{"id":14815,"date":"2026-01-12T12:37:23","date_gmt":"2026-01-12T12:37:23","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=14815"},"modified":"2026-01-12T12:37:23","modified_gmt":"2026-01-12T12:37:23","slug":"who-makes-a-way-through-the-sea","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/who-makes-a-way-through-the-sea\/","title":{"rendered":"872. Who Makes a Way through the Sea"},"content":{"rendered":"\n

Nukva<\/em> is units, ZA<\/em> is tens, Ima<\/em> is hundreds, Abba<\/em> is thousands, Keter<\/em> is ten thousand, KLA<\/em>.<\/p>\n\n\n\n

Commentary: Elef<\/em> [one thousand], El-Af<\/em> [God-nose]. The nose is the Kli<\/em> [vessel] of life, as it is written, \u201cAnd He breathed into his nose the breath of life.\u201d This Kli<\/em> was actually taken from MIKVEHON<\/em>, but the Ruach<\/em> that emerges from it emerges only from the side of Ima<\/em>, and therefore can come into the nose once more, like death and resurrection. However, if the Ruach<\/em> comes from MIKVEHON<\/em>, what emerges from the nose is Ruach<\/em> that leaves and does not return.<\/p>\n\n\n\n

It is known that the Aleph<\/em> ascended in KLA<\/em>, and there is the ten thousand because she is included in all of them. When she was sorted from there and descended to OMETZ<\/em>, it is in the manner of \u201cI will teach you Hochma<\/em> [wisdom],\u201d as rising without standing there, for lack of adornment. Hence, she descends to Bina<\/em>, as in \u201cI will teach you Bina<\/em> [intelligence]\u201d in adornment, which is Me\u2019ot<\/em> [hundreds], from the words Min-At<\/em> [heretic-you (female form)], for there she borrows from the daughter, or from the word Ot<\/em> [letter], since it emerged from his nose and became a stranger.<\/p>\n\n\n\n

When she descends to ZA<\/em>, it is in the manner of tenth, everyone, as in \u201cA king chained to troughs.\u201d When she descends to Malchut<\/em>, it is in units, for it is a very small number, the smallest there is.<\/p>\n\n\n\n

Aleph<\/em> is a view of MIKVEHON<\/em>, Bet<\/em> is a view of Hochma<\/em>, Gimel<\/em> is their merging with one another into one where they are indistinguishable. This is why the light is in Aleph<\/em> of MIKVEHON<\/em>. However, in Lamed<\/em>–Hey<\/em> and Lamed<\/em>–Shin<\/em>, the day and night work together until the second day, when the firmament was made. But from the words \u201cto the stamper embroiders\u201d because he wove two noses together will be doubled and divided between male water and female water, since from Tabur<\/em> and above it were males and they do not have a nose, and from Tabur<\/em> down \u201cThey have a nose and they smell.\u201d Until the third day, when all the water from Tabur<\/em> down gathered into one place, and the dry land that is the sealing under OMETZ<\/em> emerged outside of the Rosh<\/em> and was seen outside. Thus, the dry land was for the living, and the water for the dead. By this, the two Mi<\/em> [two Mi<\/em> make the word \u201cwater\u201d] and the Tav<\/em> connected in the upper one, too, which is the Tav<\/em> of Mitta<\/em> [death], from Yod<\/em> and Tav<\/em>.<\/p>\n\n\n\n

Afterward, the dry land, too, which is from Tabur<\/em> and above, a sealing before the MIKVEHON<\/em>, which now receives the form of below the Tabur<\/em>, but in the manner of \u201cstanding.\u201d<\/p>\n\n\n\n

Understand that the water gathered in the Kli<\/em> of \u201cnose\u201d of the first day like a mother who lends her clothes to her daughter. The dry land, which is the Kli<\/em> of Ima<\/em> from the second day, emerged from the Kli<\/em> of \u201cnose\u201d in the manner of \u201cstanding.\u201d There, the light of the first day was included; hence, she is fit for life, since the control is mainly in the form of the Kli<\/em>. This is the reason for the twofold \u201cit was good,\u201d meaning the dry land, since the two Mi<\/em> in Mayim<\/em> [water] returned to prepare life in itself. This is the meaning of TADSHE<\/em> [will put forth grass], as an acronym, the image of his father.<\/p>\n\n\n\n

\u201cHerb yielding seed,\u201d etc., means that if he is entirely as a mantle of hair, his name is called \u201cherb.\u201d Herbs grow on the dry land and cover it until the earth is not seen. It follows that the herb of the field is regarded as Saar<\/em> [storm] of MIKVEHON<\/em>. Yet, from the text, they grow and emerge from within the dry land, which is the sealing of OMETZ<\/em>.<\/p>\n\n\n\n

This is the meaning of \u201cyielding seed after their kind,\u201d meaning that the herbs that grow first are not seeds at all. However, after plowing for some time, they become an actual seed, as in \u201cThey were as antenna of grasshoppers, and He plucked them out and replanted them and they grew,\u201d see The Zohar<\/em>, Beresheet<\/em>.<\/p>\n\n\n\n

Similarly, \u201cA fruit tree, a fruit bearing tree\u201d: Likewise, a fruit tree in the first place does not bear fruit until they are relocated.<\/p>\n\n\n\n

\u201cWith seed in them after their kind\u201d: That is, it is known that its seed is in it to begin with, before the MIKVEHON<\/em>, meaning in the place called \u201cdry land.\u201d For this reason, the seed is \u201cafter its kind,\u201d meaning \u201ckind\u201d [type] of utterance, and in the upper Peh<\/em>, and there is no grip there to the outer ones.<\/p>\n\n\n\n

This explains the meaning of \u201cdry land\u201d and \u201cwater,\u201d that they are in collaboration but the water is present. The water, which is light, covers the abyss, which is the Kli<\/em>, the light of Behina<\/em> Bet<\/em> and the Kli<\/em> of Behina<\/em> Dalet<\/em>. The opposite of it is the dry land, for the dry land is the sweetening of Behina<\/em> Bet<\/em>. The herb, which is Behina<\/em> Dalet<\/em>, covers it and conceals it.<\/p>\n\n\n\n

Thus, all that is apparent on the water is the quality of Ima<\/em>. This is the meaning of \u201cAs waters cover for the sea,\u201d while Behina<\/em> Dalet<\/em> sinks like a stone and disappears. For this reason, anyone who drowns dies from the stormy wind of the abyss, and anyone who drinks or licks from the face of the water revives himself by the power of Bina<\/em>, which is the \u201cliving God.\u201d<\/p>\n\n\n\n

This explains the essence of the water, which is very dangerous to man\u2019s life, for anything that comes into it sinks and drowns in the abyss.<\/p>\n\n\n\n

Even a ship that tries to sail across the sea, sometimes a stormy wind emerges from the abyss deep in the sea, from the quality of MIKVEHON<\/em>, and then \u201cthe water will rise\u201d by the power of Behina<\/em> Bet<\/em>, and \u201cwill descend to the abyss\u201d by the power of Behina<\/em> Dalet<\/em>, \u201cand their soul will delight in evil,\u201d where their seed is not blessed, for \u201call their wisdom will be swallowed\u201d because the big chasm and the little chasm mix with one another and the Hochma<\/em>, too, is blemished, meaning the quality of \u201cliving soul\u201d in it, and their living soul delights in evil.<\/p>\n\n\n\n

This is the meaning of \u201cwho makes a way through the sea and a path through the mighty waters,\u201d meaning that \u201cHe caused the storm to be still, so their waves were hushed.\u201d The thing is that the whole danger is from the stormy wind at the sea, from which all of the sea\u2019s inclinations come, as in man\u2019s heart. There is the Nukva<\/em> of the abyss, as in \u201cAnd His wonders in the deep,\u201d meaning in the depth.<\/p>\n\n\n\n

Hence, \u201cWhen He spoke, He raised a stormy wind,\u201d where when he emits he has, and from above, he does not have. This is the opposite of the manna in the desert, which he had from above and he did not bring it out (however, \u201cwhen the sun grew hot, it would melt,\u201d since by the unbounded radiance, which is the bringing out of the sun from its sheath at high noon, at that time, it melts and disappears as in the sealing of OMETZ<\/em>).<\/p>\n\n\n\n

For this reason, \u201cand it lifted its waves,\u201d as in the verse, \u201cHe uncovered himself inside his tent,\u201d since he attributed his corruption to the upper one. This is the meaning of \u201cHe raised a stormy wind,\u201d which is not as \u201cbreathed\u201d or \u201cblew\u201d or \u201cwalked,\u201d since it is not back and forth, but forth without back. This is why it seems like one pillar from below upward that wants to destroy everything.<\/p>\n\n\n\n

This is the meaning of \u201cHe caused the storm to be still,\u201d since that storm will swirl on the head of the wicked, who deny the word of the Creator. But when they recognize the storm by the force of the Creator on the water, at that moment, they promptly silenced and \u201ctheir waves hushed,\u201d since they became very yielding. Hence, \u201cThey were glad because they were quiet.\u201d That is, although they had nothing to be glad about, since they already threw all their possessions off the ship and into the sea, they were happy about the silencing itself, since they saved their lives.<\/p>\n\n\n\n

This is the meaning of \u201cHe caused the storm to be still,\u201d meaning that the storm itself becomes a source of silence. And from then, \u201cHe guided them to their desired haven,\u201d since they were rewarded with obtaining their wish. This explains the meaning of the danger of the fierce water at sea.<\/p>\n\n\n\n

Two objects: 1) MAALAD<\/em>, which is the looting of Egypt, which is adornment and the looting of the sea, which is rising. This is the meaning of \u201cHe seems to them as a young man,\u201d meaning discerned as the elders of the land, but as ZA<\/em> itself, who rises through the power of his forefathers. This is the meaning of \u201ca handmaid saw,\u201d etc., since this rising reached the world of Assiya<\/em>, externality.<\/p>\n\n\n\n

For this reason, it is called \u201cthe tearing of the Red Sea,\u201d for it is the lower water of MIKVEHON<\/em>. This is the meaning of \u201cThe nations will hear and be angry,\u201d etc., what our sages said at the time of the reception of the Torah, that the nations did not want to receive, as it is written, \u201cAnd shone to them from Seir, appeared from Mount Paran,\u201d one clung to murdering, one clung to adultery, and only the children of Israel said, \u201cWe will do and we will hear,\u201d since He appeared to them as a merciful old man, meaning that in all His inclinations there was mercy.<\/p>\n\n\n\n

This is so because there is a need for the power of judgment, too, as was said, \u201cOne must learn a tiny bit of folly,\u201d etc., for then they could come to the promised land of Canaan to plow and to sow, \u201ceach man under his vineyard and each man under his fig.\u201d However, by this, it was revealed that there is a tiny light in the Klipot<\/em> [shells\/peels], too, which sustains them, and this is why Seir and Paran braced themselves and did not yield. This is what it means that He appeared to them as an old man.<\/p>\n\n\n\n

Old man and young man: The meaning of the young man is explained, that his illuminations come to this world. Hence, \u201cThe nations will hear and be angry.\u201d The meaning of the old man is the inner ascension and scrutinizing them. For this reason, the nations do not yield at all, and only Israel yield and not the nations. Then the \u201cRighteous in their land will inherit twofold,\u201d rising and adornment. Conversely, in Egypt, which is a land that is not theirs, they had only adornment, meaning food and drink, but no rising.<\/p>\n\n\n\n

\u201cWhat rumor did he hear and come?\u201d the tearing of the Red Sea and the war against Amalek. The first two objects (which are \u201cWe will do and we will hear\u201d), the looting of the sea and the tearing of the Red Sea were not enough for them because they came into the dryness inside the sea. After the pleasantness of the miracle, the Klipa<\/em> [shell\/peel] of the dryness reawakened as the Sinai desert and not as a mountain, for they became thirsty for water.<\/p>\n\n\n\n

Also, \u201cThey came to Marah [Hebrew: bitter],\u201d etc., since they tasted there the bitter taste of MIKVEHON<\/em>, for water that covers a person put him to death, while drinking a little bit of it revives him.<\/p>\n\n\n\n

You saw Abba<\/em>: There they tried the Creator, \u201cIf there is the Lord among us or not.\u201d This is perplexing, for it is not written simply that the people were thirsty, and it is not written at all that they tried the Creator by this, for they almost died of thirst, which is the meaning of the dryness and fire of thirst. Moreover, this is what grows out of rising where there is no testing.<\/p>\n\n\n\n

This is the sublime secret that is called \u201cWhen he lowered his hands,\u201d which is the striking of the rock. For when he raised his hand, the power of Israel and their sanctity became clarified, as AVI<\/em>. When he lowered his hand to MIKVEHON<\/em>, the power of Israel weakened. However, because \u201cthe people complained about Moses,\u201d for they could not resist the power of ascension like Moses, as MA<\/em>, but rather as rising, as in, Datan and Aviram are standing in pride.<\/p>\n\n\n\n

It has also been explained that the rising was as in a young man at which time all the nations surrendered, where the thirst for water is a faithful Hesed<\/em> [mercy\/grace], for therefore, \u201cand Moses lowered his hands\u201d and struck the rock. In other words, that verse taught them \u201cIf there is the Lord among us or not,\u201d and \u201cmuch mighty water, waves of the sea\u201d promptly came out. However, they drank a little to quench the fire of thirst, then they were rewarded with life again, which is the adornment.<\/p>\n\n\n\n

\u201cAnd Amalek came.\u201d That is, by the striking of the rock, that Klipa<\/em> that disappeared before, in the tearing of the Red Sea, returned and was reinforced. \u201cAnd fought,\u201d etc.<\/p>\n\n\n\n

This is the meaning of \u201cAnd you are tired\u201d from the dryness, which the fire of thirst burned. \u201cAnd weary\u201d by the striking of the rock. They searched again for the two precious objects, \u201cHave you seen Abba<\/em>?\u201d A tidal wave rose on them from MIKVEHON<\/em>, in the image of a dog, and it is called a \u201ctail,\u201d like the Red Sea. And then, \u201cThey came to the Sinai desert,\u201d for there is \u201cMount Horev,\u201d and it became Mt. Sinai, where God appeared to him in Moses\u2019 voice, as a merciful old man.<\/p>\n\n\n\n

Rephidim means Rifion Yadaim<\/em> [limpness of hands], when Moses lowered his hands, like the striking of the rock. At the time of the war against Amalek, everyone saw that when Moses raised his hands \u201cIsrael prevailed.\u201d Hence, they had a true preparation to receive the Torah as an old man, which is the Netilah<\/em> [washing] of the hands as in mountains. This is the meaning of \u201cAnd they took a stone and put it under him,\u201d and he seemed to them like that stone that sank in the fierce water. However, it was under Moses, for he needed it very much.<\/p>\n\n\n\n

Were it not for the stone, there would be thirst for water. However, underneath him because \u201cMoses\u2019 hands were heavy,\u201d since they caused them thirst.<\/p>\n\n\n\n

Aaron and Hur supported him. Aaron is Abba<\/em>. Hur is Miriam\u2019s husband and the son of Caleb. This is the meaning of \u201cMy uncle stretched out his hand from the hole, for it is Hur [also \u201chole\u201d in Hebrew] son of Caleb.<\/p>\n\n\n\n

By this force, they journeyed from Rephidim and \u201ccame to the Sinai desert,\u201d and were rewarded with limitation by the dryness and the thirst. They were rewarded with the revelation of the Creator by \u201cAnd it came to pass when he raised,\u201d and Aaron\u2019s support.<\/p>\n\n\n\n

This is the meaning of \u201cAnd they saw the God of Israel, and under his feet was as the making of the sapphire brick. Yet He did not stretch out His hand against the nobles of the sons of Israel.\u201d<\/p>\n\n\n\n

This miracle and wonder was allotted them by the victory over Amalek, for the hand under Moses, and naturally, He did not stretch out His hand against Atzilut<\/em>, as in \u201chis neighbor\u2019s work.\u201d<\/p>\n\n\n\n

This is the meaning of \u201cWhat rumor did he hear,\u201d etc., for Jethro was the priest of wickedness and knew that Moses sent for his wife and her two sons, for he did not need them after the adornment and the rising, those two above-mentioned objects.<\/p>\n\n\n\n

However, after the war against Amalek, he said, \u201cIf she does not come out because of me,\u201d as in stretching out a hand in the manner of a priest of wickedness, \u201ccome out because of your wife,\u201d as in \u201cAnd they saw God, and they ate and drank,\u201d meaning as adornment and rising together. At that time, Moses came out toward his father-in-law, for he was his eyes in the desert, for he told you, \u201cand you will see.\u201d<\/p>\n\n\n\n

<\/p>\n","protected":false},"excerpt":{"rendered":"

Nukva is units, ZA is tens, Ima is hundreds, Abba is thousands, Keter is ten thousand, KLA. Commentary: Elef [one thousand], El-Af [God-nose]. The nose is the Kli [vessel] of life, as it is written, \u201cAnd […]<\/p>\n","protected":false},"featured_media":0,"parent":6246,"menu_order":0,"template":"","meta":{"site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}}},"topic":[26],"class_list":["post-14815","book","type-book","status-publish","hentry","topic-rabash"],"acf":[],"yoast_head":"\nKabbalah | 872. 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