Ruth Rabbah
Encyclopedia
Ruth Rabbah is an haggadic and homiletic interpretation of the Book of Ruth
, which, like that of the four other scrolls ("megillot"), is included in the Midrash Rabbot. This midrash, divided into eight chapters or sections ("parashiyyot"), covers the whole text of the Biblical book, interpreting it verse by verse, now in its literal, now in an allegorical, sense. The first chapter terminates with Ruth i. 2; the second, with i. 17; the third, with i. 21; the fourth, with ii. 9; the fifth, with iii. 7; the sixth, with iii. 13; the seventh, with iv. 15; and the eighth, comprising only two verses, with iv. 19, verses 16 and 17 of ch. iv. being omitted. Like Ekah Rabbati, the commentary proper on the Book of Ruth is preceded by a long introduction ("petiḥta"), which consists of several proems having no connection with one another.
, Bereshit Rabbah, Wayiḳra Rabbah, and Ekah Rabbati. It would seem, moreover, that its author was opposed to the Babylonian Talmud; for in his interpretation of iv. 7—a passage which is omitted in the printed editions—he disparages that work. It is true that parallel passages are found in Shir ha-Shirim Rabbah
, which this midrash closely resembles as regards arrangement and mode of interpretation, and in Ḳohelet Rabbah. But as to the former, nothing proves that it is anterior to Ruth Rabbah, while the latter is recognized by modern scholars to be posterior to this midrash.
It apparently contains no Babylonian haggadot, and, although in i. 3 (= ii. 4) it gives the haggadic interpretation of I Chron. iv. 22, which is also found in B. B.
91b, it may be seen that the source in the latter treatise is a baraita
and not a Babylonian haggadah. Thus Ruth Rabbah is one of the earlier midrashim, composed about the same time as or shortly after Shir ha-Shirim Rabbah
. According to Zunz
(G. V. ed. Brüll, p. 277, Frankfort-on-the-Main, 1892), Ruth Rabbah, as well as Shir ha-Shirim Rabbah and Ḳohelet Rabbah, was one of the sources of the Yelammedenu, Debarim Rabbah, Pesiḳta Rabbati
, and Shemot Rabbah, being a medium between these midrashim and the older haggadah (comp., however, Friedmann, introduction to his edition of the Pesiḳta Rabbati, p. 25).
took place. Thus, interpreting the very first words of the book, "in the days when the judges judged" (Ruth i. 1), as "in the days when the people judged their judges," the author wishes to show that there was a time when the judges perverted their judgments so that they were held responsible by the people. But when was there such a time, and who were those judges? According to Rab
, the judges were Barak
and Deborah
; according to R. Huna, Deborah, Barak, and Jael
; and according to Joshua b. Levi, Ehud
and Shamgar
. The famine is circumstantially described; it was one of the ten great famines which afflicted the entire world.
Elimelech is represented in an unfavorable light, his name being interpreted as meaning "one eager for royalty." He left the land of Canaan
not because he would himself suffer from the famine, but because he was afraid that the people might apply to him for help. In interpreting i. 14, the author of this midrash expresses his views with regard to kissing. According to an anonymous authority, kisses are permitted on three occasions only: (1) on conferring a high office, as when Samuel kissed Saul
(I Sam. x. 1); (2) at meetings, as in the case of Aaron
kissing Moses
(Ex. iv. 27); and (3) at parting, as when Orpah
kissed her mother-in-law. According to R. Tanḥuma, kissing is permitted also to relatives, as when Jacob
kissed Rachel
(Gen. xxix. 11). Under other circumstances kissing is declared indecent. Very graphic is the description of Ruth
's insistence on following Naomi
(Ruth i. 16-18), in that, when her attention was directed by her mother-in-law to the laws relating to proselytes, she accepted them all.
Both Naomi and Ruth are described as righteous women whose acts were charitable. The latter particularly is pointed out as being modest and of exemplary manners (ii. 5). In his interpretation of iii. 3 the author of the midrash shows the necessity of honoring the Sabbath
by wearing special garments. It may be remarked that in iii. 13 there is a recension of the story of Elisha B. Abuyah, the main source of which is Ḥag. 14b. The midrash terminates with a statement to the effect that the Messiah is to descend from Ruth through David
.
With regard to lexical interpretations, in certain cases the explanation of words is not contrary to grammatical rules, but sometimes, as in all the other midrashim, the interpretation is arbitrary. Thus, while "Elimelech" is interpreted as composed of "elai" and "melek" (= "to me belongs royalty"; comp. above), "Naomi" as "she whose acts are agreeable," and "Orpah" (from "'oref"="the nape of the neck") as "she who turned her back [comp. Jer. ii. 27 and elsewhere] upon her mother-in-law," "Wa-yehi" is interpreted as an exclamation of sorrow; and "Ruth" (derived from ראה = "to see") as "she who saw or considered her mother-in-law's words." For commentaries on and editions of Ruth Rabbah see Ekah Rabbati, Esther Rabbah
, and Ḳohelet Rabbah.
Book of Ruth
The Book of Ruth is one of the books of the Hebrew Bible, Tanakh, or Old Testament. In the Jewish canon the Book of Ruth is included in the third division, or the Writings . In the Christian canon the Book of Ruth is placed between Judges and 1 Samuel...
, which, like that of the four other scrolls ("megillot"), is included in the Midrash Rabbot. This midrash, divided into eight chapters or sections ("parashiyyot"), covers the whole text of the Biblical book, interpreting it verse by verse, now in its literal, now in an allegorical, sense. The first chapter terminates with Ruth i. 2; the second, with i. 17; the third, with i. 21; the fourth, with ii. 9; the fifth, with iii. 7; the sixth, with iii. 13; the seventh, with iv. 15; and the eighth, comprising only two verses, with iv. 19, verses 16 and 17 of ch. iv. being omitted. Like Ekah Rabbati, the commentary proper on the Book of Ruth is preceded by a long introduction ("petiḥta"), which consists of several proems having no connection with one another.
Introduction and Proems
The commentary itself, except in ch. i. and vii., where it follows directly upon the Biblical text, is generally introduced by one or more proems. It is composed in the spirit of the Palestinian haggadists, its main sources being the Jerusalem TalmudJerusalem Talmud
The Jerusalem Talmud, talmud meaning "instruction", "learning", , is a collection of Rabbinic notes on the 2nd-century Mishnah which was compiled in the Land of Israel during the 4th-5th century. The voluminous text is also known as the Palestinian Talmud or Talmud de-Eretz Yisrael...
, Bereshit Rabbah, Wayiḳra Rabbah, and Ekah Rabbati. It would seem, moreover, that its author was opposed to the Babylonian Talmud; for in his interpretation of iv. 7—a passage which is omitted in the printed editions—he disparages that work. It is true that parallel passages are found in Shir ha-Shirim Rabbah
Shir ha-Shirim Rabbah
Shir ha-Shirim Rabbah is a Haggadic midrash on Canticles, quoted by Rashi under the title "Midrash Shir ha-Shirim" . It is called also "Agadat Ḥazita", from its initial word "Ḥazita" , or "Midrash Ḥazita" Shir ha-Shirim Rabbah (Hebrew: שיר השירים רבה) is a Haggadic midrash on Canticles, quoted by...
, which this midrash closely resembles as regards arrangement and mode of interpretation, and in Ḳohelet Rabbah. But as to the former, nothing proves that it is anterior to Ruth Rabbah, while the latter is recognized by modern scholars to be posterior to this midrash.
It apparently contains no Babylonian haggadot, and, although in i. 3 (= ii. 4) it gives the haggadic interpretation of I Chron. iv. 22, which is also found in B. B.
Bava Batra
Bava Batra is the third of the three tractates in the Talmud in the order Nezikin; it deals with a person's responsibilities and rights as the owner of property. It is part of Judaism's oral law...
91b, it may be seen that the source in the latter treatise is a baraita
Baraita
Baraita designates a tradition in the Jewish oral law not incorporated in the Mishnah. "Baraita" thus refers to teachings "outside" of the six orders of the Mishnah...
and not a Babylonian haggadah. Thus Ruth Rabbah is one of the earlier midrashim, composed about the same time as or shortly after Shir ha-Shirim Rabbah
Shir ha-Shirim Rabbah
Shir ha-Shirim Rabbah is a Haggadic midrash on Canticles, quoted by Rashi under the title "Midrash Shir ha-Shirim" . It is called also "Agadat Ḥazita", from its initial word "Ḥazita" , or "Midrash Ḥazita" Shir ha-Shirim Rabbah (Hebrew: שיר השירים רבה) is a Haggadic midrash on Canticles, quoted by...
. According to Zunz
Zunz
Zunz, Zuntz is a Yiddish surname: , Belgian pharmacologist* Leopold Zunz , German Reform rabbi* Gerhard Jack Zunz , British civil engineer- Zuntz :* Nathan Zuntz , German physiologist...
(G. V. ed. Brüll, p. 277, Frankfort-on-the-Main, 1892), Ruth Rabbah, as well as Shir ha-Shirim Rabbah and Ḳohelet Rabbah, was one of the sources of the Yelammedenu, Debarim Rabbah, Pesiḳta Rabbati
Pesikta Rabbati
Pesikta Rabbati or P'sqita Rabbita is a collection of Aggadic Midrash on the Pentateuchal and prophetic lessons, the special Sabbaths, etc. It was composed around 845 CE and probably called "rabbati" to distinguish it from the earlier Pesiḳta.In common with the latter it has five entire...
, and Shemot Rabbah, being a medium between these midrashim and the older haggadah (comp., however, Friedmann, introduction to his edition of the Pesiḳta Rabbati, p. 25).
Examples of Haggadah
Ruth Rabbah is specially interesting from a cultural-historical point of view in that it endeavors to throw light on the habits and conditions of the time in which the incidents of the Book of RuthBook of Ruth
The Book of Ruth is one of the books of the Hebrew Bible, Tanakh, or Old Testament. In the Jewish canon the Book of Ruth is included in the third division, or the Writings . In the Christian canon the Book of Ruth is placed between Judges and 1 Samuel...
took place. Thus, interpreting the very first words of the book, "in the days when the judges judged" (Ruth i. 1), as "in the days when the people judged their judges," the author wishes to show that there was a time when the judges perverted their judgments so that they were held responsible by the people. But when was there such a time, and who were those judges? According to Rab
Abba Arika
Abba Arika was a Jewish Talmudist who lived in Babylonia, known as an amora of the 3rd century who established at Sura the systematic study of the rabbinic traditions, which, using the Mishnah as text, led to the compilation of the Talmud...
, the judges were Barak
Barak
Barak , Al-Burāq the son of Abinoam from Kedesh in Naphtali, was a military general in the Book of Judges in the Bible. He was the commander of the army of Deborah, the prophetess and heroine of the Hebrew Bible...
and Deborah
Deborah
Deborah was a prophetess of Yahweh the God of the Israelites, the fourth Judge of pre-monarchic Israel, counselor, warrior, and the wife of Lapidoth according to the Book of Judges chapters 4 and 5....
; according to R. Huna, Deborah, Barak, and Jael
Jaël
Jaël, , is a singer-songwriter from the band Lunik. She also co-wrote and sang with Delerium on the song After All on their album Chimera, and the song Lost and Found on their album Nuages du Monde. She is both internationally famous in the Trance music community as well as domestically famous from...
; and according to Joshua b. Levi, Ehud
Ehud
Ehud ben‑Gera is described in the biblical Book of Judges as a judge who was sent by God to deliver the Israelites from Moabite domination.-Biblical narrative:...
and Shamgar
Shamgar
Shamgar, son of Anath is the name of one or possibly two individuals named in the Book of Judges. The name occurs twice; at the first mention Shamgar is identified as a Biblical Judge, who repelled Philistine incursions into Israelite regions, and slaughtered 600 of the invaders with an ox goad,...
. The famine is circumstantially described; it was one of the ten great famines which afflicted the entire world.
Elimelech is represented in an unfavorable light, his name being interpreted as meaning "one eager for royalty." He left the land of Canaan
Canaan
Canaan is a historical region roughly corresponding to modern-day Israel, Palestine, Lebanon, and the western parts of Jordan...
not because he would himself suffer from the famine, but because he was afraid that the people might apply to him for help. In interpreting i. 14, the author of this midrash expresses his views with regard to kissing. According to an anonymous authority, kisses are permitted on three occasions only: (1) on conferring a high office, as when Samuel kissed Saul
Saul
-People:Saul is a given/first name in English, the Anglicized form of the Hebrew name Shaul from the Hebrew Bible:* Saul , including people with this given namein the Bible:* Saul , a king of Edom...
(I Sam. x. 1); (2) at meetings, as in the case of Aaron
Aaron
In the Hebrew Bible and the Qur'an, Aaron : Ααρών ), who is often called "'Aaron the Priest"' and once Aaron the Levite , was the older brother of Moses, and a prophet of God. He represented the priestly functions of his tribe, becoming the first High Priest of the Israelites...
kissing Moses
Moses
Moses was, according to the Hebrew Bible and Qur'an, a religious leader, lawgiver and prophet, to whom the authorship of the Torah is traditionally attributed...
(Ex. iv. 27); and (3) at parting, as when Orpah
Orpah
Orpah is a woman mentioned in the Book of Ruth in the Hebrew Bible. She was from Moab and was the daughter-in-law of Naomi and wife of Chilion. After the death of her husband, Orpah and her sister-in-law Ruth wished to go to Judea with Naomi. However, Naomi persuaded Orpah to return to her people...
kissed her mother-in-law. According to R. Tanḥuma, kissing is permitted also to relatives, as when Jacob
Jacob
Jacob "heel" or "leg-puller"), also later known as Israel , as described in the Hebrew Bible, the Talmud, the New Testament and the Qur'an was the third patriarch of the Hebrew people with whom God made a covenant, and ancestor of the tribes of Israel, which were named after his descendants.In the...
kissed Rachel
Rachel
Rachel , as described in the Hebrew Bible, is a prophet and the favorite wife of Jacob, one of the three Biblical Patriarchs, and mother of Joseph and Benjamin. She was the daughter of Laban and the younger sister of Leah, Jacob's first wife...
(Gen. xxix. 11). Under other circumstances kissing is declared indecent. Very graphic is the description of Ruth
Ruth (biblical figure)
Ruth , is the main character in the Book of Ruth in the Hebrew Bible.-Biblical narrative:Ruth was a Moabitess, who married Mahlon, the son of Elimelech and Naomi, but Elimelech and his two sons died...
's insistence on following Naomi
Naomi (Bible)
Naomi is Ruth's mother-in-law in the Old Testament Book of Ruth...
(Ruth i. 16-18), in that, when her attention was directed by her mother-in-law to the laws relating to proselytes, she accepted them all.
Both Naomi and Ruth are described as righteous women whose acts were charitable. The latter particularly is pointed out as being modest and of exemplary manners (ii. 5). In his interpretation of iii. 3 the author of the midrash shows the necessity of honoring the Sabbath
Shabbat
Shabbat is the seventh day of the Jewish week and a day of rest in Judaism. Shabbat is observed from a few minutes before sunset on Friday evening until a few minutes after when one would expect to be able to see three stars in the sky on Saturday night. The exact times, therefore, differ from...
by wearing special garments. It may be remarked that in iii. 13 there is a recension of the story of Elisha B. Abuyah, the main source of which is Ḥag. 14b. The midrash terminates with a statement to the effect that the Messiah is to descend from Ruth through David
David
David was the second king of the united Kingdom of Israel according to the Hebrew Bible and, according to the Gospels of Matthew and Luke, an ancestor of Jesus Christ through both Saint Joseph and Mary...
.
With regard to lexical interpretations, in certain cases the explanation of words is not contrary to grammatical rules, but sometimes, as in all the other midrashim, the interpretation is arbitrary. Thus, while "Elimelech" is interpreted as composed of "elai" and "melek" (= "to me belongs royalty"; comp. above), "Naomi" as "she whose acts are agreeable," and "Orpah" (from "'oref"="the nape of the neck") as "she who turned her back [comp. Jer. ii. 27 and elsewhere] upon her mother-in-law," "Wa-yehi" is interpreted as an exclamation of sorrow; and "Ruth" (derived from ראה = "to see") as "she who saw or considered her mother-in-law's words." For commentaries on and editions of Ruth Rabbah see Ekah Rabbati, Esther Rabbah
Esther Rabbah
Esther Rabbah is the midrash to the Book of Esther in the current Midrash editions. From its plan and scope it is apparently an incomplete collection from the rich haggadic material furnished by the comments on the scroll of Esther, which has been read since early times at the public service on...
, and Ḳohelet Rabbah.
Jewish Encyclopedia bibliography
- Weiss, Dor, iii. 273-274, iv. 209;
- Winter and Wünsche, Die Jüdische Litteratur, i. 532 et seq.;
- Wünsche, Introduction to his German translation of Ruth Rabbah.
External links
- Jewish Encyclopedia article for Ruth Rabbah, by Wilhelm BacherWilhelm BacherWilhelm Bacher was a Jewish Hungarian scholar, rabbi, Orientalist and linguist, born in Liptó-Szent-Miklós, Hungary to the Hebrew writer Simon Bacher. Wilhelm was himself an incredibly prolific writer, authoring or co-authoring approximately 750 works in an unfortunately short life...
and M. Seligsohn.