמְצַע בֵּית הַמִּדְרָשׁ וְאָמַר אוֹ אֶהֱרֹג אוֹ אֶהָרֵג עַד שֶׁאֲנִי מְקַיֵּם הֲלָכָה לָרַבִּים שֶׁכָּל שֶׁיְבַטֵּל הֲלָכָה זוֹ בַּחֶרֶב הַזֹּאת אֲנִי מַתִּיז אֶת רֹאשׁוֹ, עַמּוֹנִי וְלֹא עַמּוֹנִית מוֹאָבִי וְלֹא מוֹאָבִית.

Regarding that which the verse states: “Shaḥarayim begot children in the field of Moav [after he had sent them away, Ḥushim and Baara his wives]” (I Chronicles 8:8), Elijah, of blessed memory, asked Rabbi Nehorai, he said to him: ‘What is this that is written: “Shaḥarayim begot in the field of Moav”?’ [Rabbi Nehorai] said to him: ‘A great man begot in the field of Moav.’ “After he had sent them away” (I Chronicles 8:8) – as they were from the tribe of Benjamin, as it is written: “The tribes of Israel sent men through all the tribe of Benjamin, saying” (Judges 20:12). Another interpretation, “Shaḥarayim,” this is Boaz. Why was his name called Shaḥarayim? It is because he was free [meshuḥrar] of iniquities. “Begot in the field of Moav,” as he begot from Ruth the Moavite. “After he had sent them away,” as he was from the tribe of Judah, as it is stated: “And he sent Judah before him to Joseph” (Genesis 46:28). “Ḥushim and Baara his wives,” does a man beget his wives? Rather, he was swift like a leopard and articulated the halakha: An Amonite but not an Amonite woman, a Moavite but not a Moavite woman. “He begot from Ḥodesh his wife” (I Chronicles 8:9) – it should have stated only, “from Baara his wife.” Rather, in his days, the halakha of an Amonite but not an Amonite woman, a Moavite and not a Moavite woman, was introduced [nitḥadsha]. One verse says: “Yitra the Ishmaelite” (see I Chronicles 2:17), and one verse says: “Yitra the Israelite” (II Samuel 17:25). Rabbi Yehoshua ben Levi said: He is Yitra the Ishmaelite, he is Yitra the Israelite. Rabbi Shmuel bar Naḥman and the Rabbis: Rabbi Shmuel said: He was an Ishmaelite, and you say Israelite? Rather, he was an Ishmaelite. He entered the study hall and found Yishai sitting and expounding thus: “Look to Me, and be saved, all the ends of the earth…” (Isaiah 45:22). He converted, and [Yishai] gave him his daughter. The Rabbis say: He was an Israelite, and you say Ishmaelite? Rather, he was an Israelite and he girded his sword like an Ishmaelite. He stuck his sword in the middle of the study hall and said: I will either kill or be killed until I establish the halakha for the multitudes, so that anyone who abrogates this halakha, I will behead him with this sword: An Amonite but not an Amonite woman, a Moavite and not a Moavite woman.

וַתָּשָׁב נָעֳמִי וְרוּת הַמּוֹאֲבִיָּה כַלָּתָהּ עִמָּהּ הַשָּׁבָה מִשְׂדֵי מוֹאָב (רות א, כב), זוֹ הִיא שֶׁשָּׁבָה מִשְֹּׂדֵה מוֹאָב. (רות א, כב): וְהֵמָּה בָּאוּ בֵּית לֶחֶם בִּתְחִלַּת קְצִיר שְׂעֹרִים, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן כָּל מָקוֹם שֶׁנֶּאֱמַר קְצִיר שְׂעוֹרִים, בִּקְצִיר הָעֹמֶר הַכָּתוּב מְדַבֵּר. קְצִיר חִטִים, בִּשְׁתֵּי הַלֶּחֶם הַכָּתוּב מְדַבֵּר. קָצִיר סְתָם, מְשַׁמֵּשׁ לְכָאן וּלְכָאן.

“Naomi returned, and Ruth the Moavite, her daughter-in-law, with her, who returned from the field of Moav, and they came to Bethlehem at the beginning of barley harvest” (Ruth 1:22). “Naomi returned, and Ruth the Moavite, her daughter-in-law, with her, who returned from the field of Moav” – it was she who returned from the field of Moav. “And they came to Bethlehem at the beginning of barley harvest” – Rabbi Shmuel bar Naḥman said: Wherever “barley harvest” is stated, the verse is referring to the cutting of the omer. “Wheat harvest” – the verse is referring to the offering of the two loaves. [The term] harvest without specification can be used for this or for that.

וּלְנָעֳמִי מוֹדָע לְאִישָׁהּ אִישׁ גִּבּוֹר חַיִל (רות ב, א), מוֹדָע, קָרוֹב. אָמַר רַבִּי אַבָּהוּ נְפִיל נָסֵיב לִנְפִילָא, מָה הֵם מַעֲמִידִין, גִּבּוֹרֵי חַיִל. בֹּעַז נָסֵיב לְרוּת, מָה הֵם מַעֲמִידִין, דָּוִד, (שמואל א טז, יח): יֹדֵעַ נַגֵּן וְגִבּוֹר חַיִל וְאִישׁ מִלְחָמָה וּנְבוֹן דָּבָר וְאִישׁ תֹּאַר וַה' עִמּוֹ. יֹדֵעַ נַגֵן, בַּמִּקְרָא. וְגִבּוֹר חַיִל, בַּמִּשְׁנָה. וְאִישׁ מִלְחָמָה, שֶׁיּוֹדֵעַ לִשָֹּׂא וְלִתֵּן בְּמִלְחַמְתָּהּ שֶׁל תּוֹרָה. וּנְבוֹן דָּבָר, בַּמַּעֲשֶׂה הַטּוֹב. וְאִישׁ תֹּאַר, בַּתַּלְמוּד. דָּבָר אַחֵר, וּנְבוֹן דָּבָר, שֶׁמֵּבִין דָּבָר מִתּוֹךְ דָּבָר. וְאִישׁ תֹּאַר, שֶׁמֵּאִיר פָּנִים בַּהֲלָכָה. וַה' עִמּוֹ, הֲלָכָה כִּדְבָרָיו. (רות ב, א): מִמִּשְׁפַּחַת אֱלִימֶלֶךְ וּשְׁמוֹ בֹּעַז, הָרְשָׁעִים הֵן קוֹדְמִין לִשְׁמָן, (שמואל א יז, ד): גָּלְיָת שְׁמוֹ. (שמואל א כה, כה): נָבָל שְׁמוֹ. (שמואל ב כ, כא): שֶׁבַע בֶּן בִּכְרִי שְׁמוֹ. אֲבָל הַצַּדִּיקִים שְׁמָן קוֹדְמִין, (שמואל א ט, א): וּשְׁמוֹ קִישׁ. (שמואל א ט, א): וּשְׁמוֹ שָׁאוּל. (שמואל א יז, יב): וּשְׁמוֹ יִשַּׁי. (אסתר ב, ה): וּשְׁמוֹ מָרְדֳּכַי. (שמואל א א, א): וּשְׁמוֹ אֶלְקָנָה. וּשְׁמוֹ בֹּעַז, דּוֹמִין לְבוֹרְאָם, שֶׁנֶּאֱמַר (שמות ו, ג): וּשְׁמִי ה' לֹא נוֹדַעְתִּי לָהֶם. אֲתִיבוּן לֵיהּ (בראשית כד, כט): וּשְׁמוֹ לָבָן, אָמַר רַבִּי יִצְחָק פָּרָדַכְּסוֹס. רַבִּי בֶּרֶכְיָה אָמַר מְלֻבָּן בְּרֶשַׁע. וְהָכְתִיב (שמואל א ח, ב): וּבְנֵי שְׁמוּאֵל שֵׁם הַבְּכוֹר יוֹאֵל וְשֵׁם מִשְׁנֵהוּ אֲבִיָה, רַבָּנָן אָמְרֵי מַה זֶּה רָשָׁע, אַף זֶה רָשָׁע. וְרַבִּי יְהוּדָה בְּרַבִּי סִימוֹן שֶׁנִּשְׁתַּנּוּ לְמַעֲשֶׂה וְזָכוּ לְרוּחַ הַקֹּדֶשׁ, שֶׁנֶּאֱמַר (יואל א, א): דְּבַר ה' אֲשֶׁר הָיָה אֶל יוֹאֵל בֶּן פְּתוּאֵל.

“Naomi had an acquaintance of her husband’s, a mighty man of valor, from the family of Elimelekh, and his name was Boaz” (Ruth 2:1). “Naomi had an acquaintance [moda] of her husband’s, a mighty man of valor” – moda means relative. Rabbi Abbahu said: If a giant marries a giantess, what do they produce? Mighty men of valor. Boaz married Ruth; what did they produce? David, “who knows how to play, a mighty man of valor, a man of war, understanding in matters, a comely man, and the Lord is with him” (I Samuel 16:18). “Who knows how to play” – [refers to his expertise] in Bible; “a mighty man of valor” – in Mishna; “a man of war” – he knows to negotiate the battle of Torah; “understanding in matters” – in good deeds; “a comely man” – in Talmud. Alternatively: “Understanding in matters” – he infers one matter from another matter; “a comely man” – who displays understanding in halakha; “and the Lord is with him” – the halakha is in accordance with his opinion. “From the family of Elimelekh, and his name was Boaz” – the wicked precede their name: “Goliath was his name” (I Samuel 17:4); “Naval is his name” (I Samuel 25:25); “Sheva son of Bikhri was his name” (II Samuel 20:21). However, the righteous, their names precede them: “And his name was Kish” (I Samuel 9:1); “and his name was Saul” (I Samuel 9:2); “and his name was Yishai” (I Samuel 17:12); “and his name was Mordekhai” (Esther 2:5); “and his name was Elkana” (I Samuel 1:1). It is because they are similar to their Creator, as it is written: “But with My name, the Lord, I was not known to them” (Exodus 6:3). They objected to him: “And his name was Laban” (Genesis 24:29). Rabbi Yitzḥak said: This is an obvious characteristic. Rabbi Berekhya said: He was blatant [meluban] in his wickedness. But is it not written: The sons of Samuel, “the name of the firstborn was Yoel and the name of his second, Aviya” (I Samuel 8:2), [and] the Rabbis say: Just as this one was wicked, so too, that one was wicked? Rabbi Yehuda ben Rabbi Simon said: Because they changed their actions and merited the Divine Spirit, as it is stated: “The word of the Lord that was to Joel [Yoel] son of Petuel” (Joel 1:1).

וַתֹּאמֶר רוּת הַמּוֹאֲבִיָּה אֶל נָעֳמִי אֵלְכָה נָּא הַשָֹּׂדֶה וַאֲלַקֳּטָה בַשִׁבֳּלִים אַחַר אֲשֶׁר אֶמְצָא חֵן בְּעֵינָיו (רות ב, ב), רַבִּי יַנַּאי אָמַר בַּת אַרְבָּעִים שָׁנָה הָיְתָה, וְאֵין קוֹרְאִין בַּת אֶלָּא לְבַת אַרְבָּעִים שָׁנָה. (רות ב, ג): וַתֵּלֶךְ וַתָּבוֹא, עַד כַּדּוּן לָא אֲזַלַת וְאַתְּ אֲמַרְתְּ וַתָּבוֹא, רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אָמַר הִתְחִילָה מְסַיֶּמֶת לְפָנֶיהָ הַדְּרָכִים. (רות ב, ג): וַיִּקֶר מִקְרֶהָ, אָמַר רַבִּי יוֹחָנָן כָּל הָרוֹאֶה אוֹתָהּ מֵרִיק קֶרִי. (רות ב, ג): חֶלְקַת הַשָֹּׂדֶה מִמִּשְׁפַּחַת אֱלִימֶלֶךְ, שֶׁנִּתַּן לָהּ מִמִּי שֶׁהוּא רָאוּי לִפֹּל בְּחֶלְקָהּ.

“Ruth the Moavite said to Naomi: I will go to the field and glean among the stalks after one in whose eyes I find favor. She said to her: Go, my daughter” (Ruth 2:2). “Ruth the Moavite said to Naomi: I will go to the field and glean among the stalks after one in whose eyes I find favor” – Rabbi Yannai said: She was forty years old, and only until the age of forty is one called “daughter.” “She went, came, and gleaned in the field after the reapers; and she happened upon the portion of the field belonging to Boaz, who was from the family of Elimelekh” (Ruth 2:3). “She went, came” – she had not even gone and you say that she came? Rabbi Yehuda ben Rabbi Simon said: She began marking the path before her. “She happened upon [vayyiker mikreha]” – Rabbi Yoḥanan said: Anyone who would see her would have a seminal emission [keri]. “The portion of the field…from the family of Elimelekh” – it was given to her from what was due to be her portion.

וְהִנֵּה בֹעַז בָּא מִבֵּית לֶחֶם (רות ב, ד), רַבִּי תַּנְחוּמָא בְּשֵׁם רַבָּנָן אָמַר, שְׁלשָׁה דְבָרִים גָּזְרוּ בֵּית דִּין שֶׁל מַטָּה וְהִסְכִּימוּ עִמָּהֶם בֵּית דִּין שֶׁל מַעְלָה, וְאֵלּוּ הֵן: לִשְׁאֹל שָׁלוֹם בַּשֵּׁם, וּמְגִלַּת אֶסְתֵּר, וּמַעַשְׂרוֹת. שְׁאֵילַת שָׁלוֹם מִנַּיִן, שֶׁנֶּאֱמַר (ירמיה כג, כז): הַחשְׁבִים לְהַשְׁכִּיחַ אֶת עַמִּי שְׁמִי, אֵימָתַי חָשְׁבוּ בִּימֵי עֲתַלְיָהוּ. וְרַבָּנָן אָמְרִין בִּימֵי חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה. רַבִּי חֲנַנְיָה בְּשֵׁם רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן בִּימֵי מָרְדְּכַי וְאֶסְתֵּר, וְעָמַד בֹּעַז וּבֵית דִּינוֹ וְהִתְקִינוּ לִשְׁאֹל שָׁלוֹם בַּשֵּׁם, שֶׁנֶּאֱמַר: וְהִנֵּה בֹעַז בָּא מִבֵּית לֶחֶם וַיֹּאמֶר לַקּוֹצְרִים ה' עִמָּכֶם. וְכֵן הַמַּלְאָךְ אוֹמֵר לְגִדְעוֹן (שופטים ו, יב): ה' עִמְּךָ גִּבּוֹר הֶחָיִל. מְגִלַּת אֶסְתֵּר מִנַּיִן, רַבִּי יִרְמְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר יִצְחָק, מֶה עָשׂוּ מָרְדֳּכַי וְאֶסְתֵּר כָּתְבוּ אִגְּרוֹת וְשָׁלְחוּ לְכָל בְּנֵי הַגּוֹלָה וְאָמְרוּ מְקַבְּלִים אַתֶּם עֲלֵיכֶם לִהְיוֹת עוֹשִׂים אֶת שְׁנֵי הַיָּמִים הָאֵלֶּה, שָׁלְחוּ וְאָמְרוּ לֹא דַּיֵּנוּ צָרוֹתָיו שֶׁל הָמָן אֶלָּא שֶׁאַתֶּם מַטְרִיחִין עָלֵינוּ לַעֲשׂוֹת שְׁנֵי הַיָּמִים הָאֵלֶּה, וְאָמְרוּ לָהֶם אִם מִדָּבָר זֶה אַתֶּם מִתְיָרְאִין הֲרֵי הִיא כְּתוּבָה בֵּין הַכְּרָכִים, שֶׁנֶּאֱמַר (אסתר י, ב): הֲלוֹא הֵם כְּתוּבִים עַל סֵפֶר דִּבְרֵי הַיָּמִים. מֶה עָשׂוּ כָּתְבוּ אִגֶּרֶת שְׁנִיָּה וְשָׁלְחוּ לָהֶם (אסתר ט, כט): אֵת אִגֶּרֶת הַפֻּרִים הַזֹּאת הַשֵּׁנִית, רַבִּי חֶלְבּוֹ בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן שְׁמוֹנִים וַחֲמִשָּׁה זְקֵנִים, וּמֵהֶם שְׁלשִׁים וְכַמָּה נְבִיאִים הָיוּ שֶׁהָיוּ מִצְטַעֲרִים עַל הַפָּסוּק הַזֶּה (ויקרא כז, לד): אֵלֶּה הַמִּצְוֹת אֲשֶׁר צִוָּה ה' אֶת משֶׁה, אֵלֶּה, אֵין לְהוֹסִיף וְאֵין לִגְרֹעַ וְאֵין נָבִיא רַשַּׁאי לְחַדֵּשׁ דָּבָר עוֹד מֵעַתָּה, וּמָרְדֳּכַי וְאֶסְתֵּר מְבַקְּשִׁין מִמֶּנּוּ לְחַדֵּשׁ דָּבָר עָלֵינוּ. עַד שֶׁהֵאִיר הַקָּדוֹשׁ בָּרוּךְ הוּא עֵינֵיהֶם וּמָצְאוּ אוֹתָהּ כְּתוּבָה בַּתּוֹרָה וּבַנְּבִיאִים וּבַכְּתוּבִים, בַּתּוֹרָה, דִּכְתִיב (שמות יז, יד): כְּתֹב זֹאת זִכָּרוֹן בַּסֵּפֶר. בַּנְּבִיאִים, דִּכְתִיב (מלאכי ג, טז): אָז נִדְבְּרוּ יִרְאֵי ה' אִישׁ אֶל רֵעֵהוּ וַיַּקְשֵׁב ה' וַיִּשְׁמָע וַיִּכָּתֵב בְּסֵפֶר וגו'. בַּכְּתוּבִים, שֶׁנֶּאֱמַר: הֲלוֹא הֵם כְּתוּבִים עַל סֵפֶר דִּבְרֵי הַיָּמִים. רַב וְרַבִּי חֲנִינָא וְרַבִּי יוֹנָתָן וּבַר קַפָּרָא וְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמְרוּ הַמְּגִלָּה הַזֹּאת אֵין נֶאֶמְרָה מִפִּי בֵּית דִּין, מִסִּינַי נֶאֶמְרָה, אֶלָּא שֶׁאֵין מֻקְדָּם וּמְאֻחָר בַּתּוֹרָה. וּמִנַּיִן שֶׁהִסְכִּים הַקָּדוֹשׁ בָּרוּךְ הוּא עֲלֵיהֶם, רַב אָמַר (אסתר ט, כז): קִיְמוּ וְקִבְּלוּ הַיְּהוּדִים, לֹא כְתִיב, וְקִבֵּל כְּתִיב, רַבָּן שֶׁל יְהוּדִים קִבֵּל. מַעַשְׂרוֹת מִנַּיִן, דְּאָמַר רַבִּי בֶּרֶכְיָה בְּשֵׁם [רבי] קְרִיצְפָּה בַּעֲוֹן תְּרוּמוֹת וּמַעֲשְׂרוֹת גָּלוּ. שִׁמְעוֹן בַּר אַבָּא בְּשֵׁם רַבִּי יוֹחָנָן אָמַר כֵּיוָן שֶׁגָּלוּ נִפְטְרוּ, וְהֵם חִיְּבוּ עַצְמָן מֵאֲלֵיהֶן, מֶה עָשׂוּ אַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה, כָּתְבוּ סֵפֶר וּשְׁטָחוּהוּ בָּעֲזָרָה, וּבְשַׁחֲרִית עָמְדוּ וּמְצָאוּהוּ חָתוּם, הֲדָא הוּא דִכְתִיב (נחמיה י, א): וּבְכָל זֹאת אֲנַחְנוּ כֹּרְתִים אֲמָנָה וְכֹתְבִים וְעַל הֶחָתוּם. כָּתוּב אֶחָד אוֹמֵר וְעַל הֶחָתוּם, וְכָתוּב אֶחָד אוֹמֵר וְעַל הַחֲתוּמִים, הֵיאַךְ, אֶלָּא וְעַל הֶחָתוּם, זֶה בֵּית דִּין שֶׁל מַעְלָה, וְעַל הַחֲתוּמִים זֶה בֵּית דִּין שֶׁל מַטָּה. וְיֵשׁ אוֹמְרִים אַף חֶרְמָהּ שֶׁל יְרִיחוֹ, וְכֵן אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אֶל יְהוֹשֻׁעַ (יהושע ז, יא): חָטָא יִשְׂרָאֵל, וְלֹא יְהוֹשֻׁעַ גָּזַר, אֶלָּא מְלַמֵּד שֶׁאַף הַקָּדוֹשׁ בָּרוּךְ הוּא הִסְכִּים עִמּוֹ.

“Behold, Boaz came from Bethlehem, and he said to the reapers: May the Lord be with you. They said to him: May the Lord bless you” (Ruth 2:4). “Behold, Boaz came from Bethlehem” – Rabbi Tanḥuma said in the name of the Rabbis: There are three matters that the earthly court decreed and the supernal court agreed with them, and these are: To greet another with the name of God, the Scroll of Esther, and tithes. Greeting others, from where is it derived? It is as it is stated: “That think to cause My people to forget My name” (Jeremiah 23:27). When did they think to do so? It was during the days of Atalyahu. The Rabbis say: It was during the days of Ḥananya, Mishael, and Azarya. Rabbi Ḥananya said in the name of Rabbi Yehuda ben Rabbi Simon: It was during the days of Mordekhai and Esther. But Boaz and his court had arisen and instituted to greet another with the name of God, as it is stated: “Behold, Boaz came from Bethlehem, and he said to the reapers: May the Lord be with you.” Likewise, the angel said to Gideon: “The Lord is with you, mighty man of valor” (Judges 6:12). The Scroll of Esther, from where is it derived? Rabbi Yirmeya said in the name of Rabbi Shmuel bar Yitzḥak: What did Mordekhai and Esther do? They wrote letters and sent them to all the residents of the Diaspora: Do you accept upon yourselves “to observe these two days” (Esther 9:27)? [The residents of the Diaspora] sent and said [in response]: Are our problems with Haman not enough, that you impose upon us to observe these two days? They said to them: If you are afraid of this matter, it is written among the volumes, as it is stated: “[All the acts of his power and his might, and the full account of the greatness of Mordekhai, how the king advanced him,] are they not written in the book of chronicles [of the kings of Media and Persia]?” (Esther 10:2). What did they do? They wrote a second letter and sent it to them, “this second letter of Purim” (Esther 9:29). Rabbi Ḥelbo said in the name of Rabbi Shmuel bar Naḥman: There were eighty-five elders, among them thirty-plus prophets who were distressed over this verse: “These are the commandments that the Lord commanded Moses” (Leviticus 27:34) – “these” [indicates that] one may not add and one may not subtract, and a prophet is not permitted to introduce anything new from now on; and Mordekhai and Esther are asking us to take upon ourselves something new? [They were distressed] until the Holy One blessed be He enlightened them and they found it written in the Torah, in the Prophets, and in the Writings: In the Torah, as it is written: “Write this as a memorial in the book” (Exodus 17:14). In the Prophets, as it is written: “They who feared the Lord spoke one with another; and the Lord heeded, and heard, and it was written in the book [of remembrance]” (Malachi 3:16). In the Writings, as it is written: “Are they not written in the book of chronicles” (Esther 10:2). Rav, Rabbi Ḥanina, Rabbi Yonatan, bar Kappara, and Rabbi Yehoshua ben Levi said: This scroll was not stated by the court, but rather was stated at Sinai, but there is no chronological order to the Torah. From where is it derived that the Holy One blessed be He agreed with them? Rav said: “The Jews fulfilled and received [vekibbelu]” (Esther 9:27), vekibbelu (pl.) is not written, vekibbel (sing.) is written; the master of the Jews received it. Tithes, from where are they derived? It is as Rabbi Berekhya said in the name of Rabbi Keritzeppa: Due to the sin of [failing to separate] teruma and tithes, they were exiled. Shimon bar Abba said in the name of Rabbi Yoḥanan: When they were exiled they were exempted, and they obligated themselves. What did the members of the Great Assembly do? They wrote a scroll and unfurled it in the Temple courtyard, and in the morning they found it signed; that is what is written: “For all this we make a covenant, and write it, and it is signed” (Nehemiah 10:1). One verse says: “It is signed [al heḥatum (sing.)]” (Nehemiah 10:1), and one verse says: “It is signed [al haḥatumim (pl.)]” (Nehemiah 10:2). How so? Rather, al heḥatum is the supernal court, and al haḥatumim is the earthly court. Some say, the proscription of Jericho as well: So said the Holy One blessed be He to Joshua: “Israel has sinned [and they have even transgressed My covenant; they have also taken from the proscribed spoils]” (Joshua 7:11). Was it not Joshua who issued the decree? This teaches that the Holy One blessed be He, too, agreed with him.

וַיֹּאמֶר בֹּעַז לְנַעֲרוֹ הַנִּצָּב עַל הַקּוֹצְרִים (רות ב, ה), עַל כַּמָּה הָיָה מְמֻנֶּה, אָמַר רַבִּי אֱלִיעֶזֶר בַּר מִרְיָם עַל אַרְבָּעִים וּשְׁנַיִם הָיָה מְמֻנֶּה, מִן הֲדָא (דברי הימים ב ב, טז יז): וַיִּסְפֹּר שְׁלֹמֹה כָּל הָאֲנָשִׁים הַגֵּירִים אֲשֶׁר בְּאֶרֶץ יִשְׂרָאֵל וגו' וַיַּעַשׂ מֵהֶם שִׁבְעִים אֶלֶף סַבָּל וגו', דַּעֲבַד כֵּן יָכֵיל קָאֵים וְיָדַע מַה דְּהוּא עָבַד. לְמִי הַנַּעֲרָה הַזֹּאת. וְלָא הֲוָה חַכִּים לָהּ, אֶלָּא כֵּיוָן שֶׁרָאָה אוֹתָהּ נְעִימָה וּמַעֲשֶׂיהָ נָאִים, הִתְחִיל שׁוֹאֵל עָלֶיהָ, כָּל הַנָּשִׁים שׁוֹחֲחוֹת וּמְלַקְּטוֹת וְזוֹ יוֹשֶׁבֶת וּמְלַקֶּטֶת. כָּל הַנָּשִׁים מְסַלְּקוֹת כְּלֵיהֶם, וְזוֹ מְשַׁלְשֶׁלֶת כֵּלֶיהָ. כָּל הַנָּשִׁים מְשַׂחֲקוֹת עִם הַקּוֹצְרִים, וְזוֹ מַצְנַעַת עַצְמָהּ. כָּל הַנָּשִׁים מְלַקְּטוֹת בֵּין הָעֳמָרִים, וְזוֹ מְלַקֶּטֶת מִן הַהֶפְקֵר. וְדִכְוָותֵיהּ (שמואל א יז, נה): וְכִרְאוֹת שָׁאוּל אֶת דָּוִד יֹצֵא לִקְרַאת הַפְּלִשְׁתִּי, וְלָא הֲוָה חַכִּים לֵיהּ, אֶתְמוֹל הֲוָה מְשַׁלַּח לֵאמֹר לְיִשַּׁי (שמואל א טז, כב): יַעֲמָד נָא דָוִד לְפָנַי כִּי מָצָא חֵן בְּעֵינָי, וְעַכְשָׁיו הוּא שׁוֹאֵל עָלָיו, אֶלָּא כֵּיוָן שֶׁרָאָה שָׁאוּל אֶת רֹאשׁ הַפְּלִשְׁתִּי בְּיָדוֹ, הִתְחִיל שׁוֹאֵל עָלָיו, אִם מִפֶּרֶץ הוּא, מֶלֶךְ הוּא. אִם מִזֶּרַח הוּא, שׁוֹפֵט הוּא. וְהָיָה שָׁם דּוֹאֵג הָאֲדוֹמִי בְּאוֹתָהּ שָׁעָה וְאָמַר לוֹ אֲפִלּוּ הוּא מִפֶּרֶץ לֹא פָּסוּל הוּא, לֹא פְּסוּל מִשְׁפָּחָה הוּא, לֹא מֵרוּת הַמּוֹאֲבִיָּה הוּא. אָמַר לוֹ אַבְנֵר וְלֹא כְּבָר נִתְחַדְּשָׁה הֲלָכָה עַמּוֹנִי וְלֹא עַמּוֹנִית, אָמַר לוֹ אִם כֵּן אֲדוֹמִי וְלֹא אֲדוֹמִית, מִצְרִי וְלֹא מִצְרִית, אֲנָשִׁים לָמָּה נִתְרַחֲקוּ לֹא (דברים כג, ה): עַל דְּבַר אֲשֶׁר לֹא קִדְמוּ אֶתְכֶם בַּלֶּחֶם וּבַמַּיִם, הָיָה לָהֶם לַנָשִׁים לְהוֹצִיא לִקְרַאת נָשִׁים. נִתְעַלְּמָה הֲלָכָה מֵעֵינָיו שֶׁל אַבְנֵר לְשָׁעָה. אָמַר לוֹ שָׁאוּל הֲלָכָה שֶׁנִּתְעַלְּמָה מֵעֵינֶיךָ צֵא וּשְׁאַל לִשְׁמוּאֵל וּבֵית דִּינוֹ. כֵּיוָן שֶׁבָּא אֵצֶל שְׁמוּאֵל בְּבֵית דִּינוֹ אָמַר לוֹ הֲדָא מִנַּיִן אִית לָךְ, לֹא מִן דּוֹאֵג, דּוֹאֵג מִינִי הוּא וְאֵינוֹ יוֹצֵא בְּשָׁלוֹם מִן הָעוֹלָם, לְהוֹצִיאֲךָ חָלָק אִי אֶפְשָׁר, דִּכְתִיב (תהלים מה, יד): כָּל כְּבוּדָה בַת מֶלֶךְ פְּנִימָה, לְאִשָּׁה שֶׁלֹא לְהוֹצִיא, וְלָאִישׁ לְהוֹצִיא (דברים כג, יד): וַאֲשֶׁר שָׂכַר עָלֶיךָ, לָאִישׁ לִתֵּן שָׂכָר וְלֹא לָאִשָּׁה. וַיַּעַן הַנַּעַר הַנִּצָּב עַל הַקּוֹצְרִים וַיֹּאמַר נַעֲרָה מוֹאֲבִיָה הִיא. וְאַתְּ אֲמַרְתְּ מַעֲשֶׂיהָ נָאִים וּנְעִימִים. אֶלָּא, רַבָּתָה רִפְּתָה לָהּ.

“Boaz said to his servant who was appointed over the reapers: Whose is this young woman?” (Ruth 2:5). “Boaz said to his servant who was appointed over the reapers” – over how many was he appointed? Rabbi Eliezer bar Miriam said: He was appointed over forty-two, [as evident] from this [verse]: “Solomon counted all the strangers who were in the land of Israel…[and they were found to be one hundred fifty-three thousand, six hundred]. He set from them seventy thousand porters [and eighty thousand hewers in the mountains, and three thousand six hundred overseers to set the people at work]” (II Chronicles 2:16–17). One who does so can sustain it and know what each of them is doing. “Whose is this young woman?” – did he not know who she was? Rather, once he saw that she was pleasant and her actions were fine, he began asking about her. All the women would bend at the waist and gather, and this one would sit and gather. All the women would raise their skirts, and she would lower her skirts. All the women would jest with the reapers, while she would conduct herself modestly. All the women would gather between the sheaves, and she would gather from what had been abandoned. Similarly, “When Saul saw David emerge against the Philistine [he said to Avner, commander of the army: Avner, whose son is this lad?]” (I Samuel 17:55); did he not know who he was? The day before, he had sent to Yishai saying: “Please let David stand before me, as he has found favor in my eyes” (I Samuel 16:22), and now he is asking about him? Rather, when Saul saw the head of the Philistine in his hand, he began asking about him: If he descends from Peretz, he is a king. If he descends from Zeraḥ, he is a judge. Doeg the Edomite was there at that time, and said to him: Even if he descends from Peretz, is he not disqualified? Is he not of disqualified lineage; does he not descend from Ruth the Moavite? Avner said to him: Has the halakha of: An Amonite and not an Amonite woman, not been introduced? He said to him: If so, an Edomite and not an Edomite woman, an Egyptian and not an Egyptian woman. Why were [Amonite and Moavite converts] barred? Was it not “because they did not meet you with bread and with water; [and they hired against you Bilam son of Beor from Petor, Aram Naharayim, to curse you]” (Deuteronomy 23:5)? The women should have gone out to the women [with bread and water]. Avner temporarily forgot the [reason for this] halakha. Saul said to him: The halakha that you forgot, go and ask Samuel and his court. When he came to Samuel in his court, he said to him: From where did you get this, was it not from Doeg? Doeg is a heretic and will not leave this world in peace. To send you away with nothing is not possible. Rather, it is written: “All the glory of the king’s daughter is inside” (Psalms 45:14); it is not for a woman to go out, it is for a man to go out. “And they hired against you” (Deuteronomy 23:5) – it is for a man to pay wages and not for a woman. “The servant that was appointed over the reapers answered and said: She is a Moavite young woman who returned with Naomi from the field of Moav” (Ruth 2:6). “The servant that was appointed over the reapers answered and said: She is a Moavite young woman”; and you said her actions are fine and pleasant? Rather, her mentor cured her.

וַתֹּאמֶר אֲלַקְּטָה נָּא וְאָסַפְתִּי בָעֳמָרִים וגו' מְעָט (רות ב, ז), מְעַט תָּפְסָה לָהּ קַל וָחֹמֶר [לוקו] מֵאוֹתָהּ שֶׁבַּבַּיִת שֶׁהִיא מְצַפָּה לָהּ.

“She said: Please let me glean and gather after the reapers among the sheaves; so she came, stood from the morning until now, she sat in the house only a bit” (Ruth 2:7). “She said: Please let me glean and gather…among the sheaves…a bit” – she took only a bit, [which was insufficient even] for herself; how much more so [was it insufficient] for the one sitting in the house waiting for her [Naomi].

וַיֹּאמֶר בֹּעַז אֶל רוּת הֲלֹא שָׁמַעַתְּ בִּתִּי אַל תֵּלְכִי לִלְקֹט בְּשָׂדֶה אַחֵר (רות ב, ח), עַל שֵׁם (שמות כ, ג): לֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים עַל פָּנָי. וְגַם לֹא תַעֲבוּרִי מִזֶּה, עַל שֵׁם (שמות טו, ב): זֶה אֵלִי וְאַנְוֵהוּ. וְכֹה תִדְבָּקִין עִם נַעֲרֹתָי, אֵלּוּ הַצַּדִּיקִים שֶׁקְּרוּיִין נְעָרִים, שֶׁנֶּאֱמַר (איוב מ, כט): הַתְשַׂחֶק בּוֹ כַּצִּפּוֹר וְתִקְשְׁרֶנּוּ לְנַעֲרוֹתֶיךָ.

“Boaz said to Ruth: Have you not heard, my daughter? Do not go to glean in another field, and also do not pass from here, but cleave to my young women” (Ruth 2:8). “Boaz said to Ruth: Have you not heard, my daughter? Do not go to glean in another [aḥer] field” – this is on the basis of: “You shall have no other [aḥerim] gods before Me” (Exodus 20:3). “And also do not pass from here [mizeh],” on the basis of: “This [zeh] is my God and I will exalt Him” (Exodus 15:2). “But cleave to my young women” – these are the righteous who are called youth, as it is stated: “Will you play with it as with a bird? Will you bind it for your young women?” (Job 40:29).

עֵינַיִךְ בַּשָֹּׂדֶה אֲשֶׁר יִקְצֹרוּן וְהָלַכְתְּ אַחֲרֵיהֶן הֲלוֹא צִוִּיתִי אֶת הַנְּעָרִים לְבִלְתִּי נָגְעֵךְ וְצָמִת וְהָלַכְתְּ אֶל הַכֵּלִים וְשָׁתִית מֵאֲשֶׁר יִשְׁאֲבוּן הַנְּעָרִים. עֵינַיִךְ, זוֹ סַנְהֶדְּרִין. מָאתַיִם וְאַרְבָּעִים וּשְׁמוֹנָה אֵבָרִים שֶׁיֵּשׁ בָּאָדָם אֵינָן הוֹלְכִין אֶלָּא אַחַר הָעֵינַיִם, הֲדָא שֶׁנֶּאֱמַר: עֵינַיִךְ וגו' וְהָלַכְתְּ אַחֲרֵיהֶן. לְבִלְתִּי נָגְעֵךְ, שֶׁלֹּא לִרְחֹק. וְצָמִת וְהָלַכְתְּ אֶל הַכֵּלִים, אֵלּוּ הַצַּדִּיקִים שֶׁקְּרוּיִין כֵּלִים, שֶׁנֶּאֱמַר (שמואל ב א, כז): אֵיךְ נָפְלוּ גִּבּוֹרִים וַיֹּאבְדוּ כְּלֵי מִלְחָמָה. וְשָׁתִית מֵאֲשֶׁר יִשְׁאֲבוּן הַנְּעָרִים, זֶה בֵּית הַשּׁוֹאֵבָה, וְלָמָּה נִקְרָא שְׁמָהּ שׁוֹאֵבָה, שֶׁמִּשָּׁם הָיוּ שׁוֹאֲבִין רוּחַ הַקֹּדֶשׁ, שֶׁנֶּאֱמַר (ישעיה יב, ג): וּשְׁאַבְתֶּם מַיִם בְּשָׂשׂוֹן מִמַּעַיְנֵי הַיְשׁוּעָה.

“Let your eyes be on the field that they reap, and go after them; have I not commanded the young men not to touch you? When you are thirsty, go to the vessels, and drink from what the young men have drawn” (Ruth 2:9). “Let your eyes be on the field that they reap, and go after them; have I not commanded the young men not to touch you? When you are thirsty, go to the vessels, and drink from what the young men have drawn” – “your eyes,” these are the Sanhedrin. The two hundred and forty-eight limbs in a person follow only the eyes; that is what is written: “Your eyes…and go after them.” “Not to touch you” – not to push away. “When you are thirsty, go to the vessels” – these are the righteous, who are called vessels, as it is stated: “How the mighty have fallen and the vessels of war are lost“ (II Samuel 1:27). “Drink from what the young men have drawn” – this is the house of the Drawing [of the Water]. Why is it called “drawing”? It is because they would draw the Divine Spirit from there, as it is stated: “You shall draw water with joy from the wells of salvation” (Isaiah 12:3).