- The essential theme is precisely the one identified by רבינו בחיי, the emergence of שמחה from the עבודה בכתף, lending your shoulders to the work, being the מלוה the accompaniment to what is really happening. This is the true מנוח that is addressed at the end by the אבצן who has become בועז at last, ready to supply the very מנוח that he never invited to a wedding, the same מנוח who would emerge with the שמשון who was the equivalent of the גאולת יהודה the כאחד שבטי ישראל!
Expressed in the unwillingness of אחי-תופל to be secondary, but to prefer to wait until Dovid fails so that the מעשה can be his, not just the knowledge. Thus the posuk of the רבינו בחיי is perfect because as he points out the issue is ‏ והנה שלמה ע"ה כוון בזה להודיענו שיתחייב האדם להיותו שמח במצות כשיעשה אותן או יראה ‏אחרים עושין וזהו שאמר עשות משפט ולא אמר עשותו משפט.
The incredible difference between Torah and Avoda that comes of this: one is כל האומר דבר בשם אומרו מביא גאולה and this is כנגד אסתר. The other is the loss of all personal שם , the לא לו יהיה הזרע, the disappearance of אלי, which is Ruth! For Torah is the opposite of ויקר מקרה, it is the phenotype itself and relates fundamentally to the one who says it as his own meme. The fact that it is metamorphosed through its own evolutionary history does not change the fact even as Einstein does not change the fact of Newton—indeed one builds on the other, as in the primary radiant. But עבודה is only useful as it addresses the elements that are not in your hand, that must remain ויקר מקרה in order to be achieved for they emerge out of the saga to which you have bound yourself, the carrying of the burden that you do which has entirely emergent results, and thus does not require your understanding only your commitment. This is the essence of עבודה לעבודה, working for the עבודה per se, which is why the שמחה is the essential work because it is the element that allows it to move into emergence.

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