Difference between revisions of "Commentators:R. Moshe b. Nachman (Ramban, Nachmanides)/0"

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<li><b>Broad scope </b>– Ramban looks at Torah with a wide angle lens, viewing it as one integrated unit, each part of which bears on the others.<fn>It should be noted that this broad view does not mean that Ramban had no eye for details.&#160; He often addresses the minutia of the text as well. For several examples where he notes seemingly unnecessary details and explains their significance to the narrative, see: Bereshit 28:5, 29:9, 30:5, 32:5, 14, 34:1, 37:14, 39:8. Elsewhere he might address at length the meaning or etymology of a single word.</fn>&#160;</li>
 
<li><b>Broad scope </b>– Ramban looks at Torah with a wide angle lens, viewing it as one integrated unit, each part of which bears on the others.<fn>It should be noted that this broad view does not mean that Ramban had no eye for details.&#160; He often addresses the minutia of the text as well. For several examples where he notes seemingly unnecessary details and explains their significance to the narrative, see: Bereshit 28:5, 29:9, 30:5, 32:5, 14, 34:1, 37:14, 39:8. Elsewhere he might address at length the meaning or etymology of a single word.</fn>&#160;</li>
 
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<li>This is reflected in many aspects of his commentary: its topical nature,<fn>See discussion below.</fn> its internal consistency,<fn>For a few examples, compare his explanations to Bereshit 17:18 and 23:13, Bereshit 32:8 and 33:8, Bemidbar 21:21 and Devarim 2:24, Vayikra 17:11 and Devarim 12:23, or Devarim 1:1 and 4:41.Ramban is not only internally consistent within his Torah commentary, but across his various works.&#160; That this was important to him can be seen in the fact that he notes when Rashi is not similarly consistent.&#160; See Shemot 12:19, 22:8, Vayikra 7:15, and Devarim 2:10.&#160;</fn> the incorporation of introductions to each book,<fn>Ramban writes introductions to each book in Torah. These betray a recognition of each book's unique character and themes, highlighting how Ramban thought about books in their entirety and not only about the meaning of individual verses.&#160; Often, too, Ramban introduces a subsection of Torah, explaining why it is placed where it is or the import of the unit. See, for instance, Shemot 25:1 regarding the Mishkan or Vayikra 11:1 about the laws of impurity.&#160; See below for full discussion and other examples.</fn>&#160; its excurses on theological and other issues, its inclusion of reasons for stories<fn>In this he is preceded by Radak who also often explains why stories are included in Tanakh and what lessons might be learned from them.&#160; After Ramban, Ralbag takes the idea to an extreme, devoting an entire section of his commentary to "תועלות", the lessons (in the realm of character, beliefs, or law)&#160; learned from the narratives and laws of Tanakh.&#160; For examples and further discussion, see below.</fn> and mitzvot,<fn>In contrast to others who focus on understanding the specific details of a written story, Ramban might ask why an entire story is included in Torah at all.</fn> and in Ramban's tendency to self-reference.<fn>This tendency is evident in the over 100 times he writes "כאשר פרשתי", about 60 times he writes , "כבר פרשתי",&#160; and around 30 times he says "כאשר הזכרתי".&#160; In about ten more cases he writes, "כאשר אפרש", referring to something he is to explain later in the commentary. For a few examples, see Bereshit1:31, 9:7, 15:12, Shemot 3:9, 12:32, 18:3-4, Vayikra 14:2, 21:6, Bemidbar 3:45, 23:23, and Devarim 12:28.</fn>&#160;&#160;</li>
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<li>This is reflected in many aspects of his commentary: its topical nature,<fn>See discussion below.</fn> its internal consistency,<fn>For a few examples, compare his explanations to Bereshit 17:18 and 23:13, Bereshit 32:8 and 33:8, Bemidbar 21:21 and Devarim 2:24, Vayikra 17:11 and Devarim 12:23, or Devarim 1:1 and 4:41.Ramban is not only internally consistent within his Torah commentary, but across his various works.&#160; That this was important to him can be seen in the fact that he notes when Rashi is not similarly consistent.&#160; See Shemot 12:19, 22:8, Vayikra 7:15, and Devarim 2:10.&#160;</fn> the incorporation of introductions to each book,<fn>Ramban writes introductions to each book in Torah. These betray a recognition of each book's unique character and themes, highlighting how Ramban thought about books in their entirety and not only about the meaning of individual verses.&#160; Often, too, Ramban introduces a subsection of Torah, explaining why it is placed where it is or the import of the unit. See, for instance, Shemot 25:1 regarding the Mishkan or Vayikra 11:1 about the laws of impurity.&#160; See below for full discussion and other examples.</fn>&#160; its excurses on theological and other issues, its inclusion of reasons for stories<fn>In this he is preceded by Radak who also often explains why stories are included in Tanakh and what lessons might be learned from them.&#160; After Ramban, Ralbag takes the idea to an extreme, devoting an entire section of his commentary to "תועלות", the lessons (in the realm of character, beliefs, or law)&#160; learned from the narratives and laws of Tanakh.&#160; For examples and further discussion, see below.</fn> and mitzvot,<fn>In contrast to others who focus on understanding the specific details of a written story, Ramban might ask why an entire story is included in Torah at all.</fn> and its tendency to self-reference.<fn>This tendency is evident in the over 100 times he writes "כאשר פרשתי", about 60 times he writes , "כבר פרשתי",&#160; and around 30 times he says "כאשר הזכרתי".&#160; In about ten more cases he writes, "כאשר אפרש", referring to something he is to explain later in the commentary. For a few examples, see Bereshit1:31, 9:7, 15:12, Shemot 3:9, 12:32, 18:3-4, Vayikra 14:2, 21:6, Bemidbar 3:45, 23:23, and Devarim 12:28.</fn>&#160;&#160;</li>
 
<li>This broad scope view impacts Ramban's methodology as well, as seen in: Ramban's adherence to chronological ordering,<fn>See the discussion below regarding his hesitancy to posit "אין מוקדם ומאוחר", with many examples. This attitude is a natural outgrowth of his broad scope view. For one who is looking at the entirety of Tanakh, the need for chronological order is much more imperative than for one who is dealing only with local issues. It is thus not surprising that Ramban here stands in contrast to Ibn Ezra, who is both very atomistic in his outlook and very open to suggesting achronology.</fn> his sensitivity to structure,<fn>See below that Ramban will often explain why the text is ordered as it is, attempting to explain why certain laws / narratives are found in one chapter or one book rather than another.</fn> cognizance of literary patterns and style,<fn>Recognition of "דרכי המקראות" necessitates thinking about the text as one integrated unit for otherwise one cannot detect such patterns and stylistic phenomena. See below for discussion and examples.</fn> his discussion of the relationship between doubled narratives,<fn>Ramban notes when a narrative or law is mentioned multiple times and attempts to explain the need for the repetition. See, for example, Bereshit 15:18 (regarding Hashem's multiple promises to Avraham), Shemot 34:11 (on the relationship between Shemot 23 and 34), Shemot 36:8 (on the multiple discussions of the building of the Mishkan).</fn> his recognition that Torah is "brief in one place but lengthy in another" and more.<fn>Ramban's frequent comments regarding the amount of press space devoted to various topics (explaining why a law might be repeated numerous time, or why a certain topic is dealt with at length) also betray his wide angle view.</fn></li>
 
<li>This broad scope view impacts Ramban's methodology as well, as seen in: Ramban's adherence to chronological ordering,<fn>See the discussion below regarding his hesitancy to posit "אין מוקדם ומאוחר", with many examples. This attitude is a natural outgrowth of his broad scope view. For one who is looking at the entirety of Tanakh, the need for chronological order is much more imperative than for one who is dealing only with local issues. It is thus not surprising that Ramban here stands in contrast to Ibn Ezra, who is both very atomistic in his outlook and very open to suggesting achronology.</fn> his sensitivity to structure,<fn>See below that Ramban will often explain why the text is ordered as it is, attempting to explain why certain laws / narratives are found in one chapter or one book rather than another.</fn> cognizance of literary patterns and style,<fn>Recognition of "דרכי המקראות" necessitates thinking about the text as one integrated unit for otherwise one cannot detect such patterns and stylistic phenomena. See below for discussion and examples.</fn> his discussion of the relationship between doubled narratives,<fn>Ramban notes when a narrative or law is mentioned multiple times and attempts to explain the need for the repetition. See, for example, Bereshit 15:18 (regarding Hashem's multiple promises to Avraham), Shemot 34:11 (on the relationship between Shemot 23 and 34), Shemot 36:8 (on the multiple discussions of the building of the Mishkan).</fn> his recognition that Torah is "brief in one place but lengthy in another" and more.<fn>Ramban's frequent comments regarding the amount of press space devoted to various topics (explaining why a law might be repeated numerous time, or why a certain topic is dealt with at length) also betray his wide angle view.</fn></li>
 
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<li><b>Topical</b> – Ramban comments on about a third of the verses in the Torah.<fn>There are approximately 5845 verses in the Torah (see <a href="$">Number of Verses in Torah</a> for a fuller discussion of this subject): 1534 in Bereshit, 1209 in Shemot, 859 in Vayikra, 1288 in Bemidbar, and 955 in Devarim. Ramban comments on approximately 1710 units: 547 in Bereshit, 390 in Shemot, 242 in Vayikra, 228 in Bemidbar, 303 in Devarim. [These figures use Chavel's edition and unit division. The exact totals depend considerably on how one tallies interpretations of Ramban which span multiple verses.] Like most exegetes, Ramban comments less often in Vayikra, Bemidbar, and Devarim, than in Bereshit and Shemot. [A more precise analysis needs to take into account factors such as genealogical lists or repeated sections. These will partially explain why Ramban's commentary on Bemidbar has a much lower percentage of verses on which he comments than that of Devarim.]</fn> His commentary is selective in what it addresses, and is not a verse by verse commentary.<fn>Cf. Rashi, Ibn Ezra, and Radak. Partially for this reason, Ramban's comments tend to be much longer than those commentators, as he will frequently examine issues of broader scope. For a more detailed comparison table of the various exegetes, see <a href="$">Commentary Comparison</a>. The relationship between Rashi and Ramban's Torah commentaries is analogous in many ways to the relationship between the Talmudic commentaries of Rashi and the Tosafists.</fn> His discussions will often revolve around matters that relate to the story or unit as a whole and not just a word or phrase.<fn>For just several of many, many examples, see Bereshit 15:18 where he discusses all four of Hashem's prornises of land to Avraham, and not just the one mentioned in the verse, or Bereshit 16:2 where, in discussing the phrase "וישמע אברם לקול שרי"&#160; he delves into Sarah and Avraham's marital relations as a whole, Shemot 1:10 where he gives an overview explaining Paroh's staged plan of slavery and oppression, or Bemidbar 13:32 where he discusses the spies' slander and nature of their sin.</fn> At times, too, he uses the commentary as a platform to discuss philosophical or halakhic issues in addition to exegetical ones.</li>
 
<li><b>Topical</b> – Ramban comments on about a third of the verses in the Torah.<fn>There are approximately 5845 verses in the Torah (see <a href="$">Number of Verses in Torah</a> for a fuller discussion of this subject): 1534 in Bereshit, 1209 in Shemot, 859 in Vayikra, 1288 in Bemidbar, and 955 in Devarim. Ramban comments on approximately 1710 units: 547 in Bereshit, 390 in Shemot, 242 in Vayikra, 228 in Bemidbar, 303 in Devarim. [These figures use Chavel's edition and unit division. The exact totals depend considerably on how one tallies interpretations of Ramban which span multiple verses.] Like most exegetes, Ramban comments less often in Vayikra, Bemidbar, and Devarim, than in Bereshit and Shemot. [A more precise analysis needs to take into account factors such as genealogical lists or repeated sections. These will partially explain why Ramban's commentary on Bemidbar has a much lower percentage of verses on which he comments than that of Devarim.]</fn> His commentary is selective in what it addresses, and is not a verse by verse commentary.<fn>Cf. Rashi, Ibn Ezra, and Radak. Partially for this reason, Ramban's comments tend to be much longer than those commentators, as he will frequently examine issues of broader scope. For a more detailed comparison table of the various exegetes, see <a href="$">Commentary Comparison</a>. The relationship between Rashi and Ramban's Torah commentaries is analogous in many ways to the relationship between the Talmudic commentaries of Rashi and the Tosafists.</fn> His discussions will often revolve around matters that relate to the story or unit as a whole and not just a word or phrase.<fn>For just several of many, many examples, see Bereshit 15:18 where he discusses all four of Hashem's prornises of land to Avraham, and not just the one mentioned in the verse, or Bereshit 16:2 where, in discussing the phrase "וישמע אברם לקול שרי"&#160; he delves into Sarah and Avraham's marital relations as a whole, Shemot 1:10 where he gives an overview explaining Paroh's staged plan of slavery and oppression, or Bemidbar 13:32 where he discusses the spies' slander and nature of their sin.</fn> At times, too, he uses the commentary as a platform to discuss philosophical or halakhic issues in addition to exegetical ones.</li>
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<li><b>Multidisciplinary</b> – Ramban's commentary combines analyses of Rabbinic interpretation (מדרש), literal interpretations (פשט), and Kabbalistic interpretations (סוד)&#8206;.<fn>For statistical analysis, see <a href="$">Table</a>.&#160; As an example where Ramban addresses all three levels in one comment, see Vayikra 1:1 (which is explained first according to "פשט", then according to "רבותינו" and finally, "על דרך האמת").</fn> This heterogeneous character was unique and may account for part of the commentary's popularity.<fn>It appears that already in Ramban's lifetime and in the period after his death, the mystical portion of the commentary became very popular in Kabbalistic circles – see below.</fn></li>
 
<li><b>Multidisciplinary</b> – Ramban's commentary combines analyses of Rabbinic interpretation (מדרש), literal interpretations (פשט), and Kabbalistic interpretations (סוד)&#8206;.<fn>For statistical analysis, see <a href="$">Table</a>.&#160; As an example where Ramban addresses all three levels in one comment, see Vayikra 1:1 (which is explained first according to "פשט", then according to "רבותינו" and finally, "על דרך האמת").</fn> This heterogeneous character was unique and may account for part of the commentary's popularity.<fn>It appears that already in Ramban's lifetime and in the period after his death, the mystical portion of the commentary became very popular in Kabbalistic circles – see below.</fn></li>
 
<li><b>Dialectic</b> – Ramban regularly opens his analyses by surveying the exegesis of his predecessors. These alternative interpretations serve as foils for Ramban's own positions.<fn>This is evident already in his introductory poem to Torah, where he writes, "אשים למאור פני נרות המנורה הטהורה / פירושי רבינו שלמה עטרת צבי וצפירת תפארה... בדבריו אהגה, באהבתם אשגה, ועמהם יהיה לנו משא ומתן דרישה וחקירה... ועם ר׳ אברהם בן עזרא תהיה לנו תוכחת מגולה ואהבה מסותרה". For just a few of many examples where he engages with both commentators before expressing his own opinion, see Bereshit 2:19, 4:8, 10:9-11, 12:1, 24:64, Shemot 2:6, 14:31, 15:11, 19:10,&#160; Bemidbar 8:2, and Devarim 11:15.</fn></li>
 
<li><b>Dialectic</b> – Ramban regularly opens his analyses by surveying the exegesis of his predecessors. These alternative interpretations serve as foils for Ramban's own positions.<fn>This is evident already in his introductory poem to Torah, where he writes, "אשים למאור פני נרות המנורה הטהורה / פירושי רבינו שלמה עטרת צבי וצפירת תפארה... בדבריו אהגה, באהבתם אשגה, ועמהם יהיה לנו משא ומתן דרישה וחקירה... ועם ר׳ אברהם בן עזרא תהיה לנו תוכחת מגולה ואהבה מסותרה". For just a few of many examples where he engages with both commentators before expressing his own opinion, see Bereshit 2:19, 4:8, 10:9-11, 12:1, 24:64, Shemot 2:6, 14:31, 15:11, 19:10,&#160; Bemidbar 8:2, and Devarim 11:15.</fn></li>
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<li><b>Structure</b> – Ramban, unlike most of his predecessors, speaks about both the structure of Torah as a whole and 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.&#160; For example, he suggests that&#160; all of Bereshit, not just its first two chapters, should be considered a "book of creation".&#160; He asserts that Shemot is about exile and redemption, connecting the latter to Hashem's presence.&#160; Thus, he explains that that the book close 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.&#160; 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.<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.&#160; For other examples, see Bereshit 1:1,&#160; Shemot 25:1 and 35:1, Vayikra 11:1, 25:1, 27:1, Bemidbar 7:1, 8:2, 15:22, 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> Often, he will comment also on the order of details in smaller units of text as well, explaining why its components are structured as they are.<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), or Vayikra 21:18 (regarding the order of the blemishes listed).</fn></li>
 
<li><b>Structure</b> – Ramban, unlike most of his predecessors, speaks about both the structure of Torah as a whole and 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.&#160; For example, he suggests that&#160; all of Bereshit, not just its first two chapters, should be considered a "book of creation".&#160; He asserts that Shemot is about exile and redemption, connecting the latter to Hashem's presence.&#160; Thus, he explains that that the book close 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.&#160; 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.<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.&#160; For other examples, see Bereshit 1:1,&#160; Shemot 25:1 and 35:1, Vayikra 11:1, 25:1, 27:1, Bemidbar 7:1, 8:2, 15:22, 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> Often, he will comment also on the order of details in smaller units of text as well, explaining why its components are structured as they are.<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), or Vayikra 21:18 (regarding the order of the blemishes listed).</fn></li>
 
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<li><b>Literary Sense / "דרכי המקראות"<br/></b></li>
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<li><b>Literary Sense / "דרכי המקראות</b> – 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".<fn>In this he follows earlier Northern French peshat commentators such as Rashbam and R"Y Bekhor Shor.</fn></li>
 
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<li><b>Resumptive repetition:</b> Ramban notes that repetition in Tanakh sometimes serves a literary purpose, indicating the resumption of a narrative after a parenthetical break.<fn>Thus, for examples, he claims that Shemot 1:1 repeats Bereshit 46:8 so as to resume the narrative of the earlier book and notes the similar phenomenon in Ezra 1, which recapitulates the last verse of Divrei HaYamim.&#160; See also Vayikra 23:2, Bemidbar 5:20-21, Devarim 4:47.&#160; Elsewhere, he claims that even repetition within a single verse might serve the same role. For examples, see Bereshit 6:9-10 (אֵלֶּה תּוֹלְדֹת / וַיּוֹלֶד) , Bereshit 46:2 (double ויאמר), Shemot 1:15-16 (double ויאמר), Shemot 4:9 (וְהָיוּ), Vayikra 27:3&#160; (וְהָיָה עֶרְכְּךָ) and Devarim 18:6 (יָבֹא/ וּבָא). For further discussion of this methodology, see <a href="Literary:Redundancy" data-aht="page">Redundancy</a> or for an interactive module on the topic, see <a href="https://mg.alhatorah.org/Resumptive_Repetition_Module.html">Resumptive Repetition</a>.</fn></li>
 
<li><b>Resumptive repetition:</b> Ramban notes that repetition in Tanakh sometimes serves a literary purpose, indicating the resumption of a narrative after a parenthetical break.<fn>Thus, for examples, he claims that Shemot 1:1 repeats Bereshit 46:8 so as to resume the narrative of the earlier book and notes the similar phenomenon in Ezra 1, which recapitulates the last verse of Divrei HaYamim.&#160; See also Vayikra 23:2, Bemidbar 5:20-21, Devarim 4:47.&#160; Elsewhere, he claims that even repetition within a single verse might serve the same role. For examples, see Bereshit 6:9-10 (אֵלֶּה תּוֹלְדֹת / וַיּוֹלֶד) , Bereshit 46:2 (double ויאמר), Shemot 1:15-16 (double ויאמר), Shemot 4:9 (וְהָיוּ), Vayikra 27:3&#160; (וְהָיָה עֶרְכְּךָ) and Devarim 18:6 (יָבֹא/ וּבָא). For further discussion of this methodology, see <a href="Literary:Redundancy" data-aht="page">Redundancy</a> or for an interactive module on the topic, see <a href="https://mg.alhatorah.org/Resumptive_Repetition_Module.html">Resumptive Repetition</a>.</fn></li>
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<li><b>Realia</b></li>
 
<li><b>Realia</b></li>
 
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<li>Psychological insights – At times, Ramban will solve an exegetical difficulty by turning to psychology and an understanding of human nature and emotions.<fn>See, for example, Bereshit 46:29, where Ramban determines the subject of the phrase "וַיֵּבְךְּ עַל צַוָּארָיו עוֹד" to be Yaakov rather than Yosef, noting that it is much more likely that it is the elderly father, who has not seen his son in years, who is sobbing, rather than the young son who stands as second in command in Egypt. See also his comments to Shemot 2:24, which describes how the Israelites react to the the death of Paroh, not with happiness, but with sighs.&#160; Ramban explains that fear of the unknown and potential for an even worse monarch eclipsed any happiness over the old monarch's death.&#160; For other examples, see Bereshit 4:8, 18:15,28:20, 29:12,27, 30:1-2, 41:38, Shemot 1:10, 2:11, 32:16, Bemidbar 13:20, 16:4.&#160;</fn></li>
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<li><b>Psychological insights</b> – At times, Ramban will solve an exegetical difficulty by turning to psychology and an understanding of human nature and emotions.<fn>See, for example, Bereshit 46:29, where Ramban determines the subject of the phrase "וַיֵּבְךְּ עַל צַוָּארָיו עוֹד" to be Yaakov rather than Yosef, noting that it is much more likely that it is the elderly father, who has not seen his son in years, who is sobbing, rather than the young son who stands as second in command in Egypt. See also his comments to Shemot 2:24, which describes how the Israelites react to the the death of Paroh, not with happiness, but with sighs.&#160; Ramban explains that fear of the unknown and potential for an even worse monarch eclipsed any happiness over the old monarch's death.&#160; For other examples, see Bereshit 4:8, 18:15,28:20, 29:12,27, 30:1-2, 41:38, Shemot 1:10, 2:11, 32:16, Bemidbar 13:20, 16:4.&#160;</fn></li>
<li>Geography – Ramban often 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.<fn>See list of examples above, under the discussion regarding Ramban's updates.</fn></li>
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<li><b>Geography</b> – Ramban often 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.<fn>See list of examples above, under the discussion regarding Ramban's updates.</fn></li>
<li>Uses of sciences – Ramban sometimes turns to the sciences to elucidate&#160; a text, explain a difficulty or to support or argue against other's explanations.&#160; His medical background is evident in many comments in which he speaks about what "medical books" say on various topics.<fn>See, for example, Bereshit 30:14, 45:26, Vayikra 11:13</fn></li>
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<li><b>Scientific knowledge</b> – Ramban sometimes turns to the sciences to elucidate a text, explain a difficulty, or to support or argue against other's explanations.<fn>See Bemidbar 16:30 where he turns to geology to prove the miraculous nature of the earth swallowing Korach, and Bereshit 8:9, 30:14 and 30:35 where he speaks of flora and fauna.</fn>&#160; His medical background is evident in many comments in which he references medical books and doctors or&#160; otherwise draws on his knowledge of medicine.<fn>See 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").&#160; See also Bereshit 31:35, Vayikra 3:9, 12:2,&#160; 13:3, 13:29, 18:19 and Bemidbar 21:9.</fn></li>
 
<li>Way of the world</li>
 
<li>Way of the world</li>
 
<li></li>
 
<li></li>

Version as of 13:21, 20 June 2021

R. Moshe b. Nachman (Ramban, Nachmanides)

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Ramban
Name
R. Moshe b. Nachman, Nachmanides
ר' משה בן נחמן, רמב"ן
Datesc. 1194 – c. 1270
LocationCatalonia / Israel
WorksBible, Talmud, Halakhah
Exegetical CharacteristicsPeshat, Rabbinic analysis, mystical, broad scope
Influenced byRashi, Ibn Ezra, R. Yosef Bekhor Shor, Radak
Impacted onRaah, Rashba, R. Bachya, Tur, Ran, Seforno, Ma'asei Hashem

Background

Life

  • Name
    • Hebrew name – R. Moshe b. Nachman (ר' משה בן נחמן), of which Ramban (רמב"ן) is an acronym.1
    • Catalan name – Bonastrug ca Porta.2
  • 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
    • Most of Ramban's life overlapped with the reign of King James I of Aragon (1213–1276).8
    • Ramban played an important role in the second Maimonidean Controversy of the 1230s.9
    • Ramban mounted a spirited defense of Judaism in the Barcelona Disputation of 1263.10
  • 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 – Ramban looks at Torah with a wide angle lens, viewing it as one integrated unit, each part of which bears on the others.64 
    • This is reflected in many aspects of his commentary: its topical nature,65 its internal consistency,66 the incorporation of introductions to each book,67  its excurses on theological and other issues, its inclusion of reasons for stories68 and mitzvot,69 and its tendency to self-reference.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 patterns and style,73 his discussion of the relationship between doubled narratives,74 his recognition that Torah is "brief in one place but lengthy in another" and more.75
  • Topical – Ramban comments on about a third of the verses in the Torah.76 His commentary is selective in what it addresses, and is not a verse by verse commentary.77 His discussions will often revolve around matters that relate to the story or unit as a whole and not just a word or phrase.78 At times, too, he uses the commentary as a platform to discuss philosophical or halakhic issues in addition to exegetical ones.
  • 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
  • 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 – 

Methods

  • Issues of order and structure
    • אין מוקדם ומאוחר – Ramban will rarely posit achronology (אין מוקדם ומאוחר), preferring to say that "all of Torah is in order" except where Torah explicitly states otherwise.82 In such cases, he will make sure to explain the reason for the lack of order.83 Thus, for instance, Ramban agrees that Tanakh might at times veer from strict chronology for literary reasons, recognizing that it is common for Tanakh to delay or prepone the recording of certain details so as to finish a storyline.84
    • Structure – Ramban, unlike most of his predecessors, speaks about both the structure of Torah as a whole and of individual sections of books, explaining both why books open and close where they do85 and why various laws or narratives are mentioned where they are.86 Often, he will comment also on the order of details in smaller units of text as well, explaining why its components are structured as they are.87
  • Literary Sense / "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".88
    • Resumptive repetition: Ramban notes that repetition in Tanakh sometimes serves a literary purpose, indicating the resumption of a narrative after a parenthetical break.89
    • 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.90  Similarly, when a narrative is doubled (as in Shemot and Devarim) 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.91 In legal sections, too, Torah might only recount certain aspects of a law in one place, and others elsewhere.92
  • Realia
    • Psychological insights – At times, Ramban will solve an exegetical difficulty by turning to psychology and an understanding of human nature and emotions.93
    • Geography – Ramban often 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.94
    • Scientific knowledge – Ramban sometimes turns to the sciences to elucidate a text, explain a difficulty, or to support or argue against other's explanations.95  His medical background is evident in many comments in which he references medical books and doctors or  otherwise draws on his knowledge of medicine.96
    • Way of the world

Themes

  • Reasons for Mitzvot – Ramban was a firm believer that all mitzvot have a reason and are not simply "decrees of the king."97  In this, he follows Rambam,98 writing: "וזה הענין שגזר הרב במצות שיש להם טעם מבואר הוא מאד, כי בכל אחד טעם ותועלת ותקון לאדם" (Devarim 22:6). As evident in this statement, Ramban further stresses that the laws were made to benefit man, not God,99 as they instill correct behavior, good values, or recognition of Hashem,100 or even simply provide more utilitarian benefits such as good health.101 Given their importance, Ramban comments on the reasons for mitzvot throughout the commentary.102
  • Reasons for stories – Ramban will often discuss not only the reason certain details are included in the text,103 but even why an entire narrative is mentioned at all.104 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.105  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".106 The actions of the forefathers paved the way for the future behavior of their descendants and foretold the pivotal events which were to befall the nation. The idea is stated already by R. Yehoshua in Tanchuma Lekh Lekha 9,107 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.108
  • Love of Land of Israel
  • Divine providence and hidden miracles
  • Defense / blame of the Avot
  • Historical Awareness

Sources

Significant Influences

  • Earlier Sources – Rashi, Radak, Northern French exegetes
  • Teachers – R. Ezra, R. Azriel
  • Foils – Ibn Ezra

Occasional Usage

  • Geonim, Ibn Janach, R. Yosef Kimchi – 

Possible Relationship

  • Rashbam, R. Yosef Bekhor Shor, R. Yonah – 

Impact

Later Exegetes

  • R. Bachya, Tur, Ran, Seforno, Ma'asei Hashem – 

Supercommentaries

  • Tur – 
  • Recanati –