To emulate His ways

Faith – אֱמוּנָה

• Rambam (Hilchot De’ot 1:6) writes that imitating Hashem’s ways is central to emunah, for belief must manifest in action, proving trust in His path. In Moreh Nevuchim (I:54), he clarifies that Hashem’s attributes described in Torah are not mere theology but ethical imperatives. Walking in His ways is thus an act of faith: to affirm that Torah is not abstract doctrine but a living guide. Sefer HaChinuch (611) adds that by imitating Hashem, faith deepens into a constant attachment to Him, where behavior itself becomes testimony.

Core Beliefs – יְסוֹדוֹת הָאֱמוּנָה

• Sefer HaChinuch (611) identifies this mitzvah as foundational, for it expresses the essence of Torah: refining the soul and molding character through emulation of Hashem. Ramban (Deut. 11:22) explains that walking in Hashem’s ways is synonymous with clinging to Him, shaping one’s entire life around His will. The Midrash (Sifrei Eikev §49) calls this “the root of all mitzvot,” since every command is an expression of His ways.

Love – אַהֲבָה

• The Talmud (Sotah 14a) portrays acts like visiting the sick and clothing the naked as demonstrations of Hashem’s love; when Israel mirrors these deeds, it awakens love of Hashem in both giver and recipient. Rambam (Sefer HaMitzvot, Aseh 8) notes that love of Hashem grows through imitation, since love is not just feeling but lived expression. Midrash Rabbah (Deut. 6:9) adds that the mitzvah cultivates reciprocal ahavah: Hashem shows love to Israel as they embody His love in the world.

Kindness – חֶסֶד

• Midrash (Sifrei Deut. §49) teaches, “Just as He shows kindness, so must you,” grounding this mitzvah in practical acts of chesed. Talmud (Sotah 14a) lists concrete examples of Divine kindness: Hashem clothed Adam and Chava (Gen. 3:21), visited Avraham when ill (Gen. 18:1), consoled Yitzchak (Gen. 25:11), and buried Moshe (Deut. 34:6). Rambam (Hilchot De’ot 1:7) emphasizes that walking in His ways demands consistent acts of chesed, not just good intentions, so that kindness becomes habitual and reflects Hashem’s benevolence in creation.

Compassion – רַחֲמִים

• Ramban (Lev. 19:2) explains that holiness entails compassion, for imitating Hashem’s merciful qualities reflects His essence as “rachum v’chanun.” In Deut. 11:22, Ramban further notes that compassion must be balanced with justice, mirroring Hashem as both Merciful and Judge. Midrash Tanchuma (Ki Tavo §3) teaches that compassion is the signature of Israel, inherited from Hashem’s attributes. The mitzvah thus cultivates a measured compassion, a Divine harmony of mercy and fairness.

Justice – צֶדֶק

• Rashi (Deut. 11:22) ties cleaving to Hashem to fairness and righteousness, ensuring justice permeates society. Rambam (Hilchot De’ot 1:6) emphasizes that righteousness is part of imitating Hashem, who is “Kel Mishpat.” Talmud (Shabbat 133b) echoes this: “As He is righteous, so you must be righteous,” showing that societal justice is not only law but covenantal imitation of the Divine.

Humility – עֲנָוָה

• The Talmud (Megillah 31a) highlights that the Torah begins and ends with humility expressed by Hashem: He clothed Adam and Chava and buried Moshe. Rambam in De’ot 2:3 lists humility as the middle path between arrogance and self-denial, framing it as walking in Hashem’s ways. Midrash Rabbah (Num. 11:16) adds that Hashem’s sharing of His spirit with the elders was an act of humility, teaching leaders to emulate Him.

Holiness – קְדֻשָּׁה

• Ramban (Lev. 19:2) connects this mitzvah to “You shall be holy,” showing that holiness is not separation from life but elevating worldly deeds into Divine service. Midrash Tanchuma (Ki Tavo §3) emphasizes that Torah begins and ends with acts of chesed, proving that holiness is defined by practical emulation of Hashem’s actions. Rambam (Sefer HaMitzvot, Aseh 8) underscores that holiness comes from habituating oneself in middot tovot (good traits) until they become second nature.

Bein Adam L’Makom – בֵּין אָדָם לְמָקוֹם

• Rambam (De’ot 1:6) describes this mitzvah as deveikut (cleaving to Hashem) through emulation, elevating daily conduct into direct service of G-d. Sifrei (Eikev §49) explicitly interprets “walking in His ways” as attachment to Hashem Himself. Rambam (Sefer HaMitzvot, Aseh 8) frames this as the path to nearness — by embodying Divine attributes, one draws close to the Source.

Bein Adam L’Chavero – בֵּין אָדָם לַחֲבֵרוֹ

• The Talmud (Sotah 14a) insists this mitzvah manifests in interpersonal acts: comforting mourners, aiding the burdened, clothing the poor. Sefer HaChinuch (611) emphasizes that these deeds are not only kindness but covenantal duty, turning daily social life into Divine service. Ramban adds that in practicing compassion, fairness, and humility toward others, Israel testifies to Hashem before the nations.