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by Rabbi Moshe Chaim Luzzato zt'l
Chapter 24 - The Trait of Fear of Sin
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Abbreviations used in this translation:
SR - Rabbi Yechezkel Sarna (1890–1969) (from hebrewbooks.org/41769)
ER - Rabbi Avraham Erlinger (from hebrewbooks.org/52042) (with author's permission)
SP - Rabbi Yosef Spinner (from hebrewbooks.org/51471) (with author's permission)
CS - Rabbi Moshe Chaim Shalenger (with author's permission)
MB - Mesilas Yesharim im Biruim (with author's permission)
NE - Netiv Eliezer by Rabbi Eliezer Lopian (with author's permission)
NH - Nefesh HaMesilah (with author's permission)
OG - Oros Genuzim by Rabbi Dovid Tzvi Hoffman (with author's permission) download
SO - Shaarei Orah, Vaadim by Rabbi Avigdor Miller (excerpts with book author's permission)
LS - Leket Sichot Mussar by Rabbi Yitzchak Isaac Sher (1875–1952) (Vol.2, Kuntras Mesilat Yesharim, with permission of Slabodka Rosh Yeshiva (R.Shmuel Zacks), Bnei Brak. download hebrew original)
- Min - (level 1) for basic commentaries as relating to the plain meaning (Pshat).
- Med - (level 2) elaborates more into the theme.
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*** CHAPTER 24 - THE TRAIT OF FEAR OF SIN ***פרק 24 - בבאור יראת חטא
| Noting that this trait was counted after all the virtuous traits we mentioned until now is enough to awaken us to its [lofty] matter. Certainly it must be an important and fundamental matter and difficult to attain. For it can be reached only by one who has already acquired all of the previously mentioned traits. | הנה ראותנו המדה הזאת נמנית אחר כל המדות הטובות אשר זכרנו עד הנה, די לנו להעירנו על ענינה שראוי שיהיה ודאי ענין נכבד ועיקרי מאד, וקשה להשיג אותו, שכבר לא יוכל להגיע אליו, אלא מי שכבר השיג כל המדות שקדם זכרם. |
MB - "fundamental matter" - see Moreh Nevuchim 3:52 that fear is the purpose of all the mitzvot.
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However, we must first introduce that there are two types of fear which are effectively three types. The first type is very easy to attain, there being nothing easier. The second is difficult, while the second part of the second type, is more difficult than everything. It's perfection is likewise, a very great form of perfection. The first type is fear of punishment, and the second is fear of G-d's exaltedness (Yirat Haromemut), of which Fear of Sin is the second part therein. We will now explain their matters and differences. Fear of punishment, as its name implies, is for a person to fear transgressing the word of the L-ord, his G-d, due to the punishments incurred for the transgression, whether to body or soul. This [type of fear] is certainly easy to attain. For every man loves himself and fears for his soul and there is nothing which keeps a person from doing something more than the fear that this thing might bring harm to him. But this type of fear is befitting only to the ignorant and women, who are light-minded. But it is not the fear of the sages and the men of knowledge. |
אמנם צריך שנקדים כי מיני היראה הם ב' שהם ג': האחד קלה מאד להשיגה אין דבר קל כמוהו, והב' קשה מן הכל. ושלימותה כמו כן שלימות גדול מאד. יש יראת העונש, וזהו המין האחד, ויש יראת הרוממות, וזהו המין הב', שיראת החטא חלק ב' ממנו, ונבאר עתה ענינם והבדליהם. יראת העונש, כפשוטה שאדם ירא מעבור את פי ה' אלהיו מפני העונשים אשר לעבירות, אם לגוף, ואם לנפש. והנה זאת קלה ודאי כי כל אדם אוהב את עצמו, ויירא לנפשו, ואין דבר שירחיק אותו מעשות דבר אחד יותר מן היראה שלא תבואהו בו איזה רעה. ואין יראה זו ראויה אלא לעמי הארץ, ולנשים אשר דעתן קלה, איך אינה יראת החכמים ואנשי הדעת. |
CS - "it is not the fear of the sages.." - i.e. it is not the primary thing which moves them (the explanation is not that the wise do not fear punishment).
Our Level of Fear
Ohr Yechezkel 3:140 - if we contemplate a bit, will we not fear greatly? For behold who among us has reached the level of fear of punishment? A person is obligated to toil all of his days and halevai (would that it were), that he would merit even to this level. It is correct to say that those people who are far from the study of mussar err to think that they are "baalei yirat shamayim" (men possessing fear of Heaven), and their error is even greater when it appears to their eyes that they have even touched on "yirat haromemut" (fear of G-d's exaltness).
In truth, if we examine our ways, we will see that we are far from the trait of fear, and are empty even of "fear of punishment".
For every person does whatever happens to cross his mind. When he wants to eat, he eats. When he wants to sleep, he sleeps. He does not bother to ask whether or not it is permitted to do. Rather he does things out of habit and desire.
Not only does he not ask others and seek counsel with them but he doesn't even pose the question to himself. Rather all his actions follow the pullings of his heart without any hesitation whatsoever. Let us also examine whether we are engaged sometimes in breaking the will (shevirat harazon), or some trait such as taava (lust), or gayva (arrogance), or the like? This is clear proof that we are not afraid of the punishment of sin. Likewise we can check ourselves in various other domains.
From now we should wonder, behold the words of the Luzzato are clear - fear of punishment is for women who are light-minded, and amei haretz (torah ignorant men), but us bnei Torah are still very far from this fear.
The answer to this is that Torah and chazal are referring to people who are Yesharim (straight/upright) in their hearts, for this is man's natural state as the verse states "for G-d made man straight, but they sought many schemes" (Kohelet 7:29). And to the Yesharim whereby Reason rules over their deeds and wisdom dwells within them and guides them in all their steps - then fear of punishment is simple and easy for it is built into one's nature to be afraid of sin. But we who are connected and tied to our bad traits,.. and were never trained in the foundations of proper Chinuch, and all our habit is tied to Devarim betalim (idle chatter) and hevelim (vanities), and the sins we are rooted in timtamu (dulled) our hearts. Therefore to us, fear of sin appears far from our reach.
| The second type of fear is fear of G-d's exaltedness (Yirat Haromemut). It means that a person distances and refrains from sin because of G-d's great honor, blessed be His Name. For how could his heart of flesh and blood, lowly and petty, allow or dare do something against the will of the Creator, blessed and exalted be His Name?! | המין הב' הוא יראת הרוממות, והוא שהאדם ירחק מן החטאים, ולא יעשה מפני כבודו הגדול יתברך שמו, כי איך יקל, או איך יערב לבו של בשר ודם שפל ונמאס לעשות דבר נגד רצונו של הבורא יתברך ויתעלה שמו? |
MB - "because of G-d's great honor" - i.e. that a man fears disrespecting G-d's honor by doing an act against His will.
|
This type of fear is not so easy to attain, for it will arise only out of knowledge and thought, [namely] by contemplating G-d's exaltedness, blessed be He, and the lowliness of man. All these things are outgrowths of the intellect which understands and attains insight. This is the fear we described previously in Piety, setting it as the second part of one of the divisions of Piety. When experiencing this fear [of G-d's exaltedness], a person will feel shame and tremble when standing before his Maker to pray or when performing any divine service. This is the praiseworthy fear which the pious great men were praised for. It is what Moshe referred to when he said: "to fear this glorious and awesome Name, the L-ord, your G-d" (Devarim 28:58). The Fear of Sin, which we are here explaining, is like a branch of the "Fear of G-d's exaltedness" (yirat haromemut) mentioned above, but also like a separate, independent type of fear. It's matter is for a man to constantly fear and worry on his deeds lest some impurity or sin mix in with them, or lest there be some matter, small or big, which is not befitting G-d's great honor, and His exalted Name. You can see the close relationship between this fear and the "Fear of G-d's exaltedness" we mentioned. For the aim of both is for one to not do something contrary to G-d's exalted honor, blessed be He. |
והנה זאת היראה אינה כל כך קלה להשיג אותה, כי לא תולד אלא מתוך ידיעה והשכלה להתבונן על רוממותו יתברך, ועל פחיתותו של האדם, כל אלה דברים מתולדות השכל המבין ומשכיל. והיא היראה אשר שמנוה לח"ב מא' מחלקי החסידות אשר זכרנו. בה יבוש האדם ויחרד בעמדו לפני קונו להתפלל או לעבוד כל עבודה, היא היראה המשובחת שנשתבחו בה חסידי עולם, והוא מה שמשה מדבר ואומר (דברים כח:נח): ליראה את השם הנכבד והנורא הזה את ה' אלהיך. זאת היראה שאנחנו בביאורה עתה דהיינו יראת החטא היא כמו חלק מיראת הרוממות שזכרנו, וכמו מין בפני עצמו, והיינו כי הנה ענינה הוא שיהיה האדם ירא ודואג תמיד על מעשיו, פן נתערב בם איזה שמץ חטא, או פן יהיה שם איזה דבר קטן או גדול שאינו לפי גודל כבודו יתברך ורוממות שמו. והנך רואה היחס הגדול שבין יראה זו ויראת הרוממות שזכרנו, כי התכלית בשניהם שלא לעשות דבר נגד רום כבודו יתברך. |
MB - "constantly fear and worry on his deeds lest some impurity or sin mix in with them" - it is not a general constant fear, but rather, a constant worry on rectifying one's deeds.
| But the distinction between them for which Fear of Sin is considered a separate type and called by a different name is that "Fear of G-d's Exaltedness" is only during performance of a deed, during divine service or during refraining from sin, namely, at the time one stands in prayer or engages in divine service, that he should feel shame and abashed, tremble and quake before G-d's exalted honor, blessed be He; or at the time an opportunity to commit a sin presents itself before him, and he recognizes that it is a sin, that he refrains from doing it in order to not do something to provoke the eyes of His glory, G-d forbid. | אמנם ההבדל שביניהם שבעבורו תחשב כמין אחר, ובשם אחר תקרא, הוא, כי יראת הרוממות הוא בשעת המעשה או בשעת העבודה, או בפרק העבירה, דהיינו או בשעה שהוא עומד ומתפלל או עובד, שאז יבוש ויכלם ירעש וירעד מפני רום כבודו יתברך, או בשעה שמזדמנת עבירה לפניו והוא מכיר בה שהיא עבירה, שיעזוב מלעשותה למען אשר לא יעשה דבר למרות עיני כבודו ח"ו. |
Ofeq Institute - "to provoke the eyes of His glory" - a reference to Isaiah 3:8. Ibn Ezra there: "to not do anything that might be a provocation in His glorious sight".
SR - "the distinction between them for which Fear of Sin is considered a separate type and called by a different name.." - there is an additional distinction between them, namely, what was explained in chapter 4, that the cause of "fear of sin" is solely being afraid of lacking Shelemut (wholeness/perfection). The intent of [attaining] this Shelemut is only to bring gratification (nachat ruach) to G-d, and not because of any personal interest whatsoever as explained in chapter 19. Thus ultimately the cause of this lofty fear [of sin] is love. For due to his love of G-d, and his recognition of how much G-d loves him, he fears and dreads that perhaps due to a sin, the love will be blemished. For to the Chasid (Pious), this is the most frightening thing. Therefore, this fear comes after love. It is similar to the fear of punishment, but not as punishments of the self in this world or even in the World to Come. Rather, a punishment of being distanced from G-d, blessed be He, and His love. For G-d's treasured people there is no greater punishment. In this way was the fear of the forefathers, and likewise for all the spiritual giants of the world which came after them.
MB - "during refraining from sin" - here lies another point regarding the distinction between "Fear of G-d's exaltedness" and "Fear of Sin". namely "Fear of G-d's exaltedness" is regarding sins while "Fear of Sin" is regarding anything which is not befitting His honor, even though it is not a sin.
| But "Fear of Sin" is at all times and moments. At every moment he is afraid, lest he stumble and does something or half-something which will be against the honor of His Name, blessed be He. | אך יראת החטא היא בכל עת ובכל שעה, שהנה בכל רגע הוא ירא פן יכשל ויעשה דבר או חצי דבר שיהיה נגד כבוד שמו ית'. |
MB - "at every moment he is afraid.." - here he explains what exactly is there to worry about every second, namely, since his worry is on anything which is not befitting G-d's honor, not only actual sins, then it is possible at all times and moments to do a small or big thing against His honor. see also in the introduction "feeling abashed by His greatness before making any movement before Him". It seems his intent there was on "Fear of Sin", and there he emphasizes that it is literally (mamash) on every movement.
Tomer Devorah (ch.1) - "It is proper for man to resemble his Creator, and then he will conform to the secret of the Supernal Form resembling Him in both likeness and form. Because if man will have the likeness of body and not of actions he falsifies that [divine] Form, and it will be said about that man: 'A handsome form whose deeds are ugly'... Therefore it is proper that he should make [his actions] resemble the actions of Keter, the thirteen qualities of upper (divine) compassion..." End quote. see there to what amazing extent this goes.
| This is why it is called "fear of sin", for its primary matter is fear of sin (not G-d), that it not enter and mix in his deeds due to some negligence or laxness or due to forgetfulness for whatever reason. On this it was said: "Fortunate is the man that fears always" (Mishlei 28:14), which our sages of blessed memory explained: "that verse refers to words of Torah" (Berachot 60a). For even when one does not see a stumbling block before his eyes, his heart must feel dread within lest there be one hidden at his feet and he did not guard [from it]. | ועל כן נקראת יראת חטא, כי עיקרה יראה מן החטא שלא יכנס ויתערב במעשיו מחמת פשיעה והתרשלות או מחמת העלם יהיה באיזה דרך שיהיה. והנה על זה נאמר (משלי כח:יד): אשרי אדם מפחד תמיד, ופי' ז"ל (ברכות ס א): ההוא בדברי תורה כתיב. כי אפילו בשעה שאינו רואה המכשול לנגד עיניו צריך שיהיה לבו חרד בקרבו פן טמון הוא לרגליו והוא לא נשמר. |
MB - "for its primary matter is fear of sin" - fear of G-d's exaltedness (yirat haromemut) is primarily fear of G-d, and as a consequence of this, a man does not sin. But "Fear of Sin", is fear of the sin itself. And even though it is only because the sin disrespects His exalted honor as before, and he doesn't fear for the sin in and of itself, nevertheless, the intent is that he have a certain fear of the sin itself.
MB - "that it not enter and mix in his deeds due to some negligence or laxness" - thus "Fear of G-d's exaltedness", which applies at the time of sin, only helps to prevent sin when it stands before him and he deliberates whether or not to do it. But it does not prevent negligence or laxness, etc. before the sin and through which one may come to sin, unlike the "Fear of Sin".
Maarchei Lev 3:342 - "Fortunate is the man that fears always [but he who hardens his heart will fall into evil]" (Mishlei 28:14) - the trait of "fears always" (mefached tamid) is the first trait in the Beraitha of Rabbi Pinchas ben Yair, namely Watchfulness. As the Mesilat Yesharim explains, Watchfulness is to "feel out" (memashmesh) one's deeds to ascertain whether they are good. Was this word that I just spoke a lie or a bit of a lie? To "feel out" - why did I say this? Why did I reply like this? Why did I do this? He who "feels out" his actions always grows and ascends upwards in order. But he who rationalizes excuses for his deeds and is not concerned about them always remains at his level... see Rashi there: "fears always" - "Rashi: worries to foresee the future consequences so that there will not occur a mishap if I do this".
Thus, even if the act itself without its future consequences does not carry any trouble, nevertheless he should worry perhaps this will lead to future trouble. How much more so should a person be afraid of an act which itself is trouble! Fear of a forbidden word, a forbidden thought, a forbidden sight, fear of the sin and fear of the punishment incurred for transgressing it. This world is not hefker (ownerless). He who contemplates the chronicles of previous generations will see just how much the world is not hefker (ownerless).
"but he who hardens his heart will fall into evil" - man's nature is to rationalize excuses for all his deeds. What he said must be correct. What he did must be kosher. His deeds and statements cause him to exert his mind to find excuses for them. This trait is called the "hardening of the heart". It prevents him from changing his ways.
| On this fear Moshe Rabeinu, peace be unto him, said: "in order that His fear shall be upon your faces, so that you shall not sin" (Shmot 20:17). For this is the primary fear - that a man fear and tremble always until this fear never leaves Him. For through this, certainly, he will not come to sin, and if he does come to sin, it will be considered as accidental. Isaiah said in his prophecy: "this is the one to whom I will look [attentively]: he who is humble and contrite in spirit and trembles at my word" (Isaiah 66:2). And king David extolled in this: "Princes have pursued me for nothing, but my heart feared [only] Your word" (Tehilim 119:161). | ועל יראה זאת אמר משה רבינו ע"ה (שמות כ:יז): ובעבור תהיה יראתו על פניכם לבלתי תחטאו, כי זה עיקר היראה שיהיה האדם ירא ומזדעזע תמיד עד שלא תסור יראה זו ממנו כי על ידי זה ודאי לא יבוא לידי חטא, ואם יבוא כאונס יחשב. וישעיהו אמר בנבואתו (ישעיה סו:ב): "ואל זה אביט אל עני ונכה רוח וחרד על דברי", ודוד המלך השתבח בזה, ואמר (תהלים קיט:קסא): "שרים רדפוני חנם ומדברך פחד לבי". |
MB - "that a man fear and tremble always until this fear never leaves Him" - i.e. it is not enough that he has an internal feeling of fear always. Rather he must fear to the extent that he trembles from G-d. This is a new point not mentioned until now.
"until this fear will never leave Him" - implying this is a part of the level of Fear of Sin, that it never leaves him. We learn from here that there are certain understandings that are grasped with such clarity that they never leave. In truth, this is stated in Tehilim 19:10: "The fear of G-d is pure, standing forever".
MB - (from ch.26) Rabeinu writes in his book "the Way of G-d" (4:3) "fear purifies a man from the darkness of his physical and corporeality and draws on him the Shechina. According to the amount of fear will be the amount of tahara (purity) and drawing of the Shechina". Later there: "love clings and connects a man to his Creator"...
NE - "Princes have pursued me for nothing.." - king David said on himself: many powerful men pursued me in order to frighten and terrorize me with their deeds, but their efforts were for naught. Their words and deeds did not leave any mark on me. But on what did I fear? - on the word of G-d, the fear that perhaps I will not fulfill my duty to my Creator.
SR - "For this is the primary fear - that a man fear and tremble always until this fear will never leave Him" - see Ramban Devarim (4:9):"for that which the Torah says: 'But beware and watch yourself very well, lest you forget the things that your eyes saw' (Devarim 4:9), this is a negative commandment. For G-d made that revelation at Sinai so that 'they may learn to fear Me for all days..' (ibid 4:10). Thus do this [watch yourself very well] and don't forget Him". End quote.
Thus besides the general mitzva of fear of Heaven, there is also a specific mitzva of remembering the revelation at Mount Sinai, and through this, to place the fear of G-d before oneself always. This is the trait of Fear of Sin mentioned in this chapter, which every Jew merited to attain at the revelation at Mount Sinai, and through remembering this, it is possible to attain this trait. The primary purpose of the revelation at mount Sinai was for this. For the giving of the Torah itself could have also been through different ways. But the Jewish people merited this fear then, as written there "Would that their hearts be like this to fear Me.. all the days" (Devarim 5:26).
Likutei Sichot Vol.30 Parsha Toldot - At first it appears the service of Avraham and Yitzchak were in two different and opposite directions. For the primary service of Avraham was in the trait of Chesed (kindness) while that of Yitzchak was in Yira (fear)... but this is not correct for the name Yitzchak specifically invokes joy... and Yitzchak was born on Pesach which is the holiday of Avraham.... And his face was similar to Avraham's... The explanation is that in love which is the closeness of the lover to the beloved, there is no annulment (bitul) of the lover with respect to the beloved.. unlike fear, whose matter is that a man annuls and loses his power and existence with respect to the one he fears from. To illustrate, consider the difference between a son and a slave:
The relationship between a son and a father is, in essence, primarily one of feelings of love between them. Thus the love of the son towards the father does not annul the "existence" of the son. He has closeness to his father, as he is. Unlike, the relationship between slave and master. It is connected primarily with the trait of fear, whose matter and act is one of annulment - that the slave accepts on himself the yoke of his master and is subjugated and annulled to him.
So too in the service of G-d, it is known that the Jewish people are "or like sons or like slaves" - "you are sons to the L-ord your G-d" (Devarim 14:1) and "they are my slaves" (Vayikra 25:55). Contemplating the closeness of G-d to Israel.. awakens and reveals love of G-d, while contemplating that the Holy One, blessed be He, is our "King" awakens and reveals fear and annulment.
The difference between these two traits on the soul of a person is: love awakens closeness to G-d, while fear activates in a person feelings of annulment and lowering oneself before G-d.
The trait of "annulment" and "lowering oneself" not only brings to being careful not to be disrespectful, but also, the annulment serves likewise as a preparation and readying for drawing close to the Holy One, blessed be He; i.e. the purpose of fear and annulment is not for a man to come to the conclusion that he is nothing and that's it, but rather, on the contrary, since he is annulled, he is now capable of drawing close to G-d.
It is precisely the opposite, for the measure of drawing close to the Holy One, blessed be He, through preceding it with annulment, is more powerful than the closeness experienced solely through love. For since, the trait of love is connected with feelings of one's own existence (that he draws close to G-d), and since man is a finite creature, therefore, his trait of drawing close to G-d is also finite. Thus, specifically when a man annuls himself (through awakening the trait of fear), he readies himself to become a vessel for the revelation of the divine... (see there for more, hebrewbooks.org/15925 pg.116)
the Mitzva of Fear
Shaarei Ohr 3 - besides that fear of G-d is a cause to guard and fulfill all of the mitzvot, it also has an intrinsic purpose. For it is a Biblical positive commandment from the verse: "you shall fear the L-ord your G-d", and all the compilers of the mitzvot have counted it as one of the 613 mitzvot. Regarding this mitzva, the Rambam writes in the Sefer Hamitzvot: "we were commanded to fear from Him and not be like the deniers who go after the musings of their heart but rather be constantly worried for the meting out of His punishment" (i.e. the fear of punishment). However, it seems his intent is not to exclude Yirat Haromemut (fear of G-d's exaltedness) completely from this verse since later in the beginning of chapter 2 in Yesodei HaTorah he writes:
"it is a mitzvah to love and fear this glorious and awesome God.. as written (Deut.6:13): 'you shall fear the L-ord your G-d'.. When a person reflects on His wondrous and great deeds and creations and perceives His infinite wisdom that surpasses all comparison... when he [continues] to reflect on these same matters, he will immediately recoil in awe and fear, appreciating how he is a tiny, lowly, and dark creature, standing with his flimsy, limited, wisdom before He who is of perfect knowledge". End quote.
Thus it seems this positive commandment of: "you shall fear the L-ord your G-d" really includes all aspects of fear, both fear of punishment and fear of G-d's exaltedness. Likewise wherever chazal (our sages) used the term "fear of Heaven", this includes both terms only each place according to its context...
| We have already found that the great and lofty angels, tremble and quake constantly due to the exaltedness of G-d. Our sages, of blessed memory, said in their wise analogies: "from where does the Dinur river (of fire) spring forth? From the sweat of the Chayot (angels)" (Chagigah 13b). | וכבר מצאנו שהמלאכים הגדולים והרמים, חרדים ורועשים תמיד מפני גאות ה' עד שאז"ל במשל חכמתם (חגיגה י"ג ב): נהר דינור מהיכן יוצא מזיעתן של חיות. |
CS - "Dinur river" - which Daniel saw in his prophetic vision (Daniel 7:10), see Targum there.
ER - the Talmud continues there (Chagigah 13b): "and where does the river pour down? - on the heads of the wicked in Gehinom", i.e. those who lacked the fear and dread are punished by the sweat of the angels who are full of fear.
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This is because of the dread these lofty angels constantly experience of G-d's exaltedness, blessed be He, lest they detract a small amount from the honor and holiness due before His presence. Whenever and on whatever place the divine presence reveals itself, there is agitation, trembling, and quaking. This is what scripture refers to saying: "The earth trembled, the heavens also dropped at the presence of G-d" (Tehilim 68:9), and "had You rent the heavens, had You descended, mountains would have melted from before You" (Isaiah 63:19). How much more so is it proper for human beings to tremble and quake, realizing that they are always before G-d, and that they may easily do something which is not befitting His exalted honor, blessed be His Name. This is what Eliphaz said to Iyov: "What is man that he would be pure, and that one born of woman should be found righteous? Lo! He does not believe in His holy ones, and the heavens are not pure in His eyes" (Iyov 15:14-15), and "Behold, in His servants He puts no trust, and His angels He charges with error; how much more those who dwell in houses of clay, whose foundation is in the dust, who are crushed before the worm" (ibid 18:19). Therefore, behold, certainly every human being should always fear and quake, as Elihu said: "At this also my heart quakes and leaps out from its place; Hear attentively the thunder of His voice and the rumbling that emanates from His mouth" (Iyov 37:1-2). This is the true fear which should always be upon the face of the pious man and never leave him. However, there are two divisions of this fear: the first relates to the present or future and the second to the past. For the present: that a man fear and worry always on what he is presently doing or about to do lest there may enter something which is not in accordance with His honor, as we mentioned earlier. |
והוא מפני האימה אשר עליהם תמיד מרוממותו יתברך פן יעדרו דבר קטן מן הכבוד והקדושה הראוי לפניו, ובכל שעה שנגלית השכינה על איזה מקום שיהיה כבר רעד ורעש ורגז, הוא מה שאמר הכתוב (תהילים סח:ט): ארץ רעשה אף שמים נטפו מפני אלהים, ואומר (ישעיה סג:יט): "לו קרעת שמים ירדת מפניך הרים נזולו" כל שכן בני האדם שראוי שירגזו וירעשו בידעם שלפני ה' הם עומדים תמיד, ונקל להם לעשות איזה דבר שאינו לפי רוממות כבודו יתברך שמו. והוא מה שאמר אליפז לאיוב (איוב טו:יד-טו): מה אנוש כי יזכה וכי יצדק ילוד אשה הן בקדושיו לא יאמין, ושמים לא זכו בעיניו, ואומר: הן בעבדיו לא יאמין ובמלאכיו ישים תהלה, אף שוכני בתי חומר וגו', כי הנה על כך צריך ודאי שיחרד תמיד וירעש כל האדם, וכמאמר אליהוא (שם ד:יח-יט): אף לזאת יחרד לבי ויתר ממקומו שמעו שמוע ברוגז קולו וגו'. זאת היא היראה האמתית שראוי לאיש החסיד שתהיה על פניו תמיד, ולא תסור ממנו. אך חלקי היראה הזאת ב', הא' הוא בהוה או עתיד, והב' בעבר. בהוה הוא, שיהיה האדם ירא ודואג על מה שהוא עושה, או על מה שהולך לעשותו פן יהיה בו דבר, או פן יכנס בו איזה דבר אשר לא לפי כבודו יתברך, וכמו שכתבי לעיל. |
MB - "lest there may enter" - i.e. there is already nothing which is not good, for the deed is essentially pure. But the man worries perhaps there will enter something not honorable in his thoughts or in his manner of performance afterwards. Therefore one needs watchfulness during the deed that it not enter. This is a very important point. For many times, even if one started his deeds with purity, the evil inclination enters afterwards while he is engaged in it.
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For the past: that a man always reflect on what he already did, fearing and worrying, lest some sin unknowingly went out through his hands. This is as the matter of Bava Ben Buta who would bring an Asham Talui (undetermined guilt offering) every day (Keritut 25a). Likewise, Iyov, after his son's feast, would rise early and bring burnt offerings according to the number of them all. For he told himself: "perhaps my children have sinned [and blasphemed G-d in their hearts]" (Iyov 1:5). |
בעבר הוא, שיהיה האדם חושב תמיד על מה שכבר עשה, ויירא וידאג פן יצא מתחת ידיו איזה חטא בלא שידע. והוא כענין בבא בן בוטא (כריתות כה א): שהיה מקריב אשם תלוי בכל יום. ואיוב אחר משתה בניו היה משכים והעלה עולות מספר כלם כי אמר איוב אולי חטאו בני וגו' (איוב א:ה). |
Translator - "after his son's feast...and blasphemed G-d in their hearts" - in chapter 13 Rabeinu wrote: "There is no worldly pleasure whose heels do not draw after it some sin in its wake. For example: food and drink, when clean of all dietary prohibition are permitted to eat. But filling one's belly draws after it removal of the yoke of Heaven".
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And our sages of blessed memory said of Moshe and Aharon regarding the "anointment oil" with which Moshe anointed Aharon, that they feared perhaps they would transgress somehow by using it unlike its commandment, for it was stated "It shall not be poured upon the flesh of a man" (Shemot 30:32). Thus our sages said (Horayot 12a): "Concerning this matter, Moshe worried and said, 'perhaps I have, G-d forbid, made a profane use of the anointing oil?' A heavenly voice came forth and called out, 'as the precious oil on the head descends on the beard of Aharon.., as the dew of Hermon' (Tehilim 133:2-3), just as the law of profane use of holy objects is not applicable to the dew of Hermon, so also there was no profane use of the anointing oil on the beard of Aharon. Aaron however, was still worried. He said, 'It may be that Moshe did not transgress, but perhaps I have transgressed'. Another Heavenly voice came forth and said to him, 'Behold how good and how pleasant it is for brothers to dwell together' (Tehilim 133:1) - as Moshe is not guilty of profane use, so are you not guilty of profane use". Thus we see that it is the way of the pious, that even in the mitzvot they perform, they worry and say to themselves: "perhaps there was mixed in them some trace of impurity, G-d forbid". Avraham: after he went out to assist his nephew Lot who had been taken captive, was afraid and told himself perhaps his deeds were not completely pure, as our sages explained on the verse: "do not fear Avraham" (Gen.15:1) - "Rabbi Levi said: 'because Avraham was afraid and said to himself, among all those soldiers I killed in battle, perhaps there was among them a righteous or G-d fearing person?'. Therefore, he was told (Gen.15:1): 'do not fear Avraham'" (Genesis Raba 44:4). And our sages said in Tana D'Bei Eliyahu (Rabba 25): "a person is not told 'do not fear' unless he is G-d fearing in truth". That is, this true fear which our sages said of it: "The Holy One, blessed be He, has nothing in His world except a treasury of fear of Heaven" (Berachot 33b). Only for Moshe was it easy to attain due to his great clinging to G-d, blessed be He. But to other people, certainly the physical is a powerful impediment within them. However it is proper for every Chasid to exert himself to attain of it all that he is capable, and it is written: "Fear the L-ord, His holy ones" (Tehilim 34:10). |
ואז"ל על משה ואהרן בענין שמן המשחה שמשח משה לאהרן שהרי נאמר בו (שמות ל:לב): על בשר אדם לא ייסך, ולאהרן נצטוה שימשחהו בו, והיו מתיראים שמא מעלו בו באיזה צד שנהגו שלא כמצוה, ז"ל (הוריות י"ב א): ועל דבר זה דאג משה ואמר שמא מעלתי בשמן המשחה, יצתה בת קול ואמרה כטל חרמון וגו', (תהילים קלג:ב) ועדיין היה אהרן דואג שמא משה לא מעל ואני מעלתי, יצתה בת קול ואמרה וכו'. הרי לך מדתם של חסידים שאפילו במצוה שעשו היו דואגים ואומרים שמא נתערב בהם שמץ פסול חס ושלום. ואברהם אחרי שיצא לעזור לבן אחיו לוט ששבו אותו היה מתפחד ואומר שמא לא זכו מעשיו לגמרי, הוא מה שפי' ז"ל (בראשית רבה מד:ד): על פסוק אל תירא אברם (בראשית טו:א), ריש לקיש אמר: לפי שהיה אברהם מתפחד ואומר בין כל אוכלוסין שהרגתי שמא היה ביניהם צדיק אחד או ירא שמים אחד לפיכך נאמר לו אל תירא אברם, ואמרו בתנא דבי אליהו: "אל תירא אברם" אין אומרים אל תירא אלא למי שהוא ירא שמים לאמיתו. והיא זאת היראה האמתית שאמרו עליו (ברכות ל"ג ב): אין לו להקב"ה בעולמו אלא אוצר של יראת שמים בלבד, שרק למשה היה קל להשיגה מפני רוב דביקותו בו יתברך, כי האחרים ודאי שהחומר מונע גדול הוא להם, אמנם כל חסיד וחסיד ראוי לו להשתדל להשיג ממנה כל מה שיוכל, ונאמר (תהלים לד:י): יראו את ה' קדושיו. |
MB - "the physical is a powerful impediment" - for the earthiness of the physical is gross, blurry and dark (afriot hachumriot gass, achur, vechashuch), preventing the grasping of G-d's presence which is a spiritual matter.
NE - "However it is proper for every Chasid to exert himself... all that he is capable" - for after we learned the depths of the trait of Fear, and behold, we find ourselves in a lowly level, it is possible that we will feel despair due to the vastness of the matter and the depth of thought required for this. Therefore, Rabeinu finishes this chapter with the duty on every person to attain of this trait all that he is capable. One must strive to attain the maximum he can of this trait and to add on to this at all times and periods.
OG - (Kabalistic) the trait of "Fear of Sin" is the ninth level in the ladder of ten levels. This trait draws its power and lights from the Sefira of Binah, which is on the left line - the line of Din (justice) and Tzimtzum (constriction). The lights of the Sefirah of Binah are compared by the Zohar to "binat halev" (understanding of the heart), which is such a central organ, giving life to all the organs of the body through the flow of blood in them, "for the blood is the soul" (Devarim 12:23). Additionally, the heart is a concealed organ. The Zohar comes to teach us that the Sefirah of Binah and likewise of Chachma, are both concealed and very difficult for human beings to reach. Nevertheless, a man is obligated to strive to draw in the lights of Binah and through his efforts, he will merit a gift of G-d, to "Fear of Sin", which is fear of G-d at such a lofty level...
Binah is the highest of the left line of Sefirot. It has the wondrous power to establish in our physical world, the divine truths we, the Jewish people, received at mount Sinai. The ten commandments were given to us by the Holy One, blessed be He, The first two were heard by every Jew prophetically and the other eight through Moshe Rabeinu. We received many divine truths at Sinai through these 10 commandments. But those first two we received directly by G-d, without intermediary, at the spiritual level of prophecy, allowing us, every Jew, old and young, men and women, to attain the lofty "fear of G-d", which is so difficult to express in words. We can only say that this awesome fear is what brought us to ask Moshe "you speak to us, and we will hear, but let not G-d speak with us lest we die" (Shemot 20:16). And since we were all prophets, this fear of G-d penetrated deep in our souls, until through its power, it is not hard for us to attain Fear of Sin, and from there we may also reach the trait of Holiness.