AWE/FEAR | YIRAH | יראה
PHRASE/SLOGAN
Release the cognitive to open awe's pathway
Awaken trust, truth, humility, peace, joy, happiness, and patience through awe/fear of God
Awe/Fear of Ayn Sof enables being heard, reveals your path, and brings miracles
Channel fear of parts of reality to reverence of the whole
Be aware of the wondrous presence in all forms of creation
Transmute lower fear into higher fear/awe
Awaken reverence by remembering the vulnerability of death
To ward off fear, light a candle
To ward off fear, give charity
To open the aweway, cover your head or immerse in a mikvah
Awaken wisdom with awe and awe with wisdom
Avoid fear by avoiding anger
Avoid fear by avoiding worry
Avoid fear by carefully offering blessing before and after eating
Avoid lying by avoiding fear
Save yourself from nighttime fear by being truthful during the day
Maintain awe by not thinking about money too much and not missing an opportunity for lovingkindness
Awaken trust, truth, humility, peace, joy, happiness, and patience through awe/fear of God
Awe/Fear of Ayn Sof enables being heard, reveals your path, and brings miracles
Channel fear of parts of reality to reverence of the whole
Be aware of the wondrous presence in all forms of creation
Transmute lower fear into higher fear/awe
Awaken reverence by remembering the vulnerability of death
To ward off fear, light a candle
To ward off fear, give charity
To open the aweway, cover your head or immerse in a mikvah
Awaken wisdom with awe and awe with wisdom
Avoid fear by avoiding anger
Avoid fear by avoiding worry
Avoid fear by carefully offering blessing before and after eating
Avoid lying by avoiding fear
Save yourself from nighttime fear by being truthful during the day
Maintain awe by not thinking about money too much and not missing an opportunity for lovingkindness
SOUL TRAIT (MIDDAH) SPECTRUM
ETYMOLOGY
Yirah / יראה
- fear; terror; reverence
- dread, awe, wonder
- call to constant attention
- being aware of a presence
- roeh / ראה, to see
- (re)spect
- root - ירא
- feared, afraid
- revered, honored
- was feared
- fearful, dreadful
- awe-inspiring
- terrified, frightened
- fearful, dreadful, terrible
- Days of Awe
- dread, fear, awe
- fright, alarm, terror
- object of fear, know what it is
- thigh
- terror, horror, panic
- high anxiety, don't know what it is, where it is
- root - אים
- to threaten, frighten
- fear of punishment
- awe of heaven
- fear of God
- love of God
TORAH
אִ֣ישׁ אִמּ֤וֹ וְאָבִיו֙ תִּירָ֔אוּ וְאֶת־שַׁבְּתֹתַ֖י תִּשְׁמֹ֑רוּ אֲנִ֖י יְהוָ֥ה אֱלֹהֵיכֶֽם׃
You shall each revere his mother and his father, and keep My sabbaths: I the LORD am your God.
לֹא־תְקַלֵּ֣ל חֵרֵ֔שׁ וְלִפְנֵ֣י עִוֵּ֔ר לֹ֥א תִתֵּ֖ן מִכְשֹׁ֑ל וְיָרֵ֥אתָ מֵּאֱלֹהֶ֖יךָ אֲנִ֥י יְהוָֽה׃
You shall not insult the deaf, or place a stumbling block before the blind. You shall fear your God: I am the LORD.
אֶת־שַׁבְּתֹתַ֣י תִּשְׁמֹ֔רוּ וּמִקְדָּשִׁ֖י תִּירָ֑אוּ אֲנִ֖י יְהוָֽה׃
You shall keep My sabbaths and venerate My sanctuary: I am the LORD.
מִפְּנֵ֤י שֵׂיבָה֙ תָּק֔וּם וְהָדַרְתָּ֖ פְּנֵ֣י זָקֵ֑ן וְיָרֵ֥אתָ מֵּאֱלֹהֶ֖יךָ אֲנִ֥י יְהוָֽה׃ (פ)
You shall rise before the aged and show deference to the old; you shall fear your God: I am the LORD.
וַיְהִ֕י כִּֽי־יָֽרְא֥וּ הַֽמְיַלְּדֹ֖ת אֶת־הָאֱלֹהִ֑ים וַיַּ֥עַשׂ לָהֶ֖ם בָּתִּֽים׃
And because the midwives feared God, He established households for them.
י֗וֹם אֲשֶׁ֨ר עָמַ֜דְתָּ לִפְנֵ֨י יְהוָ֣ה אֱלֹהֶיךָ֮ בְּחֹרֵב֒ בֶּאֱמֹ֨ר יְהוָ֜ה אֵלַ֗י הַקְהֶל־לִי֙ אֶת־הָעָ֔ם וְאַשְׁמִעֵ֖ם אֶת־דְּבָרָ֑י אֲשֶׁ֨ר יִלְמְד֜וּן לְיִרְאָ֣ה אֹתִ֗י כָּל־הַיָּמִים֙ אֲשֶׁ֨ר הֵ֤ם חַיִּים֙ עַל־הָ֣אֲדָמָ֔ה וְאֶת־בְּנֵיהֶ֖ם יְלַמֵּדֽוּן׃
The day you stood before the LORD your God at Horeb, when the LORD said to Me, “Gather the people to Me that I may let them hear My words, in order that they may learn to revere Me as long as they live on earth, and may so teach their children.”
MUSSAR
Rabbi Alan Lew (1943-2009), Be Still and Get Going: A Jewish Meditation Practice for Real Life (2005)
The English word “fear” (like the words “pain” and “suffering”) is quite imprecise and really denotes a complex variety of feelings. There are two Hebrew words for fear—pachad and norah—and although these words are often used interchangeably, they roughly correspond to two very different spiritual states.
Pachad refers to projected or imagined fear. According to Rebbe Nachman, suffering is the state of being afraid of something that we don’t have to be afraid of. This is pachad, the fear of the phantom, the fear whose object is imagined. It is astounding how often such fears become the organizing principles of our lives and how much they close us off from the world.
Norah is a very different kind of fear. It is the fear that overcomes us when we suddenly find ourselves in possession of considerably more energy than we are used to, inhabiting a larger space than we are used to inhabiting. . . . The nearness of God is an experience of an intensity, an energy, and a sense of spaciousness that [we] are not accustomed to, and it occasions a sense of norah, a mixture of fear and awe. A new strength announces itself, a new energy bristles through our body, and we call this bristling energy fear, or norah . . . Norah is trying to push us open. The fear we experience at such times is simply our resistance to this opening. (Chp. 4: Don't Be Afraid!)
The English word “fear” (like the words “pain” and “suffering”) is quite imprecise and really denotes a complex variety of feelings. There are two Hebrew words for fear—pachad and norah—and although these words are often used interchangeably, they roughly correspond to two very different spiritual states.
Pachad refers to projected or imagined fear. According to Rebbe Nachman, suffering is the state of being afraid of something that we don’t have to be afraid of. This is pachad, the fear of the phantom, the fear whose object is imagined. It is astounding how often such fears become the organizing principles of our lives and how much they close us off from the world.
Norah is a very different kind of fear. It is the fear that overcomes us when we suddenly find ourselves in possession of considerably more energy than we are used to, inhabiting a larger space than we are used to inhabiting. . . . The nearness of God is an experience of an intensity, an energy, and a sense of spaciousness that [we] are not accustomed to, and it occasions a sense of norah, a mixture of fear and awe. A new strength announces itself, a new energy bristles through our body, and we call this bristling energy fear, or norah . . . Norah is trying to push us open. The fear we experience at such times is simply our resistance to this opening. (Chp. 4: Don't Be Afraid!)
Dr. Alan Morinis, Everyday Holiness: The Jewish Spiritual Path of Mussar (2007)
Fear is the deepest, oldest, and most intransigent aspect of our lower selves. We are wired to be fearful as a basic mechanism for survival. As a result, in the struggle to assert the dominion of higher self over lower, there is no way fear can be simply ignored or overpowered. The question is, since we are stuck with fear, can we put it to good use? (Chp. 24: Yirah)
Fear is the deepest, oldest, and most intransigent aspect of our lower selves. We are wired to be fearful as a basic mechanism for survival. As a result, in the struggle to assert the dominion of higher self over lower, there is no way fear can be simply ignored or overpowered. The question is, since we are stuck with fear, can we put it to good use? (Chp. 24: Yirah)
Dr. Alan Morinis, Everyday Holiness: The Jewish Spiritual Path of Mussar (2007)
Fear is inescapable, so we are wise to try to put to work on behalf of our higher inclinations something that is firmly and intrinsically a part of our lower nature. (Chp. 24: Yirah)
Fear is inescapable, so we are wise to try to put to work on behalf of our higher inclinations something that is firmly and intrinsically a part of our lower nature. (Chp. 24: Yirah)
וְאָמַר רַבִּי חֲנִינָא: הַכֹּל בִּידֵי שָׁמַיִם, חוּץ מִיִּרְאַת שָׁמַיִם. שֶׁנֶּאֱמַר: ״וְעַתָּה יִשְׂרָאֵל מָה ה׳ אֱלֹהֶיךָ שׁוֹאֵל מֵעִמָּךְ כִּי אִם לְיִרְאָה״.
Tangentially, the Gemara cites an additional statement by Rabbi Ḥanina concerning principles of faith. And Rabbi Ḥanina said: Everything is in the hands of Heaven, except for fear of Heaven. Man has free will to serve God or not, as it is stated: “And now Israel, what does the Lord your God ask of you other than to fear the Lord your God, to walk in all of His ways, to love Him and to serve the Lord your God with all your heart and with all your soul” (Deuteronomy 10:12). The Lord asks man to perform these matters because ultimately, the choice is in his hands.
וְעַתָּה֙ יִשְׂרָאֵ֔ל מָ֚ה יְהוָ֣ה אֱלֹהֶ֔יךָ שֹׁאֵ֖ל מֵעִמָּ֑ךְ כִּ֣י אִם־לְ֠יִרְאָה אֶת־יְהוָ֨ה אֱלֹהֶ֜יךָ לָלֶ֤כֶת בְּכָל־דְּרָכָיו֙ וּלְאַהֲבָ֣ה אֹת֔וֹ וְלַֽעֲבֹד֙ אֶת־יְהוָ֣ה אֱלֹהֶ֔יךָ בְּכָל־לְבָבְךָ֖ וּבְכָל־נַפְשֶֽׁךָ.
And now, Israel, what does the Eternal your God demand of you? Only this: to revere the Eternal your God, to walk only in His paths, to love Him, and to serve the Eternal your God with all your heart and soul.
ראה כי אין דברי החסידות ועניני היראה והאהבה וטהרת הלב דברים מוטבעים באדם עד שלא יצטרכו אמצעים לקנותם.אלא ימצאו אותם בני האדם בעצמם כמו שימצאו כל תנועותיהם הטבעיות כשינה והיקיצה, הרעב והשבע, וכל שאר התנועות החקוקות בטבענו. אלא ודאי שצריכים הם לאמצעים ולתחבולות לקנות אותם.
Observe that matters of piety and fear and love [of G-d], and purity of heart are not things innately implanted in a person whereby he would not need means to acquire them such as sleep and wakefulness, hunger and satiation, and all the other responses naturally implanted in our nature. Rather, certainly it is necessary to employ means and strategies to acquire them.
אִם אֵין חָכְמָה, אֵין יִרְאָה. אִם אֵין יִרְאָה, אֵין חָכְמָה.
Where there is no wisdom there is no fear of God; where there is no fear of God, there is no wisdom.
רֵ֘אשִׁ֤ית חָכְמָ֨ה ׀ יִרְאַ֬ת יְהוָ֗ה שֵׂ֣כֶל ט֭וֹב לְכָל־עֹשֵׂיהֶ֑ם תְּ֝הִלָּת֗וֹ עֹמֶ֥דֶת לָעַֽד׃
The beginning of wisdom is the fear of Is-Was-Will Be; all who practice it gain sound understanding. Praise of Him is everlasting.
Rabbi Richard M. C. Kellner, in B. H. Block (Ed.), The Mussar Torah Commentary: A Spiritual Path to Living a Meaningful and Ethical Life (2019)
Awe leads to wisdom, which leads to holy behavior. How do we cultivate such awe? We place ourselves in moments when we can become captivated and mesmerized. We notice the sunsets, behold the rainbows, and are captivated by the majesty of a leaf budding in the spring or a bee buzzing in a flower. By restraining cognitive analysis, which causes us to consider only parts of the whole, we open awe’s pathway. To put it simply, we stop thinking and start feeling. . . . we appreciate the divinity within every living soul. . . . As we walk through nature or the marketplace, let us notice the wonder. As we look upon the face of another, we can behold God’s presence. When we can perceive the divine seeds, even the mundane can become magical. (Lech L'cha: Yirah—Awe: Accompanying an Awe-Filled Journey)
Awe leads to wisdom, which leads to holy behavior. How do we cultivate such awe? We place ourselves in moments when we can become captivated and mesmerized. We notice the sunsets, behold the rainbows, and are captivated by the majesty of a leaf budding in the spring or a bee buzzing in a flower. By restraining cognitive analysis, which causes us to consider only parts of the whole, we open awe’s pathway. To put it simply, we stop thinking and start feeling. . . . we appreciate the divinity within every living soul. . . . As we walk through nature or the marketplace, let us notice the wonder. As we look upon the face of another, we can behold God’s presence. When we can perceive the divine seeds, even the mundane can become magical. (Lech L'cha: Yirah—Awe: Accompanying an Awe-Filled Journey)
Dr. Alan Morinis, Everyday Holiness: The Jewish Spiritual Path of Mussar (2007)
The Mussar student seeks to develop the ability to look inside every object to find the soul, in which HaShem is represented. In this light, Rabbi Abraham Joshua Heschel taught that every human being is also a shiviti, who stands before us as a reminder of God’s presence. (Chp. 24: Yirah)
The Mussar student seeks to develop the ability to look inside every object to find the soul, in which HaShem is represented. In this light, Rabbi Abraham Joshua Heschel taught that every human being is also a shiviti, who stands before us as a reminder of God’s presence. (Chp. 24: Yirah)
Dr. Alan Morinis, Everyday Holiness: The Jewish Spiritual Path of Mussar (2007)
The glory that triggers awe is everywhere. (Chp. 24: Yirah)
The glory that triggers awe is everywhere. (Chp. 24: Yirah)
Dr. Alan Morinis, Everyday Holiness: The Jewish Spiritual Path of Mussar (2007)
Jewish practice attaches blessings to so many of the ordinary events of every day—awaking, washing, eating, drinking, going to the bathroom, going to bed—to remind us that God is in every moment, if only we would be open to that presence. (Chp. 24: Yirah)
Jewish practice attaches blessings to so many of the ordinary events of every day—awaking, washing, eating, drinking, going to the bathroom, going to bed—to remind us that God is in every moment, if only we would be open to that presence. (Chp. 24: Yirah)
וממצות עשה שבחובות הלבבות. שנאמין כי יש לעולם בורא ובראו מאין. ושאין כמוהו. ושנקבל עלינו יחודו ושנעבדהו בלבנו ושנתבונן בפלאי יצירותיו כדי שיהיה לנו לאות עליו. ושנבטח בו ושנכנע מפניו ושנירא אותו ונפחד ונבוש מהשקיפו על נגלותינו ונסתרותינו ושנכסוף לרצונו וניחד מעשינו לשמו ושנאהב אותו ואת אוהביו כדי להתקרב אליו ונשנא את שונאיו והדומה לזה ממה שאינו נראה מן האברים:
Among the positive commandments of the duties of the heart: to believe that the world has a Creator who created it from naught, that there is none like Him, that we acknowledge His Unity, that we serve Him in our hearts, that we reflect on the wonders of His works, that these may serve as evidences of Him, that we place our trust in Him, that we humble ourselves before Him, that we revere Him, that we fear and feel abashed when we consider that He observes our outer and inner being, that we long to do His will, that we devote our acts to His Name, that we love Him and those that love Him in order to come close to Him, that we hate His enemies, and similar duties which are not visible by the senses.
Rabbi Ira Stone, A Responsible Life: The Spiritual Path of Mussar (2006)
Both yirah and ahavah describe the fact that our consciousness is fundamentally predicated on relationships. The quality of these relationships is described as the necessary interdependence of our consciousnesses. Love is, initially, the experience of something outside of ourselves. The love that we receive from those who care for and nurture us imbues us, in turn, with the desire to reciprocate this love. We are first the objects of love and then we become the subjects of love, the lovers. As lovers, our love first focuses on those closest to us, our parents. However, it eventually extends to others, our lovers, and it is still not exhausted. In fact, we discover that our desire to love is an infinite desire and can only be fully satisfied when be directed toward an Infinite Beloved, namely God. (Chp. 5: Yirat Hashem and Ahavat Hashem)
Both yirah and ahavah describe the fact that our consciousness is fundamentally predicated on relationships. The quality of these relationships is described as the necessary interdependence of our consciousnesses. Love is, initially, the experience of something outside of ourselves. The love that we receive from those who care for and nurture us imbues us, in turn, with the desire to reciprocate this love. We are first the objects of love and then we become the subjects of love, the lovers. As lovers, our love first focuses on those closest to us, our parents. However, it eventually extends to others, our lovers, and it is still not exhausted. In fact, we discover that our desire to love is an infinite desire and can only be fully satisfied when be directed toward an Infinite Beloved, namely God. (Chp. 5: Yirat Hashem and Ahavat Hashem)
היראה היא יראת רוממותו יתברך שיירא מלפניו כמו שיירא מלפני מלך גדול ונורא, ויבוש מגדולתו על כל תנועה שהוא בא להתנועע, כל שכן בדברו לפניו בתפלה או בעסקו בתורתו.
Fear [of G-d] - this is fear of the exaltedness of G-d, namely, that one fears before Him like he would fear before a great and awesome king, feeling abashed by His greatness before making any movement before Him. All the more so, when speaking before Him in prayer or studying His Torah.
Rabbi Dr. David Seidenberg, Kabbalah and Ecology: God's Image in the More-Than-Human World (2015)
A parable/mashal: . . . one who stands before the king voids himself completely from existence because of the awe [he feels] – for this [reason] there is no movement in him. And one who looks upon him from behind, it appears to him that there is no life in this person, but in truth there is true life there. (Yaakov Lainer, Beyt Ya'aqov 'al Sefer Vayiqra', Vayiqra', 18, in Seidenberg, 2015)
It is a commonplace in Hasidic thought that there is life and presence in everything, even stones. But Lainer goes a step further, teaching us that the stone is analogous to a person, even if “it appears that there is no life in him” – because we see the dom’mim from behind, as it were, without a face. The reason why, Lainer explains, is that “whoever is closer to God, his back is seen” by those farther away. But seeing the face of the rock from “the front” – from God’s perspective – means seeing that there is “true life there” – individuated life. (pp. 235-236)
A parable/mashal: . . . one who stands before the king voids himself completely from existence because of the awe [he feels] – for this [reason] there is no movement in him. And one who looks upon him from behind, it appears to him that there is no life in this person, but in truth there is true life there. (Yaakov Lainer, Beyt Ya'aqov 'al Sefer Vayiqra', Vayiqra', 18, in Seidenberg, 2015)
It is a commonplace in Hasidic thought that there is life and presence in everything, even stones. But Lainer goes a step further, teaching us that the stone is analogous to a person, even if “it appears that there is no life in him” – because we see the dom’mim from behind, as it were, without a face. The reason why, Lainer explains, is that “whoever is closer to God, his back is seen” by those farther away. But seeing the face of the rock from “the front” – from God’s perspective – means seeing that there is “true life there” – individuated life. (pp. 235-236)
מִי־זֶ֣ה הָ֭אִישׁ יְרֵ֣א יְהוָ֑ה י֝וֹרֶ֗נּוּ בְּדֶ֣רֶךְ יִבְחָֽר׃
Whoever fears the Eternal, he shall be shown what path to choose.
יט. מִי שֶׁדָּבוּק תָּמִיד בְּיִרְאַת הַשֵּׁם יִתְבָּרַךְ, הַקָּדוֹשׁ־בָּרוּךְ־הוּא עוֹשֶׂה לוֹ נִסִּים.
19. One who constantly clings to the fear of Hashem, may He be Blessed, the Holy One, Blessed be He, does miracles for him.
ב. לִפְעָמִים אָדָם מִתְפַּחֵד קֹדֶם שֶׁבָּא עָלָיו אֵיזֶהוּ טוֹב.
2. Sometimes a person becomes afraid before some good comes to him.
אַשְׁרֵ֣י אָ֭דָם מְפַחֵ֣ד תָּמִ֑יד וּמַקְשֶׁ֥ה לִ֝בּ֗וֹ יִפּ֥וֹל בְּרָעָֽה׃
Happy is the person who is anxious always, But he who hardens his heart falls into misfortune.
לא. עַל יְדֵי דְּאָגָה וָפַחַד נַעֲשֶׂה הַלֵּב אָטוּם.
31. Through worry and fear, the heart becomes sealed (insensitive).
ג. כְּשֶׁנִּזְדַּמֵּן לְיָדוֹ אֵיזֶה גְּמִילוּת־חֶסֶד, וְאֵינוֹ גּוֹמֵל, עַל־יְדֵי זֶה נוֹפֵל מִיִּרְאָתוֹ.
3. When someone has the opportunity to do kindness and he does not bestow it, through this, he falls from his fear of G-d.
ו. מִי שֶׁיֵּשׁ בּוֹ יִרְאַת־שָׁמַיִם דְּבָרָיו נִשְׁמָעִין.
6. Someone who has fear of Heaven, his words are heard.
ח. הָרִבִּית מַפְסִיד הַיִּרְאָה.
8. Monetary interest causes a loss of fear of G-d.
יג. הַכִּסּוּי שֶׁל הָראשׁ מֵבִיא לִידֵי יִרְאָה.
13. Covering the head brings one to fear of G-d.
כב. גַּם יָבוֹא לְמִדַּת הַבִּטָּחוֹן.
22. He will also come to the attribute of trust [in G-d].
כג. עַל־יְדֵי יִרְאָה הַקָּדוֹשׁ־בָּרוּךְ־הוּא נוֹתֵן לוֹ שָׁלוֹם.
23. Through fear (of Heaven) the Holy One, Blessed be He, gives him peace.
כה. עַל־יְדֵי יִרְאָה, יָבוֹא לֶאֱמֶת.
25. Through fear of G-d, one comes to truth.
כח. מִי שֶׁיֵּשׁ בּוֹ יִרְאָה, כְּשֶׁבָּא פַּחַד לָעוֹלָם הוּא לא יִפְחַד, אֲבָל גַּם יִשְׂמַח.
28. Someone who has fear of G-d, when fright comes to the world, he will not be afraid. Rather, he will even be happy.
לא. לְיִרְאָה תֵּלֵךְ לַמִּקְוֶה.
31. To [acquire] fear of G-d, go to the ritual bath.
לז. גַּם שַׁ"י [שְׁלשׁ מֵאוֹת וָעֶשֶׂר] טְבִילוֹת מְסֻגָּלִין לְיִרְאָה.
37. Also, 310 immersions in a mikva (ritual) bath are a segula (conducive) to fear of G-d.
לד. מִי שֶׁאֵינוֹ נוֹתֵן אֶל לִבּוֹ יוֹם הַמִּיתָה, עַל־יְדֵי זֶה אֵין לוֹ יִרְאָה.
34. Someone who does not pay attention to the day of death, through this, he has no fear of G-d.
ג. עַל יְדֵי בִּטָּחוֹן תִּנָּצֵל מִפַּחַד.
3. Through trust [in G-d], you will be saved from fear.
טו. עַל יְדֵי בִּטָּחוֹן לֹא יִהְיֶה לְךָ פַּחַד.
15. Through trust in [G-d], you will not have fear (t.n. See above 3).
ה. בִּצְדָקָה תְּבַטֵּל אֶת הַפַּחַד.
5. With charity, you will nullify fear.
ז. עַל יְדֵי הַפַּחַד נִתְבַּטֵּל הַגַּאֲוָה.
7. Through fear, arrogance is nullified.
כ. עַל יְדֵי עֲנָוָה לֹא יִהְיֶה לְךָ פַּחַד.
20. Through humility, you will not have fear.
יב. עַל יְדֵי שֶׁתְּצַיֵּר שֵׁם אֱלֹקִים לְנֶגֶד עֵינֶיךָ, יֵלְכוּ הַפְּחָדִים מִמְּךָ.
12. By picturing the name Elokim before your eyes, fears will leave you.
יד. מִי שֶׁאֵינוֹ נִזְהָר בְּבִרְכַּת הַנֶּהֱנִין תְּחִלָּה וָסוֹף, פְּחָדִים בָּאִים עָלָיו.
14. Someone who is not careful with the blessings at the beginning and end [of eating], fears come to him.
יט. עַל יְדֵי אֱמֶת הָאָדָם נִצּוֹל מִפַּחַד בַּלֵּילוֹת.
19. Through truth, a person is saved from fear at night.
כו. עַל יְדֵי דְּאָגָה בָּא פַּחַד.
26. Through worry comes fear.
כז. עַל יְדֵי פַּחַד בָּא כְּזָבִים.
27. Through fear comes lies.
ל. פַּחַד בָּא עַל יְדֵי כַּעַס.
30. Fear comes through anger.
כח. אוֹר הַנֵּר סְגֻלָּה לְפַחַד.
28. The light of a candle is a segula for (conducive to reducing) fear.
ב. מִי שֶׁמְּקרָב אֶל הַזָּקֵן וְסוֹבֵל כַּעֲסוֹ, עַל־יְדֵי זֶה זוֹכֶה לְיִרְאָה.
2. Someone who draws close to an elder and withstands his anger, through this he merits fear of G-d.
ומהם הראות אותות יראתו ואימתו על פניו כמו שכתוב (שמות כ, כ) ובעבור תהיה יראתו על פניכם לבלתי תחטאו.
* That signs of fear and awe of G-d is visible on his face, as written: "that His fear may be before your faces, that you sin not" (Shemos 20:20).