Hilchos Niddah: Defining Re’iyas Dam—Hargashah, Kesamim, and Yetziah Min HaMakor

Transcript

Sheyatza dam min koirah. An isha sheyatza dam min koirah, bein b'oines, bein b'ratzon, temeiah. So over here in the Rambam, the Rambam stresses in Hilchos Issurei Biah, perek daled, halacha aleph, that isha—what's an isha? An isha normally is referred to a grown woman. When we want to talk about an older person, a woman, you say isha. What happens if it's not an isha? From what age does nidah start? So it doesn't say in the Shulchan Aruch. It just says, isha sheyatza dam min koirah. What's called an isha? From what age does a woman be considered an isha, that the blood, if there is blood, that she's a nidah? So the Rambam stresses this. The Rambam says, Hanidah harei hi k'shar kol arayos. Hame'areh bah bein k'darkah bein shelo k'darkah chayav kares, va'afilu hoysah ketanah bas shalosh shanim v'yom echad, k'shar arayos. So three years, bas shalosh shanim v'yom echad, three years, k'shar arayos, like all other arayos. Does that mean that nidah starts from three? That's only biah. Shh. Does nidah start from three? Chayra, the Rambam brings the case of three. But the emes is the Rambam is referring to the issur of the biah. Because when it's pachos mishalosh shanim, it's not a bi'ah. If the Rambam continues to say that actually nidah starts earlier, Shabbas metameh b'nidah, va'afilu b'yom leidasah. So l'choira you see from the Rambam that it's shayach such a thing. Otherwise, why would the Rambam be talking about Shabbas metameh b'nidah, afilu b'yom leidasah? U'bas asarah yamim metameh b'zivah. The davar zeh mipi ha'shmuah she'ein hefresh bein gadol l'katan l'tumas nidah v'zivah. So the Rambam goes out of his way to stress this, that the Shulchan Aruch doesn't say, just as isha. It just says, O isha, a woman. The Rambam goes out of his way to explain that even mi'yom leidasah. I guess that that's also called an isha, and therefore mipi ha'kabbalah that there's a din nidah there. Acharonim bring it down, the Rambam. Is there such a case at all? I mean, is there such a metzius? Some modern zach, that mi'yom leidasah sheb'ya nidah? Some modern... So first of all, from the fact that the Rambam brings it, it must be that it could be, otherwise the Rambam wouldn't talk. I think there's a chiddush here. There's a very important chiddush in this Rambam, that she has a din of nidah mi'yom leidasah. What's bothering me? What's bothering me is that if it's shayach such a metzius, so why would I think not that way? If there's an issur nidah on a woman who's motzi dam, so why do I need a mipi ha'kabbalah? Why do I need a special halacha that it's so if it happens? Bishleim if it doesn't happen, so it's a chiddush. But then there wouldn't be a chiddush; you wouldn't say it. Teretz is, it does happen. So if it happens, why would I think not that way? So I think that the pashut pshat in this Rambam is that maybe it's a shuma. Shuma means something which is out of the ordinary. We find this l'gabei simanei nairus and gadlus, that if a woman has simanim before her zman, we say it's shuma b'alma. We say it's just a fluke. In English we call it a fluke. That's what shuma means. It's not something which is supposed to normally happen, and therefore you disregard it. So the chiddush is that maybe the dam nidah also is not a real nidah; it's just a shuma b'alma. Kamashmalan, kamashmalan, that even though it's not the normal, it still has what? A din nidah. Remember this yesod. Remember this yesod, because we're going to speak about it in great length in the future. When nidah comes shelo k'derech the normal vestus, is it called a nidah? I'll give you an example. What would be in case—

The nidus is caused by an exterior, exterior happening, which we're soon going to learn. That's the first pas. The first pas that we're going to learn is, and in case she jumps and that causes nidus, she's mitameh, bein b'oines, bein b'ratzon. It makes no difference. Says the Taz, פירוש על ידי קפיצה. If she jumps, right? What's called b'ratzon, פירוש, כפיתה ואישה מחמת עצמה, normal natural occurrence of the nidus, normal natural occurrence of nidus. But if it's al yedei kfitzah, it's exterior, something that caused it. So we see that even if something exterior causes, which means it's not the natural occurrence, it's also called nidus. What would happen, which we'll discuss, the Nidah Yehuda discusses it, what would happen if it comes from a weakness, a weakness in the walls of the uterus that causes the bleeding, a weakness in the walls of the uterus. Al achaira, it's also called like kfitzah. What is kfitzah? She jumped, and therefore something went wrong, right? It's not right. Kfitzah is not normal, right? If you jump, you're not supposed to be a nidah every time you jump. It turns she jumped and something went wrong. So could we call that weakness of the walls that caused the nidus? Oydilma, or maybe we could come and say a third thing. We could come and say that kfitzah causes. Kfitza causes indirectly, maybe because of weakness, but it causes. But what happens if, let's say, you do something which forces the actual dam nidah, doesn't force the walls to give off dam nidah, but it actually forces nidus. On one hand, it could be better. On one hand, it could be worse. On one hand, we could come and say, well, if the weakness in the walls, and you're gorem the weakness, and therefore it's also called nidus. So where you mamish bring the vest, you mamish cause the dam to bleed, you'd also be called a nidah. Or dilma, well, maybe we could come and say no. The weakness in the walls, the pshat is that the walls, which means it's the normal vest, but the kfitza caused the normal vest, so to speak. But if you mamish force the nidus, maybe that's not called a vest, that's not called nidus. I know I'm speeding ahead, and I'll repeat it. I just get very excited when I start talking about this inyan, and my mind works quickly, so I'm just saying a lot. I'll go it over in two seconds, and we'll get back into the Shulchan Aruch in a minute. The idea is I'm trying to get to, which we'll get to at the end of the shiur, if someone takes pills which cause bleeding, is that called real vest like kfitza? The Velt doesn't say that, but I heard this from Rav Belsky, that Rav Belsky said he heard clearly from Rav Moshe, and he says there's no teshuvos about it, but he heard it clearly from Rav Moshe, that this is called regular nidus b'hargasha. Because this is like fitza, something that causes. That's called mamish regular, regular nidus. I'm, again, like I said, I'm speeding ahead. I'm going to go back. I'm just trying to get to one yesod. Something called shuma. That's what I'm trying to get. I'm going to discuss with you later on, I'm going to discuss with you later on what's called a fluke, something which is normal, what's not normal. Is there a chiluk between normal and not normal? Basically, the reason why I'm saying all this, just to get back to the Rambam, because the Rambam says a chiddush. So if you didn't understand one word of what I said till now, which makes sense, could be, just know that it's when I get to showing you, שאני לא סתם מדבר באוויר, I'm not talking about air, I'm just trying to get to the yesod, that it's very possible that nidus, which is not normal, if it happens in the normal derech, which means that the walls give off the bleeding that's there in the vessels of the walls, and there's bleeding, that's called nidus. So therefore, habas, the daughter, the girl, bas yom leidasa, is included in the word isha, even though—

I don't know any girl miyom leidasa that's seen nidus. And if they did, you should summon the doctor very quickly. Definitely not normal, right? But the pshat is, it still has a din a tamei b'nidah. Because even though it might just be shuma b'alma, which means something which is abnormal, still it has halacha of nidus. So isha means even miyom leidasa. I do want to point out another chiddush in the Rambam. We're soon going to learn that this is a case with hargasha: Isha sheyatza damim, kora bein beoines bein, v'hu shetargish. Now, is that included in bas miyom leidasa? I mean, what happened to the hargasha? She had a hargasha. Is that what the Rambam is referring to? You know of a bas miyom leidasa that could come and say, Oh, she had a hargasha? Which leads us to the question: what is a hargasha? We're going to get to it soon. But is it possible that a hargasha is shayach by someone who doesn't know that she feels it? It's a very nice she'eilah. Maybe, maybe, maybe that a hargasha is shayach even if the person doesn't know that they feel what they feel because it's there. But this question still is in the Rambam: how do you know she felt it? Maybe she didn't feel it. So there's one of two answers we could say to this. The first answer we could say is that hargasha, we spoke about this, is not the taich there is, but kol zman you don't feel, then there's a vadai hargasha. We said this over from the Rambam. Remember we spoke from the Rambam? It's part of this Rambam, because you see in this tanna, she can't come and say that she had an hargasha. She definitely doesn't know that she had one. But the mere fact that she knows that she didn't have one, that already means that what? She did have one. That's what you see in this Rambam. The mere fact that she doesn't know that she didn't have one, that's already enough to say that it was there. The safek is a vadai. Remember we spoke about this from the Rambam? Now, I know everybody here likes the sefer Badei HaShulchan. I do too. It's a very good sefer. One of the things in the bottom he brings is this Rambam, not lagea to here. First of all, clearly he brings this Rambam, because everybody does. Every sefer on Hilchos Niddah is going to bring, Isha, isha means afilu mibas yom lidasan. They all metzayen this Rambam. And I'll tell you the truth, like I said, I never understood what's the chiddush here. I mean, either it is or it isn't. So the way we're learning is gargeshmat, because you would say maybe it's a shuma, maybe it's not a real thing. Also, who said there's a hargasha? So there's a few answers you could say to the Rambam. The first answer you could say to the Rambam is that the mere fact that a woman doesn't know that she didn't have hargasha, that itself means that there was a hargasha. Hargasha isn't a chiyuvus that you have to feel it, but hargasha is a siman, so to speak. It's a raya that in case the siman is meaning not being hargasha, which means she has no way to verify, so therefore, so mistama she did have hargasha. We spoke about this. It's talking about safek or no? I would say it two ways. Either safek hargasha is called hargasha, and the reason for that would be is for two reasons, first of all. Maybe one is al safek d'oraisa. Second of all, we could come and say it has to do with, because the whole hargasha is that if she didn't feel, it's a sign that it's not real. But kol zman she didn't know, mistama it is real. It's a siman the other way. It's a siman if you didn't have hargasha. Or you could come and say, which we'll discuss also, is that the reason to be mechayev hargasha, is that the reason that's mechayev the nidus? Or the hargasha is the taich that it's a siman, which is a machlokes we're going to learn. So I'd like you just to keep this in mind. It's very important to know this. Is hargasha a siba or a siman? So you're going to write the following thing down: in sidrei taharah, in siman kuf tzadi, se'if katan tzadi gimmel, one thing mechadesh that hargasha is a siman and not a siba. Kuf tzadi, se'if katan tzadi gimmel. Siman, kuf tzadi. Se'if katan, kuf tzadi gimmel. He was the author of this question: is hargasha a siba or a siman? What does he say? He says it's a siman.

Now, if it's a safek, so if you don't know if she had it, so then it's a safek d'oraisa. If it's a siman, then we can say the chiddush that it's a siman, but if she doesn't have ability to know simanim, so what are you going to say? Maybe she had it. We spoke about this. Now, the truth is, those that remember the shiurim that we spoke last zman, we said this chiddush over b'shem Reb Elyashiv, this last nekudah, that if a person doesn't know that they had a hargasha, that itself is a good reason for it to be tamei d'oraisa. The siman is not the siman that she had it, but the hargasha just makes it a hargasha that it wasn't. So if she doesn't know she had it, so we take on that there was a hargasha. She doesn't know what she felt. She didn't feel it. She was busy working. She didn't feel anything. She felt nothing. She was busy. It's a whole new understanding, hargasha. Now again, I want to, I just want to reassure you, for all those that don't know what I'm talking about, and for all those that think I'm still talking in the air, I'm just touching, because we're going to learn inside. I just need to give you a little introduction. These are the things that will come up again and again from reading of the page. We're going to read with you word by word the page, but the page will become clear by knowing this information. Okay? I picked and I chose artistically what you need to know as a hakdamah to this siman. So please bear with me and don't get nervous. We're going to learn everything inside. Everything will be clearly in the Shulchan Aruch. Okay. Now, there's one more hakdamah that they all, again, all the Acharonim, the Shulchan, they all bring it: Rif, isha, bein geiores, bein shifchah meshuchreres. I'll tell you, I have no idea what the chiddush is. I don't know what this Rif is all about. I mean, why would I think that a shifchah or an isha, or a geiores, I don't know. Why not? I don't know, I don't know, I don't know. Well, why would— I'm sure that maybe if the lady is misgayer, and when she's misgayer she was not a niddah, maybe she's tahor. Basically, okay, we'll say this. I don't know. To me this doesn't make sense. Okay, now, what's called a mekor? So, isha sheyatza dam mimekorah. A woman, dam came out mimekorah, from her mekor. We're going to learn in the Acharonim, and this is clearly inside, so I'm not going to speak about it outside, what's called mimekorah. What exactly is defined mimekorah? Because there is mimekorah, aliyah, lemaalah, on top, and on the bottom, and there's different parts and pieces to the mekor. So instead of confusing you with a diagram, which I don't have a board here to do, we'll do it inside. מסתמא most of you have more or less a clue in that, so we'll do that inside. But let's see the next piece: bein b'oines, bein b'ratzon, whether it's oines, whether it is ratzon. Okay. What is called oines? פירש על ידי קפיצה. Taz says that's kfitzah. Now it's interesting that he doesn't bring the other case that all the Rishonim bring. Which is dam chimud. If you look at the Beis Yosef, the Beis Yosef speaks about a different type of ones, and that is dam chimud, which means blood which comes because she got excited. Either she saw mizdavgin beheimah zu lazu, or she was going to get married and then she was tovel in ... she was supposed to get married, so she got excited. Dam chimud. For some reason, the Taz doesn't bring it down. Now, the fact that the Taz doesn't bring it down, maybe he doesn't pasken that way. Why? Because there is a big machlokes. The Rambam paskens that dam chimud is tamei mid'Oraisa. The Ran, daf chaf ... brings down that dam chimud is a machlokes. Some say it's d'Oraisa, that it's aser. Some say that it's actually mutar. Then there's an Arzerua that says that even if you say it's aser, it might only be aser mid'Rabbanan. This is the Rambam, the Ran. The Rambam says it's aser. Dam chimud is regular ones, and it's aser. The Ran brings down the two shitos: if it's aser or not, daf chaf amud aleph in Maseches Niddah. And the Arzerua says that even if you hold it's aser, it might only be d'Rabbanan. So the Taz, l'choira, could be learned that way. L'choira, that's pretty much pashut pshat in the Taz. If he doesn't bring dam chimud, it's because either...

A, he held that it's taka not aser, or maybe he only held it's aser midrabbanan, and we're going on a case of de'oraisa. Isha sheyatzah dam mikorev bein sheinah, beratzah tameiah v'hu shtakes b'tziyah. So you're going on a de'oraisa case, so therefore he doesn't bring the case of dam chimud because it's not de'oraisa. That would be, l'choira, the pashut pshat in this Taz. When you read the Taz, that's what should come to mind. Kfitzah? What about the case of dam chimud? And the answer is, dam chimud might not be, and even if it is, it might only be derabbanan, and therefore the Taz rightfully so doesn't bring it. He doesn't bring it. What's the difference if what? What would be the difference? Okay, so what could be the difference would be as follows. I think, honestly, I think, and this has to do with what we spoke about before, and again, I'm trying to stay away from complicating it at first. It's going to get—I mean, we're going to speak everything. We're going to learn everything. Every nuance in the Shulchan Aruch is going to be learned, and every topic is going to be touched. We're going to do this right. But I don't want to too much at one time, but it has to do with what we spoke before: how direct, how direct is the blood and the action that's causing the bleeding. Kfitzah is kfitzah, and the meilah right away caused weakness. Meilah right away there was blood. Dam chimud is something which, I guess, warms the body, which—it's like more like a grama. The kfitzah is a little bit more direct. It has to do with that sugya. We'll get to it a little bit later, but that's dam chimud. Dam chimud k'min. She's chayim in a meila. She's in that state of her body, hormones and whatever it is, and then mimeila it moved. Isn't it a difference between, like, physical and, like, mental? That's what I'm telling you. That's exactly what I'm saying. That's exactly what I'm saying. Kfitzah is a direct physical. She moved, she's weak, it came out. Mashenkein by dam chimud, it's hormonal, it's... which again, it has a lot to do with what we discussed with the pills. With pills, a goyrem a nidus, is it closer to kfitzah? Is it closer to dam chimud? Well, what is it exactly? That's the sugya. But again, I don't want to get—the only reason why I spoke about the whole, you know, the pills and everything is, it's not the time for it now. It's just to bring out something about tumah and forcing, and what's called normal or what's called orach. Okay. So this, rabosai, l'choira, as of now, it's pshat in the Taz. Says the Shach, m'koro, middichsiv, it says, V'hi gilsaes mikor dameha. So we see it's from the makor. Lamdu Chazal, she'ein tumei ela b'dam haba min hamakor. It has to be min hamakor. Like we said, we're going to learn in the acharonim what's called min hamakor. We'll soon see the Piskei Teshuva, where exactly, what and when, and where does it have to come out from. Okay. I'm sorry, I'm going back to the Taz, but the Taz, they say—the Rambam says that dam chimud is tamei from... Taz didn't say one word. Taz just said—right, I just said the Rambam holds dam chimud is... It's very simple, because the Ran brings de'os, the Rishonim, that don't hold like that, so they decide not to bring it. The Taz, machlokes Rishonim, the Taz felt it. That's not the case of the... Or it could be like the Arizal, that even if it is aser, it's only mid'rabbanan. So therefore it doesn't belong in this siman, in Shulchan Aruch. Or maybe he just wanted to bring one case, pirsa d'kfitza. I mean, I don't know why he would bring... The Beis Yosef found it reasonable to bring over here ones and ratz in the case of chimud. I don't know why the Taz ignores it. It's a pashut shaila. Okay, mimkora. So here there's an interesting Gilyon Maharsha. Let's learn a few of them over here. Isha sheyatza dam, aval hotzia b'shfoferes lo. She took it out. Now we're going to learn a little bit later, there's a Taz here also that mentions the inyan of shfoferes. We're going to get to it a little bit later, at the end of the Taz in this siman. We're going to learn this, that there's a chiluk if she took it out b'shfoferes. Now what is a shfoferes? Shfoferes is a tube, which means it doesn't go directly through the prozdor. It doesn't touch the walls. It went through like a hefsek. To me, everybody, an Ayin Gilyon Maharsha and the Taz, this Gilyon Maharsha...

This Taz has nothing to do with each other, and I'll show you why. The Taz, we're going to learn, and many Acharonim hold like this, talks about a shfoiferes. Shfoiferes means that it was a tube, yeah, and that it never touched the walls, never touched the outer walls. The Gilyon Maharsha's diyuk is not on the shfoiferes. You know what the Gilyon Maharsha's thing is going on? Isha sheyatza aval hotziah. The diuk is on a different diuk altogether. And I wrote this many times in teshuvos, in Hilchos Niddah. He's making a very nice diuk. It's the yatza and the hotziah. It's a whole different— and that's why when you learn by me, you'll learn a whole different Shulchan Aruch. You're going to learn an entirely different Shulchan Aruch. Everybody quotes, yeah, shfoiferes, look over here, look over there. Let me just find you this Taz, so you'll see klar inside the Taz. Here. Oh, here it is. Here, this is what I wanted. Here. Oh, ayin reish, here, look at this. Af al pi shelo yatza lechutz. You see the next Taz? Af al pi shelo yatza lechutz. Ayin reish se'if kuf pei ches, midinim eilu. What is he referring to? What does he want? So if you take a look on the bottom, hagoyis veha'aros, he brings from the Nekudos HaKesef, you see? De'lepa'amim, af migir sheniftach kedei taharah. Okay, sho'eles. Oygesh lefaresh the divrei Taz. No, not this one. One second, one second. No, it's not going on this. Shfoiferes, here it is. U'bepridei ha-pirush, shekavanas ha-Taz l'tzayin l'sif gimmel, sham, d'davka sheyatza davka b'guf ha-boser. Yeah, look, look at the bottom. Look at the Shulchan Aruch. You see? What is this? Ayin reish siman kuf pei ches. What does he want? What is this Taz? So he brings down, because the halachah of shfoiferes. They don't have it? They don't have this? The Nekudas HaKesef? You have the Nekudas HaKesef, no? Yeah, yeah. You have the Nekudas HaKesef. You have the Nekudas HaKesef on top of the Taz. You don't have the Nekudas HaKesef on the Taz? You have. Okay, so listen, I can't be responsible for everybody's— no, what I mean to say is everybody's Shulchan Aruch, but all the acharonim, they learn up in this Taz, ayin reish siman kuf pei ches. What does he want? What does this Taz want? And the answer he sends you, af al pi shelo yatza lechutz. It doesn't have to go out, but where does it have to go? It has to go at least in. And shfoiferes is called not even going in, because it never touched the basar, you see? U'bepridei ha-pirush, shekavanas ha-Taz l'tzayin l'sif gimmel, sham, davka sheyatza davka b'guf ha-boser, v'lo k'sheyatza b'shfoiferes. It's not called going out. You see? Is that the same as this Gilyon HaShas? Yeah, all the sefarim. That's not what the Maharshal says. Aval lo yatza b'shfoiferes. We'll get to discuss this, but just notice that they're going on a different, they're going on different words. He's going af al pi sheyatza lchutz, but it went inside, right? What happens with shveferes? It's not even that. It took a detour through a shveferes. It took an elevator out, so to speak. It never went down. It didn't go down the steps. It went through the elevator, okay? Mashenkein, mashenkein, the Marsha, aval hotzia bishveferes lo. Siman kuf pei ches, siman gimel. Okay, same thing, just from two different places. That's all I'm trying to show you. So according to, let's say, for the Marsha, if it yatza bishveferes, she's patur? Only if she did it by herself? Maybe. Maybe. I wrote this a lot. I wrote a lot on this. I hold it's true. I'm just showing it to you as we read, okay? So this is the first, the Taz and the Gilyon Maharsha. Sheyatza dam bein lach bein yavesh, siman kuf pei ches. What does the Gilyon Maharsha want again? The Gilyon Maharsha wants what's called dam. People, when they think about dam, they think about dam liquid. That's the first thing that comes to mind.

So he's trying to tell you that dam doesn't have to be liquid. It can mean dry blood also. It can be hard, bein lach, bein yavesh. And the Gilyon Maharsha makes another diyuk. Now, if you'll notice, what's so beautiful about all the Gilyon Maharshas? I'll tell you what's so beautiful. The Gilyon Maharsha's pshat in Shulchan Aruch is exactly the way we learn Gemara for the last ten years. Every word, and he's medayek every word. Isha sheyatza, hotziah. Dam, bein lach, bein yavesh. Sheyatza dam min mekorah, u'mekor atzmoi. What happens if the mekor atzmoi is ne'ekar? It's yatza dam min mekorah. What happens if a piece of the womb fell out? It starts to disintegrate. Sure. Sure it happens. U'mekor atzmoi shene'ekar v'nafal, u'moilech dam imo. Ayin Taz, siman kuf pei ches, se'if katan hei. Could someone go and look it up? Go ahead. Kuf pei ches, se'if katan hei. Yes. Kuf pei ches, se'if katan hei, nu. Okay, nu. ... Taz ... Okay. אפילו הכי טהור, דפלינת דם בחתיכה זו. Okay? Now here it is. כל מה שיראה אפילו דם גמור, אחר שמרגיש שנפל למקור בית החיצון, היא תולה הדם בו, וכך הם דבריו כאן, ומחמת מכה. אפילו בדם נידה. בקיצור, let me tell you what he says in short. Here, אין חילוק בין שעת טבילה לאחר טבילה, והיא טהורה. בקיצור, ואיד חילוק, היכא שצריך טבילה אחר שנפל למקור בית החיצון, והיא טהורה, רק הטיל דם, ואין היא רואה שום חילוק בין שעת טבילה לאחר טבילה. אמת היא מקווה שעת טבילה, ואני לא נזהרתי כספתי. בקיצור, the chiddush of the Taz is that this would be called dam makah, because even though the blood is coming with the mekor, but since it's not coming from the mekor, this is called dam makah. Metzias is that sometimes the mekor falls and it causes bleeding. It causes bleeding, and that bleeding is a big issue what it is. Now, I spoke to you many times about this, and I told you I hold this, and the reason why I hold this, again, because my mahalach always is to be medayek in the Shulchan Aruch. And when you're medayek in the Shulchan Aruch, and these are not the cases that the Shulchan Aruch speaks about, then it's not asur. You know the case that everybody talks about when a woman is pregnant and the womb falls, the womb starts to go down. You never know where the blood is from. It's very shayach the blood is the scraping against the walls when it's falling. So it's not meha-mekor, it's not from the inside, but rather it's where— Outside, as the wound falls, it's a very, very common case. It's an extremely common case. What I usually tell is go to the doctor and let the doctor find out where is the bleeding, where is it. Is it in the mekor or is it just on the outside? If the doctor could verify that it's only on the outside, then that's this case, and that's the halacha maka. The halacha maka is they could verify that it's a maka, then it's not a problem. If he can't verify, then it might be a safek d'oraisa. But if he could verify, then it's a maka. But this is this svara. That's what he's saying: u'mekor atzmo shenekar v'nafal, u'molech dam imo. It's min hamekor, not hamekor. It's not dam hamekor, but dam mi, mimekora, mi, mimekora, from. Okay. Now, let's continue. V'hu shetargish b'yetzi'aso. It has to feel. Okay, so now, of course, everybody knows there's big machlokes, and we'll get to that in a few minutes, but let's first start with the Shach. V'hu shetargish, hainu mid'Oraisa. Targish is only mid'Oraisa, aval mid'Rabbanan, temei'ah af al פי shelo hirgisha. What does he want, the Shach? What is the chiddush of the Shach? So pashut you can come and say that there is no chiddush. It's true. V'hu shetargish is...

And if it's not tahor, it's not min haTorah. But for some reason, all the Acharonim from Reb Akiva Eiger down all find it necessary to explain what does the Shach want, what is the chiddush in the Shach. So let's begin with Reb Akiva Eiger. Reb Akiva Eiger says, Hainu mide'oraisa, the chiddush of the Shach is mashma, degam kein eino soiser. Ayin Shach l'kaman b'shem haDarkei Moshe, v'ayin Seder Taharah ba'aruchah. Reb Akiva Eiger is mechadesh that mide'oraisa, if she sees dam, if she sees dam shelo b'hargashah, it's not soiser, not soiser min haTorah. She could see dam, and it's not going to be soiser the shivah nekiyim. Only if she sees dam b'hargashah. If she sees dam shelo b'hargashah, not only is she not tamei, but it's also not soiser. The Sidrei Taharah, as you notice he quotes over here, v'ayin b'Sidrei Taharah. So if you look it up, you'll notice there, ba'aruchah, in great length, he argues on this Reb Akiva Eiger. Reb Akiva Eiger says that it's not soiser, which means that mide'oraisa you need hargashah, and kol zman has no hargashah, even if she sees dam, it's not soiser. Sidrei Taharah ba'aruchah means ayin sham that he's cholek vehemently, chazak, cholek on Reb Akiva Eiger. So that you have arguments. I mean, he quotes him; ayin must be before him. How can he quote Reb Akiva Eiger? He's before him, I think. He's argued, v'ayin b'Sidrei Taharah ba'aruchah that it's not so. Okay, now. The Gilyon Marsha learns a different pshat in this pshat. Aval midrabbanan tameiah, aval midrabbanan tameiah, af al pi shelo yegisha. Ve'af b'pachos mi'kegris, keivan d'yada sheyatza mi'gufo, yesh bo mishum kesem. The hashir hu rak l'hotzi mi'safek machlokes. That's going back on this one second. One second, the one before I need. V'hu shetargish b'yetziaso, mid'Oraisa kashya lei, give nafka mina l'kabbalas ha-teshuva. No, it's also not this one either. Which one do I need? One second. Give me... afilu b'shiur pachos mi'kegris. No, it's this one. Aval midrabbanan tameiah. This one I want. Hainu mid'Oraisa, aval midrabbanan tameiah. Aval midrabbanan tameiah af al pi shelo yegisha, right on the shach. Beis, you have it? Yes. Okay. Ve'af b'pachos mi'kegris, even less than a kegris. Which case? Not case. Af b'pachos mi'kegris, keivan d'yada sheyatza mi'gufo, yesh bo mishum kesem, d'hashir hu rak l'hotzi mi'safek machlokes, which is a tremendous chiddush. In other words, what happens? Everybody says that in case it's less than a kegris and there's no hargasha, then it's not tamei, because it's less—no hargasha, less than a kegris. But if it's vada yatza migufa, says the Gilyon HaShas, that it will become tamei mid'rabbanan. Which that means that everyone today, it would be tamei mid'rabbanan. When it's vada yatza migufa, why? Because we had the underwear, because vada yatza migufa. Whenever it's vada yatza migufa, it's a chiddush, yeah? Va'af b'pachos mikigris, that was av mid'rabbanan, and tameiya. So pashut tameiya means with the rules of gris and everything that we say later, says the Maharsha, no, va'af b'pachos mikigris, even less than a kigris. Ki even the yedas sheyatza migufa yesh bo mishum kesem. Which means you can't say that it's because machlokes; it's because it's from migufa. Which case is that she knows that it's vada. Let's say today they wear underwear, so everybody calls it vada yatza migufa. That's right, so I'm showing you the Gilyon HaShas holds that it's all nothing; it doesn't exist. According to the Gilyon HaShas, the pshat, the shach, that there's no such thing. Af mid'rabbanan tameiya, afilu b'pachos mikigris. There's only one pshat: vada yatza migufa. We learn from the Torah asha shlomim, right, that it's even what—

Pas even mid'Oraisa. Here, let's do this inside. Sif katan aleph. You ready? Here. D'ban, Torah Shlam. I don't know the names. Okay, let's see inside. Hu? Okay. Af al gav d'misba'er l'kaman b'siman kuf tzadik—what? D'ban, the Torah Shlam. Af al gav d'misba'er l'kaman b'siman kuf tzadik, af al gav d'lo hirgisha, rak b'kesem b'alma al gufo, al chalukah temeiah, hainu k'shirgail k'gris. Not true, says. Gilyon Marsha, you say that it's also even when it's gadol k'gris. Not true. Not true. Then if it's yatza migufa and it's v'lo b'hargasha, it needs a k'gris. V'haMechaber d'bad loimar shehi temeiah afilu b'tipas dam k'chardal. And the Mechaber, it says it's even by a tipas dam k'chardal. Al kein kasav b'stam v'hu shetargish. That's why he says, in other words, because you're talking about less than a k'gris, therefore we talked about hargasha. Ma she'ein kein, ma she'ein kein if it's shelo b'hargasha, then it would—then you don't need hargasha. V'zeh gam kein kavanas haTur, shehu k'lashon haMechaber. So here we have—this is how we pasken l'maaseh today, that on less than a k'gris shelo b'hargasha, this is where it comes from. This is the machlokes, the Gilyon Marsha and the Toras HaShlamim, v'hu shetargish. Okay. I like the way he uses lashon, kivan d'yodaa sheyatza migufa. Did you notice that that's not exactly the story that the Torah Shalom is talking about. They're arguing one against the other, but not exactly with the same exact case. Notice that he talks about a case where it's vadai yatza migufa, and he talks about rak b'kesem b'alma al gufa o al chaluka. Do you know that everybody makes this a machlokes? Do you know that there's not a sefer that doesn't say, Shas says this, and the Torah Shalom says this. Yeah, but when you read it, you go, wait a minute, but if you're reading it, it's not the same case, so you can't really say that. Why? Because we know we're going to soon learn when something is vadai yatza migufa, which is that sidrei taharah which I started with, is hargasha, sibur or siman. So if you learn that it's a siba, if there's no hargasha, so there's no hargasha. But if it's only a siman, that it's taka real nidus, so where it's vadai yatza migufa, maybe you don't need a siman. Many Acharonim hold like that. That's the sidrei taharah. Is that the case with the Gilyon Marsha? Yes. Is that the case with the Torah Shalomim? So should I lie to you and make it, yeah, the Gilyon Marsha says like this, and the Torah Shalomim says like that, and that's how everybody brings it down. That's very nice. Everybody. There's nobody who doesn't bring it down. You find me someone who said, wait a minute, he talks about vadai, kivan d'yodaas shevadai yatza migufa, vadai yatza migufa, and the Torah Shalomim talks about a different case. Let's go a little further. Pischi teshuva. That's the teshuvas that we're talking about. It's the ... siman kuf tzadi, se'if katan gimel. Is hagasha sibur siman, and if it's a siba, okay, so if you have it, you don't have it. So vadai atzmi gufo will make enough gemina. But if it's only a siman, so you don't need the siman when you know for sure. What siman do you need? So it's there. Happy. Okay, now let's go see a little. What I said was that everybody makes an open machlokes, the Gilyon Maharsha and the Torahs Hashlam. And again, but when you read it quickly, it's true, it is there. One says that it's unless without hagasha, less than pachs mikigris is also, and one says that you need dafka kigris. But the truth is, when you read the words, he's talking about two different stories. One is talking about when it's vadai yatza migufa, and if you have a little more knowledge, you know that, wait a minute, vadai yatza migufa is a whole new sugya. Vadai yatza migufa maybe doesn't have the ptur. Right, it doesn't have the ptur of ksam. The only thing is, the only thing is that you have to clarify that why would it only be derabbanan? That's what you have to clarify. According to the Gilyon Maharsha, if it's vadai yatza migufa, so why is it only...

Unless it's still no hargasha. Unless it's still no hargasha. Unless it's it's only a siman. Whatever it is, I'm saying, could be it's a middle, it's a middle ground. It should be mid'Oraisa then. You know who has that kasha? You know who has that kasha? Me, right now. That's what I'm asking. So the answer might be, the answer might be, it could be there's a chiluk, sevara not with hargasha. So therefore it's only mid'rabbanan. Yesh layin in this. Now what about the Taharas Shlom? The Taharas Shlom is definitely talking about a simple kesem. He's saying a pashut vort, that the reason why you need hargasha is because we're talking about less than a kezayis. Had we talked about more, then you wouldn't need hargasha, and that's all. Pashut vort. The Taharas Shlom, that's how we pasken. It's pashut zach. Okay. Now let's see the most beautiful piskei teshuvos here. Nice stuff. Beautiful, sheine zach, piskei teshuvos. Everything, you're gonna know the page. That's the bottom. When you walk out of this Hilchos Niddah class, you will become a baki on every syllable on the page. We're gonna do every single syllable on this page. You have what the Chazon, you have what to learn. It's all inside. It's here. You should learn, and again and again and again, till you know it in your sleep. Then you can pasken Hilchos Niddah. Otherwise, don't bother. Okay, now, shetargish. What's called hargasha? עיין ברהיטב, says the Be'er Heitev, ודע דשלושה מיני הרגשות יש, לעניין שתי טמאים מדאורייתא. There's three, לעניין שתי טמאים מדאורייתא. Now, does he mean more than hargasha, temeiah, d'Oraisa hargasha, or there's certain hargashos which may be are hargashos, but they're not temeiah d'Oraisa? Does he mean that? Is he saying just like simple, l'gabei hagashus, there's three hagashos? Or does he mean there's only three hagashos l'gabei shetei temei mideoraisa, but doesn't mean the other hagashos are not hagashos? Right, we can talk about that. That's why I want to discuss. It's very possible they're hagashos, but not l'gabei l'inyan shetei temei mideoraisa. Could be there's such a thing called hagashos l'gabei vestes, l'gabei chashash vestes. Maybe that's what he means, l'gabei that deoraisa there's three hagashos, but it doesn't mean anything else is not hagasha. It's hagasha, but not l'gabei this din. Maybe. Just pointing out what does he mean. Anyways, the first one is nizdazea gufo, k'mo shekasav haRambam. Now why is she nizdazea gufo? Does anybody know why it happens? So the truth is, if you learn a little bit in the poskim, you'll know that it comes from weakness. The nizdazea gufo in itself is weakness. Keep that in mind. Shaking, because since the body is releasing, it's a tremor which comes from weakness. It's also possible that it's a physical tremor because the body is moving. There's a movement in the body also. Keep this in mind. It has a lot to do with what we spoke about, what makes a kvitza, kvitza is weakness, is it the muscles. This is technical stuff which later on we'll get into when you become quote-unquote dayan in poskim. It's more for the teshuvos than it is for the learning itself. But al kol panim, it's nizdazea gufo, a shaking, nizdazea gufo. Now you want to start playing what's called shaking: shaking of the hands and shaking of the head or tremors, I don't know. The bottom line is every woman knows. Oh, you said bigufo. That's a very interesting point. I want to point out that if you want further reference to this, Rav Chatzkel Roth... In his sefer is very much marech in the different, what does it say, gufa, what does it mean, who, what, when, because it's not clear. Is that a gufa? What, shaking, or head is shaking, or no, or a refidah shake? What, what? What's good? Inside? Is it inside, not outside? What is it exactly? All right, al kol panim, for further reference, ayin sham, in this zeha gufa. Beis, שנפתח מקורה, כמבואר בסימן קפח ובסימן קצד, that it opened up. השלישית נמצאת בשאר תשובות האחרונים, כשמרגיש שטוב לחזור ממנה בפנים. She feels something moving from the inside. ועיין בזה בתשובות נודע ביהודה, חלק יו״ד, סימן נה, סעיף ח, סימן קצג. Now what is this Chavas Daas? It's very interesting that he just, just like, Chavas Daas, looked there. He really should be looking there, and I'll explain to you why. This Chavas Daas is a tremendous machlokes, the Noda B'Yehuda and the Chavas Daas. Tremendous, tremendous, tremendous machlokes, tremendous. And it's ad kedei kach that it becomes a shtickel a pele that he just says, Go look over there, or unless he wasn't—he's just paskening like the Noda B'Yehuda, maybe. Now, it's the fact that he doesn't really tell you.

What the Chavos Daas says is almost a 99% raya that he's not paskening like the Chavos Daas, because it's a real Chavos Daas. It's a real—let me explain. In other words, it's one of the basic yesodos in this machlokes, this inyan, which is: in zivas davar lach, it's a whole question if it exists. We'll soon see Chasam Sofer held it never existed. We'll soon get to see that. Chasam Sofer disagreed with the whole concept of the Noda B'Yehuda of zivas davar lach. But even in zivas davar lach, what is it? Is it ziva davar lach from the way down, or zivas davar lach from the makor? The Chavos Daas held that it has to be from on top, from the makor. She feels the flow from the top down. The Noda B'Yehuda says further down. She can feel all the way down. If you go—not l'chutz—it's further down. Klapei chutz, that's a wetness that they all feel all the time, and that has nothing to do with zivas davar lach. That's all the poskim stress. You should know that even in the Noda B'Yehuda, it's not the outwardly, the what she feels, a certain wetness or dampness. That's not what it is. It has to be a zivas davar lach. But the question is, from where? I can't—I'm not a doctor. I can't explain it to you. L'maalah means either you feel it up there from the makor, or you feel it as a flow down. You want to know more details exactly? Ayin—what's his name—sefer. He's busy with this. It's like, it's like... I don't know, it's not for me. This is not for my... You want more further details on this? She would know? Probably not. Let me tell you, a woman don't know if you tell them black and blue, and they make from blue black and black blue. So what do you want to know this? I mean, I don't know, blah blah blah. When you start asking a question, they're not going to know the difference. They don't know how to be oimen on something. Shteit doch klar, hilchos bedikas chametz. They're not good bedikas chametz. Why not? Because there can't be עומד on בדיקת דיקת ז'ach. Basically, they never really know the whole story, that kasha. Therefore today we say anyway, they can't. They can't be עומד on that, and it's a peledike zach, because it's in their mind to clean up. They're tremendous in cleaning, but they're not tremendous in... You can't be סומך on bedikas chametz. Some פירוש הלכה, you can't be, because they can't be עומד on בדיקת דיקת ז'ach. Huh? Okay, let's go back. That's not a question. Tispor, why they can't count. Not a kasha, not a kasha. Let's go back now. So let's see further. ועיין בזה בתשובת נודע ביהודה סימן... So the fact that the Pischei Teshuva does not bring the Chavas Daas, it's just about like a 99.9% raya that he just didn't hold of it, because, I mean, how can you just say עיין שם? Yes, he does. Noda Biyehuda, he says clearly, ועיין בזה בתשובת נודע ביהודה... Yeah, ועיין בזה בתשובת... I'm sorry. והשלישית נמצא בששה מגיד שדבר לח, זא ממנה בפנים, נו. Yeah, what I mean to say, I understand, I'm saying, but come and tell me, ועיין בזה, that it means he didn't hold of some machlokes; whatever it is, it's good enough. I mean, how could you not bring it? I mean, what's there not to bring? I mean, it's a big, it's a big יסוד like machlokes. I'm saying the fact that you say zivas davar lach, it's the third one. No, it's not true. What do you mean? And the answer is he held it's a side machlokes, not that important, because it's not—either it's not nogea, or he didn't hold of the chiluk, whatever it is, zivas davar lach, it's good enough. I mean, it's an interesting point that the Pischei Teshuva doesn't stress it. It's not on the page here. I mean, such a yesodisdike zach, anybody who learned Chulin knows that this machlokes, Noda Biyehuda, the Chavas Daas, it's old tumo. Ein shem. That's all you find on the page when they get to that. It's interesting. Okay. ... Ein is not our girsa. ... Reb Nosson Adler. Nosson Adler was the rebbe of the Chasam Sofer, you know that. And you know that Reb Nosson Adler used to daven Sefardi. He used to daven Sefardi. He davened Sefardi, and the Chasam Sofer had all issue how he should daven. It was an interesting person, Reb Nosson Adler. Okay. V'im matza dam b'bedika b'lo hargasha. What happens if he saw dam b'bedika b'lo hargasha, achar tashmish b'lo hargasha? Yahavei safek d'oraisa. Is it a safek d'oraisa? V'neima ha d'lo argish, shemush savar hargish eid o shema mishum, because maybe it got overcovered, overpowered by the bedika, the fact that you made the bedika, or whatever, the tashmish, so therefore you didn't feel the hargasha, but maybe it's there, right? ... Yaakov ... keses ... ... safek d'oraisa, d'oraisa. I don't know, it just says d'oraisa. It doesn't say safek d'oraisa. It's interesting. He starts off.

You have a safek d'Oraisa, yeah? And then he brings in the kreisi u'pleisi, the hu d'Oraisa. Aval b'kinuach, yeah, but by kinuach, what does that mean? An outer wipe, not an inner, but an outer. Shlichnisa eid b'omek ela b'haprozdor v'lechutz, eino ela midrabbanan, k'shelo hirgisha. Chein tzarich lomar tosafos, hu gam kein d'Oraisa, because maybe the hatalas mei raglayim overshadowed the hargasha that was there. Chavas Daas, ayin sham. So here he's clear, you know, it's a nice machlokes, and he says clear the two sides, says it pretty clearly. Okay, so this is, again, later we're going to discuss this at great length, d'Oraisa with every time there's a bedikah, whatever it is. Don't rush to judgment that there's no hargasha. You have to know maybe there are certain things that overpower the hargasha. What would happen if a woman is sleeping? I don't know. Maybe the reason why she doesn't feel the hargasha is because she's sleeping. Maybe it's there. What would you say, Daniel? What would you say? You saw anybody talk about this shaila? Stam saying, do you know anybody who talks about it? I don't know why. I never, something I, you know, all the years I wonder, unless it's so pashut that she's supposed to know. Maybe it has to do with the shaila before. Or maybe she would wake up from it, I don't know. Would a woman wake up from a hargasha, from a tremor? I don't know, would she wake up from it? And the fact that she didn't wake up is a raya that there was no hargasha. This is put a tziyun over here. What happens in case she had sleep? Is there a chiluk between deep sleep and not deep sleep? Maybe she just dozed off and then she sees dam. She should come and say, well, she didn't have hargasha, so maybe she was sleeping. She didn't expect to see hargasha. This is different because this was an act which really could overpower hargasha. But maybe sleeping, which is not over there, who says it would overpower hargasha, or dozing off? What happens if a woman, what happens if a woman is so preoccupied, she's so preoccupied with her work that nothing phases her, and then she sees dam? Could we come and say that that overpowered hargasha? Avodatah hi katah. Why not? What would you say, Rafi? The poskim can talk about that, because since they don't know today what it is, so maybe she felt it, she just doesn't know what it is. That's a very nice question. I don't know. It's a good question. These are all good she'eilos. Did you write these she'eilos down on the side as piskei teshuva? I have actually written that at home. On this, like this type of case is a piskei... I know that Richie wipes when she uses the bathroom. He wrote the sleeping. You wrote it, and nobody talks about it. When did you write this down? When I did this two years ago when I got married. So you see, it took you two years to come to sit by me to hear the question. You like this question? Do you remember that nobody talks about it? I didn't really look into it. But I'm saying, but it's not a normal thing that people... Why not? Okay. This is how we're going to learn Hilchos Niddah, line by line. You know, when they took Yerushalayim, Ir HaKodesh, they had to do it house by house, bayit by bayit, you know? That's the best way to conquer, house by house. We're going to conquer. We'll do it line by line, taz by taz, shach by shach, yeah? You maskim? You like the questions on the piskei teshuva? Okay. Let's see one more piskei teshuva, and then we're going to go down Mincha. עיין בתשובת ברית אברהם, חלק יורה דעה סימן מ״ב, שרב אחד נסתפק אם נימא דאיכא טומאה בקירש הדם מבית הפנימי לבית החיצון, אבל יציאת הדם מבית החיצון לחוץ לא מעלה ולא מוריד. When does the tumah start? What creates the tumah? Now what's he going back on? The words, שלא יצא לחוץ, אף על פי שלא יצא לחוץ. It didn't come out. So when exactly, technically, does the nidah start? So he brings from the Bris Avraham that there was a rav echad nistapek in this, when it happens. Is it בקירת הדם מבית הפנימי לבית החיצון, אבל יציאת הדם מבית החיצון לחוץ לא מעלה ולא מוריד, ותוכל לספרו לזיין נקיים, או דיציאת הדם מבית החיצון לחוץ ייחשב גם כן לראיית טומאה. It's also called the re'iyas tumah, ולא תוכל לצרף למנין שבעה נקיים. Now this is a very important case because it happens a lot. You know, when we talk about dam, we talk about black. That's one of the damim that they talk about. Why? It's dam shelokah.

That it became what? Old, lachah, and therefore it became black. Now, how did it become old? Where was it the whole time? And the answer is, no. We're talking about dam nidah, just like. Okay, so the pshat is that the dam was inside and it stayed there. So the question is, when the dam stays there, could that be a problem for the zayin nekiyim? Could that be a problem for the zayin nekiyim? Why? Because maybe the dam left the beis hachitzon, I'm sorry, the beis hapnimi, and it stayed there. And then you want to start counting zayin nekiyim, and then it comes out. So what happens to the last time that it came out? What's the safek? So maybe it came out from the inside again? No, the safek is that maybe it waited there again, another nidah. The same dam. Or maybe you should be choshesh new dam. No, we're saying that maybe she becomes a nidah again and she has to start counting again. But that's it, because it came out from the mekor. So you see, that's a safek. The question is, at what point do we say out? Unless maybe we start arguing and let him talk, and that's it. So let's see weiter. Now, v'tuchal lispor zayin nekiyim, od yetzi'as hadam mibeis hachitzon choshesh gam ki l're'iyas tumah, lo tuchal litztaref l'minyan shivah nekiyim, v'heivi shegam b'tshuvas mi'ut tzadkin nistapek bazeh, v'hu zal heishiv lo, v'harbeh lechidah, ein shum tumah nosefes b'yetzi'as hadam mibeis hachitzon לחוץ. There's no extra. Ach, ein hafkaminah bazeh, l'ma shekasav Rav... tuchal lispor shivah nekiyim, d'keivan shetzrichah bedikas hefsek taharah, tzrichah tehidah shelo yeh shum dam, afilu beis hachitzon, d'afilu yadina b'biur shelo yatza oid dam mipnim l'beis hachitzon, lemitamei su hadam hanishpach b'beis hachitzon mikol makom, kol zman she'eino nidbak b'koel beis hachitzon, shelo timtza shum dam, chayshinan shema yatza oid mipnim, ki mitochus hamaayan hapasuach, al derech kminah, eicha sheneka min hamekor, shelo k'derech re'iyah, lo ichpas lan klum b'yetzi'as chutz, derech re'iyah, ein shum... Basically what he's saying is like this, that anyway you have to make a bedikah, so it's irrelevant, because the moment you put in the cloth... It's going to be dirty, the cloth, so it really is an irrelevant she'eilah. That's what he's trying to say. The Me'il Tzedakah says that the she'eilah has no bearing on the nafka mina, because the moment you put in the cloth, it's going to get dirty. Now this, you don't know when, maybe like what you said, it's blood that's coming from above, and it's by yonach pasuach, so meileh you always have a safek either way, so it really is no she'eilah bichlal. That's what he says, that the nafka mina of what stage of exit does she become a nidah is irrelevant, says the Pischei Teshuvah. The only thing is, the nafka mina would be is let's say she put in a shveyferes, and the shveyferes blocks it halfway down, and then it comes out towards the end. That's where the she'eilah becomes. That's what he says. Klum, see, ha'eicha shenekev min hamakor shelo k'derech re'iyah, lo ichpas lan klum b'yetzias chutz derech re'iyah. Right. This thing itself will make her a nidah. So it's an interesting ha'arah: at what stage of the yetziah does she become a nidah? I want to tell you an interesting thing. I want to tell you an interesting thing, and with this we'll end. You know, when you look at Hilchos Nidah at first, it sounds like a simple thing, a nidah blood. You see a tremendous yesod from this Pischei Teshuvah, and that is that it's not even the dam nidah, but she'yatza, the yetziah shebo, makes a very big nafka mina, which means its expulsion from the guf is what creates the nidah, because otherwise there's no birsav ram. What are you talking about? What's the difference? I mean, there's dam, there's dam. The dam nidah is there, and the dam nidah is metameh, and the Torah says the dam nidah is in the makor. So she should always be tamei then. And the teretz is, you're not tamei. You know when you're tamei? She yatza mimkorah. It's in the yetziah. It's in its exit. And that has to do with giluyimashah, aval hotziah. It has a lot to do with how it left. The yetziah. It's always there. So how come she's not tamei? And the teretz is because it has to be yatza. Tamei, does anybody know what the word nidah means? I just want to know if anybody has any idea. What? Really? It's not Aramaic? No. Movement? Movement? Thank you. Nav and nad. It's a movement. What is hergashah? Zivas davar lach. Zivas davar lach. I hope— no, what are you erasing this? Oh, you have—

Over here, this is unbelievable. I hold that the machlokes of what a hargasha is, especially if you don't learn that it's a seebah, a siman. If you learn it's a siman, it's a siman. But if you learn it's a seebah, what do you mean it's a seebah? Because that's the yatza. What is the she'eilah? Is it niftach mekorah is the yetziah? Is the zivas halach? Is it the yetziah? What constitutes the yetziah? If you learn it's a siman, it's a siman to what it is. Okay, fine, very good. But if you learn it's seebah, it itself is the thing itself. That itself is what's mechayev the nidahs. So the ta'ich is because you need yotza mimekorah. What's called yotza mimekorah? The niftach, or is it the zivas hadam? This pischi teshuvah is a diamond. It's a diamond, rabosai, it's a diamond. It opens you up to all the yesod of nidah. The word nav and nad. It's a movement. The blood moves. It's a flow of blood. Flow of blood. Talmid, are you supposed to sit shivah nekiyim for tipas dam kechardal? What? Tipas dam kechardal, is it flow? Is it a nidus? We're going to stop right here.