## Sanhedrin Daf 97a

###### Sanhedrin 97a:1
[Sanhedrin 97a:1](https://torahapp.org/share/book/Sanhedrin/r/97a:1)

אֶת סֻכַּת דָּוִיד הַנֹּפֶלֶת״. אֲמַר לֵיהּ: הָכִי אָמַר רַבִּי יוֹחָנָן: דּוֹר שֶׁבֶּן דָּוִד בָּא בּוֹ, תַּלְמִידֵי חֲכָמִים מִתְמַעֲטִים, וְהַשְּׁאָר עֵינֵיהֶם כָּלוֹת בְּיָגוֹן וַאֲנָחָה, וְצָרוֹת רַבּוֹת וּגְזֵרוֹת קָשׁוֹת מִתְחַדְּשׁוֹת, עַד שֶׁהָרִאשׁוֹנָה פְּקוּדָה, שְׁנִיָּה מְמַהֶרֶת לָבֹא.

**William Davidson Edition - English:**
**the Tabernacle of David that is fallen [*hanofelet*]”** (Amos 9:11). That is why the Messiah is called *bar nifli*. Rabbi Yitzḥak **said to him** that **this** is what **Rabbi Yoḥanan says:** During **the generation in which** the Messiah, **son of David, comes, Torah scholars decrease; and** as for **the rest** of the people, **their eyes fail with sorrow and grief, and troubles increase. And the harsh decrees will be introduced; before the first passes the second quickly comes.**


###### Sanhedrin 97a:2
[Sanhedrin 97a:2](https://torahapp.org/share/book/Sanhedrin/r/97a:2)

תָּנוּ רַבָּנַן: שָׁבוּעַ שֶׁבֶּן דָּוִד בָּא בּוֹ, שָׁנָה רִאשׁוֹנָה מִתְקַיֵּים מִקְרָא זֶה ״וְהִמְטַרְתִּי עַל עִיר אֶחָת וְעַל עִיר אַחַת לֹא אַמְטִיר״. שְׁנִיָּה, חִיצֵּי רָעָב מִשְׁתַּלְּחִים. שְׁלִישִׁית, רָעָב גָּדוֹל, וּמֵתִים אֲנָשִׁים וְנָשִׁים וָטַף, חֲסִידִים וְאַנְשֵׁי מַעֲשֶׂה, וְתוֹרָה מִשְׁתַּכַּחַת מִלּוֹמְדֶיהָ. בִּרְבִיעִית, שׂוֹבַע וְאֵינוֹ שׂוֹבַע. בַּחֲמִישִׁית, שׂוֹבַע גָּדוֹל, וְאוֹכְלִין וְשׁוֹתִין וּשְׂמֵחִין, וְתוֹרָה חוֹזֶרֶת לְלוֹמְדֶיהָ. בְּשִׁשִּׁית, קוֹלוֹת. בִּשְׁבִיעִית, מִלְחָמוֹת. בְּמוֹצָאֵי שְׁבִיעִית, בֶּן דָּוִד בָּא.

**William Davidson Edition - English:**
**The Sages taught** in a *baraita*: With regard to **the seven-year** period, i.e., the Sabbatical cycle, **during which** the Messiah, **son of David, comes:** During **the first year, this verse will be fulfilled: “And I will cause it to rain upon one city and cause it not to rain upon another city”** (Amos 4:7). During the **second** year of that period, **arrows of famine will be shot,** indicating that there will be famine only in certain places. During the **third** year **there will be a great famine, and men, women, children, the pious, and men of action will die, and the Torah is forgotten by those who study it. During the fourth** year there will be **plenty but not** great **plenty. During the fifth** year there will be **great plenty and they will eat, and drink, and rejoice, and the Torah will return to those who study it. During the sixth** year, heavenly **voices** will be heard. **During the Sabbatical** Year, **wars,** e.g., the war of Gog and Magog, will be waged involving the Jewish people. **During** the year after **the conclusion of the Sabbatical** Year, **the son of David will come.**


###### Sanhedrin 97a:3
[Sanhedrin 97a:3](https://torahapp.org/share/book/Sanhedrin/r/97a:3)

אָמַר רַב יוֹסֵף: הָא כַּמָּה שָׁבוּעֵי דַּהֲוָה כֵּן, וְלָא אֲתָא! אָמַר אַבָּיֵי: בְּשִׁשִּׁית קוֹלוֹת, בִּשְׁבִיעִית מִלְחָמוֹת – מִי הֲוָה? וְעוֹד, כְּסִדְרָן מִי הֲוָה?

**William Davidson Edition - English:**
**Rav Yosef said: Haven’t there been several Sabbatical** cycles during **which** events **transpired** in **that** manner **and** nevertheless, the Messiah **did not come? Abaye said: Have** the phenomena: **During the sixth** year, heavenly **voices,** and **during the Sabbatical** Year, **wars, transpired? And furthermore, have** all these phenomena **transpired in** the **order** in which they were listed in the *baraita*?


###### Sanhedrin 97a:4
[Sanhedrin 97a:4](https://torahapp.org/share/book/Sanhedrin/r/97a:4)

״אֲשֶׁר חֵרְפוּ אוֹיְבֶיךָ ה׳ אֲשֶׁר חֵרְפוּ עִקְּבוֹת מְשִׁיחֶךָ״. תַּנְיָא: רַבִּי יְהוּדָה אוֹמֵר, דּוֹר שֶׁבֶּן דָּוִד בָּא בּוֹ – בֵּית הַוַּועַד יִהְיֶה לִזְנוּת, וְהַגָּלִיל יֶחֱרַב, וְהַגַּבְלָן יֵאשַׁם, וְאַנְשֵׁי גְבוּל יְסוֹבְבוּ מֵעִיר לָעִיר וְלֹא יְחוֹנָנוּ, וְחׇכְמַת הַסּוֹפְרִים תִּסְרַח, וְיִרְאֵי חֵטְא יִמָּאֵסוּ, וּפְנֵי הַדּוֹר כִּפְנֵי כֶלֶב.

**William Davidson Edition - English:**
The verse states: **“That Your enemies taunted, Lord, that they have taunted the footsteps of Your anointed”** (Psalms 89:52). **It is taught** in a *baraita* that **Rabbi Yehuda says: During the generation that the son of David comes, the hall of the assembly** of the Sages **will be** designated **for prostitution, and the Galilee will be destroyed, and the Gavlan,** i.e., Bashan, **will be desolate, and the residents of the border** who flee the neighboring gentiles **will circulate from city to city and will receive no sympathy. The wisdom of scholars will diminish, and sin-fearing** people **will be despised. And the face of the generation will be like the face of a dog** in its impudence and shamelessness.


###### Sanhedrin 97a:5
[Sanhedrin 97a:5](https://torahapp.org/share/book/Sanhedrin/r/97a:5)

״וְהָאֱמֶת נֶעְדֶּרֶת״, שֶׁנֶּאֱמַר: ״וַתְּהִי הָאֱמֶת נֶעְדֶּרֶת וְסָר מֵרָע מִשְׁתּוֹלֵל״. מַאי ״וַתְּהִי הָאֱמֶת נֶעְדֶּרֶת״? אָמְרִי דְּבֵי רַב: מְלַמֵּד שֶׁנַּעֲשֵׂית עֲדָרִים עֲדָרִים וְהוֹלֶכֶת לָהּ. מַאי ״וְסָר מֵרָע מִשְׁתּוֹלֵל״? אָמְרִי דְּבֵי רַבִּי שֵׁילָא: כׇּל מִי שֶׁסָּר מֵרָע מִשְׁתּוֹלֵל עַל הַבְּרִיּוֹת.

**William Davidson Edition - English:**
**And the truth will be lacking, as it is stated: “And the truth is lacking [*ne’ederet*], and he who departs from evil is negated”** (Isaiah 59:15). **What** is the meaning of the phrase: **And the truth is lacking [*ne’ederet*]?** The Sages of **the study hall of Rav said:** This **teaches that** truth **will become like** so many **flocks [*adarim*] and walk** away. **What** is the meaning of the phrase: **“And he that departs from evil is negated”?** The Sages of **the study hall of Rabbi Sheila said: Anyone who deviates from evil is deemed insane by the people.**


###### Sanhedrin 97a:6
[Sanhedrin 97a:6](https://torahapp.org/share/book/Sanhedrin/r/97a:6)

אָמַר רָבָא: מֵרֵישׁ הֲוָה אָמֵינָא, לֵיכָּא קוּשְׁטָא בְּעָלְמָא. אֲמַר לִי הָהוּא מֵרַבָּנַן, וְרַב טָבוּת שְׁמֵיהּ – וְאָמְרִי לַהּ רַב טָבְיוֹמֵי שְׁמֵיהּ – דְּאִי הֲווֹ יָהֲבִי לֵיהּ כֹּל חֲלָלֵי דְּעָלְמָא לָא הֲוָה מְשַׁנֵּי בְּדִיבּוּרֵיהּ. זִימְנָא חֲדָא אִיקְּלַעִי לְהָהוּא אַתְרָא, וְקוּשְׁטָא שְׁמֵיהּ, וְלָא הֲווֹ מְשַׁנֵּי בְּדִיבּוּרַיְיהוּ, וְלָא הֲוָה מָיֵית אִינִישׁ מֵהָתָם בְּלָא זִימְנֵיהּ. נְסֵיבִי אִיתְּתָא מִינְּהוֹן, וַהֲווֹ לִי תְּרֵין בְּנִין מִינַּהּ.

**William Davidson Edition - English:**
§ Concerning the lack of truth, **Rava says: Initially I would say** that **there is no truth** anywhere **in the world.** There was **a certain one of the Sages, and Rav Tavut is his name, and some say Rav Tavyomei is his name,** who was so honest **that if they were** to **give him the entire world, he would not deviate** from the truth **in his statement.** He said to me: **One time I happened** to come **to a certain place, and Truth is its name, and** its residents **would not deviate** from the truth **in their statements, and no person from there would die prematurely. I married a woman from** among **them, and I had two sons from her.**


###### Sanhedrin 97a:7
[Sanhedrin 97a:7](https://torahapp.org/share/book/Sanhedrin/r/97a:7)

יוֹמָא חַד הֲוָה יָתְבָא דְּבֵיתְהוּ וְקָא חָיְיפָא רֵישָׁא. אֲתַאי שִׁיבָבְתַהּ, טְרַפָא אַדַּשָּׁא. סְבַרִי: לָאו אוֹרַח אַרְעָא. אֲמַרִי לַהּ: לֵיתַהּ הָכָא. שְׁכִיבוּ לֵיהּ תְּרֵין בְּנֵיהּ. אֲתוֹ אִינָשֵׁי דְּאַתְרָא לְקַמֵּיהּ, אֲמַרוּ לֵיהּ: מַאי הַאי? אֲמַר לְהוּ: הָכִי הֲוָה מַעֲשֶׂה. אֲמַרוּ לֵיהּ: בְּמָטוּתָא מִינָּךְ, פּוֹק מֵאַתְרִין וְלָא תְּגָרֵי בְּהוּ מוֹתָנָא בְּהָנָךְ אִינָשֵׁי.

**William Davidson Edition - English:**
**One day his wife was sitting and washing the** hair on her **head. Her neighbor came** and **knocked on the door. He thought:** It is **not proper conduct** to tell the neighbor that his wife is bathing. **He said to her: She is not here.** Since he deviated from the truth **his two sons died. The people** residing **in** that **place came before him** and **said to him: What** is the meaning of **this? He said to them: This was** the nature of the **incident,** and told them what happened. **They said to him: Please leave our place and do not provoke** premature **death upon these people.**


###### Sanhedrin 97a:8
[Sanhedrin 97a:8](https://torahapp.org/share/book/Sanhedrin/r/97a:8)

תַּנְיָא: רַבִּי נְהוֹרַאי אוֹמֵר, דּוֹר שֶׁבֶּן דָּוִד בָּא בּוֹ – נְעָרִים יַלְבִּינוּ פְּנֵי זְקֵנִים, וּזְקֵנִים יַעַמְדוּ לִפְנֵי נְעָרִים, וּבַת קָמָה בְּאִמָּהּ, וְכַלָּה בַּחֲמוֹתָהּ, וּפְנֵי הַדּוֹר כִּפְנֵי כֶלֶב, וְאֵין הַבֵּן מִתְבַּיֵּישׁ מֵאָבִיו.

**William Davidson Edition - English:**
The Gemara resumes its discussion of the messianic period. **It is taught** in a *baraita* that **Rabbi Nehorai says: During the generation** in **which the son of David comes, youths will humiliate elders and elders will stand** in deference **before youths, and a daughter will rebel against her mother, and a bride against her mother-in-law, and the face of the generation will be like the face of a dog, and a son will not be ashamed before his father.**


###### Sanhedrin 97a:9
[Sanhedrin 97a:9](https://torahapp.org/share/book/Sanhedrin/r/97a:9)

תַּנְיָא: רַבִּי נְחֶמְיָה אוֹמֵר, דּוֹר שֶׁבֶּן דָּוִד בָּא בּוֹ, הָעַזּוּת תִּרְבֶּה, וְהַיּוֹקָר יְעַוֵּת, וְהַגֶּפֶן יִתֵּן פִּרְיוֹ וְהַיַּיִן בְּיוֹקֶר, וְנֶהֱפָכָה כׇּל הַמַּלְכוּת לְמִינוּת, וְאֵין תּוֹכֵחָה. מְסַיַּיע לֵיהּ לְרַבִּי יִצְחָק, דְּאָמַר רַבִּי יִצְחָק: אֵין בֶּן דָּוִד בָּא עַד שֶׁתִּתְהַפֵּךְ כׇּל הַמַּלְכוּת לְמִינוּת. אָמַר רָבָא: מַאי קְרָא? ״כֻּלּוֹ הָפַךְ לָבָן טָהוֹר הוּא״.

**William Davidson Edition - English:**
**It is taught** in a *baraita* that **Rabbi Neḥemya says: During the generation that the son of David comes, arrogance will proliferate and the cost** of living **will corrupt** people so they will engage in deceit. **The vine will produce its fruit, and** nevertheless, **the wine** will be **costly. And the entire** gentile **monarchy will be converted to** the **heresy** of Christianity, **and there will be no** inclination among the people to accept **rebuke.** This *baraita* **supports** the opinion of **Rabbi Yitzḥak, as Rabbi Yitzḥak says: The son of David will not come until the entire kingdom will be converted to heresy. Rava says: What is the verse** from which this statement is derived? It is the verse: **“It is all turned white; he is ritually pure”** (Leviticus 13:13). One is a leper and ritually impure only if he has a leprous mark, however small, but not if his skin is completely leprous. Similarly, the world will be redeemed only when the Jewish people reach their lowest point.


###### Sanhedrin 97a:10
[Sanhedrin 97a:10](https://torahapp.org/share/book/Sanhedrin/r/97a:10)

תָּנוּ רַבָּנַן: ״כִּי יָדִין ה׳ עַמּוֹ [וְגוֹ׳] כִּי יִרְאֶה כִּי אָזְלַת יָד וְאֶפֶס עָצוּר וְעָזוּב״. אֵין בֶּן דָּוִד בָּא עַד שֶׁיִּרְבּוּ הַמָּסוֹרוֹת. דָּבָר אַחֵר: עַד שֶׁיִּתְמַעֲטוּ הַתַּלְמִידִים. דָּבָר אַחֵר: עַד שֶׁתִּכְלֶה פְּרוּטָה מִן הַכִּיס. דָּבָר אַחֵר: עַד שֶׁיִּתְיָיאֲשׁוּ מִן הַגְּאוּלָּה, שֶׁנֶּאֱמַר: ״וְאֶפֶס עָצוּר וְעָזוּב״ – כִּבְיָכוֹל אֵין סוֹמֵךְ וְעוֹזֵר לְיִשְׂרָאֵל.

**William Davidson Edition - English:**
**The Sages taught** in a *baraita*: The verse states: **“For the Lord shall judge His people** and atone for His servants, **when He sees that their power is gone and there is none shut up or left”** (Deuteronomy 32:36). From the phrase “their power is gone” it is derived that **the son of David will not come until informers will proliferate. Alternatively,** the Messiah will not come **until the** number of **students** of Torah **diminishes. Alternatively,** the Messiah will not come **until** the ***peruta* will cease from the purse. Alternatively,** the Messiah will not come **until they despair from the redemption, as it is stated: “And there is none shut up or left,” as though there were no supporter or helper for the Jewish people.**


###### Sanhedrin 97a:11
[Sanhedrin 97a:11](https://torahapp.org/share/book/Sanhedrin/r/97a:11)

כִּי הָא דְּרַבִּי זֵירָא, כִּי הֲוָה מַשְׁכַּח רַבָּנַן דְּמִעַסְּקִי בֵּיהּ, אֲמַר לְהוּ: בְּמָטוּתָא, בָּעֵינָא מִנַּיְיכוּ לָא תְּרַחֲקוּהּ, דִּתְנֵינָא: שְׁלֹשָׁה בָּאִין בְּהֶיסַּח הַדַּעַת, אֵלּוּ הֵן: מָשִׁיחַ, מְצִיאָה, וְעַקְרָב.

**William Davidson Edition - English:**
This is **as** in **that** practice **of Rabbi Zeira,** who, **when he would find Sages who were engaging in** discussions about the coming of the Messiah, **said to them: Please, I ask of you, do not delay** his coming by calculating the end of days. **As we learn** in a *baraita*: There are **three** matters that **come** only **by means of diversion of attention** from those matters, **and these are they:** The **Messiah, a lost item, and a scorpion.**


###### Sanhedrin 97a:12
[Sanhedrin 97a:12](https://torahapp.org/share/book/Sanhedrin/r/97a:12)

אָמַר רַב קַטִּינָא: שֵׁית אַלְפֵי שְׁנֵי הָוֵי עָלְמָא, וְחַד חָרוּב, שֶׁנֶּאֱמַר: ״וְנִשְׂגַּב ה׳ לְבַדּוֹ בַּיּוֹם הַהוּא״. אַבָּיֵי אָמַר: תְּרֵי חָרוּב, שֶׁנֶּאֱמַר: ״יְחַיֵּינוּ מִיֹּמָיִם בַּיּוֹם הַשְּׁלִישִׁי יְקִמֵנוּ וְנִחְיֶה לְפָנָיו״.

**William Davidson Edition - English:**
§ **Rav Ketina says: Six thousand years is** the duration of **the world,** and **it is in ruins** for **one** thousand years. The duration of the period during which the world is in ruins is derived from a verse, **as it is stated: “And the Lord alone shall be exalted on that day”** (Isaiah 2:11), and the day of God lasts one thousand years. **Abaye says: It is in ruins** for **two** thousand years, **as it is stated: “After two days He will revive us; in the third day He will revive us, and we shall live in His presence”** (Hosea 6:2).


###### Sanhedrin 97a:13
[Sanhedrin 97a:13](https://torahapp.org/share/book/Sanhedrin/r/97a:13)

תַּנְיָא כְּוָתֵיהּ דְּרַב קַטִּינָא: כְּשֵׁם שֶׁהַשְּׁבִיעִית מְשַׁמֶּטֶת שָׁנָה אַחַת לְשֶׁבַע שָׁנִים, כָּךְ הָעוֹלָם מְשַׁמֵּט אֶלֶף שָׁנִים לְשִׁבְעַת אֲלָפִים שָׁנָה, שֶׁנֶּאֱמַר: ״וְנִשְׂגַּב ה׳ לְבַדּוֹ בַּיּוֹם הַהוּא״, וְאוֹמֵר: ״מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת״ – יוֹם שֶׁכּוּלּוֹ שַׁבָּת. וְאוֹמֵר: ״כִּי אֶלֶף שָׁנִים בְּעֵינֶיךָ כְּיוֹם אֶתְמוֹל כִּי יַעֲבֹר״.

**William Davidson Edition - English:**
**It is taught** in a *baraita* **in accordance with** the opinion **of Rav Ketina: Just as the Sabbatical** Year **abrogates** debts **once in seven years, so too, the world abrogates** its typical existence for **one thousand years in** every **seven thousand years, as it is stated: “And the Lord alone shall be exalted on that day,” and it states: “A psalm, a song for the Shabbat day”** (Psalms 92:1), meaning **a day,** i.e., one thousand years, **that is entirely Shabbat. And it says** in explanation of the equation between one day and one thousand years: **“For a thousand years in Your eyes are but like yesterday when it is past,** and like a watch in the night” (Psalms 90:4).


###### Sanhedrin 97a:14
[Sanhedrin 97a:14](https://torahapp.org/share/book/Sanhedrin/r/97a:14)

תָּנָא דְּבֵי אֵלִיָּהוּ: שֵׁשֶׁת אֲלָפִים שָׁנָה הָוֵי עָלְמָא, שְׁנֵי אֲלָפִים תּוֹהוּ, שְׁנֵי אֲלָפִים תּוֹרָה, שְׁנֵי אֲלָפִים יְמוֹת הַמָּשִׁיחַ.

**William Davidson Edition - English:**
**The school of Eliyahu taught: Six thousand years is** the duration of **the world. Two thousand** of the six thousand years are characterized by **chaos; two thousand** years are characterized by **Torah,** from the era of the Patriarchs until the end of the mishnaic period; and **two thousand years** are **the period of** the coming of **the Messiah.**