1814:. Nachmanides countered that Christiani's interpretations were distortions; the rabbis would not hint that Jesus was Messiah while, at the same time, explicitly opposing him as such. He further said that if the sages of the Talmud believed that Jesus was the messiah then most certainly they would have been Christians and not Jews, and the fact that the sages of the Talmud were Jews is beyond dispute. Nachmanides proceeded to provide context for the proof-texts cited by Christiani, showing that they were most clearly understood differently than as proposed by Christiani. Furthermore, Nachmanides demonstrated from numerous biblical and talmudic sources that traditional Jewish belief ran contrary to Christiani's postulates.
1921:, Nachmanides maintained a correspondence with his native land, by means of which he endeavored to bring about a closer connection between Judea and Spain. Shortly after his arrival in Jerusalem, he addressed a letter to his son Nahman, in which he described the desolation of the Holy City, where there were at that time only two Jewish inhabitants—brothers, dyers by trade. In a later letter from Acre he counsels his son to cultivate humility, which he considers to be the first of virtues. In another, addressed to his second son, who occupied an official position at the Castilian court, Nachmanides recommends the recitation of the daily prayers and warns above all against immorality.
1638:'s commentary, and provides alternative interpretations where he disagrees with Rashi's interpretation. He was prompted to record his commentary by three motives: (1) to satisfy the minds of students of the Law and stimulate their interest by a critical examination of the text; (2) to justify the ways of God and discover the hidden meanings of the words of Scripture, "for in the Torah are hidden every wonder and every mystery, and in her treasures is sealed every beauty of wisdom"; (3) to soothe the minds of the students by simple explanations and pleasant words when they read the appointed sections of the Pentateuch on Sabbaths and festivals. His exposition, intermingled with
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exists under the sun or above was not made from non-existence at the outset. Instead He brought forth from total and absolute nothing a very thin substance devoid of corporeality but having a power of potency, fit to assume form and to proceed from potentiality into reality. This was the primary matter created by G-d; it is called by the Greeks hyly (matter). After the hyly He did not create anything, but He formed and made --things with it, and from this hyly He brought everything into existence and clothed the forms and put them into a finished condition.
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1848:. A capital charge was then instituted, and a formal complaint against the work and its author was lodged with the King. James was obliged to entertain the charge, but, mistrusting the Dominican court, called an extraordinary commission, and ordered that the proceedings be conducted in his presence. Nachmanides admitted that he had stated many things against Christianity, but he had written nothing which he had not used in his disputation in the presence of the King, who had granted him freedom of speech.
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1618:, which is derived from the "Supreme powers" and is common to all creatures, man possesses a special soul. This special soul, which is a direct emanation from God, existed before the creation of the world. Through the medium of man it enters the material life; and at the dissolution of its medium it either returns to its original source or enters the body of another man. This belief is, according to Nachmanides, the basis of the
1622:, the child of which inherits not only the name of the brother of his fleshly father, but also his soul, and thus continues its existence on the earth. The resurrection spoken of by the prophets, which will take place after the coming of the Messiah, is referred by Nachmanides to the body. The physical body may, through the influence of the soul, transform itself into so pure an essence that it will become eternal.
1909:
1472:, in which Solomon's adversaries were severely rebuked. However, the great respect he professed for Maimonides (though he did not share the latter's views), reinforced by innate gentleness of character, kept him from allying himself with the anti-Maimonist party and led him to assume the role of a conciliator. Maimonides was 58 years old when Nachmanides was born.
1750:, seems to have led a largely untroubled life. When well advanced in years, however, his life was interrupted by an event which made him leave his family and his country and wander in foreign lands. This was the religious disputation in which he was called upon to defend his faith in 1263. The debate was initiated by a
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and concluded in what was considered a complete victory for
Nachmanides, who was dismissed by the King with a gift of three hundred gold pieces as a mark of his respect. The King remarked that he had never encountered a man who, while yet being wrong, argued so well for his position. An alternative text reproduced by
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to his original place. The mind of a Jew, or any other person, simply cannot tolerate these assertions. You have listened all your life to the priests who have filled your brain and the marrow of your bones with this doctrine, and it has settled into you because of that accustomed habit. , you would never accept them.
1682:, Nachmanides emphasizes them, declaring that "no man can share in the Torah of our teacher Moses unless he believes that all our affairs, whether they concern masses or individuals, are miraculously controlled, and that nothing can be attributed to nature or the order of the world." See further on this debate under
1588:, which deals with mourning rites, burial customs, etc., Nachmanides sharply criticizes writers who strove to render man indifferent to both pleasure and pain. This, he declares, is against the Law, which commands man to rejoice on the day of joy and weep on the day of mourning. The last chapter, entitled
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Nachmanides argued that the
Biblical prophets regarded the future messiah as a human, a person of flesh and blood, and not as divine, in the way that Christians view Jesus. He stated that their promises of a reign of universal peace and justice had not yet been fulfilled, that since the appearance of
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is not the consensus view of modern scholars.) "If," he says, "you were of the opinion that it was your duty to denounce the Guide as heretical, why does a portion of your flock recede from the decision as if it regretted the step? Is it right in such important matters to act capriciously, to applaud
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The justness of his defense was recognized by the King and the commission, but to satisfy the
Dominicans, Nachmanides was sentenced to exile for two years and his pamphlet was condemned to be burned. He may also have been fined, but this was lifted as a favor to Benveniste ça Porta, who according to
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In his "Ma'amar
Tehiyyat Hametim" ("Treatise on Resurrection"), Maimonides dismisses as "utter fools" anyone who believes that the three angels who visited Abraham's tent actually "ate" the "curd, and milk, and the calf" that Abraham had prepared for them, despite the explicit language of the text.
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the
Creator of Heaven and Earth resorted to the womb of a certain Jewish lady, grew there for nine months and was born as an infant, and afterwards grew up and was betrayed into the hands of his enemies who sentenced him to death and executed him, and that afterwards... he came to life and returned
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Now listen to the correct and clear explanation of the verse in its simplicity. The Holy One, blessed be He, created all things from absolute non-existence. Now we have no expression in the sacred language for bringing forth something from nothing other than the word bara (created). Everything that
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As the disputation seemed to turn in favor of
Nachmanides, the Jews of Barcelona, fearing the resentment of the Dominicans, entreated him to discontinue; but the King, whom Nachmanides had acquainted with the apprehensions of the Jews, desired him to proceed. The controversy was therefore resumed,
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He noted that questions of the
Messiah were of less dogmatic importance to Jews than most Christians imagine. The reason given by him for this bold statement was that it was more meritorious for the Jews to observe the precepts under a Christian ruler, while in exile and suffering humiliation and
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Although surrounded by friends and pupils, Nachmanides keenly felt the pangs of exile. "I left my family, I forsook my house. There, with my sons and daughters, the sweet, dear children I brought up at my knees, I left also my soul. My heart and my eyes will dwell with them forever." During his
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Pablo
Christiani had been trying to make the Jews convert to Christianity. Relying upon the reserve his adversary would be forced to exercise due to fear of offending the feelings of the Christians, Pablo assured the King that he would prove the truth of Christianity from the Talmud and other
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In this book, the author criticizes
Maimonides for stigmatizing man's sexual nature as a disgrace to man. In the view of the author, the body with all its functions being the work of God, is holy, and so none of its normal sexual impulses and actions can be regarded as objectionable.
1444:. This work gave rise to a tendency to allegorize Biblical narratives, and to downplay the role of miracles. Against this tendency Nachmanides strove, and went to the other extreme, not even allowing the utterances of the immediate disciples of the Geonim to be questioned.
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Instead, Maimonides takes a rationalist approach that, because angels are incorporeal, they do not consume food like ordinary man, and thus it only "appeared" that they were eating, or that
Abraham had a prophetic vision of the angels eating. See Fred Rosner, trans.,
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The Dominicans, nevertheless, claimed the victory, and Nachmanides felt obligated to publish the text of the debates. From this publication Pablo selected certain passages which he construed as blasphemies against Christianity and denounced to the head of his order,
1568:(אגרת הקודש - The Holy Epistle) on the topics of marriage, holiness, and sexual relations was commonly attributed to Nachmanides, who supposedly wrote it for his son as a wedding gift. However, modern scholarship attributes it to a different author, perhaps Rabbi
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1674:. Thus he assails Maimonides' interpretation of Gen. 18:8, asserting that Maimonides' preferred understanding is contrary to the evident meaning of the Biblical words and that it is sinful even to hear it. While Maimonides endeavored to reduce the
1892:, where he was very active in spreading Jewish learning, which was at that time very much neglected in the Holy Land. He gathered a circle of pupils around him, and people came in crowds, even from the district of the Euphrates, to hear him.
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Let a royal command issue forth from you as you become a single group and a lasting bond to destroy an upraised arm, to excommunicate, ban, and place under a curse every tongue speaking arrogantly which God will destroy, one who mocks the
1414:(rabbis of the early medieval era) was unquestionable. Their words were to be neither doubted nor criticized. "We bow," he says, "before them, and even when the reason for their words is not quite evident to us, we submit to them" (
1727:
Over time, Nachmanides updated his commentary in at least 250 places, particularly after moving from Spain to the land of Israel. These updates are attested to in different versions of his commentary which survived in manuscript.
2049:. The commentary reflects his depth of knowledge and his deep respect for the legal authorities that came before him. It is not structured as running commentary on the Talmud; instead it focuses on specific parts of the
1904:
writes that there is no veracity to that). It was to arouse the interest of the local Jews in the exposition of the Bible that Nachmanides wrote the greatest of his works, the above-mentioned commentary on the Torah.
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Other scholars believe that the identification of Bonastruc ça Porta with Nachmanides is incorrect. If so, then there were actually two people who were found to be blasphemous in the same time period and location.
1479:– his Code of Jewish Law – not only shows no leniency in interpreting prohibitions within Jewish law, but may even be seen as more stringent, which in Nachmanides' eyes was a positive factor. As to Maimonides'
1611:. He holds that as God is eminently just, there must be reward and punishment. This reward and punishment must take place in another world, for the good and evil of this world are relative and transitory.
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To reconcile the two parties, Nachmanides proposed that the ban against the philosophical portion of Maimonides's Code of Jewish law should be revoked, but that the ban against public study of the
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Due to the existence of three variant editions of Nachmanides' letter, there is some debate as to the contents of his proposed resolution. The Savaral manuscript reads as follows:
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may be due to piety, or the influence of the northern French Jewish school of thought. However, it is thought that it also may be a reaction to the rapid acceptance of
1592:, discusses reward and punishment, resurrection, and kindred subjects. It derides the presumption of the philosophers who pretend to a knowledge of the essence of
1485:, Nachmanides stated that it was intended not for those of unshaken belief, but for those who had been led astray by the non-Jewish philosophical works of
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in his edition of the collected writings of Nachmanides) has the king saying that he never saw a man with no legal training argue a case so successfully.
2402:"He was called Moises, named after the great desert leader: but the people of Girona, amongst whom he had good friends, knew him as Bonastruc de Porta."
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Nachmanides died in the Holy Land after having passed the age of seventy or seventy-six. Different traditions suggest that he was buried in
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should be granted. For four days (July 20–24) he debated with Pablo Christiani in the presence of the King, the court, and many churchmen.
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sages believed that the Messiah had lived during the Talmudic period, and that they ostensibly believed that the Messiah was therefore
1399:. These writings reveal a conservative tendency that distinguished his later works — an unbounded respect for the earlier authorities.
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Jesus, the world had been filled with violence and injustice, and that among all denominations the Christians were the most warlike.
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Joseph E. David, Dwelling within the Law: Nahmanides' Legal Theology, Oxford Journal of Law and Religion (2013), pp. 1–21.
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His commentary on the creation of the world describes the heavens and the earth being created out of a noncorporeal substance:
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This compromise, which might have ended the struggle, was rejected by both parties in spite of Nachmanides' authority.
1505:, and against those who rejected allegorical interpretation of the Bible, should be maintained and even strengthened.
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In a letter addressed to the French rabbis, he draws attention to the virtues of Maimonides and holds that Maimonides'
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were said to have attended his lectures, among them Aaron ben Joseph the Elder, who later became one of the greatest
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1383:. During his teens he began to get a reputation as a learned Jewish scholar. At age 16, he began his writings on
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some authorities was Nachmanides' brother. The Dominicans, however, found this punishment too mild and, through
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1724:. Nevertheless, he had tremendous respect for ibn Ezra, as is evidenced in his introduction to the commentary.
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Nachmanides left Aragon and sojourned for three years somewhere in Castille or in the southern part of the
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2002:; it was his last, and his best known. As outlined, he often critiques earlier commentaries - especially
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abuse, than under the rule of the Messiah, when every one would perforce act in accordance with the Law.
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Graetz, Geschichte der Juden Vol. VII, pp. 440–441; Chazan, Barcelona and Beyond, p. 199
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This article is about the medieval Catalan rabbi. For the physician and philosopher also known as
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2144:(published with the "Alfasi", Venice, 1552; frequently reprinted; separate edition, Berlin, 1759)
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are also commonly attributed to Nachmanides; they may in fact have been written by his student
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Cultures in Collision and Conversation: Essays in the Intellectual History of the Jews, p. 122
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rabbinical writings. Nachmanides answered the order of the King, but asked that complete
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1107:-influenced formation meaning "son of Nahman". He is also commonly known by the Hebrew
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also belong in the category of his Talmudic and halachic works. These writings are:
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Nachmanides was a leading and prolific scholar; his output, as outlined, spanned
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Nachmanides, as above, was a leading Torah scholar of the Middle Ages, authoring
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has argued that Nachmanides did subscribe to the existence of a natural order.
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1872:. In 1267, seeking refuge from Christian persecution in Muslim lands, he made
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Nachmanides's letter to his son displayed on the Ramban synagogue in Jerusalem
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is the best guide in all these questions, and proceeds to give his views on
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Nachmanides' known halakhic works - after the model of Isaac Alfasi - are:
2119:, deals with eschatology (Constantinople, 1519, and frequently reprinted).
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Nachmanides places three other beliefs, which are, according to him, the
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whether the Jews or the Christians were in possession of the true faith.
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2848:. Notre Dame, IN: University of Notre Dame Press, 2008. Pp. 384.
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Nahmanides in Medieval Catalonia: History, Community and Messianism
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Nachmanides, in this commentary, often fiercely criticized Rabbi
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was to be considered as divine or as a man born of human parents
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dialectical style, and systematically integrates this with the
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topics, as well as works on mysticism, science and philosophy.
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in 1194, where he grew up and studied (hence he is also called
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2061:. It thus bears a distinct similarity to the writings of the
1720:, particularly regarding ibn Ezra's negative attitude towards
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2168:(Constantinople, 1510; frequently reprinted), in defense of
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In the view of Nachmanides, the wisdom of the rabbis of the
1065:. He was raised, studied, and lived for most of his life in
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2788:'s introduction to the Tur for a discussion of authorship
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2191:, sermon delivered in the presence of the King of Castile
1336:, or "Moses son of Nahman the Gironan"), and died in the
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Perush Ha-Torah - Comentário do Pentateuco, Lisboa, 1489
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Ramban (Nachmanides) Commentary on the Torah, Trans. by
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Encyclopaedia Judaica | second edition | vol 14 | pg 741
917:, "Moses son of Nachman"; 1194–1270), commonly known as
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To Heal a Fractured World: The Ethics of Responsibility
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Alberch i Fugueras, Ramon; Aragó, Narcís-Jordi (1994).
1460:, Nachmanides addressed a letter to the communities of
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about 1270. He was a descendant of Isaac ben Reuben of
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teachings. This commentary also reflects his love of
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As in his preceding works, he vehemently attacks the
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2493:"MOSES BEN NAḤMAN GERONDI - JewishEncyclopedia.com"
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2871:Iggeres HaRamban - Nachmanides's letter to his son
2225:(with the "Ta'alumot Chokmah" of Joseph Delmedigo)
2150:, in defense of Alfasi against the criticisms of
2663:Mayer Kayserling JQR Review 8, 1896, p. 494
2573:, (New York: Shilo Publishing House, 1971), p.23
2294:Now also found in the partially translated form
1884:that exists until the present day, known as the
1533:has commanded not to publicize nor explicate it.
2623:"Commentators:Ramban's Updates – AlHaTorah.org"
1994:, Ramban's commentary on the Torah, "Bi'ur" or
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1456:, who had been excommunicated by supporters of
2487:
2485:
2483:
2481:
2479:
2477:
2475:
2473:
2471:
2469:
2467:
2465:
2463:
2461:
2459:
2457:
2455:
2453:
2451:
2449:
1422:). Nachmanides' adherence to the words of the
2902:
2447:
2445:
2443:
2441:
2439:
2437:
2435:
2433:
2431:
2429:
2140:, defending Alfasi against the criticisms of
1580:Views on death, mourning and the resurrection
1434:; this occurred soon after the appearance of
1154:
1148:
1142:
884:
8:
4071:Jews and Judaism in the Kingdom of Jerusalem
2765:
2763:
2612:, (Academic Studies Press, 2011), pp.129-151
2552:"Iggeret Ha-Kodesh - Jewish Women's Archive"
1991:
1360:, and he is said to have been instructed in
1525:, and those who engage in the study of the
1493:. (Note that Nachmanides's analysis of the
2909:
2895:
2887:
2586:Moses Maimonides' Treatise on Resurrection
1959:major commentaries on Torah and the Talmud
1880:. There he established a synagogue in the
1529:in groups. For the great rabbi and author
1042:), was a leading medieval Jewish scholar,
1019:) and by the contemporary nickname
891:
877:
164:
63:
48:
2519:"AZRIEL (EZRA) BEN MENAHEM (BEN SOLOMON)"
27:13th century Catalonian rabbi and scholar
2876:Igeres Haramban - An Eleven Step Program
2221:, letter addressed to the French rabbis
2185:Ethical, mystical and philosphic works:
2126:Nachmanides' writings in the defense of
1670:, and frequently criticizes Maimonides'
1498:the one to-day and the other tomorrow?"
1452:Called upon, about 1238, for support by
1348:(Rabbeinu Yonah). Among his teachers in
1137:, "Our Rabbi Moses son of Nahman"). His
2287:
2154:(RABaD; printed with Abraham Meldola's
1646:interpretations, is based upon careful
1395:'s decisions against the criticisms of
976:), and also referred to by the acronym
504:Maimonidean / Anti-Maimonidean
172:
42:. For Founder of Breslov Hasidism, see
2606:Cultures in Collision and Conversation
2419:
2417:
2172:against the criticisms of Maimonides'
1998:, is considered a leading work in the
1802:Christiani argued, based upon several
2883:, at the National Library of Portugal
2782:Teshuvot haRashba Meyuchas LehaRamban
2588:(Rowman & Littlefield ed. 2004),
2209:ch. xliii., and frequently reprinted)
2083:, mysticism, science and philosophy.
2053:. In approach, it fully utilizes the
1791:whether the Messiah announced by the
1364:(Jewish mysticism) by his countryman
1319:
1317:
1312:
1310:
1308:
1306:
1304:
1298:
1296:
1294:
1292:
1290:
1284:
1282:
1280:
1278:
1276:
1270:
1268:
1266:
1264:
1259:
1257:
1255:
1253:
1251:
1225:
1199:
1190:
1188:
1183:
1181:
1176:
1027:
7:
1912:A street in Jerusalem bears his name
2713:"Ramban's Cave - Trip to Jerusalem"
2390:. Diputació de Girona. p. 27.
911:
1454:Solomon ben Abraham of Montpellier
25:
1836:in his Otzar Vicuchim (quoted by
1650:and original study of the Bible.
4031:13th-century rabbis in Jerusalem
3648:Isaac ben Mordecai of Regensburg
2811:University of Pennsylvania Press
2299:
1983:Jewish commentaries on the Bible
1368:, who was in turn a disciple of
982:
923:
180:
3653:Ephraim ben Isaac of Regensburg
2672:p. 73 in Jonathan Sacks (2005)
2541:Section 1, responsa 120 and 167
2158:Leghorn, 1745; under the title
1742:Nachmanides, first as rabbi of
1630:Nachmanides' commentary on the
1519:or opens his mouth against the
1391:(Wars of the Lord) he defended
69:21st-century artistic depiction
4106:Authors of works on the Talmud
4046:Authors of books on Jewish law
3791:Moses ben Isaac ben ha-Nessiah
3637:Judah ben Samuel of Regensburg
3475:Elhanan ben Isaac of Dampierre
3470:Isaac ben Abraham of Dampierre
2803:"HEBREW SOURCES IN MANUSCRIPT"
1967:he wrote stand-alone works on
1888:. Nachmanides then settled at
1732:Disputation of Barcelona, 1263
448:Mansur ibn Sulayman al-Ghamari
1:
3510:Samuel ben Solomon of Falaise
3405:Abraham ben Joseph of Orleans
3261:Abraham ben Isaac of Narbonne
3048:Shem Tov ben Abraham ibn Gaon
2807:Jewish Magic and Superstition
2756:Chiddushei Ramban on Berakhot
2231:, religious controversy with
1780:The subjects discussed were:
1678:of the Bible to the level of
1609:Jewish views of the afterlife
1375:According to the responsa of
1029:[ˌbɔnəsˈtɾuksəˈpɔrtə]
4061:Medieval Jewish philosophers
3995:Judah Leon ben Moses Mosconi
3908:Eliezer ben Samuel of Verona
3607:Yaakov ben Moshe Levi Moelin
3366:Samson ben Joseph of Falaise
2862:Video Lecture on Nachmanides
1746:and later as chief rabbi of
1570:Joseph ben Abraham Gikatilla
1430:among the Jews of Spain and
663:Eliezer ben Elijah Ashkenazi
4086:Philosophers from Catalonia
4026:13th-century Catalan rabbis
3871:Isaiah di Trani the Younger
3515:Judah ben Isaac Messer Leon
3267:Levi ben Abraham ben Hayyim
3135:Zerachiah ha-Levi of Girona
3054:Meir ben Solomon Abi-Sahula
2235:(in the "Milchamot Chovah")
2142:Zerachiah ha-Levi of Girona
2059:classic Sephardic teachings
2038:Ramban's major work on the
1397:Zerachiah ha-Levi of Girona
4122:
3771:Eliyahu Menachem of London
3663:Eliezer ben Isaac ha-Gadol
3540:Elijah ben Menahem HaZaken
3485:Samson ben Abraham of Sens
3249:David ben Levi of Narbonne
2771:Ramban’s Talmud Commentary
2497:www.jewishencyclopedia.com
2104:Shimshon ben Tzemach Duran
2034:Talmud § Commentaries
2031:
1980:
1735:
1699:Jewish principles of faith
1448:Attitude toward Maimonides
1099:
778:Menachem Mendel Schneerson
658:Elijah Ba'al Shem of Chelm
29:
4091:13th-century Catalan Jews
3903:Moses ben Meir of Ferrara
3781:Jacob ben Judah of London
3520:Joseph ben Samuel Bonfils
2207:Me'or 'Enayim Imre Binah,
1334:Mosheh ben Nahman Gerondi
1288:
1286:
1245:
1243:
1241:
1235:
1233:
1231:
1229:
1223:
1219:
1217:
1215:
1209:
1207:
1205:
1111:
1016:
970:
688:Simcha Bunim of Peshischa
481:Hibat Allah Abu'l-Barakat
239:Aristobulus of Alexandria
159:
123:
62:
3980:Isaac ben Jacob ha-Lavan
3970:Isaac ben Samuel of Acre
3490:Isaac ben Eliezer Halevi
3420:Haim ben Hananel HaCohen
3388:Moses ben Jacob of Coucy
3312:Aaron ben Jacob ha-Kohen
2960:Samuel ben Jacob ibn Jam
2769:Aryeh Leibowitz (2018).
2223:in defense of Maimonides
1738:Disputation of Barcelona
1701:, namely, the belief in
1672:biblical interpretations
1603:For Nachmanides, divine
1328:Nachmanides was born in
1118: (Ra-M-Ba-N, for
653:Joseph Solomon Delmedigo
4096:Philosophers of Judaism
3836:Avigdor Cohen of Vienna
3728:Isaac ben Asher ha-Levi
3673:Yehuda HaKohen ben Meir
3619:Eliezer ben Joel HaLevi
3563:Meshullam ben Kalonymus
1917:three-year stay in the
1703:creation out of nothing
1626:Commentary on the Torah
1503:Guide for the Perplexed
1482:Guide for the Perplexed
1441:Guide for the Perplexed
1428:Greco-Arabic philosophy
1356:and Nathan ben Meïr of
40:Ramban (disambiguation)
3708:Jacob ben Judah Landau
3703:Joel ben Isaac ha-Levi
3678:Meir ben Baruch Halevi
3287:Abraham of Montpellier
3158:Simeon ben Zemah Duran
1913:
1900:authorities (although
1825:
1660:
1561:
1544:
1155:
1149:
1143:
1037:
713:Isaac Orobio de Castro
683:Shneur Zalman of Liadi
380:Shem-Tov ibn Falaquera
38:. For other uses, see
3923:Isaac ben Melchizedek
3918:Joseph Colon Trabotto
3603:(Maharam MeRotenberg)
3263:(Raavad II, HaEshkol)
3037:Isaac ben Moses Arama
2965:Shemariah ben Elhanan
2940:Chananel ben Chushiel
2676:. London: Continuum (
2571:Dr. Charles B. Chavel
2067:teachings of Provence
2032:Further information:
1981:Further information:
1911:
1820:
1559:
723:Samuel David Luzzatto
693:Samson Raphael Hirsch
314:Spanish and European:
282:Ibn Bajjah (Avempace)
4000:Nethanel ben Isaiah
3985:Nathan ben Abraham I
3877:Obadiah of Bertinoro
3595:Mordechai ben Hillel
3535:Shemaiah of Soissons
2799:Trachtenberg, Joshua
1846:Raymond de Penyafort
1763:Raymond de Penyafort
1379:Nachmanides studied
1063:biblical commentator
1036:near the Gate", see
425:Judah Leon Abravanel
117:Kingdom of Jerusalem
4101:Rabbis in Jerusalem
3889:(Shibbolei HaLeket)
3806:Berechiah de Nicole
3756:Aaron of Canterbury
3738:Isaac Asir HaTikvah
3713:Samuel ben Natronai
3668:Judah ben Kalonymus
3633:(Hagahot Maimuniot)
3336:Rabbi Abin ha-Gadol
3282:Asher ben Meshullam
3277:Meshullam ben Jacob
3237:Isaac ben Abba Mari
3191:Judah ben Barzillai
2523:Jewish Encyclopedia
2178:(Book of Precepts).
2091:Mishpetei ha-Cherem
2051:Talmudic discussion
2028:Talmudic commentary
2014:- and incorporates
1996:Perush 'al ha-Torah
1977:Commentary on Torah
1806:passages, that the
1614:Besides the animal
1424:earlier authorities
912:מֹשֶׁה בֶּן־נָחְמָן
855:Microcosm–macrocosm
773:Joseph Soloveitchik
443:Natan'el al-Fayyumi
244:Philo of Alexandria
168:Part of a series on
132:Medieval philosophy
4081:Rabbis from Girona
4051:Bible commentators
3990:Hillel ben Eliakim
3960:Zerahiah the Greek
3954:Tobiah ben Eliezer
3826:(Terumat HaDeshen)
3658:Samson ben Eliezer
3613:Eliezer ben Nathan
3601:Meir of Rothenburg
3570:(Rabbeinu Gershom)
3545:Ephraim ben Samson
3465:Eliezer of Touques
3376:Eliezer ben Samuel
3371:Yom Tov of Falaise
3243:Abraham ben Nathan
3039:(Akeidat Yitzchak)
2977:(except Catalonia)
2866:Dr. Henry Abramson
2387:The Jews in Girona
2219:Iggeret ha-Chemdah
2042:is referred to as
1943:Cave of the Ramban
1914:
1838:Charles Ber Chavel
1693:Next to belief in
1664:Greek philosophers
1562:
1144:Bonastruc ça Porta
1021:Bonastruc ça Porta
768:Abraham Isaac Kook
748:Monsieur Chouchani
350:Joseph ibn Tzaddik
320:Hasdai ibn Shaprut
287:Ismaili philosophy
277:Brethren of Purity
71:of Nachmanides in
44:Nachman of Breslov
4056:Jewish apologists
4008:
4007:
3965:Isaac ben Dorbolo
3928:Judah Messer Leon
3913:Hillel ben Samuel
3859:Nathan ben Jehiel
3801:Yom Tov of Joigny
3688:Israel of Bamberg
3639:(Yehudah haHasid)
3568:Gershom ben Judah
3525:Menahem ben Helbo
3435:Peretz ben Elijah
3415:Judah ben Yom Tov
3346:List of Tosafists
3329:(except Provence)
3317:Jonathan of Lunel
3307:Isaac of Narbonne
3302:Samuel ibn Tibbon
3214:Abraham ben David
3152:Isaac ben Sheshet
3123:Shlomo ibn Aderet
3064:Maimon ben Joseph
3059:Isaac ibn Ghiyyat
3005:Joseph ibn Migash
2950:Zechariah Aghmati
2945:Dunash ben Labrat
2741:Ramban on Genesis
2256:Shlomo ibn Aderet
2203:Azariah dei Rossi
2152:Abraham ben David
1992:As detailed above
1870:Kingdom of France
1834:Julius Eisenstein
1775:freedom of speech
1767:James I of Aragon
1711:divine providence
1684:Divine Providence
1680:natural phenomena
1620:levirate marriage
1584:In Nachmanides's
1566:Iggeret ha-Kodesh
1551:Iggeret ha-Kodesh
1410:, as well as the
1377:Shlomo ibn Aderet
1325:
1324:
1314:Shlomo ibn Aderet
904:Moses ben Nachman
901:
900:
738:Eliezer Berkovits
728:Elijah Benamozegh
718:Moses Mendelssohn
633:Francisco Sanches
592:Reconstructionist
395:Isaac ben Sheshet
390:Moses of Narbonne
370:Samuel ibn Tibbon
330:Abraham bar Hiyya
174:Jewish philosophy
163:
162:
142:Jewish philosophy
57:
16:(Redirected from
4113:
3882:Menahem Recanati
3824:Israel Isserlein
3718:Alexander Suslin
3643:Yaakov ben Yakar
3625:Eleazar of Worms
3583:Asher ben Jehiel
3574:Simeon bar Isaac
3505:Samuel of Évreux
3480:Baruch ben Isaac
3455:Samson of Chinon
3450:Jacob of Orléans
3425:Yechiel of Paris
3394:Judah ben Nathan
3382:Isaac ben Samuel
3361:Solomon ben Meir
3272:Moshe ha-Darshan
3255:Moses ben Joseph
3209:Hachmei Provence
3176:Azriel of Gerona
3172:(Nimmukei Yosef)
3170:Joseph ibn Habib
3166:(Maggid Mishneh)
3131:(Rabbeinu Yonah)
3117:Nissim of Gerona
3074:Abraham ibn Daud
3043:Rabbenu Yerucham
3017:Bahya ibn Paquda
2999:Yom Tov Asevilli
2994:Abraham ibn Ezra
2955:Nissim ben Jacob
2911:
2904:
2897:
2888:
2832:
2831:
2829:
2827:
2809:. Philadelphia:
2795:
2789:
2779:
2773:
2767:
2758:
2749:
2743:
2734:
2728:
2727:
2725:
2724:
2715:. Archived from
2709:
2703:
2702:
2691:
2685:
2670:
2664:
2661:
2655:
2652:
2646:
2645:
2637:
2631:
2630:
2619:
2613:
2603:
2597:
2581:
2575:
2566:
2560:
2559:
2548:
2542:
2539:
2533:
2532:
2530:
2529:
2507:
2501:
2500:
2489:
2424:
2421:
2412:
2409:
2403:
2401:
2381:
2375:
2373:
2372:
2369:
2368:
2365:
2362:
2359:
2356:
2353:
2350:
2347:
2344:
2341:
2338:
2333:
2332:
2329:
2326:
2323:
2320:
2317:
2314:
2311:
2308:
2305:
2292:
2276:Girona Synagogue
2264:Eleazar of Worms
2250:A collection of
2241:, commentary on
2233:Pablo Christiani
2213:Iggeret ha-Musar
2195:Sefer ha-Ge'ulah
2160:Machaseh u-Magen
2100:Hilkhot Bedikkah
1961:. Further, as a
1925:Death and burial
1886:Ramban Synagogue
1752:Pablo Christiani
1718:Abraham ibn Ezra
1542:
1418:, commentary on
1416:Aseifat Zekkenim
1366:Azriel of Gerona
1192:Azriel of Gerona
1174:
1173:
1163:near the Gate".
1158:
1152:
1146:
1117:
1102:
1101:
1031:
1026:
1018:
1014:
1013:
1010:
1009:
1006:
1003:
1000:
997:
994:
991:
988:
972:
964:
963:
960:
959:
956:
953:
950:
947:
944:
941:
938:
935:
932:
929:
913:
893:
886:
879:
796:
753:Emmanuel Levinas
544:
375:Joseph ben Judah
355:Abraham ibn Ezra
345:Abraham ibn Daud
335:Bahya ibn Paquda
302:Rabbinic Judaism
264:
195:
184:
165:
67:
56:Moses ben Nahman
55:
49:
21:
18:Moses ben Naḥman
4121:
4120:
4116:
4115:
4114:
4112:
4111:
4110:
4066:Jewish refugees
4011:
4010:
4009:
4004:
3949:Elijah Mizrachi
3944:Isaac Abarbanel
3932:
3865:Isaiah di Trani
3845:
3830:Isaac of Vienna
3810:
3796:Moses of London
3786:Josce of London
3776:Hagin Deulacres
3766:Elias of London
3742:
3733:Simha of Speyer
3698:Judah ben Asher
3693:Ephraim of Bonn
3589:Jacob ben Asher
3549:
3500:Moses of Évreux
3495:Meir ben Samuel
3460:Jacob of Chinon
3440:Eliezer of Toul
3410:Elijah of Paris
3321:
3297:Isaac the Blind
3195:
3186:Judah ben Yakar
3164:Vidal of Tolosa
3093:
3084:Jonah ibn Janah
3027:David Abudirham
3022:Bahya ben Asher
2969:
2920:
2915:
2858:
2841:
2836:
2835:
2825:
2823:
2821:
2813:. p. 322.
2797:
2796:
2792:
2780:
2776:
2768:
2761:
2750:
2746:
2735:
2731:
2722:
2720:
2711:
2710:
2706:
2693:
2692:
2688:
2671:
2667:
2662:
2658:
2653:
2649:
2644:. מוסד הרב קוק.
2639:
2638:
2634:
2621:
2620:
2616:
2604:
2600:
2582:
2578:
2567:
2563:
2550:
2549:
2545:
2540:
2536:
2527:
2525:
2511:Kaufmann Kohler
2509:
2508:
2504:
2491:
2490:
2427:
2422:
2415:
2411:Bar Ilan CD-ROM
2410:
2406:
2398:
2383:
2382:
2378:
2335:
2302:
2298:
2293:
2289:
2284:
2272:
2260:Sodot HaTefilah
2175:Sefer Hamitzvot
2162:, Venice, 1808)
2156:Shiv'ah 'Enayim
2148:Sefer ha-Zekhut
2138:Milhamot HaShem
2117:Sha'ar ha-Gemul
2075:
2036:
2030:
1989:
1987:Mikraot Gedolot
1979:
1955:
1927:
1866:
1854:Pope Clement IV
1740:
1734:
1709:of God, and in
1628:
1582:
1554:
1543:
1537:
1450:
1389:Milhamot Hashem
1370:Isaac the Blind
1354:Judah ben Yakar
1327:
1178:Judah ben Yakar
1171:
1169:
1097:"Nachmanides" (
1095:
1024:
985:
981:
926:
922:
915:Mōše ben-Nāḥmān
897:
868:
867:
864:
797:
794:
787:
786:
783:
782:
763:Gershom Scholem
743:Eliyahu Dessler
622:
621:
545:
540:
533:
532:
529:
528:
491:
490:
453:
452:
430:
429:
420:Isaac Abarbanel
410:Elia del Medigo
307:
306:
265:
260:
253:
252:
249:
248:
228:
227:
196:
191:
150:
119:
110:
101:
91:Crown of Aragon
84:
75:
70:
58:
54:
47:
28:
23:
22:
15:
12:
11:
5:
4119:
4117:
4109:
4108:
4103:
4098:
4093:
4088:
4083:
4078:
4073:
4068:
4063:
4058:
4053:
4048:
4043:
4038:
4033:
4028:
4023:
4013:
4012:
4006:
4005:
4003:
4002:
3997:
3992:
3987:
3982:
3977:
3972:
3967:
3962:
3957:
3951:
3946:
3940:
3938:
3934:
3933:
3931:
3930:
3925:
3920:
3915:
3910:
3905:
3900:
3895:
3890:
3884:
3879:
3874:
3868:
3862:
3855:
3853:
3847:
3846:
3844:
3843:
3838:
3833:
3827:
3820:
3818:
3812:
3811:
3809:
3808:
3803:
3798:
3793:
3788:
3783:
3778:
3773:
3768:
3763:
3758:
3752:
3750:
3744:
3743:
3741:
3740:
3735:
3730:
3725:
3720:
3715:
3710:
3705:
3700:
3695:
3690:
3685:
3680:
3675:
3670:
3665:
3660:
3655:
3650:
3645:
3640:
3634:
3628:
3622:
3616:
3610:
3604:
3598:
3592:
3591:(Baal HaTurim)
3586:
3580:
3571:
3565:
3559:
3557:
3551:
3550:
3548:
3547:
3542:
3537:
3532:
3527:
3522:
3517:
3512:
3507:
3502:
3497:
3492:
3487:
3482:
3477:
3472:
3467:
3462:
3457:
3452:
3447:
3442:
3437:
3432:
3427:
3422:
3417:
3412:
3407:
3402:
3397:
3391:
3385:
3379:
3373:
3368:
3363:
3358:
3353:
3348:
3343:
3338:
3332:
3330:
3323:
3322:
3320:
3319:
3314:
3309:
3304:
3299:
3294:
3289:
3284:
3279:
3274:
3269:
3264:
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3112:Menachem Meiri
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1975:
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1759:Master General
1736:Main article:
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2719:on 2017-12-17
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2021:Eretz Yisrael
2017:
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50:
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37:
33:
19:
3956:(Lekach Tov)
3841:Isaac Tyrnau
3683:Israel Bruna
3631:Meir HaKohen
3384:(Ri HaZaken)
3351:Rabbeinu Tam
3292:Joseph Caspi
3106:
3089:Abraham Saba
2989:Judah Halevi
2934:Isaac Alfasi
2926:North Africa
2845:
2824:. Retrieved
2806:
2793:
2777:
2747:
2732:
2721:. Retrieved
2717:the original
2707:
2698:
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2659:
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2641:
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2610:David Berger
2605:
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2585:
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2526:. Retrieved
2522:
2515:Isaac Broydé
2505:
2496:
2407:
2386:
2379:
2295:
2290:
2259:
2249:
2239:Perush Iyyov
2238:
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2173:
2165:
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2099:
2094:
2090:
2078:
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2043:
2037:
2019:
1999:
1995:
1990:
1968:
1962:
1956:
1941:, or in the
1928:
1915:
1867:
1864:In Jerusalem
1858:
1850:
1842:
1830:
1826:
1821:
1816:
1801:
1784:whether the
1779:
1771:
1741:
1726:
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1692:
1688:David Berger
1661:
1656:
1652:
1629:
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1602:
1589:
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1120:
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914:
903:
902:
758:Martin Buber
626:
577:Conservative
550:
497:
459:
436:
364:
340:Judah Halevi
313:
292:Jewish Kalam
270:
232:
201:
95:present-day
94:
4041:1270 deaths
4036:1194 births
4021:Nachmanides
3861:(the Aruch)
3597:(Mordechai)
3530:Simeon Kara
3400:Bechor Shor
3251:(HaMichtam)
3226:David Kimhi
3107:Nachmanides
3050:(Migdal Oz)
3032:Joseph Albo
3007:(Ri Migash)
2642:כתבי הרמב"ן
2199:the Messiah
2073:Other works
2016:kabbalistic
1707:omniscience
1261:Nachmanides
1083:destruction
1051:philosopher
974:Nakhmanídēs
919:Nachmanides
815:Eschatology
708:David Nieto
673:Jacob Emden
607:Neo-Hasidic
486:Ibn Kammuna
476:al-Mukkamas
471:Saadia Gaon
405:Joseph Albo
365:Nachmanides
325:Ibn Gabirol
193:Hellenistic
53:Nachmanides
4076:Kabbalists
4015:Categories
3975:Moses Taku
3898:Judah Anav
3832:(Or Zarua)
3723:Jacob Weil
3245:(HaManhig)
3220:Gersonides
3160:(Tashbatz)
2984:Maimonides
2786:Beit Yosef
2723:2017-12-16
2528:2006-10-08
2296:Nahmanides
2282:References
2045:Chiddushei
1765:, to King
1605:revelation
1531:Maimonides
1458:Maimonides
1436:Maimonides
1385:Jewish law
1100:Ναχμανίδης
971:Ναχμανίδης
733:Moses Hess
551:Positions:
498:Positions:
415:Judah Minz
385:Gersonides
360:Maimonides
223:Boethusian
202:Positions:
32:Maimonides
3937:Elsewhere
3627:(Rokeach)
3621:(Raavyah)
3615:(Ra'aven)
3609:(Maharil)
3239:(HaIttur)
3232:Abba Mari
3099:Catalonia
2801:(2004) .
2063:Tosafists
1947:Jerusalem
1919:Holy Land
1878:Jerusalem
1756:Dominican
1748:Catalonia
1705:, in the
1668:Aristotle
1648:philology
1564:The book
1522:asmakhtot
1487:Aristotle
1387:. In his
1342:Barcelona
1167:Biography
1161:Mazel Tov
1141:name was
1089:in 1099.
1087:Crusaders
1079:Jerusalem
1071:Catalonia
1059:kabbalist
1055:physician
1034:Mazel Tov
845:Holocaust
835:Happiness
617:Rambamist
597:Holocaust
572:Chassidic
562:Sephardic
509:Kabbalist
437:Yemenite:
213:Sadducean
208:Hasmonean
3378:(Yereim)
3222:(Ralbag)
3216:(Raavad)
3201:Provence
3154:(Rivash)
3125:(Rashba)
2918:Rishonim
2640:הרמב"ן.
2596:, p. 27.
2270:See also
2252:responsa
2229:Vikkuach
2189:Derashah
2166:Hassagot
2055:Tosafist
2047:haRamban
2008:Ibn Ezra
1970:Halachic
1894:Karaites
1882:Old City
1808:Pharisee
1793:Prophets
1722:Kabbalah
1695:miracles
1676:miracles
1644:mystical
1596:and the
1536:—
1432:Provence
1381:medicine
1362:Kabbalah
1156:de Porta
1123:abbeinu
1025:Catalan:
840:Holiness
557:Orthodox
524:Tosafist
519:Talmudic
297:Kabbalah
262:Medieval
218:Pharisee
3816:Austria
3748:England
3555:Germany
3396:(Rivan)
3390:(Semag)
3356:Rashbam
3257:(Rambi)
3228:(Radak)
3148:(Ra'ah)
3013:(Ramah)
3001:(Ritva)
2839:Sources
2752:Sefaria
2737:Sefaria
2556:jwa.org
2106:in his
2080:Halacha
1898:Karaite
1804:aggadic
1786:Messiah
1640:aggadic
1516:aggadot
1470:Castile
1466:Navarre
1420:Ketubot
1404:Mishnah
1150:Saporta
1139:Catalan
1109:acronym
1103:) is a
1085:by the
1044:Catalan
850:Messiah
627:People:
602:Renewal
514:Karaism
233:People:
3873:(Riaz)
3585:(Rosh)
3327:France
2826:Feb 9,
2817:
2784:; see
2680:
2592:
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2394:
2132:Alfasi
2095:Kol Bo
2040:Talmud
2012:Rambam
1939:Hebron
1902:Graetz
1874:aliyah
1744:Girona
1598:angels
1541:(2011)
1468:, and
1462:Aragon
1412:Geonim
1408:Talmud
1393:Alfasi
1350:Talmud
1330:Girona
1075:Jewish
1067:Girona
1061:, and
1039:astruc
978:Ramban
908:Hebrew
820:Ethics
795:Topics
612:Mussar
582:Reform
567:Chabad
542:Modern
460:Other:
138:Region
87:Girona
36:Rambam
34:, see
3867:(Rid)
3851:Italy
3578:Mainz
3430:Rivam
3341:Rashi
3119:(Ran)
2975:Spain
2936:(Rif)
2004:Rashi
2000:genre
1964:posek
1953:Works
1931:Haifa
1812:Jesus
1636:Rashi
1632:Torah
1527:Guide
1495:Guide
1491:Galen
1352:were
1135:āḥmān
1127:ōšeh
1105:Greek
1047:rabbi
1017:רמב״ן
967:Greek
825:Faith
805:Anger
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2828:2023
2815:ISBN
2678:ISBN
2590:ISBN
2392:ISBN
2201:(in
2130:and
2010:and
1985:and
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1890:Acre
1642:and
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1489:and
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83:1194
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2608:by
2243:Job
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1945:in
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1153:or
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1112:רמב
830:God
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