Dvarim - Og

Dedicated to the memory of Rebetzen Elisheva Elizabeth Shwartz wife of my dear friend Rav Yehuda Yakov Shwartz who was taken from our midst many years too soon. Her selfless devotion for others will serve as a memory to thousands of people who knew her and loved her. May her memory be a blessing, and may her Husband, daughter, parents, siblings and her entire community find comfort from this incredible loss.

Parshat Dvarim 5759 (Unedited) Og Rabbi Ari Kahn To a large extent the book of Dvarim is a retrospective of events and laws taught in previous section of the Torah. For this reason the book is called Mishna Torah or Deuteronomy which both mean repetition of the law. The book begins by sharing with the readers the time place and context of the work. These are the words which Moses spoke to all Israel on this side of the Jordan in the wilderness, in the Arabah opposite the Red Sea, between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab. There are eleven days’ journey from Horeb by the way of mount Seir to Kadesh-Barnea. And it came to pass in the fortieth year, in the eleventh month, on the first day of the month, that Moses spoke to the people of Israel, according to all that the Lord had given him in commandment to them. After he had slain Sihon the king of the Amorites, who lived in Heshbon, and Og the king of Bashan, who lived at Ashtaroth in Edrei. On this side of the Jordan, in the land of Moab, began Moses to declare this Torah, saying. (D’varim 1:1-5) The time is the fortieth year the place is the other side of the Jordan, and the context is after the battles with Sichon and Og. Moshe begins to explain the Torah only after these battles have been completed. While the time and place seem clear, the significance of these particular battles seems obscure. The reference is to the battles which took place and are described in the Book of Bamidbar And they turned and went up by the way of Bashan; and Og the king of Bashan went out against them, he, and all his people, to the battle at Edrei. And the Lord said to Moses, Fear him not; for I have delivered him into your hand, and all his people, and his land; and you shall do to him as you did to Sihon king of the Amorites, who lived in Heshbon. So they struck him, and his sons, and all his people, until none was left alive; and they possessed his land. (21:33-35) Moshe is told not to be afraid, though it is unclear why here more than any other struggle or task, Moshe would be filled with fear. This battle is taken up again in the book of D’varim,

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Then we turned, and went up the way to Bashan; and Og the king of Bashan came out against us, he and all his people, to battle at Edrei. And the Lord said to me, Fear him not; for I will deliver him, and all his people, and his land, into your hand; and you shall do to him as you did to Sihon king of the Amorites, who lived at Heshbon. So the Lord our God delivered into our hands Og also, the king of Bashan, and all his people; and we struck him until none was left remaining. (3:1-3) Again the theme of fear of Og is mentioned, and the description ends with what sounds like a song:1 For only Og king of Bashan remained of the remnant of Refaim; behold, his bed was a bed of iron. Is it not in Rabbath of the sons of Ammon? Nine cubits was its length, and four cubits its breadth, according to the cubit of a man. (3:11) We see that the defeat of Og is the context which allows for the beginning of the book, and sets the stage for Moshe teaching the Torah to the people. Additionally we see that the battle with Og more than other battles were fraught with fear. An analysis of Og from the Midrashic perspective will shed more light on this character. In Talmudic literature Og is a legendary figure possessing mythic proportions.2 It was taught: Abba Saul (or, as some say, R. Johanan stated): I was once a grave-digger. On one occasion, when pursuing a deer, I entered the thighbone of a corpse, and pursued it for three parasangs but did neither reach the deer nor the end of the thigh-bone. When I returned I was told that it was the thigh-bone of Og, King of Bashan. (Nidah 24b) ‘The stone which Og, king of Bashan wanted to throw at Israel’. This has been handed down by tradition. He said: How large is the camp of Israel? Three parasangs. I will go and uproot a mountain of the size of three parasangs and cast it upon them and kill them. He went and uprooted a mountain of the size of three parasangs and carried it on his head. But the Holy One, blessed be He, sent ants which bored a hole in it, so that it sank around his neck. He tried to pull it off, but his teeth projected on each side, and he could not pull it off. (Brachot 54a) Moses and Israel came to the borders of Edrei. Moses said unto them [Israel]: ‘Let us encamp here, and in the morning we will enter the city.’ As they were about to enter, [it was so dark] that nothing could as yet be seen. Moses lifted up his eyes and beheld Og sitting upon the wall with his feet touching the ground; Moses said [to himself], ‘I do not know what I see; these people must have built up an additional wall during the night.’ Whereupon God said to Moses: ‘Moses, what you see is Og.’ R. Johanan said: The length of his feet 1

See the comments of the Meshech Chachma on the verse, where he explains that this verse contains echoes a song dedicated to the vigor of Og which was surely sung by his people, now Moshe mocks that song. 2 See Eruvin 30a, 48a, Yoma 80b 2

was eighteen cubits. Thereupon Moses became frightened, but God said, ‘Do not fear, because I will make him fall before you.’(Midrash Rabbah Deuteronomy I:24) This last source connects Og’s incredible size with the fear which arguably possessed Moshe, apparently seeing a man the size of a mountain caused Moshe to reconsider the wisdom of the battle.3 Rashi4 cites a tradition which is found in both Talmud and Midrash which explains Moshe’s fear in a more spiritual manner. Moshe was worried about the relative merit of Og which could potentially tip the scales in a struggle. At face value this concern seems strange, how can the merits of a heathen king be more impressive than Moshe the spiritual giant who brought the Torah down from heaven? The Talmud explains that Og had some spiritual merit as well. And the Lord said unto Moses: Fear him not’. Consider: Sihon and Og were brothers, for a Master stated, ‘Sihon and Og were the sons of Ahijah the son of Shamhazai’, then why was it that he feared Og while he did not fear Sihon? R. Johanan citing R. Simeon b. Yohai replied: From the answer that was given to that righteous man you may understand what was in his mind. He thought: Peradventure the merit of our father Abraham will stand him by, for it is said, And there came one that had escaped, and told Abram the Hebrew, in connection with which R. Johanan explained: This refers to Og who escaped the fate of the generation of the flood. (Nidah 61a) Og who stands between the people of Israel, and their quest; the Promised Land was according to the Talmud an acquaintance of Avraham. The passage in the Talmud is referring to the battle between kings when Lot, Avraham’s nephew is captured. The merit of Og is for traveling over to Avraham and informing him of the capture of his nephew. This may be discerned in the words where the torah tells us: And there came one who had escaped, and told Abram the Hebrew; for he lived in the plain of Mamre the Amorite, brother of Eshkol, and brother of Aner; and these were confederate with Abram. (Bereishit 14: 13.) There was one person who escapes; an anonymous refugee. Midrashic logic identifies this refugee with Og for we know that Og also escaped and was a refugee of sorts in the aftermath of the battle with Bashan: For only Og king of Bashan remained of the remnant of Refaim; behold, his bed was a bed of iron. Is it not in Rabbath of the sons of Ammon? Nine cubits 3

According to the Midrash Og and another legendary giant Goliath differed inasmuch that Goliath was proportioned like a normal person, just extremely large, while Og was more of a monster. Divarim Rabba Leiberman edition section 29. 4 See Rashi Bereshit 14:13, Bamidbar 21:34, Divarim 1:4,3:2, 3:11 3

was its length, and four cubits its breadth, according to the cubit of a man. (3:11) What was the importance of Og’s action? According to the Talmud, informing Avraham that Lot was captured saved Lot’s life therefore Og had merit in his current struggle with Moshe. This identification is expanded upon in the Midrash, where aside from a more compelling identification, a motivation on the part of Og is revealed: FEAR HIM NOT.’ There did not exist in the world a man of might more difficult to overcome than he; as may be inferred from the text, For only Og king of Bashan remained of the remnant of the Rephaim (Deut. III, 11). He had been the only survivor of the strong men whom Amraphel and his colleagues had slain; as may be inferred from the text, And smote the Rephaim in Ashteroth-karnaim (Gen. XIV, 5). And this man was the refuse among them, like the hard olives that escape being mashed. This may be inferred from the fact that it says, And there came one that had escaped, and told Abram the Hebrew--now he dwelt by the terebinths of Mamre the Amorite, brother of Eshcol, and brother of Aner; and these were confederate with Abram (Gen. XXV, 13)--this man that had escaped was Og -while our own text also describes him as a remnant; for it says, ’Of the remnant of the Rephaim.’ It was his intention that Abram should go out and be killed. The Holy One, blessed be He, gave him the reward that his feet had earned him, and he lived all those years, but He collected his debt from him in that he fell by the hand of Abraham's children. Moses, on coming to make war with him, was afraid. He thought: I am a hundred and twenty years old while he is over five hundred. If it were not that he possessed some merit, he would not have lived all these years. Said the Holy One, blessed be He, to him: FEAR HIM NOT; FOR I HAVE DELIVERED HIM INTO THY HAND (XXI, 34). (Midrash Rabbah - Numbers XIX:32) Moshe sees the ancient Og as certainly possessing spiritual merit, if this were not the case, then his relative longevity would be incomprehensible. Moshe assumes that this fearsome giant is spiritually protected due to his dedicated service rendered to Avraham. Why however did Og want Avraham dead? Another Midrash explains the desire behind the deed: AND THERE CAME ONE THAT HAD ESCAPED, AND TOLD ABRAM, etc. (XIV, 13). R. Simeon b. Lakish said in the name of Bar Kappara: That was Og; and why was he called Og? Because he came and found Abraham sitting and engaged in the precept of [unleavened] cakes (’ugoth). He did not act from a pious motive, but he said to himself: ' This man Abraham is vindictive: I will apprise him that Lot is captured; then will he go out to battle and be slain, while I will take Sarah.’ ' By thy life! ' said the Holy One, blessed be He, to him, ' thou wilt receive reward for thy journey [footsteps] by living a long time in the world. But because thou didst intend to slay that righteous man, thou wilt see myriads of his descendants and wilt ultimately fall into the hands of his sons,’ as it is written, And the Lord said unto Moses: Fear him not; for I

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have delivered him into thy hand, etc. (Num. XXI, 34). (Midrash Rabbah Genesis XLII:8) Another explanation: AND THE LORD SAID UNTO ME: FEAR HIM NOT: FOR I HAVE DELIVERED HIM INTO THY HAND. It is not written here, For I will deliver him into thy hand,’ but, FOR I HAVE DELIVERED HIM INTO THY HAND! God said: Already in the days of Abraham did I decree his fate.’ How? When Lot his nephew was taken captive, Og came and informed Abraham, as it is said, And there came one that had escaped- hapalit (Gen. XIV, 13). R. Levi said in the name of Bar Kappara: His name was Palit and the reason why he was called Og is because when he came he found Abraham occupied in the preparation of unleavened bread and Passover cakes. He did not, however, come for the sake of Heaven, but on account of the beauty of Sarah. He said to himself: ' I will bring him the tidings and my troop will kill him and I will marry his wife Sarah.’ God said to him, ‘Wicked man, is that your intention! By your life, I will give you the reward for your journey, and will prolong your years. And as for your planning to kill Abraham and to marry Sarah, you will perish by the hand of her descendants.’ (Midrash Rabbah - Deuteronomy I:25) Og receives longevity as a reward for serving Avraham, even though his motivation is twisted. Moshe aware of the greatness of Avraham fears Og, and his merit. There is a tradition in Midrash which makes an even more surprising identification. According to the Pirkie D’Rebbi Eliezer, (chapters 16&23) Og is none other than Avraham’s most trusted servant; Eliezer!5 On the one hand this would explain the prodigious strength of Eliezer. When Avraham set out to liberate Lot the Torah tells us: And there came one who had escaped, and told Abram the Hebrew; for he lived in the plain of Mamre the Amorite, brother of Eshkol, and brother of Aner; and these were confederate with Abram. And when Abram heard that his brother was taken captive, he armed his trained servants, born in his own house, three hundred and eighteen, and pursued them to Dan. (Bereishit 14:13,14) The Talmud identifies the identity of these warriors: And he armed his trained servants, born in his own house. Rab said, he equipped them by [teaching them] the Torah. Samuel sand, he made them bright with gold [i.e., rewarded them for accompanying him]. Three hundred and eighteen: R. Ammi b. Abba sand: Eliezer outweighed them all. Others say, It was Eliezer, for this is the numerical value of his name. (Nidarim 32a) If Eliezer is Og we can easily understand how one man could equal 318 warriors. 5

This tradition is also cited in Sofrim (additional notes 1:2) Yalkut Shimoni Chaya Sarah 109, Machzor Vitri section 524. Daat Zikanim of the baale Hatosfot Bereishit 24:39 5

On the other hand, this identification is difficult because Eliezer is generally seen as being one of the righteous individuals who arguably entered Gan Eden without death or pain. To even suggest an association with Og seems demeaning. This objection was voiced by Rabenu Bachye, who suggested that perhaps there was more than one Og king of Bashan. Or perhaps the name is a title and not a given name, analogous to “Pharaoh king of Egypt”.6 The Yalkut Shimoni, (Chaye Sara section 109) which also accepts this association (of Og and Eliezer), entertains a negative appraisal of Eliezer, who is falsely accused of deflowering Rivka during the trip home. As reward for the false accusation Eliezer is freed and becomes Og. According to an alternative teaching recorded in the Yalkut, after being falsely accused Eliezer enters Gan Eden alive.7 The passage in the Talmud cited above refers to Og as a survivor of not only the battle but of the flood as well. R. Johanan explained: This refers to Og who escaped the fate of the generation of the flood. (Nidah 61a) This teaching is expanded in a second passage in the Talmud: The people in the generation of the Flood sinned with hot passion, and with hot water they were punished? — And on your view, how could the Ark travel [at all]? Moreover, how did Og king of Bashan stand? Rather, a miracle was performed for it [the water], and it was cooled at the side of the Ark. (Talmud Zevachim 113b) If one would have contemplated Og’s survival from the flood ostensibly credit would have been due to his impressive height. Yet the Talmud teaches that his height was insufficient, due to the temperature of the waters. The waters were boiling as a Divine quid pro quo as payment for the burning passion within man which led to the destruction. Therefore one may assume that Og was innocent on that account, otherwise his survival would have been theologically difficult. Therefore the tradition that Og desired Sarah, or could be suspected regarding Rivka does not seem to easily fit with the tradition that Og survived the flood, unless Og underwent a negative metamorphosis. On the other hand if Og was innocent then why was his survival dependant on his standing outside the Ark, why was he not invited inside. 6

See Rabenu Bachaye 21:34, he cites as being a legitimate opinion, though eventually he rejects this approach due to lack of Rabbinic evidence. 7 This teaching comes in context of Betuel being reported to have had a policy in his kingdom of deflowering all the virgins. His constituents, who had been subjected to this humiliation, now insist that he follow the same practice with his daughter Rivka, therefore Betuel dies at this juncture. The Midrash probably associates the name Betuel as implying pertaining to virginity. 6

According to the Zohar, Og is one of the souls that Avraham brought close to G-d. He had a circumcision performed on his body, indicating the ability to control sexual desires. AND THE LORD SAID TO MOSES, DO NOT FEAR HIM. Og was one of those who clave to Abraham and were circumcised with him. Hence Moses was afraid that he would not be able to overcome the sign which Abraham had impressed upon him. Therefore God said to him, “Do not fear him (otho)”, as much as to say, Do not fear that sign (oth) which is upon him, because he has impaired that sign of his, and whoever impairs his sign deserves to be annihilated. Therefore Israel destroyed him entirely, with his sons and all his people, as it is written: “And they smote him and his sons and all his people”.’ (Zohar, Bamidbar, 3:184b)8 This profile is consistent with an individual who merited surviving the flood which resulted from sexual licentious activity. Perhaps Og desired Sara but was more moral than his neighboring pagans, for he did not attempt to kill Avraham, he simply plotted, hoping that Avraham’s morality would be his downfall. His attitude is not that “all is fair in love and war” rather if Avraham dies at war then Sara becomes a legitimate object for his passion. The acknowledgement that Og was an individual who knew how to control his passion as indicated by circumcision, may explain the importance of this episode stressed at this juncture. Circumcision is arguably an area where Moshe is spiritually susceptible. This may be understood both due to the lack of circumcision of his son, and the community who was not circumcised during the years in the desert. At that time the Lord said to Joshua, Make sharp knives, and circumcise again the people of Israel a second time. And Joshua made him sharp knives, and circumcised the people of Israel at the hill of Aralot. And this is the cause why Joshua circumcised: All the people who came out of Egypt, who were males, all the men of war, died in the wilderness on the road, after they came out of Egypt. Now all the people who came out were circumcised; but all the people who were born in the wilderness on the road as they came forth out of Egypt, those were not circumcised. For the people of Israel walked forty years in the wilderness, till all the people who were men of war, who came out of Egypt, were consumed, because they obeyed not the voice of the Lord; to whom the Lord swore that he would not show them the land, which the Lord swore to their fathers that he would give us, a land that flows with milk and honey. And their children, whom he raised up in their place, them Joshua circumcised; for they were uncircumcised, because they had not circumcised them on the road. And it came to pass, when they had finished circumcising all the people, that they stayed in their places in the camp, till they had recovered. (Joshua 5:2-8)

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See also Midrash Rabbah - Ecclesiastes VII:8: Og attended Abraham's feast and was not excluded from Gehinnom. 7

In order to enter the land the Jews need more merit than the nations standing in their path. If Og indeed is Eliezer then the merit of his controlling his passion would serve as an obstacle, and therefore we understand Moshe’s fear. His control though was limited, and did not afford him absolute protection. It is interesting that the individual in Judaism who is most strongly associated with the idea of controlling passion is Yosef. We recall that when the tribes of Reuven and Gad ask for land on the other side of the Jordan, Moshe sends part of the tribe of Menashe to join them. The land of Sichon and Og was divided among them: And Moses gave to them, to the sons of Gad, and to the sons of Reuben, and to half the tribe of Manasseh the son of Joseph, the kingdom of Sihon king of the Amorites, and the kingdom of Og king of Bashan, the land, with its cities in the borders, even the cities of the country around (Bamidbar 32:33) Of course Menashe is a descendant of Yosef. When the land is divided significantly the portion of Og is given to Menashe:9 And Moses gave inheritance to half the tribe of Manasseh; and this was the possession of half the tribe of Manasseh by their families. And their border was from Mahanaim, all Bashan, all the kingdom of Og king of Bashan, and all the towns of Jair, which are in Bashan, sixty cities. And half Gilead, and Ashtaroth, and Edrei, cities of the kingdom of Og in Bashan, belonged to the sons of Machir the son of Manasseh, to the one half of the sons of Machir by their families. (Joshua 13:29-31) Now we can understand the threat of Og, he is a pretender to Torah and stands as a mighty obstacle preventing the Jews from meeting their destiny. The book of D’varim is the story of the final preparations taken before Moshe takes leave and Yehoshua leads the people. The stature of Moshe truly exceeds the ogre Og. Moshe defeats Og, and Menashe takes possession of his land as the final chapters of the Torah wait to be written. Now with Og out of the way Moshe can teach the people his final lessons. © 1999 Rabbi Ari Kahn, All Rights Reserved

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See Zidkat Hazadik by Rav Zaduk hakohen section 96 8