Talmud zu Daniel 10:26

HALAKHAH: “There are four New Year’s Days,” etc. It is written⁴Ex. 12:2. The verse establishes that months are counted from the month of the spring equinox, post-exilic (Accadic) called Nisan., this month shall be for you the head of the months. For you it is the head of the months but it is head neither for years nor for Sabbatical periods nor for Jubilees⁵It is clear from Lev.25 that Sabbaticals and Jubilees are counted from the end of the agricultural year in the month of the fall equinox. nor for planting⁶To determine the years of `orlah, when no fruit may be taken. nor for vegetables⁷To determine the year for purposes of the tithe since inferred from Deut. 14:22, which requires agricultural tithe being given year by year, that no tithe may be given from produce of one year for produce grown in another.. And I could say, for you it is the head of the months but it is head neither for kings nor for holidays. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: It is written⁸2Chr.3:2., he started to build in the second month, in the second,⁹The text is ambiguous. The later derivations read it as a repetition: He started to build in the second month, the second month of the fourth year; in the style of Gen. 8:5. If the same number is used to describe the month in the sequence of months and the month in the year, it follows that the year must start with month one. in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Or is it only the second in the month? Any place where the second day in the month is intended it is explicit¹⁰This is how the unofficial Targum of 2Chr.3:2 reads it: He started to build on the second day of the second month of the fourth year; a reading also rejected in the Babli 3a since it always is stated as “day nin the month.”. Or is it only the second in the week? We do not find this count in the Torah¹¹Babli 3a.. But is it not written, it was evening and it was morning, the second day¹²Gen. 1:8.? One makes no inferences from the Creation of the World¹³Since they are God’s days, not human days.. Which one is the second of the months and which one is the second of the years¹⁴In 2Chr.3:2.? Rebbi Ḥanania and Rebbi Mana. One said, he started to build in the second month, that is the second of the months; in the second, that is the second in the year. But the other one, even if you switch it does not change anything. Rebbi Simeon bar Karsana in the name of Rebbi Aḥa understood it from the following: This month is for you, an exclusion. The first it be for you, [an exclusion.] An exclusion after an exclusion is to include¹⁵A general principle in both Talmudim. Peah6:9 Note 154, Yebamot 12:1 Note10, Soṭah 9:2 Note 63, Horaiot1:1 Note 9 q. v., Megillah4:4 75b l.14; Babli Megillah23b, Yoma43a, Bava qamma15b, Bava batra15a, Sanhedrin15a,44b,66a, Makkot9b, Ševuot7b, Menaḥot9b,67a, Ḥulin132a. for kings and holidays. Could one include for years, or for Sabbatical periods, or for Jubilees, or for planting, or for vegetables? Following what Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan said: It is written, he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Rebbi Jonah, Rebbi Isaac bar Naḥman in the name of Rebbi Ḥiyya bar Joseph: He started to build in the second month, that is the second of the months; in the second, that is the second in the year. And when he says, in the fourth year of his reign, it bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan. Samuel stated and disagreed¹⁶He holds that the count of years depends on the political circumstances.: In the third month of the Israelites’ exodus from Egypt¹⁷Ex. 19:1.. From here that one counts months from the exodus from Egypt. Not only months, from where years? The Eternal spoke to Moses in the wilderness of Sinai in the second year¹⁸Num. 9:1.. Not only at that time, from where later? In the fortieth year of the Israelites’ exodus from Egypt¹⁹Num. 33:38. Babli 2b. Not only temporarily, from where for later generations? It was in the 480th year of the Israelites’ exodus from Egypt²⁰1K.6:1., etc. After the Temple had been built they started to count from its building: It was at the end of twenty years after Salomon built the two houses²¹1K. 9:1.. They did not merit to count from its building, they started counting from its destruction: In the twenty-fifth year of our exile, on New Year’s Day, on the tenth of the month²²Ez. 40:1. In a Jubilee year, New Year’s day is moved to the Day of Atonement; cf. the author’s edition of Seder Olam(Northvale 1998), pp. 118–119, Note 4., etc. They did not merit to count for themselves, they started counting regnal years, [as it is written,] in year two of Darius²³Ḥaggai1:1.; in year three of Cyrus, king of Persia²⁴Dan. 10:1.. And I am saying, ⁸2Chr.3:2.he started to build in the second month, in the second, in the fourth year of his reign. It bracketed the fourth year of his reign with the second of the months. Since the second of the months is only counted from Nisan, also the second in the fourth year of his reign is only counted from Nisan.

HALAKHAH: “The order of these fast-days was said,” etc. What is their “immediately”? Rav said, Monday³The first Monday after the need became evident. Babli 19b., Thursday, and Monday. If it became abnormal on Monday, what about sounding the alarm on Thursday⁴But Mishnah 2:15 forbids to start a series of fast-days on Thursdays.? Rebbi Ze`ira understood it from the following⁵Dan. 10:12.: He said to me, do not fear, Daniel, since from the first day when you intended to fast before the Eternal, your God, your words were heard. Already your words were heard. And here, since the Court were determined to do it is as if they did⁶The fast-day is proclaimed immediately but executed only the next Monday..

Rebbi Jehudah ben Pazi said, even the Holy One, praise to Him, does not judge alone, as it is said⁴⁵1K. 22:19. In MT, “was standing.”: all the hosts of Heaven were standing by Him, to His right side and to His left. These vote to acquit, those to convict. Even though He does not judge alone, He signs alone, as it is said: really I shall tell you what is noted in true writing.⁴⁶Dan. 10:21. Rebbi Joḥanan said, the Holy One, praise to Him, never does anything in His world unless He took counsel with the Heavenly Court⁴⁷Babli 38b.. What is the reason? True is the statement and a large host.⁴⁸Dan. 10:1. When is the seal of the Holy One, praise to Him, true? When He took counsel with the Heavenly Court. Rebbi Eleazar said, any place where it is said “the Eternal, Almighty,⁴⁹In Lev. rabba 24(2) in the name of R. Eliezer, in Num. rabba 3(3) in the name of “the rabbis”: Any place where it is said “and the Eternal.” Since the verse quoted in support refers to this version, the editor of the Žitomir-Wilna edition changed the text here. It is more likely that the text originally read “the Eternal of hosts” and the proof text was Jer. 11:17.” it is He and His Heavenly Court. The paradigm of all is: and the Eternal spoke evil about him.⁵⁰1K. 22:23.

Rebbi Jehudah ben Pazi said, even the Holy One, praise to Him, does not judge alone, as it is said⁴⁵1K. 22:19. In MT, “was standing.”: all the hosts of Heaven were standing by Him, to His right side and to His left. These vote to acquit, those to convict. Even though He does not judge alone, He signs alone, as it is said: really I shall tell you what is noted in true writing.⁴⁶Dan. 10:21. Rebbi Joḥanan said, the Holy One, praise to Him, never does anything in His world unless He took counsel with the Heavenly Court⁴⁷Babli 38b.. What is the reason? True is the statement and a large host.⁴⁸Dan. 10:1. When is the seal of the Holy One, praise to Him, true? When He took counsel with the Heavenly Court. Rebbi Eleazar said, any place where it is said “the Eternal, Almighty,⁴⁹In Lev. rabba 24(2) in the name of R. Eliezer, in Num. rabba 3(3) in the name of “the rabbis”: Any place where it is said “and the Eternal.” Since the verse quoted in support refers to this version, the editor of the Žitomir-Wilna edition changed the text here. It is more likely that the text originally read “the Eternal of hosts” and the proof text was Jer. 11:17.” it is He and His Heavenly Court. The paradigm of all is: and the Eternal spoke evil about him.⁵⁰1K. 22:23.

HALAKHAH: From where years¹⁵⁸That the Pentateuch counts years from the Fall equinox.? One verse says¹⁵⁹Ex. 23:16., the festival of gathering at the end of the year, and another verse says¹⁶⁰Ex. 34.22., the festival of gathering at the turn of the year. Which month contains a festival, and a turning point, and the year starts from it? Which one is this? It is Tishre. If you would say Ṭevet, there is a turning point¹⁶¹The winter solstice. but neither festival nor gathering. If you would say Nisan, there is a turning point¹⁶²The spring equinox. and a festival, but no gathering. If you would say Tamuz, there is a turning¹⁶³The summer solstice. point and gathering but no festival. So which one is this? It is Tishre. The colleagues said before Rebbi Jonah: should it not be Tamuz? He told them, it is written, in the seventh month¹⁶⁴Num. 28:24., and your are saying so? They said to him, should it not be Tamuz¹⁶⁵Maybe the month of the fall equinox should be called “Tamuz”.? He said to them, from here on you are quarrelling with me about names of months? As Rebbi Ḥanina said, the names of the months ascended with them from Babylonia. Originally, in the month of Ethanim¹⁶⁶1K. 8:2., in which the Patriarchs were born, and the Patriarchs died, and the Mothers were remembered¹⁶⁷One cannot say that Sarah and Rebecca became pregnant in Tishre, this would contradict the statement that Abraham, Isaac, and Jacob were born in Tishre. So one has to say that in that month the Divine decree was passed that the mothers should become pregnant. The language is taken from Gen. 21:1. Babli Berakhot29a.. Originally, in the month of Bul¹⁶⁸1K. 6:37., where the leaves are falling, and the earth is made into lumps; where one mixes for domestic animals in the house¹⁶⁹Because in November there is little food to be found in the fields.. Originally, in the month of Ziw¹⁷⁰1K. 6:2, misquoted., which is the splendor of the world, when plants are recognized and trees recognized¹⁷¹In Nisan the growth on newly sown fields is recognizable and fruit trees are blossoming.. From then onwards¹⁷²After the Babylonian exile., it was in the month of Nisan of year twenty¹⁷³Neh. 2:1.; it was in the month of Kislew of year twenty¹⁷⁴Neh. 1:1.; in the tenth month, this is the month of Ṭevet¹⁷⁵Esth.2:16.. Rebbi Simeon ben Laqish said, also the names of angels were in their hands from Babylonia. Originally, there flew to me one of the Seraphim¹⁷⁶Is. 6:6.; Seraphim standing over Him¹⁷⁷Is. 6:2.. From then on, but the man Gabriel¹⁷⁸Dan. 9:21.; but your lord Michael¹⁷⁹Dan. 10:21..

⁷⁷Cf. Num. rabba 12(10), Deut. rabba 5(12). Rebbi Simeon ben Yoḥai stated: Since the sky is made of water and the stars of fire and they dwell one with the other without damaging one another, therefore He makes peace in His heights. Rebbi Abun said, the angel himself is half water and half fire and composed of five kinds: His body is like chrysolite, and his face like the looks of lightning, and his eyes like torches of fire⁷⁸Dan. 10:6. The verse continues: and his arms and legs like shining brass, and the sound of his voice like the sound of a multitude., etc. Rebbi Levi said, a constellation⁷⁹Of the Zodiac. never sees what precedes it; but all of them rise like those who rise on an inverted ladder. The Holy One, praise to Him, created 365 windows for use in the world⁸⁰For the sun to use during the year., 182 in the East, 182 in the West, and one in the middle of the sky from where it appeared first at the creation. What the sun covers in thirty days, the moon covers in two and a half days⁸¹This is the approximate difference between the sidereal (or nodal) and synodic months.. What the sun covers in two months, the moon covers in five days. What the sun covers in three months, the moon covers in seven and a half days. What the sun covers in six months, the moon covers in fifteen days. What the sun covers in twelve months, the moon covers in thirty. Rebbi Jonah said, this is not the measure; it could be less⁸²Greek παρά, cf. E. Guggenheimer, H. Guggenheimer, Notes on the Talmudic vocabulary, 12–15. Leshonenu 39 (1975), 62–69. (Hebrew). than this⁸³Since the (average) difference between sidereal and synodic months is only 2 d 5 h, and even between nodal and synodic months it only is 2d 7h..

⁹⁸Babli 44b, Midrash Hazita (Shir rabba) 3(17) on 3:9, Num. rabba 12. There are seven kinds of gold: good gold ⁹⁹Gen.2:12., pure gold¹⁰⁰Ex. 24:11,24; 25:17,32,36,37; 37:2,6, closed gold¹⁰¹IK. 7:50., Mufaz gold¹⁰²Dan. 10:5., refined gold¹⁰³“Refined” is found in the Bible only applied to silver, see the Halakhah., drawn gold¹⁰⁴1K. 10:10, 17, 2Chr. 9:15, 16., Parwayim gold¹⁰⁵2Chr. 3:6..

⁷⁴Sifra Behar Pereq 2(4); a similar text Babli 9b.“A Jubilee [it is]⁷⁵Corrector’s addition from the Babli; out of place as shown by R. Yose’s statement., even though they did not observe the Sabbatical, even though they did not blow the shofar. Or maybe even though they did not manumit slaves? The verse says it is, the words of Rebbi Jehudah⁷⁶As Rashi explains in the Babli, in Lev. 25:8ff. it first is stated that the calendar authorities have to count 49 years, then organize the blowing of the shofar as consecration of the 50th year as Jubilee and return of land to the hereditary owners. Then in vv. 11,12 it is emphasized it is Jubilee, meaning that all rules spelled out subsequently do apply whether or not the preliminary actions required in vv. 8–10 have been executed or not.. Rebbi Yose says, a Jubilee, even though they did not observe the Sabbatical, even though they did not manumit slaves. Or maybe even though they did not blow the shofar? The verse says it is. Rebbi Yose said, since the verse makes it dependent on blowing the shofar, and another verse⁷⁷The verse quoted from Jer. later on. In Lev. the freeing of Hebrew slaves is a law depending on the declaration of the Jubilee, 25:40. makes it dependent on manumitting slaves, why am I saying, Jubilee even though they did not manumit slaves? For it is (impossible) [possible] for a Jubilee without manumitting slaves but (possible) [impossible] for the Jubilee without sounding the shofar⁷⁸The (scribe’s text) has to be preferred to the [corrector’s]; they more or less mean the same. The scribe’s text means that a slave not freed in the Jubilee is held illegally; in law he cannot be considered a slave. Therefore the Jubilee without manumission is a legal impossibility; a disregard of the duty to manumit is a sin for the individual, and a sin of the Court which does not enforce the law, but has no relevance for whether or not there is a Jubilee. On the other hand, the blowing of the shofar is a duty imposed on the Court; it is not intrinsic to the notion of Jubilee.. Another explanation: The blowing of the shofar depends on the Court but manumission of slaves depends on everybody⁷⁹Essentially a succinct reformulation of the previous argument..” And it follows what Rebbi Samuel ben Rav Isaac said, the Eternal spoke to Moses and Aaron and commanded them to the Children of Israel⁸⁰Ex. 6:13.. About what did he command them? About the chapter on manumission of slaves⁸¹Since at that point the Israelites were not yet freed, no commandments could be given to them. It is asserted that they were told that they would be freed on condition that they would in the future manumit their own Hebrew slaves on the Jubilee.. This parallels what Rebbi Ila said, Israel was only punished because of the Chapter about manumission of slaves; that is what is written⁸²Jer. 34:14. The argument is from the preceding verse: I concluded a covenant with your forefathers, on the day when I took them out of the land of Egypt, as follows:, at the end ofseven years everyone has to set free his Hebrew brother, etc. It was stated in the name of Rebbi Neḥemiah, she was like a trading vessel, from far she brings her bread⁸³Prov. 31:14. The “valiant woman” is identified with the Torah (Midrash Mishleh 31[10].). The words of the Torah are poor in their proper place but rich at another place⁸⁴Since in Ex. it is not spelled out what was the first commandment given to the Israelites, but in Jer. it is spelled out.. Rebbi Joḥanan said, these are the words of Rebbi Jehudah and Rebbi Yose, but the words of the Sages are, consecration by the High Court, and blowing the shofar, and remission of debts cause it to be Sabbatical. One understands consecration by the High Court, and blowing the shofar⁸⁵As noted in Note 76, these are given in the biblical texts as establishing the Jubilee.. But is remission of debts⁸⁶While it is not stated explicitly in the Mishnah, it clearly follows from the rules of Ševi`it Chapter 10 that debts are cancelled by the end of the Sabbatical year. Since the Jubilee is a Sabbatical, how can its validity be dependent on what happens after it ends? not at the end? Rebbi Ze`ira understood it from the following⁸⁷Dan. 10:12. The courts must be ready to enforce the cancellation of debts after the end of the Jubilee.: He said to me, do not fear, Daniel, since your words were heard from the first day when you concentrated to understand and fast before your God. Your words already were heard.

¹³¹A short version of this is in Babli, 105a. There, Levi actually did not know how to respond. The Yerushalmi version is also in Gen. rabba 81(2). The people of Simonia came to Rebbi and told him, please give us a man who preaches, judges, runs the synagogue, teaches reading, teaches Mishnah, and looks after all our needs. He gave them Levi bar Sisi. They made him a big platform¹³²Greek βῆμα “speaker’s platform”. and sat him on it. They came and asked him, how does the handless [woman] perform ḥalîṣah? He did not respond. If she spat blood” He did not respond. They said, maybe he is not competent in studies, let us ask him in homiletics. They came and asked him, what is that which is written: “Truly, I shall tell you what is traced in writing, it is true.¹³³Dan. 10:21.” If it is true, why is it traced, and if traced, why is it true? He did not respond. They came to Rebbi and told him, that required one we asked you for? He told them, by your lives, I gave you one who is my equal! He sent to bring him and examined him. He asked him, what if she spat blood. He said, if it contains some fluid of spittle it is valid. How does the handless [woman] perform ḥalîṣah? He said, with her teeth. What is that which is written: “Truly, I shall tell you what is traced in writing, it is true.” If it is true, why is it traced, and if traced, why is it true? He said, until the decision of the court is sealed, it is traced. After it has been sealed, it is true. He asked him, and why did you not give any answers? He said to him, they made me a big platform and sat me on it; by that my spirit became bloated¹³⁴He forgot all he knew.. He quoted about him: “If you became subject to contempt when you rose, if you planned, hand to mouth¹³⁵Prov. 30:32.”; why did you become contemptible in the words of the Torah? That you used them to aggrandize yourself.