RABBI MEIR KAHANE ON THE EREV RAV

B"H

The erev rav is that part of the Jewish People intent on war against G-d and against the truth and credibility of His Torah.  With them we face an uncompromising battle to the finish, and the Gra emphasized this in his call to holy war against them.  When he says that whoever does not actively fight the erev rav becomes their partner and is better off never having been born, he means to warn against the distorted tolerance and groundless love which are the main impediments in this war. Rather, says the Gra, our task is to assist our Messiahs in their task, and the task of Mashiach ben Yosef is once more emphasized there (Chapter 1:6):  "The general purpose of Mashiach ben Yosef is in three things: uncovering the Torah's secrets, the ingathering of the exiles, and eradicating the spirit of impurity from the Land."  Whoever does not take part in this, strengthens the hand of those who block the way to redemption "in haste," thereby bringing upon us tragedies, grief and destruction, Heaven help us! Whoever refuses to fight them sheds blood. (Or HaRa'ayon, p.922)

THE EREV RAV

In his book EVEN SHELOMO, the Vilna Gaon, ztk’l wrote that the selection and purification of Israel will not be complete until the Erev Rav separates from Israel completely, because they (Erev Rav) are very attached to the Jews and the Jews learn from their actions.

In the Tikkune Zohar (97a) it is written: “All the exile and the destruction of the Beit ha Mikdash and all the suffering, all of it came through Moshe’s acceptance of the Erev Rav, and all wicked people and evildoers in each generation come from them, meaning from their souls, for they are reincarnations of those who left Egypt and this is what the Gemara (Beitza 32) refers to: “They come from the Erev Rav”.

THE MAIN DRIVE OF THE EREV RAV IS TO UNIFY EISAV AND YISHMAEL AND TO SEPARATE THE TWO MOSHIACHS.

THEREFORE, OUR MAIN SERVICE AND BATTLE IS TO BREAK AND TO REMOVE THE STRENGTH OF THE EREV RAV, THE K'LIPAH OF ARMELIUS THE EVIL, FROM ISRAEL; THE EREV RAV IS OUR GREATEST ENEMY, THE ONE WHO SEPARATES THE TWO MOSHIACHS.

The purpose in our bringing about the ingathering of the exiles is to set up faithful people for the sake of the unification of the two moshiachs (i.e., Moshiach Ben Yosef and Moshiach Ben Dovid) in the gates of Jerusalem. This is in order to return the Divine Presence to bring about the redemption, the true redemption and sanctification of God's Name. According to our teacher, the Vilna Gaon, z"l, we can bring about, with the help of God and through these strong people, these two moshiachs, and to learn well all the levels and their purposes in practical terms. The general purpose of the two moshiachs, Moshiach Ben Yosef and Moshiach Ben Dovid, throughout all the generations has been to protect and fight against the three 'heads' of the K'lipos, Eisav, Yishmael, and the Erev Rav. The specific role of Moshiach Ben Yosef is against Eisav who is the k'lipah of the left, the main purpose of Moshiach Ben Dovid is against Yishmael, the k'lipah of the right, and together they go against Eisav and Yishmael who are the ox and the donkey from the side of impurity. The joining of Eisav and Yishmael is the result of Armelius, the sar of the Erev Rav, who are able to destroy Israel and the entire world, may God have mercy. The main drive of the Erev Rav is to unify Eisav and Yishmael and to separate the two moshiachs. Therefore, our main service and battle is to break and to remove the strength of the Erev Rav, the k'lipah of Armelius the Evil, from Israel; the Erev Rav is our greatest enemy, the one who separates the two moshiachs. The k'lipah of the Erev Rav works only through deception and roundabout ways. Therefore, the war against the Erev Rav is the most difficult and bitterest of all. We must strengthen ourselves for this war, and anyone who does not participate in the battle against the Erev Rav becomes, de facto, a partner with the k'lipah of the Erev Rav, and was better off not being born in the first place.
(Kol HaTor, Chapter 2, Section 2, Letter 'bais')

Separation is the Key to Redemption

(from the Zohar on Parshat Lech Lecha)

20. "And there was a strife between the herdsmen of Avram's cattle"

When Avraham discovered that Lot, his nephew, was engaged in Idol Worshipping, Avraham knew immediately that he had to disconnect himself completely from Lot. The spiritual principle of this story concerns the influence that our immediate environment exerts upon us. It is incumbent upon all of us to associate with people who are sincere in their desire for spiritual growth. Although our own intentions may be pure, the influences that surround us inevitably affect our way of life.

The Relevance of this Passage

The Kabbalistic definition of Idol Worshipping includes much more than simply praying to statues or other false gods. Whenever we allow an external object or situation to control our behavior, our thoughts, or our emotions, we are worshipping an idol. Many people, for example, worship the idol of money. They are disciples and servants to their own businesses. Others are ruled by appearances and the perceptions of those around them. The moment we allow the external world to control our hearts and minds, we are committing the sin of Idol Worshipping. In this portion, freedom from external negative forces and influences is bestowed upon the reader.

174. Rabbi Shimon said, Come and behold, It is written: "And there was strife (Heb. riv) between the herdsmen of Avram's cattle." The word riv is spelled Resh Bet without the letter Yud, which means that Lot wanted to return to idol worshipping, which was the custom of the natives. Thus, at the end of the verse, it is written: "and the Cnaani and the Perizi dwelt then in the land." THIS TEACHES US THAT LOT WANTED TO WORSHIP IDOLS AS THEY DID. AND THE REASON WHY IT GIVES RIV WITHOUT A YUD IS TO POINT TOWARD IDOL WORSHIP. IT FOLLOWS THE SECRET FOUND IN THE VERSE, "AND THE ELDER (HEB. RAV) SHALL SERVE THE YOUNGER" (BERESHEET 25:23). ESAV SAID TO YA'AKOV, "I HAVE ENOUGH (HEB. RAV - RESH BET)" (BERESHEET 33:9), BUT YA'AKOV SAID TO HIM, "AND BECAUSE I HAVE ALL (HEB. KOL)" (BERESHEET 25:11). THIS IS ALSO THE SECRET OF THE VERSE, "AND A MIXED MULTITUDE (HEB. EREV RAV) WENT UP ALSO WITH THEM" (SHEMOT 12:38).


175. How do we know that Lot reverted to his evil ways of idolatry? We know is from the verse: "and Lot journeyed from the east (i.e. from yore)" (Beresheet 13:11). And what is the meaning of "yore?" It means from Him-He who is more ancient than the world. And thus it is written: "and Lot journeyed from the east," and "it came to pass, as they journeyed from the east" (Beresheet 11:1). So, because there they journeyed away from Him-He who is more ancient than the world, it means the same thing here!


176. As soon as Avraham realized that Lot reverted TO IDOLATRY, he spoke to him: "And Avram said to Lot, separate yourself, I pray you, from me" (Beresheet 13:8-9)--you are not worthy of associating with me. So Avraham separated from him and did not want to travel with or deal him any more, because whoever accompanies a wicked person shall eventually follow in his steps and be punished because of him.


177. How do we know this? We know this from Yehoshafat, who associated with Achav. And had it not been for the merit of his ancestors, Yehoshafat would have been punished because of Achav. As it is written: "but Yehoshafat cried out..." (II Divrei Hayamim 18:31). Then he was saved, as it is written: "and Elohim moved them to depart from him" (Ibid.)

We must separate ourselves from Esav, from Yishmael and from the Erev Rav, this is our mission.

PARSHAT PIKUDEI

B”H

And if the cloud did not lift up, they would not travel until the day which it would be lifted (Shemot 40:37)

This is praise for Bnei Yisroel who despite having waited some time, would not move unless directed to by Hashem.  Bnei Yisroel understood that Hashem was directing them according to a deeper spiritual plan and that everything was for their own good.  They therefore made no attempt to travel further unless directed by Hashem. (Ramchal on the Parsha, Kisvei Ramad Vali (606)

Sometimes we don’t have all of the information. Sometimes things look hopeless.   It is natural to want to take action to do something, anything to change the situation. It is much harder to trust that Hashem is the one in ultimate control and to wait patiently for his will to be revealed. This is the time that really tests our emunah.

Shabbat Shalom

CHODESH ADAR BET TOV

B"H

“May this month be the final end of all our travails, a start and beginning for the redemption of our soul.  For You have chosen Your people Israel from all the nations, and You have set forth the decrees of the New Moons for them.  Blessed are You Hashem, Who sanctifies Israel and the New Moons.” (Mussaf for Rosh Chodesh)

OUR WORDS DEFINE US

B"H

When we examine the workings of our words, we come to see that they, more than any other human capacity, define us.  What we say and how we say it is who we are.  Angry, hurtful words define a angry, hurtful person. Kind, considerate words define an kind, considerate person.

This can be seen by considering the unique nature of the tongue: it is partially hidden and partly revealed.  It is usually not seen but it is heard.  Maharal concludes that Hashem designed the tongue to reflect its function, which is to reveal the hidden self-one's thoughts, ideas and personality.  The tongue takes these hidden elements from within the person and, through words, brings them into the open.

The laws of proper speech are Hashem's specific practical directives for how to use this defining capacity. They teach us how to look at people and speak about people.  They reflect the Torah's wisdom which sees the impact and ripple effect of every negative interaction.  The Torah understands that at the core of virtually every broken friendship, shattered career or divorce is a seed of hatred, a seed usually planted by a hurtful word.

The Torah's laws reflect Hashem's knowledge that much ovfthe pain and anguish of life can be averted by restraining ourselves from sowing these seeds.

It is actually a simple principle: If one removes negativity, gossip, slander and divisiveness from one's vocabulary, one automatically and dramatically improves one's own life and the lives of everyone in one's environment.

Chofetz Chaim, A Lesson A Day

Artscroll Series

Rabbi Shimon Finkelman

Rabbi Yitzchak Berkowitz

RECTIFYING THE FIRST SIN:EATING

The first entry of evil into humanity was through this act of unholy eating.  Until that fateful moment evil existed outside themselves embodied as the serpent.  When Adam and Eve ate from the Tree of Knowledge of Good and Evil they brought an intermingling of good and evil into themselves, into the very substance of their being.

Whenever we eat without proper kavanna we repeat this original sin.  The primary fixing of human civilization is to learn to eat in holiness.  Adam and Eve contained the souls of all humanity, of all the people who would ever live.

We were all present as a part of their consciousness and participated in their decision to eat.  Consequently we also suffered the damaging effects of their sin.

All neuroses, personality imbalances, and existential disatisfactions, teaches Torah, have their root in this sin of unholy eating.  Its impurity lives inside each of us as a fact of the human condition.  Every person has an eating disorder, for “eating” is a much broader activity than simply taking food into one’s mouth.

Eating, as an archetype, is the experience of lack and the taking inside oneself of something from outside to fill that lack.  Something that was not you, becomes a piece of you.  Literal eating, material acquisition, sexuality, honor-seeking, addiction to power,  praise, drugs, or even attention are all forms of eating.  They start with an experience of lack, and in an effort to assuage that lack one pulls something from the outside in.

The act of eating itself is neutral.  It has no intrinsic holiness, but neither is it shameful or destructive.  Creation does move forward simply by traveling up its food chain, but the truth of G-d as one and good and omnipresent is not automatically revealed.  The holy expression of “eating” has two criteria:

     1.  The “food” must be kosher.  Literal food must not mix meat and milk, nor be of an animal type forbidden by Torah; sexuality must not be adulterous, money must not be acquired by theft, etc.  In a more general sense, kosher also means healthy.  The Torah forbids us from doing anything that damages our bodies.  This includes eating amounts of types of food that are literally kosher but nevertheless unhealthy.

     2. One’s intentions must be pure and selfless.  One must consciously undertake to serve G-d and bring pleasure to his or her Creator with one’s newly acquired resource, be it food or possessions, etc.

Every person struggles with some form of eating disorder.  Our taking from the world is never perfectly conscious and selfless.  This was the first sin and it remains the root of all impurities in the personality.  Our literal eating is always a microcosm of the way we take from the world.  Every imbalance of psyche has some corresponding (and casual) expression in the way we ingest food.  Neuroses and psychoses are only symptoms of our unholy eating which is always the first cause.

(Eating as Tikun, Susan Schneider)