וּבַ֣יִת לֹֽא־תִבְנ֗וּ וְזֶ֤רַע לֹֽא־תִזְרָ֙עוּ֙ וְכֶ֣רֶם לֹֽא־תִטָּ֔עוּ וְלֹ֥א יִֽהְיֶ֖ה לָכֶ֑ם כִּ֠י בָּאֳהָלִ֤ים תֵּֽשְׁבוּ֙ כָּל־יְמֵיכֶ֔ם לְמַ֨עַן תִּֽחְי֜וּ יָמִ֤ים רַבִּים֙ עַל־פְּנֵ֣י הָאֲדָמָ֔ה אֲשֶׁ֥ר אַתֶּ֖ם גָּרִ֥ים שָֽׁם׃
Vous ne bâtirez pas non plus de maison, vous ne sèmerez pas de graines, vous ne planterez pas de vignes et ne posséderez rien de tout cela; mais vous habiterez sous des tentes pendant toute votre existence, afin que vous viviez de longs jours sur le sol où vous séjournerez.
Shenei Luchot HaBerit
כי איש איש אשר יקלל את אביו ואת אמו . Some commentators have difficulty with the word כי at the beginning of this verse. They cannot relate it to what the Torah writes immediately before this verse (20,9). One may view the point the Torah makes as simple logic. If cursing one's biological father or mother is a capital crime, how much more so would cursing one's Heavenly father, one's spiritual origin, be a capital crime! G–d is one of the partners in the creation of every human being. If obedience to one's parents is required, obedience to G–d's statutes (20,8) all the more so. G–d, after all, has contributed the most valuable part of all to every human being. When we find Yonadav instructing his descendants to abstain from wine, building and dwelling in permanent houses, etc. (Jeremiah 35,7), and these descendants adhere strictly to such cumbersome instructions by their ancestor, the prophet contrasts their behavior with the average Jew who ignores even G–d's commands.