11

The Ramban says the reason why his name is not mentioned is due to the fact that the city was small with few people living there, he was not famous. The Shaarei Aharon (from whom I am quoting all these answers) suggests that the names mentioned here are based on the evil nature of the people we are mentioning. Being that the king of Tzoar was not so evil ...


10

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 riding ...


10

The Torah uses the male form for the words, and the Sages extrapolated from here that male Amonites and Moavites are banned from the congregation, but females are not. It says on Chabad's Ask the Rabbi page that the decree was made against the men because they did no go to greet the Jews with food and drink. (See Devarim 23:5.) This was not expected of the ...


9

Amalekites and magic: The Amalekites' ability to change into animals is brought by Rashi on Shmuel 1:15:3 and the Rid on the same verse, and mentioned as a midrash in the Kitzur Ba'al Haturim's commentary on Shemot 22:17. Their ability to use magic to flee from danger is brought in the longer commentary of Ba'al Haturim on Shemot 17:13 as something that &...


9

The Radbaz's language (responsum #296) is that he can kill "keMishpat", lawfully. A mob boss, for instance, has the ability to kill, but not lawfully. So I presume if the use of power was totally unlawful for the position, halacha wouldn't consider it. (It doesn't say "he can kill anyone he feels like", or "he can kill you." Just that he can lawfully find ...


9

Rabbi Yonason Eibushutz answered humorously that disposing of two evil doers ( Bigsan and Teresh) is better than one ( Ahashverosh) The midrash (footnote 73) and Sefarim Chitzonum writes that Bigsan and Teresh were in cohoots with Haman. If Ahasverish was killed Haman would have taken his place. In that case it is clear that Ahasverosh is better than Haman. ...


9

Many meforshim understand that when the Gemara refers to Rome it is referring to the Christian nations. See here for example in the Ramban in Sefer HaGeulah - start from last word on the sixth line. http://www.hebrewbooks.org/pdfpager.aspx?req=41398&st=&pgnum=51&hilite= (The discussion of the four kingdoms is from the beginning of the perek ...


8

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 the ...


8

See Rambam Hilchot Melachim Chapter 1. Any Jew can be appointed king as long as he is not a convert nor descended exclusively from converts (Law 4), a woman (Law 5) nor currently or previously employed in a dishonorable profession (Law 6). Although the Davidic line was promised everlasting kingship (Law 7), a king from any tribe, appointed by a prophet, and ...


7

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


7

The basic answer is that because the king was sleeping with Esther so often he became thirsty very often so they were constantly having to bring him water and then later bring him his lavatory. See Rashi's comments on Megillah 13b. It was their job to both guard the door and supply any of his needs during the night. When he wasn't sleeping with Esther they ...


7

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 ...


7

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 ...


7

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. See here Why did the people want a king? the first ...


7

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 ...


7

From Menashe. See Pesikta Rabbati 3 ובמלכים ירבעם בן נבט משל אפרים ואחרי כן יהוא בן (מנשה) [נמשי] משבט מנשה


7

Both Targums on Esther 2:5 identify The Shimei in Mordecai's lineage with Shimei Ben Gera. They state that David saw through a prophetic experience that Mordecai (and Esther according to the first Targum) descended from Shimei, so he delayed his revenge until Shimei stopped bearing children to allow for the subsequent salvation of the Jewish people in the ...


7

Rambam, Hilchos Melachim 3:2: ואם הוסיף אחת ובעלה לוקה If he adds an extra wife and has relations with her, he gets lashed. So that answers question #3. As for the others: On the face of it, kiddushin ought to take effect like in any other case of חייבי לאוין (according to everyone except R' Akiva, and maybe even according to him, since the issur isn't ...


7

Rambam in Hilchot Melachim 1:4 writes: A convert may not be appointed king, even after many generations, until one has a Jewish mother. Kesef Mishneh (ad loc.) writes that the same is true if he has a Jewish father. So as soon as one parent is not a convert (nor descended solely from converts) the child is eligible to be appointed king.


7

When Yaakov is about to die and calls in his sons to bless them, he says to Yehuda (Bereishis 49:8-9): יְהוּדָ֗ה אַתָּה֙ יוֹד֣וּךָ אַחֶ֔יךָ יָדְךָ֖ בְּעֹ֣רֶף אֹיְבֶ֑יךָ יִשְׁתַּחֲוּ֥וּ לְךָ֖ בְּנֵ֥י אָבִֽיךָ׃ גּ֤וּר אַרְיֵה֙ יְהוּדָ֔ה מִטֶּ֖רֶף בְּנִ֣י עָלִ֑יתָ כָּרַ֨ע רָבַ֧ץ כְּאַרְיֵ֛ה וּכְלָבִ֖יא מִ֥י יְקִימֶֽנּוּ׃ You, O Judah, your brothers shall ...


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

The people wanted a king so that they could more closely resemble the other nations (Sh'muel I, 8:5,20; Radak ad loc.). This motivation made their desire for a king contemptible (Sanhedrin 20b; Sh'muel I, 8:7-8; cf. D'varim 17:14-15), despite the fact that, according to some opinions, there is a biblical obligation to appoint a king (see the dispute in ...


6

In North Korea the ruling class is (strangely) treated like a deity according to this Wikipedia article similar to Nevuchadzezzar and the idol he built. As such, bowing is assur (even without prostration - pishut yadaim veraglayim). Even removing one's hat in deference is assur (cf Yoreh Deah 150:3 Rema) If one is bowing down to a person who is not treated ...


6

One is allowed to bow before a king, even a secular king. Halacha does not forbid bowing to a king or, by extension, an important official in the king's court. In Tanach, we find a number of instances when prominent Jews bowed to kings, such as the prophet Natan bowing to David (Melachim 1:1:23) and Yosef's brothers bowing to Yosef (Bereishit 42:6). ...


6

Pirkei Avos says: "Hevei mispallel b'shloma shel malchus" - Pray for the peace of the government. Even though there is no concept of lo ta'amod for Mordechai to adhere to, the assassination of the King would lead to severe sociopolitical upheaval. As subjects to the kingdom, it is our obligation to maintain, or at the very least pray for, the general order. ...


6

Minchas Chinuch suggests it: והנה מבואר בש"ס דהמלך הי' קורא וא"י אם הל"מ כ"ה דדוקא מלך ואם אין מלך בישראל אין מצוה כלל א"כ עד שאול המלך עליו השלום לא נתקיימה מצוה זו ואפשר דל"ד מלך רק גדול שבדורו עליו היה המצוה אם לא הי' מלך וכ"נ מצד הסברא Now it is explained in the Gemara that the king reads, but I don't know if the ...


6

R. Hayyim Joseph David Azulai raises this question in his commentary to that verse and notes that he hasn't seen anyone discuss it: לא ראיתי מי שדיבר למה נקרא מלך ישראל מאחר שהוא ממלכי יהודה ועיין במסרה כ"י דברי אמת כ"י להרב מהר"ש עדני ז"ל However, there are in fact several earlier rabbinic authors that do address this. Radak in his ...


6

The prohibition of living in Egypt has never changed. The question is to who did it apply to in the first place? There are various opinions among the Rishonim Among them are that it only applies to (1) When the Egyptians residing in Egypt themselves were the descendants of the Egyptians who lived there in biblical times . That stopped being the situation ...


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