The commandment to walk in — and make oneself similar through — the ways of God, may He be blessed: That we were commanded to perform all our actions in the way of straightness and goodness with all our strength and to incline all our affairs that are between ourselves and others towards the way of kindness and mercy; as we have known from our holy Torah that this is the way of God, and this is God’s desire for His creatures so that they merit God’s goodness — as He desires kindness. And about this is it stated (Deuteronomy 28:9), “and you shall walk in His ways.” And this commandment was further repeated in another place, as it is stated (Deuteronomy 10:12, 11:22), “to walk in all His ways.”
And they, may their memory be blessed, said (Sifrei Devarim 49), in explanation of this commandment, “Just like the Holy One, blessed be He, is called merciful, so too you be merciful; just like the Holy One, blessed be He, is called compassionate, so too you be compassionate; just like the Holy One, blessed be He, is called righteous, so too you be righteous; just like the Holy One, blessed be He, is called holy, so too you be holy.” And the whole matter is to say that we should teach ourselves to follow good actions like these and glorious traits through which He, may He be blessed, is described by way of analogy — to say that He acts with these good traits towards His creatures. But He, blessed be He, is more elevated than any great elevation; as we do not have the power or the knowledge to grasp the greatness of His elevation and the largeness of His kindness — nor do any of the creatures (Mishneh Torah, Laws of Human Dispositions 1:6). And in this way that we have [explained], the prophets called God all [these] appellations: righteous; straight; strong; of great kindness; of long patience. When they said, “of long patience,” the matter is not, God forbid, that there ever be anger in front of Him ever. As why should He get angry — it is in His hand to kill and to make live, to destroy the world and to create; and there is none who says to Him, “What are you doing?” Also because anger is a lack of perfection in the one getting angry, whereas all perfection is His, may He be blessed. Rather the matter is in truth like the way that we described — meaning to say that they are the elevated traits with which He acts towards His creatures; and that we should study and follow His ways, in imitation of Him.
And maybe, my son, you will think to come to me with that which is written (Psalms 7:12), “and God gets furious every day” — and they, may their memory be blessed, said (Berakhot 7a), “And how much is His fury? An instant.” And you, my son, should not err in this, God forbid, that there be evil to God, and that your heart believe about Him, blessed be He, anything but all perfection. And the matter of anger only happens in us from the angle of our being inferior physical beings. And in truth the fury that they mentioned about Him is only by way of analogy to a matter of the world. Their intention [with it] was to say that in that the majority of people in the world are pulled after their desires and there are many among them that worship the sun, the moon and the constellations — and even trees and stones — the world constantly becomes liable for extinction. And maybe the reason for their saying that His fury is for an instant every day is that since the world is judged according to its majority and that the world becomes liable because of their bad deeds on each and every day; they, may their memory be blessed, compared that small moment when a sinner completes the majority [of the world’s actions] with his sin, to the fury of God. As everything is fit at the instant for extinction from the power of [God’s] trait of justice, except that [His] trait of kindness immediately determines [otherwise] and preserves it. And accept this, my son, from me until you hear [something] better than it.
Its laws are also short. Its content is generally that a man choose for himself in all of his matters and in all of his actions — whether in eating, drinking, [commerce], words of Torah, prayer, conversation or in any other thing — the good and moderate path; and never to remove himself to the extremes. And about this general principle, they, may their memory be blessed, said (Sotah 5b) that a man should always examine his dispositions — meaning to say that he think about his affairs, to do them in the moderate and good path. And they based this upon a verse, as it is written (Psalms 50:23), “and to him who orders his way, I will show him the salvation of God” — they expounded (Moed Katan 5a), ‘Do not read it [as] “and orders (vesam),” but rather “and evaluates (vesham).”’
And this commandment is practiced in every place and at all times by males and females. And one who transgresses it and does not make efforts to straighten his ways, to conquer his impulse, to improve his thoughts and deeds for the Love of God and to fulfill this commandment, has violated this positive commandment.
מִצְוָה לָלֶכֶת וּלְהִדַּמּוֹת בְּדַרְכֵי הַשֵּׁם יִתְבָּרַךְ – שֶׁנִּצְטַוִּינוּ לַעֲשׂוֹת כָּל מַעֲשֵׂינוּ בְּדֶרֶךְ הַיֹּשֶׁר וְהַטּוֹב בְּכָל כֹּחֵנוּ, וּלְהַטּוֹת כָּל דְּבָרֵינוּ אֲשֶׁר בֵּינֵינוּ וּבֵין זוּלָתֵנוּ, עַל דֶּרֶךְ הַחֶסֶד וְהָרַחֲמִים, כַּאֲשֶׁר יָדַעְנוּ מִתּוֹרָתֵנוּ שֶׁזֶּהוּ דֶּרֶךְ הַשֵּׁם וְזֶה חֶפְצוֹ מִבְּרִיּוֹתָיו, לְמַעַן יִזְכּוּ לְטוּבוֹ כִּי חָפֵץ חֶסֶד הוּא, וְעַל זֶה נֶאֱמַר (דברים כח ט) וְהָלַכְתָּ בִּדְרָכָיו. וְנִכְפְּלָה הַמִּצְוָה עוֹד בְּמָקוֹם אַחֵר, שֶׁנֶּאֱמַר לָלֶכֶת בְּכָל דְּרָכָיו (דברים י, יב; יא, כב).
The commandment to walk in — and make oneself similar through — the ways of God, may He be blessed: That we were commanded to perform all our actions in the way of straightness and goodness with all our strength and to incline all our affairs that are between ourselves and others towards the way of kindness and mercy; as we have known from our holy Torah that this is the way of God, and this is God’s desire for His creatures so that they merit God’s goodness — as He desires kindness. And about this is it stated (Deuteronomy 28:9), “and you shall walk in His ways.” And this commandment was further repeated in another place, as it is stated (Deuteronomy 10:12, 11:22), “to walk in all His ways.”
וְאָמְרוּ זִכְרוֹנָם לִבְרָכָה (בספרי עקב יא כב) בְּפֵרוּשׁ זֹאת הַמִּצְוָה, מָה הַקָּדוֹשׁ בָּרוּךְ הוּא נִקְרָא רַחוּם, אַף אַתָּה הֱיֵה רַחוּם, מָה הַקָּדוֹשׁ בָּרוּךְ הוּא נִקְרָא חַנּוּן, אַף אַתָּה הֱיֵה חַנּוּן, מָה הַקָּדוֹשׁ בָּרוּךְ הוּא נִקְרָא צַדִּיק, אַף אַתָּה הֱיֵה צַדִּיק, מָה הַקָּדוֹשׁ בָּרוּךְ הוּא נִקְרָא קָדוֹשׁ, אַף אַתָּה הֱיֵה קָדוֹשׁ. וְהָעִנְיָן כֻּלּוֹ לוֹמַר שֶׁנְּלַמֵּד נַפְשֵׁנוּ לָלֶכֶת בִּפְעֻלּוֹת טוֹבוֹת כָּאֵלּוּ וּמִדּוֹת נִכְבָּדוֹת אֲשֶׁר יְסֻפַּר בָּהֶם יִתְבָּרַךְ עַל דֶּרֶךְ מָשָׁל לוֹמַר שֶׁמִּתְנַהֵג בְּמִדּוֹת טוֹבוֹת אֵלּוּ עִם בְּרִיּוֹתָיו. וְהוּא בָּרוּךְ הוּא יִתְעַלֶּה עַל כָּל עִלּוּי גָּדוֹל שֶׁאֵין בָּנוּ כֹּחַ וְדֵעָה לְהַשִּׂיג גֹּדֶל מַעֲלָתוֹ וְרֹב טוּבוֹ וְלֹא בְּכָל הַנִּבְרָאִים, וְעַל הַדֶּרֶךְ הַזֶּה שֶׁאָמַרְנוּ (רמב"ם דעות פ"א ה"ו) יִקְרְאוּ הַנְּבִיאִים לָאֵל בָּרוּךְ הוּא כָּל הַכִּנּוּיִים: צַדִּיק, יָשָׁר, תָּמִים, גִּבּוֹר, חָזָק, רַב חֶסֶד, אֶרֶךְ אַפַּיִם, כִּי בְּאָמְרָם אֶרֶךְ אַפַּיִם אֵין הָעִנְיָן חָלִילָה שֶׁיִּהְיֶה כַּעַס לְפָנָיו לְעוֹלָם, כִּי אֲשֶׁר בְּיָדוֹ לְהָמִית וּלְהַחֲיוֹת, לִמְחוֹת עוֹלָם וְלִבְרֹאת, וְאֵין אוֹמֵר לוֹ מָה תַּעֲשֶׂה לָמָּה יִכְעַס? גַּם כִּי הַכַּעַס אֵינֶנּוּ שְׁלֵמוּת בַּכּוֹעֵס, וְאֵלָיו בָּרוּךְ הוּא כָּל הַשְּׁלֵמוּת. אֲבָל הָעִנְיָן בֶּאֱמֶת עַל הַדֶּרֶךְ שֶׁזָּכַרְנוּ, כְּלוֹמַר שֶׁהֵן הַמִּדּוֹת הַמְּעֻלּוֹת שֶׁמִּתְנַהֵג עִם בְּרִיּוֹתָיו, וְיֵשׁ לָנוּ לִלְמֹד וְלַעֲשׂוֹת כָּל דְּרָכֵינוּ בְּדִמְיוֹנוֹ.
And they, may their memory be blessed, said (Sifrei Devarim 49), in explanation of this commandment, “Just like the Holy One, blessed be He, is called merciful, so too you be merciful; just like the Holy One, blessed be He, is called compassionate, so too you be compassionate; just like the Holy One, blessed be He, is called righteous, so too you be righteous; just like the Holy One, blessed be He, is called holy, so too you be holy.” And the whole matter is to say that we should teach ourselves to follow good actions like these and glorious traits through which He, may He be blessed, is described by way of analogy — to say that He acts with these good traits towards His creatures. But He, blessed be He, is more elevated than any great elevation; as we do not have the power or the knowledge to grasp the greatness of His elevation and the largeness of His kindness — nor do any of the creatures (Mishneh Torah, Laws of Human Dispositions 1:6). And in this way that we have [explained], the prophets called God all [these] appellations: righteous; straight; strong; of great kindness; of long patience. When they said, “of long patience,” the matter is not, God forbid, that there ever be anger in front of Him ever. As why should He get angry — it is in His hand to kill and to make live, to destroy the world and to create; and there is none who says to Him, “What are you doing?” Also because anger is a lack of perfection in the one getting angry, whereas all perfection is His, may He be blessed. Rather the matter is in truth like the way that we described — meaning to say that they are the elevated traits with which He acts towards His creatures; and that we should study and follow His ways, in imitation of Him.
וְאוּלַי, בְּנִי, תַּחְשֹׁב לָבֹא עָלַי בְּמָה שֶׁכָּתוּב וְאֵל זֹעֵם בְּכָל יוֹם (תהלים ז, יב), וְאָמְרוּ זִכְרוֹנָם לִבְרָכָה (ברכות ז, א) וְכַמָּה זַעְמוֹ? רֶגַע. וְאַתָּה בְּנִי אַל תִּטְעֶה בָּזֶה, חָלִילָה לָאֵל מֵרֶשַׁע וּמִלְּבָבְךָ לְהַאֲמִין בּוֹ בָּרוּךְ הוּא כִּי אִם תַּכְלִית כָּל שְׁלֵמוּת, וְעִנְיַן הַכַּעַס לֹא יֶאֱרַע בָּנוּ רַק מִצַּד הֱיוֹתֵנוּ בַּעֲלֵי הַחֹמֶר הַגָּרוּעַ. וּבֶאֱמֶת כִּי הַזַּעַם שֶׁזָּכְרוּ בּוֹ אֵינֶנּוּ רַק עַל דֶּרֶךְ מָשָׁל עַל עִנְיַן הָעוֹלָם, כַּוָּנָתָם לוֹמַר כִּי בִּהְיוֹת רֹב בְּנֵי אָדָם שֶׁבָּעוֹלָם נִמְשָׁכִים אַחַר תַּאֲוָתָם, וּמֵהֶם רַבִּים עוֹבְדִים לַשֶּׁמֶשׁ וְלַיָּרֵחַ וְלַמַּזָּלוֹת וְגַם לָעֵצִים וְלַאֲבָנִים, יִתְחַיֵּב הָעוֹלָם מִתּוֹךְ כָּךְ כְּלָיָה תָּמִיד, וְאוּלַי אָמְרָם שֶׁזַּעְמוֹ רֶגַע בְּכָל יוֹם, הַטַּעַם לְפִי שֶׁהָעוֹלָם נִדּוֹן אַחַר רֻבּוֹ וּבְכָל יוֹם וָיוֹם מִתְחַיֵּב הָעוֹלָם עַל מַעֲשֵׂיהֶם הָרָעִים, וְאוֹתוֹ רֶגַע קָטָן אֲשֶׁר יַשְׁלִים הָרֹב חוֹטֵא אֶחָד בְּחֶטְאוֹ יְדַמּוּ זִכְרוֹנָם לִבְרָכָה לְזַעַם הָאֵל, לוֹמַר שֶׁיֵּשׁ בְּאוֹתוֹ רֶגַע חֲרוֹן אַף בָּעוֹלָם וְחִיּוּב עֲלֵיהֶם, שֶׁהַכֹּל רְאוּיִים בְּאוֹתוֹ רֶגַע מִכֹּחַ מִדַּת הַדִּין לִכְלוֹת, אֶלָּא שֶׁמִּדַּת הָרַחֲמִים מַכְרַעַת מִיָּד וּמַעֲמִידוֹ. וְקַבֵּל זֶה בְּנִי מִמֶּנִּי עַד שָׁמְעֲךָ טוֹב מִמֶּנּוּ.
And maybe, my son, you will think to come to me with that which is written (Psalms 7:12), “and God gets furious every day” — and they, may their memory be blessed, said (Berakhot 7a), “And how much is His fury? An instant.” And you, my son, should not err in this, God forbid, that there be evil to God, and that your heart believe about Him, blessed be He, anything but all perfection. And the matter of anger only happens in us from the angle of our being inferior physical beings. And in truth the fury that they mentioned about Him is only by way of analogy to a matter of the world. Their intention [with it] was to say that in that the majority of people in the world are pulled after their desires and there are many among them that worship the sun, the moon and the constellations — and even trees and stones — the world constantly becomes liable for extinction. And maybe the reason for their saying that His fury is for an instant every day is that since the world is judged according to its majority and that the world becomes liable because of their bad deeds on each and every day; they, may their memory be blessed, compared that small moment when a sinner completes the majority [of the world’s actions] with his sin, to the fury of God. As everything is fit at the instant for extinction from the power of [God’s] trait of justice, except that [His] trait of kindness immediately determines [otherwise] and preserves it. And accept this, my son, from me until you hear [something] better than it.
שֹׁרֶשׁ מִצְוָה זוֹ יָדוּעַ הוּא, כִּי הִיא וְשָׁרְשָׁהּ דָּבָר אֶחָד.
The root of this commandment is well-known to all, as it and its root are one thing.
דִּינֶיהָ גַּם כֵּן קְצָרִים. עִנְיָנָהּ הוּא דֶּרֶךְ כְּלָל שֶׁיִּבְחַר לוֹ הָאָדָם בְּכָל עִנְיָנָיו וּבְכָל מַעֲשָׂיו, בֵּין בַּאֲכִילָה בֵּין בִּשְׁתִיָּה, בֵּין בְּמַשָּׂא וּמַתָּן בֵּין בְּדִבְרֵי תוֹרָה, בֵּין בַּתְּפִלָּה, בֵּין בְּשִׂיחָה וּבְכָל דָּבָר, הַדֶּרֶךְ הַטּוֹבָה וְהַמְּמֻצַּעַת, וְלֹא יִתְרַחֵק אֶל הַקְּצָווֹת לְעוֹלָם, וְעַל כְּלַל הָעִנְיָן הַזֶּה אָמְרוּ זִכְרוֹנָם לִבְרָכָה (סוטה ה, ב), שֶׁיְּהֵא אָדָם שָׁם דֵּעוֹתָיו תָּמִיד כְּלוֹמַר, שֶׁיְּחַשֵּׁב בְּעִנְיָנָיו לַעֲשׂוֹת אוֹתָם עַל דֶּרֶךְ הַמִּצּוּעַ וְהַיֹּשֶׁר, וְסָמְכוּ הַדָּבָר לִקְרָא דִּכְתִיב (תהלים נ כג) וְשָׂם דֶּרֶךְ אַרְאֶנּוּ בְּיֵשַׁע אֱלֹהִים. דָּרְשׁוּ הֵם (מועד קטן ה, א), אַל תִּקְרֵי וְשָׂם אֶלָּא וְשָׁם.
Its laws are also short. Its content is generally that a man choose for himself in all of his matters and in all of his actions — whether in eating, drinking, [commerce], words of Torah, prayer, conversation or in any other thing — the good and moderate path; and never to remove himself to the extremes. And about this general principle, they, may their memory be blessed, said (Sotah 5b) that a man should always examine his dispositions — meaning to say that he think about his affairs, to do them in the moderate and good path. And they based this upon a verse, as it is written (Psalms 50:23), “and to him who orders his way, I will show him the salvation of God” — they expounded (Moed Katan 5a), ‘Do not read it [as] “and orders (vesam),” but rather “and evaluates (vesham).”’
וְנוֹהֶגֶת מִצְוָה זוֹ בְּכָל מָקוֹם וּבְכָל זְמַן, בִּזְכָרִים וּנְקֵבוֹת. וְהָעוֹבֵר עַל זֶה וְאֵינוֹ מִשְׁתַּדֵּל לְהַיְשִׁיר דְּרָכָיו וְלִכְבֹּשׁ יִצְרוֹ וּלְתַקֵּן מַחְשְׁבוֹתָיו וּמַעֲשָׂיו לְאַהֲבַת הָאֵל וּלְקַיֵּם הַמִּצְוָה הַזֹּאת בִּטֵּל עֲשֵׂה זֶה.
And this commandment is practiced in every place and at all times by males and females. And one who transgresses it and does not make efforts to straighten his ways, to conquer his impulse, to improve his thoughts and deeds for the Love of God and to fulfill this commandment, has violated this positive commandment.