וּבִשְׁנַ֣ת אַחַ֗ת לְכ֙וֹרֶשׁ֙ מֶ֣לֶךְ פָּרַ֔ס לִכְל֥וֹת דְּבַר־יְהוָ֖ה מִפִּ֣י יִרְמְיָ֑ה הֵעִ֣יר יְהוָ֗ה אֶת־ר֙וּחַ֙ כֹּ֣רֶשׁ מֶֽלֶךְ־פָּרַ֔ס וַיַּֽעֲבֶר־קוֹל֙ בְּכָל־מַלְכוּת֔וֹ וְגַם־בְּמִכְתָּ֖ב לֵאמֹֽר׃
E nel primo anno di Ciro, re di Persia, affinché si compisse la parola del Signore pronunciata dalla bocca di Geremia, il Signore destò lo spirito di Ciro, re di Persia, che fece proclamare in tutto il suo regno, e anche per iscritto, dicendo:
Ramban
WHICH G-D IN CREATING HAD MADE. The work which should have been done on the Sabbath, He did in the double work which He executed on the sixth day, as it is explained in Bereshith Rabbah.24511:10. So says Rashi.
Rabbi Abraham ibn Ezra, however, explained simply that His work refers to the roots of all species to which He gave the power to make [i.e., to produce] after their own kind. [Thus the verse would translate: which G-d had created in order to make it.]
To me, the explanation appears to be that He rested from all His work which He created out of nothing; to make from it all the works mentioned on the six days. Thus the verse is stating that G-d rested from creating and forming — from the creation He created on the first day, and from the formation He formed on the rest of the days. And it is possible that the word la’asoth (to make) is connected with the expression above in the verse, that in it He rested from all His work which He created from making, [thus making the word la’asoth to be understood as mila’asoth (from making)]. So also are the verses: Until he ceased ‘lispor’246Genesis 41:49. (to count), which means milispor (until he left off counting); And they ceased ‘livnoth’ (to build) the city,247Ibid., 11:8. which means milivnoth; Take heed to yourselves, that ye go not up into the mount;248Exodus 19:12. Aloth (going up) should be understood as me’aloth (from going up). And they departed not ‘mitzvath’ (the commandment of the king,249II Chronicles 8:15. which should be understood as mimitzvath (from the commandment); and thus in many other cases.
Know that in the word la’asoth (to make, to do) is also included a hint that the six days of creation represent all the days of the world, i.e., that its existence will be six thousand years. For this reason the Rabbis have said:250Bereshith Rabbah 19:14. It is noteworthy here that Ramban’s explanation of the history of the world in terms of the six days of Creation was regarded with approval by many later authors. Bachya ben Asher (see my edition, I, pp. 54-6) and Menachem Ricanti copied it verbatim. Surprisingly it found its way into Egypt, and was wholly incorporated into the Midrash Rabbi David Hanagid, (Book of Exodus, pp. 201-2, ed. by A. Katz), grandson of Maimonides. “A day of the Holy One, blessed be He, is a thousand years.” Thus on the first two days the world was all water, and nothing was perfected during them. They allude to the first two thousand years when there was no one to call on the name of the Eternal. And so the Rabbis said:251Avodah Zarah 9a. “The first two thousand years there was desolation.” However, there was the creation of light on the first day corresponding to the thousand years of Adam who was the light of the world252Yerushalmi Shabbath 2, 6: “The first man was the light [literally: the candle] of the world.” and who recognized his Creator. Perhaps Enosh did not worship idols253See further, 4:26, Rashi. until the death of the first man.
On the second day G-d said, ‘Let there be a firmament… and let it divide,’254Above, 1:6. for on that “day” [i.e., the second thousand-year period] Noah and his sons — the righteous ones —255See Note 225 above. were separated from the wicked, who were punished in water.
On the third day, the dry land appeared; plants and trees began growing, and fruits ripened. This corresponds to the third thousand-year period which begins when Abraham was forty-eight years old,256In Avodah Zarah 9a it appears that Abraham, at the end of the first 2000 years, was 52 years old. for then he began to call the name of the Eternal. A righteous shoot257Jeremiah 23:5. did then spring forth in the world for he attracted many people to know the Eternal, just as the Rabbis interpreted the verse: And the souls that they had gotten in Haran258Genesis 12:5. “These are the converts which they converted.” (Bereshith Rabbah 39:21.) — and he commanded his household and his children after him, and they shall keep the way of the Eternal, to do righteousness and judgment.259Ibid., 18:19. This course continued until his descendants received the Torah on Sinai and the House of G-d was also built on that “day,” and then all commandments — which are “the fruits” of the world — were affirmed.
Know that from the time twilight falls it is already considered as the following day. Therefore, the subject of every “day” begins somewhat before it, just as Abraham was born at the end of the second thousand years. And you will see similar examples for each and every day.
On the fourth day the luminaries — the large and the small and the stars — were created. Its “day,” in the fourth thousand-year period, began seventy-two years after the First Sanctuary was built and continued until one hundred seventy-two years after the destruction of the Second Sanctuary. Now on this “day,” the children of Israel had light,260Exodus 10:23. for the glory of the Eternal filled the house of the Eternal,261I Kings 8:11. and the light of Israel became the fire upon the altar in the Sanctuary, resting there like a lion262So in Yoma 21b. Maharsha explains there the symbolism of the lion and the dog, that the first Sanctuary was built by King Solomon who was of the tribe of Judah, likened to a lion (see Genesis 49:9), while the second Sanctuary was built by the government of the Persians, symbolized by the dog (see Rosh Hashanah 4 a). consuming the offerings. Afterwards their light diminished and they were exiled to Babylon just as the light of the moon disappears before the birth of the new moon. Then the moon shone for them all the days of the Second Sanctuary, and the fire upon the altar rested on it like a dog.262So in Yoma 21b. Maharsha explains there the symbolism of the lion and the dog, that the first Sanctuary was built by King Solomon who was of the tribe of Judah, likened to a lion (see Genesis 49:9), while the second Sanctuary was built by the government of the Persians, symbolized by the dog (see Rosh Hashanah 4 a). And then the two luminaries disappeared towards eventide and the Sanctuary was destroyed.
On the fifth day the waters swarmed with living creatures and fowl flying above the earth. This was a reference to the fifth thousand-year period which began one hundred seventy-two years after the destruction of the Second Sanctuary since, during this millennium, the nations will have dominion, and man will be made as the fishes of the sea, as the creeping things, that have no ruler over them; they take up all of them with the angle, catch them in their net and gather in their drag,263Habakkuk 1:14-15. and no one seeks the Eternal.
On the sixth day in the morning, G-d said: ‘Let the earth bring forth the living creature after its kind, cattle and creeping thing, and beast of the earth after its kind.’264Above 1:24. Their creation took place before sunrise, even as it is written, The sun ariseth, they withdraw, and crouch in their dens.265Psalms 104:22. Then man was created in the image of G-d, and this is the time of his dominion, as it is written, Man goeth forth unto his work and to his labor until the evening.266Ibid., Verse 23. All this is an indication of the sixth thousand-year period in the beginning of which the “beasts,” symbolizing the kingdoms that knew not the Eternal,267Judges 2:10. will rule, but after a tenth thereof — in the proportion of the time from the first sparklings of the sun to the beginning of the day268In Pesachim 94a it is so explained that the time from the beginning of the day to the first sparklings of the sun is one tenth of the day. — the redeemer will come, as it is said concerning him, And his throne is as the sun before Me.269Psalms 89:37. This is the son of David, who was formed in the image of G-d, as it is written, And behold, there came with the clouds of heaven, one like unto a son of man, and he came even to the Ancient One of days, and he was brought near before Him. And there was given him dominion, and glory, and a kingdom.270Daniel 7:13-14., This will take place one hundred eighteen years after the completion of five thousand years,271This corresponds to the year 1358 C.E. See my biography of Ramban, p. 141, for further discussion of this matter. that the word of the Eternal by the mouth of Daniel might be accomplished:272See Ezra 1:1. And from the time that the continual burnt-offering shall be taken away, and the detestable thing that causeth appalment set up, there shall be a thousand two hundred and ninety days.273Daniel 12:11. Yamim here means “years.” Thus 172 years after the destruction of the Second Temple, the fifth millennium began. Add this to the 118 years after the beginning of the sixth millennium, and you have 1290 years, as mentioned in the verse.
It would appear from the change of days — from the swarms of the waters and the fowl created on the fifth day to the beasts of the earth created on the sixth day — that in the beginning of the sixth thousand-year period a new ruling kingdom will arise, dreadful and terrible, and strong exceedingly,274Ibid., 7:7. Ramban refers here to rise of Islam. and approaching the truth more than the preceding ones.
The seventh day which is the Sabbath alludes to the World to Come, “which will be wholly a Sabbath and will bring rest for life everlasting.”275Tamid VII, 4.
And may G-d guard us during all the days and set our portion with His servants, the blameless ones.
Rabbi Abraham ibn Ezra, however, explained simply that His work refers to the roots of all species to which He gave the power to make [i.e., to produce] after their own kind. [Thus the verse would translate: which G-d had created in order to make it.]
To me, the explanation appears to be that He rested from all His work which He created out of nothing; to make from it all the works mentioned on the six days. Thus the verse is stating that G-d rested from creating and forming — from the creation He created on the first day, and from the formation He formed on the rest of the days. And it is possible that the word la’asoth (to make) is connected with the expression above in the verse, that in it He rested from all His work which He created from making, [thus making the word la’asoth to be understood as mila’asoth (from making)]. So also are the verses: Until he ceased ‘lispor’246Genesis 41:49. (to count), which means milispor (until he left off counting); And they ceased ‘livnoth’ (to build) the city,247Ibid., 11:8. which means milivnoth; Take heed to yourselves, that ye go not up into the mount;248Exodus 19:12. Aloth (going up) should be understood as me’aloth (from going up). And they departed not ‘mitzvath’ (the commandment of the king,249II Chronicles 8:15. which should be understood as mimitzvath (from the commandment); and thus in many other cases.
Know that in the word la’asoth (to make, to do) is also included a hint that the six days of creation represent all the days of the world, i.e., that its existence will be six thousand years. For this reason the Rabbis have said:250Bereshith Rabbah 19:14. It is noteworthy here that Ramban’s explanation of the history of the world in terms of the six days of Creation was regarded with approval by many later authors. Bachya ben Asher (see my edition, I, pp. 54-6) and Menachem Ricanti copied it verbatim. Surprisingly it found its way into Egypt, and was wholly incorporated into the Midrash Rabbi David Hanagid, (Book of Exodus, pp. 201-2, ed. by A. Katz), grandson of Maimonides. “A day of the Holy One, blessed be He, is a thousand years.” Thus on the first two days the world was all water, and nothing was perfected during them. They allude to the first two thousand years when there was no one to call on the name of the Eternal. And so the Rabbis said:251Avodah Zarah 9a. “The first two thousand years there was desolation.” However, there was the creation of light on the first day corresponding to the thousand years of Adam who was the light of the world252Yerushalmi Shabbath 2, 6: “The first man was the light [literally: the candle] of the world.” and who recognized his Creator. Perhaps Enosh did not worship idols253See further, 4:26, Rashi. until the death of the first man.
On the second day G-d said, ‘Let there be a firmament… and let it divide,’254Above, 1:6. for on that “day” [i.e., the second thousand-year period] Noah and his sons — the righteous ones —255See Note 225 above. were separated from the wicked, who were punished in water.
On the third day, the dry land appeared; plants and trees began growing, and fruits ripened. This corresponds to the third thousand-year period which begins when Abraham was forty-eight years old,256In Avodah Zarah 9a it appears that Abraham, at the end of the first 2000 years, was 52 years old. for then he began to call the name of the Eternal. A righteous shoot257Jeremiah 23:5. did then spring forth in the world for he attracted many people to know the Eternal, just as the Rabbis interpreted the verse: And the souls that they had gotten in Haran258Genesis 12:5. “These are the converts which they converted.” (Bereshith Rabbah 39:21.) — and he commanded his household and his children after him, and they shall keep the way of the Eternal, to do righteousness and judgment.259Ibid., 18:19. This course continued until his descendants received the Torah on Sinai and the House of G-d was also built on that “day,” and then all commandments — which are “the fruits” of the world — were affirmed.
Know that from the time twilight falls it is already considered as the following day. Therefore, the subject of every “day” begins somewhat before it, just as Abraham was born at the end of the second thousand years. And you will see similar examples for each and every day.
On the fourth day the luminaries — the large and the small and the stars — were created. Its “day,” in the fourth thousand-year period, began seventy-two years after the First Sanctuary was built and continued until one hundred seventy-two years after the destruction of the Second Sanctuary. Now on this “day,” the children of Israel had light,260Exodus 10:23. for the glory of the Eternal filled the house of the Eternal,261I Kings 8:11. and the light of Israel became the fire upon the altar in the Sanctuary, resting there like a lion262So in Yoma 21b. Maharsha explains there the symbolism of the lion and the dog, that the first Sanctuary was built by King Solomon who was of the tribe of Judah, likened to a lion (see Genesis 49:9), while the second Sanctuary was built by the government of the Persians, symbolized by the dog (see Rosh Hashanah 4 a). consuming the offerings. Afterwards their light diminished and they were exiled to Babylon just as the light of the moon disappears before the birth of the new moon. Then the moon shone for them all the days of the Second Sanctuary, and the fire upon the altar rested on it like a dog.262So in Yoma 21b. Maharsha explains there the symbolism of the lion and the dog, that the first Sanctuary was built by King Solomon who was of the tribe of Judah, likened to a lion (see Genesis 49:9), while the second Sanctuary was built by the government of the Persians, symbolized by the dog (see Rosh Hashanah 4 a). And then the two luminaries disappeared towards eventide and the Sanctuary was destroyed.
On the fifth day the waters swarmed with living creatures and fowl flying above the earth. This was a reference to the fifth thousand-year period which began one hundred seventy-two years after the destruction of the Second Sanctuary since, during this millennium, the nations will have dominion, and man will be made as the fishes of the sea, as the creeping things, that have no ruler over them; they take up all of them with the angle, catch them in their net and gather in their drag,263Habakkuk 1:14-15. and no one seeks the Eternal.
On the sixth day in the morning, G-d said: ‘Let the earth bring forth the living creature after its kind, cattle and creeping thing, and beast of the earth after its kind.’264Above 1:24. Their creation took place before sunrise, even as it is written, The sun ariseth, they withdraw, and crouch in their dens.265Psalms 104:22. Then man was created in the image of G-d, and this is the time of his dominion, as it is written, Man goeth forth unto his work and to his labor until the evening.266Ibid., Verse 23. All this is an indication of the sixth thousand-year period in the beginning of which the “beasts,” symbolizing the kingdoms that knew not the Eternal,267Judges 2:10. will rule, but after a tenth thereof — in the proportion of the time from the first sparklings of the sun to the beginning of the day268In Pesachim 94a it is so explained that the time from the beginning of the day to the first sparklings of the sun is one tenth of the day. — the redeemer will come, as it is said concerning him, And his throne is as the sun before Me.269Psalms 89:37. This is the son of David, who was formed in the image of G-d, as it is written, And behold, there came with the clouds of heaven, one like unto a son of man, and he came even to the Ancient One of days, and he was brought near before Him. And there was given him dominion, and glory, and a kingdom.270Daniel 7:13-14., This will take place one hundred eighteen years after the completion of five thousand years,271This corresponds to the year 1358 C.E. See my biography of Ramban, p. 141, for further discussion of this matter. that the word of the Eternal by the mouth of Daniel might be accomplished:272See Ezra 1:1. And from the time that the continual burnt-offering shall be taken away, and the detestable thing that causeth appalment set up, there shall be a thousand two hundred and ninety days.273Daniel 12:11. Yamim here means “years.” Thus 172 years after the destruction of the Second Temple, the fifth millennium began. Add this to the 118 years after the beginning of the sixth millennium, and you have 1290 years, as mentioned in the verse.
It would appear from the change of days — from the swarms of the waters and the fowl created on the fifth day to the beasts of the earth created on the sixth day — that in the beginning of the sixth thousand-year period a new ruling kingdom will arise, dreadful and terrible, and strong exceedingly,274Ibid., 7:7. Ramban refers here to rise of Islam. and approaching the truth more than the preceding ones.
The seventh day which is the Sabbath alludes to the World to Come, “which will be wholly a Sabbath and will bring rest for life everlasting.”275Tamid VII, 4.
And may G-d guard us during all the days and set our portion with His servants, the blameless ones.
Rashi
all the days of its desolation it rested until the completion of seventy years [corresponding to] the Sabbatical and Jubilee years that Israel had neglected to observe in the land, and corresponding to them they were exiled for seventy years. The land of Israel rested for those seventy years. The Israelites provoked [God] in their land for 430 years. These included 390 years from the time they entered the land until the ten tribes were exiled therefrom, and they are explained (as follows): 243 years from the time Jeroboam ascended the throne until Hoshea the son of Elah was exiled, and 111 years during the administration of the judges, when they provoked [Him], and the rest are obscure. That is what is stated in Ezekiel (4:4ff.): “And you shall lie on your left side, and you shall place the iniquity of the house of Israel, etc., 390 days, etc. And when you complete these, you shall lie on your right a second time, and you shall bear the iniquity of the house of Judah, 40 days, a day for a year, a day for a year.” This teaches that the house of Judah sinned from the time that the ten tribes were exiled until Jerusalem was destroyed, for 40 years. How so? Twenty-two years of Manasseh, as it is written (II Kings 21:3): “according to all that Ahab did,” and Ahab reigned 22 years (and he [Manasseh] repented for thirty-three years, totaling fifty-five years.) Add 2 years of Amon, and 11 of Jehoiakim, totaling thirty-five years, and this prophecy was transmitted to Ezekiel in the 5th year of Zedekiah, totaling 40 years. The sum total of them all, of both Israel and Judah, is 430 years. Note that there are 64 Sabbatical and Jubilee years in 400 years. There are 5 Sabbatical years in 35 years, totaling 69, and the last Jubilee year was counted for them as iniquity, for because of their iniquity they were exiled therefrom. Hence the 70 hallowed years of Shemittah that Israel did not observe. They were consequently exiled for seventy years to fulfill what was said, (Lev. 26:34): “Then the land will be appeased regarding its Sabbaths.” So it is explained in Seder Olam (see ch. 26). Chronicles is concluded with this since he says: “until the completion of seventy years.” He had to state these verses and those of Ezra (in the beginning) to let us know that when those seventy years were over, “the wheel rotated” and they returned to their land. He therefore said here: “in the first year of Cyrus, the king of Persia” until “Who among you is of all His people, etc., and he may ascend.” The reason that the “vav” [and] of “And in the first year” is added, is because the Book of Daniel intervenes, for the book of Ezra continues in sequence after the Book of Daniel, and this “vav” connects them together.”
Rashi
all the days of its desolation it rested until the completion of seventy years [corresponding to] the Sabbatical and Jubilee years that Israel had neglected to observe in the land, and corresponding to them they were exiled for seventy years. The land of Israel rested for those seventy years. The Israelites provoked [God] in their land for 430 years. These included 390 years from the time they entered the land until the ten tribes were exiled therefrom, and they are explained (as follows): 243 years from the time Jeroboam ascended the throne until Hoshea the son of Elah was exiled, and 111 years during the administration of the judges, when they provoked [Him], and the rest are obscure. That is what is stated in Ezekiel (4:4ff.): “And you shall lie on your left side, and you shall place the iniquity of the house of Israel, etc., 390 days, etc. And when you complete these, you shall lie on your right a second time, and you shall bear the iniquity of the house of Judah, 40 days, a day for a year, a day for a year.” This teaches that the house of Judah sinned from the time that the ten tribes were exiled until Jerusalem was destroyed, for 40 years. How so? Twenty-two years of Manasseh, as it is written (II Kings 21:3): “according to all that Ahab did,” and Ahab reigned 22 years (and he [Manasseh] repented for thirty-three years, totaling fifty-five years.) Add 2 years of Amon, and 11 of Jehoiakim, totaling thirty-five years, and this prophecy was transmitted to Ezekiel in the 5th year of Zedekiah, totaling 40 years. The sum total of them all, of both Israel and Judah, is 430 years. Note that there are 64 Sabbatical and Jubilee years in 400 years. There are 5 Sabbatical years in 35 years, totaling 69, and the last Jubilee year was counted for them as iniquity, for because of their iniquity they were exiled therefrom. Hence the 70 hallowed years of Shemittah that Israel did not observe. They were consequently exiled for seventy years to fulfill what was said, (Lev. 26:34): “Then the land will be appeased regarding its Sabbaths.” So it is explained in Seder Olam (see ch. 26). Chronicles is concluded with this since he says: “until the completion of seventy years.” He had to state these verses and those of Ezra (in the beginning) to let us know that when those seventy years were over, “the wheel rotated” and they returned to their land. He therefore said here: “in the first year of Cyrus, the king of Persia” until “Who among you is of all His people, etc., and he may ascend.” The reason that the “vav” [and] of “And in the first year” is added, is because the Book of Daniel intervenes, for the book of Ezra continues in sequence after the Book of Daniel, and this “vav” connects them together.”