EXOD207 The greatest favor that the Creator has bestowed on man, and the strongest proof of His existence, is the Torah, given to Moshe His prophet, and the miraculous signs that were revealed through him-- the changes in the normal course of things and in the natural order--and the revelation of the awesome wonders to induce faith in the Creator, make He be exalted, and in the prophet, as it says: “Israel saw the great power which God had unleashed against Egypt, and the people were in awe of God; they believed in God and in Moshe His servant” (Shemos 14:31); “You have been shown, that you might know that Hashem is God, and there is no other beside Him. From the heavens He let you hear His voice, to discipline you; and on earth He showed you His great fire, and out of the fire you heard His words” (Devarim 4:35-36).

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EXOD209 The Sages of blessed memory have already cautioned us regarding the honor and esteem that must be accorded a mitzvah, as they have said (Shabbos 133b): "'This is my God and I will adorn Him' [this verse] -- adorn yourself before Him with mitzvos: with beautiful tzitzis, beautiful tefillin, a beautiful Torah scroll, a beautiful lulav..." Similarly, they said (Bava Kamma 9b): "[One should expend] up to one-third [extra] for the embellishment of a mitzvah. Up to this amount comes from his account ["He will receive this reward in the world – to-come" – Rashi]. More than this is from the Eternal's account ["He will be repaid in this world" – Rashi]." The wisdom derived from the lips of our Sages of blessed memory clearly informs us that merely performing a mitzvah [in a routine way] is unsatisfactory. Rather, it must be honored and embellished.

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EXOD208 "This is my God and I will adorn Him [ve'anvehu]." Is it then possible to adorn God? Yes, by resembling Him [reading ve'anvehu as ani vehu],I will make myself like unto Him. As He is compassionate and gracious, be also compassionate and gracious [this verse, Mekhilta 37a, Shabbat 133b). (Continued at [[GEN82]] Genesis 1:27 image SPERO 86).

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EXOD210 The Judaic definition of beauty is not limited to visual physical charms. It also includes refined human traits, such as dignity, deportment, and character, which are pleasing to people's minds. This comprehensive view of beauty is projected by the author of Proverbs: "The glory of young men is their strength, and the beauty of old man is the hoary head" (Proverbs 20:29). The old man who acts with the dignity of his age and does not compete in areas which belong to youth is a beautiful person. Beauty is an adjunct of religious acts. The Pentateuchal verse "This is my God and I will beautify him" [this verse] was interpreted by the Rabbis as an injunction to give an attractive appearance to religious articles (Shabbat 133b). Thus one should build a beautiful sukkah, affix an attractive mezuzah, and write a distinctive Torah (Masechet Soferim 3:11).

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EXOD211 In Christianity, the most important ideal is belief in Jesus as the Savior. This belief in itself can enable a person to attain salvation. In Judaism, belief is secondary to action, and one is judged on the basis of what one does, not what one feels, thinks, or believes. There are numerous Jewish sources demonstrating this fundamental viewpoint of Judaism. Abraham left the presence of God Himself to perform the mitzvah of welcoming strangers into his home. From here, the Talmud learns that performance of a religious action supersedes even the emotional feeling of being with God Almighty. Shevuot 35b. God says that it is preferable not to believe in God as long as the Jewish people keep the Commandments of the Torah. Jerusalem Talmud, Chagigah 6b. (Of course, the goal of Judaism is to accomplish both, but action precedes feeling and belief.) Th[is] a verse in the Torah [] says "This is my God and I will beautify Him." In discussing how one can beautify or glorify God, the Talmud Shabbat 133b answers that it is through action, that is, just as God is merciful so man should be merciful, and so on. Therefore, the highest form of being like God is through action and not feeling or belief.

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EXOD212 When Torah learning and mitzvot are in conflict and only one may be fulfilled, the performance of the mitzvah takes precedence over the learning of Torah. Maimonides, Hilchot Talmud Torah 3:4. The Mishnah Avot 1:17 informs us that the main goal in life should be the action, the performance of mitzvot, and not the learning of Torah. While it is true that the Torah learning is the means that brings one to proper action, mitzvot, Kiddushin 40b the Jew's purpose in the world is the performance, not merely the learning. A person who only learns Torah, without the performance of mitzvot, is compared to a person without a God. Avodah Zara 17b. Thus, of all the paths to God, the performance of mitzvot is primary. This is reflected in [this verse]. How does the Jew beautify God? By performing mitzvot in a beautiful manner, such as by using a beautiful shofar, lulav, and so forth. Shabbat 133b

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EXOD216 See [[EXOD15]] Exodus 1:17 feared AHAVCH 25

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EXOD213 "Abba Saul said that the verse, 'This is my God and anvehu, I will glorify him' [this verse] should read, 'This is my God and ani ve-hu," I and He,' teaching that 'I am to be like God.' As God is gracious and compassionate, so I should be gracious and compassionate" (Shab. 133b). "The prophets regularly remind God: 'Just as a father has mercy on his children ... so must You have mercy on the sinners of Your people Israel'" (Exod. R. 46.4). "Consider how plentiful are the mercies of the Holy One for the people of Israel... For when God sees the sufferings that the wicked wreak on the righteous, he weeps into His folded arms" (Tanna debe Eliyahu, E.R. chap 17, p. 87).

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EXOD214 Abba Saul, who is the first to use the words "Imitate the King," [Sifra, Kedoshim], interprets the words of [this verse] (veanvehu-ani vahu, i.e., I, man and He, God), as meaning: "Be like Him." As He is merciful and gracious so be thou merciful and gracious" [Mekiltah, Beshalah, 3; Jer. Peah 1:1; Sab. 133b] Similarly, the command "to walk in His ways" (Deuteronomy 10:12) is explained as following the thirteen attributes of God. Sifre, Ekeb, 49; see also Genesis R. 58:9. R. Hama b. Hanina comments on Deut. 13:5, "after the Lord your God ye shall walk": How can man walk after Him who is said to be "a devouring fire"? The verse must be taken to mean that man should pattern his life after the Divine attributes. Like Him he must clothe the naked, visit the sick, comfort the mourners, and bury the dead. Lev. R., Behukkotai, 6.

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EXOD215 Feed and clothe the needy with the best possible. The Talmud Shabbos 133b says in reference to this verse, "When you do God's mitzvot, glorify the mitzvah. Have a beautiful sukah, a beautiful lulav, a beautiful shofar, beautiful tzitzis, and a beautiful Torah scroll." We find the same concept in reference to charity. Rambam writes: "When you give food to a hungry person, give him your best and sweetest food. When you give a needy person clothes, give him your best clothes." (Hilchos Isurai Mizbaiach 7:11.)

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