“In the third year of Cyrus,” — after Daniel saw that Cyrus the Great had given permission to build the Temple, and that through the accusations written by the adversaries of Judah the building was halted, he mourned over this matter; and then the word came to calm his troubled spirit. “A word was revealed,” — for this vision did not come in general terms, but all the details were revealed to him. “And the word was true,” — he explained to him the true matter of what was happening at that time, “and a great host,” — as well as what would occur in the distant future. “And he understood the word,” — through this vision he came to understand all the previous visions, which contained two elements: “word and vision,” — that is, things heard in prophecy, and images seen symbolically, such as the ram and the goat. All of this was now explained to him in detail, both to understand the word — what he had heard, and to gain understanding in the vision — what he had seen.

“In those days,” — at that time he was mourning for three weeks; according to the interpretation, this corresponds to the three kingdoms that he saw would still rule over Israel, each one corresponding to one week.

“Pleasant bread,” — even at night after the fast he did not eat fine, refined bread, nor did he drink wine.

“Clothed in linen,” — these are white linen garments, which signify purity and separation from materiality. And “his loins,” — as it says elsewhere, “from his loins and upward was a brightness that shines and does not burn, and from his loins and downward was a consuming fire of judgment”; thus, from the side of receiving divine influence there is kindness and mercy, which is symbolized by the white linen garments. But from his loins and downward is described as shining gold (ophaz), for gold signifies judgment, corresponding to the recipients below.

“And his body was like tarshish,” — the form in which he appeared, taking on a visible shape before human beings, was like a sapphire-like radiance such as the appearance of the upper air. “And his face like the appearance of lightning, and his eyes like torches of fire,” — according to the interpretation, the perception of the separate intellect by the human intellect is like lightning that flashes and vanishes, as explained by Maimonides in his introduction; “and his arms and his feet like the gleam of polished bronze,” — the actions of his hands and the movement of his feet, symbolized by hands and feet, and the meaning of “polished bronze” is explained in the vision of Ezekiel’s chariot, as it says “sparkling like polished bronze”; “and the sound of his words like the sound of a multitude,” — as it says in Ezekiel, “the sound of a tumult like the sound of a camp.”

“And I saw, and the men,” — the Sages explained that these were Haggai, Zechariah, and Malachi; therefore they sensed that something was occurring and a פחד (terror) fell upon them, since they were prophets. Nevertheless, they did not see the vision itself, for with regard to seeing the angel face to face, Daniel’s level was greater than theirs, as it is stated that he was superior to them in this respect.

“And no strength remained,” — that is, no physical strength remained in the body; and “my splendor,” — which refers to the power of the intellect, “was turned into ruin,” — “and I retained no strength,” — even the powers of the soul, which normally become strengthened when the powers of the body are weakened and thus become prepared to receive prophecy, were also nullified here; and he was not in a state fit to receive the divine speech.

“And I heard,” — and after hearing the voice, the weakness increased, until he fell into a prophetic sleep.

“And behold,” — through this he was strengthened to stand, though he stood trembling; and he told him that he had been sent to come to him from the very first day, as it is said, “and it shall be that before they call, I will answer”—only…

“And the prince of the kingdom of Persia stood against me,” — he was opposing the building of the Temple and inclining the heart of the king to halt it. “And behold, Michael, one of the chief princes,” — who is greater in rank than the other princes and influences them, as it is said that they call one to another and receive from one another, “came to help me,” — “and I remained there with the kings of Persia,” — the expression “with” (etzel) is like “among the nobles,” referring to the princes who emanate influence upon the people; and through Michael, I was enabled to remain with the prince who influences the kings of Persia, so that now I have the power to turn their hearts toward favor upon Israel, for the influence of the chief prince will descend through me.

“And I have come,” — however, although I am able to overcome the prince of Persia so that this kingdom will show favor to Israel, “I have come to make you understand what will happen to your people in the latter days,” — for there will arise kingdoms that I will not be able to overcome, and they will harm Israel. “For the vision is yet for many days,” — there remains a vision concerning future subjugation that will come in the days ahead.

“And as he spoke,” — after he continued to speak with him these great prophetic matters, his bodily powers again failed, and he did not retain the strength to receive the influence of the separate intellect in such elevated matters, which are lofty both in their nature and because they concern distant times and many days.

“By the vision,” — he said: was it not that from the vision alone I was already overwhelmed to the point that I had no strength left? All the more so, how could I endure speech, which requires even greater strength? And thus now, as you prepare me for the spoken revelation, “I have no strength, and no breath remains in me.”

“And he added,” — therefore he needed to strengthen him again, and said to him: “Be strong,” — in body, and be strong in the powers of the intellect.

“Do you know why I have come to you?” — meaning, I have not come only for this matter for which you fasted; for regarding that, I will return to fight with the prince of Persia, as explained, that additional kings will arise in Persia and I will need to struggle to incline each king’s heart toward favor for Israel, since I remain among the kings of Persia to influence them. But “when I go forth,” — I will have to depart from remaining among the kings and influencing them toward good for Israel, “behold, the prince of Greece will come,” — and there I will not be able to turn their hearts toward good or overcome the prince of Greece.

“But,” — in this matter I can only tell you the decree that has been recorded above in the writing of truth, as the Sages said: “truth” means once a decree has been issued; this I cannot annul. “And there is none who strengthens himself with me against these,” — meaning that against the prince of Greece there is no one who can strengthen me to overcome his prince, so that I might influence their kings, since the decree has been determined and he has support from above. “Except Michael your prince,” — for he, as the prince of Israel, can ensure that Israel is not destroyed and can bring salvation in a miraculous way, not through influencing the king or overcoming the opposing prince, but through miracle and wonder; for when Israel stands in great distress and is near destruction, the prince of Israel is aroused through supernatural providence, as explained at the beginning of chapter 12.