The Zohar tells us that, during the generation before the final redemption, most of the leadership in Israel will be comprised of the Erev Rav. Today, we find such individuals as heads of Yeshivas, judges, and politicians; many of them are even famous. And, although the “stench” of their negative actions is also out in the open, most of us don’t even realize it.

In his introduction to The Tree of Life, the book based on the teachings of Rabbi Isaac Luria (the Holy Ari), Rabi Chaim Vital, the Ari’s top student, writes that he once fell into deep sadness because he felt the great suffering in the world with no sign of Mashiach’s arrival. He quotes a portion in the Tikkunei Zohar (Tikkun #30) that discusses how the soul of Mashiach is delayed—generation after generation—simply because of all the negativity we create and the fact that people connect to the Torah expecting to be rewarded with earthly goods. Rabbi Vital also said that the acts committed by the Erev Rav today would be similar to those of the generation of the Flood: the building of “towers” solely to glorify themselves yet claiming it’s all for the sake of Torah.

The Zohar reveals that the souls of the Erev Rav come from the negative side. During the 130 years that Adam stayed away from Eve, he sinned by connecting to a female from the other side, which resulted in the creation of all the negative souls that have since incarnated as the Erev Rav. Moses knew what took place soon after Creation and took the opportunity to correct the “Sin of Adam” by allowing the Erev Rav to join the Israelites in the exodus from Egypt. By taking them along on the spiritual journey to the Land of Israel, he hoped to elevate their souls, even though God had advised him against it. Because the Creator did not agree with Moses’ decision, the Torah refers to the Erev Rav as “the Nation” not as the Children of Israel.

When Moses went up Mount Sinai to receive the Torah, the Nation was committing the sin of the Golden Calf. At that point, God said to Moses, “Go down, for the people, whom you brought out of the land of Egypt, have corrupted themselves.” (Exodus 32:7). God is clearly saying, “The Nation that YOU hoped to bring to a higher level of consciousness…” Therefore, the responsibility for the sin of the Golden Calf rests on the shoulders of Moses for trying to fix the whole system with the Erev Rav.  This is the reason why Moses “descended” from his spiritual level and the second Torah given was from the Tree of Knowledge Good and Evil instead of from the Tree of Life. Again, the Primordial Snake managed to connect the people to the wrong spiritual system. (See my previous article in the series for a detailed explanation.)

The win the fight against the Erev Rav is a constant struggle that happens in every generation. The sages tell us that the generation that didn’t see the arrival of Mashiach and the reconstruction of the Holy Temple—because they fallen under the influence of the Erev Rav, yet again—is also the generation that destroyed it (passing up the opportunity to rebuild the Temple is the act of destruction). We have failed every time. Why are we under the spell?

The great army of the Snake is comprised of the Erev Rav. They “dress” in a skin similar to yours, in order to make you feel comfortable when you are next to them, so they can befriend you. Yet, when you don’t see them, they change their skin because they actually don’t like you; in fact, too much light burns their skin. And, like vampires, they are after your blood—your soul—and must stay in the dark where they feel comfortable. The darkness is the selfish desires, the chasing after wealth and fame solely for the sake of self-glory. They want to be heads while their essence is tails.

In places of worship, you will find many of them in their expensive seats to show they are better than others. Because many of them are rich, they make large donations to the community in order to appear generous, but it’s all about them. And, to seem respectable, the Erev Rav also engage in business with the leaders of their community, many of whom are, in fact, also part of the army of the Snake.

We should know that the Erev Rav will not touch the Zohar. They will not engage with it because they cannot handle its great light. And, because they follow Erev Rav leadership, many good people still don’t connect to the Zohar. Their supposed leaders will provide many “good” reasons why they should not connect to the Zohar.

Allow me to remind you that this knowledge about the Erev Rav is not to be used against anyone. Therefore, never single out an individual and accuse him of being an Erev Rav. A small mistep could be spiritually dangerous for you. As we all know, hurting others brings about the manifestation of negativity, regardless of who gets inflicted with the pain.

Other than doing our spiritual work, our job is to avoid any form of association with the Erev Rav, as well as other forms of negativity. If we follow the Erev Rav, sooner or later (and this is usually during a critical moment in time), they will reveal their true “skin” and make us fall yet again. Watch out!

By: Zion Nefesh, Av 5769, August 2009
Edited By: Mordecai O.

Next article: The Relationship between Amalek and the Erev Rav

 
  • Adam and Eve were in the Garden of Eden with the freedom of choice, but they failed to inherit the earth. Why?
  • While on Mount Sinai, the Israelites had the golden opportunity to receive the Torah. When they failed to receive the Torah of the Tree of Life, they received the Torah of the Tree of Knowledge of Good and Evil. Why?
  • Moses sent twelve spies to tour the Land of Israel right before the Israelites were ready to enter it. When the spies came back with their report, what they said about the land caused them their lives, and the Israelites were forced to wander in the wilderness for 40 years before they were allowed to enter and inhabit the Promised Land. Why?
  • During all the generations from Adam to Moses, many opportunities were given to bring about the Final Redemption, yet in every instance, it didn’t happen…

The seed of all failures in the world was planted on the first day of creation. And, the presence of the Primordial Snake in the Garden of Eden made all the difference. He was created to challenge us, to force us to choose between giving in to the gravity of the desire for the self or to seek the true fulfillment of the Light.

After the original sin, the Snake was sent out of the Garden with the power to control us. He had installed in us the desire for the self and had been given the freedom to “eat dust” all his life. Although we soon tried to hide it, we discovered that part of us was, in fact, made of “dust.” Yes, we are made of his food. As such, he can “eat” us, and he does it every single day of our lives.

Yet, there is hope. When God said, “You shall eat dust all the days of your life,” it was also clear that there would come a day when the Snake’s life would end. We are now very close to that day. Therefore, we should be happy about it, but we should also be very concerned. Why?

Remember the first fall? The Snake waited for the moment just before the first Shabbat—when Adam and Eve would have acquired full control over the world God created for them—to launch his attack. And, on Mount Sinai, he waited until the last fourth (six hours) of the last day prior to the receiving of the Torah to attack yet again.

That is his pattern: he lets you grow, allows you to build energy, and then, he attacks to take it away from you. He always hits when the desire for the self is strongest.

The Snake is the Erev Rav, the mixed multitudes that came out of Egypt with the Israelites. He has always right next to the Israelites whereever they may go. Because they are the Snake, the Erev Rav cannot draw the Light directly. And, because God “punished” them when he said to the Snake, “You shall eat the dust of the earth,” they must take from us.

The Erev Rav know they cannot exist in the full presence of the Light. Therefore, each time the Light has come close to us in preparation for its full revelation, the Erev Rav have done all that is possible to stop us from revealing the Light in its totality.

Now that we are closer to the coming of Mashiach, the Erev Rav are on the brink of awakening in full force—yet again—to stops us.

Zion Nefesh
AV 5769 (August 2009)

Edited by:  Mordecai O.

Next article title “Who is your leader/teacher/rabbi?” Check list for naïve followers.

 
\"The
Image via Wikipedia

\”ויקרא־אל־משה־וידבר־יקוק־אליו־מאהל־מועד־לאמר\”

The Torah has five books. The number five in Kabbalah represents the Ten Sefirot as Keter, Chokmah, Binah, Zeir Anpin (six levels) and Malchut. The first book, \”בראשית\” (Genesis) is Keter, \”שמות\” (Exodus) is Chokmah, \”ויקרא\” (Leviticus) is Binah, \”במדבר\” (Numbers) is Zeir Anpin and \”דברים\” (Deuteronomy) is Malchut.

The process of transformation from Spiritual to physical is called \”השתלשלות\”, evolving. Keter is coming from the unknown and the source of the light, Chochma, channels the light and Binah begins the process of manifestation or the forming of the vessel. (To simplify, vessel is a container of light with ability to create or cause an action in this world).

The book of Bereshit is the source of everything in this world.  Shemot (= names in Hebrew) brings the revelation of the light through the process and the miracles of breaking the bondage to Egypt, the revelation on Mount Sinai and the completion of building the Tabernacle.

In Vayikra (Leviticus) we have the tools to activate and use the light. The first verse \”ויקרא־אל־משה\” with small Aleph initiates the connection of the Light through the Tabernacle and the Torah as \”לוחות־העדות\” is in the Arc. Rabbi Yosef Gikatilla in \”Saarei Orah\” (part \”א\”) explains that the Aleph is for Ohel Moed \”אוהל־מועד\”. The call to Moshe from Ohel Moed is a connection of the Light from the level of Malchut, the small Aleph.

The Zohar begins the parasha with Rabbi Elazar quoting Yeshayahu (Isaiah) the prophet saying to king Ahaz, \”שאל־לך־אות־מעם־י׳־אלוקיך\”, then asking the question \”What\’s the difference between the first and the last generations?\” and answers that the first generations knew the supernal wisdom of the letters and how to combine them into powerful tools to control actions in this world. Even the wicked ones in Yisrael, Like King Ahaz knew the letters of Binah and the Letters of Malchut.

The letters are the secret of the vessel and the light, which comes from Binah with the essence of Zeir Anpin and worlds of Briah, Yetzirah, Asiya (Creation, Formation, and Action).

Those are the letters given to Moshe on Mount Sinai and contain in the Torah.
There are 16 occurrences in the Torah with different size letters. Ten large letters connect us to the level of Binah and six small letters connect us to Malchut of Zeir Anpin.

The first letter of the Torah is the letter \”ב\” of \”בראשית\”. It signifies that the seed of the Torah is in Binah. That is where the energy comes to Zeir Anpin (The Torah). The first verse of the Torah says \”בראשית־ברא־אלקים־את\” that is, in the beginning G-d created “את”. Hebrew Aleph Bet was created first and \”את\” is the first and the last letter of it. The Zohar says that 2000 years before the world was created G-d played with the Hebrew letters. In another place it says that G-d was looking in the Torah and creating the world. This teaches us that the Hebrew letters are above all dimensions. When a scriber (\”סופר־סתם\”) writes a Torah scroll he must be clean physically and spiritually, His consciousness should be pure and must go to the Mikveh before he starts writing.

Before writing each letter he should touch the scroll with the ink to make a tiny mark and meditate on the letter Yod, \”י\” (to connect the letter to the upper levels) as a start for the actual letter. There are many rules on writing a Kosher Torah and even if one of them is broken, it invalidates the whole Torah Scroll and it can not be used as a tool to draw the light. There are many printing devices that can print a magnificent and accurate Torah scroll, but without the needed consciousness it cannot be used.

A person that orders a Torah scroll must choose the scriber that is going to do the writing carefully, in order to have the best channel of light possible for him and for the people that will read and listen to the reading from it.

The top of every column in the Torah scroll begins with the letter \”ו\”, the columns in the Torah are like the letter \”ו\”, and only in six places the letters at the top of the columns are different. Those letters spells \”ביה־שמו\” numerical value \”המשיח\”, \”The Mashiach\”

In ten places in the Torah there are 32 dots above the letters, representing 10 Sefirot and the 22 letters of the \”א־ב\”. They channel the 32 paths of wisdom (Chokmah). The first letter of the Torah is \”ב\” and the last one is \”ל\”, together it is \”לב\” (numerical value 32) which also means \”Heart\”.

There are 32 teeth in the mouth for the same reason. (To channel that energy). It says \”Life and Death by the hand of the tongue\”, \”חיים־ומות־ביד־הלשון\”. This tells us that we are constructed to be channels for the light and that we have the ability to build or destroy with our words.

The Ari Hakadosh in the beginning of \”Shaar Ruach Hakodesh\” (Part of Kitvei Ha\’Ari) said that with every word we say we create an angle; positive or negative depending on the word. The positive angles help us in time of need and the negative angels create blockages when we don\’t need them.

The letters of the Torah and the words we hear from the reader on Shabbat are very important connections for us to draw the necessary energy from the reading. When we hear the process of sacrifices in the Tabernacle to cleanse a person from impurity, we also connect to the same energy.

When it says \”ונשלמה־פרים־שפתינו\” \”we will pay sacrifices with our lips\” it means that the power of the words are like the sacrifices in the Temple . Since the Temple is not accessible and we can not bring sacrifices to the Kohen to remove any negativity from ourselves, we read and recite the process that was done in the Temple. With this knowledge and the Ari\’s teaching on creating angels with our words, we can begin to understand the reason for all the different prayers we recite on a daily basis, Shabbat and Holidays.

Another revelation from Zohar Vayikra is about Moshe who couldn\’t go inside the cloud in the Tabernacle. \”ולא־יכול־לבוא־משה־אל־אהל־מועד־כי־שכן־עליו־הענן\”. The question is why he couldn’t go inside the cloud now when he could be in the cloud on the mountain 40 days and 40 nights before. The Zohar explains that on the Mountain the cloud was from Malchut and on the Tabernacle, it was from Binah. All the chariots and the vessels of the supernal Tabernacle were in this cloud.
That was the hidden process that came from the left column of Binah, called \”Mishkan and Ohel Moed\” to establish the presence of the Shechinah in the lower levels and to give us support.

\"Reblog
© 2017 Rabbi Shimon.com Suffusion theme by Sayontan Sinha