Rebbi Zeïra in the name of Samuel: One makes inferences neither from practices, nor from homiletics, nor from extraneous sources, but only from study. Rebbi Ḥalaphta ben Shaul stated: The case of two kinds of wheat is the same as the case of two kinds of barley. Rebbi Zeïra said, that was part of the original practice and it was forgotten: The case of two kinds of wheat is the same as the case of two kinds of barley. But did we not state (Mishnah 3:3): “He who strips moist onions for the market and stores dry ones;” can you say about market and storage that this was of the original practice and was forgotten?

(1)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 your people also shall be all righteous, they shall inherit the land forever; the branch of My planting, the work of My hands, for My name to be glorified” (Isaiah 60:21). And these are the exceptions, the people who have no share in the World-to-Come, even when they fulfilled many mitzvot: One who says: There is no resurrection of the dead derived from the Torah, and one who says: The Torah did not originate from Heaven, and an epikoros, who treats Torah scholars and the Torah that they teach with contempt. Rabbi 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: “Every illness that I placed upon Egypt I will not place upon you, for I am the Lord, your Healer” (Exodus 15:26). By doing so, he shows contempt for the sanctity of the name of God and therefore has no share in the World-to-Come. Abba Shaul says: Also included in the exceptions is one who pronounces the ineffable name of God as it is written, with its letters.

(1)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 your people also shall be all righteous, they shall inherit the land forever; the branch of My planting, the work of My hands, for My name to be glorified” (Isaiah 60:21). And these are the exceptions, the people who have no share in the World-to-Come, even when they fulfilled many mitzvot: One who says: There is no resurrection of the dead derived from the Torah, and one who says: The Torah did not originate from Heaven, and an epikoros, who treats Torah scholars and the Torah that they teach with contempt. Rabbi 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: “Every illness that I placed upon Egypt I will not place upon you, for I am the Lord, your Healer” (Exodus 15:26). By doing so, he shows contempt for the sanctity of the name of God and therefore has no share in the World-to-Come. Abba Shaul says: Also included in the exceptions is one who pronounces the ineffable name of God as it is written, with its letters.

§ The Gemara continues discussing the consumption of poultry cooked in milk. The Sage Agra, the father-in-law of Rabbi Abba, taught: The meat of birds and cheese may be eaten freely [apikoren], i.e., there is no need to be strict in this matter. The Gemara notes: He, Agra, teaches it and he says it, i.e., explains his statement: The meat of birds and cheese may be eaten without washing one’s hands and without wiping the mouth between the consumption of each. The Gemara relates: Rav Yitzḥak, son of Rav Mesharshiyya, happened to come to the house of Rav Ashi. They brought him cheese, and he ate it. Next they brought him meat, and he ate it without first washing his hands. The members of Rav Ashi’s household said to him: But didn’t Agra, the father-in-law of Rabbi Abba, teach only that the meat of birds and cheese may be eaten freely? One can infer that with regard to the meat of birds and cheese, yes, one may eat them without washing one’s hands in between, but with regard to the meat of domesticated animals and cheese, no, one may not. Rav Yitzḥaksaid to them: This statement of Agra applies only if one eats them at night, as one cannot see whether some of the food of the previous dish still remains on his hands, and he must therefore wash them. But if one eats by day, I can see that no food remains on his hands, and consequently there is no need to wash them.

Jair son of Manasseh received the whole Argob district (that is, Bashan) as far as the boundary of the Geshurites and the Maacathites, and named it after himself: Havvoth-jair —as is still the case.

(14) Yair son of Menashe took all of the Argov [Tarchona] province until the border of the Geshurites and the Ma’achasites [Apekorsites]; and he named them for himself—the Boshon [Masnan]—the cities of Chavos Yair until this day.

(8) Three individuals are described as Epicursim:
a) one who denies the existence of prophecy and maintains that there is no knowledge communicated from God to the hearts of men;
b) one who disputes the prophecy of Moses, our teacher;^'
c) one who maintains that the Creator is not aware of the deeds of men.
Each of these three individuals is an Epicurus.

“Rebbi Aqiba says, also he who reads outside books.” For example, the books of Ben Sirach and Ben Laana. But the books of Homer and all books written from now on, one who reads them is like one who reads a letter. What is the reason? More than these, my son, be careful etc. They are given to be read, not given for exertion.

(12) After the Temple was destroyed, the Sages of that generation ordained that one should never build a building whose walls are decorated with ornate designs like the palaces of kings. Instead, one should cover the walls of one's home with mortar and paint over them with lime, leaving a space one cubit square opposite the doorway that is unpainted. If, however, a person buys a dwelling whose walls have been decorated, it may remain as is; he is not obligated to scrape [the designs] from the walls.

(13) Similarly, they ordained that a person who sets a table for guests should serve slightly less [than usual] and should leave a place empty, [so that it obviously] lacks one of the dishes that would ordinarily be placed there.
When a woman has a set of jewelry made for her, she should refrain from having one of the pieces appropriate for the set made, so that her jewelry is not perfect.
Similarly, when a groom marries, he should place ashes on his forehead on the place where one wears tefillin. All of these practices were instituted to recall Jerusalem, as [Psalms 137:5-6] states: "If I forget you, O Jerusalem, may my right hand lose its dexterity. Let my tongue cleave to my palate if I do not remember you, if I do not recall Jerusalem during my greatest joy."

(14) Similarly, they ordained that one should not play melodies with any sort of musical instrument. It is forbidden to celebrate with such instruments or to listen to them being played [as an expression of mourning] for the destruction.
Even songs [without musical accompaniment] that are recited over wine are forbidden, as [Isaiah 24:9] states: "Do not drink wine with song." It has, however, become accepted custom among the entire Jewish people to recite words of praise, songs of thanksgiving, and the like to God over wine.

(17)Shimon, his son, used to say: all my days I grew up among the sages, and I have found nothing better for a person than silence. Study is not the most important thing, but actions; whoever indulges in too many words brings about sin.

§ The mishna teaches: And among those who have no share in the World-to-Come is one who whispers invocations over a wound. Rabbi Yoḥanan says: And that is the case only where he spits into the wound while he whispers, as one does not mention the name of Heaven over spittle, and doing so is an act of contempt for God. It was stated that Rav says: Even the verse: “When a leprous mark is in a man, then he shall be brought to the priest” (Leviticus 13:9), in which there is no mention of the name of God, may not be whispered as an invocation. Rabbi Ḥanina says: Even a verse that is unrelated to the specific illness in question, for example: “And He called to Moses” (Leviticus 1:1), may not be whispered as an invocation.

(12) A person who whispers an incantation over a wound and then recites a verse from the Torah, who recites a verse over a child so that he will not become scared, or who places a Torah scroll or tefillin over a baby so that it will sleep, is considered to be a soothsayer or one who cast spells. Furthermore, such people are included among those who deny the Torah, because they relate to the words of Torah as if they are cures for the body, when, in fact, they are cures for the soul, as [Proverbs 3:22] states: "And they shall be life for your soul."
It is, however, permitted for a healthy person to read verses [from the Bible] or chapters from Psalms so that the merit of reading them will protect him and save him from difficulties and injury.

(11) When a person has been bitten by a scorpion or a snake, it is permitted to recite incantations over the bite. [This is permitted] - even on the Sabbath - in order to settle his mind and strengthen his feelings. Even though [the incantations] are of no avail, since the victim's life is in danger, permission was granted lest he become overly disturbed.

(1) Whoever destroys one of the holy and pure names with which the Holy One, blessed be He, is called is liable for lashes according to Scriptural [Law].
[This punishment is given because such an act violates one of the Torah's prohibitions. The prohibition is derived as follows:] With regard to the worship of false gods, [Deuteronomy 12:3-4] states: "And you shall destroy their names from this place. Do not do this to God, your Lord."

(2) There are seven names [for God]:
a) The name which is written Yud-Hey-Vav-Hey. This is [referred to as God's] explicit name and is [also] written Alef-Daled-Nun-Yud.
b) [The name] El;c) [The name] Elo'ah;d) [The name] Elohim;e) [The name] Elohai;f) [The name] Shaddai;g) [The name] Tz'vaot;
Whoever erases even one letter from [any of] these seven names is [liable for] lashes.

(7) These are the laws which govern a blasphemer: A blasphemer is not liable to be stoned to death until he states God's unique name, which possesses four letters: א-ד-נ-י, and curses that name with one of the names of God which are forbidden to be erased, as [Leviticus 24:16] states: "One who blasphemes God's name...."
One is obligated to be stoned to death for blaspheming God's unique name. [Should he blaspheme] the other names for God, he [transgresses] a prohibition.
There are those who state that one is liable [for execution] only when one blasphemes the name י-ה-ו-ה. I, however, maintain that one should be stoned to death in both instances.

(1) Whoever destroys one of the holy and pure names with which the Holy One, blessed be He, is called is liable for lashes according to Scriptural [Law].
[This punishment is given because such an act violates one of the Torah's prohibitions. The prohibition is derived as follows:] With regard to the worship of false gods, [Deuteronomy 12:3-4] states: "And you shall destroy their names from this place. Do not do this to God, your Lord."

(2) There are seven names [for God]:
a) The name which is written Yud-Hey-Vav-Hey. This is [referred to as God's] explicit name and is [also] written Alef-Daled-Nun-Yud.
b) [The name] El;c) [The name] Elo'ah;d) [The name] Elohim;e) [The name] Elohai;f) [The name] Shaddai;g) [The name] Tz'vaot;
Whoever erases even one letter from [any of] these seven names is [liable for] lashes.

Rebbi Yose ben Ḥanina said, one who aggrandizes himself by the disgrace of another person has no part in the Future World. He who aggrandizes himself by the glory of the Universal Living not so much more?...

(1) Whoever destroys one of the holy and pure names with which the Holy One, blessed be He, is called is liable for lashes according to Scriptural [Law].
[This punishment is given because such an act violates one of the Torah's prohibitions. The prohibition is derived as follows:] With regard to the worship of false gods, [Deuteronomy 12:3-4] states: "And you shall destroy their names from this place. Do not do this to God, your Lord."

(2) There are seven names [for God]:
a) The name which is written Yud-Hey-Vav-Hey. This is [referred to as God's] explicit name and is [also] written Alef-Daled-Nun-Yud.
b) [The name] El;c) [The name] Elo'ah;d) [The name] Elohim;e) [The name] Elohai;f) [The name] Shaddai;g) [The name] Tz'vaot;
Whoever erases even one letter from [any of] these seven names is [liable for] lashes.

(6) The following individuals do not have a portion in the world to come. Rather, their [souls] are cut off and they are judged for their great wickedness and sins, forever:
the Minim,
the Epicursim,
those who deny the Torah,
those who deny the resurrection of the dead and the coming of the [Messianic] redeemer,
those who rebel [against God],
those who cause the many to sin,
those who separate themselves from the community,
those who proudly commit sins in public as Jehoyakim did,
those who betray Jews to gentile authorities,
those who cast fear upon the people for reasons other than the service of God,
murderers,
slanderers,
one who extends his foreskin [so as not to appear circumcised].

(1) Whoever destroys one of the holy and pure names with which the Holy One, blessed be He, is called is liable for lashes according to Scriptural [Law].
[This punishment is given because such an act violates one of the Torah's prohibitions. The prohibition is derived as follows:] With regard to the worship of false gods, [Deuteronomy 12:3-4] states: "And you shall destroy their names from this place. Do not do this to God, your Lord."

(2) There are seven names [for God]:
a) The name which is written Yud-Hey-Vav-Hey. This is [referred to as God's] explicit name and is [also] written Alef-Daled-Nun-Yud.
b) [The name] El;c) [The name] Elo'ah;d) [The name] Elohim;e) [The name] Elohai;f) [The name] Shaddai;g) [The name] Tz'vaot;
Whoever erases even one letter from [any of] these seven names is [liable for] lashes.

(14) All the twenty four individuals listed above will not receive a portion in the world to come even though they are Jewish.
There are other sins which are less severe than those mentioned. Nevertheless, our Sages said that a person who frequently commits them will not receive a portion in the world to come and [counseled] that these [sins] be avoided and care be taken in regard to them. They are:
one who invents a [disparaging] nickname for a colleague; one who calls a colleague by a [disparaging] nickname;
one who embarrasses a colleague in public;
one who takes pride in his colleague's shame;
one who disgraces Torah Sages;
one who disgraces his teachers;
one who degrades the festivals; and
one who profanes sacred things.
When does the statement that these individuals do not have a portion in the world to come apply? When they die without having repented. However, if such a person repents from his wicked deeds and dies as a Baal-Teshuvah, he will merit the world to come, for nothing can stand in the way of Teshuvah.
Even if he denies God's existence throughout his life and repents in his final moments, he merits a portion in the world to come as implied by [Isaiah 57:19] "`Peace, peace, to the distant and the near,' declares God. `I will heal him.'"
Any wicked person, apostate, or the like, who repents, whether in an open, revealed manner or in private, will be accepted as implied by [Jeremiah 3:22] "Return, faithless children." [We may infer] that even if one is still faithless, as obvious from the fact that he repents in private and not in public, his Teshuvah will be accepted.