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.
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.
Its 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-rd, 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.
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?!
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-rd, 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.
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 ashamed 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.
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.
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].
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: 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).
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).
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).
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.
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 sons' 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).
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-rd, His holy ones" (Tehilim 34:10).
בְּבֵאוּר יִרְאַת חֵטְא
הִנֵּה רְאוֹתֵנוּ הַמִּדָּה הַזֹּאת נִמְנֵית אַחַר כָּל הַמִּדּוֹת הַטּוֹבוֹת אֲשֶׁר זָכַרְנוּ עַד הֵנָּה, דַּי לָנוּ לַהֲעִירֵנוּ עַל עִנְיָנָהּ שֶׁרָאוּי שֶׁיִּהְיֶה וַדַּאי עִנְיָן נִכְבָּד וְעִקָּרִי מְאֹד, וְקָשֶׁה לְהַשִּׂיג אוֹתוֹ, שֶׁכְּבָר לֹא יוּכַל לְהַגִּיעַ אֵלָיו, אֶלָּא מִי שֶׁכְּבָר הִשִּׂיג כָּל הַמִּדּוֹת שֶׁקָּדַם זִכְרָם.
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.
אָמְנָם צָרִיךְ שֶׁנַּקְדִּים כִּי מִינֵי הַיִּרְאָה הֵם שְׁנַיִם שֶׁהֵם שְׁלֹשָׁה: הָרִאשׁוֹנָה קַלָּה מְאֹד לְהַשִּׂיגָהּ אֵין דָּבָר קַל כָּמוֹהוּ, וְהַשְּׁנִיָּה קָשָׁה מִן הַכֹּל.
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.
וּשְׁלֵמוּתָהּ כְּמוֹ כֵן שְׁלֵמוּת גָּדוֹל מְאֹד. יֵשׁ יִרְאַת הָעֹנֶשׁ, וְזֶהוּ הַמִּין הָאֶחָד, וְיֵשׁ יִרְאַת הָרוֹמְמוּת, וְזֶהוּ הַמִּין הַשֵּׁנִי, שֶׁיִּרְאַת הַחֵטְא חֵלֶק שֵׁנִי מִמֶּנּוּ, וּנְבָאֵר עַתָּה עִנְיָנָם וְהֶבְדְּלֵיהֶם.
Its 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.
יִרְאַת הָעֹנֶשׁ, כִּפְשׁוּטָה שֶׁאָדָם יָרֵא מֵעֲבֹר אֶת פִּי ה' אֱלֹהָיו מִפְּנֵי הָעֳנָשִׁים אֲשֶׁר לָעֲבֵרוֹת, אִם לַגּוּף, וְאִם לַנֶּפֶשׁ. וְהִנֵּה זֹאת קַלָּה וַדַּאי כִּי כָל אָדָם אוֹהֵב אֶת עַצְמוֹ, וְיָרֵא לְנַפְשׁוֹ, וְאֵין דָּבָר שֶׁיַּרְחִיק אוֹתוֹ מֵעֲשׂוֹת דָּבָר אֶחָד יוֹתֵר מִן הַיִּרְאָה שֶׁלֹּא תְּבוֹאֵהוּ בּוֹ אֵיזֶה רָעָה.
Fear of punishment, as its name implies, is for a person to fear transgressing the word of the L-rd, 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.
וְאֵין יִרְאָה זוֹ רְאוּיָה אֶלָּא לְעַמֵּי הָאָרֶץ, וְלַנָּשִׁים אֲשֶׁר דַּעְתָּן קַלָּה, אַךְ אֵינָהּ יִרְאַת הַחֲכָמִים וְאַנְשֵׁי הַדַּעַת.
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.
הַמִּין הַשֵּׁנִי הוּא יִרְאַת הָרוֹמְמוּת, וְהוּא שֶׁהָאָדָם יִרְחַק מִן הַחֲטָאִים, וְלֹא יַעֲשֶׂה מִפְּנֵי כְּבוֹדוֹ הַגָּדוֹל יִתְבָּרַךְ שְׁמוֹ, כִּי אֵיךְ יֵחָל, אוֹ אֵיךְ יֶעֱרַב לִבּוֹ שֶׁל בָּשָׂר וָדָם שָׁפֵל וְנִמְאָס לַעֲשׂוֹת דָּבָר נֶגֶד רְצוֹנוֹ שֶׁל הַבּוֹרֵא יִתְבָּרַךְ וְיִתְעַלֶּה שְׁמוֹ?
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?!
וְהִנֵּה זֹאת הַיִּרְאָה אֵינָהּ כָּל כָּךְ קַלָּה לְהַשִּׂיג אוֹתָהּ, כִּי לֹא תִּוָּלֵד אֶלָּא מִתּוֹךְ יְדִיעָה וְהַשְׂכָּלָה לְהִתְבּוֹנֵן עַל רוֹמְמוּתוֹ יִתְבָּרַךְ, וְעַל פְּחִיתוּתוֹ שֶׁל הָאָדָם, כָּל אֵלֶּה דְּבָרִים מִתּוֹלְדוֹת הַשֵּׂכֶל הַמֵּבִין וּמַשְׂכִּיל. וְהִיא הַיִּרְאָה אֲשֶׁר שַׂמְנוּהָ לְחֵלֶק שֵׁנִי מֵאֶחָד מֵחֶלְקֵי הַחֲסִידוּת אֲשֶׁר זָכַרְנוּ.
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.
בָּהּ יֵבוֹשׁ הָאָדָם וְיֶחֱרַד בְּעָמְדוֹ לִפְנֵי קוֹנוֹ לְהִתְפַּלֵּל אוֹ לַעֲבֹד כָּל עֲבוֹדָה, הִיא הַיִּרְאָה הַמְּשֻׁבַּחַת שֶׁנִּשְׁתַּבְּחוּ בָּהּ חֲסִידֵי עוֹלָם, וְהוּא מָה שֶׁמֹּשֶׁה מְדַבֵּר וְאוֹמֵר (דברים כח:נח): לְיִרְאָה אֶת הַשֵּׁם הַנִּכְבָּד וְהַנּוֹרָא הַזֶּה אֵת ה' אֱלֹהֶיךָ.
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-rd, your G-d" (Devarim 28:58).
זֹאת הַיִּרְאָה שֶׁאֲנַחְנוּ בְּבֵאוּרָהּ עַתָּה דְּהַיְנוּ יִרְאַת הַחֵטְא הִיא כְּמוֹ חֵלֶק מִיִּרְאַת הָרוֹמְמוּת שֶׁזָּכַרְנוּ, וּכְמוֹ מִין בִּפְנֵי עַצְמוֹ, וְהַיְנוּ כִּי הִנֵּה עִנְיָנָהּ הוּא שֶׁיִּהְיֶה הָאָדָם יָרֵא וְדוֹאֵג תָּמִיד עַל מַעֲשָׂיו, פֶּן נִתְעָרֵב בָּם אֵיזֶה שֵׁמֶץ חֵטְא, אוֹ פֶּן יִהְיֶה שָׁם אֵיזֶה דָּבָר קָטֹן אוֹ גָדוֹל שֶׁאֵינוֹ לְפִי גֹּדֶל כְּבוֹדוֹ יִתְבָּרַךְ וְרוֹמְמוּת שְׁמוֹ.
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.
וְהִנְּךָ רוֹאֶה הַיַּחַס הַגָּדוֹל שֶׁבֵּין יִרְאָה זוֹ וְיִרְאַת הָרוֹמְמוּת שֶׁזָּכַרְנוּ, כִּי הַתַּכְלִית בִּשְׁנֵיהֶם שֶׁלֹּא לַעֲשׂוֹת דָּבָר נֶגֶד רוּם כְּבוֹדוֹ יִתְבָּרַךְ.
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.
אָמְנָם הַהֶבְדֵּל שֶׁבֵּינֵיהֶם שֶׁבַּעֲבוּרוֹ תֵּחָשֵׁב כְּמִין אַחֵר, וּבְשֵׁם אַחֵר תִּקָּרֵא, הוּא, כִּי יִרְאַת הָרוֹמְמוּת הוּא בִּשְׁעַת הַמַּעֲשֶׂה אוֹ בִּשְׁעַת הָעֲבוֹדָה, אוֹ בְּפֶרֶק הָעֲבֵרָה, דְּהַיְנוּ אוֹ בְּשָׁעָה שֶׁהוּא עוֹמֵד וּמִתְפַּלֵּל אוֹ עוֹבֵד, שֶׁאָז יֵבוֹשׁ וְיִכָּלֵם יִרְעַשׁ וְיִרְעַד מִפְּנֵי רוּם כְּבוֹדוֹ יִתְבָּרַךְ, אוֹ בְּשָׁעָה שֶׁמִּזְדַּמֶּנֶת עֲבֵרָה לְפָנָיו וְהוּא מַכִּיר בָּהּ שֶׁהִיא עֲבֵרָה, שֶׁיַּעֲזֹב מִלַּעֲשׂוֹתָהּ לְמַעַן אֲשֶׁר לֹא יַעֲשֶׂה דָּבָר לַמְרוֹת עֵינֵי כְבוֹדוֹ חָס וְשָׁלוֹם.
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 ashamed 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.
אַךְ יִרְאַת הַחֵטְא הִיא בְּכָל עֵת וּבְכָל שָׁעָה, שֶׁהִנֵּה בְּכָל רֶגַע הוּא יָרֵא פֶּן יִכָּשֵׁל וְיַעֲשֶׂה דָּבָר אוֹ חֲצִי דָּבָר שֶׁיִּהְיֶה נֶגֶד כְּבוֹד שְׁמוֹ יִתְבָּרַךְ.
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.
וְעַל כֵּן נִקְרֵאת יִרְאַת חֵטְא, כִּי עִקָּרָהּ יִרְאָה מִן הַחֵטְא שֶׁלֹּא יִכָּנֵס וְיִתְעָרֵב בְּמַעֲשָׂיו מֵחֲמַת פְּשִׁיעָה וְהִתְרַשְּׁלוּת אוֹ מֵחֲמַת הֶעְלֵם יִהְיֶה בְּאֵיזֶה דֶּרֶךְ שֶׁיִּהְיֶה. וְהִנֵּה עַל זֶה נֶאֱמַר (משלי כח:יד): אַשְׁרֵי אָדָם מְפַחֵד תָּמִיד, וּפֵרְשׁוּ זַ"ל (ברכות ס א): הַהוּא בְּדִבְרֵי תוֹרָה כְּתִיב. כִּי אֲפִלּוּ בְּשָׁעָה שֶׁאֵינוֹ רוֹאֶה הַמִּכְשׁוֹל לְנֶגֶד עֵינָיו צָרִיךְ שֶׁיִּהְיֶה לִבּוֹ חָרֵד בְּקִרְבּוֹ פֶּן טָמוּן הוּא לְרַגְלָיו וְהוּא לֹא נִשְׁמָר.
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].
וְעַל יִרְאָה זֹאת אָמַר מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם (שמות כ:יז): וּבַעֲבוּר תִּהְיֶה יִרְאָתוֹ עַל פְּנֵיכֶם לְבִלְתִּי תֶחֱטָאוּ, כִּי זֶה עִקַּר הַיִּרְאָה שֶׁיִּהְיֶה הָאָדָם יָרֵא וּמִזְדַּעְזֵעַ תָּמִיד עַד שֶׁלֹּא תָּסוּר יִרְאָה זוֹ מִמֶּנּוּ כִּי עַל יְדֵי זֶה וַדַּאי לֹא יָבוֹא לִידֵי חֵטְא, וְאִם יָבוֹא כְּאֹנֶס יֵחָשֵׁב. וִישַׁעְיָהוּ אָמַר בִּנְבוּאָתוֹ (ישעיה סו:ב): וְאֶל זֶה אַבִּיט אֶל עָנִי וּנְכֵה רוּחַ וְחָרֵד עַל דְּבָרִי, וְדָוִד הַמֶּלֶךְ הִשְׁתַּבֵּחַ בָּזֶה, וְאָמַר (תהלים קיט:קסא): שָׂרִים רְדָפוּנִי חִנָּם וּמִדְּבָרְךָ פָּחַד לִבִּי.
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: 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).
וּכְבָר מָצָאנוּ שֶׁהַמַּלְאָכִים הַגְּדוֹלִים וְהָרָמִים, חֲרֵדִים וְרוֹעֲשִׁים תָּמִיד מִפְּנֵי גֵּאוּת ה' עַד שֶׁאָמְרוּ זַ"ל בִּמְשַׁל חָכְמָתָם (חגיגה י"ג ב): נְהַר דִּינוּר מֵהֵיכָן יוֹצֵא, מִזֵּעָתָן שֶׁל חַיּוֹת.
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).
וְהוּא מִפְּנֵי הָאֵימָה אֲשֶׁר עֲלֵיהֶם תָּמִיד מֵרוֹמְמוּתוֹ יִתְבָּרַךְ פֶּן יְעַדְּרוּ דָּבָר קָטָן מִן הַכָּבוֹד וְהַקְּדֻשָּׁה הָרָאוּי לְפָנָיו, וּבְכָל שָׁעָה שֶׁנִּגְלֵית הַשְּׁכִינָה עַל אֵיזֶה מָקוֹם שֶׁיִּהְיֶה כְּבָר רָקַד וְרָעַשׁ וְרָגַז, הוּא מָה שֶׁאָמַר הַכָּתוּב (תהילים סח:ט): אֶרֶץ רָעָשָׁה אַף שָׁמַיִם נָטְפוּ מִפְּנֵי אֱלֹהִים, וְאוֹמֵר (ישעיה סג:יט): לוּ קָרַעְתָּ שָׁמַיִם יָרַדְתָּ מִפָּנֶיךָ הָרִים נָזֹלּוּ.
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).
כָּל שֶׁכֵּן בְּנֵי הָאָדָם שֶׁרָאוּי שֶׁיִּרְגְּזוּ וְיִרְעֲשׁוּ בְּיָדְעָם שֶׁלִּפְנֵי ה' הֵם עוֹמְדִים תָּמִיד, וְנָקֵל לָהֶם לַעֲשׂוֹת אֵיזֶה דָּבָר שֶׁאֵינוֹ לְפִי רוֹמְמוּת כְּבוֹדוֹ יִתְבָּרַךְ שְׁמוֹ.
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.
וְהוּא מָה שֶׁאָמַר אֱלִיפַז לְאִיּוֹב (איוב טו:יד-טו): מָה אֱנוֹשׁ כִּי יִזְכֶּה וְכִי יִצְדַּק יְלוּד אִשָּׁה הֵן בִּקְדֹשָׁיו לֹא יַאֲמִין, וְשָׁמַיִם לֹא זַכּוּ בְעֵינָיו, וְאוֹמֵר: הֵן בַּעֲבָדָיו לֹא יַאֲמִין וּבְמַלְאָכָיו יָשִׂים תָּהֳלָה, אַף שֹׁכְנֵי בָתֵּי חֹמֶר וְגוֹ', כִּי הִנֵּה עַל כָּךְ צָרִיךְ וַדַּאי שֶׁיֶּחֱרַד תָּמִיד וְיִרְעַשׁ כָּל הָאָדָם, וּכְמַאֲמַר אֱלִיהוּא (שם ד:יח-יט): אַף לְזֹאת יֶחֱרַד לִבִּי וְיִתַּר מִמְּקוֹמוֹ שִׁמְעוּ שָׁמוֹעַ בְּרֹגֶז קֹלוֹ וְגוֹ'.
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).
זֹאת הִיא הַיִּרְאָה הָאֲמִתִּית שֶׁרָאוּי לָאִישׁ הֶחָסִיד שֶׁתִּהְיֶה עַל פָּנָיו תָּמִיד, וְלֹא תָּסוּר מִמֶּנּוּ.
This is the true fear which should always be upon the face of the pious man and never leave him.
אַךְ חֶלְקֵי הַיִּרְאָה הַזֹּאת שְׁנַיִם, הָאֶחָד הוּא בַּהֹוֶה אוֹ עָתִיד, וְהַשֵּׁנִי בֶּעָבָר.
However, there are two divisions of this fear: the first relates to the present or future and the second to the past.
בַּהֹוֶה הוּא, שֶׁיִּהְיֶה הָאָדָם יָרֵא וְדוֹאֵג עַל מָה שֶׁהוּא עוֹשֶׂה, אוֹ עַל מָה שֶׁהוֹלֵךְ לַעֲשׂוֹתוֹ פֶּן יִהְיֶה בּוֹ דָּבָר, אוֹ פֶּן יִכָּנֵס בּוֹ אֵיזֶה דָּבָר אֲשֶׁר לֹא לְפִי כְּבוֹדוֹ יִתְבָּרַךְ, וּכְמוֹ שֶׁכָּתַבְתִּי לְעֵיל.
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.
בֶּעָבָר הוּא, שֶׁיִּהְיֶה הָאָדָם חוֹשֵׁב תָּמִיד עַל מָה שֶׁכְּבָר עָשָׂה, וְיִירָא וְיִדְאַג פֶּן יָצָא מִתַּחַת יָדָיו אֵיזֶה חֵטְא בְּלֹא שֶׁיָּדַע.
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.
וְהוּא כְּעִנְיַן בָּבָא בֶּן בּוּטָא (כריתות כה א): שֶׁהָיָה מַקְרִיב אָשָׁם תָּלוּי בְּכָל יוֹם. וְאִיּוֹב אַחַר מִשְׁתֶּה בָּנָיו הָיָה מַשְׁכִּים וְהֶעֱלָה עֹלוֹת מִסְפַּר כֻּלָּם כִּי אָמַר אִיּוֹב אוּלַי חָטְאוּ בָנַי וְגוֹ' (איוב א:ה).
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 sons' 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).
וְאָמְרוּ זַ"ל עַל מֹשֶׁה וְאַהֲרֹן בְּעִנְיַן שֶׁמֶן הַמִּשְׁחָה שֶׁמָּשַׁח מֹשֶׁה לְאַהֲרֹן שֶׁהֲרֵי נֶאֱמַר בּוֹ (שמות ל:לב): עַל בְּשַׂר אָדָם לֹא יִיסָךְ, וּלְאַהֲרֹן נִצְטַוָּה שֶׁיִּמְשָׁחֵהוּ בּוֹ, וְהָיוּ מִתְיָרְאִים שֶׁמָּא מָעֲלוּ בּוֹ בְּאֵיזֶה צַד שֶׁנָּהֲגוּ שֶׁלֹּא כַּמִּצְוָה, זֶה לְשׁוֹנָם (הוריות י"ב א):
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):
וְעַל דָּבָר זֶה דָּאַג מֹשֶׁה וְאָמַר שֶׁמָּא מָעַלְתִּי בְּשֶׁמֶן הַמִּשְׁחָה, יָצְתָה בַּת קוֹל וְאָמְרָה כְּטַל חֶרְמוֹן וְגוֹ', (תהילים קלג:ב) וַעֲדַיִן הָיָה אַהֲרֹן דּוֹאֵג שֶׁמָּא מֹשֶׁה לֹא מָעַל וַאֲנִי מָעַלְתִּי, יָצְתָה בַּת קוֹל וְאָמְרָה וְכוּ'.
"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".
הֲרֵי לְךָ מִדָּתָם שֶׁל חֲסִידִים שֶׁאֲפִלּוּ בְּמִצְוָה שֶׁעָשׂוּ הָיוּ דּוֹאֲגִים וְאוֹמְרִים שֶׁמָּא נִתְעָרֵב בָּהֶם שֶׁמֶץ פְּסוּל חָס וְשָׁלוֹם.
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".
וְאַבְרָהָם אַחֲרֵי שֶׁיָּצָא לַעֲזֹר לְבֶן אָחִיו לוֹט שֶׁשָּׁבוּ אוֹתוֹ הָיָה מִתְפַּחֵד וְאוֹמֵר שֶׁמָּא לֹא זַכּוּ מַעֲשָׂיו לְגַמְרֵי, הוּא מָה שֶׁפֵּרְשׁוּ זַ"ל (בראשית רבה מד:ד): עַל פָּסוּק אַל תִּירָא אַבְרָם (בראשית טו:א), רַבִּי לֵוִי אָמַר: לְפִי שֶׁהָיָה אַבְרָהָם מִתְפַּחֵד וְאוֹמֵר בֵּין כָּל אוֹכְלוֹסִין שֶׁהָרַגְתִּי שֶׁמָּא הָיָה בֵּינֵיהֶם צַדִּיק אֶחָד אוֹ יְרֵא שָׁמַיִם אֶחָד, לְפִיכָךְ נֶאֱמַר לוֹ אַל תִּירָא אַבְרָם, וְאָמְרוּ בְּתָנָא דְּבֵי אֵלִיָּהוּ: אַל תִּירָא אַבְרָם, אֵין אוֹמְרִים אַל תִּירָא אֶלָּא לְמִי שֶׁהוּא יְרֵא שָׁמַיִם לַאֲמִתּוֹ.
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".
וְהִיא זֹאת הַיִּרְאָה הָאֲמִתִּית שֶׁאָמְרוּ עָלָיו (ברכות ל"ג ב): אֵין לוֹ לְהקב"ה בְּעוֹלָמוֹ אֶלָּא אוֹצָר שֶׁל יִרְאַת שָׁמַיִם בִּלְבַד, שֶׁרַק לְמֹשֶׁה הָיָה קַל לְהַשִּׂיגָהּ מִפְּנֵי רֹב דְּבֵקוּתוֹ בּוֹ יִתְבָּרַךְ, כִּי הָאֲחֵרִים וַדַּאי שֶׁהַחֹמֶר מוֹנֵעַ גָּדוֹל הוּא לָהֶם, אָמְנָם כָּל חָסִיד וְחָסִיד רָאוּי לוֹ לְהִשְׁתַּדֵּל לְהַשִּׂיג מִמֶּנָּה כָּל מָה שֶׁיּוּכַל, וְנֶאֱמַר (תהלים לד:י): יְראוּ אֶת ה' קְדֹשָׁיו.
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-rd, His holy ones" (Tehilim 34:10).