Pt3 The Messianic Era in the Talmud: Signs Immediately Preceding the Messiah's Arrival (Sanhedrin 96b-99a)

This is the third part of a seven-part series.¹

[pt3] Signs Immediately Preceding the Messiah’s Arrival

R. Abba - Most revealed sign of the end: Eretz Yisrael yields abundant fruit - Ezekiel 36:8

ואמר רבי אבא:

אין לך קץ מגולה מזה, שנאמר:

״ואתם הרי ישראל

ענפכם תתנו

ופריכם תשאו לעמי ישראל וגו׳״.

§ And R’ Abba says:

You have no more explicit manifestation of the end of days than this following phenomenon, as it is stated:

“But you, mountains of Israel,

you shall give your branches,

and yield your fruit to My people of Israel, for they will soon be coming” (Ezekiel 36:8).

When produce will grow in abundance in Eretz Yisrael, it is an indication that the Messiah will be coming soon.

R. Eliezer - Another sign: no wages/rent and no peace to him who goes/comes - Zechariah 8:10

רבי אליעזר אומר:

אף מזה, שנאמר:

״כי לפני הימים ההם שכר האדם לא נהיה

ושכר הבהמה איננה

וליוצא ולבא אין שלום מן הצר״.

R’ Eliezer says:

You have no greater manifestation of the end of days than this following phenomenon as well, as it is stated:

“For before these days there was no hire for man,

nor any hire for beast;

nor was there peace from the oppressor to him who exits and to him who enters” (Zechariah 8:10).

When there are no wages for work and no rent paid for use of one’s animal, that is an indication that the coming of the Messiah is at hand.

Rav - Even Torah scholars (who are promised peace) will lack peace from the oppressor; Shmuel - The Messiah will come when prices are all equalized - Psalms 119:165; Zechariah 8:10

מאי ״ליוצא ולבא אין שלום מן הצר״?

רב אמר:

אף תלמידי חכמים,

שכתוב בהם שלום,

דכתיב ״שלום רב לאהבי תורתך״,

אין שלום מפני צר.

ושמואל אמר: עד שיהיו כל השערים כולן שקולין.

The Talmud asks: What is the meaning of the phrase: “Nor was there peace from the oppressor to him who exits and to him who enters”?

Rav says:

It means that even for Torah scholars,

with regard to whom the promise of peace is written,

as it is written: “Great peace have they who love Your Torah; and there is no obstacle for them” (Psalms 119:165),

there will be no peace from the oppressor.

And Shmuel says: It means that the Messiah will not come until all the prices (שערים) are equal.

R. Ḥanina - Messiah will come when a small fish for the sick isn’t found - Ezekiel 32:14, 29:21

אמר רבי חנינא:

אין בן דוד בא עד שיתבקש דג [קטן] לחולה ולא ימצא,

• שנאמר:

  • ״אז אשקיע מימיהם ונהרותם כשמן אוליך״,

• וכתיב בתריה:

  • ״ביום ההוא אצמיח קרן לבית ישראל״.

R’ Ḥanina says:

The son of David will not come until a fish will be sought for an ill person and will not be found,

• as it is stated with regard to the downfall of Egypt:

  • “Then I will make their waters clear and cause their rivers to run like oil” (Ezekiel 32:14), meaning that the current in the rivers will come to a virtual standstill.

• And it is written thereafter:

  • “On that day I will cause the glory of the house of Israel to flourish” (Ezekiel 29:21).

R. Ḥama b. Ḥanina - Messiah will come when the contemptuous (=Roman) kingdom ends for Israel - Isaiah 18:5-7

אמר רבי חמא בר חנינא:

אין בן דוד בא עד שתכלה מלכות הזלה מישראל,

• שנאמר:

  • ״וכרת הזלזלים במזמרות״,

• וכתיב בתריה:

  • ״בעת ההיא יובל שי לה׳ צבאות, עם ממשך ומורט״.

R’ Ḥama bar Ḥanina says:

The son of David will not come until the contemptuous [ha-zalla] kingdom of Rome will cease from the Jewish people,

• as it is stated:

  • “And He shall sever the sprigs [ha-zalzallim] with pruning hooks” (Isaiah 18:5).

• And it is written thereafter:

  • “At that time shall a present be brought to YHWH of hosts, by a people scattered and hairless” (Isaiah 18:7).

Ze’eiri citing R. Ḥanina - Messiah will come when the arrogant are removed from Israel - Zephaniah 3:11–12

אמר זעירי, אמר רבי חנינא:

אין בן דוד בא עד שיכלו גסי הרוח מישראל,

• שנאמר:

  • ״כי אז אסיר מקרבך עליזי גאותך״,

• וכתיב:

  • ״והשארתי בקרבך עם עני ודל, וחסו בשם ה׳״.

Ze’eiri says that R’ Ḥanina says:

The son of David will not come until the arrogant (גסי הרוח) will cease to exist from among the Jewish people,

• as it is stated:

  • “For then I will remove from your midst your proudly exulting ones (עליזי גאותך)” (Zephaniah 3:11),

• and it is written afterward:

  • “And I will leave in your midst a poor and lowly people, and they shall take refuge in the name of YHWH” (Zephaniah 3:12).

R. Simlai citing R. Elazar b. Shimon - Messiah will come when all judges and officers cease from Israel; afterward judges will be restored - Isaiah 1:25–26

אמר רבי שמלאי, משום רבי אלעזר ברבי שמעון:

אין בן דוד בא עד שיכלו כל שופטים ושוטרים מישראל,

שנאמר:

״ואשיבה ידי עליך

ואצרף כבר סיגיך וגו׳

ואשיבה שפטיך״.

R’ Simlai says in the name of R’ Elazar, son of R’ Shimon:

The son of David will not come until all the judges (שופטים) and officers (שוטרים) will cease to exist from among the Jewish people,²

as it is stated:

“And I will turn My hand against you

and purge away your dross as with lye and take away your base alloy.

And I will restore your judges as at the first” (Isaiah 1:25–26).

Ulla - Jerusalem is redeemed only with justice and righteousness - Isaiah 1:27

אמר עולא:

אין ירושלים נפדית אלא בצדקה,

שנאמר:

״ציון במשפט תפדה

ושביה בצדקה״.

Ulla says:

Jerusalem is redeemed only by means of righteousness,³

as it is stated:

“Zion shall be redeemed with justice

and those who return to it with righteousness” (Isaiah 1:27).

Rav Pappa - If the arrogant cease, Persian priests cease; if corrupt judges cease, royal officers cease - Isaiah 1:25; Zephaniah 3:15

אמר רב פפא:

• אי בטלי יהירי –

  • בטלי אמגושי,

• אי בטלי דייני –

  • בטלי גזירפטי.

• אי בטלי יהירי — בטלי אמגושי,

  • דכתיב: ״ואצרף כבר סיגיך ואסירה כל בדיליך״.

• ואי בטלי דייני — בטלי גזירפטי,

  • דכתיב: ״הסיר ה׳ משפטיך פנה איבך״.

Rav Pappa says:

• If the arrogant (יהירי) will cease to exist —

  • the Persian magi⁴ will cease to exist as well.

• If the deceitful judges (דייני) will cease to exist —

  • the royal officers [gazirpatei] and taskmasters will cease to exist.

Rav Pappa elaborates:

• If the arrogant will cease, the Persian magi will cease,

  • as it is written: “And I will purge away your dross [sigayikh] as with lye, and I will remove all your alloy [bedilayikh].” When the arrogant [sigim] are purged, the sorcerers, who are separated [muvdalim] from the fear of God, will also cease.

• And if the deceitful judges cease to exist, the royal officers and taskmasters will cease to exist,

  • as it is written: “YHWH has removed your judgments; cast out your enemy” (Zephaniah 3:15).

R. Yoḥanan - If a generation steadily diminishes, Messiah is imminent - II Samuel 22:28

אמר רבי יוחנן:

אם ראית דור שמתמעט והולך --

חכה לו,

שנאמר: ״ואת עם עני תושיע וגו׳״.

R’ Yoḥanan says:

If you saw a generation whose wisdom and Torah study is steadily diminishing (מתמעט) --

await (חכה) the coming of the Messiah,

as it is stated: “And the afflicted people You will redeem” (II Samuel 22:28).

R. Yoḥanan - If a generation’s troubles flood like a river, Messiah is imminent - Isaiah 59:19–20

אמר רבי יוחנן:

אם ראית דור שצרות רבות באות עליו כנהר --

חכה לו,

• שנאמר:

  • ״כי יבא כנהר צר רוח ה׳ נססה בו״,

• וסמיך ליה:

  • ״ובא לציון גואל״.

R’ Yoḥanan says:

If you saw a generation whose troubles inundate it like a river --

await the coming of the Messiah,

• as it is stated:

  • “When distress will come like a river that the breath of YHWH drives” (Isaiah 59:19).

• And juxtaposed to it is the verse:

  • “And a redeemer will come to Zion” (Isaiah 59:20).

R. Yoḥanan - Messiah comes only in a generation entirely righteous or entirely guilty

ואמר רבי יוחנן:

אין בן דוד בא אלא

• בדור שכולו זכאי,

• או כולו חייב.

And R’ Yoḥanan says:

The son of David will come only in

• a generation that is entirely innocent, in which case they will be deserving of redemption,

• or in a generation that is entirely guilty, in which case there will be no alternative to redemption.

Prooftexts - Isaiah 60:21, 59:16, 48:11

• בדור שכולו זכאי –

  • דכתיב: ״ועמך כלם צדיקים, לעולם יירשו ארץ״.

• בדור שכולו חייב –

  • דכתיב: ״וירא כי אין איש, וישתומם כי אין מפגיע״,

  • וכתיב: ״למעני אעשה״.

• He may come in a generation that is entirely innocent,

  • as it is written: “And your people also shall be all righteous; they shall inherit the land forever” (Isaiah 60:21).

• He may come in a generation that is entirely guilty,

  • as it is written: “And He saw that there was no man, and was astonished that there was no intercessor; therefore His arm brought salvation to Him, and His righteousness, it sustained Him” (Isaiah 59:16).

  • And it is written: “For My own sake, for My own sake will I do it; for how should it be profaned? And My glory I will not give it to another” (Isaiah 48:11).

Resolving contradictory verses about the Messiah: Whether he comes ‘in its time’ or hastened, riding clouds or a donkey, depending on Israel’s merit

R. Alexandri citing R. Yehoshua b. Levi - ‘In its time I will hasten it’—if they merit, hastened; if not, in its time - Isaiah 60:22

אמר רבי אלכסנדרי:

רבי יהושע בן לוי רמי:

• כתיב

  • ״בעתה״

• וכתיב

  • ״אחישנה״.

• זכו –

  • אחישנה,

• לא זכו –

  • בעתה.

§ R’ Alexandri says:

R’ Yehoshua ben Levi raises a contradiction

in a verse addressing God’s commitment to redeem the Jewish people; In the verse: “I YHWH in its time I will hasten it” (Isaiah 60:22),

• it is written:

  • “In its time,” indicating that there is a designated time for the redemption,

• and it is written:

  • “I will hasten it,” indicating that there is no set time for the redemption.

He explains:

• If they merit (זכו) redemption through repentance and good deeds —

  • I will hasten the coming of the Messiah.

• If they do not merit redemption —

  • the coming of the Messiah will be in its designated time.

R. Alexandri citing R. Yehoshua b. Levi - Two modes: with clouds of heaven (if meritorious) or lowly on a donkey (if not) - Daniel 7:13–14; Zechariah 9:9

אמר רבי אלכסנדרי:

רבי יהושע בן לוי רמי:

• כתיב:

  • ״וארו עם ענני שמיא, כבר אנש אתה״,

• וכתיב:

  • ״עני ורכב על חמור״.

• זכו –

  • עם ענני שמיא,

• לא זכו –

  • עני ורוכב על חמור.

R’ Alexandri says:

R’ Yehoshua ben Levi raises a contradiction between two depictions of the coming of the Messiah.

• It is written:

  • “There came with the clouds of heaven, one like unto a son of man…and there was given him dominion and glory and a kingdom…his dominion is an everlasting dominion” (Daniel 7:13–14).

• And it is written:

  • “Behold, your king will come to you; he is just and victorious; lowly and riding upon a donkey and upon a colt, the foal of a donkey” (Zechariah 9:9).

He explains:

• If the Jewish people merit redemption —

  • the Messiah will come in a miraculous manner with the clouds of heaven.

• If they do not merit redemption —

  • the Messiah will come lowly and riding upon a donkey.

Anecdote of Shmuel to King Shapur - Messiah’s donkey will be miraculous—”a beast of a thousand hues”

אמר ליה שבור מלכא לשמואל:

אמריתו משיח על חמרא אתי

אישדר ליה סוסיא ברקא דאית לי!

אמר ליה: מי אית לך בר חיור גווני?!

[...]

King Shapur of Persia said to Shmuel mockingly:

You say that the Messiah will come on a donkey;

I will send him the riding [barka] horse that I have.

Shmuel said to him: Do you have a horse with one thousand colors [bar ḥivar gavanei] like the donkey of the Messiah?!

Certainly his donkey will be miraculous.

[...]

1. The outline of the series can be found at Part 1.

These are the previous parts:

• Pt1 The Messianic Era in the Talmud: The Character of the Messianic Generation and Moral and Social Collapse in the Leadup to the Messianic Era (Sanhedrin 96b-99a)

• Pt2 The Messianic Era in the Talmud: Calculations of World Duration and Messianic Timing (Sanhedrin 96b-99a)

2. Ed. Steinsaltz (my bolding):

and there will be no more autonomous government in Eretz Yisrael

Another possible interpretation is that it’s referring to the ceasing of foreign (=Roman) government, as in the earlier section (“R. Ḥama b. Ḥanina - Messiah will not come until the contemptuous (=Roman) kingdom ends for Israel - Isaiah 18:5-7“), and the renewal of autonomous (Jewish) government in Eretz Yisrael.

The “ceasing of the arrogant” in the other previous section (“Ze’eiri citing R. Ḥanina - Messiah will not come until the arrogant are removed from Israel - Zephaniah 3:11–12“) is likely also referring to high-status (Jewish) individuals close to the local (non-Jewish) Roman government.

And see also similarly the later section, the reference to non-Jewish Persian priests (relevant in the context of Babylonia, ruled by the Sasanid Persians), where Rav Pappa says that “if the (Jewish) arrogant cease, (non-Jewish) Persian priests cease“.

3. צדקה - ‘tzedaka‘ - in biblical Hebrew, this word means “righteousness”, in later Mishnaic/Talmudic Hebrew, it means “charity”.

4. אמגושי - i.e. Persian/Zoroastrian priest.