Midrash su I Re 1:2

David behaved similarly toward Adonijah. Because he did not reproach him or punish him he went astray, as it is written: And his father had not grieved him all his life in saying: “Why hast thou done so?” … and he was born after Absalom (I Kings 1:6). Was not Absalom actually the son of Micah, and Adonijah the son of Haggith? Why, then, does it say: And he was born after Absalom?²The verse gives the impression that they were born of the same mother. To teach us that just as Absalom went astray because his father failed to chastise him, so did Adonijah, concerning whom it is written: And his father had not grieved him all his life (I Kings 1:2) by asking: “Why have you done such-and-such?” He went astray for the same reason. Hence Scripture states: He that spareth his rod hateth his son.

(Ib.) Then said Memuchan. We are taugh in a Baraitha: Memuchan was Haman. Why was he called Memuchan? Because he was destined for the troubles that befell him afterwards. R. Abba b. Cahana said: "From this we see that usually an ignorant man comes forward first." That every man should bear rule in his own house. Said Raba: "But for the first letters, no remnant of Israel would have been left; because the men laughed at such a decree, saying, 'Is it not a matter of course? Even a weaver in his house must be the ruler,' and therefore they did not pay much attention to the second decree in the letters." And let the king appoint officers. Raba said: "What is the meaning of the passage (Prov. 13, 16) Every prudent man acteth with knowledge, but a fool spreadeth abroad his folloy; i.e., every prudent man acteth with knowledge, refers to David, of whom it is written (I Kings 1, 2) Wherefore his servants said unto him. Let them seek out for my lord the king a young virgin. Everyone who had a daughter, brought her himself to the king. But a fool spreadeth abroad his folly. This refers to Ahasuerus, who had to appoint officers, for whosoever had a beautiful daughter hid her from him."

“One who transports stones will be saddened by them; and one who splits wood will benefit from it” (Ecclesiastes 10:9).
“One who transports stones will be saddened by them” – one who transports himself from his studies will ultimately be sorry. He will seek a matter but will not find it.⁴⁸He will seek to recall some detail of his Torah study but will not remember it.
“And one who splits wood will benefit [yisakhen] from it.” As long as he toils in it, he will benefit from it, just as you say: “She will be an attendant [sokhenet] for him” (I Kings 1:2).
Another matter: “One who transports stones” from place to place “will be saddened by them”; “and one who splits wood will benefit from it.”⁴⁹Previously the midrash interpreted the phrase “one who transports stones” to refer to one who removes himself from Torah study, as stones are an allusion to the tablets given at Sinai. Now the midrash interprets the verse literally as referring to one who moves stones from place to place. Unscrupulous individuals might remove stones from their fields to the public domain, but ultimately it is they who will stumble (Midrash HaMevo’ar). Rabbi Meyashya said: In reward for the two logs that Abraham chopped on Mount Moriah, he was privileged to have the sea split for his descendants into twelve strips.