In the Torah portion of Miketz we read about the dreams of Pharaoh and how Yosef interpreted them.
A similar event took place many centuries later when Daniel, who was an advisor to the Babylonian king Nevuchadnetzar, informed him of the dreams he had forgotten and proceeded to interpret them.
There are several differences between these stories and there are also several similarities. Here are some of the differences;
1) Pharaoh remembered his dreams while Nevuchadnetzar forgot them. This is why regarding Pharaoh it says, וַתִּפָּעֶם רוּחוֹ (His spirit was troubled) while concerning Nevuchadnetzar it says וַתִּתְפָּעֶם רוּחוֹ (His spirit was doubly troubled) as Nevuchadnetzar had forgotten the dream and he also was anxious to know the interpretation.
Gen. chapter 41
Daniel chapter 2
Gen ibid. verse 8
Daniel ibid verse 1
Rashi on Gen ibid based on Bereishit Rabbah.
The Midrash cites several other interpretations for this difference in wording.
- Nevuchadnetzar had two completely different dreams (see also Daniel chapter 4) while Pharaoh’s two dreams were on the same theme. (Although Nevuchadnetzar’s second dream seems to have taken place at a later time, the verse alludes to it here [Rashash on Midrash Rabbah, ibid]. See also Pirush Maharzu.)
- Pharaoh’s dreams resulted in the elevation of one person whereas Nevuchadnetzar’s dreams resulted in the elevation of four men (Daniel, Chananya, Misha’el, and Azaryah. See Daniel 2:49.)
- Pharaoh had his dreams near the morning so he had less time to be disturbed. Whereas Nevuchadnetzar has his dreams earlier in the night so he was disturbed by them for the entire night.
It’s possible that G-d made Nevuchadnetzar forget the dream so that he be more impressed by Daniel’s interpretations. This led to the appointment of not just Daniel, but also his colleagues to positions of leadership.
2) Nevuchadnetzar was preparing to kill all of his advisors for failing to tell him the dream and the interpretation, whereas we do not find that Pharaoh intended to do so.
The Alshich (based on the Midrash Tanchumah, Miketz 2) explains that the advisors of Nevuchadnetzar had intimated to him that only prophets could tell him what dream he had. When he asked that prophets be brought to him, they told him that prophecy had ceased since he had destroyed the Beit HaMikdash. He therefore directed his anger at them as they had advised him to do so. Others say that Nevuchadnetzar was angry at his advisors as they had intimated that he remembered the dream and was only pretending to forget it (i.e., they had accused him of lying) in order to test them.
Similarities
Some of the similarities are:
- Both Yosef and Daniel spoke humbly when asked if they could interpret the dreams. Yosef said, “It is not I but G-d who will give an answer that will give peace to Pharaoh.” Similarly, Daniel said, “The mystery about which the king has inquired—wise men, exorcists, magicians, and diviners cannot tell to the king. But there is a God in heaven who reveals mysteries...”
- As a result of both of the dreams, the interpreter was elevated to a high position. Yosef became the prime minister, and Daniel became the chief advisor to the king while his colleagues (Chananya, Mishael, and Azaryah) were appointed to be the administrators of the provinces of Babylon.
The rest of this article will discuss some of the biographical information we have about Daniel. It is largely based on the introduction to the Book of Daniel in the Pirush Da’at Mikra.
Origins
The verse says that Nevuchadnetzar took members of the royal Judean family as captives in the third year of the reign of King Yehoyakim to use as advisors in his court. Among them were four young men by the name of Daniel, Chananya, Misha’el, and Azariyah. It thus emerges that these young men were descendants of the Davidic dynasty. (Their fathers’ names are not given, but see footnote 11.) Several other Talmudic and Midrashic teachings spell this out as well.
Eunuchs or Not?
Some say that Daniel and his colleagues were castrated as was often done by ancient rulers to their servants. Others disagree. Even according to the first opinion, some say they were healed and were later able to have children.
What’s in the Name?
The name Daniel means “I am judged by G-d.” It is found several other times in the Tanach.
Noach, Daniel, and Job
Daniel of the Book of Daniel is also mentioned several times in the Book of Ezekiel where he is compared to Noach and Job. All of these men experienced success, then destruction, and then again success and plenty.
- No’ach saw the world before the flood which was plentiful and pleasant. Then he experienced the destruction of the flood but then saw the world being built up again.
- Daniel saw the first Beit HaMikdash in its glory and was also a minister. Then it was decreed that he be thrown into the lion’s den, an ordeal he survived. After that he was restored to his high position (but see below that he may have died a violent death) and merited to see the building of the Second Beit HaMikdash.
- Job was successful and rich but then he was tested, and he lost his wealth and his health. He managed to overcome this and become successful.
Daniel had six positive qualities that are enumerated in Daniel 1:4.
- Pesikta Rabati 6 that some say Sheshbatzar (prince of Judea) was Daniel. The name Sheshbatzar alludes to six troubles he experienced (shesh means six); The exile of Yehoyakim, the exile of Yechanayah, the exile of Tzidkiyahu, near execution before interpreting Nevuchadnetzar’s dream, his colleagues being thrown in a fiery furnace and being thrown into the lion’s den.
- The Midrash Maseh Daniel (quoted in Lemichseh Atik on Daniel 1:6) says that Daniel was one of the sons of Yechanya.
Was Daniel a Prophet?
The Talmud says that Daniel was not a prophet although he had Ru’ach HaKodesh (the Holy Spirit) which is why his book was included in the Tanach. In addition, as recounted in his book, he frequently conversed with angels in his dreams and had dreams that foretold the future. Although many prophets experienced prophecies in their dreams, they received instruction to share what they saw. This made them into a prophet – someone who is sent by G-d to inform the people about something or other. In fact, the Book of Daniel doesn’t record Daniel speaking directly to the exiled Jews at all.
Why Not?
There are several opinions as to why Daniel didn’t achieve prophecy.
- Prophecy can only be experienced in the land Israel or, if outside the land, by someone who had previously experienced prophecy in Israel such as Ezekiel. When Daniel left Israel however, he was too young to have experienced prophecy and, as such, was unable to achieve it in Babylonia.
- Daniel never moved to Israel from Bavel as the prophets Chagai, Zechariah and Malachi had (along with the Jews who built the Second Beit HaMikdash). Therefore, he did not merit to become a prophet. (But see above that some say he did go back to Israel.)
- The level of wisdom of Daniel was so great that he was unable to express it in a manner that would be understood by the people.
Experienced Prophecy but Was Not a Prophet
Some say that Daniel saw prophetic visions, but he was not sent to the Jewish people to impart these visions. As such, he was not considered a Navi as Navi means “one who speaks.” (The word נָּבִּיא is related to the word [נִּיב שְפָּתָּיִּם ] – speech of the lips.)
Man of Chamudot
On three occasions the angel refers to Daniel as an “Ish Chamudot,” a desirable person. The fact that this expression was repeated three times is because he was pleasant to G-d, to the supernal angels, and to the members of his generation.
Acts of Kindness
The Midrash says that Daniel would assist kallot and rejoice with them, attend funerals, lend to the poor, and daven three times a day. His prayers were accepted readily on High.
Davened Three Times a Day
Daniel’s practice to pray three times a day, which he did even when it put his life in danger, is something he began while still in Israel.
Passing
It is not clear as to when Daniel passed away. Some say that he was killed by Haman when he was acting as a go between for Mordechai and Esther. Others say that he returned to Israel for the rebuilding of the Second Beit HaMikdash and that he was a member of the Sanhedrin at that time.
Could be Moshiach
The Talmud says that if Moshiach will come from the dead, he may be Daniel Ish Chamudot due to the fact that he remained righteous despite various sufferings he experienced.
May Moshiach come and redeem us speedily in our days!
Wishing you a Shabbat Shalom UMevorach!
Copyright 2023 by Rabbi Aryeh Citron
