heard a voice." Baḥya taught that by saying "take good heed," Moses was warning people in their minds and thoughts to not represent God in any form or to conceive God in the likeness of any thing or any comparison, since the Israelites’ eyes never perceived any form or likeness when God spoke to them. Baḥya ibn Paquda argued that the greatest benefit that God bestowed on humanity and the strongest proof of God's existence is the Torah that God gave humanity and God's manifestation of God's presence, as says, "Unto you it was shown, that you may know that the Lord, He is God; there is none else beside Him. Out of Heaven He made you to hear His voice, that He might instruct you; and upon earth He made you to see His great fire; and you did hear His words out of the midst of the fire." In the exhortation of , "know this day and consider within your heart, that the Lord is God in Heaven above and on the earth below," Baḥya ibn Paquda found a duty to investigate through rational inquiry the roots of the religion and the foundations of the Torah. Baḥya taught that one should exert one's mind until one knows God through the evidences of God's works but not strive to know God in God's glorious essence. For God is close to humanity from the perspective of God's deeds but infinitely remote in any representation of God's essence or comparison with it; one can never find God in that way. Baḥya contended that when one abandons trying to find God through one's conjectures and senses (because God cannot be grasped in that way), and instead finds God in the evidence of God's deeds, then one will have reached the pinnacle of knowledge of God to which Moses exhorted us in saying in , "Know therefore this day, and consider it in your heart, that the Lord He is God in heaven above, and upon the earth beneath: there is none else." In the Torah's teaching (in , , and and ) that one who killed another unintentionally did not incur capital punishment, Baḥya ibn Paquda found proof that an essential condition of liability for punishment is the association of mind and body in a forbidden act — that liability requires both intention and action. Deuteronomy chapter 5 Baḥya ibn Paquda argued