Collapse and Revelation

The Splitting of the Sea as a Metaphor for the Collapse of the Wave Function in Quantum Mechanics

And lift thou up thy rod, and stretch out thy hand over the sea, and divide it; and the children of Israel shall go into the midst of the sea on dry ground. . . . And Moses stretched out his hand over the sea; and the Eternal caused the sea to go back by a strong east wind all the night, and made the sea dry land, and the waters were divided. Exodus 14:16, 21

The Torah sometimes offers surprising insights into scientific mysteries that have perplexed physicists for decades. One such enigma is the Measurement Problem in quantum mechanics—often called the “collapse of the wave function.” Countless papers have wrestled with how to reconcile the deterministic nature of the Schrödinger equation with the sudden, seemingly random “collapse” that occurs whenever a quantum system is measured. This essay explores how the biblical account of the Splitting of the Sea of Reeds (Kri’at Yam Suf) serves as a profound metaphor for the revelation of hidden reality, drawing on Chasidic thought and Kabbalah to illuminate this modern scientific puzzle.^[1]

Wave Function, Superposition, and Collapse

Quantum mechanics describes the state of a system by a wave function (traditionally denoted by the Greek letter psi ψ). The wave function ψ can exist in a superposition of multiple states, each associated with some probability of being observed—a scenario governed by the Born Rule.^[2] As long as the system evolves according to the (linear^[3] and deterministic^[4]) Schrödinger equation, all possible outcomes remain coexisting in this superposed state. Yet, an actual measurement yields a single, definite outcome, as though the wave function “collapses” into one definitive state—one particular possibility.

The Measurement Problem

The central paradox emerges when we attempt to measure a quantum system. Despite the wave function’s smooth, deterministic evolution under the Schrödinger equation, measurement yields a single, definite outcome—as though the mathematical “wave” of possibilities suddenly “collapses” into one concrete reality. This discontinuous transition from many potentials to one actuality is not explained by the Schrödinger equation itself, leading to decades of debate about the nature and mechanism of this collapse.^[5]

Talmudic Parallels to Collapse

A remarkable parallel to this quantum phenomenon appears in the Talmud (Baba Metzia 42a):

Rabbi Yitzchak says, “Blessing is found in a matter concealed from the eye, as it is stated, ‘The Lord will command blessing with you in your storehouses.’ (Deuteronomy 28:8) (where the grain is concealed).” The school of Rabbi Yishmael taught, blessing is found only in a matter over which the eye has no dominion.

The Sages taught, one who goes to measure the grain on his trashing floor recites: May it be Your will, O Lord, our G‑d, that you send blessing upon the product of our hands. If one began to measure the grain, he says: Blessed is He who sends blessing upon this pile of grain. If one measured and afterward recited the blessing, this is a prayer made in vain, because blessing is found neither in a matter that is measured, not in a matter that is counted. Rather, it is found in a matter concealed from the eye, as it is stated, The Lord will command blessing with you in your storehouses.

This teaching presents a profound insight: before measurement, a state of blessed potential exists—what we might call a superposition of “more or less.” The act of measuring collapses this potential into a fixed reality. Once measured, the grain’s quantity becomes determinate, and praying for it to be miraculously larger becomes futile. While the Talmud does not speak in quantum mechanical terms, the structural parallel is striking—measurement transforms undefined potential into concrete actuality.

Sea of Concealment and Dry Land of Revelation

Quantum Waves and Physical Waves

It’s no coincidence that Schrödinger’s formulation is called “wave mechanics.” The metaphor of waves carries deep significance, making the biblical account of the Splitting of the Sea (Kri’at Yam Suf) particularly relevant. The sea, with its constant motion and hidden depths, serves as a natural symbol for quantum reality’s fluid state of possibility.

Kabbalistic Dimensions: The Two Worlds

Kabbalah and Chasidic philosophy enrich this metaphor by distinguishing two realms:

• Alma d’Iskasya (עלמא דאתכסיא)^[6]: the “concealed world”; and
• Alma d’Isgalya (עלמא דאתגליא)^[7]: the “revealed world.”^[8]

The hidden realm, which is symbolized by the sea, holds infinite multitudes beneath its surface, yet all remain out of view. The revealed world, symbolized by dry land, makes its contents fully accessible to observation.

The Hebrew word for “nature,” teva (טבע), shares a root with tub’u—“they were sunk” (as in tub’u b’yam Suf, “they were sunk in the Sea of Reeds,” Exodus 15:4). Chasidic teachings use this linguistic link to suggest that G‑d’s presence is “submerged” and hidden within nature, much as the seabed is submerged and invisible beneath the waters. When Moses stretches out his rod and parts the sea, he exposes what was previously hidden. Kri’at Yam Suf—Splitting of the Sea—becomes a paradigm for revelation: concealed spiritual energies (or concealed possibilities) emerge into the open, momentarily rendering the hidden realm of the sea equivalent to the revealed realm of the dry land.

Revelation as Collapse

This dramatic transformation—a sea splitting to reveal dry land—parallels the wave function collapse that occurs when the system is measured. Before measurement, the sea of possibilities flows freely, each potential outcome contained within the wave function. In quantum language, the act of observation is the dividing rod: it forces nature’s concealed probabilities to step onto “dry land,” a single concrete result. Measurement is the discovery of the state of the system. The process of discovery—revelation, in the terminology of Kabbalah—is the process of revealing Alma d’Isgalya from Alma d’Iskasya.

In Kabbalistic terms, moving from Alma d’Iskasya (the hidden world) to Alma d’Isgalya (the revealed world) is akin to shifting from an unobserved state, rich in superposed possibilities, to an observed state, with a single definite outcome. Once the wave function collapses, the multiplicity of potentialities collapses into a single actuality—the observer encounters only one revealed reality. This is why the splitting of the sea can be seen as an allegory of the collapse of the wave function.

The Role of Consciousness

The parallel between quantum measurement and spiritual revelation raises profound questions about the role of consciousness in reality. Just as measurement in quantum mechanics requires an observer, the revelation of divine presence in Chassidic thought and Kabbalah requires human awareness and choice. This suggests that consciousness itself might serve as “Moses’s staff” that parts the seas of possibility to reveal concrete reality.

Beyond the Metaphor

While we must be careful not to overextend the parallel between quantum mechanics and biblical narrative, the structural parallels offer valuable insights into both domains. The quantum measurement problem and the spiritual process of revelation both grapple with the transformation of hidden potential into manifest reality.

This parallel suggests that the boundary between science and spirituality might be more permeable than often assumed. Both quantum mechanics and Jewish mysticism point to a reality where the act of observation or consciousness plays a crucial role in manifesting potential into actuality.

Conclusion

The Torah’s description of the Splitting of the Sea can be read not just as an ancient historical event but as a powerful metaphor for the interplay of hiddenness and revelation. Chasidic and Kabbalistic teachings about “sea” that conceal and “dry land” that reveals echo the quantum notion of a superposition of states giving way to a single measurable result. From the Talmud’s guidance to pray before counting grain to Kabbalah’s vision of two overlapping worlds, Jewish thought underscores that our perceptions and acts of measurement can indeed transform the fabric of reality. In bridging the esoteric and the scientific, this imagery suggests that the boundary between the hidden and the revealed—between the potential and the actual—is not just an abstract concept but lies at the heart of creation itself.

The splitting of the seas of possibility to reveal the solid ground of actuality remains as relevant to our understanding today as it was in ancient times. In this light, both science and spirituality point to a universe where the act of observation transforms the fluid realm of potential into the concrete world of experience—a process that continues to unfold in every moment of conscious experience.

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Endnotes

[1] This essay is based on the lecture given at the annual meeting of the Association of Orthodox Jewish Scientists in August 2017.

[2] The Born rule states that the square amplitude of the wave function is the probability (more precisely, probability density), that is, a chance of finding the system in a particular state—for example, finding a particle at a certain point.

[3]  If a system can be in a state A or state Bthen the system can be in a superposition state C, which is a linear combination of Aand B: C =k₁∙A + k₂∙B, where Prob (A) = |k₁|², and Prob (B) = |k₂|².

[4] “Deterministic” means that, given the initial conditions, Schrödinger equation fully predicts the evolution of the wave function in time.

[5] Many physicists mistakenly believe that the collapse of the wave function is caused by quantum decoherence (loss of coherence, i.e., definite phase relation between different states due to the loss of information into the environment). The fallacy of this belief has been clearly demonstrated. See, for example, Schlosshauer, Maximilian, “Decoherence, the measurement problem, and interpretations of quantum mechanics,” Rev. Mod. Phys. (2005) 76 (4): 1267–1305; Wojciech H. Zurek, “Decoherence, einselection, and the quantum origins of the classical,” Reviews of Modern Physics, (2003) 75: 715; or Adler, Stephen L., “Why decoherence has not solved the measurement problem: a response to P.W. Anderson,” Studies in History and Philosophy of Science Part B: Studies in History and Philosophy of Modern Physics, (2003).

[6] The Zohar refers to the Partzuf Leah (sub-partzuf of Nukva d’Z”A) as Alma d’Iskasya, because Leah symbolizes the World of Thought (Olam HaMachshavah), which is the concealed world. After all, thoughts are not revealed until spoken.

[7] Partzuf Rachel (another sub-partzuf of Nukva d’Z”A) is referred to in the Zohar as Alma d’Isgalya, because Rachel symbolizes the World of Speech (Olam HaDibur), which reveals hidden thoughts.

[8] See, for example, my earlier essays, “Entangled Sisters” and “On Rachel, Leah, and Dark Energy.”

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