Ruth Rabbah
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A homiletic midrash compiled from earlier materials between the seventh and ninth centuries CE, Ruth Rabbah provides a running commentary on all but two verses of the book of Ruth. The commentary is preceded by a number of unconnected proems, and there are also additional proems at the head of some sections. It draws material from earlier midrashim (Genesis Rabbah, Leviticus Rabbah, and Lamentations Rabbah) and is also a source for later midrashim (Exodus Rabbah and Deuteronomy Rabbah). The commentary explores the motivations and moral character of the biblical story’s dramatis personae. Elimelech is villainized as an uncharitable man who left the land of Israel in a time of famine because he did not want to share his considerable wealth, while Ruth is valorized for her devotion and modesty and Boaz for his moral rectitude. Ruth Rabbah 2:21, which comments on Ruth 1:14, “And Orpah kissed her mother-in-law,” provides a lesson on the ethics of kissing, while the vivid description of conversion in Ruth Rabbah 2:22 gives a glimpse of the contemporary custom in the rabbinic period.
21. Orpah kissed her mother-in-law (Ruth 1:14). All kisses are of licentiousness, except for three: A kiss of greatness, a kiss of [greeting after] absence, and a kiss of parting. A kiss of greatness, as it is written: Samuel took a flask of oil, and poured it on his head, and kissed him (1 Samuel 10:1). Of [greeting after] absence, as it is written: He met him at the mountain of God, at Horeb [and he kissed him] (Exodus 4:27). Of parting, as it is stated: Orpah kissed her mother-in-law. R. Tanḥuma said: Even a kiss of closeness [kinship], as it is stated: Jacob kissed Rachel (Genesis 29:11). Why? It is because she was his relative.
She said: Behold, your sister-in-law has returned [to her people, and to her god; return after your sister-in-law] (Ruth 1:15). Once she returned to her people she returned to her god.
22. Ruth said: Do not entreat me to leave you, to return from following you, [as where you go, I will go, and where you lodge, I will lodge; your people is my people, and your God is my God] (Ruth 1:16). What is do not entreat me? She said to her, “Do not on account of me, and do not turn your misfortunes away from me.” To leave you, to return from following you—in any case, my intention is to convert, better through you and not through another. When Naomi heard this, she began setting forth the laws of converts for her. She said to her, “My daughter, it is not the way of Israelite women to go to theaters and circuses of the gentiles.” She [Ruth] said to her, “Where you go, I will go.” She [Naomi] said to her, “My daughter, it is not the way of Israel to reside in a house where there is no mezuzah.” She [Ruth] said to her, And where you lodge, I will lodge. Your people is my people—these are punishments and prohibitions. Your God is my God—[these are] the rest of the mitzvot.
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Published in: The Posen Library of Jewish Culture and Civilization, vol. 2: Emerging Judaism.
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A homiletic midrash compiled from earlier materials between the seventh and ninth centuries CE, Ruth Rabbah provides a running commentary on all but two verses of the book of Ruth. The commentary is preceded by a number of unconnected proems, and there are also additional proems at the head of some sections. It draws material from earlier midrashim (Genesis Rabbah, Leviticus Rabbah, and Lamentations Rabbah) and is also a source for later midrashim (Exodus Rabbah and Deuteronomy Rabbah). The commentary explores the motivations and moral character of the biblical story’s dramatis personae. Elimelech is villainized as an uncharitable man who left the land of Israel in a time of famine because he did not want to share his considerable wealth, while Ruth is valorized for her devotion and modesty and Boaz for his moral rectitude. Ruth Rabbah 2:21, which comments on Ruth 1:14, “And Orpah kissed her mother-in-law,” provides a lesson on the ethics of kissing, while the vivid description of conversion in Ruth Rabbah 2:22 gives a glimpse of the contemporary custom in the rabbinic period.
