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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.
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Up Next in this Series
Why did Pharaoh insist on keeping Jewish children when he was willing to negotiate about the animals? Pharaoh understood that taking children would establish Judaism as a separate state under Divine kingship, not merely a religion practiced under his rule. This distinction explains why Jewish observance inherently includes future generations and why successful Jewish marriages require shared vision of building Hashem's kingdom rather than competing personal agendas.
Why does the Midrash connect Pharaoh's expulsion of the Jews to the mitzvah of shiluach hakan? The shiur develops a chiddush that Pharaoh's sin wasn't only drowning the children, but the insensitivity of expelling the parents afterward. The deeper analysis reveals that Pharaoh may have valued the Jews greatly and wanted to control them—making his expulsion an act of tremendous cruelty, not liberation.
Why does Moshe respond to the splitting of the sea with shirah rather than praise or thanksgiving? Rashi's use of "al libo" reveals that shirah is an emotional expression—a response of love to love. When Hashem shows personal care, the only adequate response is "I love You too," not mere gratitude or praise, and this principle applies to all relationships.
Parshas Vaeira 9:18-20, Parshas Beshalach 14:7
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Why does Rashi describe Egyptian unity as 'one heart like one person' but Jewish unity as 'like one person with one heart'? Egyptian unity stems from charismatic leadership and shared ideology, while Jewish unity at Sinai preceded Torah entirely and flows from being family. True Jewish brotherhood transcends religious differences because it's based on kinship, not values alone.
