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14

Abarbanel offers two possible approaches: 1) "לא יסור שבט" does not mean the monarchy, but rather that Yehuda will always be inherently greater and more deserving of respect and leadership than the other tribes. 2) "לא יסור שבט" means that the tribe of Yehuda will be punished continuously throughout their exile (שבט as in "שבט אפי"), referring to the galus ...


9

David's status after his anointing and before Shaul's death was actually, according to Megillah 14b, the subject of a halachic dispute between him and Avigayil. David himself held that he was a king for all purposes, and that therefore Naval (who had denied his men food and insulted him - I Sam. 25) was a rebel against the monarchy and could be put to death ...


8

The Gemara (Megillah 13a, bottom), cited by Rashi to the verse in Esther, says that this was Achashverosh's last-ditch attempt to get Esther to reveal her origins, since otherwise she might be replaced as queen. (It says that this was done at Mordechai's advice; thus the juxtaposition that "Mordechai was sitting at the king's gate." Me'am Loez adds - I ...


8

To add to what @avi said: According to Kabbalah (Zohar, part II, 34a), Pharaoh represents a serpent who sits in the Nile and says "I created myself and this river. This idea comes from a prophecy in Yechezkel (29:3), where Pharaoh says this. But the Pharaoh in the prophecy is referring to a later Pharaoh, the one that Nevuchadnetzar would destroy. The ...


8

Building on DoubleAA's first point, we find that with King David, when Shimi cursed him (II Sam. 16:5-8), David let it slide not only at the time (ibid. vv. 10-12), but even after he had been reinstated as king (ibid. 19:23-24). The Mishneh Lamelech (Parshas Derachim, derush 11) explains that David was of the opinion that during Avshalom's rebellion he had ...


8

I don't know if this is the earliest source, but it is pretty early. In Pirkei deRabbi Eliezer Chapter 3 the Torah asks God the following question: רבון כל העולם אם אין צבא למלך ואם אין מחנה למלך על מה הוא מולך, אם אין עם לקלס למלך אי זה הוא כבודו של מלך?‏ Master of the Universe, if a king does not have armies or camps then what is he king of? If ...


7

The Rambam (Hilchos Malachim 1:7-10) Discusses the annointing and appointing of Jewish kings. There (1:8) he says: If a prophet appoints a king from any other tribe of Israel and that king follows the path of Torah and mitzvot and fights the wars of God, he is considered as a king, and all the commandments associaed with the monarchy apply to him. ...


7

Sefer Hachiunuch doesn't list the reading/learning as its own commandment. Instead, part of his definition of the commandment for the king to write a Torah scroll, Commandment #494, includes "so that it will always be with him, and he'll read from it." He does not, however, specify how frequently or extensively the king is to read from it. He further ...


7

S'forno says it would be inappropriate for Yosef to approach the king while dressed in mourning.


6

After perusing the Tanach to confirm, I have some found some answers to this question: First, Shlomo definitely had contact with both his parents. He was anointed by Nathan and Zadok, at David's command, in I Melachim 1:32-34. There must have been some contact time between then and when David charged him with farewell instructions in Chapter 2. As for ...


6

The question is, “Shaul was not a descendant of Yehudah. How then could Hashem appoint a King and seemingly promise him an eternal dynasty of Kingship if he would observe the Torah, as is implied (ibid., 13:13) where Shmuel says to Shaul, ‘You have done foolishly; you have not kept the commandment of Hashem that He commanded you. For if ...


6

Perhaps you mean the king of Cheshbon? Cheshbon was the capital city of Sichon, king of the Amorites ("Emorim"). The Jews conquered it. See Numbers 21:21--27: Israel sent emissaries to Sichon king of the Amorites ... Sichon, however, did not let Israel pass through his territories. Instead, Sichon mustered up all his people, and went out to ...


6

According to Divrei HaYomim 1 8:33 and Divrei Hayomim 1 9:39 his real name was Ashba'al. ונר הוליד את קיש וקיש הוליד את שאול ושאול הוליד את יהונתן ואת מלכי שוע ואת אבינדב ואת אשבעל The Radak explains why he is called Ish Boshes since his name ended in Ba'al it was translated to Boshes, and according to Rashi it was changed to Boshes as a deragortory to ...


6

Rabbeinu Bechaye says it (using those words) in his commentary on the Torah, Bereshit 38:30. It is a long entry, but the relevant portion is found towards the end (top of the first column here). He also says it in his introduction to Parshat Balak (about 15 lines in here). He also brings it up in another Sefer of his called Kad HeKemach (Rosh Hashana (2) ...


6

http://en.wikipedia.org/wiki/Exilarch The last exilarch (Reish Galusa) whose name is recorded is Hezekiah. He was imprisoned and tortured to death in 1040. He was the last exilarch. However daat.ac.il says that it ended earlier by the leaders of the Jews due to fears of the Muslims. בשנת 941 מת נשיא הגולה דוד בן זכאי, ורב סעדיה גאון, איש ריבו ...


6

The curse of Yechonya (or Yehoyachin) was revoked and his wife had two sons while he was in prison. This is rebuilding of the Davidic line through Zerubavel. Note that this means that since Yehoyachin was the last king who had children that survived (all of Tzidkiyahus children were killed at the destruction of the first temple) Mashiach would therefore ...


6

Madanei Asher page 168 discusses this question and answers as follows. Shaalos U'Tshuvis Radbaz - Volume 2 #772 says that a Jewish king is not judged and therefore would not go to exile. Regarding prior to the time of Yanai Hamelech when Jewish kings were judged he says even there a Jewish king would not be exiled based on the Gemara - Makos 10a that a ...


6

I believe the earliest source is Pirkei Derabbi Eliezer Chapter 16. החתן דומה למלך מה המלך הכל מקלסין אותו שבעת ימי המשתה כך חתן הכל מקלסין אותו שבעת ימי המשתה מה המלך לובש בגדי כבוד כך החתן לובש בגדי כבוד מה המלך שמחה ומשתה לפניו כל הימים כך החתן שמחה ומשתה לפניו כל שבעת ימים מה המלך אינו יוצא לשוק לבדו כך החתן אינו יוצא לשוק לבדו מה המלך פניו מאירות ...


6

In Shmuel 1 chapter 8 vs 6 Rashi explains that the problem with the request wasthe fact that they said 'to rule over us like all the nations'. The Radak there explains that it was apparent they made their request as a complaint, not that they were looking to be mikayem the mitzvah of appointing a king.


5

When no name is given, the lesson and meaning of the story can be expanded for all generations. When a name is given, it is because what is being said is mostly just relevant to the time period that is being discussed, and generalities should not be derived from those verses. As a quick example.. When dealing with Nimrod, Nimrod has his own special ...


5

Shortly before the first Gulf War, an article appeared in the Journal of Halacha and Contemporary Society discussing halachic views towards US intervention in this case. It included, among other things, the possibility that just as if Fred was drowning or surrounded by bandits, Ernie should try and rescue him, so too if Country A is being threatened then ...


5

Yes, Halacha and the Torah deal with ethics at the national level. Some Rabbis, such as Rav Kook and ilk, even argue that halacha is mostly concerned with the ethics at a national level. They focus on the Klal and the Tzibur as the main ethical imperative, using individuals as the mechanism to achieve that moral dimension. The Torah, and Jewish history ...


5

What's right or wrong is dependent on the will of God, which may differ in differing situations. King Saul had clearly been (by Samuel) told to kill all the animals, and he disobeyed. King David was given no such order; in fact, the Urim V'Tumim told him "go save!" (hatzel); the same language used in v.18, he "saved" that which had been taken. As to ...


5

From vv. 18-19, it seems that David only took back what the Amalekites had previously plundered (and per verse 16, that was from the Jews and, lehavdil, from the Philistines): יח וַיַּצֵּל דָּוִד, אֵת כָּל-אֲשֶׁר לָקְחוּ עֲמָלֵק; וְאֶת-שְׁתֵּי נָשָׁיו, הִצִּיל דָּוִד. יט וְלֹא נֶעְדַּר-לָהֶם מִן-הַקָּטֹן וְעַד-הַגָּדוֹל וְעַד-בָּנִים וּבָנוֹת, ...


5

Rambam, The Laws of Kings and Wars, 3:8 (Chabad.org) Anyone who rebels against a king of Israel may be executed by the king… Shaul was considered righteous since he believed he was putting down a rebellion. The king may only execute people by decapitation. ……However, he may not confiscate property. If he does, it is considered theft. This is ...


5

Sefer Moshav Zekeinim end Parshas Beshalach brings it in the name of a Medrash, however does not indicate where this Medrash is.


5

Well, I guess we can start with Zecharia 9:9 גִּילִי מְאֹד בַּת צִיּוֹן הָרִיעִי בַּת יְרוּשָׁלִַם הִנֵּה מַלְכֵּךְ יָבוֹא לָךְ צַדִּיק וְנוֹשָׁע הוּא עָנִי וְרֹכֵב עַל חֲמוֹר וְעַל עַיִר בֶּן אֲתֹנוֹת Be exceedingly happy, O daughter of Zion; Shout, O daughter of Jerusalem. Behold! Your king shall come to you. He is just and victorious; humble, and ...


5

Taanis 22b relates that Yoshiyahu said "צדיק הוא ה׳ כי פיהו מריתי" - HaShem is righteous for I have rebelled against his word. (quote from Eicha 1:18)


5

Ruth 4: 18 - 22 Peretz, Chetzron, Ram, Aminadav, Nachshon, Salmon, Boaz, Oved, Yishai, Dovid. Nachshon was the nasi of Yehudah at the time of the Exodus. Sotah 11b says that Dovid descended from Miriam. However, Calev is not mentioned. Some commentators connect Dovid being called Efrati with Miriam (Efrat) and say that one of her descendants married into ...


5

I think the answer to this question lies in how Shmuel chose to rebuke the nation. In chapter 12, Shmuel recaps the mistake that the Jewish people have made in requesting a king. In verse 17, he tells them the following: הֲלוֹא קְצִיר-חִטִּים, הַיּוֹם--אֶקְרָא אֶל-יְהוָה, וְיִתֵּן קֹלוֹת וּמָטָר; וּדְעוּ וּרְאוּ, כִּי-רָעַתְכֶם רַבָּה אֲשֶׁר עֲשִׂיתֶם ...



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