Ruth Rabbah - Introduction and Proems

Introduction and Proems

The commentary itself, except in ch. i. and vii., where it follows directly upon the Biblical text, is generally introduced by one or more proems. It is composed in the spirit of the Palestinian haggadists, its main sources being the Jerusalem Talmud, Bereshit Rabbah, Wayiḳra Rabbah, and Ekah Rabbati. It would seem, moreover, that its author was opposed to the Babylonian Talmud; for in his interpretation of iv. 7—a passage which is omitted in the printed editions—he disparages that work. It is true that parallel passages are found in Shir ha-Shirim Rabbah, which this midrash closely resembles as regards arrangement and mode of interpretation, and in Ḳohelet Rabbah. But as to the former, nothing proves that it is anterior to Ruth Rabbah, while the latter is recognized by modern scholars to be posterior to this midrash.

It apparently contains no Babylonian haggadot, and, although in i. 3 (= ii. 4) it gives the haggadic interpretation of I Chron. iv. 22, which is also found in B. B. 91b, it may be seen that the source in the latter treatise is a baraita and not a Babylonian haggadah. Thus Ruth Rabbah is one of the earlier midrashim, composed about the same time as or shortly after Shir ha-Shirim Rabbah. According to Zunz (G. V. ed. Brüll, p. 277, Frankfort-on-the-Main, 1892), Ruth Rabbah, as well as Shir ha-Shirim Rabbah and Ḳohelet Rabbah, was one of the sources of the Yelammedenu, Debarim Rabbah, Pesiḳta Rabbati, and Shemot Rabbah, being a medium between these midrashim and the older haggadah (comp., however, Friedmann, introduction to his edition of the Pesiḳta Rabbati, p. 25).