Ki Tavo: To Emulate G-d

In Sefer HaMitzvos, Rambam writes:

Mitzvah 8: [With this mitzvah, we are] commanded to emulate [G‑d], who is exalted, to [the fullest extent of our] potential. This is [indicated by the Torah’s] words,15 “Walk in His paths.” This command was already included [in the phrase],16 “To walk in all His paths.” [Our Sages] explained [this command in the following manner], (quoting the wording of the Sifri17 ),18 “Just as the Holy One, blessed be He, is described as gracious, so you should also be gracious. Just as the Holy One, blessed be He, is described as merciful, so you should also be merciful. Just as the Holy One, blessed be He, is described as generous, so you should also be generous.”

This concept was also repeated using different wording, to quote,19 “Follow after G‑d, (your L‑rd).”⁴ This [phrase] was interpreted [by our Sages,20 as] meaning [that we are commanded] to emulate the positive actions and admirable traits (middos) with which G‑d is described.

In a responsum,21 Rav Avraham, the Rambam’s son, writes that he was asked to explain his father’s position because of the following issue:

[Seemingly, this mitzvah] includes [all] the mitzvos, as indicated by the [other] verses that restate this point; [for example,] the verse,22 “You shall walk in the entire path which G‑d your L‑rd commanded,” and, similarly, [the verse,23 ] “When you keep this entire commandment that I am commanding you today to perform… following in His paths for all time,” and, similarly, [the verse,24 ] “Now, O Israel, what does G‑d, your L‑rd, ask of you? [Only… to walk in all of His paths.”]

Our teacher (Rambam) already stated [in his general principles listed at the beginning of Sefer HaMitzvos,] principle 4, that it is not appropriate to count commandments of a general nature [in the reckoning of the 613 mitzvos.]

[Further explanation can be added to the above: All of the mitzvos are referred to as “G‑d’s ways,” not only because He commanded us to follow them, but also because He, too, follows them. Thus, on the verse,25 “He relates His words to Yaakov,” our Sages26 relate that G‑d carries out all the mitzvos, “What He does, He instructs Israel to do and to keep.” Accordingly, the Talmud states that “the Holy One, blessed be He, puts on tefillin,”27 “the Holy One, blessed be He, prays,”28 and the like. Thus, all the commandments are “His paths.” Similarly, when interpreting the verse,29 “The paths of G‑d are just,” the Zohar30 explicitly states that the entire Torah is “the paths of the Holy One, blessed be He.”]

In reply, Rav Avraham explained that the commandment to “walk in [G‑d’s] paths” is not merely a general charge, but is of a specific nature, as he writes:

It is a fundamental principle of [our] faith… that we do not rely [merely] on what appears to be the straightforward meaning of the verses, [as do the Karaites], but on [the understanding derived from] both the implications of a verse and the tradition received [by our Sages extending back to Moshe at Sinai….]

Even if the simple meaning of the verse were to definitely indicate that its intent is [a charge] to fulfill all the mitzvos, we are, nevertheless, obligated to believe that [the verse also involves the observance of] a specific mitzvah, as the received tradition explains regarding it – [that the intent is,] “Just as [the Holy One, blessed be He,] is described as gracious, [so you should also be gracious].…” [Thus,] according to the explanation in the received tradition, this is not a mitzvah of a general nature, [but a specific charge to emulate the character traits He reveals].

In the later portion of the responsum, Rav Avraham explains the necessity of interpreting the mitzvah in this manner from the wording of the verse itself:

After [the Torah makes the Jews’ reception of G‑d’s blessings conditional to their observance] – as it states,¹ “When you will keep the commandments of G‑d your L‑rd,” [a charge] that includes all the mitzvos – it adds to that [charge,] saying, “and walk in His paths,” [i.e., emulate His character traits]. With regard to this [specific charge,] one might think that it is not obligatory in the same way that the [other] mitzvos are obligatory since the [other] mitzvos involve actions, while “walk[ing] in His paths” refers to matters dependent on emotive attributes and character traits (middos), as the received tradition explains, “Just as He is described as gracious….”

To summarize: [The command,] “Walk in His paths,” adds to the condition [established by G‑d in the above verse¹ for the Jews to receive His blessings, namely that they observe] the mitzvos as a whole, because it involves something other than the mitzvos that were explicitly mentioned beforehand.31

In other words, “Walk in His paths,” is not a general, encompassing commandment because, according to the received tradition, the verse is not referring to observing all the mitzvos,32 but is rather referring only to “matters dependent on emotive attributes and character traits,” like graciousness, mercy, and the like.

There is room for debate concerning the above. If one would say that “His paths” referred to in this verse refer to “matters dependent on emotive attributes and character traits,” seemingly, there is nothing novel about this mitzvah. Conducting oneself in a manner that reflects mercy, graciousness, and other positive character traits is included in the mitzvah,33 “Love your fellowman as yourself,”34 as Rambam writes,35 “We were commanded to show pity, mercy, charity, and kindness, as [implied by] the verse, ‘Love your fellowman as yourself.’ ” Thus, it would appear that with the command to “follow in His paths” – to borrow Rambam’s wording in his principle 4 (cited previously) – “[G‑d] did not command us [with these words] to perform anything more than what we had [already] known.”

Similarly, Rambam36 refers to visiting the sick, comforting mourners, and burying the dead. These are acts that reflect G‑d’s attributes (middos), as stated in Tractate Sotah’s⁶ interpretation of the verse,⁵ “Follow after G‑d, your L‑rd”:

Emulate the attributes of the Holy One, blessed be He. Just as He clothed the naked..., so should you.... The Holy One, blessed be He, visited the sick..., so should you. The Holy One, blessed be He, comforted mourners..., so should you. The Holy One, blessed be He, buried the dead..., so should you.

Rambam states,²² “All these acts and other similar ones are included in one mitzvah..., “Love your fellowman as yourself.” Thus, it appears that these character traits that we should emulate are already included in the mitzvah of loving our fellowman as ourselves.

True, Rambam does not mention these particulars, visiting the sick, etc., in Sefer HaMitzvos as part of the mitzvah to “walk in His paths.”37 However, he explicitly states, “This concept has already been reiterated using different wording, ‘Follow after G‑d, your L‑rd.’ This was interpreted [– in the passage from Sotah cited –] to mean [that we should endeavor to] emulate His positive actions and His noble attributes,” indicating that Rambam maintains that these particulars are also included in the mitzvah to “walk in His paths.”38 Accordingly, it would appear that the charge, “Walk in His paths,” is not communicating a new concept that was not included in a prior command.

On the surface, it could be said that the intent of Rambam’s son, Rav Avraham, in saying that “the [other] mitzvos involve actions, while ‘walk[ing] in His paths’ refers to matters dependent on emotive attributes and character traits (middos),” is that the mitzvah of “walk[ing] in [G‑d’s] paths” does not refer to actually performing deeds of mercy, but rather on arousing and developing feelings in our hearts. This is the new dimension contributed by this mitzvah that is not known from other sources.

This, however, is not a sufficient explanation, because:

a) The apparent meaning of Rambam’s words (both in Sefer HaMitzvos39 and in the Mishneh Torah40 ) is that the commandment “Love your fellowman as yourself” includes not only acting in a brotherly and loving manner towards one’s fellowman,41 but also loving him – i.e., actually feeling love in one’s heart.42 And when a person feels love in his heart for his fellowmen, he will naturally be aroused to feel other positive emotions, mercy43 and the like, toward them.

b) The phrasing of the command, “Walk in His paths,” points to the performance of deeds, i.e., one’s actual conduct, not (only) to feelings in one’s heart. This is reflected in the straightforward understanding of our Sages’ words that speak about clothing the naked, visiting the sick, and the like. Similarly, Rambam concludes his statements in Sefer HaMitzvos, “This concept is [also] reiterated [by another verse... which] has been interpreted to mean [that we should endeavor to] emulate His positive actions.”

As clarified by another source,44 it is possible to explain that this is the difference between the two directives of our Sages that address this issue: One states,⁶ “Emulate the attributes of the Holy One, blessed be He.” (This reflects the wording of the verses,⁵ “Follow after G‑d, your L‑rd,” “Walk in His paths,”¹ and “to walk in all His paths.”²) The other states,45 “Cling to His ways” (reflecting the wording of the verses, “…and cling to Him,”⁵ and, “…to cling to Him.”²)

Walking in His paths and following after Him, i.e., emulating His attributes, implies conducting oneself in actual practice according to the example set by the attributes of the Holy One, blessed be He. By contrast, clinging to His attributes refers to arousing feelings in one’s heart. (This can be understood from the straightforward meaning of the root dvuk, “clinging,” which indicates emotional attachment.)46

This is also indicated by Rambam’s statements in Moreh Nevuchim:47

The ultimate fulfillment of man is to emulate [G‑d], who is exalted, to [the fullest extent of our] potential – [this reflects the commandment, “Walk in His paths,” as explained in Sefer HaMitzvos] – i.e., to have our actions resemble His deeds.... [As our Sages] say, “Just as He is gracious, so you should also be gracious. Just as He is merciful, so you should also be merciful.”

The emphasis is on “hav[ing] our actions resemble His deeds.” As Rambam elucidates there at length, the paths of the Holy One, blessed be He, these being His attributes, are “the descriptions of His deeds.” G‑d “performs actions that resemble the actions that we perform as a result of [our] feelings, i.e., our character traits. [However, the implication is] not that He [intrinsically] possesses character traits.”

This — Rambam maintains — is the ultimate perfection of human conduct: “To perform these actions in [the appropriate] measure and in relation to the appropriate people, not simply as a result of emotional arousal... [because] all emotional arousal is undesirable.”48 Note Rambam’s lengthy treatment of the subject there. See also sec. 6 below.

Therefore, it appears that the new dimension of the command to “walk in His paths,” which we would not have known otherwise, is reflected in Rambam’s own precise words, “We are commanded to emulate [G‑d], who is exalted, to [the fullest extent of our] potential.” To “walk in His paths” is not merely a command that obligates us to actually conduct ourselves with mercy, graciousness, and the like,49 performing actions that reflect these qualities; rather, it is a command to model ourselves on Him, in Rambam’s words, “to emulate [G‑d], who is exalted, to [the fullest extent of our] potential,”50 i.e., that our actions of mercy and graciousness should be carried out with the intent and purpose of emulating the Creator. (Needless to say, as a result of emulating Him, these qualities will be expressed in our actual conduct.)

Thus, this mitzvah is one of the “duties of the heart.” This implies that a person should conduct himself with mercy and graciousness, not only because his understanding compels him to recognize that these ways represent good and upright behavior and thus obligate him to act in this manner, but because he intends to emulate G‑d. Since these ways are the ways of G‑d, he should endeavor to emulate Him. This is also reflected by the precise wording of our Sages, “Just as He is…, so you should also be...,” that man’s intention in following G‑d’s paths should be solely to emulate his Creator.

This does not contradict the above explanations that walking in G‑d’s paths is not a command involving only the feeling in one’s heart, but comprises conduct, actions, and deeds that are modeled on His ways, for this explanation does not negate the importance of actually carrying out deeds that resemble His ways. (On the contrary, it also emphasizes action, as stated above, in sec. 3.) It underscores, however, what the intent and the purpose of one’s walking in G‑d’s ways should be: Solely to emulate Him. This is a matter involving the heart and a person’s intent – that he should follow these paths of conduct solely because they are G‑d’s ways.

This explains straightforwardly why to “walk in His paths” is not a command of a general nature. The new dimension it communicates is the intent in following these paths in order “to emulate Him.”51

Based on the previous explanations, it is possible to say that there is also a difference in the way one actually conducts himself while carrying out these actions. This can be understood by first, focusing on the manner in which Rambam explains the mitzvah to “walk in G‑d’s paths” in his Mishneh Torah.

At the beginning of Hilchos Deos,52 Rambam explains at length that “the straight path is the intermediate quality in each of the character traits that a person possesses, the quality that is equidistant from both extremes.” He continues, offering examples:³⁸ “One should not become angry, except because of very troublesome matters over which it is appropriate to become angry.... One should not desire anything, except matters that the body needs….”

After explaining the intermediate quality of each character trait at length, Rambam states in halachah 5,53 “We are commanded to follow these intermediate paths. They are the good and just paths, as it is written, ‘Walk in His paths.’”

In halachah 6, Rambam continues:54

Our Sages interpreted this mitzvah as follows: “Just as He is described as gracious, so you should also be gracious. Just as He is described as merciful, so you should also be merciful. Just as He is described as holy, so you should also be holy.” In a similar manner, the Prophets described the Almighty with all these different adjectives... to make known that these are good and just paths in which a person must conduct himself to emulate Him according to his potential.

In halachah 7,55 Rambam explains how “a person should train himself in these character traits... according to the intermediate qualities.” He then concludes, “Since the Creator is called by these names, [gracious, merciful, etc.,] and they represent the middle path that we are obligated to follow, this path is called ‘the path of G‑d.’ ”

On the surface, the statements in Hilchos Deos are difficult to comprehend. Rambam includes two different and seemingly unrelated points in his explanation of the commandment to “walk in His paths”:

a) Cultivating “the intermediate quality in each of the character traits”;

b) Following “the good and just paths...” in which “a person is obligated to conduct himself...”, i.e., “all the adjectives,” e.g., gracious and merciful, with which “the Prophets described the Almighty.”56

Therefore, we are forced to say that these two seemingly different positions are in fact one and the same: When we seek to follow these “good and just paths” in order to “emulate [G‑d], who is exalted, to [the fullest extent of our] potential,” this endeavor will obligate us to “follow these intermediate paths.”

The juxtaposition of the two points mentioned above can be understood based on the passage from Moreh Nevuchim, loc. cit., which describes G‑d’s paths and attributes as “the description of His deeds… actions which resemble the actions that humans perform as a result of emotional arousal and [their] character traits.”

In that source, Rambam continues, explaining that:

It is appropriate for the leader of a country... to emulate these attributes and perform these actions in the appropriate measure and in relation to the appropriate people, not simply as a result of emotional arousal... because all emotional arousal is undesirable.

Rambam then illustrates this point by providing an example:

There will be times when he will be merciful and gracious to certain people. [He will act] not merely out of ordinary feeling and generosity, but as is appropriate. And at times, he will seek revenge and bear a grudge against some other people, manifesting anger to them as is appropriate without [feelings of anger.... His purpose should be for this activity to produce the greatest [possible] benefit for people at large.

And Rambam concludes, “The pinnacle of man’s [character development] is to emulate [G‑d], who is exalted, to [the fullest extent of our ] potential…, i.e., to have our deeds resemble His deeds.”

The continuation of Rambam’s statements implies that his original statement – that all of G‑d’s attributes are actions that do not result from emotional arousal – is not merely intended to clarify a philosophical point, namely that the concepts of emotional arousal and change are not applicable to the Creator. (As he emphasizes there, G‑d’s attributes are expressed, “without emotional arousal or change.... [The expressions of G‑d’s attributes] come about from Him, blessed be He, and [are] not [aroused through] any element extrinsic to His Being, at all.”) Instead, Rambam is explaining a further concept that relates to the nature of the functioning of the emotions themselves.57 Because these attributes emanate from Him without emotional arousal, they are truly good and just paths, for every attribute is expressed in an appropriate and fitting manner.58

On this basis, we can appreciate the sequence of Rambam’s statements. After he explains the nature of the functioning of the Divine attributes, he states that it is fitting for man to conduct himself in a similar manner, for “the ultimate fulfillment of man is to emulate [G‑d], who is exalted, to [the fullest extent of our] potential; i.e., to have our deeds resemble His deeds.... [As our Sages said,] ‘Just as He is gracious, so you should also be gracious....’ ”

When a person strives to emulate his Creator, and he conducts his emotional expressions and character traits, as G‑d expresses His attributes, as it were – i.e., by choice and not as a result of emotional arousal – then man’s attributes will be expressed in an appropriate manner and will accomplish the objective desired for a given attribute.

On this basis, we can appreciate the connection between the two concepts stated in the Mishneh Torah, “[cultivating] the intermediate quality in every attribute,” and the commandment to “emulate G‑d according to [the fullest extent of our] potential” by following the good and just paths which reflect “the adjectives used to describe the Almighty.”

The fact that a person acts in an extreme manner with regard to any of his attributes usually stems from emotional arousal which does not leave room for an opposite mode of conduct and prevents him from using his mind to determine whether these circumstances warrant such behavior. As a result, his conduct is extreme.

However, when a person controls his behavior, adapting his character traits with the intent of “emulating Him according to his potential,” he does not conduct himself according to these character traits (only) as a result of emotional arousal. Instead, his intent is to reflect the true beneficial quality of these character traits as they are expressed by G‑d. Accordingly, he will reach the intermediate quality in each character trait, manifesting each – as Rambam states in Moreh Nevuchim – “as is appropriate.” Therefore, “there will be times when he will be merciful... and at times, against certain people, he will seek revenge....”

Based on the above explanation that the new dimension of the commandment to “walk in His paths” is to “emulate [G‑d], who is exalted, to [the fullest extent of our] potential,” it is also possible to explain the specific choice of the verb in the verse, vehalachta,59 meaning literally, “and you shall walk.”

Halichah, the noun which shares the root of this verb, can also mean “progress” or “going.” In the most complete sense, it refers to ascending from level to level (as reflected by the verse,60 “They shall proceed from strength to strength.”) Primarily, it refers to an ascent to a rung that is incomparably higher than one’s previous rung.

For this reason, the angels are referred to as “those who stand,” as in the verse,61 “I shall grant you [the potential to] proceed (mehalchim) among those who stand.” They are referred to in this manner “because throughout their existence, they remain on one level.”62

On the surface, this requires clarification: In several sources it is explained that the angels are continually ascending from level to level. Their progress is reflected in their song.63 Why then are they described as always “remaining on one level”?

In resolution:64 All of the ascents experienced by the angels are gradual and moderated, i.e., they ascend to a level that is relative and comparable to their previous rung. As such, even though they “proceed from strength to strength,” they have not left their initial rung entirely. (For even the highest rung they attain has a connection to the lowest rung from which they started.65 ) Hence, they are considered as remaining on one level for their entire existence.

This is the inner meaning of “walk[ing] in His paths”: that the two elements mentioned in the verse, vehalachta, “progress,” and “His paths,” the emulation of G‑d, are dependent on each other. When is it possible for a person to “emulate [G‑d,] who is exalted, to [the fullest extent of his] potential” by following G‑d’s “paths”?” When he fulfills the command to “walk,” i.e., when he continually progresses, ascending from level to level, each rung incomparably higher than the previous.

That said, it is human nature for one’s character traits to be motivated by the arousal of the emotions in his heart. Therefore, for his conduct and character traits to be solely in emulation of G‑d’s attributes, he must transcend his natural emotional tendencies by continually proceeding to higher rungs, until he acts in a manner comparable to his Creator.

On this basis, we can reach a deeper understanding of our Sages’ interpretation that the “paths” mentioned in this verse refer to our character traits and not to the mitzvos which involve actions (although there are several sources that refer to all the mitzvos as G‑d’s ways).66

While a person’s actions are limited, his character traits are expressions of his soul (i.e., they are spiritual qualities) and can be considered unlimited when compared with his actions. Therefore, our Sages interpret the command, “Walk in His paths” which speaks of halichah, progress and ascent to an incomparably loftier level, as referring to “matters dependent on our character traits.”67 For primarily, it is appropriate to speak of an ascent that a person makes from level to level – and even an ascent that reflects progress which transcends all previous levels – with regard to his character traits and not with regard to his actions, for his actions are inherently limited.

A deeper interpretation of the command, “Walk in His paths” can be offered based on the teachings of Chassidus,68 that every Jew’s soul is “an actual part of G‑d.”69 From this, it can be understood that the soul itself is utterly unbounded; only its manifestation in the limbs of the body is limited. This leads to the understanding that when a person’s arousal to Divine service stems from the essence of his soul, this lifts him up and brings about an unlimited ascent within him. In simple terms, this means that he has an unbounded degree of vitality in his Divine service to the extent that he is motivated to self-sacrifice that transcends the limits of intellect.

This is the intent of the command to “walk in His paths,” i.e., “to emulate [G‑d], who is exalted, to [the fullest extent of our] potential.” A person’s Divine service in his observance of the Torah and its mitzvos (which are all called “His ways,” as mentioned above) must be characterized by halichah, incomparable progress70 – and even progress that extends beyond all limitations. This is possible when a person arouses and reveals the essence of his soul, which is an actual part of G‑d. In this way, he “resembles his Creator,” fulfilling the charge “to emulate [G‑d], who is exalted, to [the fullest extent of his] potential.”71

Adapted from a sichah delivered on Shabbos Parshas Vayechi, 5741 (1980)