The land shall have a Shabbat of complete rest (shabbaton), a Shabbat of the Lord: The expression, "Shabbat," is only [otherwise] found with the Shabbat of creation (the seventh day of each week) and on Yom Kippur (as with all of the [other] holidays, it stated, "shabbaton"). And even on Yom Kippur, it stated, "it shall be a Shabbat of shabbaton for you." But the expression, "a Shabbat to the Lord," is only found with Shabbat and with the sabbatical year. For they are testimony that God rested on the seventh [day] and made known the creation of the world. As after the commandment of Shabbat was commanded 'in order that your ox and your donkey and all that you have may rest,' it was fitting that the land also rest and not grow its fruits on the Shabbat day. However, 'the world follows its way' and nature exerts itself and works in its fashion. And so He chose the sabbatical year of the land once in seven years to make up the resting of Shabbat of the six [other] years through them. And it is for this reason that the command of Shabbat was placed adjacent to the prohibition of the sabbatical year in Parshat Mishpatim. As the sabbatical year comes to make up the resting of the Shabbat days. And this [is the meaning of] that which is written, "Six years you may sow your field... But in the seventh year the land shall have a sabbath of complete rest." It means to say after six consecutive years that you plant and you gather and the land does not rest on Shabbat; hence on the seventh year, [it shall be] "a Shabbat of complete rest," to make up the Shabbat days of the six years. Then it explains, "Shabbat of the Lord" - precisely. That is the Shabbat of creation upon which He rested and was refreshed. And it is about this that it stated in the rebuke (Leviticus 26:34), "all the days of desolation, it shall rest what it did not rest on your Shabbats" - meaning to say on the Shabbat [days] of the six years. And it is well-known that the word, day, rests upon one rotation of the sun [over twenty-four hours] from east to west. And it is well known that the movements [around] the sun itself (as opposed to the earth's rotation just described with regards to the day) from west to east is one rotation each year. And, if so, there are two types of days (since a day represents a complete rotation): a day of the daily rotation and a day of the yearly rotation. (As the term, days, also appears about the year - "[a year of] days shall be its redemption" (Leviticus 25:29). As a year also completes the rotation of the planet; so [years] are called, "the days of the Earth," as it is written (Genesis 8:22), "Still all the days of the Earth." For the days of man are counted by the rotation of the planet from east to west, whereas the days of the Earth are counted by the rotation of the paths of the sun in its sphere from west to east. And behold the days of man are gathered into a year when the yearly rotation is finished in 365 days. But the days of the Earth are counted by a year of fifty years, which is called, "forever (olam)," as it is written (Exodus 21:6), "and he is to serve him forever." And because of this, fields return to their owners and 'you shall grant a redemption to the world' [on the fiftieth year]. And there is a hint to this in that which it wrote (Leviticus 25:10), "That fiftieth year shall be a jubilee for you," meaning to say the fiftieth year, in general, shall be considered a year for the years of the Earth. And the days of man before the flood were 120 years, as it is written (Genesis 6:3), "let their days be then a hundred and twenty years." And likewise were the days of the Earth, as the Sages, may their memory be blessed, said (Sanhedrin 97a), "The world will be for six thousand years, and will be in ruins for one." There are 120 jubilees in 6,000 years, and then there will be the 'sabbatical year," hinted to in the Shabbat of the creation with the days of the Holy One, blessed be He. As they said, "The day of the Holy One, blessed be He, is 1,000 years." And that [is the meaning of] that which they said, "Just like it is said about the Shabbat of creation, etc."; and see Ramban. And that which they said, "'Your field' - all of your work, etc.," - it has already been explained (Paragraph 3) that it is an asmakhta (loosely connected teaching).