Today, the world is remarkably chaotic and ever evolving as the daily feed delivers news that often shocks and terrifies. In a prophet-less age, we rarely know where to turn for models of salvation.
In the biblical figure of Daniel, we are shown that we need not be prophets or sages to have a major impact on the world. We don’t need to have grand, leading visions or answers nor do we need to be the most learned in our Jewish texts. Being passionate, focused, honest, and dedicated to learning and a path of spiritual growth engenders us to be builders of our communities.
We know the story of Daniel, but do we know the inner workings of his story? How could Daniel not be a prophet? He survived the lion’s den; he saw a vision while the other three prophets with him did not. Why is this? Well, one suggestion from the sages states that Daniel may have been a prophet even if it not explicitly mentioned (Halachot Gedolot 76). This would make sense since Daniel has visions where other prophets around him do not (Daniel 10:7). There is weightier Talmudic argument, however, that firmly contends that he is not a prophet (Megillah 3a). Contextually, Daniel was not included in the list of forty-eight male prophets and 7 female prophetesses (Megillah 14a). Additionally, his story is not placed in the Tanach section of Neviim (Prophets) where Isaiah and Jeremiah inhabit, but in the didactic, mystical Ketuvim (writings).
Kabbalists explain that Daniel was not a prophet but that he had ruach ha’kodesh (special Divine assistance). Reading Talmud, we learn that “a sage is greater than a prophet” since intellectual insight can be greater than prophetic experience. So, If Daniel was not a prophet, and he surely wasn’t a sage in the traditional sense, what does his inclusion in the Jewish canon mean to teach us?
It’s a beautiful lesson. The story of Daniel is a compelling reminder that each of us contains near infinite spiritual potential. We don’t have to be brilliant sages or chosen prophets to gain access to God or to become moral messengers. Daniel takes on the role of challenging the people, even the Babylonian king, to do better. He demonstrates moral leadership and teaches us about tzedakah.
There are two models of tzedakah in Jewish thought. The first is obligatory: tithe on the land and court-enforced rabbinic tax for example). The second is voluntary, support of the poor through money for one’s spiritual growth, let’s say. Gary Anderson, a historian of ancient theology, suggests that Daniel 4:24 is the first source in Tanach for this voluntary model. Daniel boldly advised the king to “redeem his sins with tzedakah.” He speaks truth to power claiming that only radical giving can redeem our world.
Daniel was similar to Joseph in that he was a dream interpreter and similar to Esther as a political insider who saves his people. He was also like Moses challenging the leading political authority openly and being saved by miracles (lion’s pit). What he really seems to want is a life of closeness to God. Daniel is the first source in Tanach for praying three times a day and for praying toward Jerusalem (6:11). In Hebrew, Daniel means “God is my judge,” an appropriate name for Daniel since he seems so deeply committed in following the word of God even if his own life is at stake. Daniel can be considered the first chassid in a sense.
Look to Daniel! He is proud of his tradition and willing to stand up for it. Today, over 90 percent of American Jews are proud to be Jewish. Yet under 25% of American Jews are formally affiliated with Jewish institutions. Some blame the unaffiliated for not getting more involved. But we need to ask: Are our institutions doing a good enough job to make Jewish life attractive and engaging? It is time to reimagine Jewish life around core values that will allow a Jewish renaissance to flourish. Part of the responsibility is upon our institutions to make Jewish life relevant and transformative. And part of the responsibility is on each of us to proactively open our minds, hearts, and souls to another level and to exercise inspired leadership for our communities.
Daniel teaches us that each of us is capable of greatness when we commit ourselves to a life of meaning and service. He was the first to bring advanced models of prayer and justice into the world without any formal mantle of authority. In a messy world (where we may at times feel collectively trapped in a lion’s den), we need not (nor can we) turn toward prophets and gurus. Rather each of us must take on increased responsibility to exercise moral leadership. Only together can we heal our world.
Rabbi Dr. Shmuly Yanklowitz is the Executive Director of the Valley Beit Midrash, the Founder & President of Uri L’Tzedek, the Founder and CEO of The Shamayim V’Aretz Institute and the author of seven books on Jewish ethics. Newsweek named Rav Shmuly one of the top 50 rabbis in America.”
