This section is named שלשה מתנות טובות.

Commandment 416 enjoins us not to covet the possessions of our fellow-man because once one fixes one's mind on obtaining the possession coveted it will not be long before one initiates steps to execute such a wish. One's desire to possess the object one has focused on will not be suppressed by the owner's unwillingness to sell it or to accept some other form of compensation. One may not even desist in face of the owner physically defending his property against any takeover. One may eventually resort to violence to acquire the property coveted. This is why the Torah writes in 5,19: ולא תתאוה בית רעך וגו'.

Maimonides writes that the different wording used here as compared to the Tenth Commandment in Exodus 20,14 are not to be viewed as a mere repetition of the same commandment differently worded. The prohibition of לא תתאוה is a separate prohibition. The prohibition of לא תחמוד enjoins one not to acquire someone else's possession either by paying for it or by not paying for it unless the owner voluntarily agrees to sell it. The additional prohibition in our פרשה refers to the contemplation of ownership of such objects of one's desire. We must not ask how the Torah can expect us to exercise control over our mind's desires. This is a spurious argument. Only wicked people or fools would argue in such a way. Man is a free agent and can control his desires. He can discipline himself not to desire what is forbidden. G–d is well aware of our innermost thoughts and will punish people for sinful thoughts, whereas He will reward people who have pure thoughts for up to two thousand generations. It is best if a person can train himself to have only pure thoughts, for they lead to laudable deeds.

The מכילתא on Exodus 20,14 comments in a vein similar to what Maimonides has written. The commandment of לא תתאוה is seen as a preliminary stage to לא תחמוד. As long as the desire is not yet accompanied by plans to acquire the desired object, regardless of the owner's attitude, one is guilty only of לא תתאוה. As soon as one plans to obtain possession of the object of one's desire one becomes guilty of violating the commandment of לא תחמוד. How do I know that the plan to acquire someone else's property against his will eventually will lead to robbery? We know this from Michah 2,2: וחמדו שדות וגזלו , "They covet fields and seize them."

Commandment 417 demands that we avow that though G–d may appear in different guises, i.e as a Judge or as a merciful Father, He is One (6,4).

Commandment 418 legislates that we love the Lord our G–d, as per 6,5. I have explained the meaning of our love for G–d at length in my treatise בעשרה מאמרות. This commandment is in effect literally at all times. Whenever a person is preoccupied with advancing his ego in this world in any shape or form, he does so at the expense of neglecting his love for G–d and becomes guilty of neglecting to fulfil this commandment. His punishment will be severe. Only by constantly promoting the well-being of people and institutions dedicated to G–d and to Judaism does one consistently demonstrate one's love for G–d.

Commandment 419 requires us to diligently teach the Torah to our children (6,7).

Commandment 420 requires us to recite the קריאת שמע twice daily.

Commandment 421 instructs us to put phylacteries on our arm.

Commandment 422 instructs us to put phylacteries on our head.

Commandment 423 instructs us to put a מזוזה on our door.

Commandment 424 forbids us to put G–d to the test; the Torah (6,16) writes: לא תנסו את ה' אלוקיכם. What is meant is that one must not make exorbitant demands on G–d to prove Himself, such as demanding miracles from prophets who have rebuked us for our sins and who have previously legitimised themselves as prophets. The Torah quotes an example from the incident at מסה, where the people had demanded proof from Moses that G–d was in their midst (Exodus 17,7). We must not put the onus of proof on a prophet to show that G–d punishes the sinners and rewards the righteous.

Commandment 425 forbids us to make covenants with any of the seven Canaanite nations; the Torah (7,2) writes: לא תכרות להם ברית.

Commandment 426 forbids any display of kindness or mercy towards any idol worshippers. The Torah (7,2) writes: לא תחנם.

Commandment 427 forbids intermarriage with any of these nations (7,23).