Ramban - Nachmanides

Rabbi Moshe ben Nachman - Ramban - Nachmanides (1135-1204) - commentator, Talmudist, kabbalist. Ramban's soul was of a very high level. In "Shaar HaGilgulim" (Hakdama 36), the Arizal states: "The Rambam (Maimonides) descends from the left side of the beard (sideburn), and therefore did not merit to know the wisdom of the Zohar, but the Ramban (Nachmanides) is from the right side of the beard, and therefore he merited to know the wisdom of the Zohar." The Arizal also testifies to the depth and authenticity of the mystical portion of Ramban's Torah commentary, and considers Ramban to be the last representative of the ancient kabbalistic school who received a direct transmission of mystical secrets that were later concealed. A descendant of a well-known rabbinic family, related to Rabbi Yonah of Gerona, Ramban studied under Rabbi Yehuda ben Yakar and Rabbi Natan ben Meir. His teachers in Kabbalah were Rabbi Ezra and Rabbi Azriel, both of Gerona. He also studied medicine, which he practiced professionally, as well as languages and physics. Ramban embodies the best and noblest qualities of Spanish Jewry. Ramban spent most of his life in Gerona, spreading Torah among his numerous students. He was recognized as the leading halachic authority throughout Spain, and his rulings were respected in other countries as well. In 1238, Ramban was called upon to give his opinion regarding the great controversy over the writings of the Rambam. In response, he praised the scholarship of Rabbi Shlomo of Montpellier, who led the opposition to the Rambam, and severely rebuked all those who insulted this great Talmudist for his zeal. At the same time, Ramban also sought to calm the fury of the Rambam's opponents, pointing out that the Mishneh Torah does not show leniency in its interpretation of halacha and is sometimes quite strict. Regarding the Rambam's "Moreh Nevuchim" (Guide for the Perplexed), Ramban explains that it was not intended for general use, but only for those who had been led astray by philosophy. He also pointed out that although the "Moreh Nevuchim" might be unnecessary and even harmful for the Jews of France and Germany, it was vitally necessary for the philosophically-oriented Sephardic community of Spain. Accordingly, he pleaded with those who had spread the ban to rescind it, permitting the study of the "Moreh Nevuchim." Ramban wrote Chiddushim on most of the Talmud in the style of the Tosafists. His other works include "Torat HaAdam," a collection of laws of mourning, culminating in "Shaar HaGemul," a treatise on reward and punishment and the revival of the dead; "Igeret HaMussar," an ethical letter addressed to his son; "Sefer HaGeulah," on the coming of Mashiach; a commentary on Iyov; "Mishpat HaCherem," on the laws of excommunication, which was printed in the Kol Bo; "Hilchot Bedikah" on the laws governing the examination of animals' lungs after ritual slaughter; "Hilchot Challah"; and "Hilchot Niddah" (printed together with his chiddushim on Tractate Niddah). The kabbalistic treatise "HaEmunah VeHaBitachon" and "Igeret HaKodesh."   Ramban's Disputation In 1263, King James of Aragon compelled Ramban to hold a public religious disputation with the Jewish apostate Pablo Christiani. In the presence of King James and many dignitaries and clergy, Ramban completely crushed his opponent with the logic of his arguments. In admiration, King James rewarded the victorious Ramban with a gift of 300 coins. However, fanatical Dominican priests began spreading a rumor that their side had won the debate. In response, Ramban published an accurate account of the questions and answers used in the dispute, under the title "Sefer HaVikuach." The clergy then accused him of insulting the Catholic religion. Ramban acknowledged the accusation, but argued that he had only written what he had said during the disputation in the presence of the king, who had granted him freedom of speech. Nevertheless, "Sefer HaVikuach" was sentenced to be burned, and Ramban was exiled from Aragon. For three years, Ramban lived in Castile of Provence, where he began writing his monumental commentary on the Torah, unique in that it not only interprets verses but also analyzes themes, presenting them from the Torah's perspective. Alongside aggadic and kabbalistic interpretations, there is a thorough study of other commentaries, especially those of the Rambam and Ibn Ezra, whom Ramban sharply criticizes for their overly rationalistic approach, which deviated from true Talmudic and kabbalistic interpretation. Ramban also frequently disagrees with Rashi's interpretation, and later authors such as the Mizrachi and the Maharal wrote refutations in Rashi's defense. Ramban's commentary on the Torah is widely studied. It is printed in all editions of the "Mikraot Gedolot." Israel In 1267, at the age of 72, Ramban decided to settle in Eretz Yisrael. Before leaving, he wrote a work on Kohelet, praising the Holy Land and the mitzvah of charity. After a difficult journey and much suffering, Ramban arrived in Acre in Elul of 1267. He spent Rosh Hashanah in Jerusalem, which was in a lamentable state due to the devastation wrought by the Crusaders. Ramban designated an abandoned house as a synagogue and brought a Torah scroll from Shechem. In this synagogue he delivered a drasha on the laws of the shofar and exhorted the inhabitants of Israel to be extremely careful that their actions be righteous, for they are like servants in the king's palace. With Ramban's help, the Jewish community in Jerusalem, which had nearly ceased to exist, began its revival. Ramban himself settled in Acre, then a center of Torah, and gathered a circle of students around him. There he completed his commentary on the Torah. He maintained close contact with his family in Spain, telling them about conditions in the Holy Land. Various opinions place Ramban's burial site in Hebron, near the Cave of Machpelah, Haifa, Acre, or Jerusalem. The Rivash (Rabbi Yitzchak bar Sheshet Perfet) writes of him: "All his words are like sparks of fire, and entire communities of Castile rely on his halachic rulings as if they had been given directly by the Almighty to Moshe Rabbeinu."   Igeret Ramban https://silatehilim.com/игерет-рамбан-письмо-рамбана-сыну/   10 Verses of Ramban Kenegged Ketoret https://silatehilim.com/10-псуким-теилим-по-рамбану-как-вс-вышн/   Prayer for Rosh Chodesh Adar According to the Siddur of the Great Ramban https://silatehilim.com/молитва-в-рош-ходеш-адар-по-сидуру-рамб/   May the merit of the Great Tzadik Ramban protect Am Yisrael! (https://dailyzohar.com/tzadikim/191-Rabbi-Moshe-Ben-Nachman-Nachmanides)