In the name of God, may He strengthen my hand and His memory establish my glory, in the commentary on the Scroll of Ruth by Avraham Sephardi. This is the statement of Avraham. Because David is the root of the kingship of Israel, the lineage of David is recorded in the holy books.

"Now it came to pass in the days when the judges ruled." Some say that God judged the judges, because through them, famine came to the land of Israel. And there are those who meticulously interpret that it is not a verb but a noun, like 'a judging sword'. And it is possible that it is to be understood as its plain meaning, for every past, future, or active verb is always derived from the infinitive because it is the main form.

The letter "מ" (mem) in "מבית לחם יהודה" (from Bethlehem in Judah) serves itself and another with it, because a place name is not connected (i.e., it does not require the construct form).

Machlon and Kilyon: We do not know the circumstances under which they were named, just as with Issachar and Moses. In the Midrash, it is said that they are Joash and Saraph, because they married Moabite women (1 Chronicles 4:22), where it is written "who had dominion in Moab." The Moabite women are permitted to Israelites because the scripture only forbids Ammonites and Moabites from entering the assembly, and from marrying Israelite women. In the Book of Ezra, I will explain this well.

The reason for saying "from Bethlehem" again is to inform that they were citizens. Additionally, because it says "Ephrathites," this word sometimes refers to the place called Ephrath and sometimes to the tribe of Ephraim. Ephrath was the name of Caleb son of Hezron's wife, and the place was named after her, similar to Egypt. It is not possible that Machlon and Kilyon took these women until they converted, and the proof is "to her people and to her gods."

"And the woman was left": Alone with her two children and without her husband. The scripture mentions it in this way because when mentioning two things, it refers to the latter. Or it mentions them because of the great pain she felt for her sons, who were young men, while her elderly husband had died.

"And she returned from the fields of Moab." In thought. Just as "And Israel fought with Balak."

With the dead. This refers to her sons. [Naomi's sons, Machlon and Kilyon, who died].

May God give to you. [May God give what to you?] A husband.

"Are there yet any more sons in my womb?" Many of our colleagues thought that this response was directed at those who deny (the custom), not realizing that our ancestors transmitted that levirate marriage (yibbum) applies to brothers from the father, not from the mother. She was simply saying to them, if I had sons in my womb, I would give them to you in place of the deceased. This is a manner of affection, not according to the practice of levirate marriage.

"Would you tarry for them?": The final nun (נ) replaces a mem (מ), and it contrasts with "for it grieves me much for your sakes." The phrase "they came to Bethlehem" shows that "tarry for them" is connected to the letter lamed (ל) or the word "el" (אֶל), similar to "the eyes of all wait upon you" (Psalms 145:15).

"Refrain": This verb is in the Nifal form and has no parallel.

"From having husbands": Each one of them having a husband, similar to "and they hanged both of them on a tree" (Esther 9:14).

"No, my daughters": Meaning, do not go with me.

"That the hand of the Lord is gone out against me": A decree from God that has come forth from Him or that was issued and has reached me, making itself seen.

"The hand of the Lord": A metaphor for affliction, using the term "hand" as a way humans speak.

"The one who went up to your brother-in-law's house": From the root of "yabam" (levirate marriage); it has already been explained in the Torah.

"To her people and to her gods": Evidence that they converted.

"Do not urge me": The meaning is to pacify, and it is always connected with the letter "bet" (ב), as in "and entreat Ephron for me" (Genesis 23:8). It is not an unusual word, just that "I will not urge a person" and in its place, I will explain it.

"Your people shall be my people": I will never abandon the Torah of Israel and the unity of God.

"Steadfastly minded": From the reflexive form (hitpa'el).

"And was astir": From the Nifal form of the verbs with doubled roots.

"Is this Naomi?": Because Elimelech and his wife were among the notable people of Israel.

"Call me not Naomi, call me Mara." Even though it is written with an 'aleph', it comes as in the way of the 'heh' that disappears at the end of an 'aleph'. 'Mara' instead of 'ha'. Similar to 'as a young calf' according to Rabbi Judah's opinion. In my view, 'Naomi' means something delightful, and 'Mara' is the opposite of delight, and the delightful thing is the sweet food.

"Full.": with sons and wealth.

"And the Lord has testified against me.": Some say it comes from the root to answer because of me, but in my opinion, it is from the root of 'you shall not testify against your neighbor,' as in 'bring forth your witnesses against me.'

"And the Almighty has afflicted me.": Like a plague. Similar to 'creates evil,' either it afflicted me because of my sins, or the text speaks in the language of humans, and this is correct."

"The 'heh' of the response." The 'heh' of knowledge, as is found here."

"And the reason Naomi returned." Another time, to specify the time they came at the beginning of the barley harvest, for the gleaning of Ruth."