The Eddie B Sit edition presents an audio series of the Talmud Bavli, focusing on the tractate Sanhedrin. This session has been sponsored anonymously for the complete recovery of Dina bat Sarah, with prayers for her healing of both body and soul. Today, we study Daf Tzadik Chet, dedicating our learning for her well-being and in memory of Avraham ben Ester, may his soul be bound in the bond of life. We begin on Tzadik Chet Amud Rishon, approximately nine lines down.
Rabbi Abba states, “There is no greater sign that the end is near than this,” referring to the verse, “And you, O mountains of Israel, shall give forth your branches and bear your fruit for My people Israel.” This verse, from Yechezkel, indicates that when the Land of Israel begins to yield its fruits abundantly, the end will be approaching. Rabbi Elazar adds another sign, citing a verse that describes a time when wages will be scarce, and there will be no peace for those going out or coming in due to distress. This reflects a time of economic hardship, echoing the teaching that the arrival of Mashiach will not occur until there is no money left in people's pockets.
Rabbi Elazar explains that when one observes a situation where no one is earning a living, and even the wages of animals are absent, it is a sign of impending redemption. The verse further elaborates that during this time, even the Torah scholars, who typically experience peace, will not find tranquility amidst the troubles. Shmuel asserts that this lack of peace will persist until the prices of all goods stabilize, indicating a significant economic shift. Rashi comments that when there is no peace for those who used to enter and exit in safety, it signals the coming of Mashiach.
As we explore these signs, we note that the sages are concerned with the implications of these hardships. For instance, Rabbi Chanina states that the redemption will not arrive until one searches for fish for a sick person and cannot find any, indicating a severe famine. The imagery suggests a dire situation where even basic necessities are unavailable. The land will be so barren that even the rivers will be frozen, preventing fish from swimming.
Rabbi Chama bar Chanina highlights that Mashiach will not come until the Jewish people lose their governance, as indicated by the verse about the destruction of lowly leadership. This loss of power is a precursor to redemption, as the Jewish people will ultimately receive Jerusalem as a gift, leading to their redemption. Ze'iri mentions that Mashiach will not come until the arrogant among Israel are no longer present, emphasizing the need for humility among the people.
Rabbi Simlai, citing Rabbi Elazar, notes that the arrival of Mashiach hinges on the absence of judges and officers among the Jewish people. The removal of corrupt leaders will pave the way for the restoration of justice and righteousness in Israel. Ulla states that Jerusalem will only be redeemed through acts of charity, as demonstrated in the verse, “Zion shall be redeemed with justice, and her captives with righteousness.”
The dialogue continues with discussions on the state of the Jewish people and the conditions that will precede the arrival of Mashiach. Rabbi Yochanan remarks that if one sees a generation diminishing economically, they should prepare for Mashiach’s coming. Similarly, if troubles befall a generation like a river, it is a sign of the imminent arrival of redemption.
Rabbi Yochanan further explains that Mashiach will come in a generation that is either entirely righteous or entirely guilty. This paradox underscores the extremes that will characterize the end of days. In a generation of righteousness, the people will inherit the land, while in a generation of guilt, God will redeem them for His own sake to prevent a desecration of His name.
Rabbi Alexandri presents a debate regarding the timing of Mashiach’s arrival, citing verses that seem to contradict one another about whether he will come at the appointed time or hastily. The resolution offered is that if the Jewish people are worthy, Mashiach will arrive early; if not, he will come at the predetermined time.
Rabbi Yehoshua ben Levi recounts an encounter with Eliyahu Hanavi, who reveals that Mashiach is at the gates, waiting to be called upon. The sign to recognize him is that he sits among the afflicted, highlighting his humility and readiness to serve. This imagery provides insight into the nature of Mashiach, who identifies with the suffering of the people.
As Rabbi Yehoshua seeks to understand when Mashiach will come, he learns that the answer is contingent on the people's actions and their readiness to heed God's voice. The narrative emphasizes that the arrival of Mashiach is intertwined with the moral and spiritual state of the Jewish people.
The discussions culminate in reflections on the challenges and tribulations that will precede redemption. The sages express a desire to witness the coming of Mashiach, despite the hardships that may accompany it. They articulate a profound yearning for redemption, while also acknowledging the complexities and fears tied to such an event.
In conclusion, the teachings encapsulate a rich tapestry of halachic insights, highlighting the signs of redemption and the spiritual readiness required to welcome Mashiach. The dialogue serves as a reminder of the interconnectedness of the Jewish people’s actions and the unfolding of divine providence in the world.