Espousing proto-Zionist views, he urged his fellow Karaites to return to Israel, and called those who opposed doing so "fools who draw the Lord's wrath" in his Epistle to the Diaspora.
As regards Daniel's theories, he denied that speculation could be regarded as a source of knowledge, and, probably following this tenet, he maintained, in opposition to Anan, the principle that the Biblical laws must not be interpreted allegorically nor explained contrary to the simple text (see below).
Nonetheless, Daniel in his commentary to Leviticus 26, indulges in long reflections on the theodicy and the suffering of the pious.
He says that wherever mal'akhim "angels" are mentioned in the Bible, the designation does not refer to living, speaking beings who act as messengers, but to forces of nature, as fire, fog, winds, etc.
Like Anan, Benjamin Nahawandi and Ismāʿīl al-ʿUkbarī, Daniel forbade eating animals used for sacrifice in the Temple of Jerusalem in the Diaspora, adding to the proofs of his predecessors others drawn from Hosea 9, 4 and Isa.
Concerning levirate marriage, Daniel agrees with Anan that "ahim" in Deuteronomy 25, 5 does not mean "brothers", which would violate the prohibition contained in Lev.
The story of Judah and his sons (Genesis 38, 8) proves nothing, because at that time the prohibition against marrying a brother's wife did not exist.
The daughter is not excluded from the heritage, as the Rabbanites say, although her portion is less than that of the son, being only one-third; for in the law of valuation in connection with vows (Leviticus 27), women were valued less than men.
In other respects, Daniel follows the Talmud in holding that the descendants of one entitled to a portion succeed to his entire rights; the children of the son—i.e., grandchildren—taking precedence over the daughter, their aunt.
40 1, " at the beginning of the year, the tenth day of the month"; and that Muslims also may act as witnesses of the new moon's appearance.
Daniel wrote several works in the Hebrew language, all of which, save for a few quotations and fragments, have been lost.
There is undeniable evidence that he compiled a legal code (Sefer ha-Mitzvot or "Book of Commandments"), and a work on the rights of inheritance.