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Why did Og think Sarah would marry him after Avrohom's death? The shiur develops that Og wasn't driven by lust but by a genuine spiritual mission. Having survived the Mabul, he understood the pre-flood world's greatness and committed to continuing Avrohom's tikun olam, symbolized by his acceptance of eating matzah.
The shiur examines Rashi (רש"י)'s commentary on 'Vayavo hapalit' (Bereishis 14:13), which identifies the fugitive as Og, the survivor of the Mabul. Rashi explains that Og's intention in telling Avrohom about Lot's capture was that Avrohom would die attempting the rescue, allowing Og to marry Sarah. This raises an obvious question: why would Sarah want to marry Og? What made him think she would consent to such a marriage? Rabbi Zweig introduces a crucial Midrash that provides the key insight. The Midrash states that Og arrived during Pesach (פסח) time, when Sarah was kneading dough for matzahs, and that his name 'Og' derives from this connection to the matzah preparation. This seems puzzling - why would his name come from Sarah's activity rather than his own?
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Bereishis 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.
