EREV RAV

Rabbi Avraham Chachamovits

 B”SD

EREV RAV

Rabbi Avraham Chachamovits

A publication of

ISBN: pending

To contact the author:

E-mail: contato@beitarizal.org.br

Sites: www.beitarizal.org / www.beitarizal.org.br

– 5774 –

© Copyright 2014 – All Rights Reserved

Printed in the U.S.

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

For the merit and long life

Baruch Mordechai ben Avraham &

Chene bat Shlomo

Oo
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 EREV RAV
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‫ערב רב עלה אתם‬-‫ וגם‬Vegam-erev rav alah itam,

“And a ‘mixed multitude’ ascended/went up [also] with
them [that is, with the People of Israel]”1. Now, when YKVK
created the world He made the lower world in a way that it
is a light, however without illumination, thus being
attracted in the direction of the upper light2. This spiritual
law is fundamental of all reality, manifesting itself in all
levels of existence and affecting all creatures. For instance,
this is the reason that sheratzim3 (“creeping creatures”)
always move towards a light, specially the flying ones. The
reason these creatures are mentioned specifically at the
end of parashat Shemini’s section on impure animals is due
to their intense and final spiritual lowliness. See, their
spiritual light’s contraction (tzimtzum) is enormous, due to
their origin at the bottom of impurity – a thick darkness.
Now, all gilgulim (“reincarnations”) in a non-kosher animal
are extremely anguishing to an extreme, for the soul
remains desperatly aware of its constricted and completely
impure domain. Even more so, when the soul sparks
reincarnates in a creeping creature, chaz v’shalom, its pain

1 Shemot 12:38.
2 Based on the Zohar 156a, Vayetze.
3 Or shekatzim, both are general terms that can include many different

types of creatures that the Torah prohibits to eat (Isur Achilasan).

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is close to unbearable. In addition, for it being now in a traif
animal, the sparks cannot ascend directly by the kavanot of
the Jews, who after all do not eat (and thus, elevate) these
lowly things4. In the past, explains the Torah5, there was an
exception of kosher species of arbeh/locusts; however, the
holy knowledge to discern what species is kosher has been
lost a long time ago. Together with this loss, the ascent of
the netzutzei kedusha (“holy sparks”) trapped in these
creatures was forfeited, although there continues to exist
an indirect manner to help these souls in their tikkun, as
will be explained later, with G-d’s help.

Now, the desperation and inner force of the souls

reincarnated in these creatures cause the sheratzim’s
intense attraction to light. They tremble much before any
brilliance, as in their limited condition, they perceive any
light as a path to redemption for such hard and afflictive
life. This is especially true since during this ordeal, they
remain conscious of their prior human (and more elevated)
existence. In this degraded state, these creatures
constantly confused their aspired light of YKVK with any
light – natural or artificial – exactly as they used to do
before they receive this severe din in shamayim6. This is so,
for having reincarnated in the generations many times, the
Erev Rav suffers again gilgulim in the sheratzim, which by

4 That is, directly. These sparks find elevation indirectly (the Ari”zal,
Sha’ah HaGiglgulim, hakdmah 22).
5
Vayikra 11:21.
6 See Zohar 30b, Vaeira on the pasuk of Isaiah 19:2, where it is says that

Hashem confuses all of the lower and the upper/celestial Mitzrayim.

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their nature, confuse all lights and throw themselves in
them. This needs to be explained, with the help of G-d.

First, regarding the confusion of the lights. See, there are

various types of Erev Rav: “The provokers of
machloket/strife and slanderers; those who only seek
pleasures; the hypocrites that have an external conduct
that does not reflect their interior; the hunters of
kavod/honors; and the greedy7. However, the ba’alei
machloket are the worst kind and they are called the
Amelekitas”8. And the gilgul of the Amalekitas is principally
in the sheratzim, for their characteristic of strife represents
“doubt”, as it is well known. There is doubt of one thing or
another: regarding the Providence, the Halacha, etc. all
arguments essentially fomenting doubt in one level or
another. They are the “doubt of Torah” in the world,
resulting from the degradation of the Ohr Eliyon (“Superior
Light”) to an inferior Kli (“recipient”). This degradation
manifests itself in the individual who denies the many
“lights of the de’ot” (“holy opinions from our Sages of the
Torah”, often contradicting one another9), thus many
doubts arise in their minds. These individuals focus on the

7 See Zohar 25a, Bereshit.

8 The Vilna Gaon, Even Shleima, chap. 11, Ot 8. The Etz Chayim’s hakdamah
says: “Regarding the Erev Rav, so that their names and fame be spread to
the world, the actions of these rabbis [and others] are alike the generation
that build the tower of Bavel, with its top reaching the heavens, for the
greatest motivation for their actions is this: ‘Let us make a city and a
tower, and its top should reach the heavens; let us make a name for us
[Bereshit 11:4]’, as it is explained in the Zohar 25b, Bereshit”.
9 See Pirkei Avot 5:17.

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nature of the inferior kelim (of the immature mentalities),
incapable of naturally receiving distinct lights
simultaneously. On the contrary, only one individual light
after the other, each one in its separate time, can be
acceptable. This is a mark of the Erev Rav, for up on high,
where there is unity there is no doubt. Thus, this Erev Rav
constantly oscillates up and down in their faith, depending
on these “shifts of mentalities”, and they cause others to
do the same unholy thing.

Now, when some member of the Erev Rav is operates more

“subtly”, amongst the more Torah observant Jews
(although, often innocent of certain spiritual truths), he
then “injects” his poison astutely and inconspicuously,
fomenting further divisions in the shitot, reinforcing latent
prejudices, speaking of unusual leniencies of the Torah10
etc. As it is known, “To counterbalance each true tzadik
there is another type that opposes him. This one has no
love and fear of YKVK, but only confuse the creatures. He
resembles a real tzadik and guide people for different kinds
10The holy Sefer HaBrit states: “Be wary of all new customs and groups
that do not follow the ways our forefathers knew. Even if these people
are Torah scholars and doers of acts of kindness, if they deviate even an
inch from the Shulchan Aruch do not follow them. If they conduct
themselves contrary to the Shulchan Aruch, distance yourselves from
their ways and do not go near their homes. Because also among the
followers of Shabetai Tzvi [may his name be blotted out] there were many
Torah scholars with great Torah knowledge. And there is nothing new
that will be good and will not bring sin in its wake. Therefore, be very
careful about new things. And this rule should always be in front of you:
’The one who turns his face away from the Shulchan Aruch, even a little
has no portion in the G-d of Ya’akov and in his congregation’” (Part 1:3).
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of wisdom and strange beliefs. He has great force and from
this comes the free will of the people he influences”11.
However, if and when one of these dangerous invidious
from the Erev Rav is confronted in privacy, even to a slight
degree, he then will show his demoniac face – like the
faithful dog that is bond to his master, the Samech-Mem –
although he tries to control the situation. See, nobody
would believe that a “holy rabbi”, popular and adored, with
a position of respect is a shed (“demon”) disguised12 in the
skin of someone so esteemed13. The Erev Rav of this type
are especially astute in their “floating movements”. For
this, they incarnate in the flying sheratzim that flap their
wings constantly up on high – for they are impelled by the

11 The Ba’al Shem Tov explaining a complaint from the Samech-Mem that
says that he is “only” an angel, thus created in vain, for a tzadik in flesh
and bones has much greater force to lead people to do teshuva etc.
However, this angel receives his answer about the Erev Rav. He quotes
the Zohar Chai, Bereshit 329.
12 It is noteworthy that the gematria atbash of ‫ ערב רב‬Erev Rav is 613,

meaning that they do not have an outwardly secular nature. On the

contrary, they can appear quite religious and, for the most part, fulfill the
mitzvot incumbent upon a Jew today, at least externally. According to the
Ari”zal, Erev Rav is also gematria 474, the same as for the word
da’as/knowledge. As such, these souls originally had a high level, but
they were intermixed with the klipot (See Etz Chayim, Sha’ar 32, Perek 2).
13 On the third day of Sivan 5771, I had a terrible encounter with such

vicious beast. Although I survived, baruch Hashem, the great stress

triggered a neurological illness I fight to this day. While in my life, I have
encountered other members from this venomous species, this attack was
the worst. Moreover, since they are telepathic, they can be found out
through this means. I cannot reveal more, save that “they” – and there
are different types – are more than ever present in our orthodox
communities and elsewhere too.
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law of YKVK that made their domain – and downwards
below, where they are attracted as well, for that is their
true origin.

Now, about the sheratzim, they throw themselves into the

light, and as it is known, an Olah (“burnt offering”)
represents the submission to the will of YKVK. The
shoresh/root of the word olah is ayin-lamed-hei, the same
as for the word aliyah (“ascension”). This offering is to be
totally burnt at the external altar, and no one could eat
from any of its remains. It atones for sins, indicating a total
commitment and desire of returning to YKVK.

Behold! The gematria atbash of ‫ עלה אתם‬alah itam,

(“ascended/went up with them”14), plus two for the kolel of
each word of the expression, is 503, the same as for the
word olateitcha (“his burnt offerings”). The Erev Rav were
attracted and became connected to the exceedingly bright
illumination of the yetziat Mitzrayim: to the Jews that left
the deep darkness. As it is known, the Erev Rav was
spiritually “marked” to operate in all later generations,
always being attached to the boson of Israel. The positive
aspect of this is that, there is a hidden desire to completely
surrender and submit to the will of YKVK. Thus, we see the
connection between the souls of the Erev Rav and the
sheratzim: the gematria of sheratzim (shin-reish-tzaddi-
yud-mem) plus the kolel is 641. This is the same gematria of
ve’nisarfah (vav-nun-shin-reish-pei-hei, “to burn out”). And

14 Shemot 12:38.
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where do they burn out? Incredibly, the answer is in the
same gematria, which is also the numerical value of
me’orot (“lights”) and shemesh (“sun”). What caused their
circumstances to come about? As said before, they are also
the ba’alei machloket. And truly, the same exact gematria
(641) corresponds to the gematria of the expression
b’machloket (“with strife”). The sheratzim desire intensely
to surrender and burn out completely in the light, any light.
This is the tikkun to end their punitive sentence. They burn
in desire to return to YKVK, having finally learned their
lesson. See, the gematria atbash of Erev Rav plus two for
the kolel of the two words is 615, the same as le’sarfah (“to
burnt out completely”).

Earlier it was said that the flying sheratzim are the principal
gilgulim of the Erev Rav. Now, the non-flying sheratzim are
even lower, spiritually speaking, indicating the origin of
these soul sparks – now incarnated in these creeping
creatures – as being pure evil. These are the souls from the
reshaim gamur (“revealed evil man”), who have absolutely
nothing positive in them. Yet, instead of destroying these
souls, YKVK in His ineffable mercy gives them a chance for
redemption. This happens at certain months of the year,
when a sheretz is bound to a plant on a piece of earth. If by
divine decree, a kosher animal comes by and see this earth
and the plant on it as its food, then the sheretz may ascend
to a higher spiritual level, thanks to being ingested by the
animal together with the plant and earth. Moreover, if this
kosher animal is later ritually slaughtered and it is then
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eaten with kavanot (“intentions”) or especially on Shabbat
and Yom Tov15, the incarnated soul in the sheretz (now in
the kosher animal) may end its terrible giglul16.

Now, in general, the flying insects have a different destiny

than the crawlers, for they need to fly towards the light as a
“burnt offering”, giving up themselves completely. The fact
that they are flyers means they already have a measure of
mercy in order to complete their tikkun. See, “To fly is a
reference to the malach/angel Gavriel [who represents the
attribute of gevurah]”17. Moreover, the Ari”zal explains
that, “Flying insects have origin in the aspects of gevurah of
yesod, as they fly up on high. This is the mystical
understanding of the verse: ‘Stretch out your hand over...
the locusts that they may come upon’18, for they manifest
the principle of ascent”19 – a return. Behold, the gematria
(mispar gadol) of gizin/grasshopper is 720, the same as for
the expression ve’shovavti (“I will make it return”). More
so, the aspect of yesod indicates transmission of both
aspects of chesed and gevurah that converge towards this
15 Simply explained, on these special days the kavanot are “automatic”,
meaning, even if the person does not know the proper kavanot to eat
meat, the soul sparks will ascend because of the eating. It is my de’ah that
perhaps it is possible that in the case of a gizin – a special type of
grasshopper that some deem as kosher (Rashi), while others do not (Ritva
and the majority) – hence, a common and prohibited sheretz for the Jews,
that the tikkun of souls sparks in this sheretz may occur when a gentile
eats it, but only if he is righteous (see Talmud, Shabat 106b and meforshim).
16 See Sha’ar HaGuilgulim, hakdamah 22.

17 Zohar 46b, Bereshit.

18 Shemot 10:12.

19 Sefer HaLikutim, Shemini.

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degree (yesod). This is so, for absolutely all the reaches
malchut – our physical reality – first needs to be
transmitted by yesod, the “spiritual funnel” of the superior
lights. The specific origin of the creature at the level of
gevurah of yesod implies an element of restriction in the
transmission, to wit, of gevurah embodied in the capacity
and strength to fly, as do the grasshoppers20. In fact, the
gematria atbash of the expression Erev Rav (without the
kollel) is 613, the same as ‫ בגברתו‬b’gevurato (“with his
power”).

Finally, the Ari”zal says that the pasuk on Vayelech,

“Behold, you shall sleep with your fathers; and this people
will rise...”21 means that, “As much as Moshe rabbeinu a’h
will reincarnate in the last generation [before the beginning
of the Messianic Age], so the ‘people’, to wit, the Erev Rav
will come back”22. However, they are rav/too many and
they come back in all generations. Truly, for a long time
they have brought damage to the world Jewish life. The
Ari”zal had already spoken23 that the majority of people in
his own generation were from the Erev Rav. One can only
imagine today’s reality. In fact, a great number maybe be
Erev Rav, thus explaining why so many Jews refuse to fulfill
mitzvot, while they constantly argue or those who are

20
There are also other considerations about birds, and we shall deal with
them on another time y”Hashem.
21
Devarim 31:16.
22 Likutei Torah, Vayelech.

23 Sha’ar HaPessukim, Vaet’chanan.

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Torah observant but hypocrites, etc.24. Regarding some of
the religious leaders with their political and self-serving
agendas, it is said that: “The Sages are no longer with us,
because their light is stifled by a dark cloud. As we were
once warned off, as a punishment for hypocrisy, G-d would
meet out to us measure for measure for our insincerity.
Those we call wise, they still would be called wise, but they
would have no wisdom. Those we call leaders, would still
be called leaders, even though they do not lead”25. We do
have that hollowness today, thus we now see the implosion
of religion26. Truly, the Erev Rav has caused innumerous
problems to our Holy People. They are the repugnant
insects that bother us at the holy meals. However, the true
Mashiach will surprise this profuse revelation of these souls
from the Etz Da’at Tov Va’Rah that plagues and dominate
us today. He will come and he will impose the mishpat
(“law”) in the process of the ultimate clarification, that will
reject all that have shun rectification. And as it is written,
this will be a time of renovation, when the world will have
“A new land, and a new sky”27, amen.

Baruch Adonai leolam amen ve’amen

24 There are other issues possibly connected to the Erev Rav. For instance,
this generation love of Jewish philosophy that professes great things, but
the people remain mostly academic. What is needed, are righteous
actions, not talk. The denial of Sod (Torat HaNistar) even in the chareidi
communities, as brought on the Tikkunei Zohar, Tikkun 66. The dry and
cold heart, lacking passion for Torah and generosity towards one another.
25
The Ari”zal, Sha’ar HaPesukim, Isaiah 29.
26 In fact, all religions are now facing great tests.

27 Isaiah 66:22.

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About the Rabbi Avraham Chachamovits

Rabbi Chachamovits is perhaps the

foremost disseminator of Torah
mysticism in South America, with
hundreds of works in (books, audio
and video shiurim, classes etc.). He
idealized and directed the Beit
Ari”zal, the first and only authentic
kosher Jewish Mystical School
(kollel) in South America. His path is
of righteousness and kosher spiritual
experiences and not merely
“speaking from books read”. His
style is always deep and intense,
and it is based on the Tanach
prophets’ schools and the teachings
of the Ari”zal in particular.

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