In the Torah portion of Ha’azinu, we read about the importance of “remembering the days of the world” and “understanding the years of past generations” (Deuteronomy 32:7). It is absolutely vital for each person to have a solid grasp of history. It is only when one knows history that they will be able to properly understand the Scriptures. Reading the Tanakh without its historical context is futile, and will lead to false faith.
Case in point is the Book of Daniel, perhaps the most misunderstood and abused book of Tanakh. Christians often use it to “prove” that Jesus was the Messiah. The reality is that Daniel’s prophecies undoubtedly point to someone else as the “anointed one”, and have nothing at all to do with Jesus, or Christianity, or even the destruction of the Second Temple or the Roman Empire. Once a person understands the historical context of Daniel, everything becomes abundantly clear.
Daniel’s “Vision of the Four Beasts” by Gustave Doré
The critical part of Daniel to understand is the three central prophetic chapters, 7 to 9. Chapter 7 starts with the famous Vision of the Four Beasts. Daniel beholds four great creatures emerge from the sea. The first is a lion with eagle wings and human features (7:4). The second is a bear with three fangs (7:5). Then a leopard with four wings and four heads (7:6). Then the most terrible beast of all, different than the others, with iron teeth and ten horns (7:7). Another little horn emerges from the head of this beast, and it was like a human that spoke arrogantly (7:8). Continue reading
Recall that God originally made the cosmos entirely with Gevurah, or Din, with strict measure, strong judgement, and precise severity. This is why the account of Creation uses only Elohim as the name of God, for that is the name associated with Din (whereas the Tetragrammaton is typically associated with Chessed, unlimited kindness, and more specifically, with Rachamim, mercy and compassion). However, that universe was “too perfect” and too fragile, unable to contain God’s light. Of the ten “vessels” (the Sefirot) that held the universe together, the lower seven “shattered” and had to be reconstructed. The Arizal notes that they shattered into 288 major fragments. This is alluded to when the Torah says that the Spirit of God “hovered” over the primordial waters (Genesis 1:2). The word “hovered”, merachefet (מרחפת), is an anagram of met-rapach (מת רפ״ח), the fall or “death” of the 288 pieces (see Sha’ar HaPesukim on Beresheet).