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“And the fugitive came and told Avraham Avinu ….” (Bereishis 14:13)
Who was the fugitive who informed Avraham Avinu that his nephew had been captured? Rashi cites the medrash that it was Og who had been saved during the flood.
The Pirkei D’Rebbi Eliezer (23) explains that Hashem rescued Og from the flood so that he would publicize the miraculous events of the flood. Why did Hashem specifically select this evil individual to be saved from the flood? Our sages offer a number of explanations.
Some say that when the rain began falling, Og approached Noach and swore to him that if Hashem would save him, he would be his servant forever and publicize everything that had occurred. Noach consented and Og fastened himself to the side of the Ark, and he was permitted to put his head inside the Ark. Throughout the 150 days, until they emerged from the Ark, Noach provided Og with food. In this manner, Og personally witnessed Hashem’s might in the world and the salvation of Noach and all the animals in the Ark. We learn (Brachos 59a) that thunder is a demonstration of Hashem’s dominion, and for that reason the blessing of “… Hashem’s strength and power fills the world” is required. Yet, despite all the awesome miracles that Og observed as the world was destroyed during the flood, and later at the time of the Dor Haflagah (the generation who constructed the Tower of Babel), he nevertheless remained a villain.
Og is known to have lived predating the flood and through the times of Moshe Rabbeinu, when he was killed. What is the origin of the name Og?
The Maharal explains that Og represented the epitome of materialism; he loved only himself and was only concerned about his own selfish desires. Avraham Avinu was at the pinnacle of spirituality. On that momentous day, when Og came to Avraham Avinu it was erev Pesach, and Avraham was baking “ugos” (matzos). Og was interested to know why Avraham was personally involved in this activity, and Avraham explained that it was the will of Hashem that a person does this mitzvah; it was a lesson in subservience to Hashem. This information made an impact on Og and, contrary to his innate indifference to the wellbeing of others, he was prompted to reveal to Avraham that Lot had been captured. Our sages tell us that Og’s initial intentions were evil. He had hoped that Avraham Avinu would be killed fighting on Lot’s behalf, and he – Og – would then take Sarah as a wife. But, the inspiration of the “ugos” – setting aside one’s personal will to fulfill the will of Hashem – inspired him. As a result, there was a great sanctification of the Name of Hashem, notes the Sas B’Imrasecha. Avraham set out with 318 people to fight the army of the four kings, comprised of 1,800,000 soldiers, with mere sand as his weapon, yet he was victorious. Og was rewarded with kingship in the merit of his transitory spiritual awakening.
The Talmud (Avodah Zarah 17a) relates that R’ Elazar ben Durdayya had committed egregious sins all his life, yet when he repented sincerely and died, a Divine voice called out that he was destined for the World-to-Come. R’ Yehuda HaNasi then cried and said, “There is one who acquires his share in the World-to-Come in one moment.”
R’ Yosef Leib Nandik, the rosh yeshiva of Kletzk asks: Why did he cry? He explains that when the rebbi saw how meaningful every moment is in the life of an individual, he cried for the hours and opportunities that we are afforded to strive for greatness and yet they get missed and are lost.
A distinguished family living in Eretz Yisrael was known for their outstanding chesed and middos in the community. One of their sons was exceptionally gifted, learning in Yeshiva with diligence and enthusiasm, highly successful in his Torah studies, and well known for his brilliance and achievements. He was also especially careful never to say anything negative about others.
Eventually some of his fellow students became very jealous. Soon derogatory information began to circulate in the yeshiva, and damaging accusations were insinuated. It did not look good at all. The young man paid no attention to the stories swirling about. When asked, he remained silent. His learning continued unabated, with the same passion and zeal, no matter how embarrassed and ashamed he was.
The rebbeim knew that all the clamor was untrue, but there wasn’t anything they could do about it. When the administration questioned the young man, he said, “I will only say one thing. There is absolutely no truth to any of the stories. I will not say another word.” The administration then suggested that he leave the yeshiva for a while, until the uproar died down. The parents were, understandably, very angry with the decision, because they knew their son was completely innocent and he was being wrongly defamed.
“Why won’t you speak up so you can remain in yeshiva?” the parents asked.
“I have accepted upon myself not to say one word to prove my innocence because if I do it will cause a major feud. I have resolved to remain completely silent, and I trust in Hashem that all will be well.”
After a number of weeks passed, the young man was allowed to return to yeshiva, although one could sense the underlying resentment, ill will and displeasure in the air. The young man paid no attention and sat down to learn with a smile on his face.
When the time came for shidduchim, the young man sought a kallah with good middos. However, it soon became painfully clear to the entire family that the libelous details had preceded his good reputation, and the young man was unsuccessful in finding a shidduch. Months passed, and then years, but the young man did not despair and continued to learn with the same intensity and fervor.
One day, a renowned wealthy talmid chacham from the United States came to the yeshiva. He asked the rosh yeshiva for the best bachur in the yeshiva – the most diligent learner, with the best middos, one who enjoys his learning, and is successful in his studies. Without a moment’s hesitation, the rosh yeshiva suggested this young man, because he knew that the stories about the bachur were not true.
It didn’t take long before the talmid chacham heard about the accusations. He confronted the bachur and asked him for the truth. “Did you do what they say you did?”
The young man said, “I am innocent of everything. However, I will say nothing more because I don’t want to cause any disputes in the yeshiva. I trust in Hashem that when my true zivug (partner) is arranged I will not have to say anything more.”
The talmid chacham was so impressed that after a few days he allowed the shidduch to proceed with his daughter. The wedding was scheduled to take place in Tishrei.
It was noted, incidentally, that strangely – aside from four bachurim who had not participated in any way in the libelous stories – all the other students in his class, tens of bachurim, had not found their zivug. All of them hurried to beg for his forgiveness on the day of his wedding. The chosson graciously pardoned everyone, and even shook the hand of each of the individuals. All spontaneously joined hands and danced with the chosson, many crying while they danced. Indeed, it was only a short time later, when those students who had asked for forgiveness began to find their zivug.