DEUT480 Among the more weighty of the positive commandments are those that the Jewish populous are not heedful in their performance, such as mentioning Hashem's Name in vain, for the pasuk says [this verse], "You shall fear Hashem, your God," and our Sages, z"l, said (Temurah 4a), "We have been admonished by this not to mention Hashem's Name in vain."

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DEUT479 "The Lord your God shall you fear". We are obligated to realize that Hashem Yisborach is aware of every move we make, and that there is retribution for every wrongdoing. Someone who is careless with his speech violates this commandment.

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DEUT483 Attach Yourself to a Scholar: According to a biblical positive command, we should attach ourselves to wise men and their disciples in order to learn from their example, as it is written: "You shall hold fast to him" (this verse). But can a human being hold fast to the Shechinah? The sages explained this precept to mean: attach yourself to the wise and the disciples. A man should therefore strive to win a scholar's daughter for a wife, and marry off his daughter to a scholar. He should eat and drink in the company of scholars, do business with them, and associate with them in all respects; for the Torah repeats this precept, emphasizing "holding fast to him" (Deuteronomy 11:22). So, too, our sages recommended and said: "Sit at their feet in the dust, and drink in their words thirstily" (Ethics of the Fathers 1:4) (Maimonides, Mishneh Torah, Laws of Talmud Torah, 6:2).

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DEUT484 The main purpose of the precepts we perform with our bodies and limbs is to spur us to the precepts we fulfill in our hearts and inner lives; for they are the pillar of worship and the foundation of the Torah, as it is written: “Be in awe of Hashem your God; worship only Him” (Devarim 10:20); “It is a thing very close to you, in your mouth and in your heart, that you can do” (ibid. 30:14); “What does Hashem your God ask of you? Only that you fear Hashem your God” (ibid. 10:12). But since this [inner service] is beyond the [ordinary] power of a human being; [since] it is unattainable to him unless he detaches himself from his many animalistic desires, controls his instincts, and restrains his motions, the Creator, may He be exalted, has bound him to serve with his body and limbs, according to his ability, so that it becomes easier for him to fulfill them [i.e., the duties of the heart]. And when the believer works at them in his heart and inmost being and attains of them what he can, God opens for him the gate of spiritual virtues and he realizes of them what has been unattainable to him, and he serves the Creator, may He be exalted, with his body and soul, outwardly and inwardly, as David, peace be upon him, said: “My heart and flesh sing for joy to the living God” (Tehillim 84:3). This has been compared to a man who plants trees and then weeds around them, clears the soil of thorns and weeds, waters [the saplings] when this is needed and adds fertilizer. He then waits to receive the fruit from God, make He be exalted. But if he neglects to cultivate [the soil] and tend to [the saplings], he will not deserve to receive fruit from the Creator, may He be exalted. The same is true of one who undertakes God's service. If he exerts himself, hastens, and is diligent to do all that is in his power, God will help him achieve what is beyond his power, which is the noblest fruit and highest good bestowed by God in this world on His treasured ones and the people He loves. As our Masters, of blessed memory, said: “Whoever fulfills the Torah in the midst of poverty will, in the end, fulfill it in the midst of riches” (Avos 4:9); [As] the Wise One said: “To a person who finds favor before Him He gives wisdom, knowledge, and joy.” (Koheles 2:26).

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DEUT485 "So that he will not feel superior to his brethren." [Devarim 17:20]. We have been admonished herein to remove from within ourselves the trait of haughtiness, and one who is of greater stature should not take pride over one who is beneath him. Even a king must not feel superior to his brethren; although he must conduct himself in the manner of nobility [Bemidbar 16:13], yet he must humble his spirit [See Mishneh Torah, Hilchos Melachim 2:6]. Arrogance is one of the more severe transgressions, leading to the loss and destruction of one's soul, as the pasuk says (Mishlei 16:5), "Every prideful heart is the abomination of Hashem." Of what assistance are one's monetary acquisitions, affluence, and lofty treasures [presumably this refers to spiritual accomplishments (Zeh Hasha'ar)] if now that he is loathsome and detested [Iyov 15:16; I.e. before Hashem] the lofty heights of his greatness lie deeper than She'ol? A wise person should praise himself only for serving Hashem, fearing Him, trusting in Him, loving Him, and for his deveikus [attachment -- AJL] to Him, as the pasuk says [this verse], "He is your praise, and He is your God." In addition, the pasuk says (Yirmeyahu 9:22-23), "Let not the wise man praise himself for his wisdom… Rather, he who praises himself may praise himself for this: [for] contemplating and knowing Me."

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DEUT486 Thus, in order to purify one's thought in the domain of corporal actions, one must continually scrutinize the base nature of the [physical] world and its pleasures, as I have written. But to purify one's thought in the type of deeds devoted to the service of the Eternal, one must expand his awareness of the delusory nature of honor and the deceptions that are connected with it, and he must train himself to flee from honor. Consequently, when he is occupied with serving the Eternal, he will be cleansed of the influence that comes from the admiration and praise of his fellows, and his thought will be directed solely to our Master, Whom we extol and Who is [the source of] all our goodness and perfection -- there is none other. Similarly, it states [this verse]: "He is your praise and He is your God."

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DEUT488 Love is man's most sublime emotion. Love of God is a mainstay of religion [this verse].

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DEUT491 See [[LEV710]] Leviticus 19:18 neighbor BLOCH 198-200

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DEUT490 See [[DEUT341]] Deuteronomy 7:9 steadfast DORFFDRAG 124-5

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DEUT487 Following Biblical precedents [e.g. Isaiah 62:4-5; Jeremiah 2:2-3; Hosea 2:21-22) midrashic texts describe the Torah as a marriage contract between the people of Israel and God and thus seems to suggest, as the Torah itself does, love of God [e.g., this verse] and faithfulness to God and his Torah as motivational factors for observance. At best, this idea remains implied. (By Charlotte Elisheva Fonrobert, “Ethical Theories in Rabbinic Literature”)

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