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Deuteronomy 5:18 - Desire corrupts the soul.

Deuteronomy 5:18 - דברים 5:18

Hebrew Text

וְלֹא תַחְמֹד אֵשֶׁת רֵעֶךָ וְלֹא תִתְאַוֶּה בֵּית רֵעֶךָ שָׂדֵהוּ וְעַבְדּוֹ וַאֲמָתוֹ שׁוֹרוֹ וַחֲמֹרוֹ וְכֹל אֲשֶׁר לְרֵעֶךָ׃

English Translation

Neither shalt thou covet thy neighbour’s wife, neither shalt thou desire thy neighbour’s house, his field, or his manservant, or his maidservant, his ox, or his ass, or anything that is thy neighbour’s.

Transliteration

Ve'lo tachmod eshet re'ekha ve'lo titaveh beit re'ekha sadehu ve'avdo va'amato shoro vachamoro ve'chol asher le're'ekha.

Hebrew Leining Text

וְלֹ֥א תַחְמֹ֖ד אֵ֣שֶׁת רֵעֶ֑ךָ <span class="mam-spi-samekh">{ס}</span>        וְלֹ֨א תִתְאַוֶּ֜ה בֵּ֣ית רֵעֶ֗ךָ שָׂדֵ֜הוּ וְעַבְדּ֤וֹ וַאֲמָתוֹ֙ שׁוֹר֣וֹ וַחֲמֹר֔וֹ וְכֹ֖ל אֲשֶׁ֥ר לְרֵעֶֽךָ׃ <span class="mam-spi-samekh">{ס}</span>        
וְלֹ֥א תַחְמֹ֖ד אֵ֣שֶׁת רֵעֶ֑ךָ {ס}        וְלֹ֨א תִתְאַוֶּ֜ה בֵּ֣ית רֵעֶ֗ךָ שָׂדֵ֜הוּ וְעַבְדּ֤וֹ וַאֲמָתוֹ֙ שׁוֹר֣וֹ וַחֲמֹר֔וֹ וְכֹ֖ל אֲשֶׁ֥ר לְרֵעֶֽךָ׃ {ס}        

🎵 Listen to leining

Parasha Commentary

The Prohibition of Coveting in the Ten Commandments

The verse (Exodus 20:14, Deuteronomy 5:18) prohibits two distinct yet related sins: תַחְמֹד (tachmod, coveting) and תִתְאַוֶּה (titaveh, desiring). The Rambam (Hilchot Gezeilah 1:9-10) explains that these represent different stages of wrongful desire:

  • תִתְאַוֶּה refers to the inner longing for something belonging to another, even if one does not act on it.
  • תַחְמֹד involves taking concrete steps to acquire the desired object, whether through persuasion, pressure, or other means.

Rashi's Explanation of the Sequence

Rashi notes that the verse begins with "your neighbor's wife" before listing other possessions. This ordering teaches that:

  • Coveting a spouse is singled out due to its severity, as it can lead to adultery (a capital sin) and the breakdown of family life.
  • The progression from wife to house to field etc. shows how coveting begins with interpersonal relationships before extending to material possessions.

The Psychological and Spiritual Dimensions

The Kli Yakar emphasizes that this commandment addresses the root causes of many sins:

  • Coveting stems from a lack of faith in Divine Providence - failing to recognize that Hashem provides each person with what they truly need.
  • The Talmud (Sukkah 52b) teaches that the yetzer hara (evil inclination) often manifests through improper desires for what others have.

Practical Applications from Halacha

The Sefer HaChinuch (Mitzvah 416) elaborates on how to fulfill this commandment:

  • Train oneself to feel genuine happiness for others' blessings (simcha b'tuv ha'chavero).
  • Focus on one's own spiritual growth rather than comparing material possessions.
  • Recognize that all possessions are ultimately from Hashem, and what belongs to others was never meant for you.

The Broader Ethical Message

Rabbi Samson Raphael Hirsch explains that this commandment completes the second tablet of the Ten Commandments by:

  • Addressing not just actions but thoughts and emotions that can damage society.
  • Creating a foundation for all interpersonal mitzvot by requiring us to respect others' boundaries in both deed and desire.
  • Teaching that true righteousness includes being content with one's portion (same'ach b'chelko).

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Makkot 24a
The verse is cited in a discussion about the Ten Commandments and the enumeration of mitzvot (commandments).
📖 Sanhedrin 86a
The verse is referenced in a discussion about the prohibition of coveting and its implications in Jewish law.
📖 Avodah Zarah 20a
The verse is mentioned in the context of discussing desires and prohibitions related to idolatry and moral conduct.

Frequently Asked Questions

Q: What does 'Do not covet' mean in the Ten Commandments?
A: The commandment 'Do not covet' (Deuteronomy 5:18) prohibits desiring or longing for anything that belongs to another person—whether their spouse, possessions, or property. Rashi explains that coveting leads to sinful actions, as it can drive a person to steal, cheat, or harm others to obtain what they desire. The Rambam (Hilchot Gezeilah 1:9-10) teaches that this mitzvah also includes guarding one's thoughts to avoid jealousy.
Q: Why is coveting considered a serious sin in Judaism?
A: Coveting is one of the Ten Commandments because it is the root of many other sins. The Talmud (Makkot 24a) teaches that this commandment addresses a person's inner thoughts, not just actions. The Midrash (Sifrei Devarim) compares coveting to a small spark that can ignite a destructive fire—leading to theft, adultery, or even violence. By forbidding coveting, the Torah emphasizes the importance of contentment and gratitude for what one has.
Q: How can a person avoid coveting what others have?
A: Jewish tradition offers practical guidance: The Rambam (Hilchot De'ot 4:1) advises cultivating gratitude and recognizing that everything comes from Hashem. The Baal Shem Tov taught that focusing on one's own spiritual growth—rather than comparing material possessions—helps overcome jealousy. Additionally, reciting daily blessings (brachot) trains a person to appreciate what they have rather than desiring what belongs to others.
Q: Does 'Do not covet' only apply to physical possessions?
A: No—the verse explicitly lists a neighbor's spouse, house, servants, animals, and 'anything that belongs to your neighbor.' Rashi notes that the Torah specifies these examples because coveting often begins with material desires but can extend to relationships, status, or talents. The Sefer HaChinuch (Mitzvah 416) explains that this commandment includes both tangible items and intangible benefits (like someone's job or reputation).
Q: Why does the Torah mention 'Do not covet' and 'Do not desire' separately?
A: The Talmud (Sanhedrin 107a) and Rashi differentiate between 'coveting' (תַחְמֹד—tachmod) and 'desiring' (תִתְאַוֶּה—titaveh): 'Coveting' refers to pressuring someone to sell or give up what they own, while 'desiring' is the inner emotional longing that leads to action. The Rambam (Sefer HaMitzvot, Lo Ta'aseh 265-266) explains that these are two distinct prohibitions—one guarding the heart, the other guarding behavior.