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31

There is dispute among the commentators as to whether or not Ramban meant that seriously or just said it for the debate. R. Yaakov Kamanetzky z"l writes (Emet L'yaakov Genesis 44:18) that Ramban just said it for the sake of the debate. The Chattam Sofer (Orach Chaim 1:16) understands that Ramban was expressing a serious belief, but limited his view to extra-...


18

This discrepancy was noticed by the Radvaz (Shu"t Chelek 3 Simman 585), Mishneh LeMelech (Parshas Derachim, Derech Mitzvoseicha Chelek 4 Simman 467), and the Minchas Chinuch (Mitzvah 467), among others. As mentioned, the Chinuch leaves out the mitzvah against a zar eating terumah, and he replaces it with the prohibition against bringing the korbon pesach on ...


18

The following is just my understanding of the sources, and if there are any mistakes (ex: in the Ramban's reasons to disagree with the Rambam, the titles given to mitzvos, etc.), please point them out to me. I used the Mishneh LaMelech's Derech Mitzvosecha § 1, this article, and the Ramban's summary at the end of his Hasagos to help with this list. In ...


14

The list of differences can be found in an appendix to the Minchas Chinuch. Ramban includes all of these positive mitzvos, which the Rambam doesn't Mitzvah 1: Positive mitzvah of eating maaser sheni. Mitzvah 2: Positive mitzvah of not eating impure trumah Mitzvah 3: Positive mitzvah of not selling shvi'is fruits Mitzvah 4: Positive mitzvah of settling ...


14

The best (English language) source, in my opinion, is Hyam Maccoby's Judaism on Trial: Jewish-Christian Disputations in the Middle Ages (Littman Library of Jewish Civilization, 1982; later adapted as a play viewable here). In it you will find a translation of the Ramban's Vikuach, and of the official church account of that disputation, together with an ...


10

R' Tzvi Berkowitz told me that R' Yaakov Kaminetzky told him that the Ramban was only saying that for the purposes of the debate, in order to avoid addressing a question to which they would not accept the answer. This was along the lines of the principle of being "דוחה בקש" (pushing off with straw) someone who asks from an illegitimate standpoint. However, ...


9

You can find the sefer online here, from HebrewBooks.org.


8

It’s called ציונים לענינים באמונה ויסודות הדת בפירוש הרמב״ן עה״ת. As pointed out by רבות מחשבות in a comment, the author is R. Yerachmiel David Fried. Around ten years ago it was available in all the Jerusalem Hebrew bookstores - I have no idea if that is still the case. I have a copy at home if you have a specific question.


7

A messianic interpretation of the "suffering servant" passages was known in Jewish tradition, as you point out from Sanhedrin 98b. This interpretation is also found in the Targum on the verse, as well as Midrash Tanchuma, Toledot 14. In other words, this has been interpreted as a passage about the Messiah for a long time. This isn't the only place that a ...


6

Early Rabbinic Views on Understanding Aggadah/Midrash Rav Sherira Gaon 906-1006, head of the Pumbedita Academy Sefer Haeshcol, Hilkhot Sefer Torah, p. 60a Those points brought out from scriptural verses called Midrash and Aggadah are assumptions. Some are accurate such as Rabbi Judahs statement that Simeons portion was included in that of Judah, for we find ...


6

R' Yaakov Kaminetzky discuses the opinion of Ramban in his Emes LiYaakov, parshas ViEschanan 4 19 on the verse וראית את השמש ואת הירח גו׳ אשר חלק ה׳ אלקיך אתם לכל העמים תחת כל השמים. He says there are two approaches to this passage amongst the mefarshim. Some say it means he gave the sun and moon for light, but don't worship them. Whereas Ramban and Ibn ...


6

Our version of the Ibn Ezra actually does not have him quoting anyone, but rather saying that idea in the name of many. The Rav Kook edition of the Ibn Ezra has second section with a variant text which does find him quoting this in the name of The Nagid. The footnote there says this is indeed a reference to Rabi Shmuel Hanagid, and sends us to the ...


6

Sefaria.org has the complete Ramban on the Torah online for free in Hebrew, with a small minority of sections so far community-translated into English: Genesis Exodus Leviticus Numbers Deuteronomy They have a channel for submitting requests for translation of specific sections, and the requests are put on a queue for community translation.


6

The book is available for purchase as a PDF from Otzar Hachochmah https://www.otzar.org/wotzar/Book.aspx?85409&


6

I have learned Ramban al Hatorah with a chavrusa this year. I used the third set you linked (Chavel Ramban, Mossad Harav Kook), and my chavrusa used the first one, the Tuv Yerushalaim set. Tuv Yerushalaim had commentary that was slightly easier to understand, but also skips commenting on any sections that are Kabbalah-heavy. If that's not a focus for you, I ...


5

Ramban is his discourse "Torat Hashem Temima" (here citing Galen too in the footnote, or Kitvei Ramban ed. Chavel, p. 167) repeated this idea in the name of Aristotle. The source for Aristotle's observation is in his book on dreams (here is a link to the Greek and English trans.) If a woman chances during her menstrual period to look into a highly ...


5

Saul Lieberman, with his unique erudition and knowledge of Greco-Roman literature, writes as follows (Hellenism In Jewish Palestine p. 190): Nahmanides and Rabbenu Bahya in their commentaries on Num. 21:9 refer to our text in TB [Yoma 84a] and remark that this is also recorded in the "medical books." I was not able to find any reference to it in the early ...


4

He is quoting Rabbi Shmuel Hanagid. Rabbi Shmuel HaNagid, also called just HaNagid, was a major religious and political figure in Spain just after the year 1000 CE.


4

First, a correction to the question. The Ramban does not say that Megillah is not a problem because it was instituted by nevi'im, rather he says that it is not a problem because a source was found within the Torah. See Ramban's hasagot to Sefer Hamitzvot, Shoresh 2: וכבר אמרו(מגלה יד.) ״ארבעים ושמונה נביאים ושבע נביאות עמדו להם לישראל לא פיחתו ולא הותירו ...


4

In Pliny the Elder's Natural History, he records such something similar: "Her very look, even, will dim the brightness of mirrors, blunt the edge of steel, and take away the polish from ivory. A swarm of bees, if looked upon by her, will die immediately; brass and iron will instantly become rusty, and emit an offensive odor." Thus we see a claim of an ...


4

Indeed, Ralbag in his commentary there rejects the straightforward understanding of this miracle. For such a miracle to occur, nature would be changed in ways surpassing any of the miracles performed even by Moses whom no miracle-performer can actually surpass. In fact, for Hezekiah to even ask for such a miracle would be utterly foolish, which, based on ...


4

I believe Abarbanel is referring to this line of Ramban on Bereishit 1:1: ודע, כי השמים וכל אשר בהם – חומר אחד, והארץ וכל אשר בה – חומר אחד. והקב"ה ברא אלו שניהם מאין, ושניהם לבדם נבראים, והכל נעשים מהם. והחומר הזה, שקראו היולי, נקרא בלשון הקדש "תֹּהוּ"‏ And know that the heavens and all that is in them are one material, and the earth and all ...


3

This appears in Ramban's Derashah Al Divrei Kohelet: ויש לרבותינו בפסוק הזה שאלה שהקשו שיאמר דור בא ודור הולך והשיבו בזה סוד גדול מן הסודות הנכללות בכלל סוד העיבור והוא מדרשו של ר' נחוניא בן הקנה כמו שהזכרתי כי דברי שלמה כפולים ומכופלים בחכמה Here is an image of the passage in Kitvei Ramban Vol. I (Mossad Harav Kook, Jerusalem 1963): It is based on a ...


3

This was a common early belief, and is associated with Egyptians. It is highly likely that there were many books that the Ramban had access to that supported such a theory, although we have no way of knowing which one(s), since the Ramban doesn't refer to these books anywhere else in his writings. See this excellent Devar Torah/article (on this week's ...


3

Ramban himself explains why he feels it is acceptable to argue against Chazal (the Sages of the Mishnah and Gemara) when explaining the simple meaning (p'shat) of a verse in the Torah. In his comments to Bereishit 8:4, he writes that is permissible for him to explain some of the details of the flood story differently to Rashi, whose explanation there ...


3

You might be looking for this from the Ramban's introduction to Job: ולכן הצדיק הגמור שיארע לו החטא הקל ועבר בזדון על מצות בוראו ית' עכ"פ ראוי ליענש עליו, והנה אם יאבד האל מגופו בעה"ז כל הטובה אשר נהיתה בעולם ויהי' נידון בייסוריו של איוב כל ימיו, טוב לו משיענש בנפשו להיות נידון בעול' הנשמות בייסורי גיהנם A totally righteous person who happened to ...


3

This is really more of an opinion-style question and may end up getting closed as off-topic. But if your objective is to understand what Ramban teaches, any one of the newer, complete and accurate texts is good. My preference is the Rav Kook edition which you linked to. In general, when learning Ramban to the Torah and especially over Bereshit, it is a ...


3

There’s no Gemara Bavli on most of Zeraim, in particular on Challah or on the related Masechta of Terumos. So Ramban can’t put Hilchos Challah on its Masechta. If I had to guess why it’s in Bechoros, then, it’d be because that’s the next best place for it: the only Masechta in Bavli which deals with gifts to the Kohanim as its primary subject. (While ...


3

I would like to supplement DonielF's answer. Most mesechtos have the Halachos of the Rif written on them, and one of the exceptions is Bechoros. The other exceptions, other than the purely kodshim mesechtos, are Nedarim and Nidda. Hilchos nidda are included in meseches Shevuos, where there is a sugya about nidda. (They are then copied in the back of ...


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