Hot answers tagged malchut-royalty
12
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 ...
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 ...
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 ...
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 ...
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
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
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
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) ...
5
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 ...
5
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.
...
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
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 ...
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
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 ...
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 ...
4
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 ...
4
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 Melechim 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 ...
4
The Ohr Hachayim asks: a) Why does it say Balak saw what Israel did... The entire Moav was scared, it should say Moav saw. b) Midyan had plenty to be scared of, too, but the pasuk doesn't mention it.
He answers that Balak was really part of the chiefs of Midyan. When the Torah says Balak saw, its like saying Midyan was worried about the situation. ...
4
The second time was to try and call Esther's bluff.
From here:
And when the virgins were gathered a second time... (2:19)
With the great honors bestowed upon her on the one hand, and by threatening her position by gathering maidens for a second time on the other, the king hoped to persuade Esther to reveal her origin. But with the help of Mordechai ...
4
I think you are referring to the (re)discovery of the Torah scroll by Chilkiyahu the High Priest in the time of Yoshiyahu (Josiah?) (mentioned in Kings II chap. 22, and Chronicles II chap. 34), in the course of renovations to the Temple. (If I'm mistaken, please cite a source).
You are quite correct that there were many copies of the Torah. This particular ...
4
Shulchan Aruch (OC 560:4) states regarding the prohibition on wearing crowns after the destruction of the Temple:
וכן גזרו על עטרות חתנים, שלא להניח כלל, ושלא יניח החתן בראשו שום כליל, שנאמר: הסר המצנפת והרם העטרה (יחזקאל כא, לא); וכן גזרו על עטרות הכלה, אם היא של כסף, אבל של גדיל מותר לכלה; ודוקא לחתן וכלה, אבל בשאר כל אנשים ונשים לא גזרו.
And so ...
3
Rabbi Hershel Schachter points to the Gemara's observation that King Cyrus of Persia, the son of Queen Esther and King Achashverosh, has his years on the throne counted in some accounts from 1 Nissan (like Jewish kings), and in others from 1 Tishrei (like non-Jewish kings). Though he was the king of Persia, as long as he was sympathetic to Jewish causes (he ...
3
According to Rav Kook, and his son, Israel today is considered the quasi kingdom of Israel for many reasons.
I list them here in no particular order.
With the signing of the Balfour Declaration, the "three oaths" have been fulfilled, and the Nations of the world (like in the time of Cyrus) told the Jewish people that they are to return home and build ...
3
The Brisker Rov answers at first he was not King, it was only after he said theses Jews bring all the suffering in the world then and only then did they make him a King. Like the Gemara says in Gittin (56b):
"המיצר לישראל נעשה ראש"
2
The Medrashim say Shlomo's Mother beat him for waking up late the day after his wedding to queen Sheba as she tricked him by placing a Sheet over their bed to make him believe it was still night and this was the first day the Avodah in the Beis Hamikdash was supposed to start.
Mentioned here in the Jewish Encyclopedia-under Solomon's Marriage
2
While I don't know how it reconciles with the issue you referred to, we see that although Shlomo HaMelech is appointed king (at Dovid HaMelech's command) in 1 Kings 1:32-40 prior to the passing of Dovid HaMelech. In verse 43-4 we read "Jonathan answered and said to Adonijah, 'To the contrary, our lord King David has made Solomon King!...Furthermore, Solomon ...
2
The Rama (426:2) quotes Rabbeinu Bachya who says that David's kingdom, which is compared to the moon, will renew itself like the moon; and the Jews will return to their husband, G-d. The Mishnah Brurah (in the Bi'ur Halachah) quotes the Pri Chadash to the statement in Rosh HaShanah 25a that this was the message that they sent.
2
Sotah 37a-b
In the book Ben Yehoyadah, Rabbi Yosef Hayyim mi-Baghdad's work on the aggadic portions of the Talmud, the author points out that the reward granted to both Yehudah and Binyamin are eternal rewards - the Jewish people's monarchy will always be from the house of King David, and the place of the Temple will always remain on Har Ha-Bayit in ...
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