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Topic: Ramban

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	Philosophic Differences between Rambam & Ramban (Site not responding. Last check: 2007-10-25)
		Ramban however states that Hebrew is a holy language because it was the vehicle used by G-d to create the world and communicate with man, through the Torah.
		Ramban utilized the idea that the Jews are directly under G-d's Providence and are therefore not subject to the celestial constellations as are other nations to explain a large variety of biblical verses and laws.
		Ramban's action dovetailed with his position that as long as no idolatrous practice takes place, one may employ means of divination or sorcery to effect a cure, even in a case where one's life is not threatened.
	www.benporatyosef.org /etzahaim/halakha/rambam.htm (4360 words)

	[No title]
		We are going to examine the Ramban's attitude to what has been rightly called the central problem of religious philosophy, the problem of evil, or, in its traditional Jewish version, the problem of tzaddik ve-ra lo, rasha ve-tov lo (the suffering righteous and the prospering evildoers).
		But the Ramban is not at all oblivious of the facts, and does not attempt to "explain away" evil.
		What seems to be paramount for the Ramban is the theory of metaphysical reality he maintains – that the Good is good in all sense, including being pleasurable and rewarding, and that evil and sin are the blemishes in the fabric of the universe.
	www.vbm-torah.org /archive/ramban/07ramban.htm (2003 words)

	Rabbi Michael Rosensweig - Halachic Values in the Aftermath of the Episode of the Meraglim
		Ramban ultimately concludes that the very fact that Klal Yisrael beat a quick retreat from the experience of kabalat ha-Torah lest more mitsvot be imposed upon them, hinted to by the phrase "va-yisiu mei-har Hashem", constituted a significant calamity.
		Ramban demonstrates a pervasive sensitivity to the centrality of broader halachic values that are rooted in but also transcend specific obligations or prohibitions, as evidenced by his famous discussions of kedoshim tihiyu, ve-asita ha-yashar ve-ha-tov, the aseh of shevitah on shabbat-yom tov, arur asher lo yakim et divrei hatorah, etc.]
		Ramban (15:39), however, disputes this, and argues that Chazal simply meant that staring at the techelet in the tzitzis and comprehending its significance brings one to a theological and religious awareness that will insure a total commitment to Torah and halachah.
	www.torahweb.org /torah/2002/parsha/rros_shlach.html (1311 words)

	Jewish Education at the Lookstein Center - Perspectives on
		In parshat Hayei Sarah, the Ramban, commenting on the verse that describes Eliezer, the servant of Abraham, removing the muzzles from the camels, notes that it is impossible to conceive that the piety of Rav Pinhas Ben Yair was greater than that displayed by Avraham Avinu.
		The Ramban, throughout his commentary on Bereishit, doesn't fail to accentuate the righteousness of the Avot and Imahot, in general, and Abraham and Sarah in particular.
		Ramban in his commentary on the Torah has extensively developed the Talmudic notion (Yevamot 121b) that the Almighty deals with the righteous utilizing a different barometer and standard.
	www.lookstein.org /articles/perspectives_on_avot_dinim.htm (1520 words)

	The religion of Ramban (Aviva Joby Weinberg)
		Ramban is an overtly Jewish superhero in DC Comics.
		Ramban is a rabbi, an observant Jew, and the leader of the Jewish/Israeli superhero team Hayoth.
		Ramban, leader of the Hayoth, an Israeli super-team, is a rabbi and a Jewish mystic.
	www.adherents.com /lit/comics/Ramban.html (1234 words)

	RAMBAN (Site not responding. Last check: 2007-10-25)
		Ramban, the man, was famous because he won a public debate in Spain to prove that Judaism was better than Christianity.
		Though the king had promised him freedom of speech, the local people were so mad at him that Ramban and his followers had to flee to Jerusalem.
		Ramban was responsible for revitalizing the Jewish community.
	www.rickriordan.com /ramban.htm (114 words)

	Divrei Beit Hillel
		Ramban says that we can learn that if a judge were related to someone (and therefore not permitted to judge them), and then the relationship ended by divorce or death, the judge would then be allowed to judge that person.
		The explanation that the Ramban advocated regarding the invalid priest did not involve someone whose status changed but rather was a case in which the knowledge of that person’s status changed.
		The Ramban’s first explanation of the word “higad’ti” (26:3) is “I have told,” or siparti: One who donates the bikurim, the first fruit, has professed to G-d his thanks for having kept His promise to bring the Jews to the Land of Israel.
	dolphin.upenn.edu /~dbh/parshas/ki-savo/01 (2709 words)

	Ramban Synagogue
		In 1099, the crusades sacked Jerusalem and massacred both the Jewish and Muslim inhabitants, Saladin the Muslim conqueror wrested Jerusalem from the Crusaders in 1187.
		The Ramban chose one of many ruined houses—which possessed marble pillars and a beautiful arch—located on Mount Zion and began construction of a synagogue.
		In the course of one year, the Ramban built a Jewish community that would continue and increase for the next seven hundred years until the Jordanian occupation of the Old City in 1948.
	www.jewishmag.com /91mag/rambanshul/rambanshul.htm (817 words)

	The Meaning of Life
		Ramban is teaching us that God’s very words in Exodus were directed at the primary confusions, which plagued man since the time of Enosh, Adam’s grandson.
		This, Ramban says man must view as directly from God, “all His ways are just.” This means that each and every man and woman obtains what is exactly just for him or her.
		It is clear: Ramban is teaching us that the commands have as their goal, our realization that God exists…He is responsible for all, He knows all, and He guides all as exact justice abounds everywhere for everyone.
	www.mesora.org /TheMeaningofLife.htm (1553 words)

	Maven Yavin: The Ramban, the Vikuach and Daas Torah (Site not responding. Last check: 2007-10-25)
		Maven Yavin: The Ramban, the Vikuach and Daas Torah
		And a review of the Ramban al HaTorah shows this to be the case: the Ramban frequently rejects pshatim based on maamarei Chazal in favor of his own interpretations yet only where the Ramban finds Chazal's pshat to be problematic and where there is a strong basis to interpret the pasuk differently.
		Ramban is saying that we do not have to believe in the truth or correctness of any given midrash.
	mavenyavin.blogspot.com /2005/11/ramban-vikuach-and-daas-torah.html (820 words)

	The Ramban
		The Ramban, distinguished also as a physician and philosopher, was a leader involved in all public matters of his day.
		One of his greatest mystical contributions was his ruling (in his Gate of Reward) that the ultimate reward and fulfillment of creation is in fusing the material and the spiritual.
		Ramban wins the debate, and publishes an account of the proceedings.
	www.meaningfullife.com /spiritual/mystics/The_Ramban.php (547 words)

	KBY.org: Torat Yavneh
		The Ramban did not ask, "If you should assume that she only acquires it by rabbinic law, she should not be fully mekudeshet." This itself would not be problematic, just as in maamad shlashtan the kinyan is rabbinic and nonetheless she is betrothed on the Torah level.
		The Ramban is saying, in other words, that according to the last two answers in the gemara (that by a documented loan they argue about Shmuel's law whether mechila is valid, or whether she is secure), clearly the same dispute would extend to an undocumented loan as well.
		According to the halacha, the Ramban maintains that it is possible to be mochel even by maamad shlashtan (against Tosfot), and therefore the woman would not be mekudeshet since she is insecure.
	www.kby.org /torah/article.cfm?articleid=1014 (1877 words)

	Ramban's Commentary to the Torah
		Ramban was chosen by the king of Aragon to defend Judaism at the famous religious disputation against the apostate Pablo Christiani.
		Ramban's commentary was one of the earliest documents to include references to the teachings of the Kabbalah.
		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)

	Halachah in Brief #90 Bal Tosif again
		Ramban uses the example of holidays, and indeed the rest of his comment focuses on the establishment of Purim, a topic to which we will return.
		Ramban’s addition means that if we give the status of mitsvah (and I would maintain even if we do so verbally, such as by saying "it’s a mitsvah to do action X") to Jewish actions that are not mitsvot (various types of customs should be included here), we run the risk of violating bal tosif.
		Ramban’s specific example is the one that we can carry over to the holidays we are creating in our time.
	www.rjconline.org /hib90.htm (966 words)

	Mor Koorilos Paulose Kochuparambil
		The young Ramban started the monastic life at Vettikkal Dayro (Monastery), where the saintly Kattumangattu Bavas once lived and which was one of the 'Kurishu pally' (chapel) of the Mulanthuruthy Marthoman church.
		Ramban Paulose who was very keen in the development of the monastery, visited many churches and collected money from the public for the purpose.
		In 1901, Ramban Paulose was send to Thiruvanathapuram to construct a church for the Syrian Christians settled there.
	syriacchristianity.org /bio/MorKoorilosKochuparambil.htm (911 words)

	Ramban on Torah
		Ramban (Nachmanides) Rabbi Moshe ben Nachman, who lived in 13th-century Spain, was one of the greatest minds in an epoch of great men.
		At the age of 70 he was exiled from his native Aragon, and during the next three years, he wrote the monumental Chumash commentary that has stood the test of over six centuries.
		Unexcelled in depth, breadth, scope, and profundity, Ramban's comprehensive commentary is exceedingly brilliant, exceedingly seminal - and exceedingly complex.
	www.artscroll.com /ramban.html (349 words)

	Sacrifice
		Ramban held that although a new command and Torah system was given, nonetheless, if sacrifice had an inceptional structure, i.e., to approach G-d, it cannot deviate from this form.
		There, Ramban is of the opinion that just as the structure cannot deviate, so also the goal of approaching G-d must be an inherent property of sacrifice.
		Ramban was of the opinion that although Sinai redefines our actions, it only adds the nature of 'command' to a preexisting institution of sacrifice, but it does not redefine its original nature.
	www.mesora.org /sacrifice.html (878 words)

	Arutz Sheva - Israel National News
		In a letter to his son, Ramban wrote, "Many are its forsaken places, and great is the desecration.
		The Ramban chose one of many ruined houses - which possessed marble pillars and a beautiful arch - located on Mount Zion and began construction of a synagogue.
		A year after the Ramban reestablished the community, he returned to Acco to lead the congregation there until his death two years later.
	www.israelnationalnews.com /article.php3?id=3694 (853 words)

	[No title]
		It is recited and studied regularly by masses of jews who hold dear the lessons of this letter and try to live in accordance with its lofty spirit.
		This letter was sent by Ramban from the city of Acre in Eretz Yisrael to his son in Catalonia, Spain, to inspire him to act with humility.
		Ramban assured his son that on the day that he read this letter his wishes would be fulfilled from heaven:
	www.angelfire.com /ny/oferiko/igeret/IgeretHaramban.html (1137 words)

	Prayer: Free Will Offering of Klal Yisrael -- Darche Noam Institutions
		But according to the Ramban, there is no Biblical commandment to pray daily; the only Biblical requirement to pray is in time of trouble.
		The Rabbinic obligation to pray as we do three times a day is, for the Ramban, not a formalization and expansion of Biblically required daily prayer, but an original Rabbinic institution.
		He proceeds to explain what he takes to be the Ramban's position so that it does not entail this implausible consequence.
	www.darchenoam.org /articles/web/issues/ar_prayer.htm (756 words)

	Judaism 101 - Rabbi Moshe Ben Nachman - A Glossary of Basic Jewish Terms and Concepts - OU.ORG
		Besides the Rambam, the Ramban was probably the greatest and most influential of the Rishonim.
		The Ramban is not satisfied with explaining the verse at hand; he is concerned with the overall structure of the various chapters and their interconnections.
		The Ramban held that the mitzva of settling Eretz Yisrael applies even today and ultimately settled there himself during the last years of his life.
	www.ou.org /about/judaism/rabbis/ramban.htm (295 words)

	Kolel's Parasha Study
		This strikes Ramban as a bit odd, since in a previous usage of the term in Exodus 15:25, the term mishpat (singular) is preceded by chok.
		Ramban uses the example of the commandment, "You shall not covet..." as an example of a law that can be commonly transgressed, but for the explicitly stated prohibition.
		Ramban concludes this part of his discussion with a quote from the Midrash (Shemot Rabbah 30:15) which states that, "The whole Torah depends on justice." Justice in this world is primarily a matter for humans - just treatment of one person by another - and is therefore essentially a matter of civil law.
	www.kolel.org /pages/5763/mishpatim.html (1508 words)

	Jewish Education at the Lookstein Center - Another Perspective
		Ramban's kabbalistic description of the Avot as "the chariot of the Almighty" (Breishit 17:22) was quoted by Rabbi David to establish the "kedushah and piety" of the Avot, yet he never ventures to explain what the quote actually means.
		In fact, Ramban's comment was actually made to limit the concept to the Avot, as opposed to Rashi, who generalized the notion to all tzadikim.
		I believe that a careful analysis will reveal that the Ramban's comment has nothing at all to do the "kedushah and piety" of the Avot, but with a much deeper and more profound idea relating to the uniqueness of each of the Avot and their role in the unfolding of Divine revelation.
	www.lookstein.org /articles/another_perspective_on_avot.htm (2842 words)

	JewishGates.Com - The Definitive Source for Talmudic Learning (Site not responding. Last check: 2007-10-25)
		RaMBaN lived in Christian Spain and was greatly influenced by the French Jewish academies, especially the Tosafists.
		In 1263 RaMBaN was involved in a disputation in Barcelona.
		RaMBaN agreed on condition that he would have complete immunity for what he said.
	www.jewishgates.com /file.asp?File_ID=345 (511 words)

	Parshat Teruma -Abstract
		One may wish to conclude that Rashi and Ramban argue whether the entire concept of a mikdash [Temple] represents an ideal or a compromise.
		Ramban would maintain that a mikdash was necessary even before the calf, while Rashi would hold that this sin itself necessitated a physical representation of God in order to avoid future blunders of this type.
		Ramban, by contrast, maintains that after the Shechina's descent upon Mount Sinai, Bnei Yisrael immediately needed a vehicle to "carry" it with them as they made their way towards the land.
	www.tanach.org /shmot/trumabs.htm (545 words)

	Old City Shuls
		The Ramban Shul is the oldest shul in Yerushalayim.
		The Christian Church compelled the Ramban to engage in a debate with an apostate Jew and a priest.
		In 1588, the Moslems took away the Ramban Shul from its congregants, claiming that the land belonged to the mosque adjacent to it The Arab-Jews built a new house of prayer next to the Yochanan ben Zakkai Shul and it became known as The Eliyahu HaNavi Shul.
	www.campsci.com /iguide/old_city_shuls.htm (4163 words)

	13th Century Gedolim
		Ramban ultimately moved to Israel, settling in Acco until his death in 1270.
		Rav Aharon Halevi was born in Gerona in 1235, and studied under his father and brother, as well as Ramban.
		He was taught by Ramban and Rabbeinu Yona, and his numerous students included Ritva and Rabbeinu Bechaye.
	www.chaburas.org /13cent.html (1644 words)

	Torah Commentators
		In his time, Ramban was the acknowledged Spanish authority in issues of Jewish Law, and his decisions were among the most highly respected throughout the Jewish world.
		In 1263, Ramban was ordered by King James of Aragon to engage in a religious disputation with a Jewish apostate, Pablo Christiani.
		It is generally accepted that he passed away in 1270, at the age of 75, although the exact date and place of his burial are uncertain.
	www.jewishstudies.org /courses/bib1/bio.htm (452 words)

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