Barred from the Afterlife: Heretics, Biblical Sinners, and Groups Denied a Share in the World-to-Come (Mishnah Sanhedrin 10:1-4)

See Hebrew Wikipedia, “The World-to-Come (עולם הבא)”, my translation: 

In Judaism, the World-to-Come (העולם הבא) (or "the world of truth" - עולם האמת) is the world of reward, where life after death takes place.

There, the righteous are rewarded for their good deeds and the wicked are punished for their evil deeds in a perfect and precise manner, unlike in "this world" (עולם הזה) where the reward, if received, is incomplete and unfinished.

The reward in the World-to-Come is meant to uphold a fundamental principle in Judaism – the principle of divine justice.

There are two opposing approaches [by commentators] to interpreting the term "the World-to-Come" in talmudic literature:

1. [Afterlife/Heaven/Garden of Eden:]¹ The reward of the World-to-Come is for the soul alone, and it begins immediately after death, following the separation of the soul from the body (referred to as "the world of souls" - עולם הנשמות). A prominent representative of this view is Maimonides.

2. [Future resurrection, in the Messianic Age:] The reward of the World-to-Come is for both the body and the soul together, and it begins with the [future] resurrection of the dead (תחיית המתים), when the soul returns to the body […]. A prominent representative of this view is Saadia Gaon.

Similar ideas to the first version can be found in various religions and philosophies, including Christianity, Platonism, and Hinduism, where they serve a similar function.²

The second version appears in all Abrahamic religions and among the Zoroastrians.³

For further discussion, refer to that entry.⁴ And see Bart Ehrman’s recent excellent popular book Heaven and Hell: A History of the Afterlife.

Outline

1. Which Jews Have a Share in the World-to-Come? Exceptions According to the Mishnah

2. Three Biblical Kings and Four Biblical Commoners Who Have No Share in the World-to-Come

3. Eight biblical historical groups who have no share in the World-to-Come

Appendix 1 - Table Summarizing the Individuals and Groups With No Share in the World-To-Come

Appendix 2 - Punishment for Pronouncing the Tetragrammaton (“YHWH”): The Divine Cause for the Martyrdoms of R’ Ḥanina ben Teradyon and His Wife (Avodah Zarah 17b-18a)

The Passage

Mishnah_Sanhedrin.10.1-4

Which Jews Have a Share in the World-to-Come? Exceptions According to the Mishnah

The Mishnah states that every Jew (ישראל), including sinners and those deserving of execution (discussed in detail in previous chapters of the tracate), have a share in the World-to-Come.

However, there are exceptions: those who deny that the resurrection of the dead (תחית המתים) is from the Bible, those who claim the Bible is not from Heaven,⁵ and an epikoros.⁶

R’ Akiva adds to this list anyone who reads Seforim Hitzonim⁷ or utters healing incantations (לוחש על המכה). 

Abba Shaul further includes those who pronounce the Tetragrammaton.⁸

כל ישראל יש להם חלק לעולם הבא, 

שנאמר [...]

ואלו שאין להם חלק לעולם הבא:

1. האומר אין תחית המתים מן התורה, 

2. ואין תורה מן השמים, 

3. ואפיקורס. 

רבי עקיבא אומר: אף הקורא בספרים החיצונים, והלוחש על המכה 

[...]

אבא שאול אומר: אף ההוגה את השם באותיותיו

All of the Jewish people, even sinners and those who are liable to be executed with a court-imposed death penalty, have a share in the World-to-Come, 

as it is stated: [...]

And these are the exceptions, the people who have no share in the World-to-Come, even when they fulfilled many mitzvot: 

1. One who says: There is no resurrection of the dead derived from the Torah, 

2. and one who says: The Torah did not originate from Heaven, 

3. and an epikoros, who treats Torah scholars and the Torah that they teach with contempt. 

R' Akiva says: Also included in the exceptions are one who reads external literature, and one who whispers invocations over a wound and says as an invocation for healing: [...]

Abba Shaul says: Also included in the exceptions is one who pronounces the ineffable name of God as it is written, with its letters.

Three Biblical Kings and Four Biblical Commoners Who Have No Share in the World-to-Come

The Mishnah states that three biblical kings and four biblical commoners⁹ are said to have no share in the World-to-Come.¹⁰

The three kings are:

1. Jeroboam (second half of 10th century BCE)

2. Ahab (first half of 9th century BCE)

3. Manasseh (7th century BCE)

R' Yehuda argues that Manasseh does have a share in the World-to-Come because he repented, as indicated in II Chronicles 33:13. However, anonymous rabbis counter that while Manasseh's repentance led to his restoration as king, it was not sufficient to grant him a share in the World-to-Come.

The four commoners are:

1. Balaam (a non-Israelite prophet and diviner who tried to curse the Jews in Moses’ time)

2. Doeg (an Edomite, chief herdsman to Saul; second half of 11th century BCE)

3. Ahithophel (a counselor of King David; 1000 BCE)

4. Gehazi (A servant of the prophet Elisha; first half of 9th century BCE)

שלשה מלכים וארבעה הדיוטות אין להם חלק לעולם הבא. 

שלשה מלכים: 

1. ירבעם, 

2. אחאב, 

3. ומנשה. 

רבי יהודה אומר: מנשה יש לו חלק לעולם הבא, 

שנאמר (דברי הימים ב לג): "ויתפלל אליו, ויעתר לו, וישמע תחנתו, וישיבהו ירושלים למלכותו" 

אמרו לו: למלכותו השיבו, ולא לחיי העולם הבא השיבו. 

ארבעה הדיוטות: 

1. בלעם, 

2. ודואג, 

3. ואחיתפל, 

4. וגחזי

Three prominent kings mentioned in the Bible and four prominent commoners who are described in the Bible as men of great wisdom have no share in the World-to-Come. 

The three kings are: 

1. Jeroboam, son of Nebat, 

2. and Ahab, both of whom were kings of Israel, 

3. and Manasseh, king of Judea. 

R' Yehuda says: Manasseh has a share in the World-to-Come, 

as it is stated concerning Manasseh: “And he prayed to Him, and He received his entreaty, and heard his supplication and brought him back to Jerusalem unto his kingdom” (II Chronicles 33:13), indicating that he repented wholeheartedly and effectively. 

The Rabbis said to R' Yehuda: He regretted his actions, and his repentance was effective to the extent that God restored him to his kingdom, but God did not restore him to his share in life in the World-to-Come. 

The four commoners are: 

1. Balaam, son of Beor; 

2. Doeg the Edomite; 

3. Ahithophel; 

4. and Gehazi.

Eight biblical historical groups who have no share in the World-to-Come.

This passage lists groups of people who have no share in the World-to-Come:¹¹

1. Generation of the Flood

2. Generation of the Dispersion (פלגה - better known as the story of the Tower of Babel)

3. People of Sodom¹²

4. The (Twelve) Spies

5. Generation of the Wilderness (meaning, of the Exodus and subsequent 40 years in the desert)

6. Korah's Assembly

7. The Ten (Lost) Tribes

8. Residents of an Idolatrous City (עיר הנדחת)

Each group is excluded from reward or resurrection due to their actions, with scriptural references supporting these assertions.

1. דור המבול אין להם חלק לעולם הבא ואין עומדין בדין, שנאמר [...] 

2. דור הפלגה אין להם חלק לעולם הבא, שנאמר [...] 

3. אנשי סדום אין להם חלק לעולם הבא, שנאמר [...] 

4.  מרגלים אין להם חלק לעולם הבא, שנאמר [...] 

5. דור המדבר אין להם חלק לעולם הבא ואין עומדין בדין, שנאמר [...] 

6. עדת קרח אינה עתידה לעלות, שנאמר [...] 

7. עשרת השבטים אינן עתידין לחזר, שנאמר [...] 

8. אנשי עיר הנדחת אין להן חלק לעולם הבא, שנאמר  [...] 

1. The members of the generation of the flood have no share in the World-to-Come and will not stand in judgment at the end of days, as it is stated: [...] 

2. The members of the generation of the dispersion have no share in the World-to-Come, as it is stated: [...] 

3. The people of Sodom have no share in the World-to-Come, as it is stated: [...] 

4. The spies who spread an evil report of their visit to Canaan have no share in the World-to-Come, as it is stated: [...]

5. The members of the generation of the wilderness have no share in the World-to-Come and will not stand in judgment, as it is stated: [...] 

6. The assembly of Korah is not destined to arise for resurrection, as it is stated: [...] 

7. The ten tribes are not destined to return to Eretz Yisrael, even during the messianic era, as it is stated: [...] 

8. The residents of an idolatrous city have no share in the World-to-Come, as it is stated: [...] 

Appendix 1 - Table Summarizing the Individuals and Groups With No Share in the World-To-Come

Appendix 2 - Punishment for Pronouncing the Tetragrammaton (“YHWH”): The Divine Cause for the Martyrdoms of R’ Ḥanina ben Teradyon and His Wife (Avodah Zarah 17b-18a)

Avodah_Zarah.17b.14-18a.3

R' Ḥanina ben Teradyon is brought before the Roman authorities and asked why he continues to teach Torah.¹³

He answers simply, quoting the verse in Deuteronomy 4:5: ‘As God (HaShem/YHWH) commanded me’.

In response, the Romans sentence him to death by burning, his wife to execution, and his daughter to forced prostitution (i.e. to be a sex slave).

אתיוה לרבי חנינא בן תרדיון,

אמרו ליה: אמאי קא עסקת באורייתא?

אמר להו: ״כאשר צוני ה׳ אלהי״.

מיד גזרו:

1. עליו לשריפה,

2. ועל אשתו להריגה,

3. ועל בתו לישב בקובה של זונות.

The Romans brought R' Ḥanina ben Teradyon for judgment,

and they said to him: Why did you occupy yourself with the Torah?

R' Ḥanina ben Teradyon said to them, citing a verse: “As YHWH my God commanded me” (Deuteronomy 4:5).

They immediately sentenced:

1. him to death by means of burning,

2. and they sentenced his wife to execution by decapitation,

3. and his daughter was condemned to sit in a brothel [kubba shel zonot].

The Talmud explains the Divine justification for such severe punishment: R’ Ḥanina ben Teradyon “pronounced (הוגה) the Name¹⁴ with its letters”.¹⁵

עליו לשריפה —

שהיה הוגה את השם באותיותיו.

The Talmud explains the Divine decree that he should receive this punishment: He was sentenced to death by burning --

as he would pronounce the ineffable name of God with all of its letters, i.e., as it is spelled.

The Permissibility of Studying Forbidden Practices

The Talmud questions how R' Ḥanina could justify pronouncing the ineffable name, an act explicitly linked in the mishna with forfeiting one's share in the World-to-Come:

The mishna lists three such disqualifying positions: denying the Torah's divine origin, denying resurrection from the Torah, and—per Abba Shaul—pronouncing the name as written.

The Talmud answers that R' Ḥanina did so solely for educational purposes, to study and understand the subject.¹⁶

A baraita on sorcery (Deuteronomy 18:9) serves as precedent: “You shall not learn to do,” implying that one may study forbidden knowledge academically, not practically.

והיכי עביד הכי?

והתנן:

אלו שאין להם חלק לעולם הבא —

1. האומר אין תורה מן השמים,

2. ואין תחיית המתים מן התורה.

3. אבא שאול אומר: אף ההוגה את השם באותיותיו

להתלמד עבד,

כדתניא:

״לא תלמד לעשות״,

אבל אתה למד להבין ולהורות.

The Talmud asks: And how could he do that?

But didn’t we learn in the mishna (Sanhedrin 90a):

These are the people who have no share in the World-to-Come:

1. One who says that the Torah is not from Heaven

2. or that there is no source from the Torah for the resurrection of the dead.

3. Abba Shaul says: Also one who pronounces the ineffable name as it is written, with all of its letters, has no share in the World-to-Come.

The Talmud answers: R' Ḥanina ben Teradyon did it to teach himself,

as it is taught in a baraita with regard to the prohibition against sorcery:

“You shall not learn to do” (Deuteronomy 18:9);

this indicates: But you may learn to understand and to teach. In other words, certain prohibitions do not apply when one is acting only in order to acquire knowledge of the subject.

The Talmud explains that R' Ḥanina was punished for pronouncing the ineffable name in public (פרהסיא - from Greek), rather than doing so in private.

אלא מאי טעמא אענש?

משום (הוגה) [דהוגה] את השם בפרהסיא [הוה]

The Talmud asks: Rather, what is the reason that he was punished?

The Talmud answers: He was punished because he would pronounce the ineffable name of God in public, instead of privately.

The Talmud states that R' Ḥanina’s wife’s martyrdom was divinely due to this same sin: She was held accountable for “not protesting”.¹⁷

The passage concludes with a general principle: those who can protest a wrong and fail to do so are held liable for the consequences.

ועל אשתו להריגה --

דלא (מיחה) [מחתה] ביה.

מכאן אמרו:

כל מי שיש בידו למחות

ואינו מוחה

נענש עליו.

And his wife was condemned to execution by decapitation --

because she did not protest his doing so.

From here the rabbis stated:

Anyone who has the capability to protest effectively the sinful conduct of another

and does not protest

is punished for that person’s sin.

1. On the physical location of the entrance of the Garden of Eden according to the Talmud, see my piece here.

2. Compare Afterlife - Wikipedia:

The afterlife or life after death is a purported existence in which the essential part of an individual's stream of consciousness or identity continues to exist after the death of their physical body. The surviving essential aspect varies between belief systems; it may be some partial element, or the entire soul or spirit, which carries with it one's personal identity.

3. Compare Universal resurrection - Wikipedia:

General resurrection or universal resurrection is the belief in a resurrection of the dead, or resurrection from the dead (Koine: ἀνάστασις [τῶν] νεκρῶν, anastasis [ton] nekron; literally: "standing up again of the dead") by which most or all people who have died would be resurrected (brought back to life). Various forms of this concept can be found in Christian, Islamic, Jewish, Samaritan and Zoroastrian eschatology.

4. In fact, the term carries both meanings in Talmudic literature and should be interpreted according to the specific context.

5. אין תורה מן השמים

6. From Greek, meaning, an Epicurean.

7. ספרים החיצונים - Jewish apocrypha; on these, see my piece in my Academia page (requires registration).

8. השם - literally: “the name”.

9. הדיוטות - from Greek idiotes.

10. Notably, all of these biblical personalities lived in the 11th to 7th centuries BCE, besides for Balaam, who lived earlier. So all of them lived a thousand years or more before the writing of the Mishnah.

For relevant dating, which I rely on here, see Kings of Israel and Judah - Wikipedia.

11. All are specific biblical historical groups, besides for the eighth and final one, which is generic (Residents of an Idolatrous City).

Furthermore, all of them are from the Torah (i.e. the Pentateuch) besides for the seventh (The Ten (Lost) Tribes).

12. For Talmudic stories of Sodom, expanding on this Mishnah, see my two-part series; second part here.

13. On that Talmudic passage in general, see my piece “ "Destined for the World-to-Come": The Trial and Martyrdom of R’ Ḥanina ben Teradyon by Burning at the Stake (Avodah Zarah 18a)”.

14. השם - i.e. the Tetragrammaton: “YHWH”.

15. באותיותיו - i.e. as it’s written--”YHWH”--which is forbidden.

16. Ed. Steinsaltz understands that R’ Ḥanina ben Teradyon’s pronouncing of the Tetragrammaton was something that had occurred in the past. See also the next sections.

However, a more likely interpretation of the Talmud is that R’ Ḥanina’s pronouncing of the Tetragrammaton was specifically immediately before, to the Romans in his trial, as stated at the beginning:

אמר להו:

״כאשר צוני ה׳ אלהי״

R' Ḥanina ben Teradyon said to them, citing a verse:

“As YHWH my God commanded me” (Deuteronomy 4:5).

Meaning, R’ Ḥanina quoted the verse, pronouncing the Tetragrammaton (“YHWH”).

17. מיחה - i.e. when her husband pronounced the Tetragrammaton.