As in Eichah Rabbah, the commentary proper on the Book of Ruth is preceded by a long introduction (petichta), which consists of several proems having no connection with one another.
The commentary itself (except in chapters 1 and 7, where it follows directly upon the Biblical text) is generally introduced by one or more proems.
It would seem, moreover, that its author was opposed to the Babylonian Talmud; for in his interpretation of 4:7 (a passage which is omitted in the printed editions) he disparages that work.
[6] In its interpretation of 3:3, the midrash shows the necessity of honoring Shabbat by wearing special garments.
In 3:13 there is a version of the story of Elisha ben Abuyah, the main source of which is Hagigah 14b.
The midrash terminates with a statement to the effect that the Messiah is to descend from Ruth through David.
Thus, while "Elimelech" is interpreted as composed of "elai" and "melek" (= "to me belongs royalty"; compare above), "Naomi" as "she whose acts are agreeable," and "Orpah" (from "'oref"="the nape of the neck") as "she who turned her back [comp.