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How could Egyptians who feared God's word during the plague of hail later pursue the fleeing Jews with those same saved animals? The shiur distinguishes between yireis dvar Hashem (ה׳) (validating God's decrees) and true yiras Hashem (personal connection to God Himself). When we connect only to God's ideas rather than to God personally, changing circumstances can lead us to rationalize harmful actions.
Rabbi Zweig examines a troubling inconsistency in Parashas Vaeira and Beshalach. During the plague of hail, certain Egyptians are described as "yireis dvar Hashem (ה׳)" (fearers of God's word) who rushed their cattle indoors to safety. Yet these same people later pursued the fleeing Jews with their surviving animals, leading Rashi (רש"י) to call them "kasher sheb'Mitzrayim harog" (even the best Egyptian should be killed). How could God-fearing individuals transform so quickly into pursuers? Rabbi Zweig distinguishes between three levels of divine awareness among non-Jews. Yiras Elokim is the basic level - recognizing God exists and will punish violations of the seven Noahide laws. This is essentially self-preservation. Yiras Hashem represents a higher level where one feels completely insignificant before God's omnipotence and majesty, living in total awe of His presence. Between these lies yireis dvar Hashem - agreeing with and validating God's specific decrees and value system, but without personal connection to God Himself. The Egyptians who saved their animals demonstrated more than mere self-preservation by rushing them inside early, showing they agreed that God's punishment was justified. They validated the divine message that those who disobey should be punished. However, when circumstances changed and they perceived the Jews as thieves who didn't return borrowed items, their limited connection failed them. Since they were only connected to God's ideas rather than to God personally, they could rationalize pursuit. Had they possessed true yiras Hashem, they would have reasoned that these were God's beloved children ("beni bechori Yisrael"), and any grievances should be addressed to God directly rather than through violence. Rabbi Zweig draws a powerful parallel to human relationships, particularly marriage. Initially, people connect through shared values, wisdom, and hashkafos - equivalent to dvar Hashem. But lasting relationships require connection to the person themselves, not just their ideas. When disagreements arise, as they inevitably will, connection to the person prevents harmful actions even when specific values seem inapplicable. True relationship means caring enough to avoid causing pain, even during disagreements. This teaching emphasizes that authentic connection to God transcends agreeing with His commandments - it requires personal attachment that prevents actions which would displease Him, regardless of circumstances.
Parshas Vaeira 9:18-20, Parshas Beshalach 14:7
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