Reward of a mitzvah: This world or next?

(10) Anyone who does one mitzvah, it is good for them, their days are lengthened, and they inherit the land. And anyone who does not perform one mitzvah, it is is not good for them, their days are not lengthened, and they do not inherit the land.

Anyone who is [involved in] Scripture, recitation, and a career will not quickly sin (heit), as it is said, "And the threefold cord (hut​) is not quickly severed" (Ecclesiastes 4:12). Anyone who is not [involved in] Scripture, recitation, and a career is not civilised.

(1) These are the things that have no measure: The corner, the first fruits, the appearance, acts of kindness, and the study of Torah.

These are things the fruits of which a person enjoys in this world, while the principal remains for them in the world to come: Honouring parents, acts of lovingkindness, and bringing peace between people. And the study of Torah is equal to them all.

(15) Anyone who is liable for kareit that was lashed is absolved from kareit, as it is said, "And your brother will be demeaned before you (Deuteronomy 25:3)"—once he has been demeaned he becomes like your brother—words of Rabbi Hananya ben Gamliel.

Rabbi Hananya ben Gamliel said: If someone could lose their life for committing just one aveirah, one who keeps one mitzvah, how much more so his life will be given to him.

Rabbi Shimon says: He learned it from its place, as it says, "They [the person performing incest] will have their soul cut off" (Leviticus 18:5), and it says, "Which a person shall carry out and by which he shall live." Hence, anyone who sits and does not do an aveirah is given a reward like the one who did a mitzvah.

One who does one mitzvah, it is good for them, and lengthens their days, and they'll inherit the land. And anyone who does one aveirah, it is bad for them, and shortens their days, and they will not inherit the land. About this it is said, "And one sin can destroy much good" (Ecclesiastes 9:18)—with a single sin this one can remove from themselves much good.

One should always see oneself as if they were half innocent and half guilty. If they do one mitzvah, they are happy that they moved themselves to the side of innocence. If they do one aveirah, woe to them that they moved themselves to the side of guilt. About this it is said, "And one sin can destroy much good" (Ecclesiastes 9:18)—with a single sin this one can remove from themselves much good.

Rabbi Shimon ben Lazar says in the name of Rabbi Meir: The individual is judged after the majority, and the world is judged after the majority. One should always see oneself as if they were half innocent and half guilty, and the word [as if it were] half innocent and half guilty. If they do one mitzvah, they are happy that they moved themselves and the world to the side of innocence. If they do one aveirah, woe to them that they moved themselves and the world to the side of guilt. About this it is said, "And one sin can destroy much good" (Ecclesiastes 9:18)—with a single sin this one can remove from themselves much good.

Rabbi Shimon says: Someone who was righteous all their days, and in the end rebelled—they lose it all, as it says, "The righteousness of the righteous person will not save them in the day of their guilt" (Ezekiel 33:12). Someone who was evil all their days and did teshuvah at the end, God will receive them, as it is said, "And the wickedness of the wicked person will not conquer them on the day they return from their wickedness" (Ezekiel 33:12).

Anyone who is occupied with Scripture, with recitation, and with a career, about this it is said, "The threefold cord (hut) will not be quickly severed" (Ecclesiastes 4:12).

Our Mishnah: Anyone who does one mitzvah, it is good for them, and their days will be lengthened, and they inherit the land. And anyone who does not do one mitzvah, it is not good for them, and their days will not be lengthened, and they will not inherit the land.

They raised a contradiction: "These are the things that a person eats their fruits in this world but the principal remains for them in the world to come. These are they: Honouring parents, acts of lovingkindness, welcoming guests, making peace between people. And the study of Torah is equal to them all."

Rav Yehudah said: This is what [the mishnah] meant to say: Anyone who does one additional mitzvah over their innocence, it is good for them and they are similar to one who upholds the entire Torah.

But this implies that [they would get all these] with any one?!

Rav Shemaya said: That is to say, if they were equal, it counterbalances.

"Anyone who does one additional mitzvah over his innocence, it is good for them."

They raised a contradiction: "Anyone whose innocence outnumbers their sins, it is bad for them, and they are similar to one who burns the entire Torah and not one single letter remains from it. And anyone whose sins outnumber their innocence, it is good for them, and they are similar to someone who upheld the entire Torah not missing a single letter from it!

Abaye said: Our mishnah makes for them a good day and a bad day.

Rava said: Who is this? It is Rabbi Ya'akov, who said that there is no reward for a mitzvah in this world.

As it is taught [in a baraita]: Rabbi Ya'akov says: There is no mitzvah written in the Torah that you are given its reward with it without depending on the resurrection of the dead. About honouring parents, it is written, "In order that your days will be lengthened, and in order that it would be good for you" (Deuteronomy 5:15). About sending away the mother bird, it is written, "In order that it will be good for you and your days will be lengthened" (Deuteronomy 22:7). For when his father says to him, "Go up to the attic and bring me chicks!" And he goes up to the attic, sends away the mother [bird], and takes the children, but on his return, he falls and dies. Where is the goodness of this one's days? Where are the lengthening of this one's days? Rather, "In order that it be good for you"—in the world which is all good; "And in order that your days will be lengthened"—in the world which is all long.

Perhaps this has never happened?!

Rabbi Ya'akov saw it happen.

But perhaps he was thinking about a sin?

God does not act upon bad thoughts.

But perhaps he was thinking about idolatry, and it is written, "So that you abandon the house of Israel in your minds" (Ezekiel 14:5)?

He also [could have done this], and this is what [Rabbi Ya'akov] said: If you should think there is reward for a mitzvah in this world, why didn't the mitzvot protect him, such that he wouldn't have [bad] thoughts?

But didn't Rabbi Elazar say: Agents of a mitzvah are not damaged?

There, in their going, is different.

But didn't Rabbi Elazar say: Agents of a mitzvah are not damaged—neither in their going nor in their returning?

It was a rickety ladder that is susceptible to damaging, and in any case which is susceptible to damaging we don't rely on a miracle. As it is written, "Shmuel said: How will I go? If Shaul hears he will kill me!" (1 Samuel 16:2).

"Someone who does one mitzvah, it is good for him, and his days will be lengthened, and he will inherit the land. And one who does one aveirah, it is not good for him, and his days will not be lengthened, and he will not inherit the land."

There we teach: "Thus anyone who sits and does not sin, he is given the reward as if he did a mitzvah."

Rabbi Z'eirah said: One who is about to do a doubtful aveirah and doesn't do it.

Rabbi Yose bar Rabbi Bun said: One who designates one mitzvah for themselves and never transgressed it in his life.

What's an example? Rabbi Mar Ukban said: Such as honouring parents.