Perek Yomi - Ruth

The Scroll of Ruth is a "family history" with a message of consequence as to "choosing Jews," lineage and the author's thesis as to the Jewish view of these matters "in his time" (itself, a question not entirely resolved). It is interesting that there is no "authority element" in the Scroll -- no "Judge," no Kohen - - and no prophet. Nor is Divinity projected as moving events (directly) or affording direction to any of the Scroll's characters.

For interesting dovetailing narratives involving the tenacity of a Moabitess to continue "the family line" -- chapter 19 of Bereyshit, verses 29-37 would be of interest.

And, for the lineage of Peretz, Bereyshit chapter 38, verses 1-30 (and especially 24-30) would be pertinent.

Chapter 1

In what historical period is this scroll positioned?
Why would parents name children "sickness" and "destruction"?
Is the family Judean or rather resident in Bethlehem/Judea?
Does the text (at this point) editorialize on the intermarriage? (verse 4)
Aside from being bereft of husband and sons why does Naomi set out to return to Judea?
Is the Moabite location from whence they left (and where they dwelt) specified?
Does the text reflect caring daughters-in-law? (verse 8)
What does Naomi wish for Orpah and Ruth?
What would verses 11-12 imply as to the custom of the time regarding the family prerogatives of widows?
Does Naomi consider what has happened to her family objective or "determined"? (verse 13)
Orpah means "the back of the neck"; how is the name suited to the action? (verses 14-15)
Is the statement of Ruth (verse 16) a statement of fealty to Naomi and/or the intent to Judaize?
In verses 21-22, Naomi specifies her perception of the events -- of the past decade -- does she, however, specify "why"?
If Ruth's statement (verse 16) posits Judaizing why does verse 22 refer to her as the Moabite?

Chapter 2

Does Naomi still have family in Bethlehem?
Does "gibor halyil" (verse 1) refer to military prowess or strength of character/community leadership?
Is Ruth aware of the family relationship of Boaz? (verse 2)
Who initiates the "contact" with Boaz?
What does verse 4 indicate as to Boaz's faith?
Why does Boaz speak as he does to Ruth? (verse 8)
Why would Boaz instruct his workers to exercise especial care for what (in essence) was an impecunious Moabite woman?
Does Ruth clearly state that she is (or is not) a Moabite still? (verse 10)
Boaz's motive for unusual consideration is stated in verse 11 -- what is it?
Does verse 12 imply/explicate (closing passage) that Boaz considers Ruth a Jewess?
What does Ruth mean when she says: "I will not be as one of your handmaidens"? (verse 13; see verb "eheyeh")
From the text of verse 15 what one does conclude as to the usual "tolerance" of those poor who collected fallen grain?
Would verse 19 and verses 1 and 2 seem to be in tension -- or is Naomi (self-described as aged) somewhat forgetful?
In verse 22 does Naomi hope for action by Boaz or, rather, that Ruth be secure from molestation?

Chapter 3

How does the initiative change from Ruth to Naomi?
Ruth is to adorn herself and go to the storehouse (it is the end of the harvest) and, after nightfall do what?
What is meant by "uncovering margelotav" (not "raglotav")?
Is Ruth prepared to do as Naomi instructs? (verse 5)
And (verse 6) does she do exactly as Naomi instructed her?
What is Ruth's "legal response" to Boaz startled inquiry and what is a "Goel"? (verse 9)
What is the significance of Boaz's statement (verse 10) regarding "young men"?
Is the term "biti" (literally "my daughter") to be taken literally or as a term of affection? (verses 10-11)
But is there a legal problem to the "redemption"? (verse 12-13)
Does Ruth leave following the conversation or... (verses 13-14)?
Is there a symbolism to the "six measures"? (verse 15)
Is Naomi's question (verse 16) "Who are you" actually "and what has become of you?"
What is meant by (verse 16) "all that the man did to her" -- is "did" here, said?

Chapter 4

Why does Boaz go to the gate of the city? (verse 1)
Why is the "redeemer of first right" not named (ploni-almoni is a term of semi-pejorative anonymity)?
What is the function of the ten elders? (verse 2)
Boaz tells the "redeemer" of the property redemption incumbent on him but does not mention Ruth; to which, how does the redeemer reply? (verse 4)
Then Boaz adds that with the field comes Ruth -- and the obligation to "continue the name of the dead" -- meaning?
The "redeemer" now declines and withdraws his initial assent -- fearing the "destruction of his inheritance" -- and how would this come about via "continuing the name of the dead"?
Why is verse 7 positioned here -- what is assumed as to the knowledge of auditor/reader as to "ancient practices"? (verses 7-8)
With Boaz's redemption of his relative's property -- what is to become of Ruth -- and why? (verse 10)
In verse 10 is Ruth adjectivated as Jewess or Moabitess; and is the author "making a point"?
Would the elders appear to be pleased at what has transpired? (verse 11)
Who was Peretz -- his father? -- his mother? and her religious identity? Is this a parallelism? (verse 12)
Is Naomi's lot, as the text concludes, still deserving of the term "mara"?
The child is named Oved, father of Yishai -- father of David and accordingly, on both sides of the ancestry of David, what is the "maternal line"?
What point is the author making as to the acceptability of those whose origin is not Jewish?
Why the epilogue as to Peretz (verse 18-20) and how does it accentuate the author's basic point?
When then, might this scroll have been written and to argue what premise?
Is the reader encouraged to welcome "choosing Jews"?