Rav Moshe ben Nachman (מֹשֶׁה בֶּן־נָחְמָן Mōše ben-Nāḥmān, "Moses son of Nachman"; 1194–1270), known as Nachmanides or Ramban, was born in Girona in 1194 and passed away in the Land of Israel around 1270. Descending from Rav Yitzchak ben Reuven of Barcelona and a relative of Rabbeinu Yonah, he received instruction in Talmud from Judah ben Yakar and Rav Nosson ben Meïr of Trinquetaille. Additionally, he is believed to have studied Kabbalah under Rav Azriel of Gerona, a fellow countryman. Commencing his writings on Jewish Law at 16 with his work "Milchamot Hashem" (Wars of the Lord), he defended The Rif's decisions against Zerachiah ha-Levi of Girona's criticisms. These early works expose a conservative inclination that characterizes his subsequent writings, marked by profound reverence for earlier authorities.
Nachmanides held the rabbis of the Mishnah, Talmud, and the Geonim in high regard, viewing their wisdom as indisputable. He said their teachings were beyond reproach and should not be questioned or criticized. In his commentary on Kesubos, Aseifat Zekkenim, Nachmanides emphasized the reverence owed to these scholars, even when their rationale was not fully understood.
The text Iggeres ha-Kodesh, commonly attributed to Ramban, delves into marriage, holiness, and physical relations themes. While traditionally considered a gift from Ramban to his son, modern scholars have credited it to a different author. The author of Iggeres ha-Kodesh challenges Maimonides for labeling man's physical nature as disgraceful, asserting that the body, as God's creation, is inherently sacred. Consequently, ordinary physical impulses and actions are not deemed objectionable. Nachmanides's work Toras ha-Adam, focusing on mourning customs and burial practices, features sharp rebukes towards authors advocating indifference to pleasure and pain. He asserts that Jewish Law permits joy on festive occasions and mourning during times of sorrow. Furthermore, the final chapter, Shaar ha-Gemul, discusses themes such as reward and punishment, resurrection, and related theological concepts.
Rambans' commentary on the Torah was his last and most well-known work. He frequently cites and argues with 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.[5] His exposition intermingled with aggadic and mystical interpretations. In one of his most famous essays, placed at the end of Parshas Bo, Nachmanides declares 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." Nachmanides, in this commentary, often fiercely argued with Rabbi Abraham ibn Ezra, particularly regarding ibn Ezra's negative attitude towards Kabbalah. Nevertheless, he had tremendous respect for Ibn Ezra, as is evidenced in his introduction to the commentary. Over time, Ramban updated his commentary in at least 250 places, particularly after moving from Spain to the land of Israel. These updates are attested to in different versions of his commentary, which survived in the manuscript.
In a significant historical event, the Ramban participated in the Disputation of Barcelona in 1263. Nachmanides, serving first as the rabbi of Girona and later as the chief rabbi of Catalonia, led a largely uneventful life. However, in his later years, his life was disrupted by an incident that compelled him to depart from his family and homeland, embarking on a journey to foreign lands. This pivotal event was the religious disputation of 1263, where he was summoned to defend his faith. The debate was instigated by Pablo Christiani, a Jewish convert to Christianity, dispatched by the Dominican Master General, Raymond de Penyafort, to King James I of Aragon. Christiani urged the King to attempt to convert Jews to Christianity. Christiani assured the King that he could substantiate the truth of Christianity from the Talmud and other rabbinical texts. In response to the King's directive, Nachmanides agreed to engage in the debate but requested full freedom of expression. Over four days (July 20–24), he engaged in a spirited debate with Pablo Christiani in the presence of the King, the royal court, and numerous church officials. Nachmanides demonstrated superior argumentation, decisively prevailing over his adversary during the discourse.
Ramban relocated to Jerusalem towards the end of his life and founded the Ramban Synagogue in the Old City, a historical landmark that remains. Subsequently, Nachmanides resided in Acre, actively promoting Jewish scholarship in a region where it had been largely overlooked. He attracted numerous students and audiences with his teachings. Nachmanides passed away in the Holy Land at seventy or seventy-six.
Nachmanides wrote glosses on the whole Talmud and compendiums of parts of Jewish Law, following the model of Rav Yitzchak Alfasi.[5] His major work on the Talmud is referred to as Chiddushei haRamban. He often provides a different perspective on a variety of issues addressed by the Tosefos.
Ramban contributed significantly to Jewish Law with his comprehensive glosses on the Talmud and Halakhic works. Among his notable works are:
Chiddushei haRamban: His major Talmudic work offers unique perspectives on various issues. Among his known writings and seforim are:
Mishpetei ha-Cherem: Laws on ex-communication are detailed in Kol Bo.
Hilkhot Bedikkah: This text focuses on examining the lungs of slaughtered animals and is cited by Shimshon ben Tzemach Duran in Yavin Shemu'ah.
Torat ha-Adam: Covers laws of mourning and burial ceremonies, including eschatology, in the chapter Sha'ar ha-Gemul.
Milhamot HaShem: Defense of the Rif against criticisms of Rav Zerachiah ha-Levi of Girona.
Sefer ha-Zekhut: Defense of the Rif against criticisms of Rav Abraham ben David (RABaD).
Hassagot: Defense of Rav Shimon Kayyara against criticisms of Rambams' Sefer ha-Mitzvos.
"Derashah": Sermon delivered in the presence of the King of Castile.
"Sefer ha-Ge'ulah" or "Sefer Ketz ha-Ge'ulah": Discusses the time of the arrival of the Messiah.
"Iggeret ha-Musar": Ethical letter to his son.
"Iggeret ha-Chemdah": Letter to French rabbis defending Maimonides.
"Vikkuach": Religious controversy with Pablo Christiani.
"Perush Iyyov": Commentary on Job.
"Bi'ur" or "Perush 'al ha-Torah": Commentary on the Torah.
