April 7, 1999 VOL 2, ISSUE 27 21 NISSSAN 5759

…We find the miracle of the Splitting of the Sea described as follows: "He turned the sea into dry land." In chassidic thought, the sea serves as a metaphor for the material world which hides the G-dliness within it. Like the waters of the sea which cover over whatever is within them, our material existence conceals the G-dly life-force which maintains its existence. The transformation of the sea into dry land symbolizes the revelation of this hidden truth, demonstrating that the world is not separate from G-d, but rather unified with Him entirely. Perceiving G-d's integrated involvement in our physical world enables us to overcome the challenge posed by our material environment. As long as our faith in G-d is abstract, removed from experience, it is disconnected from our day-to-day existence. However, when we recognize G-d's constant presence and influence in our lives, we are able to see His Torah as a means of establishing a connection with Him as we continue our day-to-day lives.

…The narrative of the Splitting of the Sea teaches another important lesson about the extent of our commitment to the service of G-d. The miracle at the Sea was a direct response to the actions of the Jewish people. The Torah relates that when the Jews found themselves trapped between the pursuing Egyptian army and the Sea of Reeds, they "became greatly frightened" and "cried out to G-d." G-d responded by telling Moshe: "Why do you cry out to Me? Tell the Children of Israel to go forward!" Our Sages explain that after Moshe relayed this message, Nachshon ben Aminadav, the Nasi (leader) of the Tribe of Yehudah, plunged into the Sea, followed by his tribe and then by the entire Jewish people. They pressed onward until the water reached their nostrils. Only then did the sea split.

Nachshon's action exemplified mesirus nefesh (self-sacrifice). He knew that the goal of the Exodus was the Giving of the Torah, for G-d had promised Moshe, "When you bring the people out of Egypt, you will serve G-d on this mountain." Accordingly, Nachshon's only desire was to reach Mt. Sinai. No matter what the obstacles, his resolve would not be shaken. Not even the sea would stand between himself and receiving the Torah.

…Mochiach will concern himself with every Jew. Our Sages tell us that Moshe Rabeinu, the "redeemer of Israel," when he saw that one lamb had strayed from his flock, left the flock and chased after the lamb to bring it back. Every Jew was precious to Moshe, even a Jew who had "strayed" away. So to with Moshiach: Every Jew, whoever he may be, is most precious to him

…Because Moshiach will redeem every Jew, each Jew must make the proper preparations to this event - beginning with his participation in "Moshiach's banquet." And because "one mitzvah causes another mitzvah," this participation will bring other efforts to hasten the true and complete redemption.

…The Meor Einayim writes, in the name of the Baal Shem Tov, that "every Jew must rectify and prepare that part of Moshiach's 'body' that is relevant to his [personal] soul." That is, each Jew has within his soul part of Moshiach's soul. He continues: "as it is known, the letters of the word adam (man) are the beginning letters of Adam, David, Moshiach." Every person called "adam" (and all Jews are called adam) has in himself the levels of Adam, David and Moshiach. Adam - because all men are his offspring. David - because he is "King of Israel," and the king is the life and existence of the country and its citizens. Likewise. Every Jew has part of Moshiach's soul within him.