4. In the same degree as this God-consciousness grows stronger, it crystallizes into _belief_ in God, and culminates in _love_ of God. As stated above,(61) in Judaism belief--_Emunah_--never denotes the acceptance of a creed. It is rather the confiding trust by which the frail mortal finds a _firm_ hold on God amidst the uncertainties and anxieties of life, the search for His shelter in distress, the reliance on His ever-ready help when one's own powers fail. The believer is like a little child who follows confidingly the guidance of his father, and feels safe when near his arm. In fact, the double meaning of _Emunah_, faith and faithfulness, suggests man's child-like faith in the paternal faithfulness of God. The patriarch Abraham is presented in both Biblical and Rabbinical writings as the pattern of such a faith,(62) and the Jewish people likewise are characterized in the Talmud as "believers, sons of believers."(63) The Midrash extols such life-cheering faith as the power which inspires true heroism and deeds of valor.(64)
5. The highest triumph of God-consciousness, however, is attained in _love_ of God such as can renounce cheerfully all the boons of life and undergo the bitterest woe without a murmur. The book of Deuteronomy inculcates love of God as the beginning and the end of the Law,(65) and the rabbis declare it to be the highest type of human perfection. In commenting upon the verse, "Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy might," they say: "Love the Law, even when thy life is demanded as its price, nay, even with the last breath of thy body, with a heart that has no room for dissent, amid every visitation of destiny!"(66) They point to the tragic martyrdom of R. Akiba as an example of such a love sealed by death. In like manner they refer the expression, "they that love Thee,"(67) to those who bear insults without resentment; who hear themselves abused without retort; who do good unselfishly, without caring for recognition; and who cheerfully suffer as a test of their fortitude and their love of God.(68) Thus throughout all Rabbinical literature love of God is regarded as the highest principle of religion and as the ideal of human perfection, which was exemplified by Job, according to the oldest Haggadah, and, according to the Mishnah, by Abraham.(69) Another interpretation of the verse cited from Deuteronomy reads, "Love God in such a manner that thy fellow-creatures may love Him owing to thy deeds."(70)