Editing Nachmanides (section)

== Commentary on the Torah ==
Nachmanides' commentary on the [[Torah]] (five books of Moses) was his last work, and his most well known. He frequently cites and critiques [[Rashi]]'s commentary, and provides alternative interpretations where he disagrees with Rashi's interpretation. He was prompted to record his commentary 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.<ref name="jewishencyc"/> His exposition, intermingled with [[aggadah|aggadic]] and [[kabbalah|mystical]] interpretations, is based upon careful [[philology]] and original study of the Bible.<ref name="jewishencyc"/>

His commentary on the creation of the world describes the heavens and the earth being created out of a noncorporeal substance:
{{quote|Now listen to the correct and clear explanation of the verse in its simplicity. The Holy One, blessed be He, created all things from absolute non-existence. Now we have no expression in the sacred language for bringing forth something from nothing other than the word bara (created). Everything that exists under the sun or above was not made from non-existence at the outset. Instead He brought forth from total and absolute nothing a very thin substance devoid of corporeality but having a power of potency, fit to assume form and to proceed from potentiality into reality. This was the primary matter created by G-d; it is called by the Greeks hyly (matter). After the hyly He did not create anything, but He formed and made --things with it, and from this hyly He brought everything into existence and clothed the forms and put them into a finished condition.<ref>''Ramban (Nachmanides) Commentary on the Torah, Trans. by [[Charles Ber Chavel|Dr. Charles B. Chavel]], (New York: Shilo Publishing House, 1971), p.23''</ref>}}

As in his preceding works, he vehemently attacks the [[Greek philosophy|Greek philosophers]], especially [[Aristotle]], and frequently criticizes Maimonides' [[exegesis|biblical interpretations]]. Thus he assails Maimonides' interpretation of Gen. 18:8,<ref>In his "Ma'amar Tehiyyat Hametim" ("Treatise on Resurrection"), Maimonides dismisses as "utter fools" anyone who believes that the three angels who visited Abraham's tent actually "ate" the "curd, and milk, and the calf" that Abraham had prepared for them, despite the explicit language of the text. Instead, Maimonides takes a rationalist approach that, because angels are incorporeal, they do not consume food like ordinary man, and thus it only "appeared" that they were eating, or that Abraham had a prophetic vision of the angels eating. See Fred Rosner, trans., ''Moses Maimonides' Treatise on Resurrection'' (Rowman & Littlefield ed. 2004), {{ISBN|978076575954-2}}, p. 27.</ref> asserting that Maimonides' preferred understanding 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 [[miracle]]s of the Bible to the level of [[nature|natural phenomena]], Nachmanides 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#In Jewish thought|Divine Providence]]. [[David Berger (historian)|David Berger]] has argued that Nachmanides did subscribe to the existence of a natural order.<ref>''Cultures in Collision and Conversation'' by [[David Berger (historian)|David Berger]], (Academic Studies Press, 2011), pp.129-151</ref>

Next to belief in [[miracle]]s Nachmanides places three other beliefs, which are, according to him, the [[Jewish principles of faith]], namely, the belief in [[creationism|creation out of nothing]], in the [[omniscience]] of God, and in [[divine providence]].

Nachmanides, in this commentary, often fiercely criticized Rabbi [[Abraham ibn Ezra]], particularly regarding ibn Ezra's negative attitude towards [[Kabbalah]].<ref name="jewishencyc"/> Nevertheless, he had tremendous respect for ibn Ezra, as is evidenced in his introduction to the commentary.

Over time, Nachmanides updated his commentary in at least 250 places, particularly after moving from Spain to the land of Israel. These updates are attested to in different versions of his commentary which survived in manuscript.<ref>{{cite web|url=http://alhatorah.org/Commentators:Ramban%27s_Updates|title=Commentators:Ramban's Updates – AlHaTorah.org|website=alhatorah.org}}</ref>