In its classic rabbinic formulation, the principle of imitatio dei, that man should seek to imitate God, demands that “just as He is merciful, you too should be merciful; just as He is forgiving, you too should be forgiving; just as He visits the sick, you too should visit the sick.” Yet, writes David Fried, this principle has its limits. The great 11th-century Bible commentator Rashi makes this clear in his explanation of God’s declaration (Genesis 2:18) that “It is not good that man should be alone”—which immediately precedes the creation of woman.

Rashi . . . writes that it is not good for man to be alone “so that he should not say there are two domains: ‘the Holy One, Blessed is He, is alone in the upper world and has no partner, and I am alone in the lower world and have no partner.’” For Rashi, the problem with man being alone is that he will become arrogant, thinking himself too similar to God.

This [interpretation] provides a necessary counterbalance to potential abuses of . . . the concept of imitatio dei. Jewish tradition has typically emphasized this idea regarding specific traits and behaviors, like compassion and mercy, clothing the naked, visiting the sick, comforting mourners, and burying the dead. But . . . people have misused this concept throughout history, invoking God’s dominion over the world to legitimate subordinating other human beings to their rule.

The Christian Bible itself (1Corinthians 11:3) draws an explicit analogy between God’s authority over man and man’s authority over woman. One of the early church fathers, John Chrysostom, argued that a slave should be resigned to his fate because by “obeying his master he is obeying God.” Each of these examples justifies institutions that oppress or marginalize other human beings by presenting the person in power as imitating God.

To the extent that imitatio dei is a Torah principle, it means something vastly different than it did for Plato. Even as he tried to make them paragons of moral virtue, . . . Plato’s gods are essentially human in their nature, projections of the best qualities humans desire. Imitatio dei thus emerges as a natural principle of morality. If the gods embody the best of human qualities, it follows that humans should strive to be like the gods. The monotheism of the Jewish tradition begins with a transcendent deity wholly unlike anything human. The most basic principle underlying the human relationship with God is not imitatio dei, but divine command.

Small in area and population and rich in natural gas, Qatar plays an outsize role in the Middle East. While its support keeps Hamas in business, it also has vital relations with Israel that are much better than those enjoyed by many other Arab countries. Doha’s relationship with Washington, though more complex, isn’t so different. Yoel Guzansky offers a comprehensive examination of Israel’s Qatar dilemma:

At first glance, Qatar’s foreign policy seems filled with contradictions. Since 1995, it has pursued a strategy of diplomatic hedging—building relationships with multiple, often competing, actors. Qatar’s vast wealth and close ties with the United States have enabled it to maneuver independently on the international stage, maintaining relations with rival factions, including those that are direct adversaries.

Qatar plays an active role in international diplomacy, engaging in conflict mediation in over twenty regions worldwide. While not all of its mediation efforts have been successful, they have helped boost its international prestige, which it considers vital for its survival among larger and more powerful neighbors. Qatar has participated in mediation efforts in Venezuela, Lebanon, Iran, Afghanistan, and other conflict zones, reinforcing its image as a neutral broker.

Israel’s stated objective of removing Hamas from power in Gaza is fundamentally at odds with Qatar’s interest in keeping Hamas as the governing force. In theory, if the Israeli hostages would to be released, Israel could break free from its dependence on Qatari mediation. However, it is likely that even after such a development, Qatar will continue positioning itself as a mediator—particularly in enforcing agreements and shaping Gaza’s reconstruction efforts.

Qatar’s position is strengthened further by its good relations with the U.S. Yet, Guzansky notes, it has weaknesses as well that Israel could exploit:

Qatar is highly sensitive to its global image and prides itself on maintaining a neutral diplomatic posture. If Israel chooses to undermine Qatar’s reputation, it could target specific aspects of Qatari activity that are problematic from an Israeli perspective.