Ruth 1: A Famine in the House of Bread

The blessing supersedes the curse.

An examination of Ruth chapter 1.

INTRODUCTION:

Jewish tradition holds that the book of Ruth was originally written (dictated to a scribe) by Sh’muel (Samuel) the prophet. While it’s true that the literary style of Hebrew used, and the genealogy of chapter 4 suggest that the codified form of the book was written during the monarchy, this doesn’t negate the fact that the historical account was part of an earlier oral and literary tradition that pre-dated the monarchy. There is therefore no reason to doubt the traditionally assigned authorship and certainly no compelling reason to advocate for a post exilic authorship as has been proposed by some.

The judges ruled Israel between 1375 and 1050 BC and the events recorded in the book of Ruth probably took place sometime between 1070 and 1055 BC during Samuel’s lifetime and prior to Shaul (Saul’s) monarchy. I believe the book was written by Sh’muel (Samuel) and later added to during David’s monarchy, by a scribe who included the genealogy of David to show the connection to his reign.

It is important to understand the following foundational truths concerning the book of Ruth and its value to all its readers and hearers.

1.)    The book of Ruth details an historical account.
2.)    While the events of the book took place during the time of the judges, the specific judge of Israel, who was G-d’s appointed guide at the time, is not mentioned.
3.)    We know that a judge was ruling at the time of these events because peace only came to Israel during the period of the judges when a judge had arisen among the Israelites.
4.)    Moab was a hated enemy of Israel, and cursed by G-d. Genesis 19:31-37; Deuteronomy 23:3-7. However, it seems that at the time this account took place the animosity between the two peoples may have been at a low ebb. The text in Deuteronomy was understood by the rabbis to be a ban on intermarriage and sexual relations between Israel and the Moabites.
5.)    The book of Ruth takes place during the barley harvest and probably spans the wheat harvest, approaching Shavuot (Pentecost) in its latter chapters. However, the majority of the events take place between Pesach (Passover) and Shavuot (Pentecost) during the counting of the omer (measure of barely) Leviticus 23:15-16; Deuteronomy 16:9-10.
6.)    The genealogy of Ruth 4 shows a clear connection both to Israel’s past and her future.
7.)    There is a profound redemptive Remez (allegory) at work throughout.
8.)    The book of Ruth makes clear the process of redemption offered to the nations (through the example of the individual Ruth):
a.       Cling to G-d’s people, ethnic Israel
b.      Acknowledge the G-d of creation as being the G-d of Israel
c.       Forsake foreign gods
d.      Return, along with Israel (ethnic), to HaShem/YHVH

9.)    The book of Ruth is the second of the five meggillot (Scrolls) which are read during the festivals of HaShem. Ruth is read during Shavuot (Pentecost) because of its harvest themes, and is often studied through the night on the eve of Shavuot along with the appropriate Torah portion. It is interesting to note that the first of the Meggillot, read at Pesach (Passover), is the Song of Solomon: a song of courtship for a future bride, a woman named Shulamite (perfect one, peaceable one, or pacified).
10.)  The Hebrew name Rut (Ruth) means, “Friend, companion” from the Hebrew root meaning, “pleasantness, mate” and related to the Hebrew Ra’ah, “to tend a flock”.
11.)  The account of Ruth is the only account of events during the time of the judges that is given its own scroll. It finds its place in the Hebrew Bible (Tanakh) alongside the other Ketuvim (writings) rather than within the collected books of the Nevi’im (prophets), where Judges is located. Ruth and Boaz were righteous in Israel during a period of Israel’s history when “everyone did what was right in their own eyes.” (Judges 17:6)

The story of Ruth took place during the time of the judges (Ha-Shoftim), but it was directed and overseen by The Judge (Ha-Elohim).

EXAMINING THE TEXT:

The Remez/hint present in the P’shat/literal reading of the text, is so obvious in the Hebrew mind that it is necessary to rewrite it in English to convey the second level of understanding that is not apparent to the English reader. Therefore I will present each section of Scripture in both a standard English translation and a literary semi-allegorical translation, in order to supplement the key text and illuminate the meaning.

P’shat Translation:

1:1 In the days when the judges judged (1375-1050 BC), at a time when there was a famine in the land, a certain man from Beit-Lechem (House of Bread) took his wife and two sons and turned aside from the road into the territory of Mo’av (of father, meaning a child of incest--Gen 19:31-37).

Remez Translation:

1:1 In the days when the judges judged, at a time when there was a famine in the land, a certain man from the House of Bread took his wife and two sons and turned aside from the path into the territory of incest. 

Commentary:

While Israel struggles at times during the ruling of the judges, there is no specific famine mentioned in the historical record of the judges. This famine probably came late in that period, hence my late dating of the historical account of Ruth.

It’s unfortunate that so many modern scholars translate the proper noun Bethlehem as, “House of Food”. The Jewish understanding of the word Lechem is primarily, “bread” and the town Beit –lechem has always been understood to convey the meaning, “House of Bread”. There are other Hebrew words used to indicate specific food groups and food in general. Mistranslating this name is error, and can cause the reader to miss the point altogether.

We see that during a time of famine, a certain man from the House of Bread decided to leave the land of Israel and turn aside to the land of Israel’s ancient enemy Moav. Moav is the progeny of Lot and his eldest daughter, a child born of incest. Incest is symbolic of destructive recreation, which is the act of creating (out of what exists) a perversion. This is the act of the enemy of all believers, ha-Satan: therefore the nation of Moav are symbolic of the children of the Accuser (Satan). Turning aside to dwell among the children of the enemy, even during a time of desperation, will result in grave discipline.

P’shat Translation:

2 The man’s name was Elimelekh (My G-d is King), his wife’s name was Na‘omi (fullness, pleasantness), and his two sons were named Machlon (sick) and Kilyon (frail); they were Efratim (of Ephraim-fruitfulness) from Beit-Lechem (House of Bread) in Y’hudah (Praise).

Remez Translation:

2 The man’s name was My G-d is King, his wife’s name was Fullness, and his two sons were named Sickly and Frailty; they were of the tribe of Fruitfulness and from the House of Bread in the land of Praise.

COMMENTARY:

In our English translations of the Bible we often miss the deep significance of the Hebrew names of the characters. Some see the allegory present in these names as proof of human manipulation, I see it as proof of G-dly order and authorship. After all, if G-d doesn’t know the end from the beginning or is unable to guide events and inspire names, then He is not worthy of the title.

The man’s name is of great significance because it places the rightful King at the beginning of the story. Additionally, it reminds us of the judge Gideon, who said to Israel:

“ But Gideon said to them, “I will not rule over you, and my son will not rule over you; HaShem (YHVH) will rule over you.” –Shoftim/Judges 8:23

In a time when flawed judges were ruling over Israel, one of those judges seeks to point Israel back to The Judge HaShem (YHVH). This is the counterpoint to verse 1. Even when righteous judges rule, The Judge is Ruler.

The wife of Elimelekh is Naomi, which means fullness or pleasantness. Therefore, with G-d as King she sets out in fullness against the back drop of a country that has become empty through famine.

The names of their sons are deeply ironic, Machlon, meaning sickly and Kilyon, meaning frail. These names are in sharp contrast to their tribal origin, Ephraim, meaning fruitfulness. It seems that even when we claim G-d as King and Fullness as our wife, our poor decisions may lead as from a fruitful spirituality into the land of the enemy.

The physical famine in the land was no match for the spiritual famine that Elimelekh and Naomi brought with them through their progeny, sickness and frailty.

Finally they were leaving behind the House of Bread, that is the source of their sustenance and were seeking sustenance elsewhere. Yes, it was a time of famine, but even in famine we must turn to HaShem The Merciful One, rather than seek provision from the enemy. The enemy’s provision is death. Elimelekh and Naomi were also leaving the place of Praise (Y’hudah). They had turned their backs on the place of worship rather than cry out in that place. The desperate cry of the suffering is an act of worship in the ears of G-d.

P’shat Translation:

They arrived in the plain of Mo’av and settled there. 3 Elimelekh, Na‘omi’s husband, died; and she was left, she and her two sons. 4 They took wives for themselves from the women of Mo’av; the name of the one was Orpah (Fleeing, Gazelle); and the name of the other was Rut (Friend, companion).

Remez Translation:

They arrived in the plain of incest and settled there. 3 My G-d is King, the husband of Fullness, died; and she was left, she and her two sons. 4 They took wives for themselves from the women of incest; the name of the one was Fleeing; and the name of the other was Friend.

COMMENTARY:

The allegory deepens as we arrive in the land of the enemy, which from a Jewish perspective can also symbolize dwelling in a foreign nation in exile. The nations then are symbolized by Moav as being children of false gods and therefore children who are under bondage to the enemy. Elimelekh and Ruth have chosen to live among false gods in order to seek provision. As a result, the spiritual head of the home immediately dies.

Naomi is now stranded in the land of Israel’s enemies with two unmarried sons. The Jewish culture placed great importance on physical offspring that would continue both the family name and the worship function of the nation of Israel, therefore Naomi finds herself in the vilest of circumstances. Israel was commended not to intermarry with those whom they conquered:

“Do not intermarry with them. Do not give your daughters to their sons or take their daughters for your sons, 4 because they will turn your sons away from Me to worship other gods. Then the L-rd’s anger will burn against you, and He will swiftly destroy you.” –Deuteronomy 7:3-4

However, if Naomi didn’t find wives for her sons their father’s family name would be forgotten, which was perhaps the most abhorrent thing in Israel after the desecration of G-d’s name.

It’s important to qualify the text regarding intermarriage by saying that the spirit of the instruction was to prevent Jewish men and women from being led astray to the worship of false gods. Therefore, any foreigner who wished to submit to the G-d of Israel and live under His covenant among the Jewish people, was an exception to this rule.

It is interesting to note that it was the sons who took wives for themselves. This is perhaps an indication that they were following in their father’s disobedience.

The names of the wives are of profound significance. The first, Orpah, means fleeing, the perfect name for one who would offer words without actions. The second, Ruth, means friend or faithful companion. She will soon be seen as the embodiment of those things.

P’shat Translation:

They lived there for about ten years. 5 Then both Machlon (sick) and Kilyon (frail) died; and the woman (Naomi, Fullness) was left with neither her two sons nor her husband. 6 So she prepared to return (shuvah) with her daughters-in-law from the plain of Mo’av; for in the plain of Mo’av she (Naomi, Fullness) had heard how Hashem (YHVH) had paid attention to his people (of Israel) by giving them lechem (Bread). 

Remez Translation:

They lived there for about ten years. 5 Then both Sickly and Frailty died; and Fullness was left with neither her two sons nor her husband. 6 So she prepared to return with her daughters-in-law from the plain of incest; for in the plain of incest Fullness had heard how The Merciful One had paid attention to His people by giving them bread. 

COMMENTARY:

In Jewish thought the number 10 represents completeness, meaning that Naomi’s time sojourning in Moav had come to completion at the hand of G-d. I also see a connection to the tribal divisions that would later make Judah a separate entity alongside Benjamin leaving the other ten tribes incomplete. Naomi now has an opportunity to find her completion in the House of Bread in the land of Praise, far from the divisive land of the enemy.

It seems logical that a sickly man and a frail man might die at a young age. It may also be a result of their disobedience to the command of G-d, either way Naomi was left devoid of hope for the future. The woman whose name means Fullness had been emptied completely.

Israel has always suffered greatly among the nations to which she has been exiled. Israel is represented here by Naomi, desolate and without hope. Her only option now is that of return (Tishuvah) repentance. She must leave the land of the enemy (Moav) and make Aliyah (going up) and turn back to the House of Bread (G-d’s provision) in the land of promise (G-d’s Kingdom).

In her wandering Naomi had heard that HaShem had heard the cry of Israel and provided her with bread. Today may Israel, where ever she resides, hear of G-d’s provision of the Bread of Life (Yeshua) and return to G-d through Him.

Naomi intended to care for her daughter in laws, taking them with her to Israel. In those days women left on their own became targets for wicked men and slavery. However, both Orpah and Ruth had family in the land of Moav and could likely have taken refuge with them. Naomi on the other hand had no one.

P’shat Translation:

7 She left the place where she was with her two daughters-in-law and took the road leading back to Y’hudah (Praise). 8 Na‘omi said to her two daughters-in-law, “Each of you, go back to your mother’s house. May Hashem (YHVH) show chesed (Faithfulness, grace) to you, just as you did to those who died and to me. 9 May Hashem (YHVH) grant you security in the home of a new husband.” Then she kissed them, but they began weeping aloud.

Remez Translation:

7 Fullness left the place where she was with her two daughters-in-law and took the road leading back to Praise. 8 Fullness said to her two daughters-in-law, “Each of you, go back to your mother’s house. May The Merciful One show faithfulness and grace to you, just as you did to those who died and to me. 9 May The Merciful One grant you security in the home of a new husband.” Then she kissed them, but they began weeping aloud. 

COMMENTARY:

The road leading back to Praise is available to all, however we must chose to walk it. Naomi is grateful for the genuine faithfulness and companionship of her daughter in laws. Now, she blesses them and sets them free from any obligation to her. Her desire for them is to see them secure in marriage to new husbands, something she doesn’t believe she can help them with. Their love for her is evident in their weeping.

P’shat Translation:

10 They said to her, “No; we want to return with you to your people.” 11 Na‘omi said, “Go back, my daughters. Why do you want to go with me? Do I still have sons in my womb who could become your husbands? 12 Go back, my daughters; go your way; for I’m too old to have a husband. Even if I were to say, ‘I still have hope’; even if I had a husband tonight and bore sons; 13 would you wait for them until they grew up? Would you refuse to marry, just for them? No, my daughters. On your behalf I feel very bitter that the hand of Hashem (YHVH) has gone out against me.”14 Again they wept aloud. Then Orpah (Fleeing) kissed her mother-in-law good-bye.

Remez Translation:

10 They said to her, “No; we want to return with you to your people.” 11 Fullness said, “Go back, my daughters. Why do you want to go with me? Do I still have sons in my womb who could become your husbands? 12 Go back, my daughters; go your way; for I’m too old to have a husband. Even if I were to say, ‘I still have hope’; even if I had a husband tonight and bore sons; 13 would you wait for them until they grew up? Would you refuse to marry, just for them? No, my daughters. On your behalf I feel very bitter that the hand of The Merciful One has gone out against me.”14 Again they wept aloud. Then Fleeing kissed her mother-in-law good-bye.

COMMENTARY:

Naomi acts righteously toward her daughters in law, she presumes that there is little hope of them being married in Israel. Both daughters vocalize their desire to stay with her but only one will act on that commitment. Orpah does as her name suggests, she flees Israel in her time of need after having vocalized her support. This has been true of various nations throughout history.

P’shat Translation:

But Rut (Friend, Companion) cleaved to her. 15 She said, “Look, your sister-in-law has gone back to her people and to her gods; go back, after your sister-in-law.” 16 But Rut said,

“Don’t press me to leave you
and stop following you;
for wherever you go, I will go;
and wherever you stay, I will stay.
Your people will be my people
and your Elohim (G-d) will be my Elohim (G-d).
17 Where you die, I will die;
and there I will be buried.
May Hashem (YHVH) deal with me ever so severely,
and worse still,
if anything but death
separates you and me.”

Remez Translation:

But Friend cleaved to her. 15 She said, “Look, your sister-in-law has gone back to her people and to her gods; go back, after your sister-in-law.” 16 But Friend said, “Don’t press me to leave you and stop following you; for wherever you go, I will go; and wherever you stay, I will stay. Your people will be my people and your G-d will be my G-d. 17 Where you die, I will die; and there I will be buried. May The Merciful One deal with me ever so severely, and worse still, if anything but death separates you and me.”
 
COMMENTARY:

Not only did Ruth not leave Naomi, she clung to her. This is reminiscent of the act of Jacob’s clinging to The Angel of G-d. The act of clinging denotes complete submission, devotion, desperate longing and committed love. All this from a Moabite? Let’s compare the text concerning Moav’s treatment of Israel:

”No Ammonite or Moabite may enter the L-rd’s assembly; none of their descendants, even to the tenth generation, may ever enter the L-rd’s assembly. 4 This is because they did not meet you with food and water on the journey after you came out of Egypt, and because Balaam son of Beor from Pethor in Aram-naharaim was hired to curse you.” –Deuteronomy 23:3-4

Two things stand out regarding the way Moav treated Israel:

1.)    Moav (enemy) did not help Israel or give Israel food in her desperate state
2.)    Moav (enemy) sought to curse Israel via Balaam the false prophet

To the contrary, two things stand out regarding Ruth’s actions:


1.)    Ruth (friend) clung to Naomi (Israel) and offered to go with her to be of help to her
2.)    Ruth (friend) Blessed Naomi (Israel) and called down a curse upon herself in the name of The G-d of Israel

Ruth is holistically repentant in heart. Mind and strength, her actions speak louder than her words. She is like the nation or child of the enemy that stays loyal to Israel even at great cost to themselves. She is like every child of darkness that repents and turns to the G-d of Israel. In her plea to Naomi, Ruth forsakes the gods of her people and calls upon the G-d of Israel, calling Him by His proper Name YHVH.

Many ask, “If Moav was cursed by G-d and not allowed to enter the community of Israel even in the tenth generation (Which is a metaphor for never), why does G-d allow Ruth to come back to Israel with Naomi?”

The answer is complex but the conclusion is simple. HaShem is merciful and His mercy supersedes His wrath, hence the blessing of the righteous is unto a thousand generations and is able to break the curse of the unrighteous at any point in the process of their generational curse. Therefore, the returning heart (Ruth) is accepted by G-d into the community of His people according to the Blessing which supersedes the curse.

Additionally, if we look at the timeline of these events historically speaking, we see that Israel left Egypt in approximately 1440 BC and wandered in the desert for 40 years, at which time Moav sinned against Israel. Approximately 400 years later, the events of Ruth take place. As we have discussed in the past, 40 years is the accepted representation of the maturing of a generation, therefore by dividing 400 years by 40 years we arrive at 10 generations. In fact, Ruth (as a representative of Moav) is being allowed to join the community of Israel in the subsequent eleventh generation.

Ruth’s acceptance into Israel is therefore binding in two ways:

1.)    She was truly repentant, which makes her righteous and entitled to receive the blessing of a thousand generations
2.)    She is in the eleventh generation of Moav, which qualifies her to enter the congregation of Israel

Ruth makes a commitment to Israel that all believers should make. She is also an example to the nations and to every individual that lives under the bondage of the enemy. Ruth makes the following statements of affirmation:

1.)    Don’t ask me to leave you (I will be faithful to you)
2.)    Where you go I will go (I will support your right to exist as if it were my own battle)
3.)    Your people will be my people (I will consider Israel to be my very own people)
4.)    Your G-d will be my G-d (forsaking all forms of idolatry I will worship only HaShem (YHVH)
5.)    Where you die I will die (I will honour the memory of your suffering, I will suffer with you)
6.)    Nothing but death will separate you and I (in fact, not even death will separate us in Messiah)

It is not a case of agreeing with everything Israel does as a political entity, rather it is a challenge to loyalty, chesed, a commitment of love to the people upon which our G-d has placed His Name. A physical people that represents His eternal plan of redemption.

P’shat Translation:

18 When Na‘omi saw that Rut was determined to go with her, she said no more to her. 19 So the two of them went on until they came to Beit-Lechem. When they arrived in Beit-Lechem, the whole city was stirred with excitement over them. The women asked, “Can this be Na‘omi?” 20 “Don’t call me Na‘omi [pleasant, fullness],” she answered them; “call me Marah [bitter], because Shaddai has made my life very bitter. 21 I went out full, and Hashem (YHVH) has brought me back empty. Why call me Na‘omi? Hashem (YHVH) has testified against me, Shaddai (Almighty) has afflicted me.” 22 This is how Na‘omi returned, with Rut the woman from Mo’av, her daughter-in-law, accompanying her from the plain of Mo’av. They arrived in Beit-Lechem at the beginning of the barley harvest (during the counting of the omer).

Remez Translation:

18 When Fullness saw that Companion was determined to go with her, she said no more to her. 19 So the two of them went on until they came to the house of bread. When they arrived in the house of bread, the whole city was stirred with excitement over them. The women asked, “Can this be Fullness? 20 “Don’t call me Fullness,” she answered them; “call me Bitter, because The Almighty has made my life very bitter. 21 I went out full, and The Merciful One has brought me back empty. Why call me Fullness? The Merciful One has testified against me, The Almighty has afflicted me.” 22 This is how Fullness returned, with Friend the woman from incest, her daughter-in-law, accompanying her from the plain of incest. They arrived in the house of bread at the beginning of the barley harvest.

COMMENTARY:

Together Naomi and Ruth return to Beit-lechem, the city that would become the birthplace of King David and of the Messiah Yeshua. Naomi left the congregation of G-d a full woman, she now returns empty and bitter to the only one Who can fill her again, HaShem, the G-d of Israel. Naomi clearly considers her loses as a form of discipline from G-d, “The Almighty has afflicted me”. Regardless of the affliction, she has returned to the land of Israel seeking solace and food and the people of her home town are delighted to have her back as they begin the barley harvest which starts soon after Passover.

The mentioning of the barley harvest is an important part of the text. For a Jew it conveys both the time of year and the religious significance of that time. It also confirms the fact that G-d had freed the land from famine. The barley harvest was part of the first fruits of the land and several stages of harvesting prevailed. At the beginning of the harvest the ripened standing grain was cut with sickles and bundled in preparation for threshing. This was followed by gleaning, picking up excess stalks. The Torah commanded that some stalks should be left for the poor during this part of the process.

The L-rd had brought Naomi and Ruth back at the perfect time. Had they arrived too late Ruth would not have had the opportunity to glean.

This was also the time of counting the days until Shavuot/Pentecost: this process is called counting the omer (measure of wheat). The events of the nest chapters took place during this time of counting down to the feast of weeks and the celebration of the giving of the Torah. In later days Shavuot became the traditional time for celebrating the birth and death of King David. As follows of Yeshua we see the added significance of the festival in relationship to the outpouring of the Ruach Ha-Kodesh (Holy Spirit).

The beginning of the barely harvest was a time of excitement, celebration and anticipation, the perfect time to begin a cross cultural love story, a story that would represent the ultimate eternal love story between G-d and Israel, Yeshua and the Ecclesia (community of believers).

A SEMI-ALLEGORICAL READING OF THE TEXT: Ruth 1.

1:1 In the days when the judges judged, at a time when there was a famine in the land, a certain man from the House of Bread took his wife and two sons and turned aside from the path into the territory of incest. 2 The man’s name was My G-d is King, his wife’s name was Fullness, and his two sons were named Sickly and Frailty; they were of the tribe of Fruitfulness and from the House of Bread in the land of Praise. They arrived in the plain of incest and settled there. 3 My G-d is King, the husband of Fullness, died; and she was left, she and her two sons. 4 They took wives for themselves from the women of incest; the name of the one was Fleeing; and the name of the other was Friend. They lived there for about ten years. 5 Then both Sickly and Frailty died; and Fullness was left with neither her two sons nor her husband. 6 So she prepared to return with her daughters-in-law from the plain of incest; for in the plain of incest Fullness had heard how The Merciful One had paid attention to His people by giving them bread. 7 Fullness left the place where she was with her two daughters-in-law and took the road leading back to Praise. 8 Fullness said to her two daughters-in-law, “Each of you, go back to your mother’s house. May The Merciful One show faithfulness and grace to you, just as you did to those who died and to me. 9 May The Merciful One grant you security in the home of a new husband.” Then she kissed them, but they began weeping aloud. 10 They said to her, “No; we want to return with you to your people.” 11 Fullness said, “Go back, my daughters. Why do you want to go with me? Do I still have sons in my womb who could become your husbands? 12 Go back, my daughters; go your way; for I’m too old to have a husband. Even if I were to say, ‘I still have hope’; even if I had a husband tonight and bore sons; 13 would you wait for them until they grew up? Would you refuse to marry, just for them? No, my daughters. On your behalf I feel very bitter that the hand of The Merciful One has gone out against me.”14 Again they wept aloud. Then Fleeing kissed her mother-in-law good-bye. But Friend cleaved to her. 15 She said, “Look, your sister-in-law has gone back to her people and to her gods; go back, after your sister-in-law.” 16 But Friend said, “Don’t press me to leave you and stop following you; for wherever you go, I will go; and wherever you stay, I will stay. Your people will be my people and your G-d will be my G-d. 17 Where you die, I will die; and there I will be buried. May The Merciful One deal with me ever so severely, and worse still, if anything but death separates you and me.” 18 When Fullness saw that Companion was determined to go with her, she said no more to her. 19 So the two of them went on until they came to the house of bread. When they arrived in the house of bread, the whole city was stirred with excitement over them. The women asked, “Can this be Fullness? 20 “Don’t call me Fullness,” she answered them; “call me Bitter, because The Almighty has made my life very bitter. 21 I went out full, and The Merciful One has brought me back empty. Why call me Fullness? The Merciful One has testified against me, The Almighty has afflicted me.” 22 This is how Fullness returned, with Friend the woman from incest, her daughter-in-law, accompanying her from the plain of incest. They arrived in the house of bread at the beginning of the barley harvest.

© 2015 Yaakov Brown