וְאַרְבַּ֤ע חֵיוָן֙ רַבְרְבָ֔ן סָלְקָ֖ן מִן־יַמָּ֑א שָׁנְיָ֖ן דָּ֥א מִן־דָּֽא׃
И четыре великих зверя вышли из моря, отличающихся друг от друга.
Shir HaShirim Rabbah
Another matter, “on my bed at nights,” this is the night of Babylon. “I sought the one whom my soul loves,” this is Daniel; “I sought him, but did not find him.” “I will rise now, and circulate in the city, in the streets and in the squares. I will seek the one whom my soul loves,” this is Daniel. “I sought him, but I did not find him.” “The watchmen…found me,” these are the Chaldeans; “the one whom my soul loves,” this is Daniel. Where did he go? One says to a fast; and one says to a feast. The one who says to a fast, as he was pleading for mercy regarding the destruction of the Temple: “Now, our God, heed the prayer of Your servant” (Daniel 9:17). The one who says to a feast; to read the writing of Belshatzar; that is what is written: “Mene mene tekel ufarsin” (Daniel 5:25). Rabbi Ḥiyya the Great and Rabbi Shimon ben Ḥalafta, Rabbi Ḥiyya said: Mene: mem, mem, tav, vav, samekh; nun, nun, kof, peh, yod; alef, alef, lamed, resh, nun.5The letters were ordered in columns of three and the final word divided into two columns, the result being:
ננקפי
Thus, in order to understand the writing, Daniel had to read each column from top to bottom. This is an allusion to the fact that the message came down from above. Rabbi Shimon ben Ḥalafta said: Yod, tet, tav; yod, tet, tav; alef, dalet, kaf; peh, vav, gimmel, ḥet, mem, tet.6This inverts all the letters on the basis of the at bash cipher, in which alef, the first letter of the alphabet, is replaced with tav [at], the last letter; beit is replaced with shin, etc. This is also an allusion to the divine source of the message. The Rabbis say: Alef, nun, mem; alef, nun, mem; lamed, kof, tav; nun, yod, samekh, resh, peh, vav.7According to this opinion, the order of the letters in each word was reversed. Rabbi Meir says: In accordance with its plain meaning. Mene mene tekel ufarsin.8The words were written as they appear, and not in code. The reason the scholars other than Daniel could not decipher it is because the Hebrew letters were written in the Assyrian script, which was then adopted as the regular Hebrew script, and not in the more familiar ancient Hebrew script. God has counted [mana] the years of your kingdom and it has been completed.9Mene is written twice to indicate that God counted at the outset and counted again at present, and the time for the Babylonian kingdom had elapsed. God weighed [tekel]10Tav in Aramaic replaces the Hebrew shin; therefore tekel is the equivalent of shakal – weighed. on the scale...11He weighed your good deeds and evil deeds and the result is that you do not have the requisite virtue to remain in power. He has divided [paras] your kingdom and given it…12He has given it to the Medes and the Persians.
At that moment all Israel assembled near Daniel and said to him: ‘Our master Daniel, all the dire and harsh prophecies that Jeremiah prophesied befell us, and the one positive prophecy that he prophesied in our regard: “For at the completion of seventy years for Babylonia, [I will remember you]” (Jeremiah 29:10), has not yet transpired.’ He said to them: ‘Bring me the book of Isaiah.’ He began reading until he reached this verse: “A prophecy of the wilderness of the sea, like gale force winds in the south” (Isaiah 21:1). If sea, why wilderness, if wilderness, why sea? Rather, these are the four kingdoms that are likened to beasts, as it is written: “And four great beasts” (Daniel 7:3).13The reference is to the four kingdoms who would subjugate Israel, of which Babylonia was the first. Rabbi Ḥanina said that Rabbi Yoḥanan said: “Each different from the other” (Daniel 7:3); the damage that each causes is different from the other. If you merit, from the sea; if not, from the forest; just as these beasts, that ascend from the sea, do not cause damage and those that emerge from the forest do cause damage, so too, if you merit, the nations will not rule over you. On a similar note, “the boar from the forest [miyaar] will gnaw at it” (Psalms 80:14). There is a suspended ayin.14The ayin in the word miyaar is written such that it is small and suspended over the other letters. This is so that the word can be read without the ayin, as river [yeor], or with the ayin, as forest [yaar]. If you merit, it will be from the river [yeor] and if not, from the forest [yaar]. Just as the beast that ascends from the sea does not cause damage, [and that which] emerges from the forest causes damage, so it is.15With the nations of the world.
“Like sweeping gale force winds in the south” (Isaiah 21:1), Rabbi Levi said: You do not have any windstorm that is as severe as the windstorm that comes from the north and causes the people located in the south to turn white from terror. What is this?16What is the prophet referring to with this imagery? This is Nebuchadnezzar, who arose from the north and destroyed the Temple that was located in the south. “Coming from the wilderness [from a fearful land]” (Isaiah 21:1). From where did he come? Rabbi Ḥanina said: He came from a desolate path in the wilderness, [as it is stated]: “Coming from the wilderness from a fearful land.”
“A harsh vision was told to me” (Isaiah 21:2). There are ten expressions for prophecy: Vision [ḥazon], prophecy [nevua], preaching [hatafa], speech [dibur], saying [amira], command [tzivui], burden [masa], parable [mashal], poetry [melitza], riddle [ḥida]. Which is the harshest of all? Rabbi Eliezer says: Vision [ḥazon] is the harshest, as it is stated: “A harsh vision [ḥazut] was told to me” (Isaiah 21:2). Rabbi Yoḥanan said: Speech [dibur] is the harshest, as it is stated: “The man, lord of the land, spoke [diber] harshly with us” (Genesis 42:30). The Rabbis say: Burden [masa] is the harshest, in its plain sense: “Like a heavy burden [masa]” (Psalms 38:5).
“The traitor betrays and the plunderer plunders. Ascend [ali], Eilam! Besiege, Media!” (Isaiah 21:2). The trouble of Eilam has already disappeared [nitalem]. “Besiege [tzuri], Media,” the trouble [tzara] of Media has already been created [notzera]. “All its sighing I ended” (Isaiah 21:2); all the sighing caused by Babylon. “Therefore my loins are filled with trembling” (Isaiah 21:3), Rabbi Shimon ben Gamliel said: Because they sensed some of the trouble that the kingdoms would cause, our ancestors became restive. Initially, “…to circumvent the land of Edom, and the soul of the people grew restive” (Numbers 21:4).17They grew uneasy as they traveled past Edom because they sensed the troubles that Edom, identified as Rome, would cause the Jewish people. Jeremiah said: “We bring our bread at the peril of our lives” (Lamentations 5:9). Daniel said: “I, Daniel, my spirit was distressed” (Daniel 7:15). Isaiah said: “Therefore my loins are filled with trembling” (Isaiah 21:3). We, who are engulfed within their innards for many days, many years, many eras, and many epochs, all the more so.
“Therefore, my loins are filled with trembling; pains have overcome me, like the pains of a woman in childbirth. I am confounded from hearing; I am frightened from seeing” (Isaiah 21:3). “I am confounded from hearing”—the sounds of blasphemies and curses of the wicked; that is what is written: “You have been haughty toward the Lord of heaven: and the vessels of His House…” (Daniel 5:23).
“I am frightened from seeing,” from seeing the tranquility of that wicked one; that is what is written: “King Belshatzar made a great banquet” (Daniel 5:1). What is “great”? Rabbi Ḥama ben Rabbi Ḥanina said: Greater than that of his God. He said to them: ‘Your omer, how was it prepared for sacrifice?’ They said: ‘With thirteen sifters.’ He said to them: ‘But mine is with fourteen sifters.’
“My heart is bewildered” (Isaiah 21:4), this is the court, which erred in the calculation of one day.18They erred in the calculation of the end of the Babylonian exile, and were therefore bewildered as to why it had not yet ended. Their calculation as to the day of their redemption was incorrect. “Terror [palatzut] has frightened me” (Isaiah 21:4), Rabbi Pinḥas in the name of Rabbi Yehoshua said: You enjoyed my cup [peyali].19They ate and drank using the Temple vessels. Alternatively, palatzut, the mouth [peh] that spreads words of cynicism [letzut]; alternatively, “terror [palatzut] has frightened me,” because words of cynicism emerged.
“My night of desire, he has transformed into horror” (Isaiah 21:4), the night regarding which my soul was yearning for, for redemption, has been transformed into horror. “Setting the table” (Isaiah 21:5), you set the table,20The midrash merely translated this Hebrew expression into Aramaic. The prophet is describing Belshatzar’s arrogant and elaborate feast in celebration of the fact that Israel, he assumed, would never be redeemed. “kindling the candelabrum” (Isaiah 21:5), you set up the candelabrum, you kindled the lamps.
“Arise princes” (Isaiah 21:5), these are Cyrus and Darius; “anoint the shield” (Isaiah 21:5), receive the kingdom.21Belshatzar arrogantly celebrated, but ultimately he was supplanted by Darius the Mede and Cyrus the Persian. Cyrus had said to Darius: ‘Reign before me.’ Darius said to Cyrus: ‘That is not what Daniel articulated: “Your kingdom is divided and given to Media and Persia” (Daniel 5:28), to Media first and to Persia thereafter. You should reign before me.’22This implies that Media would rule before Persia. According to the extant text of the midrash, this is difficult to understand, as Cyrus the Persian would have been correct in offering Darius the first rule. Apparently the correct version is that Darius offered Cyrus first rule, and Cyrus responded that Darius should rule first based on the order implied in the verse in Daniel (Maharzu). When that wicked one23Belshatzar. heard, he dispatched and said to his armies: ‘Any nation and kingdom that rebelled against me, we will invade them.’ The Holy One blessed be He said to him: ‘Wicked one, you sent to everyone,24You sent threats to all the nations who rebelled. did you perhaps send to me?25Did you repent your sins in an attempt to revoke the decree that you will be stripped of your kingdom? By your life, the punishment of that man26Belshatzar. will not come from anywhere else, but rather from Me.’ That is what is written: “For it is not from the east or the west…but God is the Judge; He humbles this one and elevates that one” (Psalms 75:7–8), He will humble Belshatzar and elevate Cyrus and Darius.
Cyrus and Darius were Belshatzar’s gatekeepers. When he heard these verses, he said to them: ‘Anyone whom you see here tonight, even if he says to you: I am the king, remove his head.’ It is not the way of kings to situate their lavatories within their halls, but rather outside their halls. His bowels were loose all that night and he went out and they did not notice him. When he entered, they noticed him. They said to him: ‘Who are you?’ He said to them: ‘I am the king.’ They said to him: ‘Is this not what the king commanded, that anyone whom we see here this night, even if he says to you: I am the king, remove his head?’ What did they do? They took a branch from the candelabrum and pierced his brain. That is what is written: “On that night, Belshatzar the Chaldean king was killed (Daniel 5:30).
At what hour was he killed? Rabbi Elazar and Rabbi Shmuel bar Naḥman, Rabbi Elazar said: At the time when sleep begins. Rabbi Shmuel said: When one can distinguish between a wolf and a dog. They do not disagree. The one who says: When sleep begins [says that Belshatzar] was convulsing that entire day, as it was attributed to him as part of his reign.27He was struck at the beginning of the night, but since his reign included the calendar day that began that night, he did not actually die until the beginning of the following night (Matnot Kehuna). Some suggest that the text should read that he was convulsing all night and died in the morning (Rabbi David Luria). The one who says: When one can distinguish between a wolf and a dog [says that] he was dying all that night, as it was attributed to him as part of his reign.28He was struck at the beginning of the night and convulsed into the morning, when there is enough light to recognize the difference between a wolf and a dog (Matnot Kehuna). Rabbi Binyamin ben Levi said: Like the time between one cup and another cup, one kingdom was replaced by another kingdom. That is what is written: “For a cup is in the hand of the Lord with foaming wine…He pours from it. [But the dregs are sucked, drunk by all the wicked of the earth]” (Psalms 75:9).
This is why the prophet mocks and says: “Go down and sit on the dust” (Isaiah 47:1). The punishment fits the crime; just as there: “The elders of the daughter of Zion will sit silently on the ground” (Lamentations 2:10), so here: “Go down and sit on the dust.” Rabbi Ḥunya said: So said Jerusalem to the daughter of Babylon: Old, worn out, repulsive harlot, go down. You consider yourself a virgin; you are old. “Sit on the ground without a chair” (Isaiah 47:1), your meriting that throne is null and void.
What merit did he have?29By what merit did the Babylonian kings rule until that point? “At that time Merodakh Baladan, [son of Baladan, king of Babylon], sent [scrolls and a gift to Hezekiah; he had heard that he had become ill and recovered]” (Isaiah 39:1). They said that Merodakh was a sun worshipper, and he was accustomed to eat at the sixth hour and would sleep until the ninth hour. When the orb of the sun receded in the days of Hezekiah king of Judah,30The sun moved backward ten hours as a sign that Hezekiah would recover from his illness (see II Kings 20:8–11). he slept and arose and found that it was morning. He sought to kill all of his guards. He said to them: ‘You let me sleep all day and all night?’ They said to him: ‘The day receded.’ He said to them: ‘Who was the God who caused it to recede?’ They said: ‘The God of Hezekiah caused it to recede.’ He said to them: ‘Is there a god greater than my god?’ They said to him: ‘The God of Hezekiah is greater than your god.’ He immediately sent scrolls and a gift to Hezekiah. That is what is written: “At that time Merodakh Baladan…sent.”
What did he write in them? Greetings to Hezekiah, greetings to the great God, greetings to Jerusalem. When the letters had been dispatched he reconsidered and said: ‘I acted improperly. I had the greetings to Hezekiah precede those to his God.’ Immediately, he arose from his throne, took three steps, recalled the letters and wrote other letters in their place. He wrote in them: Greetings to the great God of Hezekiah, greetings to Hezekiah, and greetings to Jerusalem. The Holy One blessed be He said: ‘You arose from your throne and took three steps in My honor; by your life, I will establish three cosmopolitan kings from you who will rule from one end of the world to the other.’ These are they: Nebuchadnezzar, Evil Merodakh, and Belshatzar. When they arose and blasphemed, the Holy One blessed be He eliminated any vestige of them from the world, and established others in their stead.
It is written: “Hezekiah rejoiced over them and he showed them his treasure house [beit nekhoto]” (Isaiah 39:2). What is beit nekhoto? Rabbi Imi said: It is the bite [nekhita] that he took from Sennacherib, and the plunder that he plundered from Sennacherib. He showed them a sword swallowing a sword.31He showed them weapons, each of which was superior to the one before (Matnot Kehuna). Rabbi Shimon ben Lakish said: He showed them houses adorned with ivory like wax.32Magnificently carved, as though it had been wax melted and poured into a mold. Alternatively, the ivory was actually softened, like wax, so as to allow for its beautification (Rabbi David Luria). Rabbi Yehuda says: He showed them honey as hard as a rock.33This was apparently honey of exceptional quality, which was very sweet or which could last for a long time or be transported easily. Rabbi Levi said: With this we go out to war and emerge victorious.34He showed him the Ark in the Holy of Holies, and opened it and showed him the Tablets, and said that in the merit of the Torah, Israel is victorious in battle (Etz Yosef).
It is written: “Take millstones and grind flour” (Isaiah 47:2). Rabbi Yehoshua ben Levi said: All the people grind wheat and you say: “Take millstones and grind flour”? Rather, so said Jerusalem to the daughter of Babylon: ‘Had it not been that they waged war against me from On High, could you have overcome me? Had He not “sent fire into my bones” (Lamentations 1:13), could you have overcome me? It is ground flour that you ground; it is a dead lion that you killed; it is a burnt abode that you burned.’ Another matter, “take millstones and grind flour,” in the past, others would grind for you, now, “take millstones and grind flour.”35This hard labor is representative of the fact that Babylon will fall.
“Expose your braid” (Isaiah 47:2), be stripped of your dignity; this is the king, who is situated behind seven partitions. “Bare a leg [shovel], [expose a thigh to cross rivers]” (Isaiah 47:2), stand exposed to the current [shibolet] of the river.36Instead of crossing on a ferry, you will wade through the river on foot like a poor person (Etz Yosef). “Cross rivers,” in the past you would cross in wagons of silver and gold, and now, “expose a thigh to cross rivers.” “Your nakedness will be exposed” (Isaiah 47:3), the punishment fits the crime. Just as there,37When Babylon exiled Israel. “all who honored her demeaned her because they saw her nakedness” (Lamentations 1:8), so, here,38In the downfall of Babylon. “your nakedness will be exposed.” Rabbi Yehoshua ben Levi said: The Holy One blessed be He said: ‘I am destined to bring punishment upon the daughter of Babylon, and even though Daniel will seek mercy on its behalf, as it is written: “Redeem your sins with charity…” (Daniel 4:24), I will not listen to him.’ Why? “Our Redeemer, the Lord of hosts is His name” (Isaiah 47:4).39Our redemption and the construction of the second Temple are contingent upon the downfall of Babylon.
ננקפי
Thus, in order to understand the writing, Daniel had to read each column from top to bottom. This is an allusion to the fact that the message came down from above. Rabbi Shimon ben Ḥalafta said: Yod, tet, tav; yod, tet, tav; alef, dalet, kaf; peh, vav, gimmel, ḥet, mem, tet.6This inverts all the letters on the basis of the at bash cipher, in which alef, the first letter of the alphabet, is replaced with tav [at], the last letter; beit is replaced with shin, etc. This is also an allusion to the divine source of the message. The Rabbis say: Alef, nun, mem; alef, nun, mem; lamed, kof, tav; nun, yod, samekh, resh, peh, vav.7According to this opinion, the order of the letters in each word was reversed. Rabbi Meir says: In accordance with its plain meaning. Mene mene tekel ufarsin.8The words were written as they appear, and not in code. The reason the scholars other than Daniel could not decipher it is because the Hebrew letters were written in the Assyrian script, which was then adopted as the regular Hebrew script, and not in the more familiar ancient Hebrew script. God has counted [mana] the years of your kingdom and it has been completed.9Mene is written twice to indicate that God counted at the outset and counted again at present, and the time for the Babylonian kingdom had elapsed. God weighed [tekel]10Tav in Aramaic replaces the Hebrew shin; therefore tekel is the equivalent of shakal – weighed. on the scale...11He weighed your good deeds and evil deeds and the result is that you do not have the requisite virtue to remain in power. He has divided [paras] your kingdom and given it…12He has given it to the Medes and the Persians.
At that moment all Israel assembled near Daniel and said to him: ‘Our master Daniel, all the dire and harsh prophecies that Jeremiah prophesied befell us, and the one positive prophecy that he prophesied in our regard: “For at the completion of seventy years for Babylonia, [I will remember you]” (Jeremiah 29:10), has not yet transpired.’ He said to them: ‘Bring me the book of Isaiah.’ He began reading until he reached this verse: “A prophecy of the wilderness of the sea, like gale force winds in the south” (Isaiah 21:1). If sea, why wilderness, if wilderness, why sea? Rather, these are the four kingdoms that are likened to beasts, as it is written: “And four great beasts” (Daniel 7:3).13The reference is to the four kingdoms who would subjugate Israel, of which Babylonia was the first. Rabbi Ḥanina said that Rabbi Yoḥanan said: “Each different from the other” (Daniel 7:3); the damage that each causes is different from the other. If you merit, from the sea; if not, from the forest; just as these beasts, that ascend from the sea, do not cause damage and those that emerge from the forest do cause damage, so too, if you merit, the nations will not rule over you. On a similar note, “the boar from the forest [miyaar] will gnaw at it” (Psalms 80:14). There is a suspended ayin.14The ayin in the word miyaar is written such that it is small and suspended over the other letters. This is so that the word can be read without the ayin, as river [yeor], or with the ayin, as forest [yaar]. If you merit, it will be from the river [yeor] and if not, from the forest [yaar]. Just as the beast that ascends from the sea does not cause damage, [and that which] emerges from the forest causes damage, so it is.15With the nations of the world.
“Like sweeping gale force winds in the south” (Isaiah 21:1), Rabbi Levi said: You do not have any windstorm that is as severe as the windstorm that comes from the north and causes the people located in the south to turn white from terror. What is this?16What is the prophet referring to with this imagery? This is Nebuchadnezzar, who arose from the north and destroyed the Temple that was located in the south. “Coming from the wilderness [from a fearful land]” (Isaiah 21:1). From where did he come? Rabbi Ḥanina said: He came from a desolate path in the wilderness, [as it is stated]: “Coming from the wilderness from a fearful land.”
“A harsh vision was told to me” (Isaiah 21:2). There are ten expressions for prophecy: Vision [ḥazon], prophecy [nevua], preaching [hatafa], speech [dibur], saying [amira], command [tzivui], burden [masa], parable [mashal], poetry [melitza], riddle [ḥida]. Which is the harshest of all? Rabbi Eliezer says: Vision [ḥazon] is the harshest, as it is stated: “A harsh vision [ḥazut] was told to me” (Isaiah 21:2). Rabbi Yoḥanan said: Speech [dibur] is the harshest, as it is stated: “The man, lord of the land, spoke [diber] harshly with us” (Genesis 42:30). The Rabbis say: Burden [masa] is the harshest, in its plain sense: “Like a heavy burden [masa]” (Psalms 38:5).
“The traitor betrays and the plunderer plunders. Ascend [ali], Eilam! Besiege, Media!” (Isaiah 21:2). The trouble of Eilam has already disappeared [nitalem]. “Besiege [tzuri], Media,” the trouble [tzara] of Media has already been created [notzera]. “All its sighing I ended” (Isaiah 21:2); all the sighing caused by Babylon. “Therefore my loins are filled with trembling” (Isaiah 21:3), Rabbi Shimon ben Gamliel said: Because they sensed some of the trouble that the kingdoms would cause, our ancestors became restive. Initially, “…to circumvent the land of Edom, and the soul of the people grew restive” (Numbers 21:4).17They grew uneasy as they traveled past Edom because they sensed the troubles that Edom, identified as Rome, would cause the Jewish people. Jeremiah said: “We bring our bread at the peril of our lives” (Lamentations 5:9). Daniel said: “I, Daniel, my spirit was distressed” (Daniel 7:15). Isaiah said: “Therefore my loins are filled with trembling” (Isaiah 21:3). We, who are engulfed within their innards for many days, many years, many eras, and many epochs, all the more so.
“Therefore, my loins are filled with trembling; pains have overcome me, like the pains of a woman in childbirth. I am confounded from hearing; I am frightened from seeing” (Isaiah 21:3). “I am confounded from hearing”—the sounds of blasphemies and curses of the wicked; that is what is written: “You have been haughty toward the Lord of heaven: and the vessels of His House…” (Daniel 5:23).
“I am frightened from seeing,” from seeing the tranquility of that wicked one; that is what is written: “King Belshatzar made a great banquet” (Daniel 5:1). What is “great”? Rabbi Ḥama ben Rabbi Ḥanina said: Greater than that of his God. He said to them: ‘Your omer, how was it prepared for sacrifice?’ They said: ‘With thirteen sifters.’ He said to them: ‘But mine is with fourteen sifters.’
“My heart is bewildered” (Isaiah 21:4), this is the court, which erred in the calculation of one day.18They erred in the calculation of the end of the Babylonian exile, and were therefore bewildered as to why it had not yet ended. Their calculation as to the day of their redemption was incorrect. “Terror [palatzut] has frightened me” (Isaiah 21:4), Rabbi Pinḥas in the name of Rabbi Yehoshua said: You enjoyed my cup [peyali].19They ate and drank using the Temple vessels. Alternatively, palatzut, the mouth [peh] that spreads words of cynicism [letzut]; alternatively, “terror [palatzut] has frightened me,” because words of cynicism emerged.
“My night of desire, he has transformed into horror” (Isaiah 21:4), the night regarding which my soul was yearning for, for redemption, has been transformed into horror. “Setting the table” (Isaiah 21:5), you set the table,20The midrash merely translated this Hebrew expression into Aramaic. The prophet is describing Belshatzar’s arrogant and elaborate feast in celebration of the fact that Israel, he assumed, would never be redeemed. “kindling the candelabrum” (Isaiah 21:5), you set up the candelabrum, you kindled the lamps.
“Arise princes” (Isaiah 21:5), these are Cyrus and Darius; “anoint the shield” (Isaiah 21:5), receive the kingdom.21Belshatzar arrogantly celebrated, but ultimately he was supplanted by Darius the Mede and Cyrus the Persian. Cyrus had said to Darius: ‘Reign before me.’ Darius said to Cyrus: ‘That is not what Daniel articulated: “Your kingdom is divided and given to Media and Persia” (Daniel 5:28), to Media first and to Persia thereafter. You should reign before me.’22This implies that Media would rule before Persia. According to the extant text of the midrash, this is difficult to understand, as Cyrus the Persian would have been correct in offering Darius the first rule. Apparently the correct version is that Darius offered Cyrus first rule, and Cyrus responded that Darius should rule first based on the order implied in the verse in Daniel (Maharzu). When that wicked one23Belshatzar. heard, he dispatched and said to his armies: ‘Any nation and kingdom that rebelled against me, we will invade them.’ The Holy One blessed be He said to him: ‘Wicked one, you sent to everyone,24You sent threats to all the nations who rebelled. did you perhaps send to me?25Did you repent your sins in an attempt to revoke the decree that you will be stripped of your kingdom? By your life, the punishment of that man26Belshatzar. will not come from anywhere else, but rather from Me.’ That is what is written: “For it is not from the east or the west…but God is the Judge; He humbles this one and elevates that one” (Psalms 75:7–8), He will humble Belshatzar and elevate Cyrus and Darius.
Cyrus and Darius were Belshatzar’s gatekeepers. When he heard these verses, he said to them: ‘Anyone whom you see here tonight, even if he says to you: I am the king, remove his head.’ It is not the way of kings to situate their lavatories within their halls, but rather outside their halls. His bowels were loose all that night and he went out and they did not notice him. When he entered, they noticed him. They said to him: ‘Who are you?’ He said to them: ‘I am the king.’ They said to him: ‘Is this not what the king commanded, that anyone whom we see here this night, even if he says to you: I am the king, remove his head?’ What did they do? They took a branch from the candelabrum and pierced his brain. That is what is written: “On that night, Belshatzar the Chaldean king was killed (Daniel 5:30).
At what hour was he killed? Rabbi Elazar and Rabbi Shmuel bar Naḥman, Rabbi Elazar said: At the time when sleep begins. Rabbi Shmuel said: When one can distinguish between a wolf and a dog. They do not disagree. The one who says: When sleep begins [says that Belshatzar] was convulsing that entire day, as it was attributed to him as part of his reign.27He was struck at the beginning of the night, but since his reign included the calendar day that began that night, he did not actually die until the beginning of the following night (Matnot Kehuna). Some suggest that the text should read that he was convulsing all night and died in the morning (Rabbi David Luria). The one who says: When one can distinguish between a wolf and a dog [says that] he was dying all that night, as it was attributed to him as part of his reign.28He was struck at the beginning of the night and convulsed into the morning, when there is enough light to recognize the difference between a wolf and a dog (Matnot Kehuna). Rabbi Binyamin ben Levi said: Like the time between one cup and another cup, one kingdom was replaced by another kingdom. That is what is written: “For a cup is in the hand of the Lord with foaming wine…He pours from it. [But the dregs are sucked, drunk by all the wicked of the earth]” (Psalms 75:9).
This is why the prophet mocks and says: “Go down and sit on the dust” (Isaiah 47:1). The punishment fits the crime; just as there: “The elders of the daughter of Zion will sit silently on the ground” (Lamentations 2:10), so here: “Go down and sit on the dust.” Rabbi Ḥunya said: So said Jerusalem to the daughter of Babylon: Old, worn out, repulsive harlot, go down. You consider yourself a virgin; you are old. “Sit on the ground without a chair” (Isaiah 47:1), your meriting that throne is null and void.
What merit did he have?29By what merit did the Babylonian kings rule until that point? “At that time Merodakh Baladan, [son of Baladan, king of Babylon], sent [scrolls and a gift to Hezekiah; he had heard that he had become ill and recovered]” (Isaiah 39:1). They said that Merodakh was a sun worshipper, and he was accustomed to eat at the sixth hour and would sleep until the ninth hour. When the orb of the sun receded in the days of Hezekiah king of Judah,30The sun moved backward ten hours as a sign that Hezekiah would recover from his illness (see II Kings 20:8–11). he slept and arose and found that it was morning. He sought to kill all of his guards. He said to them: ‘You let me sleep all day and all night?’ They said to him: ‘The day receded.’ He said to them: ‘Who was the God who caused it to recede?’ They said: ‘The God of Hezekiah caused it to recede.’ He said to them: ‘Is there a god greater than my god?’ They said to him: ‘The God of Hezekiah is greater than your god.’ He immediately sent scrolls and a gift to Hezekiah. That is what is written: “At that time Merodakh Baladan…sent.”
What did he write in them? Greetings to Hezekiah, greetings to the great God, greetings to Jerusalem. When the letters had been dispatched he reconsidered and said: ‘I acted improperly. I had the greetings to Hezekiah precede those to his God.’ Immediately, he arose from his throne, took three steps, recalled the letters and wrote other letters in their place. He wrote in them: Greetings to the great God of Hezekiah, greetings to Hezekiah, and greetings to Jerusalem. The Holy One blessed be He said: ‘You arose from your throne and took three steps in My honor; by your life, I will establish three cosmopolitan kings from you who will rule from one end of the world to the other.’ These are they: Nebuchadnezzar, Evil Merodakh, and Belshatzar. When they arose and blasphemed, the Holy One blessed be He eliminated any vestige of them from the world, and established others in their stead.
It is written: “Hezekiah rejoiced over them and he showed them his treasure house [beit nekhoto]” (Isaiah 39:2). What is beit nekhoto? Rabbi Imi said: It is the bite [nekhita] that he took from Sennacherib, and the plunder that he plundered from Sennacherib. He showed them a sword swallowing a sword.31He showed them weapons, each of which was superior to the one before (Matnot Kehuna). Rabbi Shimon ben Lakish said: He showed them houses adorned with ivory like wax.32Magnificently carved, as though it had been wax melted and poured into a mold. Alternatively, the ivory was actually softened, like wax, so as to allow for its beautification (Rabbi David Luria). Rabbi Yehuda says: He showed them honey as hard as a rock.33This was apparently honey of exceptional quality, which was very sweet or which could last for a long time or be transported easily. Rabbi Levi said: With this we go out to war and emerge victorious.34He showed him the Ark in the Holy of Holies, and opened it and showed him the Tablets, and said that in the merit of the Torah, Israel is victorious in battle (Etz Yosef).
It is written: “Take millstones and grind flour” (Isaiah 47:2). Rabbi Yehoshua ben Levi said: All the people grind wheat and you say: “Take millstones and grind flour”? Rather, so said Jerusalem to the daughter of Babylon: ‘Had it not been that they waged war against me from On High, could you have overcome me? Had He not “sent fire into my bones” (Lamentations 1:13), could you have overcome me? It is ground flour that you ground; it is a dead lion that you killed; it is a burnt abode that you burned.’ Another matter, “take millstones and grind flour,” in the past, others would grind for you, now, “take millstones and grind flour.”35This hard labor is representative of the fact that Babylon will fall.
“Expose your braid” (Isaiah 47:2), be stripped of your dignity; this is the king, who is situated behind seven partitions. “Bare a leg [shovel], [expose a thigh to cross rivers]” (Isaiah 47:2), stand exposed to the current [shibolet] of the river.36Instead of crossing on a ferry, you will wade through the river on foot like a poor person (Etz Yosef). “Cross rivers,” in the past you would cross in wagons of silver and gold, and now, “expose a thigh to cross rivers.” “Your nakedness will be exposed” (Isaiah 47:3), the punishment fits the crime. Just as there,37When Babylon exiled Israel. “all who honored her demeaned her because they saw her nakedness” (Lamentations 1:8), so, here,38In the downfall of Babylon. “your nakedness will be exposed.” Rabbi Yehoshua ben Levi said: The Holy One blessed be He said: ‘I am destined to bring punishment upon the daughter of Babylon, and even though Daniel will seek mercy on its behalf, as it is written: “Redeem your sins with charity…” (Daniel 4:24), I will not listen to him.’ Why? “Our Redeemer, the Lord of hosts is His name” (Isaiah 47:4).39Our redemption and the construction of the second Temple are contingent upon the downfall of Babylon.
Mekhilta DeRabbi Yishmael
When the (other) kingdoms are symbolized, they are symbolized as cedars, viz. (Ezekiel 31:3) "Behold, Ashur, a cedar in the Levanon," and (Amos 2:9) "And I destroyed the Emori from before them, whose height was as the height of cedars, etc.", and (Daniel 4:17) "The tree (Bavel) that you have seen, etc." And when Egypt is symbolized, it is symbolized only as stubble, viz. "He will consume them as stubble." And when the (other) kingdoms are symbolized, they are symbolized as silver and gold (Ibid. 2:32) "This statue, its head of fine gold, etc." And when Egypt is symbolized, it is symbolized only as lead, viz. (Exodus 15:10) "they sank as lead." And when the (other) kingdoms are symbolized, they are symbolized as beasts, viz. (Daniel 7:3) "and four immense beasts, etc." And when Egypt is symbolized, it is symbolized only as a fox, viz. (Song of Songs 2:15) "Seize for us the foxes, etc."
Vayikra Rabbah
Rabbi Shmuel bar Naḥman said: All the prophets saw the kingdoms in their activities.13Their flourishing; alternatively, their oppression of Israel (Etz Yosef). That is what is written: “A river emerged from Eden to water [the garden, and from there it parted and became four streams]” (Genesis 2:10). Rabbi Tanḥuma, and some say Rabbi Menaḥama in the name of Rabbi Yehoshua ben Levi, said: The Holy One blessed be He is destined to give the nations of the world to drink from the cup of bewilderment in the future. “A river emerged from Eden,” the place from which justice [din] emerges. “From there it parted and became four streams” (Genesis 2:10), these are the four rivers.
“The name of the first is Pishon” (Genesis 2:11), this is Babylon, as in: “Its horsemen will spread [ufashu]” (Habakkuk 1:8). “It is the one that encircles the entire land of Ḥavila” (Genesis 2:11), this is the wicked Nebuchadnezzar, who ascended and encircled the entire land of Israel, which longs [meyaḥelet] for the Holy One blessed be He. That is what is written: “Yearn [hoḥili] for God” (Psalms 42:6). “Where the gold is” (Genesis 2:11), these are words of Torah, as it is stated: “They are more desirable than gold, than much fine gold” (Psalms 19:11). “The gold of that land is good” (Psalms 19:12) – this teaches that there is no Torah like the Torah of the Land of Israel, and there is no wisdom like the wisdom of the Land of Israel. “There is the bdellium and the onyx stone” (Genesis 2:12) – Bible, Mishna, Talmud, halakhot, and agadda.14The different parts of Torah are compared to the varieties of jewels mentioned in the verse (Etz Yosef).
“The name of the second river is Giḥon” (Genesis 2:13), this is Media, which produced the wicked Haman, who beat the dough like a serpent, as in, “on your belly you shall go” (Genesis 3:14).15He attacked Israel as mercilessly as one beats and kneads dough, until Israel was as lowly as the serpent, to whom God said, “on your belly you shall go.” “It is that which encircles the entire land of Kush” (Genesis 2:13), as it is stated: “From India to Kush” (Esther 1:1).
“The name of the third river is Ḥidekel” (Genesis 2:14), this is Greece, which is sharp [ḥada] and swift [vekala] in their edicts against Israel, and says to them: ‘Write on the horn of the ox: Israel has no portion in the God of Israel.’ “It is that which flows east of Assyria” (Genesis 2:14) – Rav Huna said: All the kingdoms are called Assyria, as they bolstered [me’ashrin] themselves at Israel’s expense. Rabbi Yosei ben Rabbi Ḥanina said: All the kingdoms are called Egypt [Mitzrayim] because they would torment [metzeirim] Israel.
“The fourth river is Euphrates [Perat]” (Genesis 2:14), this is Edom, which flourished [sheparat] and multiplied through the prayer of the elder.16Isaac’s blessing to Esau, who is considered the progenitor of Edom. Alternatively, which flourished and multiplied and tormented Israel’s world. Alternatively, which flourished and multiplied and tormented His son.17Israel is referred to as God’s son (see, e.g., Exodus 4:22). Alternatively, which flourished and multiplied and tormented His house.18The Temple. Rome, which destroyed the second Temple, is considered to have descended from Edom. Alternatively, Perat, after its end, as it is stated: “I have trodden a winepress alone” (Isaiah 63:3).19The chapter begins: “Who is this coming from Edom?” (Isaiah 63:1), and refers to the ultimate destruction of Edom.
Abraham saw the kingdoms in their activities. “And behold, dread [eima], [a great darkness fell upon him]” (Genesis 15:12), this is Babylon, as in, “Nebuchadnezzar was filled with fury [ḥema]” (Daniel 3:19). “Darkness” (Genesis 15:12), this is Media, which darkened Israel with its edicts, as it is stated: “To destroy, to kill, and to eliminate” (Esther 3:13). “Great” (Genesis 15:12), this is Greece. Rav Naḥman said: This teaches that the Greek kingdom appointed one hundred and seventy-one governors and one hundred and twenty-seven commanders. The Rabbis say: Sixty of each. Rabbi Berekhya and Rabbi Ḥanin regarding that of the Rabbis: “Who guides you in the great and awesome wilderness: snake, fiery serpent, and scorpion” (Deuteronomy 8:15). “Snake,” this is Babylon; “fiery serpent,” this is Media; “scorpion,” this is Greece. Just as this scorpion spawns sixty at a time, so too, the kingdom of Greece appointed sixty of each. “Fell” (Genesis 15:12), this is Edom, after: “From the sound of their fall the earth quakes” (Jeremiah 49:21).
Some say: “Dread,” this is Edom, as in: “Fearsome and terrifying [ve’aimtani]” (Daniel 7:7). “Darkness,” this is Greece. “Great [gedola],” this is Media, as in: “King Aḥashverosh promoted [gidel] [Haman]” (Esther 3:1). “Fell” (Genesis 15:12), this is Babylon, as in: “Fallen, fallen is Babylon” (Isaiah 21:9).
Daniel saw the kingdoms in their activities. That is what is written: “I was seeing in my vision at night, and behold, the four winds of the heavens bursting forth to the great sea. Four great beasts arose from the sea” (Daniel 7:2–3); if you merit, from the sea; if not, from the forest. When the beast of the sea ascends from the sea it is timid. When [a beast] emerges from the forest, it is not timid. Likewise, “the boar from the forest [miyaar] gnaws at it” (Psalms 80:14). The ayin is suspended; if you merit, from the river [yeor], if not, from the forest.20The ayin of miyaar, from the forest, is written above the line, indicating that the word can at times be read without the ayin, such that it can be read miyar, which would have the same meaning as miyeor, from the river (Matnot Kehuna). When a beast ascends from the river it is timid. When [a beast] emerges from the forest, it is not timid.
“Each different from the other” (Daniel 7:3); do not read “different [shanyan],” but rather, “they hate [sanyan] one another.” This teaches that every nation that rules the world hates Israel and subjugates them. “The first was like a lion” (Daniel 7:4), this is Babylon. Jeremiah saw it as a lion and saw it as an eagle, as it is written: “A lion has risen from its thicket” (Jeremiah 4:7), “behold, like the eagle it will ascend” (Jeremiah 49:22). They said to Daniel: ‘How did you see them?’ He said to them: ‘I saw the face of a lion and wings of an eagle.’ That is what is written: “The first was like a lion and had wings of an eagle. I was looking until its wings were torn off, and it was lifted from the ground” (Daniel 7:4).
Rabbi Elazar and Rabbi Shmuel bar Naḥman, Rabbi Elazar says: The entire lion was afflicted, but its heart was not afflicted, as it is written: “And a man’s heart was given to it” (Daniel 7:4).21Nebuchadnezzar spent seven years as a beast in the forest (see Daniel chapter 4), during which he was made to suffer by the other beasts, yet he maintained some of the cognitive awareness of a human being. This exacerbated his suffering (Etz Yosef). Rabbi Shmuel bar Naḥman said: Even his heart was afflicted, as it is written: “Let its heart be altered from that of a man” (Daniel 4:13).
“I was seeing” (Daniel 7:2). “Behold another, a second beast, resembling a bear [ledov]” (Daniel 7:5). Ledov is written,22The word dov, bear, is sometimes written with a vav. In this instance it is written without a vav such that it can be read dev, which is Aramaic for ze’ev, wolf. Thus, the midrash is saying that Media is compared to a wolf. this is Media, in accordance with the opinion of Rabbi Yoḥanan, as Rabbi Yoḥanan said: “Therefore, a lion from the forest smote them” (Jeremiah 5:6), this is Babylon. “A wolf of the deserts will plunder them” (Jeremiah 5:6), this is Media. “A leopard lies in wait by their cities (Jeremiah 5:6), this is Greece. “Everyone who emerges from them will be mauled” (Jeremiah 5:6), this is Edom. Why? It is “because their transgressions have magnified, their deviances have intensified” (Jeremiah 5:6). “I saw, and behold another, like a leopard” (Daniel 7:6), this is Greece, which was impudent in its edicts and would say to Israel: ‘Write on the horn of the ox that you have no portion in the World to Come.’
“After this I was seeing in the night visions, and behold, a fourth beast, fearsome, terrifying, and very [yatira] powerful” (Daniel 7:7), this is Edom. Daniel saw three of them on one night, and this one on another night. Why? Rabbi Yoḥanan said: Because it is equivalent to the three of them. Rabbi Shimon ben Lakish said: It is superior [yetera]. Rabbi Yoḥanan raised an objection to Rabbi Shimon ben Lakish: “You, son of man, prophesy and strike one hand against another, [and the sword will be doubled and tripled]” (Ezekiel 21:19). What does Rabbi Shimon ben Lakish do with this?23The verse is understood to mean that the triple-sword, signifying the first three nations, will be doubled in that it will be matched by the fourth. This implies that Edom is equal but not superior to the first three nations. “And...will be doubled.”24He interprets the verse to mean that Edom will be double the triple-sword of the other three nations.
Moses saw the kingdoms in their activities. “The camel [hagamal]” (Leviticus 11:4), this is Babylon, as it is stated: “Thieving daughter of Babylon, happy is he who exacts retribution for what you did to us [gemulekh shegamalta lanu]” (Psalms 137:8). “And the hyrax” (Leviticus 11:5), this is Media. The Rabbis and Rabbi Yehuda bar Rabbi Simon, the Rabbis say: Just as the hyrax has characteristics of impurity and characteristics of purity,25It does not have split hooves, like other non-kosher animals, but it chews its cud, like kosher animals. so too, the kingdom of Media would install righteous and wicked [kings]. Rabbi Yehuda ben Rabbi Simon said: The last Darius was the son of Esther, pure from his mother and impure from his father. “And the hare [haarnevet]” (Leviticus 11:6), this is Greece; the mother of Ptolemy, her name was Arnevet.26According to Megilla 9b, Arnevet was his wife. “And the pig” (Leviticus 11:7), this is Persia.
Moses grouped three of them in one verse,27Deuteronomy 14:7. and this in one verse.28In Leviticus (11:4–7), each of the four aforementioned animals are discussed in its own verse. When Moses reviews these laws for Israel, he includes the camel, hyrax, and hare in one verse (Deuteronomy 14:7) and the pig in a separate verse (Deuteronomy 14:8). Why? Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: Because it is equivalent to the three of them. Rabbi Shimon ben Lakish said: It is superior [yetera]. Rabbi Yoḥanan raised an objection to Rabbi Shimon ben Lakish: “You, son of man, prophesy and strike one hand against another, [and the sword will be doubled and tripled]” (Ezekiel 21:19). What does Rabbi Shimon ben Lakish do with this? “And...will be doubled.”
Rabbi Pinḥas and Rabbi Ḥilkiya in the name of Rabbi Simon: Of all the prophets, only two publicized it:29They likened Edom to a pig. Asaf and Moses. Asaf said: “The pig from the forest gnaws at it” (Psalms 80:14). Moses said: “And the pig, because it has a split hoof” (Leviticus 11:7). Why is it likened to a pig? It is to say to you: Just as the pig, when it lies, it displays its hooves and says: ‘See that I am pure,’ so the kingdom of Edom engages in self-aggrandizement, and extorts and robs, while creating the impression that it is preparing a judicial platform.30It gives the impression that it outlaws and prosecutes these crimes, while it commits them itself. There was an incident involving a certain governor who would execute the thieves, adulterers, and sorcerers. He leaned over and said to the executioners: ‘I performed the three of them in one night.’
Another matter, “the camel” (Leviticus 11:4), this is Babylon. “Because it brings up the cud” (Leviticus 11:4), because it praises the Holy One blessed be He.31It pays lip service to the Holy One blessed be He. Rabbi Berekhya and Rabbi Ḥelbo, in the name of Rabbi Yishmael bar Naḥman: Every [type of praise] that David employed on its own, that wicked one included in one verse, as it is stated: “Now I, Nebuchadnezzar, praise, and exalt, and glorify the King of heaven, [for all His actions are truth, His ways are justice, and He is able to humble those who walk in arrogance]” (Daniel 4:34). “Praise” – “praise the Lord, Jerusalem” (Psalms 147:12). “Exalt” – “I exalt You, Lord” (Psalms 30:2). “And glorify” – “Bless the Lord, my soul. Lord my God, You are greatly exalted; You are clothed in splendor and glory” (Psalms 104:1). “For all His actions are truth” – “for Your kindness and Your truth” (Psalms 138:2). “His ways are justice” – “He will judge peoples with uprightness” (Psalms 96:10). “Those who walk in arrogance [begeva]” – “The Lord reigns, He is clothed in grandeur [geut]” (Psalms 93:1). “He is able to humble” – “I will sever all the horns of the wicked” (Psalms 75:11).
“And the hyrax” (Leviticus 11:5), this is Media. “Because it brings up the cud” (Leviticus 11:5), because it praises the Holy One blessed be He, as it is stated: “So said Cyrus, king of Persia: [The Lord, God of the heavens, has given me all the kingdoms of the earth]” (Ezra 1:2). “The hare” (Leviticus 11:6), this is Greece. “Because it brings up the cud” (Leviticus 11:6), because it praises the Holy One blessed be He. Alexander of Macedonia, when he would see Shimon HaTzadik, he would say: ‘Blessed is the Lord of Shimon HaTzadik.’ “And the pig” (Leviticus 11:7), this is Edom. “But it does not chew its cud” (Leviticus 11:7), as it does not praise the Holy One blessed be He. It does not suffice with not praising, but it curses and blasphemes, and says: “Whom do I have in Heaven?” (Psalms 73:25).
Another matter, “the camel,” this is Babylon. “Because it brings up the cud,” because it exalted Daniel, as it is stated: “Daniel was at the gate of the king” (Daniel 2:49). “And the hyrax,” this is Media. “Because it brings up the cud,” because it exalted Mordekhai, as it is stated: “Mordekhai was sitting at the gate of the king” (Esther 2:19). “The hare,” this is Greece. “Because it brings up the cud,” as it exalted the righteous. When Alexander would see Shimon HaTzadik, he would stand on his feet. The heretics said to him: ‘Do you stand before the Jews?’ He said to them: ‘When I go out to war, I see his image, and I am victorious.’ “And the pig,” this is Edom. “But it does not chew its cud,” as it does not exalt the righteous. It does not suffice with not exalting the righteous, but it kills them. That is what is written: “I was angry with My people, I desecrated My inheritance [and gave them into your hand; you did not show them any mercy; you set your yoke upon the elder very heavily]” (Isaiah 47:6). “My inheritance,” these are Rabbi Akiva and his colleagues.
Another matter, “the camel,” this is Babylon. “Because it brings up the cud,” because it drew a kingdom after it.32The Babylonian Empire was replaced by the Persian-Median Empire. “And the hyrax,” this is Media. “Because it brings up the cud,” as it drew a kingdom after it.33The Medians were succeeded by the Greeks. “The hare,” this is Greece. “Because it brings up the cud,” as it drew a kingdom after it.34The Greeks were succeeded by the Romans. “And the pig,” this is Edom. “But it does not chew its cud,” because it does not draw a kingdom after it. Why is it called a pig [ḥazir]? It is because it wil return [shemaḥazeret] the crown to its owner. That is what is written: “Saviors will ascend Mount Zion to judge the mountain of Esau, and the kingdom will be to the Lord” (Obadiah 1:21).
“The name of the first is Pishon” (Genesis 2:11), this is Babylon, as in: “Its horsemen will spread [ufashu]” (Habakkuk 1:8). “It is the one that encircles the entire land of Ḥavila” (Genesis 2:11), this is the wicked Nebuchadnezzar, who ascended and encircled the entire land of Israel, which longs [meyaḥelet] for the Holy One blessed be He. That is what is written: “Yearn [hoḥili] for God” (Psalms 42:6). “Where the gold is” (Genesis 2:11), these are words of Torah, as it is stated: “They are more desirable than gold, than much fine gold” (Psalms 19:11). “The gold of that land is good” (Psalms 19:12) – this teaches that there is no Torah like the Torah of the Land of Israel, and there is no wisdom like the wisdom of the Land of Israel. “There is the bdellium and the onyx stone” (Genesis 2:12) – Bible, Mishna, Talmud, halakhot, and agadda.14The different parts of Torah are compared to the varieties of jewels mentioned in the verse (Etz Yosef).
“The name of the second river is Giḥon” (Genesis 2:13), this is Media, which produced the wicked Haman, who beat the dough like a serpent, as in, “on your belly you shall go” (Genesis 3:14).15He attacked Israel as mercilessly as one beats and kneads dough, until Israel was as lowly as the serpent, to whom God said, “on your belly you shall go.” “It is that which encircles the entire land of Kush” (Genesis 2:13), as it is stated: “From India to Kush” (Esther 1:1).
“The name of the third river is Ḥidekel” (Genesis 2:14), this is Greece, which is sharp [ḥada] and swift [vekala] in their edicts against Israel, and says to them: ‘Write on the horn of the ox: Israel has no portion in the God of Israel.’ “It is that which flows east of Assyria” (Genesis 2:14) – Rav Huna said: All the kingdoms are called Assyria, as they bolstered [me’ashrin] themselves at Israel’s expense. Rabbi Yosei ben Rabbi Ḥanina said: All the kingdoms are called Egypt [Mitzrayim] because they would torment [metzeirim] Israel.
“The fourth river is Euphrates [Perat]” (Genesis 2:14), this is Edom, which flourished [sheparat] and multiplied through the prayer of the elder.16Isaac’s blessing to Esau, who is considered the progenitor of Edom. Alternatively, which flourished and multiplied and tormented Israel’s world. Alternatively, which flourished and multiplied and tormented His son.17Israel is referred to as God’s son (see, e.g., Exodus 4:22). Alternatively, which flourished and multiplied and tormented His house.18The Temple. Rome, which destroyed the second Temple, is considered to have descended from Edom. Alternatively, Perat, after its end, as it is stated: “I have trodden a winepress alone” (Isaiah 63:3).19The chapter begins: “Who is this coming from Edom?” (Isaiah 63:1), and refers to the ultimate destruction of Edom.
Abraham saw the kingdoms in their activities. “And behold, dread [eima], [a great darkness fell upon him]” (Genesis 15:12), this is Babylon, as in, “Nebuchadnezzar was filled with fury [ḥema]” (Daniel 3:19). “Darkness” (Genesis 15:12), this is Media, which darkened Israel with its edicts, as it is stated: “To destroy, to kill, and to eliminate” (Esther 3:13). “Great” (Genesis 15:12), this is Greece. Rav Naḥman said: This teaches that the Greek kingdom appointed one hundred and seventy-one governors and one hundred and twenty-seven commanders. The Rabbis say: Sixty of each. Rabbi Berekhya and Rabbi Ḥanin regarding that of the Rabbis: “Who guides you in the great and awesome wilderness: snake, fiery serpent, and scorpion” (Deuteronomy 8:15). “Snake,” this is Babylon; “fiery serpent,” this is Media; “scorpion,” this is Greece. Just as this scorpion spawns sixty at a time, so too, the kingdom of Greece appointed sixty of each. “Fell” (Genesis 15:12), this is Edom, after: “From the sound of their fall the earth quakes” (Jeremiah 49:21).
Some say: “Dread,” this is Edom, as in: “Fearsome and terrifying [ve’aimtani]” (Daniel 7:7). “Darkness,” this is Greece. “Great [gedola],” this is Media, as in: “King Aḥashverosh promoted [gidel] [Haman]” (Esther 3:1). “Fell” (Genesis 15:12), this is Babylon, as in: “Fallen, fallen is Babylon” (Isaiah 21:9).
Daniel saw the kingdoms in their activities. That is what is written: “I was seeing in my vision at night, and behold, the four winds of the heavens bursting forth to the great sea. Four great beasts arose from the sea” (Daniel 7:2–3); if you merit, from the sea; if not, from the forest. When the beast of the sea ascends from the sea it is timid. When [a beast] emerges from the forest, it is not timid. Likewise, “the boar from the forest [miyaar] gnaws at it” (Psalms 80:14). The ayin is suspended; if you merit, from the river [yeor], if not, from the forest.20The ayin of miyaar, from the forest, is written above the line, indicating that the word can at times be read without the ayin, such that it can be read miyar, which would have the same meaning as miyeor, from the river (Matnot Kehuna). When a beast ascends from the river it is timid. When [a beast] emerges from the forest, it is not timid.
“Each different from the other” (Daniel 7:3); do not read “different [shanyan],” but rather, “they hate [sanyan] one another.” This teaches that every nation that rules the world hates Israel and subjugates them. “The first was like a lion” (Daniel 7:4), this is Babylon. Jeremiah saw it as a lion and saw it as an eagle, as it is written: “A lion has risen from its thicket” (Jeremiah 4:7), “behold, like the eagle it will ascend” (Jeremiah 49:22). They said to Daniel: ‘How did you see them?’ He said to them: ‘I saw the face of a lion and wings of an eagle.’ That is what is written: “The first was like a lion and had wings of an eagle. I was looking until its wings were torn off, and it was lifted from the ground” (Daniel 7:4).
Rabbi Elazar and Rabbi Shmuel bar Naḥman, Rabbi Elazar says: The entire lion was afflicted, but its heart was not afflicted, as it is written: “And a man’s heart was given to it” (Daniel 7:4).21Nebuchadnezzar spent seven years as a beast in the forest (see Daniel chapter 4), during which he was made to suffer by the other beasts, yet he maintained some of the cognitive awareness of a human being. This exacerbated his suffering (Etz Yosef). Rabbi Shmuel bar Naḥman said: Even his heart was afflicted, as it is written: “Let its heart be altered from that of a man” (Daniel 4:13).
“I was seeing” (Daniel 7:2). “Behold another, a second beast, resembling a bear [ledov]” (Daniel 7:5). Ledov is written,22The word dov, bear, is sometimes written with a vav. In this instance it is written without a vav such that it can be read dev, which is Aramaic for ze’ev, wolf. Thus, the midrash is saying that Media is compared to a wolf. this is Media, in accordance with the opinion of Rabbi Yoḥanan, as Rabbi Yoḥanan said: “Therefore, a lion from the forest smote them” (Jeremiah 5:6), this is Babylon. “A wolf of the deserts will plunder them” (Jeremiah 5:6), this is Media. “A leopard lies in wait by their cities (Jeremiah 5:6), this is Greece. “Everyone who emerges from them will be mauled” (Jeremiah 5:6), this is Edom. Why? It is “because their transgressions have magnified, their deviances have intensified” (Jeremiah 5:6). “I saw, and behold another, like a leopard” (Daniel 7:6), this is Greece, which was impudent in its edicts and would say to Israel: ‘Write on the horn of the ox that you have no portion in the World to Come.’
“After this I was seeing in the night visions, and behold, a fourth beast, fearsome, terrifying, and very [yatira] powerful” (Daniel 7:7), this is Edom. Daniel saw three of them on one night, and this one on another night. Why? Rabbi Yoḥanan said: Because it is equivalent to the three of them. Rabbi Shimon ben Lakish said: It is superior [yetera]. Rabbi Yoḥanan raised an objection to Rabbi Shimon ben Lakish: “You, son of man, prophesy and strike one hand against another, [and the sword will be doubled and tripled]” (Ezekiel 21:19). What does Rabbi Shimon ben Lakish do with this?23The verse is understood to mean that the triple-sword, signifying the first three nations, will be doubled in that it will be matched by the fourth. This implies that Edom is equal but not superior to the first three nations. “And...will be doubled.”24He interprets the verse to mean that Edom will be double the triple-sword of the other three nations.
Moses saw the kingdoms in their activities. “The camel [hagamal]” (Leviticus 11:4), this is Babylon, as it is stated: “Thieving daughter of Babylon, happy is he who exacts retribution for what you did to us [gemulekh shegamalta lanu]” (Psalms 137:8). “And the hyrax” (Leviticus 11:5), this is Media. The Rabbis and Rabbi Yehuda bar Rabbi Simon, the Rabbis say: Just as the hyrax has characteristics of impurity and characteristics of purity,25It does not have split hooves, like other non-kosher animals, but it chews its cud, like kosher animals. so too, the kingdom of Media would install righteous and wicked [kings]. Rabbi Yehuda ben Rabbi Simon said: The last Darius was the son of Esther, pure from his mother and impure from his father. “And the hare [haarnevet]” (Leviticus 11:6), this is Greece; the mother of Ptolemy, her name was Arnevet.26According to Megilla 9b, Arnevet was his wife. “And the pig” (Leviticus 11:7), this is Persia.
Moses grouped three of them in one verse,27Deuteronomy 14:7. and this in one verse.28In Leviticus (11:4–7), each of the four aforementioned animals are discussed in its own verse. When Moses reviews these laws for Israel, he includes the camel, hyrax, and hare in one verse (Deuteronomy 14:7) and the pig in a separate verse (Deuteronomy 14:8). Why? Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: Because it is equivalent to the three of them. Rabbi Shimon ben Lakish said: It is superior [yetera]. Rabbi Yoḥanan raised an objection to Rabbi Shimon ben Lakish: “You, son of man, prophesy and strike one hand against another, [and the sword will be doubled and tripled]” (Ezekiel 21:19). What does Rabbi Shimon ben Lakish do with this? “And...will be doubled.”
Rabbi Pinḥas and Rabbi Ḥilkiya in the name of Rabbi Simon: Of all the prophets, only two publicized it:29They likened Edom to a pig. Asaf and Moses. Asaf said: “The pig from the forest gnaws at it” (Psalms 80:14). Moses said: “And the pig, because it has a split hoof” (Leviticus 11:7). Why is it likened to a pig? It is to say to you: Just as the pig, when it lies, it displays its hooves and says: ‘See that I am pure,’ so the kingdom of Edom engages in self-aggrandizement, and extorts and robs, while creating the impression that it is preparing a judicial platform.30It gives the impression that it outlaws and prosecutes these crimes, while it commits them itself. There was an incident involving a certain governor who would execute the thieves, adulterers, and sorcerers. He leaned over and said to the executioners: ‘I performed the three of them in one night.’
Another matter, “the camel” (Leviticus 11:4), this is Babylon. “Because it brings up the cud” (Leviticus 11:4), because it praises the Holy One blessed be He.31It pays lip service to the Holy One blessed be He. Rabbi Berekhya and Rabbi Ḥelbo, in the name of Rabbi Yishmael bar Naḥman: Every [type of praise] that David employed on its own, that wicked one included in one verse, as it is stated: “Now I, Nebuchadnezzar, praise, and exalt, and glorify the King of heaven, [for all His actions are truth, His ways are justice, and He is able to humble those who walk in arrogance]” (Daniel 4:34). “Praise” – “praise the Lord, Jerusalem” (Psalms 147:12). “Exalt” – “I exalt You, Lord” (Psalms 30:2). “And glorify” – “Bless the Lord, my soul. Lord my God, You are greatly exalted; You are clothed in splendor and glory” (Psalms 104:1). “For all His actions are truth” – “for Your kindness and Your truth” (Psalms 138:2). “His ways are justice” – “He will judge peoples with uprightness” (Psalms 96:10). “Those who walk in arrogance [begeva]” – “The Lord reigns, He is clothed in grandeur [geut]” (Psalms 93:1). “He is able to humble” – “I will sever all the horns of the wicked” (Psalms 75:11).
“And the hyrax” (Leviticus 11:5), this is Media. “Because it brings up the cud” (Leviticus 11:5), because it praises the Holy One blessed be He, as it is stated: “So said Cyrus, king of Persia: [The Lord, God of the heavens, has given me all the kingdoms of the earth]” (Ezra 1:2). “The hare” (Leviticus 11:6), this is Greece. “Because it brings up the cud” (Leviticus 11:6), because it praises the Holy One blessed be He. Alexander of Macedonia, when he would see Shimon HaTzadik, he would say: ‘Blessed is the Lord of Shimon HaTzadik.’ “And the pig” (Leviticus 11:7), this is Edom. “But it does not chew its cud” (Leviticus 11:7), as it does not praise the Holy One blessed be He. It does not suffice with not praising, but it curses and blasphemes, and says: “Whom do I have in Heaven?” (Psalms 73:25).
Another matter, “the camel,” this is Babylon. “Because it brings up the cud,” because it exalted Daniel, as it is stated: “Daniel was at the gate of the king” (Daniel 2:49). “And the hyrax,” this is Media. “Because it brings up the cud,” because it exalted Mordekhai, as it is stated: “Mordekhai was sitting at the gate of the king” (Esther 2:19). “The hare,” this is Greece. “Because it brings up the cud,” as it exalted the righteous. When Alexander would see Shimon HaTzadik, he would stand on his feet. The heretics said to him: ‘Do you stand before the Jews?’ He said to them: ‘When I go out to war, I see his image, and I am victorious.’ “And the pig,” this is Edom. “But it does not chew its cud,” as it does not exalt the righteous. It does not suffice with not exalting the righteous, but it kills them. That is what is written: “I was angry with My people, I desecrated My inheritance [and gave them into your hand; you did not show them any mercy; you set your yoke upon the elder very heavily]” (Isaiah 47:6). “My inheritance,” these are Rabbi Akiva and his colleagues.
Another matter, “the camel,” this is Babylon. “Because it brings up the cud,” because it drew a kingdom after it.32The Babylonian Empire was replaced by the Persian-Median Empire. “And the hyrax,” this is Media. “Because it brings up the cud,” as it drew a kingdom after it.33The Medians were succeeded by the Greeks. “The hare,” this is Greece. “Because it brings up the cud,” as it drew a kingdom after it.34The Greeks were succeeded by the Romans. “And the pig,” this is Edom. “But it does not chew its cud,” because it does not draw a kingdom after it. Why is it called a pig [ḥazir]? It is because it wil return [shemaḥazeret] the crown to its owner. That is what is written: “Saviors will ascend Mount Zion to judge the mountain of Esau, and the kingdom will be to the Lord” (Obadiah 1:21).