לֹ֣א תַקִּ֔פוּ פְּאַ֖ת רֹאשְׁכֶ֑ם וְלֹ֣א תַשְׁחִ֔ית אֵ֖ת פְּאַ֥ת זְקָנֶֽךָ׃
<span class="x" onmousemove="Show('perush','Este es el <b>43er Precepto Negativo</b> enumerado por el Rambam en el Prefacio a Mishné Torá, su “Compendio de la Ley Hebrea” para todo el Pueblo de Israel.',event);" onmouseout="Close();">No cortaréis en redondo las extremidades de vuestras cabezas</span>, <span class="x" onmousemove="Show('perush','Este es el <b>44to Precepto Negativo</b> enumerado por el Rambam en el Prefacio a Mishné Torá, su “Compendio de la Ley Hebrea” para todo el Pueblo de Israel.',event);" onmouseout="Close();">ni dañarás la punta de tu barba</span>.
Akeidat Yitzchak
Devarim Rabbah in Parshat Ki Teytze is explicit about how the commandments accompany man wherever he is, since they apply to food, dress, habitation, commerce, etc., in short to every conceivable matter man may at any time be engaged in.
For the Perplexed of the Generation
For example, the commandment of (Leviticus 19:27) “Do not destroy the corners of your beard.” Let us examine the reasoning which is the most simple one, which is that there was an idea in their days that hewing the beard was a symbol of wrecking of one's visage because of mourning and slavery, and the Torah desired to uplift the spirit of the nation of Israel in their exodus from slavery to freedom, and so it forbade them from anything that destroyed the glory of the face, like (Deuteronomy 14:1) “Do not cut yourselves and do not make any baldness… [for the dead],” and so on “You are children to God your God,” the Sages commented, “and [therefore] it is appropriate for you to be pleasant and shouldn't be ‘cut’.”
Sefer Yesodei HaTorah
And in order to impress upon the people their being holy and a chosen people, the Torah states (Devarim 14:1-2) "Children are you to the L-rd your G-d. Do not lacerate yourselves and do not make baldness between your eyes (i.e., adjoining the forehead) for the dead. For you are a holy people to the L-rd your G-d", (Vayikra 19:27-28) "You shall not round off the corners of your head, and a cutting for a (dead) person you shall not make in your flesh." Now aside from the injury and the pain to the body resulting from these actions they render a person prone to short-temperedness and wrongdoing and distance him from the trait of patience which invests us with life and peace and rescues us from all sin. And it again commanded the Cohanim specifically against this, (viz. (Ibid. 21:5-6) "They shall not make a baldness upon their heads, and the corner of their beards they shall not shave off (with a razor), and in their flesh they shall not make any cutting. Holy shall they be to their G-d." And it added for them that they were not to render themselves unclean (tamei) for their (dead) kin, adding for the high-priest that he is not to render himself tamei even for his father or his mother. All this, so that the holiness of the Cohanim be especially impressed upon them and upon all of the people. Now see and understand that the Torah greatly loved the trait of compassion and kindness which produces fruit, which leads one man to help and benefit another; and it does not love that compassion which has no fruit ("pri"), but only "flowers" ("p'rachim"), the kind which moves a man to cry profusely over the dead one and to lacerate himself and make himself bald over him. For this is not a positive trait at all, but a deficiency of intellect and of belief in the L-rd. The will of the Torah was that all of the people be strong in their belief in the L-rd, and the Cohanim more than all the people, and the high-priest more than all the Cohanim.