A Steep Descent
It is undoubtedly one of the most disappointing passages in the Tanach. Shlomo HaMelech’s dramatic fall in Melachim I 11 is terribly disheartening. How can the author of Shir HaShirim, Mishlei, and Kohelet commit such heinous crimes? Even though Chazal (Shabbat 56b) soften Shlomo HaMelech’s sin from building and serving a dizzying assortment of idols to his merely tolerating his many wives rampant idolatry on mountains on the outlying hills of Jerusalem, one is still left with many questions.
Peshat Support for Chazal’s Approach
To be sure, no less than a deeply devoted Pashtan such as Ralbag (Melachim I 11:4) demonstrates that Chazal’s understanding of Shlomo HaMelech’s sin is firmly rooted in the Peshat of the text. For example, twice (Melachim I 11:4 and 11:6) the Navi records that Shlomo was not fully devoted to Hashem as was his father David HaMelech. If Shlomo HaMelech actually worshipped all these deities, describing him as not fully devoted to Hashem is woefully inaccurate. If Shlomo HaMelech truly did worship Avodah Zarah, then the Navi would use the same derogatory terms he uses in his description of the evil king Menashe in Melachim I 21.
In addition, Melachim I 11:8 seems to assign the idolatrous activity to Shlomo HaMelech’s wives, and not to Shlomo HaMelech himself. The fact that the Pasuk describes Shlomo as building the altars to foreign gods is also not a problem, explains Ralbag, since even when the Navi describes Shlomo HaMelech building the Beit HaMikdash, he does not mean that Shlomo HaMelech actually builds the Mikdash. Rather, he refers to the fact that the construction occurs under Shlomo HaMelech’s auspices. Regarding the Avodah Zarah as well, Sefer Melachim does not refer to Shlomo HaMelech actually building these forbidden items, but rather that the construction occurs on his watch within his capital city.
Other commentaries devoted to Peshat, such as the Abarbanel, the Malbim, and Da’at Mikra agree with this approach and concur with Ralbag that Chazal’s approach to Shlomo HaMelech and Avodah Zarah fits with the straightforward reading of Melachim I 11. This approach also fits with Divrei HaYamim’s omission of Shlomo HaMelech building Avodah Zarah. Divrei HaYamim omits this point because Shlomo HaMelech does not literally build the Avodah Zarah.
Shlomo HaMelech’s Failure to Adjust to a New Reality
Given these circumstances, what should have Shlomo HaMelech done? The Metzudat David writes that Shlomo HaMelech should have simply not permitted his wives to build the Avodah Zarah. The Malbim adds that he should have divorced the wives that wished to worship idolatry.
The looming question, though, is why Shlomo HaMelech does not take these steps. First, we note that the wives wait until Shlomo HaMelech becomes old to build their Avodah Zarah. At an advanced age, Shlomo HaMelech is vulnerable and no longer possesses the physical and psychological strength to rise above his wives. Moreover, we may surmise that Bat Paroh acts as the ringleader (thereby accounting for the specific mention of her name in Melachim I 11:1) and leads the coalition of Shlomo HaMelech’s wives in their demand that they be permitted to build altars to their false gods.
Moreover, Shlomo HaMelech cannot come to grips with the failure of his life’s plan to influence his many wives from illustrious families, who would subsequently influence their families, who would influence the entire world, to recognize Hashem. Shlomo HaMelech fails to adjust to the new reality that his grand scheme was a colossal failure. The grand visit of Malkat Sheva (Melachim I 10) makes Shlomo HaMelech hope and dream of many more such encounters, in which all the world leaders will see the glory of Jerusalem, and be inspired to recognize Hashem.
Alas, no more such glorious events transpire. Shlomo HaMelech does not cut his losses, even after it becomes most appropriate for him to do so. Shlomo HaMelech, apparently, does not want to confront his wives, lest they abandon him and leave his master plan in shambles. At this point, he should realize that they are already in shambles.
The Threat of War
Finally, Shlomo HaMelech likely fears that if he disappoints his wives, the disgruntled and well-connected women will contact their families in their original homelands, and encourage them to wage war on Am Yisrael. Shlomo HaMelech digs himself into a hole by marrying these hundreds of well-connected women.35In the words of TABC alumnus Seth Maza (‘19). Shlomo HaMelech feels that he is faced with the unenviable choice of tolerating his wives’ Avodah Zarah, or having a war waged against his kingdom by all of the neighboring countries, including the mighty Egyptians. Shlomo HaMelech views the acceptance of his wives’ Avodah Zarah as the better of the two options.
The National Consequences of Shlomo HaMelech’s Failure
Nonetheless, had Shlomo HaMelech had the full devotion to Hashem as did his father David HaMelech, he would have mustered the strength to stand up to his wives. Tragically, Shlomo HaMelech does not rise to the occasion. Yerushalayim was thus the location of the remarkable Beit HaMikdash, and also contained a wide variety of Avodah Zarah on its outlying hills. Imagine the confusion a visitor to Yerushalayim would experience upon seeing these contradictory images.36Israel, Rabbi Alex. “Shiur #9: Chapters 9-11 - Shlomo's Sins.” The Israel Koschitzky Virtual Beit Midrash, Yeshivat Har Etzion, 19 Jan. 2016, www.etzion.org.il/en/shiur-9-chapters-9-11-shlomo%D3%B3-sins.
Indeed, Radak explains that Hashem motivates Hadad Ha’Edomi and Rezon ben Eliyada to rise up against Shlomo HaMelech (Melachim I 11:14-25) to make him realize that his misguided decision to tolerate his wives’ idolatry has brought ruin to the nation.
The war that he fears will emerge through refusing his wives’ requests specifically materializes because he tolerates his wives’ Avodah Zarah. The very same Paroh, the father of the Bat Paroh, whom Shlomo HaMelech fears confronting, apparently permits his Edomite brother-in-law Hadad to leave Mitzrayim and attack Shlomo HaMelech (see Radak and Da’at Mikra to 11:25).
Unfortunately, Shlomo HaMelech does not face the hard and cold facts. In the words of the TABC students, he is not “real” with himself, and fails to make the desperately needed adjustment to his life and nation.
Conclusion — Shlomo HaMelech’s Teshuvah
Does Shlomo HaMelech ever repent for his sins of omission? We have put forward the idea that in Sefer Kohelet (which Chazal say Shlomo HaMelech composed towards the end of his life) may be seen as a Vidui (confession) for the mistakes he makes as a result of his grand plan to marry huge numbers of wives in order to bring about the universal recognition of Hashem. In Kohelet 7:28, Shlomo HaMelech writes, “Asher Od Bikeshah Nafshi, VeLo Matzati; Adam Echad Mei’Elef Matzati, Ve’Ishah BeChol Eileh Lo Matzati,” “which yet my soul seeks but I have not found; one man in a thousand I have found, but one woman among them I have not found” (Kohelet 7:28). Thus, we suggest that Shlomo HaMelech expresses regret for having violated the Torah and marrying his thousand wives.
Perhaps this accounts for Ezra’s portrayal of an unblemished Shlomo HaMelech in Divrei HaYamim. Far from being a “whitewashed” or “airbrushed” version of Shlomo HaMelech, Divrei HaYamim II 1-9 represents the Shlomo HaMelech that could have been, who he actually becomes through his Vidui and Teshuvah expressed in Sefer Kohelet.