Komentaryong Sumisipi para sa Mga Awit 37:1

Yachol meirosh chodesh: “One might think this was from the beginning of Nisan:'' Explain this passage in the following way: One might think that one is only obligated to teach the person when he first becomes a backslider and has not yet become mired in impurity. But after he becomes impure in his ways, one need not relate to him. Therefore, the Torah states, “On that day.” (Ex. 13:8) that is, when you see him; even if he has been following an evil path for years, one should not avoid him. “If one says “on that day,” one might think it means “while it is still day;” that is, when one has time to teach him. This is because then he would have time to instruct him in the proper way and to convince him to leave his former way. But if one is only able to rebuke him one is not obligated. Therefore the verse teaches, baavur zeh, “Because of this: only when matzah and maror are before him. That is, When you see him leave the right path, you should still have hope that your words might serve some purpose. This is (the meaning of) matzah and maror. Matzah alludes to the right way and the good inclination and maror alludes to the evil way, the evil inclination. If he is entirely wicked, however, “Do not be vexed by evil people,” (Ps. 37:1) just as it is a commandment to speak to someone who will listen, so one should remain silent if the person won’t listen. If you do not know that he is definitely wicked, one should try to bring him close (to Torah). As it is said, “Love your fellow and bring them close to Torah.”⁸⁹Mishnah Avot 1:12

AND THOU SHALT SAY: ‘I WILL SET A KING OVER ME.’ In the opinion of our Rabbis⁹⁴Sanhedrin 20b. [who say that “The Israelites were obliged to fulfill three commandments upon their entry into the Land: to appoint a king etc.”] this verse is like “and thou shalt surely say ‘I will set a king over me.’” This is a positive commandment,⁹⁵See “The Commandments,” Vol. I, pp. 182-183. for He has obligated us to say so after conquering and settling [in the Land]. The expression is similar to and thou shalt make a parapet for thy roof⁹⁶Further, 22:8. [which is also a matter of obligation and not one of choice], and other verses besides these. He mentioned and thou shalt say because it is commanded that the people come before the priests of the tribe of Levi, and to the judge and say to them, “It is our wish that we set a king over us.”
It is my further opinion that this is also one of his [Moses’] allusions to future events, for so it happened when the people asked for Saul, saying to Samuel, Now make us a king to judge us like all nations,⁹⁷I Samuel 8:5. and similarly it is written there, that we also may be like all the nations, and that our king may judge us etc.⁹⁸Ibid., Verse 20. For what reason is there that the Torah should say in connection with a commandment [‘I will set a king over me] like all the nations that are round about me’ when it is not proper for Israel to learn their ways⁹⁹Jeremiah 10:2: Learn not the way of the nations. and neither be envious against the workers of evil.¹⁰⁰Psalms 37:1. But this is an allusion to what will be, and therefore the section is written in an intermediate tense [and not in the form of a command] as I have already explained.¹⁰¹Above, 4:25; 7:22.