At the end of Parashat Nitzavim (which we read aloud this Shabbat, together with Parashat Vayelech; D'varim 29,9-31,30), we read of the importance of loving and actually "cleaving to" G-d, "for He is your survival and long life in dwelling in the Land that He swore to your forefathers…" (30,20).

"Cleaving to G-d" is, in fact, a positive Torah commandment (see D'varim 13,5 and 10,20). Since it is a relatively less-known mitzvah, let us elaborate here upon it, for it is a Torah commandment no less binding than that of keeping the Sabbath and reciting the Kriat Shma.

Let us begin with an explanation as to how exactly one is to "cleave" to G-d. Our Sages related to this point (Tr. Ketubot, p. 111b), asking: "Is it at all possible to cling to the Divine Presence? For it is written, "The Lord your G-d is a consuming fire” (D'varim 4,24)!" 

The Sages of the Talmud answer: "One who marries his daughter to a scholar, and who does business with Torah scholars, and who benefits Torah scholars with his wealth – the Torah relates to him as if he were clinging to the Divine Presence."

We thus learn from our Sages' holy words that when a person clings to the scholars of the Torah, it is literally considered as if he is clinging to the holy Presence.

Later rabbinic authorities expand on this approach. The Sefer Mitzvot Gadol explains that the ultimate goal of adhering to Torah sages is in order to learn their ways. The Sefer HaChinukh adds that this means to learn from them how to fulfill the commandments of the Torah and what is the correct Torah outlook. That is, one should not think that he can understand all the Torah's mitzvot and other teachings on his own; no true autodidacts exist in Torah. We must make sure to study with Torah scholars and not rely on our own understanding. 

Interestingly, even though this law is cited by Maimonides (Deot 6,2), there are those who explained this commandment more literally. For instance, Nachmanides (to D'varim 11,22) remarkably writes the following: 

"The commandment of adhering to G-d means to remember and love G-d always; your thoughts should never part from Him, neither when you walk on the way, or lie down to sleep, or awaken. To the point that when you speak with people, it will be only with your mouth, while your heart will be elsewhere, before G-d."

Clearly, Nachmanides is not disputing Maimonides, who echoed the Talmud's words. Rather, the former explains that this mitzvah can be understood on two levels: one according to the expositions of the Sages, as the Rambam wrote, and the other according to the straightforward meaning of the verses. In fact, that which Nachmanides wrote appears as well in Maimonides' codex of laws, albeit as part of a different Torah commandment: "to love God." Specifically, the latter wrote in his Laws of Repentance (10,3):  

"What is the proper degree of love? That a person should love God with a very great love until his soul is bound up in this love. Thus, he will always be occupied with this love as if he is lovesick for a woman, whose thoughts are never diverted from loving her; he is always occupied with her: when he sits down, when he gets up, when he eats and drinks. Love for God should be even greater… as the Torah charges (D'varim 6,5), "Love God... with all your heart and with all your soul,” and as Solomon wrote metaphorically (Song of Songs 2,5), “I am lovesick;” indeed, Song of Songs in general is a parable depicting this love for G-d."

[Here the author elaborates on additional Rabbinic formulations: Rabbeinu Bachye writes that the commandments of Love for G-d and Cleaving to G-d are one and the same; the Chovot HaLevavot says that cleaving to G-d is a matter of true and complete love for G-d; and the Mesilat Yesharim states that "cleaving" is a branch of the mitzvah of "loving G-d."]

Elsewhere, we explained that there are three aspects of our relationship with the Creator: Sometimes it is like a son to a father, sometimes like a servant to his master, and sometimes like lovers, i.e., husband and wife. Here we see that the mitzvah under discussion is a manifestation of our relationship with G-d as husband and wife. These verses make it clear how strongly Hashem seeks a deep and close relationship with us, and that He anticipates that we feel towards Him the same closeness that He feels towards us. 

The Rambam used the metaphor of love between a man and woman quite purposefully to describe our relationship with G-d. It would not even be an exaggeration to say that G-d created the entire institution of marriage in order that we learn from it how we should feel towards Him.

Translated by Hillel Fendel.

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