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August 27, 2016, 1:33 pm
Filed under: Creation, erev rav-mixed multitude, Parsha Barashit | Tags: ,



א בתשרי



When God said “Let us make man in our image” He was speaking with the angels who Hashem had put in charge of this physical world and was about to make him ruler over the angels. The angels did not like this at all and responded to God “What is man that you remember him ? ” (Psalms 8:4) , man will sin. God said to the angels if you were humans you would do worse. So angels took on the challenge and failed as God had said they would as its written “The sons of God saw the daughter’s of men”. God would not let them return to heaven, Uzza and Azael but chained them to the mountains of darkness in the far East. From them derive the souls of of the Erev Rav.

The first day God creates light and

separates light from darkness,

and day from night.

Yet he didn’t make the light producing objects (the sun and the stars) until the fourth day (1:14-19). 1:3-5

This tells us what we are looking at is not the physical world as we know it.

The first day God creates light”




Light is a primary manifestation of Divine energy, Light is an often-used term as a metaphor for various manifestations and emanations of God

Looking for a transcendent word in a vocabulary generated by our physical lives, we seize upon “light.” Light is our metaphor for the incorporeal, the spiritual, the Divine. We speak of an era of “enlightenment” dispelling dark ages of ignorance and ignominy, of a “ray” of hope penetrating the blackness of despair, of the Divine “light” that bathes the virtuous soul.

Light straddles the defining line that runs between the physical and the spiritual. Having no weight, Having no mass, Having just about none of matter’s properties, light is the most ethereal of physical “things.” Perceptibly real, yet free of the qualities we ascribe to the objects of our perceptible universe, light serves as a bridge of allegory between a mind grounded in a material environment and the metaphysical abstractions it contemplates.

This idea of light will help us to understand what God meant when he says

Twice in the 4th chapter of Deuteronomy (verses 35 and 39 respectively), the Bible makes this amazing statement:

You were shown to know that the L-rd is G-d, there is none else beside Him.

Know today, and take unto your heart, that the L-rd is G-d, in the heavens above and the earth below, there is none else.

There is none else” means that there is none else. Indeed, they explain, to maintain that there are existences other than G-d is ultimately the same as maintaining that there are other “gods” beside Him. What real difference is there between saying that the universe is governed by thousands of gods, or by a god of good and an equally potent god of evil, or by a very powerful god who (almost) always triumphs over a much weaker Satan, or by a great and mighty god who pervades every iota of existence save for a single cubic centimeter of space? Ultimately, one is saying that there is more than one God ruling in the world. To say that there is a god with the power to create and destroy universes, punish the wicked and reward the righteous, cause galaxies to spin and crops to grow, but that there also exists a single thing not under his control—is to deny His exclusive divinity and power.

Yes, we perceive our own existence and the existence of the myriads of objects and forces we call “the universe.” But this is our finite and subjective perception of reality. If we could observe reality from the all-transcendent perspective of the Creator, we would see a “world” devoid of selfhood and being.

If the eye were allowed to see the life and spiritual content flowing from the utterance of G-d’s mouth into every creation, we would not see the materiality, grossness, and tangibility of the creation, for it would be utterly nullified in relation to this divine life-force…

To understand this clearly God has given us in his Bible the metaphor of light

By this we shall understand the relativity of a thing’s very existence or nonexistance

Light exists. We regard light as an entity distinct from its emitter, distinguishing between a luminous body and its luminescent expression. An observer on earth, for example, perceives both the sun and the light that extends from it, and hence our dictionary includes both the terms “sun” and “sunlight.” But what would be the perspective of an observer within the sun? Would he, too, perceive “sunlight” as an existence distinct from the sun? Obviously not. Light, by definition, has a source and a destination, an emitter and an observer; light is information — a communication from one thing to another. Light, then, exists only in relation to that which is outside of its source, but not in relation to the source itself. If sunlight is defined as “the sun’s luminescent expression,” then it cannot be said to “exist” within the sun, where the very notion of “expression” is superfluous and meaningless.

Does this mean that the entity we call light “begins” outside of the sun? Again, the answer is obviously No. The sun itself is not dark; the luminescence that extends from it certainly pervades it. It is just that the concept of “light” has validity and meaning only to an observer outside of the light’s source. Lacking substance of its own, light exists only insofar as it serves its function: to carry information and effect from its emitter to that which lies outside its emitter. Where it has no function (i.e. within its emitter), it does not exist — not because it is any less “there,” but because it lacks the context that defines its existence.

Light, then, both exists and does not exist at the same time, depending on the context in which it is viewed. It goes from non-existence to existence not by undergoing any intrinsic change but simply by being observed from a different vantage point — a point in relation to which its function has significance.

Our world is “light” emitted by God: an expression of His omnipotence, a revelation of His majesty. As “light,” the created reality has no substance of its own, no intrinsic being; its “existence” is defined solely by its function — to express and reveal its Emitter. So the world exists only as observed from without its Creator and Source. As seen from God’s perspective, it does not merit the term “existence” — again, not because it is any less “there” (G-d, after all, tells us in His Bible that He created a world), but because in relation to the Divine “sun” the defining function of the sunlight of creation is utterly insignificant.

A important difference between the sun/sunlight analogy and the Creator/creation relationship it illustrates. With the sun, we identify two distinct areas in whose context the “existence” of sunlight is considered: outside the sun, and within the sun. Outside the sun, sunlight exists; within the sun, it is non-existent. Regarding the Almighty, however, the existence of this “second perspective” is itself only a matter of perspective. In truth, there is no ”area” that is outside of G-d’s infinite reality; the ”vacuum” into which G-d emanates His light is only a vacuum of perception, real only from our mortal perspective. In other words, G-d did not create a reality outside of Himself, only the perception of a reality outside of Himself. So the ”light” of creation is, in truth, ”sunlight within the sun” – that is, non-existent light. To us, the world exists only because we perceive ourselves as being “outside of the sun” – a perceived vantage point from which ”sunlight” is perceived as an ”existence.”]

The Bible twice reiterates the exclusivity of God’s existence, twice in the same chapter proclaiming that “there is none else” other than He. For there are two paths by which man may come to appreciate the nature of his reality vis-a-vis the Divine: from the top down, and from the bottom up.

The revelation at Sinai was a brief “foretaste” of a future world — a world in which all masks and superimposed “perceptions” will fall away. A world in which “your master shall no longer shroud Himself; your eyes shall behold your Master”; a world in which “the world shall be filled with the knowledge of God as the waters cover the sea” (Isaiah 30:20 and 11:9). In the world of the Messiah, “G-d will take the sun out of its sheath” and obliterate the concealment that effects the perception of a reality outside of His.

Here again we are working this light metaphor

I hope by now you are getting the Idea

The first day God creates light and separates light from darkness, and day from night.

Yet he didn’t make the light producing objects (the sun and the stars) until the fourth day (1:14-19). 1:3-5

This tells us what we are looking at is not the physical world as we know it.

The first day God creates light”

The first day God creates light and separates light from darkness, and day from night.

Yet he didn’t make the light producing objects (the sun and the stars) until the fourth day (1:14-19). 1:3-5

This show us concerning


Ages before Einstein, and millenniums before the question even ever had reason to rise, there existed in our world the knowledge of the age of the universe. The similarities between the structures of the paradigm in which this knowledge was contained and our current model of such ideas in both detail and number, are truly astounding. This knowledge was recorded in the scriptural commentary books of the Talmud and the Kabbalah.

The Bible is literally the blueprint of the entire universe. All events and all of things are to be found in it. Upon accepting these principles, it is most obvious when flipping through the Bible, that there is much more that lies beneath the surface level. In addition to the Oral accompaniment which was given at Mount Sinai, from the very hand of G-d along with the written Bible, the Oral Law consists of much elaboration and commentary. The commentators were the mystic rabbis, who went about their annotation in a very structured and set manner, which some might even call scientific. This oral commentary they received from their teacher who in turn received the teaching from their teacher in unbroken succession going back to the father of all prophet Moses, who received the oral Torah from the mouth of God. Every letter is explained on an individual basis, and then explained again in terms of the word in which they are to be found. (Commentary on the very first letter of the entire Bible fills many volumes in and of itself!!) Every word is individually explained, and then explained in terms of the sentence, or overall context in which they are to be found. The numerical values of the letters help point out correlations, along with many other techniques.

Commentary on the Bible is thus not the interpretation that most conceive it to be. It provides insights which exist in and of themselves, but which the layman is unable to catch on to on his own, lacking the knowledge and information which the commentators received in the oral traditions. Having being made aware of these things, the laymen is then able to study the Bible on deeper levels with the aid of the commentary.

Perhaps the most important fact which must be made clear from the start, is that the Biblical year 5770 (in which we find ourselves today), corresponds to everything that occurred from the 6th day on. It was only after Adam was created on the 6th day that we begin the Biblical calendar. Thus as far as the universe itself is concerned, its age would be 5770 years + 6 days. Our calendar does not concern itself with these six days, as the ultimate purpose of Bible goes far beyond mere speculation.

The purpose of creation is a physical, and practical one, thus our perception of time should concern that time which concerns us, as human beings. Nevertheless, the first six days of creation obviously were of much importance in and of themselves. A distinguishment that is made between the Heaven and the Earth, is to be found in any literal translation, which acknowledges that the word Shamayim (most often understood to mean sky) refers to the spiritual worlds. The message that is being conveyed here, is that there is something essentially distinctive that separates the creation of the heavens, from the creation of the Earth.

The Midrash (Vayikra Rabba 29:1) also separates the two, in examining the last three things which were created – The entire universe and the laws of nature, the Nefesh (the soul of the animals, which we as humans posses as well) and then finally, at the very end of Day six, the Neshama (the human soul). In Deuteronomy 32:7, Moses ends his speech towards the Children of Israel by saying that if you want to see the fingerprint of G-d in the universe , “consider the days of old, the years of the many generations.” The Ramban, Nachmanides explains that this verse refers to two distinctive periods of time. “The days of old”, refers to the first six days of creation, whereas “the years of many generations” refers to everything that occurred succeeding Adam. It is evident then, that there is something different about the seventh day of creation, which separates it from the first six.

Rav Levi said in the name of Rav Chama ben Chanina that God created 3 objects on each of the days of creation.

The first day God created Heaven , Earth and Light.

On the 2nd day the firmament, Gehenom and the Angels.

On the 3rd day God created Trees Herbs and Gan Aden.

On the 4th day the sun moon and constellations.

On the 5th day Birds , fish and the Leviathon.

On the 6th day Adam Eve and moving creatures. Rav Pichas said on the 6th day 6 were created  Adam Eve, creeping creatures, cattle, wild animals and demons.

The light of the first day was completed on the 4th day with the objects that manifest light. The firmament clouds and ocean of the 2nd day was completed on the 5th day

A observation of Satinover concerning the Big Bang theory, recognizes time as a dimension. Being a dimension, time, or at least our perception of time, is thus relative to the system one finds oneself in, due to variants in gravity and velocity. A day on one planet may be equivalent to 10 years on another. The absolute time depends on where you gather data from. This is the essential idea behind the information that follows. Time during creation is recorded in terms of days. These days are made distinct, in the words “Vayehi Erev Vayehi Boker Yom…..”. This is most commonly translated as “And there was Evening and there was Morning, Day………”. Upon examining the words Erev (evening) and Boker (morning), however, their roots become manifest. The root of “Erev” means mixture or chaos. The root of “Boker”, on the other hand, refers to order, and discernment. Thus every day consisted of a process of moving from disorder to order.

The planets, the stars (including the sun) and the moon were not brought into existence until the fourth day, and thus the idea of a day being defined in terms of the Earth’s rotation, was non-existent. It was only in the seventh day of creation, that the Earth’s rotation coincided precisely with the cyclical appearances of the creation of Light (which unfortunately remain invisible to us), and we were thus able to measure days according to the rotation of the Earth (note that time is still being measured in terms of the light cycles, as they are the true definers of time). Prior to the seventh day, the Earth rotated at a relatively high pace. On the seventh day, however, G-d ceased to actively create, and thus the rotation of the Earth slowed down, until it coincided with the light cycles. Thus, 24 hour days which occurred prior to the seventh day, would be perceived by us to have been much longer. King David alludes to the distortion in our perception of time in Psalm 90, verse 4: “1000 years in Your (G-d?s) sight are like a day that passes, a watch in the night.”

In a similar manner by which cosmologists have measured the age of the universe, they have estimated that the general relationship between time near the beginning and time today, is a million. This means that if a pulse were to be sent at one point in time every second, it would arrive in one million seconds. Due to the expanding universe, after receiving the first pulse, the succeeding pulses would not arrive every second after that. As time goes by, the universe expands, and thus the time relationship between pulses would change. In viewing the six days of creation as this “pulse” which was being transmitted, we find, that the first day, (of whom’s hours numbered 24) would have been experienced by us to be 8 billion years. The second 24hr day, would be experienced by us as 4 billion years. The 3rd – 2 billion. The 4th – 1 billion. The 5th – ? billion. The 6th – 1/4 billion. 8+4+2+1+1/2+ 1/4 = 15 3/4 billion years!!!!!

This is in addition to the fact that the most precise and authoritative commentator on Genesis, Nechunya ben HaKanah wrote that the 42 lettered name of G-d had within it the answer to the age of the universe. His successor, Rabbi Yitzhak of Acco insisted that the 42 lettered name alluded to the 42,000 “Divine Years” which transpired between the initializing of creation and man. Drawing on the quote that has been quoted above from the Psalms, he concluded that a divine day is 1000 years in our world, and that thus, a “Divine Year”, is 365 1/4 x 1,000 =365,250 of our own years. Thus the time between the beginning of creation and the creation of man is: 42,000 x 365,250 = 15.3 billion years!!!!!!!!!! .

And G-d said, Let there be light; and there was light. And G-d saw the light, that it was good; and G-d divided the light from the darkness.

In Hebrew, the words for ”the light” are numerically equivalent to 613, the number of commandments in the Bible as taught by Moses.

Moses our teacher is numerical value =613= the number of commandments in the Bible =The Light

The first day God creates light and separates light from darkness, and day from night.

Yet he didn’t make the light producing objects (the sun and the stars) until the fourth day (1:14-19). 1:3-5

This tells us what we are looking at is not the physical world as we know it.

The first day God creates light”


this is obvious

now what is this light ?

On the first day of creation, while Existence remained

in a state of complete chaos, God began the process of

bringing order to that chaos by commanding into

existence the reality of light.

It is  with light we are meant to guide the world to Divine order and the messianic age

We are talking about Primordial light

The light God first created was not the one with which we are most familiar

on a daily basis. This is especially so since this light was

Hidden by the fourth day of creation. Indeed, it

was concealed from creation on the very day it was


God saw that the light was good, and God separated between

the light and the darkness. (Genesis 1:4)

GOD SEPARATED: He saw that the wicked were

unworthy of using it (the light); He therefore set it

apart for the righteous.

Unlike the light of the sun and the

moon, or artificial lighting with which we are familiar, all

of which is available to the righteous and the wicked


To appreciate the difference between the Original Light

of creation, often referred to as the “Ohr HaGanuz” — the

Hidden Light” — and the light that remains readily.

With the light that The Holy One, Blessed is He, created

on the first day, Adam looked and was able to see from

one end of the world until the other. He had amazing higher perception.

THIRTY-SIX hours the Light served Adam

The thirty-six hours were (are)

made up of the 12 hours in advance of Shabbath, and the

24 hours of Shabbath itself. At the end of Shabbath, Adam

HaRishon was forced to leave the Garden of Eden for

having eaten from the Tree of Knowledge of Good and

Evil. Adam was on a higher level than Metatro”n is now. At the time of creation the worlds were on the level that nowadays exists only on the Sabbath.

God revealed to Adam and Eve a book given to them in the Garden of Eden by the angel Raziel (angel of secrets ). This book contains sacred knowledge concerning the 72 Divine Namea that revealed the formation of 670 inscriptions of higher mysteries. In the middle of the book was a secret writing explaining 1,500 keys to the universe which were not revealed even to the holy angels. When Adam and Eve got this book, all the angels gathered around to hear it read. When the reading began, the angels exalted Adam and Eve as if they were God, whereupon the angel Hadarnia”l (do not pronounce) was sent to them  saying, “Adam and Eve, do not reveal the glory of your Master, for to you alone and not to the angels is the privilege given to know these things.” Adam and Eve form then on  kept it secret and learned for themselves mysteries not known even to the angels.

When Adam and Eve transgressed the commandment of the Master regarding the Tree of Knowledge, the book flew away from them. Adam was so distressed, he entered the river Gihon (one of the rivers of the Garden) up to his neck and stayed there so that his body became wrinkled and his face haggard. God thereupon made a sign to the archangel Raphael to return the book, which Adam studied for the rest of his life. He left it to his son Seth, and it went through the generations to Abraham. It is still hidden today, for those who know how to read it.


The Light, though hidden, remains accessible to

the righteous.

God made a separation in the illumination of the

Light, that it should not flow or give off light except for

the righteous, whose actions draw it down and make it

shine. However, the actions of the evil block it, leaving

them in darkness, and this itself was the hiding of the


It is the goal of every Spiritual person who wants to maximize his

life to discover this holy light and how to use it for its

divine purpose.

The Bible preceded the world and its physical limitations. The pristine light of the first day also belongs to this initial stage of creation, transcending all limitations of time and place. Unlike the elevated light of the first day, regular light is produced by the heavenly bodies that were created on the fourth day. Our awareness of the passing of time, of days and seasons and years, comes from the world’s movement and rotation. The sun and the stars, God announced, ”will be for signs and festivals, days and years” [Gen.1:14]. Our concept of time belongs to the limits of the created universe; it is the product of movement and change, a result of the world’s temporal nature.

This second type of light corresponds to a lower holiness that penetrates and fills the world. The higher, transcendent light ’surrounds all the worlds’ . while the lower, immanent light descends and ’penetrates all of the created worlds’

The holiness of the Sabbath is, set and eternal, independent of our actions. And yet, we are commanded to sanctify it – ”Remember the Sabbath day to make it holy” [Ex. 20:8]. How can we sanctify that which is already holy?

The essential holiness of the Sabbath is eternal, transcending time; but it has the power to sanctify time. By – ”Remembering the Sabbath day to make it holy” , we give the Sabbath an additional holiness – the lower, time-bound holiness. People are blessed with a additional soul level, on the Sabbath. The first nefesh (soul) is the regular soul of the rest of the week, the soul that rules over the body. This soul is bound by the framework of time, just as the body that it governs is temporal and impermanent. On the Sabbath, however, an additional neshamah (higher Divine soul level) is revealed – a soul that transcends time, the soul that is rooted in the highest spiritual realms.

The Bible’s revelation at Sinai came to repair the sin of eating from the Tree of Knowledge. ”I created the evil impulse and I created the Bible as a remedy for it” . The Bible reveals the transcendent light of the first day of Creation, the light of timeless holiness. Therefore the first letter of the Ten Commandments, the beginning of the Bible’s revelation, is a Hebrew letter Aleph – ”Anochi Hashem Elokecha,” ”I am the Eternal your God.” Like the Aleph, representing the number one (it being the first letter of the alph-bet), the Bible contains the infinite light of day one, the boundless light that God saved for the righteous.

God saw that the light was good, and he separated the light from the darkness.”

the light “ in Hebrew, the original language of the Bible has the numerical value of 613, which is the number of the commandments rooted in the Bible. They are 613 ways God has given us to reveal this ”hidden Light”

Stay away from the Darkness which has the end of suffering and death and choose life

work the light”

And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so. And God called the firmament Heaven. And there was evening and there was morning, the second day.”( 1:6-8)

God spends one-sixth of his entire creative effort (the second day) working on a solid firmament. This strange structure, which God calls heaven, is intended to separate the higher waters from the lower waters.

On one level we understand that on the second day of creation, G-d created the water condensation system. Called the ” firmament” Water turns into vapor, a gas, and rises into the sky, where it forms clouds, which eventually lead to rain. This is what waters everything on earth and sustains life on the planet. It’s very important, and that’s what GOD created on the second day.

On a deeper level The Ramban suggests that it is a deep mystery that is difficult for the average person to understand. He does also suggest, however, that the best way to understand what happened on the second day of creation is that G-d separated the physical world– what we can see and experience with our five senses– from the spiritual world– what is beyond our direct ability to comprehend. So the firmament, is actually the spiritual world that we can reach by studying the Bible and doing the commandments.

The Bible teaches that the Heavens and

the earth were created on the first day of

Creation. For the time being, we will put

aside what the Heavens are, what the earth

is, and what a day is in this context, but let

us focus on the fact that the Heavens and earth have been created as of day one.

Given that the Heavens and earth have

already been created, we should be

puzzled when we see statements on day

two which imply that G-d separates the

heavens from the earth on day two. As it

says “G-d said, ‘Let there be

a firmament between the waters” and then

goes on to say that this firmament

separates between “the waters above”

(ostensibly sky-bound water e.g. clouds)

and “the waters below” (e.g. oceans, lakes,

etc.). Why does the Bible seem to repeat

the creation of the firmament which divides

between Heaven and earth? It is created

once on day one, and then mentioned more

specifically on day two. Rashi quotes a Midrash

which explains the apparent repetition. The

firmament had been created on the first

day, but was somehow unstable. In the

Book of Job (26:11) the day-one firmament

is described as if the very pillars of Heaven

were weak. The Midrash explains that

when G-d says on day two, “let there be a

firmament”, this command was experienced

as a awesome roar. It was as if the

firmament became awestruck “like a person

who is shocked and stands still from the

roar of One who is threatening him.” It is as

if the Bible were describing three phases

to the creation of the firmament: its

creation, its experience of becoming

awestruck by the roar of the Almighty, and

its ultimate stabilization.

From another perspective :

The basic formula for photosynthesis is as follows:

6CO2 + 12H2O + sunlight <-> C6H12O6 + 6H2O + 6O2 Equation 1

The three input components of photosynthesis-light, water and carbon dioxide-correspond to the three basic components of Creation as highlighted in Kabbalah: light, water (, mayim), and the firmament (, rakia). The firmament is that element which separates G-dliness (or light) from the lower world (or water). The relationship between these three elements is figuratively depicted in the letter alef, the first letter of the Hebrew alphabet, which comprises an upper point (light), a lower point (water) and a diagonal line separating them (the firmament)

Hence it can be said that photosynthesis manages the interaction between Divine energy and the world. This is expressed both by the descent of carbon dioxide and oxygen atoms into carbohydrates (the source of sweetness in the world), as well as by the ascent of the oxygen atoms of water (the source of earthly pleasure, as taught by our sages: water propagates all manner of pleasure) as the oxygen gas released by the plant (enabling the Divine pleasure of the soul, the ’breath’ of G-d).

This connection between the upper and lower realms finds its most noticeable expression in what the Zohar refers to as ‘the union of the upper and lower waters’. According to the commentary Ashmoret Haboker on the Zohar, this union represents the unification of Torah knowledge (higher wisdom) and worldly knowledge (lower wisdom)- or the wisdom of the nations The hour that best reflects this coming together of the upper and lower realms is that of the third meal on Shabbat afternoon, whose messianic character makes it conducive for contemplating the significance of the plant (tzemach), the symbol of the Messiah.

The Zohar states that ”God looked into [the letters of] the Bible and created the universe.” The Divine act of Creation is referred to by the metaphor of speech.

The root אמר, “to say”, is an acronym for the first three primary creations: light (אור), water (מים), firmament (רקיע). These represent the three stages in the materialization of the creative seed, as taught by the Arizal:

light —the spiritual origin of the seed in the mind , before it is emanated, still only in potential in the God Head

water— physical manifestation of seed , the energy after emanation

firmament– the beginning of conception in the womb –. Shaping of the Energy so to create something in this physical world.

The firmament (רקיע), derives from the root רקע, “to stretch”, represents all states of positive tension- energy fields- in nature.

The third utterance is ”Let there be a firmament between the waters and let it separate between water and water”. It maps to the third sfira, which is Bina, Understanding. Bina is the type of understanding where ideas exist separately, can be scrutinized and comprehended. Bina is the level where division first exists. The very first division was the firmament, the rakia.

Our Rabbis teach in the name of Rabbi Hanina and Rabbi Pinchas and R’ Yaakov the son of Avin in the name of R’ Yishmael the son of Nachman – At the time the Holy One Blessed Be He said “Let there be a firmament between the waters” the middle drop congealed/froze and there was made the lower heavens and the upper heavens. (Breishit Rabba 4:7)

The separation between water and water became the separation of the upper heavens and the lower heavens. Certainly the Bible is telling us something of our physical reality, but even more about our spiritual reality. Heavens in Hebrew is shamayim, which it is taught means ”there is water”, ”fire and water”, ”loaded with water”, etc. (Breishit Rabbah 4:7). Water, that which makes our planet unique in the ability to support life.

According to the Talmud there are 7 “rekia” (skies), the two lowest skies seem to be physical, while the other five are completely spiritual belonging to a separate group. The lowest sky is called “Vilon” (curtain). It has nothing of its’ own. It only comes out during the day and gathers in at night as said in the Holy Zohar. Thus it seems that “Vilon” is the Earth’s atmosphere. It is thus proper to say that “it has nothing of its’ own”, it corresponds to the Sefirah of Malchut.  Kaballah says Malchut having nothing of its’ own. The next “Rakia” contains all the planets, stars and galaxies, and thus includes the rest of our physical universe. The last 2 “Rekia” relate to “Aravos” the 7th “Rekia” (Heaven- firmimanent). It is here that God willing we beseech Hashem when standing in the ”Amida” prayer !

At a physical level, water is made of one oxygen atom and two hydrogen atoms bound with strong ionic bonds. The atomic number of oxygen is 8, that of hydrogen is 1. The sum of the atomic numbers in one molecule of water is 10.

lets try understand what is being said

Plants are made on the third day before there was a sun to drive their photosynthetic processes (1:14-19). 1:11

This could not be talking about physical creation of plants, it refers to their root and and source in the upper spiritual worlds

this is confirmed by the latter verse

5. Now no tree of the field was yet on the earth, neither did any herb of the field yet grow, because the Lord God had not brought rain upon the earth, and there was no man to work the soil. (2:5)

Their creation on the third day was only in potential, only created was their spiritual source

This verse should be explained to mean that no tree was yet on the earth . As the creation of the world was not completed till the sixth day, when man was created.

No herb of the field had yet grown. And on the third day, where it is written:“Let the earth bring forth,” they [the plants] had not yet emerged, but they stood at the entrance of the ground, in a potential state until the sixth day.

And why? Because He had not caused it to rain, and the sun was not set in the sky. There was no man to work the soil, and no one recognized the benefit of rain, but when man came and understood that they were essential to the world, he prayed for them, and they fell, and the trees and the herbs sprouted.

This sequence of events points us to recognize the spiritual root of all things.

The Bible also wants to emphasize that the sun is not in the center of or maybe even the origin of our “solar” system.

There is a Higher spiritual source-the God

We can see from this that things such as even plants at their spiritual root they were not ordained in the basis of the obvious matters of this world, but rather they are high, distant, and wonderful indeed.

Were the Torah (Bible) mere law, were the Torah given only to direct the people which path to follow, its laws and details would not be ordained on the basis of such fine and lofty distinctions, which can be sensed only after extraordinary and exhausting effort” . . . therefore, those who come to understand the Torah purely through human analysis, . . . will certainly err.

For the thoughts of humanity are not the thoughts of God . . .

All subjects found in this world begin in the upper worlds, and their true existence is there, and they themselves descend via myriads of worlds until they reach our world with its feeble existence .. .

Just as there is nothing physical that does not have a root in the spiritual, so too there is nothing in the higher realms that does not descend to our lowest world . . . we can deduce that all the comprehension we have of the straightforward things of our world, can also enable us to comprehend the highest spiritual matters in their own terms, for in fact they are all one.

The Holy Torah is the spirit and root of Creation, and the world was created in accordance with it – “the Holy One Blessed Be He looked into the Torah and created the universe”.

Therefore all things found in creation are at their proper core and root in accord with the categories of the Holy Torah . . .

By knowing the spiritual nature of the source of our evolving worlds and physical creation one can be a partner with God in the work of creation.

G-d created many different spiritual concepts, forces and entities with which to create and direct the universe. Spiritual concepts can consist of such opposites as good and evil, or justice and mercy; as well as the basic concepts of giving and receiving, which are the spiritual roots of masculinity and femininity. There are also countless angels and spiritual potentials, all interacting to bring about the processes through which the universe is directed and guided.

The Bible in its beginning is teaching us concerning the Spiritual source of all things

In Genesis its written :

I have given you every herb … and every tree … for meat.” 1:29

This is a mistranslation , in no way is the word here meat in the original Hebrew the word is “achla” which means food.

From this we see if you want to study a book as important as the Bible you should study it in its original language.

The Bible in the sacred language Hebrew does not use obscure language, but describes most things in words clearly indicating their meaning. Therefore it is necessary at all times to delve into the literal meaning of words to achieve complete understanding of what is actually meant. This can only be done fully by learning the “original text”.

Haim Nachman Bialik said ”Reading the Bible in translation is like kissing your new bride through a veil”

One needs the ability to understand the original author’s words, rather than through the translator’s opinion of the author’s words.

Hebrew is called the holy tongue? The Rambam explains that Hebrew lacks words for genital organs, for the reproductive act, for urine, and for excrement. When Hebrew needs to describe these things, it borrows terms with other meanings or employs allusions. This linguistic limitation makes the language sanctified. Hebrew is the original language of Torah, the language in which God communicates with his prophets and his people, and the language God used to create the world.

It is said that the Hebrew language came directly from God. It contains secrets that were preserved by the initiated. They contain the precise plan of the principles of creation. Each letter (or auth) is a crystallization of one of the aspects of manifestation of the divine word. Each letter is thus connected to the creative forces in the universe. The twenty-two letters of the Hebrew alphabet are the building blocks of creation. According to the Bible, G-d created the world with Ten Utterances (or sentences) such as ”Let there be Light.” Immediately, there was light. And the Bible describes each of the Ten Utterances and the things that were created as a result. What is interesting is that these utterances were not just said once and erased, but stand for all time, forming the objects they created. The world is formed out of combinations of letters; these combinations are created from the letters of the words G-d spoke when he made the world. If a letter were to be rearranged or damaged, that object would cease to exist. Therefore, spiritually, the continued existence of these letters is essential for the functioning of the world.

Every letter in the Hebrew alphabet has a design, a number and a meaning. You might have heard of the term ”gematria.” Since every Hebrew letter has a number, words have ”totals,” and these numbers have special significance. Two words may be linked in their significance and meaning not just because of etymology or the fact that they are related in their sounds, but also because they are related in their numerical value.

Words and letters have a certain kind of power that goes beyond our capacity to imagine.

The Hebrew Bible is arranged similarly to a hologram. The Torah has recorded with in it a vast “world” of information “imbedded” within and waiting to be later reconstructed, some what like being unfolded. It is like a “zip” (compressed) file. The first letter contains the whole. The first word expands from the first letter, the first sentence from the first word, etc. It’s very much like what our scientists do, We include information with messages sent to outer space that explains how to decode the entire message-that’s also how compression programs work on computers. The Torah to perceive requires information retrieval, and process information processing. As all is concealed with in it most only look upon its surfice. The ancient Hebrew alphabet is far more than a tool for everyday communication or the transmission of sacred texts; the letter forms themselves have intrinsic geometric and mathematical properties that point us to a profound knowledge of life and nature. They hold within them the secrets of human consciousness. The letters of the Hebrew Alphabet, as the manifestations of God’s speech. They are the energetic and vibrational building blocks of creation. They are analogous to physical elements. Just as, for example, an atom of oxygen gas unites with two atoms of hydrogen gas to form a molecule of water, so does one letter combine with another to create new entities. Hebrew words and letters are the constituent spiritual elements of all existence.

The Hebrew Alphabet is like the periodic table of elements.

The written Torah. It has in it only the crowns of letters and letters. It has none of the vowels written in it. Thus the words of the “Torah” (Bible) have many possible meanings. This does not mean that there is not a known simple meaning which Moses was taught by God at Sinai, but it lets us know there are other “secret” meanings to it’s words. The letters are the 288 sparks of the vessels that shattered. In creating the world God joined letters and sparks together. By the shattering of the vessels sparks fell below. Through reading of the Torah with the ”tamim” (musical notes) and ”nikudot” (vowels) which are into the vessels. This purifies the vessels and the sparks. Raise the letters that are fallen by the “tamim” (notes) , “nikudot” (vowels), “tagin” (crowns) All letters have their source in the letter “Alp” the Hebrew “A”, which is called sweetened.

By this the vessels are fixed ,from their shattered state. V”H of YHV”H is the source of the letters, it is the letters. By holy speech one makes permutations of these letters and sparks, thereby making peace between them and raising them up to the place from which they have fallen and their fixing reassembles them above to be conduits of light for us here below. Giving the world a higher and better level of Divine supervision, nullifying judgments..

The nature of the letters of the Torah is revealed by the fact that when the letters flew off the Tablets Moshe was no longer able to hold them any longer as they were so heavy, so he had to let them drop and shatter. This was because after the letters had departed from the Tablets they were with out “ruach” (Spirit) so grew heavy and fell.1 In the Torah scroll itself there are no vowels allowing the Torah to have many meanings, as each generation has a unique “tikun”(fixing) of its own by exchanging the letters.

Another mystery in Parsha Barashit is the long lifespans of the first men. The Oar ha chyim explains that the first generations had very large souls, each including many souls within them that would later incarnate separately as single individual souls. Therefore they required more time to do all the needed corrections. When these souls did not use this time to make “tikun” (correction) their souls were dominished fragmenting each of them in to many individual people, incarnations. These incarnations require less time to do what must be done,  so lifespans were shortened.

Its taught in Gemorah everyone is taught the Torah in the womb and it is forgotten at birth. We forget the Torah at birth  by an angel striking us on the mouth. This is why if someone learns Torah it will seem ‘very near’ to them. By speaking the Torah using the same mouth that was made to forget the Torah this brings back the memory !

June 17, 2012, 11:16 am
Filed under: erev rav-mixed multitude | Tags: ,

The demon Lill”y is among the souls of lazy people (who wont even make a serious effort to explore spirituality) she is the mother of the “Erev Rav” (Mixed Multitude that left Egypt with the Hebrews), she contaminates like a mentruant where they sit, and they contaminate the Righteous who dwell among them.

Only six hundred thousand Israelites survived the plague of darkness and made it to stand at the sea. The six hundred thousand who made their way to the sea were 1/5th of the original population of 3 million. Rabbi Akiva explains that 4 out of 5 who left Egypt were not Jews but the Erev Rav, this amounts to 2.4 million Egyptians (EREV RAV) left with Israel. The remaining 4/5ths of the Israelites who died in the plague of darkness were “replaced” by Erev Rav ?

In the Zohar it states that in the period called “messiah’s footsteps” the “Erev Rav” (The mixed multitude who left Egypt with the Hebrews) will return to be the shepherds of Israel1 The “Erev Rav” are the souls from the world of “Tohu” (chaos), They are incarnate in every generation. They they are the arrogant, bold-faced men of the generation. This is whats referred to by our sages when they say in the period of “messiah’s footsteps” impudence will increase. The “Erev Rav” desire to be the spiritual authorities and great status for this they jump forward to teach.2 They jump forward to teach and to take the crown of `let us make for ourselves a name’. These are the ones who are argumentative, they destroy the world and extinguish the light of Torah, as they sabotage the vineyard of the Lord of Hosts. Of them Solomon said:

grasp for us the foxes, little foxes that destroy the vineyards”.

The “Erev Rav” is our greatest enemy, he is what separates the two Messiahs,The “Erev Rav” husk operates only by deceit and indirectly. Therefore the war against the `erev rav is the most difficult and most bitter, and we must use all our remaining forces to win this war. Whoever is not engaged in actively fighting the “Erev Rav” becomes an automatic partner to the husk of the “Erev Rav”, and whoever this may be it would be better for him had he not been born.

The “Erev Rav” instead of quarreling with the nations of the world who cause us distress, they choose to argue and quarrel with the faithful of Israel.

The difference between a conversation and an argument is that In a conversation, two people can have different viewpoints and still converse with each other in friendship and respect. They might disagree, but remain in a healthy and dynamic relationship. Good people, even when discussing a point, still question themselves over-and-over again, and find room to give the other person the benefit of the doubt. “Erev rav” people do not and cannot, since their self-image is built upon their being right. In Aderet Eliyah it is taught that there are 5 types of Erev Rav 1) Create strife and speak loshon Hora, 2) They chase only Physical desires, 3) Thieves who pretend to be righteous, 4) Those who pursue honor to build a name for themselves, 5) Those who chase after money and argument.

In an “Erev rav” argument, the starting point is that one is against the other. One is separate from the other. Hypothetically, in an argument it’s a fight – either way, the ideas are the same. A argument not for the sake of heaven is for selfish reasons. It is not only unproductive, it is extremely self-destructive. Rashi teaches that the Bait Din (Torah court) gives capital punishment only to the perpetrators of a crime, and only if they are physically mature, and Heaven metes out capital punishment only once a person reaches the age of 20 years, but Korach’s dispute resulted in the death of the perpetrators and their families, including the children.

1Safra ditz’ni`utha, chapter 1

2Yahel Ohr, commentary on Zohar 1:28

Stand up for GOD’s Honor
July 15, 2010, 7:24 am
Filed under: Amalak, aretz israel, erev rav-mixed multitude, ethics, Politics

Devarim בס”ד

Near the beginning of our parsha We are reminded of the generation that all died in the desert because of the affair of the spies as it’s written ”And you came near me every one of you, and said, We will send men before us, and they shall search us out the land, and bring us word again by which way we must go up, and to what cities we shall come.”  But after the spies brought back the evil report our parsha tells us concerning the people. “And you murmured in your tents, and said, Because the Lord hated us, he has brought us out of the land of Egypt, to deliver us into the hand of the Amorites. Where shall we go? our brothers have discouraged our heart”. For this sin of fearing the nations and not believing in GOD the whole generation was forbidden to enter the land, and as it says in Bamidbar “Your carcasses shall fall in this wilderness; and all who were counted of you, according to your whole number, from twenty years old and upward, all of you shall not come into the land, concerning which I swore to make you live in it, except Caleb the son of Jephunneh, and Joshua the son of Nun”.  We should have learned this lesson by now.

Fear only GOD.

The beginning of the mitzvah of fearing GOD is to know that ”elokenu” is the ד“ו parzufim (masculine and feminine aspects of GOD). These are the Written and Oral Torah by whose ruling we were taken out of Egypt.1 Fear embraces  humility and humility embraces “chasidut” (piety). So by fear of sin one gets all these qualities.2  All the time one is only occupied only  in the simple meaning of the Torah they see themselves as poor and dead. The main part of the Torah is its secrets. One who has the fear of GOD without chuchmah (Kabbalah) will not reach the ”midot” (attributes) of ”chassidut” (piety). Fear of GOD is Chuchmah, turning away from evil is Bina.3

If a man gives his heart and dat to the  fear of GOD, behold the letters of יהו”ה cleave in his heart. One who merits this has no lack. But if his heart lacks fear of GOD, the letters of יהו”ה are far from him. This is the greatest possible lack. This is what it means “Make Me a migdosh (temple), and I will dwell in them”. One sanctifies their heart so as to have dwell in it יהו”ה 4 The level of soul called ”chayah” does not go out to a man except by receiving  chuchmah. One who merits Chuchmah and dat their goes to him the fear of GOD.5 Growing in fear and ”Kidusha” as is proper this causes ”zivug” of Zu”n, and Abba with Imma to become complete as is proper. Through this is complete purification to man.6 When chuchmah is united to bina, the fear and awe of GOD can arise from the level of keter. Bina is called love but from chuchmah is complete love.7

Last weeks parsha said “But if you will not drive out the inhabitants of the land from before you; then it shall come to pass, that those whom you allow to remain of them shall be pricks in your eyes, and thorns in your sides, and shall harass you in the land where you live. Moreover  it  shall  come to pass, that I shall do to you, as I thought to do to them.”

So it is about time we stop this foolishness such as releasing terrorists as good will gestures. What could be a worse desecration of graves of Jewish martyrs who died in the Arab terrorist attacks than releasing terrorists as “good will gestures”? What could be a worse slap in the face of their grieving friends and relatives? The government spits upon the thousands of murdered and maimed Jewish women, children, civilians in order to stage a ”peace process show”

American President Obama wants to force Isreal to give their land settled cities to their enemies who wish to send rockets upon central Israel and kill all the Jews. We must stop this government’s evil cowardly retreat from Yuhuda and Shamron. The disengagement from Gaza and the destruction of the Gush Katif Jewish settlements has created a pure terrorist state at Israel’s border. How many more such enclaves do we need ? The Israeli establishment plans to demolish more Jewish settlements and evict more Jews from their homes before transferring the territories to Arab rule. International law doesn’t justify such moves. Forced population transfer is a war crime. Forcible transfer is a form of ethnic cleansing. The International Criminal  Tribunal convicted Yugoslavian officials for exactly the crime Israelis committed in Gush Katif. Instead lets get rid of the terrorists not nurture them. It by no means is  our responsibility to provide the Palestinians with water, electricity and humanitarian aid. But it is the primary responsibility of the government to protect it citizens. So we must as it says in the verse “drive out the inhabitants  of the land”, we must deal with the terrorists as enemies as is proper. Not with ”good will gestures”, and only receiving evil in return. Remember as it says in our parsha ”GOD Elohecha gives you this land as inheritance”. Then we can come to see the fullness of our inheritance with the Bait HaMikdash built and our righteous Mashiach quickly in our days.

1.     1 Safer HaKanah

2.     Alp Bet p.161

3.     1Alp Bat Book p.67 ,20,Safer Hakanah

4.     1Zohar Nasso 145a

5.     1Lekutey maharon p.59

6.     1machashif halavon yaakov abuchizera p.347

7.     1shar mimori rasb’y-ar’i p.183

Nefilim (fallen), the Giborim (mighty men), the Anakim (giants), the Refaim (shades) and the Amalekim


We know that there are many types of entities from the upper worlds that have come to be in our “physical world”. A few of these species are described in the verses below.

There were Nefilim in the earth in those days; and also after that, when the sons of God came in to the daughters of men, and they bore children to them, the same became mighty men of old, men of Name. (Gen 6:4)

And there we saw the Nefilim, the sons of Anak, who come from the Nefilim; and we were in our own sight as grasshoppers, and so were we in their sight. (Numbers 13:33)

And the Lord said to me, Distress not the Moabites, neither contend with them in battle; for I will not give you of their land for a possession; because I have given Ar to the sons of Lot for a possession.The Emim lived there in times past, a people great, and many, and tall, as the Anakim; Who also were considered Refaim, like the Anakim; but the Moabites call them Emim. (Deut 2:9-11)

These are five different types of negative creatures (souls) that incarnate as humans and whose purpose is to prevent the dissemination of spiritual wisdom and spiritual work.

In the Bible it is written :

And the Lord gave the people favor in the sight of the Egyptians, so that they lent them such things as they required. And they carried away the wealth of the Egyptians. And the people of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot, who were men, beside children. And a mixed multitude went up also with them; and flocks, and herds, and very many cattle. (Exodus 12:36-38)

Among the mixed multitude were the bankers of Egypt, they wanted to leave with Isreal as they saw Isreal leave Egypt with great wealth. The Magicians of Egypt saw the great power moses had and wanted it. The wise men of Egypt envied Moses’ wisdom.

Bringing this mixed multitude out of Egypt was the only thing Moses decided to do on his own accord. The God did not instruct Moses to take the mixed multitude out of Egypt. Nor did He disapprove of it. Moses reasoned that the souls of Isreal that would fall among the nations while in exile would be more difficult to find and redeem. This would cause the exile to last longer. Moses made a deal with God that these souls instead of beings scattered to the 4 corners of the earth would be incarnated among the “erev rav” (mixed multitude) which would always be close to the Jewish people. So it is easier to bring these souls back.

There is one big problem with this :

There are five races in the mixed multitude. These are the Nefilim (fallen), the Giborim (mighty men), the Anakim (giants), the Refaim (shades) and the Amalekim

Having these kind of people around the Jewish people is and big problem itself as we will see. They have caused so many disasters for the Jewish people. It was the mixed multitude who built the golden calf in the desert, and were continually complaining saying “lets go back to Egypt”.

THE KLIPAH (evil force) OF AMALEK has became the leaders of the world, men of great power.. They have caused much violence toward the children of Yisrael. Hitler, and Hamen in the story in the Bible of Ester and Purim was of the group of souls called Amalak. Hitler, and Hamen were Amalak incarnate in the Nations of Germany and Persia. Those Jews who worked with Hitler as described in the book “perfidy” were Amalak incarnate in the the “erev rav” (mixed multitude).  It is written the “erev rav” will come to rule over the Jews in the land of Isreal in the later period before the coming of the Messiah.

There is a aspect of Amalak among the nations whose’s greatest desire and delight is to hate and ultimately kill the Jews. There is another aspect of Amalak that hides in souls that “appear” as Jewish they love to argue, especially against Divine truths. these souls are generally vicious and have no regard for the feeling of those they oppose. Many times amalak are religious hypocrites. They pretend to be religious but in truth hate all that is really good. These souls enjoy creating strife and division especially among God fearing people. Souls from Amalak think they are better than everyone else. Amalak claims to a servant of God but those who truely serve God they hate. If we don’t rise up against Amalak they will couse more pain, misery and destruction to those who love God. They and the evil they do will not just go away until we uproot them from within and without. So it is writtenThe Lord has sworn that the Lord will have war with Amalek from generation to generation”

These SONS OF ELOHIM refered to here are Aza and Azael, from whom descended the souls of  THE SECOND GROUP IN the mixed multitude, which are the Nefilim. They made themselves fall FROM THEIR HOLINESS, and they fornicated with women who were fair. Because of this, the Holy One, blessed be He, also eliminated them from the world to come, so that they may not have a portion there. The Nefilim (the fallen ones) are THE KLIPAH (evil force) of strange thoughts. The disseminate false wisdom. They make corrupt understandings of the Torah to lead people away from the path which is true. They have created new religions and have called the “Judaism”. Yet the True Torah As the Rambam1 taught in the Mishneh Torah,2 “Moses received all the mitzvot (commandments) (Ex. 24: 12). ‘And I give to you the Tablets of Stone, and the Law and the Commandment.’ The Law refers to the Written Torah; the Commandment to the Oral Torah, its explanation. Moses taught the whole of it in his court to the Seventy Elders, as well as to Joshua. Pinchas received it from Joshua; Eli from Pinchas; Samuel from Eli; David from Samuel; Ahiyah from David; Elijah from Ahiyah; Elisha from Elijah …..passed person to person till being written down in the Talmud. The Nefilim try to corrupt wisdom and its teaching.

ערב רב =(knowledge)= 474 = דעת (mixed multitude) They want to steal you by stealing your dat (knowledge)


Of the Giborim, (mighty ones), the third group of the MIXED MULTITUDE, it is written: “The same were mighty men of old, men of renown (lit. ‘men with a name’)” (Genesis 6:4). They build synagogues and yeshivas (places of learning Torah), putting the scroll of the Torah and a crown upon its top. But it is not done for God. Instead, it is done to make themselves a name for them selves. They are the one’s to whom money is everything as by it they want to be honored. They do these things so people will give them honor. They shatter and waste the work of learning Torah in their institutions, by place emphasis on all the wrong things and negating that which is most important.

The Refaim (shades) are the fourth group of the MIXED MULTITUDE. If they notice a time of distress coming upon the children of Yisrael, they abandon them. Even if they have the power to save them, they do not want to do so. They abandon the Torah and those who study it. Instead, they do favors to those who worship idols. Of them, it is written: “The shades of the dead (Heb. refaim) shall not rise” (Yeshayah 26:14), When the time of redemption comes, it is written about them: “And made all their memory to perish” (Yeshayah 26:14).

Anakim (giants) ARE the fifth group of the MIXED MULTITUDE They belittle the value of those who observe the Torah. Unlike the Refaim who abandon the Torah and those who study it. These souls go a step further. These people have a great disrespect for spirituality. They make great efforts to make others abandon serving God, calling it foolishness. The have pleasure by ridiculing those involved in spiritual pursuits. They see it as a big waste of time. There is a evil force within them that has them make their focus in life being against and degrading those who Love God. “Who also were considered Refaim as the Anakim” (Devarim 2:11), so they are on a level with each other.

The redemption does not depend on the destruction OF THE REFAIM, but on THE DESTRUCTION OF Amalek, that is, until he who was referred to in the oath is destroyed, AS IT IS WRITTEN: “BECAUSE YAH HAS SWORN BY HIS THRONE THAT HASHEM WILL HAVE WAR WITH AMALEK…” (Exudus 17:16)

It is these kinds of souls that are incarnated among the Jews which have been a cause of so much anti Semitism. As people don’t know that these people may be born from Jewish mothers but their souls are not that of incarnations of Jews, but “erev rav”. Its revealed only 1 person out of 5 was a Jew who left Egypt, the rest were “erev rav”. So many of the “Jews” in exile among the nations are Certainly “erev rav”. It was said by a wise man that close to 1/3 of the Jews living in Israel today are “erev rav” (mixed multitude).

The Ohr HaChaim  explains that Pharaoh had sent the Erev Rav along with the escaping Jewish nation to play with their minds. The Egyptian leader still had plans to bring the Jewish people back to Egypt and to make them serve. So he sent the Erev Rav along with the Jewish people to instigate them, to sew seeds of discontent, to make life in Egypt look desirable compared to the uncertainty and dangers of desert life. The Erev Rav attack points of vulnerability in the minds of the Jewish people.

. The main drive of the Erev Rav is to unify Eisav and Yishmael and to separate Masiach Ben David and Yosef. .

In Kol HaTor  it is written that our main battle is to break and to remove the strength of the Erev Rav, the klipah of Aramulus the Evil, from Israel; the Erev Rav is our greatest enemy. The klipah of the Erev Rav works only through deception and in roundabout ways. Therefore, the war against the Erev Rav is the most difficult and bitterest of all.  what they are doing today, using deception and roundabout ways to unite Edom and Yishmael against the Jewish people. Half-baked truths and outright lies have enabled the Arab world to enlist the support of the West against the existence of the Jewish state, even causing Jews themselves to take up the banner of the enemy against their own people. We must strengthen ourselves for this war, and anyone who does not participate in the battle against the Erev Rav becomes a partner with the klipah of the Erev Rav, and was better off not being born in the first place.

To some Jews , it may seem like just a matter of politics. From a Torah point of view, however, it is a matter of Jews moving in directions that either align them with the Jewish people or distance them. Those who move further to the left may celebrate their independence and open mindedness, but unbeknownst to them, they are excluding themselves from a future salvation of the world and the Jewish people in particular.

Amalak and these other entities mentioned here are not only incarnated in the MIXED MULTITUDE but among the nations also, so beware.

The  beginning  of  their  reincarnations  was  in  the  generation  of  the  Flood. They  angered God,  so  He drowned  them.  They reincarnated   into  the generation  of   the  Tower  of  Bavel they united against  God, so He dispersed  them. Some moved to  Sdom and  provoked  God  again,He destroyed   them.  In  the  next  reincarnation these  souls  divided  into   two  groups. The  completely rectified  souls  reincarnated into  the  Children  of  Israel they were the generation that went down  to  Egypt. The souls not  rectified became Egyptians. Yosef was aware of  these  souls and their need  for  rectification so as viceroy of  Egypt he had  the  Egyptians  perform   circumcision,  this  allowed  the  future  Erev  Rav  to  emerge. The Ar”i teaches us that our generation is a reincarnation of the generation of the desert, and that the mixed multitude has also been reincarnated, and Moses is together with both of them. The pain of the exile caused by the “Erev Rav” (mixed multitude) to the Jews quickens the redemption, and their easiness (on us) pushes off the redemption.



We are told that we must make this world “Amalek free.”

This sounds like a racist doctrine; after all Clearly, the charge is racially linked and motivated. All who possess Amalekian blood must perish. What is the proper treatment of an Amalekite who converts to Judaism? Is he, still slated for annihilation, or is his new identity the deciding factor? Is the issue a purely racial question, or are other factors equally or even more important? Can an Amalekite lose the status of “Amalek,” and no longer be identified as evil?

It was taught in the name of Rabbi Eliezer: “God swore by His throne of glory, ‘If converts come from any nation they will be accepted, but from the progeny of Amalek and his household they will not be accepted.'” (Mechilta. Tanchuma Ki Tezta 11, P’sikta D’rav Kahana 3)

But we also find in the Gemara in a number of places it relates that descendants of Haman, who was a prominent member of the Amalek family, did in fact join the Jewish people.

A Tanna taught: “The descendants of Haman learned Torah in B’nai Brak.” (Gittin 57b, Sanhedrin 96b)

Ramban (in “Laws of Kings” 6:4) describes the etiquette of war, and says that prior to battle the opposing side should be offered the possibility to accept the commandments and subjugation. This offer is also extended to Amalek. there are three possibilities for an individual born of Amalekian blood. Maintaining his initial status of Amalekite and thus being slated for obliteration. Accepting the seven Noachide laws, at which point his status becomes that of a righteous gentile or a Full-fledged conversion.

Rav Chaim Solovietchik explains that Amalek is a conceptual category and not merely a race. One who behaves as an Amalekite can achieve the status of Amalek. Rav Chaim’s grandson, Rav Yosef Dov Soloveitchik, applied this teaching to the Nazis who adopted an Amalakian worldview. From this we see Someone born an Amalekite can, through his actions, lose his Amalekian status, and someone born to any other nation — perhaps even to the nation of Israel — can achieve the status of Amalek. Thus the original “racist” view of the law seems to have dissipated upon analysis