DEUT183 See [[DEUT205]] Deuteronomy 6:5 heart DUTIES 13-15

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DEUT195 See [[EXOD354]] Exodus 20:2 other DUTIES 63-7

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DEUT197 See [[EXOD354]] Exodus 20:2 other DUTIES 63-7

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DEUT203 What is the method for investigating the true nature of God's unity? What knowledge must one have, before one investigates the unity of God? If one seeks knowledge about anything whose existence is in question, one must first ask whether it exists or not. Once the truth of its existence is established, one must then inquire about it: What is it? How is it? Why is it? About the Creator, however, one may only ask whether He exists. Once His existence is verified by way of rational investigation, one then inquires whether He is one or more than one. Once it is established that He is one, one examines the meaning of this oneness, and the different senses in which the term is used. This way, one achieves the perfect assertion of God’s unity, as it says in Scripture: “Listen, Israel: Hashem is our God, Hashem is one” (Devarim 6:4). Therefore, one must first investigate whether or not the world has a Creator. Once it is established that the world has a Creator, Who created it and brought it into existence from nonexistence, one then inquires whether He is one or more than one. After it is established that He is one, one that examines the meaning of “the absolute one” and “the relative one,” and what attributes may be ascribed to the true nature of the Creator. In this way, the acknowledgement of God’s unity-- in one's mind and heart--will be complete, with the help of God. There are three premises from which it can be deduced that the world has a Creator, Who brought it into existence from nonexistence: 1. A thing does not make itself. 2. Causes are limited in number; since their number is limited, they must have a first cause before which there is no other. 3. Anything that is composite was brought into existence. After these three premises are established, the inference to be drawn from them--by one who knows how to apply them and combine them--will be that the world has a Creator, Who brought it into existence from nonexistence, as will become clear, with the help of God, from what we will explain.

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DEUT205 Duties of the heart in Scripture. When it became clear to me that, according to the dictates of reason, the [duties of the heart] should be obligatory, I said to myself: Perhaps they are not mentioned in the Torah, and that is why no one has ever written a book about them to familiarize us with the subject and reveal its principles. But when I searched for them in the Torah, I found them mentioned many times; for example: Love Hashem your God with all your heart and with all your soul and with all your might. These words which I command you this day must be on your heart (Devarim 6:5-6); To love Hashem your God, to obey His voice, and to attach yourself to Him (ibid. 30:20); To love Hashem your God and serve Him with all your heart and with all your soul (ibid. 11:13); After Hashem your God should you walk, and Him should you fear (ibid. 13:5); Love your neighbor like yourself (Vayikra 19:18); And now, Israel, what does Hashem your God ask of you? Only that you fear God (Devarim 10:12); You must love the stranger, for you were strangers in the land of Egypt (ibid. 10:19). Fear and love are among the duties of the heart. Examples of restrictive duties of the heart are: Do not desire your neighbor’s wife. Do not desire your neighbor’s house, his field, his manservant, his maidservant, his ox, his donkey, or anything that belongs to your neighbor (ibid. 5:18); Do not take revenge or bear a grudge against the children of your people (Vayikra 19:18); Do not hate your brother in your heart (ibid. 19:17); Do not stray after your heart and eyes (Bamidbar 15:39); Do not be hard-hearted or tightfisted (Devarim 15:7). There are many more passages like this. Finally, all of the service of God is reduced to that of the heart and tongue, as it is written: “For this commandment which I command you this day is neither beyond you nor far off. It is not in heaven, that you should say, ‘Who will go up to heaven for us and bring it to us, so that we can hear it and do it? ‘Neither is it across the sea, that you should say, ‘Who will cross the sea for us and bring it to us, so that we can hear it and do it?’ Rather, it is a thing very close to you, in your mouth and in your heart, that you can do” (ibid. 30:11-14).

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DEUT214 How many kinds of love of God are there? I would say, in response to this question, [as follows]. A servant's love for his master will be one of three kinds: (1) He may love his master for the latter's goodness and kindness toward him. (2) He may love his master because the latter overlooks his transgressions and freely forgives him and pardons his sins. (3) He may love him on account of his greatness and glory and out of reference for his very essence--not because he expects to receive something [from him] and not out of fear. Analogously, we may love God on account of His abounding kindness and constant goodness toward us; we become deeply absorbed in love of Him out of hope for His reward. We may love God because He conceals our sins and overlooks our transgressions, despite our widespread defiance of Him and disobedience of His commandments. We may love Him on account of His very essence, to magnify Him and exalt Him. This [last kind] is the pure love of God, may He be exalted. The prophet, peace be upon him, emphasize this [love] to us when he said, “Love Hashem your God with all your heart and with all your soul and with all your might” (Devarim 6:5).

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DEUT226 See [[EXOD354]] Exodus 20:2 other DUTIES 63-7

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DEUT248 See [[EXOD354]] Exodus 20:2 other DUTIES 63-7

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DEUT249 See [[NUM190]] Numbers 15:39 remember DUTIES 777-9

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DEUT256 See [[EXOD354]] Exodus 20:2 other DUTIES 63-7

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