בקיאות- פרק יז

ב. ה. ו יומת המת- רשעים who are alive are called מתים.

אוה''ח יומת המת¬- if there were no עדים and התרעה, ה' will take care of him. If there were עדים, we take care of him down here.

ח יפלא= מכוסה

רש''י דברי רבות- some of the חכמים say one thing and some say another thing.

וקמת ועלית- the בהמ''ק was higher than all other places. The סנהדרין sat in לשקת הגזיז and this was the highest place in ירושלים.

רש''י ט ואל השופט...- you may say that the שופטים from before were greater, but you must listen to the שופטים you have now- "יפתח בדורו כשמואל בדורו".

רמב''ם Later on, it says that if the נביא adds on מצוות, you can’t listen to him. But what about the מצוות דרבנן? You must do all the new מצוות and watch them like it says, "לא תסיר מן הדבר", they aren’t an addendum to the מצוות of the תורה. So why does it say "לא תוספו ולא תגרעו" and that a נביא can’t come be מחדש and say that ה' commanded him on this? It isn’t permissible to add or take away from the 613 מצוות. But if there is a ב''ד and נביא together, and because of something that happened they want to add a תקנה, they can do this. ב''ד established the מצוה to read the מגילה in its proper time in order to mention the שבח and תשועות of ה'. The גמרא tells us that the reason we say "אשר קדישנו..." by מגילה is because we were commanded to listen to ב''ד.

יב זקן ממרא- a ת''ח who פסקיןs different than what ב''ד says for other people.

רמב''ן יא The מצוה that you must listen to ב''ד is very great. The תורה was given בכתב and different things come up and not everyone is going to think the same thing, many people are going to have different ideas. Therefore, the תורה carved out for us the דין- we must listen to the סנהדרין.

רש''י יג וכל העם ישמעו- you want everyone to see what happens to a זקן ממרא, therefore you wait until the שלש רגלים to kill him.

טו The king must be a Jew.

רש''י יח את משנה התורה- the king had two ספרי תורה- one in his treasure house and one which he took with him wherever he went.

רמב''ן כ לבלתי רום לבבו מאחיו- you aren’t allowed to be a בעל גאוה. The פסוק doesn’t want the king to be a בעל גאוה, קו''ח the people. At least the king has a reason to stand up tall. But גאוה is a despicable מידה, even for a king. Only ה' has גאוה. A person can’t have גאוה besides for "אם זאת יתהלל... השכל וידוע אותי".

אוה''ח לבלתי רום לבבו- through reading the תורה:
1. He won’t be a בעל גאוה.
2. יראת הקב''ה