Midrash sobre Daniel 3:28

(Ps. 66:3, cont.:) AT YOUR GREAT STRENGTH <YOUR ENEMIES> SHALL DWINDLE AWAY (or BE DECEITFUL) (yekhahashu, rt. KHSh)²The Hebrew verb can have either meaning. BEFORE YOU. R. Berekhyah and R. Judah b. R. Shallum the Levite differed. One said: THEY DWINDLE AWAY (yekhahashu) BEFORE YOU, <i.e.,> they shall be broken, just as it is stated (in Deut. 33:29): YOUR ENEMIES SHALL DWINDLE AWAY (yekhahashu) BEFORE YOU. But the other said: THEY ARE DECEITFUL (rt.: KHSh) BEFORE YOU, <i.e.,> your enemies shall lie and act deceitfully (rt.: KHSh). Nebuchadnezzar said (in Dan. 3:28): BLESSED BE THE GOD OF SHADRACH, MESHACH, AND ABED-NEGO, <WHO SENT HIS ANGEL TO DELIVER HIS SERVANTS THAT TRUSTED IN HIM AND FLOUTED THE KING'S DECREE>…. Ergo (in Ps. 66:3): <YOUR ENEMIES> SHALL BE DECEITFUL BEFORE YOU. Sennacherib said (in II Kings 18:35): WHO AMONG ALL THE GODS OF <THOSE> LANDS <HAVE DELIVERED THEIR LAND FROM MY HAND>…? He did not move from there until he had dwindled away, as stated (in II Chron. 32:21): <THEN THE LORD SENT AN ANGEL, WHO DESTROYED EVERY MIGHTY WARRIOR, COMMANDER, AND OFFICER IN THE CAMP OF THE KING OF ASSYRIA. > SO HE RETURNED SHAME [FACED TO HIS OWN LAND]. Pharaoh said (in Exod. 5:2): I DO NOT KNOW THE LORD, <AND MOREOVER I WILL NOT LET ISRAEL GO>. <That statement> became a lie (KHSh) for them, when <Pharaoh> said (in Exod. 9:27): THE LORD IS RIGHT, AND I AND MY PEOPLE ARE IN THE WRONG. So he himself sent them away, as stated (in Exod. 13:17): NOW IT CAME TO PASS, WHEN PHARAOH HAD LET < THE PEOPLE > GO….

“I said: I will climb the date palm, I will grasp its branches; and may your breasts now be like clusters of the vine, and the fragrance of your face like apples” (Song of Songs 7:9).
“I said: I will climb the date palm,” I said I would be exalted by the entire nation, but I was exalted only by you.⁵⁹God was exalted only by Ḥananya, Mishael, and Azarya. “I will grasp its branches [sansinav],” its palm branches [sansinaya]. The date palm, even when it does not produce any [fruit], it produces no fewer than three palm branches.⁶⁰Similarly, although the rest of the nation was not prepared to sanctify God’s name by not bowing to the idol, Ḥananya, Mishael, and Azarya were. Avun bar Ḥisdi said: There are places that call palm branches sansinaya.⁶¹This confirms that the unusual term sansinav in the verse means palm branches. That is what is written: “Then these men were bound in cloaks [sarbaleihon]” (Daniel 3:21).⁶²This is another expression of the commitment of Ḥananya, Mishael, and Azarya to sanctifying the name of God – they did so in their special garments of state in order to create more of an impression on the crowd. Rabbi Yudan and Rabbi Huna, Rabbi Yudan said: In their cloaks. Rabbi Huna said: In their garments of state.⁶³Rabbi Yudan and Rabbi Huna disagree about the meaning of the term sarbaleihon.
Rabbi Avdimi of Haifa said: miracles were performed on that day: The furnace rose to the surface;⁶⁴It was originally built into the ground, but it rose so that everyone could see what was happening. the furnace broke; members of four kingdoms were burned; Nebuchadnezzar became half burned; the wind toppled the idol; and Ezekiel revived the dead in the Dura Valley.
From where is it derived that the furnace rose to the surface? Rabbi Yitzḥak said: It is from this verse: “Then King Nebuchadnezzar was astonished and rose in haste, and spoke, saying…I see four unbound men walking in the fire, and no harm comes to them, and the fourth resembles a son of the gods” (Daniel 3:24–25). Rabbi Pinḥas said in the name of Rabbi Reuven: At that moment Mikhael the angel descended and struck him on his mouth. He said to him, ‘Wicked one [produced] from a putrid drop, does [God] have a son? Take back your words.’ He took back his words: “Nebuchadnezzar spoke, saying: Blessed is their God…” (Daniel 3:28), “who sent His son” is not written here, but rather, who sent His angel, and saved His servants, who trusted in Him” (Daniel 3:28). Rabbi Reuven said: They were His servants.⁶⁵Nebuchadnezzar admitted that Ḥananya, Mishael, and Azarya were loyal servants of God. Alternatively, he admitted that the angel was a servant of God rather than a son of God.
From where is it derived that the furnace broke? As it is written: “Then Nebuchadnezzar approached the gate of the burning fiery furnace; he spoke, saying: Shadrakh, Meshakh, and Aved Nego, servants of God Most High” (Daniel 3:26) “burst through and come” is not written here, but rather, “emerge and come” (Daniel 3:26); from here [it is derived] that the furnace broke.
From where is it derived that members of four kingdoms were burned? Rabbi Yitzḥak said: It is written: “King Nebuchadnezzar sent to assemble the satraps, the prefects, the governors, adargezaraya, gedavraya, detavraya, tiftaye” (Daniel 3:2); adargezaraya – treasurers, gedavraya – commanders, detavraya – scholars. Why does he call them detavraya? It is because they break down the matters.⁶⁶Tavar means break in Aramaic. The scholars analyze a topic at hand and arrive at a conclusion. Tiftaye – jesters, why does he call them tiftaye? It is because they arouse [mefatin] the evil inclination of licentiousness. I have ascertained only these; from where is it derived to include ministers, agents, and princes? The verse states: “And all the rulers of the provinces” (Daniel 3:2).
I have ascertained only that these were there when they descended;⁶⁷They were present when Shadrakh, Meshakh, and Aved Nego (Ḥananya, Mishael, and Azarya) descended into the fiery furnace. from where is it derived [that these officials were all present] when they ascended? As it is written: “Aḥashdarpenaya, signaya, upaḥvata, vehadavrei malka assembled” (Daniel 3:27). Aḥashdarpenaya, Rabbi Aḥa and the Rabbis, Rabbi Aḥa said: These are the judges who are suspected [neḥshadim] of perverting [ufonin] justice in favor of any of the parties. The Rabbis say: They favor one party [mehadrin panim] and pervert [ufonin] justice; signaya – scholars; upaḥvata – treasurers, vehadavrei malka – elders and astrologers. “And saw these men” (Daniel 3:27).
From where is it derived that Nebuchadnezzar became half burned? Rabbi Yitzḥak said: From what he said with his own mouth: “It is pleasing for me to relate the signs and the wonders that God Most High has performed with me” (Daniel 3:32). “Performed with me,” performed with my body.
From where is it derived that the wind toppled the idol? Rabbi Yitzḥak said: From this verse: “Bel bows, Nevo collapses” (Isaiah 46:1).
From where is it derived that Ezekiel revived the dead? Rabbi Yitzḥak said: From this verse: “From the four directions, come, wind” (Ezekiel 37:9). Rabbi Pinḥas said: The very wind that toppled the idol was the wind that revived the dead. Rabbi Elazar said: That day was Shabbat and Yom Kippur.
The Rabbis say: Nebuchadnezzar was enticing Daniel very much and saying to him: ‘Will you not prostrate yourself to the idol that is dominant and real?’ He said to him: ‘Come see what it can do, and you will prostrate yourself to it of your own volition.’ What did that wicked one do? He took the frontplate of the High Priest and placed it in its mouth. He assembled all kinds of musicians and they were playing hymns before it, and [the idol] was saying: ‘I am the Lord your God.’ When Daniel saw this, he said to him: ‘Do you not give me permission to ascend and kiss your idol on its mouth?’ He said: ‘Why on its mouth?’ He said to him: ‘Because it is speaking sensible matters.’ Immediately, he granted him permission and he climbed. He adjured the frontplate, saying to it: ‘I am flesh and blood and I am an emissary of the Holy One blessed be He. Make certain that the Name of Heaven will not be desecrated through you. I decree upon you that you follow me.’ He came to kiss [the idol] and took what it had swallowed from its mouth.⁶⁸He took out the High Priest’s frontplate. After he descended, all the types of musicians reassembled and played hymns before it, but it would not do anything. At that moment, the wind toppled the idol. When the nations of the world saw the miracles and the mighty deeds that the Holy One blessed be He had performed on behalf of Ḥananya and his cohorts,⁶⁹Mishael, Azarya, Daniel, and Ezekiel. they took their idols and smashed them and crafted them into bells that they hung on their dogs and on their donkeys. They would ring them and say: ‘Come and see to what we were prostrating ourselves,’ to fulfill what is stated: “Bel kneels, Nevo collapses; their idols were for the beast and for the animal” (Isaiah 46:1).
“And may your breasts now be like clusters of the vine,” this is Peretz and Zeraḥ. Just as it was decreed that Peretz and Zeraḥ would be burned, but they were not burned, so, too, these,⁷⁰Ḥananya, Mishael, and Azarya. it was degreed that they be burned but they were not burned. “And the fragrance of your face like apples,” Rabbi Elazar said: Since it wrote in their regard: “The odor of fire did not cover them,” and it says “and the fragrance of your face like apples,” to what was their odor comparable? To an apple orchard. ⁷¹Rabbi Elazar understands the verse in Daniel to indicate that Ḥananya, Mishael, and Azarya smelled when they emerged from the furnace, but they did not smell like fire. On the basis of the verse here in Song of Songs, he concludes that they emerged smelling like an apple orchard.

The Holy One, blessed be He, told the angels: You shall descend to rescue his descendants Hananiah, Mishael, and Azariah when they are cast into the furnace. The angels did descend to rescue them, as it is said: Blessed be the God of Shadrach, Meshach, and Abed-nego, who hath sent His angel, and delivered His servants that trusted in Him (Dan. 3:26). Then the guardian angels proclaimed: Forever, O Lord, Thy word standeth fast in heaven. Thy faithfulness is unto all generations; Thou hast established the earth, and it standeth. They stand this day according to Thine ordinances (Ps. 119:89–91). Unto all generations you demonstrated Your faithfulness when You informed us that we would descend to rescue Abraham’s descendants.

... “Moab is my washbasin…” (Tehillim 60:10) When Israel entered into their land in order to inherit it, the Holy One forbid them to conquer these three nations, as it says “Do not distress the Moabites…” (Devarim 2:9) So too regarding Edom it is written “You shall not provoke them…” (Devarim 2:5) From where do we learn that they were not to conquer the land of the Pelishtim? Because it is written “God did not lead them [by] way of the land of the Philistines for it was near…” (Shemot 12:17) The oath which Avraham swore to Avimelech was still near in time, “And now, swear to me here by God, that you will not lie to me or to my son or to my grandson…” (Bereshit 21:23) His grandson was still alive. In the future the Holy One will permit Israel to conquer all three, as it says “And they shall fly of one accord against the Philistines in the west, together they shall plunder the children of the East; upon Edom and Moab shall they stretch forth their hand, and the children of Ammon shall obey them.” (Yeshayahu 11:14) And it is translated as ‘they will join shoulder to shoulder as one to wipe out the Phillistines.’ Therefore it says “…Philistia, join me…” (Tehillim 60:10), Edom and Moav are their occupation as it says “Moab is my washbasin; on Edom I will throw my lock…” (ibid.)

The ministering angels said: Behold, we serve before Him by day and by night, and we are unable to see His glory, and this one born of woman desires to see His glory. And they arose in wrath and excitement to slay him, and his soul came nigh unto death. What did the Holy One, blessed be He, do? He revealed Himself unto him in a cloud, as it is said, "And the Lord descended in the cloud" (Ex. 34:5). This was the seventh descent.