This is part of the ongoing Forest Hills Ruth Series, with the focus being on midrash. The rest of the material can be found here:
Synopsis of what we've seen so far
1:1-5 - https://www.sefaria.org/sheets/231650?lang=bi
1: 5 -22 (end) - https://www.sefaria.org/sheets/231650?lang=bi
At the opening of the story, we were introduced to Elimelekh (=My-god-is-King), whom the story seemed to set up as our hero. The setting is the land of Judah during the time of the Judges (i.e., Very early Israelite history, before even the Era of Kings). There is devastating famine.
Elimelekh, in order to find food, takes his family (wife and two sons) and and head east to Moab. To our sudden surprise, Elimelekh dies immediately. His surviving sons then take two Moabite women as wives - Orpah (=The-back-of-the-neck) and Rut(=Friendship) - but then the sons die as well!
Elimielekh's surviving wife Naomi (=My-pleasant-one) then hears that the famine in Israel has ended, and prepares to head back home. Both of her daughters-in-law express the desire to accompany her. Ultimately, Orpah stays in Moab, while Ruth resolves to stay with Naomi until the end.
Towards the end of chapter 1, the two of them are just arriving back in Bethlehem, where the Israelites are astounded to see Naomi in such a wretched state - to which she responds that indeed, her name is no longer fitting - better to be called "Mara" (=Bitter) than Naomi.
And then the chapter comes to a close, leaving leaves us with a hook; Then Naomi returned, and Ruth the Moabite, her daughter in law, returned with her from the country of Moab. And they arrived in Bethlehem just at the start of the barley-harvest.
With that, let's see what awaits us in Bethlehem...
(א) וּֽלְנָעֳמִ֞י מידע [מוֹדַ֣ע] לְאִישָׁ֗הּ אִ֚ישׁ גִּבּ֣וֹר חַ֔יִל מִמִּשְׁפַּ֖חַת אֱלִימֶ֑לֶךְ וּשְׁמ֖וֹ בֹּֽעַז׃
(ב) וַתֹּאמֶר֩ ר֨וּת הַמּוֹאֲבִיָּ֜ה אֶֽל־נָעֳמִ֗י אֵֽלְכָה־נָּ֤א הַשָּׂדֶה֙ וַאֲלַקֳטָּ֣ה בַשִׁבֳּלִ֔ים אַחַ֕ר אֲשֶׁ֥ר אֶמְצָא־חֵ֖ן בְּעֵינָ֑יו וַתֹּ֥אמֶר לָ֖הּ לְכִ֥י בִתִּֽי׃
(ג) וַתֵּ֤לֶךְ וַתָּבוֹא֙ וַתְּלַקֵּ֣ט בַּשָּׂדֶ֔ה אַחֲרֵ֖י הַקֹּצְרִ֑ים וַיִּ֣קֶר מִקְרֶ֔הָ חֶלְקַ֤ת הַשָּׂדֶה֙ לְבֹ֔עַז אֲשֶׁ֖ר מִמִּשְׁפַּ֥חַת אֱלִימֶֽלֶךְ׃
(1) Now Naomi had a kinsman on her husband’s side, a man of substance, of the family of Elimelech, whose name was Boaz.
(2) Ruth the Moabite said to Naomi, “I would like to go to the fields and glean among the ears of grain, behind someone who may show me kindness.”
“Yes, daughter, go,” she replied; (3) and off she went.
She came and gleaned in a field, behind the reapers; and, as luck would have it, it was the piece of land belonging to Boaz! Who was of Elimelech’s family.
Before going any further in Ruth, we have to take what will appear to be a strange detour into the book of Samuel. In previous sessions, we have spoken at length about King David. We will now see the fateful moment when his existence is first made known to (then) King Saul.
Don't worry ! All of the connections will be made clear in due time.
(יד) וְר֧וּחַ יְהוָ֛ה סָ֖רָה מֵעִ֣ם שָׁא֑וּל וּבִֽעֲתַ֥תּוּ רֽוּחַ־רָעָ֖ה מֵאֵ֥ת יְהוָֽה׃
(טו) וַיֹּאמְר֥וּ עַבְדֵֽי־שָׁא֖וּל אֵלָ֑יו הִנֵּה־נָ֧א רֽוּחַ־אֱלֹהִ֛ים רָעָ֖ה מְבַעִתֶּֽךָ׃ (טז) יֹאמַר־נָ֤א אֲדֹנֵ֙נוּ֙ עֲבָדֶ֣יךָ לְפָנֶ֔יךָ יְבַקְשׁ֕וּ אִ֕ישׁ יֹדֵ֖עַ מְנַגֵּ֣ן בַּכִּנּ֑וֹר וְהָיָ֗ה בִּֽהְי֨וֹת עָלֶ֤יךָ רֽוּחַ־אֱלֹהִים֙ רָעָ֔ה וְנִגֵּ֥ן בְּיָד֖וֹ וְט֥וֹב לָֽךְ׃ (פ)
(יז) וַיֹּ֥אמֶר שָׁא֖וּל אֶל־עֲבָדָ֑יו רְאוּ־נָ֣א לִ֗י אִ֚ישׁ מֵיטִ֣יב לְנַגֵּ֔ן וַהֲבִיאוֹתֶ֖ם אֵלָֽי׃
(יח) וַיַּעַן֩ אֶחָ֨ד מֵהַנְּעָרִ֜ים וַיֹּ֗אמֶר הִנֵּ֨ה רָאִ֜יתִי בֵּ֣ן לְיִשַׁי֮ בֵּ֣ית הַלַּחְמִי֒ יֹדֵ֣עַ נַ֠גֵּן וְגִבּ֨וֹר חַ֜יִל וְאִ֧ישׁ מִלְחָמָ֛ה וּנְב֥וֹן דָּבָ֖ר וְאִ֣ישׁ תֹּ֑אַר וַיהוָ֖ה עִמּֽוֹ׃
(14) Now the spirit of YHWH had departed from Saul, and an evil spirit began to terrify him from YHWH.
(15) Saul’s courtiers said to him, “An evil spirit of God is terrifying you! (16) Let our lord give the order [and] the courtiers in attendance on you will look for someone who is skilled at playing the lyre; whenever the evil spirit of God comes over you, he will play it and you will feel better.”
(17) So Saul said to his courtiers, “Find me someone who can play well and bring him to me.”
(18) One of the attendants spoke up, “I have observed a son of Jesse the Bethlehemite who is skilled in music; he is a stalwart fellow and a warrior, sensible in speech, and handsome in appearance, and YHWH is with him!”
Wow - this person really thought highly of David. How many different positive attributes of his did he list? Why would he think that King Saul would care about all of this?
Try to pick out the Hebrew term for "stalwart fellow." If you only read in the English, you will miss this next point - but the Hebrew term here is used elsewhere on this very sheet to refer to two other people. And if you are mostly in the English, keep your eyes open for a description of someone that might be synonymous - then check the Hebrew, if you can.
Now with this context in mind, back to Ruth. (Or more specifically, Midrash Ruth Rabba).
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.
"And Naomi had a kinsman (moda') of her husband's, a mighty man of valor (Ruth 2:1)". Moda' [means] relative.
Rabbi Abbahu said: "A giant marries a giant, what do they bear? Powerful men of "valor". Boaz married Ruth. What did they produce?
David! - "Who is skillful in playing, and a mighty man of valor, and a man of war, and prudent in affairs, and an attractive man, and YHWH is with him! (1 Samuel 16:18)".
Skillfull in playing - Refers to scripture.
A mighty man of valor - Refers to mishnah.
A man of war - He who knows to take and to give in the war of the Torah.
Prudent in affairs - In doing good.
An attractive man - in Talmud.
Another interpretation: And prudent in affairs - that he deduces a thing from the midst of a thing.
An attractive man - Who illuminates faces with halakhah.
And YHWH is with him - The halakhah is according to his words.
I personally find there to be something quite comical in this midrash ! How about you?
What are the sages and Rabbi Abbahu doing? How, and why are they doing it? (Hint - Look back at the title.)
(ד) וְהִנֵּה־בֹ֗עַז בָּ֚א מִבֵּ֣ית לֶ֔חֶם וַיֹּ֥אמֶר לַקּוֹצְרִ֖ים יְהוָ֣ה עִמָּכֶ֑ם
וַיֹּ֥אמְרוּ ל֖וֹ יְבָרֶכְךָ֥ יְהוָֽה׃
(ה) וַיֹּ֤אמֶר בֹּ֙עַז֙ לְנַעֲר֔וֹ הַנִּצָּ֖ב עַל־הַקּֽוֹצְרִ֑ים לְמִ֖י הַנַּעֲרָ֥ה הַזֹּֽאת׃
(ו) וַיַּ֗עַן הַנַּ֛עַר הַנִּצָּ֥ב עַל־הַקּוֹצְרִ֖ים וַיֹּאמַ֑ר נַעֲרָ֤ה מֽוֹאֲבִיָּה֙ הִ֔יא הַשָּׁ֥בָה עִֽם־נָעֳמִ֖י מִשְּׂדֵ֥ה מוֹאָֽב׃ (ז) וַתֹּ֗אמֶר אֲלַקֳטָה־נָּא֙ וְאָסַפְתִּ֣י בָֽעֳמָרִ֔ים אַחֲרֵ֖י הַקּוֹצְרִ֑ים וַתָּב֣וֹא וַֽתַּעֲמ֗וֹד מֵאָ֤ז הַבֹּ֙קֶר֙ וְעַד־עַ֔תָּה זֶ֛ה שִׁבְתָּ֥הּ הַבַּ֖יִת מְעָֽט׃
(ח) וַיֹּאמֶר֩ בֹּ֨עַז אֶל־ר֜וּת הֲל֧וֹא שָׁמַ֣עַתְּ בִּתִּ֗י אַל־תֵּלְכִי֙ לִלְקֹט֙ בְּשָׂדֶ֣ה אַחֵ֔ר וְגַ֛ם לֹ֥א תַעֲבוּרִ֖י מִזֶּ֑ה וְכֹ֥ה תִדְבָּקִ֖ין עִם־נַעֲרֹתָֽי׃ (ט) עֵינַ֜יִךְ בַּשָּׂדֶ֤ה אֲשֶׁר־יִקְצֹרוּן֙ וְהָלַ֣כְתִּ אַחֲרֵיהֶ֔ן הֲל֥וֹא צִוִּ֛יתִי אֶת־הַנְּעָרִ֖ים לְבִלְתִּ֣י נָגְעֵ֑ךְ וְצָמִ֗ת וְהָלַכְתְּ֙ אֶל־הַכֵּלִ֔ים וְשָׁתִ֕ית מֵאֲשֶׁ֥ר יִשְׁאֲב֖וּן הַנְּעָרִֽים׃
(4) Behold! Boaz arrived from Bethlehem, and he greeted the reapers, “YHWH is with you!”
And they responded, “YHWH bless you!”
(5) Boaz said to the servant who was in charge of the reapers, “Whose girl is that?”
(6) The servant in charge of the reapers replied, “She is a Moabite girl who came back with Naomi from the country of Moab. (7) She said, ‘Please let me glean and gather among the sheaves behind the reapers.’ She has been on her feet ever since she came this morning. She has rested but little in the hut.”
(8) Boaz said to Ruth, “Listen to me, daughter. Don’t go to glean in another field. Don’t go elsewhere, but stay here close to my girls. (9) Keep your eyes on the field they are reaping, and follow them. I have ordered the men not to molest you. And when you are thirsty, go to the jars and drink some of [the water] that the men have drawn.”
Before beginning this next source, keep something in mind; By the time of the sages, not only was it no longer customary to greet each other with God's name - but it was even taboo to say it AT ALL - even during prayer!
If so, the passage from Ruth above presents a major problem! What is it?
In the midrash below, we see the sages' attempt to explain this disparity. How do they do so? And how is this consistent with the "Rabbanizing" of the Bible that we saw above?
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.
"And, behold, Boaz came from Beth-lehem (Ruth 2:4)": Rabbi Tanchuma in the name of the Rabbis said: "Three things the lower Beit Din decreed and the upper Beit Din agreed with them; and these were: to greet someone with the name [of God], the megillah of Esther, and ma'aserot".
From where comes the greeting? As it is said "That think to cause My people to forget My name (Jeremiah 23:27)".
When did they think this? In the days of Athalia.
And the Rabbis said: "In the days of Hananiah, Mishael, and Azariah".
Rabbi Chanina in the name of Rabbi Yehudah the son of Rabbi Simon: "In the days of Mordechai and Esther."
And Boaz stood in his Beit Din and ordained that people greet someone with the name [of God], as it is said: "And, behold, Boaz came from Beth-lehem, and said unto the reapers: 'Hashem be with you.'".
In the same way the angel said to Gideon: "Hashem is with you, mighty man of valor (Judges 6:12)."
History Lesson Interlude
What is the significance of these three time periods, that God's name was forgotten then?
Let's not get too sidetracked, for the important point for our purposes is the remembering of the divine name, not its forgetting. But with that, let's just look into the first one - Athalia.
If you read the account of Athalia in the Bible, it should be become clear as to why she is mentioned here - for her story is but one sub-story in one of the bloodiest sections throughout the entirety of the Torah.
It was during the 9th century, during the Divided Monarchy when there was instability, treachery, and constant attempts at usurpation within the royal families of both the Northern AND Southern Kingdoms. In order to stabilize an alliance, Athaliah, from the royal family of the North, married Jehoram, of the Davidic family in the South. After his death, when their son Ahaziah was King, he went Northward to visit his royal cousins ruling in Northern Israel.
But talk about bad timing! For, unfortunately for him, the prophet Elisha had chosen this time to instigate a coup d'etats, and had Jehu, one of the Northern military commanders, turn on the royal family and kill off every one. King Ahaziah of the south was killed in the crossfire.
When Ahaziah's mother Athaliah heard, she proclaimed herself Queen of the South, before killing off everyone else with any legitimate claim to the throne in turn. She ruled for six years, during which time she used her influence to steer her subjects towards worshipping Baal in place of YHWH.
This whole narrative takes up several chapters of the Torah, beginning with II Kings 8.
Now - is it any surprise that our sages say YHWH's name was forgotten during this time?
וְהִתְקִינוּ, שֶׁיְּהֵא אָדָם שׁוֹאֵל אֶת שְׁלוֹם חֲבֵרוֹ בַּשֵּׁם, שֶׁנֶּאֱמַר (רות ב) וְהִנֵּה בֹעַז בָּא מִבֵּית לֶחֶם, וַיֹּאמֶר לַקּוֹצְרִים יְיָ עִמָּכֶם, וַיֹּאמְרוּ לוֹ, יְבָרֶכְךָ יְיָ.
וְאוֹמֵר (שופטים ו) יְיָ עִמְּךָ גִּבּוֹר הֶחָיִל.
וְאוֹמֵר (משלי כג) אַל תָּבוּז כִּי זָקְנָה אִמֶּךָ.
וְאוֹמֵר (תהלים קיט) עֵת לַעֲשׂוֹת לַייָ הֵפֵרוּ תוֹרָתֶךָ. רַבִּי נָתָן אוֹמֵר, הֵפֵרוּ תוֹרָתֶךָ עֵת לַעֲשׂוֹת לַייָ:
They also decreed that a person should greet his fellow with the name, as it says, “And behold Boaz came from Bethlehem and said to the reapers, ‘May the Lord be with you.’ And they answered him, “May YHWH bless you !’” (Ruth 2:
And it also says, “The Lord is with you, you valiant warrior !” (Judges 6:12).
And it also says, “And do not despise your mother when she grows old” (Proverbs 23:22).
And it also says, “It is time to act on behalf of YHWH, for they have violated Your teaching!” (Psalms 119:126).
Whereas Rabbi Natan says: “They have violated your teaching, for it is time to act on behalf of YHWH!”
This mishna is incredibly cryptic! There are four quotations brought from Scripture, from four different books, and they seem to be responding to each other. But how? Are they agreeing? Supporting? Arguing?
Rav Obadiah from Bartenura (Italy, 15th century) will help walk us through it, while filling in the blanks.
(יא) שיהא אדם שואל בשלום חבירו בשם. בשמו של הקדוש ברוך הוא, ולא אמרינן מזלזל הוא בכבודו של מקום בשביל כבוד הבריות להוציא שם שמים עליו,
ולמדו מבועז שאמר לקוצרים ה׳ עמכם,
וכי תימא בעז מדעתיה דנפשיה קעבד ולא גמרינן מיניה, תא שמע מן המלאך שאמר לגדעון ה׳ עמך גבור החיל,
וכי תימא לא שאל המלאך בשלום גדעון, ולא ברכו, אלא בשליחותו של מקום הודיעו שהשכינה עמו, ולא גמרינן מיניה, תא שמע ואומר אל תבוז כי זקנה אמך
אל תבוז את בעז לומר שמדעתו עשה אלא למוד מזקני אומתך כי יש לו על מי להסמך שנאמר עת לעשות לה׳ הפרו תורתך:
That a person should ask about the well-being of his fellow with the name - the name of the Holy One, blessed be He, and we do not say that his disrespects His honor when it is used for the honor of a human being.
This is learned from Boaz, who said to the harvesters, YHWH is with you!
And if you say that Boaz did this of his own volition and we should learn how to act from this, Come and Hear another proof! From an angel who said to Gideon, YHWH is with you, O valiant warrior!
And if you say that the angel was not asking about Gideon's well-being, nor was it blessing him, rather he was just informing Gideon that God was, in fact, with him and therefore we should therefore not learn from this case, Come and Hear! For Scripture says do not show disrespect when your mother has aged.
This means, do not disrespect Boaz to say that he was acting merely of his own volition. Rather, learn from the elders of your people, because they have on Whom to rely. As Scripture says, It is time to act for YHWH - they have nullified your Torah.
וַיֹּאמֶר בְּרוּכָה אַתְּ לַה' בִּתִּי הֵיטַבְתְּ חַסְדֵּךְ וגו' (רות ג, י),
רַבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ וְרַבָּנָן,
רַבִּי יוֹחָנָן אָמַר, לְעוֹלָם אַל יִמְנַע אָדָם עַצְמוֹ מִלֵּילֵךְ אֵצֶל זָקֵן לְבָרְכוֹ, בֹּעַז הָיָה בֶּן שְׁמוֹנִים שָׁנָה וְלֹא נִפְקַד, כֵּיוָן שֶׁהִתְפַּלְּלָה עָלָיו אוֹתָהּ צַדֶּקֶת מִיָּד נִפְקַד, שֶׁנֶּאֱמַר: וַתֹּאמֶר נָעֳמִי בָּרוּךְ הוּא לַה'.
רֵישׁ לָקִישׁ אָמַר רוּת בַּת אַרְבָּעִים שָׁנָה הָיְתָה וְלֹא נִפְקְדָה, כֵּיוָן שֶׁנִּשֵֹּׂאת לְמַחְלוֹן, וְכֵיוָן שֶׁהִתְפַּלֵּל עָלֶיהָ אוֹתוֹ צַדִּיק, נִפְקְדָה, שֶׁנֶּאֱמַר: וַיֹּאמֶר בְּרוּכָה אַתְּ לַה' בִּתִּי.
וְרַבָּנָן אָמְרִין שְׁנֵיהֶם לֹא נִפְקְדוּ אֶלָּא מִבִּרְכוֹתֵיהֶן שֶׁל צַדִּיקִים, שֶׁנֶּאֱמַר: וַיֹּאמְרוּ כָּל הָעָם אֲשֶׁר בַּשַּׁעַר וְהַזְּקֵנִים עֵדִים יִתֵּן ה' אֶת הָאִשָּׁה.
"And he said blessed are you YHWH, my daughter; you have shown more kindness at the end than the beginning (Ruth 3:10)".
Rabbi Yochanan and Reish Lakish and the Rabbis:
Rabbi Yochanan said: "Forever a man should not restrain himself from going to an old man for his blessing. Boaz was eighty years old and he was not endowed [with children]. When the righteous woman prayed for him, from that he was endowed, as it is said "and Naomi said 'blessed is he to YHWH' (Ruth 2:20)"".
Reish Lakish said: "Ruth was forty years old and she had not been endowed [with children] when she was married to Machlon, and when the righteous man prayed for her, she was endowed, as it is said "And he said 'blessed are you to YHWH, my daughter (Ruth 3:10)".
And the Rabbis said: "Both of them were not endowed, but rather they were blessed by the righteous, as it is said "And all the people that were in the gate, and the elders, said: We are witnesses! May YHWH make the woman (who is coming into your house like Rachel and Leah, both of whom built up the House of Israel! Prosper in Ephrathah and perpetuate your name in Bethlehem!) (Ruth 4:11)"".
On a personal note, Megillath Ruth might very well be my favorite book in the Bible, and the sages in the midrash above are picking up on that which makes it so beloved to me. While it opens up with death and sorrow - recall that Naomi even changed her name to Mara (from "pleasant" to "bitter") - this sorrow is very short-lived, and joyous themes and truly heartwarming motifs of love, loyalty, family, and blessings very quickly come to the fore.
But lets not get ahead of ourselves, for we are still only in the second chapter! But even so, we are already seeing these themes emerge. The passage from Ruth Rabbah that we are ending with foreshadows the abundance of blessing that is to come.