Essays on Fearing Hashem - 001 Root of Fearing Hashem

Introduction: What Is Yirah?

The Rambam[1] writes that the mitzvah to fear Hashem is that “We are commanded to have a belief in yirah (fear) of Hashem and to have a sense of dread (pachad) of Him, and we should not be like the disloyal heretics who deny G-d.”

What is the definition of yirah? Is it the same thing as pachad, “fear”?  Also, why is being disloyal to Hashem an absence of yirah (fear of Hashem)? What does a lack of emunah – heresy - have to do with a lack of yirah?

And, why is the Rambam saying that the mitzvah to have yirah of Hashem is included in our beliefs of emunah? What does being afraid of Hashem have to do with emunah? We know that the opposite of emunah is to deny Hashem’s existence - if a person doesn’t fear Hashem, then it shows he doesn’t have emunah, because he is denying Hashem’s existence. But why indeed is a lack of yirah considered to be like denying Hashem?

This is what is upon us to understand here.

Two Levels – Fear of Punishment and Fear of Hashem’s Exaltedness

When a person doesn’t fear Hashem, the Rambam equates this with denying Hashem. This is a new kind of denial towards Hashem which differs from the regular kind of “denial of Hashem” that we are more familiar with. We will try to understand the Rambam’s words.

The mitzvah to have “yirah” of Hashem, itself, is a matter of debate. Some opinions say that the mitzvah to have yirah is to have yiras ha’onesh, fear of punishment. Others say that the mitzvah of yirah is to have yiras haromemus, to be “in awe of the exaltedness of Hashem”. The Rambam’s language implies the first opinion, that the mitzvah to fear Hashem is to have yiras ha’onesh, to fear punishment, and in addition to this, the Rambam also writes that the mitzvah to fear punishment applies at all times.

What about yiras haromemeus, being in awe of Hashem’s exaltedness?When does it apply? How often should a person make use of yiras haromemus? The Ramchal writes in Mesillas Yesharim that yiras haromemus applies only at certain times.

As for yiras haonesh, the Rambam is saying that yiras haonesh applies at all times. The Rambam maintains that yirah is one of the six mitzvos which applies at all times, and since the Rambam is of the opinion that the mitzvah of yirah is yiras ha’onesh (fear of punishment), that would mean that fear of punishment applies at all times. Therefore, yiras ha’onesh is not only a concept that should be used when a person feels like committing a sin, so he awakens fear of punishment in order to prevent himself from the sinning.

The Rambam’s View - Fear of Punishment Is Part of Having Emunah

According to the Rambam, a person needs to use fear of punishment all the time. Why, then, is there a special obligation on a person to awaken fear of punishment when he feels like sinning?

It is because there are two categories of mitzvos: an “obligatory” mitzvah and an “existing, but non-obligatory mitzvah”. Fear of punishment is an “obligatory” mitzvah upon a person when he feels like sinning, but during all other times, although fear of punishment is not “obligatory” upon the person, there is still a mitzvah to fear punishment.

When the Rambam says that one should have yirah at all times, can this mean the non-obligatory mitzvah to fear punishment at all times? Simply speaking, yirah is a means by which a person can avoid sin. However, the Rambam says that we must fear Hashem all the time, and that this is part of having emunah. Thus, yirah is more than just avoiding a sin. It is so that we shouldn’t turn into deniers of Hashem, who are disloyal to Hashem. By fearing Hashem we can avoid sinning, but it is also about being loyal all the time – so having yirah is part of our emunah in Hashem.

The first aspect, fear of punishment so that we should avoid sin, is the lower use of yirah. The second aspect, fear of punishment so that we should increase our emunah in Hashem, is the higher purpose of yirah.

Thus, according to the Rambam’s view, the mitzvah of yirah which we have on a constant basis is essentially to be in awe of Hashem for the purpose of maintaining our emunah (belief in Hashem) at all times, whereas the mitzvah of yirah when we feel like sinning is only for the specific purpose of avoiding sin [but such yirah only serves to prevent one from sinning, and it does not bring a person to increased belief in Hashem].

When one sins he doesn’t get punished right away. If people would get punished right away when they sin, no one would sin (because everyone would lose their free will). So there must be a higher function of yirah other than fearing punishment. By having yirah even when we aren’t tempted with sin, we gain yirah at all times, not just during a time of temptation. That is why we have an obligation to have yirah constantly, even when we aren’t tempted with a sin. It is so that we should maintain our emunah in Hashem.

Therefore, according to the Rambam, we can understand that the concept of yirah includes being afraid of Hashem when we are tempted with a sin, as well as during all other times. That is the obligatory mitzvah that the Rambam is speaking about, of having yirah at all times. According to the Rambam, yirah is a part of having emunah in Hashem’s Divine Providence, and this is an obligation that applies at all times.

However, the Sefer HaChinuch maintains that there is an obligatory mitzvah of yirah only when one is being tempted with a sin, but during all other times, when one is not being tempted with a sin, there is a non-obligatory mitzvah to have yirah at all other times. Thus, according to the Sefer HaChinuch, the mitzvah to have fear Hashem is solely for the purpose of avoiding sin, and it is not for the purpose of increasing one’s belief in Hashem.

In summary, the Rambam’s view is that fearing punishment is for the purpose of increasing emunah in Hashem, while the view of the Sefer HaChinuch is that fear of punishment is for the purpose of avoiding sin.

Yiras HaRomemus – Awe of Hashem’s Exaltedness and Fear of Angering The King

The Rambam also describes a higher level of yirah, which is yiras haromemeus (fear of Hashem’s exaltedness): “One should fear transgressing Hashem’s will, so that one shouldn’t make Hashem angry, and also because one should feel the embarrassment and lowliness of being a mere human being, in front of the King of all kings.”

The Mesillas Yesharim describes the level called “chassidus” (piety), which is loftier than fear of punishment. It would seem that chassidus is synonymous with yiras haromemeus. However, the Rambam’s description of yiras haromemus is a loftier level than the Mesillas Yesharim’s description of chassidus. This is because the Rambam explains that there are two parts to yiras haromemeus: to fear sin because I am in awe of Hashem [which would be equal to the Ramchal’s description of chassidus], and also to fear sin because one does not want to “anger the King”. When one is afraid of angering Hashem, it is a higher level than just being afraid of Hashem’s exaltedness. 

Thus, yiras haromemus includes feeling embarrassed in front of Hashem, and it includes fear of angering Hashem. [We will return to discussing this in a later lesson.]

Fear of Hashem’s Name and Fear of A Torah Scholar

The Rambam says that the mitzvah to fear Hashem also includes not saying His name in vain, and the Rambam brings proof to this from a teaching of the Gemara[2], that fear of Hashem means that one is afraid of uttering His Name in vain. The Rishonim, however, define the very mitzvah of yiras Hashem as “to fear His Name”, by not uttering His Name in vain. In the view of the Rishonim, not saying Hashem’s name in vain is more than just an example of the mitzvah to fear Hashem – it is the very definition of the mitzvah to fear Hashem. What does fearing Hashem’s Name in vain have to do with fearing Hashem?

Also, the Rishonim include fear of a Torah scholar in the mitzvah to fear Hashem’s Name. The Rambam does not mention anything about fearing a Torah scholar. What is behind this dispute?

Furthermore, the Rambam explains that fearing Hashem includes not saying Hashem’s name in vain, because if one says His name in vain he doesn’t fear Him. Why isn’t saying avoiding saying Hashem’s name in vain considered part of fearing Hashem, and how is it different than any other sin? Why aren’t all other sins included in the mitzvah of fearing Hashem?

In order to know the answers to this, we will need to know: When the Torah says “Fear Hashem your G-d” [3], does this refer to fearing Hashem or fear from uttering His Name?

The Rambam defines yiras Hashem as “fearing Hashem”, to fear Hashem Himself, and as a result of fearing Hashem, one should not say His name in vain. According to the Rambam, the mitzvah of yiras Hashem, in essence, is to fear Hashem Himself, and the mitzvah is not defined as fearing His name. (It is similar to the Gemara that says that the mitzvah to fear the Beis HaMikdash is not to fear the Beis HaMikash, but to fear Hashem.[4] )

There are many different terms of yirah, such as yiras Hashem, yiras shomayim, yiras havayah, yiras Elokim, etc. But what is the simple meaning of yirah? What is the simplest definition of fearing Hashem? The Rambam is saying that it is defined as a fear of Hashem Himself, while the other Rishonim are describing it as a fear of Hashem’s Name.

The Rishonim’s view is that fearing a Torah scholar is a result of fearing Hashem’s Name. This is because the letters of havayah of Hashem’s Name are on a Torah scholar. For this reason, one should fear Torah scholars, because the name of havayah is upon them. The Rambam, however, is of the view that the mitzvah to fear Hashem is solely because one needs to have emunah in Hashem – and this would not include fear of a Torah scholar.

The Rishonim are understanding that just as one should fear Hashem Himself, so is there a separate mitzvah to fear His name, on the same level of fearing Hashem. The Rambam, however, says that fearing Hashem’s Name is a result of fearing Hashem, but it is not on the same level as fearing Hashem Himself. It is an aspect of fearing Hashem, but it is not the same thing as fearing Hashem. The Rishonim, however, are understanding that fearing Hashem’s Name is on the same level as fearing Hashem Himself.

Thus, according to the Rishonim, the mitzvah to fear Hashem, which they defined as fearing His Name, includes fear of a Torah scholar, and this is because the Gemara expounds from the verse “Fear Hashem your G-d” that this includes fearing a Torah scholar.[5] The Rambam, however, does not discuss fear of a Torah scholar when discussing the mitzvah to fear Hashem. This is because according to the Rambam, the mitzvah to fear Hashem is defined as fearing Hashem alone.[6]

In Summary

Thus, in summary so far, we have explained here that there is an argument between the Sefer HaChinuch and the Rambamif the purpose of the mitzvah of yiras Hashem (fearing Hashem) is for having emunah in Hashem, or if it is solely for the purpose of avoiding sin. The Rambam’s view is that yirah is all about emunah in Hashem, whereas the Sefer HaChinuch’s view is that yirah is entirely for the purpose of avoiding sin.

We have also explained here another dispute, between the Rambam and the other Rishonim, if the mitzvah of fearing Hashem’s name is part of the mitzvah of fearing Hashem (the view of the Rambam), or if it is an entirely separate mitzvah (the view of the other Rishonim).

An In-Depth Understanding of the Argument of the Rambam and Sefer HaChinuch

Now let us consider the two different levels of yirah, fear of punishment (yiras ha’onesh) and fear of Hashem’s exaltedness (yiras haromemus), in light of what we have explained here.

According to the Rambam’s view, fearing a Torah scholar has nothing to do with fearing Hashem, because the mitzvah of fearing Hashem includes fear of punishment, and there is no need to fear being punished by the Torah scholar. This is because fear of punishment can only be for the purpose of increasing one’s emunah in Hashem, and it has no other role.

Thus, according to the Rambam, when one fears Hashem because he has emunah in Hashem’s existence, he fears Him not because he is afraid of getting punished for sinning, but because this will serve as a vehicle to bring him to greater awareness of Hashem. The Rambam’s description of yirah is essentially an intermediate level between simple yiras ha’onesh (fear of punishment for sins) and yiras haromemeus (being in awe of Hashem’s exaltedness), because by having emunah in Hashem and desisting from sin as a result of one’s belief in Hashem, one increases his emunah and he is brought to a sense of Hashem’s exaltedness.

Thus, the Rambam’s view is that the purpose of yirah is not to fear the punishment of sin, but to fear punishment as a result of increasing one’s emunah in Hashem. Fearing punishment serves to increase one’s emunah in Hashem, and as a result of increased emunah, one graduates from fear of punishment to awe of Hashem’s exaltedness.

On a subtler level, the Rambam’s definition of yirah is really containing three levels: Lower yiras ha’onesh, higher yiras ha’onesh, and yiras haromemeus. The bridging point between higher yiras ha’onesh and yiras haromemus is emunah - to fear Hashem because one believes in Him. And, according to the Rambam, emunah is also the root of the ability to have yiras haromemus, because the entire mitzvah of yirah according to the Rambam is to fear Hashem for the purpose of believing more in Hashem.

According to the Sefer HaChinuch, however, one needs to fear punishment solely for the purpose of avoiding sin. How would a person come to level of yiras haromemus, then? How would a person rise from the level of fear of punishment to an awe of Hashem’s exaltedness? For this reason, the Sefer HaChinuch does not include yiras haromemus as part of the mitzvah to fear Hashem. Instead, the Sefer HaChinuch would hold like the other views of the Rishonim, that there is a separate mitzvah to fear Hashem’s Name, and yiras haromemus would be included in this mitzvah, according to the Sefer HaChinuch.

Thus, according to the view of Sefer HaChinuch, the mitzvah of fearing Hashem includes only yiras ha’onesh (fear of punishment), while the Rambam’s view is that the mitzvah includes both forms of yirah, both yiras ha’onesh and yiras haromemus, as a result of increasing one’s emunah in Hashem.

In Conclusion

In summation, there are three levels of yirah: The lower use of fear of punishment, the higher use of fear of punishment, and the fear of Hashem’s exaltedness. Within fear of exaltedness, the Rambam has also said that there are two different aspects (the fear that results from being embarrassed in front of Hashem, and the fear of angering Hashem).