8306 —הערות על פירוש הרמב"ן על התורה כרך ב' והבהרות על מקורות

B"H, 19 Teves, 5722.

Brooklyn.

Haraha"g Haraha"ch Iy"a Nu"n Baal Mertz VeRav Pealim Mohartzeh

Shalom u'Vrachah!

I acknowledge receipt of your book, Ramban's Commentary on the Torah, Volume II. Thank you very much for your attention in sending it to me.

As I wrote in my previous letter, may it be G‑d's will that you continue your commentary with peace of mind and a joyful heart to explain and clarify the words of the early sages as if they were angels—especially those who began to reveal the hidden aspects of Torah. Among them is the Ramban z"l, the last of the true kabbalists (until the Arizal, as will be discussed below). Also, his composition is true, steadfast, correct, and enduring. For from the Ramban onward this wisdom was concealed until the Arizal began to reveal it (see R. Chaim Vital's introduction to Shaar HaHakdamot). Especially in our generation—a double orphaned generation enveloped in darkness—there is a special need for revealing this light of Torah.

With honor and blessing.

In the copy of your book that I received—it seems that half of my second letter is missing.

P.S. As is my custom, I have copied below some comments on your book, Volume II. Our Sages said: "And Vahev in Sufah," and everything follows what is sealed at the end.

At its beginning: p. 286. Vayeshev 37:1: The intention is to say...—and note from Midrash Rabbah (84:13): Because of a promissory note for he was a stranger etc.—Regarding Ramban's general commentary here—it requires further clarification compared to his earlier commentary at 36:6.

At its end: p. 413. Second approach 152b (as should be), and in the note there (from manuscript): "Those Kapulai etc."—It would seem this also refers to what is written there accordingly: "The Rabbis said: And the spirit etc., vessels will be given to storage etc., and 'the soul of my master' etc." On the contrary, this is actually the main point. For regarding those Kapulai—the body—Dageshei Chazya Deit Beh Mashsha—it must be said that 'body' here means literally (and not 'the second garment' as explained by Ramban here; as proven by the question in Shas: 'For you are dust...' and anyone without jealousy etc.). If so, the vitality present was—as explained there by Ra'av—until either the grave is sealed or flesh decomposes—for this applies to every person and not only to tzaddikim. But Rabeinu Bachya here writes that regarding those Kapulai it refers to 'the second body.' I did not understand this; if so, what was his difficulty with 'for you are dust,' since it applies to a body buried in earth? Similarly with other questions there.

Also there in note (98): "At set times," i.e., from Shabbat eve to Shabbat eve or from Yom Kippur to Yom Kippur—and this is from Bachya. The source for Yom Kippur to Yom Kippur needs investigation. Perhaps he interprets Bei Shemshi mentioned in Ketubot (103a) also as referring to Yom Kippur eve (since it too is commonly referred as such—as Rashi explains there). Still needs clarification; perhaps it should have said "from Erev Yom Kippur to Erev Yom Kippur." Maybe it's a scribal error in Bachya and should read "from festival to festival," adding that also its eve is commonly referred as such—this fits with what Sefer Chassidim says about Ketubot—that he would come and sanctify his household even on festivals (unlike Yom Kippur).

There in note 120 (from manuscript): R. Yosi HaGelili who would come home every Friday eve etc.—The source for this needs further investigation. In manuscript—the continuation of section lamed—and perhaps originally abbreviated as "Riyah'n," referring back above to Rabbeinu HaKadosh—and was confused by the copyist with "Riyah'g."

Regarding soul garments mentioned above—see kuntres Neran (in Shaarei Zohar by R. Margaliot) p. 134ff., among others.

End of supplements (at start of book): Regarding our Sages' statement (quoted by Ramban at Bereishis 2:9): Three spoke truth and were lost from this world—in several editions of Ramban it reads: "These are—the serpent, spies, Doeg HaAdomi HaBe'aroti." In Pirkei Rabbeinu HaKadosh it lists: "Spies, Doeg, sons of Rimmon HaBe'aroti." The questions arise: 1) It must be that Ramban who counts serpent disagrees with our version in Pirkei Rabbeinu HaKadosh; 2) What does 'HaBe'aroti' mean regarding Doeg? To me an even stronger question arises regarding our version in Pirkei Rabbeinu HaKadosh—1) Sons of Rimmon HaBe'aroti were not lost from this world (especially not from Olam Haba) because of their statement (see II Samuel 4); 2) If we count sons of Rimmon we must also count he who brought news to David about Saul's death—and all the more so—as David himself says there (II Samuel 4:10-11). So we must conclude sons of Rimmon are not counted; but still needs clarification how this error crept in.

Perhaps one can say regarding all this—that our Sages emphasized how strange it is that speaking truth led them to be lost from this world; furthermore—they highlighted Doeg's status; perhaps text should read "serpent spies Doeg HaAdomi Avi HaRo'im" (as per I Samuel 21:8), or "Doeg HaAdomi Av Beit Din" (as per our Sages). The copyist who did not fully understand replaced it with "HaBe'aroti" (the letters are similar in script). Later someone searched and found that 'HaBe'aroti' relates to sons of Rimmon and added an explanation etc.

(Handwritten note by Mohartzeh:) Eisenstadt, Brooklyn.

Additional letters sent to him—above chait tet vav terag [=previous references], chet tet bet ternad [=previous references].

Our Sages said: Kiddushin 30b; everything: Berachot 12a.

Vayeshev 37:1: The reason Yaakov dwelled in his father's land—because Esav's chiefs settled their own inherited land but Yaakov lived as a stranger like his father—not owning Canaan but dwelling there temporarily. The intention is they chose to live in the chosen land; thus was fulfilled 'your seed will be a stranger in a land not theirs' (Genesis 15:13)—not Esav but only Yaakov's descendants are called seed.

At its end: Vayigash—he expired and was gathered—but death was not stated about him; our Sages said (Taanit 5b): Yaakov Avinu did not die... The meaning is that souls of tzaddikim are bound up in eternal life; she hovers over him always or dons her second garment so she will not be exposed naked like Yaakov—or sometimes dons it at set times. This concept can be understood from Shabbat 152b and Ketubot 103a.

And there in note: Those Kapulai who were folded up in Rav Nachman bar Yitzchak's ground etc.—he saw they had substance... told him enter inside... Also there—in note—from Rabbeinu Bachya—it means from Shabbat eve to Shabbat eve or from Yom Kippur to Yom Kippur.

Summary

The Rebbe encourages diligent study and clarification of classic Torah commentaries while providing detailed scholarly notes on textual sources. He highlights how revealing inner Torah wisdom brings vital light especially needed for our spiritually challenged generation.