“He was with David at Pas Dammim” (I Chronicles 11:13) – Rabbi Yoḥanan said: A red field. Rabbi Shmuel bar Naḥmani said: At Pas Dammim, because the bloodshed stopped there.171The war between David and the Philistines. The Hebrew word for blood is dam, and in plural it is dammim.
“The Philistines gathered there to wage war; there was a portion of a field full of barley” (I Chronicles 11:13). One verse says barley and one verse says: “lentils” (II Samuel 23:11). Rabbi Yaakov said: They were lentils, but their kernels were like barley. Rabbi Levi said: The Philistines who came were as tall as barley, and they left as lowly as lentils.172They came full of arrogant confidence, but their defeat left them lowly and humbled (Midrash HaMevoar).
“They stood in the midst of the portion and they rescued it” (I Chronicles 11:14), but another verse says: “He rescued it” (II Samuel 23:12). This teaches that they returned it to its owner, to whom it was as dear as a field filled with saffron. Rabbi Shmuel bar Naḥman said: It was the same year, but they were two fields.173One of barley and one of lentils. It was clear to him [that it was permitted] to destroy and to pay money; why is it necessary [to ask]?174It was clear to David that it was permitted for him to destroy the field in order to battle the Philistines, who had taken cover there, and then to compensate the owner of the field. If you say [it was permitted for him] to destroy and not to pay money,175As that is the right of a king. the question remains which of them to destroy, the lentils or the barley? The lentils are food for people, the barley is food for animals. The Omer is not sacrificed from lentils, but it is sacrificed from barley. From lentils, one does not separate ḥalla, from barley, one separates ḥalla. The Rabbis say: It was one field and they were [incidents that occurred in] two [different] years. Could they not learn from the previous year? One does not learn from an incident.176One cannot draw a legal conclusion from an incident whose details differ from the case in question.
“David desired, and said: Who will give me water to drink?” (I Chronicles 11:17). Rabbi Ḥiyya said: He needed a halakhic ruling. “The three breached” (I Chronicles 11:18). Why three? It is because halakha is clarified only with three. “They drew water from the well of Bethlehem that was near the gate, and took it, and brought it to David; but David would not drink it, [and he poured it out [vayenasekh] to the Lord]” (I Chronicles 11:18). He did not want the halakha to be determined in their names; he stated it unattributed [masekhta] and established a halakha for the generations: A king breaches to make a road for himself and no one objects.177Thus, it was permitted for David to burn the field without paying compensation. Nonetheless, they did not burn the field, and in that way it was saved. Bar Kappara said: It was the festival of Sukkot, it was the libation of water, and it was the time when improvised altars were permitted.178David asked for water in order to perform the special water libation that is offered on Sukkot. “The three breached,” why were they three? There was one to kill, one to clear away the dead, and one to bring in the flask [of water] in ritual purity.179Without touching the dead. Rabbi Ḥonya said in the name of Rabbi Yosef: He needed a ruling regarding a woman captive. Rabbi Shimon ben Rabbi said: He demanded the construction of the Temple.
“She fell on her face, and prostrated herself to the ground, and said to him: Why have I found favor in your eyes, to acknowledge me, and I a foreigner?” (Ruth 2:10).
“She fell on her face, and prostrated herself to the ground…[to acknowledge me [lehakireni]],” it teaches that she prophesied that he was destined to be intimate with her [lehakirah] in the way of the world.
“Boaz answered and said to her: It has been told to me, everything that you have done for your mother-in-law after the death of your husband; and you left your father and your mother, and the land of your birth, and you went to a people that you did not know before” (Ruth 2:11).
“Boaz answered and said to her: It has been told [huged hugad] to me.” Why [is the term “told” stated] twice; “huged hugad to me”? I have been told [what you have done] in the house and I have been told [what you have done] in the field. “Everything that you have done for your mother-in-law after the death of your husband,” and, it goes without saying, during the life of your husband. “And you left your father and your mother, and the land of your birth,” – your country. “You left your father and your mother” – your idol worship, as it is stated: “They say to a tree, you are my father, and to a stone, you have given birth to me” (Jeremiah 2:27). “The land of your birth” – this is her neighborhood. “And you went to a people that you did not know before,” as had it been before, you would not have been.180At an earlier time, you would not have been able to marry an Israelite from birth. This is because previously the verse: “An Ammonite and a Moavite shall not enter the congregation of God” (Deuteronomy 23:4), had not been expounded to exclude Moavite women.
“May the Lord recompense your work, and may your reward be complete from the Lord, God of Israel, under whose wings you have come to take refuge” (Ruth 2:12).
“May the Lord recompense your work, and may your reward be complete [shelema] from the Lord.” Rabbi Ḥasa said.181Many commentaries suggest that a word is missing here, and that it should read as per Yalkut Shimoni Ruth 602: “Rabbi Ḥasa said: Solomon.” Thus, Rabba Ḥasa states that the word shelema alludes to the fact that Solomon [Shelomo] would be one of Ruth’s descendants. “Under whose wings [kenafav] you have come to take refuge.” Rabbi Avun said: We have heard that the land has wings, as it is stated: “From the end of [mikkenaf] the earth we have heard songs” (Isaiah 24:16). There are wings to the sun, as it is stated: “The sun of righteousness will shine for you who fear My name, with healing in its wings” (Malachi 3:20). There are wings for beasts, as it is stated: “The sound of the wings of the beasts” (Ezekiel 3:13). There are wings for cherubs, as it is stated: “For the cherubim spread their wings” (I Kings 8:7).There are wings for seraphs, as it is stated: “The seraphim stood above Him; each had six wings” (Isaiah 6:2). Come and see how great is the power of the righteous, and how great is the power of charity, and how great is the power of those who perform kindness, as they do not take shelter in the shadow of [the wings of] morning,182The morning is also described as having wings, as in: “If I take the wings of morning” (Psalms 139:9). not in the shadow of the wings of the land, not in the shadow of the wings of the sun, not in the shadow of the wings of beasts, not in the shadow of the wings of cherubs, and not in the shadow of the wings of seraphs, but rather in the shadow of He who spoke and the world came into being, as it is stated: “How precious is Your kindness, God, and men take shelter in the shadow of Your wings” (Psalms 36:8).
“She said: Let me find favor in your eyes, my master; for you have comforted me, and you have spoken to the heart of your maidservant, though I will not be like one of your maidservants” (Ruth 2:13).
“She said: Let me find favor in your eyes, my master…though I will not be like one of your maidservants.” He said to her: ‘God forbid,183This reading is derived from the fact that the next verse begins: “Boaz said to her.” In all but three places in the Bible “to her” is written as “lah” with a diacritic dot in the heh. This is one of the places where there is no dot in the heh and it is therefore interpreted as though it means “no” [lo] (Etz Yosef). The midrash continues by mentioning the similar interpretations of the other two instances where this occurs. you are not like one of the maidservants, but rather one of the mothers.’ Similarly, “Novaḥ went and captured Kenat and its environs, [and called it [la] Novaḥ, after his own name]” (Numbers 32:42) – this teaches that this name did not hold. Similarly, “He said to me: To build her [la] a house in the land of Shinar” (Zechariah 5:11)184The Sages explain that no house will be built for the “two women” (Zechariah 5:9), who represent flattery and arrogance. – this teaches that falsehood has no existence.
“Boaz said to her at mealtime: Come here, and eat of the bread, and dip your loaf in the vinegar. She sat beside the reapers and he handed her roasted grain, and she ate, was sated, and there was some left over” (Ruth 2:14).
“Boaz said to her at mealtime: Come here.” Rabbi Yoḥanan
Alternatively, “come here,” is referring to Solomon. “Come here” – draw near to kingship. “Eat of the bread” – this is the bread of kingship, as it is stated: “Solomon's provision for one day was thirty kor of fine flour, and sixty kor of meal” (I Kings 5:2). “Dip your loaf in the vinegar” – these are his sullied actions. “She sat beside [mitzad] the reapers” – the kingship was temporarily captured [notzeda] from him, as Rabbi Yoḥai bar Ḥanina said: An angel in the image of Solomon descended and sat on his throne, and Solomon would circle among the entrances of Israel188Seeking charity and say: “I am Kohelet
Alternatively, “come here,” is referring to Hezekiah. “Come here” – draw near to kingship. “Eat of the bread” – this is the bread of kingship. “Dip your loaf in the vinegar” – these are the afflictions, as it is stated: “Isaiah said: Let them take a cake of figs [and spread it on the rash and he will live]” (Isaiah 38:21).189The verse is stated regarding Hezekiah. “She sat beside [mitzad] the reapers” – the kingship was temporarily captured [notzeda] from him, as it says: “So said Hezekiah: A day of distress and chastisement” (Isaiah 37:3). “He handed her roasted grain” – the kingship returned to him, as it is stated: “He was exalted in the eyes of all nations thereafter” (II Chronicles 32:23). “She ate, was sated, and there was some left over” – he eats in this world, eats in messianic days, and eats in the future.
Alternatively, “come here,” is referring to Menashe. “Come here” – draw near to kingship. “Eat of the bread” – this is the bread of kingship. “Dip your loaf in the vinegar” – that he sullied his actions like vinegar due to his evil actions. “She sat beside [mitzad] the reapers” – the kingship was temporarily captured [notzeda] from him, as it is written: “The Lord spoke to Menashe and his people, but they would not pay heed. The Lord brought the officers of the army of the king of Assyria against them, and they took Menashe captive in manacles” (II Chronicles 33:10–11). Rabbi Abba bar Kahana said: They were manacles of iron and bronze. Rabbi Levi bar Ḥayyata said: They made a bronze cauldron and kindled a fire beneath it. He was crying: ‘Idol so-and-so, idol so-and-so, rescue me!’ When he saw that they were of no avail to him at all, he said: ‘I remember that my father would read to me: “In your distress [all these things] will find you…For the Lord your God is a merciful God [He will not forsake you]” (Deuteronomy 4:30–31). I will cry to Him. If He answers, that is good; if He does not answer, everything is one, all the gods are the same.’ At that moment, the ministering angels arose and sealed all the supernal windows, and they said before Him: ‘Master of the Universe, a person who placed an idol in the Sanctuary, are You accepting him through repentance?’ He said to them: ‘If I do not accept him through repentance, I would thereby be locking the door before all penitents.’ What did the Holy One blessed be He do? He excavated an opening beneath His throne of glory, in a place that no angel has control. That is what is written: “He prayed to Him, He acceded to his entreaty [vaye’ater] and He heard his supplication” (II Chronicles 33:13). Rabbi Levi said: In Arabia, they call excavation atira. “He handed her roasted grain” – the kingship returned to him, as it is stated: “He returned him to Jerusalem, to his kingdom” (II Chronicles 33:13). With what did He return him? Rabbi Shmuel in the name of Rabbi Aḥa said: He returned him with the wind. This is what is said: He causes the wind to blow. “She ate, was sated, and left over” – he eats in this world, eats in messianic days, and eats in the future.
Alternatively, it is referring to the messianic king. “Come here” – draw near to kingship. “Eat of the bread” – this is the bread of kingship. “Dip your loaf in the vinegar” – these are the afflictions, as it is stated: “He was pained by our transgressions” (Isaiah 53:5). “She sat beside [mitzad] the reapers” – his kingship is destined to be temporarily captured [litzod] from him, as it says: “I will gather all the nations to Jerusalem for the war and the city will be captured” (Zechariah 14:2). “He handed her roasted grain” – it is destined to return to him, as it is stated: “He will smite the land with the rod of his mouth” (Isaiah 11:4). Rabbi Berekhya in the name of Rabbi Levi: Like the initial redeemer, so the ultimate redeemer. Just as the initial redeemer was revealed, and then was again concealed from them, and for how long was he concealed from them, for three months, as it is stated: “They encountered Moses and Aaron” (Exodus 5:20);190The midrash interprets this as referring to the officers of the Israelites meeting Moses and Aaron after Moses returned from a three-month hiatus in Midyan. See Shemot Rabba 5:19, which similarly states that Moses departed to Midyan, but states that it was for six months. so too, the ultimate redeemer will be revealed to them and concealed from them. How long will he be concealed from them? Rabbi Tanḥuma in the name of the Rabbis: Forty-five days; that is what is written: “From the time the daily offering is abolished…[one thousand two hundred and ninety days]” (Daniel 12:11), and it is written: “Happy is one who waits and it comes [to one thousand three hundred and thirty-five days]”(Daniel 12:12). These extra days, what are they? Rabbi Yitzḥak ben Ketzarta in the name of Rabbi Yona: These are the forty-five days that Israel will gather and eat saltwort; that is what is written: “Who pick saltwort from the bushes.” (Job 30:4).
Where will he lead them?191Where will the messianic king lead the Jewish people? To the Judean Desert, as it is stated: “Behold, I will seduce her and I will lead her to the desert” (Hosea 2:16). [There is] one who says: To the wilderness of Siḥon and Og, as it is stated: “I will yet settle you in tents as in the days of the appointed times” (Hosea 12:10). Anyone who believes in him will live, and one who does not believe in him will go to the nations of the world and they will kill him. Rabbi Yitzḥak bar Maryon said: Ultimately, the Holy One blessed be He will appear to them and rain down manna for them, “and there is nothing new under the sun” (Ecclesiastes 1:9).
Alternatively, “come here,” is referring to Boaz, draw near and “eat of the bread,” this is the bread of the reapers. “Dip your loaf in the vinegar,” as it is the way of reapers to dip their loaves in vinegar. Rabbi Yonatan said: From here it is derived that one takes out sour foods to the threshing floors. “She sat beside the reapers,” she certainly sat alongside them.192But not in their midst, for reasons of modesty. “He handed her roasted grain,” a light, small amount, with his two fingers. Rabbi Yitzḥak said: You derive from this one of two matters: Either a blessing rested on the fingers of that righteous man, or that a blessing rested on the innards of that righteous woman. From where? It is from that which is written: “She ate, was sated, and there was some left over.”193If he gave her just a pinch of roasted grain, how could she have been sated, with grain to spare? It stands to reason that the blessing rested on the innards of that righteous woman.
Rabbi Yitzḥak bar Maryon said: The verse comes to teach you that if a person performs a mitzva he should perform it wholeheartedly, as had Reuben known that the Holy One blessed be He was dictating in his regard: “Reuben heard and he rescued him from their hands” (Genesis 37:21),194This verse is stated regarding Reuben saving Joseph from his brothers, who wanted to kill him. he would have taken him to his father on his shoulder. Had Aaron known that the Holy One blessed be He was dictating in his regard: “Behold, he is emerging to meet you” (Exodus 4:14), he would have emerged to meet [Moses] with drums and dancing. Had Boaz known that the Holy One blessed be He was dictating in his regard: “He handed her roasted grain, and she ate, was sated, and there was some left over,” he would have fed her fattened calves. Rabbi Kohen and Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: In the past, a person would perform a mitzva and the prophet would write it. Now, when a person performs a mitzva, who writes it? Elijah writes it, and the messianic king, and the Holy One blessed be He affixes a seal for them. That is what is written: “Then those who feared the Lord spoke one with another, [and the Lord heeded, and heard, and a book of remembrance was written before Him]” (Malachi 3:16).
“She rose to glean, and Boaz commanded his young men, saying: Let her glean among the sheaves as well, and do not shame her. Also pull out some for her from the bundles, and leave them, and let her glean, and do not rebuke her” (Ruth 2:15-16).
“She rose to glean…also pull out some for her from the bundles.” Rabbi Yoḥanan was scattering sela coins so Rabbi Shimon bar Ba could acquire them. Rabbeinu195Rabbi Yehuda HaNasi would declare grits ownerless so Rabbi Shimon ben Ḥalafta could acquire them.
“She gleaned in the field until evening, and she beat what she had gleaned, and it was approximately an ephah of barley. She carried it, and came to the city. Her mother-in-law saw what she had gleaned, and she took it out and gave to her what she had left over after she was sated” (Ruth 2:17-18).
“She gleaned in the field until evening…[an ephah of barley].” How much is an ephah? It is three se’a, as we learned: The ephah is three se’a (Menaḥot 76b). “She carried it, and came to the city.”
“Her mother-in-law said to her: Where did you glean today and where did you work? Blessed be he who acknowledged you. She told her mother-in-law with whom she had worked, and she said: The name of the man with whom I worked today is Boaz” (Ruth 2:19).
“Her mother-in-law said to her: Where did you glean today?” It is taught in the name of Rabbi Yehoshua: More than the owner does for the poor person, the poor person does for the owner, as Ruth said to Naomi: “The name of the man with whom I worked today is Boaz.” She did not say “who worked with me,” but rather “with whom I worked.” I performed many actions and many favors for him because he gave me one slice of bread.196The mitzva of giving charity is more beneficial for the giver than the money is to the receiver. This is true not only in the World-to-Come but even in this world, as indicated by the word “today” in the verse (Etz Yosef). “[They will be punished for their iniquity] because [ya’an uvya’an] [they rejected my ordinances]” (Leviticus 26:43), yaan is ani.197The punishment to which the verse refers will be administered due to mistreatment of the poor [ani – ayin, nun, yod] which is an anagram of yaan [yod, ayin, nun]. Rabbi Shilo of Naveh said: The destitute [haevyon], your wealth is dependent on him [honakh bei].198Evyon is an acronym for yehav hon. If you do not support him, you will be forced to give away your wealth.
Rav Naḥman said: It is written: “[Give to him] because for [biglal] this matter [the Lord God will bless you]” (Deuteronomy 15:10) – there is a wheel [galgal] that spins over everyone in the world, like a water wheel;199A wheel to which are attached buckets, which alternately fill with water and spill out their water. one that is full empties and one that is empty becomes filled.200Eventually the rich become poor and the poor become rich. Bar Kappara said: You do not have a person who does not experience this circumstance [poverty], and if not him, his son experiences it, and if not his son, his grandson experiences it. It was taught that Rabbi Eliezer ben Yaakov says: The vengeance against idolaters is in the hands of Israel, and the vengeance against Israel is in the hands of their poor. The vengeance against idolaters is in the hands of Israel, as it is stated: “I will place My vengeance upon Edom by means of My people Israel” (Ezekiel 25:14). The vengeance against Israel is in the hands of their poor, as it is stated: “He will cry to the Lord against you, and it will be a sin in you” (Deuteronomy 15:9). Rabbi Avun said: This poor person stands at your door and the Holy One blessed be He stands to his right. If you give to him, He who is standing to his right blesses you, and if not he will exact retribution from that man, as it is stated: “Because He will stand to the right of the indigent” (Psalms 109:31).
Rabbi Abbahu said: We must be grateful to the impostors among them. It was told that Rabbi Yoḥanan and Reish Lakish descended into the bathhouse of Tiberias and a poor person encountered them. He said to them: ‘Give me charity.’ They said to him: ‘When we exit we will give you charity.’ When they exited, they found that he was dead. They said: ‘Since we did not give him charity during his lifetime, we will tend to him in his death.’ When they rose to wash him, they found a purse of dinars with him. They said: ‘Rabbi Abbahu spoke well: We must be grateful to the impostors among them, as were it not for the impostors among them, when a person sees one of them asking him for charity and he does not give him immediately, he would be punished with death.’
“Naomi said to her daughter-in-law: Blessed is he by the Lord, who did not withdraw His kindness to the living and to the dead. Naomi said to her: The man is a relative of ours, one of our redeemers” (Ruth 2:20).
“Naomi said to her daughter-in-law: Blessed is he by the Lord, who did not withdraw His kindness to the living,” as He sustains and supports the living; “and to the dead,” as He tends to their shrouds. “Naomi said to her: The man is a relative of ours, one of our redeemers.” Rabbi Shmuel bar Naḥman said: Boaz was the greatest man of his generation, yet the woman rendered him a relative, as it is stated: “The man is a relative of ours.”201Typically, less prominent people associate themselves with the more prominent. Here, due to Ruth’s kindness, Boaz is characterized as their relative.
“Ruth the Moavite said: He even said to me: Cleave to my young men until all my harvest is finished” (Ruth 2:21).
“Ruth the Moavite said: He even said to me: Cleave to my young men…” Rabbi Ḥanin bar Levi said: Clearly she is a Moavite, as he said: “But cleave to my young women” (Ruth 2:8), and she said: “Cleave to my young men.”
“She cleaved to Boaz’s young women.” Rabbi Shmuel bar Naḥman said: From the beginning of the barley harvest until the end of the wheat harvest is three months. “She lived with her mother-in-law” – Naomi, her mother-in-law, said to her: My daughter, shall I not seek rest for you…. Now isn’t there Boaz, our acquaintance?” (Ruth 3:1–2).202The rest that Naomi sought for Ruth was through marriage, and she therefore mentioned Boaz, as she intended to bring about the marriage of Boaz and Ruth.
“Wash and anoint yourself, place your garment upon you, and descend to the threshing floor. Do not disclose yourself to the man until he finishes eating and drinking” (Ruth 3:3).
“Wash and anoint yourself” – wash yourself from the taint of your [previous] idol worship, and “anoint yourself,” these are the mitzvot and righteous acts. “Place your garment upon you.” Was she naked? Rather, these are the Shabbat garments. From here, Rabbi Ḥanina said: A person should have two outer garments, one for weekdays and one for Shabbat. Rabbi Samlai taught this in public. The Torah scholars wept and said: Our outer garments during the week are our outer garments on Shabbat. He said to them: We are required to change.203Even if it is the same garment, wear it a bit differently.
“Descend to the threshing floor” – she said to her: ‘My merit will descend with you.’204Although it is pronounced veyaradet, you descend, it is written veyaradeti, I will descend. Another matter, “descend to the threshing floor” – from here [it may be derived] that one situates threshing floors only at the lowest point of the city. It was told that Rabbi Shimon ben Ḥalafta received a field from Rabbi Ḥiyya. He said to him: ‘How much does it produce?’ He said to him: ‘One hundred kor.’ He sowed and he harvested and it produced less than one hundred. He said to him: ‘Didn’t the master say that it produces one hundred kor? I sowed and harvested and it produced less than one hundred.’ He said to him: ‘Yes.’ He said to him: ‘ But it produced less.’ He said to him: ‘Where did you situate the threshing floor?’ He said to him: ‘At the highest point in the city.’ He said to him: ‘But is it not written: “Descend to the threshing floor”? Nevertheless, go and winnow it [again] and it will produce the rest.’
“It will be when he lies down, thou shall know the place where he will lie down, and you shall come, uncover his feet, and lie down; and he will tell you what you shall do. She said to her: Everything that you say to me I will do” (Ruth 3:4–5).
It will be when he lies down…. She said to her: Everything that you say to me...” “To me” is read, but it is not written. She said to her: ‘Perhaps one of the dogs will come and consort with me. Nevertheless, I must reconcile matters.’205She did everything that Naomi said, but changed the order. First she went to where Boaz would lie down and then she bathed, anointed, and dressed, so that no uncouth person would accost her.
“She descended to the threshing floor, and did in accordance with everything that her mother-in-law instructed her” (Ruth 3:6).
“She descended to the threshing floor.” Regarding Moav it is written: “I know his arrogance [evrato], said the Lord, that it is unfounded; his boasts [badav] [have accomplished nothing well-founded]” (Jeremiah 48:30). Rabbi Ḥanina bar Pappa, Rabbi Simon, and the Rabbis – Rabbi Ḥanina said: The conception [iburo] of Moav was not undertaken for the sake of Heaven, but rather for the sake of licentiousness, as it is stated: “Israel was dwelling in Shittim, [and the people began to engage in licentiousness with the daughters of Moav]” (Numbers 25:1). “Did not his descendants do so”206The midrash interprets the word badav to mean descendants. Combined with a more literal translation of the entire phrase, “his boasts have accomplished nothing well-founded” can be alternately translated “did not his descendants do so.” for the sake of licentiousness and not for the sake of Heaven? “His descendants did so” is not stated, but rather, “they did not do so,” – [they did not act] for the sake of Heaven but for the sake of licentiousness. “Israel was dwelling in Shittim, and the people began to engage in licentiousness.” The Rabbis say: The conception of Moav was undertaken for the sake of licentiousness, but ultimately it was for the sake of Heaven, as it is stated: “She descended to the threshing floor, and did [in accordance with everything that her mother-in-law instructed her].”
“Boaz ate and drank, and his heart was merry, and he went to lie down at the end of the pile of grain; and she came stealthily, uncovered his feet, and lay down” (Ruth 3:7).
“Boaz ate and drank, and his heart was merry.” Why was his heart merry? It is because he recited a blessing on his food. Alternatively, “his heart was merry,” because he ate different sweets after the meal, because it accustoms the tongue to recite Torah. Alternatively, “his heart was merry,” as he engaged in Torah study, as it is stated: “The Torah of your mouth is better for me” (Psalms 119:72). Alternatively, “his heart was merry,” as he was seeking a wife, as it is stated: “One who has found a wife has found goodness” (Proverbs 18:22).
“He went to lie at the end of the pile of grain.” Rabbi Yehuda Nesia raised a question before Rabbi Pineḥas bar Ḥama: Boaz was the greatest man in his generation and you say he [lay down] at the end of the grain pile? He said to him: Because that generation was steeped in licentiousness and they would pay a fee to the prostitutes from the threshing floor; that is what is written: “Do not rejoice, Israel, do not exult like the peoples, [as you have licentiously strayed from your God; you have loved the prostitute’s fee upon every threshing-floor of grain]” (Hosea 9:1). It is not the way of the righteous to do so.207Consequently, Boaz himself guarded his produce so that no one would steal any and use it to pay prostitutes. Moreover, because the righteous distance themselves from robbery, their property is very dear to them.