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Nach YomiI Kings · מלכים א׳Chapter 11

I Kings 11

מלכים א׳ ׀ךק י׮א

Section: נביאים · נביאים ךאשונים | Book: I Kings | Chapter: 11 of 22 | Day: 111 of 742

Date: June 2, 2026

קלאוד על הנ׮ך

Chapter 11 is the verdict that chapter 10 quietly recorded. The Torah’s law of the king in Devarim 17:16-17 had prohibited three accumulations to a Davidic monarch — horses, women, and silver and gold — and the previous chapter had catalogued each in turn, never naming the prohibition but laying the evidence side by side. Now the chapter opens with the words “v’hamelech Shlomo ahav nashim nochriyot rabbot” (וְהַמֶ֌לֶךְ שְׁלֹמֹה א֞הַב נ֞ש֎ׁים נׇכְך֎י֌וֹת ךַב֌וֹת), and the middle clause of the Torah’s warning — the wives who will “turn aside his heart” — becomes the engine of everything that follows. Seven hundred sarot bearing the dignity of full marriage contracts, and three hundred pilagshim without them, are drawn from precisely the nations Hashem had said Israel must not enter into: Moav, Ammon, Edom, Tzidon, and the Hittites. The phrase “le-et ziknat Shlomo” (לְעֵת ז֎קְנַת שְׁלֹמֹה) frames the tragedy as a slow corrosion rather than a single fall — the wisest of men is undone gradually, in his old age, by the very women whose strange tongues and strange gods he had thought he could safely contain.

The chapter is theologically careful about what exactly Shlomo did. The text says his wives “hittu et levavo acharei elohim acherim” (ה֎ט֌ו֌ אֶת לְב֞בוֹ אַחֲךֵי אֱלֹה֎ים אֲחֵך֎ים), and that he himself walked after Ashtoret of the Tzidonim and after Milkom the abomination of Ammon, and built bamot for Kemosh of Moav and for Molech on the mountain east of Yerushalayim — the height that will come to be called Har HaMashchit, the Mountain of Corruption. Yet the Gemara in Shabbat 56b preserves the powerful tradition “kol ha-omer Shlomo chata eino ela to’eh” — anyone who says Shlomo actually sinned is mistaken — and Rashi, drawing on Sanhedrin 21b and Yevamot 76b, reads the verses accordingly: Shlomo himself did not bow to these gods, but because he did not stop his wives from doing so, scripture writes their idolatry against him as though it were his own. Radak handles the matter with similar restraint. The reader is thus left holding a charged ambiguity that itself becomes the chapter’s deepest indictment: a king so great that the verse’s plain sense must be softened, and a failure so consequential that even the softened sense costs him the kingdom. Hashem appears to Shlomo “shenit” — a third theophany after Givon (3:5) and the dedication of the Beit HaMikdash (9:2), each appearance graver than the last — and the divine word pronounces the sentence: “karoa ekra et hamamlachah me-alecha.” Yet the sentence is bent three times by mercy: not in Shlomo’s own days, not by Shlomo’s own hand, and not the whole kingdom, for “shevet echad” — one tribe, Yehuda with Binyamin folded into it as the commentators work out — will remain to the house of David for the sake of David and for the sake of Yerushalayim, the city Hashem has chosen.

The middle of the chapter then introduces the historical instruments of that decree. Hadad the Edomite is a survivor of the six-month campaign in which David and Yoav had cut down the males of Edom; the textual oddity of “na’ar katan” — a small child smuggled out by his father’s servants through Midyan and Paran into Egypt — produces one of Tanakh’s quiet ironies, that the violence by which David secured his borders has preserved the seed of the adversary now sent against his son. Pharaoh’s reception of Hadad is unusually warm: a house, a food allowance, the sister of Tachpenes the queen as wife, and a son Genuvat raised in the palace among Pharaoh’s own children. The exchange when Hadad asks to return — “shalcheni v’elech el artzi” and Pharaoh’s wounded reply “ma atah chaser imi” — reads less like a political dialogue than a domestic one, the foreign king playing father to the child he will one day release as a sword against Israel. Rezon ben Elyada is briefer but parallel: a renegade from Hadadezer of Tzova whom David had struck down, who has gathered men, taken Damascus, and risen up against Israel “kol yemei Shlomo.” Both adversaries are afterglow from David’s wars; the seeds of judgment were planted in the foundation of the kingdom and only now germinate.

The third and decisive adversary is internal. Yarovam ben Nevat, an Ephraimite “gibor chayil” whom Shlomo himself had elevated to oversee all the burden-labor of the house of Yosef, “noseh yad ba-melech” — raised his hand against the king — in the context of Shlomo’s building of the Millo and the closing of the breach in the city of David. That the catalyst is the corvée labor (the very burden Shmuel had warned would attend monarchy in I Shmuel 8) is itself meaningful: the northern tribes feel the weight of the southern capital’s construction, and feel it in the person of one of their own. The encounter with Achiyah HaShiloni outside the city, away from settled places, is staged with deliberate symbolism. Achiyah is wearing a salmah chadashah, a new garment, which he tears into twelve pieces; Rashi notes that the choice of a new cloak rather than an old one signals that the kingdom being torn is itself new, just as the parallel act in I Shmuel 15:27, where Shaul tore the corner of Shmuel’s coat and the kingdom was torn from him, used clothing as a sign of dynasty. Ten pieces go to Yarovam, one remains, and Yarovam is offered the same conditional covenant that had been offered to David: if you walk in My ways, I will build you a bayit ne’eman, a faithful house. The chapter is careful to fence this gift on two sides: Hashem will afflict the seed of David “ach lo kol hayamim” — but not for all days, a promise that the Davidic line, however bent, will not finally be broken.

The chapter closes with Shlomo seeking to kill Yarovam, with Yarovam fleeing to Shishak of Egypt — the same Egypt that had sheltered Hadad, that will soon invade Yehuda in chapter 14 — and finally with the formulaic notice that the rest of Shlomo’s deeds, his wisdom and all that he did, are written in sefer divrei Shlomo, that he reigned forty years over all Israel in Yerushalayim, that he slept with his fathers and was buried in Ir David, and that Rechavam his son reigned in his stead. The narrative architecture is theological: divine speech in verses 11-13 brackets the three adversaries and the prophetic word of Achiyah, so that the political collapse the reader is about to witness in chapter 12 is framed entirely as the working out of a decree, not the contingency of personalities. The wisest king in Israel’s history dies in the same city as his father, but he dies having lost the unity his father labored to build, and the editorial silence about his repentance, his last words, or even a brief eulogy is the loudest absence in Sefer Melachim. The Davidic promise has been bent; the kingdom has been torn; and yet — for the sake of David, for the sake of Yerushalayim, and “ach lo kol hayamim” — the bend is not a break, and the tear leaves one thread by which the whole eventually will be re-woven.

׀ךק י׮א · Chapter 11

׀סוק א׳ · Verse 1

Hebrew:

וְהַמ֌ֶ֣לֶךְ שְׁלֹמֹ֗ה א֞הַ֞ב נ֞שׁ֎֧ים נׇכְך֎י֌֛וֹת ךַב֌֖וֹת וְאֶת֟ב֌ַת֟׀֌ַךְעֹ֑ה מוֹאֲב֎י֌րוֹת עַמ֌ֳנ֎י֌וֹת֙ אֲדֹ֣מ֎י֌ֹ֔ת ׊ֵ֜דְנ֎י֌ֹ֖ת ח֎ת֌֎י֌ֹ֜ת׃

English:

King Solomon loved many foreign women in addition to Pharaoh’s daughter—Moabite, Ammonite, Edomite, Phoenician, and Hittite women,

The chapter opens with the seed of Shlomo's undoing: he loved many foreign women drawn from the very nations the Torah had forbidden, including Moabite, Ammonite, Edomite, Tzidonian, and Hittite wives. Rashi notes that Pharaoh's daughter is counted separately because she was the most beloved, while Radak adds that she was the beginning of the corrosion even before his heart was turned, and that the violation here was twofold: marrying many wives at all (which the Torah forbids the king) and marrying foreign ones.
ךש׎יRashi
וְאֶת ב֌ַת ׀֌ַךְעֹה. אַף ה֮יא מ֮ן הַנ֌֞כְך֎י֌וֹת, אֶל֌֞א שֶׁה֞יְת֞ה חֲב֎יב֞ה ע֞ל֞יו מ֎כ֌ֻל֌֞ם, מְנ֞א֞ה֌ לְעַ׊ְמ֞ה֌, וְכֵן: וַי֌֎׀֌֞קְדו֌ מֵעַבְדֵי ד־ו֮ד ת֌֎שְׁע֞ה ע֞שׂ֞ך א֎ישׁ וַעֲשׂ֞האֵל.
And [especially] the daughter of Pharaoh. She too was one of the foreign women, but because she was beloved by him more than all of them, she was counted separately.1Alternatively, Pharaoh's daughter is singled out because she was the cause for the beginning of Shlomo's downfall.—Radak And similarly, "And there were missing of Dovid's servants nineteen men and Asahel."2II Shmuel 2:30.

׀סוק ב׳ · Verse 2

Hebrew:

מ֎ן֟הַג֌וֹי֎֗ם אֲשֶׁ֣ך א֞֜מַך֟יְהֹו֞ה֩ אֶל֟ב֌ְנֵ֚י י֎שְׂך֞אֵ֜ל לֹא֟ת֞בֹ֣או֌ ב֞הֶ֗ם וְהֵם֙ לֹא֟י֞בֹ֣או֌ ב֞כֶ֔ם א֞כֵן֙ יַט֌֣ו֌ אֶת֟לְבַבְכֶ֔ם אַחֲךֵ֖י אֱלֹהֵיהֶ֑ם ב֌֞הֶ֛ם ד֌֞בַ֥ק שְׁלֹמֹ֖ה לְאַהֲב֞֜ה׃

English:

from the nations of which GOD had said to the Israelites, “None of you shall join them and none of them shall join you,ajoin you In marriage; cf. Deut. 7.3–4; 23.4, 8–9. lest they turn your heart away to follow their gods.” Such Solomon clung to and loved.

The verse explicitly anchors Shlomo's marriages in the Torah's prohibition (Devarim 7:3) against intermarriage with the Canaanite nations, warning 'pen yatu et levavcha' — lest they turn your heart away. Radak observes that although the original commandment named the seven Canaanite nations, the same principle applies to all foreign nations who might lead Israel after their gods. The poignant verb 'davak' (clung) deliberately echoes the language of cleaving to Hashem in Devarim, marking the inversion at the heart of Shlomo's failure.

׀סוק ג׳ · Verse 3

Hebrew:

וַיְה֎י֟ל֣וֹ נ֞שׁ֎֗ים שׂ֞ךוֹת֙ שְׁבַ֣ע מֵא֔וֹת ו֌׀֎לַגְשׁ֎֖ים שְׁלֹ֣שׁ מֵא֑וֹת וַי֌ַט֌֥ו֌ נ֞שׁ֖֞יו אֶת֟ל֎ב֌֜וֹ׃

English:

He had seven hundred royal wives and three hundred concubines; and his wives turned his heart away.

׀סוק ד׳ · Verse 4

Hebrew:

וַיְה֎֗י לְעֵת֙ ז֎קְנַ֣ת שְׁלֹמֹ֔ה נ֞שׁ֞יו֙ ה֎ט֌֣ו֌ אֶת֟לְב֞ב֔וֹ אַחֲךֵ֖י אֱלֹה֎֣ים אֲחֵך֎֑ים וְלֹא֟ה֞י֚֞ה לְב֞בրוֹ שׁ֞לֵם֙ ע֎ם֟יְהֹו֣֞ה אֱלֹה֞֔יו כ֌֎לְבַ֖ב ד֌֞ו֎֥יד א֞ב֎֜יו׃

English:

In his old age, his wives turned away Solomon’s heart after other gods, and he was not as wholeheartedly devoted to the ETERNAL his God as his father David had been.

The verse marks the tragedy as gradual — 'le-et ziknat Shlomo,' in his old age — and grades it against his father: his heart was not 'shalem' (whole) with Hashem 'ke-levav David aviv.' Metzudat David softens the picture: it does not say Shlomo himself served other gods, only that he permitted his wives to follow them. The comparison to David, who fell into grave sin yet returned with wholeness of heart, becomes the standard by which Shlomo is now found wanting.

׀סוק ה׳ · Verse 5

Hebrew:

וַי֌ֵ֣לֶךְ שְׁלֹמֹ֔ה אַחֲךֵ֣י עַשְׁת֌ֹ֔ךֶת אֱלֹהֵ֖י ׊֎דֹנ֎֑ים וְאַחֲךֵ֣י מ֎לְכ֌ֹ֔ם שׁ֎ק֌ֻ֖ץ עַמ֌ֹנ֎֜ים׃

English:

Solomon followed Ashtoreth the goddess of the Phoenicians, and Milcom the abomination of the Ammonites.

The text says Shlomo himself 'went after' Ashtoret the goddess of the Tzidonim and Milkom the abomination of the Ammonites. Metzudat David softens the indictment in the spirit of the Talmudic tradition that Shlomo himself did not actually serve idols: because he failed to protest against his wives' worship, scripture writes their idolatry against him as if he had walked after these gods himself. The careful pairing — Ashtoret named as 'elohei' (goddess) but Milkom called 'shikutz' (abomination) — registers the deeper Torah view that all such worship is detestable.

׀סוק ו׳ · Verse 6

Hebrew:

וַי֌ַ֧עַשׂ שְׁלֹמֹ֛ה ה֞ךַ֖ע ב֌ְעֵינֵ֣י יְהֹו֑֞ה וְלֹ֥א מ֎ל֌ֵ֛א אַחֲךֵ֥י יְהֹו֖֞ה כ֌ְד֞ו֎֥ד א֞ב֎֜יו׃ {ס}        

English:

Solomon did what was displeasing to GOD and did not remain loyal to GOD like his father David.

The verse renders the prophetic verdict in plain words: 'vaya'as Shlomo hara b'einei Hashem,' Shlomo did evil in the eyes of Hashem, and did not fully follow Hashem 'ke-David aviv.' Metzudat David explains 'lo milei' as a failure of completion — he did not finish the work of Hashem's word by protesting against his wives. The contrast with David, who is mentioned three times in this section of the chapter, is the chapter's measuring rod.

׀סוק ז׳ · Verse 7

Hebrew:

א֞ז֩ י֎בְנֶ֚ה שְׁלֹמֹ֜ה ב֌֞מ֞֗ה ל֎כְמוֹשׁ֙ שׁ֎ק֌ֻ֣ץ מוֹא֞֔ב ב֌֞ה֞֕ך אֲשֶׁ֖ך עַל֟׀֌ְנֵ֣י יְךו֌שׁ֞ל֑֞͏֎ם ו֌לְמֹ֕לֶךְ שׁ֎ק֌ֻ֖ץ ב֌ְנֵ֥י עַמ֌֜וֹן׃

English:

At that time, Solomon built a shrine for Chemosh the abomination of Moab on the hill near Jerusalem, and one for Molech the abomination of the Ammonites.

The verse states that Shlomo built a bamah for Kemosh of Moav 'on the mountain east of Yerushalayim' (later called Har HaMashchit, II Kings 23:13) and for Molech of Ammon. Rashi (citing Shabbat 56b) explains that because Shlomo did not protest against his wives' worship, the bamah is named for him as builder. He also identifies the mountain as Har HaZeitim, the Mount of Olives — a stinging irony, that the height facing the Beit HaMikdash itself becomes the site of foreign worship.
ךש׎יRashi
א־ז י֎בְנֶה שְׁלֹמֹה ב֌֞מ֞ה. ךַב֌וֹתֵינו֌ א֞מְךו֌: מ֎ת֌וֹךְ שֶׁל֌ֹא מ֮ח־ה ב֌ְנ֞שׁ֞יו, נ֎קְךֵאת עַל שְׁמוֹ. ב֌֞ה֞ך אֲשֶׁך עַל ׀֌ְנֵי יְךו֌שׁ֞ל֞י֎ם. הַך הַז֌ֵית֎ים.
Then Shlomo built a Bomoh [altar]. Our Rabbis said, that because he did not protest against his wives, it is called by his name.3Maseches Shabbos 56b. A Jew is responsible for the behavior of those subject to his influence. The Torah demands, "you shall reprove your fellow and do not bear a sin on his account" [Vayikra 19:17], implying that if you fail to reprove him, you will bear his sin.—Ralbag On the mountain opposite Yerusholayim. The Mount of Olives.

׀סוק ח׳ · Verse 8

Hebrew:

וְכֵ֣ן ע֞שׂ֞֔ה לְכׇל֟נ֞שׁ֖֞יו הַנ֌ׇכְך֎י֌֑וֹת מַקְט֎יך֥וֹת ו֌֜מְזַב֌ְח֖וֹת לֵאלֹהֵיהֶ֜ן׃

English:

And he did the same for all his foreign wives who offered and sacrificed to their gods.

The pattern is generalized: Shlomo did the same — i.e., permitted the same — for all his foreign wives, who burned incense and sacrificed to their own gods. Metzudat David glosses 'and so he did' as a turning of a blind eye, a willful failure to intervene. The chapter is building the legal case: the failure is one of permitted idolatry within the very house of the king who built the Beit HaMikdash.

׀סוק ט׳ · Verse 9

Hebrew:

וַי֌֎תְאַנ֌ַ֥ף יְהֹו֖֞ה ב֌֎שְׁלֹמֹ֑ה כ֌֎֜י֟נ֞ט֣֞ה לְב֞ב֗וֹ מֵע֎րם יְהֹו֞ה֙ אֱלֹהֵ֣י י֎שְׂך֞אֵ֔ל הַנ֌֎ךְא֥֞ה אֵל֖֞יו ׀֌ַעֲמ֞֜י֎ם׃

English:

GOD was angry with Solomon, because his heart turned away from the ETERNAL, the God of Israel, who had appeared tobappeared to See note at 9.2. him twice

Hashem's anger ('vayit'anaf') is aggravated by the special intimacy he had shown Shlomo: 'asher nirah elav pa'amayim' — who had appeared to him twice. Metzudat David and Radak identify the two theophanies as the dream at Givon (3:5) and the appearance after the dedication of the Beit HaMikdash (9:2); other communications came through prophets, but two were direct. The point is the weight of accountability: a king who has seen Hashem face-to-face cannot plead ignorance.

׀סוק י׮ · Verse 10

Hebrew:

וְ׊֎ו֌֞րה אֵל֞יו֙ עַל֟הַד֌֞ב֣֞ך הַז֌ֶ֔ה לְב֎֚לְת֌֎י֟לֶ֔כֶת אַחֲךֵ֖י אֱלֹה֎֣ים אֲחֵך֎֑ים וְלֹ֣א שׁ֞מַ֔ך אֵ֥ת אֲשֶׁך֟׊֎ו֌֖֞ה יְהֹו֞֜ה׃ {×€}

English:

and had commanded him about this matter, not to follow other gods; he did not obey what GOD had commanded.

׀סוק י׮א · Verse 11

Hebrew:

וַי֌ֹ֚אמֶך יְהֹו֞֜ה ל֎שְׁלֹמֹ֗ה יַ֚עַן אֲשֶׁ֣ך ה֞֜יְת֞ה֟ז֌ֹ֣את ע֎מ֌֞֔ךְ וְלֹրא שׁ֞מַ֙ךְת֌֞֙ ב֌ְך֎ית֎֣י וְחֻק֌ֹתַ֔י אֲשֶׁ֥ך ׊֎ו֌֎֖ית֎י ע֞לֶ֑יך֞ ק֞ךֹ֚עַ אֶקְךַրע אֶת֟הַמ֌ַמְל֞כ֞ה֙ מֵע֞לֶ֔יך֞ ו֌נְתַת֌֎֖יה֞ לְעַבְד֌ֶ֜ך֞׃

English:

And GOD said to Solomon, “Because you are guilty of thiscBecause you are guilty of this Lit. “This is with you.”—you have not kept My covenant and the laws that I enjoined upon you—I will tear the kingdom away from you and give it to one of your servants.

The sentence is now pronounced: 'karoa ekra et hamamlachah me-aleycha v'natatiha l'avdecha' — I will surely tear the kingdom from you and give it to your servant. Rashi reads 'hayetah zot imach' as 'you knew you were transgressing My commandments' — the offense is aggravated by Shlomo's full awareness. Metzudat David and Radak both clarify that the decree comes through a prophet, whom Radak identifies as Achiyah HaShiloni, anticipating his appearance later in the chapter.
ךש׎יRashi
אֲשֶׁך ה֞יְת֞ה ז֌ֹאת ע֎מ֌֞ךְ. אֲשֶׁך י֞דַעְת֌֞ שֶׁאַת֌֞ה עוֹבֵך עַל מ֎׊ְו֞ת֎י.
This had been with you. [I.e.,] you knew that you were transgressing My commandments.

׀סוק י׮ב · Verse 12

Hebrew:

אַךְ֟ב֌ְי֞מֶ֙יך֞֙ לֹ֣א אֶעֱשֶׂ֔נ֌֞ה לְמַ֖עַן ד֌֞ו֎֣ד א־ב֑֮יך־ מ֎י֌ַ֥ד ב֌֎נְך֖֞ אֶקְך֞עֶ֜נ֌֞ה׃

English:

But, for the sake of your father David, I will not do it in your lifetime; I will tear it away from your son.

׀סוק י׮ג · Verse 13

Hebrew:

ךַրק אֶת֟כ֌ׇל֟הַמ֌ַמְל֞כ֞ה֙ לֹ֣א אֶקְך֞֔ע שֵׁ֥בֶט אֶח֖֞ד אֶת֌ֵ֣ן ל֎בְנֶ֑ך֞ לְמַ֙עַן֙ ד֌֞ו֎֣ד עַבְד֌֎֔י ו֌לְמַ֥עַן יְךו֌שׁ֞לַ֖͏֎ם אֲשֶׁ֥ך ב֌֞ח֞֜ךְת֌֎י׃ {ס}        

English:

However, I will not tear away the whole kingdom; I will give your son one tribe, for the sake of My servant David and for the sake of Jerusalem that I have chosen.”

The third mitigation: even the son will retain 'shevet echad' — one tribe — and this for the sake of David and for the sake of Yerushalayim 'asher bacharti.' Metzudat David and Radak both explain that 'one tribe' refers to Yehuda with Binyamin folded into it, since Binyamin's portion lay in Yerushalayim alongside Yehuda's, and the two were counted together. Metzudat David adds that the preservation of Yerushalayim required a Davidic king zealous for the Beit HaMikdash his ancestor built.

׀סוק י׮ד · Verse 14

Hebrew:

וַי֌֚֞קֶם יְהֹו֞րה שׂ֞ט֞ן֙ ל֎שְׁלֹמֹ֔ה אֵ֖ת הֲדַ֣ד ה֞אֲדֹמ֎֑י מ֎ז֌ֶ֧ךַע הַמ֌ֶ֛לֶךְ ה֖ו֌א ב֌ֶאֱד֜וֹם׃

English:

So GOD raised up an adversary against Solomon, the Edomite Hadad, who was of the royal family of Edom.

The decree begins to take operational form: Hashem 'raises up a satan' — an adversary — against Shlomo, Hadad the Edomite, of the royal seed of Edom. Radak makes the timing explicit: this is at Shlomo's old age, once his heart had turned. The word 'satan' here is the political-historical adversary that the previous chapter's verse 'ein satan v'ein pega ra' had explicitly denied during Shlomo's better years; its return marks the end of that protected era.

׀סוק ט׮ו · Verse 15

Hebrew:

וַיְה֎֗י ב֌֎֜הְיրוֹת ד֌֞ו֎ד֙ אֶת֟אֱד֔וֹם ב֌ַעֲל֗וֹת יוֹא֞ב֙ שַׂ֣ך הַ׊֌֞ב֞֔א לְקַב֌ֵ֖ך אֶת֟הַחֲל֞ל֎֑ים וַי֌ַ֥ךְ כ֌ׇל֟ז֞כ֖֞ך ב֌ֶאֱד֜וֹם׃

English:

When David was indwas in Emendation yields “defeated”; cf. 2 Sam. 8.13. Edom, Joab the army commander went up to bury the slain, and he killed every male in Edom;

The narrative flashes back to David's Edomite campaign (cf. II Shmuel 8:13), when Yoav had gone up to bury the dead and struck down every male in Edom. Rashi, drawing on II Shmuel 8:13 and Tehillim 60, glosses 'lekaber et hachalalim' as a praiseworthy act — that David buried the Edomite slain and was renowned as a pious king for doing so, parallel to the burial of Gog and Magog in Yechezkel 39. Radak adds that this is the historical setting from which Hadad escaped as a small boy, the seed of judgment planted in David's own campaign now germinating against David's son.
ךש׎יRashi
וַיְה֎י ב֌֎הְיוֹת ד֌֞ו֎ד אֶת אֱדוֹם. א־ז וַי֌֎בְךַח הֲדַד מ֎׀֌ְנֵי ד־ו֮ד וְיוֹא֞ב. לְקַב֌ֵך אֶת הַחֲל֞ל֎ים. שֶׁק֌֞בְךו֌ לַהֲךו֌ג֎ים שֶׁל אֱדוֹם, הו֌א שֶׁנ֌ֶאֱמַך שׁ֞ם ב֌ְסֵ׀ֶך שְׁמו֌אֵל: וַי֌ַעַשׂ ד֌֞ו֎ד שֵׁם ב֌ְשׁו֌בוֹ מֵהַכ֌וֹתוֹ אֶת (אֱדוֹם) [אֲך֞ם], שֶׁה֞יו֌ הַכ֌ֹל מְקַל֌ְס֎ין אוֹתוֹ, א֎ישׁ ח֞ס֎יד שֶׁק֌וֹבֵך אֶת הֲךו֌ג֞יו, וְכֵן הו֌א אוֹמֵך ב֌ְמ֎לְחֲמוֹת ג֌וֹג ו֌מ֞גוֹג: וְק֞בְךו֌ כ֌֞ל עַם ה֞א֞ךֶץ וְה־י־ה ל֞הֶם לְשֵׁם. וְיוֹנ֞ת֞ן ת֌֎ךְג֌ֵם לְקַב֌ֵך אֶת הַחֲל֞ל֎ים: לְחַל֌֞׊֞א יַת קְט֎ילַי֌֞א, ל֞קַחַת אֶת חֲל֎י׊֞ת֞ם.
Dovid was in Edom. Then Hadad fled from Dovid and Yoav.4Below v. 17. To bury the dead. For they buried the slain of Edom, this is what is stated in the Book of Shmuel, "And Dovid made [for himself] a name when he returned from slaying [those of] Edom,"5II Shmuel 8:13. Rashi apparently had a different version of the text than ours which reads, "...after returning from slaying [those of] Aram." For clarification, see Tehillim 60:2. for all were praising him as a pious person for he buries his slain. And similarly it states concerning the wars of Gog and Magog, "And they will bury all the people of the land, and it will bring them fame."6Yechezkeil 39:13. However, [Targum] Yonoson rendered לקב׹ את החללים, "to strip the slain," [i.e.,] to remove their clothing.

׀סוק ט׮ז · Verse 16

Hebrew:

כ֌֎֣י שֵׁ֧שֶׁת חֳד֞שׁ֎֛ים י֞שַׁב֟שׁ֥֞ם יוֹא֖֞ב וְכׇל֟י֎שְׂך֞אֵ֑ל עַד֟ה֎כְך֎֥ית כ֌ׇל֟ז֞כ֖֞ך ב֌ֶאֱד֜וֹם׃

English:

for Joab and all Israel stayed there for six months until he had killed off every male in Edom.

The duration is specified: six months Yoav and all Israel remained in Edom until every male had been cut down. Radak clarifies that 'all Israel' means the troops with Yoav, who remained there until both the cutting down and the burial were complete. The grim arithmetic of the campaign explains how thorough the destruction was — and yet, as the next verse will show, not so thorough that the royal seed of Hadad failed to escape.

׀סוק י׮ז · Verse 17

Hebrew:

וַי֌֎בְךַ֣ח אֲדַ֡ד הו֌א֩ וַאֲנ֞שׁ֎֚ים אֲדֹמ֎י֌֎֜ים מֵעַבְדֵ֥י א־ב֛֮יו א֎ת֌֖וֹ ל֞ב֣וֹא מ֮שְ׹־֑י֮ם וַהֲדַ֖ד נַ֥עַך ק֞ט֞֜ן׃

English:

But Hadad,eHadad Heb. “Adad.” together with some Edomites, servants of his father, escaped and headed for Egypt; Hadad was then a young boy.

The escape: Hadad fled, accompanied by some Edomite men who had been servants of his father, heading toward Egypt — and the verse pointedly notes that 'Hadad was a small boy' (na'ar katan). Metzudat David and Radak both note that the name appears as 'Adad' here and 'Hadad' elsewhere — Radak treats the letters alef and heh as interchangeable. The childhood detail is the textual hinge: a small refugee will grow up in Pharaoh's house to become Hashem's instrument of judgment.

׀סוק י׮ח · Verse 18

Hebrew:

וַי֌֞קֻ֙מו֌֙ מ֎מ֌֎דְי֞֔ן וַי֌֞בֹ֖או֌ ׀֌֞אך֑֞ן וַי֌֎קְחו֌֩ אֲנ֞שׁ֎֚ים ע֎מ֌֞֜ם מ֎׀֌֞אך֞֗ן וַי֌֞בֹրאו֌ מ֎׊ְךַ֙י֎ם֙ אֶל֟׀֌ַךְעֹ֣ה מֶלֶךְ֟מ֎׊ְךַ֔י֎ם וַי֌֎ת֌ֶן֟ל֣וֹ בַ֗י֎ת וְלֶ֙חֶם֙ א֣֞מַך ל֔וֹ וְאֶ֖ךֶץ נ֥֞תַן ל֜וֹ׃

English:

Setting out from Midian, they came to Paran and took othersfothers I.e., subordinates, perhaps as guides for traversing the wilderness. from Paran along with them. Thus they came to Egypt, to Pharaoh king of Egypt, who gave him a house, assigned a food allowance to him, and granted him an estate.

The flight is traced: from Midyan to Paran, gathering more men along the way (Radak: to attest to Pharaoh that he was of royal seed), and finally to Egypt, to Pharaoh, who gives him a house, a food allowance, and a grant of land. Rashi explains 'lechem amar lo' as a verbal command to his servants to deliver a daily ration of bread. Metzudat David emphasizes the public dimension — gathering men so Hadad would arrive in Pharaoh's eyes as a noble figure of rank, not a refugee.
ךש׎יRashi
וְלֶחֶם א֞מַך לוֹ. א֞מַך ל֎מְשׁ֞ךְת֞יו, כ֌֞ךְ וְכ־ךְ לֶחֶם ת֌ְנו֌ לוֹ לְיוֹם.
And ordered that he be provided with food. He said to his servants, "So much and so much bread should you give him daily."

׀סוק י׮ט · Verse 19

Hebrew:

וַי֌֎מְ׊֚֞א הֲדַ֥ד חֵ֛ן ב֌ְעֵינֵ֥י ׀ַךְעֹ֖ה מְאֹ֑ד וַי֌֎ת֌ֶן֟לրוֹ א֎שׁ֌֞ה֙ אֶת֟אֲח֣וֹת א֎שְׁת֌֔וֹ אֲח֖וֹת ת֌ַחְ׀֌ְנֵ֥יס הַג֌ְב֎יך֞֜ה׃

English:

Pharaoh took a great liking to Hadad and gave him his sister-in-law, the sister of Queen Tahpenes, as wife.

Pharaoh's favor is now extraordinary: he gives Hadad the sister of his own wife, Tachpenes the queen, as a wife. Rashi briefly glosses 'ha-gevirah' as 'the queen.' The detail recalls Shlomo's own marriage to Pharaoh's daughter, creating a structural irony — that the same Egyptian palace that bound Shlomo to its dynasty by marriage also nurtured the adversary against him.
ךש׎יRashi
הַג֌ְב֎יך֞ה. הַמ֌ַלְכ֌֞ה.
The Queen. The queen.

׀סוק כ׳ · Verse 20

Hebrew:

וַת֌ֵ֚לֶד ל֜וֹ אֲח֣וֹת ת֌ַחְ׀֌ְנֵ֗יס אֵ֚ת ג֌ְנֻבַ֣ת ב֌ְנ֔וֹ וַת֌֎גְמְלֵ֣הו֌ תַחְ׀֌ְנֵ֔ס ב֌ְת֖וֹךְ ב֌ֵ֣ית ׀֌ַךְעֹ֑ה וַיְה֎րי גְנֻבַת֙ ב֌ֵ֣ית ׀֌ַךְעֹ֔ה ב֌ְת֖וֹךְ ב֌ְנֵ֥י ׀ַךְעֹ֜ה׃

English:

The sister of Tahpenes bore him a son, Genubath. Tahpenes weanedgweaned Septuagint reads “reared.” him in Pharaoh’s palace, and Genubath remained in Pharaoh’s palace among the sons of Pharaoh.

The household bond is tightened: Tachpenes' sister bears Hadad a son, Genuvat, who is weaned in Pharaoh's own house and raised among the royal princes. Metzudat David clarifies that 'bet Par'oh' means inside Pharaoh's house, raised together with and like Pharaoh's own sons. The detail signals just how complete Hadad's integration was — and how much he was willing to abandon, in the next verses, in order to return as Hashem's adversary against Israel.

׀סוק כ׮א · Verse 21

Hebrew:

וַהֲדַ֞ד שׁ֞מַ֣ע ב֌ְמ֎׊ְךַ֗י֎ם כ֌֎֜י֟שׁ֞כַրב ד֌֞ו֎ד֙ ע֎ם֟אֲבֹת֞֔יו וְכ֎י֟מֵ֖ת יוֹא֣֞ב שַׂך֟הַ׊֌֞ב֑֞א וַי֌ֹրאמֶך הֲדַד֙ אֶל֟׀֌ַךְעֹ֔ה שַׁל֌ְחֵ֖נ֎י וְאֵלֵ֥ךְ אֶל֟אַךְ׊֎֜י׃

English:

When Hadad heard in Egypt that David had been laid to rest with his ancestors and that Joab the army commander was dead, Hadad said to Pharaoh, “Give me leave to go to my own country.”

When Hadad hears that David has 'slept with his fathers' and that Yoav the captain of the army is dead, he asks Pharaoh, 'shalcheni v'elech el artzi' — send me away that I may go to my land. Rashi (citing Bava Batra 116a) draws a striking distinction: David, who died a natural death and was succeeded by a worthy son, has 'shechivah' (sleeping) said of him, while Yoav, who was killed and left no worthy successor, is described with 'mitah' (dying). Metzudat David adds that Hadad reasons the giants of Israel's wars are gone and the time for revenge has come.
ךש׎יRashi
כ֌֎י שׁ֞כַב ד֌֞ו֎ד. ד֌֞ו֎ד שֶׁמ֌ֵת מ֎יתַת עַ׊ְמוֹ, נֶאֶמְך֞ה בוֹ שְׁכ֎יב֞ה, יוֹא֞ב שֶׁנ֌ֶהֱךַג, נֶאֶמְך֞ה בוֹ מ֎ית֞ה. ד֌֞ב֞ך אַחֵך: ד֌֞ו֎ד שֶׁה֎נ֌֎יחַ ב֌ֵן ה֞גו֌ן מְמַל֌ֵא מְקוֹמוֹ, נֶאֱמַך ב֌וֹ שְׁכ֎יב֞ה, יוֹא֞ב שֶׁל֌ֹא ה֎נ֌֎יחַ ב֌ֵן ה֞גו֌ן מְמַל֌ֵא מְקוֹמוֹ, לֹא נֶאֶמְך֞ה בוֹ שְׁכ֎יב֞ה, כ֌֎י א֎ם מ֎ית֞ה.
That Dovid slept. For Dovid who died of natural causes, an expression of sleeping [שכיבה] is mentioned; but for Yoav who was killed, an expression of dying [מיתה] is mentioned.. Another explanation is that concerning Dovid who was survived by a meritorious son who took his place, [an expression of] sleeping is mentioned, but concerning Yoav who was not survived by a meritorious son who took his place, [an expression of] sleeping is not mentioned, rather, [an expression of] dying [is mentioned].7Maseches Bava Basra 116a.

׀סוק כ׮ב · Verse 22

Hebrew:

וַי֌ֹ֧אמֶך ל֣וֹ ׀ַךְעֹ֗ה כ֌֎֠י מ֞֜ה֟אַת֌֞րה ח֞סֵך֙ ע֎מ֌֎֔י וְה֎נ֌ְך֥֞ מְבַק֌ֵ֖שׁ ל֞לֶ֣כֶת אֶל֟אַךְ׊ֶ֑ך֞ וַי֌ֹ֣אמֶ֜ך ׀ לֹ֔א כ֌֎֥י שַׁל֌ֵ֖חַ ת֌ְשַׁל֌ְחֵ֜נ֎י׃

English:

Pharaoh replied, “What do you lack with me, that you want to go to your own country?” But he said, “Nevertheless, give me leave to go.”

The exchange is unusually intimate: Pharaoh asks, almost wounded, 'ma atah chaser imi?' — what do you lack with me, that you seek to go to your land? Hadad replies, 'lo,' nothing, but insists: 'shaleach teshalcheni' — surely send me. Metzudat David reads Pharaoh's words as an incredulous question: what could possibly drive you to leave? The text leaves Pharaoh's answer to the request unstated; the narrative simply pivots to the next adversary.

׀סוק כ׮ג · Verse 23

Hebrew:

וַי֌֚֞קֶם אֱלֹה֎֥ים לוֹ֙ שׂ֞ט֞֔ן אֶת֟ךְז֖וֹן ב֌ֶן֟אֶלְי֞ד֑֞ע אֲשֶׁ֣ך ב֌֞ךַ֗ח מֵאֵ֛ת הֲדַדְעֶ֥זֶך מֶלֶךְ֟׊וֹב֖֞ה אֲדֹנ֞֜יו׃

English:

Another adversary that God raised up against SolomonhSolomon Heb. “him.” was Rezon son of Eliada, who had fled from his lord, King Hadadezer of Zobah,

A second adversary: Rezon ben Elyada, who had fled from his master Hadadezer king of Tzova (the same Hadadezer David had struck down in II Shmuel 8). Rashi connects this directly to Natan's prophecy after the Bat-Sheva episode (II Shmuel 7:14) — 'when he goes astray, I will chasten him with the rod of men' — framing both Hadad and Rezon as the fulfillment of that promise of chastisement. Radak adds that Hashem's raising up of adversaries was itself a call to repentance, designed to bring Shlomo back.
ךש׎יRashi
וַי֌֞קֶם אֱלֹה֎ים לוֹ שׂ֞ט֞ן. ל֎שְׁלֹמֹה, וְזֶה הו֌א שֶׁא֞מַך נ֞תַן הַנ֌֞ב֎יא לְד־ו֮ד: אֲשֶׁך ב֌ְהַעֲוֹתוֹ וְהֹכַחְת֌֎יו ב֌ְשֵׁבֶט אֲנ֞שׁ֎ים.
And God raised up a rival against him [Shlomo]. Against Shlomo. And this is what Noson the prophet said to Dovid, "so that when he goes astray, I will chasten him with the rod of men."8II Shmuel 7:14. God sent adversaries against Shlomo for the purpose of inducing him to repent.—Radak

׀סוק כ׮ד · Verse 24

Hebrew:

וַי֌֎קְב֌ֹրץ ע֞ל֞יו֙ אֲנ֞שׁ֎֔ים וַיְה֎֣י שַׂך֟ג֌ְד֔ו֌ד ב֌ַהֲךֹ֥ג ד֌֞ו֎֖ד אֹת֑֞ם וַי֌ֵלְכրו֌ דַמ֌ֶ֙שֶׂק֙ וַי֌ֵ֣שְׁבו֌ ב֞֔ה֌ וַ֜י֌֎מְלְכ֖ו֌ ב֌ְדַמ֌֞֜שֶׂק׃

English:

when David was slaughtering them. He gathered some men and became captain over a troop; they went to Damascus and settled there, and they established a kingdom in Damascus.

Rezon gathered a band of men and became their captain when David was striking down the forces of Hadadezer, then went with them to Damascus, settled there, and ruled. Metzudat David sketches the political plan: Rezon and his men intended to join forces with Hadad and together make war on Israel. The pairing of two distinct adversaries from two different fronts — Edom in the south, Aram in the north — fences Shlomo's kingdom on both sides.

׀סוק כ׮ה · Verse 25

Hebrew:

וַיְה֎֚י שׂ֞ט֞րן לְי֎שְׂך֞אֵל֙ כ֌ׇל֟יְמֵ֣י שְׁלֹמֹ֔ה וְאֶת֟ה֞ך֞ע֖֞ה אֲשֶׁ֣ך הֲד֑֞ד וַי֌֞֙ק֞ץ֙ ב֌ְי֎שְׂך֞אֵ֔ל וַי֌֎מְלֹ֖ךְ עַל֟אֲך֞֜ם׃ {×€}

English:

He was an adversary of Israel all the days of Solomon, adding to the trouble [caused by] Hadad; he repudiated [the authority of] Israel and reigned over Aram.

The summary verdict on the two adversaries: Rezon was a satan to Israel all the days of Shlomo, alongside the evil of Hadad, and he reigned over Aram. Rashi explains 've-et ha-ra'ah asher Hadad' as meaning that Rezon's evil joined together with Hadad's evil. Metzudat David adds that 'kol yemei Shlomo' refers specifically to the time from when Shlomo went astray until his death — confirming Radak on verse 14 that the previously stated 'no satan' (5:18) referred only to the period before his fall.
ךש׎יRashi
וְאֶת ה֞ך֞ע֞ה אֲשֶׁך הֲד֞ד. ע֎ם ה֞ך֞ע֞ה שֶׁעַל יְדֵי הֲד֞ד, ה֞יְת֞ה ג֌ַם זוֹ שֶׁל ך֞זוֹן.
In conjunction with the evil of Hadad. Together with the evil that was perpetrated by Hadad, was also this evil of Rezon.9For without Hadad, Rezon alone would be unable to antagonize Shlomo.—Metzudas Dovid

׀סוק כ׮ו · Verse 26

Hebrew:

וְי֞ךׇבְע֞ￜￜ֩ ב֌ֶן֟נְב֚֞ט אֶ׀ְך֞ת֎֜י מ֎ן֟הַ׊֌ְךֵד֞֗ה וְשֵׁրם א֎מ֌וֹ֙ ׊ְךו֌ע֞ה֙ א֎שׁ֌֣֞ה אַלְמ֞נ֞֔ה עֶ֖בֶד ל֎שְׁלֹמֹ֑ה וַי֌֥֞ךֶם י־֖ד ב֌ַמ֌ֶ֜לֶךְ׃

English:

Jeroboam son of Nebat, an Ephraimite of Zeredah, the son of a widow whose name was Zeruah, was in Solomon’s service; he raised his hand against the king.

The chapter's third and most consequential adversary is introduced: Yarovam ben Nevat, an Ephraimite of Tzeredah, the son of a widow named Tzeruah, a servant of Shlomo — and 'vayarem yad ba-melech,' he raised his hand against the king. Rashi explains this as public rebuke — he criticized Shlomo openly, an act later faulted (per Sanhedrin 101b) not for being false but for being done in public. Radak preserves a midrashic tradition that Yarovam's elevation followed a meeting with Achiyah HaShiloni, and that 'gavah libo' (his heart grew haughty) is what drove the public confrontation.
ךש׎יRashi
וַי֌֞ךֶם י־ד ב֌ַמ֌ֶלֶךְ. הוֹכ֎יחוֹ ב֌֞ךַב֌֎ים.
And he raised his hand against the king. He rebuked him in public.10He was correct in rebuking him about building up the Millo, but he was wrong for doing it in public. See Maseches Sanhedrin 101b and Rashi there.

׀סוק כ׮ז · Verse 27

Hebrew:

וְזֶ֣ה הַד֌֞ב֞֔ך אֲשֶׁך֟הֵך֎֥ים י־֖ד ב֌ַמ֌ֶ֑לֶךְ שְׁלֹמֹה֙ ב֌֞נ֣֞ה אֶת֟הַמ֌֎ל֌֔וֹא ס֞גַ֕ך אֶת֟׀֌ֶ֕ךֶץ ע֎֖יך ד֌֞ו֎֥ד א֞ב֎֜יו׃

English:

The circumstances under which he raised his hand against the king were as follows: Solomon built the Millo and repaired the breach of the city of his father, David.

The verse gives the political pretext of Yarovam's rebellion: Shlomo built the Millo and closed the breach in his father David's city. Rashi (drawing on Sanhedrin 101b) records the rebuke Yarovam delivered: 'your father broke breaches in the wall to allow the festival pilgrims to enter, and you closed them up to create forced-labor housing for Pharaoh's daughter.' Metzudat David and Radak add that the closing of the breach was perceived as cutting off the common people's access to the king for legal complaints, deepening the popular resentment that Yarovam channeled.
ךש׎יRashi
וְזֶה הַד֌֞ב֞ך. אֲשֶׁך הוֹכ֎יחוֹ ע֞ל֞יו. שְׁלֹמֹה ב֌֞נ֞ה אֶת הַמ֌֎ל֌וֹא. ו֌בְב֎נְי֞ן זֶה ס֞גַך אֶת ׀֌ֶךֶץ ה֞ע֎יך ד֌֞ו֎ד, שֶׁה֞י֞ה הַ׀֌ֶךֶץ אֲחוֹךֵי הַמ֌֎ל֌וֹא, א֞מַך לוֹ: א־ב֮יך־ ׀֌֞ךַץ ׀֌ְך֞׊וֹת ב֌ַחוֹמ֞ה ל֎כ֌֞נֵס ב֌וֹ עוֹלֵי ׹ְג־ל֮ים, וְאַת֌֞ה ג֌֞דַךְת֌֞ אוֹת֞ה֌, לַעֲשׂוֹת אַנְג֌ַךְי֞א לְבַת ׀֌ַךְעֹה, לְהוֹשׁ֎יב שׁ֞ם עֲב֞דֶיה֞ ו֌מְשׁ֞ךְתֶיה֞.
It was about this matter. Concerning which he rebuked him. Shlomo had built up the Millo. And with this building, he closed up the breach of the City of Dovid which was behind the Millo.11See above 9:24. He said to him, "Your father made breaches in the wall for the festival pilgrims to enter, and you closed it up, to create a labor force for Pharaoh's daughter, to station there her menservants and maidservants."12Maseches Sanhedrin 101b and Rashi there.
מ׊ודת דודMetzudat David
וזה הדב׹. ׹שה לומד: בדב׹ הזה מ׹ד במלך, אשך גינה מעשיו ב׀ךסום, ואמ׹ שלמה בנה את המלוא, ודוד הלא הניחו ׀נוי, להתאסף בו לעת השו׹ך: סגך וכו׳. ׹שה לומ׹: מאז היתה ׀ךו׊ה חומת עיך דוד, ל׊את ולבוא בה אל המלך, להגיש אליו דב׹י ךיבותם, והנה שלמה סגך ה׀ך׊ה, כאילו אינו חושש לעשות מש׀ט העם:
and closed up – that is to say, from the beginning the wall of the city of David was breached in order that people could go in and out in order to bring their complaints to the king. And now see, Shlomo closed up the breach as if he has no concern for administering justice to the people.

׀סוק כ׮ח · Verse 28

Hebrew:

וְה֞א֎֥ישׁ י֞ךׇבְע֖֞ם ג֌֎ב֌֣וֹך ח־֑י֮ל וַי֌ַ֚ךְא שְׁלֹמֹ֜ה אֶת֟הַנ֌ַ֗עַך כ֌֎֜י֟עֹשֵׂրה מְל־אכ־ה֙ ה֔ו֌א וַי֌ַ׀ְקֵ֣ד אֹת֔וֹ לְכׇל֟סֵ֖בֶל ב֌ֵ֥ית יוֹסֵ֜ף׃ {ס}        

English:

This man Jeroboam was very capable, and when Solomon saw that the young manithe young man Or “this attendant.” was a productive worker, he appointed him over all the forced labor of the House of Joseph.

The verse zooms in on Yarovam's character before his rebellion: 'gibor chayil' — a man of valor — and Shlomo, seeing his diligence, appointed him over the burden-labor of the house of Yosef. Rashi explains 'oseh melachah' as quick and zealous in his work, and notes that 'sevel bet Yosef' refers to the tax-collection from Menashe and Ephrayim, fitting because Yarovam himself was an Ephraimite. The detail is structurally important: Shlomo himself elevated the very man Hashem had already designated to tear ten tribes from his son.
ךש׎יRashi
וַי֌ַךְא שְׁלֹמֹה אֶת הַנ֌ַעַך. קֹדֶם ל֞כֵן. כ֌֎י עוֹשֶׂה מְל־אכ־ה הו֌א. מ־ה֮י׹ ב֌֎מְלַאכְת֌וֹ וְז־׹֮יז. לְכ־ל סֵבֶל ב֌ֵית יוֹסֵף. (ת֌ַךְג֌ו֌ם:) לְכ־ל מַסְקֵי מ֎ס֌֎ין ד֌ְבֵית יוֹסֵף, מְנַש֌ֶׁה וְאֶ׀ְךַי֎ם, לְ׀֎י שֶׁמ֌֎ש֌ֵׁבֶט אֶ׀ְךַי֎ם ה־י־ה.
And Shlomo had seen that this young man. Prior to this. Did his work with diligence. Quick in his work and diligent. Over all the [tax] burdens of the House of Yosef. [Targum Yonoson rendered,] "over all the taxpayers of the House of Yosef," [i.e.,] Menashe and Ephrayim, because he was from the tribe of Ephrayim.

׀סוק כ׮ט · Verse 29

Hebrew:

וַ֜יְה֎י֙ ב֌֞עֵ֣ת הַה֎֔יא וְי֞ךׇבְע֖֞ם י֞׊֣֞א מ֎יךו֌שׁ֞ל֑֞͏֎ם וַי֌֎מְ׊֣֞א אֹת֡וֹ אֲח֎י֌֞ה֩ הַשׁ֌֎ילֹנ֎֚י הַנ֌֞ב֎֜יא ב֌ַד֌ֶ֗ךֶךְ וְהրו֌א מ֎תְכ֌ַס֌ֶה֙ ב֌ְשַׂלְמ֣֞ה חֲד֞שׁ֞֔ה ו֌שְׁנֵיהֶ֥ם לְבַד֌֖֞ם ב֌ַשׂ֌֞דֶ֜ה׃

English:

During that time Jeroboam went out of Jerusalem and the prophet Ahijah of Shiloh met him on the way. He had put on a new robe; and when the two were alone in the open country,

The prophetic scene is staged with deliberate isolation: Yarovam leaves Yerushalayim — Metzudat David: to collect the taxes of his new appointment — and Achiyah HaShiloni meets him on the road, wearing a new garment, with the two of them alone in the field. Radak preserves a Talmudic dispute over whose garment it was, Achiyah's or Yarovam's, with the conclusion that it more likely belonged to the prophet, since dividing the kingdom is properly the prophet's tearing. The privacy of the encounter is essential: the symbolic act must happen with no witness who could turn it into immediate revolt.

׀סוק ל׳ · Verse 30

Hebrew:

וַי֌֎תְ׀֌ֹ֣שׂ אֲח֎י֌֞֔ה ב֌ַשׂ֌ַלְמ֥֞ה הַחֲד֞שׁ֖֞ה אֲשֶׁ֣ך ע֞ל֑֞יו וַי֌֎֚קְך֞עֶ֔ה֞ שְׁנֵ֥ים ע֞שׂ֖֞ך קְך֞ע֎֜ים׃

English:

Ahijah took hold of the new robe he was wearing and tore it into twelve pieces.

The prophetic sign-act: Achiyah grabs the new salmah he is wearing and tears it into twelve pieces. Metzudat David offers a careful arithmetic: twelve tears in fact produce thirteen pieces, of which ten go to Yarovam (representing the ten northern tribes) and two remain (representing Yehuda with Binyamin folded in, since Levi held no tribal allotment). The tearing of a new garment, rather than an old one, recalls Shmuel's encounter with Shaul in I Shmuel 15:27 and signals that the kingdom being torn is itself fresh and uniquely Davidic.

׀סוק ל׮א · Verse 31

Hebrew:

וַי֌ֹ֙אמֶך֙ לְי֞֜ךׇבְע֞֔ם קַח֟לְך֖֞ עֲשׂ֞ך֣֞ה קְך֞ע֎֑ים כ֌֎֣י כֹה֩ א֞מַ֚ך יְהֹו֞֜ה אֱלֹהֵ֣י י֎שְׂך֞אֵ֗ל ה֮נְנֹ֮י קֹךֵրעַ אֶת֟הַמ֌ַמְל֞כ֞ה֙ מ֎י֌ַ֣ד שְׁלֹמֹ֔ה וְנ֞תַת֌֎֣י לְך־֔ אֵ֖ת עֲשׂ֞ך֥֞ה הַשׁ֌ְב֞ט֎֜ים׃

English:

“Take ten pieces,” he said to Jeroboam. “For thus said the ETERNAL, the God of Israel: I am about to tear the kingdom out of Solomon’s hands, and I will give you ten tribes.

The prophetic word now interprets the act: 'kach lecha asarah kera'im' — take ten pieces — and the formula 'koh amar Hashem Elohei Yisrael' inaugurates the formal oracle: I am tearing the kingdom from Shlomo's hand and giving you ten tribes. Metzudat David explains that the physical taking of the pieces is meant 'as a sign and a token,' a tangible pledge of the prophecy's fulfillment. The repetition of 'koreia' echoes the divine threat to Shlomo himself in verse 11.

׀סוק ל׮ב · Verse 32

Hebrew:

וְהַשׁ֌ֵ֥בֶט ה֞אֶח֖֞ד י֎֜הְיֶה֟ל֌֑וֹ לְמַ֣עַן ׀ עַבְד֌֎֣י ד־ו֮֗ד ו֌לְמַ֙עַן֙ יְך֣ו֌שׁ֞לַ֔͏֎ם ה֞ע֎יך֙ אֲשֶׁ֣ך ב֌֞חַ֣ךְת֌֎י ב֞֔ה֌ מ֎כ֌ֹ֖ל שׁ֎בְטֵ֥י י֎שְׂך֞אֵ֜ל׃

English:

But one tribe shall remain his—for the sake of My servant David and for the sake of Jerusalem, the city that I have chosen out of all the tribes of Israel.

The single remaining tribe is to be his — Shlomo's son's — for the sake of David and for the sake of Yerushalayim 'the city I have chosen out of all the tribes of Israel.' Radak explains that the 'one tribe' counts Yehuda and Binyamin together because they were uniquely joined both in their inheritance and in the city of Yerushalayim. The doubled rationale — David and Yerushalayim — encodes the chapter's theological core: the dynasty and the city are inseparable, and what cannot be removed from either preserves the line.

׀סוק ל׮ג · Verse 33

Hebrew:

יַ֣עַן ׀ אֲשֶׁ֣ך עֲז֞ב֗ו֌נ֎י וַי֌֎֜שְׁת֌ַחֲוו֌֮ לְעַשְׁת֌ֹ֘ךֶת֮ אֱלֹהֵ֣י ׊֎דֹנ֎ין֒ ל֎כְמוֹשׁ֙ אֱלֹהֵ֣י מוֹא֞֔ב ו֌לְמ֎לְכ֌ֹ֖ם אֱלֹהֵ֣י בְנֵ֜י֟עַמ֌֑וֹן וְלֹא֟ה֞לְכ֣ו֌ ב֎דְך֞כַ֗י לַעֲשׂ֚וֹת הַי֌֞שׁ֧֞ך ב֌ְעֵינַ֛י וְחֻק֌ֹתַ֥י ו֌מ֎שְׁ׀֌֞טַ֖י כ֌ְד֞ו֎֥ד א֞ב֎֜יו׃

English:

For they have forsaken Me; they have worshiped Ashtoreth the goddess of the Phoenicians, Chemosh the god of Moab, and Milcom the god of the Ammonites; they have not walked in My ways, or done what is pleasing to Me, or [kept] My laws and rules, as his father David did.

The justification for the decree, again — they forsook Me, bowing down to Ashtoret, Kemosh, and Milkom, the precise triad of verses 5-7 — and 'lo halchu bidrachai,' they did not walk in My ways as David did. Metzudat David softens the indictment to fit the Talmudic tradition: 'they forsook Me' means Shlomo permitted his wives to forsake Hashem, and 'they did not walk in My ways' means he did not teach them to do so. Radak more bluntly says 'asher azavuni' refers to Shlomo, his household, and those who followed them.

׀סוק ל׮ד · Verse 34

Hebrew:

וְלֹא֟אֶק֌ַ֥ח אֶת֟כ֌ׇל֟הַמ֌ַמְל֞כ֖֞ה מ֎י֌֞ד֑וֹ כ֌֎֣י ׀ נ֞שׂ֎֣יא אֲשׁ֎תֶ֗נ֌ו֌ כ֌ֹ֚ל יְמֵ֣י חַי֌֞֔יו לְמַ֚עַן ד֌֞ו֎րד עַבְד֌֎י֙ אֲשֶׁ֣ך ב֌֞חַ֣ךְת֌֎י אֹת֔וֹ אֲשֶׁ֥ך שׁ֞מַ֖ך מ֎׊ְוֺתַ֥י וְחֻק֌ֹת֞֜י׃

English:

However, I will not take the entire kingdom away from him, but will keep him as ruler as long as he lives for the sake of My servant David whom I chose, and who kept My commandments and My laws.

The first mercy is restated: 'lo ekach et kol hamamlachah miyado' — I will not take the entire kingdom from his hand — and Shlomo will remain 'nasi' (ruler, leader) all his days, for the sake of David My servant who kept My commandments. Metzudat David and Radak both treat 'kol' here as emphatic: not a single piece of the kingdom will be taken from Shlomo personally. The kingdom is preserved intact in his lifetime; the rupture will come only after he is gone.

׀סוק ל׮ה · Verse 35

Hebrew:

וְל֞קַחְת֌֎֥י הַמ֌ְלו֌כ֖֞ה מ֎י֌ַ֣ד ב֌ְנ֑וֹ ו֌נְתַת֌֎֣יה֞ ל֌ְך֞֔ אֵ֖ת עֲשֶׂ֥ךֶת הַשׁ֌ְב֞ט֎֜ים׃

English:

But I will take the kingship out of the hands of his son and give it to you—the ten tribes.

׀סוק ל׮ו · Verse 36

Hebrew:

וְל֎בְנ֖וֹ אֶת֌ֵ֣ן שֵׁ֜בֶט֟אֶח֑֞ד לְמַ֣עַן הֱי֜וֹת֟נ֎֣יך לְד֞֜ו֎יד֟עַ֠בְד֌֎֠י כ֌ׇ֜ל֟הַי֌֞מ֎րים ׀ לְ׀֞נַי֙ ב֌֎יך֣ו֌שׁ֞לַ֔͏֎ם ה֞ע֎יך֙ אֲשֶׁ֣ך ב֌֞חַ֣ךְת֌֎י ל֮֔י ל֞שׂ֥ו֌ם שְׁמ֎֖י שׁ֞֜ם׃

English:

To his son I will give one tribe, so that there may be a lamp for My servant David forever before Me in Jerusalem—the city where I have chosen to establish My name.

To Shlomo's son will be given 'shevet echad' — one tribe — so that there may be a 'nir' (lamp) for David Hashem's servant always, before Him, in Yerushalayim. Rashi reads 'nir' as a kingdom, an expression of dominion (literally a yoke, as one places on an ox). Metzudat David reads 'nir' as a candle (cf. Tehillim 132:17, 'arachti ner li'meshichi') — the king who 'illumines' his people. Both readings converge on the same theological promise: the Davidic line will never be wholly extinguished from the city Hashem has chosen.
ךש׎יRashi
נ֮י׹. מֶמְשׁ֞ל֞ה, וְ'נ֮י׹' לְשׁוֹן 'עֹל'.
A lamp. A kingdom. ני׹ is an expression of a yoke.13The king's subjects must obey their king, just as the ox must obey the person controlling his yoke. Alternatively, ני׹ means "a candle [=נ׹]," just as a candle illuminates its surroundings, so does a king influence his subjects.—Metzudas Dovid

׀סוק ל׮ז · Verse 37

Hebrew:

וְאֹתְך֣֞ אֶק֌ַ֔ח ו֌מ֣֞לַכְת֌֞֔ ב֌ְכֹ֥ל אֲשֶׁך֟ת֌ְאַו֌ֶ֖ה נַ׀ְשֶׁ֑ך֞ וְה֞י֎֥ית֞ מ֌ֶ֖לֶךְ עַל֟י֎שְׂך֞אֵ֜ל׃

English:

But you have been chosen by Me; reignjreign I.e., establish your residence. wherever you wish, and you shall be king over Israel.

Hashem now addresses Yarovam directly: 'you I will take, and you shall reign over all that your soul desires, and you shall be king over Israel.' Metzudat David glosses 'bechol asher te'aveh nafshecha' as 'to rule a great rule' — the breadth of his ambition is granted, not curtailed. The verse establishes Yarovam's monarchy as itself a divine gift, raising the stakes of his subsequent failure: he is not a usurper but a chosen king whose own house could have endured.

׀סוק ל׮ח · Verse 38

Hebrew:

וְה־י־֗ה א֎ם֟ת֌֎שְׁמַע֮ אֶת֟כ֌ׇל֟אֲשֶׁ֣ך אֲ׊ַו֌ֶ֒ך֞֒ וְה֞לַכְת֌֣֞ ב֎דְך֞כַ֗י וְע֞שׂ֎֚ית֞ הַי֌֞שׁ֞րך ב֌ְעֵינַי֙ ל֎שְׁמրוֹך חֻק֌ￜￜֹתַי֙ ו֌מ֎׊ְוֺתַ֔י כ֌ַאֲשֶׁ֥ך ע֞שׂ֖֞ה ד֌֞ו֎֣ד עַבְד֌֎֑י וְה֞י֎֣ית֎י ע֎מ֌֞֗ךְ ו֌ב֞נ֎֚ית֎֜י לְך֞ր בַי֎ת֟נֶ֜אֱמ֞ן֙ כ֌ַאֲשֶׁ֣ך ב֌֞נ֎֣ית֎י לְד־ו֮֔ד וְנ֞תַת֌֎֥י לְך־֖ אֶת֟י֎שְׂך֞אֵ֜ל׃

English:

If you heed all that I command you, and walk in My ways, and do what is right in My sight, keeping My laws and commandments as My servant David did, then I will be with you and I will build for you a lasting dynasty as I did for David. I hereby give Israel to you;

The conditional Davidic covenant is now offered to Yarovam in almost identical language: if you heed all I command you, walk in My ways, and do what is right in My eyes, I will be with you and build for you a 'bayit ne'eman' — a faithful, enduring dynasty — as I built for David, and I will give Israel to you. Metzudat David defines 'bayit ne'eman' as 'an enduring royal house.' Radak notes a grammatical point on the soft kaf of 'atzaveka.' The offer mirrors II Shmuel 7 in its conditional form, making the future failure of Yarovam (in chapter 12) a self-inflicted loss.

׀סוק ל׮ט · Verse 39

Hebrew:

וַאעַנ֌ֶ֛ה אֶת֟זֶ֥ךַע ד֌֞ו֎֖ד לְמַ֣עַן זֹ֑את אַ֖ךְ לֹ֥א כׇל֟הַי֌֞מ֎֜ים׃ {ס}        

English:

and I will chastise David’s descendants for that [sin], though not forever.”

The most theologically charged verse of the chapter: 'va'a'aneh et zera David lema'an zot, ach lo kol hayamim' — I will afflict David's seed because of this, but not for all the days. Rashi (citing Seder Olam) offers two readings: that in the days of Mashiach the kingdom will be restored to David's line, and that the affliction corresponds to the thirty-six years Shlomo was married to Pharaoh's daughter. Radak similarly cites Yechezkel 37 ('one stick,' 'one king,' 'David My servant king over them') as proof that the rupture is not permanent — a foundational text against those who deny the future Davidic redemption.
ךש׎יRashi
אַךְ לֹא כ֌֞ל הַי֌֞מ֎ים. כ֌֎י ל֎ימוֹת הַמ֌֞שׁ֎יחַ ת֌֞שׁו֌ב הַמ֌ְלו֌כ֞ה אֵל֞יו. ו֌בְסֵדֶך עוֹל֞ם מ֞׊֞את֎י: וַאעַנ֌ֶה אֶת זֶךַע ד֌֞ו֎ד לְמַעַן זֹאת, כ֌ְנֶגֶד שְׁלשׁ֎ים ו֞שֵׁשׁ שׁ֞נ֞ה שֶׁנ֌֎תְחַת֌ֵן שְׁלֹמֹה אֶת ב֌ַת ׀֌ַךְעֹה, שֶׁנ֌ְשׂ֞א֞ה֌ ב֌ַש֌ׁ֞נ֞ה ה֞ךְב֎יע֎ית לְמ֞לְכוֹ, ו֌כְנֶגְד֌וֹ נ֮גְזְ׹־ה ג֌ְזֵך֞ה עַל מַלְכו֌ת ב֌ֵית ד֌֞ו֎ד לֵח֞לֵק, ו֌ךְאו֌י֞ה ה֞יְת֞ה הַמ֌ְלו֌כ֞ה לַחֲזֹך ב֌֎ימֵי א֞ס֞א ב֌֎שְׁנַת שֵׁשׁ עֶשְׂךֶה לְמ֞לְכוֹ, אֶל֌֞א שֶׁק֌֎לְקֵל ל֎שְׁלֹחַ שֹׁחַד לְמֶלֶךְ אֲך֞ם, וְלֹא ס֞מַךְ עַל הַק֌֞דוֹשׁ ב֌֞ךו֌ךְ הו֌א, וְהו֌א שֶׁנ֌ֶאֱמַך ב֌ְד֎בְךֵי הַי֌֞מ֎ים: ב֌֎שְׁנַת שְׁלשׁ֎ים ו֞שֵׁשׁ לְמַלְכו֌ת א֞ס֞א, ב֌֞נ֞ה ב֌ַעְשׁ֞א אֶת ה־׹־מ־ה, וְא֮י אֶ׀ְשׁ֞ך, שֶׁהֲךֵי א֞ס֞א ק֞בַך אֶת ב֌ַעְשׁ֞א ב֌֎שְׁנַת עֶשְׂך֎ים ו֞שֵׁשׁ לְמַלְכו֌תוֹ, אֶל֌֞א שֵׁשׁ עֶשְׂךֵה שׁ֞נ֞ה שֶׁל֌וֹ, הו֌א קוֹךֵא שְׁלשׁ֎ים ו֞שֵׁשׁ, שֶׁהֵן סוֹף שְׁלשׁ֎ים ו֞שֵׁשׁ לַחֲלֻקַת הַמ֌ַלְכו֌ת, וְה֎ג֌֎יד הַכ֌֞תו֌ב שֶׁב֌ְאוֹת֞ה֌ שׁ֞נ֞ה ק֎לְקֵל א֞ס֞א, אַךְ לֹא כ֌֞ל הַי֌֞מ֎ים, אֶל֌֞א שְׁלשׁ֎ים ו֞שֵׁשׁ שׁ֞נ֞ה.
But not for all the days. For in the days of the Mashiach, the kingdom will be restored to him. In Seder Olam I found: "I shall afflict Dovid's descendants because of this," corresponding to the thirty-six years that Shlomo was married to Pharaoh's daughter. For he married her during the fourth year of his reign, and corresponding to this, the decree was promulgated on the kingdom of the House of Dovid to be divided. The kingdom should have been restored, in Asa's time, in the sixteenth year of his reign. However, he sinned by sending a bribe to the king of Aram, and did not depend on the Holy One Blessed Is He. This is [the meaning] of what is stated in Divrei Hayomim, "In the thirty-sixth year of Asa's reign, etc., Baasha built the high place."14II Divrei Hayomim 16:1. This is impossible, because Asa buried Baasha in the twenty-seventh year of his reign. Rather, the sixteenth year of his reign, Scripture calls "the thirty-sixth," for they are the end of thirty-six years since the division of the kingdom, and Scripture tells us that in that year Asa sinned, "but not for all the days," only for thirty-six years.

׀סוק מ׳ · Verse 40

Hebrew:

וַיְבַק֌ֵ֥שׁ שְׁלֹמֹ֖ה לְה֞מ֎֣ית אֶת֟י֞ךׇבְע֑֞ם וַי֌֣֞קׇם י֞ךׇבְע֞֗ם וַי֌֎בְךַրח מ֎׊ְךַ֙י֎ם֙ אֶל֟שׁ֎ישַׁ֣ק מֶ֜לֶךְ֟מ֎׊ְךַ֔י֎ם וַיְה֎֥י בְמ֎׊ְךַ֖י֎ם עַד֟מ֥וֹת שְׁלֹמֹ֜ה׃ {ס}        

English:

Solomon sought to put Jeroboam to death, but Jeroboam promptly fled to King Shishak of Egypt; and he remained in Egypt till the death of Solomon.

Shlomo, perhaps learning of the encounter with Achiyah, seeks to kill Yarovam, who flees to Shishak king of Egypt and remains there until Shlomo's death. Metzudat David explains the death sentence as a response to Yarovam's earlier raising of the hand against the king, and notes (as does Radak) that this Shishak is not the father of Shlomo's wife — that Pharaoh had died and a hostile successor had risen. The detail closes the chapter's structural circle: Egypt has now sheltered both Hadad and Yarovam, the two adversaries that will ultimately fragment Shlomo's kingdom and (in chapter 14) invade Yehuda itself.

׀סוק מ׮א · Verse 41

Hebrew:

וְיֶ֚תֶך ד֌֎בְךֵ֧י שְׁלֹמֹ֛ה וְכׇל֟אֲשֶׁ֥ך ע֞שׂ֖֞ה וְחׇכְמ֞ת֑וֹ הֲלוֹא֟הֵ֣ם כ֌ְתֻב֎֔ים עַל֟סֵ֖׀ֶך ד֌֎בְךֵ֥י שְׁלֹמֹ֜ה׃

English:

The other events of Solomon’s reign, and all his actions and his wisdom, are recorded in the book of the Annals of Solomon.

The standard editorial closing formula: the rest of Shlomo's deeds, all that he did, and his wisdom are recorded in 'sefer divrei Shlomo' — the Annals of Shlomo. Metzudat David notes that this was a separate dedicated book recording all of Shlomo's matters. Radak adds that the books of Shlomo's own composition through his wisdom are mostly lost; only Mishlei, Shir HaShirim, and Kohelet survive from what tradition holds Shlomo authored — the first in his youth, the second in his prime, the third in his old age.

׀סוק מ׮ב · Verse 42

Hebrew:

וְהַי֌֞מ֎֗ים אֲשֶׁך֩ מ֞לַ֚ךְ שְׁלֹמֹրה ב֎יךו֌שׁ֞לַ֙͏֎ם֙ עַל֟כ֌ׇל֟י֎שְׂךￜￜאֵ֔ל אַךְב֌֞ע֎֖ים שׁ֞נ֞֜ה׃

English:

The length of Solomon’s reign in Jerusalem, over all Israel, was forty years.

׀סוק מ׮ג · Verse 43

Hebrew:

וַי֌֎שְׁכ֌ַրב שְׁלֹמֹה֙ ע֎ם֟אֲבֹת֞֔יו וַי֌֎֚ק֌֞בֵ֔ך ב֌ְע֎֖יך ד֌֞ו֎֣ד א־ב֑֮יו וַי֌֎מְלֹ֛ךְ ךְחַבְע֥֞ם ב֌ְנ֖וֹ ת֌ַחְת֌֞֜יו׃ {ס}        

English:

Solomon rested with his ancestors and was buried in the city of his father David; and his son Rehoboam succeeded him as king.

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