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"Ve-atah Yisrael mah Hashem Elokechah shoel mei-imach ki im le-yirah et Hashem Elokechah..."(Devarim 10:12). With these words, the Torah establishes definitively that yirat Shamayim(Fear and Reverence for Hashem) is neither esoteric nor inaccessible. It is apparently an eminently attainable goal for all individuals, and one which the Torah may and does reasonably demand.
The Talmud (Berachot 33b) succinctly articulates this theme by declaring, based on this verse, "hakol be-yedai Shamayimchutz mi-yirat shamayim" (only the fear of heaven is in man's hands). At the same time, the gemara does question whether this statement does not underestimate, or at least understate, the magnitude of the task of internalizing yirat Shamayim: "atu yirat Shamayimmilta zutrati hi" (is achieving yirat Shamayima minor accomplishment)? The gemara resolves the difficulty by noting that it was the perspective of Moshe Rabbenu that was being addressed in this verse- "legabei Moshe zutrati hu" (for Moshe it was a minor accomplishment.)
The gemara's comment raises an important issue. Notwithstanding the central role of Moshe Rabbeinu as a paradigm of religious conduct and stature, and as a conduit in the transmission of Torah to Klal Yisrael, Am Yisrael throughout the ages are the Torah's real target audience. Why would the Torah formulate its approach to an essential principle like yirat Shamayim only in accordance with the standards of its most elite personality, Moshe Rabbeinu? (See Maharsha and the commentators on Ein Yaakov Berachot 33b.) This is particularly ironic given the intention to emphasize yirat Shamayim's accessibility.
Apparently, the significance of Moshe in this context lies not in his elite accomplishments or unparalleled stature as a prophet or religious persona, but is to be attributed to the simplicity and uncomplicated character of his devotion to Hashem- "bekol beiti neeman hu". Moshe is often referred to simply as "eved Hashem"("lo kein Moshe avdi", as well as the pesukim in the end of the Torah and beginning of Yehoshua etc.). This quality-achievement, though exemplified magnificently in unparalleled fashion by Moshe, is attainable by any sincere Jew, as it requires only basic determination and simple commitment. Thus, the gemara's conclusion and depiction (hakol beyedei Shamayim etc.) is appropriate as applied to all of Am Yisrael. Moshe's conviction regarding the spiritual sensitivity of all of Am Yisrael enabled him to project yirat Shamayim as a basic and natural manifestation of Am Yisrael's commitment. Indeed, Rambam (Moreh Nevuchim 2:39) explains the accessibility of yirat Shamayim precisely by noting that the Torah was designed for an ennobled nation and also develops purity of spirit and righteousness. Yirat Shamayim, according to this view, constitutes a natural and organic aspect of halachic life. (The Maharal in his Netivot Olam also adopts the view that yirat Shamayim is native to man and particularly to any one who has experienced Divine presence. These positions contrasts sharply with that of Derashot ha'Ran #10, p. 164)
Moreover, the Moshe-perspective that is unselfconsciously applied to all of Am Yisrael reflects the notion that yirat Shamayim is organic to avodat Hashem and particularly enhanced and intensified by the immersion in a life of Torah and mitzvot. Torah study and the performance of the commandments highlights to us, and thus reinforces, Hashem's majesty and awe. It was Moshe's total identification with Torah and its goals that equipped him to articulate this ambitious formulation of a totally accessible yirat Shamayim.
Chazal generally delineate two categories of yirat Shamayim: the more pragmatic yirat ha'onesh (fear of punishment or retribution); and the more idealistic and ambitious yirat ha'romemut (awe). It is significant that while some mefarshim associate the easily accessible yirat Shamayim developed in these pesukim with yirat ha'onesh (Abravanel, Akedat Yitzhak, mefaresh on Rambam, Yesodei haTorah 2:1), many authorities (Maharsha Berachot 33b; Mesilat Yesharim, introduction) project that these verses refer specifically to yirat ha'romemut! This view is consistent with the perspective articulated in the pasuk and developed in the gemara. The charge to cultivate faith in Hashem and to express it by assuming the comprehensive obligation of halachic life fosters yirat ha'romemut.
It is unsurprising that we encounter yirat Shamayim as both a prerequisite (our verse; "reishit chochmah yirat Hashem" etc.) and consequence of Torah commitment ("va-yetzaveinu Hashem la-asot et kol ha'chukim ha'eleh le'yirah et Hashem Elokeinu."). As previously noted, nothing illustrates, accentuates, and reinforces the sense of Divine awe and wonder and, thus, fosters yirat Shamayim, more than the experience of Torah study and performance. Chazal indicate that the experience of mattan Torah and hakhel respectively promote yirat Shamayim (See Ramban's view of these major experiences) R. Yosef Albo (Sefer ha'Ikarim, 3:31) actually counts yirat Hashem as a mitzvah klalit (general) that results from comprehensive performance of the mitzvot! He notes that Avraham Avinu attained this designation only after performing the mitzvot. This relationship is also reflected in the conclusion of Kohelet: "sof davar hakol nishma et ha'Elokim yera ve-et mitzvotav shemor ki zeh kol ha'adam".
While yirat Shamayim may be accessible, even organic to man's nature, and, especially to the character of an oved Hashem, its role in the worldview of halachah is not less pivotal or even indispensable as a consequence. Avraham Avinu, the father of the nation, came to be defined by this midah precisely when he achieved the pinnacle of his spiritual stature due to his expression of simple emunah in the most trying and challenging of circumstances, the akedah: "atah yadati ki yerei Elokim atah..." Moshe Rabbenu's challenge - "ve-atah Yisrael ma Hashem Eolkechah shoel me-imach ki im le-yirah et Elokechah" - serves as a fitting reinforcement of this theme. The stirring words of Kohelet, cited above, reaffirm the pivotal if basic character of yirat Elokim as the embodiment of man's tielos (ki zeh kol ha'adam).