Tafsiran yang Mengutip untuk 2 Raja-raja 5:26

At this point, Job confesses that he had not spoken sense (Job 34:35) in all his arguments. He reveals that throughout the entire debate his mind had not been at one (2Kings 5:26) with the words in his mouth (Psalms 36:4). For in truth, in his heart, he had believed all along in Providence and the immortality of the soul. His whole polemic was just an attempt to find a way to this end through the medium of study and thought: it was all by way of being a search. As the master of the prophets [Moses] had said, Show me Thy Glory. (Exodus 33:18) He too had first investigated this subject by the use of reason and had worked on composing the Book of Job, in which he recorded all his investigations and insights in these matters. But when he saw that no solution could be found by the use of reason, he had asked that God Himself make the glory of His judgments and Governance known to him, as He had to Job,⁴Carried away by his faithfulness to the rabbinical tradition, namely, that Moses was the author of Job, Malbim is driven into contradiction. If Moses wrote the Book of Job before the Exodus, as Malbim postulates, he must have known the truth concerning the workings of Providence that Job is about to learn from God before the revelation at Mount Sinai and the sin of the golden-calf. Consistency requires that Moses must have been asking for something else when, following these events, he asks of God: 'Show me Thy Glory'.
Alternatively, perhaps Malbim is suggesting that Job and Moses are one, and God's lectures here in the Book of Job were His reply to the request made by Moses, and He showed him... and told him; (Deuteronomy 34:1) and he was then comforted for being dust and ashes (Job 42:6).

The classic Mefarshim offer a variety of explanations for Elisha’s refusal to take any of Na’aman’s gifts. Rashi explains that much of Na’aman’s wealth is generated from Avodah Zarah, and it is Halachically forbidden to benefit from Avodah Zarah. The Malbim points, in part, to the notion of Elisha seeking to create a Kiddush Hashem.²¹⁹TABC alumnus Nachum Krasnopolsky (‘19) brings attention to the Gemara (Sanhedrin 74b-75a), which uses Elisha’s encounter with Na’aman to determine whether or not the Mitzvah of Kiddush Hashem (sanctification of Hashem’s name) applies to non-Jews. The Metzudat David (Melachim II 5:26) understands the refusal as stemming from Elisha’s abhorrence of deriving material benefit from the miracles he performs unless it is absolutely necessary.

Elisha vehemently disapproves of Geichazi’s actions, as is clear from Melachim II 5:26, when he rhetorically asks Geichazi, “HaEit LaKachat Et HaKesef VeLakachat Begadim VeZeitim UChramim VeTzon UBakar Va’Avadim UShifachot,” “is this a [proper] time to accept money [with which] to buy clothing, olive trees, vineyards, sheep, cattle, slaves, and maidservants?” Elisha is profoundly disappointed that his erstwhile protégé does not realize that Elisha’s ascension to the international stage is a critically important time to adopt a policy that would shield him from the affliction of arrogance.