DEUT210 Acting Out of Duty Or Out of Inclination. It was pointed out in the previous chapter that since moral deeds are intrinsically good, it is appropriate that they be performed for their own sake. Bearing in mind that God is at once the Good One and the embodiment of the Good, we can appreciate the teaching of Antigonus, "Be as the servants who serve the Master without the expectation of receiving reward" (Avot 1:3). Such rabbinic teachings may be said to be implicit in the biblical command [this verse]. To truly love with all one's heart would not leave room for any other motivation. In terms of the usual distinctions made in ethical theory between a deontological ethic and a teleological ethic, one would expect to categorize Judaism as a deontological system where the emphasis is upon duty for duty's sake, simply determining what is right in every situation and then doing it (see the discussion of this distinction, p.9.) However, as we examine the Torah, we find many expressions wherein actions and policies are urged in terms which appear to be plainly teleological and almost utilitarian in spirit. Certain special conditions of explicitly pleasurable and happy nature are held out as rewards. "In order that it shall be good for you, and you shall lengthen your days." "Because of this God will bless you." "That a man may do them and live by them." (Deuteronomy 22:7, 15:10; Leviticus 18:5). Also, certain states which are plainly negative and unpleasant are threatened as punishment to the individual for violating the commandments, as, for example, "… that soul shall be cut off." (Exodus 12:15). Clearly, then, the morality of Judaism is much too complex to be classified simply as a deontological system.