Midrash su Daniele 7:7

(Lev. 13:2:) “When anyone has on the skin of his flesh.” This text is related (to Hab. 1:7), “Terrible and dreadful [is that one].”²⁷In the biblical context THAT ONE is the nation of the Chaldeans. This verse is speaking about the first Adam, about Pharaoh, about Edom, about Sennacherib and about Nebuchadnezzar.²⁸Cf. Lev. R. 18:2. How does it concern the first Adam? R. Abba bar Kahana said, “When the Holy One, blessed be He, created the first Adam, He created him in His likeness, as stated (in Gen. 1:27), ‘And God created man (Adam) in His own image.’” And when He created him, He created him [to extend] from the one end of the world to the other, as stated (in Deut. 4:32), “So please ask about the former days which came before you, [ever since the day that God created man upon the earth, even from one end of heaven to the other].”²⁹Cf. Gen. R. 8:1. Now he ruled over the whole earth, as stated (in Gen. 1:28), “and rule over the fish of the sea […].” It also says (in Gen. 9:2), “And the dread of you and the fear of you [shall be upon every beast of the earth].” It is therefore stated (in Hab. 1:7), “Terrible and dreadful.” This refers to the first Adam. (Ibid., cont.:) “His justice and his dignity proceed from himself.”³⁰The midrash requires such a literal translation. In the biblical context a more normal translation would read with reference to the Chaldeans: THEIR JUSTICE AND THEIR DIGNITY PROCEED FROM THEMSELVES. This refers to Eve who came out of him, as she caused him to die, as stated (in Gen. 3:6), “Then she also gave some to her husband, and he ate.” And where is it shown that she came out of him? Where it is so written (in Gen. 2:23), “bone out of my bone and flesh out of my flesh.” Ergo (in Hab. 1:7), “Terrible and dreadful [is that one],” this refers to the first Adam; “his justice and his dignity proceed from himself,” this refers to Eve, who came out from him. Another interpretation (of Hab. 1:7), “Terrible and dreadful is that one”: This refers to Pharaoh, [when] he was world ruler,³¹Gk.: Kosmokraton. as stated (concerning him in Ps. 105:20), “the ruler of peoples released him (i.e., Joseph).” (Hab. 1:7, cont.:), “His justice and his dignity proceed from himself.” This refers to Moses, since he was reared within that one's house, so that he believed that he [actually] was a child of his house, as stated (in Exod. 2:10), “When the boy had grown up, she brought him [to Pharaoh's daughter; and he became her son].” Then he arose and brought ten plagues upon him, as stated (in Exod. 3:10), “So come now, I will send you unto Pharaoh.” R. Judah said, “The rod had a weight of forty seah and was [made] of sapphire;³²Gk.: sappheirinon, an adj. meaning “of sapphire,” or “of lapsis lazuli.” it also had ten plagues (makkot) inscribed upon it with the acronym³³notarikon. dtsk 'dsh b'hb.³⁴D = dam (“blood”), Ts = Tsefardia‘ (“frogs”), K= kinnim (“gnats”), ‘ = ‘arov (“flies”), D = dever (“cattle pestilence”), Sh = shehin (“boils”), B = barad (“hail”), ‘ = ‘arbeh (“locusts”), H = hoshekh (“darkness”), B = bekhorot (“first-born”). Then Moses, when he had looked at the rod and seen the punishment (makkah) which had been appointed to come, brought it upon Pharaoh. Ergo (in Hab. 1:7), “Terrible and dreadful [is that one],” this refers to Pharaoh; “his justice and his dignity proceed from himself,” this refers to Moses. And also the messiah, who in the future will take retribution from Gog and Magog and all of its troops, grew up with them in the city, as stated (Isaiah 27:10), “there shall the calf feed, and there shall he lie down and consume the branches thereof.” Another interpretation (of Hab. 1:7), “Terrible and dreadful [is that one]”: This refers to Edom, of which it is stated (in Dan. 7:7), “frightful, dreadful, and [exceedingly] strong.” (Hab. 1:7, cont.), “His justice and his dignity proceed from himself.” This refers to Obadiah since he was an Edomite proselyte and he also prophesied [against] him (i.e., against Edom, in Obad. 1:1), “The vision of Obadiah; thus says the Lord God to Edom […].”³⁵Cf. Sanh. 39b. Ergo (in Hab. 1:7), “Terrible and dreadful,” this refers to Edom; “his justice and his dignity proceed from himself,” this refers to Obadiah.Another interpretation (of Hab. 1:7), “Terrible and dreadful”: This refers to Sennacherib, since it is stated (in II Kings 19:24), “with the sole of my feet I have dried up all the streams of Egypt.” He also said (in II Kings 18:35 = Is. 36:20 // II Chron. 32:14), “Who are there among all the gods of the lands which have saved their land from my hand?” And it also says (in Is. 8:8), “and the radial bones³⁶For this translation of muttah, see Jastrow, s.v. In the context of Scripture, a more normal translation of muttah would be “spread.” of his wings (i.e., the army of Sennacherib) shall fill the breadth of your land, O Immanu-El].”³⁷Cf. M. Pss. 79:1. One sixtieth of the troops³⁸Gk.: ochlos. had been sufficient for the Land of Israel, since it is stated (ibid.), “and the radial bone of his wings.” This radial bone of a cock is one sixtieth of its wings. When he came to enter Jerusalem, he said to his troops, “You sleep, and in the morning we shall throw our rings into its midst and stone them with them.”³⁹In other words, Sennacherib believed that his army was so large and Jerusalem so small that his army could bury the city in their rings. Cf. Sanh. 95a, according to some renderings of which, each soldier would use as much mortar as necessary to seal a letter with a signet ring. So Levi, in his Talmud and Midrash lexicon, s.v., gulmohrag. See also Rashi on this passage, according to whom the army would use stones easily dislodged from the wall of Jerusalem. Ergo (in Hab. 1:7), “Terrible and dreadful is he.” (Ibid., cont.:), “His justice and his dignity proceed from himself.” These refer to his children. When he went up to destroy Jerusalem, he did not succeed. [It is so stated (in II Kings 19:35 = Is. 37:36),] “the angel of the Lord went out and smote [one hundred and eighty-thousand] in the camp of Assyria….” It is also written (in II Chron. 32:21), “so he returned shamefaced to his own land, and when he came into the house of his god, [some of those who came out of his own belly struck him down there with the sword].” Ergo (in Hab. 1:7), “Terrible and dreadful is he,” this refers to Sennacherib; “his justice and his dignity proceed from himself,” this refers to his children, who killed him. Another interpretation (of Hab. 1:7), “Terrible and dreadful is he”: This refers to Nebuchadnezzar, of whom it is stated (in Is. 14:13), “And I will ascend to the heavens; [above the stars of God I will set my throne].” (Hab. 1:7, cont.:) “His justice and his dignity proceed from himself.” This refers to Evil-merodach (his son). Our masters have said, “When Nebuchadnezzar was driven away, just as it is written (in Dan. 4:29), ‘You shall be driven away from humankind’; all that time Evil-merodach served in his place.” Then when he returned, he put him in prison. Now whoever was imprisoned by him never emerged from the prison until the day of his death. Thus it is stated (in Is. 14:17), “he never released his prisoners to their homes.” When Nebuchadnezzar died, they wanted to make Evil-merodach king. They approached him, but he did not accept. He said to them, “I listened to you the first time. For that reason I was imprisoned. So now I shall not listen to you. Perhaps he is alive. Then he will rise up against me and kill me.” They stood over Nebuchadnezzar, dragged him from his grave, and brought him out. Then he saw that he was dead, and they made him king. [This act was] to fulfill what is stated (in Is. 14:19), “And you have been cast from your grave like a detestable offshoot.” Ergo (Hab. 1:7), “Terrible and dreadful is he,” this refers to Nebuchadnezzar; “his justice and his dignity proceed from himself,” this refers to Evil-merodach. Another interpretation (of Hab. 1:7), “Terrible and dreadful is he”: This refers to the human race, which rules over all which the Holy One, blessed be He, has created in His world. Thus it is stated (in Ps. 8:7), “You have set him as ruler over the [works] of Your hands [….].” (Hab. 1:7, cont.) “His justice and his dignity proceed from him.” Thus when he sins, the Holy One, blessed be He, brings torments upon him from his [own body]. Why? Because His ways are not like the ways of flesh and blood. When [a person of] flesh and blood wants to punish his slaves, he brings [whips] and fetters to punish them and cause them pain; but the Holy One, blessed be He, is not like that. Rather it is from a person's whole body that He punishes and beats him. And from where is it shown? From what is written about the matter (in Lev. 13:2), “When anyone has on the skin of his flesh [a swelling or a sore or a bright spot, and it becomes on the skin of his flesh the plague of leprosy, he shall be brought unto Aaron the priest].” One verse says (in Is. 46:10), “My plan shall come to pass, and I will accomplish all My desire.” But another verse says (in Ezek. 33:11), “As I live, says the Lord, [it is not my delight for the wicked to die].” This is what is written about the matter, (in Lev. 13:2), “When anyone has on the skin of his flesh ….”; and it is [yet also] written (in Ps. 5:5), “For You are not a God who delights in wickedness; evil may not abide with You.”

“Who is she who appears like dawn, fair like the moon, pure like the sun, formidable like banners?” (Song of Songs 6:10)
“Who is she who appears like dawn?” There was an incident in which Rabbi Ḥiyya and Rabbi Shimon ben Ḥalafta were walking in the Arbel Valley in the early morning and they saw the light of dawn breaking. Rabbi Ḥiyya the Great said to Rabbi Shimon bar Ḥalafta: So will the redemption of Israel burst forth, as it is written: “Though I sit in darkness, the Lord is a light for me” (Micah 7:8). Initially it will come little by little, then it will sparkle, then it will increase, and then it will continuously spread. So too, initially, “In those days, Mordekhai was sitting at the king’s gate” (Esther 2:21), then, “Mordekhai emerged from before the king in royal garments” (Esther 8:15), and then: “For the Jews there was light and joy…” (Esther 8:16).
“Like dawn,” if so, just as the dawn has no shade, could it be, perhaps, that the same is true of Israel?³⁴Is it true that they have no protection? The verse states: “Fair like the moon.” If so, just as the light of the moon is not clear, perhaps the same is true of Israel? The verse states: “Pure like the sun,” that is what is written: “Let those who love Him be like the powerfully rising sun” (Judges 5:31). If so, just as the sun beats down, is the same, perhaps, true of Israel? The verse states: “Fair like the moon,” that is what is written: “How precious is Your kindness, God” (Psalms 36:8). If so, just as the moon is at times deficient and at times full, is the same, perhaps, true of Israel? The verse states: “Pure like the sun.” If so, just as the sun serves by day and does not serve by night, is the same, perhaps, true of Israel? The verse states: “Fair like the moon,” just as the moon serves by day and by night, as it is written in its regard: “To rule by day and by night” (Genesis 1:18), so too Israel, they are in this world and they are in the World to Come. If so, just as the sun and the moon do not induce fear, is the same, perhaps, true of Israel? The verse states: “Formidable like banners,” like the banners On High, like Mikhael and his banner, Gavriel and his banner. From where is it derived that they induce fear? As it is stated: “They had backs, and they were tall, and they were fearsome” (Ezekiel 1:18).
Rabbi Yehoshua said: It is like the fear of those below, e.g., dukes, governors, and generals. From where is it derived that they induce fear? It is as it is stated: “Fearsome, terrifying, and strong” (Daniel 7:7). Rabbi Yudan and Rabbi Huna, Rabbi Yudan in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili and Rabbi Huna in the name of Rabbi Elazar HaModa’i: “Like banners [kidgalim],” is not written here, but rather kanidgalot,³⁵ Degalim, in the masculine, would be perceived as an allusion to angels or leaders. Nidgalot, in the feminine, is an allusion to the exile [galut]. like the generation that was sliding toward exile. Which is this? This is the generation of Hezekiah, as it is stated: “A day of distress and rebuke” (Isaiah 37:3). From where is it derived that they induced fear? It is as it is stated: “He was thereafter exalted in the eyes of all the nations” (II Chronicles 32:23).
Rabbi Huna [said] in the name of Rabbi Elazar HaModa’i: “Like banners [kidgalim]” is not written here, but rather kanidgalot, like the generation that would slide toward exile, but would not be exiled. Which is this? This is the generation of the messianic king. That is what is written: “I will gather all the nations to Jerusalem for the war” (Zechariah 14:2). From where is it derived that [the messianic king] will induce fear? As it is stated: “He will strike the world with the rod of his mouth” (Isaiah 11:4). Rabbi Elazar in the name of Rabbi Yosei bar Yirmeya: At that time, Israel will be moving from journey to journey.
Rabbi Yehoshua of Sikhnin says: The congregation of Israel said: ‘The Holy One blessed be He brought me to a wine cellar, this is Sinai; Mikhael and his banner and Gavriel and his banner were there.’ It said: ‘If only we could travel like the supernal array.’ At that time, the Holy One blessed be He said: ‘Since My children desire to be like the banners, they shall encamp by banners,’ as it is stated: “Each at his banner with the insignias by their patrilineal houses, the children of Israel shall encamp” (Numbers 2:2).

[Another interpretation] (of Hab. 1:7): TERRIBLE AND DREADFUL < IS THAT ONE >. This refers to Edom, of which it is stated (in Dan. 7:7): FRIGHTFUL, DREADFUL, [AND EXCEEDINGLY STRONG]. (Hab. 1:7, cont.): HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF. This refers to Obadiah {since he was an Edomite proselyte}. [R. Isaac said: He was an Edomite proselyte]. He also prophesied against him (i.e., against Edom, in Obad. vs. 1): THE VISION OF OBADIAH. [THUS SAYS THE LORD GOD TO EDOM…. ]⁴⁶Cf. Sanh. 39b. {R. Isaac said: Obadiah was an Edomite proselyte.} Ergo (in Hab. 1:7): TERRIBLE AND DREADFUL. This refers to Edom. (Hab. 1:7, cont.): HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF. This refers to Obadiah.

"And all the people saw": the sounds of sounds and the flames of flames. How many sounds were there and how many flames were there? The intent is that each heard according to his power (to absorb what he experienced), viz. (Psalms 29:4) "the voice of the L rd in power, the voice of the L rd in majesty." Variantly: "And all the people saw": to apprise us of the exalted state of Israel. When they all stood at Mount Sinai to receive the Torah, as soon as they heard the pronouncement, they assimilated it. As it is written (Devarim 32:10) "He encircled him; he invested him (with understanding). As soon as they heard the pronouncement, they assimilated it. R. Eliezer says: to apprise us of the exalted state of Israel. When they all stood at Mount Sinai to receive the Torah, there were no blind ones among them, viz. "And all the people saw." And whence is it derived that there were no mutes among them? From (Exodus 19:8) "And all the people answered together." And whence is it derived that there were no deaf ones among them? From (Ibid. 24:7) "All that the L rd has spoken, we shall do and we shall hear." And whence is it derived that there were no large ones among them? From (Ibid. 17) "And they stood at the foot of the mountain." And whence is it derived that there were no fools among them? From (Devarim 4:35) "You have been shown to know, etc." R. Nathan says: Whence is it derived that the L rd showed our father Abraham, Gehennom, the giving of the Torah and the splitting of the Red Sea? From (Genesis 15:17) "And it was, when the sun had set, and it was dark, and, behold, a smoking furnace" — Gehennom, viz. (Isaiah 31:9) "He has an oven in Jerusalem." And "the torch of fire" (Genesis, Ibid.) — the lightning, viz. (Exodus 20:15) "And all the people saw the sounds and the lightnings. (Genesis, Ibid. 19) "between these pieces" — the splitting of the Red Sea — viz. (Psalms 136:13) "Who split the Red Sea into pieces." He showed him the Temple and the order of sacrifices, viz. (Genesis, Ibid. 9) "Take for Me a three-year-old heifer, etc." He showed him the four kingdoms that were destined to subjugate his children, viz. (Ibid. 12) "And when the sun was about to set, and a deep sleep fell upon Avram, and, behold, a great dark dread fell upon him": "dread" — the kingdom of Bavel. "dark" — the kingdom of Madai. "great' — the kingdom of Greece. "fell" — the wicked Rome. Some transpose it: "fell" — the kingdom of Bavel, viz. (Isaiah 21:9) "Bavel has fallen." "great" — the kingdom of Madai, viz. (Esther 3:1) "King Achashverosh made great, etc." "dark" — the kingdom of Greece, which darkened the eyes of Israel with afflictions. "dread" — the fourth kingdom, viz. (Daniel 7:7) "… fearful, dreadful, and of great strength."...

Abraham arose and prayed before the Holy One, blessed be He, that his children should not be enslaved by these four kingdoms. A deep sleep fell upon him, and he slept, as it is said, "A deep sleep fell upon Abram" (Gen. 15:12). Does then a man lie down and sleep, and yet be able to pray? But this teaches thee that Abraham was lying down and sleeping because of the intensity of his prayer that his children might enslave || these four kingdoms, as it is said, "And, lo, an horror of great darkness fell upon him" (ibid.). "Horror" refers to the kingdom of Edom, as it is written, "And behold a fourth beast, terrible and powerful, and strong exceedingly" (Dan. 7:7). "Darkness" is the kingdom of those who darken the eyes of Israel (by preventing the observance of) all the precepts which are in the Torah. "Great" (Gen. 15:12) refers to the kingdom of Media and Persia, which was great (enough to be able to afford) to sell Israel for nought. "Fell" (ibid.) refers to the kingdom of Babylon, because in their hand fell the crown of Israel, as it is said, "Babylon is fallen, is fallen" (Isa. 21:9). "Upon him" (Gen. 15:12) refers to the Ishmaelites, upon whom the Son of David will flourish, as it is said, "His enemies will I clothe with shame: but upon him shall his crown flourish" (Ps. 132:18).