all your heart and with all your soul, and with all your might." Rabbi Eliezer taught that since says, "with all your soul," there must be a reason that also says, "with all your might [that is, worldly resources]," and vice versa. stated? Rabbi Eliezer taught that says, "with all your soul" for the person to whom life is more precious than wealth, and says, "with all your soul" to teach that one must be prepared even to give one's life in God's service; while to one to whom wealth is more precious than life says, "with all your might" (that is, wealth). Thus the Sages decided that one must incur a martyr's death rather than practice idolatry, for , "and you shall love the Lord your God," means that one must not worship any other in God's place. Abaye interpreted the words "and you shall love the Lord your God" in to teach that one should strive through one's actions to cause others to love the Name of Heaven. So that if people see that those who study Torah and Mishnah are honest in business and speak pleasantly, then they will accord honor to the Name of God. But if people see that those who study Torah and Mishnah are dishonest in business and discourteous, then they will associate their shortcomings with their being Torah scholars. In , the heart loves, and in , the heart takes in words. A Midrash catalogued the wide range of additional capabilities of the heart reported in the Hebrew Bible. The heart speaks, sees, hears, walks, falls, stands, rejoices, cries, is comforted, is troubled, becomes hardened, grows faint, grieves, fears, can be broken, becomes proud, rebels, invents, cavils, overflows, devises, desires, goes astray, lusts, is refreshed, can be stolen, is humbled, is enticed, errs, trembles, is awakened, hates, envies, is searched, is rent, meditates, is like a fire, is like a stone, turns in repentance, becomes hot, dies, melts, is susceptible to fear, gives thanks, covets, becomes hard, makes merry, acts deceitfully, speaks from out of itself, loves bribes, writes words, plans, receives commandments, acts with pride, makes arrangements, and aggrandizes itself. Discussions of the laws of tefillin in appear at Mishnah Menachot 3:7 and Babylonian Talmud Zevachim 37b, Sanhedrin 4b, and Menachot 34b–37b. Discussions of the laws of the mezuzah in appear at Babylonian Talmud Menachot 31b–34b. In , God announced that