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We are holding by this point where we have to begin to work on ourselves in a way that our Yireh should be bigger than our tayveh. R’ Yisroel speaks about that in Eitz Pri, the only sefer which was written by the Alter of Slabodka. What he brings there from R’ Yisroel are key for understanding the Or Yisroel. When you want to learn Or Yisroel, it is best to begin by seeing what R’ Yisroel Salanter said in the Eitz Pri.

I think everything we worked on so far is included in what he says. You’ll see how much of a difference it makes that even when you are knowing the thing and reading it and even writing a pirush on it - after working with it you suddenly see he means this whole world of work.

So R’ Yisroel says:
והנה היראה בכלל איננה נטועה בטבע האדם
Yiras Shomayim is not the thing which is your tevah - your nature. It’s different from all the other koyches ha’nefesh which are all there by nature. That’s the meaning of הכל בידי שמים חוץ מיראת שמים - they are part of your system. You can evoke them, you can apply them. Yiras Shomayim is not like that.

אך כל אדם יש בכוחו להבין ולהשכיל לתקן את עצמו ולהגביר יראתו על תאוותו במדרגה גבוהה
Every single person has the possibility that he is understanding, lehovin u’lehaskil which we spoke about. The Yireh is a middeh which emerges from your havoneh. Yireh is not a mida which emerges from your t’chusha. It emerges from your havoneh. That you are able to cause that the Yireh surpasses the tayveh, to make it bigger and stronger. Even though the Yireh comes from the Seychel. That might be inaccurate, as it’s a big question whether we say even though or whether we say because. We can have a dispute on that. I think in other places in R’ Yisroel it’s proven that it is because, not in spite of.

But in any case, it stems from your Seychel, but it is a feeling, a t’chusha. Perhaps a feeling is not a good way to put it, it is a hergesh. Not a hargosheh, it is not a feeling the way the Americans define it, more like something that touches you. That is Yireh, it stems from your Seychel, but it can be stronger than even your tayveh.

וכמו שאמרו חכמינו זכרונם לברכה: ‘חייב אדם לומר מתי אגיע למעשי אבותי אברהם יצחק ויעקב’
The demand is not that one must reach the dargeh, the level of the Avos. He says the demand is that we emulate how their Yireh was stronger by bringing it to a higher place than the tayveh is. The Yireh is misgabber on the tayveh, that is what one has to do.

כי כל איש יש בכוחו להעלות את יראתו גבוה למעלה מן התאווה כמו בענין העקידה
Here you see too what we spoke, that the word tayveh by the kadmoinim, does not mean what we associate with it. It doesn’t mean some, I think in english you say some lust or craving for food or for other things. That’s not it, because ahvas av le’bno, the love a father to his son is considered by them a tayveh. Even though we wouldn’t put that label on it, it is a tayveh, because it is a koyach ha’nefesh that pushes a person and doesn’t let him consider or think again. That’s what is called a tayveh. So every person has this possibility to make the Yireh bigger than this tayveh.

אמנם אין היראה מתוקנת תמיד במדרגה עליונה אשר יהיה בכחה להגביר חיילים נגד התאוה היותר גדולה
So now over here that’s the big riddle which is there in Yireh. When the Yireh is stemming from your seichel, that means you have an understanding, you have a clarity, you have a havone, clear havone, that you have to put your Yiras Shomayim on a higher level than your tayveh. You know that. And you know the toichen and you know everything. But Yireh in the end is a t’chusha. It is a feeling. So because Yireh is a feeling, like all the feelings it has ups and downs.