בס”ד
The Recognition of Divine Oversight
In Genesis 20:11 Abraham expresses his concern stating:
| 11 And Abraham said: ‘Because I thought: Surely the fear of G-d is not in this place; and they will slay me for my wife’s sake. | יא וַיֹּאמֶר, אַבְרָהָם, כִּי אָמַרְתִּי רַק אֵין-יִרְאַת אֱלֹקים, בַּמָּקוֹם הַזֶּה; וַהֲרָגוּנִי, עַל-דְּבַר אִשְׁתִּי. |
This reflects Abraham’s recognition of the moral corruption of the people around him, evident in their questions about his wife rather than inquiring about his needs. Rashi explains that their focus on such questions indicates a lack of moral integrity.1
The Malbim, on this verse, further elaborates that intellect and cultural refinement alone cannot serve as a solid foundation for a moral and ethical system. While these qualities may encourage proper behavior, they lack the strength to restrain a person from sin when intense passions arise. In contrast, the fear of G-d, which is innate within the human soul and rooted in the belief that He sees and knows all, provides a firm basis for ethical conduct. Without this awareness of divine providence, true fear of Heaven is absent. not possible
While Philistines understood that taking another man’s wife was wrong, their flawed moral compass led them to justify the act of murder against Abraham to avoid that sin. (Or HaChaim on Genesis 20:11)This demonstrates the dangers of relying solely on one’s own intellect for moral guidance.
The Necessity of Awareness
The teachings of Avot 2:1 emphasize the importance of awareness: “Know what is above you: a seeing eye, an ear that listens, and all your deeds are recorded in a book.” This serves as a reminder that G-d perceives everything: He sees our actions, hears our words, and knows our intentions.
Solomon underscores this in Proverbs 24:12:
| 2 If thou sayest: ‘Behold, we knew not this’, doth not He that weigheth the hearts consider it? …And shall not He render to every man according to his works? | יב כִּי-תֹאמַר– הֵן, לֹא-יָדַעְנוּ-זֶה: הֲלֹא-תֹכֵן לִבּוֹת, … וְהֵשִׁיב לְאָדָם כְּפָעֳלוֹ. |
noting that G-d does not only consider our outward actions but also the intentions of our hearts. We cannot justify our behavior simply by claiming good intentions if our actions do not align with them.
The Commandment of Fear
In Sefer HaChinukh 432, we find the Jewish commandment regarding the fear of G-d, stating that it should always be on our faces (the Jews) to prevent us (them) from sinning. It emphasizes a fear of His punishment and the importance of maintaining a constant awareness of Him throughout the day. Ibn Ezra on Deuteronomy 10:20 clarifies that this understanding entails not violating the negative commandments.
For Noahides, the Talmud (Sanhedrin 56b) says it is a commandment to Fear G-d. The reason why it is not counted as one of the Seven is because it is a positive commandment (and the seven are just negative commandments). While one might refrain from transgressing these commandments out of fear of punishment, it is crucial to cultivate a genuine fear and awe of G-d.
Fear of Sinning
As we develop a deep relationship with our Creator, we want to do nothing that could harm our connection with Him. When we sin, we distance ourselves from G-d’s will, breaking our bond with Him. This is not the state we wish to be in because, deep down, we long for closeness to G-d and to maintain a relationship with Him.
Fear of G-d isn’t about fearing punishment but rather the concern that our actions might harm our relationship with Him. This is referred to as “Iras Chet,” or fear of sinning. This fear focuses on preserving our relationship with G-d. We fear making wrong choices not because of the consequences but because we don’t want to create distance between ourselves and G-d. Instead, we strive to grow closer to Him and strengthen our bond.
Awe Beyond Punishment – Fear of G-d and His Greatness
A higher level of fear is the one that arises from awe.2 This is evident in
| 7 And he was afraid, and said: ‘How full of awe is this place! this is none other than the house of G-d, and this is the gate of heaven.’ | יז וַיִּירָא, וַיֹּאמַר, מַה-נּוֹרָא, הַמָּקוֹם הַזֶּה: אֵין זֶה, כִּי אִם-בֵּית אֱלֹקים, וְזֶה, שַׁעַר הַשָּׁמָיִם |
In our daily lives, we may not experience such profound encounters as Jacob did, but we can still marvel at the beauty of creation that reflects G-d’s greatness and wisdom. Contemplating creation generates a sense of awe, often referred to as the “fear of G-d.”
When we consider the intricate purpose of every element in creation, from the vast variety of minerals and plants to the natural laws that sustain life, we recognize the hand of the Creator in every detail.
Additionally, it is remarkable to observe how beautifully a human being is formed in the womb. Mother and baby are perfectly attuned to each other for growth, both in the womb and afterward. The mother’s nutrients adapt seamlessly to what the baby needs. We must also consider the unique position that humans hold in creation, being the only beings capable of contemplating the Creator and establishing a relationship with Him.
When we realize that G-d has created all these things—not only at the time of the creation narrative in Genesis but that this process is being repeated constantly (Shaar Hayichud Vehaemunah,, ch. 1) —this realization leads to a deep sense of awe for G-d. As we read in Psalm 119:89-91: “”For ever, O L-RD, Thy word standeth fast in heaven.Thy faithfulness is unto all generations; Thou hast established the earth, and it standeth.They stand this day according to Thine ordinances; for all things are Thy servants.”
This awe is also illustrated by the teachings of the Rambam:
“When a person contemplates His wondrous and great deeds and creations and appreciates His infinite wisdom that surpasses all comparison, he will immediately love, praise, and glorify [Him], yearning with tremendous desire to know [G-d’s] great name, as David stated: “My soul thirsts for the L-rd, for the living G-d” [Psalms 42:3]. 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, as David stated: “When I see Your heavens, the work of Your fingers… [I wonder] what is man that You should recall Him” [Psalms 8:4-5].. We will increasingly realize that He is continually present in His creation and in our lives.” 3
Recognizing Our Place – Fear of Shame
Contemplating how small we are is referred to as the “fear of shame,” while pondering how great G-d is leads us to realize that there is a Primary Being who brought all existence into being4 (Mishneh Torah, Foundations of the Torah Chapter 1) that He is completely beyond creation. The awe that arises from this understanding is known as the “fear of shame.” .
Conclusion
We have explored the various forms of fear, recognizing that fear of punishment is not the same as true reverence for G-d. It is up to us to choose which kind of fear or awe we wish to cultivate in our hearts. Will you choose a fear driven by anxiety, or a reverence rooted in love and respect? What kind of awe for G-d will you nurture?
By Angelique Sijbolts
With thanks to Rabbi Tuvia Serber for his time and feedback
Sources:
- Bava Kamma 92a ↩︎
- Used source for this paragraph Shaar HaBechina ↩︎
- Misneh Torah Foundations of The Torah 2 ↩︎
- Misneh Torah Foundations of The Torah 1 ↩︎
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