Shavuos 5786 - Being Mevater and Stepping Aside

In Megillas Ruth, Boaz convenes a Beis Din to formally redeem the field belonging to Naomi and to assume responsibility for marrying Ruth. However, Naomi had another relative, Ploni Almoni, who possessed a prior right to redeem the property. To resolve the matter properly, Boaz invited Ploni Almoni to participate in the proceedings.

Boaz said to him:

“The parcel of land which belonged to our brother Elimelech is up for sale by Naomi, who has returned from the fields of Moab. I therefore thought to inform you, saying: Acquire it in the presence of those seated here and in the presence of the elders of my people. If you will redeem it, redeem it; but if not, tell me, so that I may know, for there is no one besides you to redeem it, and I come after you.” (Ruth 4:3–4)

Boaz thus offered Ploni Almoni the first opportunity both to redeem Naomi’s property and to marry Ruth. This is consistent with what Boaz had earlier told Ruth:

“Although it is true that I am a redeemer, there is also a redeemer closer than I.” (Ruth 3:12)

Rashi explains that Ploni Almoni was Elimelech’s brother, whereas Boaz was only a nephew.

Yet this episode raises a fascinating question. There is no explicit verse stating that Boaz was prohibited from marrying Ruth first. Technically, he could likely have proceeded without even notifying Ploni Almoni. Nevertheless, Boaz evidently believed that fairness demanded giving the closer relative the first opportunity.

This is especially striking considering who Boaz was. Chazal identify Boaz as Ivtzan, the judge and leader of his generation. He was not merely a wealthy landowner, but one of the foremost spiritual leaders of the Jewish people. Moreover, Naomi herself clearly preferred Boaz. In addition, Rav Chaim Shmulevitz notes that Boaz, as a descendant of Yehudah, understood that through Ruth he was destined to become the ancestor of King David and ultimately of Mashiach.

Why, then, risk losing all of this simply because another relative stood ahead of him in line?

The answer reveals the extraordinary greatness of Boaz’s character. Rav Chaim explains that Boaz understood that true righteousness requires absolute fairness, even when doing so may come at enormous personal cost. Despite his stature, despite Naomi’s wishes, and despite the possibility of forfeiting a role in the future Davidic dynasty, Boaz refused to bypass another person’s legitimate rights.

Human nature often pushes people to rationalize putting themselves first. People compete aggressively for promotions, recognition, financial opportunities, or positions of honor. Even in spiritual settings, individuals may contend, for example, to obtain an aliyah in shul or to be the shaliach tzibur (leader) in a prayer service.

Boaz acted differently. He was willing to step aside and mevater (concede his rights) rather than compromise what he believed was right.

Ironically, it was precisely this humility and fairness that made him worthy of greatness. Because Boaz placed integrity ahead of personal ambition, he ultimately merited becoming the ancestor of King David.

We learn from Boaz that true greatness is not achieved by asserting one’s rights at every opportunity, but by being willing to concede (mavater) his rights in order to treat others with fairness, dignity, and respect. When we strive to act with that same fairness and integrity in our daily lives, we follow the path of Boaz and bring greater honor both to ourselves and to the Torah.