Last time, I pointed out that many of Ramban’s comments early in the book of Shemot challenge us to think about the Exodus from Egypt differently than we did until now. I reviewed some of those in my book “As If We Were There: Readings for a Transformative Passover
Since this is the last parsha in Bereishit, it seems fitting that Ramban takes one more opportunity to say that what happens to our forefathers prefigures our national history. On 47:28, he relates Yaakov’s actions in going down to Egypt to the exile we currently endure (and which in turn had been set
In this column, I will discuss elements of the Exodus narrative that appear in parshiyot Vayigash and Shemot: when the Israelites came to Egypt, what may have caused the famine that drove them there, the possible location of the Land of Goshen, and who the “new king” who enslaved them may have been.
Ramban opens his commentary on Vayishlach (32:4) by telling us it’s meant to inform us that Hashem saved his servant from a stronger foe (Esav), and to teach us that Yaakov did not rely on his righteousness, but made all the attempts he could to save himself. His specific strategies are also a
When I spent a year reviewing five comments of Rashi on each parsha, I strove to spread the selected comments from throughout the parsha. That’s my overall intent in studying Ramban as well, except that he often has lengthy comments so rich that they take up all our space. This week, for example,
The first verse of this parsha describes Noach as ish tzadik tamim, tzadik hayah be-dorotav, that he was a whole or pure man,