As part of the Aseret Ha’diberot found in Parashat Va’et’hanan (Debarim 5:18), we find the command, “Ve’lo Tit’aveh Bet Re’echa,” which forbids desiring for oneself something owned by his fellow. This command is associated with the command of “Lo Tahmod” – “You shall not covet,” but the Sefer Ha’hinuch, following the view of the Rambam, maintains that these are two separate commands. “Lo Tahmod” refers to one who not only desired his fellow’s possession, but ultimately obtained it, either through theft or by pressuring the fellow to sell it. “Lo Tit’aveh,” by contrast, refers to the desire itself. Even if one never acts upon the desire, and does not obtain the coveted object, he transgresses the command of “Lo Tit’aveh.” In light of this definition of “Lo Tit’aveh,” the Sefer Ha’hinuch poses the question of how the Torah could forbid the experience of desire. How can the Torah demand that a person not desire something appealing and attractive which his fellow possesses and he does not? The Sefer Ha’hinuch answers this question by dismissing out of hand the entire premise upon which the question is built. He writes that according to Torah belief, one can, in fact, control his desires and feelings. The Sefer Ha’hinuch derides the “fools” who maintain that human beings are preprogrammed by natural instincts and, like animals, cannot control what they feel and desire. A human being, the Sefer Ha’hinuch writes, “Libo Masur Be’yado” – has power over his heart. We control our hearts; our hearts do not control us. We are, indeed, empowered to steer our hearts in the proper direction, and the Torah thus commands us to avoid feelings of desire for other people’s possessions. The reason behind this Misva, the Sefer Ha’hinuch explains, is that desiring other people’s possessions is the first step toward theft. The Torah forbade coveting other people’s property as a safeguard against stealing. This prohibition applies in all times and places, and is binding upon both men and women. The Sefer Ha’hinuch writes that this Misva is binding even upon gentiles. Although it is not included among the seven Noachide laws which are commanded to all mankind, nevertheless, it is a subsidiary of the prohibition of theft, which is one of the seven Noachide laws. The Sefer Ha’hinuch draws a comparison to another of the Noachide laws – the prohibition against Arayot (forbidden intimate relationships), which has numerous subsidiaries. By the same token, the prohibition against theft also includes the prohibition against desiring other people’s possessions. However, the Sefer Ha’hinuch clarifies that although gentiles are bound by the prohibition of coveting, they are liable to death only for violating the seven primary commands, and not their subsidiaries. He explains that G-d gave us 613 Misvot, all of which constitute separate commands, so that we can earn reward for observing the affirmative commands and for refraining from violating the prohibitions. Through each Misva act we perform, and each time we have an opportunity to sin but abstain, we acquire a “Praklit” (advocate”), and so Hashem gave us many Misvot through which to earn these merits. As the Mishna famously states, “The Almighty wanted to bring merit to Yisrael; therefore, He gave them much Torah and many Misvot.” The gentiles, however, are given only seven commands, and the subsidiary laws do not constitute independent Misvot. Quite obviously, one who violates this command, and desires something owned by his fellow, is not liable to Malkut, as this prohibition is not transgressed by committing an action. Nevertheless, the Sefer Ha’hinuch warns, one who violates this prohibition will be severely punished. The Sefer Ha’hinuch mentions in this context the disturbing story of King Ahab, who desired the vineyard owned by his neighbor, Nabot, but Nabot refused to sell him the property. The king’s desire led to false charges being brought against Nabot, and witnesses falsely testifying against him a