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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 ...


11

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 don'...


11

S'forno says it would be inappropriate for Yosef to approach the king while dressed in mourning. Similarly, Haamek Davar says it would be inappropriate for Yosef to approach the king while before Yaakov's burial, while he (Yosef) is an onen.


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

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 ...


10

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 ...


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

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

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 ...


8

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 ...


7

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 ...


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

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 ...


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

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

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. ...


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

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 ...


6

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 ...


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

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 ...


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) d"...


6

Rabbi Menachem Azariya miPano in Asara Ma'amaros, Eim Kol Chai, section 3 simanim 9-10 cites an unsourced midrash that Shlomo met Naamah when he was cast out of his kingdom by the demon king Ashmedia (see gittin 68b). The story goes that Ashmedai cast Shlomo's ring, which had the name of God engraved in it, into the ocean. Shlomo the wanderer ended up in the ...


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

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


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 ...


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