Pesach - Under the Sea

2:11 Of course the famous question of the Avnei Nezer and many others, Hakadosh Baruch Hu doesn't call it kriya siamsof, he calls it bekiya siamsof. V'hayam bakata lefneihem. Why is it a bekiya as opposed to a kriya? We know that Chazal say, Ma she ra shifcha alayam la yira yicheska bambuzi, what a simple maid servant saw during kriya siamsof, even Yicheska bambuzi was not able to see what was so great about the event of kriya siamsof as opposed to any of the other Nisim that Dafke here, even a shifcha, was able to have such an incredible level of nevua. And then finally, when we look at the Psukim, we see a very strange thing. Before we get into the Midrashim, let's just take a look at the Psukim of Kriyas Yom Tov. The truth is that Kriyas Yom Tov is spoken about four times in the Torah.

3:15 The first time that it's spoken about in the Torah is Hakadosh Baruch Hu telling Moshe Rabbeinu what's going to happen. Then it actually says, Kala Yisrael, across the sea. And then it speaks about the fact that Mitzrayim and Paro went in to the Yam, and then ultimately were drowned in the sea. And then it says it again. There is a fourth telling of the story in Pasach Haftas. In Parshas Peshalach, after it says, V'yeshuv ha-mayim v'yichos us ha-recheh v'es ha-proshim l'choch el-paro ha-bo'em ha-chareyim ba-yam lo-nishav ha-ham ad echod. After the water returned and covers up all the chariots and all of the horses of the entire army of Paro, none were left behind. It continues and it says, V'nei Yisrael holchu ba-yah-boshah b'soich ha-yom v'ha-mayim la-hem choymah mi-minom u'mi-smoilom. V'nei Yisrael walked in the yah-boshah b'soich ha-yom.

4:19 and the water on the right and the left was a choma for them. The question is, the obvious question is, why is the Torah telling us again in Pasuk Choftes exactly what it already told us before in Pasuk Choftes? It's literally, it looks like exactly like a repeat. It says in Pesach Havbeiz, V'yavohu b'nei Yisroa b'toch ha-yam b'yah-bah-sha V'hamayim la-hem choymah mi-minimu mi-smaylam So why, at the end of the story, after we find out that Paro and all of his horses and all of his chariots. are covered up by the Yam, why does the Torah repeat the story? And when we look at the repetition, we see that there are some anomalies over here. The first anomaly is when we look at the actual language of the Psukim. In Pesach Havbeiz, it says V'yavohu b'nei Yisroa b'toch ha-yam and then in Pesach Havtes it says b'toch ha-yam b'toch ha-yam So the first difference that we see is there is a difference between V'yavohu and V'hochu.

5:21 The second difference we see is that in Pesach Havbeiz it says b'toch ha-yam b'toch ha-yam b'toch ha-yam that when Chai Israel came, we came into the sea and it was within dry land. However, in Pesach Havtes, It says, Uv'neis ha-hochu b'yah-bah-shah b'socha-yam. We went to the dry land and the sea. So why is there a shift? The first Pasach we went, b'yah-bah-shah, and now we're b'yah-bah-shah b'socha-yam. And finally, as the Medrash points out, in this last Pasach it spells, choma without avav. And the question is, why in the first Pasach does it say, choma with avav, and now by us it says, choma without avav in Pasach Haftas. But already we know, everyone knows the Medrash. Why does it say, choma without avav? Because the Mayim was chema. The Mayim was upset, it was angry that it had to split. For these, Uv'nei Avodah Zarah, the simple pshat here, as we will see, the simple pshat, is that Klal Yisrael worshipped, we know, Avodah Zarah, they were on the 49th level of Tumah in Mitzrayim.

6:30 So the simple understanding here... is that the sea did not want to split for Klal Yisrael. And so it was angry, why should it have to split for these people? But the question is, why do we see that over here? Why do we see over here in Pasach Havtas that the sea was angry, if in fact this is the repetition, then it should have already had this medrash on Pasach Havtas. We know there's another medrash in Tehillim. The medrash says that the sea did not want to split. Hayyam ra'av ayanos, the sea saw and it ran. What did the sea see? What was the vision that the sea saw? There's no good way of saying that. The sea saw the bones of Yosef, the Atzmos Yosef, that Moshe Rabbeinu had taken out of Mitzrayim. And when it saw the Atzmos Yosef... So then the sea decided to split. What was it exactly, as we will see, what was it exactly that.

7:35 the sea saw in the bones of Yosef? The Midrash says that it saw that the unnatural gvura of Yosef at Tzadik to run away from Asias Potiphar, so too the sea ran away and it split and allowed Cholesterol to cross. Obviously this requires a deeper understanding over here. There's another Midrash that needs to be understood as well. We know that the Psukim. tell us that the sea returned to its strength, meaning it returned to its original form. The Midrash in Bereshith tells us that it returned to its form. There's a tznai. There's a tznai in creation that Hakadosh Baruch Hu made with the sea and it said, I will create you upon the condition that one day when my children want to come out of Mitzrayim, you will split and allow them through. And there's two very obvious questions on this medrash.

8:37 The first question is, why does Hakadosh Baruch Hu have to make a tznai with the sea that it will split? It doesn't have to make a tznai with the frogs. It doesn't have to make a tznai with the lice. Why does Hakadosh Baruch Hu have to make a tznai with the sea? And the second question, which is the question of the Archaim Hakadosh, is, we would expect to see a reference to this tznai when the sea actually splits, not when the sea returns to its original form. So that's another two questions on this concept of the tznai. OK, so that's plenty of questions for now. That's a lot of questions. Let's see if we can begin to get some answers. By way of introduction, before we actually start answering the questions, I want to share a little bit of Kabbalah and what the entire concept of Mayim means to begin with. Mayim represents what's called the Alma de Iscasio. There's two worlds. There's the Alma de Isgalio and there's the Alma de Iscasio.

9:45 What does this mean? The Alma de Isgalio is the revealed world in which we live in. But the Alma de Iscasio is the hidden world that's beneath the sea. That's what the Yam represents. That's what Mayim represents. It covers up. We know that throughout history, the sea has represented... Today, Baruch Hashem, we're able to plumb the depths of the sea, but throughout history... We were not able to understand what went on under the sea. Chazal tell us whatever creatures exist on land also exist under the sea. Above land we have horses. Beneath the sea they have seahorses. The treasures that lie beneath the sea, the hidden wonders that lie beneath the sea. So the sea has always represented throughout history the Alm of the Iskasyah, the world of the hidden. And in Kabbalah the word Mayim also represents a hiddenness. On the outside of the word, on the outsides, on the bookends of the word is the letter Mem,

10:53 which covers up the inside letter which is the letter Yud. And on a deeper level what this means is that a Jew should know what's hidden inside of him. On the outside it looks like a Mem. But on the inside, there's a yud. There's a nitzah, a tzavah, Kodesh Baruch Hu, there's a chelek, a lekah mimar, we have a neshamah. And that neshamah is pure, that neshamah is untouched by the outside world. And that's what mayim represents, the hidden gem, the hidden jewel, that is the soul of a person. And this is what it means when we say, V'ha'aretz hay'sah tov avoh v'choyshech al'panei tovim. When we look in the outside world, it's dark, it's chaotic, yeah? But when we look at the water, V'ruach eleikim m'rachefes al'panei amayim. When we look at water... That's where we find the Ruach HaLikim. The Zahir Hakadosh says the Ruach HaLikim is Da Mashicho, this is the Neshamah of Mashiach. This is a reference to Tshuva, that our Tshuva and only our Tshuva can bring Mashiach.

12:01 It's the reference that needs us inside of every one of us that we have the capability of bringing Mashiach. Of course we know that the entire capability of doing Tshuva to begin with, as we've spoken about many times before, comes from this idea that the Yud, the Neshamah is untouched even when a person was participating in the sins. So there was a part of us that wasn't participating in the sin at all. There was a part of us that was totally removed from the Aveir that we're doing. This is called the Neshamah, the Nefesh HaLikis. And this Nefesh HaLikis is the place from where we're capable of doing Tshuva, because it never participated in the sin at all. It was untouched. Like Mayim, the Yud is untouched by the outside mem. And this is why we go to a mikvah of mem-sa, we go to a mikvah with 40 sa, mem-sa. We immerse ourselves in the mem, in the 40 sa of the mikvah, to allow ourselves to touch that yud, that pneumis, that's inside of the mikvah experience,

13:02 to get back to that soul, to get back to that place where there's total tahara. This is why the Rambam calls the mikvah the mey hadas. The Rambam says that the mikvah is a shift in paradigm, and of course we know it was brought down in many places. And I heard this already many years ago from Rav Zucker when I was a bachir, that the idea of going to a mikvah, what's the paradigm shift that a person should have? It's the concept of being reborn, the innocence of being reborn. And even the word mayim in Kabbalah is a reference to the concept of conception of birth. The mem, the first mem we know, the formation of the letter is that it's open, and then the giving off of the yud, the first letter is the mem, which is the male, it's when it's open, and it gives off the yud, which is the tipa-srucha. And then there's the final mem, the endmem, the mem-sofit, that is closed. This represents the womb of the mother that takes in that yud and nurtures it. So the entire concept of mayim has to do with innocence, purity, rebirth,

14:08 finding that nitzat of Kedusha that's hidden inside of all of us. This is why Miriam had the be'er Miriam. Miriam is also from the Lashon of Mayim. The reish in Kabbalah is called avaydas ha-beirurim. The reish in Kabbalah is that which clarifies what is one thing and what is another. It clarifies tummo from tara, Kedusha from tummo. And so Miriam, who was the ultimate... Nevi'ah, she had the capability of clarifying what was Oretz and what was Mayim, and that's why she was the one that was able to bring out the Be'er Miriam. That's why Torah is compared to Mayim. We know that in our world, in the outside world, a paradox is very difficult to understand. It's got to be either one thing or the other. It's light or dark. It can't be both at the same time. But when it comes to Torah, we say, אִיּלוּ וְאִילוּ דִּבְרֶה לְכִּם חַיִם that both things paradoxically can be true, even though it looks like a מחלוקס on the outside,

15:11 it's really דִּבְרֶה לְכִּם חַיִם. And in the world of the infinite, a paradox is true. It's not a מחלוקס. It's not an argument. It's not two different things. It's really all one. And that's why Torah is compared to Mayim, because Torah... is the thing that's ma'achid, everything, that pnēmius that we spoke about, the pnēmius of mayim is the bringing out that nitzitz of elikos in the world. So that's what mayim is. Just a short introduction, again we could speak for hours about this, but now is not the time. Just a short introduction to the concept of mayim, that mayim reveals that which is hidden in the world. Now with that concept in mind, we have to go to start to answer some of our questions that we asked before. Right before Krias Yamsof, right before Krias Yamsof, Tazik says, Va'omar paro le'bnei Yisroel nevuchim heim ba'aretz.

16:14 Paro says to bnei Yisroel, you are lost, you don't know where you're going. They got stuck by the Yamsof, they didn't know where they were, they were going in the wrong direction, to Eretz Yisroel. So Paro says to the Bnei Yisrael, Nebuchadnezzar, you're lost, you're confused. The question is, who is he speaking to? Because if Bnei Yisrael is already by the Yam Suf, so then who is the Bnei Yisrael to whom he's speaking? And Rashi on the spot already explains that it can't mean L'Bnei Yisrael Mamesh, because they weren't there. They were already by the Yam Suf. Rather, it means L'Bnei Yisrael. They were going, he was talking about Bnei Yisrael. But the Sargimianus of Menuzio says, No, he was actually talking to Bnei Yisrael. And who was he speaking to? It's speaking, Paro is speaking to Dusan and Aviram. And he's saying, Dusan and Aviram, you guys did the smart thing when you stayed behind with me. Look at your brethren. Look at Kali Yisrael. They're lost. They have no idea where they're going. It was smart that you stayed behind with me. But the question is, if Paro is talking to Dasan and Aviram, so then how does Dasan and Aviram ultimately make it across Kriyas Yamsuf in order to participate in Parshat Qarach?

17:48 You know in Parshat Qarach, Qarach followed by Dasan and Aviram led a rebellion against Masha'benu. But if they stayed behind in Mitzrayim with Paro, then how were Dasan and Aviram capable of getting across the Yam? Now who were Dasan and Aviram? We only generally think about Dasan and Aviram as the troublemakers, so to speak. Again, very few times are they outright mentioned in the Torah, but many, many times in Chazal. Are there hidden references to Das and Naviram? At the very beginning, when Moshe Rabbeinu kills the Mitzri, we know that he comes out the next day, yeah, and he sees two Jews fighting with each other. He says, Rasha, lama sakka rayacha. Rasha, why are you hitting your brother? And who is this referring to? This is referring to, Rashi says, Das and Naviram, rayacha over there, doesn't mean your brother in terms of your friend. It means that they're Rashaim together. Why are you guys hitting each other? And it's Das and Naviram that force Moshe Rabbeinu to run away to Midian because they were going to tell, they were going to tell Pharaoh what Moshe Rabbeinu does. We know that Das and Naviram were the ones that left over the man in the morning. When Moshe Rabbeinu tells everyone not to leave over any man,

19:20 Das and Naviram are the ones that leave over the man. We know that Dasan and Aviram were the ones that tried to rile up Klal Yisrael to return to Mitzrayim after the Miraglim came back with their negative report. And of course, Dasan and Aviram, as we mentioned already in Parashat Karach, so we know Dasan and Aviram as terrible people. But the truth of the matter is that while Dasan and Aviram were terrible Rishayim, there was something unbelievable that Dasan and Aviram did for Klal Yisrael that often goes unnoticed. How did Mitzrayim, how did Paro control so many Jews, millions and millions of Jews? How was Paro capable of controlling these Jews? So he set up a system. And the system was that there were Jewish shotrin, Jewish policemen, that were in charge of making sure that Klal Yisrael did its job. And if Klaal Yisroel did not do its job, if we were not performing to the levels that we were capable of performing,

20:29 so then these Jewish policemen would be beaten. But these Shotreh Yisroel, these Jewish policemen, these were Tzaddikim Gemurim, and they refused to beat members of Klaal Yisroel for not being able to fulfill their quotas. Rather, they received the beatings themselves. And in this group of policemen was actually Dasan and Aviram. Now, what was the reward? The Medrash says, what was the reward for not beating Klaal Yisroel in those terrible times? So there were 72 Shotreh Yisroel, and 70 of them became Nevi'im. The 70 Niviyim that Mayesh Rabbeinu appointed, what was the schus that they became Niviyim? The schus was that they protected Kala Yisrael. They didn't beat Kala Yisrael for not fulfilling their quotas. and they took the beatings themselves. However, it's not so well known but it's true that Dasar and Aviram were also part of these Shotreh Yisrael. They were also people that refused to beat Kala Yisrael and rather were beaten themselves. And even though they were Rishoim and they were Kaifer Be'ikr, but nevertheless, we know that they identified as Jews throughout history we've had people like this. People that were incredibly Jewish,

22:03 incredibly Jewish and that they identified with their brethren. But in terms of serving Hakadosh Baruch Hu, they were certainly Kaifer Be'ikr, they were Rishoim Gemurem. But they loved Klal Yisrael. They had a tremendous love for Klal Yisrael. We see this throughout history. But this is what personified that we know that when the Shotrei Yisrael approached Paro and tried to lighten the load, after Moshe Rabbeinu and Aaron Akayin had already come to Paro to try to talk him down a little bit. to lessen the load. Moshe Rabbeinu said, we're going to take Klal Yisrael. So the Shotrei Yisrael went to Paro to intercede on behalf of Klal Yisrael. And now Paro says, not only are you going to have the same quota, but now you're going to have to make your own bricks. And as they're coming out of Paro, they see Moshe Rabbeinu and Aaron Akayin. And two of the Shotrei Yisrael, Tosin and Adhiram, turn to Moshe Rabbeinu and say, you've given Paro the sword with which he'll kill us.

23:08 Meaning, why couldn't you leave well enough alone? Yes, we're in Mitzrayim. And yes, it's very, very difficult. But you're only making matters worse. And this touches Moshe Rabbeinu in a very deep way. And Moshe Rabbeinu comes to the Kaddush Baruch Hu and complains. And he says, why are you doing this? Why did you send me here? We're making it worse. Because you see that Moshe Rabbeinu took the words of Dasan and Aviram so seriously. Because of the love that Dasan and Aviram had for Kalal Yisrael, even though they did the wrong thing in telling off Moshe Rabbeinu. But it affected Moshe Rabbeinu. We see that it impacted Moshe Rabbeinu. Because when he saw people who loved Kalal Yisrael so much, it touched Moshe Rabbeinu in a very deep way because he also loved Kalal Yisrael so much. And so Dasan and Aviram, while they were Rishonim, Gemurim, they had a tremendous love of Kalal Yisrael and it was obvious to everyone around them that they loved Kalal Yisrael, they loved Yitn. Sezer of Yerushalayim Diskin, unbelievable vart. Why didn't Dasan and Aviram die in Makkas Chayishech?

24:15 It was in the schuss of the fact that they refused to beat Klal Yisrael, and they took the beatings themselves. All the people that were not zaycheh to leave Mitzrayim, they died in Matas Chayshech, but not Dasar and Aviram. Why? Because of the ahava that they had for Klal Yisrael. It says here of Yahshua Leib Diskin, he says it in one line, and that's why they were zaycheh to Kirias Yamsof. Now, when did Dasar and Aviram leave? When did they leave? According to the Targum Yonis and Ben Uzziel, they were still talking to Paro. They were still talking to Paro when Klal Yisrael was already at the Yam. Their intention was to remain behind. They loved Mitzrayim. They loved Jews, but they hated Judaism. Why should we leave Mitzrayim? We have it very well here in Mitzrayim. And they were hanging out with Paro, as they were with the leader of the world. They had everything they wanted. Perhaps this is why later on, in the times of the Miraglim, when the Miraglim came back and gave those vile reports about Eretz Yisrael,

25:17 perhaps that's why Dasan and Aviram said, let's go back to Mitzrayim. We had it so good over there. What do you mean we had it so good? We were enslaved in Mitzrayim. It's true we were enslaved in Mitzrayim, but that's where Dasan and Aviram identified. They identified themselves with the Hashkafah, with the philosophy of Mitzrayim. They wanted to return to Mitzrayim. Now Rashi rejects all of this. Pashtos, because he said otherwise, had Dasan and Aviram cross the Yam, if they were with Paro. But the Targum Yonatan Ben Uzziel says they were with Paro at the time. So it must be that when Paro went to the Yam Suf in order to take out, in order to bring back, rather, in order to bring back all of Qal Yisrael, It must be that Dasan and Aviram went with them. But when the waters came crashing down upon the Mitzrim, there was another Kriyas-yamsuf that took place, specifically for Dasan and for Aviram. And you can imagine, Kalausar was already on the other side.

26:21 They're already on dry land. And they see the waters crashing down and killing all of the Mitzrim. What an unbelievable sight that must have been for them to see the retribution for 210 years of slavery, of murder. Finally, they see that they're getting their revenge. Hashemi Kamdama, Kaddush Baruch Hu, gave his revenge on the Mitzrim. But they also saw something else. What did they see? They saw that two Jews, Dasan and Aviram, the Jews that had incredible sensitivity to them, even though they were Eshayim Gamurim, it's the Jews that refused to beat them. They also saw that Dasan and Aviram were capable of going across the Yam in a miraculous way. Not a Kriyasyamsav with all of Kali, but a private individual Kriyasyamsav. I heard this verse from Rabbi Jacobson. Based on this, we can now go back to the Psukim. And we can understand why the Psukim are the way they are.

27:25 Because actually, when the Torah repeats Kriyasyamsav, it's not a repetition at all. Perhaps, this is actually another Kriyasyamsav. This is the Kriyasyamsav of Dasan and Aviram. So now let's look at it again. And it will become obvious. When do we see this idea of chema, that the waters were upset, that they had to split? We don't see it in Pasach Havbeiz when Kalal Yisrael is going through. Rather we see it in Pasach Havtes. After the water has already collapsed on the Mitzrim, killing all of the Mitzrim, now we see that it's chema. Why is the water chema? Why is the water upset? Not simply because it had to split for the Ovdei Avodah Zarah of Kalal Yisrael, as we'll see in a minute. But this wasn't just any members of Kalal Yisrael, this was Dasar and Aviram, these were Rishoim Gemurim. So when water is saying, why should I split for these people? And this is why Hakadosh Baruch Hu comes dafka over here and teaches an unbelievable lesson.

28:33 The water is chema. The water doesn't want to split. Says Hakadosh Baruch Hu, this isn't the source of protecting Kalal Yisrael that you have to split. And this is why... In Pesach Haftes, it says, וַיָּבָּעוּ that the Jews were brought. They were brought to Creation. But no, in Pesach Haftes, it's speaking about Dawson and Aviram, and they were not brought to Creation. They were vaholcho. They weren't brought, they came. They came, who did they come with? They came with Mitzrayim. And then, of course, this is what explains why in Pesach Haftes it says, בַּיָּבָּשֶׁה בַּשַׁיָּחָיָם And not, בַּשַׁיָּחָיָם בַּיָּבָּשֶׁה Because when Kala Yisrael came, it was בַּשַׁיָּחָיָם בַּיָּבָּשֶׁה They came into the sea, which ultimately became dry land. Masha'en came, when it came to Dawson and Aviram, they walked onto dry land. They came with the Mitzrayim, they walked onto dry land. And of course, now we can understand why Hakadosh Baruch Hu needs to make a tenai.

29:36 from the very beginning of Creation. The truth of the matter is that there was a tnai right here, again, as the sea returns to its original form. Remember the Kasha of the Archaim? The Kasha of the Archaim was that... Why does it have to be... Why does the Torah refer... Again, the Kasha of the Grah was why do we need a tnai at all? But the Kasha of the Archaim was... If there's going to be a reference in the Mejresh to the tnai that Kadosh Baruch Hu made with the sea, let it be when the sea actually splits, not when the sea returns. By now we can understand that the sea was returning and it's killing all of the Mitzrim. But Dafka here, there's a tnai, don't kill Dasan and Aviram. The sea had to split, there was a tnai from the beginning of creation. Even to include Dasan and Aviram, of course, for Kuala Yisrael, but even to include Dasan and Aviram, that's why there has to be a condition. And with this we can also understand the Mejresh. What does it mean that when they saw the Atsmos Yosef...

30:38 The bones of Yosef, then the sea split for all of Klal Yisrael. The truth of the matter is, we know the Malachim said, Halalu avde avodah Zarah, halalu avde avodah Zarah. Why are you splitting the sea for Klal Yisrael and killing the Mitzrim? After all, both of them are avde avodah Zarah. And this is what the sea wanted to know. Why should I split for you? Until it saw the Atzmas Yosef. Why? Because let's go back to the message of the Atzmas Yosef. The message of the Atzmas Yosef was, you ran away from Asias Potiphar. And since you ran away from Asias Potiphar, the sea will split for you, for your children. What's the message of here? The message, perhaps, is very simple. If you would look at Yosef Atzadek in that moment, if you would look at Yosef Atzadek, He's in the middle of doing an Aveira. Here he is in the midst of Mitzrayim. He's about to do this terrible Aveira. And we know if you look at Chazal, that he was very, very deep into the Aveira already. Even though he never finished, he never consummated the Aveira, but he was very deep into the Aveira.

31:41 So if you would have looked at Yosef HaTzaddik on the outside, so what you would have seen is a terrible Aveira. A terrible Aveira is not a tzaddik. He's certainly not Yosef HaTzaddik. The Yosef HaTzaddik that we refer to him for generations as Yosef HaTzaddik, no! He's doing a terrible Aveira. He's fallen. But the truth is, in that final moment, in that final, final moment, right before he does the Aveira, the true Yosef HaTzaddik is revealed. The essence, that Alma de Escasio, that hidden Yud, that's hidden between the memes, is finally revealed. This is the revelation of Yosef HaTzaddik. The revelation of Yosef HaTzaddik is a Jew could manage to be in the worst place. But you don't really know what's going on in his depths. And this is the message to the yam when it saw Qal Yisrael. And it said, why should I split for these people? The message was, you don't know who they are. On the outside it looks like they're Oved Ebo Dazar. That's true on the outside. But on the inside, they're Heilige Yidden.

32:43 This is the Yamanivchar. This is the Ben Yahad of Hakadosh Baruch Hu. So don't give up on them. Don't give up. This is why Hakadosh Baruch Hu makes the Tnai. Because on the outside, there's no reason. There's no reason that the sea should split. But the sea, the Mayim, it knows better than anyone. It knows better than anyone what it means to have hidden depths. This is the hidden depth of a Jew. That even when a Jew on the outside is a terrible Rasha and serving Oved Azara, even if it's a Dasin V'Aviram, you don't know the hidden depths of a Jew. And this is why the Sheetah of Rav Kook. Was that when you saw so many Paishe Yisrael, so many Paishe Yisrael, so many people, so many Jews that were in Nebuchadnezzar in those times, that it looked like on the outside they were Rishoim Gamorim. But Rav Kook maintained that on the inside, all those expressions, their love for Eretz Yisrael, their love for members of Kalal Yisrael, even though they didn't believe in Hakadosh Baruch Hu necessarily,

33:47 and even though sometimes they were actively against Hakadosh Baruch Hu, but Rav Kook said, that's just the outside. That's the Rosh. That's not actually the Jew. Ironically, you know, when you look at Dasan and Aviram, they're the only people in the Torah that are outright called Rishoim. Rosh Sholam HaSakarayekh. And we know that the Haggadah says, leave, by the Rasha, it says, leave, aloh, aloh. Yeah. And what's the Lashon over there? Because it says, Ma'avoy taz'as lachem, I'm sorry, lachem v'loy, loy, u'lafi shehoy si'atz atzmum min aklah kafr be'ikr. The Rasha would not have been redeemed, the Haggadah says, why? Because it was kafr be'ikr. So it's ironic that Dasan and Aviram, who are the only people that are called Rashaim in the Torah, were actually redeemed. But no, if you look at the Haggadah carefully, you'll see something unbelievable. It says, u'lafi shehoy si'atz atzmum min aklah.

34:50 What was the one thing that Dasan and Aviram didn't do? Yes, they were kafr be'ikr. But what was the one thing that Dasan and Aviram didn't do? They were not ma'ay si'atz atzmum min aklah. That was the thing they cared about the most. They cared about their fellow Yidden. So they, of course, deserved to have a Geulah Shlema from Mitzrayim. Why? Because they were not Moesietzach from Menachlal. But of course, we know, when the Dasim and Aviram die, they die in Parshat Qayrach. And why did they die in Parshat Qayrach? Vayikach Qayrach ben Yitzhar ben Kaas ben Levi, v'Dasim v'Aviram b'nei Eliyav, v'Ayin ben Peles b'nei Ruvain. Qayrach ben Yitzhar ben Kaas ben Levi took Zachrashi. What does it mean? Vayikach Qayrach lakach et atzmai l'tzad echad, l'yais nechlach miktaycha eidah. They separated themselves. What was the schuss? What was the schuss of Dasim and Aviram? The schuss of Dasim and Aviram was that they did not separate themselves from the cloud. That's why Moshe Rabbeinu, with all the sorrows that he had from Dasim and Aviram,

35:53 with all the pain throughout his entire life, from the time that he was already fleeing from them in Mitzrayim, all the way through the Midbar. Maish Rabbeinu, he desperately wants to hold on to Dasar Nadhirim. Why does he want to hold on to Dasar Nadhirim? Why doesn't he kick them out in the Midbar? Because he knew the sensitivity that they had for Klal Yisroel. He saw with his own eyes. All of Klal Yisroel saw Dasar Nadhirim. That they were not swallowed up by the Yam with the rest of Mitzrayim. But when they separated themselves, as Rashi says, in Parshat Kairach, that was their death sentence. And perhaps this explains why in Parshat Kairach, Hakadosh Baruch Hu, we know, swallows everyone alive in the earth. Swallows everyone alive in the earth. But Maish Rabbeinu, who did he try to save? He tried to save Dasar Nadhirim. What does the Pasach say? The Pasach says...

36:59 Mahish Abeinu, it doesn't say that he tried to speak to Kairach. What does it say that he tried to speak to? He tried to speak to Dasan Aviram. He said, don't do this. This is what Mahish Abeinu wanted to communicate to Dasan Aviram. Don't you know who you are? You're that Yud. You're that Nitza Itzhak Dusha. We all saw it. We saw it with our own eyes. We all saw the miracle that you walked through Kriyas Yamsuf. You had your own Kriyas Yamsuf. Don't do this. Don't separate yourself. This was your schos. Don't separate yourself. All the times that we argued, we argued because you wanted what was best for Kala Yisrael. Even though you didn't believe in Hakadosh Baruch Hu, which is wild that they didn't believe in Hakadosh Baruch Hu because of the Nisan that they saw. But we know they were Kafr Ba'ikr. But still, still... Don't leave. Don't leave. All the arguments that we had, I know the arguments that we had. You thought you were doing what was best, but don't do this now. Don't be maizi et atzim v'naklal. Argue from within. Be loyal opposition. But don't leave. Don't go with kairach. And what do they say? Ha'ma'at ki alisonu me'eretz zavos chalav udvash la'mi'seinu ba'midbar. You took us out from eretz zavos chalav udvash to kill us in the Midbar,

38:05 ki t'shtarei l'nu gam t'shtarer. You want to dominate us. Af le'ele eretz zavos chalav udvash av'ya'sanu va'tifei l'nu. He didn't give us, He didn't bring us to an Eretz Avot Vash, V'titein lano nachah sadeh, v'karim, He didn't give us a vineyard. Ha'enei anosham ha'em, t'inak er loy na'ala, We will not go up to you. And this, on this the passage says, V'yichar l'moyshim ha'od, Moyshe became very distressed by this. Why was Moyshe very distressed by this? Because he knew that this was the end. He knew that Dastan and Aviram, the heilig of Dastan and Aviram, obviously not heilig in the sense of what their external actions were, but the rush of Dastan and Aviram was on the outside. He knew what was on the inside, but he was watching it fade away. And that's why Moyshe Ha'ebeinu was very distressed by this. Because he wanted to save Dastan and Aviram. Because he knew that B'etz and they were so so Kadosh. And it's very interesting if you look in Az Yashir, Which Pasuk does As Yashir quote? It doesn't quote Pasuk HaVbeiz of Vayavo and Liyambi HaBasha. Rather it says Vahochu HaYabasha B'seich HaYam.

39:10 It's quoting Pasuk HaVtas every single day when we say the Shira of As Yashir. What's the Givalda G'shira of As Yashir? The Givalda G'shira of As Yashir is reminding us that Das and Aviram, the biggest Rishoim, had their own private Krias Yamstov. That's the message of As Yashir. That's what we need to remember. We need to remember who we are. We need to remember that we are Kala Yisrael. And no matter what we're doing, even if it's the biggest HaVeira in the world, it doesn't accurately reflect who we are. And perhaps, now to go back to answer some of our original questions. Number one. We could say, what was so great about the nays of Kriyas Yamsof, that a shivcha alayam, saw what Yechezkel Bambuzi couldn't see. The godless of Kriyas Yamsof, was that we saw who we really were. We saw how our Kodesh Baruch, who valued us. That's what a shivcha saw. And ultimately, that's what all of Nebuah is about. All of Nebuah is about getting to that Nitzat HaKadusha, that's inside of all of us.

40:13 First of all, that's where Kadusha emanates from. That's where Nebuah emanates from. Nebuah, of course, is a message from our Kodesh Baruch, that comes through us. It comes through that Yud, that's in the Mayim. And a shivcha, even a lowly shivcha, but it's not just saying, even a lowly shivcha, the way we always learnt it. It's saying a shivcha. A shivcha is not a shivcha. You think a shivcha is a shivcha. A shivcha is not a shivcha. A shivcha is a Yid. A shivcha is a Jew. I on the outside, she looks like a shivcha. She's not a shivcha. She's not a shivcha. This is the mistake that we all make. We look at kids that are off the derekh and we say, Ah, he's off the derekh. We label him as off the derekh. We have symposiums about him and rabbis get together and talk about them. He's not off the derekh. He's off your derekh, but he's not off the derekh. Das is a yid. Do you know what this kid has inside of him? Recently, I was talking with a bunch of my hevra from high school. And we were talking in my high school, and it happens to be in my grade, that a bunch of the hevra were asked to leave or left on their own.

41:18 And the amount of guys that are sitting and learning, the amount of guys that are rabbanim chashuvim, dayanim even, from the guys that were thrown out, the percentage is much greater from the guys that were thrown out than the guys that actually were, quote-unquote, good boys and got to stay in our school. Because those kids that were off, it looked like they were off on the outside, but on the inside, if we only would have known what was on the inside with those boys. And this is, what it's saying, this is not a shivcho, stop looking at her as a shivcho. She had a greater nevua than Yechezkel Bambuzi, because she knew who she was. She knew who she was, and perhaps, using the Avnei Nezer, we can explain. This is why it's called krias yamsuf bayas, but bekias yamsuf by Hakadosh Baruch Hu, because Hakadosh Baruch Hu, bekiah, bekiah is from a lotion of something that's being ripped on the outside to access what's inside. That's, I'm sorry, that's krias yamsuf. Krias yamsuf is ripping something on the outside to get to the inside.

42:23 Bekiah yamsuf is ripping something from the inside to escape to get to the outside, like a chick, like a chick escaping its shell is called bekiah. And this is why Hakadosh Baruch Hu calls it Bekia. Hakadosh Baruch Hu is Bakata. He's ripping open the Yam to show us what we really are. And for us it's a Kria because now we've been torn open and we saw what's on the inside. For us it was about getting to the inside. For Hakadosh Baruch Hu it was letting the inside out. That's the difference between Kria Siyamsef and Bekia Siyamsef. That Hakadosh Baruch Hu is Beikei Ayam. He's Beikei Ayam meaning he's telling you this is who you really are. It reminds me of a story with Riv Reifelds, Chosah Yagan Aleinu. That Riv Reifelds once got a phone call from a certain school that they were hesitant to accept a certain child because of something that was going on in the home. And Riv Reifelds said, I have to call this mother and tell her who she is. What does it mean I have to call this mother and tell her who she is? He was calling her to give her musr. But the musr wasn't, Hasso Shalom, a negative musr of how could you do this?

43:28 The musr was, do you remember who you are? I want to remind you, I want to remind you of the godless of who you are. How could you be behaving this way? This is not you. So that's what it means, וַהַיָּם בַּכָּתָּה, Qadosh Baruch Hu tore open the yam, to allow us to see what was truly inside of ourselves. And perhaps, now we can understand why there's a reference to Tachias HaMasah. The Rambam says in HaOlam HaBoh, in the times of Mashiach, the sun will come out of its pouch. What does it mean the sun will come out of its pouch? It means that the truth will be revealed. What's the great truth of HaOlam HaBoh? The great truth of HaOlam HaBoh is that the paradox of soul and body are actually both true. אֵלוּ וְאֵלוּ דִּוּרֶה לְכָּם חָיִם. What will be revealed in Triyas HaMesem, what will be the rebirth of Triyas HaMesem, as we said before, the Mayim is the Mem, the male Mem, the original Mem, the first Mem giving birth to the Yud, that Tipa Srucha that ultimately goes into the Mem Sofit, the Enda Mem, that final Mem, that's the womb.

44:30 This is a reference to Triyas HaMesem. Why is it a reference to Triyas HaMesem? Because that's when we're going to see. We're going to all return. There's going to be a resurrection. And we're all going to see the Kedushah of every single Jew. כל ישראל יש להם חלק לעלם הבא. כל ישראל. Even those members of Qal Yisrael that you thought were totally off. Even those parts of yourself that you thought were totally off. All of that is, בכנס כל ישראל יש להם חלק לעלם הבא. As Chazal say, ציבור stands for Tzaddik, Be'ernei, and Rosh. You can't have a Tzibbur without a Tzaddik. You can't have a Tzibbur without a Be'ernei. And you can't have a Tzibbur without a Rosh. Because a Rosh is also part of Qal Yisrael. כל ישראל יש להם חלק לעלם הבא. And that's why it's dafg over here. Dafg over here. In Kriyas Yamsuf, in B'kiyas Yamsuf, where the essence has been revealed, that we find the reference to Az Yashir. Az Yashir in the times of T'chias HaMathim, we're going to have an Az Yashir experience, when the essence is revealed. And perhaps this is why, even though Kriyas Yamsuf was totally unnecessary,

45:34 even though when we actually look at Kriyas Yamsuf, they didn't need to go through the Yam in order to get to Eretz Yisrael. In fact, even as we said, according to Tises and Erechem, they made a semicircle. No, they needed to go through Kriyas Yamsuf. Because the Nisim of the Makos were not enough. The Nisim of the Makos told Claudius Israel, you're special, you're special, you're not like a Mitzri. I'm going to wipe out the Mitzrim and I'm going to save you. But it didn't tell the Jew what was special about him. It didn't tell the Jew, this is why you're beloved. Why are we beloved? Not HaShom why in the sense of giving a reason for why we're loved. But what about us makes us beloved to Hakadosh Baruch Hu? That's what we discovered in Kriyas Yom Tov. We discovered that Yud. We went to the Mikva. That's what we did. We went to the Mikva. We went to the Mikva. We went into the Memsa. We had that Tahara. We found out something unique about ourselves. Which is though even though on the outside we looked exactly like the Mitzri, on the inside we were fundamentally different.

46:36 The essence of the Jew was untainted. Alaykai nishamash anasata b'tahiri. Because after 210 years we had a slave mentality. And what does it mean that we had a slave mentality? We drank the Kool-Aid that there was in fact no difference between a man and a woman. Remember of Kala Yisrael and the Mitzray, that was the big Avera. That's what we thought. We thought, and we know that thinking things like that, Avera, Gaireres, Avera, much worse than the Avera, is the thought that this Avera defines me. And this is what we thought. After 210 years of slavery, of living with the Mitzraim, we thought we were Mitzraim. We thought that our Averas defined us. And that's why we had to go through Kriya Seyamsef. So as the Alta Rebbe said, The Altar Rebbe said, on the first days of Pesach, Hakadosh Baruch Hu takes us out of Mitzrayim, and on the last days of Pesach, we take Mitzrayim out of ourselves. This is the unbelievable lesson of Kriyas Yamsuf, that you are not a Mitzri, you're not a Balavera, you're not a Rasha, even though on the outside you look like a Rasha, you're not a Rasha. Because think about how much you care about the other members of Kala Yisroel.

47:39 Think about how much you care deeply about the Rabbi Neshom. You know, when you hear people, when you talk to boys that are having difficulty with their Yiddishkeit, they're not able to access that point. They always have kashas. Why do they have kashas? They have kashas because they're disappointed. Because they wish that they could believe like everybody else. They wish that they could just be part of this. But there's something so deep about their Neshamah, there's something so deep about their Neshamah, that they have to have a deeper level of truth in order to access it. They're not going to be satisfied with simple answers. And it's not that they're off, they're on, they're on. But their on looks off. Their tzitkos looks like rishos, but it's not rishos. It's not rishos, it's tzitkos. Ah, you'll tell me, what are you talking about, it's tzitkos. Look on the outside how they're behaving. It's true, on the outside they're behaving like that. Nobody's denying that. But where's that coming from? Where's that coming from? It's coming from hurt, it's coming from pain. It's coming from a deep desire for authenticity. And they haven't been given that yet. They haven't been given that yet.

48:39 And this is why we know these boys and girls, they're suffering much more than you could possibly imagine. They're not free. They don't feel free. Yes, they were taken out of Mitzrayim, but Mitzrayim hasn't been taken out of them. They're living in that sense of Metzar. They're living in that sense of restriction. We all are. We all are, forget them. What about us? What about us here in Ramat Bechemesh? We're not tzaddikim gemurim. We do aveiras. We're not proud of them, but we do aveiras. But the taich is that even the aveiras that we do, it's not who we want to be. So we have to go through the Kreyasyams of Eurasian. That on these, I almost said, last days, Baruch Hashem, it's last day for us. On this last day of Pesach, we should be zeucha, to take the Mitzrayim out of ourselves, to discover that Nitza Tzakdusha, to go to the Mikva, and have both a B'kias Yamsefer, my Kaddush Baruch Hu, and a Krias Yamsefer within ourselves. Good night.