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(ג) אַנְטִיגְנוֹס אִישׁ סוֹכוֹ קִבֵּל מִשִּׁמְעוֹן הַצַּדִּיק. הוּא הָיָה אוֹמֵר, אַל תִּהְיוּ כַעֲבָדִים הַמְשַׁמְּשִׁין אֶת הָרַב עַל מְנָת לְקַבֵּל פְּרָס, אֶלָּא הֱווּ כַעֲבָדִים הַמְשַׁמְּשִׁין אֶת הָרַב שֶׁלֹּא עַל מְנָת לְקַבֵּל פְּרָס, וִיהִי מוֹרָא שָׁמַיִם עֲלֵיכֶם:
(3) Antigonus a man of Socho received [the oral tradition] from Shimon the Righteous. He used to say: do not be like servants who serve the master in the expectation of receiving a reward, but be like servants who serve the master without the expectation of receiving a reward, and let the fear of Heaven be upon you.
Heschel
According to the Bible the principle religious virtue is yirah. What is the nature of yirah? The word has two meanings, fear and awe. There is the man who fears the Lord lest he be punished in his body, family, or in his possessions. Another man fears the Lord because he is afraid of punishment in the life to come. Both types are considered inferior in Jewish tradition. Job, who said, “Though He slay me, yet will I trust in Him,” was not motivated in his piety by fear but rather by awe, by the realization of the grandeur of His eternal love.
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. … 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 comparable to both love and joy.
In a sense, awe is the antithesis of fear. To feel “The Lord is my light and my salvation” is to feel “Whom shall I fear?” {Psalms 27:1). “God is my refuge and my strength. A very present help in trouble. Therefore will we not fear, though the earth do change, and though the mountains be moved into the heart of the seas” (Psalms 46:2-3).
Wow! From God in Search of Man, p 77-78.
ואמר זה החסיד שאתם לא תעבדו הש"י ע"מ שייטיב לכם ויגמלכם חסד ותקוו לגמול ותעבדוהו בעבורו ואמנם עבדוהו כעבדים שאינם מקוים להטבה ולא לגמילות חסד רצה בזה שיהו עובדין מאהבה כמו שאמרנו בפרק י' מסנהדרין ואם כל זה לא פטרן מן היראה ואמר עם היותכם עובדים מאהבה לא תניחו היראה לגמרי ויהי מורא שמים עליכם כי כבר בא בתורה המצוה ביראה והוא אמרו את ה' אלקיך תירא ואמרו החכמים עבוד מאהבה עבוד מיראה ואמרו האוהב לא ישכח דבר ממה שצוה לעשותו והירא לא יעשה דבר ממה שהוזהר מעשותו כי ליראה מבוא גדול במצות לא תעשה וכ"ש במצות השמעיות
And this pious one said that you should not serve God, may He be blessed, in order that He will do good to you and benefit you with kindness and that you should hope for the benefit and serve Him for its sake. Indeed, serve Him like servants that are not hoping for endowment or the giving of kindness. He meant with this that they should serve Him from love, as we said in Chapter Ten of Sanhedrin. And nonetheless, he did not exempt us from fear [of God]. And [so] he said, "Even as you serve from love, do not discard fear completely, 'and may the fear of Heaven be upon you.'" As the commandment of fear has already come in the Torah, and that is its stating (Deuteronomy 6:13), "Fear the Lord, your God." And the sages said (Yerushalmi Berakhot 9:7), "Serve from love, serve from fear," and they said that the one who loves will not forget a thing from that which he was commanded to do, and the one who fears will not do what he was warned from doing - as fear is a great pathway with the negative commandments, and all the more so, with the arational commandments.
(י) וְאָכַלְתָּ֖ וְשָׂבָ֑עְתָּ וּבֵֽרַכְתָּ֙ אֶת־ה' אֱלֹקֶ֔יךָ עַל־הָאָ֥רֶץ הַטֹּבָ֖ה אֲשֶׁ֥ר נָֽתַן־לָֽךְ׃ (יא) הִשָּׁ֣מֶר לְךָ֔ פֶּן־תִּשְׁכַּ֖ח אֶת־ה' אֱלֹקֶ֑יךָ לְבִלְתִּ֨י שְׁמֹ֤ר מִצְוֺתָיו֙ וּמִשְׁפָּטָ֣יו וְחֻקֹּתָ֔יו אֲשֶׁ֛ר אָנֹכִ֥י מְצַוְּךָ֖ הַיּֽוֹם׃ (יב) פֶּן־תֹּאכַ֖ל וְשָׂבָ֑עְתָּ וּבָתִּ֥ים טֹבִ֛ים תִּבְנֶ֖ה וְיָשָֽׁבְתָּ׃ (יג) וּבְקָֽרְךָ֤ וְצֹֽאנְךָ֙ יִרְבְּיֻ֔ן וְכֶ֥סֶף וְזָהָ֖ב יִרְבֶּה־לָּ֑ךְ וְכֹ֥ל אֲשֶׁר־לְךָ֖ יִרְבֶּֽה׃ (יד) וְרָ֖ם לְבָבֶ֑ךָ וְשָֽׁכַחְתָּ֙ אֶת־ה' אֱלֹקֶ֔יךָ הַמּוֹצִיאֲךָ֛ מֵאֶ֥רֶץ מִצְרַ֖יִם מִבֵּ֥ית עֲבָדִֽים׃ (טו) הַמּוֹלִ֨יכְךָ֜ בַּמִּדְבָּ֣ר ׀ הַגָּדֹ֣ל וְהַנּוֹרָ֗א נָחָ֤שׁ ׀ שָׂרָף֙ וְעַקְרָ֔ב וְצִמָּא֖וֹן אֲשֶׁ֣ר אֵֽין־מָ֑יִם הַמּוֹצִ֤יא לְךָ֙ מַ֔יִם מִצּ֖וּר הַֽחַלָּמִֽישׁ׃ (טז) הַמַּֽאֲכִ֨לְךָ֥ מָן֙ בַּמִּדְבָּ֔ר אֲשֶׁ֥ר לֹא־יָדְע֖וּן אֲבֹתֶ֑יךָ לְמַ֣עַן עַנֹּֽתְךָ֗ וּלְמַ֙עַן֙ נַסֹּתֶ֔ךָ לְהֵיטִֽבְךָ֖ בְּאַחֲרִיתֶֽךָ׃ (יז) וְאָמַרְתָּ֖ בִּלְבָבֶ֑ךָ כֹּחִי֙ וְעֹ֣צֶם יָדִ֔י עָ֥שָׂה לִ֖י אֶת־הַחַ֥יִל הַזֶּֽה׃
(10) When you have eaten your fill, give thanks to your God ה' for the good land given to you. (11) Take care lest you forget your God ה' and fail to keep the divine commandments, rules, and laws which I enjoin upon you today. (12) When you have eaten your fill, and have built fine houses to live in, (13) and your herds and flocks have multiplied, and your silver and gold have increased, and everything you own has prospered, (14) beware lest your heart grow haughty and you forget your God ה' —who freed you from the land of Egypt, the house of bondage; (15) who led you through the great and terrible wilderness with its seraph serpents and scorpions, a parched land with no water in it, who brought forth water for you from the flinty rock; (16) who fed you in the wilderness with manna, which your ancestors had never known, in order to test you by hardships only to benefit you in the end— (17) and you say to yourselves, “My own power and the might of my own hand have won this wealth for me.”
וַיֹּ֥אמֶר ה' אֵלַ֣י לֵאמֹ֑ר רָאִ֙יתִי֙ אֶת־הָעָ֣ם הַזֶּ֔ה וְהִנֵּ֥ה עַם־קְשֵׁה־עֹ֖רֶף הֽוּא׃
מַמְרִ֥ים הֱיִיתֶ֖ם עִם־ה' מִיּ֖וֹם דַּעְתִּ֥י אֶתְכֶֽם׃
Fear of Heaven
There are two ways to understand the yira, the fear, the Torah mentions. Later Jewish traditions (rabbinic, philosophical, and mystical) understood a lower, lesser fear to be the fear of God's punishments for not following the right path. Such a motivation, however compelling, was viewed with some disdain, as not really worthy of the realm of faith and holiness.
What the Zohar calls "holy fear" and what Rabbi Yosef Albo calls "noble fear" is not the fear of consequences. It is awe that emerges from the contemplation of God's incomparability, greatness, and magnificence. Yira as marvel, wonder, awe - that is, for David ibn Daud the "awe of greatness" as opposed to a mere "fear of harm." It was this holy fear that moved these two brave women.
Such awe is different than our common fears. The Hasidic commentary Mei ha-Shiloach notes, "when one fears a person, one cannot remain calm, because fear is the opposite of being calm. However, awe of heaven brings calm to the soul...
https://www.aju.edu/ziegler-school-rabbinic-studies/our-torah/back-issues/yirat-shamayim-fear-heaven
Luzzatto Family see: https://www.jewishencyclopedia.com/articles/10203-luzzatto-luzzatti
Logotherapy
Logotherapy was developed by neurologist and psychiatrist Viktor Frankl[1] and is based on the premise that the primary motivational force of an individual is to find a meaning in life.[2] Frankl describes it as "the Third Viennese School of Psychotherapy"[3][4][unreliable source?] along with Freud's psychoanalysis and Adler's individual psychology.[5]
Logotherapy is based on an existential analysis[6] focusing on Kierkegaard's will to meaning as opposed to Alfred Adler's Nietzschean doctrine of will to power or Freud's will to pleasure. Rather than power or pleasure, logotherapy is founded upon the belief that striving to find meaning in life is the primary, most powerful motivating and driving force in humans.[2]
The notion of logotherapy was created with the Greek word logos ("meaning"). Frankl's concept is based on the premise that the primary motivational force of an individual is to find meaning in life. The following list of tenets represents basic principles of logotherapy:
- Life has meaning under all circumstances, even the most miserable ones.
- Our main motivation for living is our will to find meaning in life.
- We have freedom to find meaning in what we do, and what we experience, or at least in the stance we take when faced with a situation of unchangeable suffering.[2]
The human spirit is referred to in several of the assumptions of logotherapy, but the use of the term spirit is not "spiritual" or "religious". In Frankl's view, the spirit is the will of the human being. The emphasis, therefore, is on the search for meaning, which is not necessarily the search for God or any other supernatural being.[2] Frankl also noted the barriers to humanity's quest for meaning in life. He warns against "...affluence, hedonism, [and] materialism..." in the search for meaning.[7]
The ontological argument for the existence of God
St. Anselm, Archbishop of Canterbury (1033-1109), is the originator of the ontological argument, which he describes in the Proslogium as follows:
[Even a] fool, when he hears of … a being than which nothing greater can be conceived … understands what he hears, and what he understands is in his understanding.… And assuredly that, than which nothing greater can be conceived, cannot exist in the understanding alone. For suppose it exists in the understanding alone: then it can be conceived to exist in reality; which is greater.… Therefore, if that, than which nothing greater can be conceived, exists in the understanding alone, the very being, than which nothing greater can be conceived, is one, than which a greater can be conceived. But obviously this is impossible. Hence, there is no doubt that there exists a being, than which nothing greater can be conceived, and it exists both in the understanding and in reality.