וְגַם֙ כָּל־הַדּ֣וֹר הַה֔וּא נֶאֶסְפ֖וּ אֶל־אֲבוֹתָ֑יו וַיָּקָם֩ דּ֨וֹר אַחֵ֜ר אַחֲרֵיהֶ֗ם אֲשֶׁ֤ר לֹא־יָֽדְעוּ֙ אֶת־יְהוָ֔ה וְגַם֙ אֶת־הַֽמַּעֲשֶׂ֔ה אֲשֶׁ֥ר עָשָׂ֖ה לְיִשְׂרָאֵֽל׃ (ס)
그 세대 사람도 다 그 열조에게로 돌아갔고 그 후에 일어난 다른 세대는 여호와를 알지 못하며 여호와께서 이스라엘을 위하여 행하신 일도 알지 못하였더라
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.
Rav Hirsch
Eigentümlich ist es nun: es steht niemals האסף אל אבותיו, immer: האסף אל עמיו, mit alleiniger Ausnahme Richter 2, 10 von dem zeitgenössischen Geschlechte Josuas, sonst heißt es immer האסף אל עמיו - שכוב עם אבותיו. Begraben wird man zu seinen Eltern, da kommt das Kind zu Vater und Mutter. Dort oben gibt es kein "Kind" da ist alles verwandt, da ist nicht "Vater und Mutter" was sie geben, das bleibt zurück. Dort oben findet der Geist nur gleichgeartete Menschenseelen, die von dem einen Vater in die hieniedige Hülle gehaucht waren. Und diesem, sowie die Hülle fällt, Hinaufgesammelt-werden zu den ihnen verwandten Geistern, steht gegenüber: das הכרת הנפש מעמיה. Nur die Seele wird in diesen Kreis aufgenommen, die hienieden der Bestimmung nicht untreu geworden, die sie mit dem ihr angehörenden Verein von Seelen teilt. Vielleicht steht daher Richter 2, 10 nicht absichtslos: וגם כל הדור ההוא נאספו אל אבותיו im Gegensatz zu dem darauf folgenden Geschlechte, von dem es V. 12 heißt: ויעזבו את אלקי אבותם. Das mit Josua zu Grabe gegangene Geschlecht war den Überlieferungen seiner Väter treu geblieben, sie konnten jenseits bei den עמים, die auf Erden אבותם waren, aufgenommen werden. Nicht so das darauf folgende Geschlecht, das der von den Vätern überkommenen Bestimmung untreu geworden. —