Parashat Devarim- Actions and Intentions
In Parashat Devarim Moshe recalls the battle Benei Yisrael had waged against the Emorite kings Sihon and Og. In his account of the battle with the giant Og, he tells that when Og launched his attack against Benei Yisrael, God appeared to Moshe and urged him not to be afraid (3:2). Apparently, Moshe was frightened by Og's offensive until the Almighty reassured him.
Why would Moshe, the greatest prophet who ever lived, be fearful of Og, a wicked, immoral despot? What had led Moshe to suspect that Og might succeed in destroying Benei Yisrael?
The Sages (cited by Rashi, 3:2) explain that Moshe feared Og because of the merits he had earned centuries earlier, during the time of Avraham. When Avraham's nephew, Lot, was taken captive, Og came to Avraham to inform him of what had happened. Avraham immediately mobilized an army and rescued Lot. Moshe thus feared that Og might be rewarded for this Misva by succeeding in his campaign against Benei Yisrael, and God had to reassure Moshe and guarantee him victory over Og and his army.
The obvious question arises, why, in fact, did Og not earn reward for this Misva? He saved Lot's life and performed an act of kindness for the great Sadik, Avraham. Why was he not rewarded?
The Rabbis explained that although Og outwardly acted with kindness and compassion, in truth, this was a selfish act. Og desired Sara, Avraham's wife, and therefore sought to lure Avraham into battle where he would likely be killed. He informed Avraham of Lot's capture not out of loving kindness, but in an attempt to have Avraham killed so that he could marry Sara, and he was therefore undeserving of reward.
It has been explained that the name "Og" reflects this very quality – the contrast between the external appearance of saintliness, and inner selfishness. The Midrash tells that it was Pesah when Og came to Avraham to inform him of Lot's capture, and Avraham was baking Masot. Halacha requires that when baking Masa for Pesah, one must do so with the specific intent that he bakes the Masot for the purpose of the Misva; without this intention, the Masot are invalid for use for the Misva of Masa. The Torah (Shemot 12:39) refers to Masa as "Ugot Masot" – "Masa cakes." If Masot are not baked with the intention for the Misva, they are only "Ugot" – "cakes" – and do not have the formal status of "Masot."
The name "Og" is derived from the word "Uga" – cake. When Og came to Avraham to bring the news about Lot, he resembled an "Uga," a piece of Masa baked without the intention for the Misva. This Masa outwardly resembles Halachically-valid Masa, but in truth it is simply an "Uga," a baked product without any religious significance. Similarly, although Og performed what appeared to be an act of kindness, his ulterior motives rendered it simply an "Uga."
The Torah demands that we not only perform noble acts, but that we do so with noble intentions. We must observe Misvot and perform acts of kindness not to further our own, personal goals and aspirations, but rather as sincere expressions of religious devotion. Otherwise, our actions are nothing more than "Ugot" – "cakes" – bereft of spiritual meaning and significance.
