The Model And First Principle For Character Development

By: Rav Reuven Taragin

When we speak of character development, we generally sense a difference between refined versus crude or inappropriate behaviors. Where does this sense come from? How are we to determine the ideal forms of behavior?

The Torah addresses these questions in Sefer Devarim. After presenting numerous specific mitzvos in sifrei Shemot, Vayikra, and Bamidbar, Sefer Devarim (13:5) commands the emulation of Hashem and the ways in which He interacts with the world. Chazal explain that these ways encompass both Hashem’s acts of kindness (Sot. 14a) and emotions such as mercy and compassion (Shab. 133b).

Philosophers use the Latin term imitatio Dei (imitation of G-d) to describe this foundational aspect of character development. We are all created in Hashem’s image and should therefore use His interaction with us as the model for relating to and interacting with others. Because we are fashioned in His image and imbued with a soul, our emulation of Hashem’s ways helps us realize our true essential selves.

Which character traits are we meant to learn from Hashem?

Chazal focus on the traits listed in the Thirteen Principles of Mercy, such as mercy and compassion, as well as those mentioned by other pesukim, such as righteousness and holiness.

The Rambam and other Rishonim expand the concept of emulating Hashem, using it as a foundation for comprehensive character development. Although many aspects of character development lack explicit Divine precedent, Rishonim use Hashem as an approximate model.

One example is the Rambam’s Middle Path principle. After addressing the problem of character traits taken to extremes and emphasizing the need for a balanced, nuanced approach, the Rambam identifies Hashem as the model (Dei’ot 1:5). Hashem’s interactions with the world are varied; different situations require different responses. Similarly, individuals are encouraged to interact with others in ways that reflect this adaptability.

For this reason, we use the term middot, which means measurement, to describe character traits. The question is not which middot to embrace and which to reject, but on how much of each to employ. Middot are not all good or all bad. The appropriate measure (middah) of each to employ depends on the time and place.

{First Principle: Staying in the World

Although there is much for us to learn from Hashem’s model, Chazal also formulated additional principles regarding character development. The most significant of these are the behaviors necessary to “stay in our world.” Pirkei Avot includes two lists of three traits that “remove man from the world.” Although these traits are not capital crimes, they divert us from life’s intended path.

The lists address two basic aspects of our behavior: our interaction with others and our personal ambitions and aspirations.

The first list (2:11), presented by Rebbe Yehoshua, addresses negativity, particularly when directed toward others. Life is intended to include positive and constructive interactions with all of Hashem’s creations. When we become consumed by negativity, we fall out of sync with the world that Hashem infused with goodness and miss a significant aspect of life’s purpose. Furthermore, rather than experiencing positive, meaningful interactions, we become frustrated by the perceived negativity of our environment.

The second list (4:21), attributed to Rebbe Elazar HaKapar, includes jealousy, desire, and the need for respect. Even when directed toward permissible pleasures, the emotions of jealousy and desire, as well as the pursuit of honor, divert us from our life’s intended purpose.

Both negativity and desires “remove us from the world” by leading us to interact with it inappropriately. Our upcoming pieces will take a further look at each of the lists. 

Rav Reuven Taragin is the Dean of Overseas Students at Yeshivat Hakotel and the Educational Director of World Mizrachi and the RZA. His new book, Essentials of Judaism, is available at rabbireuventaragin.com.