One may attempt to answer the above question by pointing out that in this case, G-d is not actually doing the work for the individual. Meaning to say, that in a situation where man does all that he can and then G-d lifts him up to a higher level that he cannot attain on his own, it is clear that it is G-d who is bringing him there. In this case however, G-d is merely infusing within man’s own service the ability to reach the infinite, since man himself cannot attain it on his own.
Nonetheless, this difference is superficial. Since it is G-d Who empowered him with the ability to reach the infinite, it seemingly cannot be referred to as man’s own service, but rather G-d’s ability superimposed upon him. Ostensibly this is not fitting with the principle that G-d desires that man should serve Him on his own.
It therefore must be said, that this idea that man can reach the infinite—although he is finite—is somehow connected to man himself.
The soul of man
In order for the mitzvot that one does to be considered “the ways of G-d,” which are infused with infinite energy, a person must connect to the essence of his soul. The soul of man is a part of G-d, as expressed in the following verse:
Text 8
Now what is the portion of G-d from above and the heritage of the Almighty from on high?
Iyov 31:2
Tanya adds that the soul is “literally” a portion of G-d, and it is therefore understood, that at the core, the soul of man is limitless and infinite. Ch. 2.
When an individual serves G-d with his soul, he is able to bring the infinite into the finite.
When Rambam formulates the practical application of emulating G-d, he writes that the way man should act is that “Just as He is called ‘Gracious,’ you shall be gracious; Just as He is called ‘Merciful,’ you shall be merciful; Just as He is called ‘Holy,’ you shall be holy.”
The word “you” is expressive of the person’s essence, which cannot be articulated through any description or term. Rambam is essentially saying then, is that man is to draw down the very essence of his soul—which is a part of G-d—into his efforts of being gracious, merciful and holy.
In one’s general service of G-d, this means that a person should do the mitzvot with simple faith and self-sacrifice, which transcends all logic and comes from the essence of one’s soul. It is then that he is able to draw down within his own graciousness, mercifulness and holiness, G-d’s attributes of graciousness, mercifulness, and holiness.
Accordingly it is understood, that the infinite “walking” of man is also an expression of man himself and the essence of his very being.
