1. Welcome
Opening Question: What are some Jewish teachings about the end of time that we are familiar with?
Some implications of traditional teachings.
2. Goal for this class
- Introduction to Chapter 12, The Vision of the End of Days
- Questions to consider for Chapter 12
- Our Text
- Discussion and Commentaries
- Summary - Review of the Book of Daniel
- Prospect for future learning
3. Introduction to Chapter 12
- Many elements in chapter 12 are familiar to us from previous chapters
- v. 1 Michael - 10:21 'your prince, Michael'
- v. 1 time of trouble - See the descriptions of Antiochus IV's persecutions in 11:31-35
- v. 1 all...inscribed in the book - 10:21 ? 'I will tell you what is recorded in the book of truth' - the same book?
- v. 3 the knowledgeable - 11:33 'some of the knowledgeable will fall'
- v. 4 'keep the words secret,' 'seal the book until the time of the end'- 8:26 'Now you keep the vision a secret, for it pertains to far-off days'
- v. 4'(until) the time of the end), v. 13 'the end of the days' - 8:17 '...the vision refers to the time of the end', 11:34 '...until the time of the end'
- v. 5 'two others standing' - compare 8:16 'I heard a human voice from the middle of Ulai calling out, "Gabriel..."', 10:21 'No one is helping me...except your prince, Michael'
- v. 5 'on the bank of the river' - 8:2 Ulai River; 10:4 'I was on the bank of a great river--the Tigris'
- v. 6 'how long' - 8:13 'how long will the vision last?'
- v. 7 'the man dressed in linen' - 10:5 'a man dressed in linen'
- v. 7 'a time, times, and half a time' - 7:25 'a time, times, and half a time'
- v. 8 'I heard and did not understand' - 8:16 "Gabriel, make that man understand the vision," 9:22 'I have just come forth to give you understanding' (Gabriel is speaking), 10:1 '...it was a great task to understand the prophecy...'
- v. 10 'many will be purified...', 11:34 'Some of the knowledgeable will fall, that they may be refined and purged and whitened...'
4. Questions for Chapter 12, The Vision of the End of Days
- Chapter 12 brings the Vision of the End to its conclusion. What are some of the lessons of this Vision?
- Who is speaking at the beginning of ch. 12?
- What is 'at that time' (v.1, twice)? See the end of chapter 11.
- What does it mean that 'many of those that sleep...will awake' (v. 2)?
- Who 'will awake' (v. 2)?
- Who are 'the knowledgeable' (v. 3)? Who are 'those who lead the many to righteousness' (v. 3)?
- What does it mean to 'be radiant like the bright expanse of the sky' or 'be like the stars' (v. 3)?
- When is 'the end' (v. 9)? When will 'these words' be unsealed?
- How do you understand the references to
- 3.5 'times' (v. 7), Assuming that 'time' means 'year,' 3.5 'times' = ~1,278 days.
- '1,290 days' (v. 11) and
- '1,335 days' (v. 12)?
- Note: The altar was defiled on 6 December 167 BCE and rededicated on 14 December 164 BCE - a period of 3 years and 8 days = 1,103 days.
"...radiant like the bright expanse of sky...like the stars forever and ever." - Daniel 12:3
By Uroš Novina from Semič, Slovenia - July night sky, CC BY 2.0, https://commons.wikimedia.org/w/index.php?curid=61167241
5. Our Text: Chapter 12, the Vision of the End of Days
(א) וּבָעֵ֣ת הַהִיא֩ יַעֲמֹ֨ד מִֽיכָאֵ֜ל הַשַּׂ֣ר הַגָּד֗וֹל הָעֹמֵד֮ עַל־בְּנֵ֣י עַמֶּ֒ךָ֒ וְהָיְתָה֙ עֵ֣ת צָרָ֔ה אֲשֶׁ֤ר לֹֽא־נִהְיְתָה֙ מִֽהְי֣וֹת גּ֔וֹי עַ֖ד הָעֵ֣ת הַהִ֑יא וּבָעֵ֤ת הַהִיא֙ יִמָּלֵ֣ט עַמְּךָ֔ כׇּל־הַנִּמְצָ֖א כָּת֥וּב בַּסֵּֽפֶר׃ (ב) וְרַבִּ֕ים מִיְּשֵׁנֵ֥י אַדְמַת־עָפָ֖ר יָקִ֑יצוּ אֵ֚לֶּה לְחַיֵּ֣י עוֹלָ֔ם וְאֵ֥לֶּה לַחֲרָפ֖וֹת לְדִרְא֥וֹן עוֹלָֽם׃ (ג) וְהַ֨מַּשְׂכִּלִ֔ים יַזְהִ֖רוּ כְּזֹ֣הַר הָרָקִ֑יעַ וּמַצְדִּיקֵי֙ הָֽרַבִּ֔ים כַּכּוֹכָבִ֖ים לְעוֹלָ֥ם וָעֶֽד׃ {פ}
The vision of the end of days
(1) “At that time, the great prince, Michael, who stands beside the sons of your people, will appear. It will be a time of trouble, the like of which has never been since the nation came into being. At that time, your people will be rescued, all who are found inscribed in the book. (2) Many of those that sleep in the dust of the earth will awake, some to eternal life, others to reproaches, to everlasting abhorrence. (3) And the knowledgeable will be radiant like the bright expanse of sky, and those who lead the many to righteousness will be like the stars forever and ever.
The words must be kept secret
(4) “But you, Daniel, keep the words secret, and seal the book until the time of the end. Many will range far and wide and knowledge will increase.”
Angels discuss the time of the fulfillment of the vision
(5) Then I, Daniel, looked and saw two others standing, one on one bank of the river, the other on the other bank of the river. (6) One said to the man clothed in linen, who was above the water of the river, “How long until the end of these awful things?” (7) Then I heard the man dressed in linen, who was above the water of the river, swear by the Ever-Living One as he lifted his right hand and his left hand to heaven: “For a time, times, and half a time; and when the breaking of the power of the holy people comes to an end, then shall all these things be fulfilled.”
Incomprenensibility
(8) I heard and did not understand, so I said, “My lord, what will be the outcome of these things?” (9) He said, “Go, Daniel, for these words are secret and sealed to the time of the end. (10) Many will be purified and purged and refined; the wicked will act wickedly and none of the wicked will understand; but the knowledgeable will understand.
Confusing timeframes of the end
(11) (From the time the regular offering is abolished, and an appalling abomination is set up—it will be a thousand two hundred and ninety days. (12) Happy the one who waits and reaches one thousand three hundred and thirty-five days.)
(יג) וְאַתָּ֖ה לֵ֣ךְ לַקֵּ֑ץ וְתָנ֛וּחַ וְתַעֲמֹ֥ד לְגֹרָלְךָ֖ לְקֵ֥ץ הַיָּמִֽין׃
Daniel's reward
(13) But you, go on to the end; you shall rest, and arise to your destiny at the end of the days.”
6. Discussion & Commentaries
6a Oracles for the End - Habakkuk
Habakkuk is a book of prophecy reflecting Babylonian control (after 612 BCE) and the experience of Jewish life before the end of the Babylonia Empire in 539 BCE.
After Habakkuk asks God how long the wicked are to continue to persecute the just with impunity (Hab. 1:12-2:1), God gives him an oracle (hazon), the gist of which is that, though the prophet may not live to see it, God's justice will be done in the end, and therefore the just man must live by faith in God's word (Hab. 2:2-4)
- Louis F. Hartman, Anchor Bible: Daniel, commentary to ch. 8, p. 231
(ב) וַיַּעֲנֵ֤נִי ה׳ וַיֹּ֔אמֶר כְּתֹ֣ב חָז֔וֹן וּבָאֵ֖ר עַל־הַלֻּח֑וֹת לְמַ֥עַן יָר֖וּץ ק֥וֹרֵא בֽוֹ׃ (ג) כִּ֣י ע֤וֹד חָזוֹן֙ לַמּוֹעֵ֔ד וְיָפֵ֥חַ לַקֵּ֖ץ וְלֹ֣א יְכַזֵּ֑ב אִם־יִתְמַהְמָהּ֙ חַכֵּה־ל֔וֹ כִּי־בֹ֥א יָבֹ֖א לֹ֥א יְאַחֵֽר׃ (ד) הִנֵּ֣ה עֻפְּלָ֔ה לֹא־יָשְׁרָ֥ה נַפְשׁ֖וֹ בּ֑וֹ וְצַדִּ֖יק בֶּאֱמוּנָת֥וֹ יִֽחְיֶֽה׃ {ס}
(2) GOD answered me and said:
Write the prophecy down,
Inscribe it clearly on tablets,
So that it can be read easily. (3) For there is yet a prophecy for a set term,
A truthful witness for a time/קץ/keitz/end that will come.
Even if it tarries, wait for it still;
For it will surely come, without delay: (4) Lo, their spirit within them is puffed up, not upright,
But the righteous are rewarded with life
For their fidelity.
6b 'inscribed in the book' (v. 1)
(1) “At that time, the great prince, Michael, who stands beside the sons of your people, will appear. It will be a time of trouble, the like of which has never been since the nation came into being. At that time, your people will be rescued, all who are found inscribed in the book.
(ג) וְהָיָ֣ה ׀ הַנִּשְׁאָ֣ר בְּצִיּ֗וֹן וְהַנּוֹתָר֙ בִּיר֣וּשָׁלַ֔͏ִם קָד֖וֹשׁ יֵאָ֣מֶר ל֑וֹ כׇּל־הַכָּת֥וּב לַחַיִּ֖ים בִּירוּשָׁלָֽ͏ִם׃
(3) And those who remain in Zion
And are left in Jerusalem—
All who are inscribed for life in Jerusalem—
Shall be called holy.
(טז) גׇּלְמִ֤י ׀ רָ֘א֤וּ עֵינֶ֗יךָ וְעַֽל־סִפְרְךָ֮ כֻּלָּ֢ם יִכָּ֫תֵ֥בוּ יָמִ֥ים יֻצָּ֑רוּ (ולא) [וְל֖וֹ] אֶחָ֣ד בָּהֶֽם׃
(16) Your eyes saw my unformed limbs;
they were all recorded in Your book;
in due time they were formed,
to the very last one of them.
בעשי"ת: בְּסֵֽפֶר חַיִּים בְּרָכָה וְשָׁלוֹם וּפַרְנָסָה טוֹבָה נִזָּכֵר וְנִכָּתֵב לְפָנֶֽיךָ אֲנַֽחְנוּ וְכָל עַמְּ֒ךָ בֵּית יִשְׂרָאֵל לְחַיִּים טוֹבִים וּלְשָׁלוֹם:
During the Ten Days of Penitence continue here: May we be remembered and inscribed before You in the book of life, blessing, peace and abundant maintenance; we and all Your people, the House of Israel, for a good life and peace.
6c Sleepers in the dust (v. 2)
(2) Many of those that sleep in the dust of the earth will awake, some to eternal life, others to reproaches, to everlasting abhorrence.
(12) So man lies down never to rise;
He will awake only when the heavens are no more,
Only then be aroused from his sleep. (13) O that You would hide me in Sheol,
Conceal me until Your anger passes,
Set me a fixed time to attend to me. (14) If a man dies, can he live again?
All the time of my service I wait
Until my replacement comes.
(19) Oh, let Your dead revive!
Let corpses arise!
Awake and shout for joy,
You who dwell in the dust!—
For Your dew is like the dew on fresh growth;
You make the land of the shades come to life.
6d Resurrection of the Dead - Sleepers wake (v. 2) - Many--but not all?
(ב) וְרַבִּ֕ים מִיְּשֵׁנֵ֥י אַדְמַת־עָפָ֖ר יָקִ֑יצוּ אֵ֚לֶּה לְחַיֵּ֣י עוֹלָ֔ם וְאֵ֥לֶּה לַחֲרָפ֖וֹת לְדִרְא֥וֹן עוֹלָֽם׃
(2) Many of those that sleep in the dust of the earth will awake, some to eternal life, others to reproaches, to everlasting abhorrence.
(ז) הראשון מת וייקחו את השני להתעלל בו, ואחרי הפשיטם את עורו מעל בשרו וימרטו שערות ראשו וישאלוהו לאמור:
(ח) התאכל מבשר החזיר בטרם ייפרד שארך מעל עצמותיך? ויאמר לא. וייקחוהו ויענוהו כראשון.
(ט) ויהי בצאת נפשו, ויאמר אל המלך: איש הדמים, הנה נפשנו בידך לקחתה, אולם אלוקינו שבשמים יעיר את רוחו עלינו, והחיינו לחיי עולמים, עקב אשר מתנו בעבור תורתו הקדושה.
(י) ויביאו גם את השלישי וילעיבו בו.
(7) The first [son] died and they took the second [son] to make fun of him. After they flayed his skin from upon his flesh, they plucked the hairs of his head, and they asked him saying:
(8) Would you eat pig meat before the rest of you is removed from your bones? He said no. They took him and they tortured him like the first [son].
(9) It was when his life was leaving, he said to the king: Man of blood, Behold our life is in your hand to take it. Therefore our God who is in heaven will awaken his spirit upon us, and bring us to live for ever, because we died for his holy Torah.
(10) They brought the third [son] and they ?insulted? him.
What does "many" in Daniel 12:2 refer to? This passage may shed light.
(3) And the many peoples shall go and say:
“Come,
Let us go up to the Mount of GOD,
To the House of the God of Jacob;
That we may be instructed in God’s ways,
And that we may walk in God’s paths.”
For instruction shall come forth from Zion,
The word of GOD from Jerusalem.
אמר רבא מניין לתחיית המתים מן התורה שנאמר (דברים לג, ו) יחי ראובן ואל ימות יחי ראובן בעולם הזה ואל ימות לעולם הבא
רבינא אמר מהכא (דניאל יב, ב) ורבים מישני אדמת עפר יקיצו אלה לחיי עולם ואלה לחרפות לדראון עולם
רב אשי אמר מהכא (דניאל יב, יג) ואתה לך [לקץ] ותנוח ותעמוד לגורלך לקץ הימין
The Gemara returns to the topic of the source for resurrection in the Torah. Rava says: From where is resurrection of the dead derived from the Torah? It is derived from a verse, as it is stated: “Let Reuben live and not die, in that his men become few” (Deuteronomy 33:6). This is interpreted: “Let Reuben live” in this world “and not die” in the World-to-Come.
Ravina says that resurrection is derived from here: “And many of those who sleep in the dust of the earth shall awaken, some to everlasting life, and some to reproaches and everlasting disgrace” (Daniel 12:2).
Rav Ashi says proof is derived from here: “But go you your way until the end be; and you shall rest, and arise to your lot at the end of days” (Daniel 12:13).
...the timeframe intended by the author is the period after Antiochus' death. Because resurrection of the dead is, however, the subject matter being dealt with, the Jews long after Antiochus and still later the Christians, who both accepted the Book of Daniel as sacred and canonical, reread 12:1-3 as pertaining to the eschatological future [=the end of time] when there would be a dramatic intervention of the Lord of history in the life of the believing community or, as the verses would even later come to be interpreted, of the individual believer. The primary audience addressed is, therefore, the loyal group of Jews who suffered cruel persecution under Antiochus IV. These stalwart men, women, and children will be vindicated by God and will be rewarded for their fidelity not here on earth but beyond the grave.
-- A. A. DiLella, Anchor Bible: Daniel, p. 306
The doctrine of resurrection and judgment probably came about during the persecutions of Antiochus IV as a means to discern justice at a time when pious people, the knowledgeable, were being martyred. Unlike Ezekiel's vision of dry bones (Ezekiel ch. 37), the resurrection here is not a metaphor for the rebirth of Israel, but individual resurrection for judgment. Whether bodily resurrection or some form of spiritual resurrection is intended is not stated. This is the only certain biblical reference to this doctrine, a doctrine that became central in Christian theology and remained a strong current in Judaism as well. It was a tenet of belief for the Pharisees, and Maimonides, centuries later, included it among his thirteen principles of Jewish faith.
- Lawrence M. Wills, The Jewish Study Bible, comment to Daniel 12:2-3, p. 1658
The dry bones in Ezekiel
(1) GOD’s hand came upon me. I was taken out by the spirit of GOD and set down in the valley. It was full of bones. (2) [God] led me all around them; there were very many of them spread over the valley, and they were very dry. (3) I was asked, “O mortal, can these bones live again?” I replied, “O my Sovereign GOD, only You know.” (4) And I was told, “Prophesy over these bones and say to them: O dry bones, hear the word of GOD! (5) Thus said the Sovereign GOD to these bones: I will cause breath to enter you and you shall live again. (6) I will lay sinews upon you, and cover you with flesh, and form skin over you. And I will put breath into you, and you shall live again. And you shall know that I am GOD!” (7) I prophesied as I had been commanded. And while I was prophesying, suddenly there was a sound of rattling, and the bones came together, bone to matching bone. (8) I looked, and there were sinews on them, and flesh had grown, and skin had formed over them; but there was no breath in them. (9) Then [God] said to me, “Prophesy to the breath, prophesy, O mortal! Say to the breath: Thus said the Sovereign GOD: Come, O breath, from the four winds, and breathe into these slain, that they may live again.” (10) I prophesied as I was commanded. The breath entered them, and they came to life and stood up on their feet, a vast multitude. (11) And I was told, “O mortal, these bones are the whole House of Israel. They say, ‘Our bones are dried up, our hope is gone; we are doomed.’ (12) Prophesy, therefore, and say to them: Thus said the Sovereign GOD: I am going to open your graves and lift you out of the graves, O My people, and bring you to the land of Israel.
6e Daniel 12 and descriptions of Jewish Belief
(ג) יִגְדַּל אֱ-לֹהִים חַי וְיִשְׁתַּבַּח,
(ד) נִמְצָא וְאֵין עֵת אֶל מְצִיאוּתוֹ:
(1) This hymn, written by Daniel ben Yehuda, who was a Dayan in Rome about 1300, is based on Maimonides’ 13 principles of Judaism. ...
(2) 1) The existence of God
(3) Exalted is the living God, and praised
(4) He exists, and His existence transcends time.
(מו) יִשְׁלַח לְקֵץ הַיָּמִין מְשִׁיחֵֽנוּ,
(מז) לִפְדּוֹת מְחַכֵּי קֵץ יְשׁוּעָתוֹ:
(מט) מֵתִים יְחַיֶּה אֵ-ל
(נ) בְּרֹב חַסְדּוֹ,
(נא) בָּרוּךְ עֲדֵי עַד שֵׁם תְּהִלָּתוֹ:
(45) 12) Belief in the coming of the Messiah
(46) He will send our Messiah at the end of days,
(47) to redeem all who await His final deliverance.
(48) 13) Divine resurrection of the dead
(49) The Almighty will revive the dead
(50) because of His abundant kindness:
(51) Blessed forever is His praised Name.
[6f Ethical and Mystical Lessons]
It was taught in a baraita: “And they who are wise shall shine like the brightness of the firmament”; this is a judge who judges an absolutely true judgment and also charity collectors. “And they who turn many to righteousness like the stars for ever and ever”; these are schoolteachers. The Gemara asks: Like whom? Certainly not every schoolteacher is worthy of such accolades. Rav said: For example, Rav Shmuel bar Sheilat. As it is told that Rav once found Rav Shmuel bar Sheilat standing in a garden. Rav said to him: Have you abandoned your trust and neglected your students? Rav Shmuel bar Sheilat said to him: It has been thirteen years now that I have not seen my garden, and even now my thoughts are on the children.
הַכּוֹפֶה אֲחֵרִים לִתֵּן צְדָקָה וּמְעַשֶּׂה אוֹתָן שְׂכָרוֹ גָּדוֹל מִשְּׂכַר הַנּוֹתֵן שֶׁנֶּאֱמַר (ישעיה לב יז) "וְהָיָה מַעֲשֵׂה הַצְּדָקָה שָׁלוֹם". וְעַל גַּבָּאֵי צְדָקָה וְכַיּוֹצֵא בָּהֶם אוֹמֵר (דניאל יב ג) "וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים":
A person who compels others to give charity and motivates them to do so receives a greater reward than the person who actually gives, as [alluded to by Isaiah 32:17]: "And the deed of charity is peace." With regard to the collectors of charity and the like can be applied [the words of praise, Daniel 12:3]: "Those who bring merit to the many are like the stars."
And they who are wise shall shine like the brightness/כזוהר/ke-zohar/'like the Zohar' of the firmament, and they who turn many to righteousness like the stars for ever and ever" (Daniel 12:3). "And they who are wise" alludes to the souls of the righteous, "the brightness of the firmament" to the illumination of the upper three Sefirot, which are revealed when combined with the attribute of mercy. The atmosphere of the brightness that is most concealed of all concealed things merged with this point and shone into it. Then this Beginning which is Arich Anpin expanded into a head and body, and made a chamber for its honor and glory. There, inside the chamber, Arich Anpin planted a holy seed to bring forth souls for the benefit of the world. This is the secret of, "So the holy seed is its immovable stump".
7. Summary of the Book of Daniel
“Chapters 1-6 are six midrashic or edifying stories, narrated in the third person, about an ancient worthy named Daniel and his three fellow believers who undergo various trials because of their piety and strict observance of Jewish customs and practices.”
- Alexander A. DiLella, Anchor Bible: Daniel, p. 3
“It has been suggested that the tales propose ‘a lifestyle for the Diaspora,’ specifically for upper-class Jews in the Eastern Diaspora.” ABD ‘Daniel’ II:33b
“Chapters 7-12 contain, in first-person form, four apocalypses or visions granted to the same Daniel for the purpose of sustaining faith and loyalty during the perilous times to come.”
- Alexander A. DiLella, Anchor Bible: Daniel, Introduction, p. 3
8. Prospect for further learning
Thank you for the opportunity to study the book of Daniel together
Learning with Rabbi David Rosenberg
Rabbi Nachman of Breslov: Crossing the Narrow Bridge
Happy Thanksgiving!