Midrash su Esodo 21:29

(Fol. 19) "The king must not act as a judge, nor be summoned before court." R. Joseph said: This is concerning the kings of Israel; but the kings of the house of David may act as a judge, and can be summoned before court, as it is written (Jer. 21, 12) O house of David, thus said the Lord: Exercise justice on every morning. And if they were not be summoned before court, how could they judge? Behold! it is written (Zeph. 2, 1) Gather yourself together. And Resh Lakish said: "This means first correct thyself, then correct others." Why then is it prohibited to the Kings of Israel? Because of the incident which happened with the slave of King Janai, who murdered a person. Simon b. Shetach said to the sages: "Notwithstanding that he is the slave of the king, he must be tried." They sent word to the king: "Your slave has killed a man." And Janai sent his slave to them to be tried. Whereupon they sent to him: "You also must appear before the court, for the Torah says (Ex. 21, 29) Warning has been given to its owners — i.e., the owner of the ox must appear at the time the ox is tried." He then came and took a seat. "Arise King Janai," said Simon b. Chetach, "so that the witnesses shall testify while you stand; yet not for us do you rise, but for Him who commanded and the world came into being, as it is said (Deut. 19, 17) Stand before the Lord." And the king answered: "It must not be as you say, but as the majority of your colleagues shall decide." (Ib. b) Simon then turned to his right, but they cast their eyes down (were afraid to give their opinion). He turned to his left, and they also cast their eyes down. Simon b. Shetach exclaimed: "You are entertaining consideration [of fear] in your mind! May the One who knows [man's] thoughts take revenge upon you." Thereupon Gabriel came and smote them to the floor, and they died. At that time the sages decreed that a king should neither act as a judge nor appear before court; neither be a witness, nor can anyone testify against him.

R. Samuel the son of Nahmani said that R. Jonathan stated: Whoever rebukes his companion for religious reasons earns a share of divine grace, as it is said: He that rebuketh a man shall in the end find more favor (Prov. 28:23). And furthermore a thread of divine favors will be drawn about him, as is said: He shall find favor. Scripture says: Mine ordinance shall ye do (Lev. 18:4). These are ordinances which, if they were not enumerated in the Torah, ought to have been. Scripture is speaking here of idolatry and blasphemy. My statutes shall ye keep, to walk therein (ibid.). These are the commandments against which the evil inclination contends, and against which the peoples of the earth rebel. These are: the wearing of garments made of wool and linen,¹²The law of shatnez; see Lev. 19:19. This commandment and all the following ones are disregarded as irrational by non-Jews. the eating of pig,¹³See Lev. 11:7. the spittle of a childless sister-in-law,¹⁴After one has refused to marry his brother’s widow under the law of levirate marriage; see Deut. 25:5–10. mixing seeds,¹⁵Deut. 22:9–11. stoning an ox for killing a human being,¹⁶Exod. 21:29. the heifer whose neck was broken,¹⁷Lev. 14:1–21. the bird sacrifice brought by a leper,¹⁷ a firstling of an ass,¹⁸Exod. 13:13. meat prepared in milk,¹⁹Exod. 23:9. and the goat that has been sent away (the scapegoat).²⁰Lev. 16:1–34. Azazel, the area where the scapegoat would perish. You might maintain that these are unimportant prohibitions. Hence Scripture says: I am the Lord: I have decreed them, and you art not permitted to repudiate them.