1803:. 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.
1910:, 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.
1627:'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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1837:. 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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1607:, 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
1611:, 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.
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1461:, 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.
1739:, 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.
1671:, 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
1577:, 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.
1433:. 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,
1557:(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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1663:. 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
1881:, 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
1403:(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" (
1716:
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.
2038:. 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
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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.
1468:– 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'
1600:. 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
1581:, discusses reward and punishment, resurrection, and kindred subjects. It derides the presumption of the philosophers who pretend to a knowledge of the essence of
1474:, 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.
2391:"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
1388:. 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.
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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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1372:. 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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1713:. 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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1991:; 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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2133:(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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1096:-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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1861:. 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:
2108:, deals with eschatology (Constantinople, 1519, and frequently reprinted).
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2684:"Ramban (Rabbi Moses ben Nachman - "Nachmanides") - 4954-5029; 1195-1270"
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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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2837:. 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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2050:. It thus bears a distinct similarity to the writings of the
1709:, particularly regarding ibn Ezra's negative attitude towards
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In the view of Nachmanides, the wisdom of the rabbis of the
1054:. He was raised, studied, and lived for most of his life in
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2777:'s introduction to the Tur for a discussion of authorship
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2180:, sermon delivered in the presence of the King of Castile
1325:, 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
906:, "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).
1449:, 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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2482:"MOSES BEN NAḤMAN GERONDI - JewishEncyclopedia.com"
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2860:Iggeres HaRamban - Nachmanides's letter to his son
2214:(with the "Ta'alumot Chokmah" of Joseph Delmedigo)
2139:, in defense of Alfasi against the criticisms of
2652:Mayer Kayserling JQR Review 8, 1896, p. 494
2562:, (New York: Shilo Publishing House, 1971), p.23
2283:Now also found in the partially translated form
1873:that exists until the present day, known as the
1522:has commanded not to publicize nor explicate it.
2612:"Commentators:Ramban's Updates – AlHaTorah.org"
1983:, Ramban's commentary on the Torah, "Bi'ur" or
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1445:, who had been excommunicated by supporters of
2476:
2474:
2472:
2470:
2468:
2466:
2464:
2462:
2460:
2458:
2456:
2454:
2452:
2450:
2448:
2446:
2444:
2442:
2440:
2438:
1411:). Nachmanides' adherence to the words of the
2891:
2436:
2434:
2432:
2430:
2428:
2426:
2424:
2422:
2420:
2418:
2129:, defending Alfasi against the criticisms of
1569:Views on death, mourning and the resurrection
1423:; this occurred soon after the appearance of
1143:
1137:
1131:
873:
8:
4060:Jews and Judaism in the Kingdom of Jerusalem
2754:
2752:
2601:, (Academic Studies Press, 2011), pp.129-151
2541:"Iggeret Ha-Kodesh - Jewish Women's Archive"
1980:
1349:, and he is said to have been instructed in
1514:, and those who engage in the study of the
1482:. (Note that Nachmanides's analysis of the
2898:
2884:
2876:
2575:Moses Maimonides' Treatise on Resurrection
1948:major commentaries on Torah and the Talmud
1869:. There he established a synagogue in the
1518:in groups. For the great rabbi and author
1031:), was a leading medieval Jewish scholar,
1008:) and by the contemporary nickname
880:
866:
153:
52:
37:
2508:"AZRIEL (EZRA) BEN MENAHEM (BEN SOLOMON)"
16:13th century Catalonian rabbi and scholar
2865:Igeres Haramban - An Eleven Step Program
2210:, letter addressed to the French rabbis
2174:Ethical, mystical and philosphic works:
2115:Nachmanides' writings in the defense of
1659:, and frequently criticizes Maimonides'
1487:the one to-day and the other tomorrow?"
1441:Called upon, about 1238, for support by
1337:(Rabbeinu Yonah). Among his teachers in
1126:, "Our Rabbi Moses son of Nahman"). His
2276:
2143:(RABaD; printed with Abraham Meldola's
1635:interpretations, is based upon careful
1384:'s decisions against the criticisms of
965:), and also referred to by the acronym
493:Maimonidean / Anti-Maimonidean
161:
31:. For Founder of Breslov Hasidism, see
2595:Cultures in Collision and Conversation
2408:
2406:
2161:against the criticisms of Maimonides'
1987:, is considered a leading work in the
1791:Christiani argued, based upon several
2872:, at the National Library of Portugal
2771:Teshuvot haRashba Meyuchas LehaRamban
2577:(Rowman & Littlefield ed. 2004),
2198:ch. xliii., and frequently reprinted)
2072:, mysticism, science and philosophy.
2042:. In approach, it fully utilizes the
1780:whether the Messiah announced by the
1353:(Jewish mysticism) by his countryman
1308:
1306:
1301:
1299:
1297:
1295:
1293:
1287:
1285:
1283:
1281:
1279:
1273:
1271:
1269:
1267:
1265:
1259:
1257:
1255:
1253:
1248:
1246:
1244:
1242:
1240:
1214:
1188:
1179:
1177:
1172:
1170:
1165:
1016:
7:
1901:A street in Jerusalem bears his name
2702:"Ramban's Cave - Trip to Jerusalem"
2379:. Diputació de Girona. p. 27.
900:
1443:Solomon ben Abraham of Montpellier
14:
1825:in his Otzar Vicuchim (quoted by
1639:and original study of the Bible.
4020:13th-century rabbis in Jerusalem
3637:Isaac ben Mordecai of Regensburg
2800:University of Pennsylvania Press
2288:
1972:Jewish commentaries on the Bible
1357:, who was in turn a disciple of
971:
912:
169:
3642:Ephraim ben Isaac of Regensburg
2661:p. 73 in Jonathan Sacks (2005)
2530:Section 1, responsa 120 and 167
2147:Leghorn, 1745; under the title
1731:Nachmanides, first as rabbi of
1619:Nachmanides' commentary on the
1508:or opens his mouth against the
1380:(Wars of the Lord) he defended
58:21st-century artistic depiction
4095:Authors of works on the Talmud
4035:Authors of books on Jewish law
3780:Moses ben Isaac ben ha-Nessiah
3626:Judah ben Samuel of Regensburg
3464:Elhanan ben Isaac of Dampierre
3459:Isaac ben Abraham of Dampierre
2792:"HEBREW SOURCES IN MANUSCRIPT"
1956:he wrote stand-alone works on
1877:. Nachmanides then settled at
1721:Disputation of Barcelona, 1263
437:Mansur ibn Sulayman al-Ghamari
1:
3499:Samuel ben Solomon of Falaise
3394:Abraham ben Joseph of Orleans
3250:Abraham ben Isaac of Narbonne
3037:Shem Tov ben Abraham ibn Gaon
2796:Jewish Magic and Superstition
2745:Chiddushei Ramban on Berakhot
2220:, religious controversy with
1769:The subjects discussed were:
1667:of the Bible to the level of
1598:Jewish views of the afterlife
1364:According to the responsa of
1018:[ˌbɔnəsˈtɾuksəˈpɔrtə]
4050:Medieval Jewish philosophers
3984:Judah Leon ben Moses Mosconi
3897:Eliezer ben Samuel of Verona
3596:Yaakov ben Moshe Levi Moelin
3355:Samson ben Joseph of Falaise
2851:Video Lecture on Nachmanides
1735:and later as chief rabbi of
1559:Joseph ben Abraham Gikatilla
1419:among the Jews of Spain and
652:Eliezer ben Elijah Ashkenazi
4075:Philosophers from Catalonia
4015:13th-century Catalan rabbis
3860:Isaiah di Trani the Younger
3504:Judah ben Isaac Messer Leon
3256:Levi ben Abraham ben Hayyim
3124:Zerachiah ha-Levi of Girona
3043:Meir ben Solomon Abi-Sahula
2224:(in the "Milchamot Chovah")
2131:Zerachiah ha-Levi of Girona
2048:classic Sephardic teachings
2027:Ramban's major work on the
1386:Zerachiah ha-Levi of Girona
4111:
3760:Eliyahu Menachem of London
3652:Eliezer ben Isaac ha-Gadol
3529:Elijah ben Menahem HaZaken
3474:Samson ben Abraham of Sens
3238:David ben Levi of Narbonne
2760:Ramban’s Talmud Commentary
2486:www.jewishencyclopedia.com
2093:Shimshon ben Tzemach Duran
2023:Talmud § Commentaries
2020:
1969:
1724:
1688:Jewish principles of faith
1437:Attitude toward Maimonides
1088:
767:Menachem Mendel Schneerson
647:Elijah Ba'al Shem of Chelm
18:
4080:13th-century Catalan Jews
3892:Moses ben Meir of Ferrara
3770:Jacob ben Judah of London
3509:Joseph ben Samuel Bonfils
2196:Me'or 'Enayim Imre Binah,
1323:Mosheh ben Nahman Gerondi
1277:
1275:
1234:
1232:
1230:
1224:
1222:
1220:
1218:
1212:
1208:
1206:
1204:
1198:
1196:
1194:
1100:
1005:
959:
677:Simcha Bunim of Peshischa
470:Hibat Allah Abu'l-Barakat
228:Aristobulus of Alexandria
148:
112:
51:
3969:Isaac ben Jacob ha-Lavan
3959:Isaac ben Samuel of Acre
3479:Isaac ben Eliezer Halevi
3409:Haim ben Hananel HaCohen
3377:Moses ben Jacob of Coucy
3301:Aaron ben Jacob ha-Kohen
2949:Samuel ben Jacob ibn Jam
2758:Aryeh Leibowitz (2018).
2212:in defense of Maimonides
1727:Disputation of Barcelona
1690:, namely, the belief in
1661:biblical interpretations
1592:For Nachmanides, divine
1317:Nachmanides was born in
1107: (Ra-M-Ba-N, for
642:Joseph Solomon Delmedigo
4085:Philosophers of Judaism
3825:Avigdor Cohen of Vienna
3717:Isaac ben Asher ha-Levi
3662:Yehuda HaKohen ben Meir
3608:Eliezer ben Joel HaLevi
3552:Meshullam ben Kalonymus
1906:three-year stay in the
1692:creation out of nothing
1615:Commentary on the Torah
1492:Guide for the Perplexed
1471:Guide for the Perplexed
1430:Guide for the Perplexed
1417:Greco-Arabic philosophy
1345:and Nathan ben Meïr of
29:Ramban (disambiguation)
3697:Jacob ben Judah Landau
3692:Joel ben Isaac ha-Levi
3667:Meir ben Baruch Halevi
3276:Abraham of Montpellier
3147:Simeon ben Zemah Duran
1902:
1889:authorities (although
1814:
1649:
1550:
1533:
1144:
1138:
1132:
1026:
702:Isaac Orobio de Castro
672:Shneur Zalman of Liadi
369:Shem-Tov ibn Falaquera
27:. For other uses, see
3912:Isaac ben Melchizedek
3907:Joseph Colon Trabotto
3592:(Maharam MeRotenberg)
3252:(Raavad II, HaEshkol)
3026:Isaac ben Moses Arama
2954:Shemariah ben Elhanan
2929:Chananel ben Chushiel
2665:. London: Continuum (
2560:Dr. Charles B. Chavel
2056:teachings of Provence
2021:Further information:
1970:Further information:
1900:
1809:
1548:
712:Samuel David Luzzatto
682:Samson Raphael Hirsch
303:Spanish and European:
271:Ibn Bajjah (Avempace)
3989:Nethanel ben Isaiah
3974:Nathan ben Abraham I
3866:Obadiah of Bertinoro
3584:Mordechai ben Hillel
3524:Shemaiah of Soissons
2788:Trachtenberg, Joshua
1835:Raymond de Penyafort
1752:Raymond de Penyafort
1368:Nachmanides studied
1052:biblical commentator
1025:near the Gate", see
414:Judah Leon Abravanel
106:Kingdom of Jerusalem
4090:Rabbis in Jerusalem
3878:(Shibbolei HaLeket)
3795:Berechiah de Nicole
3745:Aaron of Canterbury
3727:Isaac Asir HaTikvah
3702:Samuel ben Natronai
3657:Judah ben Kalonymus
3622:(Hagahot Maimuniot)
3325:Rabbi Abin ha-Gadol
3271:Asher ben Meshullam
3266:Meshullam ben Jacob
3226:Isaac ben Abba Mari
3180:Judah ben Barzillai
2512:Jewish Encyclopedia
2167:(Book of Precepts).
2080:Mishpetei ha-Cherem
2040:Talmudic discussion
2017:Talmudic commentary
2003:- and incorporates
1985:Perush 'al ha-Torah
1966:Commentary on Torah
1795:passages, that the
1603:Besides the animal
1413:earlier authorities
901:מֹשֶׁה בֶּן־נָחְמָן
844:Microcosm–macrocosm
762:Joseph Soloveitchik
432:Natan'el al-Fayyumi
233:Philo of Alexandria
157:Part of a series on
121:Medieval philosophy
4070:Rabbis from Girona
4040:Bible commentators
3979:Hillel ben Eliakim
3949:Zerahiah the Greek
3943:Tobiah ben Eliezer
3815:(Terumat HaDeshen)
3647:Samson ben Eliezer
3602:Eliezer ben Nathan
3590:Meir of Rothenburg
3559:(Rabbeinu Gershom)
3534:Ephraim ben Samson
3454:Eliezer of Touques
3365:Eliezer ben Samuel
3360:Yom Tov of Falaise
3232:Abraham ben Nathan
3028:(Akeidat Yitzchak)
2966:(except Catalonia)
2855:Dr. Henry Abramson
2376:The Jews in Girona
2208:Iggeret ha-Chemdah
2031:is referred to as
1932:Cave of the Ramban
1903:
1827:Charles Ber Chavel
1682:Next to belief in
1653:Greek philosophers
1551:
1133:Bonastruc ça Porta
1010:Bonastruc ça Porta
757:Abraham Isaac Kook
737:Monsieur Chouchani
339:Joseph ibn Tzaddik
309:Hasdai ibn Shaprut
276:Ismaili philosophy
266:Brethren of Purity
60:of Nachmanides in
33:Nachman of Breslov
4045:Jewish apologists
3997:
3996:
3954:Isaac ben Dorbolo
3917:Judah Messer Leon
3902:Hillel ben Samuel
3848:Nathan ben Jehiel
3790:Yom Tov of Joigny
3677:Israel of Bamberg
3628:(Yehudah haHasid)
3557:Gershom ben Judah
3514:Menahem ben Helbo
3424:Peretz ben Elijah
3404:Judah ben Yom Tov
3335:List of Tosafists
3318:(except Provence)
3306:Jonathan of Lunel
3296:Isaac of Narbonne
3291:Samuel ibn Tibbon
3203:Abraham ben David
3141:Isaac ben Sheshet
3112:Shlomo ibn Aderet
3053:Maimon ben Joseph
3048:Isaac ibn Ghiyyat
2994:Joseph ibn Migash
2939:Zechariah Aghmati
2934:Dunash ben Labrat
2730:Ramban on Genesis
2245:Shlomo ibn Aderet
2192:Azariah dei Rossi
2141:Abraham ben David
1981:As detailed above
1859:Kingdom of France
1823:Julius Eisenstein
1764:freedom of speech
1756:James I of Aragon
1700:divine providence
1673:Divine Providence
1669:natural phenomena
1609:levirate marriage
1573:In Nachmanides's
1555:Iggeret ha-Kodesh
1540:Iggeret ha-Kodesh
1399:, as well as the
1366:Shlomo ibn Aderet
1314:
1313:
1303:Shlomo ibn Aderet
893:Moses ben Nachman
890:
889:
727:Eliezer Berkovits
717:Elijah Benamozegh
707:Moses Mendelssohn
622:Francisco Sanches
581:Reconstructionist
384:Isaac ben Sheshet
379:Moses of Narbonne
359:Samuel ibn Tibbon
319:Abraham bar Hiyya
163:Jewish philosophy
152:
151:
131:Jewish philosophy
46:
4102:
3871:Menahem Recanati
3813:Israel Isserlein
3707:Alexander Suslin
3632:Yaakov ben Yakar
3614:Eleazar of Worms
3572:Asher ben Jehiel
3563:Simeon bar Isaac
3494:Samuel of Évreux
3469:Baruch ben Isaac
3444:Samson of Chinon
3439:Jacob of Orléans
3414:Yechiel of Paris
3383:Judah ben Nathan
3371:Isaac ben Samuel
3350:Solomon ben Meir
3261:Moshe ha-Darshan
3244:Moses ben Joseph
3198:Hachmei Provence
3165:Azriel of Gerona
3161:(Nimmukei Yosef)
3159:Joseph ibn Habib
3155:(Maggid Mishneh)
3120:(Rabbeinu Yonah)
3106:Nissim of Gerona
3063:Abraham ibn Daud
3032:Rabbenu Yerucham
3006:Bahya ibn Paquda
2988:Yom Tov Asevilli
2983:Abraham ibn Ezra
2944:Nissim ben Jacob
2900:
2893:
2886:
2877:
2821:
2820:
2818:
2816:
2798:. Philadelphia:
2784:
2778:
2768:
2762:
2756:
2747:
2738:
2732:
2723:
2717:
2716:
2714:
2713:
2704:. Archived from
2698:
2692:
2691:
2680:
2674:
2659:
2653:
2650:
2644:
2641:
2635:
2634:
2626:
2620:
2619:
2608:
2602:
2592:
2586:
2570:
2564:
2555:
2549:
2548:
2537:
2531:
2528:
2522:
2521:
2519:
2518:
2496:
2490:
2489:
2478:
2413:
2410:
2401:
2398:
2392:
2390:
2370:
2364:
2362:
2361:
2358:
2357:
2354:
2351:
2348:
2345:
2342:
2339:
2336:
2333:
2330:
2327:
2322:
2321:
2318:
2315:
2312:
2309:
2306:
2303:
2300:
2297:
2294:
2281:
2265:Girona Synagogue
2253:Eleazar of Worms
2239:A collection of
2230:, commentary on
2222:Pablo Christiani
2202:Iggeret ha-Musar
2184:Sefer ha-Ge'ulah
2149:Machaseh u-Magen
2089:Hilkhot Bedikkah
1950:. Further, as a
1914:Death and burial
1875:Ramban Synagogue
1741:Pablo Christiani
1707:Abraham ibn Ezra
1531:
1407:, commentary on
1405:Aseifat Zekkenim
1355:Azriel of Gerona
1181:Azriel of Gerona
1163:
1162:
1152:near the Gate".
1147:
1141:
1135:
1106:
1091:
1090:
1020:
1015:
1007:
1003:
1002:
999:
998:
995:
992:
989:
986:
983:
980:
977:
961:
953:
952:
949:
948:
945:
942:
939:
936:
933:
930:
927:
924:
921:
918:
902:
882:
875:
868:
785:
742:Emmanuel Levinas
533:
364:Joseph ben Judah
344:Abraham ibn Ezra
334:Abraham ibn Daud
324:Bahya ibn Paquda
291:Rabbinic Judaism
253:
184:
173:
154:
56:
45:Moses ben Nahman
44:
38:
4110:
4109:
4105:
4104:
4103:
4101:
4100:
4099:
4055:Jewish refugees
4000:
3999:
3998:
3993:
3938:Elijah Mizrachi
3933:Isaac Abarbanel
3921:
3854:Isaiah di Trani
3834:
3819:Isaac of Vienna
3799:
3785:Moses of London
3775:Josce of London
3765:Hagin Deulacres
3755:Elias of London
3731:
3722:Simha of Speyer
3687:Judah ben Asher
3682:Ephraim of Bonn
3578:Jacob ben Asher
3538:
3489:Moses of Évreux
3484:Meir ben Samuel
3449:Jacob of Chinon
3429:Eliezer of Toul
3399:Elijah of Paris
3310:
3286:Isaac the Blind
3184:
3175:Judah ben Yakar
3153:Vidal of Tolosa
3082:
3073:Jonah ibn Janah
3016:David Abudirham
3011:Bahya ben Asher
2958:
2909:
2904:
2847:
2830:
2825:
2824:
2814:
2812:
2810:
2802:. p. 322.
2786:
2785:
2781:
2769:
2765:
2757:
2750:
2739:
2735:
2724:
2720:
2711:
2709:
2700:
2699:
2695:
2682:
2681:
2677:
2660:
2656:
2651:
2647:
2642:
2638:
2633:. מוסד הרב קוק.
2628:
2627:
2623:
2610:
2609:
2605:
2593:
2589:
2571:
2567:
2556:
2552:
2539:
2538:
2534:
2529:
2525:
2516:
2514:
2500:Kaufmann Kohler
2498:
2497:
2493:
2480:
2479:
2416:
2411:
2404:
2400:Bar Ilan CD-ROM
2399:
2395:
2387:
2372:
2371:
2367:
2324:
2291:
2287:
2282:
2278:
2273:
2261:
2249:Sodot HaTefilah
2164:Sefer Hamitzvot
2151:, Venice, 1808)
2145:Shiv'ah 'Enayim
2137:Sefer ha-Zekhut
2127:Milhamot HaShem
2106:Sha'ar ha-Gemul
2064:
2025:
2019:
1978:
1976:Mikraot Gedolot
1968:
1944:
1916:
1855:
1843:Pope Clement IV
1729:
1723:
1698:of God, and in
1617:
1571:
1543:
1532:
1526:
1439:
1378:Milhamot Hashem
1359:Isaac the Blind
1343:Judah ben Yakar
1316:
1167:Judah ben Yakar
1160:
1158:
1086:"Nachmanides" (
1084:
1013:
974:
970:
915:
911:
904:Mōše ben-Nāḥmān
886:
857:
856:
853:
786:
783:
776:
775:
772:
771:
752:Gershom Scholem
732:Eliyahu Dessler
611:
610:
534:
529:
522:
521:
518:
517:
480:
479:
442:
441:
419:
418:
409:Isaac Abarbanel
399:Elia del Medigo
296:
295:
254:
249:
242:
241:
238:
237:
217:
216:
185:
180:
139:
108:
99:
90:
80:Crown of Aragon
73:
64:
59:
47:
43:
36:
17:
12:
11:
5:
4108:
4106:
4098:
4097:
4092:
4087:
4082:
4077:
4072:
4067:
4062:
4057:
4052:
4047:
4042:
4037:
4032:
4027:
4022:
4017:
4012:
4002:
4001:
3995:
3994:
3992:
3991:
3986:
3981:
3976:
3971:
3966:
3961:
3956:
3951:
3946:
3940:
3935:
3929:
3927:
3923:
3922:
3920:
3919:
3914:
3909:
3904:
3899:
3894:
3889:
3884:
3879:
3873:
3868:
3863:
3857:
3851:
3844:
3842:
3836:
3835:
3833:
3832:
3827:
3822:
3816:
3809:
3807:
3801:
3800:
3798:
3797:
3792:
3787:
3782:
3777:
3772:
3767:
3762:
3757:
3752:
3747:
3741:
3739:
3733:
3732:
3730:
3729:
3724:
3719:
3714:
3709:
3704:
3699:
3694:
3689:
3684:
3679:
3674:
3669:
3664:
3659:
3654:
3649:
3644:
3639:
3634:
3629:
3623:
3617:
3611:
3605:
3599:
3593:
3587:
3581:
3580:(Baal HaTurim)
3575:
3569:
3560:
3554:
3548:
3546:
3540:
3539:
3537:
3536:
3531:
3526:
3521:
3516:
3511:
3506:
3501:
3496:
3491:
3486:
3481:
3476:
3471:
3466:
3461:
3456:
3451:
3446:
3441:
3436:
3431:
3426:
3421:
3416:
3411:
3406:
3401:
3396:
3391:
3386:
3380:
3374:
3368:
3362:
3357:
3352:
3347:
3342:
3337:
3332:
3327:
3321:
3319:
3312:
3311:
3309:
3308:
3303:
3298:
3293:
3288:
3283:
3278:
3273:
3268:
3263:
3258:
3253:
3247:
3241:
3235:
3229:
3223:
3218:
3212:
3206:
3200:
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2102:Torat ha-Adam
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22:
3945:(Lekach Tov)
3830:Isaac Tyrnau
3672:Israel Bruna
3620:Meir HaKohen
3373:(Ri HaZaken)
3340:Rabbeinu Tam
3281:Joseph Caspi
3095:
3078:Abraham Saba
2978:Judah Halevi
2923:Isaac Alfasi
2915:North Africa
2834:
2813:. Retrieved
2795:
2782:
2766:
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2721:
2710:. Retrieved
2706:the original
2696:
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2648:
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2606:
2599:David Berger
2594:
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2511:
2504:Isaac Broydé
2494:
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2228:Perush Iyyov
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2026:
2008:
1988:
1984:
1979:
1957:
1951:
1945:
1930:, or in the
1917:
1904:
1856:
1853:In Jerusalem
1847:
1839:
1831:
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1815:
1810:
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1790:
1773:whether the
1768:
1760:
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1677:David Berger
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903:
892:
891:
747:Martin Buber
615:
566:Conservative
539:
486:
448:
425:
353:
329:Judah Halevi
302:
281:Jewish Kalam
259:
221:
190:
84:present-day
83:
4030:1270 deaths
4025:1194 births
4010:Nachmanides
3850:(the Aruch)
3586:(Mordechai)
3519:Simeon Kara
3389:Bechor Shor
3240:(HaMichtam)
3215:David Kimhi
3096:Nachmanides
3039:(Migdal Oz)
3021:Joseph Albo
2996:(Ri Migash)
2631:כתבי הרמב"ן
2188:the Messiah
2062:Other works
2005:kabbalistic
1696:omniscience
1250:Nachmanides
1072:destruction
1040:philosopher
963:Nakhmanídēs
908:Nachmanides
804:Eschatology
697:David Nieto
662:Jacob Emden
596:Neo-Hasidic
475:Ibn Kammuna
465:al-Mukkamas
460:Saadia Gaon
394:Joseph Albo
354:Nachmanides
314:Ibn Gabirol
182:Hellenistic
42:Nachmanides
4065:Kabbalists
4004:Categories
3964:Moses Taku
3887:Judah Anav
3821:(Or Zarua)
3712:Jacob Weil
3234:(HaManhig)
3209:Gersonides
3149:(Tashbatz)
2973:Maimonides
2775:Beit Yosef
2712:2017-12-16
2517:2006-10-08
2285:Nahmanides
2271:References
2034:Chiddushei
1754:, to King
1594:revelation
1520:Maimonides
1447:Maimonides
1425:Maimonides
1374:Jewish law
1089:Ναχμανίδης
960:Ναχμανίδης
722:Moses Hess
540:Positions:
487:Positions:
404:Judah Minz
374:Gersonides
349:Maimonides
212:Boethusian
191:Positions:
21:Maimonides
3926:Elsewhere
3616:(Rokeach)
3610:(Raavyah)
3604:(Ra'aven)
3598:(Maharil)
3228:(HaIttur)
3221:Abba Mari
3088:Catalonia
2790:(2004) .
2052:Tosafists
1936:Jerusalem
1908:Holy Land
1867:Jerusalem
1745:Dominican
1737:Catalonia
1694:, in the
1657:Aristotle
1637:philology
1553:The book
1511:asmakhtot
1476:Aristotle
1376:. In his
1331:Barcelona
1156:Biography
1150:Mazel Tov
1130:name was
1078:in 1099.
1076:Crusaders
1068:Jerusalem
1060:Catalonia
1048:kabbalist
1044:physician
1023:Mazel Tov
834:Holocaust
824:Happiness
606:Rambamist
586:Holocaust
561:Chassidic
551:Sephardic
498:Kabbalist
426:Yemenite:
202:Sadducean
197:Hasmonean
3367:(Yereim)
3211:(Ralbag)
3205:(Raavad)
3190:Provence
3143:(Rivash)
3114:(Rashba)
2907:Rishonim
2629:הרמב"ן.
2585:, p. 27.
2259:See also
2241:responsa
2218:Vikkuach
2178:Derashah
2155:Hassagot
2044:Tosafist
2036:haRamban
1997:Ibn Ezra
1959:Halachic
1883:Karaites
1871:Old City
1797:Pharisee
1782:Prophets
1711:Kabbalah
1684:miracles
1665:miracles
1633:mystical
1585:and the
1525:—
1421:Provence
1370:medicine
1351:Kabbalah
1145:de Porta
1112:abbeinu
1014:Catalan:
829:Holiness
546:Orthodox
513:Tosafist
508:Talmudic
286:Kabbalah
251:Medieval
207:Pharisee
3805:Austria
3737:England
3544:Germany
3385:(Rivan)
3379:(Semag)
3345:Rashbam
3246:(Rambi)
3217:(Radak)
3137:(Ra'ah)
3002:(Ramah)
2990:(Ritva)
2828:Sources
2741:Sefaria
2726:Sefaria
2545:jwa.org
2095:in his
2069:Halacha
1887:Karaite
1793:aggadic
1775:Messiah
1629:aggadic
1505:aggadot
1459:Castile
1455:Navarre
1409:Ketubot
1393:Mishnah
1139:Saporta
1128:Catalan
1098:acronym
1092:) is a
1074:by the
1033:Catalan
839:Messiah
616:People:
591:Renewal
503:Karaism
222:People:
3862:(Riaz)
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3316:France
2815:Feb 9,
2806:
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2084:Kol Bo
2029:Talmud
2001:Rambam
1928:Hebron
1891:Graetz
1863:aliyah
1733:Girona
1587:angels
1530:(2011)
1457:, and
1451:Aragon
1401:Geonim
1397:Talmud
1382:Alfasi
1339:Talmud
1319:Girona
1064:Jewish
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1028:astruc
967:Ramban
897:Hebrew
809:Ethics
784:Topics
601:Mussar
571:Reform
556:Chabad
531:Modern
449:Other:
127:Region
76:Girona
25:Rambam
23:, see
3856:(Rid)
3840:Italy
3567:Mainz
3419:Rivam
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3108:(Ran)
2964:Spain
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1993:Rashi
1989:genre
1953:posek
1942:Works
1920:Haifa
1801:Jesus
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1621:Torah
1516:Guide
1484:Guide
1480:Galen
1341:were
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