Talmud su Ecclesiaste 4:1

Another interpretation of Ye that inflame yourselves among the terebinths: Whoever arouses himself and masturbates forfeits his life, as it is stated, And Er, Judah’s first-born, was wicked in the sight of the Lord; and the Lord slew him.⁷⁴Gen. 38, 7. His sin was that he prevented pregnancy; cf. Midrash Rabbah, Genesis, LXXXV, 4 (Sonc. ed., p. 792). And whoever deliberately causes an erection is a transgressor, as it is stated, And the thing which he did was evil in the sight of the Lord.⁷⁵ibid. 10; cf. the preceding verse.
Even children meet the Divine Presence, as it is stated, A seed shall serve him; it shall be told of the Lord unto the next generation.⁷⁶Ps. 22, 31; cf. Sanh. 110b (Sonc. ed., p. 761). It shall be told indicates that when God’s glory can be related by a person, i.e. even a child when he is able to speak, he earns his right to a share in the World to Come. For what sin do a man’s children die [young]?⁷⁷Shab. 32b (Sonc. ed., p. 148); cf. Midrash Ecclesiastes 4, 1 (Sonc. ed., p. 110). R. Eliezer said: For the sin of [unfulfilled] vows, as it is said, Suffer not thy mouth to bring thy flesh into guilt … and destroy the work of thy hands.⁷⁸Eccl. 5, 5. R. Nathan said: For the sin of [neglecting] the mezuzah, as it is written, And thou shalt write them upon the doorposts of thy house, and upon thy gates which is followed by that your days may be multiplied, and the days of your children.⁷⁹The prolonged life of the children is made conditional in Deut. 11, 20f., on the fulfilment of the preceding commandment. R. Nehorai said: For the sin of [neglecting] the ẓiẓith, as it is written, Also in thy skirts is found the blood of the souls of the innocent poor.⁸⁰Jer. 2, 34; skirts refers to the precept of ẓiẓith. R. Joshua⁸¹GRA. emends to ‘R. Judah the Prince’. said: For the sin of [neglecting the study of] the Torah children die young, as it is stated, Seeing thou hast forgotten the law of thy God, I also will forget thy children.⁸²Hos. 4, 6. The parallel in Shab. 32b (Sonc. ed., p. 148) cites Jer. 2, 30. R. ‘Aḳiba said: Whoever does not occupy himself with [the study of] the Torah causes poverty to come upon his children.
What should a man do so that his children shall grow rich and flourish?⁸³Reading with GRA ויתקיימו. Let him fulfil the will of God and the wishes of his wife. This is the will of God: Let him freely distribute his money to the poor, as it is stated, He hath scattered abroad, he hath given to the needy; his righteousness endureth for ever.⁸⁴Ps. 112, 9.

And bring them closer to Torah. How so? This teaches us that a person should prevail upon others and bring them under the wings of the Divine Presence, just as Abraham prevailed upon those around him and brought them under the wings of the Divine Presence. [And not only Abraham, but also Sarah, as it says (Genesis 12:5), “Abram took his wife Sarai, and his nephew Lot, and all of their possessions, and the souls they had made in Haran.” But even if everyone in the world got together, they would be unable to create even one mosquito! So what does it mean when it says, “the souls they had made in Haran”? It teaches us that the Holy Blessed One considered it as if they had actually made new souls.
When a person does not give part of what he earns to his fellows in this world, then he will not be given anything in the World to Come, as it says (Ecclesiastes 4:1), “Look at the tears of the oppressed, and they have no comforter. Power is in the hand of their oppressors, and they have no comforter.” Why does it say “they have no comforter” twice? This refers to people who eat and drink in this world, and their sons and daughters are successful, but in the World to Come they have [nothing and they have no] comforter. For if a person has something stolen from him in this world, or if someone he knows dies, then his children, siblings, and other relatives come and comfort him. Could it be that the same is true in the World to Come? That is why the verse then says (Ecclesiastes 4:8), “He has neither son nor brother.”
So, too, with someone whose sexual transgression produces a mamzer [a child born of certain forbidden sexual relations]. They say to him: Empty one! You have ruined yourself and you have ruined him as well! [For this mamzer would have wanted to study Torah with the rest of the students] who sit and study in Jerusalem. But this mamzer would go with them only up to Ashdod, and then would stop there and say: Woe is me! If I were not a mamzer, I would have gone to sit and study among the students whom I have been studying with until now. But because I am a mamzer, I cannot sit and study among these students. For a mamzer cannot enter Jerusalem at all, as it says (Zechariah 9:6), “The mamzer will stay in Ashdod, (and I will cut off the pride of the Philistines.”