DEUT555 [This verse]. This is an injunction against one who erases the Name of Hashem [The previous pasuk, referring to idolatry, ends with the words, "… And you must obliterate their name from that place."

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DEUT563 (Continued from [[EXOD993]] Exodus 32:25 exposed GATES 7-9). Secondly, [I.e. another reason why his latter sin is even more severe, besides for the above stated explanation] one who repeats his sin has difficulty repenting, since he perceives his sin as permissible. In this manner, his sin weighs very heavily upon him, as the pasuk says (Yirmeyahu 3:5), "Behold, you spoke and you performed evil, and you were able." The meaning of "and you were able" is that you see the evil as permissible, as something that is within your capacity and within your domain, the same language as [this verse], "You are not able to eat in your towns," which Targum translate as, "You are not permitted." Our Sages, z"l, have stated (Kidushin 40a), "Once one commit a transgression and repeats it, he perceives it as permissible." Our Sages, z"l, have also said (ibid.), about one who commit a sin and repeats it, from that point onwards, when he intends to commit that sin and involuntarily is prevented from doing so, its evil intent is taken into consideration as if he actually performed the sin. Concerning such a person the pasuk says (Yirmeyahu 6:19), "Behold I am bringing evil upon this nation, the fruit of their thoughts." [I.e., The evil that is brought upon them evolves from their intention to sin, even if they have not implemented their wishes.]

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DEUT594 … every positive commandment carries with it a general prohibition, [as well,] as the pasuk says [this verse], "You must not add to it nor detract from it."

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DEUT612 See [[LEV1134]] Leviticus 26:37 stumble GATES 387

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DEUT627 "You must not have pity on him, nor be compassionate or cover up for him" [this verse]. We have been admonished herein, neither to be compassionate nor have mercy for those who cause other people to sin and to falter. Our Sages, z"l, said (Yalkut Shmuel 121), "Whoever acts mercifully to the cruel, will ultimately act with cruelty to those who are merciful."

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DEUT641 Among those injunctions associated with tightfistedness and refraining from an action: "You must not close your hand to your destitute brother… Beware, lest there be a lawless thought in your heart to say, 'The seventh year is approaching, the year of remission [of loans]', and you regard your destitute brother malevolently and do not give him" (Devarim 15:7-9). We learn from here that one who refrains from lending the poor has violated two negative commandments, which are "beware" [and] "lest." If when the seventh year approaches, we are admonished not to cease from lending for fear of the matter of remission [of loans] [The seventh year of the Shemittah cycle cancels all loans.] -- how much greater is the sin of one who tightfistedly refuses to lend when he will not lose what is owed him! [I.e. when the remission of Shemittah does not apply.] Due to the gravity of the sin, the Torah declares the mean thought of not giving out loans -- "a lawless thought." Furthermore, our Sages, z"l, said (Ketubos 68a), "Whoever turns a blind eye to charity is as if he has committed idolatry --the pasuk states here, 'Lest there be a lawless thought in your heart,' and the pasuk states there [this verse], 'Lawless men from among you went out.'" [I.e., Regarding a city that practices idolatry, the Torah describes the inhabitants similarly as lawless.] Our Sages, z"l, (Midrash Tehillim 53) also referred to one who has meanness of spirit as lawless. Similarly, the pasuk states (I Shmuel 25:25), "… Against this lawless person, against Naval"--because he had meanness of spirit, for he said to the servants of David [HaMelech] (ibid. 11), "Should I take my bread and my water and my meat… [… And give them to men who I know not from where they come?"] Our Sages, z"l, said (Shabbos 63a), "One who gives a loan to the poor is superior to one who gives charity."

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DEUT646 "You must not harden your heart nor close your hand [to your destitute brother]" [Devarim 15:7]. We have been admonished to remove from our soul the quality of cruelty and to implant within it pleasant saplings [Yeshayahu 17:10]. --The faithful [virtues of] mercy and kindness, as the pasuk states (ibid. 28:9), "Walk in His ways."[I.e., Just like Hashem is merciful, so too you should be merciful (Sha'arei Teshuvah Hameforash)]. Since it is possible for one to not be tightfisted and show grace to the poor, but without being merciful, as the pasuk states (Mishlei 12:10), "The mercy of the wicked is cruelty" [I.e., Even his acts of mercy are expressions of cruelty and haughtiness (Rabbi Yonah, ad loc.)] Therefore the pasuk states, "You must not harden your heart." The punishment for acting cruelly is harsh and bitter, as will be explained in The Gate of Cruelty [see the First Gate, note 97], God willing. Furthermore, our Sages, z"l, said (Shabbos 151b), "He will grant you mercy ["That you should be merciful to others" (Rashi)], be merciful to you, and have you multiply [this verse]--whoever is merciful to his fellow creatures will be treated mercifully by Hashem; and whoever is not merciful to his fellow creatures will not be treated mercifully by Hashem."

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DEUT719 See [[DEUT641]] Deuteronomy 13:14 scoundrels GATES 241-3

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DEUT720 See [[DEUT646]] Deuteronomy 13:18 compassion GATES 211

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DEUT790 "You shall continually give him, and you must not feel bad when giving him" [this verse]. We have herein been admonished to distance ourselves from meanness of spirit [Lit., "narrow-eyed." It refers to one who resents the success of others, and does not help them willingly.] But to be magnanimous, similar to what the pasuk says (Mishlei 22:9), "A magnanimous person is blessed." Is not enough to [merely] open our hand and give; rather, we must implant within our souls the trait of generosity. Therefore, the Torah admonishes us by saying, "You must not feel bad [when giving him]," subsequent to its saying, "You shall continually give him."

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