Tanach
Rut 1 רות א׳
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וַיְהִי בִּימֵי שְׁפֹט הַשֹּׁפְטִים וַיְהִי רָעָב בָּאָרֶץ וַיֵּלֶךְ אִישׁ מִבֵּית לֶחֶם יְהוּדָה לָגוּר בִּשְׂדֵי מוֹאָב הוּא וְאִשְׁתּוֹ וּשְׁנֵי בָנָֽיו׃
And it happened in the days when the Judges judged, that there was a famine in the land, and a man of Bethlehem in Judah went to sojourn in the fields of Moab; he with his wife and two sons.
And it happened in the days when the Judges judged, that there was a famine in the land, and a man of Bethlehem in Judah went to sojourn in the fields of Moab; he with his wife and two sons.
Rashi
וילך איש. עשיר גדול היה ופרנס הדור ויצא מארץ ישראל לחוצה לארץ מפני צרות העין שהיתה עינו צרה בעניי' הבאים לדוחקו לכך נענש:
And a man went. He was very wealthy,3איש denotes an important person, as Targum renders, גברא רבא, “a great man.” and the leader of the generation. He left Eretz Yisroel for regions out of the land because of stinginess, for he was miserly toward the poor who came to press him;4He was the only man to leave Eretz Yisroel because of the famine. Because of his stature and greatness he was severely punished for leaving Eretz Yisroel and remaining in Mo’av. (Malbim) therefore he was punished.5He was afraid that the poor would unite and confiscate all of his possessions. (Malbim)
וְשֵׁם הָאִישׁ אֱֽלִימֶלֶךְ וְשֵׁם אִשְׁתּוֹ נׇעֳמִי וְשֵׁם שְׁנֵֽי־בָנָיו ׀ מַחְלוֹן וְכִלְיוֹן אֶפְרָתִים מִבֵּית לֶחֶם יְהוּדָה וַיָּבֹאוּ שְׂדֵֽי־מוֹאָב וַיִּֽהְיוּ־שָֽׁם׃
The man’s name was Elimelech, his wife’s name was Naomi, the name[s] of his two sons, were Machlon and Kilyon, Ephrathites from Bethlehem in Judah; they came to the Moabite country and remained there.
The man’s name was Elimelech, his wife’s name was Naomi, the name[s] of his two sons, were Machlon and Kilyon, Ephrathites from Bethlehem in Judah; they came to the Moabite country and remained there.
Rashi
אפרתים. חשובים וכן (שמואל א א) בן תוחו בן צוף אפרתי אבגי"נוס, ראה חשיבותו שהרי השיא עגלון מלך מואב את בתו למחלון דאמר מר רות בתו של עגלון היתה, ד"א אפרתים בית לחם קרויה אפרת:
Ephrathites. Important people, and similarly, “the son of Tochu, the son of Tzuph, an Ephrathite,”6I Shmuel 1:1. [meaning] an aristocrat. Look how important they were, for Eglon the King of Mo’av married off his daughter to Machlon, as the Master said, “Rus was the daughter of Eglon.”7Maseches Sanhedrin 105b. Another explanation of “Ephratites,” [they were from Beis Lechem,] because Beis Lechem is called Ephros.8See Bereishis 48:7, “and I buried her [Rachel] on the way to Ephros which is Beis Lechem.”
וַיָּמׇת אֱלִימֶלֶךְ אִישׁ נׇעֳמִי וַתִּשָּׁאֵר הִיא וּשְׁנֵי בָנֶֽיהָ׃
Elimelech, Naomi’s husband died, and she was left with her two sons.
Elimelech, Naomi’s husband died, and she was left with her two sons.
Rashi
איש נעמי. למה נאמר מכאן אמרו אין איש מת אלא לאשתו (ואמר איש נעמי כלומר לפי שהוא היה איש נעמי ושולט עליה והיא טפלה לו לכן פגעה בו מדת הדין ולא בה):
Naomi’s husband. Why is this stated again? From here they derived, “A man does not die except for his wife [i.e., she feels the loss more than anyone].9Maseches Sanhedrin 22b. ([Another interpretation:] And it states, “Naomi’s husband,” i.e., that because he was Naomi’s husband and ruled over her10See Rashi in Bereishis 9:20. and she was subordinate to him, therefore the Divine Attribute of Justice struck him and not her.)11Because once he decided to leave, his wife and two sons were compelled to follow.
וַיִּשְׂאוּ לָהֶם נָשִׁים מֹֽאֲבִיּוֹת שֵׁם הָאַחַת עׇרְפָּה וְשֵׁם הַשֵּׁנִית רוּת וַיֵּשְׁבוּ שָׁם כְּעֶשֶׂר שָׁנִֽים׃
They married Maobite women, one of whom was named Orpah, and the name of the second Rus, and they lived there about ten years.
They married Maobite women, one of whom was named Orpah, and the name of the second Rus, and they lived there about ten years.
וַיָּמֻתוּ גַם־שְׁנֵיהֶם מַחְלוֹן וְכִלְיוֹן וַתִּשָּׁאֵר הָֽאִשָּׁה מִשְּׁנֵי יְלָדֶיהָ וּמֵאִישָֽׁהּ׃
They both died; Machlon and Kilyon, the woman was bereft of her two sons and of her husband.
They both died; Machlon and Kilyon, the woman was bereft of her two sons and of her husband.
Rashi
גם שניהם. מהו גם בתחלה לקו בממונם ומתו גמליהם ומקניהם אח"כ מתו גם הם:
Both. What is the meaning of “also” גַם? First they were struck by financial loss and their camels and their cattle died; afterwards they “also” died.12When God punishes man He first deprives him of his property, and if he does not repent, God smites him in person. Alternatively, “also” indicates that their death was punishment “also” for having remained outside of Eretz Yisroel.
וַתָּקׇם הִיא וְכַלֹּתֶיהָ וַתָּשׇׁב מִשְּׂדֵי מוֹאָב כִּי שָֽׁמְעָה בִּשְׂדֵה מוֹאָב כִּֽי־פָקַד יְהֹוָה אֶת־עַמּוֹ לָתֵת לָהֶם לָֽחֶם׃
She then arose with her daughters-in-law, in order to return from the fields of Moab for she had heard in the fields of Moab that Adonoy had cared for His people to give them food.
She then arose with her daughters-in-law, in order to return from the fields of Moab for she had heard in the fields of Moab that Adonoy had cared for His people to give them food.
וַתֵּצֵא מִן־הַמָּקוֹם אֲשֶׁר הָֽיְתָה־שָּׁמָּה וּשְׁתֵּי כַלּוֹתֶיהָ עִמָּהּ וַתֵּלַכְנָה בַדֶּרֶךְ לָשׁוּב אֶל־אֶרֶץ יְהוּדָֽה׃
She left the place where she had been, accompanied by her two daughters-in-law, and they took the road to return to the land of Judah.
She left the place where she had been, accompanied by her two daughters-in-law, and they took the road to return to the land of Judah.
Rashi
ותצא מן המקום. למה נאמר הרי כבר נאמר ותשב משדה מואב ומהיכן תשוב אם לא תצא מן המקום שהיתה שם אלא מגיד שיציאת צדיק מן המקום ניכרת ועושה רושם פנה זיוה פנה הדרה פנה שבחה של עיר וכן (בראשית כה) ויצא יעקב מבאר שבע:
She left the place. Why is this stated? It is already stated, “and she returned from the fields of Mo’av,”13Above, verse 6. and from where could she return if not from the place where she had been? Rather the phrase tells us that the departure of a righteous person from a place is noticeable and makes an impression; its splendor departs, its glory departs, the praise of the city departs. And similarly, “And Yaakov left Be’er Sheva.”14Bereishis 28:10.
וַתֹּאמֶר נׇעֳמִי לִשְׁתֵּי כַלֹּתֶיהָ לֵכְנָה שֹּׁבְנָה אִשָּׁה לְבֵית אִמָּהּ (יעשה) [יַעַשׂ] יְהֹוָה עִמָּכֶם חֶסֶד כַּאֲשֶׁר עֲשִׂיתֶם עִם־הַמֵּתִים וְעִמָּדִֽי׃
Naomi said to her two daughters-in-law, “Go, return, each of you to her mother’s home; may Adonoy deal kindly with you as you have dealt with the dead and with me.
Naomi said to her two daughters-in-law, “Go, return, each of you to her mother’s home; may Adonoy deal kindly with you as you have dealt with the dead and with me.
יִתֵּן יְהֹוָה לָכֶם וּמְצֶאןָ מְנוּחָה אִשָּׁה בֵּית אִישָׁהּ וַתִּשַּׁק לָהֶן וַתִּשֶּׂאנָה קוֹלָן וַתִּבְכֶּֽינָה׃
May Adonoy grant you that you may find [security] rest each in the home of her [new] husband”; she kissed them and they wept aloud.
May Adonoy grant you that you may find [security] rest each in the home of her [new] husband”; she kissed them and they wept aloud.
וַתֹּאמַרְנָה־לָּהּ כִּֽי־אִתָּךְ נָשׁוּב לְעַמֵּֽךְ׃
And they said to her, “We will return with you to your people.”
And they said to her, “We will return with you to your people.”
וַתֹּאמֶר נׇעֳמִי שֹׁבְנָה בְנֹתַי לָמָּה תֵלַכְנָה עִמִּי הַעֽוֹד־לִי בָנִים בְּֽמֵעַי וְהָיוּ לָכֶם לַאֲנָשִֽׁים׃
And Naomi said, “Turn back my daughters, why should you come with me? Am I likely to have more sons in my womb, that they may be your husbands?
And Naomi said, “Turn back my daughters, why should you come with me? Am I likely to have more sons in my womb, that they may be your husbands?
שֹׁבְנָה בְנֹתַי לֵכְןָ כִּי זָקַנְתִּי מִהְיוֹת לְאִישׁ כִּי אָמַרְתִּי יֶשׁ־לִי תִקְוָה גַּם הָיִיתִי הַלַּיְלָה לְאִישׁ וְגַם יָלַדְתִּי בָנִֽים׃
“Turn back, my daughters, go [your way], for I am too old to have a husband. Even if I could say: ‘I have yet hope,’ even if I were to have a husband tonight—and even if I were to bear sons—
“Turn back, my daughters, go [your way], for I am too old to have a husband. Even if I could say: ‘I have yet hope,’ even if I were to have a husband tonight—and even if I were to bear sons—
Rashi
כי זקנתי מהיות לאיש. שאנשא לו ואוליד בנים ותנשאו להם שאינם אסורים לכם ואינכם אסורים להם משום אשת אחיו שלא היה בעולמו שאינה זקוקה ליבם לפי שלא היו למחלון וכליון קדושין בהן שנכריות היו ולא נתגיירו ועכשיו הן באות להתגייר כמו שנאמר כי אתך נשוב לעמך מעתה נהיה לעם אחד:
For I am too old to have a husband. That I should marry him and bear sons, that you would marry them, for they would not be forbidden to you [to marry] and you would not be forbidden to them as far as [the prohibition against marrying] the wife of an older brother who died before he was born, for she [the widow] does require a levirate marriage because Machlon and Chilyon were not [halachically] married to them because they were gentiles and had not converted,15Had they converted before, their marriage would be binding and Rus would be prohibited from marrying Machlon’s yet unborn brother. The law of levirate marriage does not apply to a person born after his brother’s death. Marrying one’s brother’s wife constitutes incest when levirate marriage does not apply. However, since there was no binding marriage, Rus would be permitted to marry Machlon’s yet unborn brother. and now they were coming to convert as it is stated, “We will return with you to your people.”16Above, verse 10. From now on we will become one people.
כי אמרתי יש לו תקוה. כי אפילו אמר לי לבי יש לי תקוה לינשא עוד וללדת בנים:
Even if I could say, “I have yet hope.” For even if my heart told me that I have hope to marry again and to bear sons.
וגם הייתי הלילה לאיש. ויותר מכן אפילו הריתי הלילה זכרים:
Even if I were to have a husband tonight. And more than this, even if I were to conceive male offspring tonight.
וגם ילדתי בנים. או אפילו כבר ילדתי בנים:
And even if I were to bear sons. Or even if I had already borne sons.
הֲלָהֵן ׀ תְּשַׂבֵּרְנָה עַד אֲשֶׁר יִגְדָּלוּ הֲלָהֵן תֵּעָגֵנָה לְבִלְתִּי הֱיוֹת לְאִישׁ אַל בְּנֹתַי כִּֽי־מַר־לִי מְאֹד מִכֶּם כִּֽי־יָצְאָה בִי יַד־יְהֹוָֽה׃
Would you wait for them until they were grown to manhood? Would you shut yourselves in for them, denying yourselves to marry another?—No, my daughters, my distress is great on your account, for against me is directed the hand of Adonoy.”
Would you wait for them until they were grown to manhood? Would you shut yourselves in for them, denying yourselves to marry another?—No, my daughters, my distress is great on your account, for against me is directed the hand of Adonoy.”
Rashi
הלהן תשברנה. בתמיה שמא להם תצפנה עד אשר יגדלו לשון (תהלים קמו) שברו על ה' אלהיו:
Would you wait for them. This is a question posed in wonder, “Would you perhaps wait for them until they grew up?”17The feminine form of them [להן] is used, because Naomi was hinting that perhaps she would bear daughters instead of sons, so why wait for “them”? This תְּשַׂבֵּרְנָה is an expression similar to, “whose hope שִׂבְרוֹ is in Adonoy his God.”18Tehillim 146:5. Also, see Megillas Esther 9:1.
תעגנה. לשון אסור כלא כמו עג עוגה ועמד בתוכה ויש פותרין לשון עיגון ולא יתכן שאם כן היה לו לינקד הנו"ן דגש או לכתוב שני נוני"ן:
Would you shut yourselves in. An expression of עוֹג, being bound and imprisoned, as in, “He made a [confining] circle and stood within it.”19Maseches Ta’anis 19a. Others interpret it as an expression of עִגּוּן, anchoring [i.e., being unable to marry], but that cannot be, for if so the nun should have been punctuated with a dagesh or it should have been spelled with two nuns.20See Maseches Bava Basra 73a and Rashi’s commentary there.
כי יצאה בי יד ה'. אמר רבי לוי כל מקום שנאמר יד ה' מכת דבר היא ובנין אב לכולם (שמות ט) הנה יד ה' הויה:
For against me is directed the hand of Adonoy. Rabbi Leivi said, “Wherever it mentions “the hand of Adonoy,” it refers to a plague of pestilence, and the classic example is, “Behold the hand of Adonoy is directed [at your livestock ... a very heavy pestilence].”21Shemos 9:3.
וַתִּשֶּׂנָה קוֹלָן וַתִּבְכֶּינָה עוֹד וַתִּשַּׁק עׇרְפָּה לַחֲמוֹתָהּ וְרוּת דָּבְקָה בָּֽהּ׃
They wept loudly again, Orpah kissed her mother-in-law, but Rus did cling to her.
They wept loudly again, Orpah kissed her mother-in-law, but Rus did cling to her.
וַתֹּאמֶר הִנֵּה שָׁבָה יְבִמְתֵּךְ אֶל־עַמָּהּ וְאֶל־אֱלֹהֶיהָ שׁוּבִי אַחֲרֵי יְבִמְתֵּֽךְ׃
And she [Naomi] said to her, “See, your sister-in-law has gone back to her people and to her god; return along with your sister-in-law.”
And she [Naomi] said to her, “See, your sister-in-law has gone back to her people and to her god; return along with your sister-in-law.”
Rashi
הנה שבה יבמתך. זה טעמו למעלה תחת השי"ן לפי שהוא לשון עבר (אסתר ב) ובבקר היא שבה טעמו למטה בבי"ת לפי שהוא לשון הווה וכן כל כיוצא בהם:
See, your sister-in-law has gone back. In this [word], the accent is at the beginning [on the first syllable] under the shin, because it is in the past tense. [But,] “and in the morning she would return,”22Megillas Esther 2:14. the accent is at the end [on the last syllable], on the bais, because it is in the present tense, and so it is in all similar cases.23See Rashi in Bereishis 29:6.
וַתֹּאמֶר רוּת אַל־תִּפְגְּעִי־בִי לְעׇזְבֵךְ לָשׁוּב מֵאַחֲרָיִךְ כִּי אֶל־אֲשֶׁר תֵּלְכִי אֵלֵךְ וּבַאֲשֶׁר תָּלִינִי אָלִין עַמֵּךְ עַמִּי וֵאלֹהַיִךְ אֱלֹהָֽי׃
But Rus said, “Do not urge me to desert you, to turn away from you. For wherever you go, I shall go, where you lodge, I will lodge, your people are my people, and your God, is my God.
But Rus said, “Do not urge me to desert you, to turn away from you. For wherever you go, I shall go, where you lodge, I will lodge, your people are my people, and your God, is my God.
Rashi
אל תפגע בי. אל תפצרי בי:
Do not urge me. Do not press me.
כי אל אשר תלכי אלך. מכאן אמרו רבותינו ז"ל גר שבא להתגייר מודיעים לו מקצת עונשים שאם בא לחזור בו יחזור שמתוך דברים של רות אתה למד שאמרה לה נעמי אסור לנו לצאת חוץ לתחום בשבת א"ל באשר תלכי אלך, אסור לנו להתייחד נקבה עם זכר שאינה אישה אמרה לה באשר תליני אלין, עמנו מובדלים משאר עמים בשש מאות ושלש עשרה מצות עמך עמי, אסור לנו ע"א אלהיך אלהי, ארבע מיתות נמסרו לבית דין באשר תמותי אמות, שני קברים נמסרו לבית דין אחד לנסקלין ונשרפין ואחד לנהרגין ונחנקין אמרה לה ושם אקבר:
For wherever you go, I shall go. From here our Rabbis of blessed memory derived24In Maseches Yevamos 47b. that if a [prospective] proselyte comes to convert, we inform him of some of the punishments [for violating the commandments] so that is he decides to renege [from his intention to convert], he can renege; for out of the words of Rus, you can learn what Naomi said to her. [Naomi said.] “We may not venture outside the boundary [of 2000 cubits beyond city limits] on Shabbos.” She [Rus] replied to her, “For wherever you go I shall go.”25Alternatively, just as you are going to Eretz Yisroel for the sake of your religion, so it is my purpose to go there in order to be able to keep the Torah’s commandments. (Malbim) [Naomi then said,] “We are prohibited to allow a woman to be secluded with a man who is not her husband.” She [Rus] replied, “Where you lodge, I will lodge.” [Naomi said,] “Our nation is separated from other nations by 613 commandments,” [and Rus replied,] “Your people are my people.” [Naomi said,] “Idolatry is forbidden to us,”26Although idolatry is forbidden to Noahites, they are forbidden to worship idols only if they do so exclusively, but not if they worship God in conjunction with their idolatry. (Torah Temimah) [to which Rus replied,] “Your God is my God.” [Naomi then said,] “Four [types of] death penalties were delegated to Beis Din [to punish transgressors],” [and Rus replied,] “Where you die, I will die.” [Naomi continued,] “Two burial plots were delegated to Beis Din [to bury those executed], one for those stoned and those burned, and one for those decapitated and those strangled.” She [Rus] replied, “And there I shall be buried.”
בַּאֲשֶׁר תָּמוּתִי אָמוּת וְשָׁם אֶקָּבֵר כֹּה יַעֲשֶׂה יְהֹוָה לִי וְכֹה יוֹסִיף כִּי הַמָּוֶת יַפְרִיד בֵּינִי וּבֵינֵֽךְ׃
Where you die, I will die and there I shall be buried; so may Adonoy do to me—and even more—if anything but death separate me from you.”
Where you die, I will die and there I shall be buried; so may Adonoy do to me—and even more—if anything but death separate me from you.”
Rashi
כה יעשה ה' לי. כאשר התחיל להרע שיצאה בי ידו להמית אישי ולירד מנכסי:
So may Adonoy do to me. As He has begun to afflict [me], for His hand has gone forth against me to kill my husband and to cause me to lose my possessions.
וכה יוסיף. אם יפריד ביני וביניך כי אם המות:
And even more. If anything but death separates me from you.
וַתֵּרֶא כִּֽי־מִתְאַמֶּצֶת הִיא לָלֶכֶת אִתָּהּ וַתֶּחְדַּל לְדַבֵּר אֵלֶֽיהָ׃
[And when] she saw that she was determined to go with her, she refrained from further discussion with her.
[And when] she saw that she was determined to go with her, she refrained from further discussion with her.
Rashi
ותחדל לדבר אליה. מכאן אמרו אין מרבין עליו ואין מדקדקין עליו:
She refrained from further discussion with her. From here they derived, “we neither overburden him [a prospective convert], nor are we meticulous with him.”27Maseches Yevamos 47b; i.e., we neither persuade nor dissuade him too much.
וַתֵּלַכְנָה שְׁתֵּיהֶם עַד־בּוֹאָנָה בֵּית לָחֶם וַיְהִי כְּבוֹאָנָה בֵּית לֶחֶם וַתֵּהֹם כׇּל־הָעִיר עֲלֵיהֶן וַתֹּאמַרְנָה הֲזֹאת נׇעֳמִֽי׃
So the two of them went on until they came to Bethlehem; and on their arrival in Bethlehem the whole city was astir on their account, and the women remarked, “Is this [really] Naomi.”
So the two of them went on until they came to Bethlehem; and on their arrival in Bethlehem the whole city was astir on their account, and the women remarked, “Is this [really] Naomi.”
Rashi
ותלכנה שתיהם. אמר רבי אבהו בא וראה כמה חביבים הגרים לפני הקב"ה כיון שנתנה דעתה להתגייר השוה אותה הכתוב לנעמי:
So the two of them went on. Rabbi Abahu said, “Come and see how dear the proselytes are before the Holy One, Blessed Is He. As soon as she decided to convert, Scripture compared her to Naomi [by stating, “the two of them...”].28Despite leaving her home and family, Rus’ determination was so strong that Scripture ranks her equally with Naomi.
ותהם כל העיר. נעשית הומיה כל העיר כולם נתקבצו לקבור אשתו של בועז שמתה בו ביום:
The whole city was astir. The whole city became astir. They had all gathered to bury the wife of Bo’az, who had died that very day.29Apparently the people of the city were gathered together because “the whole city” learned so quickly of their return. Rashi therefore explains why they had gathered.
הזאת נעמי. ה"א נקודה חטף מפני שהיא בתמיה הזאת נעמי שרגילה לצאת בצבים ובפרדים חזיתם מה עלתה לה על אשר יצאתה לחוצה לארץ:
Is this [really] Naomi. The hai is vowelized with a chataf because it is in the interrogative. Is this Naomi who was accustomed to travel in covered wagons and with the mules?30Because of the affliction and the hunger that she endured, Naomi’s appearance changed so drastically that they were hardly able to recognize her. Have you seen what has befallen her because she went abroad [i.e., outside Eretz Yisroel]?
וַתֹּאמֶר אֲלֵיהֶן אַל־תִּקְרֶאנָה לִי נׇעֳמִי קְרֶאןָ לִי מָרָא כִּֽי־הֵמַר שַׁדַּי לִי מְאֹֽד׃
She said to them, “Do not call me Naomi [sweet or pleasant] but call me Mara [embittered one], for most bitterly has God dealt with me.
She said to them, “Do not call me Naomi [sweet or pleasant] but call me Mara [embittered one], for most bitterly has God dealt with me.
אֲנִי מְלֵאָה הָלַכְתִּי וְרֵיקָם הֱשִׁיבַנִי יְהֹוָה לָמָּה תִקְרֶאנָה לִי נׇעֳמִי וַֽיהֹוָה עָנָה בִי וְשַׁדַּי הֵרַֽע לִֽי׃
I had gone forth full but Adonoy has brought me back, empty; why call me Naomi, when Adonoy has testified against me and the Almighty [has brought] catastrophe upon me?”
I had gone forth full but Adonoy has brought me back, empty; why call me Naomi, when Adonoy has testified against me and the Almighty [has brought] catastrophe upon me?”
Rashi
מלאה הלכתי. בעושר ובנים, ד"א שהיתה מעוברת:
I had gone forth full. With wealth and sons. Another interpretation [of “full”] is that she was pregnant.
ענה בי. העיד עלי שהרשעתי לפניו, ד"א ענה בי מדת הדין כמו וענה גאון ישראל:
Has testified against me. Has testified against me that I had sinned before Him. Another explanation is that the Divine Attribute of Justice has humbled me, as in, “And the pride of Yisroel shall be עָנָה humbled.”31Hoshe’a 5:5.
וַתָּשׇׁב נׇעֳמִי וְרוּת הַמּוֹאֲבִיָּה כַלָּתָהּ עִמָּהּ הַשָּׁבָה מִשְּׂדֵי מוֹאָב וְהֵמָּה בָּאוּ בֵּית לֶחֶם בִּתְחִלַּת קְצִיר שְׂעֹרִֽים׃
Thus did Naomi return, and Rus, the Moabitess, her daughter-in-law, with her, they who had returned—from the fields of Moab and they arrived in Bethlehem at the start of the barley harvest.
Thus did Naomi return, and Rus, the Moabitess, her daughter-in-law, with her, they who had returned—from the fields of Moab and they arrived in Bethlehem at the start of the barley harvest.
Rashi
בתחלת קציר שעורים. בקצירת העומר הכתוב מדבר:
At the start of the barley harvest. The verse speaks about the harvest of the Omer.32The barley for the omer was harvested on the second night of Pesach and offered on the following day.
ויהי בימי שפוט השופטים. לפני מלוך מלך שאול שהיו הדורות מתפרנסים על ידי שופטים ובימי אבצן היה שאמרו רבותינו אבצן זה בועז:
And it happened in the days when judges judged. [During the period] before King Shaul reigned, when the generations were administered by judges;1There was no individual judge who could exercise control over all of Yisroel, rather there were many judges. (Malbim) Alternatively, this was a period when God judged the judges. (Gra) and this occurred in the days of Ivtzan, as our sages said, “Ivtzan is Bo’az.”2Maseches Bava Basra 91a; and Bo’az is a central figure in Megillas Rus.