Musar su Deuteronomio 11:22

Ben Zoma concludes his statement in the Mishnah quoted above by saying: "Who is truly honored? He who honors G–ds creatures" [human beings]. He tells us that just as we have to do our duty by G–d, so we have to do our duty by our fellow human beings. Both obligations rank equally. The same three attributes are also the qualifications that are prerequisites for a person who aspires to become a prophet. Our sages have phrased it thus: "Prophetic spirit does not come to rest on a person who does not combine within himself wisdom, valour and wealth." (Shabbat 92) The source for these requirements is Moses himself who possessed all these attributes. Prophets also need to learn from Moses not to boast about possession of these attributes. Practising humility is an acknowledgment that one does not "possess" these attributes, but has been endowed with them by G–d. The greater the degree of prophecy a man displays, the greater the amount of humility he must practise. This is why Moses could be described as the most humble of all people. The true leader displays these virtues both vis-a-vis G–d and vis-a-vis his contemporaries. Studying Torah in order to be called "Rabbi," etc., is frowned upon. Neither, of course, should one be motivated by the desire to become rich or the desire to exercise authority over people.

We must not question this exegesis by saying that the "path" the Torah speaks about some people forsaking is the adoption of idolatry instead of Judaism, because of a rule that the only time G–d considers the mere contemplation of a sin as already culpable is when the sin in question is idol worship. This is based on the expression (11,28) ללכת אחרי אלהים אחרים, "To prepare to go after other deities." Clearly, the Torah, by not writing "when you have followed other deities," warns you that we are culpable for the mere intention. In all other instances the Torah does not threaten punishment for the mere contemplation of a sin.