Halakhah sobre Deuteronómio 5:32

In Deuteronomy 5:12 the admonition is couched in different terms. "Shamor et yom ha-Shabbat le-kadesho—Observe the Sabbath day to keep it holy." The rationale incorporated in this formulation is a completely different one: "And you shall remember that you were a servant in the land of Egypt and the Lord your God brought you out of there with a mighty hand and with an outstretched arm; therefore the Lord your God commanded you to keep the Sabbath day." Here the Torah bids us remember that we were once slaves in Egypt and emphasizes that it was to this end that God commanded us to institute the Sabbath.

5) And the speaker of lashon hara also transgresses (Devarim 8:11): "Take heed unto yourself lest you forget the L–rd your G–d," which is an exhortation to the proud of spirit, for since he mocks and ridicules his friend, he apparently considers himself wise and "a man among men." For if he knew his own faults, he would not deride his friend. And the statement of Chazal in Sotah (4b) on the severity of the sin of pride is well known, viz.: Because of it his dust does not wake for the resurrection, he is considered an idolator, the Shechinah wails over him, and he is called "an abomination." And, especially, if in shaming his friend he honors himself, he certainly transgresses this negative commandment, aside from our Rabbis' (in their holy spirit) having "cut him off" from the world to come, saying (Yerushalmi Chagigah 12:1): "One who honors himself by the shame of his friend has no share in the world to come."

These sources, however, serve only to demonstrate that animal-directed conduct which is compassionate in nature constitutes a "good deed" but do not serve to establish a system of normative duties or responsibilities. Particularly in light of the strong nomistic element present in Judaism, the absence of normative regulations might well be regarded as indicative of the absence of serious ethical concern for the welfare of members of the animal kingdom. But this is demonstrably not the case, for, in Jewish teaching, there is no dearth of nomoi designed to protect and promote animal welfare. The most obvious example of a regulation having such an effect, and one which is clearly biblical in origin, is contained in the verse "If thou seest the ass of him that hateth thee lying under its burden, thou shalt forebear to pass by him; thou shalt surely release it with him" (Exodus 23:5). The selfsame concern is manifest in the prohibition against muzzling an ox while it threshes in order that the animal be free to eat of the produce while working (Deuteronomy 25:4). Similarly, Scripture provides that both domestic animals and wild beasts must be permitted to share in produce of the land which grows without cultivation during the sabbatical year.⁴See Me’iri, Baba Meẓi‘a 33a, and Sefer ha-Ḥinnukh, no. 596. The purpose of other biblical laws pertaining to animals in less clear-cut. The prohibition against plowing with animals of different species, recorded in Deuteronomy 22:10, is understood by Sefer ha-Ḥinnukh, no. 550, as well as by Da‘at Zekenim mi-Ba’alei ha-Tosafot and Ba’al ha-Turim in their respective commentaries on Deuteronomy 22:10, as rooted in considerations of prevention of cruelty to animals, but is understood in an entirely different manner by Rambam, Guide of the Perplexed, Book III, chapter 49, as well as by Ramban in his commentary on Deuteronomy 22:10. However, Rambam, Guide, Book III, chapter 48, regards the prohibition against slaughtering an animal and its young on the same day, recorded in Leviticus 22:28, as a precautionary measure designed to prevent the slaughter of the offspring in the presence of its parent. The underlying concern is to spare the mother the anguish of seeing her young killed before her eyes “for in these cases animals feel very great pain, there being no difference regarding this pain between man and the other animals. For the love and the tenderness of a mother for her child is not consequent upon reason, but upon the activity of the imaginative faculty, which is found in most animals just as it is found in man.” Here, Rambam speaks of concern for the welfare of the animal rather than for the moral character of the human agent; see below, notes 14-15 and accompanying text. This interpretation is reflected in the comments of R. Baḥya ben Asher, Leviticus 22:28, and, in part, in Sefer ha-Ḥinnukh, no. 294. Sefer ha-Ḥinnukh regards the commandment prohibiting the slaughter of an animal and its young on the same day as designed both to spare the parent from anguish and as a conservation measure as well. See also Abarbanel’s Commentary on the Bible, ad locum. Rambam’s analysis of the rationale underlying this precept is rejected by Ramban in his Commentary on the Bible, Deuteronomy 22:6. According to Ramban, the concern is not to avoid pain to the animal but to purge man of callousness, cruelty and savagery.
Although the Gemara, Baba Meẓi‘a 32a, declares that assistance in unloading a burden from an animal is mandated by reason of ẓa’ar ba’alei ḥayyim but that the obligation to assist in loading the burden upon the animal is not independently mandated by reason of ẓa‘ar ba’alei ḥayyim, Ritva, cited by Shitah Mekubeẓet, Baba Meẓi‘a 31a, s.v. aval te’inah, asserts that the commandment requiring a person to render assistance to another who is engaged in loading an animal is predicated upon considerations of ẓa‘ar ba’alei ḥayyim. According to Ritva, a single person engaged in this task is likely to cause additional discomfort to the animal by applying the full force of his body weight whereas, when he is assisted by another, there is no need to apply similar pressure.
Sefer ha-Ḥinnukh, no. 186, is of the opinion that the prohibition against the slaughter of sanctified animals outside the Temple precincts is rooted in considerations of ẓa‘ar ba’alei ḥayyim. According to Sefer ha-Ḥinnukh, such slaughter is forbidden because no purpose is served thereby and hence constitutes ẓa‘ar ba’alei ḥayyim. See below, note 29.
Neither the prohibition against mating animals of different species, Leviticus 19:19, nor the prohibition against emasculation of animals, Leviticus 22:24, is understood by classical rabbinic scholars as rooted in considerations of animal welfare. For a discussion of animal welfare as a possible rationale associated with other commandments, see R. Joel Schwartz, Ve-Raḥamav al Kol Ma’asav (Jerusalem, 5744), pp. 11-16. Although the literal meaning of the biblical text may be somewhat obscure, talmudic exegesis understands Genesis 9:4 and Deuteronomy 12:23 as forbidding the eating of a limb severed from a living animal. Jewish law teaches that this prohibition, unlike most other commandments, is universally binding upon all peoples as one of the Seven Commandments of the Sons of Noah. Sabbath laws contained in both formulations of the Decalogue reflect a concern which goes beyond the mere elimination of pain and discomfort and serve to promote the welfare of animals in a positive manner by providing for their rest on the Sabbath day: "But the seventh day is a Sabbath unto the Lord thy God, on it thou shalt not do any manner of work … nor thine ox, nor thine ass, nor any of thy cattle …" (Deuteronomy 5:14). Even more explicit in expressing concern for the welfare of animals is the verse "… but on the seventh day thou shalt rest; that thine ox and thine ass may have rest" (Exodus 23:12).⁵The requirement that the parent bird be released before the young are taken and the concomitant prohibition against taking both the parent and the young, recorded in Deuteronomy 22:6-7, quite obviously have the effect of sparing the parent from anguish. The Mishnah, Berakhot 33b, however, does not view this desideratum, laudable as it may be, as the underlying purpose of the commandment. Cf., however, Rambam, Guide, Book III, chapter 48; Ramban, Commentary on the Bible, Deuteronomy 22:6; and Sefer ha-Ḥinnukh, no. 545.

Here are honest witnesses that the day begins with dusk. Similarly for all the holidays and the Sabbath, for all are “appointed seasons of God, holy gatherings” (ibid. 23:4). Only the Sabbath is called “a Sabbath for God” (Exodus 20:10, Deuteronomy 5:14), for God rested during Creation. Since both the year and the day are dependent on the sun, for both motions are similar one to another, therefore the seventh year is comparable to the Sabbath day. Hence it is also written with regard to the seventh year “a Sabbath for God” (Leviticus 25:2). Therefore, just as the Sabbatical year begins with the autumn season, so the beginning of the Sabbath day is in that period of the day corresponding to autumn, which begins with dusk.

(Yod) “The fear of the Lord was its storage chest” (Isaiah 33:6). And [this] means like that which [Rabbi Bachya] said in the Duties of the Heart, “And be careful that that your enterprise in your acts for God not be like the enterprise of the bird about which the verse says that it lays its egg and warms it on top of the ground and so fails to safeguard it, to the point that other animals destroy it and it does not become a fledgling.” [This is] like the verse states (Job 39:13-14), “The wing of the ostrich spreads […]. She leaves her eggs on the ground, etc.” And even one who is occupied with Torah, the commandments and acts of lovingkindness require safeguarding. And that is fear [of God] – like the kav of ḥomton (a substance that keeps pests away from grain), as is elucidated in the Talmud (Shabbat 31a-31b).⁸⁷See the next paragraph. And it is written,⁸⁸The first and last part of the quote is from Exod. 20:16-17, but the middle is from Deut. 5:22. “You speak to us […] and we will hear, lest the great fire consume us. And [Moshe] said […], ‘Be not afraid; for God has come only in order to test you, and in order that the fear of Him may be upon your faces.’” And at first glance, this is not understood – first he says, “Be not afraid”; and at the end he says, “in order that the fear of Him may be upon your faces.” And it appears to me [that it can be explained] according to that which is said about one of those who had fear [of God]: That they found him sleeping in one of the wildernesses and said to him, “Are you not afraid of lions; that you are sleeping in this place?” He said [back] to them, “I am ashamed in front of God to have any fear besides my fear of Him.” [This is] brought in the Duties of the Heart (in the Section on Love, Chapter 6).⁸⁹10:6. See there. And this is the intention of the statement of [the Sages], may their memory be blessed, “‘That fear of Him may be upon your faces’ – this is [referring to] shame” (Nedarim 20a). The explanation is that they be embarrassed to fear anything else behind Him, may He be blessed. And this is what Moshe told them, “Be not afraid,” meaning that they not be afraid from the voices and the fire – like they said, “Lest it consume us.” But only “the fear of Him should be upon your faces” – and that is the shame. And anyone who is on this level will have all of his actions dedicated to His name, may He be blessed. And with this, there will be a safeguarding of his Torah and his good deeds. And so did Kohelet say (Ecclesiastes 12:13), “Fear God and guard His commandments” – and its explanation is that only through fear of Him will his commandments be guarded, just like the wheat with the kav of ḥomton. And without the safeguarding, the Torah [that one studies] and the commandments [he performs] are not lasting. And in the Zohar, fear [of God] is given the name daughter; and Torah, the name son. And it is possible that they were hinting to this in the Talmud (Bava Batra 141a), “A daughter first is a good sign for sons. […] because she raises [the sons].” [This is] according to that which is written in Avot 3:9, “Anyone whose fear of sin precedes his wisdom, etc. And anyone whose wisdom precedes his fear of sin, etc.” And this is [the meaning of “A daughter first,” meaning fear, “is a good sign for sons,” meaning Torah – “because she raises [the sons].” As through it, the Torah [study becomes] lasting. And through this, the explanation of the song of Haazinu becomes elucidated – “The Lord saw and was vexed, and spurned His sons and His daughters” (Deut. 32:19): [This] means that they had the son come before the daughter – the explanation of which is that Torah [preceded] fear. “And He said, ‘I will see how they fare in the end, for they are a generation of reverses’” (Deut. 32:20), as they reverse the order; and as a result of this, they are “children with no faith in them,” – the explanation of which is that also the Torah [study] that they have with them will not grow and be lasting with them.

It is from the roots of this commandment that we should be free from our preoccupations in honor of the day [of Shabbat], in order to instill within our souls faithfulness to the [concept of the] universe's creation, which is [a concept that affects many fundamental principles in Judaism] (lit. a rope that drags along all the foundations of our religion). And we remember once a week, every week, that the universe was created in six distinct days, that nothing was created on the seventh day, and that different [types of creations] were brought into being each day. [All of this confirms the Torah's philosophical idea of God's] Simple (Single) Will, which differs from the philosophers' view, that disgusts us in their idea regarding this matter that [alongside] the Blessed One['s existence] was everything. And through our rest on the seventh day we are reminded of the universe's creation; because, when everyone simultaneously rests once a week, curious people will ask what is the point of this rest? And the answer will be "because [in] six days God created, etc." (Exodus 31:17). [And through that answer], everyone will be strengthened in the true faith. And in addition to remembering the universe's creation, there is in [Shabbat] also a remembering of the miracle of [the exodus from] Egypt - that we were slaves there and we were not able to rest whenever we desired to rest, and God saved us from their hands and commanded us to rest on the seventh day (Shabbat). Therefore, the second root is mentioned in Deuteronomy (lit. the repetition of the Torah), as it states in the [context of] the commandment of Shabbat, "And you should remember that you were a slave in the land of Egypt, etc. therefore the Lord, your God, commanded you to [observe] (lit. make) the day of Shabbat" (Deuteronomy 5:15).

In point of fact, Rabbi Sternbuch's assertion that our ancestors did not have the status of "newly born children" at Mount Sinai is a matter of some dispute. Rabbi Sternbuch's position echoes that of Maharal of Prague, Gur Aryeh, Parashat Va-Yigash (Genesis 46:8), cited by the author of Shev Shem'atata in section 9 of his introduction to that work. Maharal of Prague is of the opinion that, unlike subsequent proselytes, the recipients of the Torah at Mount Sinai did not acquire status as "newly born children" and, accordingly, they were forbidden to marry close relatives. However, Maharal offers a rationale entirely different from that advanced by Rabbi Sternbuch in explaining why those who became Jews at Mount Sinai were not deemed to be "newly born children." Acceptance of the commandments at Sinai is described by the Gemara, Shabbat 88a, as having been coerced. Status as "newly born children," asserts Maharal, is acquired only when acceptance of commandments is voluntary. Nevertheless, R. Meir Simchah of Dvinsk, Meshekh Hokhmah, Parashat Va-Etḥanan (Deuteronomy 5:27), espouses an opposing view in declaring that previously existing consanguineous relationships were not terminated at Sinai as evidenced by the fact that all participants were directed, "Return to your tents" (Deuteronomy 5:27), i.e., they were granted permission to resume conjugal relations prohibited in the preparatory period before receiving the Torah at Mount Sinai. Indeed, Meshekh Hokhmah points to that directive as the biblical source of the talmudic dictum "A proselyte who converts is comparable to a newly born child."³⁵See R. Zalman Nehemiah Goldberg, Teḥumin, V, 255, note 5.

If you see three generations or more, one after the other, all scholars, but then their children are illiterate, do not say that the words of the scholars are voided because they said, “‘Thy words shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed’ (Isa. 59:21), thereafter Torah will no longer cease from among them.” ¹Baba Metziah 85a. Behold they have become wedded to a family whose destiny is not to have scholars in its midst,²Midrash Rabbah, ed. Horeb, Ecclesiastes, Chapter IV, p. 91. and our rabbis said, “Most children resemble the mother’s brother therefore their sons are illiterate.” This likewise applies to the God-fearing and the pious, for it written, “and a threefold cord is not quickly broken” (Eccl. 4:12). And if you see that in the fourth generation the God-fearing and pious cease, it is then apparent that they intermarried with those to whom they were not suited, for instance he is not God-fearing or pious, therefore the generation is such. Therefore let a man seek favor each day for himself, his children and grandchildren, that they be joined to a partner who is God-fearing, possesses Torah and deeds of loving kindness,³These three virtues correspond to the “three fold chord” of the verse. for it is said concerning these three “and the threefold cord is not quickly broken.” For the three words, Torah, fearing and loving kindness are all equal numerically, (fear is equal to Torah, and Torah is equal to loving kindness)⁴Although found in the text it is repetitive, nevertheless we left it but in parenthesis. for concerning “fear” it is written “The fear of the Lord is the beginning of wisdom; a good understanding have all they that do thereafter” (Ps. 111:10). It is not said “to all who study”⁵Berakoth 17b. but “all they that practice it,” as it is written, “Oh that they had had such a heart as this always, to fear Me” (Deut. 5:26), and it is written, “What doth the Lord, thy God, require of thee but to fear the Lord thy God” (Deut. 10:12). Behold “fear” is prior to “all they that do thereafter” i.e., “The fear” of God and “love …” “to walk in all His ways” (Deut. 10:12). “A good understanding have all they that do thereafter” (Ps. 111:10), “That ye may make all that ye do to prosper” (Deut. 29:8).

¹The first three of the eighteen verses dealing with God-fearing are missing. The Perush suggests that the following verses be included: ( 1 ) The fear of the Lord is the beginning of knowledge (Prov. 1:7). (2) And did not choose the fear of the Lord (Prov. 1:29). (3) Then shalt thou understand the fear of the Lord (Prov. 2:5). “The fear of the Lord is to hate evil, pride, arrogancy and the evil way, and the forward mouth, do I hate” (Prov. 8:13). “The fear of the Lord is the beginning of wisdom, and the knowledge of the All-holy is understanding” (Prov. 9:10). “The fear of the Lord prolongeth days, but the years of the wicked shall be shortened” (Prov. 10:27). “He that walketh in his uprightness feareth the Lord, but he that is perverse in his ways despiseth Him” (Prov. 14:2). “In the fear of the Lord a man hath strong confidence and his children shall have a place of refuge” (Prov. 14:26). “The fear of the Lord is a fountain of life, to depart from the snares of death” (Prov. 14:27). “Better is a little with fear of the Lord, than great treasure and turmoil therewith” (Prov. 5:16). “The fear of the Lord is the instruction of wisdom and before honor goeth humility” (Prov. 5:33). “By mercy and truth iniquity is expiated and by the fear of the Lord men depart from evil” (Prov. 16:6). “The fear of the Lord tendeth to life and he that hath it shall abide satisfied, He shall not be visited with evil” (Prov. 19:23). “The reward of humility is the fear of the Lord, even riches, and honour, and life” (Prov. 22:4). “Let not thy heart envy sinners, but be in the fear of the Lord all the day” (Prov. 23:17). “Be not wise in thine own eyes; fear the Lord, and depart from evil” (Prov. 3:7). “My son, fear thou the Lord and the king, and meddle not with them that are given to change” (Prov. 24:21). “Grace is deceitful, and beauty is vain; but a woman that feareth the Lord, she shall be praised” (Prov. 31:30). Behold there are eighteen forms of “fear” corresponding to the eighteen forms of Trefa.²Hullin 42a. Terefah, Lit., torn. The term signifies flesh of clean beasts rendered unfit for food as a result of either being mauled or killed by beasts of prey, injured, found defective or unskillfully slaughtered although in valid fashion. This is to say, even if they take the life of an individual let him not rebel against Him who gives life and sends death.³Berakoth 61b. If you lose your life because of Him, He will resurrect you and if you remain alive in a situation where you are obliged (by law) to part with your life and be sanctified by His name, He will take your life, and who (none) will rescue you from His hand. And because life is dependent upon eighteen points in the body man is called “living”⁴Numerical value of the Hebrew word “living” is eighteen. for as long as there is no injury to them (eighteen points) he is able to live. Moreover, “eighteen fears” correspond to the eighteen points⁵Hullin 42a. upon which life is dependent, for if you fear the Holy One, blessed be He, He will guard your life and this is as it is said, “The fear of the Lord is a fountain of life, to depart from the snares of death” (Prov. 14:27). When Abraham wished to take the life of his son Isaac, he was then called God-fearing, for it is said, “for now I know that Thou art a God-fearing man, seeing thou hast not withheld thy son” (Gen. 22:12). The “eighteen fears” correspond to the Eighteen Benedictions of the Silent Prayer. And if you say, what of the verse, “A wise man feareth and departeth from evil but the fool behaveth overbearingly and is confident” (Prov. 14:16) where the blessing of the Lord does not occur, there is, however, the blessing against the heretics.⁶“Fear” in Proverbs stands in apposition to the blessing against the heretics in the “Eighteen Benedictions.” This makes for Nineteen Benedictions! See Daily Prayer Book, ed. Hertz, p. 143. (And if you ask what of the verse) “Who so despiseth the word shall suffer thereby; But he that feareth the commandment shall be rewarded” (Prov. 13:13), (it is) in apposition to the first blessing of the Eighteen Benedictions which commences with “Blessed be He.” Why are these “eighteen fears” made to correspond with the Eighteen Benedictions, for when a man prays, he must stand in fear,⁷Berakoth 30b.
/8/ Ibid., 29b. for it is said “Serve the Lord with fear, And rejoice with trembling” (Ps. 2:11), and it is written “They shall fear Thee while the sun endureth” (Ps. 72:5), which our Rabbis explained (to mean) “pray at the setting of the sun.” Moreover, why as against (in apposition to) “Fear of the Lord” does it state “Blessed is the Lord,” (it is to say) that he should not run in prayer as if (to show) he is happy that he is finished. But with every word and everything that he says let him concentrate to put devotedness into his heart. One should consider, if there is a matter to entreat and ask for of a king of flesh and blood, would he favor you or countenance you if you hurry your words before him? Let alone would he not do your bidding, but he will say that you can mean only to mock, and he would drive you away. Do not regard the Crowner of kings less than the kings who are beneath Him. If you come to praise and adore Him, consider this for a moment, if you were to hear a sweet voice and song of praise rushed and hurried without intonation, how acceptable would it be? Therefore it (prayer) is not to be done hurriedly, but with deliberation and a sweet and loud voice, for it is said “And many shouted aloud for joy” (Ezra 3:12). It is said⁹J. T. Berakoth 1:1. that when they walked in the temple court they walked heel to toe so that the worship of the Lord not appear as a burden. Concerning this it is said “And their course is evil and their force is not right” (Jer. 23:10). Therefore the Holy One, blessed be He, created the cock’s crowing that we learn a lesson from him, for it is said, “And maketh us wiser than the fowls of heaven” (Job 35:11). You would not be proper if you spoke before a king of flesh and blood, and your words were hurried, and if you sang for your pleasure you would prolong your voice, how then can you hurry before the supreme King of kings. You should therefore bless Him with your voice, and not make it as a chore that issues from your mouth. It is only right that when you utter words of supplication you say them in an entreating manner, for it is said “The poor useth entreaties” (Prov. 18:23). When a man entreats a ruler he does not hurry his words but on each matter he concentrates so as not to be mistaken with his words. Before he entreats a ruler or king he sets forth his petition orderly¹⁰Rosh ha-Shanah 35a. that he not falter nor forget nor skip a letter. So should you do, for it is written, “Will thy riches avail, that are without stint” (Job 36:19), and he says further, “Take with you words” (Hos. 14:3). When you recite blessings and praises, make it as though you stand before a king and he says to you, “Let me hear your voice.” Do not hurry your words and do not be anxious to speak. If you need sustenance, do not put your heart only to that blessing such as the blessing of “years.”¹¹Daily Prayer Book, ed. Hertz, p. 141. If you have an illness do not set your heart only to the blessing for “illness,”¹²Ibid., p. 140. because they (will) say about you on high, “This individual imagines that he has need only of this.”¹³Erubin 65a. Therefore let him (a person) be devoted in all the blessings. For behold the “eighteen fears of God” should be before him and he should be reverent of all the blessings. Do not direct your thoughts only to the supplications, for the essence of devotion is for the blessings and praises. They therefore said,¹⁴Berakoth 34b. let him direct his heart toward all of them. If it is impossible let him direct himself to the blessing of Ovos or toward the blessing of “thanksgiving.”¹⁵Daily Prayer Book, ed. Hertz, p. 148. For if you direct yourself only to the (personal) entreaties there will be a hindrance from above,¹⁶Sanhedrin 44b. it will be said that it is not proper to accept his prayer, for with the honor of the Lord he is not concerned to seek Him with devotedness and with supplication. How can we do his will if he is concerned only with his own welfare and not in adoration. Therefore it is good to pray and to direct oneself with joy and honor to the Holy One, blessed be He, to pray with devotion and not to speak to anyone before completing the service but recite those things that initially subdue the heart with mercy. And when you pray add in each and every blessing your request in keeping with the nature of the prayer ¹⁷Berakoth 29b. for they do best to prepare the heart. If you cannot add because the congregation already finished (the prayer), add in only one or two in order that you do not hurry in another blessing. You may add as we have outlined in the Order of Supplication.¹⁸See S. H. Bologna, Section 171. If you cannot add, search out for yourself other melodies and when you pray recite them (the prayers) in that melody which is pleasing and sweet in your eyes, in that melody recite your prayers and recite your prayers with devotion and let your heart be drawn after that which comes out of your mouth. For a matter of request and entreaty select a melody which prepares the heart. For praise, a melody which rejoices the heart, in order that your mouth brims with love and joy for Him who sees your heart. And you are to praise Him with broad love and rejoicing. All of those things prepare the heart.
Lamed, why is this letter called lamed? Because of the verse “That thou mayest learn to fear the Lord thy God always”¹⁹The Hebrew word “to learn” shares a common root with the letter Lamed. (Deut. 14:23). For this reason David indicated with the letter lamed the teaching of fear “Come, ye children, harken unto me; I will teach you the fear of the Lord” (Ps. 34:12). Why does he say “children”? Because one who studies in childhood is not like one who learns in his old age. A son whose father led him in good deeds from his early years onward is like one who is accustomed to travel in a wilderness and is trained to find his way to the city. Similarly, he is like one who is accustomed to go by ship on the sea and knows how to direct the ship to the desired harbor. But he who does not know how to go, will go hither and yon, for it is said, “For he knoweth not how to go to the city” (Ecc. 10:15). And again, one who learns in his early years is likened to the sun, moon, stars, and zodiac, for they go in an upright path as it is said, “But they that love Him be as the sun when he goeth forth in his might” (Judg. 5:31). And this is as it is said, “But unto you that fear My name shall the sun of righteousness arise with healing in its wings” (Mal. 3:20). Therefore it is said, “Come, ye children, etc.… I will teach you the fear of the Lord” (Ps. 34:12). This is the teaching of the secret of fear. The letter lamed is larger than all the letters,²⁰Height-wise, lamed is taller than all other letters. for the discipline of fear is greater than all, for it is said, “O, that they had such a part as this always, to fear Me etc.…” (Deut. 5:26). Behold before him is the greatest of all, therefore lamed is greater than all the letters and its name is greater than all and it is written, “Happy is the man that feareth the Lord, that delighteth greatly in His commandments” (Ps. 1:12).

He prohibited giving false testimony. And that is His saying, "You shall not testify against your neighbor false testimony" (Exodus 20:13). And this has been repeated with a different language; and that is His saying, "vain testimony" (Deuteronomy 5:17). And the Torah has already decreed about this negative commandment, "You shall do to him as he schemed" (Deuteronomy 19:19). And the language of the Mekhilta (Mekhilta d'Rabbi Yishmael 20:13:3) is "'You shall not testify against your neighbor' - that is the prohibition for scheming witnesses." And there is also lashes for [violation of] this negative commandment, as is explained at the beginning of Makkot (Makkot 2b). (See Parashat Yitro; Mishneh Torah, Testimony 17.)

Not to desire the money of your friend: That we were prevented from fixing in our thoughts to desire what is in the hand of one of our brothers, the Children of Israel; since the fixing of the desire for that thing in our heart will become a cause to create machinations to get it from him - even though it is not his will to sell them - by purchase or exchange or, if we cannot [acquire it] in any other way, by force. And about this is it stated (Deuteronomy 5:18), "you shall not desire the house of your neighbor, etc." And Rambam, may his memory be blessed, wrote (Sefer HaMitzvot LaRambam, Mitzvot Lo Taase 266), that the two negative commandments - which are "you shall not covet," which is in the Order of Vayishma Yitro, and "you shall not desire" in this Order - are not repeated negative commandments about one matter. Rather, they are two matters. As the negative commandment of "you shall not covet" will prevent him from taking that which someone besides him acquired, in any way - whether with money or without money - if [the owner] does not want to sell that thing. But this negative commandment of "you shall not desire" will prevent him from even the desire for it in his heart. As with the desire, he will come to supplicate him and to pressure him to sell it or trade it for another vessel, no matter what. And even though one of these negative commandments brings its fellow, they are considered two nonetheless. And behold, you [can] see the difference between them.

The commandment of Torah study: The positive commandment to study the wisdom of the Torah and to teach it; meaning to say how we should perform the commandments, guard ourselves from that which God prevented us and to also know the laws of the Torah according to their true intention. And about all of this is it stated (Deuteronomy 6:7), "You shall teach them to you sons." And our Rabbis, may their memory be blessed, said (Sifrei Devarim 34:4), "'Your sons' - these are your students. And thus do you find that students are called sons, as it is stated (II Kings 2:3), 'And the sons of the prophets went out.'" And it is [also] said there (Sifrei Devarim 34:1), "'And you shall teach them (shinantam, which sounds like the word for tooth, hence, make them sharp like a tooth)' - they shall be ordered in your mouth, so that if a person questions you [concerning them], you will not stammer to him, but answer him forthwith." And this commandment is repeated in many places, as it is stated (Deuteronomy 5:1), "and study them and do them," "and in order that you will study them" (Deuteronomy 31:12), "and you shall teach them to your children" (Deuteronomy 11:19).

And also from the content of the commandment is that which they, may their memory be blessed, said (Kiddushin 30a), "To what extent is a man obligated to teach his son Torah? Rav Yehuda says that Shmuel said, '[Like], for example, Zevulun ben Dan.'" The understanding of [this is that there was] a man in their generation whose name was Zevulun ben Dan, whose father’s father taught him Scripture, Mishnah, Talmud, laws, and homiles (aggadot). And they challenged what they challenged about this in the Gemara, and the resolution was that the obligation is to teach him Scripture - which is Torah - like the father's father of Zevulun did, and even though the father's father of Zevulun ben Dan taught him more. And one who adds upon the obligation of the commandment, like the father's father of Zevulun ben Dan, brings a blessing upon himself. And one who was not taught by his fathers who are obligated in this - such as his father and his father's father - is obligated to teach himself when he is an adult and recognizes the thing, as it is stated (Deuteronomy 5:1), "and study them and do them." And if [both] the father and the son needed to study, and the father does not have [enough] in his hand that they can both study, he always [comes] before his son. But if his son is more understanding than he and his [son's] studies are more [effective], his son precedes him. And until when is every man obligated to study Torah? Until the day of his death, as it is stated (Deuteronomy 4:9), "and lest they be diverted from your heart, all of the days of your life" (Mishneh Torah, Laws of Torah Study 1:10). And the Sages emphasized the matter more by way of ethics and to teach people desire [for it] and said (Shabbat 83b) that even at the time of death, a man is obligated to study Torah, as it is stated (Numbers 19:14), "This is the law of the Torah, when a man dies in a tent." And everyone in Israel is obligated about the study of Torah (Yoma 35b) - whether poor or rich, whether healthy or one with afflictions. And they, may their memory be blessed, already said (Eruvin 54a) that all of the limbs are healed by involvement in Torah. And even a poor person that goes around to [other people's] doors, and even a married man with children - everyone - is obligated to set time for Torah [study] during the day and during the night, as it is stated (Joshua 1:8), "and you shall meditate about it day and night."