From the Teachings of the Lubavitcher Rebbe Rabbi Menachem Mendel Schneerson, Zt”l
According to Maimonides' enumeration of the Torah's 613 mitzvot, general commandments such as "You shall be holy" or "You shall keep My laws" are not, as a rule, considered mitzvot in their own right. Rather, these injunctions are classified as broad directives encompassing all of Judaism.
It is therefore surprising, at first glance, that the commandment in this week's Torah portion, Ki Tavo, "You shall walk in His ways," is classified as a positive mitzva, requiring a Jew "to emulate the Holy One, Blessed Be He." Maimonides writes, "Just as G-d is gracious, so shall you be gracious. Just as G-d is merciful, so shall you be merciful. Just as G-d is pious, so shall you be pious." Indeed, the commandment implies that a Jew is required to emulate G-d to the best of his ability, at all times and in all circumstances.
But why is this commandment different from all other general statements in the Torah, to the point that it is characterized as a separate mitzva? What does the verse "You shall walk in His ways" entail that other similar commandments do not?
To explain:
Maimonides classifies "You shall walk in His ways" as a distinct commandment, as it contains a unique aspect not found in any other general directive in the Torah. This innovation is alluded to in the specific use of the word "walk," which implies an ongoing and perpetual sense of motion.
One of the differences between the soul of a Jew and an angel is that angels are stationary beings, fixed in their spiritual positions, whereas the Jewish soul constantly ascends from one spiritual level to the next. The Jew is constantly in motion, reaching higher and higher spiritual heights by virtue of his actions.
It sometimes happens that a Jew may observe mitzvot, yet he remains on the same spiritual rung as before. His performance of the mitzva did not cause him to progress or ascend any further. The commandment "You shall walk in His ways" comes to teach us that a Jew must never be stagnant, and that his performance of the mitzvot must always lead to an improvement of his overall spiritual condition.
How are we to accomplish this? By observing the Torah's mitzvot solely because they are "His ways" - because of our desire to emulate the Creator. For when we do, our spiritual ascent to higher and higher levels of G-dliness is assured.
Reprinted from the Parshat Ki Teitzei 5760/2000 edition of L’Chaim. (Adapted from Volume 4 of Likutei Sichot.)
