כל ישראל יש להם חלק לעולם הבא – even those who were convicted for death by the Jewish court because of their wickedness, they have a share in the World to Come. And the World to Come spoken of here is the World to Come after the Resurrection of the Dead, who would be destined to live and to stand with their bodies and souls living eternally, like the sun, and the moon and the stars, as is brought in the Gemara in this chapter (Sanhedrin 90b), the dead who are destined to live do not return to the dust. And in the World to Come, there is no eating or drinking, and even though it has a body and inner-body (i.e., membrum), but the Righteous sit and their crowns are on their heads and they enjoy the splendor of God’s presence. And because all Israel is not equivalent in this, but rather the great according to their greatness and the small before his smallness. Because of this, it is taught that they have a share [in the World to Come].

האומר אין תחיית המתים מן התורה – In the Gemara (Sanhedrin 90a) it states, and so much why, as it is taught: he denied the Resurrection of the Dead. Therefore, he will not have a share in the Resurrection of the Dead. And from here, I prove that the World to Come that is mentioned in this Mishnah is not the world in which the souls are placed at this time, but rather, the world of the Resurrection of the Dead as I have mentioned.

אפיקורוס – that despises the Sages and all the more despises the Torah itself.

בספרים החיצונים – the books of the sectarians, such as the books of Aristotle the Greek and his colleagues. And included in this – a person who reads the chronicles of the heathen kings, “songs of sensuality” [=erotic poems], and “writings of desire” [=novels] that have no wisdom in them or purpose other than a waste of time alone.

והלוחש על המכה – and with spitting alone that he has not share in the World to Come, for he does not mention the name of Heaven on the spitting (Sanhedrin 101a).

וההוגה את השם – of four letters like it is written.

שלשה מלכים וארבעה הדיוטות – even though they were great men and Sages.

אין להם חלק לעוה"ב – for their belief was not complete. And even though that Balaam was from the nations of the world, and it is taught [in Mishnah 1], "all Israel have a share in the world to come", because we hold that the righteous of the nations of the world have a share in the world to come, [the Mishnah] comes to teach us that Balaam was not from the righteous of the nations of the world.

שנאמר לא ידון רוחי באדם לא דין ולא רוח – for they do not stand in judgment and they have no spirit to live with the righteous that have a share.

כורתי בריתי עלי זבח – for they made a covenant with God over sacrifice and peace offerings, as it is written (Exodus 24:5): “[He designated some young men among the Israelites,’ and they offered burnt offerings and [sacrificed bulls] as offerings of well-being [to the LORD],” and it is written (Exodus 24:8): “[Moses took the blood] and dashed it on the people and said, ‘This the blood of the covenant [that the LORD now makes with you concerning all these commands].’”

אין עתידים לחזור – from the place where they were exiled. For we have said that Jeremiah brought them back and Josiah the son of Amon ruled over them, for not all of them came back, but rather part of them.

יצאו אנשים בני בליעל – children that do not rise up at the [time of the] Resurrection of the Dead. And those who are led astray are like those who lead astray.

עד שיהיו מדיחים מאותה העיר – as it is written (Deuteronomy 13:14): “…and subverted the inhabitants of their town…,” but not the inhabitants of another town.

ומאותו השבט – as it is written (Deuteronomy 13:14): “[that some scoundrels] from among you…” from the midst of that tribe itself.

ועד שיודח רובה – of the city, as it is written (Deuteronomy 13:14): “of their town” – which implies the settlement of that city, which means the majority.

הרי אלו כיחידים – as individuals who served idolatry and are judged with stoning and their property is spared.

וצריכים – the men of the Apostate City.

שני עדים והתראה לכל אחד ואחד – for they had increased the number of courts, and every person who was found to have worshipped idolatry with witnesses and warning, we separate them until they see if they are a majority of the city, we would bring them to the Great Jewish Court and complete their judgment there and kill them with the sword and their property would be lost. But if they did not find the majority of [the residents of] the city, we would judge them with stoning and their property would be spared.

החמרת והגמלת – a caravan of donkeys and of camels that were delayed in the city for thirty days, they are included in those who are the dwellers of their city.

הרי אלו מצילין – If most of the people of the city were led astray and a minority were not led astray, and [a caravan of] ass- and camel-drivers which were not led astray overturned the minority to become a majority, they save [the city] – thus the property is spared, and [the sinners] are judged as individuals. And the same is true that [a caravan] may cause [a city] to be rendered as an Apostate City if they were subverted with them to form a majority, however, the tanna is searching for [scenarios of] acquittal. Furthermore, [the tanna considered] this [scenario] more decisive, as typically, a caravan of ass- and camel-drivers is not well disposed towards the people of the city to be led astray with them.

היתה רחובה חוצה לה – if the place of gathering the people of the city is outside of it, we bring them together into the city, for it is necessary to make for it a road inside it.

רחוב – a large thoroughfare.

הקדשות שבתוכה יפדו – that is to say, that they are not burned but the rquire redemption like the rest of the holy/dedicated objects.

ותרומות ירקבו – In the Gemara (Sanhedrin 112b) we establish it concerning priest’s due in the hands of a Kohen, for it is the money of the Kohen and a prohibition of the Apostate City takes effect upon it. However, the priest’s due is not burned like the rest of its booty, for we do not denigrate it all that much. Therefore, it should decay/rot, and if the priest’s due is in the hands of an Israelite, it is the booty of “On High” (i.e., God) and should be given to a Kohen that is in another city.

ומעשר שני – even though it is the money of an Israelite, for it is eaten by an Israelite, since it is called, “holy” (see Deuteronomy 26:13), it should not be burned, but rather hidden away.

כליל לה' אלהיך – Rabbi Shimon said, we read [in our Mishnah] and we don’t read: “as it states, “every whit unto the LORD your God” (Deuteronomy 13:17).

לא תיעשה גנות ופרדסים – that furthermore, completely, is implied.

כמו שהיתה – with the settlement in houses.

אבל נעשית היא גנות ופרדסים – And the Halakha is according to Rabbi Akiva.