Tafsiran yang Mengutip untuk Daniel 12:13

It is already well known that all lovers of monetary acquisition never perform any mitzvah or charity from their wealth throughout their lives, with this scheme they have devised: “There is still much day left here to eat to satisfaction and to use their money.” As long as they see themselves as strong and healthy, and their strength remains as it was, they give nothing from their wealth and possessions for the service of God, thinking “Who will eat and who will benefit besides me?” However, at the end of their days, when they see themselves approaching the gates of death and realize that they cannot take everything with them in death (see Job 1:21), then a spirit of jealousy passes over them to envy their fellows who do God’s work, and they too do a tiny bit and agree to bring an offering to God — whether through sacrifice, giving to the poor, or in another way. This is what is meant by “one who lends to the poor in his time of need” — meaning the lender’s need, when time pressures him to act, as will be explained later in Parashat Vayelech (31:17), God willing. Even then, when he is close to the gates of death, he does not give for the sake of the mitzvah, but only the smallest portion of his wealth, selecting the inferior quality and sending it as an offering to God. Every despised and rejected item becomes the portion for the Divine, while every good cut is his portion, for his hands refuse to touch the choice portion, and his eye begrudges giving a proper portion as an offering to God. Therefore, it is said about Cain, who was among these types, And it came to pass at the end of days (Genesis 4:3) — meaning either at the actual end of his life or the remembrance of his end is what caused this minimal awakening, as he felt within himself that there would be an end to all his labor in this world. If he had not felt within himself that all flesh comes to an end and had not frequently remembered [the end of] his life’s days, he would never have brought any offering to God. Even then, the remembrance of the end of days only helped him to separate the inferior and worst — namely, flax seed. This is the intention of the Midrash Hane’elam which says that Cain was from the evil side, therefore it says at the end of days [miketz yamim] and not “at the end of the right” [miketz yamin]. I heard but do not understand the intention of this Midrash — what is the difference between “yamim” [days] and “yamin” [right]? Certainly, its intention is to say that Cain did not sacrifice for the true purpose hidden for the righteous at the end of the right [ketz hayamin] in the World to Come, as it is said, And you shall stand up for your lot at the end of the right (Daniel 12:13), for Cain denied the resurrection of the dead. Rather, he brought from the end of days, thinking that in any case there would be an end to all his labor and he would take nothing with him — this is what he began to do, as mentioned. This is the intention of the Midrash (Bereishit Rabbah 22:5) which gives the parable of Cain to a servant who ate the first fruits and sent the dregs to the king. Meaning, in his youth, which are the first days that have the right of the firstborn and primary status, he consumes his wealth as much as he can find strength to consume, and sends to the King, the King of the Universe, blessed be He, the dregs — meaning the end of his days, for those days about which one says “I have no desire in them” and no bodily desires — those he sends to the King to do God’s service which is foreign to him. And “dregs” is the same as “end of days” that was mentioned.

Death is described in six different forms throughout the Bible, three of which are applicable to the wicked and three to the righteous. The three terms applied to a wicked person dying are: מחייה, אבדן, כרת. Death described as מחייה is the worst of the three deaths. It is applied to the deaths of the kind of wicked people who have neither Torah knowledge nor ordinary wisdom to their credit and remained unaware of the Creator and His wonderful deeds. Such people’s death is no different than the death of animals. Their souls perish as absolutely as do their bodies. Proverbs 13,9 ונר רשעים ידעך, “and the lamp of the wicked will be extinguished,” compares the soul of the wicked person to a lamp, explaining that this soul is dependent on the body it inhabits much as the light of a lamp is dependent on its oil supply. When that supply fails the light is extinguished. This group of wicked people has neither reward nor punishment to look forward to ever. [I suppose the reference is to the time of resurrection. Ed.] Examples of such people were the people of the generation who perished during the deluge of whom the sages have said that just as they have been wiped out on earth their life expectancy in the hereafter has also been wiped out (compare Sanhedrin 108). The sages there concentrated on the words וימח את כל היקום, “He erased all creatures” (Genesis 7,23). This line refers to their destruction in this life, whereas the subsequent words וימחו מן הארץ in verse 24 in the same chapter refer to their becoming extinct in any form of life in the future.
The expression אבדן when applied to the death of the wicked refers to such Israelite sinners as died without benefit of having repented their sins prior to their deaths. They are being judged after their physical death in Gehinom; this is the meaning of Leviticus 23,30 והאבדתי את הנפש ההיא. Such a death is worse than the death described by the Torah as כרת. The people guilty of the penalty called כרת are judged and after they have completed whatever length of punishment has been decreed for them, their souls are admitted to the hereafter.
The three types of deaths mentioned in connection with the righteous are:
1) גויעה, אסיפה, ביאה — All three of these types of death are mentioned in connection with Avraham. This means that these three are all of the same category [as Avraham certainly died only once. Ed.] We read in 25,8 ויגוע ויאסף; we also have the Torah telling Avraham about his death in the future where G’d said to him in Genesis 15,15 ואתה תבא אל אבותיך בשלום, “as far as you are concerned you will come to join your fathers in peace.” Expressions of death involving either of the three words mentioned in connection with Avraham apply to the kind of righteous people who transfer to Gan Eden immediately upon the death of their bodies, not having to face any punishment at all. Such a death was the lot of Ishmael, of whom the Torah writes ויגוע וימת ויאסף אל עמיו. Clearly, he had become a penitent.
2) The second type of death involving the righteous is described in the Torah by the word לקיחה, “being taken away.” Such an expression is applied to people who enter Gan Eden while physically alive such as Chanoch (Genesis 5, 24) of whom the Torah wrote: “he was no longer, as G’d had taken him.” The prophet Elijah experienced a similar “death,” as he had told his disciple Elisha (Kings II 2,10) אם תראה אותי לוקח מאתך, “if you will see me taken from you, etc.”
3) The third type of death applicable to the righteous is described as “rest.” This is an expression promising the righteous participation in the resurrection, a time which our sages have described with the words מנוחה or שבת. This promise was applied to Daniel who had been told (Daniel 12,13) ואתה לך לקץ ותנוח ותעמוד לגורלך לקץ הימין, “But you, go on to the end; you shall rest and arise to your destiny at the end of the days.”

BINYAMIN. Son of [my] old age [z'kunim]. Son of a long time [yamim]. As in (Dan. 12:13), "the end of days" [l'ketz hayamin], like "hayamim."

Another explanation of בנימין is that it means “son of his old days (ימים)”, only that it is written with ן (instead of ם), like (Daniel 12:13) “at the end of days.