Why does the Torah write "Tasim alecha Melech" and not 'Asim alecha Melech'?
Torah Temimah: Because Yisrael did not really need a king - since Hashem is their King, 1 and it is only because Hashem foresaw that they would (reject Him and) ask for a king that He turned the request into a Mitzvah.
As Shmuel told the people in Shmuel 1, 12:13. Refer also to 17:14:2:1 and note 2.
Why does the Torah use the double expression "Som Tasim alecha Melech!"?
Ramban: a. To teach us that if the current king dies then it is a Mitzvah to appoint another one in his place; b. To extrapolate "Melech", 've'Lo Malkah' - to disqualify a queen from sitting on the throne.
Kidushin, 20b: To teach us that the people are obligated to ensure that the awesomeness of the king is constantly upon them (Therefore it is forbidden to ride his horse, to sit on his throne, to use his sceptre or to see him whilst he is having a haircut, naked or in the bath-house - Kidushin, 22a). 1
See Torah Temimah, note 79.
What is the simple meaning of "mi'Kerev Achecha"?
Kidushisn, 76b: It means that his mother is a Bas Yisrael. 1
When the people were Chayav to be exterminated because of flattery when they announced that King Agrippas was their brother - they meant (not that his mother was a Bas Yisrael - because in fact she was a Shifchah), but that, like them, he was Chayav be'Mitzvos. Torah Temimah note 81, citing Tosfos in Yevamos, 85b and Bava Basra, 3b).
What are the implications of "mi'Kerev Achecha Tasim alecha Melech"?
Kidushin, 76b: It implies that every important appointment 1 should be from you - someone whose mother is a Bas-Yisrael - and not a Ger. 2
Bava Kama, 88a: It precludes anyone who does not have a Yichus - such as an Eved Cana'ani - from becoming king. 3
Sifri: It implies that the king must be from Eretz Yisrael and not from Chutz la'Aretz. 4
Yevamos, 120a; "Alecha" implies that a Ger who is a Dayan is not permitted to judge a Yisrael but he is permitted to judge his fellow-Ger. 5
Why does the Torah add the (otherwise superfluous) words "mi'Kerev Achecha Tasim alecha Melech"?
Kidushin, 32b: To prohibit a king from foregoing his Kavod - 'Melech she'Machal al Kevodo, Ein Kevodo Machul'. 1
See Torah Temmah, citing Kidushin, 32b and note 77.
What are the implications of "asher Yivchar Hashem Elokecha bo"?
Ramban: It implies that the appointment must be made through a Navi. 1
Targum Yonasan: It implies that, before choosing a king, one should consult Hashem. 2
Why does the Torah repeat "Tasim alecha Melech"?
Sanhedrin, 2a and Sifri #1: To teach us to be awestricken before the king 3 - and that one may consequently not ride on his horse (or sit on his throne - Sanhedrin, 22a), use his scepter, see him naked or whilst he is having his hair cut or is in the bath-house.
Sifri #2: To teach us that it is a Mitzvah to appoint a king. 4
Yerushalmi Kidushin, 4:5: To include all important appointments in the current restriction - such as heads of police, Gaba'ei Tzedakah, the scribes of Beis-Din and those who whip the malcreants. 5
See Torah Temimah, note 77, that Rav Ashi actually makes this comment on "Som Tasim alecha Melech" at the beginning of the Pasuk.
Because his honor, which is a reflection of Kavod Shamayim, is not his to forego.
This is something that distinguished the era of the kings from that of the Shoftim. See Oznayim la'Torah, DH 'Som Tasim' #1.
See Torah Temimah, note 78.
Refer to 17:15:1.1:1.
Seeing as the king is chosen by a Navi, what does the Torah mean when it writes "Lo Suchal Laseis alecha Ish Nochri"?
Ramban #1: To teach us that, even if, for some reason, Hakadosh-Baruch-Hu declines to answer through Nevi'im, it is forbidden to crown a Nochri king.
Rashbam: It is a prohibition against appointing a Nochri king to fight their battles - because he will lead them astray to serve Avodah Zarah. 1
Oznayim la'Torah #1: It means, not literally a Nochri, but somewhat who is estranged from the Torah. 2
Oznayim la'Torah #2: It means that, even if a Nochri offers to rule over Yisrael, they should refuse his offer. 3
Neither the Rashbam nor Targum Onkelos, in answer #3, contend with the main point of the question. Presumably, they will both learn like the Ramban in answer #1.
See Oznayim la'Torah, DH 'mi'Kerev Achecha', who proves that Targum Yonasan also interprets "Ish Nochri" in this way.
See Oznayim la'Torah, DH 'Lo Suchal ... '.
