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 Ra bh'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

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 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,' a nd 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