Abstract
This article examines one component of the exegetical method of Malbim (1809–1879), an Orthodox rabbi of a strongly conventional bent, and questions the scholarly assumption that he invariably defends outstanding biblical figures. After surveying the accepted scholarly view, I discuss three examples of Malbim’s advocative interpretations, and then seven examples of his critical attitude towards biblical figures (also taken from his commentary on the book of Genesis) as well as two additional examples from his commentary on the Former Prophets. An analysis of the findings reveals five characteristics of his exegetical approach on this question (which at times is comprised of two phases), and suggests that he occupies a middle ground between two of his contemporaries, R. Jacob Zvi Meklenburg and R. Samson Raphael Hirsch.
Highlights
Meir Loeb ben Jehiel Michel Malbim (1809-1879) was an Orthodox rabbi with a strongly conservative bent.[1]
We found only two places in which he voices criticism: against Rachel, who did not pray and was not blessed with offspring; and against
10 Unlike Rashi’s focused interpretation, Malbim begins his commentary by connecting the verse with its context: “This, too, was a trial.”. He thereby links the topic of this verse with the preceding verses in the chapter (12), which Malbim presented as a trial: v. 1
Summary
Meir Loeb ben Jehiel Michel Malbim (1809-1879) was an Orthodox rabbi with a strongly conservative bent.[1]. Noah Rosenbloom, for example, writes in his comprehensive book on Malbim: Like most of the commentators who preceded him, Malbim seeks to exonerate the heroes of the Bible from any smudge on their character Like them, he makes efforts in every way to preserve their honor and explain their deeds, that at times seem to exceed the bounds of law and morality. Michal Dell presents a similar view to Perez in her Ph.D. dissertation, but does, mention in its summation (which covers less than three pages) the following exception: Malbim generally defends the Patriarchs and seeks a way to justify their actions and mitigate their sins. We shall submit his commentary on this topic to a fundamental and thorough examination, to present a more complete description of his approach to the sins of the progenitors of the Jewish people
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