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"Va-tirenah ha-meyaldot et Ha-Elokim ve-lo asu kaasher diber aleihen melech Mitzrayim, va-techayenah et ha-yeladim"(Shemot 1:17) The heroic behavior of the meyaldot (midwives) in defying Paroh's evil decree to murder all Jewish males is attributed to the value of yirat Hashem (fear of G-d). The Torah again underscores the prominence of yirat Hashem in this episode four verses later when recording the meyaldot's reward- "Va-yehi ki yaru ha-meyaldot et Ha-Elokim va-yaas lachem batim."
This emphasis requires some clarification. The Kli Yakar notes that the meyaldot response was mandated by basic halachic considerations, as murder is one of the three cardinal transgressions for which there can be no justification. The gemara (Sanhedrin 74a-b) does not even require a source to establish that the prohibition against taking another's life is inviolable under all conditions. Why then, were the courageous actions of the meyaldot also expressions of yirat Hashem?
Further examination of the initial verse may provide some direction. The mefarshim note that the Torah records not only that the meyaldot refused to succumb to Paroh's murderous scheme, but that they also risked further incurring his wrath by sustaining and nurturing the children (va-techayenah et hayeladim). Or ha-Chayim explains that this act of defiance and self-sacrifice, which transcends the norms of yehareg ve-al yaavor (inviolable transgressions), was especially impressive. Moreover, he posits that the meyaldot took extraordinary steps to safeguard the infants' health and safety beyond the routine standard of care to preclude any internal misconception that they were cooperating with Paroh. Perhaps the Torah also hints at the spiritual focus of the meyaldot's efforts. The term "va-techayenah" invokes the spiritual renaissance of Yaakov two parshiyot earlier- "va-techi ruach Yaakov". The fact that the meyaldot took these bold steps without reticence or reservation and that they were able to respond to Paroh's challenge with a sense of confidence and conviction truly reflects a posture of yirat Hashem in which religious -national priorities are decisive.
The midrash (Shemot Rabbah 1:15) traces the meyaldot's clarity of vision and action embodied by yirat Hashem to the legacy of Avraham Avinu: "kashtu azman le-maaseh ziknan zeh Avraham kemo she-Hakadosh Baruch Hu meid alav- 'ki attah yadaati ki yerei Elokim atah'". Avraham Avinu's life exemplified the centrality of yirat Hashem as a controlling and coordinating principle in halachic life. He encountered many challenging decisions which tested his dual commitments to chesed and spirituality. An outside observer may have misconstrued some of Avraham's priorities: his initial defense of Sedom, his efforts on behalf of Lot, his pursuit of hachnassat orchim seemingly at the expense of kabbalat penei ha-Shechinah, and his ambivalent attitude regarding Yishmael. The akedah provided definitive evidence that his wide range of interests all stemmed from a single decisive value: yirat Hashem. His sensitivity to the importance of this value motivated his previous conduct as well. Hence, his justification to Avimelech regarding his representation of Sarah as his sister: "rak ein yirat Elokim ba-makom ha-zeh ve-haraguni al devar ishti" (Bereishit 20:11). The value of yirat shamayim serves a crucial function providing perspective and clarity when different forces or impulses compete.
The midrash adds that the meyaldot were inspired to safeguard the infants by Avraham's many acts of chesed. The midrash conflates Avraham's willingness to surrender his only son to Hashem during the akeidah, the ultimate act of yirat Hashem ("for which the place is named yireh…" - Bereishit 22:14) with his equally impressive record of generosity and kindness as the foundation of his yirat Hashem legacy to his descendants, the meyaldot. This conflation reinforces the notion that yirat Hashem is the coordinating principle that ensures appropriate priorities and an ideal balance in the complex halachic lifestyle.
The gemara (Berachot 34a) states that "hakol biyedei shamayim chutz me-yirat Shomayim". Yirat Shomayim is not confined to a particular action, or obligation. It constitutes a holistic approach to avodat Hashem. It is a perspective that is meant to be internalized and therefore is dependent only on man's will. This overriding principle dictates man's response to the many unpredictable and uncontrollable challenges that he encounters.
The book of Kohelet examines a wide range of different philosophies and values in an attempt to penetrate the ultimate meaning and purpose of existence and finds each perspective wanting. King Solomon, the wisest of men, concludes his analysis, articulating the following profound truth: "sof davar hakol nishma et Ha-Elokim year ve-et mitzvotav shemor ki zeh kol ha-adam". Kohelet provides the elusive perspective by projecting the central role of yirat Hashem as the controlling principle that determines the conditions that justify and even elevate the range of previously delineated values. Thus, "hakol nishma" (all views resonate) is regulated by "et Ha-Elokim yera", fostering a meaningful holistic approach to existence ("kol ha-adam").
Yirat Hashem is a special spiritual legacy bequeathed by the father of the nation, Avraham, to his descendants (See Ruach ha-Chayim, Avot 5:3). It is a comprehensive approach to avodat Hashem that is best imbibed from infancy, and nurtured and fostered pervasively. The Torah reports that by executing this legacy in impressive manner, the meyaldot merited their own "batim" legacy. Chazal explain that the special stature of kehunah, leviyah and malchut stemmed from the meyaldot, as expression of these "batim". The kohen and levi dedicate their lives to the Temple service which is infused with and in turn, inspires yirat Hashem (see, also, Tosafot B.B. 21a). The King is accompanied by a special Torah scroll whose function is to guide his difficult decisions by accentuating the value of yirat Hashem- "leman yilmod leyirah et Hashem" (Devarim 17:19).
The Or HaChayim adds that Moshe and Aharon may already have merited their singular leadership positions due to the yirat Hashem contribution of the meyaldot. The centrality of this value dominates all of halachic life. It is the foundation for Torah study- "reishit chachmah yirat Hashem'. We begin pesukei de-zimra by referring to Hashem as the "baruch meshalem sachar tov le-yereiav". We conclude our birkat ha-mazon by declaring "Yiru et Hashem kedoshav ki ein machsor leyereiav" (Tehillim 34). It is the prescription for spiritual success that each of us must strive to cultivate.