Dennis Prager is WRONG About Lust & Pornography

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What does the Hebrew Bible, aka the Old Testament say about pornography and lust? Are they sins? Dennis Prager argues they’re not. Prager has made a name for himself as a Jewish Conservative, whose think-tank: Prager University has garnered millions of views promoting Biblical application to politics and culture. He and Jordan Petersen have gone viral downplaying Pornography’s negative effects, but Prager went further than that. He specifically advocated for the use of pornography, saying Judaism has no word for lust in reference to how Jesus describes lust as the sin of adultery. We will take a deep Revelation Red Pill dive into the letter of the law versus the heart and apply this to Matthew 23 & 24! You don’t want to miss THIS!

Leah’s notes from tonight’s session below👇️

Resources:

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Dennis Prager was on a roundtable with Jordan Petersen, an Orthodox Christian, and an evangelical Christian to go through the book of Exodus for the Daily Wire. Pornography and Lust were brought up and Prager’s response went viral. He denied that lust was a sin in Judaism, said men like variety, and that pornography was not sinful. He then went on another podcast to try to clarify his remarks and then gave a clue as to why he came up with this conclusion. He said his father lived to a very old age and was physically faithful to his wife and constantly told everyone in the house how much he loved his wife. He said his father was a very devout man and Jewish leader. He said his view was indeed an outlier among Jews and many Jews hold to the Christian view on lust and pornography but then he gave us a major revelation. His father got Playboy magazines growing up and made his mom look at the magazines with him. He made all kinds of excuses saying that they were mostly clothed women or women covering body parts- no nudity in those days he said, which is a lie. He said his family was very open about sex and since he saw his mom being “loved” and his dad didn’t seem to be having physical affairs then it was all good and he has framed his Judiasm around, I believe, exonerating his father who he revered. We cannot move our theology around sin because of someone  we love or something we enjoy.
I would like to contrast Prager’s statements with what the Bible says about the heart and adultery. Prager says that adultery can only be committed with one organ. I assume he is okay with other things between two people married to other people. This is what we call the letter of the law. I have never understood Jesus’s statements so clearly as I do now.

God was and is always about the heart of man.
Delight in the Lord and he will give you the desires of your heart

Love the lord your God with all your heart, soul, and strength.  Why does God constantly use the example of the marriage covenant between man and woman to represent his Relationship between Him and Isreal? If faithless Israel goes whoring in the heart, so does mankind in  a marriage. It’s so simple but as we discussed last week- seeing you won’t see. Hearing your won’t hear because your heart is hard.
Jesus said that adultery was in the heart, that if you lust after a woman you have already committed adultery and that if you eye CAUSES YOU TO SIN pluck it out. 

Sin entered into this world when a thought became an action. Thoughts are seeds, sins are fruits but what Prager doesn’t understand is that when you are looking at other women and lusting after them on purpose an action in your body is taking place. There is a physical sin manifesting and it physically changes your heart. God wants our whole heart- and this is a major Jewish principle as well. 

Matthew 23 makes so much more sense now that I have heard Prager’s response

4 For they bind heavy burdens, hard to bear, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers. 5 But all their works they do to be seen by men. They make their phylacteries broad and enlarge the borders of their garments.15 “Woe to you, scribes and Pharisees, hypocrites! For you travel land and sea to win one proselyte, and when he is won, you make him twice as much a son of [h]hell as yourselves.

16 “Woe to you, blind guides, who say, ‘Whoever swears by the temple, it is nothing; but whoever swears by the gold of the temple, he is obliged to perform it.’ 17 Fools and blind! For which is greater, the gold or the temple that [i]sanctifies the gold?

27 “Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs which indeed appear beautiful outwardly, but inside are full of dead men’s bones and all uncleanness. 28 Even so you also outwardly appear righteous to men, but inside you are full of hypocrisy and lawlessness

6 15 response to women being upset at pornography 

Basically women who don’t want to do other things porn is a way out bu how so? 

8:30 sick Wife

 assumes the purpose of martial act is to relieve urges

M perverts what marriage is for

Min 41 Dobson 

Min 44 man Have mastery. if you don’t eat you die 

Min 46 bedroom place to express unholy Acts animal and holy

Deu 4:9 – Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life: but teach them thy sons, and thy sons’ sons;

Deu 4:29 – But if from thence thou shalt seek the LORD thy God, thou shalt find him, if thou seek him with all thy heart and with all thy soul.

Deu 9:3 – “Therefore understand today that the LORD your God is He who goes over before you as a consuming fire. He will destroy them and bring them down before you; so you shall drive them out and destroy them quickly, as the LORD has said to you.

Tools

Deu 9:4 – “Do not think in your heart, after the LORD your God has cast them out before you, saying, ‘Because of my righteousness the LORD has brought me in to possess this land’; but it is because of the wickedness of these nations that the LORD is driving them out from before you.

Jeremijah 3

Idolatry is Adultery 

Adultery is of the heart. God wasn’t upset because of the physical action. Is your devotion to God in your actions or also in your heart.? 

1 “If a man divorces his wife

    and she leaves him and marries another man,

should he return to her again?

    Would not the land be completely defiled?

But you have lived as a prostitute with many lovers—

    would you now return to me?”

declares the Lord.

2 “Look up to the barren heights and see.

    Is there any place where you have not been ravished?

By the roadside you sat waiting for lovers,

    sat like a nomad in the desert.

You have defiled the land

    with your prostitution and wickedness.

3 Therefore the showers have been withheld,

    and no spring rains have fallen.

Yet you have the brazen look of a prostitute;

    you refuse to blush with shame.

4 Have you not just called to me:

    ‘My Father, my friend from my youth,

5 will you always be angry?

    Will your wrath continue forever?’

This is how you talk,

    but you do all the evil you can.”

Unfaithful Israel

6 During the reign of King Josiah, the Lord said to me, “Have you seen what faithless Israel has done? She has gone up on every high hill and under every spreading tree and has committed adultery there. 7 I thought that after she had done all this she would return to me but she did not, and her unfaithful sister Judah saw it. 8 I gave faithless Israel her certificate of divorce and sent her away because of all her adulteries. Yet I saw that her unfaithful sister Judah had no fear; she also went out and committed adultery. 9 Because Israel’s immorality mattered so little to her, she defiled the land and committed adultery with stone and wood. 10 In spite of all this, her unfaithful sister Judah did not return to me with all her heart, but only in pretense,” declares the Lord.

Committed ADULTERY BY LOVING OTHER GODS IN THEIR HEART- ADULTERY EVEN IN THE OLD TESTAMTMENT IS IN THE HEART!! 

God sent a flood because of wickedness of the HEART!! 

Genesis 

God destroyed the earth because of wicked hearts and thoughts 

Gen 6:5 – And GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.

It grieves God’s heart when our thoughts are wicked

Gen 6:6 – And it repented the LORD that he had made man on the earth, and it grieved him at his heart.

The law was given because of the fall and sin of mankind but God always just wanted man’s heart to be pure and holy 

Don’t follow your own heart but God’s heart…Use your eyes to go whoring

Num 15:39 – And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the LORD, and do them; and that ye seek not after your own heart and your own eyes, after which ye use to go a whoring:

11 The Lord said to me, “Faithless Israel is more righteous than unfaithful Judah. 12 Go, proclaim this message toward the north:

“‘Return, faithless Israel,’ declares the Lord,

    ‘I will frown on you no longer,

for I am faithful,’ declares the Lord,

    ‘I will not be angry forever.

13 Only acknowledge your guilt—

    you have rebelled against the Lord your God,

you have scattered your favors to foreign gods

    under every spreading tree,

    and have not obeyed me,’”

declares the Lord.

14 “Return, faithless people,” declares the Lord, “for I am your husband. I will choose you—one from a town and two from a clan—and bring you to Zion. 15 Then I will give you shepherds after my own heart, who will lead you with knowledge and understanding. 16 In those days, when your numbers have increased greatly in the land,” declares the Lord, “people will no longer say, ‘The ark of the covenant of the Lord.’ It will never enter their minds or be remembered; it will not be missed, nor will another one be made. 17 At that time they will call Jerusalem The Throne of the Lord, and all nations will gather in Jerusalem to honor the name of the Lord. No longer will they follow the stubbornness of their evil hearts. 18 In those days the people of Judah will join the people of Israel, and together they will come from a northern land to the land I gave your ancestors as an inheritance.

Galatians 5:16-17 

This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.

Hebrew Scriptures Show God Cares About the Morality of the Heart

First, one of the Ten Commandments forbids coveting, which is entirely a sin of the heart. (Exodus 20:17) As to why this is legislated, Dennis rightly explains in his short book on the Ten Commandments that here the Torah “legislates thought,” noting that this is because “it is coveting that so often leads to evil.”

In his view, though, it is only the strong desire to have the specific thing that belongs to your neighbor (whether house or spouse) that is prohibited, as opposed to envy or lust in general.

Proverbs 4:23, which states, “Above all else, guard your heart, for everything you do flows from it.” These are strong words! A contemporary Jewish translation renders the verse, “More than all that you guard, guard your mind, for it is the source of life.” (New Jewish Version)

Rabbinic Literature Agrees With Jesus That Lusting is Wrong and Adulterous

As for rabbinic parallels to the Lord’s words on the Sermon on the Mount, cited above, a major compilation of rabbinic writings relating to the New Testament offers these citations, all from early rabbinic literature:

Leviticus Rabbah 23: “‘The eye of the adulterer lies in wait for the dawn.’ (Job 24:15) Resh Laqish said, ‘You should not say that only he who commits adultery with his body is called an adulterer; also he who commits adultery with his eyes is called an adulterer.’”

Pesiqta Rabbati 24: “We find that he who commits adultery with his eyes is also called an adulterer; see Job 24:15.”

Mekilta d’ R. Simeon 111: “‘You shall not commit adultery,’ so that you shall not commit adultery … not even with the eye and not in the heart. And whence [do we learn] that the eye and the heart fornicate? See Num 15:39: ‘that you do not go after your heart and your eyes, after which you are lusting.’”

Tractate Kallah 1: “Whoever looks at a woman with (lustful) intent is considered like one who has intercourse with her.”

Berakhot 24a: “Rab Sheshet said, ‘Why does Scripture (cf. Num 31:50) list the adornments that are on visible parts of the body [literally: outside] next to the adornments that are on parts of the body that are not visible? To tell you, ‘Whoever looks at the little finger of a woman is as if he looked at the place of shame.’”

These rabbinic texts, some from the Talmud and others from recognized, “canonical” rabbinic texts, put the lie to Dennis’s contention that there is no Jewish parallel to the Lord’s words in Matthew 5:28.

Accordingly, New Testament scholar Hans Dieter Betz, in his massive commentary on the Sermon on the Mount wrote, “As scholars have noted, the psychology of sin presented in … Matt 5:27–28 was well known in first-century Judaism.” (He provided ancient citations of his own, supplementing some of those just cited, and all representing Jewish thought current at the time of Jesus.)

Then, after further discussion, Betz concluded, “Scholars have undeniably been correct in maintaining that … Matt 5:28 remains essentially within the framework of Jewish theology.”

Jesus, after all, was called “Rabbi” (at that time, an honorific title rather than a formal one

https://stream.org/dennis-prager-was-wrong-about-the-connection-between-thought-and-behavior-in-judaism/

James Dobson M word- yes it’s bad…
https://www.overcoming-lust.com/httpwww-overcoming-lust-comdr-james-dobsons-open-letter-masturbation/

John Calvin, in his Commentary on Genesis, stated: “It is a horrible thing to pour out seed besides the intercourse of man and woman.”

What Does it mean to Covet? Prager says that there must be also the desire to actually do a thing… 

Deuteronomy 5:21. The tenth of ten commandments speaks with piercing clarity to issues of the heart: “‘And you shall not covet your neighbor’s wife. And you shall not desire your neighbor’s house, his field, or his male servant, or his female servant, his ox, or his donkey, or anything that is your neighbor’s.'” Sin, we learn here, starts in the heart, and proceeds from there into thoughts, words, and actions. The link between heart and action is unbreakable.

Proverbs 6:25 speaks directly to the issue of lust. Regarding the immodest and ungodly sexual temptress, the godly father tells his son: “Do not desire her beauty in your heart, and do not let her capture you with her eyelashes.

Do Not Covet: Is It a Feeling or an Action?

In English, to covet means to desire someone or something obsessively, wrongfully, and/or without due regard for the rights/feelings of others. It is a strong emotion, to be avoided. But does “covet” capture the meaning of the Hebrew verb חמד?

The Doubled Prohibition of Coveting

The writers of the Torah were dead set in their opposition to “coveting”; of this, at least, there can be no doubt. It is the only prohibition mentioned twice in the Decalogue and with an impressive list of interdicted items (MT):

שמות כ:יד{יז] לֹא תַחְמֹד בֵּית רֵעֶךָ Exod 20:14 {17} You shall not covet your neighbor’s house. לֹא תַחְמֹד אֵשֶׁת רֵעֶךָ וְעַבְדּוֹ וַאֲמָתוֹ וְשׁוֹרוֹ וַחֲמֹרוֹ וְכֹל אֲשֶׁר לְרֵעֶךָ. You shall not covet your neighbor’s wife, or his male or female slave, or his ox or his donkey,[1] or anything that is your neighbor’s.

In MT Deuteronomy, the verb “covet” (ח.מ.ד) appears only once,[2] and another (synonymous?) term, “crave” or “desire” (א.ו.ה) appears in the second prohibition (MT):[3]

דברים ה:יח{כא} וְלֹא תַחְמֹד אֵשֶׁת רֵעֶךָ Deut 5:18 {21} You shall not covet your neighbor’s wife. וְלֹא תִתְאַוֶּה בֵּית רֵעֶךָ שָׂדֵהוּ וְעַבְדּוֹ וַאֲמָתוֹ שׁוֹרוֹ וַחֲמֹרוֹ וְכֹל אֲשֶׁר לְרֵעֶךָ. You shall not crave your neighbor’s house, or his field, or his male or female slave, or his ox, or his donkey, or anything that is your neighbor’s.[4]

This doubled prohibition of coveting is so important in the Roman Catholic tradition that it views the above as two separate commandments instead of one.

What Does “Covet” Mean?

For English-speakers, there is little if any doubt about what it means “to covet.” Based on considerations of etymology and widely accepted usage, I define it in this way: “to desire (someone or something) obsessively, wrongfully, and/or without due regard for the rights/feelings of others.” It is an emotion, a strong emotion, to be avoided or recanted. When a person experiences this emotion, he/she “covets.” But does “covet” capture the meaning of the Hebrew verb, from the root ח.מ.ד?

Coveting and Taking: A Biblical Pair

The root ח.מ.ד in the qal verbal form is often paired with an active verb, such as “taking”:

Precious metals used for idolatry

דברים ז:כה פְּסִילֵי אֱלֹהֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ לֹא תַחְמֹד כֶּסֶף וְזָהָב עֲלֵיהֶם וְלָקַחְתָּ לָךְ… Deut 7:25 You shall consign the images of their gods to the fire; you shall not covet the silver and gold on them and keep it for yourselves…

Achan takes from the cherem [proscribed items] in Jericho

יהושע ז:כא (ואראה) [וָאֵרֶא] בַשָּׁלָל אַדֶּרֶת שִׁנְעָר אַחַת טוֹבָה וּמָאתַיִם שְׁקָלִים כֶּסֶף וּלְשׁוֹן זָהָב אֶחָד חֲמִשִּׁים שְׁקָלִים מִשְׁקָלוֹ וָאֶחְמְדֵם וָאֶקָּחֵם… Josh 7:21 I [Achan] saw among the spoil a fine Shinar mantle, two hundred shekels of silver, and a wedge of gold weighing fifty shekels, and I coveted them and took them…

Even when root ח.מ.ד isn’t paired with the term “taking,” it often refers to circumstances where action follows the desire. For example, Proverbs 6:25, which warns about the dangers of adultery, notes:

משלי ו:כה אַל תַּחְמֹד יָפְיָהּ בִּלְבָבֶךָ וְאַל תִּקָּחֲךָ בְּעַפְעַפֶּיהָ. Prov 6:25 Do not covet her beauty or let her captivate you with her eyes.

The chapter ends with the warning that a husband never forgives a man who cuckolds him, so that adultery is a self-destructive act. The assumption is that if the man “covets her beauty” he will sleep with her.

Similarly, the pilgrimage law in Exodus states:

שמות לד:כד כִּי אוֹרִישׁ גּוֹיִם מִפָּנֶיךָ וְהִרְחַבְתִּי אֶת גְּבוּלֶךָ וְלֹא יַחְמֹד אִישׁ אֶת אַרְצְךָ בַּעֲלֹתְךָ לֵרָאוֹת אֶת פְּנֵי יְ־הוָה אֱלֹהֶיךָ שָׁלֹשׁ פְּעָמִים בַּשָּׁנָה. Exod 34:24 I will drive out nations from your path and enlarge your territory; no one will covet your land when you go up to appear before YHWH your God three times a year.

The point is that travelling to appear before YHWH leaves the land vulnerable, giving an outsider the opportunity to covet and take the land while the owner is away. Thus, God promises that the land will be safe during the owner’s pilgrimage.

A particularly telling source is the passage in Micah, which describes how those who covet other people’s property go about robbing them of it:

מיכה ב:א הוֹי חֹשְׁבֵי אָוֶן וּפֹעֲלֵי רָע עַל מִשְׁכְּבוֹתָם בְּאוֹר הַבֹּקֶר יַעֲשׂוּהָ כִּי יֶשׁ לְאֵל יָדָם. ב:ב וְחָמְדוּ שָׂדוֹת וְגָזָלוּ וּבָתִּים וְנָשָׂאוּ וְעָשְׁקוּ גֶּבֶר וּבֵיתוֹ וְאִישׁ וְנַחֲלָתוֹ. Micah 2:1 Ah, those who contemplate iniquity and design evil on their beds; when morning dawns, they do it, for they have the power. 2:2 They covet fields, and seize them; houses, and take them away. They defraud men of their homes, and people of their land.

Here contemplating evil and designing stratagems go together the same way that coveting and theft do. It seems likely, therefore, that the passages cited above that do not explicitly mention taking, point to an assumption in the biblical text that coveting entails acting on this emotion. In this reading, biblical coveting does not refer to a person just desiring something in the abstract, but to planning or taking concrete steps with which to acquire that object.[5]

The LXX Translation: Desire

The LXX translators of Exodus 20 and Deuteronomy 5 used the verb epithumeo (ἐπιθυμέω), which the Greek English Lexicon of the Septuagint (LEH) translates as “to set one’s heart upon, to long for, to desire.” The Greek verb epithumeo is different than the English verb “covet” since it can be used for positive as well as negative desires. For example, before he is taken by the authorities, Jesus tells his disciples that he greatly desires (ἐπιθυμίᾳ ἐπεθύμησα) to have the Passover feast with them (Luke 22:15).

The LXX translators used the term epithumeo for all “coveting prohibitions” in both versions of the Decalogue, i.e., as a translation of both the Hebrew root ח.מ.ד as well as the root א.ו.ה, perhaps because it understood these Hebrew roots as synonyms.[6] For this reason, readers interpreting the Greek Bible (as opposed to the Hebrew Bible) were likely to miss the specific connection between ח.מ.ד and “taking.”

Philo: A Self Destructive and Dangerous Feeling

The most important Jewish exegete of the LXX version of the Torah was the Alexandrian Jewish philosopher, Philo (ca. 25 B.C.E. – 50 C.E.). He expounds upon this prohibition at length in his On the Ten Commandments (De Decalogo XXVIII; 1:142; Yonge trans.):

Last of all, the divine legislator prohibits covetousness (ἐπιθυμεῖν), knowing that desire is a thing fond of revolution and of plotting against others;

Unsurprisingly, Philo places the sin squarely in the realm of thought, though at the same time noting that craving what others have can lead to dangerous actions such as plotting and strife. He continues by explaining why this sin is worse than other emotional sins:

For all the passions of the soul are formidable, exciting and agitating it contrary to nature, and not permitting it to remain in a healthy state, but of all such passions the worst is desire. On which account each of the other passions, coming in from without and attacking the soul from external points, appears to be involuntary; but this desire alone derives its origin from ourselves, and is wholly voluntary.

Philo here argues that whereas most passions are involuntary, covetousness is under human control since it is based on an idea, namely, that something that is not yours should be yours. Such base desires have two types of negative consequences.

First, Philo argues, a covetous person may waste his life fruitlessly obsessing over the object of his or her desire. Like the mythic Tantalus, whose eternal punishment is to spend his afterlife in a place with abundant fruit and water that forever eludes his grasp, a covetous person lives a life of eternal frustration, never succeeding in attaining what he or she covets (149):

For Tantalus, whenever he seemed about to lay his hands on any of the objects which he desired, was invariably disappointed, and the man who is overcome by desire, being always thirsting for what is not present, is never satisfied, wallowing about among vain appetites.

Even worse is when the person does take the object of desire, causing strife, bloodshed, and even the collapse of social order (152-153):

Is it not owing to this passion that relationships are broken asunder, and change the good will which originates in nature into an irreconcilable enmity? And are not great countries and populous kingdoms made desolate by domestic seditions, through such causes? And are not earth and sea continually filled with novel and terrible calamities by naval battles and military expeditions for the same reason? For, both among the Greeks and barbarians, the wars between one another, and between their own different tribes, which have been so celebrated by tragedians, have all flowed from one source, namely, desire of money, or glory, or pleasure; for it is on such subjects as these that the race of mankind goes mad.

Philo suggests that although desire for other people’s possessions does not always lead to wrong action, it is always destructive, either to the self or to others. If people do not take what they desire, they are forever tortured, and if they do, they violate a core social prohibition and risk throwing society into chaos and violence.

The Root of All Sins

In line with this thinking about covetousness, Philo explains the place of this prohibition at the end of the social laws, which form the second list of the Decalogue (XXXII, 1.173-174):

The fifth [in the second list, which equals the tenth in the full listing] is that which cuts off desire, the fountain of all iniquity, from which flow all the most unlawful actions, whether of individuals or of states, whether important or trivial, whether sacred or profane, whether they relate to one’s life and soul, or to what are called external things; for, as I have said before, nothing ever escapes desire, but, like a fire in a wood, it proceeds onward, consuming and destroying everything.

For Philo, craving what is not one’s own is the root of all social evil. Why else does one murder, commit adultery, steal, or bear false witness?

Equal to All Other Commandments

Philo’s thinking here is reminiscent of the statement of R. Yakum (date unknown), quoted in the 9th century C.E. midrashic work Pesikta Rabbati (21):

רבי יקום אומר העובר לא תחמוד כאילו עובר על עשרת הדברות, לא תחמוד אנכי. Rabbi Yakum says: “To violate ‘do not covet’ is tantamount to violating all ten commandments: ‘do not covet…’ ‘I am…’”

Following a rabbinic tradition in which a commandment from the second list is paired with a commandment from the first,[7] Rabbi Yakum reads the tenth and the first together as if they state in a sentence “do not covet Me.” In other words, not only are social sins such as adultery and theft committed because the person desires what a fellow human possesses, but “religious sins” between humans and God, are committed because a person covets being God or having divine power/authority. If God is the master of the world, how can a person desire to have that which God did not give, or act in a way God does not permit?

This point was teased out by R. Yaakov Culi (d. 1732), in his Ladino commentary on the Torah, Me-Am Lo’ez:

A person should contemplate somberly and reason with himself: “God is the master of my fate, not I. If I deserve to own something, surely God will not withhold it from me. But if something is not destined to be mine, then all of my pains and efforts to acquire it will come to naught. So it is futile to pursue it.”[8]

Coveting is Avoidable (Ibn Ezra)

If coveting/craving is merely a feeling, how can the Torah prohibit it? How is a person supposed to avoid a feeling? This question was tackled explicitly by Abraham ibn Ezra (1089-1167) in his long commentary on Exodus (ad loc.):

לא תחמוד – אנשים רבים יתמהו על זאת המצוה: איך יהיה אדם שלא יחמוד דבר יפה בלבו כל מה שהוא נחמד למראה עיניו. “Do not covet” – many people are surprised by this commandment: How is it possible for a person not to desire in his heart something beautiful, once the thing is attractive in his eyes?

To explain how such a prohibition is possible, ibn Ezra begins with a parable:

ועתה אתן לך משל. דע: כי איש כפרי שיש לו דעת נכונה, והוא רואה בת מלך שהיא יפה, לא יחמוד אותה בלבו שישכב עמה, כי ידע כי זה לא יתכן. ואל תחשוב זה הכפרי שהוא כאחד המשוגעים, שיתאוה שיהיו לו כנפים לעוף בהם בשמים, כי יתכן להיות זה Now let me offer you a parable: A village man who has a normal social sense, when he sees the beautiful daughter of the king, will not covet in his heart the opportunity to sleep with her, for he knows that this is not possible. Do not imagine that this village person is like a crazy person who desires to have wings like a bird to fly in the sky, as if such a thing were possible.

Ibn Ezra’s first point is that coveting is not about one’s sensory reactions. The village man may find the king’s daughter attractive, but he doesn’t take such a desire seriously and think about it as an option. In like manner, he might find the idea of flying in the air to be an entertaining thought, but not something he thinks about seriously. Next, ibn Ezra touches on another point, that dividing between attractive things one desires and attractive things one does not desire is a matter of training:

כאשר אין אדם מתאוה לשכב עם אמו, אע״פ שהיא יפה, כי הרגילוהו מנעוריו לאמר לו שהיא אסורה לו. This is akin to how a man does not desire to sleep with his mother, even if she is beautiful, since he was trained from his youth to know that she is forbidden to him.

Noting that active desire can be trained out of a person, ibn Ezra applies this thinking to the prohibition of coveting:

ככה כל משכיל שידע כי אשה יפה או ממון, לא ימצאנו אדם בעבור חכמתו ודעתו, רק כאשר חלק לו השם…. ובעבור זה המשכיל לא יקנא ויחמוד. ואחר שידע שאשת רעו אסרה לו השם, יותר היא נשגבה בעיניו מבת מלך בלב הכפרי. על כן הוא שמח בחלקו, ולא ישים אל לבו לחמוד ולהתאוות דבר שאינו שלו, כי ידע מה שהשם לא רצה לתת לו, לא יוכל לקחתו בכחו ובמחשבותו ותחבלותיו. על כן יבטח בבוראו שיכלכלנו ויעשה הטוב בעיניו. Similarly, every intelligent person knows that a beautiful woman or money is not something an individual can obtain through wisdom or personality, it is all up to the portion doled out [to an individual] by God… For this reason, a wise person will not be jealous and will not covet. Since he knows that God has forbidden his neighbor’s wife to him, thus she is more elevated in his eyes than the princess in the eyes of the peasant. And so he is satisfied with his portion and does not allow his heart to crave and desire something that is not his. For he knows that that which God does not wish to give to him, he cannot take by force or by his thoughts or schemes. He has faith in his Creator, that He will provide for him and do what is good in His eyes.

Thus, according to Ibn Ezra, the feeling of craving, which is a concrete desire, as opposed to merely an attraction, can be suppressed through philosophical training, which accustoms a person to be content with what God has allotted to each person

https://www.thetorah.com/article/do-not-covet-is-it-a-feeling-or-an-action

Better explanation of coveting
https://www.reconstructingjudaism.org/files/resources/document/what_is_coveting.pdf

Love the Lord your God with all your heart, soul, and strength…

Jesus answers- all the law is summed up in 2 commandments- Love God with all you have and love your neighbor as yourself.