Sanhedrin 98b:3

שֶׁאֵין כׇּל דֶּקֶל וָדֶקֶל שֶׁבְּבָבֶל, שֶׁאֵין סוּס שֶׁל פָּרְסִיִּים נִקְשָׁר בּוֹ, וְאֵין לָךְ כׇּל אָרוֹן וְאָרוֹן שֶׁבְּאֶרֶץ יִשְׂרָאֵל, שֶׁאֵין סוּס מָדִי אוֹכֵל בּוֹ תֶּבֶן. as there is no palm tree that is in Babylonia to which a horse of the Persians will not be tethered when the Persians and Medes go to conquer other lands. And there is no coffin buried in Eretz Yisrael from which a Median horse will not eat straw. During wars, all the coffins will be removed from the ground and used as animal troughs. I do not want my coffin to be used for that purpose.

אָמַר רַב: אֵין בֶּן דָּוִד בָּא עַד שֶׁתִּתְפַּשֵּׁט מַלְכוּת הָרְשָׁעָה עַל יִשְׂרָאֵל תִּשְׁעָה חֳדָשִׁים, שֶׁנֶּאֱמַר: ״לָכֵן יִתְּנֵם עַד עֵת יוֹלֵדָה יָלָדָה וְיֶתֶר אֶחָיו יְשׁוּבוּן עַל בְּנֵי יִשְׂרָאֵל״. Rav says: The son of David will not come until the evil Roman kingdom will disperse throughout Eretz Yisrael for nine months, as it is stated: “Therefore will He give them up, until the time when she who is in labor has given birth; then the remnant of his brethren shall return with the children of Israel” (Micah 5:2). Once a period equivalent to a term of pregnancy passes, the redemption will come.

אֲמַר לֵיהּ אַבָּיֵי לְרַבָּה: מַאי טַעְמָא? אִילֵּימָא מִשּׁוּם חֶבְלוֹ שֶׁל מָשִׁיחַ? וְהָתַנְיָא: שָׁאֲלוּ תַּלְמִידָיו אֶת רַבִּי אֶלְעָזָר: מָה יַעֲשֶׂה אָדָם וְיִנָּצֵל מֵחֶבְלוֹ שֶׁל מָשִׁיחַ? יַעֲסוֹק בְּתוֹרָה וּבִגְמִילוּת חֲסָדִים. וּמָר – הָא תּוֹרָה וְהָא גְּמִילוּת חֲסָדִים! Abaye said to Rabba: What is the reason that you are so concerned? If we say it is due to the pains preceding and accompanying the coming of the Messiah, but isn’t it taught in a baraita that Rabbi Elazar’s students asked Rabbi Elazar: What shall a person do to be spared from the pains preceding the coming of the Messiah? Rabbi Elazar said to them: They shall engage in Torah study and acts of kindness. Abaye continued: And as far as the Master is concerned, isn’t there the Torah and aren’t there the acts of kindness that you performed?

אֲמַר לֵיהּ: שֶׁמָּא יִגְרוֹם הַחֵטְא, כִּדְרַבִּי יַעֲקֹב בַּר אִידִי, דְּרַבִּי יַעֲקֹב בַּר אִידִי רָמֵי: כְּתִיב ״וְהִנֵּה אָנֹכִי עִמָּךְ וּשְׁמַרְתִּיךָ בְּכֹל אֲשֶׁר תֵּלֵךְ״, וּכְתִיב ״וַיִּירָא יַעֲקֹב מְאֹד וַיֵּצֶר לוֹ״. Rabba said to him: I am concerned lest sin cause me to suffer the pain despite the Torah study and the good deeds in which I engage, in accordance with the statement of Rabbi Ya’akov bar Idi. As Rabbi Ya’akov bar Idi raises a contradiction. It is written that God said to Jacob: “And I am with you, and will keep you wherever you go” (Genesis 28:15), and it is written: “And Jacob was greatly afraid and distressed” (Genesis 32:8). If God assured Jacob that He would keep him, why was he concerned?

שֶׁהָיָה מִתְיָירֵא שֶׁמָּא יִגְרוֹם הַחֵטְא, כִּדְתַנְיָא: ״עַד יַעֲבֹר עַמְּךָ ה׳״ – זוֹ בִּיאָה רִאשׁוֹנָה, ״עַד יַעֲבֹר עַם זוּ קָנִית״ – זוֹ בִּיאָה שְׁנִיָּה. Rabbi Ya’akov bar Idi explains: He was afraid lest sin on his part cause that assurance to be abrogated, as it is taught in a baraita with regard to the verse: “Until Your people pass over, Lord, until Your people, whom You have acquired, pass over” (Exodus 15:16). “Until Your people pass over, Lord”; this is a reference to the first entry into the land, led by Joshua. “Until Your people, whom You have acquired, pass over”; this is a reference to the second entry into the land, when they returned to Zion from Babylonia.

אֱמוֹר מֵעַתָּה: רְאוּיִים הָיוּ יִשְׂרָאֵל לַעֲשׂוֹת לָהֶם נֵס בְּבִיאָה שְׁנִיָּה כְּבִיאָה רִאשׁוֹנָה, אֶלָּא שֶׁגָּרַם הַחֵטְא. Rabbi Ya’akov bar Idi explains: Say from now, based on this statement, that the Jewish people were worthy for God to perform a miracle on their behalf in the second entry into the land that was like the miracles that were performed during the exodus from Egypt and the first entry into the land, but the sin caused the second entry to take place in an unremarkable manner, with the Jewish people being subject to the dominion of the gentiles.

וְכֵן אָמַר רַבִּי יוֹחָנָן: יֵיתֵי וְלָא אִיחְמִינֵיהּ. אֲמַר לֵיהּ רֵישׁ לָקִישׁ: מַאי טַעְמָא? אִילֵּימָא מִשּׁוּם דִּכְתִיב ״כַּאֲשֶׁר יָנוּס אִישׁ מִפְּנֵי הָאֲרִי וּפְגָעוֹ הַדֹּב [וּבָא הַבַּיִת] וְסָמַךְ יָדוֹ עַל הַקִּיר וּנְשָׁכוֹ הַנָּחָשׁ״? בֹּא וְאַרְאֶךָּ דּוּגְמָתוֹ בָּעוֹלָם הַזֶּה: בִּזְמַן שֶׁאָדָם יוֹצֵא לַשָּׂדֶה וּפָגַע בּוֹ סַנְטָר – דּוֹמֶה כְּמִי שֶׁפָּגַע בּוֹ אֲרִי. נִכְנַס לָעִיר, פָּגַע בּוֹ גַּבַּאי – דּוֹמֶה כְּמִי שֶׁפְּגָעוֹ דֹּב. נִכְנַס לְבֵיתוֹ וּמָצָא בָּנָיו וּבְנוֹתָיו מוּטָלִין בָּרָעָב – דּוֹמֶה כְּמִי שֶׁנְּשָׁכוֹ נָחָשׁ. And so too Rabbi Yoḥanan said: Let the Messiah come, but after my death, so that I will not see him. Reish Lakish said to him: What is the reason that you are concerned? If we say it is because it is written with regard to the day of God: “As when a man did flee from a lion and a bear met him, or went into the house and leaned his arm on the wall and a snake bit him” (Amos 5:19), that is not a reason. Come, and I will show you a counterpart in this world to the situation described in this verse, as even today one encounters those situations. At a time when a person goes out to the field and is accosted by a guard [santar] who demands payment, his situation is similar to that of one who is accosted by a lion. He then enters the city and is accosted by a royal tax collector. His situation is similar to that of one who is accosted by a bear. He then enters his house and finds his sons and daughters afflicted with famine. His situation is similar to that of one whom a snake bit.

אֶלָּא מִשּׁוּם דִּכְתִיב: ״שַׁאֲלוּ נָא וּרְאוּ אִם יֹלֵד זָכָר מַדּוּעַ רָאִיתִי כׇל גֶּבֶר יָדָיו עַל חֲלָצָיו כַּיּוֹלֵדָה וְנֶהֶפְכוּ כׇל פָּנִים לְיֵרָקוֹן״. Rabbi Yoḥanan said to him: Rather, the reason I am concerned is that it is written with regard to the day of God: “Ask now, and see whether a man gives birth. Why, then, do I see every man [kol gever] with his hands on his loins, as a woman in labor, and all faces turned green?” (Jeremiah 30:6).

מַאי ״רָאִיתִי כָּל גֶּבֶר״? אָמַר רָבָא בַּר יִצְחָק אָמַר רַב: מִי שֶׁכׇּל גְּבוּרָה שֶׁלּוֹ. וּמַאי ״וְנֶהֶפְכוּ כׇל פָּנִים לְיֵרָקוֹן״? אָמַר רַבִּי יוֹחָנָן: פָּמַלְיָא שֶׁל מַעְלָה וּפָמַלְיָא שֶׁל מַטָּה, בְּשָׁעָה שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: הַלָּלוּ מַעֲשֵׂה יָדַי וְהַלָּלוּ מַעֲשֵׂה יָדַי, הֵיאַךְ אֲאַבֵּד אֵלּוּ מִפְּנֵי אֵלּוּ? The Gemara clarifies: What is the meaning of the phrase “I see kol gever”? Rava bar Yitzḥak says that Rav says: It is a reference to He Whom all strength is His. It is as though even God will suffer like a woman in labor due to the troubles of the Jewish people. And what is the meaning of the phrase “And all faces turned green”? Rabbi Yoḥanan says: The reference is to the heavenly entourage above, i.e., angels, and the earthly entourage below, i.e., the Jewish people, who will all suffer at the time when the Holy One, Blessed be He, says: These, the Jewish people, are My handiwork, and those, the gentiles, are My handiwork. How shall I destroy those on account of these? It appears that the Holy One, Blessed be He, does not distinguish between the Jewish people and the gentiles. That is why Rabbi Yoḥanan was concerned with regard to the coming of the Messiah.

אָמַר רַב פָּפָּא: הַיְינוּ דְּאָמְרִי אִינָשֵׁי, רָהֵיט וְנָפֵל תּוֹרָא, וְאָזֵיל וְשָׁדֵי לֵיהּ סוּסְיָא בְּאוּרְיֵיהּ. Rav Pappa says that this is in accordance with the adage that people say: An ox runs and falls, and its owner goes and casts a horse in its place. Although the horse is an inferior work animal relative to the ox, when there is no ox available, a horse must suffice. So too, after the Jewish people sin, it is as though the Holy One, Blessed be He, transfers their prominence to the gentiles.

אָמַר רַב גִּידֵּל אָמַר רַב: עֲתִידִין יִשְׂרָאֵל דְּאָכְלִי שְׁנֵי מָשִׁיחַ. אָמַר רַב יוֹסֵף: פְּשִׁיטָא! וְאֶלָּא מַאן אָכֵיל לְהוּ? חִילָק וּבִילָק אָכְלִי לְהוּ? לְאַפּוֹקֵי מִדְּרַבִּי הִילֵּל, דְּאָמַר: אֵין מָשִׁיחַ לְיִשְׂרָאֵל, שֶׁכְּבָר אֲכָלוּהוּ בִּימֵי חִזְקִיָּה. § Rav Giddel says that Rav says: The Jewish people are destined to eat from the bounty of, i.e., enjoy, the years of the Messiah. Rav Yosef says: Isn’t this obvious? And rather, who else will eat from them? Will Ḥillak and Billak, two shiftless characters, eat from them? The Gemara explains that Rav Giddel’s statement serves to exclude the statement of Rabbi Hillel, who says: There is no Messiah coming for the Jewish people, as they already ate from him, as all the prophecies relating to the Messiah were already fulfilled during the days of Hezekiah.

אָמַר רַב: לָא אִבְּרִי עָלְמָא אֶלָּא לְדָוִד. וּשְׁמוּאֵל אָמַר: לְמֹשֶׁה. וְרַבִּי יוֹחָנָן אָמַר: לְמָשִׁיחַ. Rav says: The world was created only for the sake of David, by virtue of his merit. And Shmuel says: It was created by virtue of the merit of Moses. And Rabbi Yoḥanan says: It was created by virtue of the merit of the Messiah.

מָה שְׁמוֹ? דְּבֵי רַבִּי שֵׁילָא אָמְרִי: שִׁילֹה שְׁמוֹ, שֶׁנֶּאֱמַר: ״עַד כִּי יָבֹא שִׁילֹה״. דְּבֵי רַבִּי יַנַּאי אָמְרִי: יִנּוֹן שְׁמוֹ, שֶׁנֶּאֱמַר: ״יְהִי שְׁמוֹ לְעוֹלָם לִפְנֵי שֶׁמֶשׁ יִנּוֹן שְׁמוֹ״. דְּבֵי רַבִּי חֲנִינָה אָמְרִי: חֲנִינָה שְׁמוֹ, שֶׁנֶּאֱמַר: ״אֲשֶׁר לֹא אֶתֵּן לָכֶם חֲנִינָה״. וְיֵשׁ אוֹמְרִים: מְנַחֵם בֶּן חִזְקִיָּה שְׁמוֹ, שֶׁנֶּאֱמַר: ״כִּי רָחַק מִמֶּנִּי מְנַחֵם מֵשִׁיב נַפְשִׁי״. וְרַבָּנַן אָמְרִי: חִיוּוֹרָא דְּבֵי רַבִּי שְׁמוֹ, שֶׁנֶּאֱמַר: ״אָכֵן חֳלָיֵינוּ הוּא נָשָׂא וּמַכְאֹבֵינוּ סְבָלָם וַאֲנַחְנוּ חֲשַׁבְנֻהוּ נָגוּעַ מֻכֵּה אֱלֹהִים וּמְעֻנֶּה״. Apropos the Messiah, the Gemara asks: What is his name? The school of Rabbi Sheila says: Shiloh is his name, as it is stated: “Until when Shiloh shall come” (Genesis 49:10). The school of Rabbi Yannai says: Yinnon is his name, as it is stated: “May his name endure forever; may his name continue [yinnon] as long as the sun; and may men bless themselves by him” (Psalms 72:17). The school of Rabbi Ḥanina says: Ḥanina is his name, as it is stated: “For I will show you no favor [ḥanina]” (Jeremiah 16:13). And some say that Menaḥem ben Ḥizkiyya is his name, as it is stated: “Because the comforter [menaḥem] that should relieve my soul is far from me” (Lamentations 1:16). And the Rabbis say: The leper of the house of Rabbi Yehuda HaNasi is his name, as it is stated: “Indeed our illnesses he did bear and our pains he endured; yet we did esteem him injured, stricken by God, and afflicted” (Isaiah 53:4).

אָמַר רַב נַחְמָן: אִי מִן חַיַּיָּא הוּא, כְּגוֹן אֲנָא, שֶׁנֶּאֱמַר: ״וְהָיָה אַדִּירוֹ מִמֶּנּוּ וּמֹשְׁלוֹ מִקִּרְבּוֹ יָצָא״. אָמַר רַב: אִי מִן חַיַּיָּא הוּא, כְּגוֹן רַבֵּינוּ הַקָּדוֹשׁ. אִי מִן מִתַיָּא הוּא, כְּגוֹן דָּנִיֵּאל אִישׁ חֲמוּדוֹת. Rav Naḥman says: If the Messiah is among the living in this generation, he is a person such as me, who already has dominion over the Jewish people, as it is stated: “And their prince shall be of themselves, and their governor shall proceed from their midst” (Jeremiah 30:21), indicating that the redeemer is already in power. Rav says: If the Messiah is among the living in this generation, he is a person such as our saintly Rabbi Yehuda HaNasi, who was renowned for his sanctity, piety, and Torah knowledge. If the Messiah is among the dead he is a person such as Daniel, the beloved man.

אָמַר רַב יְהוּדָה אָמַר רַב: עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַעֲמִיד לָהֶם דָּוִד אַחֵר, שֶׁנֶּאֱמַר: ״וְעָבְדוּ אֵת ה׳ אֱלֹהֵיהֶם וְאֵת דָּוִד מַלְכָּם אֲשֶׁר אָקִים לָהֶם״. ״הֵקִים״ לֹא נֶאֱמַר, אֶלָּא ״אָקִים״. אֲמַר לֵיהּ רַב פָּפָּא לְאַבָּיֵי: וְהָכְתִיב: ״וְדָוִד עַבְדִּי נָשִׂיא לָהֶם לְעוֹלָם״? כְּגוֹן קֵיסָר וּפַלְגֵי קֵיסָר. Rav Yehuda says that Rav says: The Holy One, Blessed be He, is destined to establish another David for the Jewish people as the Messiah, as it is stated: “And they shall serve the Lord their God, and David their king, whom I will establish for them” (Jeremiah 30:9). It is not stated: I established, but “I will establish,” indicating that the name of the future king will be David. Rav Pappa said to Abaye: But isn’t it written: “And my servant David shall be their prince forever” (Ezekiel 37:25), indicating that King David himself will rule over the Jewish people? Abaye said: They will rule in tandem like an emperor and a viceroy; the Messiah will be king and David will be second-in-command.

דָּרַשׁ רַבִּי שִׂמְלַאי: מַאי דִּכְתִיב ״הוֹי הַמִּתְאַוִּים אֶת יוֹם ה׳ לָמָּה זֶּה לָכֶם יוֹם ה׳ הוּא חֹשֶׁךְ וְלֹא אוֹר״? מָשָׁל לְתַרְנְגוֹל וַעֲטַלֵּף שֶׁהָיוּ מְצַפִּין לָאוֹר. אֲמַר לֵיהּ תַּרְנְגוֹל לַעֲטַלֵּף: אֲנִי מְצַפֶּה לָאוֹרָה שֶׁאוֹרָה שֶׁלִּי הִיא, וְאַתָּה לָמָּה לְךָ אוֹרָה? § Rabbi Simlai taught: What is the meaning of that which is written: “Woe to you who desire the day of the Lord. Why would you have this day of the Lord? It is darkness, and not light” (Amos 5:18)? It is comparable to a rooster and a bat who were looking forward to the light of day. The rooster said to the bat: I look forward to light, as light is an indication of my time to be active. But as for you, why do you need light? Nighttime for you is like daytime for me.