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	Nahmanides
		Nahmanides is the common name for Moshe ben Nahman of Gerondi; he was a Spanish Jewish rabbi, philosopher, Kabbalist and biblical commentator.
		Nahmanides was born at Gerona (hence his name "Gerondi") in 1194, and died in the land of Israel about 1270.
		For Nahmanides, revelation is the best guide in all these questions; but as he is not, he says, a despiser of wisdom, one who would systematically refuse to resort to speculation for the corroboration of faith, he purposes to discuss them rationally.
	www.ebroadcast.com.au /lookup/encyclopedia/na/Nahmanides.html (2374 words)

	Nahmanides Summary
		In the view of Nahmanides, the wisdom of the rabbis of the Mishnah and Talmud, as well as the Geonim (rabbis of the early medieval era) was unquestionable.
		Nahmanides' adherence to the words of the earlier authorities may be due to piety, or the influence of the northern French Jewish school of thought.
		Nahmanides died after having passed the age of seventy-six, and his remains were interred at Haifa, by the grave of Yechiel of Paris.
	www.bookrags.com /Nahmanides (4395 words)

	UJC - Bamidbar
		On account of this Nahmanides does not rest content with the strategic rational motivation of this census but adds a further reason and explains as well why this numbering had to be individual.
		In contrast to this, Nahmanides emphasises that the census was personal and individual "according to their polls" impressing on us the value and sterling worth of each and every soul which is a unique specimen of divine creativity and a world of its own.
		The other reason mentioned by Nahmanides, alluded to first, and probably first in importance in his opinion, is the fact that this census was designed to call attention to the miracle of our existence.
	www.ujc.org /content_display.html?ArticleID=6663 (1433 words)

	Nahmanides (via CobWeb/3.1 planetlab2.cs.unc.edu) (Site not responding. Last check: 2007-09-17)
		Nahmanides, first as rabbi of Gerona and later as chief rabbi of Catalonia, seems to have led a quiet and happy life.
		The subjects discussed were (1) whether the Messiah had appeared; (2) whether the Messiah announced by the Prophets was to be considered as divine or as a man born of human parents; and (3) whether the Jews or the Christians were in possession of the true faith.
		Nahmanides died after having passed the age of seventy, and his remains were interred at Haifa, by the grave of Yechiel of Paris.
	nahmanides.kiwiki.homeip.net.cob-web.org:8888 (2304 words)

	The Conflict of Halakha and Prayer
		Nahmanides (Ramban), in his critical remarks to this work, presented formalistic objections to Maimonides by pointing to the numerous statements in the Talmud which assert that the obligation to pray is of rabbinic origin.
		Nahmanides' objections to counting prayer among the biblical commandments are technical and we feel that he himself was not fully convinced by them.
		According to Nahmanides, it should rather be explained as requiring a person who prays through his own volition, one who cannot help but call out from his anguish and suffering, to direct his call to God in the belief that He hears our prayers and helps us through prayer.
	www.lookstein.org /retrieve.php?ID=1130984 (7162 words)

	Nahmanides - Rabbi Moshe ben Nahman - Ramban (Site not responding. Last check: 2007-09-17)
		Nahmanides defended Maimonides against his detractors, claiming that most of the criticisms were simply false.
		Nahmanides explains in his commentary, "It is possible that the people from all lands came before him, and he would question and investigate them, and then [he would] command the officers, "Sell so much food of this-and-that to the people of that city.
		Nahmanides said that Yosef, "Assigned each [moment] to its proper time in order to fulfill the dreams." Ultimately, we learn that, in Nahmanides' opinion, Yosef had to maneuver to bring these dreams to fruition, even while causing his brothers and father anguish.
	isfsp.org /sages/ramban.html (1953 words)

	MyJewishLearning.com - Ideas & Belief: Mystical Israel
		In addition, Nahmanides insisted that observance of the commandments was intended solely for the land of Israel, with their observance in the Diaspora merely a preparation for the nation's future return to its land.
		Nahmanides took his own conclusions seriously and immigrated to the land of Israel.
		But Nahmanides thought otherwise, and his conception of the commandments was in full accord with his kabbalistic ideas, for arguing that we have no tradition concerning the secrets of the Merkavah (the "Divine Chariot" or Throne of God), he confined his kabbalistic deliberations to the reasons for the commandments.
	www.myjewishlearning.com /ideas_belief/LandIsrael/medieval_landisrael/kabbalists.htm (1184 words)

	Jewish Social Ethics. - book reviews Judaism - Find Articles
		According to Novak's reading of Nahmanides, "extra-self restraint, for the sake of God, can itself be a holy act." The sin of the Nazarite is not the rejection of the world, but the inevitable return to the impute world which had been rejected.
		Novak does not complete Nahmanides' comments to Leviticus 19:1, which remind the reader that one attains holiness "by removing oneself from impurity." Nahmanides, ever the zealous mystic, offers no explanation or defense of this assertion; it is "obvious" that staying away from impurity reflects God's plan for humankind.
		Nahmanides is willing to challenge the opinions of rabbinic sages; he claims that God does have needs, and theology determines what ultimate divine intent really is.
	www.findarticles.com /p/articles/mi_m0411/is_n3_v43/ai_16348300 (895 words)

	It's Witchcraft...
		Nahmanides' view of witchcraft presupposes a distinctive theory of the structure of the cosmos.
		According to Nahmanides, the Jewish antipathy towards witchcraft is based largely on the fact that it allows humans to override the cosmic hierarchy, by changing the laws that were intended to be inexorable.
		Central to Nahmanides' understanding of the universe was the premise that every species in our physical world has a prototype in the metaphysical realm; a perception that probably has its roots in Plato's doctrine of the world of ideas.
	www.ucalgary.ca /~elsegal/Shokel/031023_Witchcraft.html (1114 words)

	Medieval Spain: People (Site not responding. Last check: 2007-09-17)
		Nahmanides was one of the greatest Jewish thinkers of his generation.
		In particular, he emphasizes Nahmanides' greater resistance to discussing kabbalistic secrets in writing, and consequent reliance on oral transmission from master to disciple, and on his focus on Kabbalah as a means of illuminating the esoteric meaning of the Torah and the commandments rather than as an abstract theosophical system.
		Idel points to Nahmanides' role in establishing an influential circle of Kabbalists based in Barcelona whose success he contrasts to the decline of the Girona circle in the next generation.
	medspains.stanford.edu /demo/people/nahmanides.html (367 words)

	Covenant and Conversation - Kedoshim
		Nahmanides goes on to explain that this is a general feature of Jewish law: detailed examples followed by a general command.
		Nahmanides located this in the command, 'You shall be holy'.
		To be holy, for Nahmanides, or to walk in G-d's ways for Maimonides, is to undergo an extended process in character-formation and moral growth.
	www.chiefrabbi.org /thoughts/kedoshim5765.htm (1168 words)

	l e a r n @ j t s PARASHAH COMMENTARY Toledot 5764 (Site not responding. Last check: 2007-09-17)
		Nahmanides deemed the face value of this minor narrative as too prosaic for inclusion in the Torah.
		For Nahmanides (the victim of a resurgent effort by the Church to convert the Jews) the third well of Isaac, Rehoboth, pointed to the re-establishment of the Third Temple by God directly.
		A member of the Ashkenazi rabbinic elite and the most renowned preacher of his day, he agreed that the story of Isaac's wells dealt with the future and not the past, but its esoteric message delivered an internal critique of Jewish divisiveness rather than an indictment of gentile animosity.
	learn.jtsa.edu /topics/parashah/5764/toledot.shtml (1121 words)

	Ohr Torah: Weekly Torah Portion
		Indeed, it is this issue of commandments which Nahmanides addresses in his introduction to Deuteronomy in an attempt to understand the function and purpose of this Fifth Book of the Torah.
		Nahmanides explains that the contents of the book of Deuteronomy can only be understood within the backdrop of the fact that it was presented to the nation not during their desert wanderings but only when they were finally ready to enter the promised land.
		Nahmanides' second category addresses those commandments which appeared earlier in the Torah, but whose slightly altered appearance in Deuteronomy adds a new layer of meaning.
	www.ohrtorahstone.org.il /parsha/5758/devarim.htm (1254 words)

	[No title]
		But this similarity does not really hold, because Nahmanides confines his creativity to the field of halakha, and his novellae on the Talmud are very different in character from the kabbalistic hiddushim of the Zohar.
		Moreover, in his attitude towards kabbala (which Ta-Shma ignores altogether) Nahmanides is an extreme traditionalist and esoteric who denies any creativity or novelty, and so is diametrically opposed to the spirit of the Zohar.
		Ta-Shma tries to uphold the linkage between the Zohar and the Nahmanides circle by invoking some halakhic parallels, but part of these are not true parallels, as shown here, and others are similar only in details but not in spirit, and are due only to literary influence.
	www.chez.com /jec2/resumliebes1.htm (607 words)

	Pharaoh's Hardened Heart: Cruel and Unusual Punishment and Covenantal Ethics
		Interestingly, what both Nahmanides and Maimonides bring to the table is the apparent justification of cruel and unusual punishment as retribution for sinful behavior in the covenant.
		Nahmanides' second reason suggests that Pharaoh's sin was (also) his unwillingness to liberate Israel out of recognition of God.
		That is, Nahmanides recognizes the need to justify God's action in a way Rashi does not but he does not see the need to justify God's actions outside this particular narrative.
	etext.lib.virginia.edu /journals/ssr/issues/volume2/number2/ssr02-02-e01.html (6098 words)

	The Journal of Textual Reasoning
		Instead of replacing or modifying "love" with a more moderate emotion, Nahmanides argues that the commandment requires not that we love the neighbor as such, but his or her good, what is beneficial for the neighbor.
		In this second paradox, the universality constellated by the covenant requires that there always be at least one person whose participation in it is unduly burdened: the subject who responds to the call from outside, and thus may not claim the right of an equality based on reciprocity.
		Levinas, like Nahmanides and Akiva, finds the danger of "inequality" hidden behind the lure of moral "reciprocity," but true equality—or justice—depends upon a responsibility that is not reciprocal, an ahavah that expresses an obligation in excess of mutuality.
	etext.lib.virginia.edu /journals/tr/volume4/TR_04_01_e01.html (8278 words)

	Nahmanides (via CobWeb/3.1 planetlab2.cs.unc.edu) (Site not responding. Last check: 2007-09-17)
		Nahmanides was a Catalan Jewish rabbi, philosopher, Kabbalist and biblical commentator.
		The subjects discussed were: whether the Messiah had appeared; whether the Messiah announced by the Prophets was to be considered as divine or as a man born of human parents whether the Jews or the Christians were in possession of the true faith.
		My heart and my eyes will dwell with them forever." During his three years' stay in the Holy Land Nahmanides maintained a correspondence with his native land, by means of which he endeavored to bring about a closer connection between Judea and Spain.
	nahmanides.iqnaut.net.cob-web.org:8888 (2170 words)

	UJC - Mattot-Masei
		Nahmanides outlines the duty of settling Eretz Israel at greater length in his strictures on Maimonides' Sefer Ha-mizvot (Book of Divine precepts) which are devoted to explaining the points on which he differs from the latter in his method of numbering the 613 precepts of Judaism.
		According to Nahmanides, the Israelites were specifically commanded to take possession of Eretz Israel and live there to fulfill their religious mission.
		Nahmanides also emphasises that just as it is obligatory to wrest the land from the peoples who defiled it with their evil deeds and not to emigrate therefrom, so it is equally important not to leave the land desolate.
	www.ujc.org /content_display.html?ArticleID=6885 (3044 words)

	Ramban's Commentary to the Torah
		Nahmanides' Torah commentary is the mature work of an accomplished scholar, in which he deals in profound detail with each aspect of the Biblical text.
		This system of esoteric mysticism, based on a theory of ten divine powers whose workings may be discerned in the words of the Biblicla text, had evolved over the previous generations among the Jewish mystics of Provence, but it was carefull preserved as a secret doctrine that could not be taught publicly.
		Nahmanides included several Kabbalistic interpretations in his commentary, which he inroduced as "according to the way of truth." He tried to sidestep the restrictions against public teaching of the doctrine by formulating in such a brief and cryptic way that they could not be understood by anyone who was not already familiar with Kabbalistic symbolism.
	www.ucalgary.ca /~elsegal/TalmudMap/MG/MGRamban.html (262 words)

	Desire to Share
		The question, according to Nahmanides view, that begs asking is why are fortune tellers forbidden.
		Nahmanides himself answers the question later on in his commentary.
		What Nahmanides is saying is that even though there are individuals who can tell the future, nothing is written in stone.
	desiretoshare.com /fortunetellers.htm (1221 words)

	Nahmanides - HighBeam Encyclopedia (Site not responding. Last check: 2007-09-17)
		Nahmanides, 1194-c.1270, Jewish scholar, exegete, and kabbalist, b.
		Find newspaper and magazine articles plus images and maps related to "Nahmanides" at HighBeam.
		Problems and Parables of Law: Maimonides and Nahmanides on Reasons for the Commandments (Ta'amei Ha-Mitzvot).(Review)
	www.encyclopedia.com /doc/1E1-nahmanid.html (168 words)

	Halakhic Values and Halakhic Decisions: Rav Soloveitchiks Pesak Regarding Womens Prayer Groups
		Nahmanides’ sensitivity to the principles of Torah, elan of mitsvot and values of halakha forms a spiritualizing leitmotif of his exegetical oeuvre.
		He is punished for two offenses: the first, he disrespects his father and mother and rebels against them, and the second, he is a glutton and drunkard who transgresses the commandment “you shall be holy”.
		Nahmanides again underscores the centrality of Torah values in his commentary to the verse “and you shall do that which is just and right” IDeuteronomy 6:18).
	www.torahweb.org /torah/special/2003/rtwe_wtg.html (5749 words)

	[No title]
		Therefore they tremble, because they are being separated from their true nature." Nahmanides is referring to the sin in paradise, to the consequences of Eve's apple.
		And Nahmanides continues: "Moreover, I have searched and I have reflected, and in the entire Torah there is no prohibition against mourning and there is no commandment to be consoled.
		Nahmanides offers a reading (which is, again, a partial pastiche) of some verses from the third chapter of Lamentations.
	www.teaism.com /About/Kaddish15.html (5944 words)

	BrothersJudd Blog: WAITING FOR PROOF:
		The most influential work on dying and mourning in the Jewish tradition was composed by Nahmanides, the religious genius of Spanish Jewry in the thirteenth century.
		It is known as Torat Ha'Adam, or The Law of Man. It is a vast compilation of laws and customs, drawn from ancient and medieval sources, and its treatment of the practices of mourning served as the model for the great medieval and early modern codes of law.
		It is a philosophical reflection on mortality, written largely in a rhyming (and somewhat maddening) pastiche of Biblical and rabbinical phrases.
	www.brothersjudd.com /blog/archives/2005/01/waiting_for_proof.html (3483 words)

	Chancellor's Commentary Parashat Tol'dot 5764, The Jewish Theological Seminary (Site not responding. Last check: 2007-09-17)
		And in fact the Second Temple was a frequent bone of contention until the gentiles finally razed it (in 70 C.E.), bringing about a far worse exile.
		Hence, the absence of bloodshed, the expansion of borders and the demographic increase.
		In the final analysis, I believe, that Nahmanides' radical reinterpretation of a most ordinary text springs less from his mystical bent than from the precariousness of his existential situation.
	www.jtsa.edu /community/parashah/archives/5764/toldot.shtml (1151 words)

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