DEUT146 Though it was ruled that a father is obligated to teach his son Torah, still, if he did not teach him, he is obligated to teach himself, it being written: "and learn them" (Kiddushin 29a)

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DEUT172 It was taught: R. Yaakov says: There is no reward for a mitzvah in this world, there being no mitzvah in the Torah whose reward is made explicit, which is not dependent upon the resurrection [i.e., the world to come]. In respect to the honoring of parents it is written: "so that your days be lengthened, and so that it be good for you." In respect to the mitzvah of sending away the mother bird, it is written (Deuteronomy 22:7): "so that it be good for you and your days be lengthened." Now in the instance of one who was told by his father: "Go up to that promontory and bring me some pigeons," and who, accordingly, went up and sent away the mother bird and took the fledglings [as per the mitzvah], and yet, upon returning, fell and was killed -- where is his good and his length of days! It must be, then, [that this verse is to be understood as]: "So that it be good for you" -- in the world that is entirely good [i.e., the world to come]; and: "so that your days be lengthened" -- in the world that is entirely long [i.e., eternal] (Kiddushin 39b)

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DEUT173 It was taught: The honoring of parents is one of those mitzvoth whose fruits one eats in this world and whose stock remains for the world to come, it being written: "so that your days be lengthened, and so that it be good for you" (Kiddushin 40a)

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DEUT174 R. Avin said: Now if in respect to that which is like the repayment of a debt [i.e., honoring one's parents] it is written: "so that your days be lengthened and so that it be good for you," that [mitzvah] which requires expenditure and the risking of one's life, how much more so! (Yerushalmi Kiddushin 1:7)

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DEUT192 Let us analyze this. It is already written (Exodus 19:15): "Be ready by the third day; do not come near a woman." Why, then, need it be further stated [after the receiving of the Law]: "Return to your tents"] [i.e., to your wives]? We are hereby taught that anything instituted by consensus needs a corresponding consensus to abrogate it [the "consensus" in this case being that of the Lord himself] (Beitzah 5b)

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DEUT206 What is the intent of: "with all your heart"? With both of your inclinations, the good and the evil (Berachoth 54a)

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DEUT218 It was taught: "And you shall love the Lord your God" -- Cause the name of Heaven to become beloved through you. One should study the Law, serve Torah scholars, be honest in his dealings, and speak gently with people. [If he does so,] what do people say if him? This man who studied Torah -- how pleasant are his ways, how becoming are his deeds! (Yoma 86a)

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DEUT242 What is the intent of "with all your might"? With all your wealth. Another interpretation: "with all your might" [meodecha] -- For every measure [middah (suggested by "meodecha")] that He metes out to you [good or evil], thank Him [modeh lo] (Berachoth 54a)

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DEUT244 - even if He takes your soul -- whence it was derived: one must bless [The Lord] for the evil just as he blesses Him For the good. (Berachoth 54b)

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DEUT354 It was taught: Rebbi says: "And the Lord shall remove from you every ill" -- this is "burning" [i.e., high fever]. R. Eliezer b. Yaakov says This is ambition-- in consistency with his view, viz. (28:48): "And He shall put a yoke of iron upon your neck" -- this is ambition. R. Avon says: This is the evil inclination, whose beginning is sweet, and whose end is bitter [("ill,") "choli," being similar to "chali," ("sweet")] (Yerushalmi Shabbath 14:3)

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