Ramban: Difference between revisions
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=Klalim= | =Klalim= | ||
# The Ramban's writings are complex and carefully written, so one must assess each word with great meaning, as nothing is extra.<ref>Shem HaGedolim (Mem, 161)</ref> | |||
# The goal of many of the Ramban's Sefarim is to defend - the [[Bahag]] from the [[Rambam]] and the [[Rif]] from the [[Raavad]] and [[Baal HaMaor]].<ref>Shem HaGedolim (Mem, 161)</ref> | |||
# Ramban first wrote his disagreements on the Sefer HaMitzvot and then his Sefer.<ref>Kesef Mishneh Hilchot Chametz uMatzah 1:6, Yad Malachi Yalkut Mefarshim.</ref> | # Ramban first wrote his disagreements on the Sefer HaMitzvot and then his Sefer.<ref>Kesef Mishneh Hilchot Chametz uMatzah 1:6, Yad Malachi Yalkut Mefarshim.</ref> | ||
# The Ramban did not have the [[Rambam]]'s Introduction to Perush HaMishnayot available to him, as Hebrew translations of the Arabic work were not yet available in Spain, according to the Yad Malachi, who posits that had they been available, the Ramban would not have been as quick to argue.<ref>Yad Malachi (Klalei HaRambam 21)</ref> The [[Rashba]] did not have the Perush HaMishnah available at all either.<ref>Yad Malachi (Klalei HaRashba 8)</ref> | # The Ramban did not have the [[Rambam]]'s Introduction to Perush HaMishnayot available to him, as Hebrew translations of the Arabic work were not yet available in Spain, according to the Yad Malachi, who posits that had they been available, the Ramban would not have been as quick to argue.<ref>Yad Malachi (Klalei HaRambam 21)</ref> The [[Rashba]] did not have the Perush HaMishnah available at all either.<ref>Yad Malachi (Klalei HaRashba 8)</ref> | ||
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# In addition to his Chiddushim on Shas and Milchemet Hashem on the [[Rif]], the Ramban filled the void of Halachot Rav Alfasi on Nedarim and Bechorot by writing his own work in the same spirit as the [[Rif]]. The [[Rosh]] on those Masechtot, therefore, is quoting the Ramban, not the [[Rif]].<ref>Shem HaGedolim (Gedolim, Mem 162)</ref> | # In addition to his Chiddushim on Shas and Milchemet Hashem on the [[Rif]], the Ramban filled the void of Halachot Rav Alfasi on Nedarim and Bechorot by writing his own work in the same spirit as the [[Rif]]. The [[Rosh]] on those Masechtot, therefore, is quoting the Ramban, not the [[Rif]].<ref>Shem HaGedolim (Gedolim, Mem 162)</ref> | ||
# Later in life, the Ramban became engrossed with Kabbalah, which became a major basis for his commentary on the Torah.<ref>Shem HaGedolim (Gedolim, Mem 162)</ref> | # Later in life, the Ramban became engrossed with Kabbalah, which became a major basis for his commentary on the Torah.<ref>Shem HaGedolim (Gedolim, Mem 162)</ref> | ||
=Further Reading= | =Further Reading= | ||
# [https://www.torahmusings.com/2018/05/later-rishonim-iv-catalonia/ Later Rishonim IV: Catalonia], by Rabbi Aryeh Leibowitz | # [https://www.torahmusings.com/2018/05/later-rishonim-iv-catalonia/ Later Rishonim IV: Catalonia], by Rabbi Aryeh Leibowitz | ||
Revision as of 14:00, 3 October 2018
Klalim
- The Ramban's writings are complex and carefully written, so one must assess each word with great meaning, as nothing is extra.[1]
- The goal of many of the Ramban's Sefarim is to defend - the Bahag from the Rambam and the Rif from the Raavad and Baal HaMaor.[2]
- Ramban first wrote his disagreements on the Sefer HaMitzvot and then his Sefer.[3]
- The Ramban did not have the Rambam's Introduction to Perush HaMishnayot available to him, as Hebrew translations of the Arabic work were not yet available in Spain, according to the Yad Malachi, who posits that had they been available, the Ramban would not have been as quick to argue.[4] The Rashba did not have the Perush HaMishnah available at all either.[5]
- Rabbeinu Yonah was a cousin of the Ramban, and his daughter married Shlomo, the Ramban's son.[6]
- The Ramban's direct students and their own students include the Rashba, Ra'ah, and Sefer HaChinuch.[7]
- In addition to his Chiddushim on Shas and Milchemet Hashem on the Rif, the Ramban filled the void of Halachot Rav Alfasi on Nedarim and Bechorot by writing his own work in the same spirit as the Rif. The Rosh on those Masechtot, therefore, is quoting the Ramban, not the Rif.[8]
- Later in life, the Ramban became engrossed with Kabbalah, which became a major basis for his commentary on the Torah.[9]
Further Reading
- Later Rishonim IV: Catalonia, by Rabbi Aryeh Leibowitz
- Later Rishonim V: Ramban’s Talmud Commentary, by Rabbi Aryeh Leibowitz
Sources
- ↑ Shem HaGedolim (Mem, 161)
- ↑ Shem HaGedolim (Mem, 161)
- ↑ Kesef Mishneh Hilchot Chametz uMatzah 1:6, Yad Malachi Yalkut Mefarshim.
- ↑ Yad Malachi (Klalei HaRambam 21)
- ↑ Yad Malachi (Klalei HaRashba 8)
- ↑ Shu"t HaRashbash Siman 291
- ↑ Shem HaGedolim (Gedolim, Mem 162)
- ↑ Shem HaGedolim (Gedolim, Mem 162)
- ↑ Shem HaGedolim (Gedolim, Mem 162)
