Erev Rav

Yes. We failed! We didn't throw of the Mountain: Amalek's descendants and their Israeli friends! (Erev Rav). War has to be until all terrorists are dead! The day after we need to vote for an Elohim fearing Government. Declare Sovereignty to all Eretz Yisrael then let us start to Pray and to talk about a new government. Every Jew and non-Jew must accept and respect Jewish Law. Voting's yes, but a new high Court system Jewish Law in all Eretz Yisrael. So that we may become a real blessing for the whole world as it was in the time of the Kingdom of HaMeleg David. Yes, real Teshuva and Study our Source: The Torah. The Sifri (a treatise on the derivation of Torah law from the exegesis of the verses of Numbers and Deuteronomy, written during the time of the Mishnah by Rav) says, "The Jewish people were commanded three mitzvos upon entering Israel: appointing for them-selves a king, building themselves a Sanctuary and wiping out the descendants of Amalek."

Shemot (Exodus) - Chapter 25

8And they shall make Me a sanctuary and I will dwell in their midst חוְעָ֥שׂוּ לִ֖י מִקְדָּ֑שׁ וְשָֽׁכַנְתִּ֖י בְּתוֹכָֽם:
And they shall make Me a sanctuary: And they shall make in My name a house of sanctity. וְעָשׂוּ לִי מִקְדָּשׁ: וְעָשׂוּ לִשְׁמִי בֵּית קְדֻשָּׁה:
9according to all that I show you, the pattern of the Mishkan and the pattern of all its vessels; and so shall you do. טכְּכֹ֗ל אֲשֶׁ֤ר אֲנִי֙ מַרְאֶ֣ה אֽוֹתְךָ֔ אֵ֚ת תַּבְנִ֣ית הַמִּשְׁכָּ֔ן וְאֵ֖ת תַּבְנִ֣ית כָּל־כֵּלָ֑יו וְכֵ֖ן תַּֽעֲשֽׂוּ:
according to all that I show you: here, the pattern of the Mishkan. This verse is connected to the verse above it: “And they shall make Me a sanctuary…” according to all that I show you. כְּכֹל אֲשֶׁר אֲנִי מַרְאֶה אֽוֹתְךָ: כָּאן את תבנית המשכן, הַמִּקְרָא הַזֶּה מְחֻבָּר לַמִּקְרָא שֶׁלְּמַעְלָה הֵימֶנּוּ וְעָשׂוּ לִי מִקְדָּשׁ כְּכֹל אֲשֶׁר אֲנִי מַרְאֶה אוֹתְךָ:

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Erev Rav - 005 Amalek EXposed

Erev Rav/Amalek
When the Jewish people left Egypt, the possuk says “And the “Erev Rav”[1] also went up with them.” We have previously discussed the four different kinds of “Erev Rav”. Here we will analyze the fifth group of “Erev Rav” souls, which are called “Amalek.”
Chazal [2] used an acronym to describe five different groupings of “Erev Rav” souls: “Nega Ra” (Evil affliction), which stands for “Nefilim”, “Giborim”, “Anakim”,“Refaim”, and “Amalekim”. The Vilna Gaon lists[3] the five groups of “Erev Rav” as follows:
1. Nefilim are those who seek lust
2. Giborim are those who seek to gain an honorable name for themselves, even building synagogues and donating items for the Sefer Torah so that their name can be honored
3. Anakim are those who ridicule Torah scholars
4. Refaim are those who slacken off from doing kindness and charity for those who learn Torah
5. Amalekim are those who are at the heads of the nation of Yisrael during the exile and steal from poor Jews
They all have one root. First, we will delve into the roots of Erev Rav, and then we will examine the particular kind that is “Amalek”.
The Erev Rav Is Like ‘Chometz’
The five types of “Erev Rav” are also termed by the Zohar as “chometz v’seohr”, “leavened wheat and barley.” They are also called kash and teven (chaff in the straw).
The Erev Rav Are The Egyptian Sorcerers
Who is the “Erev Rav”? They are identified as the Egyptian sorcerers. When Moshe gave signs to Pharoah that He will redeem the Jewish people with miracles, the sorcerers came forth and copied all the signs. These very same sorcerers were able to get themselves to resemble the Jewish people.
The Erev Rav Is The Root of All Mixtures
The root of “Erev Rav”, as Chazal explain, is contained in the mixture of good and evil that was introduced by the Eitz HaDaas (The Tree of Knowledge of good and evil). All mixtures, which contain evil, are thus rooted in and caused by the force of evil in the world that is the “Erev Rav”.
The Erev Rav Is Compared To The Raven
The Talmud[4] identifies “Erev Rav” as people who never do kindness. The Sages compared “Erev Rav” to the oirev, the raven. A raven is cruel to its children; the cruelty of Erev Rav is like the cruelty of the raven. An allusion to this is that the word “erev” contained in the word (“Erev Rav”) is similar to the word “oirev.”
Our Sages also said that Moshe Rabbeinu, who personifies daas (human knowledge), shares the same root as the Erev Rav; thus, they are all rooted in one root. The power of “daas” exists in both the sides of holiness and evil. Moshe is the holy side to daas, and Erev Rav is the evil side of daas.
In contrast, Klal Yisrael is compared by our Sages to the yonah, the dove[5], and the Erev Rav is compared to the oirev/raven. The deeper meaning of this is as follows. We know that Noach first sent a raven out of the Ark to report to him if it was safe to leave the Ark, but the raven did not return. Chazal learn from here that the raven is a rebellious kind of bird. Noach then sent a dove, and the dove was loyal to Noach and returned. Thus, Chazal compare the Erev Rav to the evil raven, and Klal Yisrael to the loyal dove. Just as the raven rebelled against Noach, so did the Erev Rav rebel against Moshe [when they instigated the sin of the Golden Calf].
Erev Rav – A Mixture That Cannot Be Sifted
Erev Rav is the source of all mixtures. They are compared to chometz, as we stated before; chometz cannot be nullified to any amount of se’ohr, because chometz in a mixture always stays chometz[6]. So too, when Erev Rav is part of a mixture, it is not nullified to the mixture – rather, it is always there. That is the depth behind Erev Rav.
Leaving Egypt With No Chometz: The Key To Separating From Erev Rav
When we left Egypt, we weren’t allowed to have chometz with us. We had to leave in a hurry, and there was no time for us to bake any bread; thus, we left with unleavened bread, with matzah. The Erev Rav came with us, though. They were the “chometz” that came with us.
However, although the Erev Rav came with us when we left Egypt, at least we were still separated from them, since we only had matzah with us and no chometz, while they were completely chometz. In this aspect lays the key of how we can detach ourselves from the Erev Rav; it paved the way for us to be able to separate from them. (Later, we will return to this point and elaborate upon it].
Although this distinction didn’t totally separate us from the Erev Rav at that point, still, at least there was some tiny degree of separation from them. This hints that we do have hope in separating from them. And at Har Sinai, again, we separated from them, because the Erev Rav didn’t want to hear the Torah from Hashem, so they stood at a distance from the Jewish people; at that point, we were once again separated from them.
When we left Egypt, they were with us, just, they weren’t totally mixed with us yet. The fact that we didn’t have chometz with us is what helped us begin to separate from the “chometz” that is the Erev Rav.
Thus, when we reveal the power to ‘separate from mixture’, this is what can take away the entire strength of Erev Rav, which draws it strength from us being mixed with us. We separate from Erev Rav not by merely trying to separate from them in the simple sense; rather, when we need to separate from the concept of “mixtures”, which is the source of their power. When we separate from ‘mixtures’, the strength of Erev Rav is taken away as a direct result; herein will lay the key in ridding ourselves of them.
Erev Rav’s Power of “Mixture”
So the entire power to “mix” thrives on Erev Rav, and the way to separate from Erev Rav is by leaving the concept of “mixture”.
The Maharal says that chometz consists of several ingredients; matzah, however, is just plain water and flour. Chometz is a mixture, which hints to the idea of “complexity”, while matzah is a simple combination that involves no mixing, which hints to the concept of “simplicity.” Matzah is thus seen as a revelation of a concept in which there are no mixtures.
Erev Rav, which is called “se’ohr v’chometz” – also known as the sorcerers of Egypt, people who got themselves to resemble the actions of the Jewish people – thrive on the fact that they can “mix” with us. They can mix us by trying to copy us, just as they copied Moshe’s miracles.
Moshe represents the power of good in Creation, and Erev Rav is the equally powerful force of evil. Whatever good can do, evil can also do; that is the depth of evil. Evil “copies” good, and that is the depth of evil, which is represented by the force of Erev Rav in the world. That is how Erev Rav “mixes” with things. ‘Mixing’[7] is thus what defines nature of the Erev Rav.
The depth of their power to “mix” is as follows. There are 70 nations, and the Sages state that Erev Rav is the head of all of them[8]. In other words, the Erev Rav includes all of them together, and in addition, it mixes them all together. Erev Rav has the power to mix everything; it can mix the 70 nations [and thus unite them all together to fight the Jewish people].
Even more disturbing, though, is that it can mix the Jewish people into the other 70 nations, to lower the holiness of the Jewish people into the lower status of the other nations.
The Erev Rav and Kayin
Chazal  also state that the sons of Kayin are part of Erev Rav, and in another statement, Chazal state that Kayin himself is the root of the Erev Rav. The Talmud says that the Snake placed a “zuhama” (spirit of impurity) into Chavah when it sinned with her, and this is what led to the conception of Kayin.
Adam and Chavah had two sons named Kayin and Hevel. Hevel was for the most part pure; it was Kayin who was mainly affected by the zuhama that was placed into Chavah. We also see that Kayin was given a choice by Hashem: “If you repent, good, and if not, you are opening the door to sin”. Kayin represents the free will to break up the mixture of good and evil that came from the Eitz HaDaas.
There are both holy and evil ways to use mixtures. Had Adam not sinned, there would have been no mixtures. After the sin, mixtures came into Creation, and Kayin’s soul came about from this mixture. The Erev Rav comes from this mixture.
Erev Rav and Amalek
The root of Erev Rav, though, is Amalek. Chazal  state that the two sons of Bilaam are the heads of Erev Rav. The mixture of the Erev Rav is most apparent in Amalek. Amalek is called reishis goyim, the “first” nation, meaning, that they were the first of the nations to fight against the Jewish people [after we became a nation].
The wicked Sancheriv, who came and ‘mixed up’ all the nations, was only able to do as a result of the Erev Rav’s power to “mix”. Amalek is the root of all this mixing that Erev Rav can cause. Amalek is a nation to itself, but they also serve as the root of Erev Rav (these are two distinct matters).
Amalek: Combining Yishmael and Esav Together
In the side of holiness, there were three Avos. Each of our Avos revealed a holy power in the world; Avraham was chessed, Yitzchok was gevurah.[9] Yaakov Avinu is the connecting point between Avraham and Yitzchok. From Avraham came one major root of evil, Yishmael, and from Yitzchok came Esav. And Esav and Yishmael are mixed together through Amalek.
Amalek combined Yishmael and Esav. Yishmael and Esav are the two roots of the 70 nations. Amalek connects both Yishmael and Esav to their root. It reveals how they are all one evil, and this one evil comes to counter the Jewish people, who are called “one” nation. When the nations are unified against Klal Yisrael, this is the evil kind of “oneness” that fights the holy “oneness” of the Jewish people.[10]
Where did we see this actually take place?
There were four exiles. Egypt is the root of all exiles, but the four exiles are the Babylonian exile, the Persian exile, the Greek exile, and the exile of Edom (Esav). Within the exile of Edom, though, is the exile of Yishmael. What, indeed, is the connection between Edom/Esav and Yishmael? We can see it clearly. We are in the exile of Edom, but within that, we are surrounded by the Arabs. Anyone who thinks is aware of this and sees it clearly. But what is the connection between Edom and Yishmael? If we are in the exile of Edom, how is it that we also in the exile of Yishmael? The answer is: they are connected together through Amalek. The exile of Yishmael is all due to Amalek.
The roots of Amalek were already present in Egypt [they were the sorcerers]; Egypt is the root of the four exiles, thus, Amalek was already present at the root. Amalek also reappears in our history in the exile of Edom, connecting the nations of Yishmael with Esav together.
Thus, the deeper way to define the current exile is by understanding that we are in the “exile of Amalek”.
Amalek is compared by Chazal as one who jumps into a scalding bath, who burns himself but cools it off for others. After Amalek fought with us, this allowed other nations to fight with us.
So the connection between Edom and Yishmael, the exile we are in, is all because of Amalek. They are all called “reishis goyim”, the “first of the nations”, and simply speaking, this was because they were the first nation to fight us, after we left Egypt. But upon a more subtle understanding, they were already in Egypt.
Amalek contains two opposite aspects: they are called both reishis (the beginning) and acharis (the end). They are called ‘reishis’ goyim, the first nation to fight Klal Yisrael, but they also show up again at the acharis/end of days.
In the end of the exile, Amalek reappears. Soon, when the end of the exile actually occurs – in which Hashem’s Name will once again be one - Amalek will once again reappear right before the end happens, for Amalek exists in order to fight the revelation of oneness of Hashem. The force of evil that is Amalek doesn’t want the oneness of Hashem to be revealed, therefore, it connects all the nations as one in order to fight the oneness of the Jewish people, so that the oneness of Hashem doesn’t become revealed.
That is what lies behind the exile of Amalek. Now we will delve a bit more into this.
The Secret Meaning of The Korbon Pesach
Amalek will be destroyed on the 14th of Nissan, as stated in the Zohar. What is the depth behind this?
Earlier, we mentioned the words of Chazal that the sorcerers of Egypt were the first Amalekites. Amalek is the “reishis” (beginning) in the side of evil. The 14th of Nissan was the day in which the firstborns of Egypt perished. When we combine these two facts, the connection is that the 14th of Nissan is the day in which evil ‘beginnings’ are destroyed.
However, according to this reason, Amalek should really be obliterated on the night of the 15th, not on the 14th, just as the firstborns were slain by Hashem on the following night, which was the 15th. Why, then, will Amalek be slain on the 14th?
The reason is as follows. The 14th generation [after the giving of the Torah] is called ‘the generation of Dovid’, and the 15th generation is called ‘the generation of Shlomo’, who represents the perfected level of mankind (The word Shlomo is from the word shaleim, “perfect”). The 14th and the 15th, when added together, equal “29” - the amount of days in the month. The deep implication of this is that when “Dovid” (14) and “Shlomo” (15) are connected, there is the power of a “new month”.
The Korbon Pesach (the paschal sacrifice) is brought on the 14th [Erev Pesach]. The festival of Pesach is observed on the 15th. The Talmud states that although we begin the festival of Pesach on the 15th (which is the night after the 14th), the 14th is still considered to be like a festival, since we ate the Korbon Pesach on the 14th. In other words, the 14th and the 15th of Pesach are connected, since they are both called a festival.
(The month of Nissan is called “Rosh L’Chodashim”, the ‘head of the months’. We will explain the depth of this.)
When we fought Amalek, we had the “name of Hashem” with us, as we see from the possuk by the war with Amalek, “Yad al keis kah” (“The hand of Amalek is on the throne of Hashem”). [11] The Name of Hashem contains either the letters yud and daled, or the letters yud and hey. The Korbon Pesach was eaten on the 15th, the night after the 14th, and not on the 14th. Interestingly, it was called “Pesach”, which means to “skip over”, even before Hashem performed the miracle of skipping over the Jewish homes to kill the Egyptian firstborns. Why indeed was it called the korbon Pesach if it wasn’t Pesach yet? It is because the Korbon Pesach connects the 14th of Nissan with the 15th of Nissan.
The simpler understanding is that Amalek fights the letters of yud and hei in the name of Hashem, as Chazal state. The deeper meaning of this as follows.
Let’s reflect: Which is a holier day – the 14th of Nissan, or the15th of Nissan? In other terms, the question is: Are the letters yud and daled together a greater name of Hashem, or are the letters yud and hei a greater name of Hashem?
Simply, we would say that the letters yud and hei is the higher level, because yud and hei is 15, which represents Shlomo, who reached a more perfected level of Dovid. In Shlomo’s time it was erected the Beis HaMikdash, which had 15 steps leading to the Heichal.
But the deeper understanding is that “14” is a higher level than “15”, because “14” is the numerical value of the word yad (hand), and the hand can reach above the head, which shows us that yad/hand (14) is the point that extends ‘above’ a person. Thus, yad, the hand, which goes ‘above’ the head, represents the point above Creation.
Furthermore, Dovid represents “14”, and he is also called “bar nafli”, which means to “fall”. Simply speaking, this is because he was supposed to die at birth. But the deeper meaning is, he “falls” from the perspective of This World - meaning, he cannot be in This World, for he is really above it.
The Jewish People Are Called ‘Raishis’ – The ‘Beginning’
The Sages state that “Yisrael was conceived in Hashem’s thoughts”, even before Hashem created the world. Yet, we are also within this world. How do we reconcile this paradox? Is the nation of Yisrael above Creation, because they come before it - or are they found within Creation?
The answer is: the nation of Yisrael has the power to connect to the very beginning which came before the actual beginning of Creation. Since we came before Creation, and since we are within the Creation, we are able to connect the point “after” Creation with the point of “before” Creation.
Creation is also called ‘maaseh yodov’ (the handiwork)of Hashem, alluding to the power of “yad” that Hashem made Creation with. All of Creation is really “yad Hashem,” and Yisrael has the power of “yad”, which represents the power to go “above” Creation. In other words, Yisrael can link together the point of “after” Creation with “before Creation”, and connect the two endpoints together.
Amalek is the beginning nation of creation: “Reishis goyim Amalek”. The nation of Yisrael is also called the beginning, for Chazal say that “Yisrael is called reishis.” But Yisrael possesses a deeper kind of reishis that Amalek does not have. Yisrael can connect to an even earlier beginning than the beginning of Creation. Yisrael can connect to the state of before the Creation. Amalek, by contrast, has a beginning and end – they are called reishis goyim, and it is also said of them, “L’achariso adei oived”[12] (the end will be met with destruction).
Thus, the ongoing war between good and evil - between Amalek and Yisrael - is essentially a war between the two ‘beginnings’. Amalek begins with the ‘beginning’ of Creation, therefore, it can fight within the bounds of this Creation - but it is limited to the Creation itself. But Yisrael begins with the point that came before Creation (for ‘Yisrael was conceived in thoughts’ already before Creation came into concept).
Thus, the nation of Yisrael (the Jewish people) has an advantage over Amalek: we possess the power to connect to the ‘beginning’ point that came before the ‘beginning’ of Creation.
Taaruvos/Mixing – Both In The Sides of Evil and In Holiness
Now we can understand better what constitutes the Erev Rav, which are about taaruvos/mixtures. There are different kinds of mixtures. The simpler kind of mixture is the kind of mixing that the Erev Rav can do, which is evil; but there is a higher kind of mixture, which is holy, and it is the power which the Jewish people have.
Erev Rav mixes up things within Creation. They are the simpler kind of mixture. But there is a holy kind of mixture which can mix together Creation (or the point after Creation began) with the point of “before” Creation; this is the holy kind of “mixing” that Yisrael can do.
The Erev Rav is rooted in Amalek, and Amalek is the beginning of Creation, so Erev Rav can only mix things that are within Creation. They have no understanding of anything before Creation; all of their mixing is done within Creation. The Jewish people, who were conceived in Hashem’s thoughts before creation, can mix the Creation with the point of before creation, by combining the two points together.
“Hashem, the Torah, and Yisrael are one”[13] – thus, Yisrael is the connecting point of “after” Creation with “before” Creation. This is the holy kind of taaruvos\mixing.
“Erev Rav” gets its strength from mixing, as we have explained at lenth, but all of that mixing takes places within Creation. The Eitz HaChaim, the Tree of Life, actually contained a holy kind of daas, which was also able to mix; it contained a kind of daas which could mix together the point of after creation with the point of before creation.
In other words, Yisrael has the power to connecting our life to the point of before creation – to connect our life with Hashem. Moshe has the power of daas, and Erev Rav is the evil side to daas. Moshe, though, had the power to connect to what came before creation. Erev Rav can only connect together things that came after creation.
Thus, the deep root of Erev Rav is that they mix together “new” things. Holy mixing, though, doesn’t involve anything new; the holy kind of mixing is to connect together what came after creation with what came before creation.
That is the secret behind the concept “Kol Yisrael areivim”, “All of the Jewish people are mixed together.” It is the concept of arvus/areivus/combining/mutual unity. It is the holy kind of taaruvos. It is a taaruvos which does not create a taaruvos of tov and ra (mixture of good and evil) that the Erev Rav brings; rather, it is a taaruvos which brings areivus, togetherness.
The depth of holy taaruvos is described in the words[14]: “You existed before the world was created, and You existed after the world was created.” It is also what is written, “I am the First and I am the Last.” The state of after Creation can become connected with the state of before Creation [and this is the role of the Jewish people].
The Depth of Amalek’s Power of “Reishis”
The power of mixing which Amalek uses, though, comes to fight the holy kind of mixing that the Jewish people can do.
Yishmael and Esav came from Avraham and Yitzchok. Hashem told Avraham to expel Yishmael from his home, so that he should not influence Yitzchok. This was really what paved the root of the redemption from Egypt. Hagar was the daughter of Pharoah, and by the redemption from Egypt, Pharoah was told that he must “divorce” the Jewish people from Egypt. The redemption of Egypt was called a “divorce”.
The first “divorce” that the Torah speaks about is the divorce of Adam from Gan Eden. It was really a hint to him that he needs to divorce evil from his midst.
So there were three kinds of ‘divorces’ from evil – when Adam was sent out from Gan Eden, when Avraham sent out Yishmael, and when Pharoah sent out the Jewish people. The root of all “ruin” of mankind was when Adam was expelled from Gan Eden. The rectification process to this began when Avraham sent out Yishmael. That rectification wasn’t revealed yet, though; but the roots had been laid. It became manifested in reality when Pharoah sent out the Jewish people, in which we separated from evil.
This signifies how we can separate from the Erev Rav. A bridge, which is called gesher in Hebrew, connects two points and enables them to mix together. The opposite of gesher is geresh, to divorce, to separate.
Amalek is called reishis, and it connects Esav and Yishmael. These two concepts are interconnected. Yishmael was born to Avraham, but not to Sarah. Esav, though, was born to both Yitzchok and Rivkah. Yishmael and Esav were both firstborns. Yishmael was totally thrown out of the house, and Esav sold his firstborn rights to Yaakov. But they both fought about their reishis.
Amalek combines Yishmael and Esav – what does it combine? It combines the reishis of Yishmael and the reishis of Esav. Yishmael was born first, and Esav was born first – that is what Amalek connects together. Thus, Amalek is called “reishis”.
Edom, The Yetzer Hora, Kayin, and Amalek/Erev Rav
There is also another way of describing this concept.
Edom ruled before Yisrael became kings, thus, Amalek can fight with Yisrael, because there were already kings of Edom before there were Jewish kings.
The yetzer hora (the evil inclination) is called by our Sages as “an old king”. Why is he called an old king? Simply, it is because he is around for 13 years before the yetzer tov comes to a person. But the deeper meaning is because the kings of Edom, which represent the yetzer hora, were around for many years before the kingdom of Yisrael.
The world for “old” is zaken, which alludes to Kayin, for Kayin’s name is rooted in the words “zeh konoh”, “This, I acquired.” Kayin is all about acquisition. What is the difference between Kayin and Hevel? Kayin, the root of Erev Rav, is about kinyan, acquisition. Hevel means to making things into “nothing”, as the Maharal states. In other words, Hevel represents the power to connect the point of after creation to the point of before creation; while Kayin mixes together good and evil within Creation.
Kayin represents ability to “choose” between good and evil, as he was told by Hashem to choose; on a deeper level, this implies that he allows evil to be a possibility in creation. Hevel represents a higher perspective: he makes everything in this world into hevel/nothing. He turns it into nothing by connecting it to the point of before creation. Thus, Kayin represents the point after creation, and Hevel represents the point before creation. So Kayin is about taaruvos, to mix around good and evil, within Creation.
Amalek connects together the reishis of Esav and Yishmael; he brings together the two evil beginnings. Of this evil kind of reishis, it is written, “L’achariso adei oived (His end will be met with destruction)”[15]. The holy kind of reishis, by contrast, is to connect oneself to the reishis that comes before “me”, as opposed to connecting to “my” reishis.
This is the power Yisrael, who is called “Li Rosh”, “A head unto Me”. [The essence of] Yisrael is what comes before the rosh/head – the point that is before the beginning.
Kayin is about what “I acquire”, that acquisitions begin with “me.” Kayin/Kinyan is the voice of evil: “I am the beginning of everything.” That is the concept of Amalek/Erev Rav. Hevel, though, represents the power to be aware of what comes before the beginning. This is the power of Yisrael.
Thus, the side of holiness is about what came before my existence, while the side of evil says that “I” am the beginning point.
The Two Powers of the Erev Rav: ‘Mixing’ and ‘Descent’
The Vilna Gaon explains two distinct evil aspects in Erev Rav: they contain an aspect called “reid” (‘descent’) and an aspect called “ra” (‘evil’).
They have an evil kind of daas, which is called ‘daas ra’ [which was introduced by the Eitz HaDaas]. But they also contain an aspect called “reid”, ‘descent’. The words “reid ra” (“evil descending”), has the same numerical value in Hebrew as the word “Erev Rav.”
Additionally, the Vilna Gaon also wrote that part of the Erev Rav has been rectified, and part of the Erev Rav is not rectified. The part in them that is “ra” has already been rectified, but the part that is “reid” is not yet rectified.
The Eitz HaDaas contained “daas tov v’ra” (good and evil knowledge), and we explained that this is the root of Erev Rav. There were two aspects of the “daas tov v’ra” in the Eitz HaDaas. One aspect of it, which is obvious, is that it simply mixes together “tov” with “ra”. The other aspect is that it causes reid/yeridah/descent.
Adam separated from Chavah for 131 years; this rectified the sin partially. Some of the sin still needed to be rectified even after this separation. The descent to Egypt, which was called “reid” in the Torah (“Go down to Egypt”), is what rectified the other remainder of the sin of the Eitz HaDaas that hadn’t been rectified yet. Adam fixed the “reid” aspect of the “daas tov v’ra”, but he didn’t rectify the “ra” aspect within the “daas ra”. So even when “ra” is rectified, we still remain with “reid”.
Moshe was told by Hashem, “Leich, reid m’hahar” (“Go descend from the mountain”), after the people sinned with the Golden Calf, which was instigated by the Erev Rav. Thus, the Erev Rav caused Moshe to ‘descend’ from where he was. We see from this that the Erev Rav has this power to cause spiritual descent.
Egypt is personified by the word “reid” – “Go down to Egypt”. Reid/Yeridah/’descending’ is the opposite of the concept of “going up” to Eretz Yisrael. Egypt is thus the epitome of yeridah, descent. When we left Egypt, we began to “go up” to Eretz Yisrael.
When we left Egypt, the possuk says, “And the Erev Rav also went up with them.” The Erev Rav “went up” with us when we left Egypt. This alludes to the concept of the Vilna Gaon, that part of them was rectified.[16]
Thus, the Erev Rav’s real power lies in its power to cause “reid”, or yeridah (spiritual descent) the force in Creation which pulls a person down from his spiritual level.
So are two powers of Erev Rav, as we mentioned: ra (evil/mixing) and reid (descent) Erev Rav pulls a person after evil due to its power of taaruvos, mixing. [This its power of ‘ra’ that resembles the daas ra of the Eitz HaDaas which created a mixture of good and evil in the world]; this aspect was discussed earlier. Erev Rav can also cause ‘reid’, descent - they pull everything down with them.
A hint to this concept is that one of the groups of Erev Rav is called “Nefilim”, those who cause “falling”,[17] and this refers to the aspect of “reid” in the Erev Rav: they cause a spiritual descent and pull people down with them.
Erev Rav Comes When There Is A Laxity In Keeping The Bris
Moshe Rabbeinu circumcised the Erev Rav. Yosef also circumcised the Egyptians, and those were called the Erev Zeir (a “small” group). That was how he fought with them – by circumcising them.
The Erev Rav, though, fought against Moshe, even though Yosef circumcised them. It is brought from the words of our Sages that Erev Rav comes when there is damage to the Bris Kodesh, which is symbolized as the trait of Yosef. Yosef connected heaven and earth, because he is called “ki chol bashamayim u’varetz.” The Bris removes orlah (the foreskin), and orlah contains the words al and ra; the ra of the orlah represents Erev Rav, and the al in orlah represents Amalek, who, as our Sages report, threw the Bris Milah of Yisrael into the sky when they came to fight with us.
The “Yad”/Hand of Amalek Against The “Yad” of Yisrael
Amalek came when we were “rafu yedeihem”, when “our hands were week.” The yad, the hand, can either be raised upward or it falls downward. Amalek fights through their “yad” (hand), as the possuk says by the war with Amalek, “Ki yad al keis kah” (”For their hand is upon the throne of G-d”). They seek to use their ‘yad’ (hand) to raise it upward, as we see from the fact that they threw the Bris Milah upward.
By contrast, the Jewish people possess the holy kind of yad (hand), which equals “14”; earlier, we explained that “14” represents the power of Yisrael to connect to the point before the beginning of Creation, just as the hand can reach above the head. Thus, Yisrael has the power to go above the beginning.
Erev Rav – Riv/Strife
So far, we have explained that Erev Rav’s power is through using taaruvos (mixture) to bring in ra (evil). The depth of their power of taaruvos is that they mix together tov v’ra; they combine “se’ohr with chometz”; and they combine together the concepts of “ra” (evil) and “reid” (descent).
Another aspect of Erev Rav is that they are a force of causing “riv”, strife. One root of Erev Rav is Bilaam, as the sons of Bilaam are called the heads of the Erev Rav. Another root of Erev Rav, though, took place within the Jewish people from Dasan and Aviram. These are two different roots of Erev Rav. Bilaam is the root of an external kind of Erev Rav, and Dasan and Aviram are the root of an Erev Rav within the camps of the Jewish people. They instigate riv/strife amongst the Jewish people.
Dasan and Aviram were rectified, when they were swallowed up with the sons of Korach. Therefore, this aspect of the Erev Rav was rectified when Dasan and Aviram were destroyed. However, the name of Hashem, which is still incomplete due to the presence of Amalek/Erev Rav, still didn’t get rectified yet.
In Conclusion
The “Erev Rav” is one of the most complicated and deep matters of the Torah. We have only covered a bit of it here, as all parts of the Torah are an endless ocean.
May we all merit the complete redemption, speedily – today. Amen.

[1] “Mixed Multitude”
[2] In Tikkunei HaZohar 41b
[3] Editor’s Comment: Refer to the translation of the Vilna Gaon’s words about the Eirev Rav, adapted from Sefer “Even   Shelaimah” (11: 6-8) of the Vilna Gaon.
[4] Sukkah 32a
[5] Berachos 57b
[6] Editor’s Note: Unless it is nullified of ownership, or burned; as we know from the laws of getting rid of chometz. Get the idea…
[7] In Hebrew, mixing is called “taaruvos”
[8] Gra: Yeshayahu 11:1
[9] Editor’s Note: However, because each of these traits is an extreme, there were evil sides to each of these traits which came from them. Yaakov Avinu’s avodah was to balance the traits of Avraham and Yitzchok, thus, only good came from him.
[10] See Tefillah #019 – Revealing Oneness
[11] Shemos 17:16
[12] Bamidbar 21:20
[13] Zohar In Parashas Achrei Mos
[14] In the prayers said before Shacharis (after the morning blessings): "אתה הוא משנברא העולם ואתה הוא לעולם"
[15] Bamidbar 21:20
[16] Editor’s Note: In summary, the “ra” aspect of Erev Rav was rectified with the exile in Egypt and its redemption; as the purpose of the Egyptian exile was to rectify the sin of Adam. Thus, the Erev Rav “went up” with the Jewish people when we left Egypt – they were “rectified”, according to the Vilna Gaon. Which part of them was rectified? The “ra” aspect, which was introduced by the Eitz HaDaas that brought ‘daas ra’ into the world. Later with the sin of the Golden Calf, the Erev Rav caused a new aspect of evil: yeridah. They caused spiritual descent to befall the Jewish people, by making the Calf, and they caused Moshe to ‘descend’ from Har Sinai.
[17] Refer to ערב_רב_001_נפילים

Source: Erev Rav - 005 Amalek EXposed | .www.bilvavi.net

Erev Rav - 007 Amalek as the Rooster

Amalek Is Called The “Rooster”
There is an ongoing war between the nation of Amalek and the nation of Yisroel in Creation.
Amalek exists to fight against the Jewish people – it fights our very essence. The Gemara says that the Jewish people are called “adam”/man, while the nations of the world are not called adam/man. Amalek is called raishis goyim, first of the nations; their role is to fight Yisrael, who are called adam by trying to take away our holy status.
Since Amalek is on one side and Yisrael is on the other side, and every two sides contains a middle point that serves as a bridge between them. Amalek finds a middle point between itself and Yisrael which it can use to draw its strength from and thereby be able to fight Yisrael. What is that middle point? There is a certain animal which is very much connected with people. Amalek uses the powers of this animal in order to connect with Yisrael and harm their holiness. That animal is the tarnigol, the rooster.
A rooster is called “sechvi”, as we say in the morning blessings, that the rooster is a sechvi which can differentiate between day and night. It is also called “gever”.
[The concept of the tarnigol/rooster is used for evil by Amalek; we will see here how there are many evil aspects of the rooster which Amalek uses. Since every concept that exists in evil, can also be found in holiness, we will later explain how the concept of tarnigol is used for holiness by the Jewish people].
The word “sechvi” is equal in gematria to the word “Purim”, because there is a relationship between sechvi/tarnigol to Purim, in which Amalek tried to destroy us. Amalek fights Yisrael through connecting itself to the concept of the tarnigol, which is called gever, and that is how it fights the “adam” aspect of Yisrael: it wants to bring down Yisrael from the level of “adam” to the lower level, which is called gever.
So Amalek fights Yisrael through the force that is called “tarnigol”.
Amalek Is Called The “Dog”
In many places, the Sages compare Amalek also to the dog. That is another way how it fights – it uses the nature of a dog, which is azus, brazenness. Amalek becomes [very powerful] in particular in the end of days, and this is in correlation to another statement of Chazal, that “the face of the generation before Moshiach will be like “the face of a dog”. In other words, Yisrael also has the trait of brazenness. [The brazenness that Yisrael possesses can be used for either good or evil – Yisrael possesses a holy kind of brazenness]. Amalek possesses an equally powerful kind of brazenness, in the side of evil, and that is how it comes to fight Yisrael.
A dog is “kelev” in Hebrew, which contains the words “kol beis”, which means “two voices.” Yisrael is called “the brazen one of the nations”, and the dog is called the most brazen of all the animals. Amalek, who is like a dog, is therefore the evil kind of “dog” that fights the holy brazenness of the Jewish people.
The Gemara states that dogs, roosters, and harlots all hate each other. What all of these have in common is that they all acts brazen. We see a connection here between roosters and dogs; the connection is that they represent the brazenness of Amalek.
Amalek Wants Disparity, Via The Means of Fostering Negative Connection
Kelev is “kol beis”. The letter beis is “two”, which implies connection between two people; it implies a negative kind of connection to others.
Man has two connections – with his child, and with his spouse. Amalek is compared to one who places his child on his shoulders and throws him to the dogs, and the child yells, “Where is my father?” This is one manifestation of kol beis: between father and son. Normally, there is a healthy connection between father and son, but there can be an evil kind of connection between father and son, and this is a force of Amalek.
Another connection man has with another is with his wife. This is supposed to be a holy connection, but there are ways for how the connection between husband and wife can become evil. We see that the Sages did not want a Torah scholar to always be intimate with his wife, so that a Torah scholar should not act like a tarnigol/rooster, who is always intimate with its mate at any given moment. Therefore, the Sages [Ezra the Scribe] enacted that a Torah scholar should immerse in the mikveh following marital relations, so that he will lessen his amount of marital relations.
Thus, the “dog” aspect in Amalek resembles the evil side to the connection between father and son, and the “rooster” aspect in Amalek represents the evil side to the connection between man and his wife.
So Amalek uses the nature of a tarnigol to fight the holy status of the Jewish people, with regards to the relationship between man and his wife.
Bilaam and Amalek
Chazal[1] explained that Bilaam was able to curse Yisrael, because he knew the exact moment when Hashem is angry which is when the rooster is about to makes its sound. The time it lasts is for the amount of the words “balah am”, which hints to “Bilaam”; and since Bilaam and the rooster are both involved with this, it shows that there is a connection between Bilaam and Amalek.
The one moment when the rooster is getting ready is when Hashem is angry at Yisrael. The deeper meaning of this is that during that moment, the status of mankind drops to the level of tarnigol (the rooster, which is called gever, not adam]. Normally, Yisrael is always called “adam”, even when we fall from our spiritual level. By contrast, the two root nations of the world, Yishmael and Esav, are not called “adam”. Yishmael is called “pereh adam”, (a “wild” man) – he is not “adam”. Esav is called Edom, and “edom” is also not adam. The time in which a person falls from his level of “adam” is called “tarnigol”.
Amalek/The Rooster – Excessive Marital Relations
The Gemara[2] says that a baal keri (one who has an accidental emission of semen, or who one has had marital relations the previous night) must immerse in a mikveh, because the Sages didn’t want a Torah scholar to constantly have marital relations with his wife, like how a rooster is always with its mate.
Concerning Amalek, it is written “Asher korcha b’derech”, (“They came upon you along the way”), and “korcha” is from the word “mikreh”, which is from the word “keri”.
In other words, Amalek, which is korcha/mikreh/keri – who comes when there is a laxity of Torah learning – turns a Torah scholar from being immersed in Torah to become weak in his Torah learning and to instead become immersed in desiring marital relations with his wife, like a rooster.
The Sages state that Ezra the Scribe could have given the Torah, but Moshe preceded him, therefore it was Moshe who gave the Torah. But Ezra was so righteous that he also could have given the Torah. Ezra brought up the Jewish people to Eretz Yisrael and to the second Beis HaMikdash, so this was a kind of giving of the Torah; it was like a new acceptance of the Torah, just as we accepted the Torah again in the times of Achashveirosh. Ezra was the one who enacted immersion for a baal keri, to counter the “korcha” aspect of Amalek, which wants Torah scholars to be around their wives like roosters so that they can become lax in their Torah learning and be brought further down from their holiness.
When a Torah scholar is around his wife like a rooster [with regards to excessive marital relations], although this appears to be like a constant connection, this is actually a kind of disparity between them. Man and woman were originally created as one piece; according to an opinion in the Sages, Adam and Chavah were created dav partzufin, back to back, and then they were split down the middle and separated. Husband and wife are really one partzuf, one form. After the split they are separated into two forms, but in their essence, they are really one piece. Amalek comes to cause disparity between the unified partzuf of the husband and wife.
This is how Amalek fights us through its aspect of “tarnigol”: it wants there be excessive connection between man and wife, so that they will grow further apart from each other.
Chazal say that when Shlomo built the Beis HaMikdash, he used the shamir, a creature which could cut through stones. He sent a tarnigol to bring him the shamir. We see from this that a tarnigol is involved with cutting the stones of the Beis HaMikdash. However, this Beis HaMikdash was destroyed; it could not last, because the tarnigol was ultimately involved with enabling its stones to be cut. It is because tarnigol represents Amalek.
Just as the tarnigol is involved with cutting stones, so can Amalek cut the stones of the Beis HaMikdash, in the sense that Haman (who came from Amalek) prevented the building of the Beis HaMikdash. This is a way of cutting the stones of the Beis HaMikdash. And it was the evil kind of “cutting stones”. The shamir, by contrast, was the holy power of “cutting stones”, while Haman/Amalek/tarnigol is the evil use of this power.
So Amalek/tarnigol is the evil agenda of Amalek to connect man and woman for evil purposes, just as a tarnigol has excessive marital relations, which the Sages did not want a Torah scholar to resemble.
Yisrael Possesses The Holy Aspects of The Rooster
For every power in evil that we find, though, we also find a holy way to use the power. The holy use of “tarnigol” is when marital relations are done properly. If one follows the words of the Sages on how to have proper marital relations, the union will result in holy children. The Gemara says that one who sees a tarnigol in a dream will merit good children. This alludes to the holy way to use the concept of the tarnigol.
But the evil kind of tarnigol, which is the power of Amalek, is when connection causes disparity. It makes man fall from his status of adam to the lower title of man, which is gever.
On Erev Yom Kippur we take Kapparos, which is done through a tarnigol/rooster. “Purim is like Yom Kippur”, therefore, it follows that Purim also has a power of tarnigol. This is the holy way to use the power of tarnigol, which we can use to counter the evil tarnigol aspect of Amalek.
Yisrael Begins With The Night, Amalek Begins At Day
Amalek is seen in connection with the rooster. The rooster’s call in the morning called is called kerias hagever, the call of rooster. From this we see that Amalek dominates at the beginning of the day. Amalek begins its power from the day.
Yisrael, in contrast, begins with the night. The halachah is that “the day follows the status of the night”; the following night is the beginning of the next day. Yisrael begins with night, whereas the nations of the world begin with day. Amalek in particular begins with the day, for the rooster, which represents Amalek, begins its call at the very beginning of the day.
On Purim, we read Megillah by night and then we repeat it by day. The main obligation is at night, and by daytime we also repeat it, but it mainly begins at night. Kerias Megillah, which we read at night, comes to counter the kerias hagever of Amalek, which begins the next morning. Thus, on Purim, through Kerias Megillah, we counter Amalek.
In the gentile world, day comes before night; Amalek begins their day with kerias hagever. Yisrael, though, has the power to connect the night with the day, therefore, Yisrael begins with the night before the day, not the beginning of the day. Before kerias hagever is the night time, which is a time of nothingness, heder. This is really a deep, holy power of the Jewish people: the heder, the nothingness, the darkness, which precedes the day; the point before the beginning.[3]
The Gemara[4] says that before dawn is the time when woman converses with man (in marital relations). This represents how Yisrael begins before the morning starts; the marital relations of Yisrael come before the tarnigol begins its day, which shows us that the martial relations of Yisrael are above the “tarnigol”, and that we possess a power to defeat the “tarnigol” that is Amalek. The Gemara says that the possuk “You shall be holy” implies that it is the way of Torah scholars not to have marital relations during the day, and that is why they are called holy. The tarnigol, by contrast, has marital relations during the day.
The rooster/sechvi differentiates between night and day, and this alludes to the holy kind of tarnigol, which Yisrael has. Thus, we recite Megillah at night first, and then we review it by day. We do the opposite of Amalek, which begins by day.
On Purim, things are turned around. One of the ways how we “turn around” on Purim is that it is revealed how Yisrael begins at night, not by day. This is the depth of why we recite Megillah by night and repeat it by day; to show that our day begins with the night, unlike the nations of the world who begin their day with the day.
“Binah Yesirah” in Yisrael vs. “Binah” of The Rooster/Amalek
When Hashem made woman, He took a rib from Adam, and Adam was put asleep. Amalek came when we were tired, which hints to how Adam was asleep when Chavah was created. Women are given “binah yesairah”, an extra amount of binah. Amalek fights through tarnigol, which has binah, for it can differentiate between night and day. But women have binah yesairah, which is stronger than the binah of the tarnigol. A tarnigol only knows how to begin from day, but the binah yesairah given to the woman is the power to begin with night that precedes day.
When Amalek fought with Yisrael, they threw the Bris Milah upwards. The reason why we remove the orlah by Bris Milah is because the presence of orlah increases taavah, as the Rambam writes in Moreh Nevuchim. When Amalek threw the Bris Milah upwards, it wanted to return taavah and bring down the Jewish people. It fights the Bris Kodesh of Yisrael by seeking to increase taavah.
Bilaam knew the time when Hashem is angry; Bilaam is the words “balah am” (the one who wants “to swallow the nation”), from the word beliah, swallowing; this hints to its connection to Amalek/tarnigol, for the tarnigol swallows food in an unusual manner. Bilaam knew that Hashem hates elicit relationships more than anything, which is represented by tarnigol, who has improper marital relations. This was really what Bilaam wanted to do to bring us down by advising Moav to send their women to entice the Jewish people with immoral desires.
Since Bilaam is connected with Amalek, and Amalek fights us during the final days, it shows us that in the final days we will be tested with the temptation towards immoral desires.
Amalek Fights The Holiness of Marital Relations
Amalek fights Torah of the Jewish people, and because they are the “first” nation, they fight the first mitzvah of the Torah, which is pru u’rvu (the mitzvah to procreate). The word pru in pru u’rvu is from the word pur. Haman cast a pur (lot) on Purim, because he wanted to attack our aspect of pur/pru.
The Holiness of Marital Relations: To Appease Beforehand
The holy kind of tarnigol, which Yisrael possesses, is reflected in the following. The Gemara says that we learn derech eretz in marital relations from a tarnigol, who appeases its mate before relations. From here we learn about the holiness in marital relations.
In Conclusion
Thus, Purim is a time in which the holy and evil forces of tarnigol are warring with each other.
The Jewish people possess the holy kind of tarnigol [reflected in the halachah that one must appease his wife before engaging in marital relations], and this counters the evil concept of tarnigol which Amalek uses. It is the holy kind of sechvi/rooster, which is equal in numerical value to “Purim”, represented by the fact that the Jewish people act holy with marital relations; the fact that a husband must appease his wife before marital relations, which the nations of the world do not do. This holy kind of “tarnigol” that we have can counter the evil kind of sechi/tarnigol that is Amalek. Purim is also compared to Yom Kippur, which contains kaparrah (atonement).
This is the depth of how Yisrael can defeat Amalek; it is also the depth behind Kerias Megillah of Purim, which comes to counter the kerias hagever of Amalek the morning after we lein Megillah – when we precede the day with the night, through first reading the Megillah at night.
[1] Berachos 16a
[2] In Berachos
[3] For more on “heder” see Getting To Know Your 70 Forces of the Soul - #01 and #02
[4] Berachos 3a

Source: Erev Rav - 007 Amalek as the Rooster | .www.bilvavi.net

Erev Rav - 008 Erev Rav Today

In Shemoneh Esrei we ask Hashem, “And gather our dispersed, and rescue us from our land.”
Many of the Jewish people have already returned to the Land of Israel. We have not merited the full redemption yet, but there are still many Jews who have returned to Israel, who were previously dispersed among the other nations.
In everything in the world, there is a mixture of good and evil. We must see the good – and evil – in everything. If something is evil, it must have good in it, and if something is good, we must see how some evil is also contained in it. Nothing is totally good or totally evil. Everything is a mix.
For example, even in learning Torah, which is the ultimate good, there is always some evil involved, because a person always learns with a little bit of shelo lishmah (ulterior motivations, not for the sake of Torah). So even good has some evil in it.
The fact that Jews have returned to the Land of Israel thus has in it good and evil as well. It is good that Jews have returned, but there is evil in it too: the Erev Rav (the “Mixed Multitude”, souls of non-Jews who left Egypt together with the Jewish people and have repeatedly been the source of bad influence throughout the generations), has returned with them.
The fact that Jews have returned to the Land of Israel is obviously a good thing. Is it a beginning of the redemption, or is it all work of the Satan? This is an issue that has long been the source of much debate. It definitely is a spark of the redemption, but with it has come much evil – the jurisdiction of the Erev Rav on us, who are in “the fiftieth gate of impurity.” The heads of the Erev Rav are ruling us.
There is so much good and evil going on here that it is incredible how mixed up everything has become. The fact that the Erev Rav is with us shows how deep our exile is – although we have begun a spark of the redemption, so much evil has come with it. It is a whole new depth to our exile we are in.
This present exile is the exile of the Erev Rav. There was the Egyptian exile, the Babylonian exile, the Persian exile, the Greek Exile, the Roman Exile, the Arab Exile and the Exile of the Erev Rav. The exile of the Erev Rav is very different from other exiles in that it is a great mix of good and evil. There was never an exile like this before! Yes, there is a spark of good contained here, because we are on the way to redemption. But this spark has been captured by evil – the Erev Rav.
Erev Rav has the same letters as the word areivus – which means “mixed.” They are mixed with us, and this causes all the problems. It can also mean “sweetness”. Their terrible desires have mixed with us and make us connected with them, causing us to think that it is they who have “sweetness.”
The Chofetz Chaim did say that the Jews returning to Israel is the beginning of the redemption. That was true then, but now, much evil is coming along with this.
Someone who doesn’t know the depth of our exile has no idea what is going on today.
We cannot mix with them without being affected by them. Their mixture with us causes areivus – evil sweetness. It makes people think that they have discovered “sweetness” in the evil desires of the Erev Rav. That is the depth of the “areivus.” They are not just “mixed” with us – they make us believe that what they have is “sweet.”
We are so mixed with them that we don’t even realize how mixed we are with them and how much they affect us. That is the depth of their evil. They are so mixed with us that they go unnoticed.
Frum Jews that want to deal with them are obviously so captured by this evil that they don’t even realize.
This is the depth of our exile – that the Erev Rav appears so “sweet” to us.
We ask Hashem to redeem us from exile, but we are really asking that He return us to the true way that the land of Israel is supposed to look. We must connect ourselves to the Creator in spite of the great doubts that the Erev Rav cause – evil souls who rebel against Hashem.
This is what we ask Hashem that He redeem us from exile.

Source:
Erev Rav - 008 Erev Rav Today | .www.bilvavi.net

Erev Rav - Erasing Amalek

בלבבי ח"ה עמ' רכו (מאמר מח: אמונה)
“Open for Me an opening the size of a needle”
Chazal said, “Open for Me an opening the size of a needle, and I will open for you an opening the size of an opening to an entranceway”.[1] Our sefarim hakedoshimpoint out that the ‘opening’ has to be made on both sides – it does not suffice to make a mere hole. We will explain the meaning of this.
The Concept of Amalek
The root of all evil in Creation is Amalek. The depth of Amalek is that it is a force of evil which exists to induce doubts into creation. (The hint to this is because the gematria\numerical value in Hebrew for “Amalek” is the same as “safek”\doubt). The purpose of Creation is that all of Creation will come to recognize Hashem as King. First, there will be a judgment over Esav, as the possuk states: “And all the saviors will ascend to the Mount of Zion, to judge the Mount of Esav, and Hashem will become the Kingdom.” So before Hashem is recognized as King, first, “Esav” has to be judged; in other words, the kelipah (husk) of “Amalek” must become shattered. Meaning, the force of “doubt” must become erased. As long as Amalek is in the world, there is doubt, and the world cannot come to its desired purpose.
This concept has two implications: (1) Amalek must be erased from the world. This will happen with the coming of Moshiach, may he come speedily in our days (Amen). (2) There is also a personal “Amalek” in each Jew’s personal soul, and it is upon each individual Jew to erase the manifestation of “Amalek” that in himself.
Protecting Your Emunah
The Ramban famously wrote that each person must tell himself that if he will have any heretical thoughts on his deathbed, chas v’shalom, he is accepting himself that such thoughts are already nullified from the start. Let’s think about the depth of these words.
Why would a person suddenly have heretic thoughts on his deathbed, if he believed in Hashem his whole life? The answer is, of course a Jew can believe in Hashem his whole life, but that doesn’t mean has acquired that belief in the depths of his soul. It might be that in the depths of his heart, he does not even have emunah peshutah (simple faith in G-d), chas v’shalom. That means that even the most basic kind of belief in Hashem can be doubted, chas v’shalom. If the basis can be doubted – if the basic fact that there is a Creator can be questioned, chas v’shalom – then all of one’s Torah, mitzvos, righteousness, and holiness will all have no basis to support them [so they will all fall away].
These words of the Ramban can shudder any person’s soul. It appears to us, superficially, that we have facts we are clear about as well as facts that we are a bit doubtful about, and that it is merely upon us to clarify what we are doubtful about. But the Ramban revealed to us that it’s possible that our entire life was spent in one big doubt! If there is chas v’shalom any doubt in a person about the fact that there is a Creator, this surely means that all of one’s service to Hashem for his entire life is under question.
Thus, the “opening” which Chazal say for one to make in himself, is for one to have emunah peshutah that there is a Creator. However, in order for this emunah to really be active in one’s heart, one has to make sure that there are no doubts about it. This creates a solid “opening” in oneself. If a person does not make sure about this, his entire life is spent in doubt – he is found entirely in the kelipah of Amalek; Amalek will only be rectified when it is broken and destroyed.
[1] Yalkut Shimeoni: Shir HaShirim: 588

Erev Rav - Erasing Amalek | .www.bilvavi.net

Read a PDF about Erev Rav click: Bilvavi.Erev.Rav.Talks.pdf

Israel’s Greatest Enemy: The Erev Rav

At the end of parashat Bo the Israelites are finally free and set forth out of Egypt. We are told that along with the Israelites came out an Erev Rav (Exodus 12:38), a “mixed multitude” of people that joined them. Rashi explains that these were non-Jews who wished to convert and become part of the Jewish people, having seen such great wonders and miracles. Ibn Ezra adds that they were mostly Egyptians, and Shadal (Rabbi Shmuel David Luzzatto, 1800-1865) says they were Egyptians that had intermarried with Jews. He proves it from Nehemiah 13:3, where the non-Jewish “erev” were separated out of the returning Jewish population. The Zohar (II, 291a) states that many of the Erev Rav were Egyptian magicians, witches, and wizards, who would perform their tricks in the erev ravrava, the “great evening”. The time between sunset and midnight is when the impure forces are most active, hence a “great evening” for those wicked people.
The Zohar teaches that God warned Moses not to accept the Erev Rav, for they would cause nothing but trouble. Moses had a hard time keeping them away and thought that perhaps they could be redeemed. Not surprisingly, God was right. The Erev Rav went on to cause mayhem both in the Exodus generation itself, and throughout Jewish history, until the present. As we shall see, they orchestrated the Golden Calf and the Midianite catastrophe, among other calamities. While the term “Amalek” is reserved for Israel’s external nemesis, the Erev Rav is the far more dangerous enemy from within. Of them the prophet Isaiah said “…those who destroy you and ruin you emerge from within you.” (Isaiah 49:17) Now, more than ever, we need to understand: Who is the Erev Rav? How can we identify them today? And, most importantly, how do we stop them?

The Sins and Methods of Erev Rav

When the Erev Rav came out of Egypt with the Israelites, they were not “Jewish” in any sense. However, the Israelites themselves were not officially “Jewish” yet either—though they were descendants of God’s chosen one, Abraham, and part of the covenantal tradition first forged with him. It was only when Israel stood at Mt. Sinai and witnessed the Divine Revelation, accepting the Torah upon themselves, that they officially inked a permanent Covenant with God and became a holy nation. The Erev Rav stood alongside them and participated in the Sinai Revelation, too, thus becoming part of that Covenant, at least nominally. Though they seemingly became “Jewish”, they still retained all of their old idolatrous and immoral ways. Soon after, they instigated the Golden Calf incident.
The Zohar cited above names the two Erev Rav leaders who cooked up the Golden Calf plot: Yunus and Yumbrus. They happened to be sons of the wicked sorcerer Bilaam. They sought to, subtly, convince the Jews to commit a horrific act of idolatry. The Arizal explains that their method was in manipulating people’s da’at, loosely translated as “knowledge” but referring to the deepest layers of the mind (see Sha’ar HaPesukim on Ki Tisa and Balak). They knew how to manipulate people psychologically. In fact, the Arizal points out that the numerical value of Erev Rav (ערב רב) is 474, equivalent to da’at (דעת)! Here we learn our first important point about the Erev Rav: they are masters of deception, subliminal messaging, and brainwashing.
The Torah tells us that 3000 people were executed for instigating the Golden Calf (Exodus 32:28). These were all men of the Erev Rav. However, the Erev Rav was not defeated. The Zohar (II, 45b) suggests that as many as a fifth of the populace that left Egypt was associated with the Erev Rav and influenced by them. This is one meaning for the Torah’s statement that chamushim ‘alu, which can be read as “a fifth ascended” (Exodus 13:18). The Zohar here also gives us a way to recognize when it is that the Torah speaks of the Erev Rav specifically: whenever the Torah says ‘am or ha’am (“the people”) by itself, it is referring to the Erev Rav. When the Torah speaks of ‘am Israel, or ‘ami (“My people”), Bnei Israel or Beit Yakov, then we can be sure that it is referring to the true Jewish people, not the Erev Rav imposters. Once we know this, we find that most of the cases where the Exodus generation inexplicably complained or rebelled against God was the ‘am, ie. the Erev Rav. This is why many of them even wanted to return to Egypt! (See Numbers 11:1-5, where they are also referred to as the asafsuf, in addition to ha’am.)
Years later, the Erev Rav instigated the horrendous sin with the Midianites. The chapter begins by stating that “Israel settled in Shittim, and ha’am started to profane themselves…” (Numbers 25:1) We see a clear contrast between Israel and “the nation”, ie. the Erev Rav. Keep in mind that, like with the Golden Calf, this sin of the Erev Rav was not done privately, but was paraded before everyone, “in the sight of Moses and the whole community of Bnei Israel…” (25:6) Again, the Torah distinguishes between the promiscuous Erev Rav and the true Bnei Israel who were sinless and shocked by the gross display. At the end, God sent a punishing plague that killed the 24,000 sinners. The Lubavitcher Rebbe taught that these 24,000 were linked with the Erev Rav (see Likkutei Sichot, Vol. IV, pg. 223).
We now see the two main sins that the Erev Rav is involved with: idolatry and sexual immorality. We find that the Erev Rav is not content to sin privately, but do so publicly, and inspire others to do the same through their corruption of people’s da’at. The Arizal taught that all the wicked “Jewish” leaders that arise in every generation are the reincarnated souls of the Erev Rav (Sha’ar HaGilgulim, Ch. 39). Worse yet, the Zohar (I, 25a) states that the Erev Rav will be particularly strong in the End of Days, with their final all-in push to corrupt the world and lead people astray (see also Tikkunei Zohar 144a). There is little doubt that we are in the End of Days now, so who is the Erev Rav today?

Who is the Erev Rav?

Our Sages teach that all Jews have three traits: they are reserved and modest, merciful, and kind (Yevamot 79a). The Rambam adds that a “Jew” who doesn’t have these qualities can be suspected of not being a real Jew! (Hilkhot Issurei Biah 19:17) Indeed, the Sages state that those apparent Jews who lack compassion and kindness, and are wealthy but refuse to help others, are of the Erev Rav (Beitzah 32a). The Zohar echoes this in saying the Erev Rav are corrupt wealthy people in leadership positions (III, 124b, Ra’aya Mehemna).

Elsewhere, the Zohar (I, 25a-b) goes in depth describing the five types of Erev Rav people, easily remembered by the acronym nega ra (נג״ע ר״ע), literally an “evil plague”. The nun stands for nephilim, “fallen ones”, for these Erev Rav are likened to the fallen angels first mentioned in Genesis 6:4, who were guilty of sexual sins—mating with the “daughters of man”. Next come the gibborim, “great ones”, compared to those conceited and narcissistic people that built the Tower of Babel. The third variety are the ‘anakim, “giants”, those that sow disorder in the community and in the world. The refa’im, literally “weak ones”, are those traitors and cowards who abandon or betray Israel. Finally, the ‘amalekim are those who side with Amalek, Israel’s arch-nemesis, and fill the world with hamas, “lawlessness” (as in Genesis 6:13). It is important to remember here that the greatest villains in the world are those with the spirit of Amalek, and such wicked people are found dispersed among the gentile nations, and are far more numerous than the Erev Rav. Having said that, the two collaborate and seek many of the same ultimate goals.

So, let us put it all together. The Erev Rav are those that appear to be Jewish leaders, but are imposters. They are not truly Torah observant and, on the contrary, push godless ideas. They are “leaders” that guide Jews astray, and inspire the misinterpretation or transgression of Torah law. They tend to be wealthy and corrupt, or in influential positions, instigating disorder and division. With these qualities in mind, it isn’t too difficult to identify who the Erev Rav is. You can find such individuals across the social, political, and religious spectrum.

And don’t think for a moment that the Orthodox Jewish world is immune to the Erev Rav. We’ve all seen, for instance, those supposedly religious Jews who march alongside genocidal Hamas and Iran (it’s one thing to be anti-Zionist, it’s a whole other thing to collaborate with terrorists who murder innocent Jewish civilians—these are the traitorous refa’im and ‘amalekim that the Zohar above speaks of). We’ve all seen those supposed religious leaders caught red-handed in a variety of despicable scandals. We’ve seen the terrible crimes and hillul Hashem of shameless rapists and abusers within the community (the nephilim of the Zohar above, who abuse the “daughters [and sons] of man”). Granted, there are people who tragically succumb to sin and temptation, and not every such sinner is automatically “Erev Rav”, but when respected leaders in the public eye engage in such debase conduct continuously, with no remorse (and often no condemnation from their colleagues, who might even protect the perpetrators), then we know exactly who they are. Keep in mind that the Erev Rav is not ashamed to air their sins publicly.

Shockingly, the Divrei Chaim (Rabbi Chaim Halberstam of Sanz, 1793-1876) wrote that “Before the coming of Mashiach many of the rabbanim will be from the Erev Rav…” (see his comments on Vayak’hel, although, of course, it is typically censored out in many modern republications). These rabbanim are often the ones with a “holier-than-thou” attitude, but are only hungry for “honour and money”. They collect millions in “donations” while their devoted followers struggle financially. They manipulate halakhah to ensure they maintain complete power and control. They are the so-called gibborim and ‘anakim of the Zohar. (In the same Ra’aya Mehemna page cited above, the Zohar even accuses the Erev Rav “rabbis” with using their extensive knowledge of issur v’heter tumah v’tahara, what’s “forbidden and permissible, impure and pure” to make their followers totally dependent on them! They make a living this way, using Torah for profit, drawing money from the ignorant and innocent masses.) Don’t forget that the Erev Rav are experts at exploiting da’at and brainwashing their followers, blinding them from the truth, so much so that their followers will defend the evil actions of their “dear leaders”.

Like in ancient times, the Erev Rav might employ magic and sorcery to convince people of their greatness, and their unsuspecting followers easily confuse these kochot hatumah, impure powers, with genuine kedushah, which has no room for godless superstition, fortune-telling, “quick-fix” amulets, and made-up “segulot”. All of this is just another trick in the Erev Rav suitcase. Divrei Chaim warns that each person must make sure to associate only with “those who truly serve, who sacrifice themselves to Hashem, not in order to receive any personal benefit.” Unfortunately, there isn’t a lack of people out there today claiming to be a rav, when they are in fact a part of the Erev Rav.

Finally, it is important to clarify here that the Erev Rav always purport to be Jewish leaders representing Judaism and knowing all about God. Like Yunus and Yumbrus who pointed to the Golden Calf and said: eleh elohekha Israel, “These are your gods, o Israel, who brought you out of the land of Egypt!” (Exodus 32:4) Sometimes people mistake wayward secular leaders—who just happen to be Jewish or were born Jewish—for the Erev Rav. Such leaders are not truly Erev Rav and are usually just disconnected Jews, what we might call a tinok sh’nishba, a Jewish child raised in ignorance who doesn’t know any better. Such people are easy victims of the Erev Rav, and may end up professing Erev Rav ideas or unwittingly helping to perpetuate the ideology out of their ignorance. Similarly, a Jewish person who is a proud atheist and denies the existence of anything spiritual or supernatural at all, and openly opposes Torah and Judaism is not Erev Rav. Remember, the Erev Rav place themselves as representatives of Judaism, not opponents or critics of Judaism.

Erev Rav and Antisemitism

While there is undoubtedly a lot of plain-old hatred and bigotry out there—along with a wealth of absurd conspiracy theories about Jews—if you examine antisemitism today, it is often an attack not on the average well-meaning and God-fearing Jew, but on the Erev Rav leaders. The problem is that the antisemite is unable to differentiate between Jews at all, so the rage is displaced upon the wrong people. This is why it is imperative for Jews ourselves to confront the Erev Rav and oppose them as much as possible. It is vital to dissociate from any supposed “Jewish” organization that is advocating on behalf of Erev Rav ideas: those rooted in all kinds of idolatries and superstitions, cult-like behaviour, and godlessness; those guilty of sexual misconduct or promoting sexual confusion (which can manifest itself in a variety of unhealthy ways, both on the extreme left and the extreme right). It needs to be made abundantly clear to the world that none of these ideas have any place in authentic Judaism, and true Jews have nothing to do with them.

In this generation, we cannot be silent. Every Jew must stand up and speak out. There may be hesitancy to say something because the world is so sensitive, and no one wants to “trigger” another, nor does anyone wish to be “cancelled”. In reality, this is all the more reason to speak out because the Erev Rav knows how to silence dissent. Remember, their power is in manipulating da’at, and they know how to infiltrate the minds of the public.

It is important to reiterate that many well-meaning Jews may have succumbed to the Erev Rav ideology—but they are only victims and followers. They can be reached out to, informed, and brought back to the path of truth and goodness. It is the dangerous minority of crooked Erev Rav leaders that need to be stopped. When their temples and “shuls”, classrooms, organizations and corporations are empty of followers, they will lose their power. When their inappropriate content is no longer consumed, they will stop producing it. When their godless teachings are ignored, they will stop relaying them. We must all do our part in separating from anything that even remotely resembles the Erev Rav, and ensure our financial contributions don’t end up in their hands. Any time you make a donation, make sure you know exactly where the money is going, and who is at the head of that particular organization, school, synagogue, or “non-profit”.

We must speak up at every opportunity to save our fellow Jews (and gentiles) who may have been led astray. We mustn’t fear that it will fall on deaf ears or that it will be “offensive”. God commanded us to “rebuke your fellow and do not bear a sin because of him.” (Leviticus 19:17) On that note, I think we should stay positive and, like Moses, believe that there’s hope even for the Erev Rav themselves, who can still repent and rectify their souls. After all, we are taught that the gates of repentance are never closed to anyone.

Before we conclude, it is vital to repeat the qualities of the Erev Rav and how exactly to identify them. This is particularly important because throughout history, “Erev Rav” has been used as a slur to label just about anyone. Those on the right used it against those on the left, and those on the left against those on right. Orthodox used it against Reform, and Reform against Orthodox. The Shabbatean heretics of the 17th and 18th centuries were particularly fond of calling all their opponents the “Erev Rav”, while their opponents simultaneously referred to Shabbateans as the Erev Rav! The reality is that there is no one specific group that is officially the “Erev Rav”, so we must not lose sight of the framework provided by Chazal and the Zohar for identifying the true Erev Rav: They are frequently like nephilim that are guilty of sexual misconduct or of promoting various sexually improper behaviours. They are not your average Jews, quietly trying to live a good life and serve Hashem (even if they may be a little “off-the-derekh” at the moment), but specifically gibborim who are in leadership positions. They are ‘anakim who seek control, authority, and honour; ever-hungry for more and more money, usually drawn from the unsuspecting public. They are refa’im that weaken the Jewish people, sowing more divisions among us, building walls instead of building bridges. And they are ‘amalekim that collaborate with our enemies or those who seek us harm. This could be indirect, too, such as by stoking the fires of antisemitism and Jew-hatred, through hillul Hashem and public displays of sin and corruption. Like the original Erev Rav of whom they are spiritual descendants, they may be linked to idolatry and “magical powers”, real or symbolic. Most of all, they spread misinformation and manipulate da’at, ultimately pushing people away from God and away from true Torah observance. This may be the case even if they are halakhically punctilious and claim to be acting for the sake of Torah. Remember, the Erev Rav always claim to be “religious” and “spiritual”, Jewish leaders. It is of them that God declared: v’tofsei haTorah lo yeda’uni, “and the ‘guardians of the Torah’ don’t know Me!” (Jeremiah 2:8)

Finally, we should know that the Erev Rav will soon disappear. The Zohar cites the prophecy of Zechariah 13:2 as referring to the end of the Erev Rav, those “false prophets” of the “unclean spirit”, who will be extinguished once and for all:

And on that day—declares the God of Hosts—I will erase the very names of the idols from the land; they shall not be uttered any more. And I will also make the false prophets and the unclean spirit vanish from the land…

Source: Israel’s Greatest Enemy: The Erev Rav | Mayim Achronim

1On that day, a spring shall be opened for the house of David and for the inhabitants of Jerusalem, for purification and for sprinkling.		אבַּיּ֣וֹם הַה֗וּא יִֽהְיֶה֙ מָק֣וֹר נִפְתָּ֔ח לְבֵ֥ית דָּוִ֖יד וּלְיֹֽשְׁבֵ֣י יְרֽוּשָׁלִָ֑ם לְחַטַּ֖את וּלְנִדָּֽה:
for purification and for sprinkling: and for sprinkling. So did Jonathan paraphrase: I will forgive their sins as they become purified with sprinkling water and with the ashes of the cow of purification; i.e., with the ashes of purification.		לחטאת ולנדה: לאדיותא וכן ת"י אשבוק לחוביהון כמא דמדכן במי אדיותא ובקטם תורתא דחטאתא באפר חטאת:
2And it shall come to pass on that day, says the Lord of Hosts: I will cut off the names of the idols from the earth, and they shall no longer be mentioned. And also the prophets and the spirit of contamination I will remove from the earth.		בוְהָיָה֩ בַיּ֨וֹם הַה֜וּא נְאֻ֣ם \| יְהֹוָ֣ה צְבָא֗וֹת אַכְרִ֞ית אֶת־שְׁמ֚וֹת הָֽעֲצַבִּים֙ מִן־הָאָ֔רֶץ וְלֹ֥א יִזָּֽכְר֖וּ ע֑וֹד וְגַ֧ם אֶת־הַנְּבִיאִ֛ים וְאֶת־ר֥וּחַ הַטֻּמְאָ֖ה אַֽעֲבִ֥יר מִן־הָאָֽרֶץ:
And also the prophets: The false prophets.		וגם את הנביאים: נביאי שיקרא:
and the spirit of contamination: The evil inclination.		רוח הטומאה: יצר הרע:
3And it shall come to pass, if a man still prophesies, that his father and his mother-his parents-shall say to him, "You shall not live, for you have spoken falsely in the name of the Lord." And his father and his mother-his parents-shall thrust him through because of his prophesying.		גוְהָיָ֗ה כִּֽי־יִנָּבֵ֣א אִישׁ֘ עוֹד֒ וְאָֽמְר֣וּ אֵ֠לָיו אָבִ֨יו וְאִמּ֚וֹ יֹֽלְדָיו֙ לֹ֣א תִֽחְיֶ֔ה כִּ֛י שֶׁ֥קֶר דִּבַּ֖רְתָּ בְּשֵׁ֣ם יְהֹוָ֑ה וּדְקָרֻ֜הוּ אָבִ֧יהוּ וְאִמּ֛וֹ יֹֽלְדָ֥יו בְּהִנָּֽבְאֽוֹ:
4And it shall come to pass on that day that the prophets shall be ashamed, each one of his vision when he prophesies; and they will not wear a hairy mantle in order to lie.		דוְהָיָ֣ה \| בַּיּ֣וֹם הַה֗וּא יֵבֹ֧שׁוּ הַנְּבִיאִ֛ים אִ֥ישׁ מֵֽחֶזְיֹנ֖וֹ בְּהִנָּֽבְאֹת֑וֹ וְלֹ֧א יִלְבְּשׁ֛וּ אַדֶּ֥רֶת שֵׂעָ֖ר לְמַ֥עַן כַּחֵֽשׁ:
a hairy mantle: So is the custom of those who entice or draw away [the people], to enwrap themselves with mantles as though they are righteous men in order that their lies be accepted.		אדרת שער: כן דרך מסיתים ומדיחי' מתעטפי' בטליתם כאילו הם אנשים צדיקים למען יקובלו כחשיהם:
5And he shall say, "I am not a prophet! I am a tiller of the soil, for a man entrusted me with his cattle from my youth."		הוְאָמַ֕ר לֹ֥א נָבִ֖יא אָנֹ֑כִי אִ֣ישׁ־עֹבֵ֚ד אֲדָמָה֙ אָנֹ֔כִי כִּֽי־אָדָ֖ם הִקְנַ֥נִי מִנְּעוּרָֽי:
for a man entrusted me with his cattle: Menahem (Machbereth p. 156, second definition.) interpreted as an expression of “livestock of flocks and livestock of cattle” (Gen. 26: 14). He entrusted me from my youth to watch his livestock.		כי אדם הקנני: פתר בו מנחם לשון מקנה צאן ובקר כי אני כשאר כל אדם שאינו עסוק בנבואו' הפקידני מנעורי לשמו' את מקנהו:
6And one will say to him, "What are these wounds between your hands?" And he shall say, "That I was smitten in the house of my friends."		ווְאָמַ֣ר אֵלָ֔יו מָ֧ה הַמַּכּ֛וֹת הָאֵ֖לֶּה בֵּ֣ין יָדֶ֑יךָ וְאָמַ֕ר אֲשֶׁ֥ר הֻכֵּ֖יתִי בֵּ֥ית מְאַֽהֲבָֽי:
And one will say to him, “What are these wounds between your hands?”: Between your shoulders. There they flog the sinners.		בין ידיך: בין כתפיך שם מלקין עוברי עבירה:
in the house of my friends: who loved me and reproved me to the straight path.		בית מאהבי: אשר אהובני והוכיחוני לדרך הישרה:
7O sword, awaken against My shepherd and against the man who is associated with Me! says the Lord of Hosts. Smite the shepherd, and the flock shall scatter, and I will return My hand upon the little ones.		זחֶ֗רֶב עוּרִ֚י עַל־רֹעִי֙ וְעַל־גֶּ֣בֶר עֲמִיתִ֔י נְאֻ֖ם יְהֹוָ֣ה צְבָא֑וֹת הַ֚ךְ אֶת־הָֽרֹעֶה֙ וּתְפוּצֶ֣יןָ הַצֹּ֔אן וַֽהֲשִֽׁבֹתִ֥י יָדִ֖י עַל־הַצֹּֽעֲרִֽים:
O sword, awaken against My shepherd: Against the one whom I appointed over the flock of My exile.		חרב עורי על רועי: על אותו שהפקדתיו על צאן גלותי:
and against the man who is associated with Me: whom I associated with Me to watch My flocks as I do.		ועל גבר עמיתי: שחברתיו אלי לשמור צאני כמוני:
Smite the shepherd: The king of the border of wickedness.		הך את הרועה: את מלך רומי הרשעה:
and the flock shall scatter: The flock subjected to his rule; lit. pressed down under his hand.		ותפוצנה הצאן: שכבושה תחת ידו:
and I will return My hand: And I will repeat My blows a second time.		והשיבותי ידי: ואשנה מכותי שנית:
upon the little ones: Upon the rulers who are smaller than the kings. And Jonathan renders:		על הצוערים: על השלטונים הצעירים מן המלכים ויונתן תרגם:
and the flock shall scatter: And the rulers shall scatter, and he renders:		ותפוצנה הצאן: ויתבדרון שלטוניא ותירגם:
upon the little ones: Their officers, who are second to them. And so did Jonathan render this verse as referring to the nations: O sword, reveal yourself against the king and against the ruler, his colleague who is like him, who resembles him, said the Lord of Hosts. Slay the king, and the rulers shall scatter. This wording of the Targum does not apply to Israel, for we do not find in the Targum or in the Scriptures [any words] but “a king and princes” [when referring to Israel], and the Aramaic translation thereof is רַבְרְבִין, great ones.		על הצוערים: ממונים שלהם השניים להם וכן ת"י המקרא הזה באומות חרבא איתגלי על מלכא דבבל ועל שלטוניא חבריה דכוותיה דדמי ליה אמר ה' צבאות קטול ית מלכא דבבל ויתבדרון שלטוניא ואין לשון התרגום הזה נופל על ישראל שלא מצינו בתרגום ובמקרא שלטונין בישראל אלא מלך ושרים ותרגום שלהן רברבין:
8And it shall come to pass throughout all the land, says the Lord, two parts of it shall be cut off. They shall perish, and the third shall remain therein.		חוְהָיָ֚ה בְכָל־הָאָ֙רֶץ֙ נְאֻם־יְהֹוָ֔ה פִּֽי־שְׁנַ֣יִם בָּ֔הּ יִכָּֽרְת֖וּ יִגְוָ֑עוּ וְהַשְּׁלִשִׁ֖ית יִוָּ֥תֶר בָּֽהּ:
and the third shall remain therein: They shall proselytize and live.		והשלישית יותר בה: יתגיירו ויחיו:
9And I will bring the third in fire; and I will refine them as one refines silver, and I will test them as one tests gold. He shall call in My name, and I will respond to him. I said, "He is My people"; and he shall say, "The Lord is my God."		טוְהֵֽבֵאתִ֚י אֶת־הַשְּׁלִשִׁית֙ בָּאֵ֔שׁ וּצְרַפְתִּים֙ כִּצְרֹ֣ף אֶת־הַכֶּ֔סֶף וּבְחַנְתִּ֖ים כִּבְחֹ֣ן אֶת־הַזָּהָ֑ב ה֣וּא \| יִקְרָ֣א בִשְׁמִ֗י וַֽאֲנִי אֶֽעֱנֶ֣ה אֹת֔וֹ אָמַ֙רְתִּי֙ עַמִּ֣י ה֔וּא וְה֥וּא יֹאמַ֖ר יְהֹוָ֥ה אֱלֹהָֽי:
And I will bring the third in fire: And I will bring the third in straits in the smelting-pot of fire (Jonathan), so that some of the proselytes should bear the birth pang of the Messiah and the war of Gog and Magog with Israel. From there they shall be tested [as to] whether [or not] they are true proselytes. Then, many of those who previously converted to Judaism shall return to their pre-conversion customs and join Gog. We find [this idea] in the Aggadah (Avodah Zarah 3b; Midrash Psalms 2:5, footnote 29).		והבאתי את השלישית באש: ואעיל ית תליתא בעקא בכור דאשא שיסבלו וישאו מקצת הגרים מהעכו"ם בצרות חבלו של משיח ובמלחמות גוג ומגוג עם ישראל ומשם יבחנו כי גרי אמת הם כי הרבה מן המתיהדים תחלה ישובו לסורם ויתחברו עם גוג כמ"ש באגדה:
and he shall say, “The Lord…”: When he prays, he will pray to the Lord and not to his previous deity.		והוא יאמר ה': כשיתפלל יתפלל לה' ולא לאלהיו הראשון:

Isa 11:9 – 16 They do no evil nor destroy in all My set-apart mountain, for the earth shall be filled with the knowledge of Adonai as the waters cover the sea.

Rashi: knowledge of the Lord: [lit.] to know the Lord.

10 And on that day, there shall be a Root of Yishai, standing as a banner to the people. Unto Him the nations shall seek, and His rest shall be esteem.

Rashi: as a banner for peoples: that peoples should raise a banner to gather to him.

11 And it shall be in that day that Adonai sets His hand again a second time to recover the remnant of His people who are left, from Ashshur and from Mitsrayim, from Pathros and from Kush, from Ěylam and from Shin‛ar, from Ḥamath and from the islands of the sea.

Rashi: a second time: Just as he acquired them from Egypt, when their redemption was absolute, without subjugation, but the redemption preceding the building of the Second Temple is not counted, since they were subjugated to Cyrus.

and from the islands of the sea: the islands of the Kittim, the Romans, the descendants of Esau.

And he shall raise a banner: Perka, perche in O.F. [i.e., the verse is literally referring to the pole upon which the banner is attached.] And it shall be for a sign to gather to him and to bring the exiles of Israel to Him as a present.

12 And He shall raise a banner for the nations, and gather the outcasts of Yisra’ěl, and assemble the dispersed of Yehuḏa from the four corners of the earth.

13 And the envy of Ephrayim shall turn aside, and the adversaries of Yehuḏa be cut off. Ephrayim shall not envy Yehuḏa, and Yehuḏa not trouble Ephrayim.

Rashi: Ephraim shall not envy Judah: The Messiah, the son of David, and the Messiah, the son of Joseph, shall not envy each other.

14 But they shall fly down upon the shoulder of the Philistines toward the west; together they plunder the people of the east, their hand stretching forth on Eḏom and Mo’aḇ, and the children of Ammon shall be subject to them.

Rashi: And they shall fly of one accord against the Philistines in the west: Heb. בְכָתֵף. Israel will fly and run of one accord against the Philistines who are in the west of Eretz Israel and conquer their land. [כָּתֵף, lit. a shoulder, is used in this case to denote unity. The word שֶׁכֶם, also lit. a shoulder, is used in a similar sense.] Comp. (Hoshea 6:9) “They murder on the way in unison (שֶׁכְמָה) ”; (Zeph. 3:9) “One accord (שְׁכֶם אֶחָד).” And so did Jonathan rendered it: And they shall join in one accord to smite the Philistines who are in the west.

and the children of Ammon shall obey them: As the Targum states: Will hearken to them. They will accept their commandments over them.

15 And Adonai shall put under the ban the tongue of the Sea of Mitsrayim, and He shall wave His hand over the River with the might of His Spirit, and shall strike it in the seven streams, and shall cause men to tread it in sandals.

Rashi: And… shall dry up: [lit. shall cut off] to dry it, so that the exiles of Israel will pass through it from Egypt.

over the river: The Euphrates River, for the exiles from Assyria to cross.

with the strength of His wind: Heb. בַּעְיָם. This is hapax legomenon in Scripture, and according to the context it can be interpreted as “with the strength of His wind.”

into seven streams: into seven segments, for the aforementioned seven exiles: from Assyria and from Egypt, etc. Those from the islands of the sea are not from that side.

and He shall lead: the exiles within it.

with shoes: on dry land.

16 And there shall be a highway for the remnant of His people, those left from Ashshur, as it was for Yisra’ěl in the day when he came up from the land of Mitsrayim.

Rashi: And there shall be a highway: in the midst of the water for the remnant of His people.

The Repetition of a Commandment
As is his practice in many Halachos in the Mishneh Torah, the Rambam begins Hilchos Beis HaBechirah, “The Laws of [G‑d’s] Chosen House,” by stating the fundamental mitzvah upon which the entire collection of laws which follow is based:
It is a positive commandment to construct a house for G‑d, prepared to have sacrifices offered within.... as it is written,1 “And you shall make Me a Sanctuary.”
Significantly, the Rambam also mentions the mitzvah of constructing the Beis HaMikdash elsewhere in the Mishneh Torah, in Hilchos Melachim, “The Laws of Kings.” There, however, he focuses on the mitzvah in a different context, stating:2
The Jews were commanded regarding the observance of three mitzvos when they entered Eretz Yisrael: to appoint a king over them.... to wipe out the descendants of Amalek.... and to build [G‑d’s] Chosen House; as it is written,3 “You shall seek out His presence and come to that place.”
The commentaries question: What is the Rambam’s purpose in repeating the commandment to build a Sanctuary in Hilchos Melachim and why in that source does he link together the three mitzvos he mentions?4
The Bond Between These Three Mitzvos
In regard to the latter question, it can be explained that there is an intrinsic connection between these three mitzvos.5 Although they are three separate commandments, the fulfillment of one contributes a measure of perfection to the others. To cite a parallel: The arm tefillin and the head tefillin are two separate mitzvos.6 Nevertheless, when both of these mitzvos are performed together, each one is elevated to a higher level.
Similarly, in regard to the three mitzvos mentioned by the Rambam: The intent is not merely that the mitzvos are to be fulfilled in the chronological order mentioned by the Rambam.7 Instead, the linkage of three mitzvos teaches that the mitzvah of building the Sanctuary can be fulfilled in the most perfect manner, only when first, a king is appointed and then Amalek is destroyed. Similarly, the fulfillment of the mitzvos of destroying Amalek and building a Sanctuary enhance the mitzvah of appointing a king, and the fulfillment of the mitzvah of wiping out Amalek is enhanced by the mitzvos of appointing a king and building the Beis HaMikdash.
This concept is supported by the verses8 cited by the Rambam in the halachah which follows in Hilchos Melachim:9 “And it came to pass, when the king dwelt in his house, and G‑d brought him peace from all the enemies which surrounded him, the king said to the prophet, Natan, ‘Behold, I am sitting in a palace of cedar, [while the Ark of G‑d dwells in curtains].’ ”
These verses indicate how the secure establishment of the monarchy, [“the king dwelt in his house”,] the destruction of Amalek, [“And G‑d brought him peace from all the enemies which surrounded him,”10] and the building of the Beis HaMikdash [David’s request from the prophet Natan] are interrelated.11
Based on the above, we can appreciate a further point: The Rambam’s statements in Hilchos Melachim are based on the Midrash Tanchuma. Nevertheless, he alters the text of that Midrashic passage, choosing a different prooftext. In the Midrash Tanchuma, the prooftext cited for the commandment to build the Beis HaMikdash is the verse: “And you shall make Me a Sanctuary.”12 The Rambam, by contrast, substitutes the verse: “You shall seek out His presence...,” because the context of this verse in the Book of Devarim describes the Jews’ entry into Eretz Yisrael and their progress to a state when “G‑d will grant you peace from all your enemies around you and you will dwell in security.”13
Fulfilling a Mitzvah in Stages
The above concepts also shed light on another related point which has aroused the attention of the commentaries: As mentioned above, the Rambam uses the verse, “And you shall make Me a Sanctuary,” as the prooftext for the mitzvah to build the Beis HaMikdash. This is problematic, for seemingly, this command refers to the construction of the Sanctuary in the desert and not to the construction of the Beis HaMikdash. The passage cited by the Rambam in Hilchos Melachim, by contrast, refers specifically to the construction of the Beis HaMikdash, and indeed, is cited as the source for the commandment to build the Beis HaMikdash by our Sages14 and by our Rabbis.15
It is possible to explain16 that the commandment, “And you shall make Me a Sanctuary,” is general in scope, applying to all the structures which were “a house for G‑d” [i.e., a place where G‑d’s presence was revealed] and “prepared to have sacrifices offered within” [a place for the service of the Jewish people].17 Throughout their history, the Jews fulfilled this commandment in several different ways, beginning with the construction of the Sanctuary in the desert.
In this context, we can resolve a problematic point in Hilchos Beis HaBechirah. Directly after stating the mitzvah to build a Sanctuary, the Rambam continues:
The Sanctuary which Moshe our teacher built is already described in the Torah. It was, however, only temporary in nature....
When [the Jewish people] entered Eretz [Yisrael], they erected the Sanctuary in Gilgal for the fourteen years in which they conquered and divided [the land]. Afterwards, they came to Shiloh and built a structure of stone....
When Eli died, it was destroyed and they came to Nov and built a Sanctuary.18 When Shmuel died, it was destroyed and they came to Givon and built a Sanctuary. From Givon, they came to the [Divine Presence’s] eternal home.
The place of such statements in the Mishneh Torah is problematic. Unlike the Talmud or the Midrashim which are general in content, the Mishneh Torah is exclusively a text of Halachah, Torah law. Points of ethics, philosophy, and history are mentioned only when they are themselves halachos, specific directives governing our conduct. Thus the question can be raised: What halachic points can be derived from the historical background to the construction of the Beis HaMikdash?19
On the basis of the explanation given above, we can, however, appreciate the sequence of these halachos: After the Rambam uses a prooftext which implies that the mitzvah of building a Sanctuary is not confined to one specific structure, he illustrates this point by citing the various different intermediate stages through which our people’s observance of this mitzvah underwent.
Intermediate Way-Stations On the Path to Jerusalem
To return to the concept explained at the outset: The linkage of the mitzvah of constructing a Sanctuary with the mitzvos of appointing a king and wiping out Amalek is also relevant with regard to the other structures mentioned by the Rambam.20 Our Rabbis state that “Moshe Rabbeinu served as a king,”21 and the construction of the Sanctuary followed the war in which Yehoshua defeated Amalek.22
The title “king” was also applied to Yehoshua23 who constructed the Sanctuary at Shiloh, and to Shmuel,24 who constructed the Sanctuary at Nov. We are unsure of the exact time of the construction of the Sanctuary at Givon. We may, however, assume that one of the following — Shaul, David, or Shmuel, all of whom either served, or were described, as kings — was involved in its construction. Similarly, at the time these structures were built, the people had reached progressively more developed stages of being “at peace from the enemies around them.” Nevertheless, just as the monarchy and Israel’s peace had not been established in a complete manner at the time of these structures, these structures did not represent a complete manifestation of the indwelling of the Divine Presence, nor did they fulfill the ideal conception of a center for the sacrificial worship of the Jewish people.
It was not until “the king dwelt in his house, and G‑d brought him peace from all the enemies which surrounded him,” i.e., David had securely established the monarchy and brought peace to the land, that it was possible to build the Beis HaMikdash.
The Ultimate Beis HaMikdash
Based on the above, we can appreciate one of the positive dimensions that will be possessed by the Third Beis HaMikdash. That structure will be built by Mashiach,25 the ultimate Jewish monarch, and will be constructed after he “wages the wars of G‑d, defeating all the nations around him.”26 Among these wars will be the total annihilation of Amalek.27 Thus, since in the Era of the Redemption, the other two mitzvos, the appointment of a king and the destruction of Amalek, will have been fulfilled in a perfect matter, this will contribute an added dimension of perfection to the mitzvah of constructing the Beis HaMikdash.
We can hasten the coming of this era through our divine service. To explain: In chassidic thought,28 the appointment of a king is associated with developing inner bittul, nullifying oneself to G‑d. This in turn allows a person to “drive out” Amalek from his being, to free himself from pride, egotism, and other undesirable character traits. Such personal refinement allows him to proceed further and transform his person, his home, and his surroundings into a “sanctuary in microcosm,” in which the Divine Presence can rest.29
This will serve as a catalyst for change in the world at large. For each particular manifestation of the Divine Presence within the world hastens the coming of the time when the Divine Presence will again be revealed, and not merely in microcosm. At that time, “the world will be filled with the knowledge of G‑d as the waters cover the ocean bed.”30 May this take place in the immediate future.
Adapted from Likkutei Sichos, Vol. VI, Terumah

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Seek Out the Welfare of Jerusalem

From the talks of the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson
From the Sichos in English Collection
Analytical studies by the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson on the Rambam's rulings concerning the construction and the design of the Beis HaMikdosh

Everyone, with whatever background Christians, Muslims, Hindus etc. if they like the do Teshuva out of the feeling that they feel so much home with the Jews, to be with the Jews we invite to join us?

Bet Yisrael has 'no problem' if people study learns from the NT. As long they put away 'Avoda Zara' complete. Believe the most important person of the NT is a Tsaddik.

What Is a Tzaddik?

Being human all the way

By Tzvi Freeman

Or believe he is the Tzaddik HaDor of the generation of the time of the NT.

When we, Jews and Ephraim, do real Teshuva the Chesed, it is pure Love, the base of our being shall bring unity. Read YeshaYahu 11.....?

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Shulchan Aruch Harav

The Alter Rebbe's Shulchan Aruch - Code of Jewish Law

By Rabbi Schneur Zalman of Liadi

With this modern translation of the Shulchan Aruch Harav, the English-reading public can study Jewish law as taught by Rabbi Shneur Zalman of Liadi, the Alter Rebbe, from the original source.

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Har HaBait Jewish Sovereign for all Israel

A must read and guiding line: To go through every step, of the 42 steps in our diaspora until we reach Eretz Yisrael, the unification of Yehuda and Ephraim, when the Jews start to build The Temple and Restoring her Temple Service. It is for all Beit Yisrael International members the way to go.

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42 Journeys of the Soul

The Messianic age will elevate the entire universe, including all the spiritual realms.

From the teachings of Rabbi Schneur Zalman of Liadi; adapted by Yitzchak Wagshul

Don't make dogma's out of it. But elevate your souls by learning the Mitzvot surrounded by the Jewish Halakhot.
And the teachings of Chassidut by the Chassidim.

That we may hold on the 'right understanding' in our 'travel' through the 'dessert' our 'diaspora':

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What Is Kabbalah?

The Soul of Judaism

By Tzvi Freeman

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What Is Chassidut?

Teachings from the core essence

By Tzvi Freeman

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What Is Chabad?

Do-It-Yourself Judaism

By Tzvi Freeman

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What Is a Tzaddik?

Being human all the way

By Tzvi Freeman

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The Tzaddik HaDor

As the Zohar teaches us – everyone is against or afraid of the idea of there having to be a tzaddik. HaTzaddik, "THE" Tzaddik, HaDor - namely the Tzaddik of "THIS" generation. The Holy Zohar teaches (Zohar I, 28a): "Woe to the world for they do not provide help for the Shechina (Divine Presence) during the exile, or for Moshe (i.e. the Tzaddik), who is always with Her and never moves from Her… Moshe did not die. He is called Adam. Of Adam it is written (Bereishit 2:20), 'And Adam had no helpmate'. This applies to the last exile: Adam – the Tzaddik – has no helpmate. Everyone is against the Tzaddik".

May we all sincerely and wholeheartedly turn to Hashem in prayer and seek out, support and reveal the Shechina hidden within the exile along with Her helpmate 'HaTZaDDiK HaDoR' Amen.

Kol-HaTor The Voice of the Turtle Dove

Kol HaTor - קול התור or "The Voice of the Turtledove" (a reference to Song of Songs 2:12) was written by Rabbi Hillel Rivlin of Shklov, a disciple of the Vilna Gaon . The text deals with the Geulah (Era of Redemption) and describes its signs vis-a-vis an evaluation of a proposed 999 footsteps of the Moshiach’s arrival. The Vilna Gaon believed the number 999 to be intrinsically connected to the idea of Moshiach ben Yosef, he also felt that this number is alluded to in the gematria of his own name. It was first published in Hebrew by Rabbi Menachem Mendel Kasher in 1968 to whom the book was passed down over the generations.

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And…… to all Jews and Ephraimites:

Pirkei Avot 6:10

Dr. Joshua Kulp

חֲמִשָּׁה קִנְיָנִים קָנָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְעוֹלָמוֹ, וְאֵלּוּ הֵן, תּוֹרָה קִנְיָן אֶחָד, שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד, אַבְרָהָם קִנְיָן אֶחָד, יִשְׂרָאֵל קִנְיָן אֶחָד, בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד. תּוֹרָה מִנַּיִן, דִּכְתִיב (משלי ח), ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז. שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (ישעיה סו), כֹּה אָמַר ה' הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי אֵי זֶה בַיִת אֲשֶׁר תִּבְנוּ לִי וְאֵי זֶה מָקוֹם מְנוּחָתִי, וְאוֹמֵר (תהלים קד) מָה רַבּוּ מַעֲשֶׂיךָ ה' כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ. אַבְרָהָם קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (בראשית יד), וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ. יִשְׂרָאֵל קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (שמות טו), עַד יַעֲבֹר עַמְּךָ ה' עַד יַעֲבֹר עַם זוּ קָנִיתָ, וְאוֹמֵר (תהלים טז) לִקְדוֹשִׁים אֲשֶׁר בָּאָרֶץ הֵמָּה וְאַדִּירֵי כָּל חֶפְצִי בָם. בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (שמות טו), מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ ה' מִקְּדָשׁ ה' כּוֹנְנוּ יָדֶיךָ. וְאוֹמֵר (תהלים עח) וַיְבִיאֵם אֶל גְּבוּל קָדְשׁוֹ הַר זֶה קָנְתָה יְמִינוֹ:
Five possessions did the Holy Blessed One, set aside as his own in this world, and these are they: The Torah, one possession; Heaven and earth, another possession; Abraham, another possession; Israel, another possession; The Temple, another possession. 1a) The Torah is one possession. From where do we know this? Since it is written, “The Lord possessed (usually translated as ‘created’) me at the beginning of his course, at the first of His works of old” (Proverbs 8:22). 2a) Heaven and earth, another possession. From where do we know this? Since it is said: “Thus said the Lord: The heaven is My throne and the earth is My footstool; Where could you build a house for Me, What place could serve as My abode? (Isaiah 66:1) And it says: “How many are the things You have made, O Lord; You have made them all with wisdom; the earth is full of Your possessions” (Psalms 104:24). 3a) Abraham is another possession. From where do we know this? Since it is written: “He blessed him, saying, “Blessed by Abram of God Most High, Possessor of heaven and earth” (Genesis 15:19). 4a) Israel is another possession. From where do we know this? Since it is written: “Till Your people cross over, O Lord, Till Your people whom You have possessed” (Exodus 15:16). And it says: “As to the holy and mighty ones that are in the land, my whole desire (possession) is in them” (Psalms 16:3). 5a) The Temple is another possession. From where do we know this? Since it is said: “The sanctuary, O lord, which your hands have established” (Exodus 15:17”, And it says: “And He brought them to His holy realm, to the mountain, which His right hand had possessed” (Psalms 78:54).

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Please let we all, Jews and all their friends, take the Har HaBayit and start building the Temple and restoring her service?
כִּ֤י אִם־הֵיטֵיב֙ תֵּיטִ֔יבוּ אֶת־דַּרְכֵיכֶ֖ם וְאֶת־מַעַלְלֵיכֶ֑ם אִם־עָשׂ֤וֹ תַֽעֲשׂוּ֙ מִשְׁפָּ֔ט בֵּ֥ין אִ֖ישׁ וּבֵ֥ין רֵעֵֽהוּ׃
No, if you really mend your ways and your actions; if you execute justice between one party and another;
גֵּ֣ר יָת֤וֹם וְאַלְמָנָה֙ לֹ֣א תַעֲשֹׁ֔קוּ וְדָ֣ם נָקִ֔י אַֽל־תִּשְׁפְּכ֖וּ בַּמָּק֣וֹם הַזֶּ֑ה וְאַחֲרֵ֨י אֱלֹהִ֧ים אֲחֵרִ֛ים לֹ֥א תֵלְכ֖וּ לְרַ֥ע לָכֶֽם׃

if you do not oppress the stranger, the orphan, and the widow; if you do not shed the blood of the innocent in this place; if you do not follow other gods, to your own hurt—
וְשִׁכַּנְתִּ֤י אֶתְכֶם֙ בַּמָּק֣וֹם הַזֶּ֔ה בָּאָ֕רֶץ אֲשֶׁ֥ר נָתַ֖תִּי לַאֲבוֹתֵיכֶ֑ם לְמִן־עוֹלָ֖ם וְעַד־עוֹלָֽם׃

then only will I let you dwell in this place, in the land that I gave to your ancestors for all time.
Ariel your Representee, Representee of Ephraim and adviser (not a rabbi but friendly adviser) of Bet Yisrael international on the Har HaBayit.

8And they shall make Me a sanctuary and I will dwell in their midst		חוְעָ֥שׂוּ לִ֖י מִקְדָּ֑שׁ וְשָֽׁכַנְתִּ֖י בְּתוֹכָֽם:
And they shall make Me a sanctuary: And they shall make in My name a house of sanctity.		וְעָשׂוּ לִי מִקְדָּשׁ: וְעָשׂוּ לִשְׁמִי בֵּית קְדֻשָּׁה:
9according to all that I show you, the pattern of the Mishkan and the pattern of all its vessels; and so shall you do.		טכְּכֹ֗ל אֲשֶׁ֤ר אֲנִי֙ מַרְאֶ֣ה אֽוֹתְךָ֔ אֵ֚ת תַּבְנִ֣ית הַמִּשְׁכָּ֔ן וְאֵ֖ת תַּבְנִ֣ית כָּל־כֵּלָ֑יו וְכֵ֖ן תַּֽעֲשֽׂוּ:
according to all that I show you: here, the pattern of the Mishkan. This verse is connected to the verse above it: “And they shall make Me a sanctuary…” according to all that I show you.		כְּכֹל אֲשֶׁר אֲנִי מַרְאֶה אֽוֹתְךָ: כָּאן את תבנית המשכן, הַמִּקְרָא הַזֶּה מְחֻבָּר לַמִּקְרָא שֶׁלְּמַעְלָה הֵימֶנּוּ וְעָשׂוּ לִי מִקְדָּשׁ כְּכֹל אֲשֶׁר אֲנִי מַרְאֶה אוֹתְךָ:

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From the talks of the Lubavitcher Rebbe, Rabbi Menachem M. SchneersonFrom the Sichos in English CollectionAnalytical studies by the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson on the Rambam's rulings concerning the construction and the design of the Beis HaMikdosh

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From the talks of the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson
From the Sichos in English Collection
Analytical studies by the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson on the Rambam's rulings concerning the construction and the design of the Beis HaMikdosh

By Rabbi Schneur Zalman of Liadi

With this modern translation of the Shulchan Aruch Harav, the English-reading public can study Jewish law as taught by Rabbi Shneur Zalman of Liadi, the Alter Rebbe, from the original source.

Come and join our Facebook group:

Har HaBait Jewish Sovereign for all Israel

Don't make dogma's out of it. But elevate your souls by learning the Mitzvot surrounded by the Jewish Halakhot.
And the teachings of Chassidut by the Chassidim.

That we may hold on the 'right understanding' in our 'travel' through the 'dessert' our 'diaspora':

click:

By Tzvi Freeman

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By Tzvi Freeman

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By Tzvi Freeman

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And…… to all Jews and Ephraimites:

Pirkei Avot 6:10

When you give to Sefaria, you’re powering a living library of more than 3,000 years of Jewish texts. Donate today and support the future of Jewish learning, innovation, and conversation.

CHABAD LUBAVITCH
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