Makos 24a: Yeshayah gave six Mitzvos for people to focus on. It says about one who fulfills these "Hu Meromim Yishkon..."

Radak citing Targum Yonasan: All Tzadikim who dwell in Yerushalayim will have these merits.

Radak: These merits are proper for a king. Via them, his kingship will stand.

Makos 24a: Avraham exemplified this - "Yetzaveh (Es Banav... La'asos Tzedakah u'Mishpat)."

Rashi: You asked "Mi Yagur Lanu??" (14) Holech Tzedakos will be found. Radak - i.e. Chizkiyah and his virtue will save the city. Even though "Lema'ani u'Lema'an David Avdi" (37:35) implies that it was due to David's merits, both of their merits helped. It mentions David, because he was the first of the kingship in Tziyon ¹ ; it is called Ir David. It means Holech b'Tzedakos; the prefix Beis is omitted. All his ways and actions are with Tzedakah and good deeds.

Malbim: It is Chizkiyah. Tzedakos are Mitzvos Bein Adam la'Makom.

Makos 24a: No one is pained by his words in public (Maharsha; Aruch l'Ner - if he must rebuke someone, he does so in private).

Malbim: He is straight in mindset and Emunos.

Makos 24a: R. Yishmael ben Elisha illustrates this. (He refused to take Matanos Kehunah from a party who came for judgment, lest he deprive the Kohen who normally received the man's gifts.)

Radak: The Torah says that judges should be "Sonei Vatza" (Shemos 18:21). It says Vatza Stam, for they hate all money. Here it says b'Vetza Ma'ashakos - money of theft and oppression. It discusses the king. Kings need money for their armies and servants. He must strive for money that he is entitled to, and despise what he is not entitled to. Even though he has power to take others' money, e.g. to punish a person and force him to pay the kingdom, he despises such money.

Malbim: He despises gain that comes via another's loss.

Makos 24a: R. Yishmael b'Rebbi Yosi illustrates this. (His sharecropper came to him for judgment, and brought to him the Peros that he needed to give to him the next day. R. Yishmael refused to take them, and disqualified himself from judging, since the man wanted to give early.)

Rashi: He removes [bribery from his hands].

Radak: Since he hates all money, he does not seek bribes, even to vindicate the innocent and obligate the guilty. He will not take even a gift from a litigant as long as the case is in front of him ¹ .

Malbim: Kings used to take gifts. He will not, for he constantly judges, and perhaps the giver will come to him for judgment. Even if he would return the gift, it was like a temporary bribe.

Makos 24a: If he hears a Chacham shamed, he is not silent.

Rashi: Otem is sealing, like "Shekufim Atumim" (Melachim I, 6:4).

Radak #1: The king can kill those who transgress his command. He will kill only in judgment. If his household tells him that Ploni should be killed for doing such and such to you, he does not want to hear, unless it is clarified. "Damim" is inos blood.

Radak #2: Even if one is Chayav Misah, he pardons his sin, for it is hard for him to kill a person, unless it is to eradicated evil from the land.

Malbim: He does not accept Leshon ha'Ra about anyone, to the point that if someone tells him that Ploni rebelled against him and he is Chayav Misah, he shuts his ear and does not hear ¹ .

Makos 24a: He shuts his eyes to avoid looking at women doing laundry (at the river, for they are barefoot). Rashi - Otem is closing, like "va'Y'atzem. Es Eineichem" (29:10).

Radak #1: He does not want to see any evil in the world.

Radak #2: He cannot see an evil person, like David said "Dover Shekarim Lo Yikon l'Neged Einai" (Tehilim 101:7).

Malbim: He shuts his eyes to avoid seeing evil, lest he come to desire.