다니엘 12:4의 인용 해설

Sefer Daniel
We may say the same for Sefer Daniel or at least the second half of the Sefer which presents the many visions experienced by Daniel. Daniel 12:4 records the Malach instructing Daniel to hide and seal this revelation until the appointed time. Ibn Ezra (ad. loc.) explains that the Sefer is meant to be hidden until it is “fit to be seen”. Presumably Ibn Ezra means “until it is fit to be seen by the broader public”. Da’at Mikra (ad. loc.) notes the similarity to the instruction given to Yeshayahu (8:16) who is told “Tzor Te’udah, Chatom Torah B’Limudai”. Such instruction is particularly relevant to Yeshayahu who is told approximately two centuries in advance about Koresh permitting us to return to Eretz Yisrael (Yeshayahu Perek 45).

Sefer Daniel Fully Revealed
It is not clear, however, when Sefer Daniel was revealed in its entirety to the broader Jewish community. Bava Batra 15a states that the Anshei Knesset HaGedolah wrote Sefer Daniel. This assertion seems difficult in light of Daniel 7:1 noting that Daniel recorded the vision described in Perek 7. Daniel 12:4 records instructions to seal the visions in a book. Accordingly, Bava Batra 15a may be understood as saying that the Anshei Keneset HaGedolah edited Sefer Daniel and formally admitted it to the Kitvei HaKodesh.

Until evening and morning, one thousand and three hundred I saw an interpretation in the name of Rav Saadia Gaon for this matter, but it has already passed, and he interpreted further “until evening and morning,” that evening about which it says (Zech. 14:7): “and it shall come to pass that at eventide it shall be light,” and we are confident that our God’s word will stand forever; it will not be nullified. I say, however, that the עֶרֶב and בֹּקֶר stated here are a gematria, and there is support for this matter from two reasons: 1) that this computation should coincide with the other computation at the end of the Book, and 2) that Gabriel said to Daniel later on in this chapter (verse 26): “And the vision of the evening and the morning is true.” Now, if he had not hinted that the computation was doubtful, why did he repeat it to say that it was true? And the seer was commanded to close up and to seal the matter, and to him, too, the matter was revealed in a closed and sealed expression, but we will hope for the promise of our king for end after end, and when the end passes, it will be known that the expounder has erred in his interpretation, and the one who comes after him will search and expound in another manner. This can be interpreted [as follows]: namely, that עֶרֶב בֹּקֶר has the numerical value of 574, ע = 70; ר = 200; ב = 2; ב = 2; ק = 100; ר = 200. Added together, this equals 574; plus 2,300, we have 2,874.

until a time, two times, and half a time This is an obscure end, as was said to Daniel (12:4): “And you, Daniel, close up the words and seal,” and the early commentators expounded on it, each one according to his view, and the ends have passed. We can still interpret it as I saw written in the name of Rav Saadia Gaon, that they are the 1,335 years stated at the end of the Book (12:12): “Fortunate is he who waits [and reaches the days one thousand three hundred and thirty-five],” and he explains the appointed time as until the time of two times and a half time, and he [Rav Saadia Gaon] said that the times are 480 [years], which is the time from the Exodus from Egypt until the Temple was built, and 410 [years], [which are] the days of the First Temple, totaling 890, and another half of this time, 445, totaling 1,335. Figure these from the time the daily sacrifice was discontinued until the daily sacrifice will be restored to its place; it was discontinued six years prior to the destruction, and there is somewhat of a proof in this Book. [See Rashi to 8:14.] Others bring further proof to this computation, namely that (Deut. 31:18): “And I, will hide My face” [the words] הַסְתֵּר אַסְתִּיר add up in gematria to 1,335.