רות פרק א׳

The name of the man was Elimelech... For he would say, the kingship will come to me. And his wife's name was Naomi, for her actions were lovely and pleasant. And the name of his two sons were Machlon and Kilyon, Machlon, because he was erased from the world. And Kilyon, because he was eradicated from the world... Another explanation for Efratim is, Rabbi Pinhas says this is the crown that Efraim was crowned with by Yaakov on his death bed. He said to him, Efraim is the head of the tribe, head of the dwelling, the most elevated and praiseworthy of my sons will be called by your name: "the son of Tohu son of Tzuf, an Efrati." "And Yeravam ben Nevat the Efrati." "And David was the son of an Efrati man." "Machlon and Kilyon the Efratim."

(9) They married Moavite women. It is taught in the name of Rabbi Meir, they did not convert them or immerse them and there was no ruling of renewal, but they weren't punished for them: Amoni and not Amonit, Moavi and not Moavite [are forbidden to join the congregation of Israel]. The name of the one was Orpah (1:4), because she turned her back [oref] on her mother-in-law. And the name of the second was Ruth, because she saw the words of her mother-in-law. Rabbi Beivai in the name of Rabbi Reuven said, Ruth and Orpah were the daughters of Eglon, as it says: "I have a secret matter for you the king..." And it is written, "And Ehud came to him etc." And Ehud said I have a matter of God for you and he stood from his chair. God said to him, you stood from your throne to honor me, by your life I will establish from you a son to sit on the throne of God. And they lived there like ten years, like thirty like forty, less or more.

(Chronicles 1:4) "With the king in his kingdom they dwelled," from here they said that Ruth the Moavite didn't die until she saw her grandson Solomon sitting and making the judgment on the prostitutes, as it is written: "And they placed a seat for the mother of the king" this is Bat Sheva, "and she sat on his right" this is Ruth the Moavite.

(14) May God treat you with Chesed. Rabbi Chanina bar Ada says, may he do it is written as you did with the dead, in taking care of their funeral wrappings, and with me, that they gave up their ketubot to her. Rabbi Zeira says, "This scroll does not have anything in it concerned with impurity or purity nor what is forbidden and what is permitted. So why is it written? To teach us the greatness of the reward for acts of lovingkindness (chasadim)."

And Orpah kissed her mother-in-law. Every kiss is frivolity except for three, the kiss of honoring, the kiss of meeting, and the kiss of parting. Of honor, as it is written: And Shmuel took the oil and poured it on his head and kissed him. Of meeting, as it is written: And he met him at the mountain of God and kissed him. Of parting, as it says: And Orpah kissed her mother-in-law. Rabbi Tanchuma says even a kiss of closeness, as it says: and Jacob kissed Rachel, why? Because she was his relative.

(22) "And Ruth said: entreat me not to leave you and to return from following you"-- what does "entreat" [lit. "hurt"] mean? Ruth said to Naomi, "Do not sin against me by telling me to leave and return from following you. I intend to convert anyway, and it is better that I do it with you than with someone else." When Naomi heard this, she immediately began to lay out before her the laws of conversion. Naomi said, "My daughter, Jewish women do not go to the non-Jews' theaters and circuses." Ruth said, "Where you go, I will go." Naomi said, "My daughter, Jewish women do not live in a house where there is no mezuzah." Ruth said, "Where you lodge, I will lodge." "Your people shall be my people," refers to warning and punishment, and "Your God shall be my God" refers to the rest of the mitzvot.

Jacob instituted the evening prayer, as it is stated: “And he encountered [vayifga] the place and he slept there for the sun had set” (Genesis 28:11). The word encounter means nothing other than prayer, as it is stated when God spoke to Jeremiah: “And you, do not pray on behalf of this nation and do not raise on their behalf song and prayer, and do not encounter [tifga] Me for I do not hear you” (Jeremiah 7:16).

And she saw that she insisted upon going with her, Rabbi Yehuda said in the name of Rabbi Simon, come and see how beloved converts are before God, since she made up her mind to convert, the verse equates her with Naomi.