תיאור מרגש על ניסי השם בקריעת ים סוף על פי מדרשי חז"ל | הגאון הינוקא במוצאי שביעי של פסח

2:59 About this it is said: 'I will set him on high, because he knows My Name.' It does not have to be with a song, it does not have to be with anything. 'I will set him on high, because he knows My Name' — that is only one who knows the order of the Shem HaMeforash, the Explicit Name, how to combine and connect one with the other. Other than that, there is no one who can know this. - What happens to one who does not keep Shabbos, and Mashiach has come? - What happens to one who does not keep Shabbos, and Mashiach has come: in principle, in Tikkunei Zohar, in Tikkun 48, Rabbi Shimon speaks about Shabtai, Saturn.

3:34 Shabtai is a star that is appointed over destruction and ruin. The whole purpose of this star — every time there is a ruin, there is a disaster — for example, fire on Motzaei Shabbos, which was created on Motzaei Shabbos, as we learned in Pesachim — on the page, the Gemara says that fire was created on Motzaei Shabbos; that is the reason we bless 'Who creates the lights of fire', as the Gemara says. It is the strongest fire. If a fire breaks out on Motzaei Shabbos, it is much more dangerous than a fire that breaks out on Wednesday, on Tuesday, on Thursday.

4:02 If it breaks out on Motzaei Shabbos, it is the hardest. Why? It was created on Motzaei Shabbos. Now, the star Shabtai is appointed over destruction and ruin. What did the Holy One, blessed be He, do in His kindness? He took the star that is appointed over destruction and ruin, whose name is Shabtai, and put it on the day of Shabbos. Instead of putting it on Sunday, on Monday, on Tuesday, He put it on the day of Shabbos, and then the Jewish people keep Shabbos, they are above the constellations, so the star Shabtai cannot harm them.

4:29 Now, [unclear] 'those who desecrate it shall surely be put to death' - not because now — beyond the fact that there is a punishment with which the person is punished — if a person desecrates Shabbos, then the star Shabtai is above him; it is in any case appointed over destruction and ruin; it simply harms him. And that is the reason it is also called Shabtai: both from the word mashbis, that it brings to a stop, and from the word for the day of Shabbos, because it rules on the day of Shabbos; that is Shabtai. So if Mashiach comes, and one who did not keep Shabbos — then all the calamities, and the attribute of judgment that will be stretched out — he will be harmed only, so to speak, by what he brought upon himself.

4:59 Not because of any kind of revenge. But if people keep Shabbos and they accept Shabbos upon themselves, then certainly they will have rescue, because at any moment Mashiach can come, any moment. And especially Shabbos, which is in fact the light of the geulah. Shabbos is the purpose, it is the World to Come, it is the kedushah, it is... It is truly geulah. On Shabbos we are truly in the light of the geulah. Only because we have no Beis HaMikdash, the Holy Temple — to this day it is a tiny bit.

5:25 But if we merited now to see the light that spreads on the day of Shabbos, it is infinite light, which has no... One can reach — all year a person is limited in levels. Rabbi Baruch writes in Botzina DiNehora about Shabbos, he writes that on the holy Shabbos one can reach infinite levels. There is no limit to the levels one can reach, only on Shabbos. And the opposite: one who does not keep the Shabbos, then he... that is, one who spoils and sins — the star Shabtai can simply harm him, and then he will have harm — may it not come upon anyone in the Jewish people.

5:59 What to be particular about? It is better to be among the first ten. Look, if you pray — if, I say again — in the view of the Rif and in the view of the Rambam, tefillah at sunrise is the tefillah in the ideal way.

6:34 That is the main thing: to pray — to fulfill the obligation of tefillah is to pray at the time of sunrise. The view of Rabbeinu Chananel, Rabbeinu Tam: one reads Krias Shema after sunrise. Now the question is, on whom do you want to lean and rely? If you want now to come and say: listen, I want to read the tefillah as it was set. Tefillah — to read the whole order of the tefillah, from the beginning to the end. And you read and you take care to pray. You can skip a little, and the main thing is to be with the sunrise, because the time of sunrise is the finest and choicest time. And if you are particular about the mikveh, you want to immerse, because you want now — let's picture that you are a chazzan, for example; if you are a chazzan,

7:09 then the mikveh is better; if you are a chazzan, it comes first. You are right in what you are saying, that is correct, if you are a chazzan. If you are not a chazzan, be among the first ten, arrive, pray, read the whole order of the tefillah; that is more important than everything. There is the merit of the first ten, of course, because you take the reward of them all; the more a person arrived first and he comes early to the synagogue, he has a great merit. Unless you go to the mikveh and you do the tefillah and you read the whole order of the tefillah and you manage to read in time and to pray — if you can do that, then you do not have to be among the first ten.

7:45 But if you are a chazzan, or you want to be particular about the mikveh, you have a certain need — this is a merit and that is a merit. The most important is that you read the tefillah. That is the most important. More than everything, to read the whole tefillah, such as the Korbanos, to read the passage of the Akeidah, to read the Pesukei DeZimrah, Baruch She'amar, Yishtabach, all of it, everything — that is the most important thing. The mikveh is an addition, it is a merit, it is more purity, especially for chazzanim.

8:10 But one should not come and cancel the tefillah because of the mikveh, to go to the mikveh and cancel tefillah at sunrise, and cancel Krias Shema in its time. If you grasp a lot, you have not grasped. It is true that the merits of the mikveh are immense, but one must always hold fast to the Shulchan Aruch. Once you keep the halachah, then there will also be help from Heaven, that a person will also have time for the mikveh. Always — a time will also come when he has time for the mikveh, but one must keep to the Shulchan; we cannot jump and try to reach high.

8:41 Yes. - But if he wants to arrive, to pray a little, then is it accepted also to [unclear] in the mikveh? - No problem; this is a merit and that is a merit. I repeat: certainly it is a great merit, that the tefillah can be accepted, but the main thing, the most important, is to read and pray the tefillah in its time, Krias Shema in its time, tefillah at sunrise — that is the highest thing. Good, tzaddikim.

9:06 - What is the right balance between pride and humility, and the service of Hashem? - What is that? - What is the true and right balance? - Pride — there is no need for pride, tzaddik. What do you mean? - Let's say a feeling, like, a person is, let's say, holy. Can he feel good about himself, or does he need to put himself down all the time? Like, where is the true balance? - If a person has, baruch Hashem, a good feeling, kedushah, purity, good things — let him rejoice, certainly.

9:31 Rejoice — 'I will rejoice in Hashem' — rejoice that you merited to pray, you merited to be holy. Do you know how many people there are now in the world who are far from Hashem, blessed be He? How many people now are not in the synagogue now, sitting and praying now and lifting their eyes to heaven. How pitiful, how painful. You merit at all to pray before the King. You know, there was a parable — the holy Baal Shem Tov gave a very beautiful parable. There was one — and two who went in to the king.

9:56 One went in and one went in. One went in and asked the king for treasures and precious stones. The second went in to the king and said: I do not want treasures and precious stones; I want you to let me come in to you every day. Who gained more? He is wiser; he asked for nothing. I ask for nothing; only let me every day be among those who see the king's face and speak with the king. That is my privilege. That is exactly what the Baal Shem Tov says. The greatest privilege is that you merit at all to come every day to pray before the King. So if you merit this, it is not supposed to bring a person to pride. It lifts you up, because you are standing before the King of kings of kings,

10:31 but in the end it is the greatest privilege and merit in the world, because there is nothing that can compare to the fact that you are standing before the Holy One, blessed be He. It is what the Ramban disputed with the Rambam in the Laws of Tefillah, chapter 1, halachah 1, on the law of tefillah being from the Torah, that the Ramban, Rabbi Moshe ben Nachman, holds that tefillah, in fact — in the positive mitzvos, siman [unclear] — there he writes — he challenged the Rambam — he writes that the kindness altogether — it is not that it is from the Torah to pray — that is, the kindness is to turn to the Holy One, blessed be He, at all; that you have the possibility to pray to the Holy One, blessed be He,

11:07 that you have the possibility to lift your eyes to heaven — that is a kindness that Hashem, blessed be He, did with you; that is the kindness. So it is not supposed to bring a person to pride. Moshe, even if it does bring you to pride it is good, because you are glorying in the King. Everything that you attribute to the Creator, you can take pride in as much as you want. What you attribute to yourself — that is what is forbidden. Not to attribute to myself — not to attribute anything to myself: not wisdom, not wealth, not honor, nothing.

11:31 Everything is for the honor of Hashem. So if a person has wisdom and a level and kedushah and tefillah or something like that, he knows that it is the Creator. So that is the connection. And of course there is also what the Viledniker wrote in She'eris Yisrael, the difference between humility and lowliness. That humility is a person who has something to be proud of and he is not proud. And lowly is someone who has nothing to be proud of and he is proud. You tell him 'be lowly'; it does not apply to tell the person 'be humble.' Like a person who is a fool and a simpleton, he has no wisdom.

11:57 Can you tell him 'be humble'? It does not apply. Be lowly; you are nothing. And the opposite: to whom do you say 'be humble'? To a person who is wise, to a person who has understanding. You tell him 'be humble.' Therefore, about Moshe — when there is something to be proud of, humility applies. When there is nothing to be proud of, lowliness applies. That is not fitting. There it is written about Moshe: 'And the man Moshe was very humble, more than any person on the face of the earth,' because his humility is what [unclear] him all the levels. - [unclear] good points.

12:24 - What is that? What is [unclear] good points? Read Likutei Moharan, part 1, Torah 282, of Rabbi Nachman. Search. Judge yourself, by yourself, favorably, to search for good points. See what this is, see the golden language — what do you need me to explain to you? Search for good things that you certainly did: mitzvos, kedushah, purity, life, things before Hashem — those are the levels. What, tzaddik, what did you do?

12:49 To finish — you are the last one, it seems. - In the desert [unclear] 5,500 [unclear] [unclear] and the opposite, [unclear] What happened in the course of history [unclear]? - We rely on it — certainly we rely on it, on lineage. As in Even HaEzer, in siman 3, in the Beis Yosef, where Maran the Beis Yosef brought, about lineage, about a person who comes and says that he is some Kohen or Levi or Yisrael: we accept his word.

13:27 Every person who comes, we accept his word, even though there are those who bought the priesthood, what was in the time of Queen Berenice, that they bought the priesthood, like Yehoshua ben Gamla, who bought his priesthood, and then the destruction of the Beis HaMikdash began, because there were rich people who bought the priesthood for full money, and that priesthood passed on, and in fact today we cannot truly know who is a Kohen and who is not a Kohen, but we, baruch Hashem, rely on the lineage of the Jewish people. If there are those who merited to be among those of lineage in the Jewish people — there are those who have lineage, who have a lineage of priesthood back to Tzadok, there are those whose lineage goes to Ezra the Scribe — we have Ezra here, who has a lineage back to Ezra the Scribe; there are those, the Katz family,

14:09 who have a known lineage, higher and higher in holiness; there are those whose lineage goes to the Shevet Mussar, Rabbeinu Eliyahu HaKohen of Izmir, who writes about himself that his lineage goes back to Isamar the son of Aharon HaKohen. His lineage reached back to Isamar the son of Aharon HaKohen. We rely on it that the Jewish people are of those of lineage in Israel. Certainly it may be that there are families that served in the priesthood and in fact do not have the lineage, but still we certainly rely on all the Jewish people, and where we have a tradition we rely on it and do not cast doubt, and we accept everyone, and certainly they are believed.

14:40 Good, tzaddikim, I want to begin, just quickly, really briefly; we will not be able — I hope we will manage just the wonders and the miracles of the splitting of the Yam Suf, for a few minutes. So, like this: so I am explaining only the miracles, briefly; whatever you do not understand, say so right away and I will explain right away. So we have the miracles, the fifty miracles that were done for Israel at the sea. I am reading them really quickly, in the language of the Midrash Rabbah, and I will explain one by one.

15:08 Hashem, blessed be He, surrounded the Jewish people with clouds of glory that accompanied them, right? There were the clouds of glory — clouds of glory that guarded them from snakes, scorpions, wild beasts, from the arrows of the Egyptians. That is one miracle. After that, another miracle — now we are adding: Hashem put it in Pharaoh's heart to pursue the Jewish people. You know that Rabbeinu Bachya, here, he brings that the Egyptians had, in fact — they pursued the Jewish people.

15:34 Some say that there were 180 million Egyptians who pursued the Jewish people. Still, some say — but 180 million Egyptian soldiers who pursued the Jewish people, and a very great miracle, because Pharaoh drew them on and said to all of Egypt: If you come to fight against the Jewish people, I give you half of my wealth. That is, all the wealth that I have and everything that I have in Egypt — I am not returning you to be slaves; you will be my partners.

16:04 He made an agreement with them. He said to them: go out to fight, kill all the Jewish people — he already said to kill them all, he said not to bring them back as slaves, to kill them; he gave a command and an order to kill them all, that is: and whoever kills them all shares the wealth with me; everything there is in Egypt I split with him half and half, and there is no need to do anything else; everyone shares with me, half and half of the fortune and of the wealth, partners with me. So said Pharaoh, and then they all went into the sea, and they had the strength to go in.

16:36 How — they shared the wealth in the sea, right? Right, Doctor? Be well. - Did they believe him, Rabbi? - Yes. - They believed such a [unclear]? - Yes. Listen, Pharaoh too, at the beginning — also how he persuaded them [unclear]: Sefer HaYashar: he said to them, come, let us build together, I am with you, building with you. He drew them all on together: come, let us build together.

17:02 Now, the Jewish people had the cloud, right? By day there was a pillar of cloud, at night there was a pillar of fire. It lit the way for them to go, and then, all the darkness that there was and everything that there was — the Jewish people always had light. The Jewish people always had light; the Egyptians had darkness. Even though the splitting of the Yam Suf was at night, which was a time of darkness — one could not really see much — still, the Jewish people and everything — all the heavens lit up.

17:27 It is written: 'The sound of Your thunder was in the wheel; lightning lit up the world.' What is 'the sound of Your thunder in the wheel'? What is 'lightning lit up'? What was it? All the heavens lit up at the splitting of the Yam Suf; the heavens were shining like the color of the sunset, a thread of the hue of the sunset, when the heavens are blue and they are shining, as they were before — and at sunrise too. When the heavens shine like the light of lightning, shining — one sees a certain light in the heavens, the heavens are shining — and 'the sound of Your thunder in the wheel' — the thunders that there were at the splitting of the Yam Suf, 'the sound of Your thunder in the wheel' — they blew up Pharaoh's chariots,

18:03 the force of the thunder — there was such a great thunder, 'the sound of Your thunder in the wheel' — Pharaoh's chariots were shattered by the force and by the blast of the thunders; there was one thunder, Pharaoh's chariots, their wheels, burst from the thunder, and therefore it is written: 'The sound of Your thunder was in the wheel; lightning lit up the world' — the lightning and the light that there was at the splitting of the Yam Suf lit up all the heavens.

18:28 So we have this miracle too, and also the second miracle; that is already more than two; we are already, altogether, without counting, already at seven miracles, all right? I am not counting them out for you — I will count all the fifty, bli neder — but I am going around that, as if we are passing over more, like, this — what we know is fifty; every miracle branches out into more miracles and wonders. See how many miracles there were; it is something that cannot be grasped by reason. What's that?

18:55 250 plagues, yes, but that also corresponds to the miracles — that is, Rabbi Yosi HaGlili and Rabbi Akiva. Now, when the Egyptians shot the arrows, the cloud would take them in, and Hashem, blessed be He, sent the arrows back. Whoever sent an arrow at the cloud, the cloud returns the arrow to him, exactly to the one who sent it. That's another miracle: a person shot an arrow, the arrow comes back to him. About this it is said: 'Their sword shall enter their own heart, and their bows shall be broken.' That's exactly it: they shot the arrow, and the arrow returned to them what they had shot.

19:26 After that we have the sea, which was split into twelve parts. Do you remember that we learned it yesterday? The sea was split into twelve parts. Some say 1,300 mil, some say 300, some a thousand — there are several opinions. We'll take the simple reckoning, that the water reached up to the firmament, all right? It's not a sight that one can see, it's not water that stood as waves 20 meters high at the sides, like the paintings that the non-Jews painted of the splitting of the Yam Suf, or the paintings that painters painted of the Yam Suf — they all paint it in pictures, some sea like that rising up with a wave on the right, a sea like that rising up on the left-hand side — and it's a disgrace to see that picture.

20:04 It's simply false, there is nothing in that thing that reflects the splitting of the Yam Suf, it's something that isn't true. What one can say — you've seen that picture they paint: the Jewish people walking at the side like that, on paths in the depths, and suddenly they show a sea at the side — that's not the splitting of the Yam Suf at all. The splitting of the Yam Suf — try to imagine that you see a sea in twelve parts, standing up to the firmament, up to the heavens, like a palace. Imagine a giant palace reaching all the way up to the heavens, and everything frozen, and crystal stones, the whole floor a mosaic, everything magnificent, like the most magnificent palace there is, in its floor.

20:47 'The depths froze in the heart of the sea' — they saw the water freezing. Right after that, when they see that all the depths have frozen, at once He made grass sprout for them, and precious stones — stones for them to tread on, and they had, for their animals, the grass, so they could eat and drink, to bring out sweet water for them, and they saw the reflection, within the water, of all the creatures. That is, they're walking, the children look, they see a whale, they see sharks, they see fish, everything is lit up for them, and the water is shining, and they pass through and marvel.

21:17 From side to side they look and say: Wow, what a wonder of wonders! What is this wonderful thing? They look and say: Look at this thing, look! Everyone looks and says: Wow, what a thing this is! What is this wonder? The children pass through, look, and see fish in all kinds of colors, they see creatures inside the water and look — they had never heard of such a thing. See what power that is, what a thing it is — surely far more than that painting with the seabed, with a wave from here and a wave from there. That's a disgrace, it doesn't reflect the splitting of the Yam Suf. That painting is a mistake — pay no attention to it. What there is, though — what such a painting does call to mind, if anything:

21:53 In the Yerushalmi, in Tractate Sanhedrin, chapter seven, halachah 13, there is a story there with a sorcerer, and Rabbi Yehoshua and Rabbi Akiva, and a certain sorcerer who came there and bewitched them. They were at the hot springs of Tiberias, and he cast a spell on them. He made it so that they couldn't move. So Rabbi Akiva and Rabbi Yehoshua were stuck, they couldn't move. So Rabbi Akiva passed a Name to Rabbi Yehoshua, who did something with it, and then, in fact, that sorcerer — they seized his hair, and he was bound to the gate of the bathhouse.

22:28 He couldn't move. Everyone who passed by would slap him, that sorcerer. So he said to them: Undo the spell for me. They said to him: You undo the spell. And then he undid the spell for them, and they undid the spell for him — that's what the Yerushalmi says — and after that he said to them: Come and see my power over the sea. He took them to the Sea of Tiberias, to the sea of Tiberias, went in and began to split it. He began to split the sea. At once Rabbi Akiva and Rabbi Yehoshua acted — they used a Name — the water came back over him, he drowned and disappeared — they killed him, that sorcerer.

22:57 So you see here that the sorcerer — from here you see that it's a disgrace to come and say that this is that same splitting of the Yam Suf, as we see in the paintings. That's sorcerers — they take a little water and move it to the sides; that's not the splitting of the Yam Suf. The splitting of the Yam Suf — we're talking about the waves: instead of what you see, the sea going like this, the sea went like this, up to the heavens. The waves — imagine, you see the waves going this way, imagine the waves going there, upward, on one side, and the waves going there, and going forward — 'To Him Who divided the Yam Suf into parts.' The Tosafos say: each time they walked, and advanced, the sea was torn open for them at every single step.

23:34 Every single step they advanced, the sea was torn open before them. That is, this magnifies the miracle beyond measure, with each and every movement. The Jewish people, say — imagine the water, the... I'll give you an example, with the flowerpots. Let's imagine: there are twelve gates like this. Twelve gates like this, yes? It's symmetrical, it's...

24:01 Surely they also had trees there, fine trees, like this, and above — this is how the sea looked. The sea passes like this, the sea is above, and above their heads — this is how they see the waves, going above their heads, everything continuing on; there was room to walk forward, it rose to the heavens on the right side and on the left side, and above their heads — twelve gates like this.

24:27 Do you understand what twelve gates like this means? Not one — twelve gates like this. Tunnels — twelve gates. And in addition, and in addition — I'm saying that here, here, up front, there was another wall of sea. And the Jewish people don't see the end; they advance, they see a wall, and the sea opens for them. At every single step that they advance, the wall of water and the waves of water break apart before them.

24:55 That is what magnifies the wonder beyond measure. We're talking about twelve gates, about twelve gates like these, halls like these, eh? Well, that's... A separation with the women too — he says, a separation with the women. Well, look, that one already has to ask Hashem, blessed be He: why did He decide to make the thunder?

25:27 Look, the Jewish people were united; we went out of Egypt, we had unity, we were not, at that time, as today, when you see the divisions. Each one had his own gate, his own tribe. It's not that there was some hatred or things between the tribes — each one in his own tribe, in his own belonging. When the Jewish people went out of Egypt, the Jewish people had the unity and the honor — and on the contrary. If you were to do it — like, for example, in Tractate Berachos, on page 54, 'Vahev in Sufah,' right?

25:57 The Amorites came and hid in them — they made themselves hollows — when they made holes inside the walls and hid there, and said that when the Jewish people pass by, they would shoot the arrows at them and kill them. And what did the Holy One, blessed be He, do? The mountains came one against the other — He took the mountains, pressed them one against the other, and then all their water — all their blood came out, and then, in the end, they saw — those who were at the end — they saw the miracle of the blood that was in the streams, and then they saw the miracle and the rescue that the Holy One, blessed be He, had done for them.

26:30 Now, I also think like this: that if in fact there had been only one gate, then in fact not all of the Jewish people would have — the moment it's twelve, it's so that everyone should feel the wonder for himself. The moment it's a line, then not everyone experiences the wonder the way they do when there are twelve gates. You understand? That's what I think. I once thought about what you said, but I think the magnifying of the miracle is much greater, because each one gets the feeling — as if each family gets its own privacy for the wonder.

27:01 Because if everyone were together in a line, then only those at the end, maybe, would be able to marvel and see what they're seeing. Those walking in the line see only a line of people, and water, they don't really understand. Once it's twelve gates and each one goes, then each one walks with plenty of room. They have time to stroll through this tremendous museum, and then... Yes?

27:30 - [unclear] an arc. - Right. Yes, [unclear]. [unclear], that it was... that it's like this. [unclear] That's the drawing too — like an arc, their drawing. [unclear] of an arc, [unclear] — nice.

28:00 If you're in the near gate, you're in the gate above, sure. Nice. Who draws that? What's that? In a painting it can't come out well for you, because you can't paint it. It won't really be understood what it is. Today, every painter — you're a painter, you understand, you work with it.

28:25 What does everyone paint? Some abyss, a sea going out to the sides and people passing through. That's not the Yam Suf. As I said, bring a painter, I'll explain to him how to paint it, and it will be a true painting. I don't think it could come out like that, but all right, so let's see. The sea dried up; it split, we said, into twelve parts.

28:52 After that, all the waters in the world split. All the waters in the world split. So I said, with every step the Jewish people took it would divide — so that we've already said. It became a tent for them — that too was a miracle that happened — the seabed, the ground became paving — that we said — the diamonds, the precious stones that they had. That is what the Targum Yonasan writes, that they had precious stones and pearls. When they came out of the Yam Suf, the Holy One, blessed be He, cast up for them all kinds of precious stones and pearls — that was the spoils of the sea.

29:20 In addition He brought out for them a great many precious stones. What's that? Though it was greater than the... more than what there was from the spoils of Egypt, and He added for them a great many precious stones and pearls that came out of the sea. Trees were created — what's that? No, there was also that of Egypt. In addition, the Targum Yonasan brings that they had more precious stones and pearls that came out of there. Trees were created from them, The manna in the wilderness, yes. The manna in the wilderness, yes.

29:47 that with it, precious stones and pearls came down for them. 'Fine as frost on the ground' — like frost, like crystal, ice — that's how the precious stones and pearls were; and in truth, with the manna, precious stones and pearls came down for them. In addition, precious stones and pearls came down for them, came down for them, for Israel — the manna that came down for them with precious stones and pearls. - That's a Midrash, that there were clouds so that they wouldn't have sun. - But that was toward morning.

30:15 What? - A Midrash: there were clouds so that they wouldn't have sun on the way. - There were, but that wasn't at the splitting of the Yam Suf. Not at the splitting of the Yam Suf — that's when they came out of the Yam Suf; that was already toward morning, and then it accompanied them — the pillar of cloud, so that they had no sun. But at that time itself, all the heavens lit up, and that was what we said before.

30:45 They had — they pierced all the walls with their hands and drank water. Whether they had the stones — I don't think so. I don't think it's connected to the stones; that was only at the time of the Choshen. When there was the Choshen, then the tribes were needed — the odem stone for Reuven, the diamond — that was already in other times, it's not connected.

31:17 Reuven is the odem; the odem stone is the most precious. The ruby — today it's called ruby all over the world. All over the world it's called ruby. Why? Ruby is from the word Reuven. Go anywhere in the world. The odem stone — which tribe does it belong to? Reuven. All over the world, the red odem stone, of the stones of the Choshen — what is it called in English? Ruby. How is it 'ruby'? Why is it written 'ruby'? Ruby is from the word Reuven.

31:43 It belonged to the tribe of Reuven. Now, they saw everything, they had visions of G-d. Even the children in the womb — the mother's belly was transparent, and one could see the children, saying: 'This is my G-d and I will glorify Him, the G-d of my father and I will exalt Him.' The children saw — the Song at the Sea — it was something... Now, when they wanted sweet water, they would touch the water, sweet water came out for them from the wall, sweet water came out for them — it gave them to drink.

32:19 It's something that cannot be grasped. The Egyptians — for the Egyptians it was hot, it was boiling there; for the Jewish people there was every good feeling there. Good weather, everything. As soon as they finished drinking — you finished drinking — the water went back to being ice. It froze, and everything went back. Now, consider that a person is forbidden to raise a dog, lest a woman come and miscarry from some bark of its, right?

32:48 Do you know what noise there was at the splitting of the Yam Suf? Listen what noise: the sounds of horses, 180 million legions, Pharaoh's horsemen with his army, trumpets, shofars, noise, lightning, thunder that shatters Pharaoh's wheels — what was the miracle? That pregnant women did not miscarry. If the wheels, we said, were shattered by 'the sound of Your thunder was in the wheel, lightning lit up the world' — then the great miracle is that women did not miscarry. So that's another miracle.

33:15 I'm no longer counting the miracles; we've already passed thirty, but the Jewish people had niggunim — they put on my niggunim there. They had niggunim there; everything was pleasant for them, they had quiet, everything was beautiful for them. Now, like this — what happened: I'll explain to you how it works. We said, after all, that the sea — after all, the sea down below is depths.

33:45 The sea isn't like this. The sea is like this: in the deep — suddenly there's an abyss of a kilometer. Yes, it's mountains and hills, it's like mountains. So He froze the water for them below, He froze the sea for them above, at the sides He froze it for them, and He went on to make it so that one sees the sea frozen, but one sees — one keeps seeing — a flow of water at the sides. Do you understand, like, the miracle? You haven't walked into an igloo, into Antarctica.

34:11 After all, people would think you arrive in Antarctica, everything frozen — no. The sea is frozen, frozen — that's like crystal — but it keeps flowing; you see everything flowing, it, like, keeps flowing, but it's, like, on the one hand like — it's, like, a surface. Do you understand? It's a miracle, you understand? Only the One Who created the world can do that. Imagine that the sea is flowing now and you're walking on it, and it isn't water. Imagine that you go to the sea now, you walk on the sea, and it isn't the element of water — it's flowing water, but it's a surface that you walk on without sinking, without getting wet, nothing — it's a slab, as on dry land — 'on dry land in the midst of the sea.'

34:50 It was dry land, completely dry, dry, and they had precious stones and pearls. It's as if to magnify the miracle for you: that on the water He lays paving, and He made paving for you. Now take it — can you lay paving on water? Try going to the sea, tell a Chinese worker to lay paving on the... All right. They went into the water, and then he said: 'Save me, G-d, for the waters have come up to my soul.' Who said that?

35:26 Nachshon. 'Save me... for the waters have come' — King David said that about him. Tehillim, in a certain place — you need to understand: Tehillim is verses that were said as it were with David's ruach hakodesh. Ruach hakodesh is a spirit that tells of what was and what will be. This book was written for the sake of the Mashiach, of the wars of Mashiach — what he will do — and it was also said about those holy ones who had already said it, and it happened to them.

35:51 For example, where it says to them — it says: 'Save me, G-d, for the waters have come up to my soul.' Or where it said 'Who splits the sea before Moshe' — 'and he split the wood for the burnt-offering' — in the merit of [unclear] Yitzchak Avinu, and Avraham Avinu, who split the wood for him — he split wood for him — Avraham Avinu, who went to bind Yitzchak, and the Satan came before him as a river; he went in, and the water reached up to his nose, to stop him, and he went into the water. The Holy One, blessed be He, said to him: Now, when your children arrive here, I will split the sea for them — the same thing.

36:17 That is, the self-sacrifice is what truly split the sea. Not because this one jumped or that one jumped. It doesn't have so much to do with who jumped into the water, but rather the self-sacrifice that he showed — that reminded the Holy One, blessed be He, of the self-sacrifice of Avraham Avinu, and then the sea split. That is why it says 'Who splits' — 'splits' as in 'and he split the wood for the burnt-offering,' to recall the merit of the Akeidah of Yitzchak, and that the water reached Avraham Avinu up to here, and then he went in. All right, so there were more miracles.

36:46 Do you remember that I asked you yesterday how long the splitting of the Yam Suf took? How long did it take? Ten hours? It isn't written anywhere how long it took, if it took any. So Rabbi Shalom worked out the answer — well done, Rabbi Shalom. Tell them the answer, Rabbi Shalom. - It is written: 'And it was at the morning watch.' 'And it was at the morning watch.' - A Torah scholar, Rabbi Shalom — you should know, he knows things, something...

37:12 May Rabbi Shalom be healthy — be healthy. Yes. It is written: 'And it was at the morning watch' — it began at the watch. What he writes — the first watch, ah, the third, which is two hours after midnight, about two-thirty. And it [unclear], toward morning. Close to it — he said the hour before. Or before; I don't know if that's morning. It comes out to roughly between two or three hours, about — something like that.

37:38 It comes out to something like that, a time like that, which is the time it took, the splitting of the Yam Suf. What's that? More correctly, though, according to the... according to the... according to the calculations, either way, according to all the opinions, it comes out to roughly a time of two and a half to three hours.

38:03 So that's one of the miracles. Yes, one of the miracles — here, now that I've come to explain to you — one of the miracles: that the elderly had quickness and lightness of foot. The elderly — now think: there were old people, there were young people, walking fast — but there are old people. How long does it take an old man to get out?

38:28 There was a miracle: the old man walked like a young lad. That is why it is written: 'With our young and with our old we will go.' What is 'with our young and with our old we will go'? That the old and the young, too, walked together, as one, when they went out of Egypt. Do you see how beautiful? According to the height. But that's not the same thing at all.

38:54 Let's see. Now, the water, we said, it rose up — why? — to a height, in the whole world: to make known to all creatures the miracles and the wonders, everything there is, so that all the nations of the world would see this miracle and this wonder. After that we said that Hashem, blessed be He, sent them the feed for the animals.

39:20 Look, here he counted a few; I've already passed the fifty, I've passed it. Here, by what we counted here, I'm only at 20. I counted them out for you here — already some 30, 40. Now, the water — the Egyptians ran into the sea, and it is a great miracle that they were not afraid. They saw everything that was happening inside these tunnels, and so they should have been afraid. That's why it says in Shir HaShirim: 'To My mare among Pharaoh's chariots I have likened you, My beloved' — He arranged a mare for them, she ran, and Pharaoh's chariots — Pharaoh's chariots ran after the mare and went into the water, and all of Pharaoh's convoys went in right after.

39:59 This great miracle. Now, earlier we said that the sea was stones, palaces and so on. The moment Pharaoh and his army went in, it turned to mud, to fire, to boiling lava, so that they could not be there. On one side, for these it was like this; on the other side, for those who came, it was like that. The pillar of fire boiled their hooves and the legs of the horses. All of Pharaoh's chariots were tossed from side to side.

40:26 Nothing was left of them. All the Egyptians — some like straw, some 'sank like lead in mighty waters' — some died quickly, some died slowly, in order to exact payment from all those who abused the Jewish people. There was one who had an Egyptian taskmaster — you know that one of — the plague of darkness — why was there a plague of darkness? Do you know why the plague of darkness? One of the reasons for the plague of darkness is that they used the Jewish people as lamps.

40:54 A man would come home from work in the evening, take a Hebrew and tell him: Come, stand here in front of me. He puts a lamp on his head, a candle, and tells him: I'm eating here with my wife — bend down, bend down. Wait, I want to read something — bend a moment, give me light here, here, here, stand like this, don't move — like a lamp. And now, if he moved — and he had been at work all day, all day he worked, he can't move — how long can he hold like that?

41:20 He had no strength to work, to breathe. He takes out the sickle and cuts off his head. What does he do? That is how they abused them. Corresponding to this, the Holy One, blessed be He, brought upon them the plague of darkness — He brought upon them, which was turmoil and great darkness. By the way, the Ibn Ezra writes that there is a place in the world where he was — that he was there and there is darkness there; he saw that there is darkness there for almost several days, even by day. He writes this — that at a certain time there was a great darkness, darkness over the face of the deep, in a certain place — so he said: this is a proof that there could also be darkness in Egypt.

41:52 So look what they used in Egypt: the Egyptians used the Jewish people like lamps, used them as light fixtures. Corresponding to this, the Holy One, blessed be He, said to them: This is what you did to My people? What did He do to them? He gave them the plague of darkness, and with this He struck them, corresponding to what they did to the Jewish people, the... - [unclear] when only those who are with Hashem remained, and then they all come... - Whoever disputed Moshe Rabbeinu — don't forget.

42:24 It could be that there will be [unclear], yes, there will be a certain [unclear]. Faith in the Sages — why is it written at the Exodus from Egypt: 'And they believed in Hashem and in Moshe His servant'? There's nothing to be done — it doesn't say 'They believed in Hashem and Israel went out', does it? 'They believed in Hashem and in Moshe His servant.' If [unclear] you have faith in the Sages — you have merited. No faith in the Sages — you have to take into account that there is a chance that maybe he will not be in the geulah. - It fulfilled the promises of the Holy One, blessed be He.

42:53 - Yes — no — that too, but, that is so, that is certain, but it was also to punish them, corresponding to how they abused — and many people don't know this. When they wanted to flee now — what did the Holy One, blessed be He, do? Now they had gone in there, like, now the Egyptians say: Let's flee. We went in by mistake, we want to flee from here. What did the Holy One, blessed be He, do? The horses pulled them back into the sea. As much as they wanted to flee, the horses pulled them back into the sea — another miracle.

43:23 After that, we said that the ground turned to mud and their chariots fell; all the stones, the walls of ice, turned into blocks of ice, into boulders that began to fall on them — boulders of ice from above. Something the mind cannot grasp; this is power, this is something above nature. From Heaven, Hashem, blessed be He, rained down on them stones and coals of fire and hail.

43:52 He took the element of water and the element of fire and brought it down on them from above: the stones fell together with fire from heaven. The sound of the splitting of the sea was heard so greatly, from one end of the world to the other, that all the nations of the world were shaken and afraid. All the nations of the world heard the sound of the splitting of the Yam Suf. There was a great noise in the whole world when the sea split — a great noise in the entire world, more than any sound that can frighten — the most frightening sound of all — the panic that was among all the nations of the world.

44:25 In the whole world — a person who was now at the end of the world heard a terrifying noise and saw the water that was by him splitting, and everyone wondered: What? What happened? They heard it, one from the mouth of another, that the G-d of Israel took His people Israel out of Egypt and split the sea for them. Everyone was afraid. Why was Amalek so wicked? And it is written: 'And Yisro heard' — what report did he hear, that he came? The splitting of the Yam Suf and the war with Amalek. You came to fight My people? You came to cool the bath, you came to jump in, to show them 'I am not afraid'. That is why we must wipe him out every year.

44:56 How, after so many miracles, did he even dare to start up with this people — that wicked one? Now, we said — do you remember the scorching wind that we learned about after the tefillah today? The scorching wind that comes and wipes out the wicked every time — in Sodom, in the generation of the Flood; every time there are disasters, every time — a scorching wind comes. So this wind, on one hand — this we already counted at the tefillah today [unclear], but I'm going over it again — this wind did to them turmoil and trembling and chaos, and to us it did calm and ease.

45:36 An air conditioner. For us, an air conditioner; for them, that. - 'Not even one of them remained' — 'that not even one of them remained' — meaning they were all already inside, all the Egyptians, and that is why it is written [unclear] going out, and they are walking on the dry land. I think it was at the same time: all the Egyptians [unclear], and all [unclear] out of the water. These are going out and those are going in. - Yes, that is one of the miracles: that at that very moment — that's what I said — at the same moment, for these it was like this and for those like that.

46:06 Good. Now, we said that the water melted on them — which is not by way of nature. How can it be, at such speed, that ice can also turn, on one side, into water like that, fast, while on one side it is ice? Do you know how long it would take a block of ice to become water now? How long would it take? It wouldn't thaw at all. Such quantities of ice — do the math — 'the depths froze in the heart of the sea.' That means this ice would now remain — Antarctica — it would remain some two thousand, three thousand years.

46:39 In one brief moment it turned into water. So that's another miracle; we count this too as a miracle. The water swept over all of them with force. Now, you remember that yesterday we learned that whoever remained in Egypt — what did the Holy One, blessed be He, do? About Yonus and Yombrus — Yochanan — it says in Menachos, on page 85, the Gemara says, that they were sorcerers — what did the Holy One, blessed be He, do? He sent upon them tongues of water that seized them and pulled them back into the sea. Whoever tried to flee — He sent tongues upon him.

47:05 They were sitting at home in Egypt, and waves reached them, pulled them in and pulled them into the water — like the tsunami. What? - Did anyone remain [unclear]? - There were those who remained; everything is according to Hashem's reckoning. But no one remained — those who perhaps did teshuvah, like Pharaoh, for example, who honored the Holy One, blessed be He: when he wanted to go out, he said that he was going before the King of kings. After all, he understood that he was fighting before Hashem, but the Holy One, blessed be He, honored him — so say the Tosafos, in Da'as Zekeinim — and corresponding to what he said, 'Who is Hashem that I should listen to His voice' — he took fifty, in the water.

47:41 He was inside the depths of the sea; he had there something like glass, and he sat and saw all these things, all the wonders and everything that was done to his people, and he could not do a thing — one of the punishments that the Holy One, blessed be He, gave him. Now, like this: the Egyptians were close to the dry land, they wanted to flee the sea — they were pulled back; that I told you.

48:15 Hashem shook the sea over Egypt, like a person shaking a pot; that is how they were in the water — He shook them like a pot, like a stew. He turned Egypt over together with the horses, so that they could not separate from one another. Now, an Egyptian man was on the horse. He says: Fine, I'll throw off the horse and flee. He can't. That's why it's written 'horse and its rider'. What is 'horse and its rider'? Why is it written 'horse'? Write 'horse and the horsemen' — what is 'horse and its rider', together?

48:43 They could not break apart from one another. They had to stay together, and they were in the water. They had a current of water so strong that it lifted them up to the heavens and brought them down to the depths — lifted them up to the heavens and brought them down to the depths. After that, the deep — the deep opened and swallowed them all, the Egyptians, and after that spat them out. That's another miracle. I'm telling you already: if you add up everything I counted, I've passed sixty, even seventy.

49:10 Each one is a miracle within — these are fifty, from which more miracles branch out. That is, within one miracle you find several more miracles, many. The Holy One, blessed be He, raised up the land of Egypt, and everyone who remained there saw the downfall, until everyone who remained in Egypt — the Holy One, blessed be He, drowned them, and the houses of Egypt — that we already said, we counted. - So really the fifty [unclear], I don't know — thirty [unclear] at the sea?

49:35 - Yes. Yes. The fifty. That, yes. You can learn from every single thing — one can learn a lot. As if in each one there were so, so many miracles here; these are simply general rules that you can take. Now, the sea spat Egypt out onto the dry land. You remember that yesterday we also learned what Rabbeinu Yosef Chaim taught, that [unclear] Egypt, about vows — that a person vowed. The miracle was that the Egyptians did not die right away, but were spat out of the sea faint. All this was so that the Egyptians would see — the Jewish people would see Egypt as they died, and the Jewish people — and the Egyptians would see the Jewish people healthy and whole, and so that Hashem, blessed be He, would show the vengeance for everything they did to the Jewish people — to take vengeance on them,

50:14 for each one who beat them and abused them — so here, the vengeance came for everything they did. As they say: there is judgment and there is a Judge, and this world is not ownerless — for everything a person does in the world. Even though Pharaoh in fact had all kinds of helpers who helped him and assisted him, at this time no one helped Pharaoh. Pharaoh — anyone who has lost his kingship — no one wanted to listen to him anymore. He shouted to people: Do this, do that! No one listened to Pharaoh.

50:41 Pharaoh — even though he was first when the Egyptians entered the sea, when he went in first, he was also the first who right away [unclear], but he came back. And therefore, when we say in the morning — in the tefillah we say: 'Mi chamochah — who is like You among the mighty, Hashem.' We don't say 'mi kamochah', we say 'mi chamochah' — 'Mi chamochah among the mighty, Hashem; mi kamochah, glorious in holiness.' Why the difference between the 'mi chamochah' and the 'mi kamochah' — the kaf with a dagesh and without?

51:07 Here it is 'mi chamochah' — he swallowed water; 'mi kamochah' is when he spat out the water. He went into the water, right? We say: 'Mi chamochah among the mighty, Hashem; mi kamochah, glorious in holiness.' Why do you say 'mi chamochah' before 'mi kamochah'? You say: 'Mi chamochah among the mighty, Hashem; mi kamochah, glorious in holiness.' Why not say 'mi kamochah among the mighty, Hashem; mi kamochah, glorious in holiness'? Why is it 'mi chamochah' and then 'mi kamochah'? What is this — the kaf with a dagesh and the kaf without a dagesh?

51:32 At first it is 'Mi chamochah among the mighty, Hashem' — he went into the water. He said this, 'Mi chamochah among the mighty, Hashem' — he said it, Pharaoh. He swallowed water — he swallowed water, so it came out 'mi chamochah', because his mouth opened, so he said 'mi chamochah'. After that he came out, he spat out the water — after that he spat out the water and said: 'Mi kamochah, glorious in holiness.' 'Mi chamochah among the mighty, Hashem' — and then he spat it out and said: 'Mi kamochah, glorious in holiness.'

52:08 Even though the idol of Michah was with them — even though the idol of Michah was with them, and some of them worshipped it, and most of them saw and did not protest — Hashem, blessed be He, had mercy on them and saved them despite all this. All the property of the Jewish people that they took from Egypt was saved; they did not lose even a penny's worth — property, silver, gold, everything was spat out of the sea and nothing of theirs was lost. Now think: a person is crossing with so many precious stones and fine jewelry that he took — he would be anxious the whole time that it shouldn't get lost, because they are walking — that there shouldn't be a mix-up, with everyone.

52:39 Everything went straight and reached each and every one. And the Targum Yonasan wrote — it is written that Hashem led the Pishon river to Gan Eden and drew from there precious stones and pearls, led them to the Gichon river, and the Gichon led them to the Yam Suf, and the Yam Suf cast them onto its shore — this is what I already told you before. Now, all the Egyptians who were swallowed in the deep were spat out onto the dry land, so that they would see that the Jewish people — so that the Jewish people would see that they had died, and not fear that they would still fight them in some way; and they would be sure that Egypt had died. And then, of course, the sea and the dry land did not want to accept the Egyptians: this one threw them here,

53:12 that one threw them here, this one threw them here. And so, in the end, the Egyptians merited burial, because they said that Hashem is righteous, because through them Hashem's Name was sanctified in the world, and because they went out to honor Yaakov Avinu at his passing. Yaakov Avinu. Now, a revival of the dead for Yaakov, as it says: 'And Israel saw Egypt dead on the seashore' — 'And Israel saw'. And they say that the holy Patriarchs — Avraham, Yitzchak and Yaakov — and the Tribes, and Mount Moriah was uprooted from its place and came, and the Akeidah of Yitzchak Avinu, peace be upon him, [unclear] — they all came to awaken the merit of the Akeidah in the world, and this merit was awakened for the Jewish people at the splitting of the Yam Suf. They all merited prophecy,

53:49 they prophesied about the Beis HaMikdash, they said one song, as we said, and the babies who said the Song in the womb. I just wanted to see that I've said everything. So, baruch Hashem, I have told you all the miracles. What's that? Physically — everything was physical. 'This is my G-d and I will glorify Him, the G-d of my father and I will exalt Him.' These are the miracles and wonders that were done for us in Egypt, at the splitting of the Yam Suf.

54:16 So, baruch Hashem, we learned — as you remember — these things at greater length; I simply read through it all quickly, to see that we didn't miss anything, to fulfill our obligation with all the miracles. But yesterday, whoever was at the Arvis tefillah — that is what we learned, and today. So, baruch Hashem, we learned it all. And this matter — may it be His will that the merit of the learning, of what we learned, with Hashem's help, be of benefit to us, for salvation from Heaven. Baruch Hashem, I merited to be with you here this week and a half. Baruch Hashem — a shiur every day, every day.

54:43 We had shiurim every day, morning and evening, tefillos, songs, niggunim, joy. We will miss you — a great longing. Keep going strong, lift your eyes to Heaven. Be strong, to shine the light of Hashem, blessed be He, in the whole world. Be strong, be joyful, think good; do not be broken by anything in the world. We will miss everyone, with Hashem's help. Keep shining the light of Hashem, learning, remembering.

55:09 Everything we learned — don't forget it; everything we learned all this time, all this week — may we merit that all these things be of benefit, a drawing close to Hashem, blessed be He; may we merit not to forget the words of Torah, that it be of benefit to us, to draw close to Hashem; that the Holy One, blessed be He, have satisfaction, in the times when the Shechinah is lacking, that there be the tikkun of Binah and the tikkun of the Shechinah; may we merit to be redeemed with an upraised hand. May everyone have good tidings, a complete geulah, good life, miracles and wonders and all the abundance, all of it.

55:34 With good that is seen and revealed, out of joy and gladness of heart. Good life, good tidings, salvations. Don't forget about Isru Chag tomorrow — it has a very, very great virtue. Not to do, not to be lenient — to be in kedushah, at a great level. Rabbeinu the Arizal says that there is a great virtue in this day, that it has an illumination of the Yom Tov. So writes Rabbeinu Yosef Chaim in the responsa Torah Lishmah, siman 140. The Maharitz also brought it, in siman 496, in Sha'arei Teshuvah. In the Beis Yosef, siman 494; Yerushalmi, Avodah Zarah, chapter 1, halachah 1: 'the son of the festival'.

56:04 Isru Chag is called the son of the festival — to conduct oneself with kedushah on this day, with joy. Isru Chag — [unclear] — that is to say, it is a virtue to eat meat, as the Sha'arei Teshuvah brought in siman 96 — 496 — it is a very great virtue to eat meat, to make a meal, joy, to honor this day, not to belittle it, not to feel as if it's over — now it's over. There is a great virtue tomorrow: to be joyful, to make a meal, to be in a very great illumination.

56:29 Rabbeinu Yosef Chaim, in the responsa Torah Lishmah, siman 140, in the name of Rabbeinu the Arizal: that the illumination of the Yom Tov continues; and they were careful [unclear] to do buying and selling, even on this day. On Isru Chag — out of so much honoring it and feeling the kedushah of Isru Chag; it is not something to be belittled. And see that according to the Yerushalmi — its source is also in the Yerushalmi, Avodah Zarah, chapter 1, halachah 1 — that it is called 'the son of the festival' — it is the son of the festival. So we had Shevi'i shel Pesach; tomorrow — keep this day in kedushah, rejoice, be joyful, think good thoughts. May we merit to be redeemed with an upraised hand.

57:01 I love you with a great love. I wish you all the blessings and good abundance. Remember these things — 'Take words with you and return to Hashem' — remember the learning that we learned; may it be for benefit, for salvation, for deliverance, for protection, for rescue from all evil — glad and joyful, with good that is seen and revealed, out of joy and gladness of heart, good life upon you and upon your children. 'Blessed are you to Hashem, Maker of heaven and earth' — salvations. May there be wonders, all the blessings and good abundance. With good that is seen and revealed, out of joy and gladness of heart. Good life to everyone, salvations, and all the blessings and good abundance.