"A home (מנוח)": For a woman does not have rest until she is married.

"The word מודעתנו (our kinsman) is unusual, and the 'tav' (תי"ו) is extra."

וסכת (and anoint thyself): Oil that has a pleasant fragrance, as it is the custom of the prominent people of Israel, both men and women.

ושמת שמלותיך עליך (and put thy raiment upon thee): The good clothes that you did not wear for harvesting.

מרגלותיו (his feet): Means "his feet," as also used in the book of Daniel. Therefore, the interpreter who thought it was a cushion placed under the feet, similar to the meaning of "מראשותיו" (under the head), was mistaken.

"צותה (bade her):" Like "וכעסתה צרתה" (and her rival provoked her).

"וילפת (and turned over):" From the Nifal (passive) verb form, like in 'ילפתו ארחות דרכם' (their paths are twisted). The meaning is twisted or turned. Similarly, 'וילפת שמשון' (Samson turned). It does not mean joy. The idea is that he turned from one side to the other.

"והנה אשה (and behold, a woman):" It is possible that she said to him, 'Do not be afraid,' as a woman's voice is always recognizable; or the moonlight was bright, and he saw that she had no beard. He could also recognize her by her clothing.

"ופרשת (and you shall spread):" A hint to take her as a wife.

"כי גואל אתה (for you are a kinsman-redeemer):" For this is the custom of all Israel, as No῾omi had informed her.

חסדך האחרון מן הראשון (your latter kindness is greater than the first): This phrase highlights that Ruth's recent act of kindness (presumably her loyalty and willingness to stay with No῾omi and follow her instructions) surpasses the kindness she showed to her deceased husband. No῾omi had acknowledged Ruth's kindness, suggesting that it would be unusual for someone to revert to their old ways after converting to a new faith.

אם דל ואם עשיר (whether poor or rich): This phrase indicates that Ruth's beauty and character make her loved and admired by everyone, regardless of their social or economic status.

"אשת חיל (a virtuous woman):" I will explain this in Proverbs.

"מ"ם ואמנם נוסף כמ"ם חנם (The letter 'mem' in 'ואמנם' is added, like the 'mem' in 'חנם')."

"אם יגאלך טוב (if he will perform to thee the part of a kinsman, well):" Some say that "טוב" (Tov) was the name of the kinsman. However, if this were so, why does the text in the scroll later say, "Turn aside, sit down here, Ploni Almoni" (a certain someone)? Rather, its meaning is, if the kinsman will redeem you, it is good for you that he should redeem, because he is an important person.

"וימד שש שעורים (and he measured six measures of barley):" The text narrates what he gave her. And in the Midrash, it is interpreted that six righteous men will descend from her.

"Who are you, my daughter?" It is possible that she didn't see her until she opened the door for her to enter, as is customary. The scripture abbreviates it to say 'I am Ruth, your daughter'. Similar to 'they called him and he ate bread', and it's written 'and Moses agreed'. Rabbi Jonah the grammarian says, 'מי' means 'what', and the meaning is 'what happened to you'. He told me that it is similar to 'What is your name?' (Judges 13:17), because the use of 'מי' in such a context is not found with a human. In my opinion, 'שמך' (your name) is a proper noun, and therefore 'מי' relates to the context.

"What the man did to her. The oath."

"How the matter will fall. Because all decrees come from heaven, therefore it will fall. And if not, not one thing from his words would fall."