## Mishnah Sanhedrin Chapter 10

###### Mishnah Sanhedrin 10:1
[Mishnah Sanhedrin 10:1](https://torahapp.org/share/book/Mishnah%20Sanhedrin/r/10:1)

כָּל יִשְׂרָאֵל יֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (ישעיה ס) וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ נֵצֶר מַטָּעַי מַעֲשֵׂה יָדַי לְהִתְפָּאֵר. וְאֵלּוּ שֶׁאֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, הָאוֹמֵר אֵין תְּחִיַּת הַמֵּתִים מִן הַתּוֹרָה, וְאֵין תּוֹרָה מִן הַשָּׁמָיִם, וְאֶפִּיקוֹרֶס. רַבִּי עֲקִיבָא אוֹמֵר, אַף הַקּוֹרֵא בַסְּפָרִים הַחִיצוֹנִים, וְהַלּוֹחֵשׁ עַל הַמַּכָּה וְאוֹמֵר (שמות טו) כָּל הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְמִצְרַיִם לֹא אָשִׂים עָלֶיךָ כִּי אֲנִי ה' רֹפְאֶךָ. אַבָּא שָׁאוּל אוֹמֵר, אַף הַהוֹגֶה אֶת הַשֵּׁם בְּאוֹתִיּוֹתָיו:

**The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein:**
All of Israel have a share in the world to come, viz. (Isaiah 60:12): "And your people, all righteous, forever shall inherit the land, the sprout of My plantings, the work of My hands, to be glorified." [("All of Israel have a share:") Even those who were executed by beth-din for their wickedness have a share in the world to come. The "world to come" here is the world after the resurrection, when the dead are destined to rise and to stand in their bodies and souls in eternal life, like the sun, the moon, and the stars, as stated in the Gemara in this chapter: "The dead that are destined to arise do not return to their dust." And in the world to come there is no eating or drinking even though there is a body; but the righteous sit with their crowns on their heads and bask in the Divine radiance. And because not all Jews are equal in it, but the greater (is positioned) according to his higher eminence, and the lesser according to his lower eminence — for this reason it is taught "they have a share."] And these do not have a share in the world to come: one who says that there is no resurrection according to the Torah [The Gemara states: "Why all this? It was taught: He denied the resurrection; therefore, he has no share in the resurrection." From here I derive that the "world to come" of this Mishnah is not the world where the souls abide at this time, but the world of the resurrection, as I have explained.], one who says that the Torah is not from Heaven, and an apikores (a heretic) [one who demeans Torah scholars, and, it goes without saying, one who demeans the Torah itself.] R. Akiva says: Also, one who reads in the "outer (i.e., interdicted) books" [books of heresy, such as those of Aristotle the Greek and his colleagues. Included in this is one who reads the chronicles of idolatrous kings, romantic poetry, and literature of indulgence (of the passions), which make neither for wisdom nor benefit, but only for loss of time], and one who utters as an incantation over a wound (Exodus 15:26): "All the sickness which I placed in Egypt, I will not place in you, for I am the L rd who heals you." [It is only when he spits that he has no share in the world to come, the Name of Heaven not to be mentioned over spittle.] Abba Shaul says: Also, one who pronounces the Name [the tetragrammaton] as it is written.


###### Mishnah Sanhedrin 10:2
[Mishnah Sanhedrin 10:2](https://torahapp.org/share/book/Mishnah%20Sanhedrin/r/10:2)

שְׁלֹשָׁה מְלָכִים וְאַרְבָּעָה הֶדְיוֹטוֹת אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא. שְׁלֹשָׁה מְלָכִים, יָרָבְעָם, אַחְאָב, וּמְנַשֶּׁה. רַבִּי יְהוּדָה אוֹמֵר, מְנַשֶּׁה יֶשׁ לוֹ חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (דברי הימים ב לג) וַיִּתְפַּלֵּל אֵלָיו וַיֵּעָתֶר לוֹ וַיִּשְׁמַע תְּחִנָּתוֹ וַיְשִׁיבֵהוּ יְרוּשָׁלַיִם לְמַלְכוּתוֹ. אָמְרוּ לוֹ, לְמַלְכוּתוֹ הֱשִׁיבוֹ וְלֹא לְחַיֵּי הָעוֹלָם הַבָּא הֱשִׁיבוֹ. אַרְבָּעָה הֶדְיוֹטוֹת, בִּלְעָם, וְדוֹאֵג, וַאֲחִיתֹפֶל, וְגֵחֲזִי:

**The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein:**
Three kings and four non-kings have no share in the world to come. Three kings: Yeravam, Achav, and Menasheh. R. Yehudah says: Menasheh has a share in the world to come, viz. (II Chronicles 33:13): "and he prayed to Him, and He was entreated of him, and He heard his supplication, and He returned him to Jerusalem to his kingdom." They countered: He was returned to his kingdom, but not to life in the world to come.] "Four non-kings": Bilam, Doeg, Achitofel, Gechazi. [("Three kings, etc.":) Even though they were great and wise, they have no share in the world to come, for their faith was not complete. And even though Bilam came from a different nation, and we learned: "All of Israel have a share in the world to come," because it is stated that the saints of the nations of the world have a share in the world to come, we are apprised that Bilam was not one of the saints of the nations of the world.]


###### Mishnah Sanhedrin 10:3
[Mishnah Sanhedrin 10:3](https://torahapp.org/share/book/Mishnah%20Sanhedrin/r/10:3)

דּוֹר הַמַּבּוּל אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא וְאֵין עוֹמְדִין בַּדִּין, שֶׁנֶּאֱמַר (בראשית ו) לֹא יָדוֹן רוּחִי בָאָדָם לְעֹלָם, לֹא דִין וְלֹא רוּחַ. דּוֹר הַפַּלָּגָה אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (בראשית יא) וַיָּפֶץ ה' אֹתָם מִשָּׁם עַל פְּנֵי כָל הָאָרֶץ. וַיָּפֶץ ה' אֹתָם, בָּעוֹלָם הַזֶּה. וּמִשָּׁם הֱפִיצָם ה', לָעוֹלָם הַבָּא. אַנְשֵׁי סְדוֹם אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (שם יג) וְאַנְשֵׁי סְדֹם רָעִים וְחַטָּאִים לַה' מְאֹד. רָעִים בָּעוֹלָם הַזֶּה. וְחַטָּאִים, לָעוֹלָם הַבָּא. אֲבָל עוֹמְדִין בַּדִּין. רַבִּי נְחֶמְיָה אוֹמֵר, אֵלּוּ וָאֵלּוּ אֵין עוֹמְדִין בַּדִּין, שֶׁנֶּאֱמַר (תהלים א) עַל כֵּן לֹא יָקֻמוּ רְשָׁעִים בַּמִּשְׁפָּט וְחַטָּאִים בַּעֲדַת צַדִּיקִים. עַל כֵּן לֹא יָקֻמוּ רְשָׁעִים בַּמִּשְׁפָּט, זֶה דּוֹר הַמַּבּוּל. וְחַטָּאִים בַּעֲדַת צַדִּיקִים, אֵלּוּ אַנְשֵׁי סְדוֹם. אָמְרוּ לוֹ, אֵינָם עוֹמְדִים בַּעֲדַת צַדִּיקִים אֲבָל עוֹמְדִין בַּעֲדַת רְשָׁעִים. מְרַגְּלִים אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר וַיָּמֻתוּ הָאֲנָשִׁים מוֹצִאֵי דִבַּת הָאָרֶץ רָעָה בַּמַּגֵּפָה לִפְנֵי ה' (במדבר יד). וַיָּמֻתוּ, בָּעוֹלָם הַזֶּה. בַּמַּגֵּפָה, בָּעוֹלָם הַבָּא. דּוֹר הַמִּדְבָּר אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא וְאֵין עוֹמְדִין בַּדִּין, שֶׁנֶּאֱמַר (שם) בַּמִּדְבָּר הַזֶּה יִתַּמּוּ וְשָׁם יָמֻתוּ, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, עֲלֵיהֶם הוּא אוֹמֵר (תהלים נ) אִסְפוּ לִי חֲסִידָי כֹּרְתֵי בְרִיתִי עֲלֵי זָבַח. עֲדַת קֹרַח אֵינָהּ עֲתִידָה לַעֲלוֹת, שֶׁנֶּאֱמַר (במדבר טז) וַתְּכַס עֲלֵיהֶם הָאָרֶץ, בָּעוֹלָם הַזֶּה, וַיֹּאבְדוּ מִתּוֹךְ הַקָּהָל, לָעוֹלָם הַבָּא, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, עֲלֵיהֶם הוּא אוֹמֵר (שמואל א ב) ה' מֵמִית וּמְחַיֶּה מוֹרִיד שְׁאוֹל וַיָּעַל. עֲשֶׂרֶת הַשְּׁבָטִים אֵינָן עֲתִידִין לַחֲזֹר, שֶׁנֶּאֱמַר (דברים כט) וַיַּשְׁלִכֵם אֶל אֶרֶץ אַחֶרֶת כַּיּוֹם הַזֶּה, מַה הַיּוֹם הַזֶּה הוֹלֵךְ וְאֵינוֹ חוֹזֵר, אַף הֵם הוֹלְכִים וְאֵינָם חוֹזְרִים, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, כַּיּוֹם הַזֶּה, מַה הַיּוֹם מַאֲפִיל וּמֵאִיר, אַף עֲשֶׂרֶת הַשְּׁבָטִים שֶׁאָפַל לָהֶן, כָּךְ עָתִיד לְהָאִיר לָהֶן:

**The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein:**
The generation of the flood have no share in the world to come and do not rise to be judged, viz. (Genesis 6:3): "My spirit will not judge in man forever" — neither judgment nor spirit, [i.e., they do not stand in judgment and they do not have the spirit to live with the righteous who have a share (in the world to come)]. The generation of the Tower of Babel have no share in the world to come, viz. (Ibid. 11:8): "And the L rd scattered them from there over the face of the whole earth." "And the L rd scattered them" — in this world; (Ibid. 9): "and from there the L rd scattered them" — in respect to the world to come. The people of Sodom have no share in the world to come, viz. (Ibid. 13:13): "And the people of Sodom were extremely evil and sinful to the L rd": "evil" — in this world; "sinful" — in respect to the world to come. But they arise to be judged (at the resurrection). R. Nechemiah says: Both (the generation of the Tower of Babel and the generation of Sodom) do not arise for judgment, viz. (Psalms 1:5): "Therefore, the wicked shall not arise in judgment, nor the sinners in the congregation of the righteous": "Therefore, the wicked shall not arise in judgment" — the generation of the flood; "nor the sinners in the congregation of the righteous" — the people of Sodom. They countered: They do not arise in the congregation of the righteous (i.e., in the world to come), but they do arise in the congregation of the wicked (for judgment at the resurrection). The spies have no share in the world to come, viz. (Numbers 14:37): "And there died the men who had uttered evil report of the land in the plague before the L rd": "and there died" — in this world; "in the plague" — in respect to the world to come. The generation of the desert have no share in the world to come and they do not arise for judgment, viz. (Numbers 14:35): "In this desert shall they be consumed, and there shall they die." These are the words of R. Akiva. R. Eliezer says: Of them it is said (Psalms 50:5): "Gather unto Me My saints, who entered into My covenant through sacrifices." [They entered into a covenant with the L rd through sacrifices and peace-offerings, viz. (Exodus 24:5): "And they sacrificed peace-offerings," followed by (Ibid. 8): "And he sprinkled it upon the people, and he said: 'Behold, the blood of the covenant!'"] The congregation of Korach is not destined to ascend, viz. (Numbers 16:33): "And the earth covered them up" — in this world; "and they were lost from the midst of the congregation" — in the world to come. These are the words of R. Akiva. R. Eliezer says: Of them it is said (I Samuel 2:6): "The L rd puts to death and brings to life; He brings down to Sheol and brings up." The ten tribes are not destined to return [from the place whence they were exiled.] As to its being said that Jeremiah returned them and Yoshiyahu ben Amotz ruled over them — not all of them returned, but only part.], viz. (Deuteronomy 29:27): "And He cast them into a different land as this day" — Just as this day passes, not to return, they, too, have passed, not to return. These are the words of R. Akiva. R. Eliezer says: Just as the day darkens and brightens, so the ten tribes. Just as it is dark for them, so it is destined to be bright for them.


###### Mishnah Sanhedrin 10:4
[Mishnah Sanhedrin 10:4](https://torahapp.org/share/book/Mishnah%20Sanhedrin/r/10:4)

אַנְשֵׁי עִיר הַנִּדַּחַת אֵין לָהֶן חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (שם יג) יָצְאוּ אֲנָשִׁים בְּנֵי בְלִיַּעַל מִקִּרְבֶּךָ וַיַּדִּיחוּ אֶת ישְׁבֵי עִירָם. וְאֵינָן נֶהֱרָגִים עַד שֶׁיִּהְיוּ מַדִּיחֶיהָ מֵאוֹתָהּ הָעִיר וּמֵאוֹתוֹ הַשֵּׁבֶט, וְעַד שֶׁיֻּדַּח רֻבָּהּ, וְעַד שֶׁיַּדִּיחוּם אֲנָשִׁים. הִדִּיחוּהָ נָשִׁים וּקְטַנִּים אוֹ שֶׁהֻדַּח מִעוּטָהּ אוֹ שֶׁהָיוּ מַדִּיחֶיהָ חוּצָה לָהּ, הֲרֵי אֵלּוּ כִיחִידִים. וּצְרִיכִין שְׁנֵי עֵדִים וְהַתְרָאָה לְכָל אֶחָד וְאֶחָד. זֶה חֹמֶר בַּיְּחִידִים מִבַּמְּרֻבִּים, שֶׁהַיְּחִידִים בִּסְקִילָה, לְפִיכָךְ מָמוֹנָם פָּלֵט. וְהַמְּרֻבִּים בְּסַיִף, לְפִיכָךְ מָמוֹנָם אָבֵד:

**The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein:**
The men of a city condemned (for idolatry) have no share in the world to come, viz. (Deuteronomy 13:14): "There have gone out men of wickedness (belial) from your midst, and they have turned astray the inhabitants of their city." [("men of belial":) men who do not rise (einam olim) at the resurrection. And those who are turned astray are like those who turn astray (in this regard)]. And they are not killed (by the sword) unless the inciters (to idolatry) be from the same city, [it being written: "and they have turned astray the inhabitants of their city," and not the inhabitants of a different city], and from the same tribe, [it being written: "from your midst" — from the midst of the tribe itself], and (they are not killed by the sword) unless the majority [of the city] are incited, [it being written: "the inhabitants of their city," connoting the "habitation" of the city, i.e., the majority.], and unless men incite them. If they were incited by women or minors, or if only a minority were incited, or if the inciters were outside it, [i.e., from a different city], they are as individuals, [who served idolatry. They are executed by stoning and their property "escapes."] and they [the men of a condemned city] require two witnesses and warning for each one. [They would multiply courts, and whoever was found to have served idolatry with witnesses and warning was separated until it was determined whether they (the separated ones) were the majority. If they were, they were brought to the great beth-din, where their judgment was concluded and they were executed by the sword and their property was destroyed. And if they were found not to be the majority of the city, they were executed by stoning and their property "escaped."] This is a stringency of individuals (executed for idolatry) over a populace — that individuals (are executed) by stoning, for which reason their property escapes; and the populace (are executed) by the sword, for which reason their property is destroyed.


###### Mishnah Sanhedrin 10:5
[Mishnah Sanhedrin 10:5](https://torahapp.org/share/book/Mishnah%20Sanhedrin/r/10:5)

הַכֵּה תַכֶּה אֶת וְגוֹ' (דברים יג). הַחַמֶּרֶת וְהַגַּמֶּלֶת הָעוֹבֶרֶת מִמָּקוֹם לְמָקוֹם, הֲרֵי אֵלּוּ מַצִּילִין אוֹתָהּ. הַחֲרֵם אֹתָהּ וְאֶת כָּל אֲשֶׁר בָּהּ וְאֶת בְּהֶמְתָּהּ לְפִי חָרֶב (שם), מִכָּאן אָמְרוּ נִכְסֵי צַדִּיקִים שֶׁבְּתוֹכָהּ אוֹבְדִין, שֶׁבְּחוּצָה לָהּ פְּלֵטִין. וְשֶׁל רְשָׁעִים, בֵּין שֶׁבְּתוֹכָהּ בֵּין שֶׁבְּחוּצָה לָהּ, הֲרֵי אֵלּוּ אוֹבְדִין:

**The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein:**
(Deuteronomy 13:16): "Smite shall you smite, etc." A donkey or camel caravan passing from place to place rescues it. [(The members of) a donkey or camel caravan who remain in a city thirty days are reckoned among the inhabitants of the city. [("they rescue it":) If the majority of the city were incited to idolatry, and a minority not, and the members of the caravan who were not incited make the minority a majority, they "rescue" the city from property loss, causing them to be judged as individuals. They can, likewise, cause the city to be judged as a condemned one if they were incited along with them to form a majority, but the tanna "pursues merit." Furthermore, it is more probable that the caravan members would tend not to be so close to the people of the city as to be incited along with them.] (Ibid.): "Lay waste it, and all that is in it, etc.": From here it is derived that the property of the righteous within it is destroyed; (the property of the righteous) outside it escapes. And (the property) of the wicked, whether in it or outside it, is destroyed.


###### Mishnah Sanhedrin 10:6
[Mishnah Sanhedrin 10:6](https://torahapp.org/share/book/Mishnah%20Sanhedrin/r/10:6)

וְאֶת כָּל שְׁלָלָהּ תִּקְבֹּץ אֶל תּוֹךְ רְחֹבָהּ וְגוֹ' (דברים יג). אִם אֵין לָהּ רְחוֹב, עוֹשִׂין לָהּ רְחוֹב. הָיָה רְחוֹבָהּ חוּצָה לָהּ, כּוֹנְסִין אוֹתוֹ לְתוֹכָהּ. וְשָׂרַפְתָּ בָאֵשׁ אֶת הָעִיר וְאֶת כָּל שְׁלָלָהּ כָּלִיל לַה' אֱלֹהֶיךָ (שם). שְׁלָלָהּ, וְלֹא שְׁלַל שָׁמָיִם. מִכָּאן אָמְרוּ, הַהֶקְדֵּשׁוֹת שֶׁבָּהּ יִפָּדוּ, וּתְרוּמוֹת יֵרָקְבוּ, מַעֲשֵׂר שֵׁנִי וְכִתְבֵי הַקֹּדֶשׁ יִגָּנֵזוּ. כָּלִיל לַה' אֱלֹהֶיךָ, אָמַר רַבִּי שִׁמְעוֹן, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, אִם אַתֶּם עוֹשִׂים דִּין בְּעִיר הַנִּדַּחַת, מַעֲלֶה אֲנִי עֲלֵיכֶם כְּאִלּוּ אַתֶּם מַעֲלִין עוֹלָה כָלִיל לְפָנָי. וְהָיְתָה תֵּל עוֹלָם לֹא תִבָּנֶה עוֹד (דברים יג), לֹא תֵעָשֶׂה אֲפִלּוּ גַנּוֹת וּפַרְדֵּסִים, דִּבְרֵי רַבִּי יוֹסֵי הַגְּלִילִי. רַבִּי עֲקִיבָא אוֹמֵר, לֹא תִבָּנֶה עוֹד, לִכְמוֹ שֶׁהָיְתָה אֵינָהּ נִבְנֵית, אֲבָל נַעֲשֵׂית הִיא גַּנּוֹת וּפַרְדֵּסִים. וְלֹא יִדְבַּק בְּיָדְךָ מְאוּמָה מִן הַחֵרֶם (שם), שֶׁכָּל זְמַן שֶׁהָרְשָׁעִים בָּעוֹלָם, חֲרוֹן אַף בָּעוֹלָם. אָבְדוּ רְשָׁעִים מִן הָעוֹלָם, נִסְתַּלֵּק חֲרוֹן אַף מִן הָעוֹלָם:

**The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein:**
As it is written (Deuteronomy 13:17): "And all of its spoil you shall gather into its square, etc." If it has no square, a square is made for it. If its square were outside it, [i.e., if the gathering place of the men of the city were outside it], it is moved inside it. (Ibid.): "And you shall burn with fire the city and all its spoil, entirely, for the L rd your G d": "its spoil," and not the spoil of Heaven — whence it was ruled: Its consecrated objects are to be redeemed [That is, they are not burned, but they require redemption like all consecrated objects.], its terumoth are to be left to spoil. [The Gemara construes this as an instance of terumah in the hand of a Cohein, in which instance it is the property of the Cohein and is subject to the interdict of a condemned city. However, the terumoth were not burned, as the rest of its spoil was, not being demeaned to this extent. For this reason they were left to spoil. And terumah in the hand of an Israelite is "the spoil of Heaven" and is given to a Cohein in a different city.] Its second-tithe and its holy writings are to be secreted. [("second-tithe":) Even though it is the property of the Israelite, to be eaten by him, since it is called "holy," it is not burned but secreted.] (Ibid.): "entirely, for the L rd your G d." R. Shimon says: The Holy One Blessed be He said: If you execute judgment against a condemned city, I shall account it to you as if you sacrificed a burnt-offering "entirely" before Me. "And it shall be a heap for ever; it shall not be built again." Even gardens and orchards (may not be planted there). ["again," connoting "completely"] R. Akiva says: "It shall not be built again": It may not be restored to its original state, [with habitations], but gardens and orchards may be planted there. [The halachah is in accordance with R. Akiva.] (Ibid. 18): "And let there adhere to your hand naught from the spoil." For so long as the wicked are in the world, wrath is in the world; when the wicked go lost from the world, wrath departs from the world.