사무엘상 8:11의 Halakhah

It may perhaps be argued that the royal prerogatives may be classified in two categories: viz., those designed to be exercised for the benefit of society and those which redound to the personal benefit and glory of the monarch. The latter are derived from I Samuel 8:11-17 and, indeed, the very existence of such prerogatives is a matter of dispute; see Sanhedrin 20b. It would appear, however, that those which are designed to be exercised for the benefit of society, i.e., "perfection of the world," accrue to non-Jewish monarchs as well, as evidenced by the incident of Tamar, and are not the subject of the controversy recorded in Sanhedrin 20b. Those authorities who maintain that gentile kings enjoy the prerogatives encompassed by the second category certainly agree that they enjoy those of the first as well. But Tosafot, who denies that royal prerogatives extend to non-Jewish kings, may well be understood as referring to those of the second category only, i.e., those derived from I Samuel; Tosafot may well consider that prerogatives encompassed within the first category are vested in non-Jewish kings as well. Cf., however, R. Shlomoh Zalman Auerbach, Ma'adanei Erez, Shev'it, no. 20, sec. 12.

And [also] that which they, may their memory be blessed, said (Sanhedrin 19b), "'Surely place upon yourself a king' - that his fear should be upon you"; meaning to say that we fear him, trust his words in every matter that he does not command against the commandments of the Torah and that we honor him with the full honor that can be fitting for flesh and blood. And in the hand of the king is the right to kill anyone who transgresses the commandment of the king who is established according to the Torah, or rebels against any matter [pertaining to him]. And there is no angle of iniquity in this, to the point where they, may their memory be blessed, said (Shabbat 56a) that Uriah became liable for his soul (life), when he said in front of David, "my master, Yoav" (II Samuel 11:11) - as he should not have mentioned mastery about any other man in front of the king. And [also] that which they, may their memory be blessed, said (Sanhedrin 20b) that in the hand of the king is the power to make a road in the middle of fields and vineyards, and that he may judge people according to what appears to him to be the truth - and even without clear witnesses. And [also] that which they said (Sanhedrin 22a) that we do not ride on his horse; we do not sit on his throne; we do not marry his widow; we do not use his scepter, his crown nor any vessels he uses. And all of this is for his stature and his honor. And when he dies, his vessels are burned in front of his bier. And [also] that which they said (Sanhedrin 19b) that [if] a king forgoes his honor, his honor is not foregone. And all of these things, they are all for the good of the people and for their benefit. And the laws of the king are all like they are explained in the book of I Samuel 8:11-17. [These] and the rest of the details of the commandment are elucidated in the second chapter of Sanhedrin, in the first chapter of Keritot and in the seventh chapter of Sotah. And this is from the commandments that are incumbent upon all of the community; [that is] upon the males, as it is proper for them to do these matters.