Now based on what we wrote earlier regarding the lower level of fear, we’ll understand it wellwhat it says in the Talmud, on the verse “Jewish people, what is God asking of you, but to fear God your Lord” – Queries the Talmud, is fear such an easy thing? And it answered, “Yes, relative to Moses it is easy” – which seemingly doesn’t make sense, because we’re speaking about it relative to the Jewish people.
Explanation is that every single Jewish has within it a level of the soul of Moses – for he is one of the seven shepherds that manifest energy and Godliness to the generality of the Jewish souls.
The reason they are called shepherds is because they draw down Faith to the Jewish people.
And Moses is the generality of them all and he is called the faithful Shepherd.
This means he manifests the level of knowledge “knowing God” to the generality of the Jewish people that each and every Jew, based on his capacity of understanding based on the source of the Soul above and it’s ability to draw from the source of Moses’s soul, which is sourced in the Divine knowledge, in the 10 Sefiros of Atzilus, which is one with God, and receives the level of “knowing God.”
More so in every generation Sparks of the soul of Moses descend into the body and souls of the sages of the generation the eyes of the people to teach them knowledge of God and the greatness of God and how to serve him with all their heart and soul.
For the service of the heart depends on one’s understanding of God’s greatness as it says “Know God your father, and serve Him with a complete heart.”
And in the future, in the times of Moshiach, it says, that no man will need to teach his fellow and say “know God” for all will know me!
But the main knowledge of God is not only to know God based on what others tell you, nor on holy books – but rather to think deeply on your own – on the greatness of God – to attach your mind strongly and your hearts focus until your thoughts are connected to God, with a deep bond – a strong connection, as if you are connected to a physical thing, that you can see with your eyes, and on this you meditate your thoughts.
As is known that the idea of Daas / knowledge is connection, like it says “and Man knew his wife.”
And this and emotion to connect one’s knowledge in God, is found within every Jew as their soul can draw from Moses.
It is only after the soul has come into a body that it is very difficult to bring this latent ability to the consciousness.
Firstly one most humble the body, that it should not darken the light of the Soul as we said before in the name of the Zohar “the body that the light of the Soul does not shine, should be cut up…” which is through thoughts of repentance from the depth of the heart like we said there.
Secondly it is the striving of the Soul, that one should not be lazy from contemplating and meditating and delving deeply into the greatness of God for a full hour.
This hour is not equal to every soul, for some souls are very pure by their very nature that immediately as they contemplate in the greatness of God they feel an awe and a dread from God, as it states in the code of Jewish law first chapter that when a person contemplates with a great King of Kings God who fills the full Earth with His glory is standing over him, and sees his actions, immediately a sense of reverence will come upon him.
However there is another Soul which is by nature less adept, as it comes from the lower levels of the 10 Sefiros of a Asiyah, and it cannot arouse a sense of reverence for God by thinking about his greatness, unless it extends great effort in this contemplation.
This is especially the case if one has seen through seminal emissions for sin separate one soul from God (as it says in Sefer Chassidim Chapter 35).
Nevertheless if one strengthens oneself with tremendous focus and effort and depth to think about the greatness of God, for a full hour, certainly He will achieve at least the lower level of fear of God mentioned before.
This is consistent with what our sages have said ‘If you try hard you will succeed” as it states “if you seek it like one seeks gold and diamonds then you will understand fear of God.”
Just as one digs for treasure buried in the ground with tremendous effort, so too must we dig to reveal the wellsprings of fear of God which lie hidden within our heart
This is a level which is beyond time – it is a natural fear of God within each Jewish heart.
This is the innate love that is within the heart of the Jew as mentioned before, but in order to bring it into a practical level, as a fear of sin – to stay away from evil, in speech, thought, and action – a person has to reveal it out of the hidden part of the heart, which is beyond time – and bring it into his thought process, contemplating it for a good while – until one brings it into actuality.
In other words, to stay away from any thought speech and action due to an awareness of God who is looking and listening and understanding contemplating everything that He does – testing His intentions and His desires.
As our sages say “Look at three things and you will never sin – the fact that God’s eye looks at you, His ear hears, and everything you do is recorded in His book” – even though He does not have the image of a body, to contrary everything is known to him infinitely more than the physical Eye or ear.
It is only by way of example that these terminologies are used – however to get a good example – a person knows everything that is going on in himself in all of his 248 limbs, for example if he is cold or hot – even heat on his toenail, he will know for example if it got burnt in a fire…
And also feels that actual organ / toe and all that occurs to it.
Similar to this type of knowledge God knows all that occurs with all his creations above and below for they all come from him, as it says all comes from you
This is what it says that “No creation is concealed from God,” as the Rambam writes, (and the Kabbalistic Masters agreed with him) that God’s knowledge of all things is self-knowledge as all comes from Himself.
The limitation of this example is that the soul of a person is affected from the occurences to the body and its pain – because it literally is placed within it – but God does not receive any emotional fluctuations God-forbid from any occurrences in the world – nor from the world itself – none of them create any difference in him God-forbid – in order to fully understand this, the Kabbalalists have written books on it – but in every Jew in any event is the believer the sons of believers, without any philosophical need… and we say that you are the one who is the same before and after the world was created as mentioned earlier in chapter 20.
Now every single Jew whoever he is, when he thinks for an hour every day how God fills literally all of Heaven and Earth, and Heaven and Earth is literally filled with his honor, and he looks and stares and tests man’s intention and heart, and all of his actions and speech in every step of his way is recorded – then this fear will be permanently affixed in his heart for the entire day – for whenever he will once again think about this, even very briefly in any moment in the day… he will immediately stay away from evil and do good in all three garments of thought, speech, and action.
The person will not defy God’s honor, which fills this Earth. As Rabbi Yochanan Ben Zakai said your fear of God should be like our fear of man seeing us to do something wrong… as mentioned before.
And this is what the verse said that “all that God desires is you fear him to follow him in all his ways” in other words God is seeking a fear which motivates the practical actions of the Mitzvos and refraining from evil and doing good.
This is a lower level of fear mentioned before and relative to the level of Moshe – which is a level of knowledge in every Jewish soul, this is very easy!
Furthermore a person should recall that just like by a physical King, the main fear one has is from his soul and his energy, and not from his body, for when he is sleeping one would have no fear of him at all.
Now the fact is, you cannot see the essence and the soul of the king, only your mind realizes by seeing this physical body that there is a spirit within him, and if so – how much infinitely more so should you fear God, when you can realize that heaven and earth and all they contain – that the light of God is within them to give them life Note: we also see this how they are humble to the light of God, as they bow every day to the West when they set – as our sages say, the hosts of Heaven to you bow for the Shechina is in the West – so their travel the entire day towards the West is a way of bowing and humility – and even one who has not seen the king and doesn’t recognize him but when he goes into the courtyard of the king and sees how all the great and mighty ministers bow you would have a tremendous reverence for him.
Although it is obvious that God’s light has concealed itself in many garments, nonetheless there is no difference between the fear of the king when he is naked or when he has many garments on (in other words, though the light of God is deeply concealed within the physical creations, nevertheless it still is his energy. )
Main thing is the habit to train your thought process to always feel that everything you see with your eyes in heaven and on Earth and all within them – all is just the outer garments of the king God.
Through this you will always remember their inner essence and life force.
This is also the word Emuna / Faith which comes from the word “accustomization” that the person accustomes themselves… like a silversmith whose hands are accustomed and can automatically do the work (in other words, as you look at anything in the world you realize it contains the life force of God.)
One should also always recall what our sages say “accept upon yourself the burden of God’s Kingdom” – which is the idea of like placing upon yourself a king – as we said elsewhere – for God abandoned or leaves heaven and earth and specifically unifies His Kingdom on us and this is the idea of our bowing in Shemoina Esrei after we accept his Kingdom verbally in Shema, so now we are doing an action which demonstrates it, as mentioned elsewhere.