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Why Isn’t the Book of Daniel Part of the Prophets?

Why Isn’t the Book of Daniel Part of the Prophets?

The difference between divine inspiration and prophecy

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Dear Rabbi,

I was reading the book of Daniel, which is filled with extraordinary and apocalyptic visions. I was amazed to learn that it is not included in the section of the Bible known as the Prophets, and that the Talmud does not even consider Daniel to have been a prophet. What am I missing?

Answer:

The issue you’ve raised is certainly puzzling. But before answering it, we first have to ascertain whether Daniel himself was in fact a prophet.

On the one hand, the Talmud does explicitly state that Daniel was not a prophet.1 On the other hand, when the Talmud states that only “48 prophets and 7 prophetesses prophesied to Israel,”2 the sages disagree as to whether Daniel is included in that list or not.3

What is even stranger is that the remark in the Talmud that Daniel was not a prophet is made in connection with an incident in which Daniel seems to have seen a vision, when the three official prophets who were with him did not:

“And I, Daniel, alone saw the vision, but the men who were with me did not see the vision. But a great quaking fell upon them, and they fled into hiding.”4 Who were these men? Said Rabbi Yirmiyah, and some say it was Rabbi Chiya bar Abba, “They were the [prophets] Chaggai, Zechariah and Malachi. They were superior to him [Daniel], and he was superior to them. They were superior to him, in that they were prophets and he wasn’t. He was superior to them, in that he saw the vision and they did not.”5

We must therefore conclude that what distinguishes someone as a prophet is not whether he or she has visions, but something deeper and more fundamental.

While in common parlance the word “prophecy” is used to describe visions in general, in truth there are two different kinds of visions: prophecy and ruach ha-kodesh (Hebrew for “divine inspiration”). With prophecy, it is almost as if one sees the revelation, gaining an intimate familiarity with the divine, while ruach ha-kodesh is more of a detached, factual kind of knowledge, as shall be explained.

Some prophets see a vision or dream of an angel speaking to them; others see the form of a man, or may perceive that G‑d Himself is speaking to them. And yet others don’t see anything; they only hear the prophetic words addressed to them. The prophet may experience that which is heard with the greatest possible intensity, just as a person may hear or perceive a storm or an earthquake. Or the prophet may hear the prophecy as ordinary speech.6

There are many different levels and types of prophecies,7 but the common denominator between them is the way the prophet’s intellect merges with the divine and transcends the normal powers of the intellect. Thus, when prophets are granted an intimate familiarity with the level of divinity that has been revealed to them, their bodies weaken and tremble and their regular senses become confused or paralyzed, or they simply fall asleep. It is for this reason that we sometimes find that the prophet is referred to in the scriptures as one who is acting irrationally.8 This is not because the prophet lacks wisdom. On the contrary, he or she is connected to G‑d’s wisdom, which transcends human intellect. Rather, it is because during prophecy, the people observing the prophet perceive only the void of what they consider to be rational intellect; they do not, however, perceive how the prophet’s mind has transcended the normal human intellect and is merged with the divine.9

Those who have ruach ha-kodesh, however, feel as if the divine spirit came upon them. With it they receive a new power that encourages them either to take a specific action, speak wisdom, compose hymns, exhort their fellow men or discuss political or theological problems. All this is done while the one with ruach ha-kodesh is in full possession of his or her senses.10

It is true that the inspiration may sometimes come in the form of a dream, as it does with prophets. There is, however, a difference between the visions experienced by prophets in a dream and those that come through ruach ha-kodesh, as was the case with Daniel.

The difference can be seen in how prophets and those inspired by ruach ha-kodesh refer to their visions and dreams. When prophets prophesy, they are informed that the vision was a prophecy, and upon awaking, they state decidedly that it was a prophetic experience.11 For example, when Jacob awakened from his prophetic dream of the angels ascending and descending the ladder, he did not say that it was a dream; rather, he proclaimed (Genesis 28:16), “How awesome is this place! This is none other than the house of G‑d, and this is the gate of heaven.” And he later referred to the incident by saying (ibid. 48:3), “Almighty G‑d appeared to me in Luz, in the land of Canaan, and He blessed me.”

Daniel, however, used the language of “visions” to describe his experiences, even after he saw angels and received knowledge through them, as we can see from the following verses from the Book of Daniel:

  1. “Then the secret was revealed to Daniel in the vision of the night” (2:19).
  2. “In the first year of Belshazzar, the king of Babylon, Daniel saw a dream . . .” (7:1).
  3. “. . . and the visions of my mind terrified me” (7:15).

So while it is true that Daniel had visions, they were on the level of ruach ha-kodesh, divine inspiration. Therefore, the book of Daniel was made part of the biblical section of Ketuvim, the Writings or Hagiographa, and not the Neviim, Prophets.12

When discussing the difference between prophecy and ruach ha-kodesh, a distinction needs to be made between the levels of the divine revelation (how high in the chain of emanation between G‑d and man the individual reaches) and the quality of the revelation (how intimate and clear the revelation is to the individual).

While the quality of the revelation is much greater in prophecy than in ruach ha-kodesh, the level of revelation reached through ruach ha-kodesh can be much higher than that reached through prophecy. Since the prophet gains an intimate knowledge and familiarity with the level of divinity that is being revealed to him or her, to the point that we say that the prophet “saw G‑d,” there is a greater limit to how high of a level of emanation the prophet can see, as G‑d told Moses, “No man can see me and live.”13

With ruach ha-kodesh, however, it is not as if one actually “saw” or “heard” something; rather, it is similar to perceiving something with the mind. Therefore, the recipient of this ruach ha-kodesh may sometimes be privy to greater knowledge of the myriad levels and layers of divine emanation than even the prophet. For the knowledge received through ruach ha-kodesh is similar to the cataloging of facts, the names of the different spiritual worlds and the rules by which they interact. But in the end, he knows only the fact of their existence (yediat ha-metziut), but he has no real appreciation of their true nature, for he has never “seen it.”

This is what the Talmud means when it proclaims that “a sage is superior to a prophet.”14 For the sage, through ruach ha-kodesh, can be privy to levels of insight that surpass that which the prophets are able to envision tangibly. And while the sage grasps only facts, nevertheless it is divinely inspired knowledge of the facts.15

The levels of prophetic revelation experienced throughout a prophet’s lifetime are, however, not static. The same prophet can at times experience different levels of prophecy, ruach ha-kodesh, or both.16 Therefore, even if Daniel had attained the level of prophecy at one point in his life,17 it was not in relation to the book of Daniel, which is therefore still considered part of the Ketuvim, the Writings.

Please see Is the Book of Daniel Authentic? and Do (Normal) Jews Believe in Prophecy?

Footnotes
1.

Talmud, Megillah 3a.

2.

Ibid., 14a. It should be noted that when the Talmud states that only 55 prophets “prophesied to Israel,” it does not mean that there were only 55 prophets. In fact, the Talmud there tells us that the number of prophets throughout Jewish history was double the number of people who left Egypt. What it means to say is that there were 55 prophets who said prophecies that have relevance for future generations and not just for their own generation.

3.

See Halachot Gedolot, ch. 76; Seder Olam Rabbah, ch. 20; commentary of Rabbi Shlomo Yitzchaki, Rashi to Megillah, ibid.

5.

Talmud, Megillah 3a.

7.

See Guide for the Perplexed 2:45, where Maimonides enumerates nine levels of prophecy. (He actually lists eleven; however, the first two aren’t considered prophecy. Rather, they are forms of divine inspiration which are close to, and on the path to, prophecy, but they are not technically prophecy.)

9.

See Maimonides, Mishneh Torah, Hilchot Yesodei Hatorah 7:2; commentary by Rabbi David Kimchi (Radak) to I Samuel 19:24; Rabbi Menachem Mendel of Lubavitch (Tzemach Tzedek), Ohr HaTorah, Sukkot, pp. 1715–7, and Derech Mitzvotecha 172b.

10.

To clarify, there are in general two levels of ruach ha-kodesh. One simply inspires and moves the person to take a specific action, like rescuing a community, as is the case with the various Judges of Israel (see, for example, Judges 11:29, 14:19). The second and greater level of ruach ha-kodesh is when the person is granted divine knowledge, and may also be encouraged to speak or write about it. When we speak of “factual knowledge,” we are referring to the higher level of ruach ha-kodesh, which deals with knowledge (for more on these two levels, see Guide for the Perplexed, ibid.).

11.

We do find that the prophet Samuel, when he heard a G‑dly voice for the first time, thought it was his mentor, the high priest Eli, calling him. That was because Samuel did not know yet that G‑d addressed prophets in this fashion. It was in the course of that episode that Samuel learned that it was a prophecy. See Guide for the Perplexed 2:44.

12.

Guide for the Perplexed, ibid.

14.

Talmud, Bava Batra 12a.

15.

Tanya, Igeret Hakodesh, Epistle 19; Derech Mitzvotecha 172b–173a.

16.

See Guide for the Perplexed, ibid.; Derech Mitzvotecha, ibid.

17.

See Rashi to Megillah 3a.

Rabbi Yehuda Shurpin responds to questions for Chabad.org's Ask the Rabbi service.
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Discussion (16)
September 23, 2016
Also, I think one other reason was that in the prophetic office of the Israelites, Daniel did not hold any office as a prophet
And also I was to as,what prove are you using to backup what you wrote in Danel 10:7.
Kingsley
Babcock university
August 24, 2016
@Joshua I will take a stab at your question since the author has not. I believe that Ruach Ha Kodesh is translated as Spirit of Holiness. It is not a being in and of itself as the xtian trinity likes to represent. It is a flow from above of energy that enables a Tzaddik to sense things that Hashem wants them to sense. It is a force that all of us can tap into if we were to make ourselves to become more spiritually sensitive through keeping ourselves holy and pure. This is evidenced by seeing all the miracles that the Lubavitcher Rebbe brought down through his blessings.
Kenneth "Yaakov" Mark
August 19, 2016
Is there a particular holiday or time of the year to read Daniel?
Linda Chatterjee
West Chester
February 8, 2016
Re: About Daniel being in the prophets
The Jewish Bible is generally split into three sections, The Torah - Pentateuch, The Nevi'im - Prophets, and Ketuvim - Writings\scriptures\Hagiographa. The book of Daniel can be found is this third section. See The Complete Tanach with Rashi's Commentary
Yehuda Shurpin (Author)
February 8, 2016
About Daniel being in the prophets.
In fact sir, Daniel is in the prophets section of the bible, he is in the latter section, known as the minor prophets, due to the size of those books. If I remember correctly,it was the major prophets first and then all the books after that are considered minor prophets.correct me if I'm wrong.
Serge
San Diego
February 7, 2016
ruach ha-kodesh
Thank you for your insightful article. As a side note, I found it strange you used the term Ruach Ha-Kodesh instead of the English translation of, Holy Spirit. Is there any particular reason why?
Joshua
Georgia
September 18, 2015
Canonization Process
I believe that the most obvious reason that Daniel is not included in the section known as "the Prophets" is because it was not accepted as canonical Scripture until four hundreds years after the Nevi'im was canonized. The Former and Latter Prophets were canonized around 100-200 BCE and the Ketuvim (which includes Daniel) was not canonized until circa 90 CE.

I think it is a bit unnecessary to spiritualize why Daniel isn't a part of the Nevi'im. It simply wasn't considered Scripture (perhaps wasn't even written) when "the Prophets" were added to the Torah as Hebrew Scripture.

Just my two sense.
Nathan Saccol
November 20, 2014
A prophet is a prophet is a prophet.
The levels of prophetic revelation experienced throughout a prophet’s lifetime are, however, not static. The same prophet can at times experience different levels of prophecy, ruach ha-kodesh, or both. Therefore, even if Daniel had attained the level of prophecy at one point in his life, it was not in relation to the book of Daniel, which is therefore still considered part of the Ketuvim, the Writings.
??
(Daniel was given prophecy of future events clear to the millennial reign of the Messiah, even directly from the archangel Gabriel. Revelation of the 4 gentile empires, the Jews, the coming of the Messiah, the end of days. Many of these prophecies have come true with precise accuracy. The fourth gentile empire, which is to be exceedingly terrible is in the making right now. Whether one wants to call truth of scripture "the writings" or "a level of revelation" is a moot point. To diminish the book of Daniel to anything less than truth, I believe, is a mistake of biblical proportions.
Anonymous
Oxnard
May 19, 2014
There is often confusion, as many people consider that a prophet is someone able to foresee events... Actually a prophet, as can be seen throughout the books in the Nevi'im section, are more like spokespeople, they are the vehicle of the word of G-d. For instance, Yirmiyahu spends most of his lifetime warning the people (especially of Jerusalem) about false prophets that reassure everyone saying that since the Beit haMikdash is standing in the city, nothing bad will happen. There is as well the component of foreseeing future events, but it's not really the major component of prophetic books.

Daniel was indeed divinely inspired to interpret dreams and predict certain events, but did not formally act as a spokesperson to incite people to change their attitudes. This is how some explain the fact that Daniel is in the Ketuvim section of the Tanakh.
Livni Nisa
Netanya, Israel
February 7, 2014
@KYM Ruach HaKodesh is more than divine inspiration.
Kym,
The Baal Shem Tov says that every leaf that falls from a tree, the way it spins in the wind, and where it lands....All of it was intended by Hashem. That is divine inspiration and everything is divinely inspired. Ruach Hakodesh is a gift that sages acquire through much toil in Torah, and they don't always get it. What I beleive the Rabbi is saying here is that Ruach Hakodesh is even higher than prophecy in many ways, and that Daniel was perhaps better than a prophet. And what can be infered is that even though today we have no prophets, Ruach Hakodesh is still alive and well. That is why we saw so many miracles through the Lubavitcher Rebbe, and also why there are Rebbes alive today that give blessings for childbirth and wealth and they come true. These "Tzaddikim" can see things we cannot and they are able to tell us what needs to be done in order for a thing to happen. The Rebbe also made many predictions.
Yaakov Mark
Los Angeles