Abarbanel’s Question

Abarbanel’s question regarding David Hamelech’s instruction to Shlomo Hamelech to kill Yoav ben Teruyah looms large whenever one encounters Melachim I 2. This story is read relatively frequently, as it serves as the haftarah for Parshat Vayechi.

The question is as follows: If Yoav is such a terrible villain, as David HaMelech portrays him to be on his deathbed, why does David Hamelech delegate Yoav’s execution to Shlomo Hamelech? Why does David Hamelech not kill Yoav himself?

The Malbim and Abarbanel

Abarbanel answers that while Yoav is a nuisance to David Hamelech during his reign, he does not pose a mortal threat to David Hamelech’s well-established and well-accepted rule. Shlomo Hamelech, who is installed on the throne, and avoids death at the hands of his rivals by the proverbial skin of his teeth, is far more vulnerable. Thus, since Yoav presents a potentially mortal threat to Shlomo Hamelech and his reign, David Hamelech gives Shlomo Hamelech the order to eliminate Yoav if the latter deems it necessary.

The Malbim answers that David Hamelech tolerates Yoav since he is needed for his exceptional military capabilities. Presumably, by the time Shlomo Hamelech assumes the throne, Yoav is considerably past his prime, and is no longer needed to the extent he was needed during David Hamelech’s reign.

In addition, Shlomo Hamelech’s reign is a time of military stability, during which military needs are not as urgent as they were during David Hamelech’s reign. For example, in Melachim I 4, Shlomo Hamelech’s minister of defense is listed as fourth in rank of his top advisers, while in Shmuel II 20:23-26, David Hamelech’s minister of defense is listed first.

Moreover, the long list of top warriors who serve under David Hamelech that appears in Shmuel II 23 has no parallel in Sefer Melachim in regard to Shlomo Hamelech. While Shlomo Hamelech does establish a permanent army, it seems that there is not a pressing need for one outstanding person such as Yoav to be deemed indispensable to the extent that his major sins need to be overlooked.

Make a New Plan, Shlomo Hamelech

The overarching message that David Hamelech imparts to Shlomo Hamelech is not to remain mired in the past. Shlomo Hamelech will face new challenges, and he must adjust and not simply (to use sports terminology) run “plays” from his father’s “playbook.” He will have to “be a man,” as David Hamelech instructs him (Melachim I 2:2), and chart new paths to confront the brave new world he will face.

Making a New Plan in Sefer Melachim

The willingness and ability to adjust to new realities is a sine qua non for successful leadership. The failure to adjust to new reality is a recurring theme in Sefer Melachim, and serves as a significant contributing factor to the Churban.

Rechavam, when faced with a demand to lower taxes, instead threatens to raise taxes (Melachim I 12). Rechavam, who assumed the throne at age 41, is accustomed to his father Shlomo Hamelech wielding a strong hand to those who challenge him. Rechavam, when faced with a challenge at his inauguration, takes a page from his father’s playbook to address the issue.

This strategy fails miserably due to Rechavam’s failure to adjust to the new reality. First, the people have completely run out of patience with the heavy labor and financial tax burden imposed on them by Shlomo Hamelech, and are no longer willing or able to tolerate it. Second, Rechavam (to paraphrase Ronald Reagan) is no Shlomo Hamelech, and his threats of violent enforcement of his taxation policies are, at best, not taken seriously.

Other examples of leaders in Sefer Melachim who fail to adjust are the kings of the Northern Kingdom. Despite repeated failures and dynasties that do not stand the test of time, king after northern king maintain Yaravam ben Nevat’s failed religious reforms. Most disappointing is Yeihu, who, on the one hand courageously carries out his prophetic mandate to eliminate avoda zara, and on the other hand fails to change course and eliminate Yaravam’s failed new Judaism.

The final kings of Yehudah also fail to adjust to the new reality and Yirmiyahu’s bold prophetic message to capitulate to Babylonian rule. False prophets and other misguided leaders prop up the last Judean kings’ wishes to misguidedly attempt to preserve the status quo of Jewish rule in Eretz Yisrael. All they have to do is adjust to the reality of a temporary 70-year Babylonian occupation of Eretz Yisrael and perform teshuvah. Yirmiyahu prophesies (Yirmiyahu 25) that Jewish sovereignty will be restored after the 70 years. Sadly, Yirmiyahu’s message to adjust is spurned, and ultimately the Beit Hamikdash is destroyed. Had the final Judean kings only heeded Yirmiyahu’s advice, unnecessary bloodshed and exile could have been avoided.

Conclusion: Shlomo’s Early Success And Later Failure

At first, Shlomo Hamelech achieves a resounding approval as king, as he heeds his father’s advice to adjust to the new challenges of his new reign. However, as time passes, Shlomo Hamelech does not adjust to the growing discontent that emerges both among his wives and among his constituents. Shlomo Hamelech carries on his plan without adjustment, even after Yaravam ben Nevat brazenly rebukes him.

While Shlomo Hamelech for the most part manages to escape unscathed to the end of his life due to his power and talent, his reign over all of Israel collapses due to his and his son’s failure to adjust to the new reality.

Radak (Melachim I 11:25) explains that Hashem sends Shlomo Hamelech trouble after he strays from His path to signal a call for a course correction. Radak explains that Hashem wants Shlomo Hamelech to compare his worry-free reign prior to his sins with the troubles he encounters after his sins, and realize that his sins are the cause of his troubles. Tragically, Shlomo Hamelech fails to perceive the reason behind the new troubled reality, and does not adjust.

As we listen to the haftarah of Parshat Vayechi, we are reminded to follow in the example of Shlomo Hamelech at the start of his rule and avoid his later mistakes. From the beginning of life to its end, we must always read the signals and ever-changing realities, and make the necessary adjustments to fulfill our life’s mission to serve as the most effective servants of Hashem to the very best of our abilities.

Rabbi Haim Jachter is the spiritual leader of Congregation Shaarei Orah, the Sephardic Congregation of Teaneck. He also serves as a rebbe at Torah Academy of Bergen County and a dayan on the Beth Din of Elizabeth.