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Beit Midrash
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The lowest level of such fear is fear of punishment. A person on this level fears transgressing the word of God because of the severe punishment that such behavior entails. In other words, he recoils from sin not because it is wrong, but because it is not to his advantage. He loves himself and this prevents him from doing things that will bring him harm. Such fear, says Ramchal (Rabbi Moshe Chaim Luzzato), befits only simple and intellectually unrefined people. This is base, unsophisticated fear.
And just what sort of fear is most desirable? Fear of God's loftiness. Man distances himself from sin due to God's majesty, for how can man, God's own handiwork, even consider acting in opposition to the will of his Creator. Such fear, fear of God's loftiness, befits wise and enlightened individuals.
It is true that every sin brings real and actual punishment, and that every virtuous deed brings real and actual reward. The punishment a person incurs for sinning makes transgression most disadvantageous; the reward reaped for virtuous behavior makes such behavior most rewarding.
Hence, the sages teach, "Reckon the loss that may be sustained through the fulfillment of a precept against the reward accruing therefrom, and the gain that may be obtained through the committing of a transgression against the loss entailed thereby" (Avot 2:1). The effort and difficulty involved in performing virtuous deeds is minimal, and the reward is immense. By contrast, the gain gotten from transgressing is minimal in light of the punishment incurred.
However, wise and enlightened individuals are above such calculations. They refrain from sinning not because of the punishment entailed, but due to the fear of God's loftiness, their fear of God's glory. They distance themselves from doing evil because it is evil.
This is what makes the fear of God's glory so laudable. A person knows perfectly well that "there is judgment and there is a Judge" (Bereshit Rabba 26:6), that he will be held accountable for each and every action, that there is "an eye that sees, an ear that hears, and all thy deeds are written in a book" (Avot 2:1), and nonetheless it is not fear of punishment that keeps him from trespassing but his detest for the sin itself, because it simply is not right to go against God. Even if no punishment were meted out for transgressions he would not sin.
Fear of God's loftiness is the noblest of character traits, even more than the love of God. It is true that the sages say, "Greater is he who acts from love than he who acts from fear, because with the latter [the merit] remains effective for a thousand generations but with the former it remains effective for two thousand generations . . . " (Sotah 31a). This, however, refers to fear that does not stem from love, but the most supreme fear is that which stems from love for the Almighty.
This was precisely the sort of fear demonstrated by Abraham, as it is written, "Now I know that you fear the Lord" (Genesis 22:12), and elsewhere God refers to Abraham as "the one who loves Me" (Isaiah 41:8). His fear of God stemmed from love and was thus even deeper than ordinary love. Ordinary love causes a person to attach himself to God in the most wonderful way, but one who fears God with a fear that stems from love surrenders himself so completely that he is not merely attached to God, he is one with God.
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Translated biblical verses and/or Talmudic sources in the above article may have been taken from, or based upon, Davka's Soncino Judaic Classics Library (CD-Rom).
Rabbis in Midrash
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Kuzari -Rabbi Ari Shvat Kuzari class 5- "Proofs of G-d"
This may be the most important class of the entire book, where we finally get to the Jewish proof of the existence of G-d and truth of the Torah. We should follow His own direction where He tells us how to get to Him: through the Nation of Israel: Jewish history, Jewish prophets (and today, prophecies fulfilled), and national reward & punishment towards Am Yisrael.
Ein Aya One Humanity, One Creator, One Jerusalem
Rav Kook innovatively and beautifully explains this aggadeta where our sages say that after Jerusalem was destroyed her cinnamon fragrance is only found locked in a particular kingdom's treasury.
Shlach Lecha "Why So Many Don't Make Aliya?" - Parshat Shlach
This short article deals with the weird phenomena that every single time Am Yisrael is meant to enter the Land of Israel, throughout the Tanach, 2nd Temple and until today, they "chicken out" and look for excuses. What's the problem with this mitzvah that proves so challenging. The article, based on sources, suggests that the difficulties of Eretz Yisrael is precisely her secret and beauty!
Kuzari -Rabbi Ari Shvat Kuzari class 4
The class deals with Islam and how the Muslim tries convincing the King of the Khazars, and why he was also rejected.
Beha'alotcha JEWISH STATE= GUIDE TO G-DLINESS & SELFLESSNESS
A Jewish State not only is a good idea, but educates us towards selflessness, altruism and G-dliness in our daily lives.
Ein Aya In Zion Even the Smoke of the Bark is Sweet
Just as Jewish nationalism is different from others, so too our capitol of Jerusalem is totally different than other national capitols. Rav Kook beautifully explains the passage in the Talmud that the trees of Yerushalayim were cinnamon trees.
Kuzari -Rabbi Ari Shvat Kuzari class 3
The second speaker invited to convince the Khazar King is the Christian, who presents their beliefs. Even before the questions of the King, "between the lines", the author R. Yehuda HaLevi already begins disproving them.
Ein Aya "Intimacy: Love, Life & Giving or Egocentric Taking & Expiration"
Today, many confuse between intimacy in marriage, based on love, giving and life which are diametrically opposed to empty "sex", pornography and prostitution which destroyed the Beit HaMikdash. The practical importance of clarifying this topic in today's western society is obvious, especially for young adults.
