Moses ben Nachman ( Mōše ben-Nāḥmān, "Moses, son of Nachman"; 1194–1270), commonly known as Nachmanides (; Nakhmanídēs), and also referred to by the acronym Ramban (; ) and by the contemporary nickname Bonastruc ça Porta (; literally "Mazel Tov near the Gate", see ), was a leading medieval Jewish scholar, Catalan rabbi, philosopher, physician, kabbalist, and biblical commentator. He was raised, studied, and lived for most of his life in Girona, Catalonia. He is also considered to be an important figure in the re-establishment of the Jewish community in Jerusalem following its destruction by the Crusaders in 1099.

Name

"Nachmanides" () is a Greek-influenced formation meaning "son of Nahman." He is also commonly known by the Hebrew acronym (Ra-M-Ba-N, for <u>R</u>abbeinu <u>M</u>ōšeh <u>b</u>ēn-<u>N</u>āḥmān, "Our Rabbi Moses son of Nahman"). His Catalan name was (also written or ), literally "Mazel Tov near the Gate."

Biography

Nachmanides was born in Girona in 1194, where he grew up and studied (hence he is also called Mosheh ben Nahman Gerondi, or "Moses son of Nahman the Gironan"), and died in the Land of Israel about 1270. He was a descendant of Isaac ben Reuben of Barcelona and cousin of Jonah Gerondi (Rabbeinu Yonah). Among his teachers in Talmud were Judah ben Yakar and Nathan ben Meïr of Trinquetaille, and he is said to have been instructed in Kabbalah (Jewish mysticism) by his countryman Azriel of Gerona, who was in turn a disciple of Isaac the Blind.

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According to the responsa of Shlomo ibn Aderet

In this book, the author criticizes Maimonides for stigmatizing man's sexual nature as a disgrace to man. In the view of the author, the body with all its functions being the work of God, is holy, and so none of its normal sexual impulses and actions can be regarded as objectionable.

Views on death, mourning and the resurrection

In Nachmanides's Torat ha-Adam, which deals with mourning rites, burial customs, etc., Nachmanides sharply criticizes writers who strove to render man indifferent to both pleasure and pain. This, he declares, is against the Law, which commands man to rejoice on the day of joy and weep on the day of mourning. The last chapter, entitled Shaar ha-Gemul, discusses reward and punishment, resurrection, and kindred subjects. It derides the presumption of the philosophers who pretend to a knowledge of the essence of God and the angels, while even the composition of their own bodies is a mystery to them.|Nachmanides

Nachmanides gives much importance to the messianic era, especially in relation to the end of the 4 exiles, the last of which is that of Edom identified in Rome. He considers many prophecies of the Tanakh concerning the Messiah and in particular the Book of Daniel: here he considers the exact moment before the messianic revelation while admitting not to be completely aware of what should happen in every detail. It is however evident that divine knowledge will be widely spread and this has always been a topic of debate even among the Jewish wise men (the Chakhamim) following the prophets and the rabbis of the Talmud.

Commentary on the Torah

Nachmanides' commentary on the Torah (five books of Moses) was his last work, and his most well known. He frequently cites and critiques Rashi's commentary, and provides alternative interpretations where he disagrees with Rashi's interpretation. He was prompted to record his commentary by three motives: (1) to satisfy the minds of students of the Law and stimulate their interest by a critical examination of the text; (2) to justify the ways of God and discover the hidden meanings of the words of Scripture, "for in the Torah are hidden every wonder and every mystery, and in her treasures is sealed every beauty of wisdom"; (3) to soothe the minds of the students by simple explanations and pleasant words when they read the appointed sections of the Pentateuch on Sabbaths and festivals.

As in his preceding works, he vehemently attacks the Greek philosophers, especially Aristotle, and frequently criticizes Maimonides' biblical interpretations. Thus he assails Maimonides' interpretation of Gen. 18:8, asserting that Maimonides' preferred understanding is contrary to the evident meaning of the Biblical words and that it is sinful even to hear it. While Maimonides endeavored to reduce the miracles of the Bible to the level of natural phenomena, Nachmanides emphasizes them, declaring that "no man can share in the Torah of our teacher Moses unless he believes that all our affairs, whether they concern masses or individuals, are miraculously controlled, and that nothing can be attributed to nature or the order of the world." See further on this debate under Divine Providence. David Berger has argued that Nachmanides did subscribe to the existence of a natural order.

Next to belief in miracles Nachmanides places three other beliefs, which are, according to him, the Jewish principles of faith, namely, the belief in creation out of nothing, in the omniscience of God, and in divine providence.

Nachmanides, in this commentary, often fiercely criticized Rabbi Abraham ibn Ezra, particularly regarding ibn Ezra's negative attitude towards Kabbalah.

Disputation of Barcelona, 1263

Nachmanides, first as rabbi of Girona and later as chief rabbi of Catalonia, seems to have led a largely untroubled life. When well advanced in years, however, his life was interrupted by an event which made him leave his family and his country and wander in foreign lands. This was the religious disputation in which he was called upon to defend his faith in 1263. The debate was initiated by Pablo Christiani, a Jewish convert to Christianity, who had been sent by the Dominican Master General, Raymond de Penyafort, to King James I of Aragon, with the request that the king order Nachmanides to respond to charges against Judaism. was Nachmanides' brother. The Dominicans, however, found this punishment too mild and, through Pope Clement IV, they seem to have succeeded in turning the two years' exile into perpetual banishment. believe that the identification of Bonastruc ça Porta with Nachmanides is incorrect. If so, then there were actually two people who were found to be blasphemous in the same time period and location.

In Jerusalem

Nachmanides left Aragon and sojourned for three years somewhere in Castille or in the southern part of the Kingdom of France. he made aliyah to Jerusalem. There he established a synagogue in the Old City that exists until the present day, known as the Ramban Synagogue. Nachmanides then settled at Acre, where he was very active in spreading Jewish learning, which was at that time very much neglected in the Holy Land. He gathered a circle of pupils around him, and people came in crowds, even from the district of the Euphrates, to hear him. Karaites were said to have attended his lectures, among them Aaron ben Joseph the Elder, who later became one of the greatest Karaite authorities (although Graetz writes that there is no veracity to that). It was to arouse the interest of the local Jews in the exposition of the Bible that Nachmanides wrote the greatest of his works, the above-mentioned commentary on the Torah.

Works

Nachmanides, as above, was a leading Torah scholar of the Middle Ages, authoring major commentaries on Torah and the Talmud. Further, as a posek, he wrote stand-alone works on Halachic topics, as well as works on mysticism, science and philosophy.

Commentary on Torah

As detailed above, Ramban's commentary on the Torah, "Bi'ur" or Perush 'al ha-Torah, is considered a leading work in the genre;

it was his last, and his best known.

As outlined, he often critiques earlier commentaries - especially Rashi, Ibn Ezra and Rambam - and incorporates kabbalistic teachings. This commentary also reflects his love of Eretz Yisrael.

Talmudic commentary

Ramban's major work on the Talmud is referred to as Chiddushei haRamban.

The commentary reflects his depth of knowledge and his deep respect for the legal authorities that came before him.

It is not structured as running commentary on the Talmud; instead it focuses on specific parts of the Talmudic discussion.

It thus bears a distinct similarity to the writings of the Tosafists; here, though, it will often provide a different perspective on a variety of issues.

It is also heavily influenced by the teachings of Provence.

Other works

Nachmanides was a leading and prolific scholar; his output, as outlined, spanned Halacha, mysticism, science and philosophy.

  • Nachmanides' known halakhic works - after the model of Isaac Alfasi

Sodot HaTefilah, a Hebrew manuscript ascribed to Nachmanides, is similarly likely by Eleazar of Worms.

See also

  • Girona Synagogue
  • List of Jewish immigrants to the Land of Israel

References

Sources

  • Caputo, Nina, Nahmanides in Medieval Catalonia: History, Community and Messianism. Notre Dame, IN: University of Notre Dame Press, 2008. Pp.&nbsp;384.
  • Joseph E. David, Dwelling within the Law: Nahmanides' Legal Theology, Oxford Journal of Law and Religion (2013), pp.&nbsp;1–21.
  • Video Lecture on Nachmanides by Dr. Henry Abramson
  • Iggeres HaRamban - Nachmanides's letter to his son
  • Igeres Haramban - An Eleven Step Program
  • Perush Ha-Torah - Comentário do Pentateuco, Lisboa, 1489, at the National Library of Portugal