The Torah clearly expects us to feel both love and awe for God: ?And now, Israel, what does God want of you? Only that you remain in awe of God your Lord, so that you will follow all His paths and love Him.? (Deuteronomy 10:12)
What is ?awe of God?? Why is this trait our primary duty?
Awe is expressed in different levels. The qualities of yirat Shamayim (awe of heaven) and yirat chet (literally, fear of sin, but better translated as repulsion from sin) share the same root. The first is theoretical, in the mind and heart; the second is practical, in deed and action. As a result of our comprehension of God's greatness, we feel reverence towards Him (yirat Shamayim), and are acutely aware of the repugnance of sin (yirat chet). There is a third type of fear, fear of punishment (yirat ha'onesh), but this is the result of a weak personality, and is not a beneficial trait that should be emulated.
Love and awe are opposite traits. The positive attraction for good and holiness inevitably leads us to wisdom and love. The negative revulsion from all that is evil and corrupt purifies our thoughts and actions. These are converse traits, yet they are interconnected. Because of our attraction to good, we are repelled by evil; and by avoiding evil, we remain on the path of life, ascending the passageway of proper yearnings.
The sages disagreed on the basic question: which is the more fundamental trait? What should be our starting point: love of God, or awe of heaven?
The Talmud relates that once Rabbi Elazar and Rabbi Simon were sitting together, when a third scholar passed by. Rabbi Elazar told Rabbi Simon, "Let us stand up out of respect for this God-fearing [yirei chet] individual." Rabbi Simon replied, "Let us stand up for this Torah scholar." Rabbi Elazar retorted, "I mentioned his greater quality - that he is God-fearing - and you insist on emphasizing a lesser one?" (Shabbat 31b)
According to Rabbi Elazar, awe of heaven is the more fundamental trait. He would often say, "God has only awe of heaven in His world." He further declared that awe of God is the basis of all wisdom; in fact, it is the only true wisdom in the world. What does this mean?
Rabbi Elazar formed his opinion by examining the existence of the world and God's purpose in creating it. This riddle cannot be solved through a positive standpoint. To posit that creation enabled some positive gain implies that this process brought about improvement and advance. Yet the height of perfection existed already before creation, with God's sole existence. What advantage was there in creating the world and its inhabitants?
The benefit in creating the world can only be understood in the negative perspective, in the intended creation of a limited world. The finite is naturally drawn towards the infinite. The very limitation of all things in their value and purpose is the ultimate good that the universe receives from its Creator, "who is All Powerful and encompasses all together." The most sublime relationship to God is in this amazing sense of distance and awe. From these feelings develop all positive yearnings and love.
When we acquire this wisdom, contemplating the Infinite in order to feel awe and reverence, this sublime yirat Shamayim makes its mark. From it will flow an intense love and desire to study the light of God and His ways, His mitzvot and His Torah. This is the meaning of Rabbi Elazar's statement, "God has only awe of heaven in His world." Besides awe, nothing else needs to exist. Nothing else can exist. When this inner image of the mind, this intellectual reverence, expresses itself externally in the world of deeds, it produces a practical revulsion from sin. By avoiding all stumbling blocks, we can ascend the path towards the sublime light from the Source of life.
This profound image, hidden in the depths of the mind, identifies the finite nature of the universe as the primary force both in creation and practical ethical behavior. "Behold, awe of God - that is wisdom!" (Job 28) Awe of God is the only true wisdom, and the foundation for all other studies. Thus, Rabbi Elazar found awe of Heaven to be the most fundamental and inclusive trait; and he honored the passing scholar for possessing this supreme characteristic.
What is ?awe of God?? Why is this trait our primary duty?
Awe is expressed in different levels. The qualities of yirat Shamayim (awe of heaven) and yirat chet (literally, fear of sin, but better translated as repulsion from sin) share the same root. The first is theoretical, in the mind and heart; the second is practical, in deed and action. As a result of our comprehension of God's greatness, we feel reverence towards Him (yirat Shamayim), and are acutely aware of the repugnance of sin (yirat chet). There is a third type of fear, fear of punishment (yirat ha'onesh), but this is the result of a weak personality, and is not a beneficial trait that should be emulated.
Love and awe are opposite traits. The positive attraction for good and holiness inevitably leads us to wisdom and love. The negative revulsion from all that is evil and corrupt purifies our thoughts and actions. These are converse traits, yet they are interconnected. Because of our attraction to good, we are repelled by evil; and by avoiding evil, we remain on the path of life, ascending the passageway of proper yearnings.
The sages disagreed on the basic question: which is the more fundamental trait? What should be our starting point: love of God, or awe of heaven?
The Talmud relates that once Rabbi Elazar and Rabbi Simon were sitting together, when a third scholar passed by. Rabbi Elazar told Rabbi Simon, "Let us stand up out of respect for this God-fearing [yirei chet] individual." Rabbi Simon replied, "Let us stand up for this Torah scholar." Rabbi Elazar retorted, "I mentioned his greater quality - that he is God-fearing - and you insist on emphasizing a lesser one?" (Shabbat 31b)
According to Rabbi Elazar, awe of heaven is the more fundamental trait. He would often say, "God has only awe of heaven in His world." He further declared that awe of God is the basis of all wisdom; in fact, it is the only true wisdom in the world. What does this mean?
Rabbi Elazar formed his opinion by examining the existence of the world and God's purpose in creating it. This riddle cannot be solved through a positive standpoint. To posit that creation enabled some positive gain implies that this process brought about improvement and advance. Yet the height of perfection existed already before creation, with God's sole existence. What advantage was there in creating the world and its inhabitants?
The benefit in creating the world can only be understood in the negative perspective, in the intended creation of a limited world. The finite is naturally drawn towards the infinite. The very limitation of all things in their value and purpose is the ultimate good that the universe receives from its Creator, "who is All Powerful and encompasses all together." The most sublime relationship to God is in this amazing sense of distance and awe. From these feelings develop all positive yearnings and love.
When we acquire this wisdom, contemplating the Infinite in order to feel awe and reverence, this sublime yirat Shamayim makes its mark. From it will flow an intense love and desire to study the light of God and His ways, His mitzvot and His Torah. This is the meaning of Rabbi Elazar's statement, "God has only awe of heaven in His world." Besides awe, nothing else needs to exist. Nothing else can exist. When this inner image of the mind, this intellectual reverence, expresses itself externally in the world of deeds, it produces a practical revulsion from sin. By avoiding all stumbling blocks, we can ascend the path towards the sublime light from the Source of life.
This profound image, hidden in the depths of the mind, identifies the finite nature of the universe as the primary force both in creation and practical ethical behavior. "Behold, awe of God - that is wisdom!" (Job 28) Awe of God is the only true wisdom, and the foundation for all other studies. Thus, Rabbi Elazar found awe of Heaven to be the most fundamental and inclusive trait; and he honored the passing scholar for possessing this supreme characteristic.