To not curse a chieftain (nassi): To not curse a chieftain, as it is stated (Exodus 22:27), “and a chieftain among your people shall you not malign.” And the explanation upon it came that the nassi is the king (Mishneh Torah, The Sanhedrin and the Penalties within Their Jurisdiction 26:1). But nonetheless, this negative commandment also includes the nassi of Israel and that is the head of the Great Sanhedrin, who is also called the nassi; since the intention of the verse is about anyone who is the head authority over Israel, whether it is the government of the kingdom or whether it is the government of the Torah.
It is from the roots of the commandment that it is because it is impossible for the settlement of people without their making one of them head over the others, to do his command and fulfill his decrees. As the opinions of people are different and they will never all agree to one opinion — to do one thing from among the many things. And from this, the result will be idleness and a cessation of actions. And therefore they need to accept the opinion of one of them — whether it is good or whether it is bad — so that they will be successful and be involved in the business of the world, sometimes finding great benefit from his will and counsel and sometimes [finding] the opposite. And all of this is better than disagreement which causes complete idleness. And since the one appointed as head is the cause for the benefit that we said — whether he is big in leading us in the ways of religion or whether he is big in the kingdom to guard a man from his neighbor that is more powerful than he — the matter is fitting and proper that we not [treat] his honor lightly, and also that we not curse him. [We should not do this] even not in front of him, and all the more so [not] in front of witnesses; as a bad habit that a person accustoms himself [to do] by himself will in the end become his action [in public]. And we have already [talked about] the great loss that comes because of disagreement. (See Bamidbar Rabbah 18.)
From the laws of the commandment — what they, may their memory be blessed, said (Shevuot 35b), that the only one who is liable is one who curses with a name or with an appellation [of God]; that the one who curses him is lashed three [sets] of lashes, because of “Elohim shall you not curse,” because of “and a chieftain among your people shall you not malign,” and because of “You shall not curse a deaf person” (Leviticus 19:14), which is a negative commandment that includes all of Israel; and the rest of its details — are elucidated in Sanhedrin. (See Tur, Choshen Mishpat 27.)
And it is practiced by males and females in the Land and in every place that we are with our king or with the head of the Great Sanhedrin. And one who transgresses it and curses him with a name or an appellation is lashed three [sets] of lashes. And if the son of the nassi curses him, he is lashed four — three as we have said, and one for one who curses his father.
שֶׁלֹּא לְקַלֵּל הַנָּשִׂיא – שֶׁלֹּא לְקַלֵּל אֶת הַנָּשִׂיא, שֶׁנֶּאֱמַר (שמות כב כז) וְנָשִׂיא בְעַמְּךָ לֹא תָאֹר, וּבָא הַפֵּרוּשׁ (רמב"ם סנהדרין כו א) שֶׁהַנָּשִׂיא זֶה הַמֶּלֶךְ. וְאָמְנָם זֶה הַלָּאו כּוֹלֵל גַּם כֵּן הַנָּשִׂיא שֶׁבְּיִשְׂרָאֵל, וְהוּא רֹאשׁ סַנְהֶדְרֵי גְּדוֹלָה, שֶׁנִּקְרָא נָשִׂיא גַּם כֵּן, לְפִי שֶׁכַּוָּנַת הַכָּתוּב לְהַזְהִירֵנוּ עַל כָּל מִי שֶׁהוּא רֹאשׁ שְׂרָרָה עַל יִשְׂרָאֵל בֵּין מֶמְשֶׁלֶת מַלְכוּת בֵּין מֶמְשֶׁלֶת הַתּוֹרָה.
To not curse a chieftain (nassi): To not curse a chieftain, as it is stated (Exodus 22:27), “and a chieftain among your people shall you not malign.” And the explanation upon it came that the nassi is the king (Mishneh Torah, The Sanhedrin and the Penalties within Their Jurisdiction 26:1). But nonetheless, this negative commandment also includes the nassi of Israel and that is the head of the Great Sanhedrin, who is also called the nassi; since the intention of the verse is about anyone who is the head authority over Israel, whether it is the government of the kingdom or whether it is the government of the Torah.
מִשָּׁרְשֵׁי הַמִּצְוָה, לְפִי שֶׁאִי אֶפְשָׁר לְיִשּׁוּב בְּנֵי אָדָם מִבְּלִי שֶׁיַּעֲשׂוּ אֶחָד מִבֵּינֵיהֶם רֹאשׁ עַל הָאֲחֵרִים לַעֲשׂוֹת מִצְוָתוֹ וּלְקַיֵּם גְּזֵרוֹתָיו מִפְּנֵי שֶׁדֵּעוֹת בְּנֵי אָדָם חֲלוּקִין זֶה מִזֶּה וְלֹא יַסְכִּימוּ כֻּלָּם לְעוֹלָם לְדֵעָה אַחַת לַעֲשׂוֹת דָּבָר מִכָּל הַדְּבָרִים, וּמִתּוֹךְ כָּךְ יֵצֵא מִבֵּינֵיהֶם הַבִּטּוּל וְהָאֲסִיפָה בִּפְעֻלּוֹת, וְעַל כֵּן צְרִיכִין לְקַבֵּל דַּעַת אֶחָד מֵהֶם אִם טוֹב וְאִם רָע לְמַעַן יִצְלְחוּ וְיַעַסְקוּ בְּעִסְקוֹ שֶׁל עוֹלָם, פַּעַם יִמָּצֵא בַּעֲצָתוֹ וְחֶפְצוֹ תּוֹעֶלֶת רַבָּה וּפַעַם הַהֵפֶךְ, וְכָל זֶה טוֹב מִן הַמַּחְלֹקֶת שֶׁגּוֹרֵם בִּטּוּל גָּמוּר. וּמֵאַחַר שֶׁהַמְּמֻנֶּה לְרֹאשׁ סִבָּה אֶל הַתּוֹעֶלֶת שֶׁאָמַרְנוּ, הֵן שֶׁהוּא גָּדוֹל לְהַדְרִיכֵנוּ בְּדַרְכֵי הַדָּת אוֹ גָּדוֹל בְּמַלְכוּת לִשְׁמוֹר אִישׁ מֵרֵעֵהוּ שֶׁתַּקִּיף מִמֶּנּוּ, רָאוּי הַדָּבָר וְכָשֵׁר שֶׁלֹּא נָקֵל בִּכְבוֹדוֹ, וְגַם שֶׁלֹּא לְקַלְּלוֹ אֲפִלּוּ שֶׁלֹּא בְּפָנָיו וְכָל שֶׁכֵּן בִּפְנֵי עֵדִים כְּדֵי שֶׁלֹּא נָבוֹא מִתּוֹךְ כָּךְ לַחֲלֹק עִמּוֹ, לְפִי שֶׁהַהֶרְגֵּל הָרַע שֶׁהָאָדָם מַרְגִּיל עַצְמוֹ בֵּינוֹ לְבֵין עַצְמוֹ הוּא סוֹף מַעֲשֵׂהוּ וְהַמַּחְלֹקֶת עָלָיו כְּבָר אָמַרְנוּ (במדבר רבה קרח יח) הַהֶפְסֵד הַנִּמְצָא בִּשְׁבִילוֹ.
It is from the roots of the commandment that it is because it is impossible for the settlement of people without their making one of them head over the others, to do his command and fulfill his decrees. As the opinions of people are different and they will never all agree to one opinion — to do one thing from among the many things. And from this, the result will be idleness and a cessation of actions. And therefore they need to accept the opinion of one of them — whether it is good or whether it is bad — so that they will be successful and be involved in the business of the world, sometimes finding great benefit from his will and counsel and sometimes [finding] the opposite. And all of this is better than disagreement which causes complete idleness. And since the one appointed as head is the cause for the benefit that we said — whether he is big in leading us in the ways of religion or whether he is big in the kingdom to guard a man from his neighbor that is more powerful than he — the matter is fitting and proper that we not [treat] his honor lightly, and also that we not curse him. [We should not do this] even not in front of him, and all the more so [not] in front of witnesses; as a bad habit that a person accustoms himself [to do] by himself will in the end become his action [in public]. And we have already [talked about] the great loss that comes because of disagreement. (See Bamidbar Rabbah 18.)
מִדִּינֵי הַמִּצְוָה, מָה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (שבועות לה, ב) שֶׁאֵין חַיָּב עָלָיו אֶלָּא הַמְּקַלְּלוֹ בְּשֵׁם אוֹ בְּכִנּוּי. וְשֶׁהַמְקַלְּלוֹ לוֹקֶה שָׁלֹשׁ מַלְקוּיוֹת, מִשּׁוּם אֱלֹהִים לֹא תְקַלֵּל, וּמִשּׁוּם וְנָשִׂיא בְעַמְּךָ לֹא תָאֹר, וּמִשּׁוּם לֹא תְקַלֵּל חֵרֵשׁ (ויקרא יט יד) שֶׁהוּא לָאו כּוֹלֵל כָּל יִשְׂרָאֵל. וְיֶתֶר פְּרָטֶיהָ מְבֹאָרִים בְּסַנְהֶדְרִין (שם).
From the laws of the commandment — what they, may their memory be blessed, said (Shevuot 35b), that the only one who is liable is one who curses with a name or with an appellation [of God]; that the one who curses him is lashed three [sets] of lashes, because of “Elohim shall you not curse,” because of “and a chieftain among your people shall you not malign,” and because of “You shall not curse a deaf person” (Leviticus 19:14), which is a negative commandment that includes all of Israel; and the rest of its details — are elucidated in Sanhedrin. (See Tur, Choshen Mishpat 27.)
וְנוֹהֶגֶת בִּזְכָרִים וּנְקֵבוֹת, בָּאָרֶץ וּבְכָל מָקוֹם שֶׁנִּהְיֶה עִם מַלְכֵּנוּ אוֹ עִם רֹאשׁ סַנְהֶדְרֵי גְּדוֹלָה. וְהָעוֹבֵר עָלֶיהָ וְקִלְּלוֹ בְּשֵׁם אוֹ בְּכִנּוּי, לוֹקֶה שָׁלֹשׁ מַלְקוּיוֹת. וְאִם בֶּן הַנָּשִׂיא קִלְּלוֹ לוֹקֶה אַרְבַּע, שָׁלֹשׁ שֶׁאָמַרְנוּ, וְאֶחָד מִשּׁוּם מְקַלֵּל אָבִיו.
And it is practiced by males and females in the Land and in every place that we are with our king or with the head of the Great Sanhedrin. And one who transgresses it and curses him with a name or an appellation is lashed three [sets] of lashes. And if the son of the nassi curses him, he is lashed four — three as we have said, and one for one who curses his father.