QUESTION:
1) The Vilna Gaon wrote that the Erev Rav will lead the Jewish people at the end of the ikvesa d’meshicha. Is this only referring to false leaders or can it even be referring to Gedolim chas v’shalom?
ANSWER:
The sefer HaDor HaAcharon collects together all the words of the Sages on this topic, and he cites there that even people who are considered to be prominent can be from the Erev Rav.
QUESTION
2) Are there views that the Erev Rav can be elevated to holiness?
ANSWER
At the roots of Creation are the kav (ray) and tzimtzum (constriction) that Hashem made within His Infinite Light. The kav is the root of all Yeish (existence) and the tzimtzum is the root of all ayin (non-existence). The Jewish people are rooted in Yeish, whereas Amalek is the evil ayin, the absence of existence. Thus there is a mitzvah to wipe out Amalek, for they are not meant to exist. Amalek’s entire concept is to be connected to the tzimtzum, to the vacant space that is empty from Hashem’s infinite light. The Erev Rav tries to mix together Yeish with Ayin, to mix together existence with non-existence. Our role as Yisrael is that need to keep Yeish and Ayin separate from each other, returning each of them to their root.
QUESTION
3) Were the Erev Rav in Egypt (Pharoah’s sorcerers) holy and spiritual people, and did they become holier by joining the Jewish people?
ANSWER
They were very spiritual, just like Bilaam was very spiritual. But they were covered with coarse physicality. They remained as Egyptian sorcerers even after they went out of Egypt.
QUESTION
4) The Rav mentioned that if one can identify a “spark” of “Erev Rav” in another’s soul (i.e. someone who instigates strife and enjoys it), one should love him and hate him at once – love the Jew part of him and hate the Erev Rav part of him. Practically speaking how does one do this?
ANSWER
This is a subtle wisdom to learn about. One needs to see which parts of the other person’s nature are “Erev Rav” aspects, and then hate only those parts of the person.
QUESTION
5) Were there tzaddikim who tried to be mekarev (draw close to Yiddishkeit) the souls of the Erev Rav?
ANSWER
Those tzaddikim who tried to fix the Erev Rav had a way of thinking that was rooted in Moshe’s desire to fix the Erev Rav.
QUESTION
6) Rebbi Nachman said that the 50th gate of tumah is immorality with the same gender, which is rooted in the trait of being conceited. Is this the same thing as the tumah of the Erev Rav?
ANSWER
Yes!!
QUESTION
2) Are there views that the Erev Rav can be elevated to holiness?
ANSWER
At the roots of Creation are the kav (ray) and tzimtzum (constriction) that Hashem made within His Infinite Light. The kav is the root of all Yeish (existence) and the tzimtzum is the root of all ayin (non-existence). The Jewish people are rooted in Yeish, whereas Amalek is the evil ayin, the absence of existence. Thus there is a mitzvah to wipe out Amalek, for they are not meant to exist. Amalek’s entire concept is to be connected to the tzimtzum, to the vacant space that is empty from Hashem’s infinite light. The Erev Rav tries to mix together Yeish with Ayin, to mix together existence with non-existence. Our role as Yisrael is that need to keep Yeish and Ayin separate from each other, returning each of them to their root.
QUESTION
3) Were the Erev Rav in Egypt (Pharoah’s sorcerers) holy and spiritual people, and did they become holier by joining the Jewish people?
ANSWER
They were very spiritual, just like Bilaam was very spiritual. But they were covered with coarse physicality. They remained as Egyptian sorcerers even after they went out of Egypt.
QUESTION
4) The Rav mentioned that if one can identify a “spark” of “Erev Rav” in another’s soul (i.e. someone who instigates strife and enjoys it), one should love him and hate him at once – love the Jew part of him and hate the Erev Rav part of him. Practically speaking how does one do this?
ANSWER
This is a subtle wisdom to learn about. One needs to see which parts of the other person’s nature are “Erev Rav” aspects, and then hate only those parts of the person.
QUESTION
5) Were there tzaddikim who tried to be mekarev (draw close to Yiddishkeit) the souls of the Erev Rav?
ANSWER
Those tzaddikim who tried to fix the Erev Rav had a way of thinking that was rooted in Moshe’s desire to fix the Erev Rav.
QUESTION
6) Rebbi Nachman said that the 50th gate of tumah is immorality with the same gender, which is rooted in the trait of being conceited. Is this the same thing as the tumah of the Erev Rav?
ANSWER
Yes!!
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