וידבר [וַיְדַבְּר֨וּ] אֵלָ֜יו לֵאמֹ֗ר אִם־הַ֠יּוֹם תִּֽהְיֶה־עֶ֜בֶד לָעָ֤ם הַזֶּה֙ וַֽעֲבַדְתָּ֔ם וַעֲנִיתָ֕ם וְדִבַּרְתָּ֥ אֲלֵיהֶ֖ם דְּבָרִ֣ים טוֹבִ֑ים וְהָי֥וּ לְךָ֛ עֲבָדִ֖ים כָּל־הַיָּמִֽים׃
Mereka berbicara kepadanya, katanya: “Jika hari ini engkau mau menjadi hamba bagi rakyat ini, melayani mereka, menjawab mereka, dan mengucapkan kata-kata yang baik kepada mereka, maka mereka akan menjadi hambamu sepanjang masa.”
Derashot HaRan
I would say, however, that there is a respect in which pride is even less appropriate for a king in point of his kingship than it is for the rest of the populace in point of any superior qualities that they might possess. For it is well known that kingship is not an intrinsic quality of the king's, but is rather something accorded him by the Blessed One or by the people for the common good — or for his good. This is Solomon's intent in: a) (Ecclesiastes 4:13-14): "Better a poor wise child than an old foolish king, who can no longer take heed; for out of prison he came forth to reign." It is seen, then, that kingship is not an intrinsic quality of the king's, but a title accorded him for the good of the kingdom. It is proper, therefore, that the king not see himself as a governor and ruler over the people, but as a servant of G-d charged with their welfare. This is the intent of b) (Horioth 10a): "Do you think I am giving you rule? I am giving you servitude!" As it is written (I Kings 12:7): 'And they spoke to him, saying: "If you will be a servant this day to this people…"'" And this was David's intent in c) (Psalms 24:7): "Lift up your heads, O you gates… and let the King of Glory enter." It was found to be interpreted thus in a privy scroll of Rabbeinu Yonah: All kings of flesh and blood do not rule over glory, but glory rules over them. To the extent that the people accord their king glory, to that extent will they have kingdom. So that, if they should desire to divest him of all of his glory, they would be divested of all of their kingdom. It is found, then, that kings do not rule over glory, but glory rules over them. But the Blessed One is, in truth, the King of Glory, truly ruling and reigning over it. And since the glory of the king and of his kingdom are not for himself but for his people, it follows that it is less appropriate for him to vaunt himself in his kingdom than for a sage to vaunt himself in the wisdom which he has acquired, the object of the kingdom being first and foremost, not his own betterment, but that of the people.