R. Akiva sagt: Lachen und Benommenheit prädisponieren für Zügellosigkeit. Masoreth (Tradition) ist ein Zaun zur Tora. [Die (mündlichen) Masoreth, die uns von den Weisen der "fehlerhaften" und "überflüssigen" Lesarten in der Tora weitergegeben wurden, sind ein Zaun und eine Stärkung des geschriebenen Gesetzes. Denn durch sie verstehen wir, wie man mehrere Mizwoth ausführt, wie in "Basukkoth", "Basukkoth", "Basukkoth", zwei defekten und einem überflüssigen— woher lernen wir, eine Succah mit drei Wänden kasher zu regieren, und wie in "den Festen des L rd, die (ATM) Sie erklären sollen", die als fehlerhaft geschrieben (als "atem" ("Sie") auszusprechen ist) lehre: "du" (erkläre sie) —sogar unabsichtlich; "Sie"—sogar absichtlich; "Sie"— sogar fälschlicherweise] Ma'asroth (Zehnten) sind ein Zaun zum Reichtum, [es wird geschrieben (5. Mose 14:22): "asser t'asser" —Zehnten, damit du reich wirst ("Titasher").] Gelübde sind ein Zaun zur Trennung. [Wenn jemand mit der Trennung beginnt (ein Regime der Trennung) und befürchtet, dass er nicht übertritt, nimmt er es als Gelübde auf sich, dass er dies und das nicht tun wird, und unterdrückt dadurch seine Neigung.] Ein Zaun für Weisheit ist Stille. [Wovon reden wir? Wenn die Worte der Tora schweigen, steht geschrieben (Josua 1: 8): "Und du sollst Tag und Nacht darüber meditieren (wörtlich" sprechen ") usw." Wenn Stille von Talebearing, Verleumdung und Fluchen—Dies ist (verboten) durch die Tora! Wir müssen dann von Stille aus der erlaubten Rede zwischen einem Mann und seinem Nachbarn sprechen—dass man solche Sprache so weit wie möglich minimieren sollte. Und in dieser Hinsicht sagte Salomo (Sprüche 17:28): "Selbst ein Narr, der schweigt, wird als Weiser angesehen."]
Sefer HaChinukh
From the laws of the commandment is that which they, may their memory be blessed, said (Avot 3:13; Avot D'Rabbi Natan 2) about this for a fence, and that is that a man not motion with his hand nor hint with eyes to one of the sexual prohibitions, nor to joke with them at all. And it is even forbidden to smell perfume that is on them; and not to gaze at women at all, and even at a bride - with the intention to derive pleasure. And they forbade to stare even at their small finger. [This is] besides the wife of a man, as it is permitted for him to gaze at her beauty, and even while she is still menstruant, as she will be permitted to him later. And there is an assumption about an Israelite that his impulse is given over to his hand (under control) in an example like this, that is dependent upon time. And it is specifically at the revealed places upon her that they permitted to stare while she is still a menstruant, but not at the covered [places] so that his evil impulse not cover (overcome) him.
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Shulchan Arukh, Yoreh De'ah
One who vows in order to straighten their mind and repair their actions, such a person is eager and praiseworthy. How so? A glutton who forswore meat for a year or two; or a drunkard who forswore wine for a significant amount of time, or forswore drunkenness forever; or one who chased bribes and then felt regret, and forswore gifts or benefits from people of that land; or a person proud of their good looks who swore to be a Nazirite. All such vows are ways of serving God, and it is of such vows that the sages said "Vows are a guard for abstinence" (Avot 3:13). Nonetheless, even though these are service of God, one shouldn't become accustomed to them, rather, one should abstain from what is worthy to be abstained from, without making a vow.
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Sefer HaChinukh
It is from the roots of the commandment [that] since God, may He be blessed, chose the tribe of Levi from among his brothers for his service in the Temple always, therefore it was from His kindness to them to give them their sustenance in an honorable way. As so is it proper for the servants of the King that their meals should be readied for them by others - that they should prepare it for them and that [the Levites] should not have to toil in anything besides the precious service of the King. And even though they were twelve tribes - and according to their equal portion, it would have been fitting that they take one twelfth part - this advantage to them is also for their glory. As since they are from the house of the King, it is fitting that their portion be more than all [the rest] of them. And it is a big advantage that the tenth part come to them free from all of the expenses of the land. And the blessing of God, may He be blessed, rests upon everything that belongs to the one who sustains the servants of God with his money. And this is what they, may their memory be blessed, said (Mishnah Avot 3:13), "Tithes are a safeguarding fence around wealth." They, may their memory be blessed, also said (Taanit 9a) that it is forbidden for a person to think in his heart and say, "I will test if God does good to me [for] my involvement in His commandments"; and about that which is similar to this is it stated (Deuteronomy 6:16), "Do not test the Lord, your God" - except for in this commandment. As it is permitted to test if God will bless him [for] his doing it and [for] his being alacritous about it. And it is made explicit by the prophets, as it is stated (Malachi 3:10), "Bring the entire tithe into the storehouse, etc. and put Me to the test with it, said the Lord."
