1)

MERIT AND SIN (Yerushalmi Peah Halachah 1 Daf 5a)

äæëåú éù ìä ÷øï åéù ìä ôéøåú òáéøä éù ìä ÷øï åàéï ìä ôéøåú

(a)

Merit has fruits as well as principal; sin has principal but no fruits. (Fruits means paying back more than is deserved for the act that was done.)

äæëåú éù ìä ÷øï åéù ìä ôéøåú ùðàîø (éùòéäå â) àîøå öãé÷ ëé èåá ëé ôøé îòììéäí éàëìå

1.

Merit has fruits as well as principal, as the pasuk states (Yishayah 3:10), "Praise the righteous man as he is good, as the fruit of their deeds they shall eat."

òáéøä éù ìä ÷øï åàéï ìä ôéøåú ùðàîø (ùí) àåé ìøùò øò ëé âîåì éãéå éòùä ìå

2.

Sin has principal but no fruits, as the pasuk states (Yishayah 3:11), "Woe to the wicked [who does] evil, for the recompense of his hands shall be done to him."

îä àðé î÷ééí (îùìé à) åéàëìå îôøé ãøëéäí àìà ëì òáéøä ùòùú ôøé éù ìä ôøé åùìà òùú ôøé àéï ìä ôøé

i.

So how do we understand the pasuk (Mishlei 1:31), "They will eat of the fruit of their way, and from their counsels they will be satiated"? Rather, every sin that produced fruit (meaning that, for example, if an important person made a Chilul Hash-m and others learned from him and sinned), it has fruit; if it did not produce fruit, it does not have fruit.

[ãó è òîåã á (òåæ åäãø)] îçùáä èåáä äî÷åí îöøôä ìîòùä îçùáä øòä àéï äî÷åí îöøôä ìîòùä

(b)

If a person planned to do a Mitzvah, but could not do it, Hash-m views it as if he did it. But if a person planned to do a sin but could not do it, Hash-m does not view it as if he did that sin.

îçùáä èåáä äî÷åí îöøôä ìîòùä ãëúéá (îìàëé â) àæ ðãáøå éøàé ä' àéù àì øòäå åâå'

1.

A Mitzvah is learned from the pasuk (Malachi 3:16), "Then the God-fearing men spoke to one another, (and Hash-m listened and heard it. And a book of remembrance was written before Him for those who feared Hash-m) and for those who valued (literally: thought of) His name highly. (We expound from this - even if a person thought to do a Mitzvah etc.)

îçùáä øòä àéï ä÷á"ä îöøôä ìîòùä ùðàîø (úäéìéí ñå) àåï àí øàéúé áìáé ìà éùîò ä'

2.

A sin is learned from the pasuk (Tehillim 66:18), "If I saw iniquity in my heart, Hash-m does not hear it."

äãà ãúéîà áéùøàì àáì áâåéí çéìåôà îçùáä èåáä àéï ä÷á"ä îöøôä ìîòùä îçùáä øòä ä÷á"ä îöøôä ìîòùä îçùáä èåáä àéï ä÷ãåù áøåê äåà îöøôä ìîòùä ãëúéá (ãðéàì å) åòã îòìé ùîùà äåä îùúãì ìäöìåúé' åìà ëúéá åùæáéä

(c)

This rule applies to a Jew, but for a gentile it is the opposite - for a good deed, Hash-m does not view it as if he did it; for a sin, Hash-m views it as if he did it; as the pasuk states, when the king tried to save Daniel from being thrown into the lion's den (Daniel 6:15), "and until sunset, he tried to save him" and it does not say, "he saved him". (This shows that even though the king planned to do a good deed, it was not viewed as if he did it.)

îçùáä øòä ä÷á"ä îöøôä ìîòùä ãëúéá (òåáãéä à) î÷èì îçîñ àçéê éò÷á åëé äåøâå àìà îìîã ùçùá òìéå ìäåøâå åäòìä òìéå äëúåá ëàìå äøâå

1.

But when a gentile plans a sin, it is viewed as if he did it, as the pasuk states (Ovadiah 1:9-10), "...(so that every man will be cut off from the Mountain of Esav) by the slaughter. Because of the oppression of your brother Yaakov..." (The end of the pasuk 9 'by the slaughter' are expounded to be referring to Esav slaughtering Yaakov.) Did Esav slaughter Yaakov? Rather, their intent to do so is viewed as if they did it.

úðé øùá"é äøé ùäéä àãí öãé÷ âîåø ëì éîéå åáàçøåðä îøã àéáã æä ëì îä ùòùä ëì éîéå îä èòí (éçæ÷àì ìâ) åáùåá öãé÷ îöã÷úå åòùä òåì åâå'

(d)

(Baraisa) (R. Shimon ben Yochai): If person was completely righteous throughout his life and at the end he rebelled, he lost everything he did, as the pasuk states (Yechezkel 33:18), "When a righteous man repents of his righteousness and commits injustice (he will die because of them)."

ø"ù áï ì÷éù àîø áúåäà òì äøàùåðåú

1.

(R. Shimon ben Lakish): That is only when he regretted his original deeds.

äøé ùäéä àãí øùò âîåø ëì éîéå åáñåó òùä úùåáä ä÷á"ä î÷áìå îä èòí (ùí) åáùåá øùò îøùòúå åâå'

(e)

(Baraisa continues): If a person was completely evil throughout his life and at the end he repented, Hash-m accepts him, as the next pasuk states, "And when a wicked man repents of his wickedness and performs justice and righteousness, he shall live because of them."

àîø øáé éåçðï åìà òåã àìà ëì äòáéøåú ùòùä äï ðçùáéï ìå ëæëéåú îä èòí (úäéìéí îä) îåø åàäìåú ÷öéòåú ëì áâãåúéê ëì áâéãåú ùáâãú áé äøé äï ëîåø åàäìåú å÷öéòåú

(f)

(R. Yochanan): Not only this, but all of his sins are considered to be merits, as the pasuk states (Tehillim 45:9), "Myrrh and aloes and cassia (different types of spices) are all your garments {rebellions}" - all of your rebellions are now like these spices.

øåáé æëéåú åîòåèé òáéøåú ðôøòéí îîðå îéòåè òáéøåú ÷ìåú ùòùä áòåìí äæä áùáéì ìéúï ìå ùëøå îùìí ìòúéã ìáà àáì øåáé òáéøåú åîòåèé æëéåú ðåúðéï ìå ùëø îöåú ÷ìåú ùòùä áòåä"æ áùáéì ìôøò îîðå îùìí ìòåìí äáà

(g)

If a person has mostly merits and some sins, he is punished for his small number of 'light' sins in this world in order to give him his reward in the world to come. But if a person has mostly sins and some merits, he is rewarded for his small number of 'light' merits in this world in order to give him his punishment in the world to come.

àáì äôåø÷ îîðå òåì åäîéôø áøéú åäîâìä ôðéí áúåøä àò"ô ùéù áéãå îòù"è ðôøòé' îîðå áòåìí äæä åä÷øï ÷ééîú ìòåìí äáà.

(h)

But one who 'throws off the yoke', one who 'negates his covenant' and one who 'reveals face in the Torah' (these terms will soon be explained), even though he has performed good deeds, he is punished in this world, but the principal punishment is in the world to come.

ò"æ åâéìåé òøéåú øáé éåðä åøáé éåñé çã àîø ë÷ìåú åçã àîø ëçîåøåú îä àðï ÷ééîéï àí ëùòùä úùåáä àéï ëì ãáø òåîã áôðé áòìé úùåáä àìà ëé àðï ÷ééîéï áàåúå ùìà òùä úùåáä åîú áééñåøéï.

(i)

Idolatry and illicit relations - there was a dispute between R. Yona and R. Yosi - one viewed them as 'light' sins and one viewed them as 'severe' sins. What is the case? If he repented, nothing stands in the way of repentance (not even if the sins were severe). Rather, it is referring to one who did not repent and he died with afflictions.

úîï úðéðï àìå ùàéï ìäí çì÷ ìòåìí äáà äàåîø àéï úçéú äîúéí åàéï úåøä îï äùîéí åàôé÷åøñ

(j)

Mishnah in Sanhedrin: The following have no portion in the world to come - one who says that there is no source in the Torah for the Revival of the Dead; one who says that the Torah did not come from Heaven and an Apikores (one who disgraces the Torah and its learners).

ø"ò àåîø àó ä÷åøà áñôøéí äçöåðéí åäìåçù òì äîëä åàåîø (ùîåú èå) ëì äîçìä àùø ùîúé áîöøéí ìà òùéí òìéê ëé àðé ä' øåôàê

1.

(R. Akiva): Even one who reads heretical books and one who (spits on and) says an incantation on a wound, as the pasuk states (Shemos 15:26), "all the sicknesses that I have visited upon Mitzrayim I will not visit upon you, because I, Hash-m, heal you."

[ãó é òîåã à (òåæ åäãø)] àáà ùàåì àåîø àó ääåâä àú äùí áàåúéåú

2.

(Abba Shaul): Even one who verbalizes the four-letter Name of Hash-m.

äåñéôå òìéäï äôåø÷ òåì åäîéôø áøéú åäîâìä ôðéí áúåøä àéï ìäí çì÷ ìòåä"á

(k)

(Baraisa in Sanhedrin): They added to them - one who 'throws off the yoke', one who 'negates his covenant' and one who 'reveals face in the Torah' do not have a portion in the world to come.

äôåø÷ òåì æä ùäåà àåîø éù úåøä åàéðé ñåôðä äîéôø áøéú æä ùäåà îåùê ìå òøìä äîâìä ôðéí áúåøä æä ùäåà àåîø ìà ðúðä úåøä îï äùîéí

(l)

One who throws off the yoke - he says, "There is a Torah, but I don't feel it important to fulfil." One who negates the covenant - this is one who stretches his skin to cover up the place of his circumcision (in order to appear uncircumcised). One who reveals face in the Torah - this is one who says that the Torah was not given from Heaven.

åìà ëáø úðéúä äàåîø àéï úåøä îï äùîéí

(m)

Question: Didn't the Mishnah already teach - 'one who says that the Torah did not come from Heaven'?

úðé øá çððéä îðúåðéà ÷åîé ø' îðà ùäåà òåáø òì ã"ú áôøäñéà ëâåï éäåé÷éí îìê éäåãä åçáéøå

(n)

Answer: Rav Chananyah of Netunya taught a Baraisa before R. Mana - the Baraisa actually means - he transgresses the Torah in public - such as Yehuyakim, King of Yehuda and his friends.

øåáå æëéåú éåøù â"ò øåáå òáéøåú éåøù âéäðí äéä îòåééï àîø øáé éåñé ðåùà òåðåú àéï ëúéá ëàï àìà ðåùà òåï ä÷á"ä çåèó ùèø àçã îï äòáéøåú åäæëéåú îëøéòåú

(o)

One who has mostly merits inherits Gan Eden; one who has mostly sins inherits Gehinnom. If his merits and sins were completely equal - R. Yosi says - the pasuk does not say 'He bears sins'; it says 'He bears a sin' - Hash-m snatches one of the sins (from the scales) and the side of merit wins.

àîø ø"à (úäéìéí ñá) åìê ä' çñã ëé àúä úùìí ìàéù ëîòùä åàé ìéú ìéä àú éäá ìéä îï ãéãê äéà ãòúéä ãø"à ãø"à àîø åøá çñã îèä ëìôé çñã

(p)

(R. Elazar disagrees): The pasuk states (Tehillim 62:13), "And You, Hash-m, have kindness, for You repay a man according to his deed." And if he does not have enough merit, You give him from Yourself (meaning that Hash-m adds to the merit rather than reduces the sin). This conforms with R. Elazar's opinion that "of great kindness" means that he tips the scales to the side of kindness.

øáé éøîéä àîø øáé ùîåàì áø øá éöç÷ áòé (îùìé éâ) öã÷ä úöø úí ãøê åøùòä úñìó çèàú (îùìé éâ) çèàéí úøãåó øòä åàú öãé÷éí éùìí èåá (îùìé â) àí ììöéí äåà éìéõ åìòðåéí éúï çï (ùîåàì à á) øâìé çñéãå éùîåø åøùòéí áçåùê éãîå (îùìé â) ëáåã çëîéí éðçìå åëñéìéí îøéí ÷ìåï åñéâéï ñéâä åúøòä úøòéï

(q)

Question (R. Yirmiyah citing R. Shmuel bar Rav Yitzchak): The pesukim state (Mishlei 13:6), "Charity guards one who is steadfast in his way, but wickedness brings ruin upon the sinner"; (Mishlei 13:21), "Evil will pursue the sinners but the righteous He will pay a good [reward]"; (Mishlei 3:34), "If [one goes] to the scoffers, he will scoff; but [if he goes] to the humble, he evokes grace"; (Shmuel I 2:9), "The feet of His pious ones He will guard, and the wicked shall be cut off in darkness"; (Mishlei 3:35), "The wise shall inherit honor, but the fools take disgrace as their portion". Do they build the fence and close the gates? - meaning, does Hash-m need to protect one who is righteous and upright?

øáé éøîéä àîø øáé ùîåàì áø øá éöç÷ ùåîø àãí àú òöîå îï äòáéøä ôòí øàùåðä åùðéä åùìéùéú îëàï åàéìê ä÷á"ä îùîøå îä èòí (àéåá ìâ) äï ëì àìä éôòì àì ôòîéí ùìù òí âáø

(r)

Answer (R. Yirmiyah citing R. Shmuel bar Rav Yitzchak): If a person guards himself from sinning once, twice and a third time; after that, Hash-m protects him from sinning, as the pasuk states (Iyov 33:29), "Behold God does all these, twice or three times with man."

àîø ø"æ åáìçåã ãìà éúéá ìéä îä èòí (÷äìú ã) åäçåè äîùåìù ìà ìòåìí éðú÷ àéï ëúéá ëàï àìà ìà áîäøä éðú÷ àéï îèøçú òìåé îôñ÷ äåà

(s)

(R. Zeira): As long as he continues in his righteous ways. What is the source for this? The pasuk did not state (Koheles 4:12), "and a three-stranded cord will never be broken"; rather it states "will not quickly be broken" - but if we burden it, it will break.

åàîø øáé äåðà àîø ø' àáäå ä÷á"ä àéï ìôðéå ùëçä äà áùì éùøàì ðòùä ùåëçï îä èòí ðåùà òåï ðùà ëúéá åëï ãåã äåà àåîø (úäéìéí ôä) ðùàú òåï òîéê ëñéú ëì çèàúí ñìä:

(t)

(R. Huna citing R. Abahu): Hash-m does not forget, but for the sake of Yisrael, He 'forgets', as the pasuk says (Shemos 34:7), "[Noseh Avon] - forgiving iniquity", but it is written without the letter 'vav', as if it says 'Nashah Avon' - forgetting inquity. And about David, it also says, (Tehillim 85:3), "You have forgiven the iniquity of Your people; You have concealed all their sin forever."