To not wander after the thoughts of the heart and the vision of the eyes: That we not wander after the thoughts of the heart and the vision of the eyes, as it is stated (Numbers 15:39), “Do not wander after your hearts and your eyes.” The content of this negative commandment is that we were prevented from dedicating our thoughts to think about opinions that are antithetical to the ones on which the Torah is built, as that may lead one to apostasy. Rather, if the spirit to pursue these bad opinions should arise, one should minimize his thinking about them, and redouble his efforts to contemplate the true and good ways of the Torah. Similarly, one should not pursue the things he sees; and included in this is that we not pursue after the desires of this world, for in the end they are evil and “there is much shame and wrath.” This is [the meaning of] what they, may their memory be blessed, said (Berakhot 12b), “‘Do not stray after your hearts’ refers to apostasy. ‘After your eyes’ refers to licentiousness, as it is stated (Judges 14:3), ‘And Samson said to his father, “Take her for me, as she is right in my eyes.”’”
The root of this commandment is revealed, as through it a person is protected from sinning against God all his days. This commandment is really a fundamental principle in the religion, as evil thoughts are the progenitors of impurities, and the actions are their descendants. And if a person dies before having children, there is no record of the progeny; so it emerges that this prevention is the root that all good comes from. Understand my son, and let it be a jewel in your mouth, that which they, may their memory be blessed, said (Avot 4:2), “One sin leads to another, and one commandment leads to another.” As if you allow yourself to fulfill your evil desire one time, you will be drawn after it many times. But if you merit to be “mighty in the land” and to conquer your evil inclination and close your eyes from seeing evil one time, it will be easier for you to do so many times. As lust pulls the body like wine draws the drinker. Drunkards can never be sated by wine, but they will rather have a great desire for it. And according to [the large quantity that] they have gotten themselves accustomed, the stronger their desire will become. And if only they would drink a cup of water, it would temper the burning fire of [their] desire for wine, and make it pleasant for them. The same is true here: The more a person allows himself to be governed by his desires and to allow them to become habit, the stronger his evil inclination becomes every day. But in his preventing himself from them, he will always be happy with his portion every day; and he will see that “God made people straight, but they seek out many schemes” for no reason of any point.
3
דִּינֵי מִצְוָה זוֹ קְצָרִים, הֲרֵי בֵּאַרְנוּ בְּזֶה רֹב עִקָּרָן [הלכות עבודה זרה פרק ג].
The laws of this commandment are brief; behold, we have already elucidated the bulk of their essence here. (See Mishneh Torah, Laws of Foreign Worship and Customs of the Nations 3.)
And this commandment is practiced in all places and at all times by men and women. And one who transgresses it and dedicated his thought to these topics that we mentioned that cause a person to abandon the views of our perfect, pure Torah and to [partake of] the view of the empty heretics that are bitter and evil, or if he wandered after his eyes; that is, he chased the desires of the world — for example, if he constantly attempts to maximize great delights for himself without any attention paid to some positive gain that could be realized from it, meaning that he does not do it in order to be healthy and be able to strive in the service of his Creator, but just to maximize delights for himself — anyone who follows this path has violated this negative commandment constantly whenever he is involved in what we have said. But we do not administer lashes for this negative commandment, because there is no specific thing for which the transgressor can be warned, as man is made in such a way that it is impossible for his eyes not to sometimes see more than what is fitting, and it is similarly impossible for his thought not to sometimes go beyond what is fitting, so it is impossible to limit a man with clear boundaries about this. Also, this negative commandment can be transgressed without any deed at all; and I already wrote earlier (Sefer HaChinukh 346) that for any negative commandment that can be transgressed without a deed — even if a person does a deed — it seems that no lashes are administered to him.
שֶׁלֹּא לָתוּר אַחַר מַחְשֶׁבֶת הַלֵּב וּרְאִיַּת הָעֵינַיִם – שֶׁלֹּא נָתוּר אַחַר מַחְשֶׁבֶת הַלֵּב וּרְאִיַּת הָעֵינַיִם, שֶׁנֶּאֱמַר (במדבר טו לט) וְלֹא תָתֻרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם אֲשֶׁר אַתֶּם זֹנִים אַחֲרֵיהֶם. עִנְיַן לָאו זֶה שֶׁנִּמְנַעְנוּ שֶׁלֹּא נְיַחֵד מַחְשְׁבוֹתֵינוּ לַחְשֹׁב בְּדֵעוֹת שֶׁהֵם הֵפֶךְ הַדַּעַת שֶׁהַתּוֹרָה בְּנוּיָה עָלָיו, לְפִי שֶׁאֶפְשָׁר לָבוֹא מִתּוֹךְ כָּךְ לְמִינוּת, אֲבָל אִם יַעֲלֶה עַל לִבּוֹ רוּחַ לַחְשֹׁב בְּאוֹתָן דֵּעוֹת הָרָעִים יְקַצֵּר מַחֲשַׁבְתּוֹ בָּהֶם, וִישַׁנֶּה לַחְשֹׁב בְּדַרְכֵי הַתּוֹרָה הָאֲמִתִּיִּים וְהַטּוֹבִים, וּכְמוֹ כֵן שֶׁלֹּא יִרְדֹּף הָאָדָם אַחַר מַרְאֵה עֵינָיו, וּבִכְלַל זֶה שֶׁלֹּא נִרְדֹּף אַחַר תַּאֲווֹת הָעוֹלָם הַזֶּה, כִּי אַחֲרִיתָם רָעָה וּכְדַי בִּזָּיוֹן וָקָצֶף, וְזֶהוּ שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (ברכות יב, ב) וְלֹא תָתֻרוּ אַחֲרֵי לְבַבְכֶם זוֹ מִינוּת, וְאַחֲרֵי עֵינֵיכֶם זוֹ זְנוּת, שֶׁנֶּאֱמַר (שופטים יד ג) וַיֹּאמֶר שִׁמְשׁוֹן אֶל אָבִיו אוֹתָהּ קַח לִי כִּי הִיא יָשְׁרָה בְעֵינָי.
To not wander after the thoughts of the heart and the vision of the eyes: That we not wander after the thoughts of the heart and the vision of the eyes, as it is stated (Numbers 15:39), “Do not wander after your hearts and your eyes.” The content of this negative commandment is that we were prevented from dedicating our thoughts to think about opinions that are antithetical to the ones on which the Torah is built, as that may lead one to apostasy. Rather, if the spirit to pursue these bad opinions should arise, one should minimize his thinking about them, and redouble his efforts to contemplate the true and good ways of the Torah. Similarly, one should not pursue the things he sees; and included in this is that we not pursue after the desires of this world, for in the end they are evil and “there is much shame and wrath.” This is [the meaning of] what they, may their memory be blessed, said (Berakhot 12b), “‘Do not stray after your hearts’ refers to apostasy. ‘After your eyes’ refers to licentiousness, as it is stated (Judges 14:3), ‘And Samson said to his father, “Take her for me, as she is right in my eyes.”’”
שֹׁרֶשׁ מִצְוָה זוֹ נִגְלֶה, כִּי בָּזֶה יִשָּׁמֵר הָאָדָם מֵחֲטֹא לַה' יִתְבָּרַךְ כָּל יָמָיו, וְהַמִּצְוָה הַזֹּאת בֶּאֱמֶת יְסוֹד גָּדוֹל בַּדָּת, כִּי הַמַּחְשָׁבוֹת הָרָעוֹת אֲבוֹת הַטֻּמְאוֹת, וְהַמַּעֲשִׂים יַלְדֵיהֶן, וְאִם יָמוּת הָאָדָם טֶרֶם יוֹלִיד אֵין זֵכֶר לְבָנִים, נִמְצֵאת זֹאת הַמְּנִיעָה שֹׁרֶשׁ שֶׁכָּל הַטּוֹבוֹת יוֹצְאוֹת מִמֶּנָּה. וְדַע בְּנִי וּתְהִי מַרְגְּלָא בְּפֻמָּךְ מָה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (אבות ד ב) עֲבֵרָה גּוֹרֶרֶת עֲבֵרָה, וּמִצְוָה גּוֹרֶרֶת מִצְוָה, שֶׁאִם תָּשִׁית דַּעְתְּךָ לְמַלֹּאת תַּאֲוָתְךָ הָרָעָה פַּעַם אַחַת תִּמָּשֵׁךְ אַחֲרֶיהָ כַּמָּה פְּעָמִים, וְאִם תִּזְכֶּה לִהְיוֹת גִּבּוֹר בָּאָרֶץ לִכְבֹּשׁ יִצְרְךָ וְלַעֲצֹם עֵינֶיךָ מֵרְאוֹת בְּרָע פַּעַם אַחַת יֵקַל בְּעֵינֶיךָ לַעֲשׂוֹת כֵּן כַּמָּה פְּעָמִים. כִּי הַתַּאֲוָה תִּמְשֹׁךְ הַבָּשָׂר כִּמְשֹׁךְ הַיַּיִן אֶל שׁוֹתָיו. כִּי הַסּוֹבְאִים לֹא תִּשְׂבַּע נַפְשָׁם לְעוֹלָם בַּיַּיִן, אֲבָל יִתְאַוּוּ אֵלָיו תַּאֲוָה גְּדוֹלָה, וּלְפִי הַרְגִּילָם נַפְשָׁם בּוֹ תֶּחֱזַק עֲלֵיהֶם תַּאֲוָתָם, וְלוּ יִשְׁתּוּ שָׁם כּוֹס מַיִם יָפִיג יְקוֹד אֵשׁ תַּאֲוַת הַיַּיִן וְיֶעֱרַב לָהֶם, כֵּן הַדָּבָר הַזֶּה כָּל אִישׁ בְּהַרְגִּילוֹ בְּתַאֲווֹת וּבְהַתְמִידוֹ בָּהֶן יֶחֱזַק עָלָיו יִצְרוֹ הָרַע יוֹם יוֹם, וּבְהִמָּנְעוֹ מֵהֶם יִשְׂמַח בְּחֶלְקוֹ תָּמִיד כָּל הַיּוֹם, וְיִרְאֶה כִּי עָשָׂה הָאֱלֹהִים אֶת הָאָדָם יָשָׁר וְהֵמָּה בִקְשׁוּ חִשְּׁבֹנוֹת רַבִּים. לְלֹא תּוֹעֶלֶת שֶׁל כְּלוּם.
The root of this commandment is revealed, as through it a person is protected from sinning against God all his days. This commandment is really a fundamental principle in the religion, as evil thoughts are the progenitors of impurities, and the actions are their descendants. And if a person dies before having children, there is no record of the progeny; so it emerges that this prevention is the root that all good comes from. Understand my son, and let it be a jewel in your mouth, that which they, may their memory be blessed, said (Avot 4:2), “One sin leads to another, and one commandment leads to another.” As if you allow yourself to fulfill your evil desire one time, you will be drawn after it many times. But if you merit to be “mighty in the land” and to conquer your evil inclination and close your eyes from seeing evil one time, it will be easier for you to do so many times. As lust pulls the body like wine draws the drinker. Drunkards can never be sated by wine, but they will rather have a great desire for it. And according to [the large quantity that] they have gotten themselves accustomed, the stronger their desire will become. And if only they would drink a cup of water, it would temper the burning fire of [their] desire for wine, and make it pleasant for them. The same is true here: The more a person allows himself to be governed by his desires and to allow them to become habit, the stronger his evil inclination becomes every day. But in his preventing himself from them, he will always be happy with his portion every day; and he will see that “God made people straight, but they seek out many schemes” for no reason of any point.
דִּינֵי מִצְוָה זוֹ קְצָרִים, הֲרֵי בֵּאַרְנוּ בְּזֶה רֹב עִקָּרָן [הלכות עבודה זרה פרק ג].
The laws of this commandment are brief; behold, we have already elucidated the bulk of their essence here. (See Mishneh Torah, Laws of Foreign Worship and Customs of the Nations 3.)
וְנוֹהֶגֶת מִצְוָה זוֹ בְּכָל מָקוֹם וּבְכָל זְמַן בִּזְכָרִים וּנְקֵבוֹת. וְהָעוֹבֵר עַל זֶה וְיִחֵד מַחְשַׁבְתּוֹ בְּעִנְיָנִים אֵלּוּ שֶׁזָּכַרְנוּ שֶׁמְּבִיאִין הָאָדָם לָצֵאת מִדֶּרֶךְ דֵּעוֹת תּוֹרָתֵנוּ הַשְּׁלֵמָה וְהַנְּקִיָּה וּלְהִכָּנֵס בְּדַעַת הַמַּהְבִּילִים הַכּוֹפְרִים רַע וָמָר. וְכֵן מִי שֶׁהוּא תָּר אַחֵר עֵינָיו, כְּלוֹמַר, שֶׁהוּא רוֹדֵף אַחַר תַּאֲווֹת הָעוֹלָם, כְּגוֹן שֶׁהוּא מֵשִׂים לִבּוֹ תָּמִיד לְהַרְבּוֹת תַּעֲנוּגִים גְּדוֹלִים לְנַפְשׁוֹ מִבְּלִי שֶׁיְּכַוֵּן בָּהֶם כְּלָל לְכַוָּנָה טוֹבָה, כְּלוֹמַר, שֶׁלֹּא יַעֲשֶׂה כְּדֵי שֶׁיַּעֲמֹד בָּרִיא וְיוּכַל לְהִשְׁתַּדֵּל בַּעֲבוֹדַת בּוֹרְאוֹ, רַק לְהַשְׁלִים נַפְשׁוֹ בְּתַעֲנוּגִים, כָּל מִי שֶׁהוּא הוֹלֵךְ בְּדֶרֶךְ זֶה עוֹבֵר עַל לָאו זֶה תָּמִיד בְּכָל עֵת עִסְקוֹ, בְּמַה שֶׁאָמַרְנוּ. וְאֵין לוֹקִין עַל לָאו זֶה, לְפִי שֶׁאֵין זֶה דָּבָר מְסֻיָּם שֶׁנּוּכַל לְהַתְרוֹת בּוֹ הָעוֹבֵר עָלָיו, כִּי מִהְיוֹת הָאָדָם בָּנוּי בְּעִנְיָן שֶׁאִי אֶפְשָׁר לוֹ שֶׁלֹּא יִרְאֶה בְּעֵינָיו לִפְעָמִים יוֹתֵר מִמַּה שֶׁרָאוּי, וּכְמוֹ כֵן אִי אֶפְשָׁר לוֹ שֶׁלֹּא תִּתְפַּשֵּׁט הַמַּחְשָׁבָה לִפְעָמִים יוֹתֵר מִן הָרָאוּי, עַל כֵּן אִי אֶפְשָׁר לְהַגְבִּיל הָאָדָם בָּזֶה בִּגְבוּל יָדוּעַ, גַּם כִּי פְּעָמִים אֶפְשָׁר לַעֲבֹר עַל לָאו זֶה מִבְּלִי שׁוּם מַעֲשֶׂה, וּכְבָר כָּתַבְתִּי לְמַעְלָה (מצוה שמה שמו) שֶׁכָּל לָאו שֶׁאֶפְשָׁר לַעֲבֹר עָלָיו מִבְּלִי מַעֲשֶׂה, אַף עַל פִּי שֶׁעָשָׂה בּוֹ מַעֲשֶׂה אֵין לוֹקִין עָלָיו לְפִי הַדּוֹמֶה.
And this commandment is practiced in all places and at all times by men and women. And one who transgresses it and dedicated his thought to these topics that we mentioned that cause a person to abandon the views of our perfect, pure Torah and to [partake of] the view of the empty heretics that are bitter and evil, or if he wandered after his eyes; that is, he chased the desires of the world — for example, if he constantly attempts to maximize great delights for himself without any attention paid to some positive gain that could be realized from it, meaning that he does not do it in order to be healthy and be able to strive in the service of his Creator, but just to maximize delights for himself — anyone who follows this path has violated this negative commandment constantly whenever he is involved in what we have said. But we do not administer lashes for this negative commandment, because there is no specific thing for which the transgressor can be warned, as man is made in such a way that it is impossible for his eyes not to sometimes see more than what is fitting, and it is similarly impossible for his thought not to sometimes go beyond what is fitting, so it is impossible to limit a man with clear boundaries about this. Also, this negative commandment can be transgressed without any deed at all; and I already wrote earlier (Sefer HaChinukh 346) that for any negative commandment that can be transgressed without a deed — even if a person does a deed — it seems that no lashes are administered to him.