Significance of Water in Rituals

They had the Mechatat in the Beit HaMikdash, the Mishkan, to be metair the Temayim. Also, they used to wash their hands and feet when they went to the Beit HaMikdash from the Kiyor. If the water does not look like water, it's Pasol. You have to be careful that when you wash your hands, the Mayim looks like water. Hashem will explain later. Even if there's nothing in the water, but because it stays for a long time by its own, right? So sometimes it changes the color. If you leave water in a kli for a long time, it's going to change color. Friends, especially if you leave it in a copper cup for a few days, it'll come green, the water will be discolored. Even though the others will argue and hold. If the water is not mixed with anything else, but only on its own, it changes color, then it is kosher. Some say it is kosher. But since Rav Yosef Karon, the Chavash HaChanach, is Pasach, it's Pasol. However, there's no other water available. יש עוד להביא מים אחרים, there's no way to get out of the water. יתול מיהם, ולא יברך בשם המלכות. He can wash your hands without saying Hashem מלכות on the bracha. אלא יראה שם המלכות בלבוא. He should think it in his mind. חמש אשתם מראים שניסלו. Any water which changed the colors become פסול עם חזולו ויתך את הקשרותן. If they go back to its original color, that's fine. Someone sent me a question from Eretz Yisrael. What's the idea that when the Kohen took the dam of the Korban, he put it on the right ear, the right thumb, and the right toe of the Mekabel to make him tahor? What's the idea of that? So I told him, and I sent back, dam is called gevurah. Now, when a person is betumah, once you get clean, he has gevurot. So he takes the dam and put it on the right side. The right ear, k'nege derosh, which is called chabad. Chokhmei v'dat. The right thumb, k'nege chesed g'vot teferet. The right, there's also chesed. And the right toe, also k'nege metzechot yisot. So the fact that he puts it on the right side of the individual, that means metah haim, and also takes away all the gevurah, all the dinah. Got it? Right side. Yeah, only right side. You're Kohen, you better know how to do this. We're going to teach you over at Zion. No, no, no, no, no. No, there's a special place just for you. They have. In Israel, they do, yeah. Okay, so you see from here the chashibut of Mayim. Now, also, Mayim is called chesed. What's the difference between chesed and gevurah? Chesed expands. You pour water, it's all over the place. Nothing is magvil. Gevurah restricts the bechira. If you take water and pour it into a cup, that's it. It doesn't expand. So chesed is expansion, which is also bechira of Mayim. Mayim has that nature. When you put it down, it expands all over the place. Gevurah is fire, which is esh, which burns everything, which means it restricts everything. Everything is mugval. Okay? Japanese have yin and yang. Yeah, yin and yang, and we have whatever. Asay elotaseh. Okay. I got you. The ma'aseh, very interesting, that when we wash our hands, is mechaven l'shemot av, sak, ma'aben, kesak, kesak, mak, kenag, which is a different ekya. And then we have elokim, three elokims. When you add them all up, there's nine yudn. Nine yudn, you know, all together. Nine times yud is what? Ninety. Ninety. What's about your Mayim? Ninety. That's it. So when you mechaven l'shemot ha'kdusha, in the Mayim, it has the power to be mekarish. So there's a lot of kdusha involved. What is the mikveh? Mayim. Right? טשע קאבין מים, זה לא מים, כמו זה מים אז חסד, זה מפחד את הגבורה. אוקיי? Got it? אוקיי. Now, מים שנפל לתוכם, אף אבצית. If you have water, but the dirt fell into it, you know, the dust, or טית, it's plaster, you know, mud really, it's mud. אף אבצית שנפל לתוכם, נחרו ונשתן עם הרים קשרים. Even though because they fell in, it changed the color of the water, it becomes dark, but it's still קשר. Why? לפי שגלול המים הוא באף אבצית ודאקום וכך. לא חושב שזה שינה. Because the water flows on mud, right? It flows on the ground, so therefore it's natural to the water, so it's not משנה the characteristic of the water, because that's where it comes from. מכל מקום הם אבחורים, if it's muddy, not nice looking, ביותר שאין הכל בכל שדות מים פסולים. The dog will not drink the water because there's mud in it, surrounding it. You can't use that to wash your hands, okay? Now, there's another part of this, אסן מים הלכה. If you use the water for a different purpose, כדון, למשל, שדרך בהם קהלם ופרשים הלכחים. Let's say you have your dishes, you put it in the sink, and now you put the water, clean the water, clean off the dishes, and now you want to take that water that you use to clean the dishes to wash your hands. הרי הפסולים, it is? פסול. Why? Because you used it for another purpose, and therefore it loses its concept of חסד. Once you use something for one purpose, it loses its quality. אבל הדרך בהם קהלם, מוכתם על הקהים, however, if the קהלם themselves are clean and not dirty, הרי הקשרים, then the water is fit to be used, because it hasn't changed the color in any way. ומשאר בהן פירוט ירקות, what happens if he soaks fruit or vegetables in the water? או ששר בהן פיתו, or he dips his bread into it. אפילו נתכוון לשרו בכלי אחר מנפל לזה. He has a mind to put it in one כלי, but it fell in this כלי, so he didn't have a mind to go in this כלי. הרי הפסולים, so the water is not fit to be used. לפי שהקשדה מוסד במים, טוב ושש לצורך בו. If a person used the water for a purpose that he needs it for, to wash the fruit, whatever, נעשו כשופחים שעומדים לשביחה. It's like sewer water, drain water. Since he used it for a purpose, he can throw it out. ואינו אותן בשופחים, can't go to the sewer and wash hands with the water, right? ויישר בהם, others say, דפאילו לא נתכוון לשרו כלל. There's no intention of soaking the water in the water, רק שנפל הפת, it fell by itself. וכיוצא בזה למים מעצמו, it fell on its own, he didn't put it into the water intentionally, it fell on its own. הרי הפסולים, still פסול for the same reason. אבל גם זה מלחוש למראן ז'או, דולי הפוסקים לא משמקים, even though for the שופנרך it doesn't seem that way, אבל משמע לחוש שנפל מעצמו קשרים. The refilling on its own is usable for the water. יש לו נסן שרוחים מכל מקום, it is not called שרוחים. Nevertheless, יש לחוש לחתכילה לסופת המחמירים. If there's מחלוקת, some say you can use the water, some say you cannot use the water. So, אם אנחנו, if we have other water. אם יש לו מים אחרים, ליטר מהם. If there's other water, we can use this other water and not use the water which food or something fell in. ואם אין לו מים אחרים, יצאו מהם. If there's no other water, you can use this water. אך יבואי פה לא שם החוץ. He doesn't make the bracha on it. היה בשם החוץ, אבל יבואו שם קיים לו ספק פחות לא קל. Whenever there's ספק פחות, you can't use השם's name because it's לבדל. So, in this case, since it's a ספק what to do, and you only make the bracha because of ימארחמיה, right? So then you cannot say השם's name. You have to think it in your mind, okay? Because of what reason? Because ספק. Since it's ספק, you should make a bracha on it because it's a ספק. But you can't use the שם החוץ because some say you can't make the bracha on it. So since it's מחלוקת, we say we make the bracha אבל השם החוץ, okay? That's like a compromise basically, really. It's a compromise. It's a compromise. You just say השם's name or השם הכלל והמחלוקת על הרמחה? You say השם הכלל והמחלוקת על הרמחה. Or you say bracha, in mind you say, you say השם but you think השם הכלל והמחלוקת על הרמחה in your mind. That's what he says, okay. אין המלאכה פוסלת אלו במים שעובים. That the water becomes פסול if you use מלאכה which is in a כלי, מים שעובים. בין שהם כלים, בין שהם קפקקה. Whether the כלים, whether the water is in a כלי which is מים שעובים, or it's in a hole in the ground which is also מים שעובים. שנעשים במלאכה and you did work with that water. ואחר כך נועותם כלי לטרמיהם. And then you want to take the water from the כלי to wash your hands. אבל אם עשה מלאכה במקווה. However, if you have a מקווה with ארבעים מיים and you did מלאכה with the water, or מים, or stream, a fresh stream. ועודם נחכו כוברים. When the stream is still connected to the shoreish. לא נפסלו. If that's been כפסל. Why? Because it has the קדושה of the מקווה which is the higher בחינה. אך השינה מעלה פוסק גם ברדים החוברים. However, if the water changes color in the מקווה also, or the stream, you shouldn't use it. מדוע אמרו לטר ידיים? הולהטו בהם יעדיו בשיים כשם לטרית הגוף. If the water is sufficient to clean the body, therefore you can dip your hands inside without taking the כלי. כי במים כשישים מה פוסק בו, if you have a stream where the שינה מעלה is not פוסק, או מקווה ישתה מעלה מים מחוותו בשם בממש. Or the מקווה changed the water, not because there's anything which makes the change, there's no reason. If the baker took the loaves of bread and dipped it into the water, even though the water did not change color, it's still possible for the child to die. Instead of dipping the bread or whatever he's making in the water, he puts his hand in the water and takes the hand and then puts it over the loaf. Or he took the water in his palm and put it on the bread. Whatever is left in the clay is not called nasa malakha, because he took his hands away from the clay. Whatever is left is muta. The fact that he dipped his hand in it, it's not called malakha. Unless it's dirty hands, then. If he dipped his hand in them because they're dirty to clean them, then you cannot use the water. If your hands are clean and you dipped in it, you can. The fikakh shemila mayim latir yadayim, therefore this water is kosher for latir yadayim. Al-madiyah ban yadav miyabatzeh khadar be'em. He puts his hands in the water to remove the dough that stuck to his fingers. Harey absulim, it's possible. Afafish lo shtamurayim, even though the color changed. Afagav yishchol kim, even though others argue with filu, ena dofak hayadayim feshum malakha, alifasoh mayim latir yadayim. The others would say, even though it's dirty, if he just dips his hand in them, it's not going to make it possible. Kivash shachshav, ros yachayim, gamkein lato yadav be'em, because now, he wants also to use it to wash his hands. Yikol makasol yishonayikar, wub'sulim latir yadayim, psichavah. So we should not use it for latir yadayim. Unless you have no other water, of course. Mayim shvnei asapar, water in front of a barber. Im ishtanu marayim psulim, if the water changes color, it's the pasul. Vamalakha shem, it's not, yes, they're kosher. Kimash yisapar tu yadav be'em lashab be'em asarot, because the barber dips his hand in the water to remove the hair. Domel tovoy yadav tachpnei aguskim, it's as if, like the baker put his hand in the water to put it on the loaves. Shamayim lisham, the leftover, unasim be'em malakha, kimis b'shochonar v'remizan. Okay, we might as well mention this, that according to the rizal, if a person takes a haircut by a goy, He loses his tzelem elohim. You hear what I just said? Well, you know it, but not everyone knows it. What does tzelem mean? Oh, tzelem? Very interesting. A tzelem is the format of which the orot of your neshama are connected to when it goes into your body. Because the orot have to be structured a certain way, right? So a tzelem keeps it structured like a framework. When it goes into your body, it stays there. When a goy touches your head to cut your hair, since he's a goy, he's tameh, your tzelem runs away. It doesn't want to become tameh. How do you fix it? You got to see the rabbi. Yeah, I saw the rabbi. You saw the rabbi. We do what's called tikkun tzelem, which we do, and that restores the tzelem that person lost. We do a tikkun for them. It's not free, it's 160. So it's 160. And we use five different shemot of kedushah to restore the person's tzelem in his gof. Got it? When you can't do it, Pesach, Pesach, if you can't do it, you don't goy. No, no. Without Pesach, you can't take a haircut. No, no. Your hair, there's a few things, not just the haircut. There's looking in the face of a dog. That's something else. Okay, there's several things. You don't use a tzelem, no, no, no. Okay, let's go. We'll explain to you. Each time, each time? Each also. No, each time? Yeah. All together? One time is enough, you don't use a tzelem. But when you do it. It doesn't come back until you fix it. Now, what you're talking about. What? Because the Jewish father doesn't come back. Yeah. All right. He might not go back. Now, it says, Right? So, Ruiz brings down. When a person stares at something which is tameh, right? Ramchal explains that you have an eshamah in here which has orot. How are you able to restructure something that you saw? When you look at it, the orot go out, surrounds the thing, and brings it back as an image in your brain. It becomes a pestilence. So, if it's tameh, it impacts your neshamah. Both of them. Women, when they're pregnant, should not go to a zoo or to look at dogs or cats because it makes an impression on the ubat, on the child. It's very important to tell them not to go. Okay? Now, this is only when you stare at something to recollect. If you're walking in the street and just walking and you don't really stare at anything, you see it, but it's not an image. You mean like a long time? To stare means to be able to recollect it. There's enough time for you to recollect what you're seeing. If you're just walking, you're out of focus. You can't recollect it. That does not make an image. But if you see it long enough to recollect what you've seen, then it's dangerous. And you have to make a tikkun. Okay? It takes away a chelek v'neshamah. People aren't aware of that. Now, the ramchal goes one step further, which is an amazing thing. Just like a person has orot that come through his eyes from his neshamah, a person who is an evil person, he gives someone else ayin hara. What comes out of his eye is tumah, which surrounds the person that he's focused on. And the person who has ayin hara cannot escape. He's locked up. Until you go to the rabbi, the truth of the matter is that if we wouldn't have the Arizal and the Rosh Hashanah and all these, we wouldn't know how to make the tikkunim, because they're the ones who reveal it to us. Okay? The time had come, the right time to reveal, so therefore they revealed it. Does it make ayin hara even if you don't see the Rosh Hashanah? No, that's Rosh Hashanah. Now, Tennyson, I said, how do you say ayin in English? Ayin. Ayin. Ayin. It comes from the word ayin. Ay? Ayin? That's it. But the Ramchal says the svirat, that actually an evil spirit comes out of his eyes to surround that person he's looking at. So therefore it's ayin hara. You have to see him with the ayin. Now you speak bad about him, it's Rosh Hashanah, it's something else. Rosh Hashanah. I mean, you have to look at him also? I mean, let's say you're not looking at him and the person looks at you, let's say you have your back to him, do you still get ayin hara? Yeah, because he's looking at you. That's the problem. So, unless you have the svirat salt on you. The Roshon in the Rosh Hashanah is that whoever wears the svirat salt on him is the best kamea, prevents COVID, and also ayin hara. It's like a shield that protects you from all tumah. You know what I'm talking about? Svirat salt. Shom, you know what svirat salt is? How much is that one? Not red bag. This is 10 times, a million times. This really works. You can't find it now. I gave my last one away, I have to make another one for myself. Anyway, what it is, is the following. There's a minhag brought down. That's it. We take the person who's doing the svirat orber, we take salt in our hand, and a certain tilan that we say, and certain tilot which we say, and the skhut of svirat orber, the koach to push away the ayin hara, goes into the salt. That's the way it works. Takes us 49 days to make. But it's very, very powerful. Okay? Dafke Don Sfira we do it. Somebody have a big Mila in the morning? No. Now, listen, we follow different laws than you. We're religious. I explained to you already why we don't take a haircut now. Because the Arizal brings down Shaq HaVonot, Keter is your head, right? In Shemayim it's called Keter, it's called Erech Hampen. There's Saarot, not real Saarot, but spiritual Saarot which grows from the head and it comes down. These Orot come down Dafke Don Sfira to Omer. If you cut your hair... Hello? Hello? Hello? Alright. Oh. It's crying, okay. If you cut your hair, we do, we do, sorry, this is what happens all the time. When you cut your hair, you're cutting those Orot which come down to you. Okay? Now, I asked a question, what's the Inyen Sfira to Omer? Why? So he said that when Qalai Israel left Egypt, the Abanjava Maratzim, they didn't know anything. How are you going to get to Torah in 50 days? So Hashem brings down a special Orot which allowed them to connect to the Orot for them to begin to understand the Torah. Okay? Now, I asked the following question, why is it that Dafke at this time, the Tamir Rabba Kiva also passed away? So I said that whenever the Satan is busy hurting people, he leaves us alone. We have the Bam Tzerm we spoke about, remember? The three week period of time. So since the Tamir Rabba Kiva are dying at this period of time, he doesn't pay attention to the Kedusha. So it's hidden from him and therefore it's very powerful. You got me? Alright. Hello? I need a moment. Okay, a moment now I guess. Alright. Let's go on to something. It's not working. Why is it not working? What happened? Alright. Now, we have a Chemot Kedoshim. Well, we can do it like that.