The Secret of True Humility: The Spiritual Trap of Yarovam ben Nevat

Class No. 33 | Morning Classes in the Yeshiva, Monday Morning, Parashas Masei, 26 Tammuz 5755,

Why is it that even when a person reaches tremendous spiritual peaks and perfection in holiness, he is still in danger of falling? An in-depth class on the deception hidden within spiritual achievements, the profound difference between Yarovam ben Nevat and King David, and the secret of humility as the only vessel for drawing down the Shechinah (Divine Presence).

The great principle in the Torah and in the levels of the tzaddikim is, "I have set Hashem before me always." A person must take to heart that Hashem, whose glory fills the entire earth, watches all his deeds. On the verse, "The stone that the builders rejected has become the chief cornerstone," the Rebbe of Ruzhin explains a tremendous foundation: In order for a person to merit becoming a "chief cornerstone" before Hashem, he must be repulsive in his own eyes. The word "even" (stone) shares a root with "havanah" (understanding), and "bonim" (builders) shares a root with "binah" (understanding). When a person reaches the ultimate lowliness, and he is utterly repulsive in his own eyes, precisely then he becomes the chief cornerstone.

The Deception in Spiritual Perfection

The Rebbe of Ruzhin explains another deep concept: "Until one reaches the level of 'foolishness' (complete self-nullification), there is deception." In all the first six Sefiros (Divine emanations)—Chesed (Loving-kindness), Gevurah (Severity), Tiferes (Beauty), Netzach (Eternity), Hod (Splendor), and Yesod (Foundation)—there exists a danger of self-deception and pride.

A person can be a man of tremendous Chesed, distributing thousands of dollars to charity and opening free-loan funds, yet fall into pride. He can be a mighty warrior who conquers his evil inclination, staying awake and learning for forty-eight consecutive hours, and still be mistaken about himself. Even in the attribute of Tiferes, when a person beautifies mitzvos in the aspect of "This is my God and I will glorify Him," or in the attribute of Netzach when he conquers the evil inclination—in all these levels, a subtle deception and pride can hide.

Even when a person reaches the attribute of Yesod, which is the ultimate holiness, purity of the eyes, and guarding the covenant, when he is already completely holy and pure—the danger of pride still lies in wait for him. He might think that he is the greatest tzaddik of all.

The Holiness and Fall of Yarovam ben Nevat

The prime example of this is Yarovam ben Nevat. The Gemara in Tractate Sanhedrin testifies about Yarovam that he was ultimately holy and pure, without any flaw. He is described as a "salmah chadashah" (new garment)—clean from any blemish. Yarovam was a spark from the soul of Yosef HaTzaddik, and was completely perfect in the attribute of Yesod.

However, despite his tremendous holiness, Yarovam fell into the sin of pride. When Hashem offered him to do teshuvah (repentance) and told him:

"Repent, and I, you, and the son of Yishai (King David) will stroll together in the Garden of Eden,"

Yarovam immediately asked: "Who will be at the head?" The moment he understood that King David would be before him, he refused. Yarovam was in the aspect of the Sefirah of Yesod, while King David represented the Sefirah of Malchus (Kingship)—which is the crown of Yesod. Yarovam's mistake was the thought that since he had reached such high spiritual perfection, he deserved to be first. He failed to understand that the true spiritual work is to know that you are the least of all.

The Secret of King David: Ultimate Lowliness

In contrast, King David was chosen for kingship specifically in the merit of his absolute humility. Hashem chose David because he minimized himself more than any other person. King David testifies about himself:

"But as for me, in the abundance of Your loving-kindness I will enter Your house; I will bow down toward Your holy sanctuary in awe of You."

David comes to the Sanctuary out of a feeling of unearned grace, out of a recognition of his lowliness. He does not demand honor and does not take pride in his spiritual achievements.

The book "Noam Elimelech" explains the verse in Psalms, "I have inclined my heart to perform Your statutes forever, to the very end (ekev)." What is "forever, to the very end (ekev)"? King David is saying: I am always in the aspect of a heel (ekev). I feel that I am the dust of the sole of every Jew's shoe.

This is the highest possible level. If a person walks around with the feeling that everyone else is holier and better than him, and that he is the lowest of all—only then can the holiness he achieves remain with him for all eternity, without any deception.

Part 1 of 4 — Class No. 33

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