Alfred Edersheim · 119 of 129

APPENDIX IX. List of Old Testament Passages Messianically Applied in Ancient Rabbinic Writings · Part 4

Jer. xxxi. 31, 33, and 34 are applied to Messianic times in Yalkut (vol. i. p. 196 c; 78 c; and in vol. ii. p. 54 b, and p. 66 d).

Jer. xxxiii. 13. The close of the verse is thus paraphrased in the Targum: ‘The people shall yet learn by the hands of the Messiah,’ while in Yalkut (vol. i. p.105 d) mention is made of a tenfold gathering of Israel, the last - in connection with this verse - in the latter days.

On Lam. i. 16 there is in the Midrash R. (ed. Warsh. p. 64 b) the curious story about the birth of the Messiah in the royal palace of Bethlehem, which also occurs in the Jer. Talmud.

Lam. ii. 22, first clause. The Targum here remarks: Thou wilt proclaim liberty to Thy people, the house of Israel, by the hand of the Messiah.

Lam. iv. 22, first clause. The Targum here remarks: And after these things thy iniquity shall cease, and thou shalt be set free by the hands of the Messiah and by the hands of Elijah the Priest

Ezek xi. 19 is applied to the great spiritual change that was to take place in Messianic days, when the evil desire would be taken out of the heart (Deb. R. 6, at the end; and also in other Midrashic passages).

Ezek. xvi. 55 is referred to among the ten things which God would renew in Messianic days - the rebuilding of ruined cities, inclusive of Sodom and Gomorrah, being the fourth (Shem. R. 15, ed. Warsh. p. 24 b).

Ezek xvii. 22 and 23 is distinctly and very beautifully referred to the Messiah in the Targum.

Ezek. xxv. 14 is applied to the destruction of all the nations by Israel in the days of the Messiah in Bemidbar R. on Num. ii. 32 (Par. 2, ed. Warsh. p. 5 b).

Ezek. xxix. 21 is among the passages applied to the time when the Messiah should come, in Sanh. 98 a.

So is Ezek. xxxii. 14.

Ezek xxxvi. 25 is applied to Messianic times alike in the Targum and in Yalkut (vol. i. p. 235 a), as our in the Talmud (Kidd. 72 b).

On verse 27 see our remarks on chap. xi. 19.

Ezek. xxxix. 2 is Messianically applied in Bemidbar R. 13, Warsh. p. 48 b.

Ezek. xlvii. 9 and 12 are quoted as the second and the third things which God would renew in the latter days (Shem. R. 15) - the second being, that living waters should go forth out of Jerusalem, and the third, that trees should bear fruit every month, and the sick be healed by them.

On Ezek. xlviii. 19 the Talmud (Baba B. 122 a) has the following curious comment, that the land of Israel would be divided into thirteenth tribes, the thirteenth belonging to the Prince, and this verse is quoted as proof.

Dan. ii. 22 is Messianically applied in Ber. R. 1, and in the Midr. on Lament. i. 16, where it gives rise to another name of the Messiah: the Lightgiver.

Verse 35 is similarly applied in the Pirqé de R. Eliez. c. 11, and verse 44 in c. 30.

Dan. vii. 9. This passage was interpreted by R. Akiba as implying that one throne was set for God, and the other for the Messiah (Chag. 14 a).

Dan. vii. 13 is curiously explained in the Talmud (Sanh. 98 a), where it is said that, if Israel behaved worthily, the Messiah would come in the clouds of heaven; if otherwise, humble, and riding upon an ass.

Dan. vii. 27 is applied to Messianic times in Bem. R. 11.

Dan. viii. 13, 14. By a very curious combination these verses are brought into connection with Gen. iii. 22 (‘man has become like one of us’), and it is argued, that in Messianic days man’s primeval innocence and glory would be restored to him, and he become like one of the heavenly beings, Ber. R. 21 (ed. Warsh. p. 41 a).

Dan. ix. 24. In Naz. 32 b it is noted as that referred to the time when the second Temple was to be destroyed. So also in Yalkut, vol. ii. p. 79 d, lines 16&c. from the bottom.

Dan. xii. 3 is applied to Messianic times in a beautiful passage in Shem. R. 15 (at the end).

Dan. xii. 11, 12. These two verses receive a peculiar Messianic interpretation, and that by the authority of the Rabbis. For it is argued that, as Moses, the first Redeemer, appeared, and was withdrawn for a time, and then reappeared, so would the second Redeemer; and the interval between His disappearance and reappearance is calculated at 45 days, arrived at by deducting the 1,290 days of the cessation of the sacrifice (Dan. xii. 11) from the 1,335 days of Dan. xii. 12 (Midr. on Ruth ii. 14, ed. Warsh. p. 43 b).

Hos. ii. 2 is explained in the Midr. on Ps. xlv. 1 as implying that Israel’s redemption would be when they were at the lowest.

Hos. ii. 13 is one of the three passages referred to on Jer. v. 19.

Hos. ii. 18 is quoted in Shem. R. 15 (on Ex. xii. 2) as the seventh of the ten things which God would make new in Messianic days.

Hos. iii. 5 is applied to the Messiah in the Targum, and from it the Jer. Talm.(Ber. 5 a) derives the name David as one of those given to the Messiah.

Hos. vi. 2 is Messianically applied in the Targum.

Hos. xiii. 14 is applied to the deliverance by the Messiah of those of Israel who are in Gehinnom, whom He sets free; - the term Zion being understood of Paradise. See Yalk. on Is. Par. 269, comp. Maas. de R. Joshua in Jellinek’s Beth ha-Midr. ii. p. 50.

Hos. xiv. 7 is Messianically applied in the Targum.

Joel ii. 28 is explained in the Midrashim as referring to the latter days, when all Israel will be prophets (Bemidbar R. 15; Yalkut i. p. 220 c, and other places).

Joel iii. 18 is similarly applied in the Midrashim, as in that on Ps. xiii. and in others. The last clause of this verse is explained in the Midr. on Eccl. i. 9 to imply that the Messiah would cause a fountain miraculously to spring up, as Moses did in the wilderness.

Amos iv. 7 is in Midr. on Cant. ii. 13 applied to the first of the seven years before Messiah come.

Amos v. 18 is one of the passages adduced in the Talmud (Sanh. 98 b) to explain why certain Rabbis did not wish to see the day of the Messiah.

Amos viii. 11 is applied to Messianic times in Ber. R. 25.

Amos ix. 11 is a notable Messianic passage. Thus, in the Talmud (Sanh. 96 b) where the Messiah is called the ‘Son of the Fallen,’ the name is explained by a reference to this passage. Again, in Ber. R. 88, last three lines (ed. Warsh. p. 157 a) after enumerating the unexpected deliverances which Israel had formerly experienced, it is added: Who could have expected that the fallen tabernacle of David should be raised up by God, as it is written (Amos ix. 11) and who should have expected that the whole world should become one bundle (be gathered into one Church)? Yet it is written Zeph. iii. 9. Comp. also the long discussion in Yalkut on this passage (vol. ii. p. 80 a and b).

Obadiah verses 18 and 21 are applied to the Kingdom and time of the Messiah in Deb. R. 1.

Micah ii. 13. See our remarks on Gen. xviii. 4, 5. The passage is also Messianically quoted in the Midrash on Prov. vi. (ed. Lemberg, p. 5 a, first two lines).

The promise in Micah iv. 3 is applied to the times of the Messiah in the Talmud (Shabb. 63 a).

So is the prediction in verse 5 in Shemoth R. 15; while verse 8 is thus commented upon in the Targum: ‘And thou Messiah of Israel, Who shalt be hidden on account of the sins of Zion, to thee shall the Kingdom come.’

The well-know passage, Micah v. 2, is admittedly Messianic. So in the Targum, in the Pirqé de R. Eliez. c. 3, and by later Rabbis.

Verse 3 is applied in the Talmud to the fact that the Messiah was not to come till the hostile kingdom had spread for nine months over the whole world (Yoma 10 a), or else, over the whole land of Israel (Sanh. 98 b).

Similarly Micah vii. 6 is applied to Messianic times in Sanh. 97 a, and in Sotah 49 b; also in the Midr. on Cant. ii. 13. And so is verse 15 in Yalkut (vol. ii. p. 112 b.)

In Micah vii. 8, the expression, Jehovah shall be light to me, is referred to the days of the Messiah in Deb. R. 11, ed. Warsh. vol. v. p. 22 a.

Nahum ii. 1. See our remarks on Is. lii. 7.

Habakkuk ii. 3. This is applied to Messianic times in a remarkable passage in Sanh. 97 b, which will be quoted in full at the close of this Appendix; also in Yalkut, vol. ii. p. 83 b.

Habakkuk iii. 18 is applied to Messianic times in the Targum.

Zephaniah iii. 8. The words rendered in our A.V. ‘the day that I rise up to the prey’ are translated ‘for testimony’ and applied to God’s bearing testimony for the Messiah (Yalkut, vol. ii. p. 84 c, line 6 from the top).

Verse 9 is applied to the voluntary conversion of the Gentiles in the days of the Messiah in the Talmud (Abhod. Zarah, 24 a); and in Ber. R. 88; and verse 11 in Sanh. 98 a.

Haggai ii. 6 is expressly applied to the coming redemption in Deb. R. 1 (ed. Warsh. p. 4 b, line 15 from the top).

Zech. i. 20. The four carpenters there spoken of are variously interpreted in the Talmud (Sukk. 52 b), and in the Midrash (Bemidbar R. 14). But both agree that one of them refers to the Messiah.

Zech. ii. 10 is one of the Messianic passages to which we have referred in our remarks on Is. lx. 4. It has also a Messianic cast in the Targum.

Zech. iii. 8. The designation ‘Branch’ is expressly applied to King Messiah in the Targum. Indeed, this is one of the Messiah’s peculiar names.

Verse 10 is quoted in the Midrash on Ps. lxxii. (ed. Warsh. p. 56 a, at the top) in a description of the future time of universal peace.

Zech. iv. 7 is generally applied to the Messiah, expressly in the Targum, and also in several of the Midrashim. Thus, as regards both clauses of it, in Tanchuma (Par. Toledoth 14, ed. Warsh. p. 37 b and 38 a).

Verse 10 is Messianically explained in Tanchuma (u. s.).

Zech. vi. 12 is universally admitted to be Messianic. So in the Targum, the Jerusalem Talmud (Ber. 5 a), in the Pirqé de R. Eliez. c. 48, and in the Midrashim.

Zech. vii. 13 is one of the three passages supposed to mark the near advent of Messiah. See our remarks on Jer. v. 19.

Zech. viii. 12 is applied to Messianic times in Ber. R. 12. See our remarks on Gen. ii. 4.

Zech. viii. 23 is one of the predictions expected to be fulfilled in Messianic days, it being however noted that it refers to instruction in the Law in that remarkable passage on Is. lx. 1 in Yalkut ii. p. 56 d, to which we have already referred.

In Zech. ix. 1 the name ‘Chadrakh’ is mystically separated into ‘Chad,’ sharp, and ‘rakh,’ gentle, the Messiah being the one to the Gentiles and the other to the Jews (Siphré on Deut. p. 65 a, Yalkut i. p. 258 b).

Verse 9. The Messianic application of this verse in all its parts has already repeatedly been indicated. We may here add that there are many traditions about this ass on which the Messiah is to ride; and so firm was the belief in it, that, according to the Talmud, ‘if anyone saw an ass in his dreams, he will see salvation’ (Ber. 56 b). The verse is also Messianically quoted in Sanh. 98 a, in Pirqé de R. Eliez. c. 31, and in several of the Midrashim.

On verse 10 see our remarks on Deut. xx. 10.

Zech. x. 4 is Messianically applied in the Targum.

Zech. xi. 12 is Messianically explained in Ber. R. 98, but with this remark, that the 30 pieces of silver apply to 30 percepts, which the Messiah is to give to Israel.

Zech. xii. 10 is applied to the Messiah the Son of Joseph in the Talmud (Sukk. 52 a), and so is verse 12, there being, however, a difference of opinion whetherthe mouring is caused by the death of the Messiah the Son of Joseph, or else on account of the evil concupiscence (Yetser haRa).

Zech. xiv. 2 will be readily understood to have been applied to the wars of Messianic times, and this in many passages of the Midrashim, as, indeed, are verses 3, 4, 5, and 6.

Verse 7. The following interesting remark occurs in Yalkut on Ps. cxxxix. 16, 17 (vol. ii. p. 129 d) on the words ‘none of them.’ This world is to last 6,000 years; 2,000 years it was waste and desolate, 2,000 years mark the period under the Law, 2,000 years that under the Messiah. And because our sins are increased, they are prolonged. As they are prolonged, and as we make one year in seven a Sabbatic year, so will God in the latter days make one day a Sabbatic year, which day is 1,000 years - to which applies the verse in Zechariah just quoted. See also Pirqé de R. Eliez. c. 28.

Verse 8 is Messianically applied in Ber. R. 48. See our remarks on Gen. xviii 4, 5.

Verse 9 is, of course, applied to Messianic times, as in Yalkut i. p. 76 c, 266 a, and vol. ii. p. 33 c, Midr. on Cant. ii. 13, and in other passages.

Malachi iii. 1 is applied to Elijah as forerunner of the Messiah in Pirqé de R.Eliez. c. 29.

Verse 4. In Bemidbar R. 17, a little before the close (ed. Warsh. p. 69 a), this verse seems to be applied to acceptable sacrifices in Messianic days.

On verse 16 Vayyikra R. 34 (ed. Warsh. p. 51 b, line 4 from the bottom) has the following curious remark: If any one in former times did the Commandment, the prophets wrote it down. But now when a man observes the Commandment, who writes it down? Elijah and the King Messiah and the Holy One, blessed be His Name, seal it at their hands, and a memorial book is written, as it is written Mal. iii. 16.

The promise in verse 17 is extended to Messianic days in Shemoth R. 18.

On Mal. iv. 1 (in Hebrew iii. 19) the following curious comment occurs in Bereshith R. 6 (p. 14 b, lines 15 &c. from the bottom): ‘The globe of the sun is encased, as it is said, He maketh a tabernacle for the sun (Ps. xix.). And a pool of water is before it. When the sun comes out, God cools its heat in the water lest it should burn up the world. But in the latter days the Holy One takes it out of its sheath, and with it burns up the wicked, as it is written Mal. iv. 1.’

Verse 2 (iii. 20 in Hebrew) is in Shemoth R. 31 quoted in connection with Ex. xxii. 26, and explained ‘till the Messiah comes.’

Verse 5 is, of course, applied to the forerunner of the Messiah. So in many places, as in the Pirqé de R. Eliez. c. 40; Debarm R. 3; in the Midrash on Cant. i. 1; in the Talmud, and in Yalkut repeatedly.

To the above passages we add some from the Apocryphal Books, partly as indicating the views concerning the Messiah which the Jews had derived from the Old Testament, and partly because of their agreement with Jewish traditionalism as already expounded by us. These passages must therefore be judged in connection with the Rabbinical ideas of the Messiah and of Messianic days. It is in this sense that we read, for example, the address to Jerusalem, Tobit xiii. 9 to the end. Comp. here, for example, our quotations on Amos ix. 11.

Similarly Tobit xiv. 5-7 may be compared with our quotations on Ps. xc, Is. lx. 3, and especially on Zech. viii. 23, also on Gen. xlix. 11.

Wisdom of Solomon iii. 7, 8 may be compared with our remarks on Is. lxi. 1.

Ecclus. xliv. 21 &c. and xlvii. 11 may be compared with our quotations on Ps. lxxxix. 22-25; Ps. cxxxii. 18; Ezek. xxix. 21.

Ecclus. xlviii. 10, 11. See the comments on Is. lii. 7, also our references on Mal. iii. 1; Mal. iv. 5; Deut. xxv. 19 and xxx. 4; Lam. ii. 22. In Sotah ix. 15 Elijah is represented as raising the dead.

Baruch ii. 34, 35; iv. 29 &c.; and ch. v. are so thoroughly in accordance with Rabbinic, and, indeed, with Scriptual views, that it is almost impossible to enumerate special references.

The same may be said of 1 Macc. ii. 57; while such passages as iv. 46 and xiv. 41 point forward to the ministry of Elijah as resolving doubts, as this is frequently described in the Talmud (Shekalim ii. 5; Men. 45 a, Pes. 13 a; and in other places).

Lastly, 2 Macc. ii. 18 is fully enlarged on in the Rabbinic descriptions of the gathering of Israel.

Perhaps it may be as well here to add the Messianic discussion in the Talmud, to which such frequent reference has been made (Sanhedrin, beginning at the two last lines of p. 96 b, and ending at p. 99 a). The first question is that asked by one Rabbi of the other, whether he knew when the Son of the Fallen would come? Upon which follows an explanation of that designation, based on Amos ix. 11, after which it is added that it would be a generation in which the disciples of the sages would be diminished, and the rest of men consume their eyes for sorrow, and terrible sorrows so follow each other, that one had not ceased before the other began. Then a description is given of what was to happen during the hebdomad when the Son of David would come. In the first year it would be according to Amos iv. 7; in the second year there would be darts of famine; in the third year great famine and terrible mortality, in consequence of which the Law would be forgotten by those who studied it. In the fourth year there would be abundance, and yet no abundance; in the fifth year great abundance and great joy, and return to the study of the Law; in the sixth year voices (announcements); in the seventh wars, and at the end of the seventh the Son of David would come. Then follows some discussion about the order of the sixth and seventh year, when Ps. lxxxix. 51 is referred to. Next we have a description of the general state during those days. Sacred places (Academies) would be used for the vilest purposes, Galilee be desolated, Gablan laid waste, and the men of Gebul wander from city to city, and not find mercy. And the wisdom of the scribes would be corrupted, and they who fear sin be abhorred, and the face of that generation would be like that of a dog, and truth should fail, according to Is. lix. 15. (Here a side issue is raised.) The Talmud then continues in much the same terms to describe the Messianic age as one, in which children would rebel against their parents, and as one of general lawlessness, when Sadduceeism should universally prevail, apostasy increase, study of the Law decrease; and, generally, universal poverty and despair of redemption prevail, the growing disregard of the Law being pointed out as specially characterising the last days. R. Kattina said: The world is to last 6,000 years, and during one millennium it is to lie desolate, according to Is. ii. 17. R. Abayi held that this state would last 2,000 years, according to Hosea vi. 2. The opinion of R. Kattian was however, regarded as supported by this, that in each period of seven there is a Sabbatic year, the day here = 1,000 years of desolateness and rest - the appeal being to Is. ii. 17; Ps. xcii. 1, and xc. 4. According to another tradition the world was to last 6,000 years: 2,000 in a state of chaos, 2,000 under the Law, and 2,000 being the Messianic age. But on account of Israel’s sins those years were to be deducted which had already passed. On the authority of Elijah it was stated that the world would not last less than eighty-five jubilees, and that in the last jubilee the Son of David would come. When Elijah was asked whether at the beginning or at the end of it, he replied that he did not know. Being further asked whether the whole of that period would first elapse or not, he similarly replied, his meaning being supposed to be that until that term people were not to hope for the Advent of Messiah, but after that term they were to look for it. A story is related of a man being met who had in his hands a writing in square Hebrew characters, and in Hebrew, which he professed to have got from the Persian archives, and in which it was written that after 4,290 years from the Creation the world would come to an end. And then would be the wars of the great sea-monsters, and those of Gog and Magog, and the rest of the time would be the time of the Messiah, and that the Holy One, blessed be His Name, would only renew His world after the 7,000 years; to which, however, one Rabbi objects, making it 5,000 years. Rabbi Nathan speaks of Habakkuk ii. 3 as a passage so deep as to go down to the abyss, reproving the opinion of the Rabbis who sought out the meaning of Daniel vii. 25, and of Rabbi Samlai, who similarly busied himself with Ps. lxxx. 5, and of Rabbi Akiba, who dwelt upon Haggai ii. 6. But the first kingdom (Babylonian?) was to last seventy years; the second (Asmonæan?) fifty-two years; and the rule of the son of Kozebhah (Bar Kakhabh, the false Messiah) two and a half years. According to Rabbi Samuel, speaking in the name of Rabbi Jonathan: Let the bones of those be broken who calculate the end, because they say, The end has come, and the Messiah has not come, therefore He will not come at all. But still expect Him, as it is said (Hab. ii. 3), ‘Though it tarry, wait for it.’ Perhaps thou wilt say: We wait for Him, but He does not wait for it. On this point read Is. xxx. 18. But if so, what hinders it? The quality of judgment. But in that case, why should we wait? In order to receive the reward, according to the last clause of Is. xxx. 18. On which follows a further discussion. Again, Rabh maintains that all the limits of time as regards the Messiah are past, and that it now only depends on repentance and good works when He shall come. To this Rabbi Samuel objected, but Rabh’s view was supported by Rabbi Eliezer, who said that if Israel repented they would be redeemed, but if not they would not be redeemed. To which Rabbi Joshua added, that in the latter case God would raise over them a King whose decrees would be hard like those of Haman, when Israel would repent. The opinion of Rabbi Eliezer was further supported by Jer. iii.22, to which Rabbi Joshua objected by quoting Is. lii. 3, which seemed to imply that Israel’s redemption was not dependent on their repentance and good works. On this Rabbi Joshua retorted by quoting Mal. iii. 7, to which again Rabbi Joshua replied by by quoting Jer. iii. 14, and Rabbi Eleizer by quoting Is. xxx. 15. To this Rabbi Joshua replied from Is. xlix. 7. Rabbi Eliezer then urged Jer. iv.1, upon which Rabbi Joshua retorted from Dan. xii. 7, and so effectually silenced Rabbi Eliezer. On this Rabbi Abba propounded that there was not a clearer mark of the Messianic term than that in Is. xxxvi. 8. To which Rabbi Eliezer added Zech. viii. 10. On this the question is raised as to the meaning of the words ‘neither was there any peace to him that went out or came in.’ To this Rabh gave answer that it applied to the disciples of the sages, according to Ps. cxix. 165. On which Rabbi Samuel replied that at that time all the entrances would be equal (i.e. that all should be on the same footing of danger). Rabbi Chanina remarked that the Son of David would not come till after fish had been sought for for the sick and not found, according to Ezek. xxxii. 14 in connection with Ezek. xxix. 21. Rabbi Chamma, the son of Rabbi Chaina, said that the Son of David would not come until the vile dominion over Israel had ceased, appealing to Is. xviii. 5, 7. R. Seira said that Rabbi Chanina said: The Son of David would not come till the proud had ceased in Israel, according to Zeph. iii. 11, 12. Rabbi Samlai, in the name of Rabbi Eliezer the son of Rabbi Simeon, said that the Son of David would not come till all judges and rulers had ceased in Israel, according to Is. i. 26. Ula said Jerusalem is not to be redeemed, except by righteousness, according to Is. i. 27. We pass over the remarks of Rabbi Papa, as not adding to the subject. Rabbi Jochanan said: If thou seest a generation that increasingly diminishes, expect Him, according to 2 Sam. xxii. 28. He also added: If thou seest a generation upon which many sorrows come like a stream, expect Him, according to Is. lix. 19, 20. He also added: The son of David does not come except in a generation where all are either righteous, or all guilty - the former idea being based on Is. lx. 21, the latter on Is. lix. 16 and xlviii. 11. Rabbi Alexander said, that Rabbi Joshua the son of Levi referred to the contradiction in Is. lx. 22 between the words ‘in his time’ and again ‘I will hasten it,’ and explained it thus: If they are worthy, I will hasten it, and if not, in His time. Another similar contradiction between Dan. vii. 13 and Zech. ix. 9 is thus reconciled: if Israel deserve it, He will come in the clouds of heaven; if they are not deserving, He will come poor, and riding upon an ass. Upon this it is remarked that Sabor the King sneered at Samuel, saying: You say that the Messiah is to come upon an ass: I will send Him my splendid horse. To which the Rabbi replied: Is it of a hundred colours, like His ass? Rabbi Joshua, the son of Levi, saw Elijah, who stood at the door of Paradise. He said to him: When shall the Messiah come? He replied: When that Lord shall come (meaning God). Rabbi Joshua, the son of Levi, said: I saw two (himself and Elijah), and I heard the voice of three (besides the former two the Voice of the son of Jochai, and said to him: Shall I attain the world to come? Elijah replied: If it pleaseth the Lord. Upon which follows the same remark: I have seen the Messiah come? To which the answer is: Go and ask Him thyself. And where does He abide? At the gate of the city (Rome). And what is His sign? He abides among the poor, the sick and stricken. And all unbind, and bind up again the wounds at the same time, but He undoes (viz. the bandage) and rebinds each separately, so that if they call for Him they may not find him engaged. He went to meet Him and said: peace be to Thee, my Rabbi and my Lord. He replied to him: Peace be to thee, thou son of Levi. he said to Him: When wilt Thou come, my Lord? He replied to him: To-day. Then he turned to Elijah, who said to him: What has He said to thee? He said to me: Son of Levi, peace be to thee. Elijah said to him: He has assured thee and thy Father of the world to come. He said to him: But He has deceived me in that He said: I come to-day, and he has not come. He said to him that by the words ‘to-day’ He meant: To-day if ye will hear My voice (Ps. xcv. 7). Rabbi José was asked by his disciples: When will the Son of David come? To this he replied: I am afraid you will ask me also for a sign. Upon which they assured him they would not. On this he replied: When this gate (viz. of Rome) shall fall, and be built, and again fall, and they shall not have time to rebuild it till the Son of David comes. They said to him: Rabbi, give us a sign. He said to them: Have ye not promised me that ye would not seek a sign? They said to him: Notwithstanding do it. He said to them: If so, the waters from the cave of Pamias (one of the sources of the Jordan) shall be changed into blood. In that moment they were changed into blood. Then the Rabbi goes on to predict that the land would be overrun by enemies, every stable being filled with their horses. Rabh said that the son of David would not come till the kingdom (i.e foreign domination) should extend over Israel for nine months, according to Micah v. 3. Ula said: Let Him come, but may I not see Him, and so said Raba. Rabbi Joseph said: Let Him come, and may I be found worthy to stand in the shadow of the dung of His ass (according to some: the tail of his ass). Abayi said to Raba: Why has this been the bearing of your words? If on account of the sorrows of the Messiah, we have the tradition that Rabbi Eliezer was asked by his disciples, what a man should do to be freed from the sorrows of the Messiah; on which they were told: By busying yourselves with the Torah, and with good works. And you are a master of the Torah, and you have good works. He answered: Perhaps sin might lead to occasion of danger. To this comforting replies are given from Scripture, such as Gen. xxviii. 15, and other passages, some of them being subjected to detailed commentation.