Talmud su Deuteronomio 30:20

There is a story of a man who studied much Scripture and much Mishnah, and devotedly served the great Torah scholars – and yet he died in middle age. So his wife took his tefillin and went to the synagogues and study houses, and would scream and cry and say to them: My masters! It is written in your Torah (Deuteronomy 30:20), “For it is your life, and the length of your days.” But my husband studied so much Scripture, and so much Mishnah, and served the Torah scholars so devotedly – so why did he die in middle age? No one there had anything to say in response. Then one day, Elijah the prophet visited her and said: My daughter, why are you screaming and crying? She said to him: Master, my husband studied so much Scripture, and so much Mishnah, and devotedly served the Torah scholars – and yet he died in middle age. He said to her: When you were in your period [of impurity], did he come near you during the first (three) days? She said to him, “God forbid! He never touched me with even his little finger. And he would say to me, Do not even touch the dishes, lest they bring (me) to doubt [whether or not I am impure]. [Elijah continued:] And during the latter days, did he come near you? She said to him: Master, I ate with and drank with him, and slept with him in the same bed fully clothed, and yes, his flesh would touch my flesh – but we never had any intention of doing anything else. He said to her: Blessed is the Omnipresent God who killed him! For so it is written in the Torah (Leviticus 18:19), “Do not come near a woman during her period of impurity.”
It says (Leviticus 18:6), “None of you shall come near any of his own flesh.” Because of this, they said: A man should not be alone with (any) women in an inn, even with his sister or his daughter, because of what people will think. He should not chat with a woman in the marketplace, even with his own wife, let alone with another woman, because of what people will claim. A man should not follow a woman in the marketplace, not even his own wife, let alone another woman, because of what people will claim. It says here, “None of you shall come near,” and then it says further on [in the verse], “Do not come near.” Do not come near something that causes you to sin. Stay away from ugliness, and even something similar to ugliness. (Therefore) the sages said: Stay away from a minor sin, for it may bring you to a major sin. And run to [perform] a minor mitzvah (commandment), for it will bring you to [perform] a major mitzvah.
It says (Song of Songs 7:3), “Your belly is like a heap of wheat, surrounded by a hedge of lilies.” “Your belly is [like] a heap of wheat” – that refers to the congregation of Israel. “Surrounded by a hedge of lilies” – that refers to the seventy elders.
Another interpretation: “Your belly is a heap of wheat” – these are the minor, easy commandments. “Surrounded by a hedge of lilies” – when Israel performs mitzvot [commandments], they are taken into the life of the World to Come. How does this happen? When one’s wife is in her period [of impurity], and she is with him in his house, he wants to sleep with her – he wants to, but he does not. Will anyone see him, or will anyone know, or say anything to him? He is only afraid of the one who checks the immersion [at the mikveh]. You could say the same about [taking] challa [for the priests], and you could say that same about [giving] the first shearing [of wool to the priests]. These are minor, easy commandments – like lilies – but when Israel performs them, they are taken into the life of the World to Come.

BARAITHA.¹⁰⁰K 21 with variations. It is further related of R. Ṭarfon that he was once eating figs from his garden when his tenant found him and [not recognizing him] gave him a severe beating but [R. Ṭarfon] said nothing. When he felt that he was [almost] dying he exclaimed, ‘Woe is thee, R. Ṭarfon!’ Whereupon [the tenant] asked him, ‘Are you R. Ṭarfon?’ He replied, ‘Yes’. [The tenant] arose, tore his hair and wept. And why [did he not disclose his identity] all that [length of time]? Because he would not make use of the honour of the Torah. Hence the Rabbis declared: Whoever makes use of the crown of the Torah has no share in the World to Come.
GEMARA. And R. Jonathan b. Amram learnt it from him.¹⁰¹i.e. he imitated R. Ṭarfon. For it has been taught:¹⁰²B.B. 8a (Sonc. ed., pp. 33f.). Rabbi the Holy¹⁰³i.e. R. Judah the Prince, the compiler of the Mishnah. ordered during the years of famine that his storehouses of wheat and foodstuffs should be thrown open. What did he do? He issued a proclamation, ‘Let all those enter who have studied the Scriptures, the Mishnah, halakoth and ’aggadoth, but let not the unlearned enter’. R. Jonathan b. Amram pushed his way through and entered. [Rabbi] asked him, ‘Have you studied the Torah at all?’ He replied, ‘No’. Whereupon [Rabbi] said to him, ‘With what can I provide you?’ He replied, ‘Master, feed me like a dog or raven’. After he had given him food, Rabbi sat grieving and repenting and exclaimed, ‘Woe is me for what I have done! I have given my bread to an ignorant person’. Thereupon R. Simeon his son said to him, ‘Perhaps he is Jonathan b. Amram, your disciple, who does not wish ever to derive material benefit from the honour of the Torah’. On investigation it was discovered that he was. [Rabbi] then issued a proclamation, ‘Let all enter’.
The question was asked: Is it permissible for an ‘am ha-’areẓ to join company [on the road] with a scholar?¹⁰⁴Cf. Pes. 49b (Sonc. ed., p. 237). Come and hear: [It is stated,] For that is thy life and the length of thy days.¹⁰⁵Deut. 30, 20, referring to the Torah. He has no concern for his own life,¹⁰⁶In that he neglected the Torah. so how can he have concern for you?
Our Rabbis have taught:¹⁰⁷Pes. 49b (Sonc. ed., p. 238) where the reading is ‘six things’. Five things were said of the ‘am ha-’areẓ: We do not accept evidence from him; we do not commit evidence to him; we do not join company with him on the road; we do not appoint him guardian of orphans; and we do not reveal a secret to him.