Sanhedrin 101: Who Else is Barred from the World-to-Come? Rabbi Eliezer's Deathbed

More words of wisdom:

• "all the days of the poor are terrible" including the Festivals, for the change of diet causes intestinal upset
• one who uses words from the Song of Songs or the Torah in a secular song introduces evil to the world
• we should read texts at their appropriate times and when we eat, we can read other suggested texts

Who may not enter the World-to-Come?  There are more:

• one who spits into or whispers an incantation into a wound
• Exclusions: on Shabbat, one who eases intestinal pain by rubbing an oil into the stomach differently than during the week, one who recites an incantation over a snake or scorpion bite, one who moves a cool vessel (which is permissible to move) to place on an eye infection
• one who consorts with demons on Shabbat or at any time

We also learn that Rav Yitzchak bar Yosef consorted with a demon and was swallowed into a tree. Witchcraft was used to open the tree and expel him.

The rabbis speak freely about the dangers of looking to demons for help.  They assert that whispering an incantation into a vessel of oil is permitted, but doing the same over oil in one's hand is forbidden. This is due to safety: boils can develop in one's hand from this action.  A story is told of one who created boils on his face in this way.  They were healed by the incantation of a woman who saw him in the street.  She either saw the evil spirit of Chamat on his face, or she saw the witch Chamat on his face.  We are then reminded that the Jewish people do not need healing for they are protected by G-d.

We are told of Rabbi Eliezer falling ill.  His students cried at his bedside watching him suffer, but Rabbi Akiva laughed.  When asked why, Akiva responded that Rabbi Eliezer has incredible privilege in this world - his fields, honey, home, etc. - and he might have already been rewarded for his mitzvot in this world.  But now that he is suffering, Rabbi Akiva stated, it is clear that he is being punished for some small wrongdoing.  That means that Rabbi Eliezer will be rewarded in the World-to-Come.

Four rabbis visited Rabbi Eliezer.  Rabbi Tarfon said that his teacher is better for the Jewish people than a drop of rain, which only benefits us in this world.  Rabbi Eliezer benefits us in the World-To-Come, as well.  Rabbi Yehoshua stated that Rabbi Eliezer was greater for the Jewish people than the sphere of the sun, which only benefits us in this world while Rabbi Eliezer benefits us in this world and in the World-to-Come.  Rabbi Eleazar ben Azarya stated that Rabbi Eliezer was better for the Jewish people than a father and mother who only benefit us in this world, while Rabbi Eliezer benefits us in the World-to-Come as well.  Finally, Rabbi Akiva stated that afflictions are cherished. Rabbi Eliezer had to be helped to sit up in his bed to hear this twice more.  Akiva explains the story of Menasseh as described in Kings, Proverbs and Chronicles.  Only afflictions lead him to honour the Lord.

The rabbis return to the question of who will be barred from the World-to-Come.  They discuss the one who says the correct pronunciation of G-d's name aloud.  Then the Gemara shares the deeds of four kings and three commoners who are said to have been disallowed into the World-to-Come.  Most of these people commit the crime of causing strive within the Jewish community.  

Mostly these are said to be people who looked but could not see.  Nebat saw fire coming from his penis and thought he would rule.  Instead, his grandson Yerovam would rule.  Achitopel saw leprosy glowing on his penis and thought he would rule, but his granddaughter Bathsheba had Solomon who ruled.  The Pharaoh's astrologers thought that the signs and wonders meant that Pharaoh would rule, when they meant that Moses and the Jewish people would be victorious.

Our daf ends with a discussion of Yerovam's arrogance which barred him from the World-to-Come.