Receptiveness/Control
Pride/Humility
Dependence/Independence
Duties of the Heart, Rabbi Bahya ibn Pakuda
The fear of heaven has two aspects: the fear of tribulations and Divine retribution, and the awe of his glory, majesty, and awesome power.
God in Search of Man, Rabbi Avraham Joshua Heschel
Awe is a way of being in rapport with the mystery of all reality. The awe that we sense or ought to sense when standing in the presence of a human being is a moment of intuition for the likeness of God which is concealed in his essence. Not only man; even inanimate thing stand in relation to the Creator. The secret of every being is the divine care and concern that are invested in it. Somethings sacred is at stake in every event. Awe is an intuition for the creaturely dignity of all things and their preciousness to God; a realization that things not only are what they are but also stand, however remotely, for something absolute. Awe is a sense of transcendence, for the reference everywhere to Him who is beyond all things. It is an insight better conveyed in attitudes than in words. The more eager we are to express it, the less remains of it. The meaning of awe is to realize that life takes place under wide horizons, horizons that range beyond the span of an individual life or even the life of a nation, a generation, or an era. Awe enables us to perceive in the world intimations of the divine, to sense in small things the beginning of infinite significance, to sense the ultimate in the simple; to feel in the rush of the passing the stillness of the eternal...
Fear is the anticipation and expectation of evil or pain, as contrasted with hope which is the anticipation of good. Awe, on the other hand, is the sense of wonder and humility inspired by the sublime or felt in the presence of mystery. Fear is “a surrender of the succors which reason offers”; awe is the acquisition of insights which the world holds in store for us. Awe, unlike fear, does not make us shrink from the awe-inspiring object, but, on the contrary, draws us near to it. This is why awe is compatible with both love and joy.
Yesodei HaTorah 2:2, Maimonides
But how may one discover the way to love and fear Him? When man will reflect concerning His works, and His great and wonderful creatures, and will behold through them His wonderful, matchless and infinite wisdom, he will spontaneously be filled with love, praise and exaltation and become possessed of a great longing to know the Great Name, even as David said: "My soul thirsts for God, for the living God," (Ps. 42,2); and when he will think of all these matters, he will be taken aback in a moment and stricken with awe, and realize that he is an infinitesimal creature, humble and dark, standing with an insignificant and slight knowledge in the presence of the All Wise, as David said: "For when I see Thy heavens, the wonderful works of Thy fingers, of what use is man that Thou mayest remember him?" (Ibid. 8,4). And, in harmony with these matters, I elucidate great, general principles of the works of the Lord of the universe, so that they might serve as an opening for one who understands by which to love the Name, as some sages said on the subject of love: "Out of it thou wilt recognize the One who spoke, and the universe was called into existence.”