Hasmonean kings were sinful

Ramban (Bereishis 49:10) In my opinion, the kings from other tribes, who ruled over Israel after David, went against the wish of their father Jacob by diverting the inheritance of Judah to another tribe. Now they relied on the word of Achiyah the Shilonite, the prophet who anointed Jeroboam, who said, And I will for this afflict the seed of David, but not forever. But when [the ten tribes of] Israel continued to crown kings one after another of the rest of the tribes, and they did not revert to the kingdom of Judah, they transgressed the testament of the ancestor, and they were accordingly punished, just as Hosea said, They have set up kings, but not from Me.

This was also the reason for the punishment of the Hasmoneans, who reigned during the Second Temple. They were saints of the Most High, without whom the learning of Torah and the observance of Commandments would have been forgotten in Israel, and despite this, they suffered such great punishment. The four sons of the old Hasmonean Matithyahu, saintly men who ruled one after another, in spite of all their prowess and success, fell by the sword of their enemies. And ultimately the punishment reached the stage where our Rabbis, of blessed memory, said: “He who says, ‘I come from the house of the Hasmoneans,’ is a slave,” as they were all destroyed on account of this sin. Now although among the children of Shimon, there was cause for punishment on account of the Sadducees, all the children of the righteous Matithyahu the Hasmonean were deposed for this only: they ruled even though they were not of the seed of Judah and of the house of David, and thus they completely removed “the sceptre” and “the lawgiver” from Judah. And their punishment was measure for measure, as the Holy One, blessed be He, caused their slaves to rule over them, and it is they who destroyed them.

It is also possible that, [in addition to the Hasmoneans having sinned for assuming royalty when they were not of the tribe of Judah], they sinned in ruling on account of their being priests, who have been commanded: Guard your priesthood in everything that pertaineth to the altar, and to within the veil; and ye shall serve; I give you the priesthood as a service of gift. Thus it was not for them to rule, but only to perform the Service of G-d.

In Tractate Horayoth of the Jerusalem Talmud I have seen the following text: “We do not anoint priests as kings. Rabbi Yehudah Anturya said that this is on account of the verse, The sceptre shall not depart from Judah. Rabbi Chiya the son of Rabbi Abba said [that Scripture states concerning the king], To the end that he may prolong his days in his kingdom, he and his children, in the midst of Israel. Now what is written afterwards? The priests the Levites … shall have no portion.” Thus the Sages have taught here that kings are not to be anointed from among the priests, the sons of Aaron. Now at first the above text explains that this is out of respect for the tribe of Judah since sovereignty is not to depart from that tribe. Therefore, even if Israel, out of temporary necessity, raises a king over itself from the other tribes, he is not to be anointed so that the glory of royalty should not be upon him. Instead, such kings are to be merely as judges or officers. The reason for mentioning “priests” [when the same stricture applies to all tribes other than Judah] is that even though the priests as such are suited for anointment, we are not to anoint them as kings, and the moreso the rest of the tribes. It is as the Rabbis said in the Gemara: we are to anoint only the kings of the house of David. And Rabbi Chiya the son of Rabbi Abba, [who in the above text from the Jerusalem Talmud based the law upon a verse in the book of Deuteronomy], explained that anointing priests as kings is forbidden by a law of the Torah, which says that the priests the Levites, even all the tribe of Levi, shall have no portion nor inheritance in royalty. This comment is a matter which is fitting and proper.