Has God forgotten how to pity? Has God in anger stifled God’s compassion? (77:10)
We commonly speak about God with human characteristics and emotions. We talk about God’s fingers, hands, arms, eyes, ears, and even nose, even though God has none of the above. We also commonly speak of God’s happiness, enjoyment, desire for obedience, sadness, regret, and compassion and other such human emotions. The 12th century philosopher Maimonides believed that we should not use such language for God, because to do so places limits on a God who is by definition infinite. However, Biblical literature is rich with anthropomorphic and anthropopathic language for God because it is the only way we have to to communicate our our sense of the Divine.
The Talmud (Sota 14a) suggests what we might learn from language attributing human behavior to God:
What is the meaning of the verse, “Follow none but Adonai your God” (Deuteronomy 13:15)? Is it possible for a human being literally to follow God? Rather, we should imitate the attributes of God.
Just as God clothed the naked, as it is written, “And Adonai God made Adam and his wife garments of skin and clothed them” (Genesis 3:21)–so too should you clothe the naked.
Just as God visited the sick –as it is written, “Adonai appeared to Abraham by the terebinths of Mamre” [following his circumcision] (Genesis 18:1)–so too should you visit the sick.
Just as God comforted the mourners –as it is written, “After the death of Abraham, God blessed his son Isaac” (Genesis 25:11)–so too should you comfort the mourners.
Just as God buried the dead –as it is written, “God buried him [Moses] in the valley” (Deuteronomy 34:6)–so too should you bury the dead.
The Psalmist hopes that God’s hen, graciousness or pity, and rahamim, compassion, have not disappeared. Because such traits are the central part of what it means to “Love your fellow as yourself,” it is also a reminder to ourselves not to let our anger overwhelm our compassion.