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1 ט( Conquering the Gimmies בס "ד Source 1: Matan Torah, Parshat Yitro 14. You shall not covet your neighbor's house. You shall not covet your neighbor's wife, his manservant, his maidservant, his ox, his donkey, or whatever belongs to your neighbor." יד. ל א ת ח מ ד ית ר ע ך ס ל א ת ח מ ד א ת ר ע ך ו ע ב ו א מ ת ו ר ו ח מ ר ו כ ל א ר ל ר ע ך : Source 2: Sefer Devarim, Ch. 5 Second Account of the Aseret Hadibrot 8. And you shall not covet your neighbor's wife, nor shall you desire your neighbor's house, his field, his manservant, his maidservant, his ox, his donkey, or anything that belongs to your neighbor. יח. ו ל א ת ח מ ד א ת ר ע ך ס ו ל א ת ת ה ית ר ע ך ד ה ו ע ב ו א מ ת ר ו ח מ ר ו כ ל א ר ל ר ע ך : לא What do you notice when comparing the two accounts of?תחמוד Onkelos on the version in Devarim: ולא תחמיד אתת חברך ולא תרוג בית חברך Berishit Ch. 2 ו צ מ ח ה' א ל ה ים מ ן ה א ד מ ה ל ע ץ נ ח מ ד ל מ ר א ה Onkelos on the pasuk in Bereishit:. ואצמח יי אלהים מן ארעא כל אילן דמרגג למחזי ( Source 3: Rashi in Sefer Devarim (יז) ולא תתאוה - לא תירוג אף הוא לשון חמדה, כמו (בראשית ב, ט) נחמד למראה, דמתרגמינן "דמרגג למחזי": nor shall you desire: Heb. ת ת אַוּ ה.ו ל א [As the Targum [Onkelos] renders:] ת רוֹג you,ו ל א shall not desire. This too is an expression of coveting מ דּ ה) (ח, just as pleasant (נ ח מ ד) to see (Gen. 2:9), which the Targum [Onkelos] interprets as desirable (דּ מ ר גּ ג) to see.
2 Source 4: View of the Ramban: וביאר כי יכנס בכלל חמדה אפילו התאוה, כי אם יתאוה לגזול מחברו דבר מכל אשר לו, ולא יוכל לעשות כן כי חברו תקיף ממנו, או שיש במקומו אימת מלכות, עובר בלאו הזה. The Torah is stating that entering into the concept of Chemda is even Ta ava ie if a person desires to any of his friend s possessions from him, but cannot because his friend is stronger than him, or fear of the law discourages him from doing so, he has transgressed this prohibition. Comparing Rashi with Ramban, what conclusion do we come to? ** Rambam (Maimonedes) follows the Ramban, asserting that לא תתאוה is a separate prohibition involving desire but also codifies Lo Tachmod as requiring a deed: Source 5: Rambam, Mishne Torah Laws of Gezeila (Theft) 1:9 Anyone who covets a servant, a maidservant, a house or utensils that belong to a colleague, or any other article that he can purchase from him and pressures him with friends and requests until he agrees to sell it to him, violates a negative commandment, even though he pays much money for it, as Exodus 20:14 states: "Do not covet."..one does not violate this commandment until one actually takes the article he covets, as reflected by Deuteronomy 7:25: "Do not covet the gold and silver on these statues and take it for yourself." Implied is that the Hebrew tachmod refers to coveting accompanied by a deed.
3 Source 6: The Oft-Quoted Ibn Ezra on Lo Tachmod Many would wonder (יג) אנשים רבים יתמהו על שהוא נחמד למראה עיניו. זאת המצוה, אדם שלא יהיה איך מה כל בלבו יפה דבר יחמוד Many people are perplexed by this mitzvah, how could a person not desire in his heart something that is beautiful and desirable to his eyes? A Parable ועתה אתן לך משל. דע, כי איש כפרי שיש לו דעת נכונה, והוא ראה בת מלך שהיא יפה, לא יחמוד אותה בלבו שישכוב עמה, כי ידע כי זה לא יתכן. ואל תחשוב זה הכפרי שהוא כאחד מן המשוגעים, שיתאוה שיהיה לו כנפים לעוף השמים, ולא יתכן להיות, כאשר אין אדם מתאוה לשכב עם אמו, אעפ"י שהיא יפה, כי הרגילוהו מנעוריו לדעת שהיא אסורה לו. ככה כל משכיל צריך שידע, כי אשה יפה או ממון לא ימצאנו אדם בעבור חכמתו ודעתו, רק כאשר חלק לו ה'. I ll give you a parable: A villager that has common sense, who sees a beautiful princess, will not desire to be with her, because he knows it s impossible. The villager will not be a crazy man, who hopes for wings to fly, which is impossible in the same manner that a person does not desire to have relations with his mother, even if she is beautiful, because he was trained from a young age to understand that this was not possible. So too, any intelligent person must know that he cannot acquire a beautiful woman or money because of his wisdom or knowledge, but only if Hashem apportions it to him. Conclusion ואחר שידע שאשת רעהו אסרה השם לו, יותר היא נשגבה בעיניו מבת מלך בלב הכפרי, על כן הוא ישמח בחלקו ואל ישים אל לבו לחמוד ולהתאוות דבר שאינו שלו, כי ידע שהשם לא רצה לתת לו, לא יוכל לקחתו בכחו ובמחשבותיו ותחבלותיו, ע"כ יבטח בבוראו שיכלכלנו ויעשה הטוב בעיניו. Now that he knows that Hashem has forbidden his neighbor s wife to him, she will be more inaccessible in his eyes than a princess in the eyes of the villager. Therefore, he should be joyous with his lot and not turn towards desiring that which is not his because he knows that Hashem does not want him to have it and he cannot access it with his power or plans. Therefore, he should trust that his Creator will sustain him and do what is right in His eyes
4 Source 7: Midrash Tanchumah Parshat Pekudei Ch. 3 A Reflection on One s origins and Tafkid...ומה שאמר "עושה גדולות עד אין חקר" אלו גדולות שעושה הקב"ה ביצירת הולד אלא בשעה שבא אדם לשמש עם אשתו רומז הקב"ה למלאך הממונה על ההריון ושמו לילה והקב"ה אומר לו דע שזו הלילה נוצר אדם מזרע פלוני דע לך והשמר בזו הטיפה וטול אותה בכפך וזרע אותה בגורן לשס"ה חלקים והוא עושה לו כן, מיד נוטל בידו ומביא לפני מי שאמר והיה העולם ואומר לפניו עשיתי ככל אשר צויתני וטיפה זו מה תהא נגזר עליה, מיד הקב"ה גוזר על הטיפה מה יהא בסופה אם זכר אם נקבה אם חלש אם גבור אם עני אם עשיר אם קצר או ארוך אם מכוער או נאה אם עבה או דק אם בזוי או גס, וכן גוזר על כל קורותיו, אבל אם צדיק אם רשע לא, אלא הדבר ההוא נותנו בידו של אדם בלבד שנאמר (שם /דברים/ ל) "ראה נתתי לפניך היום את החיים את הטוב ואת המות ואת הרע..." Source 8: Rav Zev Leff The root of coveting another's assets is a lack of satisfaction with one's own lot in life. "If only I were that other person," reasons the coveter, "I would have happiness!" Hence, all of that person's relationships and assets are equated since the coveter wants to be that person rather than desiring a specific one of his items. Source 9: R. Ya akov Haber: Lo Tachmod: Mazal, Destiny and the Prohibition Against Coveting It is the challenge of each individual to take his Fate and transform it into his Destiny or to marshal all of one's inborn and acquired talents as well as the challenges and obstacles of one's initial environment and serve His Maker from within that framework to fulfill his Destiny. To complain about one's Fate is futile. It is precisely this environment that is best suited for that particular soul to live out its life, and it behooves the individual to utilize precisely this framework to excel and maximalize one's potential.
5 What is the place of this Issur in the?עשרת הדברות What are the second half of the Aseret Hadibrot supposed to represent, and how does the order convey this? דברים פרק ה (טז) ל א ר צ ח ו ל א נ ף ו ל א ג נ ב ו ל א ת ע נ ה ב ר ע ך ע ד ו א: (יז) ו ל א ת ח מ ד א ת ר ע ך What conclusion are we to draw from this? Source 1o: Rav Avigdor Nebenzhal, Sichot L Sefer Shmot But לא תחמד is a tough one Fundamental concept: The Torah, as the blueprint of the universe cannot oppose man s nature. Why does this mitzvah, of all of the Aseret HaDibrot seem to do that? Re-appearance of the חטא of Adam HaRishon at Mt. Sinai The failure to capitalize on moments of true spirituality!
6 Source 11: Another Approach: Rabbi Shimshon Rafael Hirsch s commentary on Parshat Yitro
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