다니엘 2:32의 Musar

And behold, there is actually the secret of the image of Nevuchadnetsar in this: Israel was given over to the hand of the king of Babylonia, "the head of gold" (Daniel 2:32). That head was humbled and given over to the hand of Persia, who are "the chest and the arms of silver." And likewise, these were pushed off for those, until Israel descended to "their feet, some of them were iron and some of them were clay" (Daniel 2:33). And what is the good finish? In the end, the Holy One, blessed be He, stands them up and carries out judgement upon them, as it is written (Deuteronomy 32:23), "I will finish My arrows upon them" - My arrows end, but Israel does not end (Sotah 9a). "All at once, the (bronze, silver, gold, etc.) were crushed" (Daniel 2:35). Behold at the beginning, it is written (Daniel 2:34), "and struck the image on its feet" - there is nothing of the image besides its feet, as the power of the head, its arms and its belly had already been nullified. And nonetheless at the end, it was crushed [entirely] as one. In the future, the Holy One, blessed be He, will stand up Samael and the evildoers that do his deeds and acts, and carry out the judgement upon them. And that is [the meaning of] "and You will hurl into the depths of the sea all of their sins" - it wants [to say], He will hurl the power of judgement to bring [it] down on the hands of these, who are "the depths of the sea." [As it is stated (Isaiah 57:20),] "But the wicked are like the troubled sea which cannot rest, whose waters toss up mire and mud" - these are the ones that enact judgement upon Israel, all the payment of whom falls back on their heads. And the reason is because after Israel has received their judgement, the Holy One, blessed be He, regrets even about what preceded, and He [avenges] their insult. And it is not enough [that they carried out the judgement on Israel], but rather, "I was a little mad, but they assisted for the bad" (Zechariah 1:15).

We have now learned that the three parts of the Tabernacle correspond to the three parts of the universe concerning which King David said in Psalms 103,20: "Bless the Lord, O, His angels, mighty creatures who do His bidding, ever obedient to His bidding. Bless the Lord all His hosts, His servants who do His will; bless the Lord all His works, through the length and breadth of His realm." David's son Solomon also adopted his father's outlook when he alluded to this in three consecutive verses in Song of Songs 5,13-15. Three different parts of the human body form the subject of those verses, each one representing a different aspect of the universe and how man's composition reflects this division of the universe into three constituent parts. I (Rabbenu Bachyah) have explained this in detail when I discussed Jacob's dream of the ladder." Thus far the quotation from Rabbenu Bachyah.

Perhaps we have something similar in a statement of our sages on Samuel II 15,32: ויהי דוד בא עד הראש אשר ישתחוה שם לאלוקים, "When David reached the top where he would usually prostrate himself before G–d." Rabbi Yehudah in Sanhedrin 107 uses this verse to claim that David was about to commit an idolatrous act, claiming that the word ראש is a description of an idolatrous deity. He cites proof from Daniel 2,32. All this occurred when David had to flee for his life from his own son Absalom. His friend Chushai remonstrated with him saying that it was unseemly for a king of his stature to become guilty of such a grave sin. David responded: "How is it possible that a king such as myself should be pursued by his own son! Better that I should die having committed the sin of idol-worship than that the name of the Lord be desecrated publicly if my own son were to kill me." We must ask ourselves what could have possessed David to even contemplate the commission of such a sin? Clearly David knew that in the eyes of most of his people he was viewed as a pious G–d-fearing individual. Many people would begin to question G–d's justice if he were to become the victim of Absalom's revolt. He therefore preferred to commit a public sin so that people would not question how G–d could have allowed a pious man such as David to have been killed by his own son. David certainly harboured no idolatrous thoughts which would have led him to commit such a sin. Eventually, he did not go through with his plan, and that is why he said: "a king such as I, etc." [He fled, leaving ארץ ישראל, which is tantamount to serving idols, since one foregoes G–d's direct protection, cf. Maharsha. Ed.]