Who Is the Erev Rav — And How Do They Fit Into the End of Days?
The term "Erev Rav" (the “Mixed Multitude”) appears throughout Torah literature, beginning with Sefer Shemos, and continuing in depth through Midrash, Zohar, and the writings of the Arizal and other Mekubalim. In Charedi thought—particularly among those steeped in the teachings of Chassidus and Kabbalah—the concept of the Erev Rav is not just a historical note, but a spiritual force with ongoing consequences, especially in the end of days.
Understanding who the Erev Rav are—and how they continue to influence Klal Yisrael—is essential to understanding much of the confusion, spiritual darkness, and ideological conflict in our generation.
1. The Origins of the Erev Rav: Egypt and Moshe Rabbeinu
The first mention of the Erev Rav is in Shemos 12:38, where it says:
"וְגַם־עֵרֶב רַב עָלָה אִתָּם..." “And also a mixed multitude went up with them…”
These were non-Jews who joined Bnei Yisrael during Yetzias Mitzrayim. According to Chazal, Moshe Rabbeinu—out of a deep desire for kiruv and tikkun—accepted them into the nation against Hashem’s will.
The Zohar explains:
"עֵרֶב רַב גָּרְמוּ לְיִשְׂרָאֵל כָּל הָרֵעוֹת בְּכָל הַדּוֹרוֹת" “The Erev Rav have caused all the troubles to Israel in every generation.” — Zohar Chadash, Parshas Balak 56a
The Arizal expands further:
“Their neshamos are not rooted in kedushas Yisrael… and even in later generations, they return in gilgulim and constantly cause division and harm.” — Sha’ar HaGilgulim, Hakdama 11
2. Five Types of Erev Rav — Explained by the Arizal
The Zohar and the Arizal break down the Erev Rav into five categories of spiritual damage, each associated with a specific middah ra'ah (evil trait):
- Nefilim – Prideful leaders who desire honor.
- Anakim – Those who mock Torah sages.
- Refaim – Those who abandon mitzvos and discourage others.
- Giborim – Violent oppressors and enforcers.
- Amalekim – Those who sow hatred among Jews and deny Hashem.
(See: Sha’ar HaGilgulim, Hakdama 23; Zohar, Bereishis 25b; Tikunei Zohar 41)
These traits are not simply sins—they represent spiritual roots that continue to influence future generations.
3. The Erev Rav in History — And in the End of Days
The influence of the Erev Rav has never disappeared. The Zohar teaches that before Moshiach comes, the Erev Rav will rise to positions of leadership among the Jewish People, but their actions will lead Jews away from Torah.
"בְּסוֹף הַיָּמִים יִהְיוּ רֹאשֵׁי עַמִּי מִן הָעֵרֶב רַב..." “In the end of days, the leaders of My people will come from the Erev Rav…” — Zohar III, 124b
These are individuals who may appear Jewish in lineage or title, but whose hashkafos and influence promote secularism, division, and rebellion against the Torah.
The Vilna Gaon (Gra) was especially vocal about this danger. In Kol HaTor, a sefer compiled by his talmidim, it says:
“One of the main tasks before Moshiach is to separate the Erev Rav from within Klal Yisrael.” — Kol HaTor, Chapter 2
4. Modern Manifestations — And the Battle of Hashkafos
Many Gedolim throughout recent history have seen the Erev Rav not necessarily as a defined group, but as ideological representatives within Am Yisrael—especially those who attempt to replace Torah authority with secularism.
“The Erev Rav are those who fight Torah while claiming to represent the Jewish people.” — Rav Elchanan Wasserman zt”l, Ikvesa D’Meshicha
Indeed, Rav Wasserman wrote that in the time before Moshiach, many Jews would be confused and follow the Erev Rav unknowingly, because their arguments would be wrapped in nationalism, progress, or social justice—but would ultimately lead away from Hashem.
This includes those who:
- Replace Torah authority with secular courts.
- Dismiss the authority of Chachmei HaTorah in favor of democracy or academia.
- Seek to assimilate Jewish identity into Western culture.
- View the State of Israel or army service as spiritual ideals instead of physical necessities.
While not every secular Jew is from the Erev Rav, and many are tinokos shenishbu, the ideology that seeks to uproot Torah and replace it with “Jewish identity” alone is seen in many Torah sources as stemming from the koach of the Erev Rav.
5. What Should Our Response Be?
The proper response is not hatred—but awareness. As the Arizal and others write, the Erev Rav must be separated from leadership, but not necessarily physically expelled. Instead, the Charedi world is called to:
- Stay vigilantly loyal to the Torah and its leaders.
- Avoid unity with ideologies that weaken mitzvah observance.
- Uplift true achdus, based on Torah—not politics or nationalism.
- Pray that those with Jewish souls return and reject the Erev Rav ideologies.
Rav Tzadok HaKohen of Lublin explains that every Jew must ask: Which side am I on? Do I submit myself to the Torah, or do I attempt to shape Judaism to my own logic?
6. When Will the Erev Rav Fall?
The fall of the Erev Rav is a necessary step before the arrival of Moshiach. As it says:
"וְהָסִרֹתִי מִקִּרְבֵּךְ עַלִּיזֵי גָאוֹן..." “I will remove from your midst the prideful and arrogant ones.” — Tzefaniah 3:11
And the Zohar (Parshas Vayakhel 220a) describes that Moshiach will not come until the power of the Erev Rav is broken and the Shechinah can rest among true ovdei Hashem once again.
Conclusion: Beware of the Sweet-Speaking Destroyer
The Erev Rav is not a race or a group of individuals you can easily identify. Rather, it is a spiritual force—sometimes cloaked in religious language—that leads Jews away from Torah. It represents the greatest test of our generation: Will we be loyal to the Mesorah from Har Sinai, or follow the seductions of modernity?
Rav Moshe Wolfson shlita teaches that in our day, the Erev Rav are the voice that says:
“Be normal.” “Don’t be extreme.” “You can be Jewish without the details.” “Torah is great—but also humanism, democracy, and equality.”
That voice is not neutral. It is destructive.
The Charedi world stands against it with love, strength, and emunah. We are not afraid to be mocked or misunderstood. Because we have one goal: "להחזיר עטרה ליושנה"—to restore the Crown to its rightful place.
Sources
- Shemos 12:38 – "וְגַם־עֵרֶב רַב עָלָה אִתָּם"
- Zohar Chadash, Balak 56a
- Zohar III, 124b; Zohar, Bereishis 25b
- Sha’ar HaGilgulim, Hakdama 11, 23
- Tikunei Zohar 41
- Kol HaTor, Chapter 2 – from the school of the Vilna Gaon
- Rav Elchanan Wasserman, Ikvesa D'Meshicha
- Rav Tzadok HaKohen, Tzidkas HaTzadik
- Tzefaniah 3:11 – "וְהָסִרֹתִי מִקִּרְבֵּךְ עַלִּיזֵי גָאוֹן"
- Zohar, Vayakhel 220a