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).