Redeeming the Land

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1. A Matter of Law: Elimelekh's Field

   Dr. Yael Ziegler

   Boaz convenes a public transaction at the gate of the city. Naomi's field might have been sold before leaving for Moav or upon her return. It appears that her land is being sold at the present time. Boaz makes a questionable link between the sale of the field to the marriage to Ruth.

2. Perpetuating the Name: The Levirate Marriage

   Dr. Yael Ziegler

   While no legal link exists, Boaz links the buying of the land to the marriage of Ruth in order to maintain the name of the deceased – by producing a child who will inherit the land. The end of the book of Judges is full of nameless characters. Boaz maintaining names sends the Nation to its Davidic destiny. 

3. Redemption, Acquisitions, and Blessings

   Dr. Yael Ziegler

   The Go'el refuses to redeem, leading to his abrupt removal from the story. The term Go'el now refers to Boaz. The use of the term "kana" in relation to marrying Ruth parallels the term for redemption, and relates to God's redemption in the Exodus. This lesson examines the poetic structure and content of the people's blessing to Boaz.

4. The Redemption of the Field of Hanamel

   Rabbi David Sabato

   Yirmiyahu is commanded by God to buy the land of his cousin, Hanamel, despite the fact that the destruction is imminent. At the beginning of the story, Yirmiyahu acted as a prophet – a messenger of God who fulfills His word without hesitation. But after the fulfillment of the words of the prophecy in the presence of all the people, Yirmiyahu turns to God as a person with a turbulent prayer and challenges God.

   Yirmiyahu's objection does not refer to the contrast between the real situation and the utopian prophecy. This is a theological objection that focuses on a contradiction in God's ways, for the prophecy of consolation contradicts the entire course of Yirmiyahu's prophecies from the beginning of his path as a prophet until the present. According to the principles of reward and punishment established by God, calamity must now befall the people; why then does he speak of redemption and consolation? The focus of the prayer is not found in the practical unreasonableness, but rather in the theological aspect of the deed, and this is an objection against God's ways of governance.

   God’s response to Yirmiyahu stresses that He is not only the Maker of heaven and earth, but also the God of all flesh, and therefore, God has the power to turn the hearts of His people toward Him in the future and to thereby ensure the redemption.

5. Buying a Field before Destruction - Is God Sending a Contradictory Message?

   Rabbi David Sabato

6. Three Forms of Redemption in Megillat Ruth

   Dr. Yael Ziegler

   In the fateful nighttime encounter on the threshing floor, Boaz is startled to find someone lying at his feet:

    

   And he said, “Who are you?” And she replied, “I am Ruth, your maidservant. Spread your wings (khenafekha) over your maidservant, for you are a redeemer.” And [Boaz] said, “…And now, even though truly I am a go’el, there is a go’el who is closer than I. Lie here tonight and in the morning, if the redeemer shall redeem you, good, but if he shall not desire to redeem you, I myself shall redeem you, I swear by God. Lie until the morning.” (Ruth 3:9-13)

    

   What is the meaning of Ruth’s request that Boaz spread his wings over her, and her statement that Boaz is a redeemer? Targum, Rashi, Ibn Ezra, and Ramban assume that Ruth’s request for Boaz to spread his kanaf over her is a request for marriage. 

   Nevertheless, it is less clear what Ruth means when she states plainly, “For you are the go’el.” In what way does this relate to Ruth’s previous request? Is it also a bid for marriage, which Ruth terms her redemption, or does this refer to Boaz’s ostensible duty to buy Naomi’s property?