Йешайау 33:17 Галаха: Mishneh Torah, Kings and Wars, Mishneh Torah, Rest, Sefer Chasidim & Shulchan Arukh, Yoreh De'ah

The king gets his hair cut every day. He grooms himself and adorns himself in resplendent garments, as it says, “your eyes shall gaze upon the king in his beauty” (Isaiah 33:17). The king sits on a throne in his palace and he wears a crown on his head. The entire nation comes to him when he wants, and stands before him and bows to the ground. Even a prophet stands before the king and bows to the ground, as it says, “…behold, Nathan the Prophet; and he came in before the king and bowed down to the king with his face to the ground” (I Kings 1:23). However, the Kohen Godol does not appear before the king unless he¹⁴The Kohen Godol. wants to nor does he stand before him. Rather, the king stands before the Kohen Godol, as it says, “and he stood before Eliezer the Kohen” (Numbers 27:21). Nevertheless, the Kohen Godol is commanded to honor the king, he seats him, and stands before him when he comes to him. The king should not stand before him unless he is there to ask of the Urim. The king must give honor to those who study Torah. When the Sanhedrin and the Sages of Israel enter, he must stand for them and he seats them by his side. So did Asa¹⁵In some editions: Yehoshofat. King of Judah do when he stood up from his throne for a Torah scholar and kissed him and called him “my rabbi, and my teacher”. This applies when the king is at home alone with only his servants present, and he does this and similar things privately. But in public, before the people, he does not do this. Then he stands for no one and does not speak gently and does not call any one, but by his name. This is so that reverence¹⁶Lit., awe. for him will fill the hearts of all.

It is forbidden to bathe on Yom Kippur — whether with hot water or with cold water; whether his whole body or a single limb. It is even forbidden to put [one's] small finger into water. However, the king and a bride may wash their faces — the bride so she will not be disgusting to her husband; and the king so [people] will see his beauty, as it is stated (Isaiah 33:17), "Your eyes shall see the king in his beauty." For how long [after her wedding] is she called a bride? Thirty days.

The main strength of piety from beginning to end is that although they scoff at him he does not forsake his piety, his intent is for heaven’s sake and he does not look at the countenances of women: especially so among other men where women are customarily seen, for example, if he has been in the wedding hall where the women were garbed in choicest ornaments and all were gazing but he did not stare, for that will he merit the great good that is laid up, as it is written, “which thou hast laid up for those that fear thee” (Ps. 31:20). And his eye will be satiated with the Divine Glory: “Thine eyes shall see the king in his beauty” (Isa. 33:17). For this reason it is best for the individual when he meets a woman, whether single or married, whether a gentile woman or Jewish, whether she be of age or a minor, to turn his face aside from looking at her. Thus do we find in Job (31:1), “I made a covenant with mine eyes; how then should I look upon a maid.” And thus is it written in the book of Ben Sira, “Avert your eyes from a beautiful woman, lest you stumble and incur penalties for her.” ¹Ben Sira 9:5. (So Isa. 33:15) “And shutteth his eyes from looking upon evil” refers to him who gazes not upon women at the time when they stand by their wash.²Baba Bathra 57b. When they wash their garments and lift their skirts so as not to soil them, they uncover their legs, and we know a woman’s leg is a sexual incitement³Berakoth 24a.
/4/ Solomon Ibn Gabirol, Choice of Pearls, ed. Zvi Phillipawski (Warsaw: J. Lebenson, 1863), p. 9; also Jerusalem Talmud Berakoth 1:5. All future references to the Jerusalem Talmud will be designated J. T. and so said the sage, “nothing interposes better before desire, than closing one’s eyes.”