Sanhedrin 90: The World-to-Come

Due to the Chagim and Shabbat, there are no blog entries for dapim 87, 88 and 89.  Note that there is fascinating conversation in those dapim particularly related to women's menstrual blood versus women's blood from childbirth, and many other topics.

Today's daf hones in on the appropriate method of capital punishment for a false prophet.  The rabbis suggest that his punishment might be in accordance with the seriousness of his claim.  Is he teaching people to uproot a mitzvah, for example?  And is that mitzvah of great significance?  The rabbis also consider those who falsely convict the daughter of a Kohen.  We then end this Perek and begin the final Perek of Sanhedrin.

A new Mishna teaches that every Jew has a share in Olam Ha'Ba, the World-to-Come.  The only people who do not have are a share are those who:

• say that the Torah does not teach there there is a World-to-Come, or that G-d did not give the Torah, or an apikoros, an apostate
• read foreign books, says Rabbi Akiva
• whisper that they themselves and not G-d are the healers of a wound
• pronounce G-d's name as it is written

Further, the Mishna states that three kings - Yarav'am, Achav and Menashe - and four commoners - Bil'am, Do'eg, Achitofel and Gechazi - have no share in the World-to-Come.

The Gemara agrees that one who does not believe in a miracle should not benefit from that miracle.   As well, the Gemara wonders whether a person might be cursed by Elisha rather than being blessed.  

A longer conversation is documented regarding what proof texts point to the existence of a World-to-Come.   A number of proofs are shared and then debated.  For example, we learn that teruma is given to the Kohanim of Aaron the Kohen.  Except that the halachot of teruma was not established until after Aaron's death.  Thus we must assume that Aaron had access to teruma in another realm after death, like that of the World-to-Come.  That is not the final argument in this case example, but it helps us to understand the reasoning of the rabbis when they are searching for proof texts.  

Further conversations revolve around the notion of revival of the dead.  Some prophets are said to have been able to revive the dead.  Only G-d is understood to be able to see the future, though.  The rabbis are appreciating the complexity involved in the existence of a World-to-Come.  The rabbis wonder whether or not being punished with 'karet', ex-communication from one's community, is a permanent state.  Does this depend on whether or not a person has repented from his or her sin?  

Our daf ends with the question of whether or not those who return to life will return is a state of nakedness or dress.  The rabbis argue about this as well.