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א
נוֹשְׂאֵי קֵיסָר שְׁמָרוּנִי כׇּל הַלַּיְלָה. אֲמַרוּ לֵיהּ: שֶׁמָּא דְּבַר עֶרְוָה בָּא לְיָדְךָ וְנִיצַּלְתָּ הֵימֶנּוּ, דִּתְנֵינָא: כׇּל הַבָּא דְּבַר עֶרְוָה לְיָדוֹ וְנִיצַּל הֵימֶנּוּ – עוֹשִׂין לוֹ נֵס. ״גִּבֹּרֵי כֹחַ עֹשֵׂי דְבָרוֹ לִשְׁמֹעַ בְּקוֹל דְּבָרוֹ״ – כְּגוֹן רַבִּי צָדוֹק וַחֲבֵירָיו.

soldiers [nosei keisar] who guarded me all night. They said to him: Perhaps a matter of forbidden intercourse presented itself to you and you were saved from it, which is why a miracle occurred for you. As we learned: With regard to anyone to whom a matter of forbidden intercourse presented itself to him and he was saved from it, a miracle is performed for him. As it says: “Mighty in strength who fulfill His word, hearkening to the voice of His word” (Psalms 103:20). This is referring to one such as Rabbi Tzadok and his colleagues.
ב
רַבִּי צָדוֹק תְּבַעְתֵּיהּ הָהִיא מַטְרוֹנִיתָא, אֲמַר לַהּ: חֲלַשׁ לִי לִיבַּאי וְלָא מָצֵינָא, אִיכָּא מִידֵּי לְמֵיכַל? אֲמַרָה לֵיהּ: אִיכָּא דָּבָר טָמֵא. אֲמַר לַהּ: מַאי נָפְקָא מִינַּהּ? דְּעָבֵיד הָא – אָכֵול הָא. שְׁגַרַת תַּנּוּרָא, קָא מַנְּחָא לֵיהּ. סָלֵיק וְיָתֵיב בְּגַוֵּיהּ. אֲמַרָה לֵיהּ: מַאי הַאי? אֲמַר לַהּ: דְּעָבֵיד הָא – נָפֵיל בְּהָא. אַמְרַהּ לֵיהּ: אִי יָדְעִי כּוּלֵּי הַאי – לָא צַעַרְתָּיךְ.

To what is this referring? Rabbi Tzadok was enticed by a certain noblewoman to engage in sexual intercourse with her. He said to her: My heart is weak and I am incapable at present; is there something to eat that can strengthen me? She said to him: There is something non-kosher. He said to her: What difference is there? One who performs such an act eats such food as well. She lit the oven and placed the non-kosher food in it to roast. He climbed and sat in the oven. She said to him: What is the meaning of this? He said to her: One who performs this act falls into this, i.e., the fires of Gehenna. She said to him: If I had known that the matter was so serious for you, I would not have caused you such anguish.
ג
רַב כָּהֲנָא הֲוָה קָמְזַבֵּין דִּיקּוּלֵי, תְּבַעְתֵּיהּ הָהִיא מַטְרוֹנִיתָא. אֲמַר לַהּ: אֵיזִיל אֱיקַשֵּׁיט נַפְשַׁאי, סָלֵיק וְקָנָפֵיל מֵאִיגָּרָא לְאַרְעָא. אֲתָא אֵלִיָּהוּ קַבְּלֵיהּ. אֲמַר לֵיהּ: אַטְרַחְתַּן אַרְבַּע מְאָה פַּרְסֵי! אֲמַר לֵיהּ: מִי גְּרַם לִי, לָאו עַנְיוּתָא? יְהַב לֵיהּ שִׁיפָא דְּדִינָרֵי.

The Gemara further relates: Rav Kahana would sell baskets woven from palm leaves to women. He was enticed by a certain noblewoman to engage in intercourse with her. He said to her: Let me go and adorn myself beforehand. He ascended to the roof and fell from the roof toward the ground. Elijah the prophet came and caught him. Elijah the prophet said to Rav Kahana: You have troubled me to travel four hundred parasangs [parsei] to save you. Rav Kahana said to him: What caused me to be in this situation of temptation? Was it not poverty, as I am forced to engage in a trade that leads me to come into contact with women? Elijah gave him a basket [shifa] full of dinars, to spare him from having to work as a salesman.
ד 6
רָמֵי לֵיהּ רָבָא לְרַב נַחְמָן: תְּנַן: אֵלּוּ דְּבָרִים שֶׁאָדָם עוֹשֶׂה אוֹתָן וְאוֹכֵל פֵּירוֹתֵיהֶן בְּעוֹלָם הַזֶּה וְהַקֶּרֶן קַיֶּימֶת לוֹ לָעוֹלָם הַבָּא, אֵלּוּ הֵן: כִּיבּוּד אָב וְאֵם, וּגְמִילוּת חֲסָדִים, וַהֲבָאַת שָׁלוֹם שֶׁבֵּין אָדָם לַחֲבֵירוֹ, וְתַלְמוּד תּוֹרָה כְּנֶגֶד כּוּלָּם.

§ Rava raises a contradiction to Rav Naḥman and asks: We learned in a mishna (Pe’a 1:1): These are the matters that a person engages in and enjoys their profits in this world, and the principal reward remains for him for the World-to-Come, and they are: Honoring one’s father and mother, acts of loving kindness, and bringing peace between one person and another; and Torah study is equal to all of them.
ה
בְּכִיבּוּד אָב וָאֵם כְּתִיב: ״לְמַעַן יַאֲרִיכֻן יָמֶיךָ וּלְמַעַן יִיטַב לָךְ״, בִּגְמִילוּת חֲסָדִים כְּתִיב: ״רֹדֵף צְדָקָה וָחָסֶד יִמְצָא חַיִּים צְדָקָה וְכָבוֹד״,

Rava cites the source for each of these assertions. With regard to honoring one’s father and mother, it is written: “That your days may be long, and that it may go well with you” (Deuteronomy 5:16), which indicates that one is rewarded in this world. With regard to acts of loving kindness it is written: “He who pursues righteousness and kindness shall find life, prosperity, and honor” (Proverbs 21:21), all of which apply in this world.
ו
וּבַהֲבָאַת שָׁלוֹם כְּתִיב: ״בַּקֵּשׁ שָׁלוֹם וְרׇדְפֵהוּ״, וְאָמַר רַבִּי אֲבָהוּ: אָתְיָא ״רְדִיפָה״ ״רְדִיפָה״. כְּתִיב הָכָא: ״בַּקֵּשׁ שָׁלוֹם וְרׇדְפֵהוּ״, וּכְתִיב הָתָם: ״רֹדֵף צְדָקָה וָחֶסֶד״. בְּתַלְמוּד תּוֹרָה כְּתִיב: ״כִּי הוּא חַיֶּיךָ וְאֹרֶךְ יָמֶיךָ״.

And with regard to bringing peace it is written: “Seek peace and pursue it” (Psalms 34:15). And Rabbi Abbahu says: This is derived through a verbal analogy between the term pursuing written with regard to pursuing peace and the term pursuing written in another verse. It is written here: “Seek peace and pursue it,” and it is written there, with regard to acts of kindness: “Pursues righteousness and kindness.” This teaches that one who pursues peace will also merit life, prosperity, and honor. With regard to Torah study it is written: “For that is your life and the length of your days” (Deuteronomy 30:20).
ז
בְּשִׁילּוּחַ הַקֵּן נָמֵי כְּתִיב: ״לְמַעַן יִיטַב לָךְ וְהַאֲרַכְתָּ יָמִים״, לִיתְנֵי נָמֵי הָא! תְּנָא וְשַׁיַּיר. תָּנֵי תַּנָּא: ״אֵלּוּ דְּבָרִים״, וְאַתְּ אָמְרַתְּ תְּנָא וְשַׁיַּיר?!

Rava asked: With regard to the dispatch of the mother bird from the nest it is also written: “That it may be well with you, and that you may prolong your days” (Deuteronomy 22:7), so let him also teach this mitzva. Rav Naḥman answered: He taught some cases and omitted others, i.e., the tanna did not list everything. Rava said to him: The tanna taught: These are the matters, which indicates that only these mitzvot are included, and yet you say that he taught some and omitted others?
ח 78
אָמַר רָבָא: רַב אִידִי אַסְבְּרַאּ לִי: ״אִמְרוּ צַדִּיק כִּי טוֹב כִּי פְרִי מַעַלְלֵיהֶם יֹאכֵלוּ״ – וְכִי יֵשׁ צַדִּיק טוֹב וְיֵשׁ צַדִּיק שֶׁאֵינוֹ טוֹב? אֶלָּא: טוֹב לַשָּׁמַיִם וְלַבְּרִיּוֹת – זֶהוּ צַדִּיק טוֹב, טוֹב לַשָּׁמַיִם וְרַע לַבְּרִיּוֹת – זֶהוּ צַדִּיק שֶׁאֵינוֹ טוֹב.

Rather, Rava said: Rav Idi explained the matter to me. The verse states: “Say you of the righteous who is good, that they shall eat the fruit of their actions” (Isaiah 3:10). And this verse is difficult, as is there a righteous person who is good and is there a righteous person who is not good? Rather, this verse should be understood as follows: One who is good both toward Heaven and toward people is a good righteous person; one who is good toward Heaven but bad toward people is a righteous person who is not good.
ט
כַּיּוֹצֵא בַּדָּבָר אַתָּה אוֹמֵר: ״אוֹי לְרָשָׁע רָע כִּי גְמוּל יָדָיו יֵעָשֶׂה לוֹ״. וְכִי יֵשׁ רָשָׁע רַע וְיֵשׁ שֶׁאֵינוֹ רַע? אֶלָּא: רַע לַשָּׁמַיִם וְרַע לַבְּרִיּוֹת – הוּא רָשָׁע רַע, רַע לַשָּׁמַיִם וְאֵינוֹ רַע לַבְּרִיּוֹת – זֶהוּ רָשָׁע שֶׁאֵינוֹ רַע.

Rava continues: On a similar note, it is written: “Woe to the evil wicked one, for the work of his hands shall be done to him” (Isaiah 3:11). And is there a wicked man who is evil and is there one who is not evil? Rather, one who is evil toward Heaven and evil toward people is an evil wicked person; and one who is evil toward Heaven and not evil toward people is a wicked person who is not evil. With regard to the issue at hand, only one who performs mitzvot that benefit others receives the profits of his mitzvot in this world. This does not apply to dispatching the mother bird, which is an act that does not benefit other people.
י
הַזְּכוּת יֵשׁ לָהּ קֶרֶן וְיֵשׁ לָהּ פֵּירוֹת, שֶׁנֶּאֱמַר: ״אִמְרוּ צַדִּיק כִּי טוֹב וְגוֹ׳״ – עֲבֵירָה יֵשׁ לָהּ קֶרֶן וְאֵין לָהּ פֵּירוֹת, שֶׁנֶּאֱמַר: ״אוֹי לָרָשָׁע רָע וְגוֹ׳״

§ With regard to the mishna in Pe’a, the Gemara states: An act of merit has a principal reward and it has profits, i.e., one receives additional reward beyond that which is granted for the mitzva itself, parallel to a principal sum and profits, as it is stated: “Say you of the righteous who is good, that they shall eat the fruit of their actions” (Isaiah 3:10). A sin has a principal penalty but it has no profits, i.e., no punishment beyond that, as it is stated: “Woe to the evil wicked one, for the work of his hands shall be done to him” (Isaiah 3:11), but no more than the work of his hands.
יא
וְאֶלָּא מָה אֲנִי מְקַיֵּים: ״וְיֹאכְלוּ מִפְּרִי דַרְכָּם וּמִמֹּעֲצֹתֵיהֶם יִשְׂבָּעוּ״? עֲבֵירָה שֶׁעוֹשָׂה פֵּירוֹת – יֵשׁ לָהּ פֵּירוֹת. וְשֶׁאֵין עוֹשָׂה פֵּירוֹת – אֵין לָהּ פֵּירוֹת.

But how do I realize the meaning of the following verse that deals with sinners: “Therefore they shall eat of the fruit of their own way, and be filled with their own devices” (Proverbs 1:31)? This verse indicates that the penalty for sin goes beyond its principal, and the wicked receive additional punishments. The Gemara answers that this applies to a sin that produces profits, i.e., a case where there are practical consequences to one’s sin. For example, if others learn to act in a similar manner, one’s actions have profits with regard to punishment as well. Conversely, a sin that does not produce profits does not have profits as a punishment either.
יב 39
מַחְשָׁבָה טוֹבָה מְצָרְפָהּ לְמַעֲשֶׂה, שֶׁנֶּאֱמַר: ״אָז נִדְבְּרוּ יִרְאֵי ה׳ אִישׁ אֶל רֵעֵהוּ וַיַּקְשֵׁב ה׳ וַיִּשְׁמָע וַיִּכָּתֵב סֵפֶר זִכָּרוֹן לְפָנָיו לְיִרְאֵי ה׳ וּלְחֹשְׁבֵי שְׁמוֹ״. מַאי: ״ולְחֹשְׁבֵי שְׁמוֹ״? אָמַר רַב אַסִּי: אֲפִילּוּ חָשַׁב אָדָם לַעֲשׂוֹת מִצְוָה וְנֶאֱנַס וְלֹא עֲשָׂאָהּ – מַעֲלֶה עָלָיו הַכָּתוּב כְּאִילּוּ עֲשָׂאָהּ.

The Gemara further teaches: The Holy One, Blessed be He, links a good thought to an action, as it is stated: “Then they that feared the Lord spoke one with the other, and the Lord listened, and heard, and a book of remembrance was written before Him, for them that fear the Lord, and that think upon His name” (Malachi 3:16). The Gemara explains: What is the meaning of the phrase “and that think upon His name”? Rav Asi said: Even if a person intended to perform a mitzva but due to circumstances beyond his control he did not perform it, the verse ascribes him credit as if he performed the mitzva, as he is among those that think upon His name.
יג 5
מַחְשָׁבָה רָעָה אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְצָרְפָהּ לְמַעֲשֶׂה, שֶׁנֶּאֱמַר: ״אָוֶן אִם רָאִיתִי בְלִבִּי לֹא יִשְׁמַע ה׳״. וְאֶלָּא מָה אֲנִי מְקַיֵּם: ״הִנְנִי מֵבִיא אֶל הָעָם הַזֶּה רָעָה פְּרִי מַחְשְׁבוֹתָם״? מַחְשָׁבָה שֶׁעוֹשָׂה פְּרִי הַקָּדוֹשׁ בָּרוּךְ הוּא מְצָרְפָהּ לְמַעֲשֶׂה, מַחְשָׁבָה שֶׁאֵין בָּהּ פְּרִי – אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְצָרְפָהּ לְמַעֲשֶׂה.

But the Holy One, Blessed be He, does not link an evil thought to an action, as it is stated: “If I had regarded iniquity in my heart, the Lord would not hear” (Psalms 66:18). But how do I realize the meaning of the verse: “Behold I will bring upon these people evil, even the fruit of their thoughts” (Jeremiah 6:19)? In the case of an evil thought that produces fruit, i.e., that leads to an action, the Holy One, Blessed be He, links it to the action and one is punished for the thought as well. If it is a thought that does not produce fruit, the Holy One, Blessed be He, does not link it to the action.
יד 27
וְאֶלָּא הָא דִּכְתִיב: ״לְמַעַן תְּפֹשׂ אֶת [בֵּית] יִשְׂרָאֵל בְּלִבָּם״? אָמַר רַב אַחָא בַּר יַעֲקֹב: הָהוּא בַּעֲבוֹדָה זָרָה הוּא דִּכְתִיב, דְּאָמַר מָר: חֲמוּרָה עֲבוֹדָה זָרָה, שֶׁכׇּל הַכּוֹפֵר בָּהּ כְּמוֹדֶה בְּכׇל הַתּוֹרָה כּוּלָּהּ.

The Gemara asks: But with regard to that which is written: “So I may take the house of Israel in their own heart” (Ezekiel 14:5), which indicates that one can be punished for thoughts alone, to what is this verse referring? Rav Aḥa bar Ya’akov said: That is written with regard to idol worship, as the Master says: Idol worship is very severe, as anyone who denies it is like one who admits the truth of the entire Torah. Conversely, one who embraces idolatry is considered to have rejected the entire Torah. Due to the severity of idol worship, one is punished even for contemplating this transgression.
טו
עוּלָּא אָמַר: כִּדְרַב הוּנָא, דְּאָמַר רַב הוּנָא: כֵּיוָן שֶׁעָבַר אָדָם עֲבֵירָה וְשָׁנָה בָּהּ – הוּתְּרָה לוֹ. הוּתְּרָה לוֹ סָלְקָא דַּעְתָּךְ?! אֶלָּא: נַעֲשֵׂית לוֹ כְּהֶיתֵּר.

Ulla said: This should be explained in accordance with a statement of Rav Huna, as Rav Huna says: When a person transgresses and repeats his transgression, it is permitted to him. The Gemara questions this statement: Can it enter your mind that the transgression is permitted to him because he has sinned twice? Rather, it becomes as if it were permitted to him, as he becomes accustomed to this behavior and no longer senses that it is a sin.
טז
אָמַר רַבִּי אֲבָהוּ מִשּׁוּם רַבִּי חֲנִינָא: נוֹחַ לוֹ לָאָדָם שֶׁיַּעֲבוֹר עֲבֵירָה בַּסֵּתֶר וְאַל יְחַלֵּל שֵׁם שָׁמַיִם בְּפַרְהֶסְיָא, שֶׁנֶּאֱמַר: ״וְאַתֶּם בֵּית יִשְׂרָאֵל כֹּה אָמַר ה׳ אִישׁ גִּלּוּלָיו לְכוּ עֲבֹדוּ [וְאַחַר] אִם אֵינְכֶם שֹׁמְעִים אֵלָי, וְאֶת שֵׁם קׇדְשִׁי לֹא תְחַלְּלוּ״.

Rabbi Abbahu says in the name of Rabbi Ḥanina: It is preferable for a person to transgress in secret and not to desecrate the name of Heaven in public [befarhesya], as it is stated: “As for you, house of Israel, so says the Lord God: Go you, serve everyone his idols, even because you will not hearken to Me, but My sacred name you shall not profane” (Ezekiel 20:39).
יז 2
אָמַר רַבִּי אִלְעַאי הַזָּקֵן: אִם רוֹאֶה אָדָם שֶׁיִּצְרוֹ מִתְגַּבֵּר עָלָיו – יֵלֵךְ לְמָקוֹם שֶׁאֵין מַכִּירִין אוֹתוֹ, וְיִלְבַּשׁ שְׁחוֹרִים, וְיִתְכַּסֶּה שְׁחוֹרִים, וְיַעֲשֶׂה כְּמוֹ שֶׁלִּבּוֹ חָפֵץ, וְאַל יְחַלֵּל שֵׁם שָׁמַיִם בְּפַרְהֶסְיָא.

Rabbi Ilai the Elder says: If a person sees that his evil inclination is overcoming him, he should go to a place where he is not known, and wear black clothes, and he should cover himself in simple black garments, and he should do as his heart desires, but he should not desecrate the name of Heaven in public.
יח
אִינִי? וְהָתַנְיָא: כׇּל שֶׁלֹּא חָס עַל כְּבוֹד קוֹנוֹ – רָאוּי לוֹ שֶׁלֹּא בָּא לָעוֹלָם. מָה הִיא? רַבָּה אוֹמֵר: זֶה הַמִּסְתַּכֵּל בַּקֶּשֶׁת. רַב יוֹסֵף אוֹמֵר: זֶה הָעוֹבֵר עֲבֵירָה בַּסֵּתֶר!

The Gemara asks: Is that so? But isn’t it taught in a baraita: With regard to anyone who does not care about his Creator’s honor, it is fitting for him not to have come into the world. What is this? Who is considered to be one who does not care about his Creator’s honor? Rabba says: This is one who gazes at a rainbow, which is described as: “The likeness of the glory of the Lord” (Ezekiel 1:28). Rav Yosef says: This is one who transgresses in secret, which shows that he fears other people but does not care about the honor of his Creator.
יט
לָא קַשְׁיָא, הָא – דְּמָצֵי כָּיֵיף לְיִצְרֵיהּ, וְהָא – דְּלָא מָצֵי כָּיֵיף לְיִצְרֵיהּ.

The Gemara answers: This is not difficult, as this source, which says that one who transgresses in secret does not care about his Creator’s honor, is referring to one who can overcome his evil inclination but nevertheless chooses to transgress in secret. And that source, which states that it is preferable for him to transgress in secret, is referring to one who cannot overcome his evil inclination.
כ 1
תְּנַן הָתָם: אֵין מַקִּיפִין בְּחִילּוּל הַשֵּׁם, אֶחָד שׁוֹגֵג וְאֶחָד מֵזִיד. מַאי ״אֵין מַקִּיפִין״? אָמַר מָר זוּטְרָא: שֶׁאֵין עוֹשִׂים כְּחֶנְווֹנִי. מָר בְּרֵיהּ דְּרַבְנָא אָמַר: לוֹמַר שֶׁאִם הָיְתָה שְׁקוּלָה – מַכְרַעַת.

We learned in a mishna there (see Avot 4:4): Credit is not given with regard to the desecration of God’s name, whether one sinned unintentionally or intentionally. The Gemara asks: What is the meaning of the phrase: Credit is not given [makkifin]? Mar Zutra says: This means that God does not act like a storekeeper and provide credit. Rather, one is punished without delay. Mar, son of Rabbana, says: This means to say that if one’s merit and sins were equal, the sin of the desecration of God’s name tilts the balance of the scales toward the side of his sins. In other words, if his sins include the transgression of desecrating God’s name, God does not wait for this individual to perform a mitzva to balance out the sin.
כא
תָּנוּ רַבָּנַן: לְעוֹלָם

The Sages taught: Always