The Ramban explains the creation of the world in a very unique way. It seems to be very innovative and intriguing. In his sefer Toras Hashem Temima in perek 7 siman 37 He says,
"When the Torah says (Genesis 1:1) 'In the beginning, G-D created the heavens and the earth.' The word 'in the beginning' means 'at first' like onkelos explains 'at the beginning' and not a word that means close to the beginning, but rather actually the first thing done. The verse is telling us that in the beginning, G-D, who is the creator of all forces, created the heavens and earth. This means that He created these things from absolute nothingness. The thing that was created was a small object that was as small as a seed of mustard, this was the heavens and everything in it. There was also another small dot that was created and this contained the earth and all that is contained in it. This is the primordial matter for the heavens and the primordial matter for the earth."
The Ramban's first point here is very deep. He is telling us that there is no physicality before this act of G-D. G-D existed before space, time and any type of matter. However, the first thing that happened was the creation of the heavens and earth. G-D created the Earth as well as the heavens (outer space). This seems to be going according to Aristotelian physics that says the Earth is made up of different matter than space. It also tells us that just like G-D is not bound within our Earthly world, he is not contained within outer space either. This is probably why we are able to comprehend what is in space, because we share basic rules with it, but we are still unable to understand G-D's existence.
The Ramban also tells us that G-D is the creator of all forces. I think that this reveals that, according to the Ramban, G-D created all the forces that govern the universe, spiritual and physical, at this time. The physics of the material world, be it space or Earth, have existed ever since the beginning of any existence outside of G-D.
The fact that the Ramban says that G-D created a primordial matter for the heavens and another primordial matter for the earth is remarkable. Also, the fact that he says that these primordial matters were the size of mustard seeds and that they contained everything that was to be in the heavens and the earth shows how scientific the Ramban was. His position is that G-D used these tiny spheres of material, heavenly material and earthly material, to then create everything that was to exist in the heavenly world (outer space) and the earthly world. What does that remind you of? Sounds like a similar scientific approach similar to the big bang and evolution to me. If not directly, it at least leaves the possibility of an evolution of material that uses science and physics to explain the creation of the two worlds.
However, it is also interesting to note that even though the Ramban used science and held it in a high regard, he also believed in mystical ideas. In this regard he disagreed with the Rambam vehemently. He felt that soothsayers and magicians had real powers. Why was this so? Well, since there was no scientific proof of magic being impossible I think we can explain this in the following manner. The Rambam chose not to believe in magic. He did not see it so he felt it was not probable. However, the Ramban was open to the possibility of magic, why wouldn't he, the Torah seems to say that magic did exist. If G-D has special powers that He shares with prophets then it is possible that He allowed wicked people to tap into those same powers. I think this is most likely why the Ramban believed in magic.
Showing posts with label Toras Hashem Tamima. Show all posts
Showing posts with label Toras Hashem Tamima. Show all posts
Wednesday, July 8, 2009
Monday, June 1, 2009
Ramban-Torah Teaches Morals- Toras Hashem Temima perek 1 second half of siman 5
The Ramban comes to teach us a very important use for the Torah, Morals. Without the Torah and its morals man can not know what the proper path is and how to find it. He says,
"Even if a man will become aware through his own knowledge, without learning anything [from the Torah], and come up with an original though-like it is impossible that the Spheres move themselves, rather something else must be moving them- [he still will not know how to act]. This man [that does not learn the Torah or its offshoots] will not know what is a good deed and what is a bad deed, he won't have knowledge or be able to figure things out through logic, and he will not know which deeds are better than others. Also, years and days will be equal in his eyes. [In the end], everything is equal to this man just like he is similar to an animal."
This idea is very important to Judaism. Moral rules that are objective can only stem from a higher power. This is why any moral rule must always have its basis in G-D. Without a basis in a higher power there is no such thing as objective morality. Also, without a belief in G-D there is no reason that a man should act any differently than an animal. These two ideas are interconnected since the only real difference between man and animal is self control. Morality preaches that a man should carry himself in a dignified manner, containing ones desires and instinctive reactions if need be.
For a further understanding of morals and what an objective type of moral system requires check out this philosophy site. I think the biggest issue this site deals with is that of Objectivism vs. Relativism. Objectivism is where morality comes from a higher being, however, Relativism is where morals come from man. This makes sense why it is called relativism, since anything that comes from man is all subjective to the man that makes it. For example, the United States thought that it should win World War II, but Germany thought it should win World War II. Therefore, Germans thought it was moral to torture American soldiers for crucial information and Americans thought it was moral to torture German soldiers for crucial information. Which one was objectively right? Well, if there is no G-D or higher being then there is no objective truth. However, when there is a G-D the objective morality can be seen, the Germans were immoral lunatics that were committing crimes against humanity.
This is what the Ramban is teaching us. There can only be relativism when a person ignores G-D. This type of moral system, or lack there of, will lead to atrocities against humanity. At the very least it will lead to a corrupt type of thinking that obfuscates the world.
"Even if a man will become aware through his own knowledge, without learning anything [from the Torah], and come up with an original though-like it is impossible that the Spheres move themselves, rather something else must be moving them- [he still will not know how to act]. This man [that does not learn the Torah or its offshoots] will not know what is a good deed and what is a bad deed, he won't have knowledge or be able to figure things out through logic, and he will not know which deeds are better than others. Also, years and days will be equal in his eyes. [In the end], everything is equal to this man just like he is similar to an animal."
This idea is very important to Judaism. Moral rules that are objective can only stem from a higher power. This is why any moral rule must always have its basis in G-D. Without a basis in a higher power there is no such thing as objective morality. Also, without a belief in G-D there is no reason that a man should act any differently than an animal. These two ideas are interconnected since the only real difference between man and animal is self control. Morality preaches that a man should carry himself in a dignified manner, containing ones desires and instinctive reactions if need be.
For a further understanding of morals and what an objective type of moral system requires check out this philosophy site. I think the biggest issue this site deals with is that of Objectivism vs. Relativism. Objectivism is where morality comes from a higher being, however, Relativism is where morals come from man. This makes sense why it is called relativism, since anything that comes from man is all subjective to the man that makes it. For example, the United States thought that it should win World War II, but Germany thought it should win World War II. Therefore, Germans thought it was moral to torture American soldiers for crucial information and Americans thought it was moral to torture German soldiers for crucial information. Which one was objectively right? Well, if there is no G-D or higher being then there is no objective truth. However, when there is a G-D the objective morality can be seen, the Germans were immoral lunatics that were committing crimes against humanity.
This is what the Ramban is teaching us. There can only be relativism when a person ignores G-D. This type of moral system, or lack there of, will lead to atrocities against humanity. At the very least it will lead to a corrupt type of thinking that obfuscates the world.
Thursday, May 21, 2009
Ramban-All Knowledge is Derived from The Torah-Toras Hashem Temima perek 1 siman 5
In this post of the Ramban here he asks, " What is the greatness of the Torah." In this siman he begins to answer this question. He says,
"The beginning of everything is that a person should know that everything that the created (aka people) know and understand, all of it comes from the Bible directly or indirectly. If it were not for the Bible there would be no difference between a man and the donkey he rides on. This can be seen from the nations that are distant from the Bible and its prophecies. For example, the Barbarians that dwell in Dacia (The Romans conquered the Dacians and then the Romans were destroyed by the Barbarians), the Tartars, and the nations like India- that these people do not recognize their creator and they think the world always existed. Also, there are people that exist that are not deep thinkers and do not consider whether the world always existed or is a new creation. They do not contemplate whether the spheres move themselves or if something else moves them like King David mentioned in the Psalm that we quoted previously (Tehilim 19) and like the other deep thinkers (philosophers) from the nations close to us. All of these ideas have not been seen or thought about by nations that have not heard of the Bible. This is because a man that is not taught is like an animal, like it says in Job (11:12), "Let one who is like a wild donkey be reborn as a man. (meaning: When man is born he is like a wild donkey)"
The Ramban uses facts from the situation of his time to prove why the Torah is so valuable. He shows that the only people that really think about things and care to acquire knowledge are people that have been effected by the Bible. The barbarians and other people that acted without knowledge at the time of the Ramban were groups of people that had never been effected by the Torah or even had a relation to it indirectly. This is very telling of how the Torah teaches and compels people to think. Also, the Torah invokes deep thinking and this is another focus of the Ramban. That the source of all knowledge and the drive to acquire knowledge comes from the Torah.
This is just one of many examples that show how great the Bible is and this example shows the Bible's importance. It sounds very compelling to say that every civilization that has been effected by the Bible is deep thinkers and values knowledge, whereas populations that have been unaffected by the Bible are simple and those people are not deep thinkers in any way.
"The beginning of everything is that a person should know that everything that the created (aka people) know and understand, all of it comes from the Bible directly or indirectly. If it were not for the Bible there would be no difference between a man and the donkey he rides on. This can be seen from the nations that are distant from the Bible and its prophecies. For example, the Barbarians that dwell in Dacia (The Romans conquered the Dacians and then the Romans were destroyed by the Barbarians), the Tartars, and the nations like India- that these people do not recognize their creator and they think the world always existed. Also, there are people that exist that are not deep thinkers and do not consider whether the world always existed or is a new creation. They do not contemplate whether the spheres move themselves or if something else moves them like King David mentioned in the Psalm that we quoted previously (Tehilim 19) and like the other deep thinkers (philosophers) from the nations close to us. All of these ideas have not been seen or thought about by nations that have not heard of the Bible. This is because a man that is not taught is like an animal, like it says in Job (11:12), "Let one who is like a wild donkey be reborn as a man. (meaning: When man is born he is like a wild donkey)"
The Ramban uses facts from the situation of his time to prove why the Torah is so valuable. He shows that the only people that really think about things and care to acquire knowledge are people that have been effected by the Bible. The barbarians and other people that acted without knowledge at the time of the Ramban were groups of people that had never been effected by the Torah or even had a relation to it indirectly. This is very telling of how the Torah teaches and compels people to think. Also, the Torah invokes deep thinking and this is another focus of the Ramban. That the source of all knowledge and the drive to acquire knowledge comes from the Torah.
This is just one of many examples that show how great the Bible is and this example shows the Bible's importance. It sounds very compelling to say that every civilization that has been effected by the Bible is deep thinkers and values knowledge, whereas populations that have been unaffected by the Bible are simple and those people are not deep thinkers in any way.
Sunday, May 17, 2009
Ramban- What is The Greatness of The Torah- Toras Hashem Temima perek 1 siman 4
The Ramban asks a very intriguing question. He has spent the first 3 simanim of his book describing how great the Torah is and how every revers the Torah. However, where does this reverence come from? What is it about the Torah that makes it so great? He says,
"We need to ask and explain what is this value and honor [everyone is showing the Torah]? What is this wisdom and greatness of the Torah? [Everything that it contains] seems obvious, even a student can read and know what it says. Also, even the nations of the world that treat it as an ancient text can learn it. Furthermore, they themselves can come up with civility and statutes that compare to the rules of the Bible and its laws."
The Ramban is pointing out the seemingly obvious morals that the Bible points out. It seems like most of the ideas contained within it are simplistic and easy to understand. However, if this is true then what is the greatness of the Torah that the three previous simanim talk about here.
It seems hard to tell what the specific features of the Bible are unique to Judaism. The specifics are obvious, but the overall idea of the Bible seems common. In the upcoming simanim the Ramban will discuss the uniqueness of the Bible from all other moral codes and books of law.
"We need to ask and explain what is this value and honor [everyone is showing the Torah]? What is this wisdom and greatness of the Torah? [Everything that it contains] seems obvious, even a student can read and know what it says. Also, even the nations of the world that treat it as an ancient text can learn it. Furthermore, they themselves can come up with civility and statutes that compare to the rules of the Bible and its laws."
The Ramban is pointing out the seemingly obvious morals that the Bible points out. It seems like most of the ideas contained within it are simplistic and easy to understand. However, if this is true then what is the greatness of the Torah that the three previous simanim talk about here.
It seems hard to tell what the specific features of the Bible are unique to Judaism. The specifics are obvious, but the overall idea of the Bible seems common. In the upcoming simanim the Ramban will discuss the uniqueness of the Bible from all other moral codes and books of law.
Wednesday, May 13, 2009
Ramban-Praise for The Torah From Psalms- Toras Hashem Temima perek 1 siman 3
The Ramban uses this siman as his final attempt to show how revered the Torah was among ancient Israel. He brings in quotes from Tehilim that reveal this idea. He says,
"Furthermore King David says in Tehilim (119:18) 'Unveil my eyes and I will perceive the wonders from your Torah' and (same source:34) 'Give me understanding and I will cherish your Torah' and (same source:96) "For every goal I see an end, but your commandment is very broad.' There are many pesukim that talk about this idea in the prophets and writings. They praise the Torah and say that it is more valuable and honored than all other things in the world, it is more important and it contains broader knowledge than all other wise ones and prophets."
The Ramban believes that it is important to point out how ancient Israel felt about the Torah. The reason for this is because Judaism is based on tradition. The reason we believe in Judaism is only because we believe in the validity of the Torah and the oral tradition. Therefore, anyone who wants to talk about the greatness of the Torah needs to focus on the tradition and lineage of the Torah. This is exactly what the Ramban does, he focuses on the ancient view of the Torah.
It is especially important to bring in the views of Tehilim on the Torah. The reason for this is because at the beginning of the second temple period there was a body known as the men of the great assembly. This assembly decided which books would be canonized into the Tanach. This shows that during King David's time, around 1000 BCE, the Jews believed the written and oral Torah contained more knowledge than anything in the world. It also shows that during the time of the men of the great assembly, around 400 BCE, this feeling had not changed. We can see from this that the Jewish perspective on the importance of the Torah had not changed even back then and it still has not changed.
I believe that this is why the Ramban brings in the words of King David from Tehilim. He thinks that it is important to point out that all generations of Jews believed that the Torah was and is the most important book around. Its importance to the Jewish people can reveal just how fascinating the Torah is and always has been.
"Furthermore King David says in Tehilim (119:18) 'Unveil my eyes and I will perceive the wonders from your Torah' and (same source:34) 'Give me understanding and I will cherish your Torah' and (same source:96) "For every goal I see an end, but your commandment is very broad.' There are many pesukim that talk about this idea in the prophets and writings. They praise the Torah and say that it is more valuable and honored than all other things in the world, it is more important and it contains broader knowledge than all other wise ones and prophets."
The Ramban believes that it is important to point out how ancient Israel felt about the Torah. The reason for this is because Judaism is based on tradition. The reason we believe in Judaism is only because we believe in the validity of the Torah and the oral tradition. Therefore, anyone who wants to talk about the greatness of the Torah needs to focus on the tradition and lineage of the Torah. This is exactly what the Ramban does, he focuses on the ancient view of the Torah.
It is especially important to bring in the views of Tehilim on the Torah. The reason for this is because at the beginning of the second temple period there was a body known as the men of the great assembly. This assembly decided which books would be canonized into the Tanach. This shows that during King David's time, around 1000 BCE, the Jews believed the written and oral Torah contained more knowledge than anything in the world. It also shows that during the time of the men of the great assembly, around 400 BCE, this feeling had not changed. We can see from this that the Jewish perspective on the importance of the Torah had not changed even back then and it still has not changed.
I believe that this is why the Ramban brings in the words of King David from Tehilim. He thinks that it is important to point out that all generations of Jews believed that the Torah was and is the most important book around. Its importance to the Jewish people can reveal just how fascinating the Torah is and always has been.
Thursday, May 7, 2009
Ramban- What The Torah Can Do For You- Toras Hashem Temima perek 1 siman 2
The Ramban continues his explanation of the greatness of the Torah. He explains,
"We learned in a braisa that Chizkiya bar Chiya said, The words of the Torah are like a crown on a head, a necklace on the neck, a soothing remedy to the heart, a salve for the eye, a compress for a wound, a root-drink for the stomach and it is a cure to the body. It is a crown for the head as it says in Mishlei (1:9) 'It is an ornament of grace for the head.' It is a necklace for the neck like it says in Mishlei (same source) 'It is a necklace for your neck.' It is a soothing remedy to the heart as it says in Tehilim (19:9) 'It gladdens the heart.' It is a salve for the eye as it says in tehilim (same source) 'It lightens up the eyes.' It is a compress for a wound as it says in Mishlei (3:8) 'It is a cure for your navel.' It is a root-drink for the stomach as it says in Mishlei (same source) 'It is marrow for your bones.' It is a general cure for the body as it says in Mishlei (4:22) 'And to all his flesh it is a cure.'"
The Ramban is bringing sources from the words of King David and King Solomon. Why? I think that it could be that since David and Solomon are two people that were well versed in the Torah and they were Kings, we can rely on what they say about the Torah to be true. Also, if someone is constantly being tested and, therefore, needs more guidance than everyone else, that person's advice should be heeded. This is especially true by David and Solomon since we see how successful they were and how righteous they were. If we hope to be even 1/100th as great as them we should listen to what they have to say about the Torah and how it guided them along the right path.
However, why would the Ramban choose this braisa to teach us the importance of the Torah? What are these references teaching us about the greatness of the Torah?
Crown on a head- the pasuk quoted was "It is an ornament of grace for your head." This could be referring to the development of the mind. The Torah is something that helps exercise the mind and hone it in such a way that it greatly benefits. This can be seen from the extensive works that have been made from the Torah like the Mishna, Gemorah, Midrashim and so on.
Necklace- the pasuk quoted was "A Necklace on your neck." This could refer to the idea that you can be proud of your Torah knowledge. A person that is rich with Torah knowledge is confident and happy. They feel confident in their connection to G-D. This is similar to someone who is wearing a nice piece of jewelry around their neck, they feel confident and proud of what is on their neck.
Soothing remedy to the heart- the pasuk quoted is "It gladdens the heart." The heart refers to emotions. The idea here seems to be that someone is cured of a problem when their heart is gladdened. The Torah is something that brings a person happiness. This is because a person who learns the Torah and believes in it feels a sense of purpose and completeness. The Torah teaches man that he is not the ultimate end, but rather there is something other than himself. This gladdens man since to think this is a world of pointlessness is depressing.
A salve for the eye- the pasuk for this is "It lightens up the eyes." Lightening up the eyes seems to refer to opening a persons knowledge up. The Torah allows a person to view the world around him in a different way. One is able to notcie all of the miracles and intricacies that are involved in the every day actions of nature. The Torah allows one to take in that knowledge and realize it is from a higher being.
A compress for a wound- The pasuk for this is "It is a cure for your navel." The pasuk tells us that this cure for a wound refers to an integral wound that is cured. The navel refers to the part of a person that is nourished while in the mother's womb. When a person comes into this world they are severed from their original nourishing source. The only way to reestablish a nourishing relationship is through the Torah. The nourishment of the Torah's knowledge can help a person sustain themselves. The main part of a person is the idea of belief and the Torah gives a person direction of this belief. However, one can believe in many things, so it is important to direct these beliefs in the proper direction.
A root-drink for the stomach- The pasuk for this is "It is marrow for your bones." The marrow for your bones, or the root-drink are things that help fix the inside of your body. The root-drink is something that cures a disease like gonorrhea and the marrow is what produces your bodies defences. This correlates to Torah, because Torah helps one protect their mind and body from detrimental things. Like pointed out before, a person needs to believe in something and that can either be pointless and harmful things or meaningful and helpful things.
A general cure for the body- The pasuk for this is "And to all his flesh it is a cure." This is an overview of everything that was stated previously. Also, this is coming to teach you the all encompassing nature of the Torah. Everything is found in the Torah, all the answers and all knowledge. If one were to search for things in the Torah, they will find the answer. An answer might be to learn science or math, but all proper direction is found in the Torah.
"We learned in a braisa that Chizkiya bar Chiya said, The words of the Torah are like a crown on a head, a necklace on the neck, a soothing remedy to the heart, a salve for the eye, a compress for a wound, a root-drink for the stomach and it is a cure to the body. It is a crown for the head as it says in Mishlei (1:9) 'It is an ornament of grace for the head.' It is a necklace for the neck like it says in Mishlei (same source) 'It is a necklace for your neck.' It is a soothing remedy to the heart as it says in Tehilim (19:9) 'It gladdens the heart.' It is a salve for the eye as it says in tehilim (same source) 'It lightens up the eyes.' It is a compress for a wound as it says in Mishlei (3:8) 'It is a cure for your navel.' It is a root-drink for the stomach as it says in Mishlei (same source) 'It is marrow for your bones.' It is a general cure for the body as it says in Mishlei (4:22) 'And to all his flesh it is a cure.'"
The Ramban is bringing sources from the words of King David and King Solomon. Why? I think that it could be that since David and Solomon are two people that were well versed in the Torah and they were Kings, we can rely on what they say about the Torah to be true. Also, if someone is constantly being tested and, therefore, needs more guidance than everyone else, that person's advice should be heeded. This is especially true by David and Solomon since we see how successful they were and how righteous they were. If we hope to be even 1/100th as great as them we should listen to what they have to say about the Torah and how it guided them along the right path.
However, why would the Ramban choose this braisa to teach us the importance of the Torah? What are these references teaching us about the greatness of the Torah?
Crown on a head- the pasuk quoted was "It is an ornament of grace for your head." This could be referring to the development of the mind. The Torah is something that helps exercise the mind and hone it in such a way that it greatly benefits. This can be seen from the extensive works that have been made from the Torah like the Mishna, Gemorah, Midrashim and so on.
Necklace- the pasuk quoted was "A Necklace on your neck." This could refer to the idea that you can be proud of your Torah knowledge. A person that is rich with Torah knowledge is confident and happy. They feel confident in their connection to G-D. This is similar to someone who is wearing a nice piece of jewelry around their neck, they feel confident and proud of what is on their neck.
Soothing remedy to the heart- the pasuk quoted is "It gladdens the heart." The heart refers to emotions. The idea here seems to be that someone is cured of a problem when their heart is gladdened. The Torah is something that brings a person happiness. This is because a person who learns the Torah and believes in it feels a sense of purpose and completeness. The Torah teaches man that he is not the ultimate end, but rather there is something other than himself. This gladdens man since to think this is a world of pointlessness is depressing.
A salve for the eye- the pasuk for this is "It lightens up the eyes." Lightening up the eyes seems to refer to opening a persons knowledge up. The Torah allows a person to view the world around him in a different way. One is able to notcie all of the miracles and intricacies that are involved in the every day actions of nature. The Torah allows one to take in that knowledge and realize it is from a higher being.
A compress for a wound- The pasuk for this is "It is a cure for your navel." The pasuk tells us that this cure for a wound refers to an integral wound that is cured. The navel refers to the part of a person that is nourished while in the mother's womb. When a person comes into this world they are severed from their original nourishing source. The only way to reestablish a nourishing relationship is through the Torah. The nourishment of the Torah's knowledge can help a person sustain themselves. The main part of a person is the idea of belief and the Torah gives a person direction of this belief. However, one can believe in many things, so it is important to direct these beliefs in the proper direction.
A root-drink for the stomach- The pasuk for this is "It is marrow for your bones." The marrow for your bones, or the root-drink are things that help fix the inside of your body. The root-drink is something that cures a disease like gonorrhea and the marrow is what produces your bodies defences. This correlates to Torah, because Torah helps one protect their mind and body from detrimental things. Like pointed out before, a person needs to believe in something and that can either be pointless and harmful things or meaningful and helpful things.
A general cure for the body- The pasuk for this is "And to all his flesh it is a cure." This is an overview of everything that was stated previously. Also, this is coming to teach you the all encompassing nature of the Torah. Everything is found in the Torah, all the answers and all knowledge. If one were to search for things in the Torah, they will find the answer. An answer might be to learn science or math, but all proper direction is found in the Torah.
Wednesday, May 6, 2009
Ramban- Greatness of Torah In Perspective- Toras Hashem Temima
The Ramban at the beginning of his book on Jewish Ideology (Torahs Hashem Tamima) talks about the greatness of Torah through the medium of Psalms. He writes in the first perek and first siman,
"In Tehilim (19:8) it writes, 'The Torah (Laws) of G-D is perfect, restoring the soul, the testimony of G-D is trustworthy, it makes the simple wise." This follows the phrase, (19:2) 'The heavens enumerate the honor of Kel (G-D).' So it goes back and explains the praise of the Torah and says that the Torah enumerates the praise of G-D more than the heavens, sun, moon, stars and all other celestial bodies that were mentioned in the beginning of this chapter. King David begins with the heavens praise of Kel (G-D) because the heavens are continuously moving for all time and everything that moves needs something to move it and guide it. Thereby, the heavens teach us about the honor of Kel (G-D). This is telling us that G-D is all powerful since He is the cause of the movements with His power (Kel-means power so when He is referred to as Kel, that refers to the aspect of G-D's all powerful being). (The Ramban then goes into a discussion about the different Spheres which I will leave out)"
The Ramban is using Tehilim (Psalms) to illustrate a point here. He is telling us that based on the Torah, we can learn all about the greatness of G-D. He says that King David points this out by saying that the vast and powerful forces of the universe can praise G-D, but shadow in comparison to the way that the Torah is able to praise Him. Just thinking about the different forces and what it must take to move the planets and to create the stars exudes a type of awe and wonderment. However, this feeling pales in comparison to the type of feelings that the Torah is able to inspire.
"In Tehilim (19:8) it writes, 'The Torah (Laws) of G-D is perfect, restoring the soul, the testimony of G-D is trustworthy, it makes the simple wise." This follows the phrase, (19:2) 'The heavens enumerate the honor of Kel (G-D).' So it goes back and explains the praise of the Torah and says that the Torah enumerates the praise of G-D more than the heavens, sun, moon, stars and all other celestial bodies that were mentioned in the beginning of this chapter. King David begins with the heavens praise of Kel (G-D) because the heavens are continuously moving for all time and everything that moves needs something to move it and guide it. Thereby, the heavens teach us about the honor of Kel (G-D). This is telling us that G-D is all powerful since He is the cause of the movements with His power (Kel-means power so when He is referred to as Kel, that refers to the aspect of G-D's all powerful being). (The Ramban then goes into a discussion about the different Spheres which I will leave out)"
The Ramban is using Tehilim (Psalms) to illustrate a point here. He is telling us that based on the Torah, we can learn all about the greatness of G-D. He says that King David points this out by saying that the vast and powerful forces of the universe can praise G-D, but shadow in comparison to the way that the Torah is able to praise Him. Just thinking about the different forces and what it must take to move the planets and to create the stars exudes a type of awe and wonderment. However, this feeling pales in comparison to the type of feelings that the Torah is able to inspire.
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