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	JewishEncyclopedia.com - MALBIM, MEÏR LÖB BEN JEHIEL MICHAEL:
		Malbim was educated in Hebrew and Talmud by his father and by his stepfather (R. Löb of Volochisk).
		When Malbim passed through Wilna in 1879 the community there would have appointed him rabbi in place of Isaac Elijah Landau, but the governor of Wilna opposed the election on the ground that he could not sanction the appointment of a rabbi who had been expelled from Moghilef as a political criminal.
		Malbim was the author of: "Arẓot ha-Ḥayyim," commentary and novellæ on the Shulḥan 'Aruk, Oraḥ Ḥayyim (Breslau, 1837); "Arẓot ha-Shalom," collection of sermons (Krotoschin, 1839); "Ha-Torah weha-Miẓwah," commentary on the Pentateuch and Sifra (Warsaw, 1874-80); "Miḳra'e Ḳodesh," commentary on the Prophets and Hagiographa (ib.
	www.jewishencyclopedia.com /view.jsp?artid=106&letter=M (480 words)

	Ohr Somayach :: Pesach :: The Malbim Hagaddah
		The Malbim -- for those acquainted with it, the name evokes a sense of clarity and simplicity in understanding the words of the Torah.
		The Malbim's classic commentary on Chumash, as well as on the rest of Tanach, is distinguished by its pertinent questions on the most basic (and most important) level of understanding, and by the elegant explanations of the straightforward intent of the text.
		We are privileged to present the Malbim Haggadah to the English-speaking public for the first time since its first appearance in Hebrew one hundred years ago.
	ohr.edu /special/pesach/malbim.htm (5706 words)

	A Simple Jew: Chassidim & The Malbim
		The Malbim's success in striking a responsive chord in Jewish hearts with his spoken and written drashos was attributed by one of the great Chassidic leaders to his heavenly motivation.
		Despite the Chasam Sofer's endorsement of his scholarship and the Divrei Chaim's tribute to the Malbim's sacred motivations, his works were sometimes criticized by Chassidim who resented his modern innovations in explaining Tanach.
		The Belzer Chassidim of those days complained to the Rebbe about such Malbim devices as "question marks in his commentary on Tanach." Reb Yehoshua decided to investigate their complaints by sending a trusted agent to study the Malbim.
	asimplejew.blogspot.com /2007/03/chassidim-malbim.html (405 words)

	Malbim on Parshat Haazinu -- Darche Noam Institutions
		Malbim on Parshat Haazinu -- Darche Noam Institutions
		The Malbim resolves this difficulty by noting two differences between the verses.
		That is meaning of the end of the verse, "he and Hosheia son of Nun." As a result, each of the Israelites heard the song four times.
	www.darchenoam.org /articles/web/parsha/ar_haazinu.htm (321 words)

	The Malbim --- Rabbi Meir Leibush (1809-1879) (Site not responding. Last check: )
		Malbim was born at Volochisk, in Volhynia Russia, in 1809.
		When he was thirteen, Malbim went to Warsaw, where he was known as the ‘Prodigy from Volhynia.’; He wandered much of his life, serving as Rav in various cities for several years at a time.
		When Malbim passed through Vilna in 1879, the community there would have appointed him rabbi in place of Isaac Elijah Landau, but the governor of Vilna opposed the election on the grounds that he could not sanction the appointment of a rabbi who had been expelled from Moghilef as a political criminal.
	www.malbim.org (944 words)

	BAD COMMANDMENTS (Site not responding. Last check: )
		Malbim was well aware that Ezekiel is here repeating a liturgical phrase from Israelite worship, and such a phrase cannot be ascribed to idolatrous procedure, in reference to which the expression kol peter rechem is never used.
		Malbim is perfectly correct in his interpretation of the phrase as referring to Torah teaching on the sanctification of the firstborn, since the phraseology points unmistakeably in this direction.
		Malbim realised that Ezekiel was disputing with people who had their own critique of the commandments of the Torah, rather than with mere idolaters.
	www.sullivan-county.com /id3/bad_com.htm (2027 words)

	No
		The Malbim escalated his struggle against the "enlighteners" in Bucharest by forbidding the local kosher slaughterers to slaughter for them, enforcing his ban by means of an oath and threat of excommunication.
		The Malbim continued his fight against the enlighteners in the communities he later came to serve: Kharson in Russia (1869-1870), Lunshitz in Poland (1870-1871) and especially Mohilev in Russia (1872-1875) and Koenigsberg in Germany (1875-1879).
		Despite it all the Malbim was one of the greatest scholars of the nineteenth century in halachah and aggadah, (in Jewish mysticism), in biblical exegesis and research, in grammar and in rhetoric, and he published numerous works.
	www.biu.ac.il /JH/Parasha/eng/vayikra/geller.html (2009 words)

	View Auction Listing
		Following the rejection of his appeal and his failure to obtain the help of the Alliance Isralite Universelle (in transmitting a memorandum written in 1864 in Paris in which Malbim, with the help of Adolphe Cremieux, addressed himself to the Rumanian ruler, stressing his patriotism), he was compelled to leave Rumania (1864).
		Malbim's fame and his immense popularity rest upon his commentary on the Bible, which was widely esteemed.
		Malbim's commentary on the Bible was motivated by his opposition to the Reform movement, which in his view could potentially undermine the very foundation of Judaism.
	www.virtualjudaica.com /VJScripts/PublicViewVJAuctionItem.asp?ScriptAction=View&ID=7502 (878 words)

	Shmuel Chapter 14 II
		Malbim suggests that Shaul thought the outcome of all facets of this battle had already been determined, but I see this as proof that Shaul’s commitment to consultation was weak at best).
		Malbim assumes that he uses Yonatan as an extreme example, since he was the vehicle of their salvation that day, so it might be seen as reasonable to excuse whatever sin he may have committed.
		Malbim notes that Yonatan does not defend himself as he had earlier (that the oath Shaul had issued was poorly stated and conceived), he simply asserts his readiness to die for his sin.
	www.rjconline.org /shmuel14II.html (1572 words)

	Song of Songs (No. 145)
		Malbim rejects their interpretation that this is a parable of a love story, symbolising the love between the Lord and His people Israel.
		Malbim says that it is an old custom to sing praises of the bride at her wedding.
		Malbim holds that she is not like an ordinary garden but is full of the most delicious fruit.
	english.ccg.org /english/s/p145.html (20895 words)

	Shmuel Chapter 7
		Hashem scares them with a loud noise (interestingly, Malbim suggests that they simply heard the voice of God that was being heard by Shmuel), so that they flee before the Jews.
		Malbim, however, sees this as chronological—the people all followed God (after seeing what happened with the Aron), and then Shmuel pointed out to them that they needed to remove the idols.
		Malbim’s perspective raises the possibility that the Jews could conceive of themselves as following God even though they were still in possession of various idols.
	www.rjconline.org /shmuel7.html (1443 words)

	\| National Jewish Outreach Program \|
		Known as the Malbim, he was a leading Torah scholar in Germany, Romania and Russia and a prodigious and original scholar.
		When one studies the commentaries of the Malbim however, one is left with the impression that the Malbim belongs to the earlier school, despite the fact that he lived many hundreds of years later.
		The Malbim however was eventually banished from Romania.
	www.njop.org /html/BESHALACH5764-2004.html (1175 words)

	Judaism 101 - Rabbi Meir Leibush, Malbim - A Glossary of Basic Jewish Terms and Concepts - OU.ORG
		Judaism 101 - Rabbi Meir Leibush, Malbim - A Glossary of Basic Jewish Terms and Concepts - OU.ORG
		Rav and Biblical commentator (1809-1879), Malbim is an acronym of his name Meir Leibush ben Yechiel Michel.
		He was born in Volhynia and was still a child when his father died.
	www.ou.org /about/judaism/rabbis/leibush.htm (234 words)

	Shma: Torah Commentaries
		The idea propounded by Malbim echoes the rabbinic dictum that the reward of a mitzvah virtue is its own reward.
		But this does not explain why the Torah changes its attitude in respect of sinful deeds and uses the conditional im.
		Im is an expression of doubt which was therefore inappropriate in connection with obedience to the Torah, but quite appropriate in the context of punishment.
	www.shma.com /torah.phtml (1230 words)

	[No title]
		La-sim, the Malbim explains, which literally translates as "placing," refers to the act of placing or setting an object, independent of any intended recipient or otherwise relevant party.
		In our verse, the Malbim notes, the Torah employs the term la-tet – "lo titein mikhshol." Had the Torah here referred to placing an actual stumbling block in the path of a blind man, it would have employed the term la-sim, which denotes the act of placement itself, without the involvement of any relevant parties.
		Another, perhaps more compelling, example, as noted by the Malbim, is a verse towards the beginning of Sefer Iyov (1:17), where Iyov is informed of three groups of assailants that were "placed" – "samu" – in ambush to kill his children and seize his property.
	www.vbm-torah.org /archive/salt-vayikra/30-8kedoshim.htm (4220 words)

	A Surprising Aspect of the Count: the Jewish Family - Rabbi Yaakov Haber
		Many of the commentaries (see Rashi, Ramban, Ralbag, Malbim and others) attempt to explain the necessity of a second count and highlight various differences between the two censuses.
		The purpose of this, Malbim elaborates from Chazal, was that since the Shechina, the Divine Presence, was about to rest in the Mishkan amongst the B'nai Yisrael, it was necessary to establish the precise family lineage in order for this to occur.
		Malbim, for example notes that the phrase "l'tziv'osam", "according to their legions", is stressed in the count in our Parsha because of the need to take a tally of those fit for the upcoming battle of conquest in Eretz Yisrael in addition to ascertaining the number of all those over twenty.
	www.torahweb.org /torah/2003/parsha/rhab_bamidbar.html (812 words)

	Ki Tisa - The Gold Calf
		Malbim suggests that although only a small portion of Bnai Yisrael participated in the sin of the Egel, a large portion of the Erev Rav were involved in the sin.
		Malbim suggests that these members of the Erev Rav who went unpunished by Shevet Leyve were killed by the plague.
		According to Malbim, the three thousand people executed by Shevet Leyve represent the entire portion of the nation that worshiped the Egel.
	www.mesora.org /rabbifox/kitisa65.htm (1590 words)

	Moshiach ben Yoseph in Jewish Sources
		According to the Biblical Commentary known as the Malbim (1809-1879), the MESSIAH, SON OF JOSEPH, was to head the Lost Ten Tribes in the latter days in the period leading up to the return of the Lost Ten Tribes and their eventual re-unification with Judah.
		The MALBIM in his commentary on this Fifth Chapter of Micah intended to also throw additional light on Chapter 37 in Ezekiel.
		MALBIM on Micah 5;1: ".....It has already been clarified in Ezekiel 37, that in the End Time, the Ten Tribes will be the first to arouse themselves and over them will reign the Messiah [i.e.
	www.britam.org /tape3b.html (5081 words)

	Seforim Liquidators Detail Page (Site not responding. Last check: )
		Malbim on the Torah in English Volume 3
		The Malbim was one of the great Torah leaders in the nineteenth century.
		The Malbim was a master of many languages, a logician, philosopher, kabbalist, and was well versed in the science of his day.
	www.seforimliquidators.com /detail.asp?id=290 (166 words)

	Torah Tots Midrash Maven
		The Malbim (Rabbi Meir Leibush Malbim) once delivered a fiery sermon on Shabbat about the importance of shmirat Shabbat (not desecrating the Shabbat).
		Finally, when the Malbim was able to squeeze in a word edgewise, all he said was, "Your hat looks so good on you.
		The congregant looked quizzically at the Malbim, wondering why he responded with a comment that had nothing to do with the conversation.
	www.torahtots.com /parsha/devarim/devarim3.htm (378 words)

	Introduction to Cycle 2
		In a way this work is analogous to what Malbim has done in his introduction to Vayikra.
		As one of the greatest scholars of his time, Malbim aimed to produce a comprehensive catalogue of idiom and expression based hermeneutic.
		I cannot hope to come close to the sensitivity to language, deep understanding of language and, of course, profound and comprehensive knowledge that the great Malbim brought to his work.
	www.aishdas.org /midrash/intro2.htm (687 words)

	MyJewishLearning.com - Texts: Empowering Fear
		He states that: y-r-a is fear that focuses on the other's power; while 'a-r-tz is fear generated by a feeling of one's own weakness and inadequacy.
		Finally, it would seem that Malbim has a different understanding of the word ki in verse 21, translating it as "when" instead of "because": You will not be intimidated/ frightened before them,--ki--when [you realize that] Hashem, your G-d, [Who] is in your midst, [is] a G-d Who is mighty and feared.
		By way of analogy, Malbim explains that if a person is pursued by a lion, he is not concerned about a bee that might sting him!
	www.myjewishlearning.com /texts/Weekly_Torah_Commentary/ekev_ou.htm (989 words)

	KBY.org: Torat Yavneh
		The Malbim, however, follows the first way of thinking, that the Mishna refers to the mitzvah of sipur yetziat mitzrayim.
		This obligation is written in the pasuk of "v'higadta," which is the pasuk that tells us of the mitzvah of sipur yetziat mitzrayim.
		This is what Rabban Gamliel is teaching us according to the Malbim, that the minimum obligation is saying and understanding these three things.
	www.kby.org /torah/article.cfm?articleid=1329 (627 words)

	Midreshet Harova - Haazenu 5765
		The Malbim (R. Meir Leibush Ben Yechiel Michael) notes that there are two Hebrew words which describe that which is above the Earth.
		As to what the difference between the two is, Malbim says that "Firmament" refers to the place where the planets orbit and from where rain and hail fall, whereas "Heaven" refers to a higher place, where all the forces behind these things are found.
		As to where exactly Heaven stops and Firmament begins, Malbim notes that human beings can exist in the Firmament (even via the use of breathing apparatus) but they cannot exist in Heaven.
	www.midreshetharova.org.il /onlinetorah/archive/devarim/haazenu5765.php (632 words)

	Hoshea
		Likewise, it will be impossible to count the Jews because of their large number and because of their dispersion among the nations of the world (to the point of their not even being recognized as Jews).
		This is one of the principles that the Malbim established in his introduction to his commentary on the Bible – the Bible comes to express ideas, and so all its words have an idea behind them, and are not merely repetitions for the sake of the beauty of the language itself.
		The students should read the Malbim on their own, and write down how the Malbim counters the Radak’s contention.
	www.613.org /smiles/trei-asar/hoshea.htm (5058 words)

	Mail-Jewish Volume 24 Number 84
		There is a MALBIM someplace (I think on Tzizith in Bamidbar which Katz wants too ask about next) that collects ALL mitzvoth where it says "...for all generations...".
		The MALBIM suggests an underlying rationale: If a mitzvah is (1) connected to a Temple commandment but is(2) obligatory at all times then the Torah will say "..for all times..." This works out nicely for OMER.
		Since the MALBIM doesn't just "make a distinction" to explain the MIDRASH...rather the MALBIM goes thru all cases and shows that the distinction explains those where it occurs.
	www.ottmall.com /mj_ht_arch/v24/mj_v24i84.html (1751 words)

	The Reward of Terror
		The Malbim notes that the date of the first prophecy is given in verse 1 as "the twelfth year, in the twelfth month, in the first day of the month." Now it appears that the prophet is receiving the same prophecy again.
		It seems clear that the Prophet is drawing a clear connection between this war between the West and the Ishmaelite and terror in Israel!
		Malbim is an acronym of his name Meir Leibush ben Yechiel Michel.
	www.kabbalaonline.org /Holydays/purim/The_Reward_of_Terror.asp (1100 words)

	Iyov Part 20 - Torah.org
		The Malbim and Rashi explain that Elifaz is rebuking Iyov for failing to respond positively to the test that G-d is placing upon him.
		Although he appeared to serve G-d with love and devotion he was actually serving himself by trying to secure his wealth, health and fame in exchange for Divine service.
		The Malbim goes on to say that had Iyov kept quiet the effect on others would have been quite different.
	torah.org /learning/iyov/iyov20.html (869 words)

	A Question Of Royalty
		According to the Malbim, the problem with the request was not in what they asked, but rather in when they asked it.
		Appointing a king is a mitzvah when the Children of Israel are in need of a king to facilitate their proper service of Hashem.
		In the days of Samuel, says the Malbim, the Jewish people felt that they were no longer capable of living with Hashem in such a direct manner.
	www.tfdixie.com /parshat/shoftim/004.htm (675 words)

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