וְהִנֵּה מִן הַיְאֹר עֹלֹת וְגוֹ'. וַיְהִי בַבֹּקֶר וַתִּפָּעֶם רוּחוֹ. וּבִנְבוּכַדְנֶצַּר כְּתִיב: וַתִּתְפָּעֶם (דניאל ב, א). פַּרְעֹה שֶׁיָּדַע הַחֲלוֹם וְלֹא יָדַע פִּתְרוֹנוֹ, נִטְרַף טֵרוּף אֶחָד. נְבוּכַדְנֶצַּר שֶׁשָּׁכַח הַחֲלוֹם וּפִתְרוֹנוֹ, נִטְרַף שְׁנֵי טֵרוּפִין. לְכָךְ כְּתִיב בּוֹ וַתִּתְפָּעֶם. חָלַם נְבֻכַדְנֶצַּר חֲלֹמוֹת (דניאל ב, א). רַבִּי יַנַּאי אוֹמֵר, חֲלֹמוֹת שְׁתַּיִם חָלַם, אַחַת שֶׁל צֶלֶם וְאַחַת שֶׁל אִילָן. וַיֹּאמֶר הַמֶּלֶךְ לִקְרֹא לַחֲרְטֻמִּים, חָסֵר כְּתִיב: אֵלּוּ שֶׁשּׁוֹאֲלִין בְּטִימֵי מֵתִים. לָאַשָּׁפִים, אֵלּוּ שֶׁדּוֹחֲקִין בַּמַּזָּל, שֶׁכֵּן אַשָּׁפִים לְשׁוֹן דְּחָק, שֶׁנֶּאֱמַר: שִׁמְעוּ זֹאת הַשֹּׁאֲפִים אֶבְיוֹן (עמוס ח, ד). וְלַמְכַשְּׁפִים, שֶׁמַּכְחִישִׁין פָּמַלְיָא שֶׁל מַעְלָה וּפָמַלְיָא שֶׁל מַטָּה. And, behold, there came up out of the river seven kine … and it came to pass in the morning that his spirit was troubled (Gen. 41:2–8). In this verse the word “troubled” is written vatipa’em, and in the verse relating to Nebuchadnezzar, And Nebuchadnezzar was troubled (Dan. 2:1), it is written vattitpa’em. Pharaoh recalled his dream, but did not know its explanation, and therefore was troubled only once. Nebuchadnezzar, however, forgot the dream and its explanation, and therefore was troubled twice.2The use of the hithpael form of the word “troubled” in the quotation about Nebuchadnezzar contains a doubled tav, thus indicating two troubles, while the niphal form in the verse about Pharaoh contains one tav, signifying one trouble. That is why it is written about Him: Nebuchadnezzar dreamed dreams (ibid.). R. Yannai said: He actually had two dreams; one related to an image and the other to a tree. Then the king commanded to call the magicians, and the astrologers, and the sorcerers (ibid., v. 2). Written without the tav, the magicians are those who inquire of the bones of the dead; the astrologers are those who examine the planetary constellations (for their answer). This is so because the root of the word asafim (astrologers”) means “to compel,” as it is said: Hear this, O ye that would oppress the needy (hashe’afim) (Amos 8:4); and the sorcerers are those who diminish the power of the heavenly and earthly courts.
לְהַגִּיד לַמֶּלֶךְ חֲלֹמֹתָיו וַיָּבֹאוּ וַיַּעַמְדוּ לִפְנֵי הַמֶּלֶךְ. וַיֹּאמֶר לָהֶם הַמֶּלֶךְ חֲלוֹם חָלָמְתִּי וַתִּפָּעֶם רוּחִי לָדַעַת אֶת הַחֲלוֹם. וַיְדַבְּרוּ הַכַּשְׂדִּים לַמֶּלֶךְ אֲרָמִית, מַלְכָּא לְעָלְמִין חֱיִי אֱמַר חֶלְמָא לְעַבְדָּיךְ וּפִשְׁרָא נְחַוֵּא. אָמַר לָהֶם נְבוּכַדְנֶצַּר, אֲנִי יוֹדֵעַ אִם אֲנִי אֹמַר לָכֶם הַחֲלוֹם, אַתֶּם בּוֹדִים לִי דְבָרִים וְאוֹמְרִים זֶה פִתְרוֹנוֹ. לָהֵן חֶלְמָא אֱמַרוּ לִי וְאִנְדַּע דִּי פִשְׁרֵהּ תְּהַחֲוֻנַּנִי. To tell the king his dreams. So they came and stood before the king. And the king said unto them: “I have dreamed a dream …” Then spoke the Chaldeans to the king in Aramaic: “O king, live forever! Tell thy servants the dream, and we will declare the interpretation” (Dan. 1:2–4). Nebuchadnezzar replied: I am aware that if I should describe my dream to you, you might interpret it inaccurately, and still insist that it is the correct explanation; therefore I say to you: Only tell me the dream, and I shall know that ye can reveal unto me the interpretation thereof (ibid., v. 9).
עֲנוֹ תִנְיָנוּת וְאָמְרִין, מַלְכָּא חֶלְמָא יֵאמַר לְעַבְדוֹהִי וּפִשְׁרָה נְהַחֲוֵה. אָמַר לָהֶם: אֲנִי אוֹמֵר לָכֶם אִמְרוּ לִי, וְאַתֶּם אוֹמְרִים לִי אֱמֹר לָנוּ, מָה אַתֶּם סְבוּרִים, שֶׁתִּהְיוּ מְסִיחִים עִמִּי עַד הַצָּהֳרַיִם בִּדְבָרִים בְּטֵלִים וְהוֹלְכִים לָכֶם. דִּי הֵן חֶלְמָא לָא תְהוֹדְעֵנַּנִי חֲדָה הִיא דָתְכוֹן, שֶׁתִּהְיוּ כֻלְּכֶם נֶהֱרָגִין. וּמִלָּה כִדְבָה וּשְׁחִיתָה הִזְדַּמִּנְתּוּן לְמֵאמַר קָדָמַי עַד דִּי עִדָּנָא יִשְׁתַּנֵּא, לָהֶן חֶלְמָא אֱמַרוּ לִי וְאִנְדַּע דִּי פִשְׁרֵהּ תְּהַחֲוֵנַּנִי. עֲנוֹ כַשְׂדָּאֵי קֳדָם מַלְכָּא וְאָמְרִין, לָא אִיתַי אֱנָשׁ עַל יַבֶּשְׁתָּא דִּי מִלַּת מַלְכָּא יוּכַל לְהַחֲוָיָה כָּל קֳבֵל דִּי כָּל מֶלֶךְ רַב וְשַׁלִּיט מִלָּה כִדְנָה לָא שְׁאֵל לְכָל חַרְטֹם וְאָשַׁף וְכַשְׂדָּי. וּמִלְּתָא דִי מַלְכָּא שָׁאֵל יַקִּירָה. נְבוּאָה הִיא צְרִיכָה, שֶׁכֵּן יַקִּירָה לְשׁוֹן נְבוּאָה, כְּמָה דְאָמַר, וּדְבַר ה' הָיָה יָקָר בַּיָּמִים הָהֵם אֵין חָזוֹן נִפְרָץ (ש״א ג, א). They answered a second time, saying: “Let the king tell his servants the dream, and we will declare the interpretation” (ibid., v. 7). “I have ordered you,” he replied, “to relate the dream to me, and now you say to me: ‘Tell us.’ Do you believe that you are going to be permitted to chatter the time away until the noon hour and then depart unscathed? If ye make not known unto me the dream, there is but one law for you; and ye have agreed together to speak before me lying and corrupt words, till the time be changed; only tell me the dream, and I shall know that you can declare unto me the interpretation thereof.” The Chaldeans answered before the king, and said: “There is not a man upon the earth that can declare the king’s matter; forasmuch as no great and powerful king hath asked such a thing of any magician, or enchanter, or Chaldean. And it is a hard thing that the king asketh, and there is none other that can declare it (ibid., vv. 9–11). This verse indicates that the gift of prophecy is required for the interpretation of dreams, since the word hard (yakirah) is an expression that is employed with reference to prophecy, as it is said: And the word of the Lord was hard (yakar) in those days: there was no frequent vision (I Sam. 3:1).
וְאָחֳרָן לָא אִיתַי, וְאַהֲרֹן לָא אִיתַי. כְּשֶׁהָיָה בֵּית הַמִּקְדָּשׁ קַיָּם, הָיָה אָדָם הוֹלֵךְ אֵצֶל בְּנֵי אַהֲרֹן וְשׁוֹאֵל בְּאוּרִים וְתֻמִּים וּמַגִּיד לוֹ אֶת הַדָּבָר. וְעַכְשָׁו אֵין בֵּית הַמִּקְדָּשׁ קַיָּם וְאֵין שׁוֹאֲלִין בְּאוּרִים וְתֻמִּים. And there is none other (aharan) (Dan. 2:11). It should have been written “there is no Aaron” (aharon). While the Temple stood, a man could go to one of Aaron’s descendants to consult the Urim and Thummin for answers to their questions, but now there is no Temple and no Urim and Thummin to consult.
אָמַר לָהֶם: וְכָךְ הָיָה בֵית הַמִּקְדָּשׁ יָפֶה וּנְתַתֶּם לִי עֵצָה שֶׁאַחֲרִיבֶנּוּ. מִיָּד כָּעַס וַאֲמַר לְהוֹבָדָה לְכֹל חַכִּימֵי בָבֶל. וְדָתָא נֶפְקַת וְחַכִּימַיָּא מִתְקַטְּלִין, וּבְעוֹ דָּנִיֵּאל וְחַבְרוֹהִי לְהִתְקְטָלָה. הִתְחִיל דָּנִיֵּאל לוֹמַר לְאַרְיוֹךְ, עַל מָה דָתָא מְהַחְצְפָה מִן קֳדָם מַלְכָּא, אֱדַיִן מִלְּתָא הוֹדַע אַרְיוֹךְ לְדָנִיֵּאל, וְדָנִיֵּאל עַל וּבְעָה קֳדָם מַלְכָּא. וְכֵן אֱמַר לֵהּ דִּי הַשְׁכַּחַת גְּבַר מִן בְּנֵי גָלוּתָא דִּי יְהוּד דִּי פִשְׁרָא לְמַלְכָּא יְהוֹדַע. אֲמַר לֵה אַנְתְּ הוּא דָנִיֵּאל. וְכִי לֹא הָיָה מַכִּירוֹ. אֶלָּא אָמַר לוֹ: יֶשׁ בְּךָ כֹּחַ לְסַפֵּר לִי אֶת הַחֲלוֹם וּפִתְרוֹנוֹ. אָמַר לוֹ: הֵן. אָמַר לוֹ: אֵימָתַי. אָמַר לוֹ: אֲנִי אֵינִי מְבַקֵּשׁ מִמְּךָ זְמָן לֹא לְאַחַר שְׁלֹשִים יוֹם וְלֹא לְאַחַר עֶשְׂרִים יוֹם, אֶלָּא הַמְתֵּן לִי הַלַּיְלָה וְלַבֹּקֶר אֲנִי אֹמַר לָךְ. Nebuchadnezzar retorted: “Obviously, the Temple must have been an extraordinary edifice, yet you advised me to destroy it.” He became infuriated with them and declared: “Let all the wise men of Babylon be eliminated.” So the decree went forth, and the wise men were to be slain; and they sought Daniel and his companions to be slain (ibid., v. 13). Daniel said to Arioch: “Wherefore is the decree so peremptory from the king?” Then Arioch made the thing known to Daniel (ibid., v. 16). Then Arioch immediately brought Daniel before the king and said unto him: I have found a man of the children of the captivity of Judah that will make known unto the king the interpretation (ibid., v. 25). The king asked: “Are you Daniel?” He did not say this because he failed to recognize him, but in order to inquire of him: Are you able to tell me the dream and its interpretation? (ibid., v. 26). Daniel answered: “Yes.” “When will you do so?” the king asked. And Daniel replied: “I ask not for thirty or twenty days, allow me only this night and morning, and then I will reveal the dream to you.”
אֱדַיִן דָּנִיֵּאל לְבַיְתֵהּ אֲזַל וְלַחֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה חַבְרוֹהִי מִלְּתָא הוֹדַע. לָמָּה, כְּדֵי שֶׁיִּהְיוּ מִתְפַּלְּלִין עִמּוֹ, שֶׁנֶּאֱמַר: וְרַחֲמִין לְמִבְעֵא מִן קֳדָם אֱלָהּ שְׁמַיָּא עַל רָזָא דְּנָה דִּי לָא יְהוֹבְדוּן דָּנִיֵּאל וְחַבְרוֹהִי עִם שְׁאָר חַכִּימֵי בָבֶל. אֱדַיִן לְדָנִיֵּאל בְּחֶזְרָא דִי לֵילְיָא רָזָא גֲלִי, אֱדַיִן דָּנִיֵּאל בָּרִךְ לֶאֱלָהּ שְׁמַיָּא (דניאל ב, יח-יט). אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, בָּעוֹלָם הַזֶּה הָיְתָה הַנְּבוּאָה בַיְחִידִים. אֲבָל לֶעָתִיד לָבֹא, עַל כָּל אָדָם, שֶׁנֶּאֱמַר: וְהָיָה אַחֲרֵי כֵן אֶשְׁפּוֹךְ אֶת רוּחִי עַל כָּל בָּשָׂר וְנִבְּאוּ בְּנֵיכֶם וּבְנֹתֵיכֶם זִקְנֵיכֶם חֲלֹמוֹת יַחֲלֹמוּן בַּחוּרֵיכֶם חֶזְיֹנוֹת יִרְאוּ (יואל ג, א). Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions (ibid., v. 17). Why? So that they might pray with him, as it is said: That they might ask mercy of the God of heaven concerning this secret; that Daniel and his companions should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a vision if the night. Then Daniel blessed the God of heaven (ibid., vv. 18–19). The Holy One, blessed be He, declared: “Prophecy is restricted in this world to certain chosen ones, but in the world-to-come the gift of prophecy will be possessed by all men,” as is said: And it shall come to pass afterward, that I will pour out My spirit upon all flesh; and your sons and daughters shall prophesy; your old men shall dream dreams; your young men shall see visions (Joel 3:1).