In Parshas Pekudei we learn of the actualization of the Divine project to build a sanctuary to G-d. The Ramban teaches that the Mishkan was a continuation of Mount Sinai; at Sinai we received some of the 613 commandments and the process of receiving the rest of Torah was to be through Hashem's communication with Moshe at the Mishkan. As we are taught (Shemos 25:22), "It is there that I will set My meetings with you, and I shall speak with you from atop the Cover, everything that I shall command you to the children of Israel." Now that this most holy endeavor of creating an Abode for the Divine, one would imagine that the book of Shemos would conclude with the actualization of the Divine promise. We would expect that we would read of Moshe's entering the Sanctuary and receiving communication from Hashem.
To our surprise, this is not the way the book ends. Instead, almost to our dismay, the Torah teaches us at the very end of Pekudei (40:34) that, "The cloud covered the Tent of Meeting, and the glory of Hashem filled the Tabernacle." Yet the very next verse tells us, "Moshe could not enter the Tent of Meeting, for the cloud rested upon it and the glory of Hashem filled the Tabernacle." How strange and difficult to understand. The whole purpose of the Mishkan was for Moshe to enter; and indeed in next week's parsha, Hashem summons Moshe to the Mishkan and gives him the detailed laws of korbanot. Why then could not Moshe immediately enter the Mishkan upon its completion? Moreover, we find the identical situation at the completion of the first Beis HaMikdash by Shlomo Hamelech. On the day of its dedication, right before the very lengthy prayer of the king, we find the very similar language in (Melachim 1, 8:10-11). "And it was as the Kohanim left the Sanctuary that the cloud filled the Temple of Hashem. The Kohanim could not stand and minister because of the cloud, for the glory of Hashem filled the Temple of Hashem." Once again, the very purpose of the Beis HaMikdash, which is, among other privileges, the place for man to offer sacrifices to Hashem, why could the Kohanim not actualize their function and potential?
Rav Nevenzal shlit"a suggests a most profound response. The Sanctuary is clearly the manifestation and outpouring of love between Hashem and the Jewish people. We are taught that the donations came from those who were "nediv lev - generous of heart", meaning that the majority of the donations were voluntary in nature, and the Torah describes that the response to the appeal for the construction of the Sanctuary was so overwhelming that Moshe had to stop the collection because it exceeded the needs. This is a manifestation of man's love for Hashem. The very building of a Sanctuary ordained by G-d is truly a manifestation of His love for the Jewish nation, as we find in (Shir HaShirim 3:10) "Tocho rotzuf ahava - its foundation was overlaid with love." The Mishkan was a fulfillment of G-d's desire to have an abode in this world demonstrating again His great love for the Jewish people.
However, ahava - love by itself, unbridled, unchecked, without limitations, can be most detrimental. Proof, the tragic sin of Nadav and Avihu is characterized by the Torah (Vayikra 16:1) as "Vikarvasam lifnai Hashem - they approached Hashem", motivated by their abundant love which led them to offer an offering that was not commanded by Hashem. Rav Nevenzal suggests that it is for this reason that together with the love there had to be a commensurate measure of yirah for the Sanctuary which in effect kept the love in check, and together reverence and love provide the perfect atmosphere and environment for the Divine.
The purpose of the Mishkan, as stated above, was a continuation of Sinai. Note that at the giving of the Torah at Sinai, we find (Shemos 19:10-15) several laws that needed to be implemented to ensure and maintain the reverence of the occasion. Among these enactments include: the need for all to go to mikvah, to abstain from relations with their spouse for three days prior to the Revelation and, finally, to set boundaries surrounding the mountain lest anyone, motivated by their incredible love for the Shechinah, would attempt to ascend the mountain. The giving of the Torah is a manifestation of His great love for the Jewish people, as we recite daily in our prayers in the second blessing before the recitation of the Shemah, "With an abundant love have You loved us Hashem... You taught the decrees of life." Your giving of the Torah reflects Your faith and trust in us. But this needed to be preceded and safeguarded by the infusion of the decrees reflecting reverence for the occasion. Similarly, regarding both the Mishkan and the first Beis HaMikdash, even Moshe, the most modest man, was unable to enter, teaching us man's inadequacy and lack of true worthiness to enter His holy abode. Only when man appreciates this sense of the incredible divide that exists between Hashem and man can he enter and communicate with Hashem.
We are familiar with the practice of taking three steps backwards before we begin the recitation of the Shemoneh Esrei, and then taking three steps forward and beginning to pray. The commentary Tehila LeDavid (111:1) notes that this is not considered a hefsek between geula and tefila as the stepping backward, according to the Sefer Rokeach, is a sign of man's humility and total subjugation to the Almighty and only then is he in the proper framework to address Hashem. In addition, the very recitation of the verse (Tehillim 51:17), "Hashem Sefasai tiftach" is a further indication of man's inadequacy and needs Divine assistance to pray.
We see clearly from the above that the blending of the two emotions of reverence and love is a prerequisite for entering the Mikdash. It is interesting to note that ahava, which comes from the root hav - to give, is very often accompanied by an object. One selects a beautiful esrog or other mitzvah object as a demonstration of their love of Hashem. Yirah, on the other hand, is not characterized most often by restricting oneself and abstaining from certain behavior. Thus eating in the Sukkah might be a demonstration of ahava for Hashem but not eating or drinking even that which is halachically permissible to so do, and refraining from even drinking a glass of water outside of the Sukkah, would be an indication of yirah. An individual taking upon themselves a more stringent observance of the law is a demonstration of yirah. The Chazon Ish (Sefer Emunos U'Bitachon 1:13) posits that one who is desirous of improving and enhancing his character traits should begin with sur mayrah - abstaining from that which is negative as it is relatively easy for man to do acts of goodness, but to curb one's behavior is exceedingly challenging. It is for this reason that King David (Tehillim 34:15) writes "Turn from evil and do good", putting yirah before ahava, as we find as a prerequisite for Hashem to dwell in the Mikdash. Interestingly, when we are taught at the beginning of Terumah (25:8), "make for me a Sanctuary that I may dwell in them". Our Rabbis note it doesn't say that I may dwell in it, rather that I may dwell in them. I'd like to suggest that each person aspires to have a Divine presence in them and, therefore, each individual has to strive to constantly improve their yiras Shomayim to accompany their love for G-d, making oneself the proper receptacle for His Divine provenance.
The Gemara (Berachos 20B) teaches that whoever is obligated in shamor (abiding by the restrictions of Shabbos) is equally obligated tin the zachor (positive remembrance and enjoyment of Shabbos). Note, however, that this Talmudic teaching begins with the restrictions of Shabbos, teaching that commensurate with one's meticulous observance of the many details of the thirty nine prohibitions of Shabbos will be one's appreciation of the oneg of Shabbos. It begins with the reverence of Shabbos and then one enjoys the love of Shabbos. There are a few practical examples of implementing yiras Shomayim.
It is understandable that one is not to talk during davening in shul. Yiras Shomayim is the understanding that one does not speak in shul other than prayer and the study of Torah even when they are not actually praying in shul. How one conducts themselves in shul before and after davening is a demonstration of their reverence for the shul. Refraining from speaking matters unrelated to prayer or Torah study while one is wearing their tefillin reflects their reverence for the tefillin and the relationship it engenders. Placing filters on technological devices helping one to refrain from exposure to negative sites and sights is an outgrowth of yiras Shomayim. Even one's careful reciting of bentching and beracha achrona from a text, as opposed to reciting it by heart, reflects yiras Shomayim.
We are all distraught and nervous over the Russia's invasion of Ukraine. We not only are worried for the many thousands of Jews in the Ukraine, but we are also reminded of the tenuous state of stability in our world. The Talmud (Yevamos 63a) teaches that, "Misfortune - calamities, including wars, come to the world only on account of Israel." This is substantiated by the prophet Tzephaniah (3:6) who says in the name of Hashem, "I have eliminated nations...I have destroyed their streets... their cities have become ruins" and in the next verse "I said just fear Me (oh Israel) - tikchi musar - learn the lesson." Rashi understands this to mean that when Jews see punishment and devastation brought upon other nations, they will learn the lesson to be fearful lest they too will be punished, and this should move them to repent and improve their ways. Rashi is referring to yiras ha'Onesh - fear of retribution, which is one expression of yirah. May this latest catastrophe quickly come to an end but hopefully leave us with greater yiras Shomayim.