The Bible is just as emphatic in teaching these duties as the reason. The love of God and the fear of God are constantly inculcated; and in the sphere of negative precepts we have such prohibitions as, "Thou shalt not covet" (Exod. 20, 17); "Thou shalt not take vengeance, nor bear any grudge" (Lev. 19, 18); "Thou shalt not hate thy brother in thy heart" (ib. 17); "You shalt not go astray after your own heart" (Num. 15, 39); "Thou shalt not harden thy heart nor shut thy hand from thy needy brother" (Deut. 15, 7), and many others. Rabbinical literature is just as full of such precepts as the Bible, and is if possible even more emphatic in their inculcation. Witness such sayings as the following: "Heaven regards the intention" (Sanh. 106b): "The heart and the eye are two procurers of sin" (Jer. Berak. 1), and many others, particularly in the treatise Abot. The great importance of these duties is also made manifest by the fact that the punishment in the Bible for unintentional misdeeds is more lenient than for intentional, proving that for punishment the mind must share with the body in the performance of the deed. The same is true of reward, that none is received for performing a good deed if it is not done "in the name of heaven." They are even more important than the duties of the limbs, for unlike the latter the obligation of the duties of the heart is always in force, and is independent of periods or circumstances. Their number, too, is infinite, and not limited, as are the duties of the limbs, to six hundred and thirteen. And yet, Bahya complains, despite the great importance of these duties, very few are the men who observed them even in the generations preceding ours, not to speak of our own days when even the external ceremonies are neglected, much more so the class of precepts under discussion. The majority of students of the Torah are actuated by desire for fame and honor, and devote their time to the intricacies of legalistic discussion in Rabbinic literature, and matters unessential, which are of no account in the improvement of the soul; but they neglect such important subjects of study as the unity of God, which we ought to understand and distinguish from other unities, and not merely receive parrot fashion from tradition. We are expressly commanded (Deut. 4, 39), "Know therefore this day, and reflect in thy heart, that the Eternal is the God in the heavens above, and upon the earth beneath: there is none else." Only he is exempt from studying these matters whose powers are not adequate to grasp them, such as women, children and simpletons.