חזקת קרקעות ב

It emerges that each time the land goes from one domain to another, it is the aspect of g'ulah [redemption]. For it refines through this new birurim, through which the emunah will be completed and the g'ulah will come.

Likutay Halachos, Choshen Mishpat. Based on Likutay Moharan II:4. Translated from the Hebrew. Continued from Part 2. For through the tz'dakah that one gives to a poor person — and the poor person is in the aspect of Asiyah, for there is the main hold of poverty, as is known that the aspect of Asiyah is called "poor," for the main poverty is drawn from the aspect of "b'itzavon tochalenah" ["in sorrow shall you eat of it"], which is the aspect of Asiyah, the aspect of the thirty-nine m'lachos, as above. And therefore, for the most part, the poor person is in anger and in rage always, for he is in the aspect of Asiyah, from where is the main hold of din and rage. And this generous person who transforms his cruelty and volunteers to give tz'dakah — this is the aspect of ratzon, which is the aspect of a "generous spirit," a "free-will offering of the heart," that he is agreeable with ratzon and with his good free-will of his heart to give tz'dakah. And therefore, through the tz'dakah — which is the aspect of a generous spirit, the aspect of ratzon — that he bestows upon the poor person, who is the aspect of Asiyah, the aspect of rage: through this he draws the illumination of the Ratzon into the aspect of Asiyah, and through this he transforms Asiyah and rage into Ratzon. And also with the physical senses one can see this. For initially the poor person was in pain and in rage because of the greatness of his poverty and his hardship, and he was complaining, chas v'shalom, against Hashem Yisbarach. And through having given him his full need, through this his spirit is calmed and he is agreeable and appeased, and the rage that had seized him at first is nullified, and the aspect of the illumination of the Ratzon is drawn upon him. And this is the main mitzvah of tz'dakah: to nullify the rage, to transform the rage into ratzon. As we find in several places, that the main admonition regarding tz'dakah is to nullify the complaint of the poor person, as is brought in the holy Zohar regarding that poor person who was complaining, etc. — that there was, chas v'shalom, a great din through this, Rachmana litzlan. And as it is written: "V'hayah ki yitz'ak ailai" ["And it shall be, when he cries out to Me"], etc. (Sh'mos 22:26). It emerges that through the tz'dakah that one gives to a poor person, through this one transforms the aspect of rage, the aspect of Asiyah, into Ratzon. And this is the main reason for the person's descent to this world, and this is the main generality of all the mitzvos of the Torah, as above. And therefore the mitzvah of tz'dakah is equivalent to the entire Torah, and wherever "mitzvah" is mentioned unspecified it refers to the mitzvah of tz'dakah, as is brought. For the main generality of the performance of all the mitzvos in this world of action specifically is to transform Asiyah into Ratzon, and this is accomplished through tz'dakah most of all, as above. And this is what the Torah warned: "V'lo yaira l'vavcha b'sit'cha lo, ki biglal hadavar hazeh y'varechcha Hashem Elokecha b'chol ma'asecha uv'chol mishlach yadecha" ["Let your heart not be grieved when you give to him, for because of this thing Hashem your G-d will bless you in all your deeds and in all the work of your hands"] (D'varim 15:10). For the main element of tz'dakah is the good ratzon — to transform the rage and the cruelty into ratzon, as above. And therefore one must give tz'dakah with a good ratzon, without any ill-will of the heart, in order to nullify the rage and to draw the ratzon — and this is the main element of tz'dakah. Through which one merits to nullify all the thirty-nine m'lachos of the mundane, in which the contamination of the serpent has a hold — the aspect of the thirty-nine curses. And this is: "Ki biglal hadavar hazeh y'varechcha Hashem" — "y'varechcha Hashem" specifically — the opposite of the curses of the sin of Adam HaRishon, which is "b'itzavon tochalenah," the aspect of the thirty-nine m'lachos. For through tz'dakah with a good ratzon, one merits to draw the illumination of the Ratzon upon the world of Asiyah, and Asiyah is included in the Ratzon. And through this, all the activities and all the thirty-nine m'lachos are nullified, for the world is sustained through His chesed alone, which is the aspect of blessing and chesed, as above. "Ki biglal hadavar hazeh y'varechcha Hashem Elokecha b'chol ma'asecha uv'chol mishlach yadecha" — for blessing and chesed are drawn upon all the activities through the illumination of the Ratzon, until one merits to nullify all the activities entirely, for Asiyah is included in the Ratzon, as above. And all of this is through the tz'dakah that transforms rage, the aspect of Asiyah, into Ratzon, as above. And this is "y'varechcha Hashem" — with money, etc. For through the ratzon one merits the aspect of "v'amdu zarim v'ra'u tzonachem," etc., "v'atem kohanai Hashem tikarai'u," as above. And this is the aspect of a guarantor. For the guarantor who enters between the borrower and the lender and assures the lender that the borrower will repay him — this is the aforementioned aspect: that he obligates himself to return the thing to its root from which it was taken, to elevate Asiyah to Ratzon. For the borrower is in the aspect of Asiyah and servitude, the aspect of "eved loveh l'ish malveh" ["a borrower is a servant to the lender"] (Mishlai 22:7). For the main element of all the loans and the debts — which are the aspect of poverty and hardship — everything is drawn from the aspect of "b'itzavon tochalenah," etc., which is the aspect of the thirty-nine m'lachos, because of which there is all the deficiency of parnasah [livelihood], because of which one is compelled to engage in all the businesses. And whoever is seized more by the contamination of the serpent falls into more worries and servitude and businesses, until they fall into debts and loans, which are literally servitude — the intensity of Asiyah, the aspect of "eved loveh l'ish malveh," as above. And the borrower must strive greatly to fulfill the mitzvah of repayment of a creditor — a mitzvah — to strive to repay the lender on time. And then he nullifies the aspect of the servitude, the aspect of the loan and the debt, which is the aspect of Asiyah. And it returns and is included in the Ratzon, for the thing has returned to its place — to the lender, who is the aspect of ratzon, for he bestowed chesed upon him with his free-will and his good ratzon. For g'milus chasadim [lending kindness] is the aspect of tz'dakah, and even greater, as Chazal said (Sukkah 49b): "G'milus chasadim is greater than tz'dakah." For all the wealth is drawn from the aspect of the supernal Ratzon, from which are all the bestowals, as above. And therefore money is called "kesef," an expression of kisufin [longing] and ratzon, for from there is its root in k'dushah, as above. And therefore "kol rai'a l'ish matan" ["every man is a friend to one who gives gifts"] (Mishlai 19:6); "ohavai ashir rabim" ["the lovers of the rich are many"] (ibid. 14:20). And everyone yearns and longs for him and attaches themselves to the wealthy person, as is brought in the words of Rabbainu z"l (Siman 68). All this is because money in its root is drawn from the aspect of ratzon, as above. And therefore "m'zonai lav bizchusa talya ela b'mazala" ["sustenance does not depend on merit but on mazal"] (Moed Katan 28a), as Chazal said — which is the aspect of the supernal mazal, which is the aspect of the dikna kadisha [the holy beard], as is known, which is the aspect of ratzon, as is explained in the aforementioned Torah — that the illumination of the Ratzon is through the aspect of the holy beard; see there. And therefore, when the borrower pays off the debt to the lender and fulfills "repayment of a creditor is a mitzvah," through this he nullifies the aspect of the servitude — which is the aspect of debt — and the servitude and the Asiyah rise and return and are included in the Ratzon, which is the aspect of the lender who bestows chesed — the aspect of ratzon, as above. But because sometimes the lender does not wish to trust the borrower that he will repay him properly, therefore the guarantor enters and assures the lender that the borrower will repay him on time. It emerges that the guarantor assures the repayment of the debt from the borrower to the lender, which is the aspect of the inclusion of Asiyah in the Ratzon, as above. And therefore, in truth, Chazal said: "Distance yourself from guarantees" (Y'vamos 109a). For even though it is a great mitzvah to lend to a poor person, and if so this guarantor is certainly also performing a mitzvah — for through him the lender lent to the borrower — nevertheless, he must distance himself from this as much as possible. For who knows if he will escape from loss? For this person who has come to the point that he needs to borrow and be a debtor — it is very difficult that he should merit to repay properly, since he has fallen into literal servitude, the aspect of "eved loveh," etc. And the servitude is the intensity of Asiyah, where is the main hold of poverty. And the more one descends, chas v'shalom, further into the aspect of Asiyah, into servitude, chas v'shalom, the more the poverty intensifies, chas v'shalom. And therefore this borrower, who is the aspect of "eved loveh," the aspect of literal servitude — it is very difficult for him to nullify the poverty, the aspect of servitude, and to pay off the debt. For the paying off of the debt is the aspect of the inclusion of Asiyah in the Ratzon, as above, which is the aspect of the entire avodah of the person in this world — for which the neshamah descended to this world of action, in order to include Asiyah in the Ratzon, as above. And as was explained earlier (in Hilchos HaOseh Shali'ach): that the generality of the avodah in this world is the aspect of paying off the debt — that we pay off our obligation to Hashem Yisbarach, for we are obligated to elevate all the worlds to Hashem Yisbarach; see there. And in truth, also the person in this world is in very, very great danger. And therefore Chazal said: "It would have been better for him not to have been created than to have been created" (Eiruvin 13b). For even though the fact that he descended to this distant world is a great benefit for him if he merits it — for through this specifically he can merit the illumination of the Ratzon in completeness, and to include Asiyah in the Ratzon, which is the main delight and pleasure of Him Yisbarach, as above — but who knows if he will merit this? For because of the extreme materiality of this world of Asiyah, chas v'shalom, one can forget entirely the ratzon, as above. And therefore one must certainly distance oneself from guaranteeing — which is the aspect of obligating oneself to be a guarantor that the borrower will certainly pay off [his debt to] the lender, which is the aspect of the inclusion of Asiyah in the Ratzon, as above. For who knows if the borrower will fulfill the mitzvah of repayment? For since he has descended to the aspect of a loan and a debt, it is very difficult to repay. And it requires great toil for this, as one sees with the physical senses — that one who, chas v'shalom, becomes a debtor, it is very difficult for him to emerge from the debts, nearly all his days. And for the most part, they die as debtors. And all the denials and the disavowals are most commonly found among debtors. And this is what Chazal said: "If only he would repay on time" — "if only," certainly, for it is very difficult to emerge from debt, for this is the aspect of the inclusion of Asiyah in the Ratzon, for which one needs a great z'chus [merit], as above. And therefore Chazal warned: "Distance yourself from guarantees," as above. Therefore the totality of the entire Torah is called by the name "arvus" [guarantee], as it is written (Mishlai 6:1–3): "B'ni im aravta l'rai'echa, takata lazar kapecha...asei zos aifo b'ni v'hinatzel, ki vasa b'chaf rai'echa, laich hispareis urohav rai'echa" ["My son, if you have guaranteed for your fellow, if you have struck your hands for a stranger...do this then, my son, and save yourself, for you have come into the hand of your fellow — go, humble yourself, and importune your fellow"]. And Rashi explains: "B'ni im aravta" — a guarantee of money as its literal meaning, etc. Another interpretation: "B'ni im aravta l'rai'echa" — after you have become a guarantor to the Holy One, blessed be He, Who is your "fellow," as it is written, "Zeh dodi v'zeh rai'i" ["This is my Beloved and this is my Fellow"] (Shir HaShirim 5:16). And you accepted upon yourself at Sinai and in the Plains of Mo'av with an oath and a pledge to keep His mitzvos. "Takata lazar kapecha" — that you may return and turn away from His ways and cling to heretics, etc. "Asei zos aifo b'ni v'hinatzel," etc. It emerges that the obligation and the acceptance that we accepted upon ourselves to keep His holy mitzvos is called arvus, as above. For in truth it is the aspect of a guarantee of money literally, and everything is one. And both interpretations of Rashi are included together. For the performance of all the mitzvos in this world is to include Asiyah in the Ratzon, as above — and this is the aspect of a guarantee of money literally, as above. For just as the guarantor obligates himself that the borrower will pay off [his debt], and he is obligated to strive in this, for he has become a guarantor that the borrower will pay off [his debt to] the lender — through which it is the aspect of the inclusion of Asiyah in the Ratzon, as above — so too, every person obligates himself to Hashem Yisbarach upon his descent to this world, that he will elevate and connect all of Asiyah to the Ratzon, that the world should return and be included in its root. And this is the aspect of paying off the debt, as was explained earlier in Hilchos HaOseh Shali'ach — see there — meaning that Asiyah should return and be included in the Ratzon, which is the root of everything, as above. It emerges that the person has obligated himself in an obligation of arvus literally to Hashem Yisbarach, and therefore it is called by the name "guarantor," as above. And this is the aspect of: a guarantor at the time of the giving of money becomes obligated without a kinyan, but after the giving of money he does not become obligated except through a kinyan. For the main reason why one needs some kinyan specifically to uphold all the business dealings and the transactions between one person and another is only in order to draw the illumination of the Ratzon, through which all things are upheld and one can no longer change. For in truth, it is certainly fitting for a person to stand by his word. And when one sells or buys an item from his fellow through words alone, one should certainly uphold the faithfulness of one's word. But that changes and disavowals are commonly found in business dealings — this is drawn only from the blemish of the ratzon. For the ratzon is the aspect of emunah [faith]. For the main ratzon is that one believes that everything is conducted through His ratzon, Yisbarach, alone, as is explained in the aforementioned Torah. And even though above we spoke about the matter of the ratzon and the yearning for Him Yisbarach, and in the aforementioned Torah it speaks about the matter of the ratzon of Hashem Yisbarach — that we believe that everything is through the ratzon of Hashem Yisbarach alone — in truth, everything is one, for this depends on that. For one who truly believes in the aforementioned Ratzon — meaning that everything is conducted only through His ratzon, Yisbarach, alone — certainly he yearns and desires and longs for Him and for His service, Yisbarach, with a very strong ratzon. And even if sometimes he falls from his level, and even if he has fallen, chas v'shalom, Rachmana litzlan, nevertheless, as long as he has complete emunah in Hashem Yisbarach and believes that everything is conducted only through His ratzon, Yisbarach, alone — certainly he still has a very strong ratzon for Hashem Yisbarach. For in the end of ends, what will become of him in his end? For "there is no darkness and there is no shadow of death where the workers of iniquity can hide" (Iyov 34:22). For certainly the multitude of his sins, Rachmana litzlan, will not be able to hide him from before Him Yisbarach. And in the end of ends, he will need to give a reckoning before the throne of His glory, Yisbarach. And what will he do on the day of reckoning? Therefore, even though it is possible that sometimes a person puts all this to his heart, and even more than this, and nevertheless he is unable to overcome his desire — but nevertheless, at the very least, he certainly has a very, very strong ratzon always to return to Him Yisbarach, since he believes in the ratzon of Hashem Yisbarach and that everything is conducted through His ratzon, Yisbarach, and Hashem Yisbarach repays every person according to his deeds and the work of his hands. Who is so foolish that he would not yearn and desire with a very, very strong ratzon, with the expiration of the soul, to return to Him Yisbarach — to be saved from the lowest depths and from the other punishments, harsh and very bitter, Rachmana litzlan, and to merit the life of the World to Come and eternity? It emerges that through the emunah of the aforementioned Ratzon — that one believes in Hashem Yisbarach, that everything is through His ratzon alone — through this one certainly has a strong ratzon for Hashem Yisbarach. And all this, that one merits the ratzon even though one does not yet merit His service Yisbarach — still, one's hope from Hashem is not lost. For in the end of ends, one will merit to be a proper person according to His will, Yisbarach, through the yearning and the ratzon — if one perseveres and accustoms oneself in this greatly, to yearn always for Hashem Yisbarach and for His Torah and for His service, as above. And this matter is well explained from the implication of the conversation that we heard at the time he revealed this Torah. And all the denials and the disavowals and the changes that occur between people in business dealings — everything is drawn from the aspect of denials, from the blemish of emunah. For one who has complete emunah in Hashem Yisbarach and believes that everything is through His ratzon, Yisbarach, alone — certainly he conducts his business dealings also with complete emunah, and he never changes his word. And because all the businesses and all the dealings — all of which are drawn from the aspect of the thirty-nine m'lachos — are in the aspect of the blemish of the ratzon, which is the aspect of emunah. As is explained in the aforementioned Torah: that when one merits the ratzon in completeness, then one does not need to engage in any business or any dealings at all, for the world is sustained through His chesed, as above. It emerges that if we merited the ratzon in completeness, we would not need to engage in any dealings or business at all. And therefore, denials and disavowals and changes are most commonly found in business dealings — because the business dealings are drawn from the aspect of the blemish of the ratzon, which is the aspect of the blemish of emunah. And from the blemish of emunah are drawn all the disavowals and the denials and the changes in business dealings, as above. And therefore one must strengthen oneself very, very much to strive to conduct business dealings with complete emunah, that the "yes" should be "yes" and the "no" should be "no," and one should never change or exchange one's word. For because denials and changes are commonly found there, which are drawn from the blemish of the ratzon, as above, therefore whoever is compelled to engage in business dealings needs great strengthening to be saved from the denials and disavowals that are commonly found there, as above. And the main eitzah to merit this — that one's business dealings should be conducted with emunah — is to give much tz'dakah. For through tz'dakah one draws the illumination of the Ratzon, which is the aspect of emunah, as above. And through this one merits to draw emunah and ratzon into the business dealings, and then one will merit that one's dealings should be conducted with emunah, which is the aspect of ratzon, as above. For in truth, if all of us merited to give tz'dakah as is fitting, the business dealings would already be nullified entirely, and we would not need to engage in any dealings or labor or business at all, as mentioned above in the aforementioned Torah. For through tz'dakah, the ratzon shines and is revealed, through which all the activities of the thirty-nine m'lachos and all the business dealings are nullified, as above — for it would be fulfilled: "V'amdu zarim v'ra'u tzonachem," etc., as above. But also, as long as one does not merit this — to nullify the labors and the business dealings entirely — and one is still compelled to engage in business dealings and labor for the sake of parnasah, nevertheless, one must at the very least see to it and conduct one's business dealings in k'dushah, with complete emunah. And this too one merits through tz'dakah, through which the ratzon shines, which is the aspect of emunah, as above. And according to the illumination of the ratzon, the aspect of emunah, through tz'dakah — to that extent the denials are driven away from the business dealings, which are drawn from the contamination of the serpent that has a hold in the thirty-nine m'lachos. For through tz'dakah one nullifies the "forehead of the serpent," as above. And then one merits that the thirty-nine m'lachos should be in the aspect of the thirty-nine m'lachos of the Mishkan, which are in the aspect of the illumination of the Ratzon. For the Mishkan was made from the free-will offering and the good ratzon of each and every member of Yisroel, as it is written: "Mai'ais kol ish asher yidvenu libo tik'chu es t'rumasi" ["From every person whose heart moves him, you shall take My offering"] (Sh'mos 25:2) — which is the aspect of tz'dakah, a free-will offering of the heart, the aspect of ratzon. For one who merits to draw the illumination of the Ratzon through the tz'dakah — even when he does the thirty-nine m'lachos and business dealings, he does not fall into physical Asiyah. Rather, on the contrary, he sanctifies the aspect of Asiyah and draws the illumination of the Ratzon even into the Asiyah, as above. And this is the main completeness of the ratzon, and he elevates Asiyah into Ratzon, as above — until he can merit to nullify the activities of the thirty-nine m'lachos and the business dealings entirely. And then he will merit to increase in tz'dakah more and more, through which he will draw the ratzon more and more, until the business dealings are nullified entirely, as above. It emerges that the main k'dushah of business dealings — to merit to conduct business dealings with emunah, never changing one's word — one merits through the tz'dakah, which is the aspect of the illumination of the Ratzon, as above. And because of this, Chazal established that business dealings are not acquired except through a kinyan that is appropriate for each matter. All this is because denials and changes are commonly found in business dealings, which are drawn from the blemish of the ratzon, as above. Therefore they discerned the final intent of people — that they do not complete the transaction with their ratzon in completeness as long as there has not been a complete kinyan. For the da'as [mind] and the ratzon in business dealings is somewhat blemished, as above. Therefore changes and fluctuating r'tzonos are commonly found in it, and all this is drawn from the blemish of the ratzon from which the business dealings are drawn, as above. Therefore they said that the transaction is not completed except through the kinyan that they established for each matter. For through the kinyan, the illumination of the Ratzon is drawn into the business dealing, and then it is impossible to change any longer. And this is the aspect of kinyan sudar [acquisition through a garment], which acquires in all matters. For the garments are in the aspect of the illumination of tz'dakah, in the aspect of "tzedek lavashti vayilbashaini" ["I put on righteousness and it clothed me"] (Iyov 29:14). For through the tz'dakah is the main drawing of the ratzon, as above. For through the tz'dakah one transforms the rage, the aspect of Asiyah, into ratzon — and this is the main completeness of the ratzon, which is the aspect of the performance of all the mitzvos of the Torah in order to elevate Asiyah into Ratzon, as all of this has been well explained above. And this is the aspect of the garments, the aspect of the chaluka d'rabbanan [the garment of the Sages] — that from all the mitzvos and the merits that one performs in this world, from them is made the chaluka d'rabbanan, which is garments for the neshamah, so that it can do and be included in the place to which it needs to ascend. And as long as the neshamah has no garments, it cannot ascend to its place. And at first glance this is puzzling: Is not the main purpose to merit to recognize Hashem Yisbarach face to face, and to be included in the supernal Ratzon, in Ra'ava d'Ra'avin? And why does the neshamah need garments specifically? For is not a garment an aspect of concealment and contraction — that one conceals and enclothes the light in garments?! But according to the above it is well explained. For the main completeness of the neshamah is that it should merit the ratzon, as above. And the main ratzon is through distancing, as above — for which the neshamah descended specifically to this distant world, so that it should merit the ratzon in completeness here, as above. And then, when the neshamah merits to do good deeds in this world, from every mitzvah and good deed that it performed in this world, from it is made a garment for the neshamah. And the garment is the aspect of the illumination of the Ratzon that the neshamah merits through the mitzvah. Meaning, that it merits in the upper world the light of the supernal Ratzon, which is in the aspect of "matai v'la matai" ["reaches and does not reach"], the aspect of "ratzo vashov" ["running and returning"]. For the main thing is only when there is a hindrance — the aspect of a garment that conceals and prevents the light. But in this world, the garment is very coarse and physical, until one cannot see the light at all. But in the upper world, one merits spiritual, refined garments — and the garments themselves are the aspect of r'tzonos. Meaning, that the garments contract and conceal the light only so that the ratzon should intensify. And the garment itself is the aspect of the light of the ratzon — the aspect of "arba mei'os almin d'chisufin d'yarsin tzadikaya l'alma d'asei" ["four hundred worlds of longing that the righteous inherit in the World to Come"]. For there are garments and worlds of ratzon, the aspect of worlds of longing. For there are many distinctions in ratzon, as Rabbainu z"l wrote. And this is the superiority of the neshamah of the tzaddik over the angels. For because it was in this world, in the world of Asiyah, and it merited the illumination of the Ratzon in this world through its good deeds — through this it merits in the upper world the completeness of the illumination of the Ratzon, which is through many garments, the aspect of the chaluka d'rabbanan. And the more one merits mitzvos and good deeds, the more garments increase. And correspondingly, one merits the illumination of the Ratzon more, for the main illumination of the Ratzon is through the aspect of holy garments, as above. It emerges that the garments are in the aspect of the illumination of the Ratzon, the aspect of tz'dakah. And therefore through kinyan sudar one draws the illumination of the Ratzon into the business dealing — through taking the corner of his garment. For the garments are in the aspect of the illumination of the Ratzon, as above. And then the transaction is completed and it is impossible to change, for all the changes that are drawn from the blemish of the ratzon are nullified — for the illumination of the Ratzon has already been drawn through the garments, through kinyan sudar, as above.

And this is why the Torah mentions many times a language of "g'ulah" in the buying and selling of land, as it is written: "G'ulah tihyeh lo," etc. ["Redemption shall be for him"] (Vayikra 25:29) — and likewise much more, many times. For it is the aspect of g'ulah, as above. For each time the land — which is the aspect of emunah — goes from one domain to another in order to refine new birurim, as above, it draws closer to the g'ulah, as above.

And this is what Hashem Yisbarach hinted to Yirmiyahu the prophet — the matter of the g'ulah through the acquisition of land, as is explained there in Yirmiyahu: that at the time when Yisroel were going into galus, Hashem Yisbarach said to him (Yirmiyahu 32:7): "Hineh Chanam'el ben dod'cha ba ailecha leimor: k'neh es sadi," etc. ["Behold, Chanam'el the son of your uncle is coming to you to say: Buy my field"]. And he bought the field, and Hashem Yisbarach gave him tidings through this that they are destined to be redeemed and will buy fields, as it is written: "Sados b'chesef yiknu," etc. ["Fields shall be bought for money"] (Yirmiyahu 32:44).

And seemingly the matter is puzzling: why did He hint to him about the g'ulah through this specifically — through the acquisition of a field?! But in truth, the acquisition of a field in itself alludes to the aspect of g'ulah, as above.