Our Gemara on Amud Aleph discusses the origin story of Yeravam ben Nevat, one of the most wicked kings in Jewish history. As is often the case with such figures, Yeravam was not merely a villain—he was a man of immense Torah knowledge and potential, a tragic archetype of wasted greatness.

The verse states:

“And the prophet Ahijah the Shilonite found him on the way, and he was clad in a new [ḥadasha] garment, and the two were alone in the field.”

The Gemara interprets this verse as follows:

Rav Naḥman explains that Yeravam’s Torah was as flawless as a brand-new garment, free of imperfection. Alternatively, the phrase “a new garment” suggests that Yeravam and Ahijah introduced novel Torah insights, uncovering truths that had never before been heard.

At his peak, Yeravam was a Torah giant, revealing profound spiritual insights beyond anything that had been seen before. The phrase “that no ear has heard” suggests an unprecedented ability to unlock hidden dimensions of Torah (see Aruch Laner and Ben Yehoyada ibid.).

The Hidden Impurity

How could someone who reached such spiritual heights fall so low? Shem MiShmuel (Vayeshev 9) explains that Yeravam’s downfall stemmed from a latent impurity—an inherent flaw that remained dormant for years, only to erupt later in life. In modern terms, it was like a virus lying dormant in the system, activated under certain conditions.

He cites the Ramban’s interpretation of the verse in Devarim (29:17): “Perhaps there is a poisonous root that will sprout up.” Ramban explains that an impurity of the heart can lie undetected for generations, only to suddenly manifest at a particular time.

The Root of the Downfall

What was this poisonous root within Yeravam? The answer may be found in the defining moment of his rejection of repentance:

The Gemara recounts an extraordinary incident:

“And after this matter, Yeravam returned not from his evil way” (I Kings 13:33). To what event is the verse alluding? Rabbi Abba says: It refers to when the Holy One, Blessed be He, grabbed Yeravam by his garment and said: ‘Repent, and you and I and the son of Yishai will stroll together in the Garden of Eden.’ Yeravam asked: ‘Who will walk in the lead?’ God replied: ‘The son of Yishai will walk in the lead.’ Yeravam said: ‘If so, I do not wish to repent.’”

This is an astonishing display of arrogance. If he couldn’t be first, he would rather go to Hell? Even more remarkable, the text suggests that God originally listed Yeravam’s name before King David’s, implying that he actually would have been given a place of prominence. His very demand for supremacy—his insecurity and arrogance —became his own undoing, ensuring that he lost even the place he could have had. His arrogance was not merely a character flaw; it was a self-fulfilling prophecy that led to his downfall.

The Symbolism of the Garment

I would like to suggest an additional insight into this episode. The Gemara says that God grabbed him by his garment. What does this mean?

On a simple level, it evokes an image of a desperate last-minute attempt to save someone from disaster. Imagine a person stepping into traffic, unaware of an oncoming car. You shout, wave, but they don’t notice—so you grab the end of their coat and yank them back to safety. Similarly, God was metaphorically grabbing Yeravam, trying to pull him back from destruction.

However, this phrase carries deeper meaning. Recall that at the beginning of Yeravam’s rise, the prophet Ahijah gave him a new garment, which the Gemara interpreted as symbolizing his Torah brilliance and novel insights. Now, after his downfall, God reaches for that same garment. It is as if Hashem is saying:

“Look at what you once were. You had the power to reveal unprecedented Torah insights. But instead of using that gift for holiness, you let your ego lead you into arrogance, heresy, and idolatry. Your downfall came not from ignorance, but from unchecked ambition.”

There is a fine line between spiritual creativity and spiritual corruption. The same drive that can lead a person to uncover hidden dimensions of Torah can also lead them to distort and pervert it. We see this pattern in other figures as well, such as Elisha ben Avuya (Acher), who entered the mystical Pardes and was led astray (Chagigah 14b). The higher the ascent, the greater the risk of a dangerous fall.

A Lesson for Us All

While most of us will never reach the level of Yeravam or Elisha ben Avuya, their story holds a lesson for us all. Hashem speaks to us—not through prophecy, but through the experiences and signals we encounter in life. There are moments when we are given opportunities for growth, when we sense a divine hand pulling us in a certain direction. The question is: Do we let arrogance, fear, or insecurity blind us to that call?

Yeravam’s fatal mistake was his refusal to submit, to recognize that he was not the leader, but merely a leader within the divine plan. In our own lives, the challenge is to recognize our own greatness without letting it consume us. To remain humble even in success, and to heed the quiet pull of divine guidance when it reaches for us—before it is too late.

Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation

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Rabbi Simcha Feuerman, Rabbi Simcha Feuerman, LCSW-R, DHL is a psychotherapist who works with high conflict couples and families. He can be reached via email at simchafeuerman@gmail.com