Daunting as it is to model Hashem's traits, we are reminded of this mitzvah several times in Parshas Eikev (10:12,20 see Sefer Hachinuch #432)) and further instructed to practically and directly pursue it by spending time with scholars who have mastered pious, principled and virtuous behavior. Indeed, our passionate pursuit of etiquette and propriety is governed by the mandate of imatito dei and kidush Hashem.
This mitzvah with its practical guidance planted firmly in the flow of the final book of the Torah, Sefer Devarim, confirms a suggestion of HaRav Nisan Alpert tz"l, one of our roshei yeshiva who was one of the foremost students of Rav Moshe Feinstein tz"l. In his commentary on chumash, Limudei Nisan, that was brought to publication thru the untiring and skillful efforts of Rav Dovid Weinberger shlit"a, Rav Alpert addresses a question that has long puzzled Torah commentaries: What is the unifying thread of Sefer Devarim? Breishis describes creation of the physical world, the development of civilization and the birth of the Jewish people. Shemos tells of our first exile and its redemption, Vayikra details the service of the mishkan and mikdash, and Bamidbar records the events of the desert generations. Now how do we describe Sefer Devarim?
Ramban understands that in Devarim Moshe Rabbeinu delivers the final necessary preparations for our entry in Israel. Yet he concedes that it is hard to explain how the mitzvos of marriage, divorce and yibum as well as details of witness collection were left out until now, to be collected in Mishne Torah. This leads Abarbanel to conclude that Devarim is the original FAQ, addressing any confusing or vague notions that the desert generation harbored!
Additionally, Rav Alpert poses whether we should seek a common thread not only in the mitzvos included in the sefer but also between the mitzvos and the musar of the sefer.
In a bold and sweeping opening comment to Sefer Devarim, Rav Alpert suggests that Mishne Torah focuses on "v'osiso hayashar veahatov", and the charge to be people of "goodness and integrity" embraces the whole sefer. We can support this insight as we note that this phrase is not found in an earlier sefer and is repeated numerous times in Devarim. Moreover it has been suggested that Devarim is referred to as "sefer Hayashar" by no one less than Shmuel Hanavi (Shmuel 2, 1:18, Metzudas).
Rav Alpert explains that when Moshe reviewed the Torah, standing on the Plains of Moav, he stressed the goodness and decency inherent in many mitzvos. Moreover he instructed us to note the moral code of that which we had already learned. Thus we would be emotionally and intellectually incorporating the values that our behaviors were pursuing.
Here are a few examples: Whereas in Parshas Mishpatim the Torah defines the appropriate compensation for any damages that we have caused, in Devarim we are taught the care that one has to take in building one's home to protect residents and guests from foreseeable danger. In other words, compensation alone should not act as a guide to behavior or as a deterrent. That would not go far enough in inculcating decent behavior. Moshe therefore stressed an imperative to be concerned and protective of others.
Though the prohibition of theft has already been recorded, Devarim teaches the care we extend to the lost objects of others, thus inculcating a lack of desire for that which we did not earn and the sensitivity to the pain caused by material loss. Whereas the obligations of support of one's wife are written in Shemos, the goodness that we aspire to is underscored towards the end of Devarim, by the obligation of establishing a committed bond with ones wife.
The broad imperative of "yoshor vetov" and imatito dei come as a firm reminder that the Torah is not a book of dry prescriptions and rote actions that will assure the character that the Torah demands of us. Truth be told, we do often witness the magic of Torah. We often acknowledge that the study of Torah in the young and all the way to the youngest, brings to the fore goodness and consistency that is often latent. Nevertheless the magic of Torah should not delude us to believe that the mechanical observance of the mitzvos is a magical potent or wand that will produce ethical people. They will go a long way to do so but will still need the concentrated focus and relentless visceral pursuit on the broad goals set out for us in Devarim.
It would seem that just as Moshe saw us embarking on setting up an organized community with all the necessary administrative offices and institutions he too was told to fear that our behavior could also become institutional, habitual and rote.
This called for a review of the entire Torah which would emphasize the goals of character that Hashem desires in His children who are charged above all to sanctify His name in the world in which we live.