2021/5782
Why Aramaic?
One of the striking features of Sefer Daniel (and Sefer Ezra) is that a large portion of it is written in Aramaic. What is the advantage of writing most of Perek 2 in Aramaic? Why then is Perek 1 written in Hebrew? Why does Perek 2 begin in Hebrew? Moreover, why in Perek 8 does Sefer Daniel return to Hebrew?
Some Aramaic Basics
Here is a bit of background (from Da’at Mikra) regarding Aramaic to help us develop some answers. Aramaic emerged as the lingua franca for international communication beginning with the rise of the Assyrian Empire. The Assyrians adopted Aramaic as their second official language in the 740’s BCE. Approximately 500 BCE is when Darius made Aramaic the second official language of Persia. Thus, we are not surprised to find Aramaic spoken in Nevuchadnetzar’s court instead of a native Babylonian language such as Akkadian.
Before Churban Bayit Rishon, our ancestors in Judea spoke Hebrew. During the siege of Yerushalayim, the Assyrian Ravshakeh addressed Jewish commoners in Hebrew, so they could understand his demeaning words (Melachim II 18:28). Jewish leaders asked him to speak Aramaic so that commoners would not comprehend his words (ad. loc. Pesukim 26).
It seems reasonable to assume that Jews continued to speak Hebrew until their exile. Daniel likely did not know Aramaic when he was exiled to Babylon .
Abarbanel’s Explanation
Abarbanel (in the introduction to his commentary to Sefer Daniel “Mayanei HaYeshu’a”) explains that the beginning of Sefer Daniel is written in Hebrew since it is written to his people, Am Yisrael. Daniel also records the Malach’s communications (beginning in Perek 8) in Hebrew since it is the language that Hashem spoke to Adam HaRishon, the Avot, Moshe Rabbeinu, and our Nevi’im.
However, continues Abarbanel, Daniel records the communications and interactions with the Babylonian leadership in Aramaic, the language of these dealings. Abarbanel explains that Daniel was concerned that if he translated from the conversations to Hebrew then inaccuracies would inevitably creep in.
Questions on the Abarbanel
One may ask then why does the Torah not record Yaakov Avinu’s talks with Lavan and Moshe Rabbeinu’s communications with Paroh in the language in which they presumably occurred, Aramaic and Egyptian respectively? One might respond that the Chumash is dictated word by word from Hashem and thus there is no fear of imprecise translation. However, why then are communications recorded in the Nevi’im, such as Ehud’s talks with Eglon Melech Mo’av or Yiftach’s communications with Melech Amon, not presented in their original language. One might respond that Daniel, part of Ketuvim, involves less immediate divine impact than the words of Nevi’im and therefore a risk of inaccuracy prevails. Alternatively, Daniel is written in a time of Galut during which he must act in a more natural manner and reduce his reliance upon Hashem’s intervention.
The question then arises as to why Daniel in Perek 7 records his first communication with the Malach in Aramaic. Abarbanel answers that it is written in Aramaic since the Malach delivered this communication while the Babylonian Empire remained intact. The Malach’s words recorded in Hebrew in Perek 8, although presented in the third (and last) year of the Babylonian ruler Belshazzar, were communicated as the duration of Babylonian rule was on the verge of expiring.
It would seem then that Abarbanel shifts his explanation for Sefer Daniel’s use of Aramaic. Instead of its aim being to accurately portray the occurrences, the idea is to convey a mood of Babylonian dominance.
Abarbanel’s approach, however, does not explain why Daniel Perek 6 records Daniel’s interactions with King Darius the Mede in Aramiac .
Da’at Mikra’s Approach
Da’at Mikra interestingly suggests that the sections of Sefer Daniel are intended to impact non-Jews as well as Jews. Just as Yirmiyahu 10:11 states a message to be delivered to non-Jews in Aramaic so too Daniel’s messages are universal in nature and thus are expressed in Aramaic, the lingua franca.
One could question this suggestion as there are many lessons in the Torah that apply to all of humanity, such as the first eleven chapters of Sefer Bereishit, which are not written in Aramaic. In addition, unlike Yirmiyahu 10:11, there is no directive from Hashem or a Malach to direct this message in Perakim two through seven of Sefer Daniel.
A New Suggestion from TABC Talmidim
A number of TABC Talmidim including Jacob Becker, Zachary Becker, Ezra Lebowitz, and Yaakov Suldan note that to properly learn Tanach it is insufficient to merely study it. One must make a complete immersion including a full emotional engagement . Accordingly, beginning the Sefer in Hebrew offers the view of a Hebrew-speaking Jewish young man freshly exiled from Yehuda to Bavel. He speaks, thinks, and writes in Hebrew.
However, as he becomes more acculturated he becomes comfortable in Aramaic. Of course, Daniel does not assimilate, as he resolutely avoids eating Nevuchadnetzar’s food as we learned in Perek 1 . However, Daniel, at the beginning of Perek 2, which according to Rashi occurs in the thirteenth year since Daniel arrived in Bavel, has become proficient in Aramaic and in the ways of the Babylonian royal court. Daniel handles himself with skill and aplomb in extraordinarily difficult circumstances. Daniel introducing the readers to the story in Hebrew and seamlessly transitioning to Aramaic conveys his comfort, and competence in the Babylonian royal court. Daniel’s interactions with Darius the Mede of Perek 6 is also presented in Aramaic to express the ease of Daniel’s move from the Babylonian royalty to Darius.
In Perek 8, however, Babylonian hegemony is coming to an end as the seventy years of exile set forth by Yirmiyahu HaNavi have been completed. Daniel shifts back into Hebrew as we transition from being entrenched in Galut to redirecting ourselves to our return to Eretz Yisrael.
Conclusion
We do not learn about Daniel, we walk alongside Daniel! We accompany him throughout his darkest moments sharing his deep fears and rejoicing with him in his moments of triumph. Part of the secret of Jewish continuity is to fully connect with our role models of our glorious past. The shifting of Sefer Daniel from Hebrew to Aramaic and then back to Hebrew helps us achieve exactly this lofty but crucial Torah goal.