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 ...


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 ...


4

I’m aware of two terms used in Tanach: either calling her מלכה anyway, as in אסתר המלכה (Esther 5:2-3, 7:1-3, etc.), or the more crass term שגל, “royal consort” (Tehillim 45:10 and Nechemiah 2:6, as interpreted by the conclusion of Rosh Hashanah 4a).


4

Some commentators say that Zerubbabel was supposed to be king (such as Ibn Ezra, see e.g. his commentary to 4:14). Zerubbabel is never explicitly called a king, but he was from the royal family (1 Chronicles 3:19), and also served as governor (פֶּחָה) of Judea (Haggai 1:1). Zerubbabel was the one who built the Temple (he participates in the building in Ezra,...


3

The Yerushalmi to this Mishnah brings two explanations for R’ Shimon’s opinion: חברייא אמרין טעמא דר"ש משם שהגדולה מכפרת אמר ר' יוסי שאין חטאו וידיעתו שוין The Chaveirim say: The reason for R’ Shimon is because his stature atones. R’ Yosi said: because his sin and knowledge aren’t the same. That is to say: According to the Chaveirim, that he ...


3

This is unsourced. The reason why horses and gold aren’t given a set amount is that different kings have needs for different amounts of each depending on the circumstances. For example, during a time of war, a king would need more gold to pay soldiers and more horses for them to ride on than in a time of peace. Therefore the Rambam said that a king can’t ...


3

Easy. שיר השירים פרק ו פסוק ח שִׁשִּׁים הֵמָּה מְלָכוֹת, וּשְׁמֹנִים פִּילַגְשִׁים; וַעֲלָמוֹת, אֵין מִסְפָּר This verse talks about the king's spouses, and the word is מלכה (queen).


3

Ran in his eleventh derashah understands that one of the fundamental purposes of appointing the king is to act as a separate source of judgement (outside of the courts which need to act within specific strict rules of justice) in order to maintain the well-running of society. Thus, implicitly included in the commandment to appoint a king (in Devarim 17:25) ...


2

The Mishna specifies that the reading should be only in Hebrew because it's true, as you said, that it's done in Hebrew. So it has to be on the list. This is so obvious, as you stated, that this is one of the items on the list that - when discussed in subsequent Mishnayot - where no textual proof is offered that it has to be read in Hebrew. Moreso, you ...


2

The Gemara addresses this in 19b, and Rashi there explains the mishna; he says the issue here is that yibbum and chalitzah both clash with the obligation of a king's honor. Chalitza -- to have him summoned before the court and for someone to spit in front of him; yibbum (this is cool!) -- for him to say "I'm filling in for my dead brother" ... the king ...


2

While not explicitly addressing your scenario, the Rambam Hilchos Melachim 2:6 writes about how a king should behave and generally conduct himself: כְּדֶרֶךְ שֶׁחָלַק לוֹ הַכָּתוּב הַכָּבוֹד הַגָּדוֹל. וְחִיֵּב הַכּל בִּכְבוֹדוֹ. כָּךְ צִוָּהוּ לִהְיוֹת לִבּוֹ בְּקִרְבּוֹ שָׁפָל וְחָלָל שֶׁנֶּאֱמַר (תהילים קט כב) "וְלִבִּי חָלַל בְּקִרְבִּי". וְלֹא ...


1

In this answer a man with amputated legs above the knee cannot do Chalitza and would normally have to do Yibbum whether sefaradi or ashkenazi. Seridei Eish III 49 quoting Or zarua 665. So if this amputee is also forbidden by a Negative commandment to marry this woman in these cases: a Petzua Daka - he has crushed genitals and cannot marry a Yisraelis (...


1

R. Yitzchak Abarbanel (Devarim 27:14ff) says (near the end) that Hoshea was from the tribe of Zevulun: ולפי שצפה גם כן ענין הושע בן אלה שהיה משבט זבלון שהרג בסתר ונקשר את פקח בן רמליהו ומלך תחתיו. ומיד גלו השבטים ונחרב שומרון לכן אמר כנגדו ארור מכה רעהו בסתר. [Moshe] foresaw Hoshea ben Eilah, who was from Shevet Zevulun, who killed in stealth, ...


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