So-and-so. But his name was not written because he did not wish to redeem.¹

footnotes: ¹ The person’s name was Tov (See above 3:13). His name is omitted because he did not discharge his duty as a kinsman. He therefore did not merit to be recorded as Tov [=good].

So-and-so. פְּלֹנִי אַלְמֹנִי is rendered [into Aramaic] in the Prophets as, “concealed and secret.”

So. פְּלֹנִי means] covered and concealed, [as in] the expression of, “If there be concealed יִפָּלֵא”² and “Is there anything concealed הֲיִפָּלֵא from Adonoy?”³

footnotes: ² Devarim 17:8. ³ Bereishis 18:14.

And so. אַלְמֹנִי means widowed, without a name. (Another version: [He is called] אַלְמֹנִי because he was widowed of the words of the Torah, for he should have expounded, “[only] an Ammonite [is forbidden in marriage to a Jewish woman], but not an Ammonitess [i.e., an Ammonite woman is not forbidden in marriage to a Jewish man]; a Mo’avite, but not a Mo’aviteess.” Yet he said, “for I would mar my own inheritance.”)

That I may know [now], for beside you there is no one. [Who is as] close [as you] to redeem.

And from Rus the Mo’avitess. You must buy [the inheritance], and she is not willing [to sell] unless you marry her.

For I would mar my own inheritance. נַחֲלָתִי =] my offspring, as in, “the inheritance of Adonoy is children;”⁴ to give my offspring a stigma, for it is stated, “Neither an Ammonite nor a Mo’avite may enter [into Adonoy’s community],”⁵ but he erred [by not interpreting it as] “an Ammonite but not an Ammonitess.”⁶

footnotes: ⁴ Tehillim 127:3. ⁵ Devarim 23:4. ⁶ He was not aware that the Torah prohibited only the male Mo’avites from entering the ranks of Bnei Yisroel, but the females were permitted. Alternatively, he knew that females were permitted to enter the ranks of Bnei Yisroel, but he feared that in future generations the ruling may be challenged, as it was in Dovid’s time by Do’eg.

Concerning redemption. This is a sale.

And exchange. This is an exchange.

A man would take off his shoe. This is an act of acquisition, just as we acquire title with a scarf in lieu of a shoe. And our Rabbis of blessed memory differed on this matter,⁷ as to who gave [the shoe] to whom. Some say that one acquires title with the utensil of the acquirer, and Bo’az gave [his shoe] to the redeemer, and some say that one acquires title with the utensil of the seller, and the redeemer gave [his shoe] to Bo’az.

footnotes: ⁷ Maseches Bava Metzia 47a.

This was the form of validation in Yisroel. תְּעוּדָה =] the law of testimony.

To perpetuate the name of the deceased upon his inheritance: Since his wife goes and comes on the estate and brings in and takes out [items], people say, “This is Machlon’s wife,” and thereby his name is remembered upon it.

Like Rachel and like Leah. Even though they were from the tribe of Yehudah and of the descendants of Leah, they conceded that Rachel was the mainstay of the household and they mentioned Rachel before Leah.⁸

footnotes: ⁸ Alternatively, the blessing was for (Naomi)[Ruth] who was the daughter of idolaters. They blessed her that she should be in her own righteousness like Rachel and Leah who also were daughters of an idolater [Lavan], but because of their marriage to a great and righteous man [Yaakov], they created the House of Yisroel.

And be famous. I.e., may your name become great.

Like the house of Peretz. From whom they were descended.⁹

footnotes: ⁹ Otherwise they should have blessed Bo’az to be like Ephrayim and Menashe.

These are the generations of Peretz. Since [Scripture] traced Dovid’s lineage to the name of Rus the Mo’avitess, it returned and traced his lineage to Yehudah’s name.¹⁰

footnotes: ¹⁰ The symbol of royalty.