Kaisipang Hudyo sa Daniel 8:13: Derashot HaRan, Guide for the Perplexed & The Third Beit HaMikdash

And the Blessed One superadded to this the factor of primogeniture. For it is well known that the transference of legacies and the appropriation of what is due another by cause of it is often a strong cause of estrangement between brothers. And because this factor was not yet so pronounced (Esau having acceded in selling the birthright), the Blessed One superadded the factor of the blessing, engineering it in such a way that Esau would attempt to obtain it and Isaac intend to bless him, notwithstanding which it would be fully bequeathed to Jacob, as we have explained. This was a strong, enduring cause furthering the Blessed One's aim of generating hatred between the two brothers and between their children, a hatred that would last until the end of days. For the seed of Esau will not cease from nationhood until the days of the Messiah, as indicated in the words of Daniel. Daniel saw four creatures, three of which were interpreted to him as symbolizing Media, Persia, and Greece, respectively, as indicated there (Daniel 8:20-21), the fourth being identified by our sages as Amalek [=Edom=Esau]. And Daniel prophesied that Israel would be given over into his hands until the end of the time period alluded to there in five places. And, as seems to be indicated from the plain meaning of the verses, the time in question was not made clear even to Daniel's satisfaction. For in the first vision it is stated (Daniel 7:25): "And he [the fourth] shall wear out the holy ones of the most High and think to change times and laws. And they shall be given into his hand for a season, and seasons, and half a season." And Daniel did not understand this, as it is written (Ibid 28): "My thoughts greatly confounded me and my color changed, but I kept the matter in my heart." And in the second vision it is asked (Ibid 8:13): "How long shall be the vision concerning the daily sacrifice and the transgressions of desolation, to give both the sanctuary and the host to be trodden underfoot?" — and answered (Ibid 14): "For two thousand and three hundred evenings and mornings then the sanctuary shall be restored." And here, too, it is written (Ibid 27): "And I, Daniel, fainted and was sick for days … and I was astonished at the vision, but no one understood it." And at the end it is written (Ibid 12:6): "And one said to the man clothed in linen, who was above the waters of the river: 'How long shall it be until the end of the wonders?'" And he answered (Ibid 7): "For a time, times, and a half; and when the crushing of the power of the holy people shall have been completed, all these things shall be finished." And here, too, he says (Ibid 8): "And I heard, but I did not understand." And here, too, the response is (Ibid 9): "Go, Daniel, for the words are closed up and sealed until the time of the end."

PROPHECY is given either in a vision or in a dream, as we have said so many times, and we will not constantly repeat it. We say now that when a prophet is inspired with a prophecy he may see an allegory, as we have shown frequently, or he may in a prophetic vision perceive that God speaks to him, as is said in Isaiah (vi. 8), “And I heard the voice of the Lord saying, Whom shall I send, and who will go for us?” or he hears an angel addressing him, and sees him also. This is very frequent, e.g., “And the angel of God spake unto me,” etc. (Gen. 31:11); “And the angel that talked with me answered and said unto me, Dost thou not know what these are” (Zech. 4:5); “And I heard one holy speaking” (Dan. 8:13). Instances of this are innumerable. The prophet sometimes sees a man that speaks to him. Comp., “And behold there was a man, whose appearance was like the appearance of brass, and the man said to me,” etc. (Ezek. 40:3, 4), although the passage begins, “The hand of the Lord was upon me” (ibid. ver. 1). In some cases the prophet sees no figure at all, only hears in the prophetic vision the words addressed to him; e.g., “And I heard the voice of a man between the banks of Uali” (Dan. 8:16); “There was silence, and I heard a voice” (in the speech of Eliphaz, Job 4:16); “And I heard a voice of one that spake to me” (Ezek. 1:28). The being which Ezekiel perceived in the prophetic vision was not the same that addressed him: for at the conclusion of the strange and extraordinary scene which Ezekiel describes expressly as having been perceived by him, the object and form of the prophecy is introduced by the words, “And I heard a voice of a man that spake to me.”

A related understanding is reflected in Targum Yonason, which understands the words וְרָחֲבָה וְנָסְבָה as a single concept. According to this explanation, the vav in וְנָסְבָה is extraneous. This is similar to the vav in the verse,²²Daniel 8:13. Although there is a vav before וקֹדֶשׁ, “the holy one,” it appears superfluous, since that word does not seem to be connected to the preceding word, the verbתת . תֵּת וְקֹדֶשׁ וְצָבָא מִרְמָס “enabling the holy place²³The translation follows Rashi’s commentary. Metzudos understands וקדש as referring to “the holy nation,” i.e., Israel. and the host to be crushed,” where the vav in the word וקדש seems to be unnecessary. Similarly, in the verse, נִרְדָּם וְרֶכֶב וָסוּס,²⁴Tehilim 76:7. In this verse as well, although there is a vav before וְרֶכֶב, that word is not connected to the preceding word, the verb נרדם. “the chariot and the horse slumbered,” the vav in the word ורכב seems to be unnecessary, as Rashi explains in his commentary to those verses. Thus, Targum Yonason translates the verse as, “The spiral stairwell became wider and ascended upward.”