Kiddushin, Daf Mem, Part 3

 

Introduction

Today s section continues to discuss rewards and punishments.

 

הזכות יש לה קרן ויש לה פירות שנאמר אמרו צדיק כי טוב וגו’

עבירה יש לה קרן ואין לה פירות שנאמר אוי לרשע רע וגו’

 

Merit has both a principal and it bears fruit, for it is said: Say you of the righteous, when he is good [they shall eat of the fruit of their actions

Transgression has principal but not fruit, for it is said: Woe unto the wicked when he is evil [for the fruit of his hands shall be done to him].

 

For performing a mitzvah, one receives additional reward beyond the scope of the mitzvah itself. However, there is no punishment for sins beyond the principal punishment itself. This is a classic Jewish statement of the mercy of God. God rewards good deeds more than God punishes transgressive acts.

 

ואלא מה אני מקיים (משלי א, לא) ויאכלו מפרי דרכם וממועצותיהם ישבעו עבירה שעושה פירות יש לה פירות ושאין עושה פירות אין לה פירות

 

Then how do I interpret, Therefore they [the wicked] shall eat of the fruit of their own way, and be filled with their own devices (Proverbs 1:31): Transgression which bears fruit has fruit; that which does not bear fruit has no fruit.

 

There is, however, a verse that seems to say that transgressions do bear fruit. This is interpreted to refer to a transgression that bears fruit meaning its consequences are somehow amplified beyond the transgression itself. Rashi suggests that others learn from his sin because it was performed in public.

מחשבה טובה מצרפה למעשה שנאמר (מלאכי ג, טז) אז נדברו יראי ה’ איש אל רעהו ויקשב ה’ וישמע ויכתב ספר זכרון לפניו ליראי ה’ ולחושבי שמו

 

Good intention is combined with deed, for it is said: Then they that feared the Lord spoke one with another: and the Lord hearkened, and heard, and a book of remembrance was written before him, for them that feared the Lord, and that thought upon his name (Malachi 3:16).

 

When rewarding people for good deeds, God provides them with extra reward for their good thoughts.

 

מאי ולחושבי שמו אמר רב אסי אפילו חשב אדם לעשות מצוה ונאנס ולא עשאה מעלה עליו הכתוב כאילו עשאה

 

Now, what is the meaning of that thought upon his name ? R. Assi said: Even if one [merely] thinks of performing a mitzvah but is forcibly prevented, the verse ascribes it to him as though he has performed it.

 

God is generous with humanity if one even thinks about performing a mitzvah but cannot do so, she is credited as if she performed it.

 

מחשבה רעה אין הקדוש ברוך הוא מצרפה למעשה שנאמר (תהלים סו, יח) און אם ראיתי בלבי לא ישמע ה’

 

Evil intention is not combined with deed, for it is said: If I regarded iniquity in my heart, The Lord would not hear (Psalms 66:18).

 

Again, God is more generous with the sinner God does not join evil thought with deed.

 

ואלא מה אני מקים (ירמיהו ו, יט) הנני מביא אל העם הזה רעה פרי מחשבותם מחשבה שעושה פרי הקב"ה מצרפה למעשה מחשבה שאין בה פרי אין הקב"ה מצרפה למעשה

 

Then how do I interpret, Behold, I will bring evil upon this people, even the fruit of their thoughts (Jeremiah 6:19)? Intention which bears fruit the Holy One, blessed be He, combines with deed; intention which does not bear fruit the Holy One, blessed be He, does not combine with deed.

 

But if the intention bears fruit i.e. it leads to an action, God does join it with the evil deeds to punish for them both.

 

ואלא הא דכתיב (יחזקאל יד, ה) למען תפוש את [בית] ישראל בלבם אמר רב אחא בר יעקב ההוא בעבודת כוכבים הוא דכתיב דאמר מר חמורה עבודת כוכבים שכל הכופר בה כמודה בכל התורה כולה

 

Then what of that which is written, That I may take the house of Israel in their own heart (Ezekiel 14:5)? R. Aha b. Ya akov said: That is written about idolatry, for a Master said: Idolatry is most serious for he who rejects it is as though he admits [the truth of] the whole Torah.

 

One is punished extra for bad thoughts only if they are about idolatry, which is the most heinous of sins.

עולא אמר כדרב הונא דאמר רב הונא כיון שעבר אדם עבירה ושנה בה הותרה לו הותרה לו סלקא דעתך אלא נעשית לו כהיתר

 

Ulla said: [This is to be explained] as R. Huna. For R. Huna said: Once a man does wrong and repeats it, it is permitted him. It is permitted him ! Do you really think so? Rather it becomes as something permitted to him.

 

Ulla offers a different explanation for when God joins bad thoughts to bad actions when one repeatedly sins. Rashi explains that even if one does not actually repeat the evil deed, when he thinks about doing it but is prevent from doing so because of circumstances, he is treated as if he performed the evil deed. By thinking of doing it, he has shown that his repentance is not sincere. He s just waiting for the right opportunity to come along.