ציטירנדיקער פּירוש אויף מלכים א 11:9

David’s son Shlomo may have been the one exception to this rule.¹⁰⁰Shaul also gets a modicum of prophecy at the beginning of his career, but it is couched in curious terms of surprise on his part, as if to say it’s a freak spiritual accident. Another king who is described as receiving prophecy is Yehu (II Melachim 10:30), but Jewish tradition understands that this was not a case of direct prophecy but only one conveyed to him by the prophet Yonah (Seder Olam 19). During at least two points in his career he is addressed directly by God.¹⁰¹See I Melachim 11:9, which states that God appeared to him twice. This presumably refers to I Melachim 3:5–14, 9:2–9. Whether that actually gives him the status of a prophet is less clear. (And, as with his father, authorship of great religious literature has no bearing on this.) Even if we accord Shlomo the standing of a prophet, he still requires spiritual oversight and rebuke from an external source. Though not explicit in the Biblical text, Jewish tradition declares that it is only through the prophet Achiyah that God announces His displeasure to Shlomo and declares that most of the kingdom will be taken away from his heirs (I Melachim 11:11–13).¹⁰²Although the simple reading of the text could easily be understood here as another example of direct prophecy to Shlomo, various traditional commentators explain that a careful reading indicates otherwise (see, for example, Kli Yakar; Radak; Abarbanel). Even if we were to differ with this explanation and say that this is an exception wherein God speaks His rebuke directly to a king, its exceptionality is reinforced by the surprise of these commentators, who apparently feel forced to understand it as following the general rule. But even if we consider Shlomo a true exception, the general pattern remains the same: the subversive prophet needs to oversee and critique the religious behavior of the civil leader.