DEUT1128 The reward of [even] a light mitzvah is great and wondrous, immeasurably so and beyond one's calculations [Hosea 2:1]. Observe the nature of shiluach ha'ken [i.e., the mitzvah of sending the mother bird away from the nest before removing the chicks or eggs [this and next verse], whose fulfillment requires no effort and a little monetary outlay. The pasuk says in reference to it (Devarim 22:7), "... so that it may be well with you and that you live a long time." Our Sages, z"l, commented (Chulin 142a), "Rabbi Yaakov said: There is no mitzvah in the Torah, [even] a light one [the reading in our Talmud is, "where its reward is written by it."] that the resurrection of the dead does not depend on it. For the pasuk says regarding shiluach ha'ken: 'So that it be good for you [and you have length of days].' 'So that it be good for you'--in the world that is entirely good; 'and you have length of days -- in the world that is forever long" [I.e., the World to Come, which is entirely good and forever long." If the Torah says this concerning a light mitzvah, which is like an issar [i.e., whose fulfillment requires little monetary outlay (Rashi). An issar was a copper coin of relatively little value; there were eight prutos to an issar. See the Second Gate, note 106.], how much more is this applicable to the more weighty mitzvos.

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DEUT1137 See [[DEUT1128]] Deuteronomy 22:6 nest GATES 177

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DEUT1146 [This verse]. This is an injunction against one's keeping a vicious dog in his home, and an unsteady ladder in his house.

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DEUT1181 See [[NUM149]] Numbers 14:37 calumnies GATES 283-5

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DEUT1237 [This verse]. Our Sages, z"l, have commented (Kesubos 46a), "A person should not think [sinful] thoughts by day, thereby bringing him to a state of impurity at night," and this, even if he has no intent of acting upon them. This is derived from its context, for following this the pasuk states (Devarim 23:11), "If there is a man among you who is not pure because of a seminal discharge at night."

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DEUT1247 See [[DEUT1237]] Deuteronomy 23:10 careful GATES 215

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DEUT1250 Among those injunctions that depend on one's speech: "For Hashem, your God, moves within your camp, to save you and deliver your enemies before you; [therefore,] your camp shall be holy. And let Him not see any sort of nakedness among you (Devarim 23:15). Our Sages, z"l, said (Berachos 25b) that included in this injunction is [the following:] when we utter Hashem's Torah and when we articulate our prayers before Him, our camp should be holy and there should be no nakedness among us. [However, thoughts of Torah and prayer are permitted in this case Zeh Hasha'ar] consequently, we have been commanded to utter Hashem's Name only went in a state of holiness, and to be engaged in the study of Torah and in prayer, only went in a state of holiness. One should not utter Hashem's Name or words of Torah while unclothed, or while one who is unclad stand before him. Similarly, we have been admonished that our place should be clean, as the pasuk says (this verse), "You shall dig with it, and again, and cover your excrement." (Continued at [[NUM164]] Numbers 15:31 disparaged GATES 219).

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DEUT1258 See [[DEUT1250]] Deuteronomy 23:14 excrement GATES 217-9

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DEUT1295 [This verse]. Punishment is incurred when delaying the fulfillment of one's vows and charitable obligations, even if one fulfills them later on. If one has vowed to give charity to the poor, he must immediately fulfill his obligation. If due to forgetfulness one happens to delay the fulfillment of his vows, for this to he is punished; since he is aware that man is prone to forgetfulness, he should have recalled his vows and giving him his full attention in such a way that they would never be forgotten, as the pasuk says (Mishlei 20:25), "A person's stumbling corrupts [his] sanctity, and he must inquire after [his] vows." Consequently, the punishment for his negligence will be harsh, as the pasuk says, (Koheles 5:5), "Do not allow your mouth to bring guilt upon your flesh, and do not tell the messenger that it was an error. Why let God be angry on account of your voice and destroy the work of your hands?" The explanation of, "Do not allow your mouth to bring guilt [upon your flesh]" is: why make a vow when you are not vigilant in its fulfillment, and bring guilt upon yourself? We have already explained this verse in The Gates of the Parameters of Vigilance [See the First Gate, note 97]. Our Sages, z"l, have said (Shabbos 32b) that for the sin of [unfulfilled] vows one's children die, as the pasuk says (Koheles 5:5), "... And destroy the work of your hands?" This pasuk can also be interpreted within the context of lashon hara; he will be punished for the inequity involved even if he had no intention of putting his neighbor to shame [The verse then means: "Do not speak lashon hara, and do not say that you did not intend to shame the other. Why would Hashem punish you for such in equity?" Devarim Rabbah 6:10]. (Continued at [[GEN1280]] Genesis 28:20 vow GATES 251).

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DEUT1297 See [[GEN1280]] Genesis 28:20 vow GATES 251

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