"On Whom Can We Rely?” Literary Laments of a Fallen Society in the Mishnah (Mishnah Sotah 9:15)

These three passages appear at the end of the last chapter of Mishnah Tractate Sotah.¹

They provide a literary portrayal of societal decline and loss following the destruction of the Second Temple. They use biblical language, intentional structure, and repetition to convey both the spiritual and moral crises of the time.²

Outline

1. R' Pinchas ben Yair's Lament on the Societal Decline Following the Destruction of the Second Temple

2. R' Eliezer Hagadol's Lament on the Societal Decline Following the Destruction of the Second Temple

3. Societal Decline and Turbulent Conditions Preceding the Messianic Era

The Passage

Mishnah_Sotah.9.15

R' Pinchas ben Yair's Lament on the Societal Decline Following the Destruction of the Second Temple

R' Pineḥas ben Ya’ir reflects on the decline of values and leadership after the destruction of the Second Temple. He laments that the ḥaverim³ and noblemen⁴ are now ashamed, men of action have diminished, and instead, violent (בעלי זרוע) and deceptive individuals have risen to power. People no longer seek or inquire about the fear of Heaven. 

Literary analysis: 

Structure and Repetition: The passage begins with the statement "משחרב בית המקדש" (since the Temple was destroyed), a motif repeated in the next section as well, that sets the tone of catastrophe.⁵

The structure moves from describing specific societal groups—"חברים ובני חורין" (learned men and aristocrats), "אנשי מעשה" (people of action)⁶—to the rise of negative forces—"בעלי זרוע ובעלי לשון" (the strong and those of tongues)⁷. The repetition of "ואין" (there is none) in line #5 underscores the loss of leadership, inquiry, and guidance, climaxing with the phrase "על מי לנו להישען? על אבינו שבשמים" (on whom can we rely? On our Father in Heaven), a rhetorical refrain that concludes each of the three passages, used to highlight the lack of human solutions to the crisis.

Imagery: The contrast between groups (scholars and free people vs. violent and manipulative individuals) creates a stark image of societal degradation. The image of "חפו ראשם" (their heads are covered)⁸ conveys shame and defeat, meaning that the learned and virtuous are in mourning for the fallen world.

Tone: This passage carries a tone of resignation, tempered by a distant hope in divine reliance. The world has collapsed, but faith remains as the last anchor.

ר' פנחס בן יאיר אומר:

משחרב בית המקדש,

1. בושו חברים ובני חורין,

2. וחפו ראשם,

3. ונדלדלו אנשי מעשה,

4. וגברו בעלי זרוע ובעלי לשון,

5. ואין דורש, ואין מבקש, ואין שואל,

על מי לנו להישען? על אבינו שבשמים.

R' Pineḥas ben Ya’ir says: 

From the time when the Second Temple was destroyed, 

1. the ḥaverim and free men of noble lineage were ashamed, 

2. and their heads were covered in shame, 

3. and men of action dwindled, 

4. and violent and smooth-talking men gained the upper hand, 

5. and none seek, and none ask, and none inquire of the fear of Heaven. 

Upon whom is there for us to rely? Only upon our Father in Heaven. 

R' Eliezer Hagadol's Lament on the Societal Decline Following the Destruction of the Second Temple

R' Eliezer⁹ reflects on the decline of generations following the destruction of the Second Temple.¹⁰ He laments that scholars (חכימיא) have been reduced to the level of scribes (ספריא), scribes to officials,¹¹ officials to uneducated Jews,¹² and even uneducated Jews are becoming fewer. There is a growing absence of inquiry or pursuit of wisdom. 

Literary analysis: 

Hierarchical Decline: R' Eliezer focuses on the collapse of hierarchy within the intellectual and religious world. "חכימיא למהוי כספריא" (the sages become like scribes), "וספריא כחזנא" (and the scribes like layleaders), "חזנא כעמא דארעא" (and the cantors like the common people)—the progression creates a literary image of a gradual dilution of authority and wisdom, with each class losing its original stature and sinking to the level below.

Parallels and Repetition: Same as in R' Pinchas’s section, the passage ends with the rhetorical question and answer "על מי יש להישען, על אבינו שבשמים" (on whom can we rely? On our Father in Heaven). This repetition of the final plea across both passages reinforces a collective sense of despair but also a shared faith.

ר' אליעזר הגדול אומר:

מיום שחרב בית המקדש,

1. שרו חכימיא למהוי כספריא,

2. וספריא כחזנא,

3. וחזנא כעמא דארעא,

4. ועמא דארעא אזלא ודלדלה,

5. ואין מבקש,

על מי יש להישען, על אבינו שבשמים.

R' Eliezer the Great says: 

From the day the Second Temple was destroyed, the generations have deteriorated: 

1. Scholars have begun to become like scribes that teach children, 

2. and scribes have become like beadles, 

3. and beadles have become like ignoramuses, 

4. and ignoramuses are increasingly diminished,

5. and none seek. 

Upon whom is there to rely? Only upon our Father in Heaven. 

Societal Decline and Turbulent Conditions Preceding the Messianic Era

This passage describes the challenging conditions leading up to the times of the Messianic age:¹³ 

Impudence¹⁴ will rise, costs will soar despite agricultural abundance, and the monarchy¹⁵ will turn to heresy.¹⁶ 

The gathering places of sages (בית ועד) will become a place of illicit sex (זנות). 

Regions in Eretz Yisrael, including Galilee, will be destroyed, and the poor will find no mercy. Wisdom will decay, and those who fear sin will be despised. Generational respect will deteriorate, with youth disrespecting elders and family relations breaking down. 

 The following verse is cited (Micah.7.6): 

כי בן מנבל אב 

בת קמה באמה 

כלה בחמתה 

איבי איש אנשי ביתו

For son spurns father,

Daughter rises up against mother,

Daughter-in-law against mother-in-law—

A man’s own household

Are his enemies.

The generation will be shameless, resembling the behavior of dogs.

Literary analysis: 

Apocalyptic Imagery: This passage paints a vivid picture of moral and social chaos in the lead-up to the Messianic era. The reversal of norms—"חצפא יסגא" (insolence will increase),¹⁷ "ויקר יאמיר" (expenses will rise), and "הגפן תתן פריה והיין ביקר" (the vine will give its fruit, but the wine will be expensive)—provides an unsettling image of abundance with an unexpected cost. The destruction of places ("הגליל יחרב" [the Galilee will be destroyed]) and the dislocation of people ("אנשי הגבול יסובבו מעיר לעיר" [border people will wander from city to city]) heightens the sense of disorder.

Societal Inversion: In this passage, the world is turned upside down—"נערים פני זקנים ילבינו" (young people will shame the elders), "זקנים יעמדו מפני קטנים" (elders will stand before the young). This inversion reflects a collapse of traditional values and respect for authority.

Quotations and Allusion: The passage includes a direct biblical quote of Micah 7, "בן מנבל אב" (a son dishonors his father), "כלה בחמתה" (a daughter-in-law against her mother-in-law), reinforcing the theme of familial disintegration and the breakdown of social bonds. The reference to "פני הדור כפני הכלב" (the face of the generation is like the face of a dog) is a metaphor for shamelessness and cowardice in leadership.

Cycle of Despair and Hope: Despite the dire predictions, the passage ends with the same rhetorical question as the others: "על מי יש לנו להישען, על אבינו שבשמים" (on whom can we rely? On our Father in Heaven). This closing reinforces a pattern where, even in times of moral, spiritual, and social collapse, the ultimate recourse remains divine intervention.

בעקבות משיחא 

1. חצפא יסגא, 

2. ויקר יאמיר, 

3. הגפן תתן פריה והיין ביקר, 

4. והמלכות תהפך למינות, 

5. ואין תוכחה, 

6. בית ועד יהיה לזנות, 

7. והגליל יחרב,

8.  והגבלן ישום, 

9. ואנשי הגבול יסובבו מעיר לעיר ולא יחוננו, 

10. וחכמת סופרים תסרח, 

11. ויראי חטא ימאסו, 

12. והאמת תהא נעדרת. 

13. 1. נערים פני זקנים ילבינו, 

    2. זקנים יעמדו מפני קטנים. 

    3. (מיכה ז) "בן מנבל אב, 

    4. בת קמה באמה, 

    5. כלה בחמתה, 

    6. איבי איש אנשי ביתו"

14. פני הדור כפני הכלב, 

15. הבן אינו מתביש מאביו. 

ועל מי יש לנו להישען, על אבינו שבשמים.

He also said: In the times of the approach of the Messiah, 

1. impudence will increase 

2. and high costs will pile up. 

3. Although the vine shall bring forth its fruit, wine will nevertheless be expensive. 

4. And the monarchy shall turn to heresy, 

5. and there will be no one to give reproof about this. 

6. The meeting place of the Sages will become a place of promiscuity, 

7. and the Galilee shall be destroyed, 

8. and the Gavlan will be desolate, 

9. and the men of the border shall go round from city to city to seek charity, but they will find no mercy. 

10. And the wisdom of scribes will putrefy, 

11. and people who fear sin will be held in disgust, 

12. and the truth will be absent. 

13. 1. The youth will shame the face of elders, 

    2. elders will stand before minors. 

    3. Normal family relations will be ruined: A son will disgrace a father; 

    4. a daughter will rise up against her mother, 

    5. a daughter-in-law against her mother-in-law. 

    6. A man’s enemies will be the members of his household. 

14. The face of the generation will be like the face of a dog; 

15. a son will no longer be ashamed before his father. 

And upon what is there for us to rely? Only upon our Father in heaven. 

1. See my recent two-part series on the previous parts of this chapter: Pt1 ; Pt2.

2. On other examples of poetry in the Talmud, see my previous pieces here (elegies) and here.

3. חברים - Chaver - a term referring to a scholar, or to people who are careful about purity laws.

4. בני חורין - in the biblical sense of “noble”.

5. Two passages in the previous section start with this as well, see there.

6. This term appeared in the previous section as well. It appears in the Mishnah in only one other place, in the context of the annual Simchat Beit HaShoeivah celebration held during the Intermediate days of Sukkot in the temple (Sukkah.5.4):

חסידים ואנשי מעשה היו מרקדים לפניהם באבוקות של אור שבידיהן, ואומרים לפניהן דברי שירות ותשבחות.

The pious and the men of action would dance before the people who attended the celebration, with flaming torches that they would juggle in their hands, and they would say before them passages of song and praise to God.

7. Possibly referring to collaborators with the Romans. Compare the term הלשנה, meaning informing/collaborating, from the same root of “tongue”. However, this may be a later term.

8. This is a biblical idiom for shame and mourning, see חפוי ראש. It appears in this exact syntax in Jeremiah.14.4:

בשו אכרים, חפו ראשם
The plowers are shamed,
They cover their heads.

9. Unusually referred to here as “R' Eliezer the Great”, probably literary.

10. Notably, and very unusually for the Mishnah, this entire passage is in Aramaic.

11. חזנא - a leadership position, which is involved in the running of communal services in some way; compare gabbai - Wikipedia.

12. עמא דארעא - Am ha'aretz.

13. עקבות משיחא - literally: “the footsteps of the Messiah”.

14. חצפא - chutzpah.

15. מלכות. Alternatively: “the empire”.

16. מינות - likely a reference to Christianity becoming the Roman state religion in the 4th century.

17. Notably, this phrase is in Aramaic.