- 1 Biography
- 2 Attitude toward Maimonides
- 3 The Iggeret ha-Kodesh: Letter on Sexual Relations
- 4 Views on death, mourning and the resurrection
- 5 Commentary on the Torah
- 6 Attitude toward Abraham ibn Ezra
- 7 The disputation at Barcelona, 1263
- 8 Nahmanides in the land of Israel
- 9 His works
- 10 See also
- 11 External links
Nahmanides was born at Girona (hence his name "Gerondi") in 1194, and died in the Land of Israel about 1270. He was the grandson of Isaac ben Reuben of Barcelona and cousin of Jonah Gerondi; his brother was Benveniste de Porta, the bailie of Barcelona. Among his teachers in Talmud were Judah ben Yakkar and Meïr ben Nathan of Trinquetaille, and he is said to have been instructed in Kabbalah (Jewish mysticism) by his countryman Azriel.
Nahmanides studied medicine which he practised as a means of livelihood; he also studied philosophy. During his teens he began to get a reputation as a learned Jewish scholar. At age 16 he began his writings on Jewish law. In his Milhamot Hashem (Wars of the Lord) he defended Alfasi's decisions against the criticisms of Zerachiah ha-Levi of Girona. These writings reveal a conservative tendency that distinguished his later works — an unbounded respect for the earlier authorities.
In the view of Nahmanides, the wisdom of the rabbis of the Mishnah and Talmud, as well as the Geonim (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" (Aseifat Zekkenim, commentary on Ketubot). Nahmanides' adherence to the words of the earlier authorities 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 Greco-Arabic philosophy among the Jews of Spain and Provence; this occurred soon after the appearance of Maimonides' Guide for the Perplexed. This work gave rise to a tendency to allegorize Biblical narratives, and to downplay the role of miracles. Against this tendency Nahmanides strove, and went to the other extreme, not even allowing the utterances of the immediate disciples of the Geonim to be questioned.
Attitude toward Maimonides
Called upon, about 1238, for support by Solomon of Montpellier, who had been excommunicated by supporters of Maimonides, Nahmanides addressed a letter to the communities of Aragon, Navarre, and Castile, 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.
In a letter addressed to the French rabbis, he draws attention to the virtues of Maimonides and holds that Maimonides' Mishne Torah – 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 Nahmanides' eyes was a positive factor. As to Maimonides' Guide for the Perplexed, Nahmanides 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 Aristotle and Galen. (Note that Nahmanides's analysis of the Guide 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 the one to-day and the other tomorrow?"
To reconcile the two parties Nahmanides proposed that the ban against the philosophical portion of Maimonides's Code of Jewish law should be revoked, but that the ban against the study of the "Guide for the Perplexed", and against those who rejected allegorical interpretation of the Bible, should be maintained and even strengthened. This compromise, which might have ended the struggle, was rejected by both parties in spite of Nahmanides' authority.
The Iggeret ha-Kodesh: Letter on Sexual Relations
Nahmanides was popularly attributed with writing a letter on marriage, holiness, and sexual relations, Iggeret ha-Kodesh. In it the author criticizes Maimonides for stigmatizing as a disgrace to man; man's sexual nature. 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.
Views on death, mourning and the resurrection
In Nahmanides's Torat ha-Adam, which deals with mourning rites, burial customs, etc., Nahmanides 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 Shaar ha-Gemul, discusses reward and punishment, resurrection, and kindred subjects. It derides the presumption of the philosophers who pretend to a knowledge of the essence of God and the angels, while even the composition of their own bodies is a mystery to them.
For Nahmanides, divine revelation is the best guide in all these questions, and proceeds to give his views on Jewish views of the afterlife. He holds that as God is immanently 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.
Besides the animal soul, 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 Nahmanides, the basis of the levirate marriage, 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 Nahmanides 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.
Commentary on the Torah
His commentary on the Torah (five books of Moses) was his last work, and his most well known. It frequently cites and critiques Rashi's commentary, and it usually provides alternative interpretations. He was prompted to write it 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 aggadic and mystical interpretations, is based upon careful philology and original study of the Bible. As in his preceding works, he vehemently attacks the Greek philosophers, especially Aristotle, and frequently criticizes Maimonides' Biblical interpretations. Thus he cites Maimonides' interpretation of Gen. 18:8, asserting that it 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 miracles of the Bible to the level of natural phenomena, Nahmanides 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 Divine Providence.
Next to belief in miracles Nahmanides places three other beliefs, which are, according to him, the Jewish principles of faith, namely, the belief in creation out of nothing, in the omniscience of God, and in divine providence.
Attitude toward Abraham ibn Ezra
Nahmanides was an adversary of Rabbi Abraham ibn Ezra, an influential Jewish Bible commentator. Nahmanides criticises him with harsh expressions that are not in keeping with his usual temper. He is especially bitter against ibn Ezra for deriding Kabbalah (Jewish mysticism), which Nahmanides thought to be a divine tradition. However, we know that Nahmanides showed ibn Ezra considerable respect. This is evident from Nahmanides' introduction to his commentary on the Bible.
The disputation at Barcelona, 1263
Nahmanides, first as rabbi of Girona and later as chief rabbi of Catalonia, seems to have led a quiet and happy life. When well advanced in years, however, his life was interrupted by an event which compelled him to leave his family and his native country and wander in foreign lands. This was the religious disputation he was called upon to sustain, in 1263, in the presence of King James I of Aragon, with the apostate Jew Pablo Christiani, to whom he had been sent by his general Raymond de Penyafort, requested King James to order Nahmanides to take part in a public disputation.
Christiani had been trying to make the Jews of Provence abandon their religion and convert to Christianity. Relying upon the reserve his adversary would be forced to maintain through fear of wounding the feelings of the Christian dignitaries, Pablo assured the King that he could prove the truth of Christianity from the Talmud and other rabbinical writings. Nahmanides complied with the order of the King, but stipulated that complete freedom of speech should be granted, and for four days (July 20-24) debated with Pablo Christiani in the presence of the King, the court, and many ecclesiastical dignitaries.
The subjects discussed were:
- whether the Messiah had appeared;
- whether the Messiah announced by the Prophets was to be considered as divine or as a man born of human parents
- whether the Jews or the Christians were in possession of the true faith.
Christiani argued, based upon several aggadic passages, that the Pharisee sages believed that the Messiah had lived during the Talmudic period, and that they ostensibly believed that the Messiah was therefore Jesus. Nahmanides countered that Christiani's interpretations were per-se distortions; the rabbis would not hint that Jesus was Messiah while, at the same time, explicitly opposing him as such. Nahmanides 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, Nahmanides demonstrated from numerous biblical and talmudic sources that traditional Jewish belief ran contrary to Christiani's postulates.
Nahmanides went on to show that the Biblical prophets regarded the future messiah as a human, a person of flesh and blood, and not as a divinity, in the way that Christians view Jesus. He noted that their promises of a reign of universal peace and justice had not yet been fulfilled. On the contrary, since the appearance of Jesus, the world had been filled with violence and injustice, and among all denominations the Christians were the most warlike.
- "[... it seems most strange that... ] 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 to his original place. The mind of a Jew, or any other person, simply cannot tolerate these assertions. If 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. [I would argue that if you were hearing these ideas for the first time, now, as a grown adult], you would never have accepted them."
He noted that questions of the Messiah are of less dogmatic importance to Jews than most Christians imagine. The reason given by him for this bold statement is that it is more meritorious for the Jews to observe the precepts under a Christian ruler, while in exile and suffering humiliation and abuse, than under the rule of the Messiah, when every one would perforce act in accordance with the Law.
As the disputation turned in favor of Nahmanides the Jews of Barcelona, fearing the resentment of the Dominicans, entreated him to discontinue; but the King, whom Nahmanides had acquainted with the apprehensions of the Jews, desired him to proceed. The controversy was therefore resumed, and concluded in a complete victory for Nahmanides, 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.
The Dominicans, nevertheless, claimed the victory, and Nahmanides felt constrained to publish the controversy. From this publication Pablo selected certain passages which he construed as blasphemies against Christianity and denounced to his general Raymond de Penyafort. 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. Nahmanides 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.
The justice of his defense was recognized by the King and the commission, but to satisfy the Dominicans Nahmanides was sentenced to exile for two years and his pamphlet was condemned to be burned. He was also fined, but this was remitted as a favor to Benveniste de Porta, Nahmanides' brother. The Dominicans, however, found this punishment too mild and, through Pope Clement IV., they seem to have succeeded in turning the two years' exile into perpetual banishment.
Nahmanides in the land of Israel
Nahmanides left Aragon and sojourned for three years somewhere in Castille or in southern France. In 1267 he made aliyah to the Land of Israel and came to Jerusalem. There he established a synagogue in the Old City that exists until present day, known as the Ramban Synagogue. His re-establishment of Jewish communal life in Jerusalem (which had been interrupted by Crusader repression) is notable in that it marked the beginning of almost 700 consecutive Jewish years in Jerusalem until the 1948 Arab-Israeli War. Nahmanides then settled at Acre, 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. Karaims were said to have attended his lectures, among them being Aaron ben Joseph the Elder, who later became one of the greatest Karaim authorities.
It was to arouse the interest of the Israeli Jews in the exposition of the Bible that Nahmanides wrote the greatest of his works, the above-mentioned commentary on the Torah. Although surrounded by friends and pupils, Nahmanides 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 three years' stay in the Holy Land Nahmanides 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 — two 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, Nahmanides recommends the recitation of the daily prayers and warns above all against immorality. Nahmanides died after having passed the age of seventy-six, and his remains were interred at Haifa, by the grave of Yechiel of Paris.
Nahmanides' wrote glosses on the whole Talmud, made compendiums of parts of Jewish law, after the model of Isaac Alfasi.
Nahmanides' known halakhic works are: "Mishpetei ha-Cherem," the laws concerning excommunication, reproduced in "Kol Bo"; "Hilkhot Bedikkah," on the examination of the lungs of slaughtered animals, cited by Shimshon ben Tzemach Duran in his "Yavin Shemu'ah"; "Torat ha-Adam," on the laws of mourning and burial ceremonies, in thirty chapters, the last of which, entitled "Sha'ar ha-Gemul," deals with eschatology (Constantinople, 1519, and frequently reprinted).
To the Talmudic and halakhic works belong also Nahmanides' writings in the defense of Simeon Kayyara and Alfasi. These are: "Milhamot HaShem," defending Alfasi against the criticisms of Zerachiah ha-Levi of Girona (published with the "Alfasi," Venice, 1552; frequently reprinted; separate edition, Berlin, 1759); "Sefer ha-Zekhut," in defense of Alfasi against the criticisms of Abraham ben David (RABaD; printed with Abraham Meldola's "Shiv'ah 'Enayim," Leghorn, 1745; under the title "Machaseh u-Magen," Venice, 1808); "Hassagot" (Constantinople, 1510; frequently reprinted), in defense of Simeon Kayyara against the criticisms of Maimonides' "Sefer ha-Mitzwoth" (Book of Precepts).
- "Derashah", sermon delivered in the presence of the King of Castile
- "Sefer ha-Ge'ulah", or "Sefer Ketz ha-Ge'ulah", on the time of the arrival of the Messiah (in Azariah dei Rossi's "Me'or 'Enayim Imre Binah," ch. xliii., and frequently reprinted)
- "Iggeret ha-Musar", ethical letter addressed to his son (in the "Sefer ha-Yir'ah," or "Iggeret ha-Teshuvah," of Jonah Gerondi)
- "Iggeret ha-Chemdah", letter addressed to the French rabbis in defense of Maimonides (with the "Ta'alumot Chokmah" of Joseph Delmedigo)
- "Wikkuach", religious controversy with Pablo Christiani (in the "Milchamot Chovah")
- "Perush Iyyov", commentary on Job
- "Bi'ur" or "Perush 'al ha-Torah", commentary on the Torah
"Kutoka kwa Maimonides, ""Ignorant Letter"" (Kutoka kwa Maimonides, ""Ignorant Letter"" na ""Ignorant Letter"" ni kitabu cha kwanza cha Biblia ambacho kinazungumzia kuhusu maisha ya Yesu Kristo, na kinaelezea kuhusu maisha ya Yesu Kristo, na jinsi alivyoishi na kufa katika siku za mwisho za maisha yake." Alikuwa mjukuu wa Isaac ben Reuben wa Barcelona na binamu wa Jonah Gerondi; ndugu yake alikuwa Benveniste de Porta, bailie wa Barcelona. Miongoni mwa walimu wake katika Talmud walikuwa Judah ben Yacar na Meir ben Nathan wa Trinquetaille, na inasemekana kwamba alifundishwa Kabbalah (ufisadi wa Kiyahudi) na mzaliwa wake Azriel. Nahmanides alisoma dawa ambayo alizoea kama njia ya kupata riziki; pia alisoma falsafa. Alipokuwa tineja alianza kujulikana kuwa msomi Myahudi mwenye elimu. Alipokuwa na umri wa miaka 16 alianza kuandika vitabu kuhusu sheria za Kiyahudi. Katika kitabu chake Milhamot Hashem (Vita vya Bwana) alitetea maamuzi ya Alfasi dhidi ya ukosoaji wa Zerachiah ha-Levi wa Girona. Maandishi hayo yanaonyesha mwelekeo wa kihafidhina uliotambulisha kazi zake za baadaye - heshima isiyo na kikomo kwa mamlaka za mapema. Kwa maoni ya Nahmanides, hekima ya marabi wa Mishnah na Talmud, na vilevile ya Geonim (marabi wa enzi ya mapema ya enzi za kati) haikuwa na shaka. Maneno yao hayapaswi kutiliwa shaka wala kukosolewa. "Tunapiga magoti mbele yao, na hata wakati sababu ya maneno yao haijulikani kwetu, tunashikamana nao. """ Huenda uhakikisho wa Nahmanidi wa maneno ya watawala wa mapema ulisababishwa na uaminifu-mshikamanifu, au uvutano wa shule ya kufikiri ya Kiyahudi ya kaskazini mwa Ufaransa. Hata hivyo, inaaminika kwamba pia inaweza kuwa athari ya kukubalika kwa haraka kwa falsafa ya Kigiriki-Arabu miongoni mwa Wayahudi wa Hispania na Provence; hii ilitokea muda mfupi baada ya kuonekana kwa Maimonides 'Mwongozo wa Perplexed. Kazi hiyo ilitokeza mwelekeo wa kufananisha masimulizi ya Biblia, na kupunguza umuhimu wa miujiza. Na dhidi ya mwelekeo huu Nahmanides alijitahidi, na akaenda upande mwingine wa ukali, hata kuruhusu maneno ya wanafunzi wa moja kwa moja wa Geonim kuhojiwa. Mnamo mwaka wa 1238, alipokuwa akitafuta msaada kutoka kwa Sulemani wa Montpellier, ambaye alikuwa amekataliwa na wafuasi wa Sulemani, Nahmanidi aliandikia watu wa Aragon, Navarre, na Castile barua iliyowashutumu vikali wapinzani wa Sulemani. Hata hivyo, heshima kubwa aliyoionyesha kwa Maimonides (ingawa hakushiriki maoni ya mwisho), iliyoimarishwa na upole wa asili wa tabia, ilimzuia kujiunga na chama cha kupambana na Maimonist na kumwongoza kuchukua jukumu la mpatanishi. Katika barua yake kwa marabi wa Ufaransa, alitoa maoni yake juu ya sifa za Maimonides na kusema kwamba Mishnah Torah ya Maimonides - sheria yake ya Kiyahudi - haionyeshi tu upole katika kutafsiri marufuku ndani ya sheria ya Kiyahudi, lakini inaweza hata kuonekana kuwa kali zaidi, ambayo kwa macho ya Nahmanides ilikuwa sababu nzuri. "Maimonides aliandika kitabu chake cha ""Mwongozo wa Watu Wenye Kushindwa Kuelewa"" na kusema kwamba kitabu hicho hakikukusudiwa kuwaelekeza kwa watu wenye imani thabiti, bali kwa wale waliopotoshwa na vitabu vya falsafa vya Aristotle na Galen." (Kumbuka kwamba uchambuzi wa Nahmanides wa Mwongozo huo si maoni ya pamoja ya wasomi wa kisasa.) "Anasema: ""Ikiwa wewe uliona kuwa ni wajibu wako kumshutumu Kiongozi kuwa ni mpinzani, kwa nini sehemu ya kundi lako ikaacha uamuzi huo kana kwamba ilijuta kwa hatua hiyo?""" Je, ni jambo la haki katika mambo muhimu kama hayo kutenda kwa hiari, kumsifu mmoja leo na mwingine kesho?" Ili kuunganisha pande hizo mbili, Nahmanides alipendekeza kwamba marufuku dhidi ya sehemu ya kifalsafa ya Kanuni ya Maimonidi ya Sheria ya Kiyahudi iondolewe, lakini kwamba marufuku dhidi ya utafiti wa "Mwongozo wa Wenye Kushangaa" na dhidi ya wale waliokataa tafsiri ya Biblia ya mfano, inapaswa kudumishwa na hata kuimarishwa. Makubaliano hayo, ambayo yangeweza kumaliza mapambano hayo, yalikataliwa na pande zote mbili licha ya mamlaka ya Nahmanidi. Iggeret ha-Kodesh: Barua juu ya Mahusiano ya Jinsia Nahmanides alipewa sifa ya kuandika barua juu ya ndoa, utakatifu, na mahusiano ya kingono, Iggeret ha-Kodesh. Katika kitabu hicho mwandishi anamkosoa Maimonides kwa kuiona kuwa aibu kwa mwanadamu; asili ya kingono ya mwanadamu. Kwa maoni ya mwandishi, mwili na kazi zake zote kuwa kazi ya Mungu, ni mtakatifu, na hivyo hakuna moja ya msukumo wake wa kawaida wa kingono na vitendo inaweza kuchukuliwa kama objectionable. "Kutoka kitabu chake cha Torah Ha-Adam, Nahmanides alishutumu kwa ukali waandishi ambao walijitahidi kumfanya mwanadamu asijali kuhusu furaha na uchungu.""" "Hili, yeye asema, ni kinyume cha Sheria, ambayo humwamuru mtu kufurahi siku ya shangwe na kulia siku ya maombolezo.""" Sura ya mwisho, yenye kichwa Shaar ha-Gemul, huzungumzia thawabu na adhabu, ufufuo, na mambo mengine kama hayo. "Hili linatabasamu kiburi cha wanafalsafa ambao wanadai kuwa wanajua kiini cha Mungu na malaika, wakati hata muundo wa miili yao wenyewe ni fumbo kwao.""" Kwa Nahmanides, ufunuo wa kimungu ni mwongozo bora katika maswali haya yote, na anaendelea kutoa maoni yake juu ya maoni ya Kiyahudi ya baada ya kifo. Anasema kwamba kwa kuwa Mungu ni mwenye haki, ni lazima kuwe na thawabu na adhabu. "Hiyo ni adhabu na thawabu ambayo lazima itokee katika ulimwengu mwingine, kwa kuwa mema na mabaya ya ulimwengu huu ni ya kiasi na ya muda tu.""" Mbali na nafsi ya mnyama, ambayo hutokana na "nguvu za juu" na ni ya kawaida kwa viumbe wote, mwanadamu ana nafsi ya pekee. Na nafsi hii ya pekee, ambayo ni mtiririko wa moja kwa moja kutoka kwa Mungu, ilikuwako kabla ya kuumbwa kwa ulimwengu. Kupitia mtu huingia katika maisha ya kimwili, na baada ya kuondolewa kwa mtu huyo huja kwenye chanzo chake cha awali au huingia katika mwili wa mtu mwingine. Imani hii, kulingana na Nahmanides, ni msingi wa ndoa ya levirate, ambayo mtoto anastahili si tu jina la ndugu ya baba yake wa kimwili, lakini pia roho yake, na hivyo inaendelea kuwepo kwake duniani. Ufufuo ambao unatajwa na manabii, ambao utafanyika baada ya kuja kwa Masihi, unatajwa na Nahmanidi kwa mwili. Mwili wa kimwili unaweza, kwa ushawishi wa nafsi, kujifanya kuwa kiini safi sana hivi kwamba utakuwa wa milele. Maelezo juu ya Torati Maelezo yake juu ya Torati (vitabu vitano vya Musa) yalikuwa kazi yake ya mwisho, na inayojulikana zaidi. Mara nyingi inataja na kukosoa maelezo ya Rashi, na kwa kawaida hutoa tafsiri mbadala. "Alichukua hatua tatu: (1) ili kufurahisha akili za wanafunzi wa Sheria na kuchochea upendezi wao kwa kuchunguza kwa makini maandishi; (2) ili kuhalalisha njia za Mungu na kugundua maana zilizofichwa za maneno ya Maandiko; kwa maana katika Torati kila ajabu na kila siri zimefichwa, na katika hazina zake kila uzuri wa hekima umefungwa; (3) ili kufurahisha akili za wanafunzi kwa maelezo sahili na maneno mazuri wakati wanasoma sehemu zilizowekwa za Pentateuko siku za Sabato na sikukuu.""" Maelezo yake, yaliyochanganywa na tafsiri za aggadic na za kichawi, yanategemea falsafa ya uangalifu na utafiti wa awali wa Biblia. Kama ilivyo katika kazi zake za awali, yeye hushambulia kwa ukali wanafalsafa Wagiriki, hasa Aristotle, na mara nyingi hukosoa tafsiri za Biblia za Maimonides. "Kwa hiyo, anataja tafsiri ya Maimonidi ya Mwanzo 18:8, akidai kwamba tafsiri hiyo inapingana na maana ya wazi ya maneno ya Biblia na kwamba ni dhambi hata kuisikia.""" "Maimonides alishikilia sana imani ya kwamba miujiza ya Biblia ni ya asili, lakini Nahmanides alisisitiza kwamba ""hakuna mtu anayeweza kushiriki katika Torati ya mwalimu wetu Musa isipokuwa yeye aamini kwamba mambo yetu yote, iwe yanahusu watu wengi au watu mmoja-mmoja, yanadhibitiwa kwa miujiza, na kwamba hakuna kitu kinachoweza kuhusishwa na asili au utaratibu wa ulimwengu.""" Tazama zaidi juu ya mjadala huu chini ya Divine Providence. "Kwenye imani ya miujiza, Nahmanides anaweka imani nyingine tatu, ambazo ni, kulingana naye, kanuni za imani ya Kiyahudi, yaani, imani katika uumbaji kutoka kwa kitu chochote, katika ujuzi wa Mungu, na katika utunzaji wa kimungu. """ Mtazamo kuelekea Abraham ibn Ezra Nahmanides alikuwa mpinzani wa Rabi Abraham ibn Ezra, mfafanuzi mashuhuri wa Biblia wa Kiyahudi. Nahmanides anamkosoa kwa maneno makali ambayo hayapatani na hasira yake ya kawaida. Yeye ni mkali hasa dhidi ya ibn Ezra kwa kudhihaki Kabbalah (ufumbo wa Kiyahudi), ambayo Nahmanides alidhani kuwa utamaduni wa kimungu. Hata hivyo, tunajua kwamba Nahmanides alimheshimu sana ibn Ezra. Hilo laonekana wazi katika utangulizi wa Nahmanides kwa ufafanuzi wake juu ya Biblia. Katika vita vya Barcelona, 1263 Nahmanides, kwanza kama rabi wa Girona na baadaye kama rabi mkuu wa Catalonia, inaonekana kuwa na maisha ya utulivu na furaha. Hata hivyo, alipokuwa amezeeka, maisha yake yalikatizwa na tukio ambalo lilimlazimisha kuondoka nyumbani kwake na nchi yake na kutangatanga katika nchi za kigeni. Katika mwaka wa 1263, wakati wa vita vya kidini, mfalme James I wa Aragon, na mfuasi wake Pablo Christiani, walipinga na kumtuma mfalme James II wa Aragon kumpa amri Nahmanides kushiriki katika vita vya umma. Christiani alikuwa amekuwa akijaribu kuwafanya Wayahudi wa Provence waache dini yao na kugeuka kuwa Wakristo. Kwa kutegemea uhifadhi ambao mpinzani wake angelazimika kudumisha kwa hofu ya kuumiza hisia za wakuu wa Kikristo, Pablo alimhakikishia Mfalme kwamba angeweza kuthibitisha ukweli wa Ukristo kutoka kwa Talmud na maandishi mengine ya kirabi. Nahmanides alitii amri ya mfalme, lakini aliamuru kwamba uhuru kamili wa kusema upewe, na kwa siku nne (Juli 20-24) alibishana na Pablo Christiani katika uwepo wa mfalme, mahakama, na maofisa wengi wa kanisa. "Mazungumzo hayo yalihusisha maswali kama vile: ""Je, Masihi amekuja?"" ""Je, Masihi aliyetangazwa na manabii anapaswa kuonwa kuwa wa kimungu au ni mwanadamu aliyezaliwa na wazazi wa kibinadamu?"" na ""Je, Wayahudi au Wakristo wana imani ya kweli?""" Christiani alidai, kwa kutegemea vifungu kadhaa vya Aggadic, kwamba wataalamu wa Mafarisayo waliamini kwamba Masihi aliishi wakati wa kipindi cha Talmud, na kwamba kwa hivyo waliamini kwamba Masihi alikuwa Yesu. Nahmanides alidai kwamba tafsiri za Christiani zilikuwa za kupotosha; marabi hawakuonyesha kwamba Yesu alikuwa Masihi, lakini wakati huohuo, walimkataa waziwazi. Nahmanides aliendelea kutoa muktadha kwa maandishi ya uthibitisho yaliyotajwa na Christiani, akionyesha kwamba yalieleweka waziwazi tofauti na yale yaliyopendekezwa na Christiani. Isitoshe, Nahmanides alionyesha kutokana na vyanzo vingi vya Biblia na Talmud kwamba imani ya Kiyahudi ya kitamaduni ilipingana na maoni ya Christiani. Nahumaniides aliendelea kuonyesha kwamba manabii wa Biblia walimwona Masihi wa wakati ujao kuwa mwanadamu, mtu wa nyama na damu, wala si mungu, kwa njia ambayo Wakristo wanamwona Yesu. Alisema kwamba ahadi zao za utawala wa amani na haki ulimwenguni pote hazijatimizwa bado. Kinyume chake, tangu kuonekana kwa Yesu, ulimwengu ulikuwa umejaa jeuri na ukosefu wa haki, na kati ya madhehebu yote Wakristo walikuwa wenye kupenda vita zaidi. """Ni ajabu sana kwamba Muumba wa mbingu na ardhi aliingia katika tumbo la mama mmoja Myahudi, akakua huko kwa miezi tisa na kuzaliwa kama mtoto, kisha akakua na kupewa mikononi mwa maadui wake ambao walimhukumu kifo na kumteka, na kwamba baadaye akafufuka na kurudi mahali pake pa awali." Akili ya Myahudi, au ya mtu mwingine yeyote, haiwezi kuvumilia madai hayo. "Ukiwasikiliza maisha yako yote makuhani ambao wamekijaza ubongo wako na uti wa mgongo wako na mafundisho haya, na yamekaa ndani yako kwa sababu ya tabia hiyo ya kawaida.""" [Ningesema kwamba ikiwa ungekuwa ukisikia mawazo hayo kwa mara ya kwanza, sasa, ukiwa mtu mzima], usingekuwa umeyakubali kamwe." Aliona kwamba maswali kuhusu Masihi hayana umuhimu mkubwa kwa Wayahudi kuliko Wakristo wengi wanavyofikiri. "Yesu alitoa sababu ya kusema hivi kwa ujasiri: ""Ni jambo la heshima zaidi kwa Wayahudi kufuata maagizo ya Mungu chini ya mtawala Mkristo, wakati wa uhamisho na kuteswa na kudhalilishwa, kuliko chini ya utawala wa Masihi, wakati kila mtu atakapolazimika kutenda kulingana na Sheria.""" Wakati vita vilipokuwa vimepelekea Nahmanidi, Wayahudi wa Barcelona, kwa kuogopa hasira ya Wamodominika, walimsihi aondoke; lakini Mfalme, ambaye Nahmanidi alikuwa amemjulisha wasiwasi wa Wayahudi, alitaka aendelee. Kwa hiyo, vita vilianza tena, na kumalizika kwa ushindi kamili kwa Nahmanides, ambaye alifutwa kazi na Mfalme na zawadi ya vipande vya dhahabu mia tatu kama ishara ya heshima yake. Mfalme alisema kwamba hakuwa amewahi kukutana na mtu ambaye, wakati bado kuwa na makosa, alidai hivyo vizuri kwa ajili ya nafasi yake. Hata hivyo, Wadomini walidai kwamba walikuwa wameshinda, na Nahmanidi alihisi amelazimika kuchapisha ubishi huo. Katika kitabu hicho, Paulo alichagua sehemu fulani ambazo aliona kuwa za kuchafua Ukristo na kumshutumu jenerali wake Raymond de Penyafort. Kisha mashtaka makuu yakaanzishwa, na malalamiko rasmi dhidi ya kazi hiyo na mwandishi wake yaliwasilishwa kwa Mfalme. James alilazimika kukubali mashtaka hayo, lakini, kwa kutoamini mahakama ya Dominika, aliita tume ya pekee, na kuamuru kesi hiyo ifanywe katika uwepo wake. Nahmanides alikiri kwamba alikuwa amesema mambo mengi dhidi ya Ukristo, lakini hakuwa ameandika chochote ambacho hakukitumia katika mjadala wake mbele ya Mfalme, ambaye alikuwa amempa uhuru wa kusema. Haki ya utetezi wake ilitambuliwa na Mfalme na Tume, lakini ili kuwashibisha Dominika, Nahmanides alihukumiwa uhamisho kwa miaka miwili na kijitabu chake kilihukumiwa kuchomwa moto. Pia alitozwa faini, lakini faini hiyo ilifutwa kwa ajili ya Benveniste de Porta, ndugu ya Nahmanides. Hata hivyo, Dominika waliiona adhabu hiyo kuwa laini sana, na kupitia Papa Clement wa Nne, walionekana kuwa wamefaulu kugeuza uhamisho wa miaka miwili kuwa uhamisho wa kudumu. Nahumani na watu wake waliondoka Aragon na kukaa huko kwa miaka mitatu huko Castile au kusini mwa Ufaransa. Mwaka 1267 aliamua kuhamia nchi ya Israeli na kuhamia Yerusalemu. Huko alianzisha sinagogi katika Jiji la Kale ambalo lipo hadi leo, linalojulikana kama Sinagogi la Ramban. Kuanzishwa tena kwa maisha ya Kiyahudi huko Yerusalemu (ambayo ilikuwa imevunjwa na ukandamizaji wa Msalaba) ni muhimu kwa kuwa iliashiria mwanzo wa miaka karibu 700 mfululizo ya Kiyahudi huko Yerusalemu hadi Vita vya Kiarabu na Israeli vya 1948. Nahmanides aliishi huko Akri, ambako aliendeleza mafundisho ya Kiyahudi, ambayo wakati huo hayakupendwa sana katika nchi takatifu. Akawakusanya wanafunzi wake, na watu wakamjia kwa wingi, hata kutoka eneo la Mto Eufrati, ili kumsikiliza. Wakarayimu walihudhuria hotuba zake, miongoni mwao alikuwa Harun ben Yosefu Mzee, ambaye baadaye akawa mmoja wa watawala wakuu wa Karayimu. Ili kuamsha upendezi wa Wayahudi wa Israeli katika ufafanuzi wa Biblia, Nahmanidi aliandika kitabu chake kikubwa zaidi, tafsiri ya Torati iliyotajwa hapo juu. Ingawa alikuwa amezungukwa na marafiki na wanafunzi, Nahmanides alihisi sana maumivu ya uhamisho. "Niliacha familia yangu, niliacha nyumba yangu. Huko, pamoja na wana wangu na binti zangu, watoto wangu wapendwa na wapendwa ambao niliwalea kwenye magoti yangu, niliacha pia roho yangu. Moyo wangu na macho yangu yatakaa pamoja nao milele. Katika kipindi cha miaka mitatu ya kukaa kwake katika Nchi Takatifu, Nahmanidi aliendelea kuwasiliana na nchi yake ya asili, na kwa njia hiyo alijitahidi kuunganisha zaidi Yudea na Hispania. Muda mfupi baada ya kuwasili kwake Yerusalemu, alimwandikia barua mwanawe Nahmani, ambapo alielezea uharibifu wa Jiji Takatifu, ambapo wakati huo kulikuwa na Wayahudi wawili tu - ndugu wawili, wakala wa rangi kwa biashara. Katika barua ya baadaye kutoka Akri anamshauri mwana wake asitawishe unyenyekevu, ambao anauona kuwa sifa ya kwanza. Katika barua nyingine, iliyoelekezwa kwa mwana wake wa pili, aliyekuwa na cheo rasmi katika makao ya mfalme wa Castile, Nahmanidi anapendekeza kwamba sala za kila siku zisaliwe na anaonya juu ya mambo yote yanayohusu ukosefu wa adili. Nahmanidi alikufa akiwa na umri wa miaka 76, na mabaki yake yakazikwa huko Haifa, karibu na kaburi la Yehieli wa Paris. Nahmanides' aliandika maelezo juu ya Talmud nzima, akafanya muhtasari wa sehemu za sheria ya Kiyahudi, baada ya mfano wa Isaac Alfasi. "Halakhic kazi Nahmanides ni: ""Mishpehetei ha-Kerem,"" sheria kuhusu excommunication, reproduced katika ""Kolbo,"" ""Hilkhot Bedekah,"" juu ya uchunguzi wa mapafu ya wanyama waliouawa, alinukuu na Shemshon ben Tzemach Duran katika ""Yavin Shemua,"" ""Torah ha-Adam,"" juu ya sheria ya maombolezo na mazishi sherehe, katika sura thelathini, ya mwisho ambayo, yenye jina ""Sha'ar Ha-Gemul,"" inahusika na eschatology." Maandishi ya Nahmanides katika kutetea Simeon Kayyara na Alfasi pia ni sehemu ya kazi za Talmud na halakhic. "Kama ilivyoandikwa katika kitabu cha ""Milaam HaShem"" cha Zerahiya HaLevi, ""Hashem HaShem"" ni kitabu cha kwanza cha Kimaandiko cha Kimaandiko cha Kimaandiko cha Kimaandiko cha Kimaandiko cha Kimaandiko cha Kimaandiko cha Kimaandiko cha Kimaandiko cha Kimaandiko cha Kimaandiko cha Kimaandiko cha Kimaandiko cha Kimaandiko cha Kimaandiko cha Kimaandiko cha Kimaandiko cha Kimaandiko cha Kimaandiko cha Kimaandiko cha Kimaandiko cha Kimaandiko cha Kimaandiko cha Kimaandiko cha Kimaandiko cha Kimaandiko cha Kimaandiko cha Kimaandiko cha Kimaandiko cha Kimaandiko." "Mwanzo wa Biblia: ""Mungu wa Israeli"" (Mwanzo wa Biblia: ""Mungu wa Israeli"" na ""Mwanzo wa Biblia"" na ""Mwanzo wa Biblia"" na ""Mwanzo wa Biblia"" na ""Mwanzo wa Biblia"" na ""Mwanzo wa Biblia"" na ""Mwanzo wa Biblia"" na ""Mwanzo wa Biblia"" na ""Mwanzo wa Biblia"" na ""Mwanzo wa Biblia"" na ""Mwanzo wa Biblia"" na ""Mwanzo wa Biblia"" na ""Mwanzo wa Biblia""")." "Iggeret ha-Musar, barua ya kimaadili iliyoelekezwa kwa mwanawe (katika ""Sefer ha-Yir"" au ""Iggeret ha-Teshuvah"" ya Jonah Gerondi) - ""Iggeret ha-Chemda,"" barua iliyoelekezwa kwa marabi wa Ufaransa kwa kutetea Maimonides (na ""Ta'alumot Chokmah"" ya Joseph Delmedigo) - ""Wikkuh ya kidini,"" mjadala na Pablo Christiani (katika ""Milchamot Hovah") - ""Iggeret ha-Yov,"" ufafanuzi juu ya Ayubu - ""Perush-al-Torah"""