On Fears and Phobias in Torah Stanmore United Rabbi Jospeh Dweck Senior Rabbi, S&P Sephardi Community UK

The Brain's Limbic System - The Amygdala is the executive center for fear processing.

"Fight or Flight" is triggered here.

  • The amygdala is fully mature by 8 months of gestation.
  • Early experience has disproprotionate impact on us.
  • Misattuned parents, brutal social systems, war, prejudice etc. programme us early on with feelings, perceptions, beliefs that we believe are true.
  • Without the ability to connect fears to the past, they just seem to arise in us.
  • Children learn fear.
  • Avoidance reinforces fear; Confrontation inhibits fear.
אַשְׁרֵי אָדָם מְפַחֵד תָּמִיד וּמַקְשֶׁה לִבּוֹ יִפּוֹל בְּרָעָה׃
Happy is the man who is anxious always, But he who hardens his heart falls into misfortune.

(א) לַמְנַצֵּ֥חַ עַֽל־מָחֲלַ֗ת מַשְׂכִּ֥יל לְדָוִֽד׃ (ב) אָ֘מַ֤ר נָבָ֣ל בְּ֭לִבּוֹ אֵ֣ין אֱלֹקִ֑ים הִֽ֝שְׁחִ֗יתוּ וְהִֽתְעִ֥יבוּ עָ֝֗וֶל אֵ֣ין עֹֽשֵׂה־טֽוֹב׃... (ו) שָׁ֤ם ׀ פָּֽחֲדוּ־פַחַד֮ לֹא־הָ֪יָה֫ פָ֥חַד כִּֽי־אֱלֹקִ֗ים פִּ֭זַּר עַצְמ֣וֹת חֹנָ֑ךְ הֱ֝בִשֹׁ֗תָה כִּֽי־אֱלֹקִ֥ים מְאָסָֽם׃ (ז) מִ֥י יִתֵּ֣ן מִצִּיּוֹן֮ יְשֻׁע֪וֹת יִשְׂרָ֫אֵ֥ל בְּשׁ֣וּב אֱ֭לֹקִים שְׁב֣וּת עַמּ֑וֹ יָגֵ֥ל יַ֝עֲקֹ֗ב יִשְׂמַ֥ח יִשְׂרָאֵֽל׃

(1) To the lead player on the mahalath.A maskil of David. (2) The ignorant man says in his heart, “There is no God.” They corrupt and do loathsome misdeeds; there is none who does good.... (6) There they were frightened from fear, and there was no fear. For God scattered the bones of your besieger. (7) O that the deliverance of Israel might come from Zion! When God restores the fortunes of His people, Jacob will exult, Israel will rejoice.

"The only thing we have to fear is fear itself; nameless, unreasoning, unjustified terror which paralyzes needed efforts to convert retreat into advance.”

-FDR

ההוא תלמידא דהוה קא אזיל בתריה דרבי ישמעאל ברבי יוסי בשוקא דציון חזייה דקא מפחיד אמר ליה חטאה את דכתיב פחדו בציון חטאים אמר ליה והכתיב אשרי אדם מפחד תמיד אמר ליה ההוא בדברי תורה כתיב

The Gemara relates: This student was once walking after Rabbi Yishmael, son of Rabbi Yosei, in the marketplace of Zion. Rabbi Yishmael saw that the student was afraid. He said to him: You are a sinner, as it is written: “The transgressors in Zion are afraid, trembling has seized the ungodly” (Isaiah 33:14). The student replied: And is it not written: “Happy is the man that fears always” (Proverbs 28:14)? Rabbi Yishmael said to him: That verse is written with regard to matters of Torah, that one should be afraid lest he forget them. For everything else, one must trust in God.

עוד ממפסידי הזריזות הוא רוב הפחד וגודל המורא מן הזמן ותולדותיו, כי פעם יירא מהקור או מהחום, ופעם מהפגעים, ופעם מן החלאים, ופעם מן הרוח, וכן כל כיוצא בזה. הוא הענין שאמר שלמה עליו השלום (משלי כו): אמר עצל שחל בדרך ארי בין הרחובות. ז וכבר גינו חכמים זכרונם לברכה המדה הזאת ויחסוה אל החטאים, ומקרא מסייעם דכתיב (ישעיה לג): פחדו בציון חטאים אחזה רעדה חנפים, עד שאמר אחד מן הגדולים אל תלמידו בראותו אותו מתפחד, חטאה את (ברכות ס).
Another factor which diminishes Zeal is great fear and apprehension of what the future may bring so that sometimes one may fear the cold or the heat. Other times mishaps or illnesses. Other times from the wind and so on and so forth. This is what Shlomo, peace be unto him, said: "The lazy one says there is a lion in the way; a lion is among the streets." (Mishlei 26:13). The sages already denigrated this trait and attributed it to the sinners, with many verses to support them such as "the sinners in Zion are afraid; trembling has seized the flatterers.." (Isaiah 33:14). One of the great sages upon noticing his disciple afraid said to him: "you are a sinner" (Berachot 60a).
(משלי יב, כה) דאגה בלב איש ישחנה רבי אמי ורבי אסי חד אמר ישחנה מדעתו וחד אמר ישיחנה לאחרים
§ The Gemara explains another verse in Proverbs: “If there is care in a man’s heart, let him quash it [yashḥena]” (Proverbs 12:25). Rabbi Ami and Rabbi Asi dispute the verse’s meaning. One said: He should forcefully push it [yasḥena] out of his mind. One who worries should banish his concerns from his thoughts. And one said: It means he should tell [yesiḥena] others his concerns, which will lower his anxiety.

אַשְׁרֵי אָדָם מָצָא חָכְמָה וְאָדָם יָפִיק תְּבוּנָה׃

עֵץ־חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר׃ יט יי בְּחָכְמָה יָסַד־אָרֶץ כּוֹנֵן שָׁמַיִם בִּתְבוּנָה׃

בְּנִי אַל־יָלֻזוּ מֵעֵינֶיךָ נְצֹר תֻּשִׁיָּה וּמְזִמָּה׃ כב וְיִהְיוּ חַיִּים לְנַפְשֶׁךָ וְחֵן לְגַרְגְּרֹתֶיךָ׃ כג אָז תֵּלֵךְ לָבֶטַח דַּרְכֶּךָ וְרַגְלְךָ לֹא תִגּוֹף׃ כד אִם־תִּשְׁכַּב לֹא־תִפְחָד וְשָׁכַבְתָּ וְעָרְבָה שְׁנָתֶךָ׃ כה אַל־תִּירָא מִפַּחַד פִּתְאֹם וּמִשֹּׁאַת רְשָׁעִים כִּי תָבֹא׃ כו כִּי־יי יִהְיֶה בְכִסְלֶךָ וְשָׁמַר רַגְלְךָ מִלָּכֶד׃

Happy is the man who finds wisdom, The man who attains understanding.

...She is a tree of life to those who grasp her, And whoever holds on to her is happy. The LORD founded the earth by wisdom; He established the heavens by understanding; By His knowledge the depths burst apart, And the skies distilled dew.

...My son, do not lose sight of them; Hold on to resourcefulness and foresight. They will give life to your spirit And grace to your throat. Then you will go your way safely And not injure your feet. When you lie down you will be unafraid; You will lie down and your sleep will be sweet. You will not fear sudden terror Or the disaster that comes upon the wicked, For the LORD will be your trust; He will keep your feet from being caught.

"The key to growth is the introduction of higher dimensions of consciousness into our awareness.

-Lao Tzu

וְשֹׁמֵ֣עַֽ לִ֭י יִשְׁכָּן־בֶּ֑טַח וְ֝שַׁאֲנַ֗ן מִפַּ֥חַד רָעָֽה׃ (פ)
But he who listens to me will dwell in safety, Untroubled by the terror of misfortune.”
ושומע לי ישכן בטח, שבוטח בלבו על חכמתו, ושאנן מפחד רעה שהחכמה תשמרהו מכל פחד הבא מבחוץ שלא תאונה אליו רעה:
חֶרְדַּ֣ת אָ֭דָם יִתֵּ֣ן מוֹקֵ֑שׁ וּבוֹטֵ֖חַ בַּיי יְשֻׂגָּֽב׃
A man’s fears become a trap for him, But he who trusts in the LORD shall be safeguarded.

ישוגב - השם ישגבהו מפני המחריד...פרוש אחר: איש מפחד ולא יתן מבטחו בשם - יבואהו מה שיירא.

מִגְדַּל־עֹ֭ז שֵׁ֣ם יְהוָ֑ה בּֽוֹ־יָר֖וּץ צַדִּ֣יק וְנִשְׂגָּֽב׃
The name of the LORD is a tower of strength To which the righteous man runs and is safe.
יֹ֭שֵׁב בְּסֵ֣תֶר עֶלְי֑וֹן בְּצֵ֥ל שַׁ֝דַּ֗י יִתְלוֹנָֽן׃ ב אֹמַ֗ר לַֽ֭יי מַחְסִ֣י וּמְצוּדָתִ֑י אֱ֝לֹקַ֗י אֶבְטַח־בּֽוֹ׃ ג כִּ֤י ה֣וּא יַ֭צִּֽילְךָ מִפַּ֥ח יָק֗וּשׁ מִדֶּ֥בֶר הַוּֽוֹת׃ ד בְּאֶבְרָת֨וֹ ׀ יָ֣סֶךְ לָ֭ךְ וְתַֽחַת־כְּנָפָ֣יו תֶּחְסֶ֑ה צִנָּ֖ה וְֽסֹחֵרָ֣ה אֲמִתּֽוֹ׃ ה לֹא־תִ֭ירָא מִפַּ֣חַד לָ֑יְלָה מֵ֝חֵ֗ץ יָע֥וּף יוֹמָֽם׃ ו מִ֭דֶּבֶר בָּאֹ֣פֶל יַהֲלֹ֑ךְ מִ֝קֶּ֗טֶב יָשׁ֥וּד צָהֳרָֽיִם׃ ז יִפֹּ֤ל מִצִּדְּךָ֨ ׀ אֶ֗לֶף וּרְבָבָ֥ה מִימִינֶ֑ךָ אֵ֝לֶ֗יךָ לֹ֣א יִגָּֽשׁ׃ ח רַ֭ק בְּעֵינֶ֣יךָ תַבִּ֑יט וְשִׁלֻּמַ֖ת רְשָׁעִ֣ים תִּרְאֶֽה׃ ט כִּֽי־אַתָּ֣ה יי מַחְסִ֑י עֶ֝לְי֗וֹן שַׂ֣מְתָּ מְעוֹנֶֽךָ׃ י לֹֽא־תְאֻנֶּ֣ה אֵלֶ֣יךָ רָעָ֑ה וְ֝נֶ֗גַע לֹא־יִקְרַ֥ב בְּאָהֳלֶֽךָ׃ יא כִּ֣י מַ֭לְאָכָיו יְצַוֶּה־לָּ֑ךְ לִ֝שְׁמָרְךָ֗ בְּכָל־דְּרָכֶֽיךָ׃ יב עַל־כַּפַּ֥יִם יִשָּׂא֑וּנְךָ פֶּן־תִּגֹּ֖ף בָּאֶ֣בֶן רַגְלֶֽךָ׃ יג עַל־שַׁ֣חַל וָפֶ֣תֶן תִּדְרֹ֑ךְ תִּרְמֹ֖ס כְּפִ֣יר וְתַנִּֽין׃ יד כִּ֤י בִ֣י חָ֭שַׁק וַאֲפַלְּטֵ֑הוּ אֲ֝שַׂגְּבֵ֗הוּ כִּֽי־יָדַ֥ע שְׁמִֽי׃ טו יִקְרָאֵ֨נִי ׀ וְֽאֶעֱנֵ֗הוּ עִמּֽוֹ־אָנֹכִ֥י בְצָרָ֑ה אֲ֝חַלְּצֵ֗הוּ וַֽאֲכַבְּדֵֽהוּ׃ טז אֹ֣רֶךְ יָ֭מִים אַשְׂבִּיעֵ֑הוּ וְ֝אַרְאֵ֗הוּ בִּֽישׁוּעָתִֽי׃

He who dwells in the Most High's shelter, in the shadow of Shaddai lies at night -- I say of the Lord, "My refuge and bastion, my God in whom I trust." For He will save you from the fowler's snare, from disastrous plague. With His pinion He shelters you, and beneath His wings you take refuge, a shield and a buckler, His truth. You shall not fear from the terror of night nor from the arrow that flies by day, nor from the plague that stalks in the darkness nor from the scourge that rages at noon. Though a thousand fall at your side and ten thousand at your right hand, you it will not reach. You but look with your eyes, and the wicked's requital you see. For you -- the Lord is your refuge, the Most High you have made your abode. No harm will befall you, nor affliction draw near to your tent. For his messengers He charges for you to guard you on all your ways. On their palms they lift you up lest your foot be bruised by a stone. On lion and viper you tread, you trample young lion and serpent. "For Me he desired and I freed him. I raised him high, for he knows My name. He calls me and I answer him, I am with him in his straits. I deliver him and grant him honor. With length of days I shall sate him, and show him my rescue.

התבונן ב'שיר של פגעים' - ותראה שהוא מספר ההשגחה ההיא הגדולה והמחסה והשמירה מכל הרעות הגופניות הכוללות והמיוחדות באיש אחד זולתי שאר בני אדם לא מה שהוא נמשך מהם אחר טבע המציאות ולא מה שהוא מהם מצער בני אדם - אמר "כי הוא יצילך מפח יקוש מדבר הוות; באברתו יחך לך ותחת כנפיו תחסה - צינה וסוחרה אמיתו; לא תירא מפחד לילה מחץ יעוף יומם מדבר באופל יהלוך מקטב ישוד צהרים". והגיע לסיפור השמירה מצער בני אדם שאמר שאתה אילו יקרה שתעבור במלחמת חרב פושטת - ואתה על דרכך עד שיהרגו אלף הרוגים משמאלך ועשרת אלפים מימינך לא יגע בך רע בשום פנים אלא שתראה ותביט משפט האלוק ושילומתו לרשעים ההם שנהרגו - ואתה בשלום - והוא אמרו "יפול מצדך אלף ורבבה מימינך - אליך לא יגש; רק בעיניך תביט ושילמת רשעים תראה" - וסמך לו מה שסמך מן ההגנה והמחסה. ואחר כן נתן טעם לזאת השמירה הגדולה ואמר כי הסיבה בזאת השמירה הגדולה באיש הזה "כי בי חשק ואפלטהו אשגבהו כי ידע שמי" וכבר בארנו בפרקים הקודמים שענין 'ידיעת השם' הוא השגתו - וכאילו אמר זאת השמירה באיש הזה היא בעבור שידעני וחשק בי אחר כן. וכבר ידעת ההפרש שבין 'אוהב' ו'חושק' כי הפלגת האהבה עד שלא תשאר מחשבה בדבר אחר אלא באהוב ההוא - היא החשק:
Consider the Psalm on mishaps, and see how the author describes that great Providence, the protection and defence from all mishaps that concern the body, both from those that are common to all people, and those that concern only one certain individual; from those that are due to the laws of Nature, and those that are caused by our fellow-men. The Psalmist says: "Surely he will deliver thee from the snare of the fowler, and from the noisome pestilence. He shall cover thee with his feathers, and under his wings shalt thou trust: His truth shall be thy shield and buckler. Thou shalt not be afraid for the terror by night; nor for the arrow that flieth by day" (Ps. 91:3-5). The author then relates how God protects us from the troubles caused by men, saying, If you happen to meet on your way with an army fighting with drawn swords, killing thousands at your left hand and myriads at your right hand, you will not suffer any harm; you will behold and see how God judges and punishes the wicked that are being slain, whilst you remain unhurt. "A thousand shall fall at thy side, and ten thousand at thy right hand; but it shall not come nigh thee. Only with thine eyes shalt thou behold and see the reward of the wicked" (ibid. vers. 7, 8). The author then continues his description of the divine defence and shelter, and shows the cause of this great protection, saying that such a man is well guarded "Because he hath set his love upon me, therefore will I deliver him: I will set him on high, because he hath known my name" (ibid. ver. 14). We have shown in previous chapters that by the "knowledge of God's name," the knowledge of God is meant. The above passage may therefore be paraphrased as follows: "This man is well guarded, because he hath known me, and then (bi chashak) loved me." You know the difference between the two Hebrew terms that signify "to love," ahab and ḥashak. When a man's love is so intense that his thought is exclusively engaged with the object of his love, it is expressed in Hebrew by the term ḥashak.
אמנם בקשו ידיעת תאריו הוא אמרו "הודיעני נא את דרכיך ואדעך וגו'". - והסתכל מה שנכנס תחת זה המאמר מענינים נפלאים. אמרו 'הודיעני נא את דרכיך ואדעך' - מורה על היותו ית' נודע בתאריו כי כשידע 'הדרכים' - ידעהו. ואמרו "למען אמצא חן בעינים" - מורה על שמי שידע האלוה הוא אשר ימצא חן בעיניו' לא מי שיצום ויתפלל לבד; אבל כל מי שידעהו הוא הנרצה המקורב ומי שסכלו הוא הנקצף בו המרוחק; וכפי שיעור החכמה והסכלות יהיה הרצון והקצ. והקרוב והריחוק.
THE wisest man, our Teacher Moses, asked two things of God, and received a reply respecting both. The one thing he asked was, that God should let him know His true essence: the other, which in fact he asked first, that God should let him know His attributes. In answer to both these petitions God promised that He would let him know all His attributes, and that these were nothing but His actions. He also told him that His true essence could not be perceived, and pointed out a method by which he could obtain the utmost knowledge of God possible for man to acquire. The knowledge obtained by Moses has not been possessed by any human being before him or after him. His petition to know the attributes of God is contained in the following words: "Show me now thy way, that I may know thee, that I may find grace in thy sight" (Exod. 33:13). Consider how many excellent ideas found expression in the words, "Show me thy way, that I may know thee." We learn from them that God is known by His attributes, for Moses believed that he knew Him, when he was shown the way of God. The words "That I may find grace in thy sight," imply that he who knows God finds grace in His eyes. Not only is he acceptable and welcome to God who fasts and prays, but everyone who knows Him. He who has no knowledge of God is the object of His wrath and displeasure. The pleasure and the displeasure of God, the approach to Him and the withdrawal from Him are proportional to the amount of man's knowledge or ignorance concerning the Creator. We have already gone too far away from our subject, let us now return to it.
וּדְבָרִים הָאֵלּוּ כֻּלָּן דִּבְרֵי שֶׁקֶר וְכָזָב הֵן וְהֵם שֶׁהִטְעוּ בָּהֶן עוֹבְדֵי כּוֹכָבִים הַקַּדְמוֹנִים לְגוֹיֵי הָאֲרָצוֹת כְּדֵי שֶׁיִּנְהֲגוּ אַחֲרֵיהֶן. וְאֵין רָאוּי לְיִשְׂרָאֵל שֶׁהֵם חֲכָמִים מְחֻכָּמִים לְהִמָּשֵׁךְ בַּהֲבָלִים אֵלּוּ וְלֹא לְהַעֲלוֹת עַל לֵב שֶׁיֵּשׁ תּוֹעֶלֶת בָּהֶן. שֶׁנֶּאֱמַר (במדבר כג כג) "כִּי לֹא נַחַשׁ בְּיַעֲקֹב וְלֹא קֶסֶם בְּיִשְׂרָאֵל". וְנֶאֱמַר (דברים יח יד) "כִּי הַגּוֹיִם הָאֵלֶּה אֲשֶׁר אַתָּה יוֹרֵשׁ אוֹתָם אֶל מְעֹנְנִים וְאֶל קֹסְמִים יִשְׁמָעוּ וְאַתָּה לֹא כֵן" וְגוֹ'. כָּל הַמַּאֲמִין בִּדְבָרִים הָאֵלּוּ וְכַיּוֹצֵא בָּהֶן וּמְחַשֵּׁב בְּלִבּוֹ שֶׁהֵן אֱמֶת וּדְבַר חָכְמָה אֲבָל הַתּוֹרָה אֲסָרָתַן אֵינָן אֶלָּא מִן הַסְּכָלִים וּמְחֻסְּרֵי הַדַּעַת וּבִכְלַל הַנָּשִׁים וְהַקְּטַנִּים שֶׁאֵין דַּעְתָּן שְׁלֵמָה. אֲבָל בַּעֲלֵי הַחָכְמָה וּתְמִימֵי הַדַּעַת יֵדְעוּ בִּרְאָיוֹת בְּרוּרוֹת שֶׁכָּל אֵלּוּ הַדְּבָרִים שֶׁאָסְרָה תּוֹרָה אֵינָם דִּבְרֵי חָכְמָה אֶלָּא תֹּהוּ וְהֶבֶל שֶׁנִּמְשְׁכוּ בָּהֶן חַסְרֵי הַדַּעַת וְנָטְשׁוּ כָּל דַּרְכֵי הָאֱמֶת בִּגְלָלָן. וּמִפְּנֵי זֶה אָמְרָה תּוֹרָה כְּשֶׁהִזְהִירָה עַל כָּל אֵלּוּ הַהֲבָלִים (דברים יח יג) "תָּמִים תִּהְיֶה עִם ה' אֱלֹהֶיךָ":
All of these things are false and spurious, and it was with such that the ancient idolaters misled the peoples of many lands so that they be following them. And it is unbecoming to Israel who are exceedingly wise to be attracted by these absurdities, nor to even imagine that they are of any consequence, even as it is said: "For there is no enchantment with Jacob, neither is there any divination with Israel" (Num. 23.23); and it is again said: "For these nations that thou art to dispossess, hearken unto soothsayers and unto diviners, but as for thee the Lord thy God hath not suffered thee so to do" (Deut. 18.14). Whosoever believes in these matters, and their like, and suppose that there is wisdom and truth in in them, save that the Torah disallowed them, such are none other save from among the foolish and ignorant and are to be included among women and children whose mind is not sound. But wise and sound-minded people know that all these matters which the Torah disallowed are not matters of wisdom but formless nonsense followed by senseless people for the sake of which they abandoned every path of truth. Even because thereof the Torah, in admonishing against all these vanities, commanded, saying: "Perfect shalt thou be with the Lord thy God" (Ibid. 18.13).19Shabbat, 67. G.
אַל יֹאמַר אָדָם הֲרֵינִי עוֹשֶׂה מִצְוֹת הַתּוֹרָה וְעוֹסֵק בְּחָכְמָתָהּ כְּדֵי שֶׁאֲקַבֵּל כָּל הַבְּרָכוֹת הַכְּתוּבוֹת בָּהּ אוֹ כְּדֵי שֶׁאֶזְכֶּה לְחַיֵּי הָעוֹלָם הַבָּא, וְאֶפְרשׁ מִן הָעֲבֵרוֹת שֶׁהִזְהִירָה תּוֹרָה מֵהֶן כְּדֵי שֶׁאֶנָּצֵל מִן הַקְּלָלוֹת הַכְּתוּבוֹת בַּתּוֹרָה אוֹ כְּדֵי שֶׁלֹּא אֶכָּרֵת מֵחַיֵּי הָעוֹלָם הַבָּא. אֵין רָאוּי לַעֲבֹד אֶת ה' עַל הַדֶּרֶךְ הַזֶּה, שֶׁהָעוֹבֵד עַל דֶּרֶךְ זֶה הוּא עוֹבֵד מִיִּרְאָה וְאֵינָהּ מַעֲלַת הַנְּבִיאִים וְלֹא מַעֲלַת הַחֲכָמִים. וְאֵין עוֹבְדִים ה' עַל דֶּרֶךְ זֶה אֶלָּא עַמֵּי הָאָרֶץ וְהַנָּשִׁים וְהַקְּטַנִּים שֶׁמְּחַנְּכִין אוֹתָן לַעֲבֹד מִיִּרְאָה עַד שֶׁתִּרְבֶּה דַּעְתָּן וְיַעַבְדוּ מֵאַהֲבָה:
Let no man say: "Behold, I perform the precepts of the Torah, and engage myself in its wisdom so that I will receive all the blessings described therein, or so that I will merit the life in the World to Come; and I will separate myself from the transgressions against which the Torah gave warning so that I will escape the curses described therein, or so that I will suffer excision from the life in the World to Come". It is improper to serve the Lord in such way, for whosoever serves the Lord in such way, he is a worshiper because of fear, which is neither the degree of the prophets nor the degree of the sages. And the Lord should not be worshiped that way, save only by ignorant men, women and infants who are trained to worship because of fear, until their knowledge increases when they will worship because of love.
והששי כי הבוטח באלקים הוא אהוב לכל כתות בני אדם ודעתם נוחה עליו מפני שהם בטוחים מהזקתו ולבם שלם מחמתו ולא יפחדו ממנו על נשיהם ועל ממונם. והוא גם כן בטוח מהם מפני שיודע שתועלתו ונזקו אינם ביד נברא ולא ביכלתו ועל כן איננו מפחד מהזקתם כאשר איננו מקוה הנאתם. וכשהוא בטוח מהם והם בטוחים ממנו יאהבם ויאהבוהו כמו שכתוב (תהלים לב י) והבוטח בה׳ ‎‎חסד יסובבנו.
(6) The one who trusts in G-d is beloved by all classes of people, and they feel at ease with him, because they feel secure that he will not harm them, and their hearts are at peace with regard to him. They are not afraid of him that he will take their wives or their money (etc, as in the tenth commandment, do not covet your fellow's wife, etc - PL), and he also is not worried about them because he realizes that it is not in any created being's power or control to benefit or harm him. Therefore, he does not fear harm from them nor expects any benefit from them. And since he is assured from them and they are assured from him, he will love them and they will love him, as written "he who trusts in G-d will be surrounded by kindness" (Tehilim 32:10).

וֶהֱפִֽיצְךָ֤ יי בְּכָל־הָ֣עַמִּ֔ים מִקְצֵ֥ה הָאָ֖רֶץ וְעַד־קְצֵ֣ה הָאָ֑רֶץ וְעָבַ֨דְתָּ שָּׁ֜ם אֱלֹקִ֣ים אֲחֵרִ֗ים אֲשֶׁ֧ר לֹא־יָדַ֛עְתָּ אַתָּ֥ה וַאֲבֹתֶ֖יךָ עֵ֥ץ וָאָֽבֶן׃ סה וּבַגּוֹיִ֤ם הָהֵם֙ לֹ֣א תַרְגִּ֔יעַ וְלֹא־יִהְיֶ֥ה מָנ֖וֹחַ לְכַף־רַגְלֶ֑ךָ וְנָתַן֩ יי לְךָ֥ שָׁם֙ לֵ֣ב רַגָּ֔ז וְכִלְי֥וֹן עֵינַ֖יִם וְדַֽאֲב֥וֹן נָֽפֶשׁ׃ סו וְהָי֣וּ חַיֶּ֔יךָ תְּלֻאִ֥ים לְךָ֖ מִנֶּ֑גֶד וּפָֽחַדְתָּ֙ לַ֣יְלָה וְיוֹמָ֔ם וְלֹ֥א תַאֲמִ֖ין בְּחַיֶּֽיךָ׃ סז בַּבֹּ֤קֶר תֹּאמַר֙ מִֽי־יִתֵּ֣ן עֶ֔רֶב וּבָעֶ֥רֶב תֹּאמַ֖ר מִֽי־יִתֵּ֣ן בֹּ֑קֶר מִפַּ֤חַד לְבָֽבְךָ֙ אֲשֶׁ֣ר תִּפְחָ֔ד וּמִמַּרְאֵ֥ה עֵינֶ֖יךָ אֲשֶׁ֥ר תִּרְאֶֽה׃

The LORD will scatter you among all the peoples from one end of the earth to the other, and there you shall serve other gods, wood and stone, whom neither you nor your ancestors have experienced. Yet even among those nations you shall find no peace, nor shall your foot find a place to rest. The LORD will give you there an anguished heart and eyes that pine and a despondent spirit. The life you face shall be precarious; you shall be in terror, night and day, with no assurance of survival. In the morning you shall say, “If only it were evening!” and in the evening you shall say, “If only it were morning!”—because of what your heart shall dread and your eyes shall see.

“When we were leaving he came out with his straight Zionist line, no more hints. “You must return here to live,” he said. “This is the only place for Jews like you. Here you will be free.”

“Free?” I ventured to reply. “Free? With enemy armies ringing you, with their leaders publicly threatening to wipe out ‘the Zionist entity,’ with your roads impassable after sundown—free?”
“I did not say safe,” the old man retorted, “I said free.”

Herman Wouk. “The Will To Live On”.

אמר רבי יוחנן מאי דכתיב (משלי כח, יד) אשרי אדם מפחד תמיד ומקשה לבו יפול ברעה אקמצא ובר קמצא חרוב ירושלים
§ Apropos the war that led to the destruction of the Second Temple, the Gemara examines several aspects of the destruction of that Temple in greater detail: Rabbi Yoḥanan said: What is the meaning of that which is written: “Happy is the man who fears always, but he who hardens his heart shall fall into mischief” (Proverbs 28:14)? Jerusalem was destroyed on account of Kamtza and bar Kamtza. The place known as the King’s Mountain was destroyed on account of a rooster and a hen. The city of Beitar was destroyed on account of a shaft from a chariot [rispak].
אמר רבי יוחנן ענוותנותו של רבי זכריה בן אבקולס החריבה את ביתנו ושרפה את היכלנו והגליתנו מארצנו
Rabbi Yoḥanan says: The excessive humility of Rabbi Zekharya ben Avkolas destroyed our Temple, burned our Sanctuary, and exiled us from our land.

וְאַחַר כָּךְ מְבָרֵךְ אֲבִי הַבֵּן אוֹ הַמָּל אוֹ אֶחָד מִן הָעוֹמְדִין שָׁם. בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹקֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדַּשׁ יְדִיד מִבֶּטֶן וְחֹק בִּשְׁאֵרוֹ שָׂם וְצֶאֱצָאָיו חָתַם בְּאוֹת בְּרִית קֹדֶשׁ עַל כֵּן בִּשְׂכַר זֹאת אֵל חַי חֶלְקֵנוּ צוּרֵנוּ צַוֵּה לְהַצִּיל יְדִידוּת שְׁאֵרֵנוּ מִשַּׁחַת לְמַעַן בְּרִיתוֹ אֲשֶׁר שָׂם בִּבְשָׂרֵנוּ. בָּרוּךְ אַתָּה יְיָ׳‎ כּוֹרֵת הַבְּרִית. וַאֲבִי הַבֵּן מְבָרֵךְ שֶׁהֶחֱיָנוּ:

The father, operator or any one else present says, "Blessed art Thou, O Lord, our God, King of the Universe, Who, from the womb didst sanctify the from the womb, and didst set Thy statute in his flesh, and seal his offspring with the sign of the holy covenant. On this account, O living God, our Portion and our Rock, give command to deliver from destruction the dearly beloved of our flesh for the sake of the covenant which Thou hast set in our flesh. Blessed art Thou, O Lord, Who makest the covenant."

ד. סְגֻלָּה. לְבַטֵּל אֶת הַפַּחַד, לִזְכֹּר אַבְרָהָם אָבִינוּ.
4. A segula (effective way) to nullify fear is to remember our father Avraham.