דניאל, פרק ח׳, פסוק י״ג

During a profound prophetic experience, the nature of the revelation shifts. Instead of merely seeing visual symbols, a dialogue between heavenly beings is heard, centering on the tragic fate of the Temple, the suspension of its daily sacrifices, and the duration of evil's reign over the world.

The primary approach among commentators is that the first speaker in this dialogue is an angel, and hearing his voice marks a distinct transition from a visual vision to an auditory prophecy [מלבי״ם]. However, a unique perspective suggests that this voice does not belong to an external angel at all. Rather, it is the prophet's own divine soul, crying out in deep longing and wonder, pleading to know when this period of evil will finally end [יוסף אבן יחיא].

This passionate question is directed toward the specific angel responsible for transmitting the prophecy and issuing heavenly decrees [רש״י, מצודת דוד, יוסף אבן יחיא]. This angel is a wondrous, hidden entity. Because his true identity and name remain completely concealed, he is portrayed as a mysterious figure whose name cannot be spoken [רש״י, מצודת ציון, אבן עזרא].

The core of the dialogue asks how long the harsh reality will endure once the daily sacrifice is removed from the Temple service and replaced by a severe transgression. This transgression is understood primarily as a reference to idolatry, functioning as a mute, paralyzed stone idol set up in the exact place where the daily offerings belong [רש״י, מצודת דוד, מצודת ציון]. Alternatively, this transgression is viewed as the direct cause of the ensuing destruction and utter desolation [שטיינזלץ]. Historically, this timeline measures the period from when the daily sacrifice is successfully restored during the era of the Hasmoneans until it is tragically replaced once again by that desolate idol [מלבי״ם].

The prophecy concludes with a grim picture of destruction, declaring that sacred things will be handed over to be entirely trampled [אבן עזרא]. The holiness destined for this trampling refers specifically to the foundation of the Temple itself. Along with the Temple, a host will also be crushed. Some commentators explain that this refers to the heavenly host being cast down [רש״י, שטיינזלץ]. Others interpret this host as the people of Israel, God's own army, who will tragically be left to be trampled under the feet of their enemies [מצודת דוד, יוסף אבן יחיא].