Likkutei Sichos, Vol. XXXIV, p. 153ff.

I.

In Sefer HaMitzvos, Rambam writes:

The eighth mitzvah with which we were commanded is to [endeavor to] emulate Him, may He be exalted, according to our potential, as it is written:[1] "And you shall follow His ways."

This commandment is reiterated in the phrase:[2] "to follow all His ways," which has been interpreted[3] [as implying]: "Just as the Holy One, blessed be He, is called compassionate, so, too, you shall be compassionate. Just as the Holy One, blessed be He, is called merciful, so, too, you shall be merciful. Just as the Holy One, blessed be He, is called generous, so, too, you shall be generous."

{The above concepts are taught by the Sifri.}[4] This concept is also echoed by another verse:[5] "Follow after G-d, your L-rd," which is interpreted[6] to mean [that we should endeavor to] emulate His positive actions and the noble character traits with which the A-lmighty, may He be exalted, is described.

In a responsum,[7] R. Avraham, Rambam's son, writes that he was asked [to explain his father's position]:

[A question was raised,] for {this mitzvah} includes [all the mitzvos], as do other verses which exhort us in a similar manner, [e.g.,] "Follow the entire path that G-d, your L-rd, commanded you,"[8] "When you will safeguard the entire commandment that I command you today {to observe it},"[9] and "Now, Israel, what does G-d, your L-rd, ask of you...?"[10]

Our master has already stated, {in the general principles outlined in the beginning of Sefer HaMitzvos}, primarily in General Principle 4, that it is not appropriate to include commands of a general nature [in the reckoning of the 613] mitzvos.

{To explain an added dimension [of the question]: All of the mitzvos are called "the ways of G-d," not only because G-d commanded us to follow them, but because He follows them Himself. [In this vein,] our Sages state that the Holy One, blessed be He, fulfills all the mitzvos, as it were. And they interpret the verse:[11] "He relates His words to Yaakov," commenting:[12] "What He does, He tells Israel to do and observe." (As the Talmud states: "The Holy One, blessed be He, puts on tefillin,"[13] "The Holy One, blessed be He, prays,"[14] and the like.) Thus the mitzvos are all G-d's ways. This concept is explicitly stated in the Zohar,[15] which interprets the verse:[16] "The ways of G-d are just," as implying that the entire Torah is "the ways of G-d."}[17]

R. Avraham, Rambam's son, continues, [offering a resolution to this question]:

One of the fundamental principles of [our] faith... is that we do not rely {only} on the apparent meaning and the simple interpretation of a verse, {as is the approach of the Karaites}. Instead, [we rely on] the meaning indicated by the verse and the Oral Tradition together....

Thus even though the simple meaning of the verse definitely appears to be referring to all the mitzvos, we are nevertheless obligated to believe that it refers to a particular mitzvah. For the Oral Tradition interprets this [verse] as meaning, "Just as He is called compassionate...." Thus according to the explanation of the Oral Tradition, this is not a mitzvah of a general nature.

In the remainder of the responsum, [R. Avraham] explains that the simple meaning of the verses also forces [us to accept this interpretation], for:

After stating [in the beginning of the verse:][18] "When you will keep the commandment of G-d," which includes the observance of all the mitzvos, the verse continues: "And you shall follow His ways." [This refers to a particular fiat] which one might think is not necessarily obligatory in the way that the other mitzvos are obligatory. For "the commandment" refers to [the observance of] deeds, while "follow[ing] G-d's ways" refers to qualities dependent on our emotional characteristics, as the Oral Tradition explains: "Just as He is called compassionate...."

To summarize: "follow[ing] His ways" contributes an added dimension over a person's excellence in mitzvos as a whole. Thus it has been explained that [this phrase] focuses on something different from the mitzvos that are mentioned previously.[19]

[In synopsis:] "Follow[ing] His ways" is not a general commandment, because according to the Oral Tradition,[20] the verse is not speaking about the observance of all the mitzvos, but rather, those "matters that are dependent on the emotional characteristics" of compassion, mercy, and the like.

II.

There is, however, room to question the matter: If the term "His ways" mentioned in this verse refers to "qualities dependent on our emotional characteristics," then there is no new dimension in this mitzvah. For conducting oneself in a merciful and compassionate manner is included in the mitzvah:[21] "Love your neighbor as yourself."[22] As Rambam writes:[23] "We were commanded to show pity, mercy, charity, and kindness, as implied by the verse: 'Love your neighbor as yourself.'" Thus [it would appear that with the command to "follow in His ways" - to borrow] Rambam's wording in General Principle 4 - "[G-d] did not command us to perform anything more than what we had known already."

Similar concepts are stated by Rambam with regard to visiting the sick, comforting mourners, and burying the dead. {[These are] acts that reflect G-d's attributes. Thus in tractate Sotah,[24] the verse: "Follow after G-d, your L-rd," is interpreted as meaning:

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....}

[In this context, Rambam states:][25] "All of these acts and other similar ones are included in one mitzvah... 'Love your neighbor as yourself.'"

{Rambam does not mention these particulars in [this portion of] Sefer HaMitzvos.[26] Nevertheless, he does state: "This concept is also echoed by another verse: '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 character traits," indicating that Rambam maintains that these particulars are also included in the mitzvah of "follow[ing] His ways."}[27]

III.

[In resolution,] it is possible to explain that R. Avraham's intent in stating that "the mitzvos refer to [the observance of] deeds, while 'follow[ing] G-d's ways' refers to qualities dependent on our emotional characteristics" is that the mitzvah of "follow[ing] G-d's ways" (does not refer to the performance of deeds of mercy, but rather) on [developing such] feelings in our hearts.[28] This is the new dimension contributed by this mitzvah that we would not know from other sources:

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

1. The apparent meaning of Rambam's words (both in Sefer HaMitzvos[29] and in the Mishneh Torah[30]) is that the commandment "Love your neighbor as yourself" includes not only conducting oneself in a brotherly manner towards one's fellow man,[31] but also loving him - having such feelings in his heart.[32] And when a person has feelings of love in his heart, he will naturally be aroused to feelings of mercy[33] and the like to his colleague.

2. The expression "And you shall follow His ways" points to the performance of deeds, i.e., one's actual conduct, not (only) to feelings in one's heart. This is reflected in our Sages' words that speak about clothing the naked, visiting the sick, and the like. Similarly, the conclusion of Rambam's statements in Sefer HaMitzvos articulates: "This concept is also echoed by another verse... [that] was interpreted to mean [that we should endeavor to] emulate His positive actions."

{As explained in another source,[34] it is possible to explain that this is the difference between the two statements of our Sages that address this issue: One states:[35] "Follow after the attributes of the Holy One, blessed be He." (This reflects the wording of the verses: "Follow after G-d, your L-rd," "Follow His paths," and "And to follow all His paths.") The other states:[36] "Cling to His ways" (reflecting the wording of the verses: "And to Him, cling"[37] and "And cling to Him.")[38]

Following His ways and attributes implies conducting oneself in actual practice according to the attributes of the Holy One, blessed be He. Clinging to His attributes refers to [arousing] feelings in one's heart. (This can be understood from the expression "clinging" which indicates emotional arousal.)[39]}

This is also indicated by Rambam's statements in Moreh Nevuchim:[40]

The ultimate fulfillment of man is to emulate Him according to his potential {this reflects the commandment "And you shall follow in His paths," as explained in Sefer HaMitzvos}; i.e., to have our deeds resemble His deeds.... [As our Sages] say: "Just as He is compassionate.... Just as He is merciful...."

As he emphasizes there at length, the ways of the Holy One, blessed be He, are His attributes, "the description [of qualities that would lead to] His deeds." [For] "He performs actions that resemble the actions that we perform as a result of feeling, i.e., our character traits. [The intent] is not, however, that He 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.... All emotional arousal is undesirable."[41] Note [Rambam's] lengthy treatment of the subject there. [See also sec. VI below.]

IV.

Therefore it appears that the new dimension of the command to "follow His ways" which we would not have known otherwise is reflected in Rambam's own words: "To emulate Him, may He be exalted, according to our potential." "Follow[ing] His ways" is not merely a command that obligates us to conduct ourselves (with regard to our behavior) in mercy, compassion, and the like,[42] but rather [a command] to emulate Him according to our potential,[43] i.e., that our conduct in mercy and compassion should be carried out with the intent and purpose of emulating the Creator. (Needless to say, as a result, [these qualities] will also be expressed in the person's conduct.)

Thus this mitzvah is one of the "duties of the heart." Implied is that a person should conduct himself with mercy and compassion {not (only) because his understanding obligates him to act in this manner because these ways represent good and upright behavior, but also} "to emulate Him." Since these ways are the ways of G-d, he should [endeavor to] emulate Him. [This is also reflected by] the wording of our Sages: "Just as the Holy One, blessed be He, is called..., so, too, you shall be...." For man's intention in following G-d's paths should be to emulate His Creator.

{This does not contradict the above explanations that following [G-d's] ways is not a command involving [only] the feeling in one's heart, but rather it focuses on one's conduct and deeds. For this explanation does not negate the importance of deed. (On the contrary, it also emphasizes [deed], as stated above.) It underscores, however, what the intent and the purpose of one's following [G-d's] ways should be: to emulate Him. This is a concern of the heart and of a person's intent - that his following these paths of conduct should be carried out because they are G-d's ways.}

This also explains why "follow[ing] His ways" is not a command of a general nature. For the new dimension [it communicates] is the intent in following these ways: "to emulate Him."[44]

V.

According to the above, it is possible to explain that there is also a difference in the way one actually conducts oneself. As a preface, [let us focus on] the manner in which Rambam explains the mitzvah of "following [G-d's] ways" in his Mishneh Torah. At the beginning of Hilchos Deos, Rambam explains[45] 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 bringing examples: "One should not become angry except because of troublesome matters over which it is appropriate to become angry...; One should not desire anything except matters that the body needs."

After explaining at length the intermediate quality of each character trait, he continues:[46] "We are commanded to follow these intermediate paths. They are the good and just ways, as it is written: 'And you shall follow His paths.'"

In the following halachah, Rambam continues:[47]

[Our Sages] taught the following interpretation of this mitzvah: "Just as He is called compassionate, so, too, you shall be compassionate. Just as He is called merciful, so, too, you shall be merciful. Just as He is called holy, so, too, you shall be holy."

For this reason, the prophets described the A-lmighty 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 the halachah that follows,[48] 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, [compassionate, merciful, etc.,] and they represent the middle path that we are obligated to follow, this path is called 'the way of G-d.'"

On the surface, the statements [in Hilchos Deos] are difficult to comprehend, for Rambam includes two different and seemingly unrelated points in [his explanation of] the commandment [to] "follow His paths":

1. "the intermediate quality in each of the character traits";

2. "the good and just paths..." in which "a person is obligated to conduct himself..."; i.e., "the adjectives," [e.g., compassionate and merciful,] "with which the prophets called the A-lmighty."[49]

Therefore we are forced to say that these [two seemingly different positions] are in fact alike. When a person follows these "good and just paths" in order to "emulate Him according to his potential," this [endeavor] will obligate him to "follow these intermediate paths."

VI.

[The uniqueness of] the above can be understood based on the passage from Moreh Nevuchim, loc. cit., which describes G-d's ways and attributes as "the description [of qualities that would lead to] His deeds... actions which resemble the actions that we perform as a result of emotional arousal and [our] character traits."

There 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.... All emotional arousal is undesirable.

Illustrating by example, [Rambam continues]:

There will be times when he will be merciful and compassionate 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 as is appropriate for them without feelings of anger.... His purpose should be for this activity to produce the greatest possible good for people at large.

And Rambam concludes:

The ultimate fulfillment of man is to emulate Him according to his potential, i.e., to have our deeds resemble His deeds.

The continuation of Rambam's statements clearly implies that his [original] statement - that all of G-d's attributes are modes of expression that do not result from emotional arousal - is not [merely intended] to clarify that the concepts of emotional arousal and change are not appropriate to mention with regard to the Creator. (As he emphasizes there, [G-d's attributes are expressed] "without emotional arousal or change.... They emanate from Him, blessed be He, without bringing about any new quality extrinsic to Himself at all.") Instead, [Rambam is explaining] a further [concept that] relates to the nature of the functioning of the emotions themselves.[50] 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.[51]

[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: "The ultimate fulfillment of man is to emulate Him according to his potential; i.e., to have our deeds resemble His deeds.... [As our Sages] say: 'Just as He is compassionate.... Just as He is merciful....'"

When a person emulates his Creator and controls [the expression of] his attributes as G-d controls [the expression of] His attributes, as it were, then man's attributes will be expressed in an appropriate manner and will accomplish the objective desired for this particular attribute.

On this basis, we can appreciate the connection between the two concepts stated in the Mishneh Torah: "the intermediate quality in each of the character traits," and the commandment to "emulate G-d according to his potential" by conducting himself in the good and just paths which reflect the adjectives used to describe the A-lmighty.

Generally, a person acts in an extreme manner (with regard to each of his emotion attributes) [because he responds to] (emotional) arousal which does not leave room for an opposite perspective. He does not exercise his intellectual faculties to determine whether it is appropriate to act in this manner or not. Hence, his conduct is extreme.

When, however, a person expresses his emotions with the intent of "emulating [G-d] according to his potential," he does not exercise his emotions (only) as a result of emotional arousal. Instead, his intent is to reflect the true [positive dimension of] these emotional attributes (as they are expressed by G-d). [Accordingly,] he will express the intermediate quality in each emotional attribute, manifesting each - as Rambam states in Moreh Nevuchim - "as is appropriate." Therefore, "There will be times when he will be merciful.... And at times, [he will seek revenge...] against others."

VII.

Based on the above explanation that the new dimension of the commandment to "follow His ways" is to "emulate [Him]... according to [our] potential," it is possible to explain the choice of the verb ,fkvu, which is translated as "follow."[52]

Halicha [means "progress" or "going." In the most complete sense,] it refers to ascending from level to level (as reflected in the verse:[53] "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.

{From this reason, the angels are referred to as "these who stand," as in the verse:[54] "I shall grant you progress among these who stand." [They are referred to in this manner] "because throughout their existence, they remain on one level."[55]

On the surface, this requires explanation: In several sources it is explained that the angels are continually ascending from level to level. Their [progress] is reflected in their song.[56] Why then are they described as "remaining on one level"?

In resolution it is explained[57] that all of the ascents experienced by the angels are gradual, 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 [at which they started].) Hence, they are considered as remaining on one level for their entire existence.}

This is the (inner) interpretation of "following His ways": that the two implications of the verse - vfhkv, "progress," and "His ways," [the emulation of G-d] - are dependent on each other. When is it possible for a person to "emulate [G-d] according to his potential," "[following] (G-d's) ways?" When he progresses, ascending from level to level, each rung incomparably higher than the previous.

It is human nature for [the expression of] a person's emotional attributes to stem from the arousal of feelings in his heart. For his emotional expression to be in emulation of G-d's qualities, he must lift himself above his natural emotional tendencies, proceeding [to higher rungs] until he [acts in a manner] comparable to his Creator.

On this basis, we can understand our Sages' emphasis that the "ways" mentioned in the verse refer to the emotional attributes (and not to the mitzvos which are deeds), although there are several sources that refer to all the mitzvos as G-d's ways.[58] A person's actions are limited. His emotional attributes, by contrast, are "the characteristics of his soul (i.e., spiritual [qualities]) and can be considered unlimited when compared with his deeds. Therefore our Sages interpret the phrase "And you shall follow His paths" which speaks of vfhkv, incomparable progress and ascent, as referring to "qualities dependent on our emotional characteristics."[59] For primarily, the ascent that a person can make from level to level (and even an ascent that reflects progress which transcends all previous levels) is relevant with regard to his emotional attributes (and not with regard to his deeds, for his deeds are limited).

VIII.

A deeper interpretation of "follow[ing] His ways" can be offered (based on the teachings of Chassidus): Every Jew's soul is "an actual part of G-d from Above."[60] From this it can be understood that the soul itself is utterly unbounded. It is only that its manifestation in the body is limited. From this it is understood that when a person is aroused to Divine service from the essence of his soul, this lifts him up and brings about an unlimited ascent. In simple terms, he has such an unbounded degree of vitality in his Divine service that [he is motivated to a level of] self-sacrifice (that transcends the limits of intellect).

This is the intent of the command to "follow His paths," i.e., "to emulate Him... according to our potential." A person's Divine service in his observance of the Torah and its mitzvos (which are all called "His ways," as above) should be characterized by vfhkv, incomparable progress,[61] [extending] 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 "emulates His Creator" "according to [his] potential."[62]

(Adapted from the Sichos of Shabbos Parshas Vayechi, 5741)

   

Notes:

1. (Back to text) Devarim 28:9.

2. (Back to text) Ibid. 11:22. {The phrase (ibid., 10:12): "to follow all His ways" refers to all the mitzvos and is a commandment of a general nature as explained in fn. 19.}

3. (Back to text) By the Sifri; (Rambam, however, alters slightly the wording of the Sifri).

4. (Back to text) The statement included in brackets is found in the editions of Sefer HaMitzvos published by Rabbi Heller and Rabbi Kapach. It is not included in the standard public text.

5. (Back to text) Devarim 13:5.

6. (Back to text) Sotah 14a.

7. (Back to text) [In the] Frieman [collection of R. Avraham's Responsa] (Jerusalem, 5698), it is Responsum 63. It is also included in the Shelsinger printing of Rambam (New York, 5707), Vol. of Addendae, sec. 3.

8. (Back to text) Devarim 5:30.

9. (Back to text) Ibid. 19:9.

10. (Back to text) Ibid. 10:12.

11. (Back to text) Tehillim 147:19.

12. (Back to text) Shmos Rabbah 30:9. [See the maamar entitled Issa BeMidrash Tehillim, 5653, which elaborates on this point.]

13. (Back to text) Berachos 6a.

14. (Back to text) Ibid. 7a.

15. (Back to text) Vol. I, p. 175b. See the explanation of this concept at length in Biurei HaZohar (Parshas Vayishlach, p. 19b ff.). See also fn. 62.

16. (Back to text) Hoshea 14:10.

17. (Back to text) [Trans. Note: Thus the charge to follow G-d's ways appears to merely reiterate the need to observe the mitzvos that have been commanded previously and does not appear to be an independent charge.]

18. (Back to text) Devarim 28:29.

19. (Back to text) This comes in addition to [another proof cited by R. Avraham] previously: "If the phrase... 'And you shall follow His ways' was a general commandment, the verse would read: 'When you will keep this entire commandment... to follow all of His ways,' as is stated in verse 10:12: 'Now, Israel, what does G-d, your L-rd, ask of you?...'"

    On the basis of [R. Avraham's] statements, we can appreciate why Rambam (and similarly, the others who reckon the number of mitzvos) consider the verse "And you shall follow His ways" the primary [source for the mitzvah], and not the verse: "to follow all His ways" (on which the Sifri comments). For "And you shall follow..." is a (greater) indication of a commandment.

    {One still might ask: Why doesn't [Rambam] focus on the verse: "Follow after G-d, your L-rd" (which is cited in Sotah, loc. cit.) as his primary source? It can, however, be explained that the verse can be interpreted as the Ramban does in his commentary to the Torah.* [Hence, it is not a clear indication of this mitzvah.]}

    * [There the Ramban explains that this verse is a charge for the people to follow the directives given them by the prophets.]

20. (Back to text) Nevertheless, the phrase "to follow all His paths" in Devarim 10:12 is a general command, as is the phrase (ibid. 5:30): "[You shall walk in] the entire path which G-d your L-rd commanded" (which was cited in the question posed to R. Avraham) as stated in the responsum.

21. (Back to text) Vayikra 19:18.

22. (Back to text) [When stating the mitzvah of emulating G-d's attributes] in Hilchos Deos 1:6 (quoted later in the sichah), Rambam explains this mitzvah as implying, "Just as He is called holy, so, too, you should be holy.* In this manner, the prophets described G-d with different terms: patient, abounding in kindness, righteous, just, perfect, mighty, powerful, and the like [with the intent that we emulate these traits]." Seemingly, some of these qualities are not related to the mitzvah of loving one's neighbor as oneself.** [And thus the difficulty that the attributes we must seek to emulate are all included in the mitzvah of brotherly love could be resolved.]

    [This, however, is not so. For] the commandment to be holy is a general command (as explicitly stated in Sefer HaMitzvos, General Principle 4). Similarly, the other attributes mentioned there can also be derived from other mitzvos, and seemingly do not require the commandment to "follow [His] paths."

    See also the Sefer HaChinuch (mitzvah 611) which interprets [the mitzvah of] "follow[ing] His paths" [as follows]: "We are commanded to perform all our deeds in an upright and positive manner... to relate to all the matters shared between us and our colleagues in a kind and merciful manner," [thus reinforcing the question in the body of the sichah]. (In "the laws governing the mitzvah," however, [that text] also cites matters between man and G-d.) Similarly, Rambam in his Sefer HaMitzvos mentions only the qualities of compassion, mercy, and generosity. Similarly, the passage from Sotah, loc. cit., quoted later in the body of the sichah, speaks only of deeds that express lovingkindness. This is not the place for extensive discussion of this issue.

    * Rambam's source is Vayikra Rabbah (Parshas Kedoshim 24:4); see also Midrash Tanchuma, Parshas Kedoshim, sec. 2; Tanchuma, Buber ed. 2:4): "Just as I am holy, you shall be holy." Similarly, Toras Kohanim, the beginning of Parshas Korach, speaks of emulating the King (see the interpretation of Korban Aharon and others). See also Moreh Nevuchim, Vol. I, ch. 54, [which speaks of this obligation] "as explained in the interpretation of [the charge] 'Be holy.'"

    ** In Moreh Nevuchim, loc. cit., it appears that the obligation to "emulate Him to the extent of our capacities" applies with regard to all [His] Thirteen Attributes. [This applies] even with regard to the attribute of "exacting retribution" which relates to punishment.

23. (Back to text) Sefer HaMitzvos, General Principle 9; see also negative mitzvah 302.

24. (Back to text) Loc. cit.

25. (Back to text) Sefer HaMitzvos, General Principle 2; see also Hilchos Avel 14:1.

26. (Back to text) In contrast to the Sefer Mitzvos Gadol, positive mitzvah 7, which quotes only the passage from Sotah (and not that from the Sifri). See the following footnote.

27. (Back to text) See the Hasagos of the Ramban to Sefer HaMitzvos, General Principle 1 (entry, VehaTeshuvah hashilishis) which states: "[Rambam] follows the wording quoted in the Sifri, while the author of Halachos [Gedolos] follows the wording quoted in the Talmud."

28. (Back to text) [Trans. Note: I.e., not only should we perform acts of love, we should feel love within our hearts.]

29. (Back to text) Positive mitzvah 206, and similarly, in the listing of the commandments at the beginning of the Mishneh Torah.

30. (Back to text) Hilchos Deos 6:3.

31. (Back to text) Such an interpretation is apparent from the statements of the Sefer Mitzvos Gadol, positive mitzvah 9: "[With regard to] the mitzvah of loving your neighbor as yourself: The general principle is: 'What is distasteful to you, do not do to a colleague.'"

32. (Back to text) This is implied by the word "to love" used by Rambam. See also his wording in negative mitzvah 302.

33. (Back to text) This is also indicated by the wording of Sefer HaMitzvos (positive mitzvah 206) where Rambam speaks of "love and compassion." This concept is also reflected in the wording used by Rambam in his General Principle 9 (cited above).

34. (Back to text) Sichos Motzaei Shabbos Kodesh, Yud Shvat, 5734.

35. (Back to text) Sotah, loc. cit.

36. (Back to text) Rashi, commentary to Devarim 13:5. See also Rashi, Shabbos 133b, entry, havei domeh, which speaks of "clinging to His ways." Similarly, the Meiri in his Chibur HaTeshuvah (Discourse 1, ch. 11) states: "Our Sages declared: 'Cling to His ways.'" Similarly, the P'nei Moshe, gloss to the Talmud Yerushalmi, (Peah 1:5, entry Adameh lo) mentions, "As [our Sages] interpreted the verse (Devarim 11:22): 'To cling to Him.'"

    See also Or HaTorah by the Maggid of Mezritch commenting on Devarim, op. cit.: "Our Sages said: 'Is it possible to cling to Him....?' Instead, the intent is: cling to His attributes." Such statements are also echoed by Tanya, Iggeres HaKodesh, Epistle 15 (p. 123b). See also the Sifri on the above verse which comments: "Study the Aggadah so that... you will cling to His attributes."

37. (Back to text) Devarim 13:5.

38. (Back to text) Ibid. 11:22.

39. (Back to text) As reflected in Bereishis 34:3: "And his soul clung to Dinah." Note the explanation in Likkutei Sichos, Vol. XIV, p. 55ff.

40. (Back to text) Vol. I, the conclusion of ch. 54. (Our translation is based on Rav Kapach's text.)

41. (Back to text) In particular, this applies with regard to the quality of punishment (see the second marginal note in fn. 22). {In addition to the concept that the acts of mercy and forgiveness must "excessively outweigh the acts of retribution" (Moreh Nevuchim, loc. cit.),} the quality of punishment must be exercised without any feeling of anger, as Moreh Nevuchim, loc. cit., states: "He is not angry, wrathful, or hateful toward him." {In contrast, acts of mercy must certainly be accompanied by feelings of mercy in one's heart. These feelings must, however, [be controlled] so that they will not be in opposition to conducting oneself "as appropriate," and thus will bring about the desired benefit.}

42. (Back to text) As indicated by the understanding of the Sefer HaChinuch (quoted in fn. 22 above).

43. (Back to text) This is reflected in our Sages' statement (Shabbos 133b; Talmud Yerushalmi, Peah, loc. cit.; Sofrim 3:13; Mechilta to Shmos 15:2): "Emulate Him. Just as He is compassionate and merciful, so, too, you...."

44. (Back to text) Thus [the new dimension] is not because, [as R. Avraham, Rambam's son, explained,] the commandment is confined to the emotions. {[In this context,] see the conclusion of sec. VII, which explains why our Sages state that the verse refers only to the emotions. See also fn. 59.}

45. (Back to text) Hilchos Deos 1:4.

46. (Back to text) In the conclusion of Halachah 5. According to some versions of the Mishneh Torah, this phrase marks the beginning of Halachah 6 (see the printing of Sefer HaMada, Jerusalem, 1924). Note also the commentary of the Migdal Oz.

47. (Back to text) Halachah 6.

48. (Back to text) Halachah 7.

49. (Back to text) Similarly, the Sefer HaChinuch mentions both these different points.

    The Alter Rebbe (Shulchan Aruch HaRav 156:3), by contrast, explains the mitzvah of "walk[ing] in His ways" [as follows]: "A person must emulate his Creator {in all the emotional qualities that he possesses}, to abhor the evil in those qualities and to choose the good." He does not state that we are obligated to follow the intermediate paths. (In Law 2, however, he does state that "one should follow the middle path, for it is a good and just path.") This is not the place for further discussion of the matter.

50. (Back to text) [Trans. Note: In other words, there are two points in Rambam's statements:

    1. a theological construct. Man's emotions involve arousal. His feelings ebb and flow because he is influenced by his environment. It is inappropriate to speak of such a state of flux with regard to the A-lmighty, for, by definition, G-d cannot change.

    2. a behavioral construct. Just as G-d exercises His attributes at will and by choice, without being subject to emotional whims, so, too, we should control our feelings rather than respond to them.]

51. (Back to text) [Trans. Note: Our emotional attributes are fundamentally all positive qualities. The benefit that can be elicited from them, however, depends on proper timing, i.e., knowing when to exercise which emotional quality. Man reacts to his surrounding environment and often becomes emotionally excited. This prevents him from thinking clearly and knowing which emotional attribute to exercise at which time. It is, by contrast, totally inappropriate to speak of G-d as becoming emotionally aroused, for He never changes. Instead, His emotional attributes are expressed only when they are called for. Man should emulate his Creator and express his own emotions in a similar manner.]

52. (Back to text) Significantly, in Hilchos Deos, at the conclusion of ch. 1, Rambam cites Bereishis 18:19 [which uses a different verb,] stating: "And they shall keep the way of G-d."

53. (Back to text) Tehillim 84:8. See the conclusion of Berachos [which cites this verse as a prooftext, reflecting how the righteous] "have no rest."

54. (Back to text) Zechariah 3:7.

55. (Back to text) Likkutei Torah, Bamidbar, p. 38d; see also the first maamar in Parshas Bechukosai and several other sources.

56. (Back to text) [Trans. Note: The angels are described as singing G-d's praises. These songs reflect their pattern of ascent within the spiritual worlds.]

57. (Back to text) See the maamar entitled Tze'ena U'Re'ena,5660, et al.

58. (Back to text) See the sources cited in sec. I; note also fn. 20.

59. (Back to text) This could also be the intent of the conclusion of the statements of Rav Avraham, Rambam's son: "Included in this is a concept whose comprehension is far removed at the outset.... Understand this, because it is a refined concept." [This can be interpreted as] alluding to the idea that vfhkv, progress, is relevant only with regard to our emotional characteristics.

60. (Back to text) Tanya, ch. 2.

61. (Back to text) It can be explained [that these two different interpretations] reflect the difference between the revealed dimension of the Torah [as expressed by Torah law] and the inner dimension of the Torah [as expressed by Chassidus]. The revealed dimension of the Torah "has a measure (although its measure exceeds the earth; Iyov 11:9)," while the inner dimension of the Torah "has no measure whatsoever.... It is actually Ein Sof" (Or HaTorah, Chanukah, p. 310a; Sefer HaMaamarim, Vol. II, p. 470a). Therefore, according to the revealed dimension of the Torah (which has a measure) "following His ways" ([which demands] unlimited progress) refers to "qualities dependent on our emotional characteristics" (as explained in sec. VII). According to the approach of pnimiyus haTorah (which has no measure), every individual mitzvah can be observed with the unlimited vitality (of the essence of the soul). [According to that understanding,] the verse "follow His ways" can be interpreted simply as referring to all of the mitzvos.

62. (Back to text) See the passage from the Biurei HaZohar (cited in fn. 15) which explains that the Torah and its mitzvos are referred to as "the ways of G-d" because they are pathways to draw down the revelation of Or Ein Sof, G-d's infinite light. It is possible to explain that for the mitzvos to be pathways to draw down Or Ein Sof (an infinite quality), man's Divine service must involve vfhkv in His ways, progress without limitation.