Chasidut sur Daniel 2:24
כָּל־קֳבֵ֣ל דְּנָ֗ה דָּֽנִיֵּאל֙ עַ֣ל עַל־אַרְי֔וֹךְ דִּ֚י מַנִּ֣י מַלְכָּ֔א לְהוֹבָדָ֖ה לְחַכִּימֵ֣י בָבֶ֑ל אֲזַ֣ל ׀ וְכֵ֣ן אֲמַר־לֵ֗הּ לְחַכִּימֵ֤י בָבֶל֙ אַל־תְּהוֹבֵ֔ד הַעֵ֙לְנִי֙ קֳדָ֣ם מַלְכָּ֔א וּפִשְׁרָ֖א לְמַלְכָּ֥א אֲחַוֵּֽא׃ (ס)
Sur cela, Daniel se rendit auprès d’Arioc, que le roi avait chargé d’exécuter les sages de Babylone; il alla et lui parla de la sorte: "Ne fais point mourir les sages de Babylone: introduis-moi auprès du roi, et je révélerai au roi l’interprétation [de son songe]."
Kedushat Levi
[If I understand the author correctly, Rabbi Levi Yitzchok proceeds at this stage at quite some length and quoting many verses from Scripture, to explain why Malki Tzedek’s definition of G’d as (separately) owning heaven and earth may be misunderstood and has not been adopted by the sages in our daily prayers who opted instead for “owning everything.”
Malki Tzedek’s definition contributed to man believing that there were forces on earth, which though subordinate to G’d, the “Supreme G’d”, nonetheless deserved a measure of man’s fearful or grateful recognition, as the case may be. If G’d tolerated this prior to Avram’s becoming a factor on earth, He did so out of the goodness of His heart, realizing that these visible phenomena, as opposed to His invisibility, contributed to man’s errors in his perception of Who is Who in the universal hierarchy. Ed.]
Malki Tzedek’s definition contributed to man believing that there were forces on earth, which though subordinate to G’d, the “Supreme G’d”, nonetheless deserved a measure of man’s fearful or grateful recognition, as the case may be. If G’d tolerated this prior to Avram’s becoming a factor on earth, He did so out of the goodness of His heart, realizing that these visible phenomena, as opposed to His invisibility, contributed to man’s errors in his perception of Who is Who in the universal hierarchy. Ed.]
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