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The Lord will establish you as God’s holy people, as God swore to you, if you keep the commandments of the Lord your God and walk in God’s ways. [JPS translation. Edited for gender neutrality] (ט) יְקִימְךָ יְקֹוָק לוֹ לְעַם קָדוֹשׁ כַּאֲשֶׁר נִשְׁבַּע לָךְ כִּי תִשְׁמֹר אֶת מִצְוֹת יְקֹוָק אֱלֹהֶיךָ וְהָלַכְתָּ בִּדְרָכָיו:
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13. The sum of the matter, when all is said and done: Revere God and observe God’s commandments! For this applies to all humankind: 14. that God will call every creature to account for everything unknown, be it good or bad. [JPS translation. Edited for gender neutrality] יג) סוף דבר הכל נשמע את האלהים ירא ואת מצותיו שמור כי זה כל האדם.יד) כי את כל מעשה האלהים יבא
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Only this, I have found, is a real good: that one should eat and drink and get pleasure with all the gains one makes under the sun, during the numbered days of life that God has given one; for that is one’s portion. Also, whenever one is given riches and property by God, and is also permitted by God to enjoy them and to take one’s portion and get pleasure from one’s gains - that is a gift of God. For [such a person] will not brood much over the days of their life, because God keeps them busy enjoying themselves. יז) הִנֵּה אֲשֶׁר רָאִיתִי אָנִי טוֹב אֲשֶׁר יָפֶה לֶאֱכוֹל וְלִשְׁתּוֹת וְלִרְאוֹת טוֹבָה בְּכָל עֲמָלוֹ שֶׁיַּעֲמֹל תַּחַת הַשֶּׁמֶשׁ מִסְפַּר יְמֵי חיו חַיָּיו אֲשֶׁר נָתַן לוֹ הָאֱלֹהִים כִּי הוּא חֶלְקוֹ:
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And it came to pass on the next day, that Moses sat to judge the people, and the people stood by Moses from the morning to the evening. And when Moses’ father-in-law saw all that he did to the people, he said, “What is this thing that you do to the people? וַיְהִי מִמָּחֳרָת וַיֵּשֶׁב מֹשֶׁה לִשְׁפֹּט אֶת הָעָם וַיַּעֲמֹד הָעָם עַל מֹשֶׁה מִן הַבֹּקֶר עַד הָעָרֶב: וַיַּרְא חֹתֵן מֹשֶׁה אֵת כָּל אֲשֶׁר הוּא עֹשֶׂה לָעָם וַיֹּאמֶר מָה הַדָּבָר הַזֶּה אֲשֶׁר אַתָּה עֹשֶׂה לָעָם מַדּוּעַ אַתָּה יוֹשֵׁב לְבַדֶּךָ וְכָל הָעָם נִצָּב עָלֶיךָ מִן בֹּקֶר עַד עָרֶב: וַיֹּאמֶר מֹשֶׁה לְחֹתְנוֹ כִּי יָבֹא אֵלַי הָעָם לִדְרֹשׁ אֱלֹהִים: כִּי יִהְיֶה לָהֶם דָּבָר בָּא אֵלַי וְשָׁפַטְתִּי בֵּין אִישׁ וּבֵין רֵעֵהוּ וְהוֹדַעְתִּי אֶת חֻקֵּי הָאֱלֹהִים וְאֶת תּוֹרֹתָיו: וַיֹּאמֶר חֹתֵן מֹשֶׁה אֵלָיו לֹא טוֹב הַדָּבָר אֲשֶׁר אַתָּה עֹשֶׂה: נָבֹל תִּבֹּל גַּם א
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This is My servant, whom I uphold, My chosen one, in whom I delight. I have put my spirit upon him, he shall teach the true way to the nations. He shall not cry or shout aloud, or make is voice heard in the streets. He shall not break even a reed or snuff out a dim wick. He shall bring forth the true way. He shall not grow dim or bruised until he has established the true way on earth; And the coastlands shall await his teaching, הֵן עַבְדִּי אֶתְמָךְ-בּוֹ, בְּחִירִי רָצְתָה נַפְשִׁי; נָתַתִּי רוּחִי עָלָיו, מִשְׁפָּט לַגּוֹיִם יוֹצִיא. לֹא יִצְעַק, וְלֹא יִשָּׂא; וְלֹא-יַשְׁמִיעַ בַּחוּץ, קוֹלוֹ. קָנֶה רָצוּץ לֹא יִשְׁבּוֹר, וּפִשְׁתָּה כֵהָה לֹא יְכַבֶּנָּה; לֶאֱמֶת, יוֹצִיא מִשְׁפָּט. לֹא יִכְהֶה וְלֹא יָרוּץ, עַד-יָשִׂים בָּאָרֶץ מִשְׁפָּט; וּלְתוֹרָתוֹ, אִיִּים יְיַחֵלוּ
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You give it [food] open-handedly, feeding every creature to its heart's content. פּוֹתֵחַ אֶת יָדֶךָ וּמַשְׂבִּיעַ לְכָל חַי רָצוֹן:
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...But if feminist attempts to find a new vocabulary for God began in the concern with gender, they have not resulted in a uniform response to the oppressiveness of traditional language. Rather feminist explorations of God-language have gradually opened up deeper dimensions of the problem of God. Early feminist efforts to make God a mother and give her a womb, to praise her as birthgiver and nourisher, performed important functions. They validated women’s sexuality and power as part of the sacred. They pressed worshipers to confront the maleness of a supposedly sex-neutral liturgy.
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What Does God Have to do With It? (pp. 60-62) The Jewish tradition identifies God as the Creator of the world, the Redeemer from Egyptian bondage, the Author of the covenant at Sinai, the One who brought the Jewish people into the promised land, fulfilling a promise first made to Abraham. The first of the Ten Commandments proclaims God’s centrality to the Jewish story: “I am the Lord your God, who brought you out of the Land of Egypt” (Ex. 20:2). One could make the case that the fulfillment of every commandment is an affirmation of the One who issued the commandment.
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...In this way, one who desires to gain merit for oneself, subjugate one’s evil inclination, and amplify one’s generosity should bring one’s sacrifice from the most desirable and superior type of the item one is bringing. For it is written in the Torah [Genesis 4:4]: "And Evel brought from his chosen flocks and from the superior ones and God turned to Evel and his offering." והפחות שהרוצה לזכות עצמו יכוף יצרו הרע וירחיב ידו ויביא קרבנו מן היפה המשובח ביותר שבאותו המין שיביא ממנו, הרי נאמר בתורה והבל הביא גם הוא מבכורות צאנו ומחלביהן וישע י"י אל הבל ואל מנחתו, והוא הדין בכל דבר שהוא לשם האל הטוב שיהיה מן הנאה והטוב, אם בנה בית תפלה יהיה נאה מבית ישיבתו, האכיל רעב יאכיל מן הטוב והמתוק שבשולחנו, כסה ערום יכסה מן היפה שבכסותו, הקדיש דבר יקדיש מן היפה שבנכסיו וכן הוא אומר כל חלב ליי' וגו'. סליקו להו הלכות איסורי המזבח.
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We are commanded to walk in these intermediate paths*—and they are good and straight paths as [Deuteronomy 28:9] states: “And you shall walk in God’s ways.” Our sages taught the following explanation of this commandment: Just as God is called “gracious,” you shall be gracious. Just as God is called “merciful,” you shall be merciful. Just as God is called “holy,” you shall be holy. In a similar manner, the prophets called God by other titles: “Slow to anger,” “Abundant in kindness,” “Righteous,” “Just,” “Perfect,” “Almighty,” “Powerful,” and the like. ומצווין אנו ללכת בדרכים האלו הבינונים והם הדרכים הטובים והישרים שנאמר והלכת בדרכיו 
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