Walking with Gd

Note: This is the first of a short series that clarifies fundamental Jewish concepts in relation to the challenges of everyday life.

Today me, Tomorrow you is a heartwarming story about the time Reddit editor Jason Horner’s car got a flat tire. An immigrant fruit picker driving his family in a van were the only people to pull over and offer him help. Jason managed to break the man’s tire iron. The van driver’s wife got them a new tire iron. With the second iron they managed to get the tire off and the spare on. 

Jason and the van driver got sweaty. The van driver produced a giant jug of water. They washed their greasy hands together and Jason tried to hand the man a 20-dollar bill. The man refused. Jason gave it to his wife instead. Their daughter asked if he had had lunch; Jason said no. So, they handed him a tamale wrapped in foil.

As he opened the wrapper, Jason found his 20 dollar bill. Jason yelled, “por favor, por favor [meaning take my money].” The man then said, “Today you, Tomorrow Me.” The Reddit post of the story went viral and was republished by the New York Times. It even inspired a short film. This story is an example of the kind of stories that seem to touch us very deeply. We respond viscerally to such stories about unconditional kindness.

In Jewish thought there is a fundamental precept that connects such acts of kindness with the spark of the Divine. It affirms the essential principle that humans were created in the Divine image. The origin of the philosophy is a verse in Parshat Nitzavim, 

אֲשֶׁ֨ר אָנֹכִ֣י מְצַוְּךָ֮ הַיּוֹם֒ לְאַהֲבָ֞ה אֶת־יְהֹוָ֤ה אֱלֹהֶ֙יךָ֙ לָלֶ֣כֶת בִּדְרָכָ֔יו וְלִשְׁמֹ֛ר מִצְוֺתָ֥יו וְחֻקֹּתָ֖יו וּמִשְׁפָּטָ֑יו וְחָיִ֣יתָ וְרָבִ֔יתָ וּבֵֽרַכְךָ֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ בָּאָ֕רֶץ אֲשֶׁר־אַתָּ֥ה בָא־שָׁ֖מָּה לְרִשְׁתָּֽהּ׃ 

For I command you this day, to love your God יהוה, to walk in God’s ways, and to keep God’s commandments, God’s laws, and God’s rules, that you may thrive and increase, and that your God יהוה may bless you in the land that you are about to enter and possess.

The commandment is to walk in Gd’s ways. The Talmud in Sota relates this as follows.  

And Rabbi Ḥama, son of Rabbi Ḥanina, says: What is the meaning of that which is written: “After the Lord your God shall you walk,  But is it actually possible for a person to follow the Divine Presence? But hasn’t it already been stated: “For the Lord your God is a devouring fire, a jealous God” (Deuteronomy 4:24), and one cannot approach fire.  He explains: Rather, the meaning is that one should follow the attributes of the Holy One, Blessed be He. Just as He clothes the naked, as it is written: “And the Lord God made for Adam and for his wife garments of skin, and clothed them” (Genesis 3:21), so too, should you clothe the naked. Just as the Holy One, Blessed be He, visits the sick, as it is written with regard to God’s appearing to Abraham following his circumcision: “And the Lord appeared unto him by the terebinths of Mamre” (Genesis 18:1), so too, should you visit the sick. Just as the Holy One, Blessed be He, consoles mourners, as it is written: “And it came to pass after the death of Abraham, that God blessed Isaac his son” (Genesis 25:11), so too, should you console mourners. Just as the Holy One, Blessed be He, buried the dead, as it is written: “And he was buried in the valley in the land of Moab” (Deuteronomy 34:6), so too, should you bury the dead.

The commandment to walk in Gd’s ways is on the one hand very open. We are meant to do as Gd does. Perhaps we are meant to ask ourselves, “What would Gd do in this situation?” 

On the other hand, this text and all other parallel Talmudic statements do not say that just as Gd gets angry at sinners, we too should get angry at sinners. In fact, the text quickly snuffs out such negatively reactive thoughts. We are not to be jealous, or punishing as Gd is.  

The Maharal points out that the imperative to walk in Gd’s ways does not even include justice, because justice is complex and humans have only limited information on any conflict. Gd’s dossier is complete and flawless.

We are asked to walk in Gd’s ways only in paths that are clearly marked and unencumbered by other complexities. The central concept remains powerful because Gd’s giving is complete, unconditional, and anticipates no reciprocation. Our giving should follow likewise. The precept then asks one to adopt an attitude of unconditional giving at all times, in all situations.

This idea is also transformational in Torah thought. The Torah is built on concrete directives, i.e., Mitzvot. There are 613 of them. The Talmud is constantly asking “What is my obligation in this moment?” It is possible to believe that Judaism is atomized into a series of specific, mandated actions and prohibitions.  

Rambam in particular uses the above verse to promote the idea that character refinement is a fundamental aspect of Judaism. We are meant to develop Divine character traits like mercy, generosity, and kindness. In the first chapter of the Laws of Knowledge Rambam has a long exposition on the development of character, finding balance and a golden mean in character traits. He sources the imperative to develop that character to this verse: walk in Gd’s ways. 

Returning to what resonates for so many in stories like Today you, Tomorrow me, we may find that when we witness or experience those moments of generosity that are the embodiment of walking in Gd’s ways there is an inexplicable joy that comes from touching something truly holy, Divine – an almost reflexive connection to Gd. 

Shabbat Shalom,

Rabbi Rosenblatt and Dr. Terry Neiman