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Why would Og think Sarah would marry him after Avrohom's death? The Midrash reveals that Og's name comes from his commitment to eat matzah like Sarah was preparing. Og wasn't simply coveting a woman — he was undertaking Avrohom's world mission, believing he could replace Avrohom as the leader who would restore the pre-flood world through settling Eretz Yisrael.
This shiur explores the puzzling question of why Og believed Sarah would marry him if Avrohom died while rescuing Lot. Rashi (רש"י) explains that Og's plan was to inform Avrohom about Lot's capture, hoping Avrohom would die in the rescue attempt, leaving Sarah free to marry him. But this raises an obvious difficulty: why would Sarah, married to the holy Avrohom who had a world mission, want to marry Og? The answer emerges from a Midrash explaining Og's name. The Midrash states that Og came during Pesach (פסח) time when Sarah was kneading dough for matzahs. 'Og' derives from the Hebrew word for kneading. But why should his name be connected to Sarah's activity?
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Parshas Lech Lecha 14:13
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Why did the brothers hate Yosef when he received the kutonet pasim, yet strangers saw him as special? The kutonet represented Yaakov's recognition of Yosef's leadership ability—his power to uplift and unify. The brothers' jealousy blinded them; the Torah omits his name when they see him (just "oto"), but strangers always saw "Yosef." True chein comes from seeing others clearly, without the bias of our own needs.
Why did the materials for the Mishkan equal exactly what was needed with no waste, despite the principle that blessing doesn't rest on counted items? The shiur explains that Moshe's complete faithfulness—working solely for Hashem's agenda—transformed counting from an act of personal ownership into one that strengthened divine connection, thereby increasing blessings. Korach's self-interest inverted this principle, costing him everything.
Why does Rashi describe the Mishkan as "collateral" for Jewish sins? Rabbi Zweig develops the concept that God limited His own collection rights—accepting only the Mishkan's destruction rather than the nation's annihilation. This reflects the relationship of a father who reduces his own claims to ensure his children's survival.
Why does the Torah give a detailed accounting of silver and copper but not gold in Parshas Pekudei? The three metals represent three types of givers: those who give selflessly (gold), those seeking a two-way benefit (silver), and those buying honor (copper). The Midrash's three groups suspecting or praising Moshe reveal more about themselves than about Moshe—we judge others by our own standards.
