Difference between revisions of "Commentators:R. Moshe b. Nachman (Ramban, Nachmanides)/0"
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− | <p><b>General </b>– Though Ramban wrote an introduction to his commentary, it does not explicitly lay out his metholodology. Nonetheless, in mentioning that much of his work will be a dialectic with Rashi and Ibn Ezra, he perhaps betrays that his commentary will integrate the distinct methodologies of Northern France / Provence (with its emphasis on literary devices and the use of realia) and of Andalusian Spain (with its focus on language and grammar). </p><ul> | + | <p><b>General </b>– Though Ramban wrote an introduction to his commentary, it does not explicitly lay out his metholodology. Nonetheless, in mentioning that much of his work will be a dialectic with Rashi and Ibn Ezra, he perhaps betrays that his commentary will integrate the distinct methodologies of Northern France / Provence (with its emphasis on literary devices and the use of realia) and of Andalusian Spain (with its focus on language and grammar). </p> |
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<li><b>I. Intrascriptural exegesis </b>– Ramban, under the influence of Northern French commentaries, often engages in intrascriptural exegesis, letting the text explain itself. This is manifest in several aspects of his commentary: his recognition of literary patterns (דרכי המקראות) and linguistic phenomena (דרך הלשון), and in his abundant use of Biblical parallels and prooftexts:</li> | <li><b>I. Intrascriptural exegesis </b>– Ramban, under the influence of Northern French commentaries, often engages in intrascriptural exegesis, letting the text explain itself. This is manifest in several aspects of his commentary: his recognition of literary patterns (דרכי המקראות) and linguistic phenomena (דרך הלשון), and in his abundant use of Biblical parallels and prooftexts:</li> | ||
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<li><b>II. Issues of order and structure</b></li> | <li><b>II. Issues of order and structure</b></li> | ||
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<ul> | <ul> | ||
− | <li>Structure – Ramban, unlike most of his predecessors, speaks about both the structure of Torah as a whole and the structure of individual sections of books, explaining both why books open and close where they do<fn>This is evident in his introductions to each book of Torah where he lays out the unique character and themes of the book, explaining why they include what they do. For example, he suggests that all of Bereshit, not just its first two chapters, should be considered a "book of creation", explaining how the Avot "create" the future through their actions. [See below about this concept of מעשה אבות סימן לבנים] He asserts that Shemot is about exile and redemption, connecting the latter to Hashem's presence.  Thus, he explains that that the book closes only after the building of the Mishkan, when Hashem's presence returned to dwell among the people. He explains how Vayikra is about the sacrificial service and how most of the other laws that are mentioned there connect in some way to that service. Finally, he notes that Devarim revolves around Moshe's recounting of mitzvot to the nation on the eve of their arrival in Israel.  It, therefore, includes both laws already taught and some new laws, but no priestly cultic law, as the priests were in no need of review.</fn> and why various laws or narratives are mentioned where they are and/or ordered as they are .<fn>See, for instance, Bemidbar 5:6 where he explains why the laws of Sotah and Nazir are mentioned in Sefer Bemidbar and not in Sefer Vayikra, Shemot 21:1 on the order of the laws within Parashat Mishpatim, Vayikra 23:2 regarding why only certain laws of holidays appear there, while, others such as the mussaf sacrifices, are mentioned first in Bemidbar, or Bemidbar 15:2 where he explains why the laws of libations are first mentioned after the sin of the spies.  For other examples, see Bereshit 1:1,  Shemot 25:1 and 35:1, Vayikra 11:1, 25:1, 27:1, Bemidbar 7:1, 8:2, 19:2, 28:2, Devarim 1:1, 3:23-24, 4:3, 41,11:32, 12:30, 15:12. 16:1, 17:2, and 31:24.</fn> At times, too, he will comment also on the order of details in much smaller units of text.<fn>See, for example, Bereshit 48:18 (regarding the order of Yaakov's wives and sons), Vayikra 14:54 (regarding the order of the types of Tzara'at mentioned in the unit's conclusion), Vayikra 21:18 (regarding the order of the blemishes listed), Bemidbar 1:10 (regarding the ordering of Menashe and Ephraim in various lists), .</fn></li> | + | <li><b>אין מוקדם ומאוחר</b>‎‎‎‎‎<fn>For further discussion of Ramban's attitude towards Biblical chronology, see: י. גוטליב, "אין מוקדם ומאוחר בפירוש הרמב"ן לתורה", תרביץ סג (תשנ"ד): 41-62.</fn>‎ – Ramban will rarely posit "אין מוקדם ומאוחר" (achronology), preferring to say that "all of Torah is in order" except where Torah explicitly states otherwise.<fn>By this, he means that the narrative either provides clearly achronological dates (Bemibdar 1:1 and 9:1) or that chronological data in the form of geneological lists, birth and death dates betray a lack of order. See his comments to Bemidbar 16:1 where he contrasts his and Ibn Ezra's approach to Biblical order, and states, "על דעתי כל התורה כסדר זולתי במקום אשר יפרש הכתוב ההקדמה והאיחור, וגם שם לצורך ענין ולטעם נכון".  [See his similar comments in Vayikra 16:1.] <br/>For many examples where Ramban comes head to head with Ibn Ezra on the issue, rejecting his claims of achronology, see: Bereshit 11:32-12:1 (regarding when Hashem told Avraham to <a href="Avraham's Aliyah" data-aht="page">depart to Canaan</a>), Shemot 18:1 (regarding <a href="Chronology – Shemot 18" data-aht="page">Yitro's arrival</a>), Shemot 32:11 (regarding Moshe's prayer after the sin of the Golden Calf),  and Bemidbar 16:1 (regarding <a href="Korach's Rebellion" data-aht="page">Korach's Rebellion</a>). See also Bereshit 24:64, Shemot 4:19, Vayikra 9:3, 25:1, Devarim 4:41, and 31:24. <br/>See also the many cases where  Ramban argues against Chazal or Rashi on the issue: Shemot 12:40 (regarding the timing of the<a href="Bereshit 15 – One Prophecy or Two" data-aht="page"> Covenant Between the Pieces</a>), 24:1, 33:7, Vayikra 8:2, 14:43, and Bemidbar 10:35.</fn> In the latter cases, he will make sure to explain the reason for the lack of order, <fn>In this he differs from Rashi and Ibn Ezra who will often offer no explanation at all for achronology or suggest that the non historical ordering comes to teach a moral lesson.</fn> noting that Tanakh might veer from strict chronology for literary reasons. In particular, Tanakh often delays or prepones the recording of certain details so as to finish a storyline (להשלים הענין).<fn>See Vayikra 8:2, where he writes, "כי כן דרך הכתובים בכל מקום להשלים הענין אשר התחיל בו". As an example, see Bereshit 11:31 and 35:28 where he notes Tanakh's tendency to record the deaths of individuals and finish the story of their lives before proceeding to tell the story of another Biblical figure, even if the death occurred after events to be told later.  See also Bereshit 23:2 (in explaining the opinion of the Sages), Shemot 2:1, 18:12, 20:14, 32:6, Vayikra 16:1, 23, Bemidbar 8:2, 9:1-2, 21:1, 27:12 and Devarim 2:24.</fn></li> |
+ | <li><b>Structure</b> – Ramban, unlike most of his predecessors, speaks about both the structure of Torah as a whole and the structure of individual sections of books, explaining both why books open and close where they do<fn>This is evident in his introductions to each book of Torah where he lays out the unique character and themes of the book, explaining why they include what they do. For example, he suggests that all of Bereshit, not just its first two chapters, should be considered a "book of creation", explaining how the Avot "create" the future through their actions. [See below about this concept of מעשה אבות סימן לבנים] He asserts that Shemot is about exile and redemption, connecting the latter to Hashem's presence.  Thus, he explains that that the book closes only after the building of the Mishkan, when Hashem's presence returned to dwell among the people. He explains how Vayikra is about the sacrificial service and how most of the other laws that are mentioned there connect in some way to that service. Finally, he notes that Devarim revolves around Moshe's recounting of mitzvot to the nation on the eve of their arrival in Israel.  It, therefore, includes both laws already taught and some new laws, but no priestly cultic law, as the priests were in no need of review.</fn> and why various laws or narratives are mentioned where they are and/or ordered as they are .<fn>See, for instance, Bemidbar 5:6 where he explains why the laws of Sotah and Nazir are mentioned in Sefer Bemidbar and not in Sefer Vayikra, Shemot 21:1 on the order of the laws within Parashat Mishpatim, Vayikra 23:2 regarding why only certain laws of holidays appear there, while, others such as the mussaf sacrifices, are mentioned first in Bemidbar, or Bemidbar 15:2 where he explains why the laws of libations are first mentioned after the sin of the spies.  For other examples, see Bereshit 1:1,  Shemot 25:1 and 35:1, Vayikra 11:1, 25:1, 27:1, Bemidbar 7:1, 8:2, 19:2, 28:2, Devarim 1:1, 3:23-24, 4:3, 41,11:32, 12:30, 15:12. 16:1, 17:2, and 31:24.</fn> At times, too, he will comment also on the order of details in much smaller units of text.<fn>See, for example, Bereshit 48:18 (regarding the order of Yaakov's wives and sons), Vayikra 14:54 (regarding the order of the types of Tzara'at mentioned in the unit's conclusion), Vayikra 21:18 (regarding the order of the blemishes listed), Bemidbar 1:10 (regarding the ordering of Menashe and Ephraim in various lists), .</fn></li> | ||
</ul> | </ul> | ||
− | <b>III. Realia </b>– Ramban often uses realia to elucidate the text, turning to science, geography, psychology, and knowledge of human behavior or customs. | + | <li><b>III. Realia </b>– Ramban often uses realia to elucidate the text, turning to science, geography, psychology, and knowledge of human behavior or customs.</li> |
<ul> | <ul> | ||
<li><b>Scientific knowledge</b> – Ramban speaks of geology,<fn>See Bemidbar 16:30 where he turns to geology to prove the miraculous nature of the earth's swallowing Korach.</fn> meteorology,<fn>See Bereshit 9:12-13, where he discusses the science behind rainbows and Shemot 9:9 on dust and drought.</fn> flora and fauna.<fn>See Bereshit 2:24, 8:9, 15:11, 30:14,  30:35, Shemot 10:14, 21:31.</fn> His medical background is also evident in numerous places.<fn>See the many cases where he references medical books and doctors or otherwise draws on his knowledge of medicine: Bereshit 30:14 ("אבל לא ראיתי כן באחד מספרי הרפואות המדברים בהם"), Bereshit 45:26 (וזה הענין ידוע בבא השמחה פתאום, והוזכר בספרי הרפואות), and Vayikra 11:13 ("ראיתי בקצת ספרי הנסיונות שחלב החזיר אם ינק היונק ממנו יהיה אותו הנער מצורע").  See also Bereshit 19:17, 31:35, Vayikra 3:9, 12:2,  13:3, 13:29, 18:19 and Bemidbar 21:9.</fn></li> | <li><b>Scientific knowledge</b> – Ramban speaks of geology,<fn>See Bemidbar 16:30 where he turns to geology to prove the miraculous nature of the earth's swallowing Korach.</fn> meteorology,<fn>See Bereshit 9:12-13, where he discusses the science behind rainbows and Shemot 9:9 on dust and drought.</fn> flora and fauna.<fn>See Bereshit 2:24, 8:9, 15:11, 30:14,  30:35, Shemot 10:14, 21:31.</fn> His medical background is also evident in numerous places.<fn>See the many cases where he references medical books and doctors or otherwise draws on his knowledge of medicine: Bereshit 30:14 ("אבל לא ראיתי כן באחד מספרי הרפואות המדברים בהם"), Bereshit 45:26 (וזה הענין ידוע בבא השמחה פתאום, והוזכר בספרי הרפואות), and Vayikra 11:13 ("ראיתי בקצת ספרי הנסיונות שחלב החזיר אם ינק היונק ממנו יהיה אותו הנער מצורע").  See also Bereshit 19:17, 31:35, Vayikra 3:9, 12:2,  13:3, 13:29, 18:19 and Bemidbar 21:9.</fn></li> | ||
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<li><b>V. Questioning why</b> – In contrast to many "peshat" commentators, Ramban will often ask the question "why," attempting to understand not only what is written, but also the reasons behind both what is written and what is not.<fn>Contrast Ramban with Ibn Ezra who will often belittle the question why.  See, for example,</fn></li> | <li><b>V. Questioning why</b> – In contrast to many "peshat" commentators, Ramban will often ask the question "why," attempting to understand not only what is written, but also the reasons behind both what is written and what is not.<fn>Contrast Ramban with Ibn Ezra who will often belittle the question why.  See, for example,</fn></li> | ||
<ul> | <ul> | ||
− | <li><b>Reasons for | + | <li><b>Reasons for mitzvot</b> – Ramban was a firm believer that all mitzvot have a reason and are not simply "decrees of the king."<fn>In this he stands in contrast to Rashi who claims that at least the "חקים" of Torah have no reason, "חקים אלו גזרות מלך שאין טעם לדבר". Ramban disagrees, explaining that the Sages' statement that these are "decrees of a king" means only that Hashem did not reveal their reason, not that there is none: ואין הכונה בהם שתהיה גזרת מלך מלכי המלכים בשום מקום בלא טעם, כי כל אמרת אלוה צרופה (משלי ל׳:ה׳), רק החוקים הם גזרות מלך אשר יחוק במלכותו בלי שיגלה תועלתם לעם.(Vayikra 19:19).</fn>  In this, he follows Rambam,<fn>The two often argue regarding the specific reason for any given law, but on the principle that mitzvot have benefits and utility, they concur.  For examples of where they come head to head in their understanding of specific mitzvot, see <a href="Purpose of the Sacrifices" data-aht="page">Purpose of the Sacrifices</a></fn> writing: "וזה הענין שגזר הרב במצות שיש להם טעם מבואר הוא מאד, כי בכל אחד טעם ותועלת ותקון לאדם" (Devarim 22:6).<fn>See also Devarim 6:20 where he lists several different types of laws, showing how each is beneficial:: "Edot" testify to God's miracles, instilling belief, "Mishpatim," which include much of civil law, promote societal well-being, and even "Chukim" whose reasons are not self-evident, are  "לטוב לנו ... אין בהם חוק שתהיה בו רעה כלל".</fn> As evident in this statement, Ramban stresses that the laws were made to benefit man, not God,<fn>See Devarim 4:6 and 22:6, "אין התועלת במצות להקב״ה בעצמו יתעלה אבל התועלת באדם עצמו, למנוע ממנו נזק, או אמונה רעה, או מדה מגונה".</fn> as they instill correct behavior, good values, or recognition of Hashem,<fn>See the extensive discussion in Shemot 13:16 regarding the many mitzvot which were instituted to remember past miracles, such as the Exodus. Ramban notes that miracles attest to God's role as Creator and His continued providence.  However, as Hashem does not perform such open miracles daily for every person, there is a need to remember those He has performed in the past so as to ensure continued belief in God. Cf. similar comments in Devarim 6:20. Ramban also notes that several laws were instituted as a reaction to idolatry. See for instance Vayikra 2:11 regarding the prohibition of leavening and honey on sacrifices, Devarim 16:21 regarding planting an Asherah near an altar, and Devarim 16:22 regarding monuments.</fn> or even simply provide more utilitarian benefits such as good health.<fn>See, for example, his comments regarding the health benefits of observing <a href="Purpose of the Laws of Kashrut" data-aht="page">Kashrut</a> (Vayikra 11:9, 13) and <a href="Purpose of Orlah" data-aht="page">Orlah</a> (Vayikra 19:23-25), or the hygienic benefits of the laws of impurity in Vayikra 12:4.</fn> Given their importance, Ramban comments on the reasons for mitzvot throughout the commentary,<fn>For many examples, see Shemot 13:16 (regarding Tefillin and the many laws instituted to remember the Exodus), Shemot 20:13 (regarding many of the ten commandments), Shemot 20:21 (on the prohibition of making an altar with cut stones), Vayikra 9:1 (where he argues with Rambam regarding the <a href="Purpose of the Sacrifices" data-aht="page">Purpose of the Sacrifices</a>), Vayikra 11:9 and 13 (on <a href="Purpose of the Laws of Kashrut" data-aht="page">Kashrut</a>)  Vayikra 16:2 (regarding the <a href="Purpose of the Service of Vayikra 16" data-aht="page">Service of Vayikra 16</a>),  Vayikra  16:8 (regarding the <a href="Why is the Goat Sent to Azazel" data-aht="page">Goat Sent to Azazel</a>) Vayikra 17:11 (on the <a href="Prohibition of Blood" data-aht="page">Prohibition of Blood</a>), Vayikra 13:47 (regarding <a href="Tzara'at" data-aht="page">Tzara'at</a>), Vayikra 18:28 (on the punishment of Karet), Vayikra 19:19 (on the <a href="Purpose of the Laws of Hybrids" data-aht="page">Laws of Hybrids</a>), Vayikra 19:23-25 (on the <a href="Purpose of Orlah" data-aht="page">Purpose of Orlah</a>), Vayikra 25:29 (land redemption), Bemidbar 6:11 (Chatat of the Nazirite), Bemidbar 19:2 (פרה אדומה), Bemidbar 21:21 (prohibition to conquer the land of Sichon) Devarim 4:9 (not to forget Revelation), Devarim 22:6 (קַן צִפּוֹר).  Regarding even simply the details of certain laws, see Vayikra 3:1 and 7:9.  Many of Ramban's reasons are rationalistic, though some are kabbalistic as well.</fn> sometimes giving more than one reason for any single mitzvah.<fn>See Shemot 20:22, where he writes, "ולמצות השם טעמים רבים בכל אחת, כי יש בכל אחת תועלות רבות לגוף ולנפש". For example, he gives multiple reasons for the mitzvot of kashrut, orlah, and the prohibition of blood, some spiritual in nature and others more utilitarian.</fn></li> |
<li><b>Reasons for stories</b> – Ramban will often discuss both the reason certain details are included in the text,<fn>See, for example, Bereshit 13:1 where Ramban questions why the verse goes out of its way to state that Avraham returned from Egypt "with his wife and all that was his", explaining that the verse wants to highlight Hashem's providence, how Avraham left Egypt with all the wealth given him and nothing was stolen.  See also 14:18 (regarding why the verse shares that Malki Tzedek was a "כהן לאל עליון"), 16:2 (on why the verse states "וַיִּשְׁמַע אַבְרָם לְקוֹל שָׂרָי" and not simply "ויעש כן"), 18:1 (explaining why the verse needs to locate the event as occurring in Elonei Mamrei).  For some of many other examples, see Bereshit 22:24, 24:1, 61, 67, 26:1, 27:15, 28:5, 29:30, 30:5, 31:24, 34:2, 35:13, 37:14, 38:7, 40:7, 41:6, Shemot 15:25, 16:2, Vayikra 7:28, 12:4, Bemidbar 1:18, 2:4, 12:16, 20:1, 25:12, 26:9,58.</fn> and also why an entire narrative is mentioned at all.<fn>In this he follows Radak, who paved the way for such analysis (which was not common in earlier commentaries). For many examples, see Bereshit 1:1 (on the necessity to start Torah with the story of Creation), 4:17 (regarding Kayin's building a city), 5:4 (the inclusion of the genealogy lists), 9:18 (Noach's drunkenness), 10:5 (the list of descendants of Noach and the story of the tower of Bavel), 23:19 (the burial of Sarah) 25:17 (the age of death of Yishmael), Bereshit 29:2 (the story of Yaakov and the shepherds), 36:31 (the list of kings of Edom), 37:15 (Yosef's not being able to find the brothers in Shekhem), 46:15 (the 70 descendants of Yaakov), or 47:14 (<a href="Yosef's Economic Policies" data-aht="page">Yosef's Economic Policies</a> in Egypt).</fn> Similarly, he might question why a certain topic is spoken about at such length or a why a certain law is repeated multiple times.<fn>See, for example, Shemot 23:24 (regarding multiple mentions of the sin of idolatry) Shemot 36:8 (regarding the Mishkan) or Bemidbar 7:12 (regarding the repetition by the gifts of the princes).</fn> Ramban notes that narratives might teach moral lessons, demonstrate God's ways, highlight an aspect of someone's character, or explain historical progress and events.<fn>For example, Ramban notes that the story of Noach's drunkenness (Bereshit 9:18) is included in Torah to teach that even the righteous are not immune to the ill effects of wine, and to show why the descendants of Shem merited Canaan's land (Cf. Ibn Ezra 9:18 and Radak 9:20, and Ramban Bereshit 49:12, Bemidbar 5:6, 6:11 on the evils of wine). The story of Avraham's burial of Sarah (Bereshit 23:19) is included to both demonstrate Hashem's fulfillment of the promise to Avraham that his name will become great and to publicize the site of the graves of the righteous.  Kayin's building of cities and the inventions of Lemekh's children are mentioned to show historical progress (Bereshit 4:17). Finally <a href="Yosef's Economic Policies" data-aht="page">Yosef's Economic Policies</a> in Egypt demonstrates Yosef's wisdom (Bereshit 47:14).</fn>  One specific subset of reasons for the inclusion of stories is the concept of "מעשה אבות סימן לבנים", discussed in the next bullet.</li> | <li><b>Reasons for stories</b> – Ramban will often discuss both the reason certain details are included in the text,<fn>See, for example, Bereshit 13:1 where Ramban questions why the verse goes out of its way to state that Avraham returned from Egypt "with his wife and all that was his", explaining that the verse wants to highlight Hashem's providence, how Avraham left Egypt with all the wealth given him and nothing was stolen.  See also 14:18 (regarding why the verse shares that Malki Tzedek was a "כהן לאל עליון"), 16:2 (on why the verse states "וַיִּשְׁמַע אַבְרָם לְקוֹל שָׂרָי" and not simply "ויעש כן"), 18:1 (explaining why the verse needs to locate the event as occurring in Elonei Mamrei).  For some of many other examples, see Bereshit 22:24, 24:1, 61, 67, 26:1, 27:15, 28:5, 29:30, 30:5, 31:24, 34:2, 35:13, 37:14, 38:7, 40:7, 41:6, Shemot 15:25, 16:2, Vayikra 7:28, 12:4, Bemidbar 1:18, 2:4, 12:16, 20:1, 25:12, 26:9,58.</fn> and also why an entire narrative is mentioned at all.<fn>In this he follows Radak, who paved the way for such analysis (which was not common in earlier commentaries). For many examples, see Bereshit 1:1 (on the necessity to start Torah with the story of Creation), 4:17 (regarding Kayin's building a city), 5:4 (the inclusion of the genealogy lists), 9:18 (Noach's drunkenness), 10:5 (the list of descendants of Noach and the story of the tower of Bavel), 23:19 (the burial of Sarah) 25:17 (the age of death of Yishmael), Bereshit 29:2 (the story of Yaakov and the shepherds), 36:31 (the list of kings of Edom), 37:15 (Yosef's not being able to find the brothers in Shekhem), 46:15 (the 70 descendants of Yaakov), or 47:14 (<a href="Yosef's Economic Policies" data-aht="page">Yosef's Economic Policies</a> in Egypt).</fn> Similarly, he might question why a certain topic is spoken about at such length or a why a certain law is repeated multiple times.<fn>See, for example, Shemot 23:24 (regarding multiple mentions of the sin of idolatry) Shemot 36:8 (regarding the Mishkan) or Bemidbar 7:12 (regarding the repetition by the gifts of the princes).</fn> Ramban notes that narratives might teach moral lessons, demonstrate God's ways, highlight an aspect of someone's character, or explain historical progress and events.<fn>For example, Ramban notes that the story of Noach's drunkenness (Bereshit 9:18) is included in Torah to teach that even the righteous are not immune to the ill effects of wine, and to show why the descendants of Shem merited Canaan's land (Cf. Ibn Ezra 9:18 and Radak 9:20, and Ramban Bereshit 49:12, Bemidbar 5:6, 6:11 on the evils of wine). The story of Avraham's burial of Sarah (Bereshit 23:19) is included to both demonstrate Hashem's fulfillment of the promise to Avraham that his name will become great and to publicize the site of the graves of the righteous.  Kayin's building of cities and the inventions of Lemekh's children are mentioned to show historical progress (Bereshit 4:17). Finally <a href="Yosef's Economic Policies" data-aht="page">Yosef's Economic Policies</a> in Egypt demonstrates Yosef's wisdom (Bereshit 47:14).</fn>  One specific subset of reasons for the inclusion of stories is the concept of "מעשה אבות סימן לבנים", discussed in the next bullet.</li> | ||
<li>"<b>כל מה שאירע לאבות סימן לבנים</b>" – In his comments to Bereshit 11:6, Ramban lays out the principle: "all that happened to the Patriarchs are a sign for the children".<fn>See also his introduction to Sefer Shemot where he similarly writes, "השלים הכתוב ספר בראשית שהוא ספר היצירה בחידוש העולם ויצירת כל נוצר ובמקרי האבות שהם כענין יצירה לזרעם, מפני שכל מקריהם ציורי דברים לרמוז ולהודיע כל עתיד לבא להם". In other words, the actions of the forefathers pave the way for the future behavior of their descendants and foretell the pivotal events which are to befall the nation.</fn> The idea is stated already by R. Pinechas in Bereshit Rabbah 40:6<fn>He writes, "אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם אָבִינוּ צֵא וּכְבשׁ אֶת הַדֶּרֶךְ לִפְנֵי בָנֶיךָ, אַתְּ מוֹצֵא כָּל מַה שֶּׁכָּתוּב בְּאַבְרָהָם כְּתִיב בְּבָנָיו".</fn> and R. Yehoshua in Tanchuma Lekh Lekha 9,<fn>Ramban's formulation of the principle even echoes the language of R. Yehoshua who had stated, "סִימָן נָתַן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם, שֶׁכָּל מַה שֶּׁאֵרַע לוֹ אֵרַע לְבָנָיו."</fn> but Ramban develops it further, repeatedly returning to the motif, and attempting to show how even some of the seemingly inconsequential acts of our forefathers foreshadow events to come.<fn>Ramban, for example, suggests that the future exiles to Egypt and Bavel are predicted already in Avraham's descent to Egypt (Bereshit 12:10) and Yitzchak's sojourn by the Philistines (Bereshit 26:1) respectively. Aspects of the stories of the Battle of the Kings (Bereshit 14:1), the Covenant of the Pieces (Bereshit 15:12), and Yaakov's Dream in Beit El (Bereshit 28:12) each foretell the four kingdoms which are to rule over Israel.  The stories of both Yitzchak's digging of wells (Bereshit 26:20) and Yaakov's meeting by a well (Bereshit 29:2)  hint to the future Mikdash, while the "עגלה משולשת ועז משולשת" in the Covenant of the Pieces represent the three types of sacrifices (Bereshit 15:9-10). For other examples, see Ramban on Bereshit 12:9, 13:17, 14:18, 16:6-9, 26:32, Bereshit 32 introduction, 32:4, 9, 17, 26, 33:15, 33:18, 36:43, 43: 14 and 47:28. <br/> In some of these cases, Ramban suggests that the actions of the Patriarchs actually determined future history (12:6), while in others they might simply hint to what is to come (Bereshit 26:1 or 32:9). In yet other cases, what happens to the descendants is a measure for measure payback for deeds of the forefathers (12:10, 16:6).</fn></li> | <li>"<b>כל מה שאירע לאבות סימן לבנים</b>" – In his comments to Bereshit 11:6, Ramban lays out the principle: "all that happened to the Patriarchs are a sign for the children".<fn>See also his introduction to Sefer Shemot where he similarly writes, "השלים הכתוב ספר בראשית שהוא ספר היצירה בחידוש העולם ויצירת כל נוצר ובמקרי האבות שהם כענין יצירה לזרעם, מפני שכל מקריהם ציורי דברים לרמוז ולהודיע כל עתיד לבא להם". In other words, the actions of the forefathers pave the way for the future behavior of their descendants and foretell the pivotal events which are to befall the nation.</fn> The idea is stated already by R. Pinechas in Bereshit Rabbah 40:6<fn>He writes, "אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם אָבִינוּ צֵא וּכְבשׁ אֶת הַדֶּרֶךְ לִפְנֵי בָנֶיךָ, אַתְּ מוֹצֵא כָּל מַה שֶּׁכָּתוּב בְּאַבְרָהָם כְּתִיב בְּבָנָיו".</fn> and R. Yehoshua in Tanchuma Lekh Lekha 9,<fn>Ramban's formulation of the principle even echoes the language of R. Yehoshua who had stated, "סִימָן נָתַן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם, שֶׁכָּל מַה שֶּׁאֵרַע לוֹ אֵרַע לְבָנָיו."</fn> but Ramban develops it further, repeatedly returning to the motif, and attempting to show how even some of the seemingly inconsequential acts of our forefathers foreshadow events to come.<fn>Ramban, for example, suggests that the future exiles to Egypt and Bavel are predicted already in Avraham's descent to Egypt (Bereshit 12:10) and Yitzchak's sojourn by the Philistines (Bereshit 26:1) respectively. Aspects of the stories of the Battle of the Kings (Bereshit 14:1), the Covenant of the Pieces (Bereshit 15:12), and Yaakov's Dream in Beit El (Bereshit 28:12) each foretell the four kingdoms which are to rule over Israel.  The stories of both Yitzchak's digging of wells (Bereshit 26:20) and Yaakov's meeting by a well (Bereshit 29:2)  hint to the future Mikdash, while the "עגלה משולשת ועז משולשת" in the Covenant of the Pieces represent the three types of sacrifices (Bereshit 15:9-10). For other examples, see Ramban on Bereshit 12:9, 13:17, 14:18, 16:6-9, 26:32, Bereshit 32 introduction, 32:4, 9, 17, 26, 33:15, 33:18, 36:43, 43: 14 and 47:28. <br/> In some of these cases, Ramban suggests that the actions of the Patriarchs actually determined future history (12:6), while in others they might simply hint to what is to come (Bereshit 26:1 or 32:9). In yet other cases, what happens to the descendants is a measure for measure payback for deeds of the forefathers (12:10, 16:6).</fn></li> | ||
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<li>Israel's holy status further means that it cannot tolerate certain sins<fn>See his comments to Vayikra 18:2 how the land cannot stand impurity and thus vomits out those who commit sexual offenses or worship idolatry, or Bemidbar 35:33 where he notes that Hashem's presence cannot bear to stay in Israel if innocent blood is shed there. The idea is reflected also in Ramban's stance that the punishment of tzara'at is inflicted only in Israel (Vayikra 13:47).</fn> and that it holds its inhabitants to a higher standard.<fn>See Bemidbar 35:33. This applies even to non Jews. See Ramban on the destruction of Sedom , "כי יש באומות רעים וחטאים מאד ולא עשה בהם ככה, אבל למעלת הארץ הזאת היה הכל, כי שם היכל י״י" (Bereshit 19:5; see also Bereshit 1:1 and Vayikra 18:25). Though others might have sinned similarly, only Sedom was destroyed for the land of Israel could not bear its transgressions.</fn> Conversely, when the people do not sin, Hashem's presence there is so strong that it will be like living in the Garden of Eden (Vayikra 26:6).  For this reason, too, prophecy is limited to the land of Israel (Devarim 18:15).</li> | <li>Israel's holy status further means that it cannot tolerate certain sins<fn>See his comments to Vayikra 18:2 how the land cannot stand impurity and thus vomits out those who commit sexual offenses or worship idolatry, or Bemidbar 35:33 where he notes that Hashem's presence cannot bear to stay in Israel if innocent blood is shed there. The idea is reflected also in Ramban's stance that the punishment of tzara'at is inflicted only in Israel (Vayikra 13:47).</fn> and that it holds its inhabitants to a higher standard.<fn>See Bemidbar 35:33. This applies even to non Jews. See Ramban on the destruction of Sedom , "כי יש באומות רעים וחטאים מאד ולא עשה בהם ככה, אבל למעלת הארץ הזאת היה הכל, כי שם היכל י״י" (Bereshit 19:5; see also Bereshit 1:1 and Vayikra 18:25). Though others might have sinned similarly, only Sedom was destroyed for the land of Israel could not bear its transgressions.</fn> Conversely, when the people do not sin, Hashem's presence there is so strong that it will be like living in the Garden of Eden (Vayikra 26:6).  For this reason, too, prophecy is limited to the land of Israel (Devarim 18:15).</li> | ||
</ul> | </ul> | ||
− | <li><b>Divine providence, miracles and nature</b> – The nature of the miraculous is a theme discussed by Ramban often though his exact stance on the balance between natural and supernatural order is somewhat unclear<fn>See Prof. David Berger, "<a href="https://www.google.com/url?sa=t&rct=j&q=&esrc=s&source=web&cd=&ved=2ahUKEwj1ypWk_8rtAhUP8KQKHXV_BcAQFjAAegQIAhAC&url=https%3A%2F%2Fwww.biblicalnaturalhistory.org%2Fwp-content%2Fuploads%2F2015%2F02%2FMiraclesNahmanides.pdf&usg=AOvVaw0EuqqFMatWpJqkOEek8C4K">Miracles and the Natural Order in Nahmanides</a>" who discusses the issue at length and Y. T. Langermann, "Acceptance and Devaluation: Nahmanides' AttitudeTowards Science", The Journal of Jewish Thought and Philosophy 1 (1992): 223-245 .</fn> | + | <li><b>Divine providence, miracles and nature</b> – The nature of the miraculous is a theme discussed by Ramban often though his exact stance on the balance between natural and supernatural order is somewhat unclear.<fn>See Prof. David Berger, "<a href="https://www.google.com/url?sa=t&rct=j&q=&esrc=s&source=web&cd=&ved=2ahUKEwj1ypWk_8rtAhUP8KQKHXV_BcAQFjAAegQIAhAC&url=https%3A%2F%2Fwww.biblicalnaturalhistory.org%2Fwp-content%2Fuploads%2F2015%2F02%2FMiraclesNahmanides.pdf&usg=AOvVaw0EuqqFMatWpJqkOEek8C4K">Miracles and the Natural Order in Nahmanides</a>" who discusses the issue at length and Y. T. Langermann, "Acceptance and Devaluation: Nahmanides' AttitudeTowards Science", The Journal of Jewish Thought and Philosophy 1 (1992): 223-245 .</fn></li> |
<ul> | <ul> | ||
− | <li>Ramban points out<fn>See Ramban Bereshit 17:1, Shemot 13:16 and Vayikra 26:11.</fn> that belief in a system of reward and punishment mandates belief in continuous providence and intervention. For, if rain, health, or victory in war are contingent on Torah observance, that means that each is Divinely sent in accordance with a person's deeds, and not because of natural order. As such, these are all "hidden miracles".<fn>He distinguishes between revealed (obviously supernatural phenomenon) and such hidden miracles (those which do not entail an obvious change in nature, yet are still attestations of Divine providence).</fn> This leads Ramban to conclude: "אין לאדם חלק בתורת משה רבינו עד שנאמין בכל דברינו ומקרינו שכלם נסים אין בהם טבע ומנהגו של עולם."‎<fn>See Shemot 13:16 and similarly in his Derashat Torat Hashem Temima (p. 153): "אין לאדם חלק בתורת משה רבינו עד שיאמין שכל דברינו ומעשינו כולם נסים, אין בהם טבע ומנהגו של עולם, שהרי יעודי התורה כולם נסים ומופתים גמורים הם כי אין הפרש למי שמעיין יפה בין צדיק ימלא ימיו ויחיה שמונים שנה בהשקט ובטחה ובלא חולי ובין שאכל תרומה ימות או חנניה בן עזור שנאמר לו השנה אתה מת כי סרה דברת (ירמי' כח:טז) ובין קריעת ים סוף".</fn></li> | + | <li>Ramban points out<fn>See Ramban Bereshit 17:1, <a href="RambanShemot13-16" data-aht="source">Shemot 13:16</a> and Vayikra 26:11.</fn> that belief in a system of reward and punishment mandates belief in continuous providence and intervention. For, if rain, health, or victory in war are contingent on Torah observance, that means that each is Divinely sent in accordance with a person's deeds, and not because of natural order. As such, these are all "hidden miracles".<fn>He distinguishes between revealed (obviously supernatural phenomenon) and such hidden miracles (those which do not entail an obvious change in nature, yet are still attestations of Divine providence).</fn> This leads Ramban to conclude: "אין לאדם חלק בתורת משה רבינו עד שנאמין בכל דברינו ומקרינו שכלם נסים אין בהם טבע ומנהגו של עולם."‎<fn>See Shemot 13:16 and similarly in his Derashat Torat Hashem Temima (p. 153): "אין לאדם חלק בתורת משה רבינו עד שיאמין שכל דברינו ומעשינו כולם נסים, אין בהם טבע ומנהגו של עולם, שהרי יעודי התורה כולם נסים ומופתים גמורים הם כי אין הפרש למי שמעיין יפה בין צדיק ימלא ימיו ויחיה שמונים שנה בהשקט ובטחה ובלא חולי ובין שאכל תרומה ימות או חנניה בן עזור שנאמר לו השנה אתה מת כי סרה דברת (ירמי' כח:טז) ובין קריעת ים סוף".</fn></li> |
<li>At the same time, elsewhere in his commentary,<fn>See Bereshit 18:19, Devarim 11:13 and Iyyov 36:11.</fn> Ramban asserts that the world is generally run by nature. Hashem's providence, for the most part, is evident only over the collective who are judged according to the deeds of the majority. It extends to the individual only in two exceptional cases: .if someone is totally righteous or totally wicked.<fn>Only in such cases will Hashem intervene to reward or punish individually.</fn></li> | <li>At the same time, elsewhere in his commentary,<fn>See Bereshit 18:19, Devarim 11:13 and Iyyov 36:11.</fn> Ramban asserts that the world is generally run by nature. Hashem's providence, for the most part, is evident only over the collective who are judged according to the deeds of the majority. It extends to the individual only in two exceptional cases: .if someone is totally righteous or totally wicked.<fn>Only in such cases will Hashem intervene to reward or punish individually.</fn></li> | ||
</ul> | </ul> |
Version as of 23:11, 11 July 2021
R. Moshe b. Nachman (Ramban, Nachmanides)
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Name | R. Moshe b. Nachman, Nachmanides ר' משה בן נחמן, רמב"ן |
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Dates | c. 1194 – c. 1270 |
Location | Catalonia / Israel |
Works | Bible, Talmud, Halakhah |
Exegetical Characteristics | Peshat, Rabbinic analysis, mystical, broad scope |
Influenced by | Rashi, Ibn Ezra, R. Yosef Bekhor Shor, Radak |
Impacted on | Raah, Rashba, R. Bachya, Tur, Ran, Seforno, Ma'asei Hashem |
Background
Life
- Name
- Dates – c.11943 – c.1270.4
- Location – Ramban apparently lived most of his life in Gerona.5 At the end of his life he immigrated to Israel and spent time in Akko6 and Yerushalayim.7
- Time period
- Occupation – In addition to his various communal and teaching responsibilities, Ramban was also a practicing physician.11
- Family – Ramban was a descendant of R. Yitzchak b. Reuven of Barcelona.12 His first cousin was R. Yonah b. Avraham Gerondi,13 and Ramban's son, R. Nachman, married R. Yonah's daughter.14
- Teachers – Ramban studied under R. Yehuda b. Yakar15 and R. Natan b. Meir,16 both of whom were students of the famed Tosafist R. Yitzchak b. Avraham.17
- Contemporaries – R. Meir HaLevi Abulafia (Ramah),18 R. Shemuel HaSardi,19 R. Shelomo of Montpelier,20 R. Yonah Gerondi.21
- Students – R. Aharon HaLevi (Raah), Rashba, R. David Bonafed, R. Yitzchak Carcosa, Ramban's son R. Nachman.
Works
- Biblical commentaries – Ramban wrote commentaries on the Torah and on the book of Iyyov.22
- Rabbinics – Ramban's prolific writing in this area can be divided into a few categories:
- Talmudic novellae – Collections of expositions on most of the tractates in the first four sections of the Talmud Bavli, as well as Chullin and Niddah.23
- Halakhic codes – Compendia of the laws of Nedarim, Bekhorot, Niddah, and Challah; Torat HaAdam (on the laws of mourning), Mishpat HaCherem (on the laws of excommunication).
- Responses to the works of others – Milchamot Hashem,24 Sefer HaZekhut,25 Glosses on the Rambam's Sefer HaMitzvot,26 Hilkhot Lulav,27 Hasagot on Sefer HaTzava.28
- Teshuvot – C. Chavel collected and published Ramban's responsa from manuscripts and citations in various medieval works.
- Jewish thought – Sefer HaVikuach,29 Derashat Torat Hashem Temimah,30 Sefer HaGeulah, Shaar HaGemul,31 and possibly Iggeret HaMusar.32
- Commonly misattributed to Ramban – Commentary to Shir HaShirim,33 Iggeret HaKodesh,34 Sefer HaEmunah veHaBitachon.35
Torah Commentary
Textual Issues
- Manuscripts – Over 35 complete manuscripts are extant,36 and a few dozen others contain individual chumashim or fragments of the commentary.37
- Printings – Ramban's commentary was first printed in Rome c. 1470.38 A number of annotated editions have appeared in the last half-century,39 with C. Chavel's edition being the most well known and commonplace.40 Click for a table of some of the missing text in Chavel's edition.
- Long and short commentaries – The existence of both long and short versions of Ramban's Torah commentary was noted already by R. David HaKochavi in his Sefer HaBattim (c. 1300). In addition to the well known longer Commentary on the Torah of Ramban, there are also over thirty extant manuscripts of an abridged version of the Commentary.41 This "Short Commentary" collects all of the Kabbalistic interpretations of Ramban found in the longer commentary.42
- The writing process – It is unclear when Ramban began to author his commentary,43 but it is clear that he continued to update it until the very end of his life. This is indicated by explicit remarks of Ramban himself in his commentary44 and by lists containing some of these updates which Ramban sent from Israel to Spain.45 The various lists contain only a portion of these additions, and many more can be found by a comparative analysis of the various manuscripts and other textual witnesses of the commentary.46 All together, these total over 270 additions and changes. Click to view an interactive table and analysis of these updates.
- Ramban's later updates47 – Ramban's additions and changes to his commentary from his later years in Israel reflect the influence of several factors, as can be seen in the interactive table. The two most prominent ones are:
- Newly obtained first-hand knowledge of the geography of the land of Israel – This is reflected in many of Ramban's changes to his commentary.48
- Expanded library of previously unavailable sources and texts:49
- Northern French exegesis50 – R. Yosef Bekhor Shor,51 "Chakhmei HaZarefatim",52 Chizkuni.53
- Exegesis from Islamic lands – R. Chananel's Torah Commentary,54 R. Nissim Gaon.55
- Works from Israel and Byzantium and more – Targum Yerushalmi,56 Talmud Yerushalmi,57 Midrash Mishlei,58 Lekach Tov,59 Sifrei HaNisyonot,60 and Sefer HaLevanah.61
- Other noteworthy features – Ramban's additions also contain most of his lengthy discussions on passages from Neviim.62
- Very limited presence in the additions – the vast majority of both Ramban's Kabbalistic interpretations63 and his interpretations which are influenced by Radak are present already in the earlier layer of the commentary.
Characteristics
- Broad scope – One of the most salient features of Ramban's commentary is its broad scope view of the text. Ramban looks at Torah with a wide angle lens,64 viewing it in its entirety even when focusing on one small part. Torah is one integrated unit, each part of which bears on the others.65
- This is reflected in many aspects of his commentary: its topical nature,66 its internal consistency67 and tendency to self-reference,68 in Ramban's incorporation of introductions to each book where he lays out the central themes of the sefer69 and in his discussions of reasons for stories and mitzvot, which betray a recognition of their role in the larger narrative, legal unit, or even national history.70
- This broad scope view impacts Ramban's methodology as well, as seen in: Ramban's adherence to chronological ordering,71 his sensitivity to structure,72 cognizance of literary and linguistic patterns (דרכי המקראות והלשון),73 and his intertextual exegesis.74 Each of these will be discussed more at length below, under "methods".
- Topical – Ramban comments on about a third of the verses in the Torah.75 His commentary is selective in what it addresses, and is not a verse by verse commentary.76 His discussions will often revolve around matters that relate to the story or unit as a whole and not just a word or phrase.77 At times, too, he uses the commentary as a platform to discuss philosophical or halakhic issues in addition to exegetical ones.78
- Multidisciplinary – Ramban's commentary combines analyses of Rabbinic interpretation (מדרש), literal interpretations (פשט), and Kabbalistic interpretations (סוד).79 This heterogeneous character was unique and may account for part of the commentary's popularity.80
- Integration of peshat and derash –
- Dialectic – Ramban regularly opens his analyses by surveying the exegesis of his predecessors. These alternative interpretations serve as foils for Ramban's own positions.81
- Categories of questions – Ramban, in contrast to many peshat exegetes, often discusses not just the "what" or "who" but also the "why" of Biblical narratives and laws. Thus, for instance, he discusses the reasons why narratives are included in Tanakh, the rationale behind mitzvot, and the motivations of Biblical characters.82
Methods
General – Though Ramban wrote an introduction to his commentary, it does not explicitly lay out his metholodology. Nonetheless, in mentioning that much of his work will be a dialectic with Rashi and Ibn Ezra, he perhaps betrays that his commentary will integrate the distinct methodologies of Northern France / Provence (with its emphasis on literary devices and the use of realia) and of Andalusian Spain (with its focus on language and grammar).
- I. Intrascriptural exegesis – Ramban, under the influence of Northern French commentaries, often engages in intrascriptural exegesis, letting the text explain itself. This is manifest in several aspects of his commentary: his recognition of literary patterns (דרכי המקראות) and linguistic phenomena (דרך הלשון), and in his abundant use of Biblical parallels and prooftexts:
- Literary patterns / דרכי המקראות – Ramban has a keen literary sense and often notes literary patterns in Tanakh, explaining away seeming difficulties by noting that this is "the way of the text".83 Some examples follow:
- Resumptive repetition: Ramban notes that repetition in Tanakh sometimes serves a literary purpose, indicating the resumption of a narrative after a parenthetical break.84
- קיצר במקום א' והרחיב במקום אחר – Ramban notes that it is the way of the text to be brief in one place and lengthy in another. For example, instead of tediously repeating both a command and its fulfillment, sometimes the Torah brings one, sometimes the other.85 Similarly, when a narrative or law is doubled or a previous story is alluded to by either the narrator or a Biblical figure, certain details might only be mentioned in one account and not the other.86
- Names, geneology, references – Ramban notes certain patterns in the way Tanakh relays individual's genealogies and relationships. For example, it is the way of the text to relate a women to her brothers (Bereshit 4:22, 35:22), to order the tribes according to their mothers / maidservants (Bereshit 46:19), or to mention the name of a father when listing daughters in a geneology list (Bereshit 36:25).87
- Literary anticipation (הקדמות) – Ramban will sometimes explain that a certain detail in a story is included only to prepare the reader for something which is to be told later.88
- השלמת הענין – Ramban recognizes that, at times, Tanakh will veer from chronological order so as to finish a storyline. See discussion below (under: "issues of order and structure".)
- Linguistic patterns / "דרך הלשון הוא" – Often Ramban will comment on the language of the text, noting that seemingly odd linguistic or grammatical phenomena are simply "דרך הלשון".
- Language – See Bereshit 23:1 where Ramban notes that the repetition of the word "שנה" when recounting the age of Sarah is not noteworthy (as Rashi appears to suggest), but the way of the text whenever recording ages. See, similarly, Bereshit 12:1 where he notes that the seemingly extraneous "לך" in the phrase "לך-לך" is not significant for often variations of the preposition "ל" will accompany a verb without adding any meaning.89
- Grammar – See Bereshit 46:7 (that when listing the genealogy of many people, the text might refer to an individual in the plural form) Shemot 15:1 (that the future tense might refer to the past) or Shemot 24:32 (that at times there might be a change in subject mid-verse, without explicit mention). See also the discussions below regarding Tanakh's use of abridged sentences (מקרא קצר), misplaced modifiers (מקרא מסורס) and extraneous or interchanged letters.
- Use of Biblical parallels – Ramban's instrascriptural exegesis is further manifest in the many parallels and prooftexts he brings when explaining a word90 or other difficulty in the Biblical text,91 when showing how an action reflects the realia of the Biblical period,92 or in his comparison of similar texts and topics.93
- II. Issues of order and structure
- אין מוקדם ומאוחר94 – Ramban will rarely posit "אין מוקדם ומאוחר" (achronology), preferring to say that "all of Torah is in order" except where Torah explicitly states otherwise.95 In the latter cases, he will make sure to explain the reason for the lack of order, 96 noting that Tanakh might veer from strict chronology for literary reasons. In particular, Tanakh often delays or prepones the recording of certain details so as to finish a storyline (להשלים הענין).97
- Structure – Ramban, unlike most of his predecessors, speaks about both the structure of Torah as a whole and the structure of individual sections of books, explaining both why books open and close where they do98 and why various laws or narratives are mentioned where they are and/or ordered as they are .99 At times, too, he will comment also on the order of details in much smaller units of text.100
- III. Realia – Ramban often uses realia to elucidate the text, turning to science, geography, psychology, and knowledge of human behavior or customs.
- Scientific knowledge – Ramban speaks of geology,101 meteorology,102 flora and fauna.103 His medical background is also evident in numerous places.104
- Geography – Ramban makes use of geography to explicate texts and even updated his commentary in numerous places upon arrival in Israel when he had new, more accurate geographic information.105
- Psychological insights – At times, Ramban will solve an exegetical difficulty by turning to psychology and an understanding of human nature and emotions.106
- Way of the world – In explaining actions of Biblical characters, Ramban often notes how these might simply reflect general patterns of human behavior.107 Often, too, he will explain verses in light of customs and behavior within the Biblical period,108 or apply knowledge of customs of his own era back to Tanakh.109
- IV. Language and Grammar
- Word definitions – Ramban often engages in linguistic analysis by comparing a word's usage throughout Tanakh,110 evident by the many prooftexts he will bring to prove his point. At times, he will also turn to cognate or other foreign languages,111 but less often.112
- Extraneous, missing, or switched letters – Ramban notes that individual letters might be missing,113 extra114 or interchanged,115 thereby explaining otherwise difficult forms.
- מקרא קצר – Like many others, Ramban notes that sometimes Tanakh writes in a truncated style, leaving out a subject,116 verb,117 noun,118 predicate/ conditional clause119 or even entire phrases or parts of a storyline.120
- מקרא מסורס – Ramban notes that often in Tanakh, a clause might modify not the immediately preceding one, but a different part of the verse. Thus, for example, in Bereshit 15:13, "יָדֹעַ תֵּדַע כִּי גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שָׁנָה", Ramban claims that the clause "400 years" does not refer to the length of the oppression, but to the length of exile / wandering.121
- V. Questioning why – In contrast to many "peshat" commentators, Ramban will often ask the question "why," attempting to understand not only what is written, but also the reasons behind both what is written and what is not.122
- Reasons for mitzvot – Ramban was a firm believer that all mitzvot have a reason and are not simply "decrees of the king."123 In this, he follows Rambam,124 writing: "וזה הענין שגזר הרב במצות שיש להם טעם מבואר הוא מאד, כי בכל אחד טעם ותועלת ותקון לאדם" (Devarim 22:6).125 As evident in this statement, Ramban stresses that the laws were made to benefit man, not God,126 as they instill correct behavior, good values, or recognition of Hashem,127 or even simply provide more utilitarian benefits such as good health.128 Given their importance, Ramban comments on the reasons for mitzvot throughout the commentary,129 sometimes giving more than one reason for any single mitzvah.130
- Reasons for stories – Ramban will often discuss both the reason certain details are included in the text,131 and also why an entire narrative is mentioned at all.132 Similarly, he might question why a certain topic is spoken about at such length or a why a certain law is repeated multiple times.133 Ramban notes that narratives might teach moral lessons, demonstrate God's ways, highlight an aspect of someone's character, or explain historical progress and events.134 One specific subset of reasons for the inclusion of stories is the concept of "מעשה אבות סימן לבנים", discussed in the next bullet.
- "כל מה שאירע לאבות סימן לבנים" – In his comments to Bereshit 11:6, Ramban lays out the principle: "all that happened to the Patriarchs are a sign for the children".135 The idea is stated already by R. Pinechas in Bereshit Rabbah 40:6136 and R. Yehoshua in Tanchuma Lekh Lekha 9,137 but Ramban develops it further, repeatedly returning to the motif, and attempting to show how even some of the seemingly inconsequential acts of our forefathers foreshadow events to come.138
- Reasons why something is missing from the text – Ramban often questions why a certain detail is missing form the text, especially if a similar detail had been provided elsewhere.139
- Addressing character motivations – Ramban often questions the actions or speech of characters, attempting to understand their motivations.140
Themes
- Learning lessons – Ramban often discusses the lessons that one can learn from Tanakh. See above regarding the reasons behind various mitzvot, the messages to be learned from Biblical stories, and the motif "מעשה אבות סימן לבנים" and its implications for understanding history.
- Centrality of the Land of Israel – Ramban's love and regard for the land of Israel is evident throughout his commentary. He views the Land of Israel as having unique status, being "נחלת ה'", a place where Hashem's providence is stronger than elsewhere.141 For Ramban, the ramifications of this are manifold, and are reflected in many statements throughout the commentary:
- Ramban distinguishes between the status of mitzvah observance in Israel and exile, claiming that mitzvot were given primarily to be observed in the land ("עיקר כל המצות ליושבים בארץ י״י.")142 Certain laws are not applicable in exile at all, while others (חובות הגוף) are obligatory, but their observance is nonetheless viewed only as preparation for when one will return to the land.143
- Israel's holy status further means that it cannot tolerate certain sins144 and that it holds its inhabitants to a higher standard.145 Conversely, when the people do not sin, Hashem's presence there is so strong that it will be like living in the Garden of Eden (Vayikra 26:6). For this reason, too, prophecy is limited to the land of Israel (Devarim 18:15).
- Divine providence, miracles and nature – The nature of the miraculous is a theme discussed by Ramban often though his exact stance on the balance between natural and supernatural order is somewhat unclear.146
- Ramban points out147 that belief in a system of reward and punishment mandates belief in continuous providence and intervention. For, if rain, health, or victory in war are contingent on Torah observance, that means that each is Divinely sent in accordance with a person's deeds, and not because of natural order. As such, these are all "hidden miracles".148 This leads Ramban to conclude: "אין לאדם חלק בתורת משה רבינו עד שנאמין בכל דברינו ומקרינו שכלם נסים אין בהם טבע ומנהגו של עולם."149
- At the same time, elsewhere in his commentary,150 Ramban asserts that the world is generally run by nature. Hashem's providence, for the most part, is evident only over the collective who are judged according to the deeds of the majority. It extends to the individual only in two exceptional cases: .if someone is totally righteous or totally wicked.151
- Defense / blame of the Avot – Though Ramban will sometimes justify seemingly problematic behavior of the Avot,152 he does not hesitate to blame them when he thinks this is warranted. A well known example is his faulting of Avram for his descent to Egypt and endangering of Sarah during the famine.153
- Historical awareness – Ramban betrays a historical awareness, showing how some of the promises of Torah have been fulfilled throughout history. For example, see Vayikra 26:16 where he suggests that the curses of Sefer Vayikra refer to and match the reality of the Baylonian exile, while those of Devarim match the present one.154
- Ethics outside of strict halakhah – In several places in his commentary, Ramban notes the limits of a formal legal code, which can never include every scenario, recognizing that it is possible to be a "נבל ברשות התורה". he suggests that Torah therefore includes general principles such as "be holy" or "do what is right and just" to teach us to go further than the strict law both in the realm of interpersonal commands and those between man and God.155
Sources
Significant Influences
- Earlier Sources –
- Rashi – As is evident from his introductory poem to Torah,156 Ramban held Rashi in extremely high esteem, and his work sevred as a cornerstone for Ramban's own commentary. Often Ramban will open his comments with a direct quote from Rashi, or refer to his words later in the discussion, metioning "רבינו שלמה" by name over 670 times!157 At times he will agree with Rashi,158 sometimes adding to and developing the interpretation.159 Elsewhere, Ramban might disagree, but nonetheless buttress Rashi's explanation or sources,160 while in yet other cases, he will reject Rashi's explanation and explain why it is wrong.161 Even when disagreeing, Ramban's tone is almost always respectful.162
- Radak
- Northern French exegetes
- Teachers – R. Ezra, R. Azriel
- Foils – Ibn Ezra
Occasional Usage
- Geonim, Ibn Janach, R. Yosef Kimchi –
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Possible Relationship
- Rashbam, R. Yosef Bekhor Shor, R. Yonah –
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Impact
Later Exegetes
- R. Bachya, Tur, Ran, Seforno, Ma'asei Hashem –
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Supercommentaries
- Tur –
- Recanati –
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