Talmud do Pirke Awot 3:18

רַבִּי אֱלִיעֶזֶר בֶּן חִסְמָא אוֹמֵר, קִנִּין וּפִתְחֵי נִדָּה, הֵן הֵן גּוּפֵי הֲלָכוֹת. תְּקוּפוֹת וְגִימַטְרִיאוֹת, פַּרְפְּרָאוֹת לַחָכְמָה:

R. Eliezer ben Chisma mówi: Kinin [ofiary z ptaków (od „kan tzippor”, ptasie gniazdo). Są one związane z ciężkimi halachotami, jak na przykład obowiązkowa ofiara zmieszana z podarunkiem; lub całopalenie, którego usługi są „na górze”, pomieszane z ofiarą za grzech, której usługi są „poniżej”], i pithchei niddah [halachoth niddah, która straciła poczucie czasu menstruacyjnego i musi być czujna, aby określić jego początek (czasami musi zanurzyć się dziewięćdziesiąt pięć razy, zgodnie z poglądem, że zanurzenie w wyznaczonym czasie jest micwą)]—[kinin i pithchei niddah] są podstawą halachoth (prawa ustnego), [za które otrzymywana jest nagroda.] Tekufoth [ruchy konstelacji] i gematrioth [numeracja liter] są „przyprawami” mądrości, [jak te, które zwyczajowo je się na koniec posiłku na deser. Tak więc te mądrości oddają cześć ich posiadaczom w oczach ludzi.]

Avot D'Rabbi Natan

Five kinds of people cannot be forgiven: One who constantly (again and again) sins; One who sins (in a righteous generation. One who sins) with the intent to repent. Anyone whose sin publicly desecrates God’s name. (A human being is incapable of grasping [God’s] likeness.) But if not for his sin, they would give him the keys, and he would know how heaven and earth were created. (He would also say: Everything is planned. Everything is revealed. Everything is knowable. He would also say: Everything is given in trust, and a net is spread out over all living things.) Repentance delays the judgment of the wicked, though their fate is already sealed. But the contentedness of the wicked ends badly. Power buries those who wield it. Repentance is suspended until Yom Kippur atones. Death (along with repentance) wipes clean. The wicked are paid, but the righteous accrue credit. The wicked are paid [in this world] – that is, the people who act as if they follow the Torah, but they have evil intentions, and there was never any good in them. The righteous accrue credit – that is, people who follow the Torah with good intentions, and there was never any bad in them. Both types receive just a little in this world, but [for the righteous,] a large remainder is accounted to them for the future. (He would also say: Everyone leaves this world naked; if only one’s leaving the world can be like one’s coming into the world!
Rabbi Meir would say: Beloved is the human being, who was created in the image of God, as it says (Genesis 9:6), “For in God’s image did God make the human.” Beloved are Israel, who are called children of the Omnipresent God, as it says (Deuteronomy 14:1), “You are children of the Eternal your God.” Beloved are Israel, for they were given a valuable tool. With it the world was created, as it says (Proverbs 4:2), “For I have given you a good thing; do not forsake My Torah.”)
Rabbi Eliezer bar Tzadok would say: What are the righteous like in this world? Like a tree that is planted in a pure place, but its branches extend out to an impure place. What do people say? Cut off that tree’s branches so that all of it will be pure, as it should be. What are the wicked like in this world? Like a tree that is planted in an impure place, but its branches extend out to a pure place. What do people say? Cut off that tree’s branches so that all of it will be impure, as it should be.

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