Halakhah sobre Miquéias 2:2

He prohibited us from putting our thoughts to coveting that which is our brothers' (fellow Jews), and to desire it. For this is the entranceway to fabricating machinations in order to acquire it. And the language of the prohibition about this content is His saying, "you shall not desire your neighbor’s house" (Deuteronomy 5:18). And these two negative commandments are not about the same content. Rather the first negative commandment - and that is, "You shall not covet" - is prohibiting the acquisition of what is someone else's; whereas the second negative commandment prohibits even only to desire it in our hearts. And the language of the Mekhilta (Mekhilta d'Rabbi Yishmael 20:14:2) is, "Here (Exodus 20:14) it states 'You shall not covet,' and later, it says, 'You shall not desire' - to make liable for desiring in itself, and for coveting in itself." And there, they said, "From where [do we know] that if one desires; in the end, he will covet? As it is stated, 'Do not desire [...] and you will not covet.' From where [do we know] that if he does covet; in the end, he will use force and steal? [Hence] we learn to say, 'and they will covet fields and steal [them]' (Micah 2:2)." And the explanation of this is that if he saw something nice with someone else: If his thought about it overwhelms him and he desires it, he has transgressed, "You shall not desire." But if he becomes occupied with the love of that thing, to the point that he makes efforts to bring it to himself - and he does not cease from begging him and pressuring him to sell it to him or to trade it to him for something better than it - behold he has already also transgressed, "you shall not covet." Once he acquired the thing that belonged to his fellow, who did not want to sell it - but he pressured him and tricked him, until he acquired it and it became his - he has already transgressed two negative commandments, "You shall not desire," and, "You shall not covet." However if that man prevented himself from selling or exchanging [it] - on account of his own love for that thing - [the man who desires it] will surely take it by duress and force, as a result of the intensity of his soul's longing for that thing. He will [then] transgress the prohibition of, "you shall not rob." Behold, that is the difference between, "You shall not desire," and, "You shall not covet." (See Parashat Vaetchanan; Mishneh Torah, Robbery and Lost Property 1.)

And do not wonder to say, "And how is it in the hand of a man to prevent his heart from desiring the storehouse of every delightful vessel that he sees in the hand of his fellow, whereas he is totally empty of them; and how does the Torah bring a prevention about that which is impossible for a man to uphold?" As the thing is not like this, and only silly evildoers and those that sin with their souls say it. As truly, it is in the hand of a man to prevent himself and his thoughts and his desires from anything that he wants. And [it is] within his control and his cognizance to distance and to bring close his want for all things according to his will. And his heart is given into his hand; to anything that he wants can he incline it. And God - in front of Whom are all hidden things - 'searches all the rooms of the belly, sees the kidney and the heart.' There is not one from all of the thoughts of man - little or big, good or bad - that is hidden from Him; and it is not covered from His eyes. [Hence] He will bring vengeance upon those that transgress His will in their hearts, and 'safeguards kindness for the thousands [of generations] for those that love Him,' who dedicate their thoughts to His service. As there is nothing as good for a man as good and pure thought, as it is the beginning of all actions, and their end. And this is apparently the matter of the 'good heart,' that the Sages praised in Tractate Avot 2:9. And the proof that these two negative commandments are different in their content and considered two [distinct commandments] is that which they said in Mekhilta DeRabbi Shimon bar Yochai 20:14, "'You shall not covet your neighbor's house' (Exodus 20:14), and later it states, 'and you shall not desire,' to make liable for the desire on its own and for the coveting on its own." And there, it [also] says, "From where [do I know] that if he desires, his end will be to covet? [Hence,] we learn to say 'you shall not desire' 'and you shall not covet.' From where [do I know] that if a man coveted, his end will be to steal? [Hence,] we learn to say 'They covet fields, and steal' (Michah 2:2)."