Tafsiran yang Mengutip untuk Daniel 7:9

And I say that this entire midrash is built on the foundation of humility, to instill it in all who sit in judgment, because it is for this reason that it says before them and not before idolaters, for anyone who is arrogant does not judge deliberately and does not allow the judgment to ferment, to settle on its lees. And this is the meaning of the parable of a king who had many sons, and the analogy is not about the nations and Israel, but rather about all of Israel who are called the children of the living God. And of all of them, He loves the youngest — meaning, among all the sons, that is, among all of Israel, He loves more than all the others the “small one” who diminishes himself, who is humble and lowly — he is chosen to occupy the seat of God in the assembly of judges.
Therefore, he brings proof from the verse For Israel is a youth and I love him (Hosea 11:1), meaning when he makes himself small like a youth and is unlearned, then the Holy One, blessed be He, loves him more than all the children of Israel. For the more humility is found in those below, the more the greatness of God, blessed be He, will be revealed and seen, because the humble restore the crown to its former place, to the Holy One, blessed be He, who is called the Ancient of Days (Daniel 7:9). For through this they acknowledge that He alone is clothed in majesty, and it befits Him and no other.
Therefore, he brings as proof the verse And the Lord of Hosts shall be exalted in judgment (Isaiah 5:16) and says if you preserve judgment — which is related to the term “lees of wine” — meaning that your heart should ferment by judging deliberately, as it is written Keep judgment (Isaiah 56:1). It is also an expression of “lees,” for any liquid that stands still on its lees, the sediment sinks down and the liquid remains clear. Any vinegar has certainly stood for a long time on its lees, and because of this became vinegar. Regarding this it says Keep judgment for all judgment needs to be fermented and delayed until the lees — that is, the waste and confused opinions mixed in human intellect — sink down. And when they go down, his intellect will remain clear, pure, and clean without mixture, and then he will not come to error.
Therefore it says keep judgment but charity should not be delayed; rather, if some poor person asks something of you, fulfill his request immediately. Therefore it says and do righteousness (Isaiah 56:1). All this will be explained further in the portion of Shoftim, with God’s help, on the verse Justice, justice shall you pursue (Deuteronomy 16:20), because the language of “pursuit” applies to charity and not to judgments.
And this is the meaning of “if you keep judgment, I am exalted,” because one who judges deliberately certainly possesses the trait of humility, as he is not embarrassed to ask about his uncertainties or to examine a case for a long time until he brings forth a truthful judgment. And through the humility of those below, the Holy One, blessed be He, is exalted, as it is written And the man shall be humbled, and the person shall be lowered, and the eyes of the lofty shall be humbled. But the Lord of hosts shall be exalted in judgment (Isaiah 5:15-16).

...The Holy One Blessed be He desired to sanctify His Altar and His Tabernacle through the descent of the divine fire there for four reasons: 1) The divine Camp and the collective of his angels is always likened to fire, as it is written, "the appearance of the Presence of the Lord was like a consuming fire" (Exodus 24:17). Ezekiel beheld his prophecy with fire, as it is written, "flashing fire...and in the center of it, in the center of the fire, a gleam as of amber" (Ezekiel 1:4). And Daniel said, "His throne was tongues of flame; its wheels were blazing fire. A river of fire..." (Daniel 7:9-10). Since the divine camp is called 'fire' in the words of the prophets, fire came to the Tabernacle and to the Temple to indicate that the Divine Presence and Glory of the Lord were there with the holy myriads. ... 2) The human intellect doubts the divine Providence due to the exalted nature of the Provider and the lowliness mortal individuals. He, may He be blessed, is non-corporeal and does not have accidents that would allow humans to perceive Him. Therefore, in order to ingrain the truth of his Providence in the minds of His servants, together with His exalted status, God brought fire down from heaven onto the altar... 3) The divine Torah is likened to fire, as it is written, "Lightning [אש] flashing from His right" (Deuteronomy 33:2). The prophet said, "Behold, My word is like fire" (Jeremiah 23:29). Once the Tabernacle was completed and Israel [had brought] their offerings, fire descended from Heaven to express that the true perfection consists in keeping the Torah that is likened to fire, as it was granted from Heaven. 4) Israel were in deep doubt about how the offerings could be of 'pleasant odor' to the Name, since He is distinct from all physicality. Therefore, He needed to bring down fire from Heaven to consume the burnt offering and the fats so that all the people could see with their own eyes that God was pleased with their actions...

Behold, the ways of the judges’ conduct, since we’re on the topic, let’s discuss it. Even though it’s not directly related to the section, but since the verse And these are the judgments is connected to the verse and do not ascend by steps to My altar, we can learn that the main corruption of justice depends on arrogance. As our Sages said (Avot 4:9), “One who is arrogant in rendering decisions is a fool, wicked, and haughty.” This means that the arrogance of his heart will lead to three corruptions.
The first corruption is that his arrogance will lead him to foolishness, because he will not want to judge with patience, as it would be embarrassing for him, and through this he will mix up one type with another.
The second corruption is that his heart will persuade him to compare himself to the Most High and to judge alone, making him wicked, who in the pride of his countenance does not seek God and All his thoughts are, “There is no God.”
The third corruption is that he will adopt the trait of pride, becoming haughty not only in judgments but in all matters of wisdom he will expose himself.
We find that the Men of the Great Assembly, when they saw the corruption of the judges of the First Temple — all this came upon them because the daughters of Zion were haughty — therefore they wielded the scepter of the Holy One, blessed be He, and said, “It is time to act,” to restore the crown to its former place, namely to the Holy One, blessed be He, who is called the Ancient of Days (Daniel 7:9). Therefore, they said three things: “Be deliberate in judgment” (Avot 1:1), so as not to be a foolish judge acting rashly, because perhaps one’s initial understanding is confused and mixed with sediments before they ferment, as explained above. And through this they restored the crown to the Holy One, blessed be He, as we explained above on the verse And the Lord of hosts is exalted in judgment.
They also said, “Raise up many disciples”, so that one would not need to judge alone, as mentioned. And they further said, “Make a fence for the Torah,” so that one should not be haughty at all. For in all traits, it is good for a person to follow the middle path, except in the matter of arrogance, about which our Sages said (Sotah 5a), “Not even a little of it is good,” and as it is written (Avot 4:4), Be exceedingly humble in spirit, emphasizing the matter and leaning to the extreme end. This is the matter of the fence and boundary, for this trait needs more protection than all other traits.
Therefore, they attributed this matter to one who is arrogant in rendering decisions, because perhaps in this trait he will permit himself to say, “It is good for me to behave with arrogance in order to impose my authority on the litigants, for through this my words will be heeded.” Therefore, it says that this is the counsel of the evil inclination, for eventually he will become arrogant in every matter in the world, even outside of legal judgments.

My beloved is pure white. And white, [anxious] to whiten my iniquities. [He is] clear and white, when He appeared at Sinai, He appeared as an old man, teaching instructions, and similarly, when He sits in judgment, “His garment was white as snow, and the hair of His head like clean wool.”⁵⁰Doniyeil 7:9.