Daily Zohar 4925
Holy Zohar text. Daily Zohar -4925

Hebrew translation:

287. וּבִגְלָלָם גָּלוּ יִשְׂרָאֵל בַּגָּלוּת וְגֹרְשׁוּ מִשָּׁם. זֶהוּ שֶׁכָּתוּב וַיְגָרֶשׁ אֶת הָאָדָם. וְאָדָם יִשְׂרָאֵל בְּוַדַּאי. וּמֹשֶׁה בִּגְלָלָם גֹּרַשׁ מִמְּקוֹמוֹ וְלֹא זָכָה לְהִכָּנֵס לְאֶרֶץ יִשְׂרָאֵל, שֶׁבִּגְלָלָם עָבַר עַל מַאֲמַר הַקָּדוֹשׁ בָּרוּךְ הוּא וְחָטָא בַסֶּלַע שֶׁהִכָּה בּוֹ, וְלֹא אָמַר לוֹ אֶלָּא רַק (במדבר כ) וְדִבַּרְתֶּם אֶל הַסֶּלַע, וְהֵם גָּרְמוּ. וְעִם כָּל זֶה, מַחֲשָׁבָה טוֹבָה הַקָּדוֹשׁ בָּרוּךְ הוּא מְצָרְפָהּ לְמַעֲשֶׂה, שֶׁהוּא לֹא קִבֵּל אוֹתָם, וְנָתַן בָּהֶם אוֹת בְּרִית אֶלָּא לְכַסּוֹת עֶרְוַת אָבִיו. וְהַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר לוֹ (שם יד) וְאֶעֱשֶׂה אֹתְךָ לְגוֹי גָּדוֹל וְעָצוּם מִמֶּנּוּ, וּבִגְלָלָם אָמַר (שמות לב) מִי אֲשֶׁר חָטָא לִי אֶמְחֶנּוּ מִסִּפְרִי, שֶׁהֵם מִזֶּרַע עֲמָלֵק שֶׁנֶּאֱמַר בּוֹ (דברים כה) תִּמְחֶה אֶת זֵכֶר עֲמָלֵק, וְהֵם גָּרְמוּ לִשְׁבֹּר אֶת שְׁנֵי הַלּוּחוֹת שֶׁל הַתּוֹרָה.

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Zohar Beresheet
Continued from previous DZ
#287
Because of the erev rav (mixed multitude), Israel went into exile, and they were expelled from their land. This is what is meant by, ‘וַיְגָרֶשׁ אֶת־הָאָדָם’—’ And He expelled the man’ (Genesis 3:24). ‘Man’ (adam) certainly alludes to Israel. Moses was expelled from his place because of the erev rav, for he did not guard himself from them as the Holy One, Blessed be He, had warned him. Instead, he sought to bring them close to holiness. Because of this, he did not merit entering the Land of Israel and was buried outside it, for on account of them, he transgressed the command of the Holy One, Blessed be He, and sinned with the matter of the rock, as he struck it, when it was said to him only, ‘וְדִבַּרְתֶּם אֶל־הַסֶּלַע’—’ And you shall speak to the rock’ (Numbers 20:8), but he struck the rock. The erev rav caused him to do this.
Despite all this, a good intention [is counted as a deed], for Moses did not accept the erev rav to give them the sign of the covenant (ot brit, circumcision), but only to cover the nakedness (ערוה) of his father, as mentioned above. Therefore, the Holy One, Blessed be He, counted his good intention as a deed, and as a reward for this, the Holy One, Blessed be He, said to him, ‘וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל וְעָצוּם מִמֶּנּוּ’—’ And I will make you a great and mighty nation, greater than it’ (Exodus 32:10). Our sages said this was fulfilled in Moses, as it is written, ‘וּבְנֵי רְחַבְיָה רָבוּ לְמַעְלָה רֹאשׁ’—’ And the sons of Rechaviah multiplied exceedingly upward’ (1 Chronicles 23:17), meaning they multiplied and were above sixty myriads (600,000), as stated (Berachot 7a).
Regarding the erev rav, the Holy One, Blessed be He, said, ‘מִי אֲשֶׁר חָטָא לִי אֶמְחֶנּוּ מִסִּפְרִי’—’Whoever has sinned against Me, I will erase from My book’ (Exodus 32:33), because they are from the seed of Amalek, of whom it is said, ‘תִּמְחֶה אֶת־זֵכֶר עֲמָלֵק’—’ You shall erase the memory of Amalek’ (Deuteronomy 25:19). The erev rav also caused Israel to sin with the Golden Calf, and the first two Tablets of the Testimony were broken.
Notes:
Erev Rav as Cause of Exile: This passage reinforces the erev rav’s role as the source of galut (e.g., obstructing Malchut’s rectification, preventing the עזר (Help, ezer(for Zeir Anpin or Moses, as in earlier sections). Their expulsion in the Mashiach era (Genesis 2:25 section) resolves this.
Despite his failure with the erev rav, Moses’ good intentions align with his mission to rectify Malchut, fulfilled in the Mashiach time with the two Messiahs.

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