(א) וּבִשְׁנַ֣ת שְׁתַּ֗יִם לְמַלְכוּת֙ נְבֻֽכַדְנֶצַּ֔ר חָלַ֥ם נְבֻֽכַדְנֶצַּ֖ר חֲלֹמ֑וֹת וַתִּתְפָּ֣עֶם רוּח֔וֹ וּשְׁנָת֖וֹ נִהְיְתָ֥ה עָלָֽיו׃ (ב) וַיֹּ֣אמֶר הַ֠מֶּ֠לֶךְ לִקְרֹ֨א לַֽחַרְטֻמִּ֜ים וְלָֽאַשָּׁפִ֗ים וְלַֽמְכַשְּׁפִים֙ וְלַכַּשְׂדִּ֔ים לְהַגִּ֥יד לַמֶּ֖לֶךְ חֲלֹמֹתָ֑יו וַיָּבֹ֕אוּ וַיַּֽעַמְד֖וּ לִפְנֵ֥י הַמֶּֽלֶךְ׃ (ג) וַיֹּ֧אמֶר לָהֶ֛ם הַמֶּ֖לֶךְ חֲל֣וֹם חָלָ֑מְתִּי וַתִּפָּ֣עֶם רוּחִ֔י לָדַ֖עַת אֶֽת־הַחֲלֽוֹם׃ (ד) וַֽיְדַבְּר֧וּ הַכַּשְׂדִּ֛ים לַמֶּ֖לֶךְ אֲרָמִ֑ית מַלְכָּא֙ לְעָלְמִ֣ין חֱיִ֔י אֱמַ֥ר חֶלְמָ֛א (לעבדיך) [לְעַבְדָ֖ךְ] וּפִשְׁרָ֥א נְחַוֵּֽא׃ (ה) עָנֵ֤ה מַלְכָּא֙ וְאָמַ֣ר (לכשדיא) [לְכַשְׂדָּאֵ֔י] מִלְּתָ֖ה מִנִּ֣י אַזְדָּ֑א הֵ֣ן לָ֤א תְהֽוֹדְעוּנַּ֙נִי֙ חֶלְמָ֣א וּפִשְׁרֵ֔הּ הַדָּמִין֙ תִּתְעַבְד֔וּן וּבָתֵּיכ֖וֹן נְוָלִ֥י יִתְּשָׂמֽוּן׃ (ו) וְהֵ֨ן חֶלְמָ֤א וּפִשְׁרֵהּ֙ תְּֽהַחֲוֺ֔ן מַתְּנָ֤ן וּנְבִזְבָּה֙ וִיקָ֣ר שַׂגִּ֔יא תְּקַבְּל֖וּן מִן־קֳדָמָ֑י לָהֵ֕ן חֶלְמָ֥א וּפִשְׁרֵ֖הּ הַחֲוֺֽנִי׃ (ז) עֲנ֥וֹ תִנְיָנ֖וּת וְאָמְרִ֑ין מַלְכָּ֕א חֶלְמָ֛א יֵאמַ֥ר לְעַבְד֖וֹהִי וּפִשְׁרָ֥ה נְהַחֲוֵֽה׃ (ח) עָנֵ֤ה מַלְכָּא֙ וְאָמַ֔ר מִן־יַצִּיב֙ יָדַ֣ע אֲנָ֔ה דִּ֥י עִדָּנָ֖א אַנְתּ֣וּן זָבְנִ֑ין כׇּל־קֳבֵל֙ דִּ֣י חֲזֵית֔וֹן דִּ֥י אַזְדָּ֖א מִנִּ֥י מִלְּתָֽא׃ (ט) דִּ֣י הֵן־חֶלְמָא֩ לָ֨א תְהֽוֹדְעֻנַּ֜נִי חֲדָה־הִ֣יא דָֽתְכ֗וֹן וּמִלָּ֨ה כִדְבָ֤ה וּשְׁחִיתָה֙ (הזמנתון) [הִזְדְּמִנְתּוּן֙] לְמֵאמַ֣ר קׇֽדָמַ֔י עַ֛ד דִּ֥י עִדָּנָ֖א יִשְׁתַּנֵּ֑א לָהֵ֗ן חֶלְמָא֙ אֱמַ֣רוּ לִ֔י וְֽאִנְדַּ֕ע דִּ֥י פִשְׁרֵ֖הּ תְּהַחֲוֻנַּֽנִי׃ (י) עֲנ֨וֹ (כשדיא) [כַשְׂדָּאֵ֤י] קֳדָם־מַלְכָּא֙ וְאָ֣מְרִ֔ין לָֽא־אִיתַ֤י אֱנָשׁ֙ עַל־יַבֶּשְׁתָּ֔א דִּ֚י מִלַּ֣ת מַלְכָּ֔א יוּכַ֖ל לְהַחֲוָיָ֑ה כׇּל־קֳבֵ֗ל דִּ֚י כׇּל־מֶ֙לֶךְ֙ רַ֣ב וְשַׁלִּ֔יט מִלָּ֤ה כִדְנָה֙ לָ֣א שְׁאֵ֔ל לְכׇל־חַרְטֹ֖ם וְאָשַׁ֥ף וְכַשְׂדָּֽי׃ (יא) וּמִלְּתָ֨א דִֽי־מַלְכָּ֤ה שָׁאֵל֙ יַקִּירָ֔ה וְאׇחֳרָן֙ לָ֣א אִיתַ֔י דִּ֥י יְחַוִּנַּ֖הּ קֳדָ֣ם מַלְכָּ֑א לָהֵ֣ן אֱלָהִ֔ין דִּ֚י מְדָ֣רְה֔וֹן עִם־בִּשְׂרָ֖א לָ֥א אִיתֽוֹהִי׃ (יב) כׇּל־קֳבֵ֣ל דְּנָ֔ה מַלְכָּ֕א בְּנַ֖ס וּקְצַ֣ף שַׂגִּ֑יא וַאֲמַר֙ לְה֣וֹבָדָ֔ה לְכֹ֖ל חַכִּימֵ֥י בָבֶֽל׃ (יג) וְדָתָ֣א נֶפְקַ֔ת וְחַכִּֽימַיָּ֖א מִֽתְקַטְּלִ֑ין וּבְע֛וֹ דָּנִיֵּ֥אל וְחַבְר֖וֹהִי לְהִתְקְטָלָֽה׃ {ס} (יד) בֵּאדַ֣יִן דָּנִיֵּ֗אל הֲתִיב֙ עֵטָ֣א וּטְעֵ֔ם לְאַרְי֕וֹךְ רַב־טַבָּחַיָּ֖א דִּ֣י מַלְכָּ֑א דִּ֚י נְפַ֣ק לְקַטָּלָ֔ה לְחַכִּימֵ֖י בָּבֶֽל׃ (טו) עָנֵ֣ה וְאָמַ֗ר לְאַרְיוֹךְ֙ שַׁלִּיטָ֣א דִֽי־מַלְכָּ֔א עַל־מָ֥ה דָתָ֛א מְהַחְצְפָ֖ה מִן־קֳדָ֣ם מַלְכָּ֑א אֱדַ֣יִן מִלְּתָ֔א הוֹדַ֥ע אַרְי֖וֹךְ לְדָנִיֵּֽאל׃ (טז) וְדָ֣נִיֵּ֔אל עַ֖ל וּבְעָ֣ה מִן־מַלְכָּ֑א דִּ֚י זְמָ֣ן יִנְתִּן־לֵ֔הּ וּפִשְׁרָ֖א לְהַֽחֲוָיָ֥ה לְמַלְכָּֽא׃ {ס} (יז) אֱדַ֥יִן דָּֽנִיֵּ֖אל לְבַיְתֵ֣הּ אֲזַ֑ל וְ֠לַחֲנַנְיָ֠ה מִֽישָׁאֵ֧ל וַעֲזַרְיָ֛ה חַבְר֖וֹהִי מִלְּתָ֥א הוֹדַֽע׃ (יח) וְרַחֲמִ֗ין לְמִבְעֵא֙ מִן־קֳדָם֙ אֱלָ֣הּ שְׁמַיָּ֔א עַל־רָזָ֖א דְּנָ֑ה דִּ֣י לָ֤א יְהֽוֹבְדוּן֙ דָּנִיֵּ֣אל וְחַבְר֔וֹהִי עִם־שְׁאָ֖ר חַכִּימֵ֥י בָבֶֽל׃ (יט) אֱדַ֗יִן לְדָנִיֵּ֛אל בְּחֶזְוָ֥א דִֽי־לֵילְיָ֖א רָזָ֣א גְלִ֑י אֱדַ֙יִן֙ דָּֽנִיֵּ֔אל בָּרִ֖ךְ לֶאֱלָ֥הּ שְׁמַיָּֽא׃ (כ) עָנֵ֤ה דָֽנִיֵּאל֙ וְאָמַ֔ר לֶהֱוֵ֨א שְׁמֵ֤הּ דִּֽי־אֱלָהָא֙ מְבָרַ֔ךְ מִן־עָלְמָ֖א וְעַ֣ד עָלְמָ֑א דִּ֧י חׇכְמְתָ֛א וּגְבוּרְתָ֖א דִּ֥י לֵֽהּ־הִֽיא׃ (כא) וְ֠ה֠וּא מְהַשְׁנֵ֤א עִדָּנַיָּא֙ וְזִמְנַיָּ֔א מְהַעְדֵּ֥ה מַלְכִ֖ין וּמְהָקֵ֣ים מַלְכִ֑ין יָהֵ֤ב חׇכְמְתָא֙ לְחַכִּימִ֔ין וּמַנְדְּעָ֖א לְיָדְעֵ֥י בִינָֽה׃ (כב) ה֛וּא גָּלֵ֥א עַמִּיקָתָ֖א וּמְסַתְּרָתָ֑א יָדַע֙ מָ֣ה בַחֲשׁוֹכָ֔א (ונהירא) [וּנְהוֹרָ֖א] עִמֵּ֥הּ שְׁרֵֽא׃ (כג) לָ֣ךְ ׀ אֱלָ֣הּ אֲבָהָתִ֗י מְהוֹדֵ֤א וּמְשַׁבַּח֙ אֲנָ֔ה דִּ֧י חׇכְמְתָ֛א וּגְבוּרְתָ֖א יְהַ֣בְתְּ לִ֑י וּכְעַ֤ן הֽוֹדַעְתַּ֙נִי֙ דִּֽי־בְעֵ֣ינָא מִנָּ֔ךְ דִּֽי־מִלַּ֥ת מַלְכָּ֖א הוֹדַעְתֶּֽנָא׃ (כד) כׇּל־קֳבֵ֣ל דְּנָ֗ה דָּֽנִיֵּאל֙ עַ֣ל עַל־אַרְי֔וֹךְ דִּ֚י מַנִּ֣י מַלְכָּ֔א לְהוֹבָדָ֖ה לְחַכִּימֵ֣י בָבֶ֑ל אֲזַ֣ל ׀ וְכֵ֣ן אֲמַר־לֵ֗הּ לְחַכִּימֵ֤י בָבֶל֙ אַל־תְּהוֹבֵ֔ד הַעֵ֙לְנִי֙ קֳדָ֣ם מַלְכָּ֔א וּפִשְׁרָ֖א לְמַלְכָּ֥א אֲחַוֵּֽא׃ {ס} (כה) אֱדַ֤יִן אַרְיוֹךְ֙ בְּהִתְבְּהָלָ֔ה הַנְעֵ֥ל לְדָנִיֵּ֖אל קֳדָ֣ם מַלְכָּ֑א וְכֵ֣ן אֲמַר־לֵ֗הּ דִּֽי־הַשְׁכַּ֤חַת גְּבַר֙ מִן־בְּנֵ֤י גָֽלוּתָא֙ דִּ֣י יְה֔וּד דִּ֥י פִשְׁרָ֖א לְמַלְכָּ֥א יְהוֹדַֽע׃ (כו) עָנֵ֤ה מַלְכָּא֙ וְאָמַ֣ר לְדָנִיֵּ֔אל דִּ֥י שְׁמֵ֖הּ בֵּלְטְשַׁאצַּ֑ר (האיתיך) [הַֽאִיתָ֣ךְ] כָּהֵ֗ל לְהוֹדָעֻתַ֛נִי חֶלְמָ֥א דִֽי־חֲזֵ֖ית וּפִשְׁרֵֽהּ׃ (כז) עָנֵ֧ה דָנִיֵּ֛אל קֳדָ֥ם מַלְכָּ֖א וְאָמַ֑ר רָזָא֙ דִּֽי־מַלְכָּ֣א שָׁאֵ֔ל לָ֧א חַכִּימִ֣ין אָֽשְׁפִ֗ין חַרְטֻמִּין֙ גָּזְרִ֔ין יָכְלִ֖ין לְהַֽחֲוָיָ֥ה לְמַלְכָּֽא׃ (כח) בְּרַ֡ם אִיתַ֞י אֱלָ֤הּ בִּשְׁמַיָּא֙ גָּלֵ֣א רָזִ֔ין וְהוֹדַ֗ע לְמַלְכָּא֙ נְבֽוּכַדְנֶצַּ֔ר מָ֛ה דִּ֥י לֶהֱוֵ֖א בְּאַחֲרִ֣ית יוֹמַיָּ֑א חֶלְמָ֨ךְ וְחֶזְוֵ֥י רֵאשָׁ֛ךְ עַֽל־מִשְׁכְּבָ֖ךְ דְּנָ֥ה הֽוּא׃ {ס} (כט) (אנתה) [אַ֣נְתְּ] מַלְכָּ֗א רַעְיוֹנָךְ֙ עַל־מִשְׁכְּבָ֣ךְ סְלִ֔קוּ מָ֛ה דִּ֥י לֶהֱוֵ֖א אַחֲרֵ֣י דְנָ֑ה וְגָלֵ֧א רָזַיָּ֛א הוֹדְעָ֖ךְ מָה־דִ֥י לֶהֱוֵֽא׃ (ל) וַאֲנָ֗ה לָ֤א בְחׇכְמָה֙ דִּֽי־אִיתַ֥י בִּי֙ מִן־כׇּל־חַיַּיָּ֔א רָזָ֥א דְנָ֖ה גֱּלִ֣י לִ֑י לָהֵ֗ן עַל־דִּבְרַת֙ דִּ֤י פִשְׁרָא֙ לְמַלְכָּ֣א יְהוֹדְע֔וּן וְרַעְיוֹנֵ֥י לִבְבָ֖ךְ תִּנְדַּֽע׃ {ס} (לא) (אנתה) [אַ֣נְתְּ] מַלְכָּ֗א חָזֵ֤ה הֲוַ֙יְתָ֙ וַאֲל֨וּ צְלֵ֥ם חַד֙ שַׂגִּ֔יא צַלְמָ֨א דִכֵּ֥ן רַ֛ב וְזִיוֵ֥הּ יַתִּ֖יר קָאֵ֣ם לְקׇבְלָ֑ךְ וְרֵוֵ֖הּ דְּחִֽיל׃ (לב) ה֣וּא צַלְמָ֗א רֵאשֵׁהּ֙ דִּֽי־דְהַ֣ב טָ֔ב חֲד֥וֹהִי וּדְרָע֖וֹהִי דִּ֣י כְסַ֑ף מְע֥וֹהִי וְיַרְכָתֵ֖הּ דִּ֥י נְחָֽשׁ׃ (לג) שָׁק֖וֹהִי דִּ֣י פַרְזֶ֑ל רַגְל֕וֹהִי (מנהון) [מִנְּהֵין֙] דִּ֣י פַרְזֶ֔ל (ומנהון) [וּמִנְּהֵ֖ין] דִּ֥י חֲסַֽף׃ (לד) חָזֵ֣ה הֲוַ֗יְתָ עַ֠ד דִּ֣י הִתְגְּזֶ֤רֶת אֶ֙בֶן֙ דִּי־לָ֣א בִידַ֔יִן וּמְחָ֤ת לְצַלְמָא֙ עַל־רַגְל֔וֹהִי דִּ֥י פַרְזְלָ֖א וְחַסְפָּ֑א וְהַדֵּ֖קֶת הִמּֽוֹן׃ (לה) בֵּאדַ֣יִן דָּ֣קוּ כַחֲדָ֡ה פַּרְזְלָא֩ חַסְפָּ֨א נְחָשָׁ֜א כַּסְפָּ֣א וְדַהֲבָ֗א וַהֲווֹ֙ כְּע֣וּר מִן־אִדְּרֵי־קַ֔יִט וּנְשָׂ֤א הִמּוֹן֙ רוּחָ֔א וְכׇל־אֲתַ֖ר לָא־הִשְׁתְּכַ֣ח לְה֑וֹן וְאַבְנָ֣א ׀ דִּֽי־מְחָ֣ת לְצַלְמָ֗א הֲוָ֛ת לְט֥וּר רַ֖ב וּמְלָ֥את כׇּל־אַרְעָֽא׃ (לו) דְּנָ֣ה חֶלְמָ֔א וּפִשְׁרֵ֖הּ נֵאמַ֥ר קֳדָם־מַלְכָּֽא׃ (לז) (אנתה) [אַ֣נְתְּ] מַלְכָּ֔א מֶ֖לֶךְ מַלְכַיָּ֑א דִּ֚י אֱלָ֣הּ שְׁמַיָּ֔א מַלְכוּתָ֥א חִסְנָ֛א וְתׇקְפָּ֥א וִֽיקָרָ֖א יְהַב־לָֽךְ׃ (לח) וּבְכׇל־דִּ֣י (דארין) [דָֽיְרִ֣ין] בְּֽנֵי־אֲ֠נָשָׁ֠א חֵיוַ֨ת בָּרָ֤א וְעוֹף־שְׁמַיָּא֙ יְהַ֣ב בִּידָ֔ךְ וְהַשְׁלְטָ֖ךְ בְּכׇלְּה֑וֹן (אנתה) [אַ֨נְתְּ־]ה֔וּא רֵאשָׁ֖ה דִּ֥י דַהֲבָֽא׃ (לט) וּבָתְרָ֗ךְ תְּק֛וּם מַלְכ֥וּ אׇחֳרִ֖י (ארעא) [אֲרַ֣ע] מִנָּ֑ךְ וּמַלְכ֨וּ (תליתיא) [תְלִיתָאָ֤ה] אׇחֳרִי֙ דִּ֣י נְחָשָׁ֔א דִּ֥י תִשְׁלַ֖ט בְּכׇל־אַרְעָֽא׃ (מ) וּמַלְכוּ֙ (רביעיה) [רְבִ֣יעָאָ֔ה] תֶּהֱוֵ֥א תַקִּיפָ֖ה כְּפַרְזְלָ֑א כׇּל־קֳבֵ֗ל דִּ֤י פַרְזְלָא֙ מְהַדֵּ֤ק וְחָשֵׁל֙ כֹּ֔לָּא וּֽכְפַרְזְלָ֛א דִּֽי־מְרָעַ֥ע כׇּל־אִלֵּ֖ן תַּדִּ֥ק וְתֵרֹֽעַ׃ (מא) וְדִֽי־חֲזַ֜יְתָה רַגְלַיָּ֣א וְאֶצְבְּעָתָ֗א (מנהון) [מִנְּהֵ֞ן] חֲסַ֤ף דִּֽי־פֶחָר֙ (ומנהון) [וּמִנְּהֵ֣ין] פַּרְזֶ֔ל מַלְכ֤וּ פְלִיגָה֙ תֶּהֱוֵ֔ה וּמִן־נִצְבְּתָ֥א דִֽי־פַרְזְלָ֖א לֶֽהֱוֵא־בַ֑הּ כׇּל־קֳבֵל֙ דִּ֣י חֲזַ֔יְתָה פַּ֨רְזְלָ֔א מְעָרַ֖ב בַּחֲסַ֥ף טִינָֽא׃ (מב) וְאֶצְבְּעָת֙ רַגְלַיָּ֔א (מנהון) [מִנְּהֵ֥ין] פַּרְזֶ֖ל (ומנהון) [וּמִנְּהֵ֣ין] חֲסַ֑ף מִן־קְצָ֤ת מַלְכוּתָא֙ תֶּהֱוֵ֣ה תַקִּיפָ֔ה וּמִנַּ֖הּ תֶּהֱוֵ֥א תְבִירָֽה׃ (מג) (די) [וְדִ֣י] חֲזַ֗יְתָ פַּרְזְלָא֙ מְעָרַב֙ בַּחֲסַ֣ף טִינָ֔א מִתְעָרְבִ֤ין לֶהֱוֺן֙ בִּזְרַ֣ע אֲנָשָׁ֔א וְלָֽא־לֶהֱוֺ֥ן דָּבְקִ֖ין דְּנָ֣ה עִם־דְּנָ֑ה הֵֽא־כְדִ֣י פַרְזְלָ֔א לָ֥א מִתְעָרַ֖ב עִם־חַסְפָּֽא׃ (מד) וּֽבְיוֹמֵיה֞וֹן דִּ֧י מַלְכַיָּ֣א אִנּ֗וּן יְקִים֩ אֱלָ֨הּ שְׁמַיָּ֤א מַלְכוּ֙ דִּ֤י לְעָלְמִין֙ לָ֣א תִתְחַבַּ֔ל וּמַ֨לְכוּתָ֔ה לְעַ֥ם אׇחֳרָ֖ן לָ֣א תִשְׁתְּבִ֑ק תַּדִּ֤ק וְתָסֵיף֙ כׇּל־אִלֵּ֣ין מַלְכְוָתָ֔א וְהִ֖יא תְּק֥וּם לְעָלְמַיָּֽא׃ (מה) כׇּל־קֳבֵ֣ל דִּֽי־חֲזַ֡יְתָ דִּ֣י מִטּוּרָא֩ אִתְגְּזֶ֨רֶת אֶ֜בֶן דִּי־לָ֣א בִידַ֗יִן וְ֠הַדֵּ֠קֶת פַּרְזְלָ֨א נְחָשָׁ֤א חַסְפָּא֙ כַּסְפָּ֣א וְדַהֲבָ֔א אֱלָ֥הּ רַב֙ הוֹדַ֣ע לְמַלְכָּ֔א מָ֛ה דִּ֥י לֶהֱוֵ֖א אַחֲרֵ֣י דְנָ֑ה וְיַצִּ֥יב חֶלְמָ֖א וּמְהֵימַ֥ן פִּשְׁרֵֽהּ׃ {ס} (מו) בֵּ֠אדַ֠יִן מַלְכָּ֤א נְבֽוּכַדְנֶצַּר֙ נְפַ֣ל עַל־אַנְפּ֔וֹהִי וּלְדָנִיֵּ֖אל סְגִ֑ד וּמִנְחָה֙ וְנִ֣יחֹחִ֔ין אֲמַ֖ר לְנַסָּ֥כָה לֵֽהּ׃ (מז) עָנֵה֩ מַלְכָּ֨א לְדָנִיֵּ֜אל וְאָמַ֗ר מִן־קְשֹׁט֙ דִּ֣י אֱלָהֲכ֗וֹן ה֣וּא אֱלָ֧הּ אֱלָהִ֛ין וּמָרֵ֥א מַלְכִ֖ין וְגָלֵ֣ה רָזִ֑ין דִּ֣י יְכֵ֔לְתָּ לְמִגְלֵ֖א רָזָ֥א דְנָֽה׃ (מח) אֱדַ֨יִן מַלְכָּ֜א לְדָנִיֵּ֣אל רַבִּ֗י וּמַתְּנָ֨ן רַבְרְבָ֤ן שַׂגִּיאָן֙ יְהַב־לֵ֔הּ וְהַ֨שְׁלְטֵ֔הּ עַ֖ל כׇּל־מְדִינַ֣ת בָּבֶ֑ל וְרַ֨ב־סִגְנִ֔ין עַ֖ל כׇּל־חַכִּימֵ֥י בָבֶֽל׃ (מט) וְדָנִיֵּאל֙ בְּעָ֣א מִן־מַלְכָּ֔א וּמַנִּ֗י עַ֤ל עֲבִֽידְתָּא֙ דִּ֚י מְדִינַ֣ת בָּבֶ֔ל לְשַׁדְרַ֥ךְ מֵישַׁ֖ךְ וַעֲבֵ֣ד נְג֑וֹ וְדָנִיֵּ֖אל בִּתְרַ֥ע מַלְכָּֽא׃ {פ}
(1) In the second year of the reign of Nebuchadnezzar, Nebuchadnezzar had a dream; his spirit was agitated, yet he was overcome by sleep. (2) The king ordered the magicians, exorcists, sorcerers, and Chaldeans to be summoned in order to tell the king what he had dreamed. They came and stood before the king, (3) and the king said to them, “I have had a dream and I am full of anxiety to know what I have dreamed.” (4) The Chaldeans spoke to the king in Aramaic, “O king, live forever! Relate the dream to your servants, and we will tell its meaning.” (5) The king said in reply to the Chaldeans, “I hereby decree: If you will not make the dream and its meaning known to me, you shall be torn limb from limb and your houses confiscated. (6) But if you tell the dream and its meaning, you shall receive from me gifts, presents, and great honor; therefore, tell me the dream and its meaning.” (7) Once again they answered, “Let the king relate the dream to his servants, and we will tell its meaning.” (8) The king said in reply, “It is clear to me that you are playing for time, since you see that I have decreed (9) that if you do not make the dream known to me, there is but one verdict for you. You have conspired to tell me something false and fraudulent until circumstances change; so relate the dream to me, and I will then know that you can tell its meaning.” (10) The Chaldeans said in reply to the king, “There is no one on earth who can satisfy the king’s demand, for great king or ruler—none has ever asked such a thing of any magician, exorcist, or Chaldean. (11) The thing asked by the king is difficult; there is no one who can tell it to the king except the gods whose abode is not among mortals.” (12) Whereupon the king flew into a violent rage, and gave an order to do away with all the wise men of Babylon. (13) The decree condemning the wise men to death was issued. Daniel and his companions were about to be put to death (14) when Daniel remonstrated with Arioch, the captain of the royal guard who had set out to put the wise men of Babylon to death. (15) He spoke up and said to Arioch, the royal officer, “Why is the decree of the king so urgent?” Thereupon Arioch informed Daniel of the matter. (16) So Daniel went to ask the king for time, that he might tell the meaning to the king. (17) Then Daniel went to his house and informed his companions, Hananiah, Mishael, and Azariah, of the matter, (18) that they might implore the God of Heaven for help regarding this mystery, so that Daniel and his colleagues would not be put to death together with the other wise men of Babylon. (19) The mystery was revealed to Daniel in a night vision; then Daniel blessed the God of Heaven. (20) Daniel spoke up and said:“Let the name of God be blessed forever and ever,For wisdom and power are His. (21) He changes times and seasons,Removes kings and installs kings;He gives the wise their wisdomAnd knowledge to those who know. (22) He reveals deep and hidden things,Knows what is in the darkness,And light dwells with Him. (23) I acknowledge and praise You,O God of my fathers,You who have given me wisdom and power,For now You have let me know what we asked of You;You have let us know what concerns the king.” (24) Thereupon Daniel went to Arioch, whom the king had appointed to do away with the wise men of Babylon; he came and said to him as follows, “Do not do away with the wise men of Babylon; bring me to the king and I will tell the king the meaning!” (25) So Arioch rushed Daniel into the king’s presence and said to him, “I have found among the exiles of Judah a man who can make the meaning known to the king!” (26) The king said in reply to Daniel (who was called Belteshazzar), “Can you really make known to me the dream that I saw and its meaning?” (27) Daniel answered the king and said, “The mystery about which the king has inquired—wise men, exorcists, magicians, and diviners cannot tell to the king. (28) But there is a God in heaven who reveals mysteries, and He has made known to King Nebuchadnezzar what is to be at the end of days. This is your dream and the vision that entered your mind in bed: (29) O king, the thoughts that came to your mind in your bed are about future events; He who reveals mysteries has let you know what is to happen. (30) Not because my wisdom is greater than that of other creatures has this mystery been revealed to me, but in order that the meaning should be made known to the king, and that you may know the thoughts of your mind. (31) “O king, as you looked on, there appeared a great statue. This statue, which was huge and its brightness surpassing, stood before you, and its appearance was awesome. (32) The head of that statue was of fine gold; its breast and arms were of silver; its belly and thighs, of bronze; (33) its legs were of iron, and its feet part iron and part clay. (34) As you looked on, a stone was hewn out, not by hands, and struck the statue on its feet of iron and clay and crushed them. (35) All at once, the iron, clay, bronze, silver, and gold were crushed, and became like chaff of the threshing floors of summer; a wind carried them off until no trace of them was left. But the stone that struck the statue became a great mountain and filled the whole earth. (36) “Such was the dream, and we will now tell the king its meaning. (37) You, O king—king of kings, to whom the God of Heaven has given kingdom, power, might, and glory; (38) into whose hands He has given men, wild beasts, and the fowl of heaven, wherever they may dwell; and to whom He has given dominion over them all—you are the head of gold. (39) But another kingdom will arise after you, inferior to yours; then yet a third kingdom, of bronze, which will rule over the whole earth. (40) But the fourth kingdom will be as strong as iron; just as iron crushes and shatters everything—and like iron that smashes—so will it crush and smash all these. (41) You saw the feet and the toes, part potter’s clay and part iron; that means it will be a divided kingdom; it will have only some of the stability of iron, inasmuch as you saw iron mixed with common clay. (42) And the toes were part iron and part clay; that [means] the kingdom will be in part strong and in part brittle. (43) You saw iron mixed with common clay; that means: they shall intermingle with the offspring of men, but shall not hold together, just as iron does not mix with clay. (44) And in the time of those kings, the God of Heaven will establish a kingdom that shall never be destroyed, a kingdom that shall not be transferred to another people. It will crush and wipe out all these kingdoms, but shall itself last forever— (45) just as you saw how a stone was hewn from the mountain, not by hands, and crushed the iron, bronze, clay, silver, and gold. The great God has made known to the king what will happen in the future. The dream is sure and its interpretation reliable.” (46) Then King Nebuchadnezzar prostrated himself and paid homage to Daniel and ordered that a meal offering and pleasing offerings be made to him. (47) The king said in reply to Daniel, “Truly your God must be the God of gods and Lord of kings and the revealer of mysteries to have enabled you to reveal this mystery.” (48) The king then elevated Daniel and gave him very many gifts, and made him governor of the whole province of Babylon and chief prefect of all the wise men of Babylon. (49) At Daniel’s request, the king appointed Shadrach, Meshach, and Abed-nego to administer the province of Babylon; while Daniel himself was at the king’s court.
(א) עַ֥ל נַהֲר֨וֹת ׀ בָּבֶ֗ל שָׁ֣ם יָ֭שַׁבְנוּ גַּם־בָּכִ֑ינוּ בְּ֝זׇכְרֵ֗נוּ אֶת־צִיּֽוֹן׃ (ב) עַֽל־עֲרָבִ֥ים בְּתוֹכָ֑הּ תָּ֝לִ֗ינוּ כִּנֹּרוֹתֵֽינוּ׃ (ג) כִּ֤י שָׁ֨ם שְֽׁאֵל֪וּנוּ שׁוֹבֵ֡ינוּ דִּבְרֵי־שִׁ֭יר וְתוֹלָלֵ֣ינוּ שִׂמְחָ֑ה שִׁ֥ירוּ לָ֝֗נוּ מִשִּׁ֥יר צִיּֽוֹן׃ (ד) אֵ֗יךְ נָשִׁ֥יר אֶת־שִׁיר־יְהֹוָ֑ה עַ֝֗ל אַדְמַ֥ת נֵכָֽר׃ (ה) אִֽם־אֶשְׁכָּחֵ֥ךְ יְֽרוּשָׁלָ֗͏ִם תִּשְׁכַּ֥ח יְמִינִֽי׃ (ו) תִּדְבַּֽק־לְשׁוֹנִ֨י ׀ לְחִכִּי֮ אִם־לֹ֢א אֶ֫זְכְּרֵ֥כִי אִם־לֹ֣א אַ֭עֲלֶה אֶת־יְרוּשָׁלַ֑͏ִם עַ֝֗ל רֹ֣אשׁ שִׂמְחָתִֽי׃ (ז) זְכֹ֤ר יְהֹוָ֨ה ׀ לִבְנֵ֬י אֱד֗וֹם אֵת֮ י֤וֹם יְֽר֫וּשָׁלָ֥͏ִם הָ֭אֹ֣מְרִים עָ֤רוּ ׀ עָ֑רוּ עַ֝֗ד הַיְס֥וֹד בָּֽהּ׃ (ח) בַּת־בָּבֶ֗ל הַשְּׁד֫וּדָ֥ה אַשְׁרֵ֥י שֶׁיְשַׁלֶּם־לָ֑ךְ אֶת־גְּ֝מוּלֵ֗ךְ שֶׁגָּמַ֥לְתְּ לָֽנוּ׃ (ט) אַשְׁרֵ֤י ׀ שֶׁיֹּאחֵ֓ז וְנִפֵּ֬ץ אֶֽת־עֹלָלַ֗יִךְ אֶל־הַסָּֽלַע׃ {פ}
(1) By the rivers of Babylon,there we sat,sat and wept,as we thought of Zion. (2) There on the poplarswe hung up our lyres, (3) for our captors asked us there for songs,our tormentors, for amusement:“Sing us one of the songs of Zion.” (4) How can we sing a song of the LORDon alien soil? (5) If I forget you, O Jerusalem,let my right hand wither; (6) let my tongue stick to my palateif I cease to think of you,if I do not keep Jerusalem in memoryeven at my happiest hour. (7) Remember, O LORD, against the Edomitesthe day of Jerusalem’s fall;how they cried, “Strip her, strip herto her very foundations!” (8) Fair Babylon, you predator,a blessing on him who repays you in kindwhat you have inflicted on us; (9) a blessing on him who seizes your babiesand dashes them against the rocks!
(טז) גם בכינו. מה ראו ישראל לבכרות על נהרות בבל, רבי יוחנן אמר הרג בהם פרת בישראל יותר ממה שהרג נבוכדנאצר הרשע, כשהיו שרויים בארץ לא היו שותים אלא מימי גשמים ומימי נוזלים ומימי מעינות וכיון שגלו לבבל שתו מים מפרת ומתים, לפיכך היו בוכים על ההרוגים שהרגו בהם אויביהם ועל המתים שמתווו בדרך ועל ההרוגים שהרג בהם פרת, ולא עוד אלא שהיה נבוכדנאצר יושב בספינה הוא וכל גדוליו וכל שריו ועמהם כל מיני זמר שנאמר כשדים באניות רנתם, וכל מלכי יהודה מוטלים בשלשלאות של ברזל והולכים ערומים על שפת הנהר, נשא נבוכדנאצר הרשע את עיניו וראה אותם אמר לעבדיו מפני מה הללו הולכים בקמה זקופה בלא משאוי אין לכם משא שתתנו על צוארם, באותה שעה הביאו ספרים ועשו אותם כחמת וימלאו אותם חול, מיד נטלו משאוי והניחו על כתפם עד שנכפפה קומתם ואמרו על עצמם על צוארנו נרדפנו, באותה שעה געו כל ישראל בבכיה עד שעלתה שועתם למרום. אמר ר' אחא בר אבא באותה שעה בקש הקב"ה להחזיר את כל העולם לתהו ובהו, אמר הקב"ה כל מה שבראתי לא בראתי אלא בשביל אלו שנאמר גם אני אכה כפי אל כפי והנחתי חמתי, עולם שבראתי בשתי ידי שנאמר אף ידי יסדה ארץ וגו' אחריבנו, א"ר תחליפא בר קרויה באותה שעה נכנסו מלאכי השרת לפני הקב"ה ואמרו לפניו רבש"ע כל העולם כלו ומלואו שלך לא דייך שהחרבת דירתך של מטה אלא שתחריב דירתך של מעלה, אמר להם וכי לתנחומין אני צריך אני מכיר בראש ואני מכיר בסוף שנאמר ועד זקנה אני הוא, על כן אמרתי שעו מני וגו' אל תאיצו לנחמני, אמר להם תנחומין הללו שאתם מנחמים אותי נאוצים הן לפני רדו מלפני ושאו המשאוי מעליהם, מיד ירדו מלאכי השרת ונטלו המשאוי מעליהם, ולא מלאכי השרת בלבד אלא אף הקב"ה כביכול נשא בעצמו שנאמר למענכם שלחתי בבלה, יצאו לקראתם בני בארי ובני מדינות אחרות והיו רואים אותם ערומים, מה עשו בני בארי הפשיטו את עבדיהם ואת שפחותיהם והקיבום דורון לפני נבוכדנאצר אמר לו שמא מלך אוהב ערומים אתה, אמר להם לכו והלבישום לבני ישראל, מה שכרן של בני בארי נטה הקב"ה אליהם חסד מכל ארץ ישראל והם יפים יותר, אמרו כל אדם שנכנס שם אינו מבקש לצאת בלא עברה, מהו גם בכינו שהם בוכים ומבכים עמהם הקב"ה:
(יז) על ערבים בתוכה תלינו כנורותינו כי שם שאלונו שובינו דברי שיר. אמר להם נבוכדנאצר מה אתם יושבים ובוכים הכינו עצמכם עד שאנו אוכלים ושותים אני מבקש שתעמדו ותקישו לפני ולפני עבודת אלילים בכנורות שלכם כדרך שהייתם מקישים לפני אלהיכם, התחילו מסתכלים אלו באלו לא דיינו שהחרבנו את בית המקדש אלא עכשו אנו עומדים להקיש לפני הננס הזה ולפני עבודת אלילים. היה רבי יצחק בר טבלא אומר משל למה הדבר דומה למלך בשר ודם שנשא בת מלכים אמר לה עמדי והשקיני כוס אחד ולא רצתה להשקותו, כעס עליה והוציאה מתוך ביתו והלכה ונשאת למוכה שחין, אמר לה עמדי והשקיני כוס אחד אמרה לו ריקה בת מלכים הייתי ונשאתי למלך ועל שאמר לי השקיני כוס אחד ולא רציתי להשקותו כעס עלי והוציאני מתוך ביתו שאילו השקיתיו הייתי מוסיף על כבודי כבוד עכשו אתה אומר לי עמדי והשקיני, עמדו כלם ושלטו בעצמם ונתנו אליוני ידיהם לתוך פיהם ומקצצים אותם. שירו לנו משיר ציון וגו' לא נשיר לא נאמר אלא איך נשיר, מראים אצבעותיהם ואומרים היינו כפותים ונתקטעו אצבעותינו, וכה"א ואקבצם אל הנהר הבא אל אהוא וגו' ואבינה בעם ובכהנים ומבני לוי לא מצאתי שם, שם היו אלא שלא היו יכולין להקיש בכנורות, ומנין שחזרו אותם הלוים שגלו מתוכה שנאמר ורבים מהכהנים והלוים וראשי האבות הזקנים אשר ראו את הבית הראשון וגו', כיון שידע כן נבוכדנאצר עמד והשליך מישראל תלי תלים של הרוגים, ואעפ"כ היה להם שמחה שלא אמרו שירה לפני ע"א שנאמר ותוללינו שמחה, באותה שעה נשבע הקב"ה לישראל אתם שלטתם בעצמכם וקטעתם אצבעות ימינכם אף אני השיב אחור ימינו מפני אויב ואינה חוזרת אלא א"כ אזכיר אתכם שנאמר אם אשכחך ירושלים תשכח ימיני:
"By the Rivers of Babylon, there we sat down, yea, we wept" (PS. 137: 1). What made Israel sit down and weep by the rivers of Babylon? R. Yohanan explained: it was the Euphrates, which slew more of the children of Israel than the wicked Nebuchadnezzar had slain. While the children of Israel were living in the Land of Israel, they drank only rainwater, running water, or spring water. But when they were exiled to Babylon, they had to drink the water of the Euphrates, and many of them died. And so the exiles wept--wept for the dead whom their enemies had slain, wept for the dead who had perished in the way and whom the Babylonians had not permitted to be buried, and wept for the dead the Euphrates had slain. They had even more cause to weep! For the wicked Nebuchadnezzar was seated in a ship--he and all his nobles and all his officers--and they had with them all kinds of instruments to sing with, as it is said: "The Chaldeans, in the ships of their singing" (Isaiah 43:14). At the same time, all the members of the royal house of Judah, who had been put into iron chains, were walking naked along the edge of the river. The wicked Nebuchadnezzar looked up and saw them. He said to his servants, "Why are such as these walking with their heads held high and without burdens? Have you no burdens to load upon their necks?" Instantly the servants brought Torah scrolls, shaped them into sacks, filled them with sand, and loaded them on the shoulders of the members of the royal house of Judah until their heads were bent low. At that, the members of the royal house of Judah said of themselves, "To our very necks we are pursued" (Lam. 5:5). And in that hour all Israel moaned loudly, until their cry came up to heaven.
R. Aha bar Abba taught: it was at this moment that the Holy One wished to return the world to chaos and emptiness, saying, "I will strike hand against hand, and will satisfy My fury" (Ezek. 21:22). By these words the Holy One meant all that I created in the world, I created with My two hands--"My left hand hath laid the foundation of the earth, My right hand hath spread out the heavens (Isaiah 48:13)--I created only for the sake of Israel, and now I return it to chaos and desolation.
R. Tahalifa bar Keruya taught: It was at this moment that all the ministering angels came and stood before the Presence of the Holy One and said to Him: Master of the universe! The entire universe, and all that is in it, is Yours. Is it not enough for you that You have already destroyed your dwelling place on earth? Must You also destroy you dwelling place in Heaven? God replied: Am I flesh and blood, and I require you comforting? I foresee the beginning, and I foresee the end: "Even to your old age I am He" (Isaiah 46:4). "Therefore say I, 'Look away from Me,I will weep bitterly, labor not to comfort Me'" (Isaiah 22:4) (The verse does not say, as in usual discourse, "Comfort Me no more", but says, "Labor not", employing an unusual verb, which signifies that) God said to the ministering angels, "These words of comfort with which you would console Me are as blasphemies to Me. Go down out of My presence and lift the burden from My children." Instantly the ministering angels went down and lifted the burden from them. And not only the ministering angels, but the Holy One Himself, if one dare say such a thing, reach out to help in lifting the burden, as is said, "For your sake I have reached out to Babylon" (Isaiah 43:14).
When Nebuchadnezzar came and burned the Temple and exiled Israel, taking them into captivity, he allowed (them) not halts for rest while travelling all the Land of Israel, for the Babylonians feared for their own lives, saying, "The God of this nation is waiting for them to repent. It may be that they will repent while they are still in their own Land, and He will then deal with us as He dealt with Sennacherib." Therefore the Babylonians allowed no halts for rest in the entire Land of Israel. It was only when the children of Israel came to the rivers of Babylon, where the Babylonians felt that the Israelites were completely in their power on Babylonian land, that Nebuchadnezzar allowed a halt. At that, some Israelites turned to food and drink, and some turned to weeping and mourning.
Nebuchadnezzar asked, "Why do you sit weeping?" And he called to the tribe of Levi and said to them, "Get ready! While we eat and drink, I want you to stand and strike your harps before me, as you struck them in your Temple before your God." The Levites looked at one another and said, "Is it not enough (of a torment) for us that we destroyed His temple by our sins? Must we now strike our harps for this dwarf?" They all stood up with one accord, hung their harps upon the willows there by the river, and then, with extraordinary self-command, put their thumbs into their mouths and either mangled them or bit them off.
That this happened is implied in what David, quoting the Levites, says, "How shall we sing the Lord's song?" (Psalms 137:3-4). They did not say, "We shall not sing", but said, "How shall we sing?" The Levites showed the Babylonians their (mangled) fingers and said, "are you not aware that our hands were so tightly manacled by the irons that our fingers were mangled! Look! Now how can we sing?"
Eikhah Rabbah, proem 25, Tos BK 7:3
Rabbi Yohanan ben Zakkai used to say: Why should Israel have been exiled to Babylon more than to any of the other lands? Because Abraham's family came from there. By what parable may the matter be explained? By the one of a woman who was unfaithful to her husband. Where is he likely to send her? Back to the house of her father.
וְגָלֻיּוֹת מִנַּיִן, שֶׁנֶּאֱמַר (בראשית טו, יב): אֵימָה, זוֹ בָּבֶל, שֶׁנֶּאֱמַר (חבקוק א, ז): אָיֹם וְנוֹרָא הוּא מִמֶּנּוּ מִשְׁפָּטוֹ וּשְׂאֵתוֹ יֵצֵא. חֲשֵׁכָה, זוֹ מָדַי, שֶׁהֶחֱשִׁיכָה עֵינֵיהֶם שֶׁל יִשְׂרָאֵל בִּגְזֵרוֹתֶיהָ. גְּדוֹלָה, זוֹ יָוָן, שֶׁנֶּאֱמַר (דניאל ח, ח): וּצְפִיר הָעִזִּים הִגְדִּיל עַד מְאֹד וּכְעָצְמוֹ נִשְׁבְּרָה הַקֶּרֶן הַגְּדֹלָה וַתַּעֲלֶנָה חָזוּת אַרְבַּע תַּחְתֶּיהָ לְאַרְבַּע רוּחוֹת הַשָּׁמָיִם. נוֹפֶלֶת עָלָיו, זוֹ אֱדוֹם, שֶׁנֶּאֱמַר (ירמיה מט, כא): מִקּוֹל נָפְלָם רָעֲשָׁה הָאָרֶץ.
From where are the exiles derived? As it is stated: “Fear, [a great darkness, fell upon him]” (Genesis 15:12). “Fear [eima]” – this is Babylon, as it is stated; “[For behold, I am raising up the Chaldeans, the bitter and impetuous nation.…] It is terrifying [ayom] and awesome; from it will emerge its law and its prominence” (Habakkuk 1:6–7). “Darkness” – this is Media, which darkened the eyes of Israel with its edicts. “Great” – this is Greece, as it is stated: “The goat became exceedingly great, and as it became powerful, the great horn was broken, and in its place, there were four conspicuous horns toward the four winds of the heavens” (Daniel 8:8). “Fell upon him” – this is Edom, as it is stated: “[Hear the counsel of the Lord that He took against Edom.…] From the sound of their fall, the earth quaked” (Jeremiah 49:21).
עֲשָׂרָה קַבִּים עֲנִיּוּת יָרְדוּ לָעוֹלָם, תִּשְׁעָה נָטְלָה בָּבֶל וְאֶחָד כׇּל הָעוֹלָם כּוּלּוֹ. עֲשָׂרָה קַבִּים גַּסּוּת יָרְדוּ לָעוֹלָם, תִּשְׁעָה נָטְלָה עֵילָם וְאֶחָד כׇּל הָעוֹלָם כּוּלּוֹ. וְגַסּוּת לְבָבֶל לָא נְחִית? וְהָכְתִיב: ״וָאֶשָּׂא עֵינַי וָאֵרֶא וְהִנֵּה שְׁתַּיִם נָשִׁים יוֹצְאוֹת וְרוּחַ בְּכַנְפֵיהֶם וְלָהֵנָּה כְנָפַיִם כְּכַנְפֵי הַחֲסִידָה וְתִשְׁנֶה אֶת הָאֵיפָה בֵּין הָאָרֶץ וּבֵין הַשָּׁמָיִם. וָאֹמַר אֶל הַמַּלְאָךְ הַדֹּבֵר בִּי אָנָה הֵמָּה מוֹלִכוֹת אֶת הָאֵיפָה. וַיֹּאמֶר אֵלַי לִבְנוֹת לָהֿ בַיִת בְּאֶרֶץ שִׁנְעָר״. וְאָמַר רַבִּי יוֹחָנָן: זוֹ חֲנוּפָּה וְגַסּוּת הָרוּחַ שֶׁיָּרְדוּ לְבָבֶל! אִין, לְהָכָא נְחִית, וְאִשְׁתַּרְבּוֹבֵי הוּא דְּאִשְׁתַּרְבּוּב לְהָתָם. דַּיְקָא נָמֵי דְּקָתָנֵי: ״לִבְנוֹת לָהּ בַּיִת״, שְׁמַע מִינַּהּ. אִינִי?! וְהָאָמַר מָר: סִימָן לְגַסּוּת – עֲנִיּוּת, וַעֲנִיּוּת בְּבָבֶל הוּא דְּאִיכָּא! מַאי עֲנִיּוּת – עֲנִיּוּת דְּתוֹרָה. דִּכְתִיב: ״אָחוֹת לָנוּ קְטַנָּה וְשָׁדַיִם אֵין לָהּ״, וְאָמַר רַבִּי יוֹחָנָן: זוֹ עֵילָם, שֶׁזָּכְתָה לִלְמוֹד, וְלֹא זָכְתָה לְלַמֵּד.
Ten kav of poverty descended to the world; Babylonia took nine and all the rest of the world in its entirety took one. Ten kav of arrogance descended to the world; Eilam took nine and all the rest of the world in its entirety took one. The Gemara asks: But did arrogance not descend to Babylonia? But isn’t it written: “Then I lifted my eyes and saw, and behold there came forth two women, and the wind was in their wings, for they had wings like the wings of a stork. And they lifted up the measure between the earth and the heaven. Then I said to the angel that spoke with me: ‘To where do they take the measure?’ And he said to me: ‘To build her a house in the land of Shinar’” (Zechariah 5:9–11). And Rabbi Yoḥanan says: This refers to flattery and arrogance that descended to Babylonia, i.e., Shinar. This indicates that arrogance reached Babylonia as well. The Gemara answers: Yes, it descended to here, to Babylonia, and it made its way to there, to Eilam. The language of the verse is also precise, as it teaches: “To build her a house,” which indicates that the original intention was to build a house in Babylonia, but it was not built there. The Gemara comments: Conclude from it that arrogance did not remain in Babylonia. The Gemara further asks: Is that so? But didn’t the Master say: A sign of arrogance is poverty, and there is poverty in Babylonia, and not in Eilam. The Gemara answers: To what kind of poverty is this referring? It is poverty with regard to Torah, which was characteristic of Eilam. As it is written: “We have a little sister, and she has no breasts” (Song of Songs 8:8), and Rabbi Yoḥanan said: This refers to Eilam, whose inhabitants merited to learn but did not merit to teach. They did not produce Torah scholars capable of imparting their wisdom to others.
(ו) דָּבָר אַחֵר, הַחֹדֶשׁ הַזֶּה לָכֶם, הֲדָא הוּא דִּכְתִיב (שיר השירים ו, י): מִי זֹאת הַנִּשְׁקָפָה כְּמוֹ שָׁחַר, אַרְבָּעָה דְבָרִים שֶׁל שֶׁבַח יֵשׁ כָּאן לְיִשְׂרָאֵל, כְּנֶגֶד אַרְבַּע גָּלֻיּוֹת, שֶׁבְּאַרְבַּע גָּלֻיּוֹת שֶׁעָמְדוּ עַל יִשְׂרָאֵל לֹא כָּפְרוּ בְּהַקָּדוֹשׁ בָּרוּךְ הוּא, בְּגָלוּת בָּבֶל מִנַיִן, שֶׁנֶּאֱמַר: מִי זֹאת הַנִּשְׁקָפָה כְּמוֹ שָׁחַר. נְבוּכַדְנֶצַּר הָיָה מִשְׁתַּחֲוֶה לַשֶּׁמֶשׁ, שֶׁנֶּאֱמַר (ישעיה יד, יב): אֵיךְ נָפַלְתָּ מִשָּׁמַיִם הֵילֵל בֶּן שָׁחַר. וְדָנִיֵּאל הָיָה שׁוֹחֵר וּמִתְפַּלֵּל לַמָּקוֹם, שֶׁנֶּאֱמַר (דניאל ו, יא): וְכַוִּין פְּתִיחָן לֵהּ בְעִלִּיתֵהּ נֶגֶד יְרוּשְׁלֶם, עֶרֶב וָבֹקֶר וְצָהֳרָיִם. וְלָמָּה הָיָה שׁוֹחֵר וּמִתְפַּלֵּל כְּדֵי שֶׁיְרַחֵם הַקָּדוֹשׁ בָּרוּךְ הוּא עַל יִשְׂרָאֵל, וְעָלָיו אָמַר שְׁלֹמֹה (משלי יא, כז): שֹׁחֵר טוֹב יְבַקֵּשׁ רָצוֹן, וְנִמְצָא לָהֶם הָאֱלֹהִים בְּעֵת צָרָתָם, שֶׁנֶּאֱמַר (משלי ח, יז): אֲנִי אֹהֲבַי אֵהָב וגו'. וְכֵן מָצִינוּ כְּשֶׁהוּשְׁלַךְ דָּנִיֵּאל לְגֹב אֲרָיוֹת לֹא נִזּוֹק, שֶׁנֶּאֱמַר (דניאל ו, כג): אֱלָהִי שְׁלַח מַלְאֲכֵהּ וּסֲגַר פֻּם אַרְיָוָתָא וְלָא חַבְּלוּנִי, חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה הוּשְׁלְכוּ לְכִבְשַׁן הָאֵשׁ וְלֹא נִזּוֹקוּ, שֶׁנֶּאֱמַר (דניאל ג, כז): וּשְׂעַר רֵאשְׁהוֹן לָא הִתְחָרַךְ וְרֵיחַ נוּר לָא עֲדָת בְּהוֹן, אֶלָּא הֵאִירוּ לָעוֹלָם כַּשַּׁחַר שֶׁהוּא מֵאִיר לָעוֹלָם, לְפִיכָךְ הַנִּשְׁקָפָה כְּמוֹ שָׁחַר. וְעָשׂוּ לְעוֹבְדֵי כּוֹכָבִים לְהַכִּיר לְהַקָּדוֹשׁ בָּרוּךְ הוּא וּלְקַלְּסוֹ, שֶׁכֵּן נְבוּכַדְנֶצַּר אָמַר כְּשֶׁיָּצְאוּ חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה מִן הַכִּבְשָׁן (דניאל ג, כח): בְּרִיךְ אֱלָהֲהוֹן דִּי שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ, (דניאל ג, כו): עַבְדוֹהִי דִּי אֱלָהָא עִלָּאָה. וְכֵן דָּרְיָוֶשׁ אָמַר כְּשֶׁנָּפַל דָּנִיֵּאל לְגוּב אֲרָיוֹת (דניאל ו, כז): לֶהֱוֹן זָיְעִין וְדָחֲלִין מִן קֳדָם אֱלָהֵהּ דִי דָנִיֵּאל דִּי הוּא אֱלָהָא חַיָּא, לְכָךְ כְּתִיב: מִי זֹאת הַנִּשְׁקָפָה כְּמוֹ שָׁחַר.
(6) “This month shall be for you the first of months; it shall be the first month of the year for you” (Exodus 12:2). Another interpretation: “This month shall be for you” – that is what is written: “Who is she who appears like the dawn [shaḥar], [beautiful as the moon, pure as the sun, fearsome as banners of a host?]” (Song of Songs 6:10). There are four terms of praise of Israel here, corresponding to the four exiles. For during the four exiles that Israel experienced, they did not deny the Holy One blessed be He. In the Babylonian exile, from where [can this be seen]? It is as it is stated: “Who is she who appears like the dawn?” Nebuchadnezzar prostrated himself to the sun, as it is stated: “How have you fallen from the heavens, glowing morning [shaḥar] star” (Isaiah 14:12). Daniel would rise early [shoḥer] and pray to the Omnipresent, as it is stated: “And windows were open for him in his upper chamber facing Jerusalem” (Daniel 6:11), evening, morning, and noon. Why would he rise early and pray? It was so the Holy One blessed be He would have mercy upon Israel. In his regard, Solomon said: “He who seeks [shoḥer] good seeks favor” (Proverbs 11:27). God was present for them in their time of distress, as it is stated: “I love those who love me…” (Proverbs 8:17). Likewise, we find, when Daniel was cast into the lions’ den, he was not harmed, as it is stated; “God sent His angel and closed the lions’ mouths, and they did not harm me” (Daniel 6:23). Ḥananya, Mishael, and Azarya were cast into the fiery furnace and were not harmed, as it is stated: “The hair of their heads was not singed [. . .] and the odor of fire did not cover them” (Daniel 3:27). Rather, they illuminated the world like the dawn, which illuminates the world. Therefore, “who appears like the dawn.” They caused the idolaters to acknowledge the Holy One blessed be He and to praise Him, as Nebuchadnezzar said when Ḥananya, Mishael, and Azarya emerged from the furnace: “Blessed is the God of Shadrakh, Meshakh, and Aved Nego” (Daniel 3:28), “the servants of the exalted God” (Daniel 3:26). Likewise, Darius said after Daniel fell into the lions’ den “to tremble and fear before the God of Daniel, who is the living God” (Daniel 6:27); therefore, it is written: “Who is she who appears like the dawn?”
יוֹדֵעַ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת יִשְׂרָאֵל שֶׁאֵינָן יְכוֹלִין לְקַבֵּל גְּזֵירוֹת שֶׁל רוֹמִיִּים, לְפִיכָךְ הִגְלָה אוֹתָם לְבָבֶל. וְאָמַר רַבִּי אֶלְעָזָר: לֹא הִגְלָה הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת יִשְׂרָאֵל לְבָבֶל אֶלָּא מִפְּנֵי שֶׁעֲמוּקָּה כִּשְׁאוֹל, שֶׁנֶּאֱמַר: ״מִיַּד שְׁאוֹל אֶפְדֵּם מִמָּוֶת אֶגְאָלֵם״. רַבִּי חֲנִינָא אָמַר: מִפְּנֵי שֶׁקָּרוֹב לְשׁוֹנָם לִלְשׁוֹן תּוֹרָה. רַבִּי יוֹחָנָן אָמַר: מִפְּנֵי שֶׁשִּׁיגְּרָן לְבֵית אִמָּן. מָשָׁל לְאָדָם שֶׁכָּעַס עַל אִשְׁתּוֹ, לְהֵיכָן מְשַׁגְּרָהּ — לְבֵית אִמָּהּ. וְהַיְינוּ דְּרַבִּי אֲלֶכְּסַנְדְּרִי, דְּאָמַר: שְׁלֹשָׁה חָזְרוּ לְמַטָּעָתָן, אֵלּוּ הֵן: יִשְׂרָאֵל, כֶּסֶף מִצְרַיִם, וּכְתַב לוּחוֹת. יִשְׂרָאֵל — הָא דַּאֲמַרַן. כֶּסֶף מִצְרַיִם, דִּכְתִיב: ״וַיְהִי בַּשָּׁנָה הַחֲמִישִׁית לַמֶּלֶךְ רְחַבְעָם עָלָה שִׁישַׁק מֶלֶךְ מִצְרַיִם עַל יְרוּשָׁלַיִם וְגוֹ׳״. כְּתַב הַלּוּחוֹת, דִּכְתִיב: ״וָאֲשַׁבְּרֵם לְעֵינֵיכֶם״, תָּנָא: לוּחוֹת נִשְׁבְּרוּ וְאוֹתִיּוֹת פּוֹרְחוֹת. עוּלָּא אָמַר: כְּדֵי שֶׁיֹּאכְלוּ
The Holy One, Blessed be He, knows the Jewish people, who are unable to withstand the harsh decrees of the Romans. Therefore, He exiled them to Babylonia, whose people are less cruel. And Rabbi Elazar said: The Holy One, Blessed be He, exiled Israel to Babylonia only due to the fact it is a land as deep as the netherworld, i.e., it is a land of plains and valleys, which alludes to that which is stated: “I shall ransom them from the power of the netherworld, I shall redeem them from death” (Hosea 13:14). Rabbi Ḥanina said: It is due to the fact that their language, Aramaic, is similar to the language of the Torah, which enables the Jews who live there to study Torah. Rabbi Yoḥanan said: It is due to the fact that He sent them to their mother’s house, i.e., the birthplace of the forefathers of the Jewish people, who lived in Aram-Nahara’im, which is in Babylonia. This is comparable to a man who is angry at his wife; to where does he send her? He sends her to her mother’s house. And this is expressed in the statement of Rabbi Alexandri, who said: There are three that returned to their points of origin, and these are they: The Jewish people, the money of Egypt, and the writing on the Tablets of the Covenant. The Jewish people; that which we just said, they returned to Babylonia. The money of Egypt; as it is written: “And it came to pass in the fifth year of King Rehoboam, that Shishak, king of Egypt, came up against Jerusalem; and he took away the treasures of the house of the Lord and the treasures of the king’s house; he took everything” (I Kings 14:25–26). The writing on the Tablets of the Covenant; as it is written: “And I took hold of the two tablets, and cast them out of my two hands, and broke them before your eyes” (Deuteronomy 9:17). And it was taught in the Tosefta: The tablets were broken and the letters are flying and returning to their point of origin. Ulla said that Israel was exiled to Babylonia in order to enable them to eat
מָקוֹם שֶׁנֶּעֶקְרָה מִמֶּנּוּ עֲבוֹדָה זָרָה. תָּנוּ רַבָּנַן: הָרוֹאֶה מַרְקוּלִיס, אוֹמֵר: ״בָּרוּךְ … שֶׁנָּתַן אֶרֶךְ אַפַּיִם לְעוֹבְרֵי רְצוֹנוֹ״. מָקוֹם שֶׁנֶּעֶקְרָה מִמֶּנּוּ עֲבוֹדָה זָרָה, אוֹמֵר: ״בָּרוּךְ … שֶׁעָקַר עֲבוֹדָה זָרָה מֵאַרְצֵנוּ. וּכְשֵׁם שֶׁנֶּעֶקְרָה מִמָּקוֹם זֶה כֵּן תֵּעָקֵר מִכׇּל מְקוֹמוֹת יִשְׂרָאֵל, וְהָשֵׁב לֵב עוֹבְדֵיהֶם לְעׇבְדֶךָ״. וּבְחוּץ לָאָרֶץ אֵין צָרִיךְ לוֹמַר ״וְהָשֵׁב לֵב עוֹבְדֵיהֶם לְעׇבְדֶךָ״ מִפְּנֵי שֶׁרוּבָּהּ גּוֹיִים. רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר: אַף בְּחוּץ לָאָרֶץ צָרִיךְ לוֹמַר כֵּן, מִפְּנֵי שֶׁעֲתִידִים לְהִתְגַּיֵּיר, שֶׁנֶּאֱמַר: ״אָז אֶהְפֹּךְ אֶל עַמִּים שָׂפָה בְרוּרָה״. דָּרַשׁ רַב הַמְנוּנָא: הָרוֹאֶה בָּבֶל הָרְשָׁעָה צָרִיךְ לְבָרֵךְ חָמֵשׁ בְּרָכוֹת. רָאָה בָּבֶל, אוֹמֵר: ״בָּרוּךְ … שֶׁהֶחֱרִיב בָּבֶל הָרְשָׁעָה״. רָאָה בֵּיתוֹ שֶׁל נְבוּכַדְנֶצַּר, אוֹמֵר: ״בָּרוּךְ … שֶׁהֶחֱרִיב בֵּיתוֹ שֶׁל נְבוּכַדְנֶצַּר הָרָשָׁע״. רָאָה גּוֹב שֶׁל אֲרָיוֹת אוֹ כִּבְשַׁן הָאֵשׁ, אוֹמֵר: ״בָּרוּךְ … שֶׁעָשָׂה נִסִּים לַאֲבוֹתֵינוּ בַּמָּקוֹם הַזֶּה״. רָאָה מַרְקוּלִיס, אוֹמֵר: ״בָּרוּךְ … שֶׁנָּתַן אֶרֶךְ אַפַּיִם לְעוֹבְרֵי רְצוֹנוֹ״. רָאָה מָקוֹם שֶׁנּוֹטְלִין מִמֶּנּוּ עָפָר, אוֹמֵר: ״בָּרוּךְ … אוֹמֵר וְעוֹשֶׂה גּוֹזֵר וּמְקַיֵּים״. רָבָא כִּי הֲוָה חָזֵי חֲמָרֵי דְּשָׁקְלִי עַפְרָא, טָרֵיף לְהוּ יְדָא עַל גַּבַּיְיהוּ, וְאָמַר: רְהוּטוּ צַדִּיקֵי לְמֶעְבַּד רְעוּתָא דְמָרַיְיכוּ. מָר בְּרֵיהּ דְּרָבִינָא כִּי הֲוָה מָטֵי לְבָבֶל הֲוָה שָׁקֵיל עַפְרָא בְּסוּדָרֵיהּ וְשָׁדֵי לְבַרָּא, לְקַיֵּים מַה שֶּׁנֶּאֱמַר ״וְטֵאטֵאתִיהָ בְּמַטְאֲטֵא הַשְׁמֵד״. אָמַר רַב אָשֵׁי: אֲנָא, הָא דְּרַב הַמְנוּנָא לָא שְׁמִיעַ לִי, אֶלָּא מִדַּעְתַּאי בָּרֵיכְתִּינְהוּ לְכוּלְּהוּ.
We learned in the mishna that one who sees a place from which idolatry was eradicated should recite the blessing: Blessed…Who eradicated idolatry from our land. On this topic the Sages taught in the Tosefta: One who sees the idol called Mercury [Markulis] recites: Blessed…who has shown patience to those who violate His will, as each day new rocks would be thrown upon the pile constructed in Mercury’ honor (Tosafot). One who sees a place from which idolatry was eradicated should recite: Blessed…Who eradicated idolatry from our land. And just as it was eradicated from this place, so too may it be eradicated from all places of Israel, and restore the hearts of their worshippers to worship You. Outside of Eretz Yisrael, one need not recite: And restore the hearts of their worshippers to worship You, since it is predominantly populated by gentiles. Rabbi Shimon ben Elazar says: Even outside of Eretz Yisrael one is required to recite that formula because in the end of days all nations will convert, as it is stated: “For then will I turn to the peoples a pure language, that they may all call upon the Name of the Lord, to serve Him with one consent” (Zephaniah 3:9). The Gemara goes on to discuss special blessings instituted by the Sages to be recited upon seeing extraordinary sights. Rav Hamnuna taught: One who sees the wicked Babylonia must recite five blessings. The Gemara elaborates: One who saw the ruins of Babylonia, recites: Blessed…Who destroyed the wicked Babylonia.One who saw the ruins of Nebuchadnezzar’s house, recites: Blessed…Who destroyed the house of wicked Nebuchadnezzar.One who saw the lion’s den into which Daniel was thrown (see Daniel ch. 6) or the furnace into which Hananiah, Mishael, and Azariah were thrown (see Daniel ch. 3), recites: Blessed…Who performed miracles for our ancestors in this place.One who saw Mercury, recites: Blessed…Who has shown patience to those who violate His will.One who saw a place from which earth is taken, as over the generations earth was taken from certain places and used as fertilizer or for construction in the surrounding areas, recites: Blessed…Who speaks and acts, decrees and fulfills. The Gemara relates that when Rava would see donkeys carrying earth from Babylonia, he would slap their backs with his hand and say to them: Run, righteous ones, and fulfill the will of your Master. When Mar, son of Ravina, would arrive in Babylonia he would take earth in his kerchief and throw it outside, to fulfill that which is said: “And I will sweep it with the broom of destruction” (Isaiah 14:23). Rav Ashi said: I never heard the statement of Rav Hamnuna, that one who sees Babylonia the wicked must recite five blessings. However, based on my independent reasoning, I recited all of the blessings.