Misva #611: Following G-d’s Example

The Torah in Parashat Ki-Tabo (Debarim 28:9) commands, “Ve’halachta Bi’drachav” – “You shall walk in his ways.” The Sefer Ha’hinuch writes that this verse introduces the obligation to follow G-d’s example, to conduct ourselves in accordance with the qualities that He models for us. The Gemara, in several places (including Sota 14), teaches that just as G-d is merciful, kind and compassionate, we must be merciful, kind and compassionate in our interactions and dealings with other people. Although we human beings are limited and imperfect, and are thus incapable of attaining G-d’s pristine perfection, this verse commands us to strive to follow His example. This includes performing acts of kindness for other people, just as G-d provided Adam and Hava with clothing, visited Abraham Abinu when he was ill, comforted Yishak when his father passed away, and buried Moshe Rabbenu after his death. We are to follow G-d’s example and perform these and other acts of kindness. The reason for this Misva, the Sefer Ha’hinuch writes, is obvious, as we are to constantly strive to improve our character, by working to follow the example set for us by G-d Himself. The Sefer Ha’hinuch explains that this Misva affects everything we do, governing the way we eat, conduct our financial affairs, our interactions with other people, and our prayers and Torah study. Everything we do should be done in accordance with the character traits modeled for us by the Almighty. Furthermore, the Sefer Ha’hinuch adds, the Rambam taught that this Misva includes the obligation to follow the “middle way,” meaning, to avoid extremes, and conduct ourselves reasonably and moderately. We must be neither stingy nor overly generous. We need to find the “happy medium” with regard to our character traits. This Misva requires us to constantly scrutinize our conduct, and evaluate ourselves, to determine whether we behave with proper Middot (character traits). The Sages inferred this concept from the verse (Tehillim 50:23), “Ve’sam Derech,” which could be read as “Ve’sham Derech” – “and assessing the way,” alluding to the requirement to introspect and evaluate one’s behavior. One who lives this way, the Sages teach, will earn a portion in the world to come, and will have the privilege of beholding the Shechina. This Misva applies in all times and places, and is binding upon both men and women. One transgresses this command by failing to work to improve his character and to suppress his Yeser Ha’ra (evil inclination) so that he faithfully abides by the Misvot. Rav Moshe Cordovero (Safed, 1522-1570) wrote a famous work, Tomer Debora, which presents a detailed, step-by-step guide for how to follow G-d’s thirteen attributes of mercy which He pronounced to Moshe (Shemot 34:6-7). In the context of the Sefer Ha’hinuch’s discussion of this Misva, he addresses an important philosophical question relevant to the attribution of human character traits to G-d. Although we find that G-d is described in the Torah and by the prophets as having various qualities, we must not make the mistake of attributing to Him human properties. For example, one of the thirteen attributes of mercy is “Erech Apayim” (patience, being slow to anger), which seems to imply that G-d experiences anger which He then restrains. The Sefer Ha’hinuch writes that it is preposterous to think of G-d as actually experiencing anger. After all, one feels anger because of frustration, His inability to control the situation in the way He wants. G-d, of course, has unlimited power over the universe, and can do anything He wishes. He thus never has any reason to feel angry. And, anger is a sign of a faulty character, whereas G-d, quite obviously, is perfect. Necessarily, then, the descriptions of G-d’s anger must be understood allegorically. The Sefer Ha’hinuch explains that since there is a great deal of evil in the world, and many people worship other deities, the world deserves annihilation. G-d’s allowing the world to continue existing is depicted as His restraining His anger, in that He refrains from punishing the world the way it deserves to be punished. The Gemara (Berachot 7a) comments that G-d is angry for one moment each day (“Ve’Kel Zo’em Be’chol Yom”), and the Sefer Ha’hinuch explains this as a reference to the moment each day when the world’s sins “tip the scales,” exceeding its merits. At that moment, G-d is “angry” in the sense that the world deserves to be annihilated. G-d Himself, as explained, does not actually become angry, but the world becomes deserving of G-d’s anger, and this is the meaning of those passages which depict G-d as angry. The Misva of “Ve’halachta Bi’drachav” is the 611 th Misva, and 611 is the Gematria of the word “Torah.” This alludes to the singular importance of this Misva, as it is all-encompassing, calling upon us to conduct all our affairs, throughout the entire day, in accordance with the values and character traits taught to us by G-d. A beautiful example of the significance of this Misva is a story told of a wealthy woman who was passing by a department store, and she noticed several children peering into the store window. She discovered that these were underprivileged orphans, who longingly stared at all the beautiful clothing for sale in the store, which they could never purchase. The woman brought them inside the store and purchased for them complete outfits, from head to toe. As they were leaving, one of the children turned to her and asked, “Who are you? Are you G-d?” “No,” the woman replied, “I am one of His children.” “That makes sense,” the children said. “You are related to Him, so you act like Him.” The Jewish People are called G-d’s children. When we act kindly and compassionately, we show the world that G-d, our Father, is kind and compassionate, and we thus bring honor and glory to not only ourselves, but also to Hashem.