Daily Zohar 4924
Holy Zohar text. Daily Zohar -4924

Hebrew translation:

286. וְעִם כָּל זֶה, מֹשֶׁה, כְּדֵי לְכַסּוֹת עַל עֶרְוַת אָבִיו, לָקַח אֶת בַּת יִתְרוֹ שֶׁנֶּאֱמַר בָּהּ (שופטים א) וּבְנֵי קֵינִי חֹתֵן מֹשֶׁה. וַהֲרֵי פֵּרְשׁוּהָ, לָמָּה נִקְרָא קֵינִי? שֶׁנִּפְרַד מִקַּיִן, כְּמוֹ שֶׁנֶּאֱמַר (שם ד) וְחֶבֶר הַקֵּינִי נִפְרָד מִקַּיִן. אַחַר כָּךְ רָצָה לְהַחֲזִיר עֵרֶב רַב בִּתְשׁוּבָה לְכַסּוֹת אֶת עֶרְוַת אָבִיו, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מְצָרֵף מַחֲשָׁבָה טוֹבָה לְמַעֲשֶׂה, וְאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא: הֵם מִגֶּזַע רַע, תִּשָּׁמֵר מֵהֶם. אֵלֶּה הֵם חֵטְא שֶׁל אָדָם שֶׁאָמַר לוֹ וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ. אֵלֶּה הֵם חֵטְא שֶׁל מֹשֶׁה וְיִשְׂרָאֵל.

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Zohar Beresheet
Continued from previous DZ
#286
And despite all this, because Moses sought to cover the nakedness (עֶרְוָה) of his father, he took as a wife the daughter of Jethro, of whom it is said, ‘וּבְנֵי קֵינִי חֹתֵן מֹשֶׁה’—’ And the sons of the Kenite, Moses’ father-in-law’ (Judges 1:16). And it has been established: Why was Jethro called a Kenite (קֵינִי, Keini)? Because he was from the root of Cain, as it is said, ‘וְחֹבֵר הַקֵּינִי’—’ And Chever the Kenite’ (Judges 4:11). This means that, although Cain killed Abel, who is Moses, nevertheless, Moses sought to rectify Cain, who was attached to the erev rav, who are the nakedness (עֶרְוָה) of Adam due to the sin of the Tree of Knowledge. Moses desired to erase this impurity, which is the nakedness of his father, Adam. Therefore, he took as a wife the daughter of Jethro, for Jethro was a reincarnation of Cain, which is why he is called a Kenite (Keini). By taking his daughter, Moses rectified him and repelled from him the impurity, which is the erev rav.
After separating the erev rav from Cain’s soul, Moses desired to return them to repentance in order to cover the nakedness of his father, Adam, as mentioned above. For the Holy One, Blessed be He, counts a good intention as a deed, and He said to Moses, ‘They are from an evil stock; beware of them.’ Your good intention to bring them to repentance, I will count as a deed. These are the sins of Adam, as it is said to him, ‘וּמֵעֵץ הַדַּעַת טוֹב וָרָע’—’ And from the Tree of Knowledge of Good and Evil’ (Genesis 2:17). These are the sins of Moses and Israel. The erev rav are the forces of separation that were in the Tree of Knowledge, because of which the Holy One, Blessed be He, warned, ‘וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ’—’ From the Tree of Knowledge of Good and Evil, you shall not eat from it’ (Genesis 2:17). So too, they are the forces of separation in the sin of Moses and Israel.
Notes:
The erev rav as the forces of separation obstruct the divine unity, linking the sins of Adam, Moses, and Israel, which are resolved only in the final Tikun.

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