다니엘 10:13의 인용 해설

The discourse of Abraham the author: Behold, I have endeavored to speak. The One, which precedes calculation, is, from one aspect, the cause of all calculation, and from another aspect, it is all the calculation – it neither adds nor subtracts, yet it is the cause of all addition and subtraction. It does not accept multiplication or division, yet it is the cause of both. And this One is the First World relative to the worlds that are after it. This world is not corporeal, and it is called the "likeness of the glory of the LORD" on high [cf. Ezekiel 1:28]. It does not change in essence or configuration, and it has no time or place, and the honored Name is within it. And the Second World, which is the Middle one – there reside souls/forms of truth without bodies [i.e., angels], and also souls in bodies [celestial intelligences?], and their number is beyond us, as are the bodies [celestial spheres/stars]. And all of them are honored [beings], for they have no opposite, or change, or alteration in their essence, but only incidentally in the configuration of their motion. And this world is called the Holy Temple/Palace (Heikhal Ha-Kodesh), and they are the Heavens of Heavens (Shmei Ha-Shamayim). And there is the Throne of Glory (Kissei Ha-Kavod), and there are Michael and Gabriel. Therefore, Jonathan ben Uzziel translated [Isaiah 6:3, “Holy, holy, holy...”] as “Holy in the highest heavens, the house of His Shekhinah...” [Targum Jonathan on Isaiah 6:3]. And this is what [Isaiah] mentioned first: “sitting upon a throne” [Isaiah 6:1], which is the Throne of Glory, “and His train” – meaning the train/hem of the Throne – “filled the Temple” [Isaiah 6:1]. And he said, “Holy upon the earth, the work of His might...” [Targum Jonathan on Isaiah 6:3]. And behold, the two [first declarations of 'Holy'] refer to the hidden [worlds], and afterwards he mentioned “Holy forever and ever” [Targum Jonathan on Isaiah 6:3]. Know that the attribute [of holiness] does not change relative to the places [worlds], therefore the secret of his words is [in the repetition] “And one called...” [Isaiah 6:3]. And behold, the bodies of the Middle World neither begin nor end. And concerning this world it is written: “Praise Him, all His angels; praise Him, all His hosts” [Psalms 148:2], also the ministers [planets] and the two luminaries [sun and moon]. And concerning all, it says: “For He commanded and they were created. And He established them forever and ever; He gave a decree, and it shall not pass away” [Psalms 148:5-6]. Yet there is opposition/variety in their movements: some go from east to west, and the opposite [west to east]; also northward and southward; also along the equator; some are direct in their course, some retrograde, some stationary; some swift, some slow; some ascending, some descending; some visible, some hidden; the ministers [planets] alone have 120 conjunctions, and the higher ones [fixed stars?] are countless. Sometimes [they are] in opposition, sometimes in aspects of love. And I say [despite] all this, there is no [conflict] among them, but rather thus are new events generated in the Lower World, on account of their movement and their changing configurations, sometimes for good, sometimes for ill. And these matters require a lengthy explanation, and one book cannot contain the knowledge of their secret and purpose. And the Third World is beneath the firmament, and it is entirely full of bodies, both subtle and dense. And there are bodies containing souls (neshamot), also spirits (ruchot), also life-forces (nefashot). And Man alone is the secret [centerpiece] of this Lower World, and for his sake it was created, and his soul is bound to the higher souls. And because the speaker is human, and the listener is human, therefore [Scripture speaks of] the higher [realities] and the lower [realities] in human terms. Behold, it attributes majesty to the higher and diminishes them [by using physical terms], for I cannot speak [of them] unless it is done thus, and it elevates the lower [by giving them human-like attributes]. Therefore, the Sages, of blessed memory, said: “The Torah speaks in the language of human beings.” They [Scripture] say: “the top of the earth's soil” [Proverbs 8:26], “covered the eye of the land” [Exodus 10:5], “Give ear, O earth” [Isaiah 1:2], “Incline your ear” [cf. Psalms 45:11], and concerning the stone, that it heard the word of the Lord [Joshua 24:27], “And the earth opened its mouth” [Numbers 16:32], “from the ends of the earth” [Isaiah 41:9], “in the heart of the seas” [Exodus 15:8], “on the lip of the river” [Exodus 2:3], “the hand [bank] of the Jordan” [II Kings 2:7], “a helmet of salvation on His head” [Isaiah 59:17], “eyes of the LORD” [Zechariah 4:10], “in the ears of the LORD” [Numbers 11:1], “for the mouth of the LORD has spoken” [Isaiah 1:20], “by the word of Your lips” [Psalms 17:4], “My own hand founded the earth, and My right hand spread out the heavens” [Isaiah 48:13], “And the LORD said to His heart” [Genesis 8:21], “therefore My inner parts moan for him” [Jeremiah 31:19], “and under His feet” [Exodus 24:10]. And in this manner: “And the anger of the LORD burned” [Numbers 11:1], “the beloved of the LORD” [Deuteronomy 33:12], “And the LORD went” [Exodus 13:21], “The LORD sat enthroned at the Flood” [Psalms 29:10], “Behold, the LORD is riding on a swift cloud” [Isaiah 19:1], “Awake! Why do You sleep?” [Psalms 44:24], “Then the Lord awoke as from sleep” [Psalms 78:65], “I have kept silent from of old, I have been still and restrained Myself” [Isaiah 42:14]. And behold, the Prince of Persia is the one appointed over the large or the middle company/grouping [perhaps referring to a level in the celestial/angelic hierarchy]. And behold, Daniel mentioned the appointed one [Prince of Persia] using the name "angel." And the matter of the additional [statement, Daniel 11:1] confirms this, as it stems from love [mutual support between angels]. And the meaning of the 21 days [of struggle, Daniel 10:13] corresponds to the appointee over Daniel himself, for just as there are appointees over every nation, so there is over every person. And the opposition between this [individual angel] and that [national angel] is the "war" [mentioned in Daniel 10:20]. And behold, this Lower World is the world of opposition and change, in essence, in configuration, and in motion. And the form that Daniel mentioned [the man clothed in linen, Daniel 10:5] appeared to him in prophetic visions. And I have already revealed to you the secret of the holy angels briefly through hints, and there is proof for all this from the words of the Prophets, and also proofs from the external wisdoms [philosophy/science]. And know that the decrees, past and future, come from the heavens, and they are the word of God, and it is written: “Forever, O LORD, Your word stands firm in the heavens” [Psalms 119:89]. And the secret of the configurations [of the heavens] from the beginning of their creation – upon all the configurations of the heavens are the Books [of decree]. Therefore, [this explains] the secret of dreams. And now I will return to explain the words of the angel.

AL PANAI’ (BEFORE MY FACE). This is similar in meaning to these expressions: Surely ‘al panecha’ (to Thy face) he will blaspheme Thee;²⁹¹Job 1:11. Now therefore be pleased to look upon me; for surely I shall not lie ‘al p’neichem’ (to your face).²⁹²Ibid., 6:28. He thus admonishes here: “Do not make unto yourselves other gods, for they are before My face, as I look and gaze at all times and in all places at those who make them.” A thing which is done in the face of a person when he is aware thereof is called al panav (before his face). Thus: So the present passed over ‘al panav’ (before him).²⁹³Genesis 32:22. So also: And Nadab and Abihu died… and Eleazar and Ithamar ministered in the priest’s office ‘al p’nei’ (in the presence of) Aaron their father,²⁹⁴Numbers 3:4. meaning that Aaron their father saw it and was aware thereof. In the Book of Chronicles it is written: And Nadab and Abihu died ‘liphnei’ (before) their father, and had no children.²⁹⁵I Chronicles 24:2. Since in the above verse (Numbers 3:4), it says that Nadab and Abihu died before the Eternal, Ramban therefore also quotes the verse from Chronicles, where it is stated that they died before their father. Hence the significance of the statement that he saw the remaining two sons performing the Divine Service in his presence. Thus the purport of the verse here is: “Do not make other gods unto yourselves, for I am present with you always and see you in private and in public.”
By way of the Truth, [the mystic lore of the Cabala], you will understand the secret of panim (face) from that which we have written²⁹⁶Above, 19:20. that Scripture warned concerning the Revelation:²⁹⁷See above, Note 17. ‘Panim b’phanim’ (face to face) did the Eternal speak with you.²⁹⁸Deuteronomy 5:4. And you will know the secret of the word acheirim (others), and then the entire verse will come [to light] in its plain meaning and purport. And so did Onkelos say it.²⁹⁹Onkelos translated al panai as bar mini (outside of Me). Thus the sense of the verse is as follows: “Do not worship elohim acheirim, since they were all created, excepting G-d, Who is eternal and has not been created by any being.” See also Note 285 above. It is this which is said, Ye shall not make with Me.³⁰⁰Verse 20. And as Rashi explains it: “Do not make any likeness of My ministers that serve Me.” “For I the Eternal thy G-d am a jealous G-d,³⁰¹Verse 5. i.e., to be worshipped alone, and it is not fitting that you join others to Me. And I am E-il,³⁰²Ramban now continues to explain the two Hebrew words in the above Verse: E-il kana (a jealous G-d). the Mighty One,³⁰³See Ramban on Genesis 17:1 (Vol. I, pp. 214-215). Who has the power in My hand;³⁰⁴See ibid., 31:29. and I am, furthermore, kana, avenging from the one who gives My glory to another and My praise to graven images.”³⁰⁵See Isaiah 42:8.
Now in no place in Scripture is an expression of ‘jealousy’ found in reference to the Glorious Name except in the matter of idol-worship. Thus the Rabbi [Moshe ben Maimon] wrote in the Moreh Nebuchim³⁰⁶Guide of the Perplexed, I, 36. that in the entire Torah and in all the books of the Prophets, you will not find the term burning anger, wrath, or jealousy [applied to G-d] except in reference to idolatry. But of the holy ones of the Supreme One it is written: And the anger of the Eternal was kindled against Moses;³⁰⁷Exodus 4:14. And the anger of the Eternal was kindled against them [i.e., Aaron and Miriam] and He departed!³⁰⁸Numbers 12:9. And it is further written, My wrath is kindled against thee [i.e., Eliphaz the Temanite] and against thy two friends, for ye have not spoken of Me the thing that is right, as My servant Job has.³⁰⁹Job 42:7. However, as far as the term ‘jealousy’ is concerned, [Rambam] is correct [in maintaining that it is not applied to G-d except in reference to idolatry]. And so did the Rabbis say in the Mechilta:³¹⁰Mechilta on Verse 5 here. “I zealously exact punishment for idolatry, but in other matters, I am gracious and merciful.”
In my opinion, jealousy is mentioned only with reference to idolatry in Israel. The reason for the jealousy is that Israel is the treasured possession of the Glorious Name, which He has separated to Himself, as I have explained above.³¹¹Above, 19:4. Now if His people, His servants, turn to other gods, G-d is ‘jealous’ of them even as a man is jealous of his wife when she goes to other men, and of a servant who makes another master for himself. But Scripture uses no such term of jealousy with reference to other peoples to whom He has allotted the hosts of heaven.³¹²See Deuteronomy 4:19.
At this point, I make mention of what Scripture teaches concerning idolatry. There were three kinds of idol-worship. The first [group of idol-worshippers] began to worship the angels, who are the Separate Intelligences,³¹³“For the angels are not material bodies but only forms distinguished from each other… All these forms live and realize the Creator, and their knowledge of Him is exceedingly great” (Rambam, Mishneh Torah, Hilchoth Yesodei Hatorah 2:3-8). For Rambam’s version of the development of idolatry, see his first chapter in Hilchoth Akum. See also Guide of the Perplexed I, 49, on figurative expressions applied to angels. because it is known that some of them have rulership over the peoples, something like it is written, the prince of the kingdom of Greece,³¹⁴Daniel 10:20. the prince of the kingdom of Persia.³¹⁵Ibid., Verse 13. They thought that [these angels] have power over them to do good or to do evil, and so each people began to worship the prince appointed over them, as the first [peoples] knew how to identify them. Now these are referred to in the Torah and in all the Writings as other gods, the gods of the peoples,³¹⁶Deuteronomy 6:14. for angels are called elohim, as it is said, He is G-d of gods;³¹⁷Ibid., 10:17. Bow down to Him, all ye gods;³¹⁸Psalms 97:7. For the Eternal is greater than all gods.³¹⁹Above, 18:11. They worshipped the angels even though they admitted that supreme strength and infinite power belonged only to G-d the Most High. Thus did the Rabbis say,³²⁰Menachoth 110a. [with reference to the peoples of the world], that they call G-d the Most High “G-d of gods.” Regarding this kind of idol-worship, Scripture has said, He that sacrificeth ‘la’elohim’ (to the gods) shall be utterly destroyed.³²¹Further, 22:19. It thus mentioned them by the name with which they were known.
The second kind of idolatry appeared when people began worshipping the visible hosts of heaven, some worshipping the sun or the moon, and others worshipping one of the constellations. Each of the nations knew the power of the constellation according to the dominion thereof in their land,³²²See Job 38:33. and they thought that by worshipping them, the constellation would be strengthened and it would help them, something like it is written, or the sun, or the moon, or any of the host of heaven, etc.³²³Deuteronomy 17:3. And it is further written, And they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and to whom they have bowed,³²⁴Jeremiah 8:2. and as it is said in the Torah with reference to the prohibition of idolatry: And lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven, thou be drawn away and worship them and serve them, which the Eternal thy G-d hath allotted unto all the peoples under the whole heaven.³¹²See Deuteronomy 4:19. That is to say, because G-d allotted them to all the peoples and gave each people a star or constellation, you should not let yourself be allured to worshipping them. Now these are the people who began making the many forms of graven images, Asheirim and the sun-images.³²⁵Isaiah 27:9. They would make the forms of the constellations in the hours of their strength according to their rank, and in the opinion of the people, it bestowed power and success upon them. It appears likely to me that this [form of idolatry] began in the Generation of the Dispersion,³²⁶See Ramban, Genesis 11:2 (Vol. I, pp. 154-155). In describing the beginnings of this second stage of idolatry, Rambam introduces it with this statement: “In the course of time, there arose among men false prophets who said that G-d commanded them, saying ‘Worship that particular star’” (Mishneh Torah, Hilchoth Akum 1:2). Ramban here is more specific and suggests that the beginnings of this kind of idolatry took place in the age of the dispersion of the nations. This would seem to be the intent of Ramban’s words, “It appears likely to me…” when G-d scattered the nations to various countries and the stars and the constellations began holding sway over them according to their divisions. The builders of the Tower had declared their intention to make themselves a name³²⁷Genesis 11:4. and not be scattered, as I have hinted in its place.³²⁶See Ramban, Genesis 11:2 (Vol. I, pp. 154-155). In describing the beginnings of this second stage of idolatry, Rambam introduces it with this statement: “In the course of time, there arose among men false prophets who said that G-d commanded them, saying ‘Worship that particular star’” (Mishneh Torah, Hilchoth Akum 1:2). Ramban here is more specific and suggests that the beginnings of this kind of idolatry took place in the age of the dispersion of the nations. This would seem to be the intent of Ramban’s words, “It appears likely to me…” Now all these groups had false prophets who foretold them future events and informed them through the arts of sorcery and divination some of the things that were to come upon them. The constellations also have lords who abide in the atmosphere as the angels do in the heavens, and know the things that are to come.
Closely related to this kind of idolatry was the worship of human beings. When people of a country saw that a certain individual — such as Nebuchadnezzar — had great power and that his star was very much in the ascendancy, they thought that by accepting his worship upon themselves and directing their thought towards him, their star would also ascend together with his. He would also think that by their attaching their thoughts to him, his success would be augmented on account of the power of their souls directed towards him. This was the opinion of Pharaoh, who, according to the words of our Rabbis, [looked upon himself as a god],³²⁸Shemoth Rabbah 9:7. and of Sennacherib, concerning whose ideas Scripture says, I will ascend above the heights of the clouds; I will be like the Most High,³²⁹Isaiah 14:14. It is to be noted though that this prophecy was said with reference to the king of Babylon (ibid., Verses 4, and 22). Accordingly, it is difficult to understand why Ramban here mentions Sennacherib who was king of Assyria, and not Nebuchadnezzar, king of Babylon. See however, in Sefer Hage’ulah (Kithvei Haramban I, p. 274) where Ramban writes that Scripture sometimes “interchanges from the name of the king of Babylon to the king of Assyria” and he quotes various verses to prove it. In this sense it may be understood here that Ramban mentioned “Sennacherib” when his intent was really to the king of Babylon. and of Hiram³³⁰Ezekiel 28:2. and his companions³³¹Such as Nimrod. See Chullin 89a. who made themselves gods. They were wicked, but they were not absolute fools.
The third kind of idolatry appeared afterwards when people began worshipping the demons which are spirits, as I will explain with G-d’s help.³³²In Seder Acharei Moth (Leviticus 17:6). Some of them too are appointed over the peoples to be masters in their lands and to harm their beleagured ones and those who have stumbled, as is known of their activity through the art of necromancy, as well as through the words of our Rabbis.³³³Berachoth 6a. See my Hebrew commentary, p. 393. It is with reference to this [third kind of idolatry] that Scripture says, They sacrificed unto demons, no-gods, gods that they knew not, new gods that came up of late, which your fathers dreaded not.³³⁴Deuteronomy 32:17. Scripture ridicules them, [i.e., the Israelites], saying they sacrifice also to the demons who are no gods at all. That is to say, they are not like the angels who are called eloha. Instead, they are gods that they knew not, meaning that they found in them no trace of might or power of rulership. Furthermore, they are new to them, having learned only lately to worship them from the Egyptian sorcerers, and even their wicked forefathers such as Terach and Nimrod³³⁵Genesis 10:9. See Ramban there (Vol. I, p. 147). did not dread them at all. Of this [kind of idolatry] Scripture warns, And they shall no more sacrifice their sacrifices unto the demons, after whom they go astray.³³⁶Leviticus 17:7.
Thus in this second commandment, the Torah prohibited all [kinds of] worship, save unto the Eternal only.³³⁷Further, 22:19. It is for this reason that He first admonished, Thou shalt have no other gods ‘al panai’ (before My face), which is a reference to the first kind of idolatry, namely, the worship of the angels. This is the intent of al panai, whose secret I have alluded to. Then He further admonished against graven images and any manner of likeness of any thing that is in heaven above,³³⁸Verse 4. which also alludes to mental images of spiritual phenomena, something like it is written, It stood still, but I could not discern the appearance thereof; a form was before mine eyes.³³⁹Job 4:16. And so have the Rabbis said:³⁴⁰Rosh Hashanah 24b. “That is in heaven. This includes the sun, moon, stars, and constellations. Above. This includes the ministering angels.” Of them, too, [the worshippers] would make figures representing the Separate Intelligences³¹³“For the angels are not material bodies but only forms distinguished from each other… All these forms live and realize the Creator, and their knowledge of Him is exceedingly great” (Rambam, Mishneh Torah, Hilchoth Yesodei Hatorah 2:3-8). For Rambam’s version of the development of idolatry, see his first chapter in Hilchoth Akum. See also Guide of the Perplexed I, 49, on figurative expressions applied to angels. which are the souls of the constellations, as happened in the case of the [golden calf], as I am prepared to explain there with the help of G-d.³⁴¹Further, 32:1.

A Kabbalistic approach: the mystical dimension of the words על פני is על הפנים שלי, “to My face,” similar to the meaning of Deut. 5,4 פנים בפנים דבר ה' עמכם, ”face to face did Hashem speak with you;” the mystical dimension of the word אחרים is to be found in the fact that G’d did not say לא יהיה לך אל אחר על פני, but He said אחרים in the plural. it is similar to Lavan who had said to Yaakov (Genesis 31,50) אם תקח נשים על בנותי “you must not marry other women in addition to my daughters.” I have already explained (See commentary on verse 1 והוא כמו אם תקח נשים וכו') why Lavan could not have used the word נשים in the singular, i.e. אשה.
Nachmanides explains that idolatry may manifest itself in three different ways. 1) Some people worship the angels; 2) some people worship the celestial constellations in the sky, horoscopes and astrology; 3) Some people worship demons. During the early generations of mankind any deviation from pure monotheism occurred by the people addressing the angels as G’d’s ministers, believing that since G’d had given authority to these angels to supervise and intervene in the fates of different nations they deserved to be “worshipped,” albeit as subordinate beings. When Daniel 10,20 speaks of the שר יון or the שר מלכות פרס, he refers to the angels G’d appointed to supervise those kingdoms and their respective peoples. At that time each tribe or nation worshipped only a single such angel, i.e. the one appointed to supervise its fate. The reason that the Torah (Deut. 10,17) describes Hashem as הוא אלו-הי האלו-הים is to make clear that Hashem was understood to be the supreme power above these angels who had jurisdiction over one nation each. This is also what Yitro referred to when he said he had learned that כי גדול ה' מכל האלוהים, that “Hashem was greater than all the divine powers known as Elohim.” The angels are the ones described as Elohim. This is also what David had in mind in Psalm 97,7 where he says השתחוו לו כל אלהים, “all divine beings (angels) bow down to Him.” This is what our sages said (Menachot 110) that Yitro referred to G’d as the “G’d of gods.” (Exodus 18,11).
After the period when people still worshipped the Supreme G’d but only in His capacity as a remote “boss” of the respective angels to whom He had entrusted their fate, they began to worship visible deities, horoscopes, all kinds of celestial constellations consisting of stars, and other planets. They realized that these forces exercised great influence on what goes on earth. This is the period described as people prostrating themselves before the sun, the moon and many other stars and constellations visible in the sky (Jeremiah 8,2). These people believed that by serving these forces they would increase their relative power and that this in turn would be of benefit to them. The people initiating this were very learned people who had studied what they perceived as the method of these stars exercising their influence on earth.
Still later, people began to worship demons. This is what is meant in Deut. 32,17 אלוהים לא ידעום, “gods they had never known of.” The Torah ridicules the people who sacrifice to demons, phenomena which had never been endowed with divine powers at all, referring to them as “newcomers, recently arrived, whom your ancestors did not dread.” These forces were new to the Israelites; they had heard of them only during their exile in Egypt. Even the Canaanites had not known of their existence. Because of all these various forms of phenomena competing with G’d, the Torah warns not to place any store in any of them. The word אלהים אחרים in our verse refers to the first group, i.e. the angels.