Musar su Michea 2:2

He whose nature is overcome by this disposition is blameworthy, for it leads him to envy, and a noble man is never found to be envious. Books (i.e., of poetry) have been filled with the censure of envy, and every man of intelligence knows how much has been said as to its baseness. It is necessary to turn from it, for frequently the affairs of the envious lead him to use violence. Thus it is said of such as these (Micah ii. 2), "And they covet fields and take them by violence." Enviousness is a loathsome trait. The wise man must keep himself as far from it as he can, for he gains no advantage through it: on the contrary, continued depression and fatigue of the spirit through desires and the constant hatred of men, scantiness of repose, preoccupation of the mind, apprehensiveness and the punishment of God, for transgressing that which He forbade in His revealed Scripture. Man must not be jealous of unrighteous men, because he sees them devote themselves to pleasure and (the gratifying of) passions. But let him employ his zeal in the service of God. Thus the sage said (Prov. xxiii. 17), "Let not thy heart be envious of the sinners." Again he spake (Ps. xxxvii. i), "Be thou not envious against the workers of iniquity."

The מכילתא on Exodus 20,14 comments in a vein similar to what Maimonides has written. The commandment of לא תתאוה is seen as a preliminary stage to לא תחמוד. As long as the desire is not yet accompanied by plans to acquire the desired object, regardless of the owner's attitude, one is guilty only of לא תתאוה. As soon as one plans to obtain possession of the object of one's desire one becomes guilty of violating the commandment of לא תחמוד. How do I know that the plan to acquire someone else's property against his will eventually will lead to robbery? We know this from Michah 2,2: וחמדו שדות וגזלו , "They covet fields and seize them."