משנה: עֲשֶׂרֶת הַשְּׁבָטִים אֵינָן עֲתִידִין לַחֲזוֹר שֶׁנֶּאֱמַר וַיַּשְׁלִיכֵם אֶל אֶרֶץ אַחֶרֶת כַּיּוֹם הַזֶּה. מָה הַיּוֹם הַזֶּה הוֹלֵךְ וְאֵינוֹ חוֹזֵר אַף הֵן הוֹלְכִין וְאֵינָן חוֹזְרִין דִּבְרֵי רִבִּי עֲקִיבָה. רִבִּי אֱלִיעֶזֶר אוֹמֵר כַּיּוֹם הַזֶּה מָה הַיּוֹם מַאֲפִיל וּמֵאִיר אַף הֵן כְּשֶׁהָיָה אֲפֵלָה לָהֶן עֲתִידָה לֵיאוֹר לָהֶן׃ MISHNAH: The Ten Tribes will not return in the future, as it is said328Deuteronomy.29.27">Deut. 29:27., He threw them into another country like this day. As this day passes and does never return, so they go, never to return, the words of Rebbi Aqiba. Rebbi Eliezer says, like this day, as the day gets dark and then light, so also they for whom there was darkness there will be light in the future.
הלכה: עֲשֶׂרֶת הַשְּׁבָטִים כול׳. עֲשֶׂרֶת הַשְּׁבָטִים אֵין לָהֶן חֵלֶק לָעוֹלָם הַבָּא וְאֵינָן רוֹאִין לְעָתִיד לָבוֹא. מַה טַעַם. וַיַּשְׁלִיכֵם אֶל אֶרֶץ אַחֶרֶת כַּיּוֹם הַזֶּה. מָה הַיּוֹם הוֹלֵךְ וְאֵינוֹ חוֹזֵר אַף הֵן הוֹלְכִין וְאֵינָן חוֹזְרִין דִּבְרֵי רִבִּי עֲקִיבָה. רִבִּי שִׁמְעוֹן בֶּן יְהוּדָה אִישׁ כְּפַר אִכּוֹס אָמַר מִשּׁוּם רִבִּי שִׁמְעוֹן. אִם הָיוּ מַעֲשֵׂיהֶן כַּיּוֹם הַזֶּה אֵינָן חוֹזְרִין וְאִם לָאו חוֹזְרִין הֵן. HALAKHAH: “The Ten Tribes,” etc. 330Sanhedrin.110b">Babli 110b, Sanhedrin 13:1" href="/Tosefta_Sanhedrin.13.1">Tosephta 13:12. The Ten Tribes have no part in the World to Come, and will not see the future. What is the reason? He threw them into another country like this day. As the day passes and does never return, so they go, never to return, the words of Rebbi Aqiba. Rebbi Simeon ben Jehudah from Kefar-Ikos said in the name of Rebbi Simeon: If their behavior remains as on this day, they will not return; otherwise, they will return.
רִבִּי חִזְקִיָּה רִבִּי אָבָּהוּ בְשֵׁם רִבִּי לָֽעְזָר. אִם בָּאִין הֵן גֵּירֵי צֶדֶק לְעָתִיד לָבוֹא אַנְטוֹלִינוּס בָּא בְרֹאשׁ כּוּלָּם. מָה אַתְּ שְׁמַע מִינָּהּ. שֶׁרָאוּ אוֹתוֹ יוֹצֵא בְמִנְעַל פָּחוּת בְּיוֹם הַכִּיפּוּרִים. אַתְּ שְׁמַע מִינָּהּ שֶׁכֵּן אֲפִילוּ יְרֵיאֵי שָׁמַיִם יוֹצְאִין בְּכָךְ. אִית מִילִּין אָֽמְרִין דְּלָא אִיתְגַּייַר אַנְטוֹלִינוּס. וְאִית מִילִּין אָֽמְרִין שֶׁנִּתְגַּייַר אַנְטוֹלִינוּס. אַנְטוֹלִינוּס אֲתַא גַבֵּי רִבִּי. אֲמַר לֵיהּ. חֲמִי מֵיכְלָתִי לִי מִן לִיוְיָתָן בְּעָֽלְמָא דַאֲתִי. אֲמַר לֵיהּ. אִין. אֲמַר לֵיהּ. מִן אִימֶּר פִּיסְחָא לָא אוֹכְלְתָנִי וּמִן לִיוְיָתָן אַתְּ מֵיכְלָתִי לְעָֽלְמָא דַאֲתִי. אֲמַר לֵיהּ. וּמַה נַעֲבִיד לָךְ וּבְאִימֶּר פִּיסְחָא כְתִיב וְכָל־עָרֵ֖ל לֹא־יֹ֥אכַל בּֽוֹ׃ הָדָא אָֽמְרָה דְּלָא אִיתְגַּייַר אַנְטוֹלִינוּס. כֵּיוָן דִּשְׁמַע כֵן אֲזַל וְגִייֵר גַּרְמֵיהּ. אֲתַא גַבֵּי רִבִּי. אֲמַר לֵיהּ. חֲמִי גְזֵירָתִי. אֲמַר לֵיהּ. בְּדִידִי לָא אִיסְתַּכְּלִית מִן יוֹמוֹי וּבְדִידָךְ אֲנָא מִסְתַּכְּלָא. הָדָא אָֽמְרָה דְּאִיתְגַּייַר אַנְטוֹנִינוּס. וְלָמָּה נִקְרָא רַבֵּינוּ הַקָּדוֹשׁ. שֶׁלֹּא הִבִּיט בְּמִילָתוֹ מִיָּמָיו. וְלָמָּה נִקְרָא שְׁמוֹ נָחוּם אִישׁ קְדוֹשׁ קְדוֹשִׁים. שֶׁלֹּא הִבִּיט בְּצוּרַת מַטְבֵּעַ מִיָּמָיו. אַנְטוֹלִינוּס אֲתַא גַבֵּי רִבִּי. אֲמַר לֵיהּ. צְלִי עָלַי. אֲמַר לֵיהּ. יְשֵׁיזְבִינָךְ מִן הָדָא צִינְּתָא. דִּכְתִיב לִפְנֵ֥י קָ֝רָת֗וֹ מִ֣י יַעֲמוֹד. אֲמַר לֵיהּ. רִבִּי. לֵית הָדָא צְלוּ יַתִּיר. כִּסִּיתִּיךְ תַּכְסֶה וְהָא צִינְּתָא אָֽזְלָה. אֲמַר לֵיהּ. יְשֵׁזְבִינָךְ מִן הָדֵין שׁוּרְבָא דִּנְפַק בָּעָֽלְמָא. אֲמַר לֵיהּ. הָא צְלוּ. כְּדוֹן תִּשְׁתַּמַּע צְלוּתֵךְ. דִּכְתִיב וְאֵ֥ין נִ֝סְתָּ֗ר מֵֽחַמָּתֽוֹ. 331It is difficult to understand why this digression about a crypto-Jewish Roman emperor was inserted here. It is futile to try to determine to whom one refers; cf. Kilayim 9:3:3" href="/Jerusalem_Talmud_Kilayim.9.3.3">Kilaim9:4, Note 79. It was implied already in Sanhedrin 10:1:2-26" href="/Jerusalem_Talmud_Sanhedrin.10.1.2-26">Halakhah 1 that Gentiles may have part in the World to Come.
A parallel, in slightly different order, is in Megillah 1:11:2-8" href="/Jerusalem_Talmud_Megillah.1.11.2-8">Megillah 1:13. For the first sentence, cf. Lev. rabba 3(20), Midrash Ps. 22(29). Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Eleazar: When in the Future World the proselytes come, Antoninus comes at the head of all of them. How do you understand this? Since they saw him walking with a slight shoe on the Day of Atonement332The wearing of leather shoes is forbidden on the Day of Atonement (except where it is necessary, as when walking on muddy streets.) That Antoninus did not wear leather shoes on the Day of Atonement is no proof that he became a proselyte since many “God-fearing people”, Gentiles known as “Friends of the Synagogue”, do the same., what do you infer since even God-fearing people go outside thus. There is information that Antoninus did not become a proselyte, and there is information that Antoninus did become a proselyte. Antoninus came to Rebbi and asked him, can you see me eating from the Leviathan333The just feasting on Leviathan meat in the World to Come are also mentioned in Lev. rabba 22(7), Babli Bava batra74b–75a. in the World to Come? He said, yes. He told him, from the Passover lamb you would not let me eat, but from Leviathan you make me eat in the World to Come? He answered, what can we do for you since about the Passover lamb it is written that no uncircumcised man may eat from it334Exodus.12.48">Ex. 12:48.. This implies that Antoninus did not become a proselyte. When he heard this, he went and became a proselyte. He came to Rebbi and said to him, look at my circumcision. He answered him, at mine I never looked335It is indecent to look at sexual organs. References to this insert are Megillah 1:11:2-8" href="/Jerusalem_Talmud_Megillah.1.11.2-8">Megillah 1:13 (72b l.57, 3:3 74a l.39); Avodah zarah 3:1 (42c l.5); Shabbat.118b">Babli Šabbat 118b, Pesachim.104a">Pesahim 104a; the text here is copied by Ketubot 30a:4:1" href="/Tosafot_on_Ketubot.30a.4.1">Tosaphot Ketubot30a s.v. הכל., and at yours I should look? This implies that Antoninus became a proselyte. Why is he called our holy teacher? Because he never in his life looked at his circumcision. And why is his name Naḥum the holiest of holies336An otherwise unknown personality.? Because he never in his life looked at the figure on a coin. Antoninus came to Rebbi; he said to him, pray for me. He said to him, may He save you from the cold, as it is written337Psalms.147.17">Ps. 147:17., who can withstand His cold? He said, is that not a superfluous prayer? You cover yourself with an outer garment and the cold will go away. He said to him, may He save you from the hot wind that comes into the world. He said, that is a prayer; may your prayer be heard, as it is written338Psalms.19.7">Ps. 19:7., nothing is hidden from His heat.
רִבִּי יוֹחָנָן אָמַר. עֲדָתוֹ שֶׁלְּיוֹחָנָן בֶּן קָרֵחַ אֵין לָהֶן חֵלֶק לְעוֹלָם הַבָּא. מַה טַעַם. בַּֽיי בָּגָ֔דוּ כִּֽי־בָנִ֥ים זָרִ֖ים יָלָד֑וּ עַתָּ֛ה יֹֽאכְלֵ֥ם חוֹדֶשׁ אֶת־חֶלְקֵיהֶֽם. Rebbi Joḥanan said, the group of Joḥanan ben Qareaḥ339Who flouted Jeremiah’s advice and fled to Egypt, 2K. 42. has no part in the World to Come. What is the reason? They were traitors to the Eternal for they produced foreign children. Now a new Moon shall eat their parts340Hosea.5.7">Hos. 5:7..
רִבִּי לָֽעְזָר וְרִבִּי יְהוּדָה. חַד אָמַר. לֹא גָלוּ עַד שֶׁנַּעֲשׂוּ עֲרֵילִים. וְחָרָנָה אָמַר. לֹא גָלוּ עַד שֶׁנַּעֲשׂוּ מַמְזֵירִים. מָאן דְּאָמַר. עֲרֵילִים. לַמִּילָה וּלְמִצְוֹת. וּמָאן דְּאָמַר. מַמְזֵירִים. מֵאֲבוֹתֵיהֶם. אָמַר רִבִּי יוֹחָנָן. לֹא גָלוּ יִשְׂרָאֵל עַד שֶׁנַּעֲשׂוּ עֶשְׂרִים וְאַרְבַּע כִּיתּוֹת שֶׁלְּמִינִים. מַה טַעֲמָא. בֶּן־אָדָם֙ שׁוֹלֵ֨חַ אֲנִ֤י אֽוֹתְךָ֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל אֶל־גּוֹיִ֥ם הַמּֽוֹרְדִ֖ים אֲשֶׁ֣ר מָֽרְדוּ־בִ֑י. אֶל גּוֹי הַמּוֹרֵד אֵין כָּתוּב כָּאן אֶלָּא אֶל־גּוֹיִ֥ם הַמּֽוֹרְדִ֖ים אֲשֶׁ֣ר מָֽרְדוּ־בִ֑י הֵ֤מָּה וַֽאֲבוֹתֵיהֶם פָּ֣שְׁעוּ בִ֔י עַד הַיּ֥וֹם הַזֶּֽה׃ רִבִּי בֶרֶכְיָה וְרִבִּי חֶלְבּוֹ בְשֵׁם רִבִּי שְׁמוּאֵל בַּר נַחְמָן. לְשָׁלֹש גָּלִיּוֹת גָּלוּ יִשְׂרָאֵל. אַחַת לִפְנִים מִנְּהַר סַנְבַּטְיוֹן וְאֶחָד לְדַפְנֵי שֶׁלְּאַנְטִוֹכְיָא וְאַחַת שֶׁיָּרַד עֲלֵיהֶם הֶעָנָן וְכִיסָּה אוֹתָם. כְּשֵׁם שֶׁגָּלוּ לְשָׁלֹש גָּלִיּוֹת כָּךְ גָּלוּ שֵׁבֶט רְאוּבֵן וְגָד וַחֲצִי שֵׁבֶט מְנַשֶּׁה לְֹשָלֹש גָּלִיּוֹת. מַה טַעַם. בְּדֶ֥רֶךְ אֲחוֹתֵךְ֭ הָלָכְ֑תְּ וְנָתַתִּ֥י כוֹסָהּ֭ בְּיָדֵֽךְ׃ וּכְשֶׁהֵן חוּזְרִין הֵן חוּזְרִין מִשָּׁלֹש גָּלִיּוֹת. מַה טַעַם. לֵאמֹ֤ר לַאֲֽסוּרִים֙ צֵ֔אוּ אֵילּוּ שֶׁגָּלוּ לִפְנִים מִנְּהַר סַנְבַּטְיוֹן. לַאֲֽשֶׁ֥ר בַּחוֹשֶׁךְ הִגָּל֑וּ אֵילּוּ שֶׁיָּרַד עֲלֵיהֶן הֶעָנָן וְכִיסָּה אוֹתָם. עַל־דְּרָכִ֣ים יִרְע֔וּ וּבְכָל־שְׁפָיִי֖ם מַרְעִיתָֽם אֵילּוּ שֶׁגָּלוּ לְדַפְנָא שֶׁלְּאַנְטִוֹכְיָא. Rebbi Eleazar and Rebbi Jehudah. One said, they were exiles only when they were uncircumcised341After a digression, one returns to the Ten Tribes.. The other said, they were exiled only when they were bastards. He who says uncircumcised, for circumcision and commandments342The question is whether people suspected of being descendants of the Ten Tribes, who did not join in the return of Judeans and who clearly will not follow rabbinic rules for marriage and divorce, can be allowed to marry rabbinic Jewish partners. The first opinion states that while they cannot be expected to follow biblical commandments, they are eligible as marriage partners once their Israelite identity is ascertained or they undergo regular conversion (even if this is intrinsically futile for descendants of Jews in the female line.). But he who says bastards, from their fathers343In this opinion, all descendants of the Ten Tribes are barred from marrying Jewish partners other than bastards or proselytes.. Rebbi Joḥanan said, Israel was exiled only after they formed 24 heretical sects. What is the reason? Son of man, I am sending you to the Children of Israel, to rebellious peoples who rebelled against Me344Ezekiel.2.3">Ez. 2:3.. It is not written “to a rebellious people” but to rebellious peoples who rebelled against Me; they and their fathers have acted criminally against Me up to this day. Rebbi Berekhia and Rebbi Ḥelbo in the name of Rebbi Samuel bar Naḥman. Israel was exiled to three diasporas345Since each tribe is called גּוֹי “a people” (Genesis.35.11">Gen. 35:11), the plural implies that it counts for at least two, for a total of at least 24. Possibly this is a take-off on the multiplicity of Christian sects.: one inside the river Sanbation346A river which stops flowing on the Sabbath. Plinius, Hist. nat. XXXI,2; Sanhedrin.65b">Sanhedrin 65b; Gen. rabba 11(6),73(5); Pesiqta rabbati 23 [ed. Ish-Shalom Note 79]., one to Daphne of Antiochia347Site of an Aphrodite shrine of famously ill repute. Cf. Sanhedrin 10:5:5" href="/Jerusalem_Talmud_Sanhedrin.10.5.5">Note 343., and one on whom the Cloud348The Divine Cloud of Exodus (Exodus.14.19">Ex.14:19) and Temple (1K. 8:10–11). descended and covered them. Just as they were exiled to three diasporas, so the tribes of Reuben, Gad, and half the tribe of Manasse were exiled into three diasporas. What is the reason? You went in the way of your sister and I gave her cup into your hand349Ezekiel.23.31">Ez. 23:31.. So when they return, they will return from three diasporas. What is the reason? 350Isaiah.49.9">Is. 49:9.To tell the prisoners, leave, those who were exiled inside the river Sanbation; those in darkness, become visible, those upon whom the Cloud descended and covered them; on the roads they are grazing and on all plains is their pasturage, those who were exiled to Daphne of Antiochia.