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 Akkadian30Interestingly, Daniel 1:4 mentions the goal of teaching the “language of the Kasdim” to the Jewish lads taken to Nevuchadnetzar’s palace, and not Aramaic. Apparently, the lads were to be trained to interact with commoners in the language of the Kasdim and with royalty in Aramaic..
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 Babylon31Thank you to TABC Talmid Noam Barenholtz for helping me develop these points..
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. Daniel32Ascribing authorship of these passages to Daniel does not contradict the assertion in the Gemara (Bava Batra 15a) that the Anshei Kenesset HaGedola wrote Sefer Daniel. Da’at Mikra (introduction to Sefer Daniel pages 122-125) notes that Daniel wrote the bulk of the Sefer and gave it to his Talmidim. The Talmidim passed it to their Talmidim who preserved it until the Anshei Kenesset HaGedola compiled these writings into what we know as Sefer 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 the conversations to Hebrew then inaccuracies would inevitably creep in.
Questions on the Abarbanel
One may then ask 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 was dictated word by word from Hashem and thus there is no fear of imprecise translation. However, why then are the communications which are 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 Sefer Daniel, which is part of Ketuvim, involves less immediate divine impact than the words of Nevi’im and therefore has a greater risk of inaccuracy. Alternatively, Sefer Daniel was written in a time of Galut during which Daniel needed to 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 Belshatzar, were communicated as the Babylonian rule was on the verge of ending.
It seems 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 Aramaic.
Da’at Mikra’s Approach
Da’at Mikra interestingly suggests that the Aramaic 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 divine instruction to direct the messages of Sefer Daniel to the nations of the world.
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 engagement33Rav Yosef Dov Soloveitchik emphasizes this point in a Shiur he delivered in 1977 on Parashat BaHa’alotecha archived at https://www.yutorah.org/lectures/lecture.cfm/751364/rabbi-joseph-b-soloveitchik/behaalotcha-nosim-anachnu/.. 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 since he resolutely avoids eating Nevuchadnetzar’s food as we learned in Perek 134Daniel also remains steadfast in his commitment to Hashem throughout the very tumultuous events recorded in Perek 2.. However, Daniel at the beginning of Perek 2, which according to Rashi occurred in the thirteenth year after Daniel arrived in Bavel35Rashi to Daniel 2:1 writes that the events recorded in Daniel Perek 2 occurred in the second year after the Churban (the twenty-first year of Nevuchadnetzar’s reign), the equivalent of 584 BCE. Daniel arrived in Bavel in 597 BCE, the eighth year of Nevuchadnetzar’s reign, according to Rashi to Daniel 1:1., 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, by 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 just 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 goal36Da’at Mikra (introduction to Sefer Daniel, pages 99-100) notes that the consensus view even among secular scholars is that the language used in royal Aramaic documents recorded in Sefer Daniel matches the language used in royal Aramaic documents that have been discovered in the past century and a half. Moreover, Da’at Mikra (introduction to Sefer Daniel page 122) notes that academic specialists in Aramaic now agree that the Aramaic used in Sefer Daniel (and Sefer Ezra) is ancient Eastern Aramaic. This discovery supports the traditional view that these Sefarim date to the period of the Babylonian Empire (Daniel) and the Persian Empire (Ezra). Accordingly, the decision to record these events in Aramaic further authenticates the traditional claims regarding the authorship of Sefer Daniel and Sefer Ezra..