Halakhah for Sanhedrin 38:22

He prohibited us from cursing a nassi (elevated one). And that is His saying, "and do not maledict a nassi among your people" (Exodus 22:27). And this title - meaning to say, nassi - was placed by Scripture upon a king who has power. It said [about a king], "If a nassi sins." But the sages placed it on the head of the academy of seventy elders. And in all of the Talmud and the Mishnah, they said, "the nessiim and the heads of the court." And in their language (Sanhedrin 19b), "'[In the case of] a nassi who forwent his honor, his honor is forgiven (it is effective); [of] a king who forwent his honor, his honor is not forgiven (it is not effective)." And know that this negative commandment includes [the rabbinic] nassi, along with the king. For the content of this negative commandment is that it prohibits cursing anyone who has the power to command and is at the highest level - whether it is governmental or pertaining to Torah. And [the latter] is the head of the academy; and that is what is understood from the law of this commandment. And one who transgresses this negative commandment is lashed. (See Parashat Mishpatim; Mishneh Torah, The Sanhedrin and the Penalties within their Jurisdiction 26.)

And [also] that which they, may their memory be blessed, said (Sanhedrin 19b), "'Surely place upon yourself a king' - that his fear should be upon you"; meaning to say that we fear him, trust his words in every matter that he does not command against the commandments of the Torah and that we honor him with the full honor that can be fitting for flesh and blood. And in the hand of the king is the right to kill anyone who transgresses the commandment of the king who is established according to the Torah, or rebels against any matter [pertaining to him]. And there is no angle of iniquity in this, to the point where they, may their memory be blessed, said (Shabbat 56a) that Uriah became liable for his soul (life), when he said in front of David, "my master, Yoav" (II Samuel 11:11) - as he should not have mentioned mastery about any other man in front of the king. And [also] that which they, may their memory be blessed, said (Sanhedrin 20b) that in the hand of the king is the power to make a road in the middle of fields and vineyards, and that he may judge people according to what appears to him to be the truth - and even without clear witnesses. And [also] that which they said (Sanhedrin 22a) that we do not ride on his horse; we do not sit on his throne; we do not marry his widow; we do not use his scepter, his crown nor any vessels he uses. And all of this is for his stature and his honor. And when he dies, his vessels are burned in front of his bier. And [also] that which they said (Sanhedrin 19b) that [if] a king forgoes his honor, his honor is not foregone. And all of these things, they are all for the good of the people and for their benefit. And the laws of the king are all like they are explained in the book of I Samuel 8:11-17. [These] and the rest of the details of the commandment are elucidated in the second chapter of Sanhedrin, in the first chapter of Keritot and in the seventh chapter of Sotah. And this is from the commandments that are incumbent upon all of the community; [that is] upon the males, as it is proper for them to do these matters.