http://docs.google.com/viewer?a=v&q=cache:M_vi2m1omWIJ:israel613.com/books/MODERN_EREV_RAV.pdf+erev+rav+sin+of+golden+calf&hl=en&gl=us&pid=bl&srcid=ADGEESgctMtgu5a0nNbeWrBhXAN5tv4hvGH4okMPHBuXfhrD-3-CalS0AMIDqdWMnM5K_99tu9MRSZRiNAV3A5KwtIzNd-1nRWnn0Q6UX0srZ0OQ8xmsyFyVL59gxw3y1wcSxyBmWz6r&sig=AHIEtbQ0rc6IHD75idimW65RNMDT0yL0owTHE EREV RAV WERE FROM THE SPARKS OF MOSHE, WHICH
IS WHY MOSHE WORKED SO HARD ON THEIR BEHALF TO
RECTIFY THEM. (AITZ CHAIM, SHA'AR 32, PEREK 2)
Knowing this, we can now understand why Moshe was born to Yocheved when she
was 130 years old, corresponding to the 130 years during which Adam 'made' these
souls. Furthermore, explains the Arizal, the following verse is another similar
allusion:
THE MODERN EREV RAV
Nachshon, the son of Aminadav of the tribe of Yehudah offered on the first day. He
offered one silver dish, 130 shekels in weight (mem-shin-KUF-LAMED-heh) ...
(Bamidbar 7:12-13)
First of all, the silver dish weighed 130 shekels, again, corresponding to the 130
years of Adam HaRishon. Secondly, the word for 'weight'-mishkelah-is comprised
of two words: mem-shin-heh, and, kuf-lamed, which means, "Moshe 130,"
emphasizing the connection between Moshe and the Erev Rav that he insisted on
bringing along.
IN FACT, THE ABOVE POSUK IS FROM THE DEDICATION OF
THE MISHKAN, WHICH HAD BEEN BUILT AS A TIKUN FOR
THE GOLDEN CALF, WHICH HAD BEEN INSTIGATED BY THE
EREV RAV.
Hence, the silver dish brought by each prince was equal to 130 shekels, and the
word 'mishkelah' is made up of 'Moshe' and '130,' connecting the construction of
the Mishkan to the 130 years of Adam HaRishon, and Moshe Rabbeinu as well.
As well, this explains why Ya'akov came down to Egypt in his 130th year (Bereishis
47:9). Ya'akov, like his son Yosef, knew that Tikun Olam-World Rectification-
depended upon transforming these wayward souls from the side of evil to the side of
good. That Divine Providence worked it out that Ya'akov should end up in Egypt in
his 130th year was a signal from Heaven regarding one of his main purposes for
being there, amongst the K'lipos.
This is not the whole story of the spiritual origins of what is turning out to be the
most difficult enemy the Jewish people have ever confronted:
. . . Therefore, our main service and battle is to break and to remove the strength of
the Erev Rav, the k'lipah of Armelius the Evil, from Israel; the Erev Rav is our
greatest enemy, the one who separates the two moshiachs. The k'lipah of the Erev
Rav works only through deception and roundabout ways. Therefore, the war
against the Erev Rav is the most difficult and bitterest of all. (Kol HaTor, Chapter 2,
Section 2, Letter 'bais')
But, as the Vilna Gaon wrote:
They are called 'Erev Rav' because they are the heads of the Jews in exile, and
therefore they are called 'rav.' (Likutim HaGra)
In fact, some of the most frightening words come from the Divrei Chaim, who says:
THE MODERN EREV RAV
"Before the arrival of Moshiach, most of the rabbis will be from the Erev Rav,
because Israel in themselves are holy, but the Erev Rav only work for their own
benefit . . . wanting to rule over the public . . . One should only join with those who
truly serve G-d and sacrifice themselves to Him, but not in order to receive any
benefit." (Divrei Chaim, Parashas Vayakhel, 'Omissions')
Thus, a tell-tale sign of Erev Rav is not what the person does, but his motivation for
doing it, which is not always simple to know. However, over time it is clear which
leaders serve G-d and His people 'lishmah' - for altruistic reasons - and which ones
do so for the sake of some personal benefit. Thus, you can find simple, unlearned
but devoted Jews who are cherished by Heaven, and intelligent and well-learned
leaders who are self-serving, and despised by Heaven, especially when they fool the
public and garner their respect.
http://torah.org/advanced/jerusalemviews/5760/kisisa.html"And Hashem said to Moshe: Go, descend, for your nation that you brought up from Egypt has corrupted their ways." (Shmos 32:7)
"It does not say 'the nation has become corrupted', but, rather, 'your nation' - the Erev Rav that you accepted on your own, and converted, without consulting Me...." (Rashi, ad. loc.)
As Chazal explain, while the B'nai Yisrael did not prevent its occurrence, it was only the mixed multitude that actually worshipped the Egel.
What was their motive?
"We see, that you, Israel, you have everything dear and precious in the world, while we are pushed aside. With you - 'V'Hashem Holech Lifneihem' - we also want 'Elohim Asher Yelchu L'Faneinu' - just as G-d walks before you." (Zohar)
To all appearances, Moshe Rabbeinu is gone. The man who brings the nation and its followers under the canopy of G-d, taking them across a bare and barren desert and teaching the D'var Hashem will no longer lead us to the promised land. What are we to do?
The Chet HaEgel is this: when Moshe Rabbeinu, the agent of G-d, is no longer here to guide us, we will create a substitute of our own.
They fail to realize that only one man can bring G-d down to earth, there are no surrogates for Moshe Rabbeinu. It is the Torah that he brings down to earth that directs our life, and in its absence, nothing else will do.
Though the B'nai Yisrael merely watch with amusement the raucous laughter of the Erev Rav, something undetected rubs off, and the Jewish people are tainted forever with a foreign idea. After the death of Moshe Rabbeinu, when his voice can no longer be heard, the descendants of the Dor HaMidbar are destined to wander in strange pastures. Adopting varied guises, the impure sound of the Egel echoes still: we can find our way to G-d without Moshe Rabbeinu.
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