קריעת ים סוף, the splitting of the sea. The reason, obviously, is because it's this week's פרשה. We learn about קריעת ים סוף. In English, they call it the splitting of it's known as the splitting of the Red Sea, but that's a mistake because it doesn't it's not called the Red Sea. The word ים סוף means the Sea of Reeds, and that's probably how it got changed to the Red Sea. It was probably called the Reed Sea, and people changed it, and by mistake called it the Red Sea, because the water is not red and has nothing to do with being red. Anyway, so it's the splitting of the ים סוף. And we all know that the splitting of the ים סוף came after the יידן went out of מצרים, and פרעה and the Egyptians actually were chasing chasing them, and השם told them to continue. First he told them to go back, and then that would confuse פרעה, thinking that the Jews lost got lost in the desert, and they don't know where they're going, that it will make him even more ready to go and chase them, because השם wanted פרעה to chase them so he should be able to punish him. And then was that פרעה did chase them, and when they came to the ים סוף, they got very scared, because there was the ים, the sea was in front, the Egyptian army was in the back, and they were very scared. And they had what to be scared about because the מדרש says that there were so many Egyptian soldiers that there were one to 30. For every Jewish person, there were 30 Egyptian soldiers. And they had reason to be scared, so many. And השם said tell told משה רבינו to tell them to go, and you will turn your hand, and the sea is going to split. And the יידן were afraid to go, but נחשון בן עמינדב, as it says, jumped in, and he walked in the water, and the water still didn't split, and he continued walking till he came in the water up to his neck. And when he came to the in up to his neck, that's when the sit the sea split. And this was, actually, we could consider it as being the end of יציאת מצרים. This could be the end of the Exodus, because till קריעת ים סוף, יציאת מצרים was not complete yet, because even though they physically had left the country and they were free people, but the fear of the Egyptians was still there. As we see what happened, if not for this miracle, they would have been taken back. And it's interesting that even though when they left מצרים, they had gone through פי החירות. פי החירות was an area at the border of מצרים, and the reason it was called פי החירות, פי החירות means the mouth of freedom. And the rule in מצרים was that normally there was not one slave that was able to escape. That's how they set it up. But if a person that did manage somehow to escape and managed to reach to this area called פי החירות, he was automatically free. That's why it was called פי החירות, the mouth of freedom. And the Jews all came to פי החירות and passed פי החירות. Nevertheless, the danger of coming back to מצרים was still upon them, and therefore, we cannot say, thank you, we cannot say that the יציאת מצרים, the Exodus was complete, so therefore, קריעת ים סוף was the end, we could say the completion of יציאת מצרים. Which explains why there is an opinion that every day we have to remember קריעת ים סוף. Like this, we know there are שש זכירות. There are six things that we are obligated to remember every day. And in the סידור, we say that every day at the end of דאווענען, the six things we have to remember: מתן תורה, we have to remember that מרים, what happened to מרים. One of the things that we have to remember is יציאת מצרים. We have to remember that the יידן went out of מצרים, and it's in the פסוק it says, זכור את יום צאתך מארץ מצרים כל ימי חייך, \"You should remember the day you went out of מצרים all the days of your life.\" But there is an opinion that says that not only יציאת מצרים are you supposed to remember, but you're also supposed to remember every day קריעת ים סוף. And the question that's asked, where does it say that? See, all the other זכירות, all the other things that we have to remember that are that we all of the six, are all פסוקים. They're all פסוקים where it says in the תורה, remember. It says, remember this, remember that, and those are the six פסוקים, the six things that we remember after דאווענען. Where does it say that we have to remember קריעת ים סוף? Why would there be an opinion that we have to remember קריעת ים סוף? The answer is it's not a separate מצוה, it's part of the מצוה of remembering יציאת מצרים, because קריעת ים סוף is basically the completion of יציאת מצרים. That's really when the יידן went out of מצרים.

Now קריעת ים סוף, just to mention some details about קריעת ים סוף. Number one: When the אידן went into the sea, we're used to saying they crossed the sea. They did not cross the sea. They did not cross it. They went into the sea, and they made a U-turn and came out the same side that they came in. The reason they went into the sea is not because that was the path, the way they took going towards their destination. They went into the sea because פרעה was chasing them with the מצרים, and השם said to continue where they are, and they went into the sea. But they went and they made a U-, big U-turn, and they came out the same side. That's number one. So this is concerning the physical part of קריעת ים סוף, that the אידן went in the same way they came out. At the time of קריעת ים סוף, besides the fact that this was... You mean they came out the same side they went in? The same side that they that they went in. This is what the קריעת ים סוף was. Now, another point of קריעת ים סוף, just to know the physical part of קריעת ים סוף, there are two opinions in how that took place. Because when we look in the חומש, in the חומש it says that השם brought a very strong רוח קדים עזה, which means a very strong eastern wind that blew. What was the purpose of the wind? So some commentary, some מפרשים learn that it was a miracle that the sea split. השם made it split. השם just made it go against its nature. Naturally the water falls, השם made a miracle that the water stood up. And what was the wind for? To trick the Egyptians, that's what the רמב״ן says. If the Egyptians, when the Egyptians saw how the sea split, there is no, and they would realize that it came from השם, something that's not natural, wouldn't they be afraid to follow the Jews in, that who knows what's going to happen to them? If it's the Jews' God that's doing this, why would they follow them in? So השם wanted to trick them that they should think it's something natural. So therefore השם made the wind come, thinking that it's some kind of wind that's blowing, and that's why they were able to follow. And they went in, and then השם made the water come back, and that's how they drowned. Another פשט why He brought the wind, because רוח קדים עזה, the word רוח קדים, which means, literally it means an eastern wind, but also comes to hint to רוח, which means spirit, of קדמון קדמונו של עולם. השם is called the קדמונו של עולם. The word קדמונו של עולם means the one that came before the world. השם is the קדמונו של עולם, He's the one before the world. And therefore השם made a רוח קדים, because that was supposed to represent, in simple physical terms, what really was behind it all was the spirit of קדמונו של עולם of השם. But this all goes according to the opinion that really the wind did not do anything to קריעת ים סוף. The real way קריעת ים סוף happened was that actually the water, through a miracle, just got up and stood up. But there's another opinion in the מפרשים, that the wind was the one, the thing that caused קריעת ים סוף. השם made a wind blow, it was השם that made it blow, but the wind came and the wind blew so strongly at the water, that it pushed the water up. The wind pushed the water so strongly to both sides, that that's why the water stood up like a wall. So it was actually the wind that did that. How did the wind do it or why did the wind do it? Because השם made it happen. But it was through the wind that השם did it. And this is the opinion that the אלטער רבי accepts in שער היחוד והאמונה. In שער היחוד והאמונה the אלטער רבי uses this as an example. He talks about a different subject. He talks there about the subject of the fact that השם re-creates the world every second. And if השם would stop re-creating the world for a small moment, the world would automatically disappear. It would come, go back to its original state, which was zero, it wasn't there. And he brings an example that just like by קריעת ים סוף he said, השם had to make the wind blow all night. Had the wind stopped for a moment, the water would come back down, because the nature of water is to go down. The fact that it was going up was something special because there was something constantly pushing pushing it and holding it up. And the same he says is by the creation of the world, that the world, the nature, so to speak, of creation is not to be. And the fact that the world is there is because השם constantly has to hold it up, like by קריעת ים סוף. So we see from there, by the way, that he holds that the way it worked was that the wind, השם brought a wind and the wind held up the water.

Now, besides looking at the physical part of קריעת ים סוף, קריעת ים סוף also had a spiritual aspect to it. And this is also in continuation to יציאת מצרים. When the יידן went out of מצרים, we say in the הגדה, נגלה עליהם מלך מלכי המלכים הקדוש ברוך הוא וגאלם, that the night when they left, when מכת בכורות took place and the firstborn died, and that's when they were preparing to leave and פרעה told them to go, and the next morning they left, so it says, נגלה עליהם מלך מלכי המלכים הקדוש ברוך הוא וגאלם, which means השם revealed Himself to the Jews there. There was a godly revelation to the Jews in מצרים. As a continuation to this יציאת, revelation by יציאת מצרים, when it came later by קריעת ים סוף, the revelation continued in a higher level. And that's why it says that ראתה שפחה על הים מה שלא ראה יחזקאל בן בוזי, that at the time of קריעת ים סוף, the Jews actually saw השם. Now that doesn't mean physically they saw a being, but there was a revelation of השם to the Jews even stronger than it was when the יידן left מצרים. And that's why, in the שירה, they said, זה א-לי ואנוהו, this is my God and I will beautify Him. When it says, זה, זה means this. It's something that you're able to show with your finger: This! If it would be something that you can't see, you don't say, this, you say, that. When you say, this, you're showing you could see it. And the יידן said, זה א-לי, this is my God, because they could see there was a revelation of godliness. And as I said, the מדרש says that the lowest Jewish person, and it uses as an example a שפחה, a Jewish maid, saw a godly revelation greater than years later the greatest נביא who revealed his greatest revelations, יחזקאל, saw. Because this was a continuation of the revelation that they had in מצרים. And therefore, there is another aspect in קריעת ים סוף. Beside being a continuation and the completion of יציאת מצרים, it is also a preparation to מתן תורה. You see we had two parts, two stages. You had יציאת מצרים, the beginning. The purpose of יציאת מצרים was to go out and to receive the תורה. That's why when השם spoke to משה רבינו at the burning bush, השם said to משה רבינו, בהוציאך את העם ממצרים תעבדון את האלקים על ההר הזה, I'm taking them out of מצרים in order to be able to serve me on this mountain. This was, the burning bush took place on הר סיני. So, there, on one hand is יציאת מצרים, then the goal is מתן תורה, and in between you had קריעת ים סוף. So קריעת ים סוף, on one hand, is the continuation and the end of יציאת מצרים, but on the other side, it's the beginning, the preparation, or even to a certain degree the beginning, of מתן תורה. Now, at the time of מתן תורה, השם revealed Himself to the Jews. The greatest godly revelation that ever took place was at מתן תורה. It says in תניא that when משיח will come, we'll even have greater revelations, but מעין, some sort of revelation as it will be when משיח will come, a little bit similar to it, was מתן תורה. That's why at מתן תורה, השם said, אנכי ה' אלקיך, I am your God. He's speaking to them as if He's like close to them and they could see Him. So there was a great revelation at מתן תורה. So as a preparation to מתן תורה was the great revelation of קריעת ים סוף. So קריעת ים סוף came after יציאת מצרים and the revelation of יציאת מצרים, but mainly it was, the second thing was the preparation, as a preparation to מתן תורה when we will see the great, when they saw the great revelation.

And this is what קבלה says concerning קריעת ים סוף. In a פסוק it says concerning קריעת ים סוף, הפך ים ליבשה, that the ים, the sea, was changed to dry land. And in קבלה, first I'll say the kabbalistic way and then the simpler way, in קבלה it says that what it means is that עלמא דאתכסיא turned into עלמא דאתגליא. I'll explain what that means. It says concerning the godly spiritual worlds, there are two kinds. There are certain worlds called עלמא דאתגליא. עלמא דאתגליא means revealed worlds, worlds where Godliness is revealed. Then you have עלמא דאתכסיא, means Godly or worlds where it's concealed, Godliness is concealed. And the reason Godliness is concealed in those worlds, because the revelation is so great that looking, compared to us, the way we look at it, it's full of concealment. There is no revelation there, because it's so great. Now, the greatest level that we can imagine is if עלמא דאתכסיא turns into עלמא דאתגליא, which means the great revelation of these high worlds, which are concealed because it's so great, becomes revealed, that is the greatest revelation we could think of, that עלמא דאתכסיא becomes עלמא דאתגליא. It says in קבלה that עלמא דאתכסיא is called ים. The hidden worlds are called ים. ים means a sea. What's the concept of a sea? Water covers, you cannot see anything. It says, כל מה שיש ביבשה יש בים, the גמרא says. Whatever you have in the dry land, you have in the ocean, you have in the sea. The difference is when it's in the sea, you can't see it, when it's on top of it, you could see it. So ים, which is sea, represents עלמא דאתכסיא, because it's a, it's a level where it's hidden, concealed. עלמא דאתגליא, the levels, the worlds which is called עלמא דאתגליא where it's revealed, is called יבשה, that's called dry land. Now, what happened by קריעת ים סוף? The revelation was so great that עלמא דאתכסיא became עלמא דאתגליא. The concealed worlds where Godliness is concealed because it's so high, those levels were revealed. And that's the meaning of הפך ים ליבשה, according to קבלה, that the ים, which is עלמא דאתכסיא, as we said, the ים represents עלמא דאתכסיא, was turned, transformed into יבשה, into dry land, into עלמא דאתגליא. That means there was this great revelation of these high levels. Then we have a simpler way of explaining this, which seems a little bit sometimes the expressions might be the opposite, but the idea is the same. Sometimes we learn that ים represents a level where Godliness is concealed, but not necessarily like we said before, because of עלמא דאתכסיא it's so great. The contrary, because it's so low. For instance, this physical world is a world where Godliness is concealed. Godliness is there, there's no question about it, but we don't see it. If a person looks at the world, he doesn't see that there is a God who controls it, who created it, who runs it. As a matter of fact, if you look at the world, the world seems to be saying, \"I'm an existence, an entity on its own. There's no way it indicates that there is a God.\" If you think about it, you meditate, you contemplate, you think, then you will come to a realization that there is a God, but the world itself doesn't reveal that. So this world is a world where Godliness is hidden. On the other hand, in the other worlds, in spiritual worlds, Godliness is not hidden, Godliness is revealed. So sometimes it says that ים represents this world where Godliness is hidden like things are hidden in the sea. And יבשה, dry land, represents a level where Godliness is revealed, just like on the dry land, everything that's there is seen. At the time of קריעת ים סוף, what happened was that what's hidden in the world came out into the open. Godliness, which is there in the world, and it's there just בהעלם, it's just hidden, came out into the open. The world is called עולם. The word עולם comes from the word העלם, which means concealment, because this world is a world where Godliness is concealed. Basically, this is, as we always learned, the concept of טבע. This world is nature. What is nature? Nature is the power of God, of השם, but the way He is concealed that we can't see it. When a miracle happens, then God reveals Himself. We see that there is something beyond nature, beyond what things seem to be like. But nature is the concealment of God. That's why the word טבע, which means nature, has another meaning: טובעו בים. When something is drowned, sinks into the water, it's called טובעו, which is from the same שורש, same root, as טבע, because טבע, nature, means the concealment of השם. That's the real translation of nature. So nature is ים, like the sea where things are concealed are hidden, because Godliness is hidden in the world, and יבשה, dry land, that represents the revelation of השם. And at the time of קריעת ים סוף, what happened was הפך ים ליבשה, השם changed the ים, changed the concealment of Godliness into dry land, and the Jews had this great revelation of of God, of השם. So this is the spiritual meaning of קריעת ים סוף. This was a time when השם revealed Himself to the Jews, that means the Jews were able to take out, they were able to see what's hidden, and to come out into the open. Now we know everything that happens in the world, to things of the world, has to start with the way they are within the Jews, because the whole world was created בראשית בשביל ישראל, for the יידן and for the תורה. So whatever happens in the world, whichever level takes place in the world, is because that same level is taking place within the Jews themselves, and that has an influence that the same thing happens in the world. So obviously when we say that at the time of קריעת ים סוף, what's hidden, the Godliness that's hidden in the world was revealed, it's because there was something that's hidden in the Jews that became revealed. We know that every Jew has a נשמה, and there is the true, true Godliness that's found in the נשמה, but it's hidden. We don't necessarily feel it, and we don't necessarily follow it. At the time of קריעת ים סוף, we would call the העלם הנשמה, the hidden parts of the נשמה, the essence of the נשמה, was revealed by the Jews, and that brought about that in the world the same thing happened, that what was hidden in the world, which is the Godliness of the world, became revealed. That means that the Jews at that time reached a high level within themselves, that the essence of the נשמה, which sometimes is referred to as the infinite part of the נשמה, the בלי גבול of the נשמה, came out into the open, and they had that feeling, and that brought it into the world.

And this explains an interesting thing concerning קריעת ים סוף. By קריעת ים סוף, it says that how did it take place? That the water was raised like a wall, and it says it happened והמים להם חומה מימינם ומשמאלם, the water was like a wall on their right side and on their left side. And the פסוק mentions it twice. It says they came into the water when the water was a wall on the right and on the left, and then when they finished and they came out, it again mentions that the water was on the right side and on the left side. And the מדרש asks, why do we have to mention that it was on the right side and on the left side? Why is that important to mention it? Certainly why mention it twice? What difference would it make if the water came up on one side, and all the water came to one side? Why is it important to have the water on both sides, on the right and on the left? And the מדרש says like this, because when the יידן went into the sea, there was a קיטרוג. The שטן came to השם, or the bad מלאכים came to השם and said, \"Why would You split the sea for these people? These people, some of them worshipped idols in מצרים. So why do they deserve this נס? And certainly what You're going to do now is You're going to have the Jews saved, and the Egyptians are going to come in after them and they're going to drown. הללו עובדי עבודה זרה והללו עובדי עבודה זרה. These people worshipped idols and this people worshipped idols, so what's the difference?\" So the Jews, because of that, need the special זכות, special זכות for קריעת ים סוף. So it says they had the זכות of the right and of the left, that's what the פסוק means, the right and of the left. What do you mean the זכות of the right and the left? The right refers to the תורה, because it says the תורה was given by the right hand of השם, so that's the זכות of תורה. And the left, there are two opinions, two גירסאות, two versions in the מדרש. One, the left refers to תפילה, דאווענען, that we had the זכות of תפילה, and תפילה is always called the קו השמאל. We always say that there is the right side is תורה, and the left side is תפילה. And another version is תפילין, that they had the right side is תורה, and the left side is the זכות of תפילין. And they had these two זכותים. And this is what the פסוק means that the it was right and left, that they had the זכותים of the right and left. But the question that's asked is, why do you need two זכותים? If you're missing a זכות why השם should perform the miracle, so if they would have one זכות, that would be already good enough. Why does the פסוק stress they need two זכותים? Two merits, the merit of the right and the merit of the left. And the answer answer is based on what we said before. Explained before that said that what happened by קריעת ים סוף is that the what's hidden in the world came into the open, was revealed. Because what's hidden inside the Jew's came into the open. What's hidden inside a Jew, his עצם הנשמה. His עצם הנשמה is infinite, and that came out to be revealed. When do we see the that in a Jew, in his behavior you see the revelation of the עצם of his נשמה, of the infinity of his נשמה, where do we see it? When a person does everything correctly, it still doesn't prove that the עצם הנשמה, the העלם of the נשמה, the hidden part of the נשמה is revealed. Because you could do everything right, but as long as you don't do it in a form of בלי גבול, you don't do it by going beyond your limitations, you still don't know that this is a revelation of the עצם הנשמה. A person could do the right thing, and it's still possible that his own ego is involved. He's doing it because of himself, and as long as it there is this, this I, that's involved, this is not the real essence of the נשמה. When the essence of the נשמה is revealed, it brings a person to such a ביטול that he does things not because of his own ego. And when do you see that? How can you see whether the person does it because he wants to do it, there is the he that's involved, his own being involved, or it's done because השם said, which is because he has a נשמה, and השם said so and he's doing it? One way to test it out is by seeing if he does everything in one קו, in one direction, or he could go to two directions. Meaning like this: naturally every person has a certain קו, or direction, or a certain type of מדה. Hm? Tendency that he has, right? That's the right word. Now, some people have a tendency to חסד, and some people have a tendency to גבורה. Some people more to kindness, and we're talking all on the good side, and some to more to strictness, and both good. Now, if a person has a tendency to חסד, and he does everything because of the tendency that he has, then whatever he'll do will always be נוטה, will always be pointing towards חסד. A person that has a tendency of גבורה, will always do things pointing towards a tendency of גבורה, the the direction of גבורה. And as long as you're doing it in one direction, it still shows you're doing it because that's your nature, so you're still connected to your nature. So it's you rather than your נשמה which is part of השם. When you see a person that is not limited to these tendencies and sometimes he will do something of חסד, stress that, and sometimes גבורה, that shows that it's not because of his nature. Because if it'd be limited to his nature, to him, quote unquote, then he would only do it in one direction. So when you see somebody doing it right and left, then you know that this is an expression of the essence of his נשמה. We find this, I mentioned this many times, we find this by אברהם אבינו. אברהם אבינו went to the עקידה, and השם said after the עקידה כי עתה ידעתי, now I know כי ירא אלוקים אתה, that you are fearing, you fear God. And the question is only now he knew? He didn't know that before? השם didn't know that he was so great and had יראת שמים? He was such a great בעל חסד. He did, he was the greatest person of doing חסד. The מדרש says that the מדת החסד of השם complained to השם that since אברהם came to the world, \"I am out of a job, because אברהם is doing my job for me because so much חסד he's doing.\" And here, all of a sudden, just here השם says, now I know you are ירא אלוקים? And the answer the חסידות gives, very פשוט. As long as אברהם did all the great things in the form of חסד, it still doesn't prove that he undressed himself from his own being, his own ego, and he's doing it just because of השם, because it's possible that this is your מדה and therefore you're going that way. Certainly it's still very good. Imagine a person does one מדה, but he does it all for the good and uses it to the best of his ability, fine. But it still doesn't show the essence of his נשמה, which is the העלם of his נשמה. But when he went to do the עקידה, which is the complete opposite of חסד, he was ready to kill his son, which is גבורה, and he went and was already to do it not just with קבלת עול, נעבעך he has to do it, he accepts what השם says, but he went to do it בשמחה. He was happy to do it. It says, וישכם אברהם בבקר, he woke up in the morning and saddled the the the donkey all by himself, didn't give it to any servants because he was so anxious to fulfill God's will, even though it was a form of חסד of killing his son. Now השם said, \"Now I know that you're really a ירא אלוקים because you have both sides. and there are other proofs you find in different גמרות that prove this point. And this is what it means here that the water was חומה was a wall, the right and on the left. And the מדרש says that they needed a זכות from the right and from the left because since at the time of קריעת ים סוף was when they took the thing that was hidden in the world, not they took, השם made what's hidden in the world became revealed, and therefore or therefore that caused that what's in them hidden came revealed which is the עצם of the נשמה, it had to come out in a form of ימין ושמאל, of right and left because then you have the two קווים, then this is the revelation of the עצם of the נשמה. So this is the פשט that the העלם of the נשמה came out in this way. This explains another interesting thing we find by קריעת ים סוף. By קריעת ים סוף, we find says that when the Jews cross the ים סוף, trees grew with fruit in the ים סוף. It was like a garden. And when they crossed, it was so beautiful and the children picked the fruit from the trees and fed it to the birds who were singing. That's what it says. And the question that comes up right away is what was the purpose of this miracle? We know there is a rule that לא עביד קודשא בריך הוא ניסא למגנא, השם does not do any miracles in vain. A miracle that's needed for a purpose השם does it, but when it's not needed השם doesn't do any miracles in vain. The miracle of קריעת ים סוף was needed. The מצרים were running after the Jews, chasing the Jews, they had to be saved. השם saved them. Another thing he wanted to punish the מצרים, this was a way to drown them, fine. But this seems to be an extra miracle. Why would השם do that? Why would he make things which are not natural? It's not natural for trees to grow within minutes and fruit to grow on the trees. Why would השם make such a miracle that should happen? So there must be or a good reason for it or maybe at that point it wasn't even a miracle. It was a natural result of what took place by קריעת ים סוף, a natural result. And according to what I explained till now, this is, yes, a natural result. What's the natural result? When you have a seed, and you plant it, and trees grow and fruit grows, all the things that come out are all there, hidden within that seed. The seed has בכח, in a potential form, everything that will come out of it. As a matter of fact, it says in חסידות that not only the seed, the ground, the Earth has the כח הצומח which means the power of growth that, as far as the Earth is concerned, all potential trees and fruits and vegetables, anything that grows there. And in truth, without even a seed, everything should grow. The fact that you have the ground, השם put the כח הצומח, the power of growing, that things should grow out. The only problem is what should grow? Since it has the power of growth of everything, so there is nothing specific that would grow, that's why nothing comes out. When you put in a seed, know really what happens, it's not the seed that grows. If you put in a seed of a specific tree or of a specific vegetable or something, that limits that כח הצומח of the ground that only this thing should come. All it does is it gets rid of everything else and allows this one to come. It specifies, it directs the כח הצומח of the ground to have this specific thing come out. Otherwise, every everything should grow, and because everything should grow, nothing grows, because you can't have everything at the same place, so that's why it doesn't grow. In other words, what we're saying here is that way חסידות explains and I guess, I don't know if science agrees to this or not, but we don't care, we know the truth anyway, that there is the the העלם, in the ground, you have בהעלם everything that's going to come out. At the time of קריעת ים סוף, it was a time when השם said, \"I am revealing the העלם, what's hidden in the world, and I am bringing it out into the open.\" That's what happened in the ים סוף, that they saw Godliness, which is the true Out, which is the the what is really בהעלם in this world, and that was revealed. Within the Jews, the העלם of the נשמה was revealed, and therefore, in many other things of the world, automatically this is what happened: things which are בהעלם came out into the open. So what happened? What's בהעלם in the כח הצומח, what's בהעלם, what's hidden in the כח, the power of growth of the ground, automatically came out. And it wasn't a special miracle that השם performed, like you say He made a special miracle at that time that this should happen. It wasn't that. It came automatically, because since the Jews revealed the העלם of their נשמה, and the העלם of the world was revealed, so the העלם of the earth in that that form was revealed. And it all led up to getting closer to השם, and I'll explain what I mean. The העלם of the earth was revealed in a form that it made things grow, and the things that grew, which is צומח, was fed to the birds, which is חי. Birds are the living things. We know the world has four categories: דומם, צומח, חי, מדבר. The earth is the דומם. The things that grew is צומח. The birds are חי. And what happened was the earth gave out the fruit that was fed to the birds that sang שירה together with the Jews, which are the מדבר, the human being, to השם, which is the goal. We know that we have these four categories in the world. The goal of every one of these four is to reach a higher level. The דומם becomes to its reaches its its its purpose when it makes things grow into צומח. צומח reaches its level when it's eaten by חי. חי reaches its level when it's eaten by מדבר, by a human being. And the purpose of מדבר is to connect itself to השם. See, every part of every one of these four categories in the world is supposed to reach the next category. That's its goal. So the goal of צומח of of, I mean, דומם is to become צומח. The goal of צומח is to become part of of חי. The goal of חי is to become part of מדבר, which is, by the way, a reason why תורה does not encourage to become a vegetarian, because when you eat meat, there is an עליה, an elevation for the animal, and the animal becomes part of a מדבר, so the animal reaches its goal. The animal is waiting for it to happen! Talking to, about a ייד, obviously, when a ייד makes a ברכה and eats לשם שמים and בענטשט, so then you elevate the meat. So everyone is supposed to come to a higher level. So דומם to צומח, צומח to חי, חי to מדבר. And where does מדבר go? What's on top מדבר is the highest level of the creation. So what's on top of him? The Creator. The highest level of next is Creator. So what he's supposed to do is connect himself to the Creator. And that's what happened here. There revelation there was a revelation of the העלם of the דומם, which, in turn, came out in צומח, which was eaten by the birds, which is חי, which sang שירה together with the Jews, which is מדבר, and they sang שירה to השם, which is השם the Creator. So this brought the העלם from the earth all the way to its goal, all the way up to השם. So this was not a miracle, a specific extra miracle that השם made. It was a natural result of what actually took place at that time. So to put it all in a nutshell, so יציאת מצרים was the beginning of the revelation of השם to the Jews, continued into קריעת ים סוף, which is the second step of the revelation. And when we say revelation of השם, it means taking something that's hidden, because God is hidden in the world, and reveal it. And by קריעת ים סוף, that happened in a very high level. But that led up to מתן תורה, where there was the revelation of השם even more. And that gave us the power to do מצוות, and every time we do a מצוה, we reveal השם, not in a way that we see Him, but we reveal השם in this physical object that we use for the מצוה, which brings השם more into the world, make a דירה בתחתונים. And the ultimate is going to be when we will reveal השם, when השם will be revealed in the world when משיח will come. This will be the end result of יציאת מצרים, of קריעת ים סוף, of מתן תורה. And all depends on us. If we do the right thing, and we reveal in a small form, in the מצוה that you do, השם, this will bring that משיח will come and will reveal השם in the world. What if I just sing with my parakeet? What? What if I just sing Okay. You're יוצא. No, they're all, they're all, right? They were going to receive the תורה, and they were going they were דאווענינג, and they were going to השם saw these two זכותים. But what it means is that it brought out within them זכותים of two opposite sides. That they were ready to do it. In other words, they were at that point feeling ready to do it, that's a זכות. Now, I saw I saw a map once where there's a peninsula with this U-turn that you're talking about, but I saw that there were 12 I didn't go I didn't mention I didn't mention that there were When it says on both sides, each each שבט had on the left and the right. There were 12 columns to go through, that means in each 12 like gates which had the right and left, and they all went through those 12, exactly, that's what it is. Okay, now what was the purpose for that? For 12? Well, what I'm saying you said when when when the waters separated, there was a revelation that took place. In my mind, I'm thinking that maybe each tribe had a certain Right, each tribe had a revelation according to its level. Right, right, right, that's exactly each tribe represents a different level of service of השם, different type of service, and according to that type of service of השם, that's how the revelation was. In In speaking with that, concerning the מבול, when the מבול closed up, it covered up everything, so nothing of השם was was revealed at the time, right? Right. On one hand, another hand, it says the opposite, that it was like in the beginning of creation. But usually, it's accepted it covered up so that no one can see anything. And that's why everything stopped. There was no revelation. On the other hand, it says at some place that it was משיח will come, it says the world will be full of knowledge of השם like the water covers the sea. So that represents that the world was will be full of knowledge, and in time of the flood, it was the same. That's what it says in a different place. Now, when we cross into Israel over the Jordan and that that river stopped up just, I think, on one side One side, exactly. That's how it was. It was a river, not a It's a river, not the ים. So, how did that revelation differ there from the ים סוף? It wasn't the same. It doesn't say that they really had a godly revelation. That was a plain miracle for them to be able to cross. It wasn't part of the process of the revelation. It probably did show Jews look, the fact that there was a miracle, so obviously they they recognized it comes from השם, this brought השם closer to them. But the revelation that it says is by the קריעת ים סוף. Yeah. What's the difference between the revelation on ים סוף and In different דרגות. Actually, it even says, says in מדרש that by the קריעת ים סוף, when they saw, so to speak, השם, he looked like a warrior, soldier. Then when it came to to מתן תורה, he looked like an old person. So, it's one second. So, it says that's the reason why השם said, אנכי השם אלקיך אשר הוצאתיך מארץ מצרים, \"I'm God that took you out of מצרים.\" Because when they saw השם, \"Hey, this is a different God! We saw a young, strong soldier, here is an old man.\" So השם said, \"Don't worry, I'm the same God that took you out of מצרים.\" But what it says is that the level was the level of עתיק, it says. עתיק יומין means old man, is a level of עתיק יומין, they saw עתיק יומין. But at the ים סוף, that that was a lower level. Yes. I read somewhere that each שבט had their own נוסח. Correct. Is there a copy of one of these left? No. Does anybody know what the But No, the same prayers, but in different expressions. There is one that includes them all, and that's נוסח האר״י. נוסח האר״י, the חב״ד נוסח, that includes them all. Rabbi, when one says when we're saying ברוך כבוד השם ממקומו משיב הכבוד, is there any relationship to Yeah, yeah, yeah, it is. Right, right, right. Yeah, exactly. Yeah, and also the idea of having both כבוד, exactly. Yeah. Okay.