Sanhedrin Daf 105 סַנהֶדרִין דַף 105

Most of this Daf and the next discuss בלעם, the first of four “commoners” listed on Daf 90a who have no share in עולם הבא. After darshening his name, and identifying him with לבן הארמי, the Gemara infers that only the wicked בלעם will not come to עולם הבא, הא אחריני אתו – but other gentiles who are not wicked will come to עולם הבא, which is the opinion of Rebbe Yehoshua. In a Baraisa, Rebbe Eliezer says about the passuk: ישובו רשעים לשאולה כל גוים שכחי אלקים – the wicked will return to the grave, all peoples who forget Hashem. The first phrase refers to פושעי ישראל – the sinful ones of Yisroel, and the second phrase refers to all gentiles (who generally forget Hashem), teaching that both groups have no share in עולם הבא. Rebbe Yehoshua says that the second phrase defines the first, explaining that “the wicked” ones who will return to the grave (and have no share in עולם הבא) are specifically “those who forget Hashem.” Thus, there is no passuk excluding gentiles from עולם הבא.

The passuk says: ויקם בלעם בבקר ויחבש את אתנו – and Bilam arose in the morning and saddled his donkey. A Tanna taught in the name of Rebbe Shimon ben Elazar: אהבה מבטלת שורה של גדולה – love voids the standards of dignified conduct, as seen from Avraham’s actions, as the passuk says: וישכם אברהם בבקר – “and Avraham arose early in the morning and saddled his donkey,” indicating that Avraham, out of his great love of Hashem, saddled his donkey himself, which would normally be beneath his dignity. שנאה מבטלת שורה של גדולה – Hatred voids the standards of dignified conduct, as seen from בלעם’s actions, as the passuk says: ויקם בלעם בבקר ויחבש את אתנו - and Bilam arose in the morning and saddled his donkey, indicating that בלעם, out of his great enmity to Klal Yisroel and his eagerness to curse them, saddled his donkey himself.

Rav says: לעולם יעסוק אדם בתורה ובמצוה אפילו שלא לשמה – a person should always involve himself in learning Torah and performing mitzvos, even if not for its own sake (but with ulterior motives), שמתוך שלא לשמה בא לשמה – because from doing so not for its own sake, he will later come to do so for its own sake. He presents a proof: שבשכר ארבעים ושתים קרבנות שהקריב בלק – for as a reward for forty-two korbanos which Balak sacrificed, which were for the purpose of cursing the Jewish nation, זכה ויצאה ממנו רות – he merited that Rus descended from him. Thus, Balak’s actions, which were certainly "שלא לשמה", still led to his having Rus as a descendant.