דניאל, פרק ט׳, פסוק כ״ה

A grand historical vision unfolds, revealing a precise divine timetable that maps the centuries from the fall of the First Temple to the final days of the Second Temple. This schedule divides history into measured periods of Sabbatical cycles, marked by reconstruction and new leadership, yet overshadowed by continuous political struggle. The revelation begins with the divine decree that was issued the moment Daniel first offered his pleas to God [רש״י, ביאור שטיינזלץ]. Grasping this message allows Daniel to finally understand the true timeline for the end of the Babylonian exile and the rebuilding of the Second Temple, correcting his earlier, mistaken calculations [מצודת דוד, מלבי״ם, יוסף אבן יחיא].

The timeline first identifies an initial period of seven Sabbatical cycles, spanning forty-nine years, which culminates in the rise of an anointed leader. The primary approach among commentators is that this figure is Cyrus, the Persian king whom God appointed to authorize the return to Jerusalem and its reconstruction. This forty-nine-year span covers the time from the Temple's destruction until the appearance of Cyrus, with any incomplete Sabbatical cycles intentionally left out of the count. However, other perspectives exist regarding this timeline and leadership. Some calculate these seven cycles as leading up to the arrival of Nehemiah [אבן עזרא]. Another view suggests that the title of anointed leader does not refer to a single monarch, but serves as a general designation for the High Priests and leaders who would guide the people throughout the entire Second Temple era [מלבי״ם].

Following this initial stage, a second era of sixty-two Sabbatical cycles is set apart for the rebuilding and standing of Jerusalem. Commentators generally agree that these cycles represent the active lifespan of the Second Temple. A few cycles are missing from the grand total of seventy, which accounts for the period when construction was suspended due to malicious accusations by enemies, starting in the days of Cyrus and lasting until work resumed under Darius [מלבי״ם]. The physical restoration of the city involves both internal development and external defense. The rebuilding of the streets symbolizes the reconstruction of the city itself, while deep defensive trenches and moats are excavated around the walls to fortify Jerusalem against future attacks [רש״י, מצודת דוד, מצודת ציון, יוסף אבן יחיא].

Despite the momentum of returning to the land and rebuilding the city, this entire epoch is defined by deep distress and difficulty. Throughout the days of the Second Temple, the people will remain under the heavy yoke of foreign empires, including Persia, Greece, and Rome. This prolonged period of subjugation, marked by persecution and fierce struggles like those seen during the Hasmonean era, serves a specific spiritual purpose: to cleanse the nation and atone for the sins committed during the time of the First Temple [רש״י, מצודת דוד, מלבי״ם, יוסף אבן יחיא].