Daf 188a (דַּף קפ״ח ע״א)

And better than both of them is he who has not yet been (וְטוֹב מִשְּׁנִיהֶם אֵת אֲשֶׁר עֲדֶן לֹא הָיָה), who did not return to the days of his youth (דְּלָא שַׁב לִימֵי עֲלוּמָיו), who did not require rectification (וְלָא אִצְטְרִיךְ לְאִתְתַּקָּנָא), and did not bear the former debts (וְלָא סָבִיל חוֹבִין קַדְמָאֵי), because Kudsha Berikh Hu gave him a place of repair in that world properly (בְּגִין דְּקוּדְשָׁא בְּרִיךְ הוּא יָהַב לֵיהּ אֲתַר מְתַקָּנָא בְּהַהוּא עַלְמָא כְּדְקָא יָאוֹת).

Come and see, what is written? (תָּא חֲזֵי, מַה כְּתִיב), “So I saw the wicked buried…” (וּבְכֵן רָאִיתִי רְשָׁעִים קְבוּרִים וְגו׳), as it is said (כְּמָה דְּאִתְּמָר). For Kudsha Berikh Hu does good (בְּגִין דְּקוּדְשָׁא בְּרִיךְ הוּא עָבִיד טִיבוּ), and does not wish to destroy the world (וְלָא בָעָא לְשֵׁצָאָה עַלְמָא), but rather as it is said (אֶלָּא כְּמָה דְּאִתְּמָר), and all His ways are justice (וְכָל אָרְחוֹי כֻּלְּהוּ קְשׁוֹט), and He merits to bring them goodness in this world and in the World to Come (וּזְכוּ לְאוֹטָבָא לְהוּ בְּהַאי עַלְמָא וּבְעַלְמָא דְּאָתֵי). Fortunate is the portion of the Righteous who walk in the path of justice (זַכָּאָה חוּלְקֵיהוֹן דְּצַדִּיקַיָּא דְּאִינוּן אָזְלֵי בְּאֹרַח קְשׁוֹט); about them it is written (עֲלַיְיהוּ כְּתִיב), “The Tzaddikim shall inherit the earth” (צַדִּיקִים יִרְשׁוּ אָרֶץ) (Psalms 37). “And it was evil in the eyes of Hashem what he had done, and He also killed him” (וַיֵּרַע בְּעֵינֵי יְיָ אֲשֶׁר עָשָׂה וַיָּמֶת גַּם אֹתוֹ).

Rabbi Ḥiyya opened (רִבִּי חִיָּיא פָּתַח): “In the morning sow your seed, and in the evening do not let your hand rest…” (בַּבֹּקֶר זְרַע אֶת זַרְעֲךָ וְלָעֶרֶב אַל תַּנַּח יָדְךָ וְגו׳) (Ecclesiastes 11). Come and see (תָּא חֲזֵי): how much it is fitting for a person to be careful of his sins (כַּמָּה אִתְחֲזֵי לֵיהּ לְבַר נָשׁ לְאִזְדַּהֲרָא מֵחוֹבוֹי), and to be careful in his deeds before Kudsha Berikh Hu (וּלְאִזְדַּהֲרָא בְּעוֹבָדוֹי קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא). Because how many messengers and how many appointed ones are in the world (בְּגִין דְּכַמָּה שְׁלִיחָן וְכַמָּה מְמַנָּן אִינוּן בְּעַלְמָא), who go and roam (דְּאִינוּן אָזְלִין וְשָׁיְיטָן), and see the deeds of human beings (וְחָמָאן עוֹבָדֵיהוֹן דִּבְנֵי נָשָׁא), and testify about them (וְסָהֲדִין עֲלוֹי), and all is written in the book (וְכֹלָּא בְּסִפְרָא כְּתִיבִין).

And come and see (וְתָּא חֲזֵי), with all those sins by which a person is defiled in this world (בְּכָל אִינוּן חוֹבִין דְּאִסְתָּאַב בְּהוּ בַּר נָשׁ בְּהַאי עַלְמָא), that is the sin by which he becomes more defiled in this world and in the World to Come (דָּא אִיהוּ חוֹבָא דְּאִסְתָּאַב בֵּיהּ בַּר נָשׁ יַתִּיר בְּהַאי עַלְמָא וּבְעַלְמָא דְאָתֵי). One who spills his seed in vain (מַאן דְּאוֹשִׁיד זַרְעֵיהּ בְּרֵיקַנְיָא), and emits seed wastefully by hand or foot, and becomes defiled by it (וְאַפִּיק זַרְעָא לְמַגָּנָא בִּידָא אוֹ בְּרַגְלָא וְאִסְתָּאַב בֵּיהּ). As it is said (כְּמָה דְּאַתְּ אָמֵר), “For You are not a God who desires wickedness; with You evil does not dwell” (כִּי לֹא אֵל חָפֵץ רֶשַׁע אָתָּה לֹא יְגוּרְךָ רָע) (Psalms 5). Because of this, he does not enter before the Curtain (בְּגִין דָּא לָא עָאל לְפַרְגּוֹדָא), and he does not behold the face of Atik Yomin (וְלָא חָמֵי סְבַר אַפֵּי עַתִּיק יוֹמִין), as we have learned (כְּמָה דְּתָנִינָן): it is written here, “Evil does not dwell with You” (כְּתִיב הָכָא לֹא יְגוּרְךָ רָע), and it is written, “And Er, the firstborn of Yehudah, was evil in the eyes of Hashem” (וּכְתִיב וַיְהִי עֵר בְּכוֹר יְהוּדָה רַע בְּעֵינֵי יְיָ) (Bereshit 38). And therefore it is written, “Your hands are full of blood” (וּבְגִין כָּךְ כְּתִיב: יְדֵיכֶם דָּמִים מָלֵאוּ) (Isaiah 1). Fortunate is the portion of the man who fears his Master (זַכָּאָה חוּלָקֵיהּ דְּבַר נָשׁ דְּדָחִיל לְמָארֵיהּ), and guards himself from an evil path (וִיהֵא נְטִיר מֵאוֹרַח בִּישָׁא), and purifies himself to strive in awe of his Master (וְיַדְכֵּי גַּרְמֵיהּ לְאִשְׁתַּדָּלָא בִּדְחִילוּ דְּמָארֵיהּ).

Come and see (תָּא חֲזֵי), “In the morning sow your seed” — this verse has been established (בַּבֹּקֶר זְרַע אֶת זַרְעֶךָ, הַאי קְרָא אוּקְמוּהָ). “In the morning” — this refers to the time when a person is established in his strength and is in his youth (בַּבֹּקֶר, דָּא הוּא בְּזִמְנָא דְּבַר נָשׁ אִתְקַיֵּים בְּחֵילֵיהּ וִיהֵא בְּעוּלֵימוֹ). Then he should exert himself to produce children through a woman fitting for him (כְּדֵין אִשְׁתַּדַּל לְאוֹלָדָא בְּנִין בְּאִיתְּתָא דְּחַזְיָא לֵיהּ), as it is written: “In the morning sow your seed” (דִּכְתִיב בַּבֹּקֶר זְרַע אֶת זַרְעֶךָ) (Ecclesiastes 11). For then is the proper time, as it is said: “Like arrows in the hand of a mighty man, so are the children of youth” (דְּהָא כְּדֵין זִמְנָא אִיהוּ כְּמָה דְאַתְּ אָמֵר, כְּחִצִּים בְּיַד גִּבּוֹר כֵּן בְּנִי הַנְּעוּרִים) (Psalms 127). Because he is able to teach them the ways of Kudsha Berikh Hu (בְּגִין דְּיָכִיל לְמֵילַף לְהוּ אָרְחוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא), and he will have good reward in the World to Come (וִיהֵא לֵיהּ אַגְרָא טָבָא לְעַלְמָא דְאָתֵי). As it is written: “Happy is the man who has filled his quiver with them — they shall not be ashamed when they speak with their enemies at the gate” (דִּכְתִיב אַשְׁרֵי הַגֶּבֶר אֲשֶׁר מִלֵּא אֶת אַשְׁפָּתוֹ מֵהֶם לֹא יֵבשׁוּ כִּי יְדַבְּרוּ אֶת אוֹיְבִים בַּשָּׁעַר) (Psalms 127). They shall not be ashamed in that world (לֹא יֵבוֹשׁוּ בְּהַהוּא עַלְמָא), when their Master of Judgment brings accusers against them (בְּזִמְנָא דְמָארֵיהוֹן דְּדִינָא יֵיתוּן לְקַטְרְגָא עֲלוֹי). For there is no reward as good in that world (דְּלֵית לָךְ אַגְרָא טָבָא בְּהַהוּא עַלְמָא), as that of one who taught his son fear of his Master in the ways of the Orayta (כְּהַהוּא דְאוֹלִיף לֵיהּ לִבְרֵיהּ דְּחִילוּ דְמָרֵיהּ בְּאָרְחוֹי דְאוֹרַיְתָא).

Come and see what is said regarding Avraham (תָּא חֲזֵי מַה אָמַר בְּאַבְרָהָם), as it is written: “For I know him, that he will command his children and his household after him, and they will keep the way of Hashem, to do righteousness and justice” (דִּכְתִיב, כִּי יְדַעְתִּיו לְמַעַן אֲשֶׁר יְצַוֶּה אֶת בָּנָיו וְאֶת בֵּיתוֹ אַחֲרָיו וְשָׁמְרוּ דֶּרֶךְ יְיָ לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט) (Bereshit 18). And because of this, that merit stands for him in that world before all Masters of Judgment (וְעַל דָּא הַהוּא זְכוּ קָיְימָא לֵיהּ בְּהַהוּא עַלְמָא לְגַבֵּי כָּל מָארֵיהוֹן דְּדִינָא). And for this reason: “In the morning sow your seed, and in the evening do not let your hand rest” (וּבְגִין כָּךְ בַּבֹּקֶר זְרַע אֶת זַרְעֶךָ, וְלָעֶרֶב אַל תַּנַּח יָדֶךָ), even in the days of old age (אֲפִילּוּ בְּיוֹמֵי דְזִקְנָה), for that is the time when a man becomes aged (דְּאִיהוּ זִמְנָא דְסִיב בַּר נָשׁ), let him not say: “I have already exerted myself, and it is enough for me,” or “I have already exerted myself and I can no longer, and now that I am old, I do not wish” (לָא יֵימַא כְּבָר אִשְׁתַּדַּלְתִּי וְדַי לִי אוֹ כְּבָר אִשְׁתַּדַּלְתִּי וְלָא יָכִילְנָא וְהַשְׁתָּא דְּאָנָא סִיב לֵית אָנָא בָּעֵי, וְעִם כָּל דָּא).

What is written? “Do not let your hand rest” (מַה כְּתִיב: אַל תַּנַּח יָדֶךָ) — do not cease from producing offspring in this world (לָא יִשְׁבּוֹק מִלְּאוֹלָדָא בְּהַאי עַלְמָא). What is the reason? Because you do not know which will succeed — this or that — before God (מַאי טַעְמָא בְּגִין דְּלָא תֵדַע אֵיזֶה יִכְשַׁר הַזֶּה אוֹ זֶה לִפְנֵי הָאֱלֹהִים), for they may endure for his sake in that world (בְּגִין דִּיקוּמוּן בְּגִינֵיהּ בְּהַהוּא עַלְמָא). And about this it is written: “Behold, children are a heritage from Hashem” (וְעַל דָּא כְּתִיב: הִנֵּה נַחֲלַת יְיָ בָּנִים) (Psalms 127) — this is the bundle of souls from the side of the World to Come (דָּא צְרוֹרָא דְנִשְׁמָתָא סִטְרָא דְעַלְמָא דְאָתֵי). And to this inheritance, who merits it? A man who enters into that inheritance of Hashem — children (וּלְהַאי נַחֲלָה מַאן זָכֵי לֵיהּ לְבַר נָשׁ לְאַעָלָא בְּהַהוּא נַחֲלַת יְיָ — בָּנִים). These are children who merit him to the inheritance of Hashem (אִינוּן בְּנִין זָכָאן לֵיהּ לְנַחֲלַת יְיָ), and for this reason, fortunate is the man who merits them, to teach them the ways of the Orayta (וְעַל דָּא זַכָּאָה הַהוּא בַּר נָשׁ דְּזָכֵי לוֹן דְּיוֹלִיף לוֹן אָרְחוֹי דְאוֹרַיְּיתָא), as it is said (כְּמָה דְּאִתְּמָר). “And she removed the garments of her widowhood from upon her…” (וַתָּסַר בִּגְדֵי אַלְמְנוּתָהּ מֵעָלֶיהָ) (Bereshit 38).

Come and see (תָּא חֲזֵי): Tamar was the daughter of a Kohen (תָּמָר בַּת כֹּהֵן הֲוַת), and could it enter your mind that she went to engage in prostitution with her father-in-law? (וְכִי סַלְקָא דַעְתָּךְ דְּאִיהִי אָזְלָא בְּגִין לְאַזְנָאָה עִם חָמוּהָ) For modesty was constantly found in her (דְּהָא אִיהִי צְנִיעוּתָא אִשְׁתַּכְּחַת בָּהּ תָּדִיר). Rather, she was righteous, and acted with wisdom in this matter (אֶלָּא אִיהִי צַדֶּקֶת הֲוַת וּבְחָכְמָה עָבְדַת הַאי), for she did not give herself over to him promiscuously (דְּהָא אִיהִי לָא אַפְקָרַת גַּרְמָהּ לְגַבֵּיהּ), but rather, with knowledge and foresight she looked and understood (אֶלָּא בְּגִין דִּידִיעָה יָדְעַת וְחָכְמְתָא אִסְתַּכָּלַת). And for this reason she came to him to do kindness and justice (וְעַל דָּא אִיהִי אָתַת לְגַבֵּיהּ לְמֶעְבַּד טִיבוּ וּקְשׁוֹט), and for this reason she came directly and exerted herself in this matter (וְעַל דָּא אָתַת וְאִשְׁתַּדְּלַת בְּעִסְקָא דָא).