Tag Archives: Ancient Egypt

Israel’s Greatest Enemy: The Erev Rav

At the end of this week’s parasha, Bo, the Israelites are finally free and set forth out of Egypt. We are told that along with the Israelites came out an Erev Rav (Exodus 12:38), a “mixed multitude” of people that joined them. Rashi (Rabbi Shlomo Itzchaki, 1040-1105) explains that these were non-Jewish people that wished to convert and become part of the Jewish people, having seen such great wonders and miracles. Ibn Ezra (Rabbi Avraham ben Meir ibn Ezra, c. 1089-1092) adds that they were mostly Egyptians, and Shadal (Rabbi Shmuel David Luzzatto, 1800-1865) says they were Egyptians that had intermarried with Jews. He proves it from Nehemiah 13:3, where the non-Jewish “erev” were separated out of the returning Jewish population. The Zohar (II, 291a) states that many of the Erev Rav were Egyptian magicians, witches, and wizards, who would perform their tricks in the erev ravrava, the “great evening”. The time between sunset and midnight is when the impure forces are most active, hence a “great evening” for those wicked people.

The Zohar teaches that God warned Moses not to accept the Erev Rav, for they would cause nothing but trouble, but Moses had a hard time keeping them away and thought that perhaps they could be redeemed. Not surprisingly, God was right. The Erev Rav went on to cause havoc and mayhem both to the Exodus generation itself, and throughout all of Jewish history, until the present. As we shall see, they orchestrated the Golden Calf and the Midianite catastrophe, among other calamities. While the term “Amalek” is reserved for Israel’s external nemesis, the Erev Rav is the far more dangerous enemy from within. It is of them that the prophet Isaiah said “…those who destroy you and ruin you emerge from within you.” (Isaiah 49:17) Now, more than ever, we need to understand: Who is the Erev Rav? How can we identify them today? And, most importantly, how do we stop them? Continue reading

The Bone of Resurrection and the City of Immortals

This week’s parasha, Vayetze, begins with Jacob’s famous vision of the Heavenly Ladder. This occurred at a place called Beit-El (literally “House of God”), which our Sages identified with the Temple Mount, where the House of God would be built in the future. The Torah makes sure to point out that the place was originally called “Luz” (Genesis 28:19). The same word appears one more time in this week’s parasha, when Jacob stimulates his sheep to produce different spots, and uses luz as a visual cue for them (Genesis 30:37). Rashi comments that luz is a type of nut, and says that in (Old) French it is called “coldre”. The Old French Anglo-Norman Dictionary defines “coldre” as a hazelnut. In Modern Hebrew, egozei luz refers to hazelnuts, too. Alternatively, it may refer to an almond, as the Midrash (Eichah Rabbah 12:5) says:

“…and the almond shall blossom” (Ecclesiastes 12:5) Rabbi Levi says this refers to the luz of the vertebrae. Hadrian (may his bones be crushed and his name blotted out) asked Rabbi Yehoshua ben Chananiah: “From what will man ‘blossom’ in the future?” He replied: “From the luz of the vertebrae.” He said to him: “Prove it to me.” [Rabbi Yehoshua] had one brought; he placed it in water but it did not dissolve; he put it in fire, but it was not burnt; he put it in a mill but it was not ground. He placed it on an anvil and struck it with a hammer; the anvil split and the hammer was broken but all this had no effect on the luz.

The wicked Roman emperor Hadrian (who crushed the Bar Kochva Revolt, during which Rabbi Akiva was executed, among countless others) once questioned Rabbi Yehoshua as to how people could be resurrected in the future if their bodies completely decompose. Rabbi Yehoshua answered that there is a special, tiny, nut-like bone in the human body, along the vertebrae, that is indestructible. From this bone, God will rebuild the entire person. Anatomically-speaking, which bone is this? Continue reading

The Egyptian Who Prophesied the Exodus

This week’s parasha, Va’era, gets into the heart of the Exodus narrative, starting with the first of the Ten Plagues. These events are so monumental that it is specifically for this part of the Torah, far more than any other, that people always seek some archaeological or historical proof. An impressive amount of such evidence has indeed been found. One particularly important piece of evidence, the Ipuwer Papyrus, incredibly mentions the Nile River turning to blood and Egypt being decimated by pestilence, famine, and even fire from the Heavens. Yet, this text is generally rejected by secular scholars as having anything to do with the Exodus! A proper understanding of the Torah’s events and timeline might reveal that the Ipuwer Papyrus may very well be among the greatest pieces of evidence that we have.

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