Sanhedrin 195

Chapter 195

א מלכים יראו וקמו שרים וישתחוו
1 Kings shall see and arise, princes also shall worship?<span class="x" onmousemove="('comment',' ibid. XLIX, 7: 'to him whom man despiseth etc.' implies that he is still an unrepentant sinner (Rashi), or that their prostration in itself will bring about the redemption (Yad Ramah). ');"><sup>1</sup></span> R. Eliezer countered, But is it not written, if thou wilt return,<span class="x" onmousemove="('comment',' I.e., to thy land. ');"><sup>2</sup></span>
ב אמר לו רבי אליעזר והלא כבר נאמר (ירמיהו ד, א) אם תשוב ישראל נאום ה' אלי תשוב אמר לו רבי יהושע והלא כבר נאמר (דניאל יב, ז) ואשמע את האיש לבוש הבדים אשר ממעל למימי היאור וירם ימינו ושמאלו אל השמים וישבע בחי העולם כי למועד מועדים וחצי וככלות נפץ יד עם קדש תכלינה כל אלה וגו' ושתק רבי אליעזר
2 O Israel, saith the Lord, return unto me?<span class="x" onmousemove="('comment',' Jer. IV, 1. ');"><sup>3</sup></span> R. Joshua answered, But it is elsewhere written, And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and swore by him that liveth for ever that it shall be for a time, times and a half' and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.<span class="x" onmousemove="('comment',' Dan. XII, 7, thus proving that Messiah's coming is dependant only upon the utter prostration of Israel, not his repentance. ');"><sup>4</sup></span>
ג ואמר רבי אבא אין לך קץ מגולה מזה שנאמר (יחזקאל לו, ח) ואתם הרי ישראל ענפכם תתנו ופריכם תשאו לעמי ישראל וגו' רבי (אליעזר) אומר אף מזה שנאמר (זכריה ח, י) כי לפני הימים (האלה) [ההם] שכר האדם לא נהיה ושכר הבהמה איננה וליוצא ולבא אין שלום מן הצר
3 At this R. Eliezer remained silent. R. Abba also said: There can be no more manifest [sign of] redemption than this: viz., what is said, But ye, O mountains of Israel, ye shall shoot forth your branches, and yield your fruit to my people of Israel, for they are at hand to come.<span class="x" onmousemove="('comment',' Ezek. XXXVI, 8. When Palestine becomes so very fertile, Messiah's advent is near, and there can be no clearer sign than this (Rashi). ');"><sup>5</sup></span>
ד מאי ליוצא ולבא אין שלום מן הצר רב אמר אף תלמידי חכמים שכתוב בהם שלום דכתיב (תהלים קיט, קסה) שלום רב לאהבי תורתך אין שלום מפני צר ושמואל אמר עד שיהיו כל השערים כולן שקולין
4 R. Eleazar said: Than this too, as it is written, For before these days there was no hire for man, nor any hire for beast; neither was there any peace to him that went out or came in because of the affliction.<span class="x" onmousemove="('comment',' Zech. VIII, 10; I.e., when there is no money left, and troubles abound everywhere. Cf. supra 'until the perutah ceases from the purse.' ');"><sup>6</sup></span> What is meant by, 'neither was there any peace to him that went out or came in because of the affliction?' — Rab said: Even for scholars, who are promised peace,<span class="x" onmousemove="('comment',' Lit., 'concerning whom peace is written.' ');"><sup>7</sup></span>
ה אמר רבי חנינא אין בן דוד בא עד שיתבקש דג לחולה ולא ימצא שנאמר (יחזקאל לב, יד) אז אשקיע מימיהם ונהרותם כשמן אוליך וכתב (בתריה) (יחזקאל כט, כא) ביום ההוא אצמיח קרן לבית ישראל
5 as it is written, Great peace have they which love thy law,<span class="x" onmousemove="('comment',' Ps. CXIX, 165. ');"><sup>8</sup></span> 'There [shall] be no peace on account of the affliction.' Samuel said, 'Until all prices are equal.'<span class="x" onmousemove="('comment',' This is a difficult passage. Rashi explains it as meaning either that the prices of all commodities, e.g., wheat, wine, oil etc. shall be alike, or that all commodities shall be equally dear. But it is difficult to see how this explains' neither was there any peace etc. Maharsha therefore connects this verse 'to him that went out or came in' with Ezek. XLVI, 9: But when the people of the land shall come before the Lord in the solemn feasts, he that entereth in by the way of the north gate to worship shall go out by the way of the south gate; and he that entereth by the way of the south gate shall go forth by the way of the north gate&nbsp;… Accordingly he interprets: until all gates are alike, i.e., all people, whether entering or leaving the Temple — an idiom denoting 'without exception' — will suffer. ');"><sup>9</sup></span>
ו אמר רבי חמא בר חנינא אין בן דוד בא עד שתכלה מלכות הזלה מישראל שנאמר (ישעיהו יח, ה) וכרת הזלזלים במזמרות וכתיב בתריה בעת ההיא יובל שי לה' צבאות עם ממשך ומורט
6 R. Hanina said: The Son of David will not come until a fish is sought for an invalid and cannot be procured, as it is written, Then will I make their waters deep, and cause their rivers to run like oil;<span class="x" onmousemove="('comment',' Ezek. XXXII, 14. When an oily film covers the water, fish cannot be caught-an anticipation of the havoc to sea life wrought in modern times by oil-burning vessels? ');"><sup>10</sup></span> whilst it is written,<span class="x" onmousemove="('comment',' [in the same connection, dealing with the destruction of Egypt (Maharsha).] ');"><sup>11</sup></span>
ז אמר זעירי אמר רבי חנינא אין בן דוד בא עד שיכלו גסי הרוח מישראל שנאמר (צפניה ג, יא) כי אז אסיר מקרבך עליזי גאותך וכתיב (צפניה ג, יב) והשארתי בקרבך עם עני ודל וחסו בשם ה'
7 in that day will I cause the horn of the house of Israel to bud forth.<span class="x" onmousemove="('comment',' Ibid. XXIX, 21. ');"><sup>12</sup></span> R. Hama b. Hanina said: The son of David will not come until even the pettiest kingdom ceases [to have power] over Israel,<span class="x" onmousemove="('comment',' [So Maharsha. Rashi renders: 'until even the pettiest rule ceases among Israel' — i.e., Israel will be deprived of all semblance of power.] ');"><sup>13</sup></span>
ח אמר רבי שמלאי משום רבי אלעזר בר"ש אין בן דוד בא עד שיכלו כל שופטים ושוטרים מישראל שנאמר (ישעיהו א, כה) ואשיבה ידי עליך ואצרוף כבור סיגיך וגו' ואשיבה שופטיך
8 as it is written, He shall both cut off the sprigs<span class="x" onmousemove="('comment',' Metaphorical for 'petty kingdoms.' ');"><sup>14</sup></span> with pruning hooks, and take away and cut down the branches;<span class="x" onmousemove="('comment',' Isa. XVIII, 5. ');"><sup>15</sup></span>
ט אמר עולא אין ירושלים נפדית אלא בצדקה שנאמר (ישעיהו א, כז) ציון במשפט תפדה ושביה בצדקה אמר רב פפא אי בטלי יהירי בטלי אמגושי אי בטלי דייני בטלי גזירפטי אי בטלי יהירי בטלי אמגושי דכתיב (ישעיהו א, כה) ואצרוף כבור סיגיך ואסירה כל בדיליך ואי בטלי דייני בטלי גזירפטי דכתיב (צפניה ג, טו) הסיר ה' משפטיך פנה אויבך
9 and this is followed by, in that time shall the present be brought unto the Lord of hosts of a people that is scattered and peeled.<span class="x" onmousemove="('comment',' Ibid. 7. ');"><sup>16</sup></span> Ze'iri said in R. Hanina's name: The son of David will not come until there are no conceited men in Israel, as it is written, For then I will take away out of the midst of thee them that rejoice in thy pride:<span class="x" onmousemove="('comment',' Zeph. III, 11. ');"><sup>17</sup></span>
י אמר ר' יוחנן אם ראית דור שמתמעט והולך חכה לו שנאמר (שמואל ב כב, כח) ואת עם עני תושיע וגו' אמר רבי יוחנן אם ראית דור שצרות רבות באות עליו כנהר חכה לו שנאמר (ישעיהו נט, יט) כי יבא כנהר צר (ו) רוח ה' נוססה בו וסמיך ליה ובא לציון גואל
10 which is followed by, I will also leave in the midst of thee an afflicted and poor people, and they shall take refuge in the name of the Lord.<span class="x" onmousemove="('comment',' Ibid. 12: i.e., for them shall the redeemer come. ');"><sup>18</sup></span> R. Simlai said in the name of R. Eleazar, son of R. Simeon: The son of David will not come until all judges and officers are gone from Israel, as it is written, And I will turn my hand upon thee, and purely purge away thy dross and take away all thy tin: And I will restore thy judges as at first.<span class="x" onmousemove="('comment',' Isa. I, 25f: this proves that they must first have been removed. ');"><sup>19</sup></span>
יא ואמר רבי יוחנן אין בן דוד בא אלא בדור שכולו זכאי או כולו חייב בדור שכולו זכאי דכתיב (ישעיהו ס, כא) ועמך כולם צדיקים לעולם יירשו ארץ בדור שכולו חייב דכתיב (ישעיהו נט, טז) וירא כי אין איש וישתומם כי אין מפגיע וכתיב (ישעיהו מח, יא) למעני אעשה
11 'Ulla said: Jerusalem shall be redeemed only by righteousness,<span class="x" onmousemove="('comment',' I.e., through the exercise of charity. ');"><sup>20</sup></span> as it is written, Zion shall be redeemed with judgment, and her converts with righteousness.<span class="x" onmousemove="('comment',' Ibid. 27. ');"><sup>21</sup></span>
יב אמר רבי אלכסנדרי רבי יהושע בן לוי רמי כתיב (ישעיהו ס, כב) בעתה וכתיב אחישנה זכו אחישנה לא זכו בעתה
12 R. Papa said: When the haughty cease to exist [in Israel] the magi<span class="x" onmousemove="('comment',' [The Guebres who were responsible for much of the suffering of the Jews under the Sassanians, v. supra p. 504, n. 6.] ');"><sup>22</sup></span> shall cease [among the Persians]; when the judges cease to exist [in Israel], the chiliarchi<span class="x" onmousemove="('comment',' [H] [Pers. Wezirpat, a ruler, Funk, Schwarz Festschrift, p. 432;] the name of a class of oppressive Persian officers. ');"><sup>23</sup></span>
יג אמר רבי אלכסנדרי רבי יהושע בן לוי רמי כתיב (דניאל ז, יג) וארו עם ענני שמיא כבר אינש אתה וכתיב (זכריה ט, ט) עני ורוכב על חמור זכו עם ענני שמיא לא זכו עני רוכב על חמור
13 shall cease likewise. Now, 'when the haughty cease to exist, the magi shall also cease,' as it is written, And I will purely purge away thy haughty ones<span class="x" onmousemove="('comment',' [H] from [H], 'great', 'haughty'. ');"><sup>24</sup></span> and take away all thy tin.<span class="x" onmousemove="('comment',' Metaphorically applied to the magi, as being 'a cheap metal.' ');"><sup>25</sup></span>
יד אמר ליה שבור מלכא לשמואל אמריתו משיח על חמרא אתי אישדר ליה סוסיא ברקא דאית לי אמר ליה מי אית לך בר חיור גווני
14 'When the judges cease to exist, the chiliarchi shall cease likewise, as it is written, The Lord hath taken away thy judgments, he hath cast out thine enemy.<span class="x" onmousemove="('comment',' Zeph. III, 15. ');"><sup>26</sup></span> R. Johanan said: When you see a generation ever dwindling, hope for him [the Messiah], as it is written, And the afflicted people thou wilt save.<span class="x" onmousemove="('comment',' II Sam. XXII, 28. ');"><sup>27</sup></span>
טו ר' יהושע בן לוי אשכח לאליהו דהוי קיימי אפיתחא דמערתא דרבי שמעון בן יוחאי אמר ליה אתינא לעלמא דאתי אמר ליה אם ירצה אדון הזה אמר רבי יהושע בן לוי שנים ראיתי וקול ג' שמעתי
15 R. Johanan said: When thou seest a generation overwhelmed by many troubles as by a river, await him, as it is written, when the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him;<span class="x" onmousemove="('comment',' Isa. LIX, 19. ');"><sup>28</sup></span> which is followed by, And the Redeemer shall come to Zion.<span class="x" onmousemove="('comment',' Ibid. 20. ');"><sup>29</sup></span>
טז אמר ליה אימת אתי משיח אמר ליה זיל שייליה לדידיה והיכא יתיב אפיתחא דקרתא ומאי סימניה יתיב ביני עניי סובלי חלאים וכולן שרו ואסירי בחד זימנא איהו שרי חד ואסיר חד אמר דילמא מבעינא דלא איעכב
16 R. Johanan also said: The son of David will come only in a generation that is either altogether righteous or altogether wicked. 'in a generation that is altogether righteous,' — as it is written, Thy people also shall be all righteous: they shall inherit the land for ever.<span class="x" onmousemove="('comment',' Ibid. LX, 21. ');"><sup>30</sup></span> 'Or altogether wicked,' — as it is written, And he saw that there was no man, and wondered that there was no intercessor;<span class="x" onmousemove="('comment',' Ibid. LIX, 16. ');"><sup>31</sup></span>
יז אזל לגביה אמר ליה שלום עליך רבי ומורי אמר ליה שלום עליך בר ליואי א"ל לאימת אתי מר א"ל היום אתא לגבי אליהו א"ל מאי אמר לך א"ל שלום עליך בר ליואי א"ל אבטחך לך ולאבוך לעלמא דאתי א"ל שקורי קא שקר בי דאמר לי היום אתינא ולא אתא א"ל הכי אמר לך (תהלים צה, ז) היום אם בקולו תשמעו
17 and it is [elsewhere] written, For mine own sake, even for mine own sake, will I do it.<span class="x" onmousemove="('comment',' Ibid. XLVIII, 11. ');"><sup>32</sup></span> R. Alexandri said: R. Joshua b. Levi pointed out a contradiction. it is written, in its time [will the Messiah come], whilst it is also written, I [the Lord] will hasten it!<span class="x" onmousemove="('comment',' Ibid. LX, 22: The verse reads, I the Lord will hasten it in its time. The two phrases are contradictory, since 'hasten it' implies before its proper time. ');"><sup>33</sup></span>
יח שאלו תלמידיו את רבי יוסי בן קיסמא אימתי בן דוד בא אמר מתיירא אני שמא תבקשו ממני אות אמרו לו אין אנו מבקשין ממך אות
18 — if they are worthy, I will hasten it: if not, [he will come] at the due time. R. Alexandri said: R. Joshua opposed two verses: it is written, And behold, one like the son of man came with the clouds of heaven<span class="x" onmousemove="('comment',' Dan. VII, 13. ');"><sup>34</sup></span> whilst [elsewhere] it is written, [behold, thy king cometh unto thee&nbsp;… ] lowly, and riding upon an ass!<span class="x" onmousemove="('comment',' Zech. IX, 7. ');"><sup>35</sup></span>
יט א"ל לכשיפול השער הזה ויבנה ויפול ויבנה ויפול ואין מספיקין לבנותו עד שבן דוד בא אמרו לו רבינו תן לנו אות אמר להם ולא כך אמרתם לי שאין אתם מבקשין ממני אות
19 — if they are meritorious, [he will come] with the clouds of heaven;<span class="x" onmousemove="('comment',' 'Swiftly' (Rashi). ');"><sup>36</sup></span> if not, lowly and riding upon an ass. King Shapur [I] said to Samuel, 'Ye maintain that the Messiah will come upon an ass: I will rather send him a white horse of mine.'<span class="x" onmousemove="('comment',' This is more fitting. ');"><sup>37</sup></span>
כ אמרו לו ואף על פי כן אמר להם אם כך יהפכו מי מערת פמייס לדם ונהפכו לדם
20 He replied, 'Have you a hundred-hued steed?'<span class="x" onmousemove="('comment',' [This jest is explained by Krochmal, (Hechalutz, I, p. 83) as an overt invitation to the Jews to help Shapur in his struggle with the Romans.] ');"><sup>38</sup></span> R. Joshua b. Levi met Elijah standing by the entrance of R. Simeon b. Yohai's tomb. He asked him: 'Have I a portion in the world to come?' He replied, 'if this Master desires it.'<span class="x" onmousemove="('comment',' He referred to the Shechinah, which was with them (Rashi). Maharsha renders: when thou art worthy thereof. ');"><sup>39</sup></span>
כא בשעת פטירתו אמר להן העמיקו לי ארוני
21 R. Joshua b. Levi said, 'I saw two, but heard the voice of a third.'<span class="x" onmousemove="('comment',' I.e., he saw only himself and Elijah there, but heard a third voice — that of the Shechinah. ');"><sup>40</sup></span> He then asked him, 'When will the Messiah come?' — 'Go and ask him himself,' was his reply. 'Where is he sitting?' — 'At the entrance.'<span class="x" onmousemove="('comment',' Cur. edd. read '&nbsp;… of the town:' The Wilna Gaon deletes this and substitutes 'of Rome.' ');"><sup>41</sup></span> And by what sign may I recognise him?' — 'He is sitting among the poor lepers: all of them untie [them]<span class="x" onmousemove="('comment',' The bandages of their sores for dressing. ');"><sup>42</sup></span> all at once, and rebandage them together,<span class="x" onmousemove="('comment',' I.e., if they have many leprous sores, they first take off all the bandages, and treat each sore, then replace them together. ');"><sup>43</sup></span> whereas he unties and rebandages each separately, [before treating the next], thinking, should I be wanted, [it being time for my appearance as the Messiah] I must not be delayed [through having to bandage a number of sores].' So he went to him and greeted him, saying, 'peace upon thee, Master and Teacher.' 'peace upon thee, O son of Levi,' he replied. 'When wilt thou come Master?' asked he, 'To-day', was his answer. On his returning to Elijah, the latter enquired, 'What did he say to thee?' — 'peace Upon thee, O son of Levi,' he answered. Thereupon he [Elijah] observed, 'He thereby assured thee and thy father of [a portion in] the world to come.' 'He spoke falsely to me,' he rejoined, 'stating that he would come to-day, but has not.' He [Elijah] answered him, 'This is what he said to thee, To-day, if ye will hear his voice.'<span class="x" onmousemove="('comment',' Ps. XCV, 7, thus he made his coming conditional-the condition was unfulfilled. ');"><sup>44</sup></span> The disciples of R. Jose b. Kisma asked him, 'When will the Messiah come?' — He answered, 'I fear lest ye demand a sign of me [that my answer is correct].' They assured him, 'We will demand no sign of you.' So he answered them, 'When this gate<span class="x" onmousemove="('comment',' [The gate of Caesarea Philippi, the home of R. Jose. Its fall would be a symbol of the destruction of the Roman power by the Parthians. Bacher, AT, I, p. 402.] ');"><sup>45</sup></span> falls down, is rebuilt, falls again, and is again rebuilt, and then falls a third time, before it can be rebuilt the son of David will come.' They said to him, 'Master, give us a sign.' He protested, 'Did ye not assure me that ye would not demand a sign?' They replied, 'Even so, [we desire one].' He said to them. 'if so, let the waters of the grotto of Paneas turn into blood;' and they turned into blood. When he lay dying he said to them, 'place my coffin deep [in the earth],