“Rabbi Helbo said, ‘Rabbi Huna said, ‘Anyone in whom there is fear of heaven, his words are heard, as was said, ‘In the end, all is heard, fear God and observe His commandments, for this is the whole of man’’’” (Berachot 6b).
We could question this, since we have seen many great sages in Israel whose words were not heard. Also, what evidence is there from the words, “In the end”?
We should interpret his words, that the verse refers to the individual himself, that if one sees that his organs are disobeying him, and the more he engages in Torah and work, he is still standing in his previous condition and did not move one bit for the better, our sages make him understand the reason for this.
This is only because he lacks the fear of heaven. That is, when he has fear of heaven, all his organs will obey him.
This is implied in the words, “In the end,” since the body is called “the end of the matter,” since it is a boundary, as in, “In the end, man will die.” Conversely, on the spiritual, there is no end. This is the meaning of the words, “In the end, all is heard,” meaning that in the end he will be heard. That is, his organs will obey him when he has fear of heaven. This is the meaning of “Fear God,” and then you will be rewarded with everything being heard.
“When Rabbi Yochanan Ben Zakkai fell ill, his disciples came to see him. They said to him, ‘Our teacher, bless us.’ He replied, ‘May the fear of heaven be upon you as the fear of flesh and blood.’ They said to him, ‘Our teacher, thus far.’ He said to them, ‘I wish. Know that when one commits a transgression, he says, ‘May no person see me’’” (Berachot 28b).
We should ask, What was their question, which they did not understand to the point that they did not settle for the blessing he had blessed them? Also, what did they understand better through the allegory of a person who commits a transgression, so that through the allegory they agreed and understood that this blessing was sufficient and they did not need a greater blessing? Also, we should understand the meaning of the words “Know” and “thus far.”
Baal HaSulam said that there are two kinds of fear: 1) fear of sin, 2) fear of heaven.
This means that there is a person who observes Torah and Mitzvot [commandments] because of the fear of sin, meaning that otherwise he might come to sin. Sometimes, a person is no longer afraid that he might sin because he has already cleansed his practices to make them all for the sake of the Creator, yet he observes Torah and Mitzvot because of “heaven,” meaning because of the King’s commandment, because this is His will, and this is why he observes everything.
“Fear of sin” means that he is observing everything only for his own sake, that the reason is for himself. “Fear of heaven” means that the reason is the Creator, that he observes Torah and Mitzvot because this is the Creator’s will.
When one observes Torah and Mitzvot only for the sake of the Creator, it is difficult to observe the Torah and Mitzvot because he does not understand the necessity of the matter, as King Solomon said, “Will not do more, etc., I will do more, etc.”
By this we can interpret the above words that they said to him, “Thus far.” This means that they thought that he was telling them that they would have the fear of heaven such as the fear of flesh and blood, that their fear of heaven will be as the fear of flesh and blood, meaning the fear of sin, since observing Torah and Mitzvot is for one’s own purposes, so he will not sin.
It is about this that they asked, “Thus far,” meaning that it is impossible to achieve a higher degree. To this he replied to them with an allegory that if a person commits a transgression, he says, “May no person see me.” He is afraid that if someone sees him, he might turn him over to the authorities, so his fear is so strong that he will not transgress if someone sees.
This is why Rabban Yochanan Ben Zakkai said to them, “Know that my intention is the inner meaning of the words, for by blessing you, ‘May the fear of heaven be upon you as the fear of flesh and blood,’ this is a high degree.”
He said to them, “May you achieve this,” and he meant that they would have the fear of heaven, that observing Torah and Mitzvot will be only for the sake of the Creator, and for themselves, they will have no fear that they might sin, and they will be sure of themselves that there is no possibility to sin.
And the reason you observe Torah and Mitzvot is only for the sake of the Creator, for such is the will of the Creator. Yet, this fear of heaven is akin to the fear of flesh and blood.
This means that as with fear of flesh and blood, we know very well that we must guard and be strict in many ways not to go one moment without fear, for you are standing guard without any allowances. Rather, you are strict in every manner that concerns the fear of flesh and blood. Likewise, with fear of heaven, you will have this fear that you will not go one moment without this fear.
This is the “May you,” meaning it is a very high degree that all the fear will be because of the Creator, and yet the fear and observing will be as with the fear of flesh and blood.