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(nähmän`ĭdēz), 1194–c.1270, Jewish scholar, exegete, and kabbalist, b. Spain. He wrote commentaries on the Hebrew Bible and the Talmud. A mystic, he rejected part of Maimonides' philosophy but recognized his greatness. He wrote an account of his disputation with the anti-Jewish agitator Pablo Christiani, which took place in the presence of King James I of Aragón. In 1267, Nahmanides settled in Palestine. He is also called Rabbi Moses Ben Nahman (abbreviated to Ramban).


See C. B. Chavel, Ramban (1960).

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References in periodicals archive ?
The close relationship between Ammon and Moab is noted by Nahmanides in other contexts as well.
In tying the need for review and amplification of previous laws to earlier transgressions, Rabbi Honigwachs follows Nahmanides' introduction to Deuteronomy.
Nahmanides (1194-1270) as a ban against even thinking about idolatry.
And Nahmanides in the 14th century understands the obligation to care for others through medicine as one of many applications of the Torah's principle, "And you shall love your neighbor as yourself" (Leviticus 19: 18).
(12.) For further textual elucidation of the intricacies of this event, see commentary of Nahmanides (Ramban), ad loc.
Nahmanides on Genesis 1:26 explains, "Na'aseh Adam [Let us make Man] is a 'joint effort' of G-d and nature, whereby nature provides the material aspects of mankind, and G-d provides the spiritual."
Yitzhak wrote Meirat Einayim, a large treatise that is a commentary on Nahmanides' esoteric work, and Fishbein examines the various techniques of exposing the mystery.
Finally, what would a philosopher, rabbinic sage, and kabbalist like Nahmanides, known as Ramban (1194-1270, Spain), do with this narrative?
1:1), was characterized by the thirteenth-century Bible commentator Nahmanides as denoting yesh me-ayin--creation ex nihilo.
Nahmanides (GENESIS 1:26) suggests another meaning that is very much in line with our approach.
34-73 (in Hebrew), showing that according to Nahmanides, it is the Land of Israel that is characterized by the quality of harsh judgment, which is the sefirah of binah.
It is understandable, then, that Ritba preferred to skip over Maimonides and to cite, rather, in connection with the passage in Shabbat, the confessional prayer more recently presented by Nahmanides in his Torat ha-Adam, which the latter claimed to have received from "men of piety and good deeds." That prayer, moreover, was twice the length of the Maimonidean confessional formula quoted above.(14) Its impressive length and alleged pedigree, as well as the fact that it was intended specifically for the deathbed, allowed the confessional prayer of Nahmanides to enjoy considerable influence for several generations, both in Spain and beyond it.(15) The Provengal scholar, R.