According to Rav Shmuel Bornstein of Sochatchov (Shem MiShmuel, Parashat Vayeishev 5627), the division between the kingdoms of Yehudah (Judah) and Yisrael (Israel) was embedded into the fabric of creation from the very beginning. The seeds of this split were sown nearly eight centuries before the actual division in 2216/1545 BCE, during the conflict between Yosef (Joseph) and his brothers.

When Yosef revealed his dreams to his brothers—foretelling that he would one day rule over them—he was not only predicting his future role as viceroy of Egypt. As Shem MiShmuel explains, Yosef was also foreseeing that his descendants would one day assume kingship in Eretz Yisrael.

These kings, descended from Yosef, were meant to work alongside the Davidic dynasty to establish Hashem’s sovereignty and holiness in the world. Their unique role would be to eradicate the forces of evil, as expressed in Bereishit Rabbah (73): “Esav will only fall by the hands of Rachel’s descendants.” Once these forces of evil had been defeated, the kingdom of Yehudah would take responsibility for building the Beit HaMikdash (Temple) and bringing the Shechinah (Divine Presence) to dwell in the world.

Yosef and Yehudah’s Roles in Redemption

This dynamic is echoed in the Zohar Chadash (Parashat Balak), which describes the future redemption:

“On that day, the Ten Tribes will rise up to wage war across the four corners of the world under Mashiach [ben Yosef], who will be anointed to lead them… This Mashiach will hail from the tribe of Ephraim, and from the lineage of Yeravam ben Nevat… In the evening of that day, the Shechinah will return to the House, and Mashiach to his place…”

In other words, Mashiach ben Yosef, leading the Ten Tribes, will wage war against the nations of the world. Only after this will the Shechinah return, accompanied by Mashiach ben David.

The Original Two-Kingdom Plan

The initial establishment of this two-kingdom dynamic was meant to occur through Shaul HaMelech (King Saul), a descendant of Binyamin (Benjamin). Shaul’s mission was to destroy all of Israel’s enemies, paving the way for David HaMelech to construct the Beit HaMikdash. Shaul and his descendants would serve as viceroys under the house of Yehudah, a plan hinted at when Yonatan, Shaul’s son, told David that he would serve as his second-in-command.

However, Shaul’s failure to completely fulfill Hashem’s command to obliterate Amalek disrupted this plan. The responsibility of defeating Hashem’s enemies passed to David, and it was David’s son Shlomo (Solomon) who later completed the construction of the Beit HaMikdash in 2935/827 BCE.

Shlomo’s Actions and the Kingdom’s Split

Yet, at the moment the Beit HaMikdash was completed, actions taken by Shlomo inadvertently set the stage for the reemergence of the two-kingdom dynamic.

As recorded in Sefer Melachim Alef (1 Kings, Chapter 11:11-12), the issue began when Shlomo’s foreign wives turned to idol worship. Hashem then said to Shlomo:

“Because this has happened to you, and you have not kept My covenant and My statutes, I will tear the kingdom from you and give it to your servant. However, I will not do this during your lifetime for the sake of David, your father. I will tear it from the hand of your son.”

This marked the beginning of the division that ultimately resulted in the split between the kingdoms of Yehudah and Yisrael.

Yerovam ben Nevat: A Complex Leader

Yerovam ben Nevat was the servant foretold by Hashem to rise against Shlomo’s son and lead the split of the kingdom. At the time, Yerovam was both righteous and courageous, standing alone in all of Yisrael with the bravery to risk his life by rebuking King Shlomo for his misdeeds.

As described in Melachim Alef (1 Kings 11:26-27):

“Yerovam ben Nevat of Efrat… a servant of Shlomo, raised his hand against the king. And this is the matter concerning which he raised his hand against the king: Shlomo had built the Millo [an area of large buildings] and closed the breach in the city of his father, David.”

The Gemara (Sanhedrin 101b) explains this incident further:
Rabbi Yochanan said, “Why did Yerovam merit to become a king? Because he rebuked Shlomo. And why was he punished? Because he rebuked him in public.”

Yerovam publicly accused Shlomo, saying:

“Your father David made breaches in the wall so that Yisrael could come up to Yerushalayim during the festivals, but you closed them, forcing people to enter through narrow gates so you could collect taxes for Pharaoh’s daughter.”

This incident reveals two sides of Yerovam’s character. On the one hand, his boldness and willingness to stand up for what was right were commendable, even at great personal risk. On the other hand, his decision to rebuke Shlomo publicly exposed a streak of arrogance, which foreshadowed the pride that would eventually lead to his downfall.

Achiyah’s Prophecy: The Division Becomes Certain

Shortly after this confrontation, Achiyah Hashiloni, a prophet, delivered a monumental prophecy to Yerovam. As described in Melachim Alef (11:29-31):

Achiyah met Yerovam outside Yerushalayim, and while they were alone in the field, Achiyah tore his new cloak into twelve pieces. He gave ten pieces to Yerovam, saying: “Take ten pieces, for so said Hashem, G-d of Yisrael, ‘I will tear the kingdom from Shlomo’s hand and give you ten tribes…’”

Achiyah further promised Yerovam that if he obeyed Hashem’s commandments, Hashem would establish a lasting dynasty for him, just as He had done for David.

The Malbim explains the symbolic act of tearing the coat: when a prophecy is accompanied by an action, the decree becomes inevitable. By physically tearing the coat into twelve pieces, Achiyah reinforced that the division of the kingdom was not merely a punishment for Shlomo’s actions but a divinely ordained process embedded in the cosmic plan, as explained by the Shem MiShmuel.

Yerovam’s Exile to Egypt

Despite the divine origin of this prophecy, Shlomo perceived Yerovam’s public rebuke as an act of rebellion against the monarchy (moreid b’malchut). Fearing execution, Yerovam fled to Egypt, where he remained under the protection of Shishak, the king of Egypt, until Shlomo’s death. This is noted in Melachim Alef (11:40):

“Shlomo wanted to execute Yerovam, but Yerovam fled to Egypt, to Shishak, king of Egypt, and remained there until Shlomo’s death.”

The Division of the Kingdom

After Shlomo’s death, Yerovam returned to Yisrael. Rechavam, Shlomo’s son, inherited the throne of Yehudah. However, the people of Yisrael, weary of the heavy taxes and labor burdens imposed by Shlomo, approached Rechavam with a request for relief. Their plea is recorded in Melachim Alef (12:4):

“Your father made our yoke heavy; now lighten the harsh labor and the heavy yoke he put on us, and we will serve you.”

Instead of heeding their request, Rechavam responded with arrogance and harshness, saying in Melachim Alef (12:14):

“My father made your yoke heavy, and I will add to your yoke. My father chastised you with whips, and I will chastise you with scorpions.”

This response ignited a rebellion, as the northern tribes rejected Rechavam’s rule and declared Yerovam their king. Thus, the kingdom split into two: the southern kingdom of Yehudah, under Rechavam, and the northern kingdom of Yisrael, under Yerovam.

Yerovam’s Tragic Downfall

Although Yerovam was chosen by Hashem and given the opportunity to establish a lasting dynasty, his later actions led him to “sin and cause others to sin” (Pirkei Avot 5:21). In an attempt to consolidate his power and prevent the people of Yisrael from returning to the Beit HaMikdash in Yerushalayim, Yerovam introduced idolatry by erecting golden calves in Bethel and Dan.

This tragic decision not only led Yisrael away from Hashem but also sealed Yerovam’s fate. Despite his promising beginnings, Yerovam’s legacy became one of rebellion against both Hashem and the Davidic dynasty.

A Root of Evil

The Shem MiShmuel raises a profound question: How could someone as righteous as Yerovam ben Nevat eventually descend into such wickedness? After all, Shlomo HaMelech states in Mishlei (12:21):

“No evil will happen to the tzaddik.”

To answer this, the Shem MiShmuel examines the spiritual and historical roots of Yerovam’s downfall, tracing them back to the conflict between Yosef and his brothers.

The royal mission of Yosef’s descendants—through the tribes of Ephraim and Menashe—was to bring unity and redemption to Klal Yisrael. However, this mission was tainted early on when Yosef spoke lashon hara (slanderous speech) about his brothers to their father, Yaakov. The Gemara (Arachin 16b) teaches that lashon hara is the ultimate cause of separation, as it divides people and severs relationships. The punishment for lashon hara is tzara’as, a physical manifestation of spiritual division, which results in the sinner being isolated from the community.

This seed of separation sown by Yosef ultimately bore bitter fruit in Yerovam’s rebellion. Yerovam’s sin lay not only in challenging Rechovam’s rule but in leading the northern tribes away from the spiritual center of Yerushalayim and the House of David. The Ramban, commenting on the verse in Devarim (29:17)—“Lest there be among you a root that will be fruitful and grow, and in days to come, produce evil flowers and sprout bitter shoots”—explains that even small flaws can lead to catastrophic consequences. Yosef’s initial misstep eventually culminated in Yerovam’s grave sin, which caused many others to stray.

Parallels in the Conflict

The brothers of Yosef, perceiving his spiritual flaw, acted in a way they believed might prevent future division. Chazal teach that after witnessing the pain they caused their father Yaakov by selling Yosef, the brothers lowered Yehudah from his position of leadership, criticizing his role in the sale. This act of diminishing Yehudah mirrors the future split of the Ten Tribes from the royal house of Yehudah under Rechovam’s rule.

Significantly, Binyamin, the only brother who was not involved in the sale of Yosef, remained loyal to the House of Yehudah when the Ten Tribes broke away and followed Yerovam. This loyalty mirrors Binyamin’s spiritual integrity, as he had no part in Yosef’s betrayal, thereby preserving a deeper connection to Yehudah.

The parallels between Yosef’s story and the division under Yerovam are striking:

1. Lashon Hara: Yosef’s flaw was speaking lashon hara about his brothers, while Yerovam’s public rebuke of Shlomo was itself a form of lashon hara.
2. Shechem as a Site of Division: Yosef was sold by his brothers in Shechem, and it was in Shechem that the Ten Tribes rebelled against Rechovam and crowned Yerovam as their king.
3. Symbolic Garments: Just as Yosef’s coat was dipped in blood after his sale, Achiyah HaShiloni tore his new coat into twelve pieces to signify the splitting of the tribes.
4. Descent to Egypt: Yosef was sold into slavery in Egypt, and Yerovam fled to Egypt to escape Shlomo’s wrath.

The Path to Redemption

Despite the division and suffering caused by this historical rift, the ultimate redemption will heal these wounds. As prophesied by Yechezkel, the reunification of Yosef (representing the Ten Tribes) with Yehudah and Binyamin will take place in the future. Yechezkel (37:22) declares:

“I will make them one nation in the land, upon the mountains of Yisrael, and one king will be king over all of them; and they will no longer be two nations, and they will no longer be divided into two kingdoms.”

In this future redemption, Hashem will gather all of Klal Yisrael from the nations and bring them back to Eretz Yisrael. The division between Yosef and Yehudah will be rectified, and they will be united under one king—the Mashiach. At that time, the spiritual flaws that led to the separation will be transformed into eternal unity, as Hashem’s sovereignty is fully established in the world.