Daily Zohar # 4899 – Beresheet – They wanted a tower but they shall not rise

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Hebrew translation:

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Zohar Beresheet
Continued from previous DZ
#229
Gibborim (Mighty Ones) — this is the third type. Regarding them, it is written: “הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם” “These are the mighty ones, who were of old, men of renown” (Genesis 6:4). And they come from the side of those about whom it is said: “הָבָה נִבְנֶה לָּנוּ עִיר וּמִגְדָּל וְרֹאשׁוֹ בַשָּׁמַיִם וְנַעֲשֶׂה לָּנוּ שֵׁם” “Come, let us build a city and a tower with its top in the heavens, and let us make a name for ourselves” (Genesis 11:4). These Gibborim, the third category of the Erev Rav that intermixed with Israel, build synagogues and study halls, and place Torah scrolls with crowns upon them — not for the sake of the Name of Hashem, but rather to make a name for themselves. As it is written: “Let us make a name for ourselves.” And from the Other Side, they overpower Israel, who are compared to the dust of the earth. They rob them, and the holy work is broken. Of them, it is said: “וְהַמַּיִם גָּבְרוּ מְאֹד מְאֹד עַל-הָאָרֶץ” “And the waters prevailed exceedingly upon the earth” (Genesis 7:19) — referring to the forces of impurity (Sitra Achra), which are called “waters,” that overpower and destroy the land (i.e., the synagogues and study halls). Thus, the third type of the Erev Rav is explained: they are the Gibborim, corresponding to Binah of the Klipah.
Notes:
The third type of Erev Rav—called Gibborim—represents those who appear religious but build spiritual institutions for their own honor rather than for Hashem. Their ego-driven actions attract the Sitra Achra, which causes spiritual damage and the fall of true holiness. This group corresponds to the corrupted Binah and originates from the sinful motives of the Tower of Babel generation.
The Generation of the Dispersion (Dor HaPelagah) refers to the generation after the Flood that united to build a city and a tower (of Babel) “with its top in the heavens,” as described in Genesis 11. Their declared goal was “to make a name for ourselves,” which the sages explain as a desire to achieve greatness and control apart from submission to God’s will. According to the Zohar, this generation attempted to establish a spiritual system disconnected from holiness—a human-made unity that would rival divine authority.
Their punishment—being scattered across the earth and their language confused—was not only a physical dispersion but also a spiritual fragmentation. Kabbalistically, the Generation of the Dispersion represents the root of ego-driven forces that oppose divine unity, disrupting the connection between the lower worlds and the higher spiritual realms, particularly between Malchut and Zeir Anpin.
Whereas they sought unity through rebellion, the true spiritual path teaches that unity must come through Torah, covenant, and devotion. From the brokenness of their dispersion emerged the opportunity for a higher, sacred unity—one built not on pride but on alignment with Divine will.
#230
Rephaim — the fourth kind. If they see Israel in distress, they withdraw from them. The Rephaim are the fourth category of the Erev Rav that mingled with Israel. When they see that Israel is in a time of suffering, they abandon and separate from them. They have the ability to save them but do not wish to, even though they possess the power to help. They become lax in their observance of the Torah and in those who engage in it. They withdraw from the Torah and from those who study it, to do good instead for idol worshipers (עכו” ם). That is, they distance themselves from the Torah and the Jewish people to do good for idolaters.
Regarding them, it is said: “רְפָאִים בַּל-יָקוּמוּ” “The Rephaim shall not rise” (Isaiah 26:14) — meaning they will not rise in the resurrection of the dead. And at the time when redemption and reckoning come for Israel, it is written about them: “וְתֹאבַד כָּל-זֵכֶר לָמוֹ” “All remembrance of them shall perish.” (ibid.) For since they are offspring of darkness, they must necessarily perish with the coming of light to Israel. Thus is explained the fourth type of Erev Rav, called Rephaim, and they correspond to Zeir Anpin (Z” A) of the Klipah.
Notes:
The Rephaim, the fourth group of the Erev Rav, symbolizes Jews who abandon Torah and their fellow Jews in times of hardship. They align themselves with idolaters and are detached from the spiritual mission of Israel. As a result, they are excluded from the resurrection and will vanish with the coming redemption. This group corresponds to Zeir Anpin of the Klipah, representing a corrupted version of Divine expression that turns away from holiness in favor of comfort and worldly alliances.

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