Vol 25.16 - Chayei Sarah 3 Spanish French Audio Video
(5744) The connection of the Haftorah ("And king David was old" and the oath that Shlomo would reign after him) to the topic of the parsha; Debate in the law of anointing a king who is the son of a king and the reason for the repitition and changes in Rambam (Hil Klei HaMikdash 1:11, and Hil Melachim 1:12)
Rambam Klei HaMikdash: Halacha 11: A king should only be anointed next to a spring. We do not anoint the king who is the son of a king, for the kingship is a hereditary position for the king for all time, as [Deuteronomy 17:20] states: "[Thus] he and his descendants [will prolong their reign] in the midst of Israel." If there is a controversy, he should be anointed to resolve the controversy and to notify to all that he alone is the king, as Solomon was anointed because of the controversy [stirred up by] Adoniyahu. Yoash was anointed because of Atal'ya, and Yehoachaz was anointed because of his brother Yehoyakim. When Elisha had Yehu anointed,41 he did not have him anointed with the anointment oil, but with balsam oil. This is an accepted tradition among the sages.
Rambam Melachim: Halacha 12: A son who succeeds his father as king is not anointed unless he assumes his position amid a dispute over the inheritance or during a civil war. Under these circumstances, he should be anointed in order to remove all disagreement. Therefore, they anointed Solomon because of the claim of Adoniyahu, Jehoash, because of the usurpation of Atalyah, and Jehoachaz, because of [the claim of his brother, Jehoyakim.
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