Mitzvah —
477
Not to desire another's possession
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וְלֹ֥א תַחְמֹ֖ד אֵ֣שֶׁת רֵעֶ֑ךָ ס וְלֹ֨א תִתְאַוֶּ֜ה בֵּ֣ית רֵעֶ֗ךָ שָׂדֵ֜הוּ וְעַבְדּ֤וֹ וַֽאֲמָתוֹ֙ שׁוֹר֣וֹ וַֽחֲמֹר֔וֹ וְכֹ֖ל אֲשֶׁ֥ר לְרֵעֶֽךָ: - פָּרָשַׁת וָאֶתְחַנַּן
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Deuteronomy 5:18 — And you shall not covet your neighbor's wife, nor shall you desire your neighbor's house, his field, his manservant, his maidservant, his ox, his donkey, or anything that belongs to your neighbor.
This Mitzvah's Summary
מִצְוָה עֲשֵׂה - Positive Commandment
מִצְוָה לֹא תַעֲשֶׂה - Negative Commandment
Between a person and their fellow – בֵּין אָדָם לַחֲבֵרוֹ
The Torah forbids desiring in one’s heart what belongs to another — an inner craving that can lead to pressure, manipulation, or theft.
This mitzvah legislates the world of machshavah — the concealed space of the heart. Unlike Lo Sachmod (Mitzvah 476), which forbids acting to obtain another’s possessions, Lo Tis’aveh / Lo Sachmod b’lev addresses the initial desire itself.
Rambam (Hilchos Gezeilah 1:9–10) rules that one violates this issur by setting his heart upon another’s property, even without speech or action. The Torah demands that a Jew recognize Hashem as the Distributor of possessions — “מברך ה' חילו” (Devarim 33:11).
Rashi writes (Shemos 20:14) that unchecked desire is the root from which theft and immorality sprout. Ramban emphasizes that this mitzvah trains a person not to fantasize about inappropriate acquisitions — guarding the imagination from corruption.
Sefer HaChinuch (416) explains that the mitzvah instills emunah and menuchas hanefesh — a conviction that whatever one does not have, he does not need, for Hashem assigns each person his exact portion.
Midrash Tanchuma (Shoftim 10) draws a stark comparison: one who fixates on possessions substitutes bitachon with material worship — a subtle form of avodah zarah.
This mitzvah stands as a profound declaration: Holiness begins in the heart.
Commentary & Classical Explanation
- Rambam, Hilchos Gezeilah 1:9–10 — Desire alone, even without action, is a full issur min haTorah.
- Talmud, Makos 23b–24a — Distinguishes between desire (heart) and coveting (action).
- Rashi, Shemos 20:14 — Desire is the seed of theft and adultery.
- Ramban, Devarim 5:18 — Torah demands mastery over the imagination, not only the hands.
- Sefer HaChinuch 416 — Inner peace depends on faith in Hashem’s apportioning.
- Midrash Tanchuma, Shoftim 10 — Unchecked craving is akin to avodah zarah.
Contrast with Mitzvah 476 (Not to covet and scheme to acquire another’s possession)
- Mitzvah 476 prohibits coercive acquisition — pressuring or scheming to get what is another’s.
Mitzvah 477 prohibits even wanting the object inwardly. - Rambam: thought → speech → action.
This mitzvah guards the root before it branches into sin.
Parallel with Mitzvah 4 (To love Hashem)
- Love of Hashem expels envy.
When one’s heart is filled with ahavas Hashem and simchah b’chelko, foreign desires cannot take root (cf. Chovos HaLevavos, Sha’ar HaBitachon).
Commentaries
(Source: Chabad.org)
Applying this Mitzvah Today
Guarding the Heart
- Chazal teach: “The eye sees, the heart desires, and the body completes the act.” (Avodah Zarah 20b). The Torah trains us to protect the first step — hirhur (thought). The Baal HaTanya (Iggeres HaKodesh 25) writes that the battle for kedushah is fought primarily in machshavah. This mitzvah builds inner vigilance, preventing the heart’s curiosity from morphing into corruption.
Emunah and Bitachon
- Sefer HaChinuch explains that lo sisaveh instills the truth that one’s chelek (portion) is Divinely tailored — “Kol d’avid Rachmana l’tav avid” (Berachos 60b). Envy argues that Hashem misplaced blessing, while bitachon declares:
“What is destined for me will come — and what is not, I do not want.”
Mussar Against Jealousy
- Rabbeinu Yonah (Shaarei Teshuvah 3:43) says jealousy consumes the soul before any sin is committed. This mitzvah is daily avodas halev — strengthening humility and choosing gratitude as a response to others’ success. Mesillas Yesharim (ch. 11) warns that unchecked jealousy “removes a person from the world.” Torah frees the heart from that burden.
Jewish Communal Peace
- Chazal teach that kinah (jealousy) was the root of destruction for earlier generations (Bereishis Rabbah 38:6). By eliminating competitive comparison, this mitzvah fosters achdus, healthy admiration, and mutual blessing. A community that celebrates one another’s gifts merits Shechinah (Maseches Derech Eretz Zuta 9).
Sanctity of Machshavah
- Ramban notes that holiness begins where others cannot see — in the hidden chambers of the mind (on Vayikra 19:2). Hashem desires not merely correct actions but a refined inner world (Chovos HaLevavos, Sha’ar Yichud HaMa’aseh). Mastery over desire protects the mind as a Mishkan of Kedushah.
Healthy Relationship Boundaries
- The mitzvah includes desiring another’s spouse (Rashi, Shemos 20:14). In a culture that normalizes emotional trespass, the Torah affirms sanctity of marriage and dignity of personal boundaries. Respecting what belongs to another strengthens shalom bayis across all homes.
Countering the Envy Culture
- Modern society thrives on comparison — advertising, social media, career competition. Torah calls us to counter this tide with same’ach b’chelko, joy in our lot (Pirkei Avos 4:1), which is not passive resignation but active recognition of Hashem’s love expressed through our unique life.
By cultivating a heart free from forbidden desire, a Jew brings shalom, emunah, and kedushah into every relationship — beginning within their own soul.
Notes on this Mitzvah's Fundamentals
Faith – אֱמוּנָה
- The Sefer HaChinuch (416) writes explicitly that desiring what others have reflects a deficiency in emunah b’Hashgachah Pratis — believing Hashem apportions each man’s portion with precision (Beitzah 16a). Iyov (5:6) states: “Suffering does not come from the earth,” meaning lack and want are not random but Divinely assigned. When one sees good by his fellow and remains content, he confirms: “HaKol min haShamayim” — everything is from Hashem alone. Conversely, desire implies a belief that Hashem’s gift was lacking, chalilah.
Thought – מַחֲשָׁבָה
- Ramban stresses this mitzvah as Torah’s demand for kedushas ha-machshavah. Chazal (Yoma 29a) say: “Evil thoughts are worse than sin” — because they corrupt the source from which action flows. This issur represents Torah’s most radical elevation of ethics: controlling not only one’s hands and speech, but the very direction of imagination.
Love – אַהֲבָה
- Rabbeinu Yonah (Sha’arei Teshuvah 3:43) says that ayin tova — a “good eye” that rejoices in others’ success — is the truest indicator of Ahavas Yisrael. The Rambam (Hilchos De’os 6:3) defines love of a fellow as desiring his good as one desires his own. This mitzvah ensures that love is not polluted by silent resentment, preserving relationships in their purest form.
Reverence – יִרְאַת שָׁמַיִם
- Chazal (Berachos 33b) teach: “Everything is in the hands of Heaven except fear of Heaven.” Mastering desire is an exercise in yirah pnimit — recognizing that Hashem tests the heart (Mishlei 21:2). There is no mitzvah more private, yet none more expressive of sincere yiras Shamayim.
Justice – צֶדֶק
- The Meshech Chochmah explains that the economic foundation of Torah society depends on internal moral boundaries. Before theft, before pressure, there is covetous thought. By prohibiting even desire, the Torah guards the invisible lines between mine and yours — the true root of dinei mamonos (monetary justice).
Community – קְהִלָּה
- Chazal (Avos 4:21): “HaKinah, HaTa’avah, v’HaKavod remove a man from the world.” Midrash elaborates — first from his world, then from the world. Envy is the silent disrupter of families, friendships, and kehillos. This mitzvah protects communal stability by defusing jealousy before it ignites machlokes.
Bein Adam L’Chavero – בֵּין אָדָם לַחֲבֵרוֹ
- The Rambam (Hilchos Teshuvah 2:10) teaches that hatred in the heart without expression is itself a sin. Likewise, desire in the heart can wrong another even without action. This mitzvah reinforces the dignity of your fellow: his blessings, his marriage, his home — all are sacrosanct.
Bein Adam L’Makom – בֵּין אָדָם לְמָקוֹם
- Hashem commands the heart because the heart belongs to Him (cf. Mishlei 23:26, “Give Me your heart”). The Zohar describes coveting as chiluq ha-Emunah — a fracture in one’s relationship with Hashem. Accepting Divine allocation is a form of Avodas HaLev (service of the heart) as essential as tefillah itself.
Holiness – קְדֻשָּׁה
- Ramban on “Kedoshim Tihyu”: holiness is not merely abstaining from prohibited deeds but elevating the permissible — including thought. When a Jew uproots desire before it blossoms, he achieves kedushah in its most original form — becoming “kadosh” not by withdrawal, but by reigning over his inner drives with malchus over the heart (cf. Maharal, Netiv HaKinah).
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