(א) וַיִּתְחַתֵּ֣ן שְׁלֹמֹ֔ה אֶת־פַּרְעֹ֖ה מֶ֣לֶךְ מִצְרָ֑יִם וַיִּקַּ֣ח אֶת־בַּת־פַּרְעֹ֗ה וַיְבִיאֶ֙הָ֙ אֶל־עִ֣יר דָּוִ֔ד עַ֣ד כַּלֹּת֗וֹ לִבְנ֤וֹת אֶת־בֵּיתוֹ֙ וְאֶת־בֵּ֣ית ה' וְאֶת־חוֹמַ֥ת יְרוּשָׁלִַ֖ם סָבִֽיב׃
(1) And Solomon became allied to Pharaoh king of Egypt by marriage, and took Pharaoh’s daughter, and brought her into the city of David, until he had made an end of building his own house, and the house of the LORD, and the wall of Jerusalem round about.
The end of the last perek speaks about Shimi's Death. and the opening of this Perek talks about how Shlomo married The daughter of פרעה. The Gemara Berachot 8B tells us that as long as Shlomo's Rebbi was alive he never married the Daughter of פרעה. We learn from this that having a close connection to a Rav helps prevent from falling
The Kli Yakar shows from Pasuk Gimel That Shlomo Followed all of Hashems ways that Even though Shlomo Should not have married her (even though he did indeed convert her) that his intentions were pure.
(ב) רַ֣ק הָעָ֔ם מְזַבְּחִ֖ים בַּבָּמ֑וֹת כִּ֠י לֹא־נִבְנָ֥ה בַ֙יִת֙ לְשֵׁ֣ם ה' עַ֖ד הַיָּמִ֥ים הָהֵֽם׃ (פ)
(2) Only the people sacrificed in the high places, because there was no house built for the name of the LORD until those days.
A Bama is used to described any Alter outside of the bet hamikdash or the mishkan. This was allowed after the destruction of Shilo until Shlomo Built the Bet Hamikdash
The connection between the first 2 Pesukim Is that even though it seems that Shlomo's Kingdom is firmly established, the Am is still sacraficing on Bamot a clear sign that the Shlomos kingdom was not complete as it was lacking the BH.
(ג) וַיֶּאֱהַ֤ב שְׁלֹמֹה֙ אֶת־ה' לָלֶ֕כֶת בְּחֻקּ֖וֹת דָּוִ֣ד אָבִ֑יו רַ֚ק בַּבָּמ֔וֹת ה֥וּא מְזַבֵּ֖חַ וּמַקְטִֽיר׃
(3) And Solomon loved the LORD, walking in the statutes of David his father; only he sacrificed and offered in the high places. .
Again The fact that it mentions Shlomo bringin Korbanot on Bamot emphasises the lack of the temple.
(ד) וַיֵּ֨לֶךְ הַמֶּ֤לֶךְ גִּבְעֹ֙נָה֙ לִזְבֹּ֣חַ שָׁ֔ם כִּ֥י הִ֖יא הַבָּמָ֣ה הַגְּדוֹלָ֑ה אֶ֤לֶף עֹלוֹת֙ יַעֲלֶ֣ה שְׁלֹמֹ֔ה עַ֖ל הַמִּזְבֵּ֥חַ הַהֽוּא׃
(4) And the king went to Gibeon to sacrifice there; for that was the great high place; a thousand burnt-offerings did Solomon offer upon that altar.
This was the copper altar made in the Midbar (Rashi)
(ה) בְּגִבְע֗וֹן נִרְאָ֧ה ה' אֶל־שְׁלֹמֹ֖ה בַּחֲל֣וֹם הַלָּ֑יְלָה וַיֹּ֣אמֶר אֱלֹהִ֔ים שְׁאַ֖ל מָ֥ה אֶתֶּן־לָֽךְ׃
(5) In Gibeon the LORD appeared to Solomon in a dream by night; and God said: ‘Ask what I shall give thee.’
(ו) וַיֹּ֣אמֶר שְׁלֹמֹ֗ה אַתָּ֨ה עָשִׂ֜יתָ עִם־עַבְדְּךָ֙ דָוִ֣ד אָבִי֮ חֶ֣סֶד גָּדוֹל֒ כַּאֲשֶׁר֩ הָלַ֨ךְ לְפָנֶ֜יךָ בֶּאֱמֶ֧ת וּבִצְדָקָ֛ה וּבְיִשְׁרַ֥ת לֵבָ֖ב עִמָּ֑ךְ וַתִּשְׁמָר־ל֗וֹ אֶת־הַחֶ֤סֶד הַגָּדוֹל֙ הַזֶּ֔ה וַתִּתֶּן־ל֥וֹ בֵ֛ן יֹשֵׁ֥ב עַל־כִּסְא֖וֹ כַּיּ֥וֹם הַזֶּֽה׃
(6) And Solomon said: ‘Thou hast shown unto Thy servant David my father great kindness, according as he walked before Thee in truth, and in righteousness, and in uprightness of heart with Thee; and Thou hast kept for him this great kindness, that Thou hast given him a son to sit on his throne, as it is this day.
Shlomo mentions his father David because he knows that some of the merrit that allowed Shlomo success and to have this Nevua is from the love Hashem has for David
(ז) וְעַתָּה֙ ה' אֱלֹהָ֔י אַתָּה֙ הִמְלַ֣כְתָּ אֶֽת־עַבְדְּךָ֔ תַּ֖חַת דָּוִ֣ד אָבִ֑י וְאָֽנֹכִי֙ נַ֣עַר קָטֹ֔ן לֹ֥א אֵדַ֖ע צֵ֥את וָבֹֽא׃
(7) And now, O LORD my God, Thou hast made Thy servant king instead of David my father; and I am but a little child; I know not how to go out or come in.
According to the Seder Olam who holds that Shlomo was twelve at the time when he became kind this statement is meant to be taken literally According to the Abarbanel who says that Shlomo was 20 upon being crowned kind, then this expression that Shlomo is young is a sign of huimility. This is Shlomo's way of saying I am not fit to lead the people.
(ח) וְעַ֨בְדְּךָ֔ בְּת֥וֹךְ עַמְּךָ֖ אֲשֶׁ֣ר בָּחָ֑רְתָּ עַם־רָ֕ב אֲשֶׁ֧ר לֹֽא־יִמָּנֶ֛ה וְלֹ֥א יִסָּפֵ֖ר מֵרֹֽב׃
(8) And Thy servant is in the midst of Thy people which Thou hast chosen, a great people, that cannot be numbered nor counted for multitude.
(ט) וְנָתַתָּ֨ לְעַבְדְּךָ֜ לֵ֤ב שֹׁמֵ֙עַ֙ לִשְׁפֹּ֣ט אֶֽת־עַמְּךָ֔ לְהָבִ֖ין בֵּֽין־ט֣וֹב לְרָ֑ע כִּ֣י מִ֤י יוּכַל֙ לִשְׁפֹּ֔ט אֶת־עַמְּךָ֥ הַכָּבֵ֖ד הַזֶּֽה׃
(9) Give Thy servant therefore an understanding heart to judge Thy people, that I may discern between good and evil; for who is able to judge this Thy great people?’
לב שמע means a heart that understands (Radak) and כבד means many
Shlomo shows tremendous Yirat Shamaym to ask for understanding to properly judge the people (and not to just be the "smartest guy on the block") Shlomo did not ask for wealth but rather to be a good leader. We learn a tremendous lesson that Hashem wants to bestow blessings upon us but wants to see that we will use the gifts for Torah and Mitzvot.
(י) וַיִּיטַ֥ב הַדָּבָ֖ר בְּעֵינֵ֣י אֲדֹנָ֑י כִּ֚י שָׁאַ֣ל שְׁלֹמֹ֔ה אֶת־הַדָּבָ֖ר הַזֶּֽה׃
(10) And the speech pleased the LORD, that Solomon had asked this thing.
(יא) וַיֹּ֨אמֶר אֱלֹהִ֜ים אֵלָ֗יו יַעַן֩ אֲשֶׁ֨ר שָׁאַ֜לְתָּ אֶת־הַדָּבָ֣ר הַזֶּ֗ה וְלֹֽא־שָׁאַ֨לְתָּ לְּךָ֜ יָמִ֣ים רַבִּ֗ים וְלֹֽא־שָׁאַ֤לְתָּ לְּךָ֙ עֹ֔שֶׁר וְלֹ֥א שָׁאַ֖לְתָּ נֶ֣פֶשׁ אֹיְבֶ֑יךָ וְשָׁאַ֧לְתָּ לְּךָ֛ הָבִ֖ין לִשְׁמֹ֥עַ מִשְׁפָּֽט׃
(11) And God said unto him: ‘Because thou hast asked this thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine enemies; but hast asked for thyself understanding to discern justice;
The Shela says that someone who does not serve Hashem for reward then Hashem, will multiply his reward.
(יב) הִנֵּ֥ה עָשִׂ֖יתִי כִּדְבָרֶ֑יךָ הִנֵּ֣ה ׀ נָתַ֣תִּי לְךָ֗ לֵ֚ב חָכָ֣ם וְנָב֔וֹן אֲשֶׁ֤ר כָּמ֙וֹךָ֙ לֹא־הָיָ֣ה לְפָנֶ֔יךָ וְאַחֲרֶ֖יךָ לֹא־יָק֥וּם כָּמֽוֹךָ׃
(12) behold, I have done according to thy word: lo, I have given thee a wise and an understanding heart; so that there hath been none like thee before thee, neither after thee shall any arise like unto thee.
חכם - Wisdom is ther accumulation and retention of knowledge נבון- Is the ability to take that knowledge and apply it to the situation at hand and to have deductive reasoning. Radak
It is clearly stated that there was and never will be anyone as wise as Shlomo. However the Gemara in Megilla 13a says that Moshes wisdom was the greatest. The Radak suggests that Moshe was the wisest in Chochmat Elokim but Shlomo was wisest in chochmat hateva.
(יג) וְגַ֨ם אֲשֶׁ֤ר לֹֽא־שָׁאַ֙לְתָּ֙ נָתַ֣תִּי לָ֔ךְ גַּם־עֹ֖שֶׁר גַּם־כָּב֑וֹד אֲ֠שֶׁר לֹא־הָיָ֨ה כָמ֥וֹךָ אִ֛ישׁ בַּמְּלָכִ֖ים כָּל־יָמֶֽיךָ׃
(13) And I have also given thee that which thou hast not asked, both riches and honour—so that there hath not been any among the kings like unto thee—all thy days.
(יד) וְאִ֣ם ׀ תֵּלֵ֣ךְ בִּדְרָכַ֗י לִשְׁמֹ֤ר חֻקַּי֙ וּמִצְוֺתַ֔י כַּאֲשֶׁ֥ר הָלַ֖ךְ דָּוִ֣יד אָבִ֑יךָ וְהַאַרַכְתִּ֖י אֶת־יָמֶֽיךָ׃ (ס)
(14) And if thou wilt walk in My ways, to keep My statutes and My commandments, as thy father David did walk, then I will lengthen thy days.’
We see that Shlomos life span or kingship was contingent on following the ways David had gone, however Shlomo's wisdom and wealth was unconditional.
(טו) וַיִּקַ֥ץ שְׁלֹמֹ֖ה וְהִנֵּ֣ה חֲל֑וֹם וַיָּב֨וֹא יְרוּשָׁלִַ֜ם וַֽיַּעֲמֹ֣ד ׀ לִפְנֵ֣י ׀ אֲר֣וֹן בְּרִית־אֲדֹנָ֗י וַיַּ֤עַל עֹלוֹת֙ וַיַּ֣עַשׂ שְׁלָמִ֔ים וַיַּ֥עַשׂ מִשְׁתֶּ֖ה לְכָל־עֲבָדָֽיו׃ (פ)
(15) And Solomon awoke, and, behold, it was a dream; and he came to Jerusalem, and stood before the ark of the covenant of the LORD, and offered up burnt-offerings, and offered peace-offerings, and made a feast to all his servants.
Rashi Says that when Shlomo awoke he realized that this dream was prophetic because he heard the chirping of the birds and barking of the dogs and understood there language. Shlomo that is why Shlomo comes to Yerushalayim to thank Hashem
(טז) אָ֣ז תָּבֹ֗אנָה שְׁתַּ֛יִם נָשִׁ֥ים זֹנ֖וֹת אֶל־הַמֶּ֑לֶךְ וַֽתַּעֲמֹ֖דְנָה לְפָנָֽיו׃
(16) Then came there two women, that were harlots, unto the king, and stood before him.
Here we are introduced to the famous story where two women claim to be the mother of a baby. The connection to the previous pesukim, is to show that Hashems promise to Shlomo of wisdom to Judge the people came true
Targum explains that Zonot means inn keepers. The Abarbanel says that Zonot means harlots. According to the Abarbranel the purpose of pointing out the occupation of these women was to show that every person was able to receive judgment from Shlomo and that he was able to understand the minds of the most distant people from him
(יז) וַתֹּ֜אמֶר הָאִשָּׁ֤ה הָֽאַחַת֙ בִּ֣י אֲדֹנִ֔י אֲנִי֙ וְהָאִשָּׁ֣ה הַזֹּ֔את יֹשְׁבֹ֖ת בְּבַ֣יִת אֶחָ֑ד וָאֵלֵ֥ד עִמָּ֖הּ בַּבָּֽיִת׃
(17) And the one woman said: ‘Oh, my lord, I and this woman dwell in one house; and I was delivered of a child with her in the house.
(יח) וַיְהִ֞י בַּיּ֤וֹם הַשְּׁלִישִׁי֙ לְלִדְתִּ֔י וַתֵּ֖לֶד גַּם־הָאִשָּׁ֣ה הַזֹּ֑את וַאֲנַ֣חְנוּ יַחְדָּ֗ו אֵֽין־זָ֤ר אִתָּ֙נוּ֙ בַּבַּ֔יִת זוּלָתִ֥י שְׁתַּֽיִם־אֲנַ֖חְנוּ בַּבָּֽיִת׃
(18) And it came to pass the third day after I was delivered, that this woman was delivered also; and we were together; there was no stranger with us in the house, save we two in the house.
No one lived in the house- therefore there were no witnesses (Metzudat David)
(יט) וַיָּ֛מָת בֶּן־הָאִשָּׁ֥ה הַזֹּ֖את לָ֑יְלָה אֲשֶׁ֥ר שָׁכְבָ֖ה עָלָֽיו׃
(19) And this woman’s child died in the night; because she overlay it.
(כ) וַתָּקָם֩ בְּת֨וֹךְ הַלַּ֜יְלָה וַתִּקַּ֧ח אֶת־בְּנִ֣י מֵֽאֶצְלִ֗י וַאֲמָֽתְךָ֙ יְשֵׁנָ֔ה וַתַּשְׁכִּיבֵ֖הוּ בְּחֵיקָ֑הּ וְאֶת־בְּנָ֥הּ הַמֵּ֖ת הִשְׁכִּ֥יבָה בְחֵיקִֽי׃
(20) And she arose at midnight, and took my son from beside me, while thy handmaid slept, and laid it in her bosom, and laid her dead child in my bosom.
(כא) וָאָקֻ֥ם בַּבֹּ֛קֶר לְהֵינִ֥יק אֶת־בְּנִ֖י וְהִנֵּה־מֵ֑ת וָאֶתְבּוֹנֵ֤ן אֵלָיו֙ בַּבֹּ֔קֶר וְהִנֵּ֛ה לֹֽא־הָיָ֥ה בְנִ֖י אֲשֶׁ֥ר יָלָֽדְתִּי׃
(21) And when I rose in the morning to give my child suck, behold, it was dead; but when I had looked well at it in the morning, behold, it was not my son, whom I did bear.’
(כב) וַתֹּאמֶר֩ הָאִשָּׁ֨ה הָאַחֶ֜רֶת לֹ֣א כִ֗י בְּנִ֤י הַחַי֙ וּבְנֵ֣ךְ הַמֵּ֔ת וְזֹ֤את אֹמֶ֙רֶת֙ לֹ֣א כִ֔י בְּנֵ֥ךְ הַמֵּ֖ת וּבְנִ֣י הֶחָ֑י וַתְּדַבֵּ֖רְנָה לִפְנֵ֥י הַמֶּֽלֶךְ׃
(22) And the other woman said: ‘Nay; but the living is my son, and the dead is thy son.’ And this said: ‘No; but the dead is thy son, and the living is my son.’ Thus they spoke before the king.
(כג) וַיֹּ֣אמֶר הַמֶּ֔לֶךְ זֹ֣את אֹמֶ֔רֶת זֶה־בְּנִ֥י הַחַ֖י וּבְנֵ֣ךְ הַמֵּ֑ת וְזֹ֤את אֹמֶ֙רֶת֙ לֹ֣א כִ֔י בְּנֵ֥ךְ הַמֵּ֖ת וּבְנִ֥י הֶחָֽי׃ (פ)
(23) Then said the king: ‘The one saith: This is my son that liveth, and thy son is the dead; and the other saith: Nay; but thy son is the dead, and my son is the living.’
A dayan is always supposed to repeat the two sides in front of the litigants. The Radak explains that this is in order to give both parties an opportunity to make sure that they were clearly understood. Rav Chaim Shmulevitz says that by repeating the claims the judge becomes more sensitive to the claims and will strive ever harder to come to an honest and just decision
(כד) וַיֹּ֥אמֶר הַמֶּ֖לֶךְ קְח֣וּ לִי־חָ֑רֶב וַיָּבִ֥אוּ הַחֶ֖רֶב לִפְנֵ֥י הַמֶּֽלֶךְ׃
(24) And the king said: ‘Fetch me a sword.’ And they brought a sword before the king.
Shlomo wants to provoke the passion of the true mother by devising this plan.
(כה) וַיֹּ֣אמֶר הַמֶּ֔לֶךְ גִּזְר֛וּ אֶת־הַיֶּ֥לֶד הַחַ֖י לִשְׁנָ֑יִם וּתְנ֤וּ אֶֽת־הַחֲצִי֙ לְאַחַ֔ת וְאֶֽת־הַחֲצִ֖י לְאֶחָֽת׃
(25) And the king said: ‘Divide the living child in two, and give half to the one, and half to the other.’
(כו) וַתֹּ֣אמֶר הָאִשָּׁה֩ אֲשֶׁר־בְּנָ֨הּ הַחַ֜י אֶל־הַמֶּ֗לֶךְ כִּֽי־נִכְמְר֣וּ רַחֲמֶיהָ֮ עַל־בְּנָהּ֒ וַתֹּ֣אמֶר ׀ בִּ֣י אֲדֹנִ֗י תְּנוּ־לָהּ֙ אֶת־הַיָּל֣וּד הַחַ֔י וְהָמֵ֖ת אַל־תְּמִיתֻ֑הוּ וְזֹ֣את אֹמֶ֗רֶת גַּם־לִ֥י גַם־לָ֛ךְ לֹ֥א יִהְיֶ֖ה גְּזֹֽרוּ׃
(26) Then spoke the woman whose the living child was unto the king, for her heart yearned upon her son, and she said: ‘Oh, my lord, give her the living child, and in no wise slay it.’ But the other said: ‘It shall be neither mine nor thine; divide it.’
To the a real mother the life of her child is more important then her own happiness.
The reaction of the other women is shocking however. What does she gain by having the child killed. The Metzudos explains that her primary purpose was to deprive the real mother of the joy of motherhood because she herself was unable to have it as she accidently suffocated her own child.
The reaction of the other women is shocking however. What does she gain by having the child killed. The Metzudos explains that her primary purpose was to deprive the real mother of the joy of motherhood because she herself was unable to have it as she accidently suffocated her own child.
(כז) וַיַּ֨עַן הַמֶּ֜לֶךְ וַיֹּ֗אמֶר תְּנוּ־לָהּ֙ אֶת־הַיָּל֣וּד הַחַ֔י וְהָמֵ֖ת לֹ֣א תְמִיתֻ֑הוּ הִ֖יא אִמּֽוֹ׃
(27) Then the king answered and said: ‘Give her the living child, and in no wise slay it: she is the mother thereof.’
Gemara Maakos 23b says that these words היא אמו were said by a bat kol in שמים as a way of confirming Shlomos decision. Rashi
(כח) וַיִּשְׁמְע֣וּ כָל־יִשְׂרָאֵ֗ל אֶת־הַמִּשְׁפָּט֙ אֲשֶׁ֣ר שָׁפַ֣ט הַמֶּ֔לֶךְ וַיִּֽרְא֖וּ מִפְּנֵ֣י הַמֶּ֑לֶךְ כִּ֣י רָא֔וּ כִּֽי־חָכְמַ֧ת אֱלֹהִ֛ים בְּקִרְבּ֖וֹ לַעֲשׂ֥וֹת מִשְׁפָּֽט׃ (ס)
(28) And all Israel heard of the judgment which the king had judged; and they feared the king; for they saw that the wisdom of God was in him, to do justice.
People were afraid to even sin in public because they saw Shlomo was incredibly wise they were afraid he would somehow figure it out! (Radak). Rav Chaim Shmulevitz explains that the final decision was an obvious one but the Chochma of Shlomo was the plan he devised to bring out the passion of the mother.