Hilchos Niddah: Defining Hargashah—Pesichas HaMakor, Nizdazea Gufah, and Physical Symptoms

Transcript

Today, we're going to talk about hargasha. The topic of the shiur is hargasha, and we're going to learn, im yirtzeh Hashem, what is a hargasha, and with this we're going to learn the Mechaber, Rambam's Yosef, in se'if aleph, to translate what he says, the text, the etzem halacha that he brings. Says the Mechaber, hu shetargish. In order to be a nidah d'Oraisa, like the Shach explains the Mechaber, you need targish, to feel. There's two ways how we can read this Mechaber. I'm going to show you two different ways to read it, and the merchak between them is kirkuch mizrach mima'arav. There's mamash two separate ways we can read the Mechaber, and it comes out very big chilukim lahalacha. Vehu shetargish. Beitzi'aso, you feel when it comes out, umihu mishetargish boi shene'ekar mimkomo veyatza, temeiah af al pi shelo yatza lechutz. Even if it didn't go out, I want to know, what does it mean, shetargish biyetzi'aso? You feel when it came out. Do you mean shetargish biyetzi'aso, that you feel the tichat hamekor? That's what you mean by targish biyetzi'ato? Yetzi'ah is an action. There is a ma'aseh. Something is happening. There's a yetzi'ah, which means the mekor opens up, and it ascends from the mekor, it comes out. Or shetargish biyetzi'ato means not so much the yetzi'ah from the mekor, but shetargish biyetzi'ato, which means the flow of it, the zivus of it. If it means shetargish biyetzi'ato, that you have to feel the actual coming out, so how do you read the mi'ut? Mi'ut. You notice that it's this but. What is the mi'ut? V'hu shetargish biyetzi'ato, umi'ut mi'shetargish bo shene'ekar mimkomo veyatza tamei. What is the mihu? Is the mihu explaining what is the yetziato? When I say yetziato, if it means yetzia min ha-makor. So what's the mihu? Mihu, mi shetargish boi shenekar mimkomo veyatza, tamei, af al pi shelo yatza lechutz. Which is the yatza lechutz? From the pruzdor, right? From yatza, af al pi shelo yatza lechutz. What? I don't know. I don't know. It depends on how you read it. Vehu shetargish biyetziato. What does it mean, shetargish biyetziato? From where is it going out? If it means it's going out of the makor, so then mihu, mi shetargish boi shenekar mimkomo veyatza, tamei, af al pi shelo yatza lechutz, even though it didn't go out, peirush, even to the pruzdor. But it's not the point. I don't really care at the moment. You mind first learning what it says? First let's learn what it says.

Where is the chutz? That's my question. I want to know what he's referring to by chutz. Does he mean, v'hu shetargish b'yetziaso noyded huda? He feels as it flows out. So then the mihu is, even though it didn't come out, out, out, out, then the yotza lechutz is external, didn't flow out; it's even inside. But if it means shetargish b'yetziato from the mekor, then mihu, mishetargish boy shene'ekar mimkomo, mimkomo meaning the mekor, v'yatza tmei, af al פי shelo yatza lechutz, meaning it didn't go out, because the ikar is that it went from the cheder. It went from the psichas hamekor. What does it mean, af al פי shelo yatza lechutz? So yatza means what? Moved then? How does it... moved? The Mechaber says that the blood, targish, you should feel it b'yetziato. I want to know what that means. Which yetziah? Translate yetziah from where? Either it means yetziah from the mihu, that's where, that's going back. Well, mihu, shetargish shene'ekar mimkomo, that's what it means, that yetziah, the mekor opened and it left. Or b'yetziato means like the... that it flowed out. It flows out. So mihu, mishetargish boy shene'ekar mimkomo v'yatza. Then it's tameiah because I don't care afterwards. As long as it left the mikor, then that's called yotza. You know what I'm talking about? You have an idea. You know there's a cheder, and then there's something called bein hashinayim. So I want to know, is the yotza lechutz to the bein hashinayim, or it's to the prozdor? Okay. Now let me tell you what the word yotza lechutz means, which is what you asked me, right? The Chasam Sofer learns that when it says yotza lechutz, it means פי הרחם, to the prozdor. That's called af al פי שלא יצא לחוץ. Now you see the difference? Af al פי שלא יצא לחוץ. I don't need it to leave the פי הרחם. I don't need it to leave that spout. You know, let's make it simple. There's a room, and then there's a beis sha'ar, a small little alleyway, a small little prozdor, and then there's the big prozdor. I don't need it to leave the little one, as long as it left the cheder. That's already good enough. Rabbi Akiva Eiger, Chelek Aleph, siman samech, explains. That if it's in the bein hashinayim, it's still called in the cheder. Yatza lachutz is the bigger prozdor. Just for your information, you'll see the way the Rambam and the Rishonim bring it, that little alleyway, that smaller prozdor, is makom she'ein hashemesh dosh. Shach. Tzaver erech. You don't go there. You never go there, okay? Is that called chutz? That's a machlokes, the Chasam Sofer and רבי עקיבא איגר. You want to know why this is important? It's important to explain, shetargish biyetziaso. What did you mean by that? He's walking around with papers. What are you going for? I have no worry. I'm not making this up. What words? My words? There's none of my words. There's a room, and then there's a small little bein hashinayim, whatever you want to call that, like a little, and then there's a bigger prozdor. The nafka mina, of course, is how do you—

Translate, shetargish b'yetziaso. That to me is very important. That's right. I hold, emet lamito, barur kachama. There's two ways to read the mechaber. You could read it p'tichat hamekor, like the Rambam, or you could read it like the Noda B'Yehuda, ziva davar lach, like the Chavas Daas's ziva davar lach, which means that it's flowing. You feel yetziato, you feel a flow. And the question is, how far did the flow go? And the answer is, af al פי shelo yatza lechutz. Tell me something. Where does the mekor open and close? Does anybody know where it opens and closes? Huh? Where? Top or bottom? Maybe. Where does it open and close? Do you know where it opens and closes? On top. Next to the cheder. That's where it opens and closes. What I did for you was, I cut through all the literature and I got straight to the point. There's two ways to read this mechaber. And the reason why I'm telling you this is, I really pashut believe that the mechaber doesn't speak about ziva davar lach. I know Rabbi Vadia Yosef brings it down that way. I know many bring it down that way, that the mechaber never mentions ziva davar lach. Why? Because he says clearly, shetargish b'yetziato, which is p'sichas hamekor. The mihu depends. It depends how you read the miyu. If you learn that the mechaber meant petichat hamekor, what did he mean? Zivas davar lach. Did everybody understand what I just said? If not, then don't bother, don't bother, because this is literature, pages of literature condensed into reading a mechaber, which is what's very important. Does the mechaber hold of zivas davar lach? It's a big issue. The big diyuk is, he didn't say it. That's the big diyuk. Maybe he did say. Now I want to tell you that an interesting ha'arah which we're going to speak about. Do you know this? You know what I'm talking about? You know what I'm talking about? We will just discuss. Let me discuss one other thing. I want you to know that there's another one, another hargasha, and that is this dazeh hagufa. You know who brings it down? The Pischei Teshuva on the page. You know who else brings that down? Who brought that down? Lahalacha. It's a Rambam. You know who quotes it lahalacha? The Mechaber. You know where? No. You see it here? Then you need glasses. If you saw it here, then you need glasses. Do you know where the Mechaber brings it down? Do you know where the Mechaber—did you try Kovetz Tzadik? Try Kovetz Tzadik. He brings it. All my life I asked this question: why does the Mechaber not bring it here? I don't understand. If that's what hargashah, so bring it. Could you repeat to me the three hargashos? What is the three hargashos that you can't do that? Did you learn the pitchei teshuva that we spoke out last year? Laita. There's three hargashos. Hargasha number one, which is the ikar hargasha, is ptichat pi hamakor. The second one is nizdazea gufa; she feels something mixing and moving, and then samameret in her stomach and her eivarim. We're going to speak about this as the shiur progresses, because today there are other things which are very close to nizdazea gufa. We're going to get to that a little bit later. And the third one is zivas davar lach, and it's a machlokes from where. Either further down, zivas davar lach, or according to the Chavas Daas, that it has to be from the ptichat hamakor a little bit further. Now where is that zivas davar lach? You know where it is? From the ptichat hamakor down. That's in the Bein HaShinayim. On the top, not on the bottom. On the top, not on the bottom. We don't mean outside, outside, because that's called nothing. That's not even a zivas davar lach. Chavas Daas is from the Bein HaShinayim, from the top, from that little prozdor. Question is, what does the Mechaber hold? So for some reason, in kuf tzadik he brings nizdazea gufa, and here he brings ptichat hamakor. He never said those words.

He used the word shetargish bitziato. Question: does he mean p'ticha ta'mekor? Does he mean zivas davar lach? It could go both ways. The more pashut way is bitziato is p'ticha ta'mekor. That's the more pashut way. And I know Reb Avadi brings down that way, and he's right. Mechaber doesn't speak about zivas davar lach; he's talking in hold of it. But I don't know what he means by bitziato. He never said p'ticha ta'mekor. He never uses those words. Maybe bitziato means that the blood is leaving. And it depends now how you read the next words. If you mean p'ticha ta'mekor, so what's the next words? Vhu miyu, mishetargish boi shene'ekar mimkomoi, vyatza. Where? Into the bein hashinayim, then it's enough to be temeiah. Who learns like this? The Chasam Sofer. That's how the Chasam Sofer explains this Mechaber. Rav Akiva Eiger in the teshuvos learns that it means past that, because that's still called inside. The Chazon Ish brings down the Rav Akiva Eiger, and he says we pasken like Rav Akiva Eiger. That's a given. We pasken like Rav Akiva Eiger. Rov Acharonim, Rav Akiva Eiger. Chazon Ish is in siman צדיק ב, os chaf. Kol zman it's still in the bein hashinayim, that's called balua bitoch; the blood is still inside. It might have left the cheder, but it's still not out. It still didn't leave yet. So you understand that what did he mean by that? Af al pi shelo yatza lechutz doesn't mean— It has to be lechutz. It's very important. So what does the mechaber mean, lechutz then? He means further, lechutz, lechutz. He means outside lechutz, outside lechutz. You see the difference? I caught on to a word, the word lechutz. Very important. You know, I want to talk to you, sechel, sechel. What does the word yetziah mean? Could a person leave without going somewhere? Could you leave your house and not be outside? Could there be such a metzius? Vayetzei Yaakov miBeer Sheva, vayelech Charan. You can leave one place, but you're still going to go to the other place. Is the ikar the yetziah, the leaving the one place, or is the ikar the going to the next place? What does the word yetziah talk? Do you mean leaving the cheder? It left the cheder, but it didn't go anywhere yet. It's still called kibifnim. That's what the Chazon Ish wants, I believe. The mechaber, af al pi shelo yatza lechutz, he's trying to tell you that the ikar is the yetziah. So the Chasam Sofer learns the ikar is the yetziah, the ikar is the yetziah, and we don't care that it went somewhere. The main thing is that it was yatza. Lechutz could mean the minute it's not any more inside. Or you can learn like Reb Akiva Eiger, that it's important that it should leave. Kol zman it's still in the bein hashinayim, it didn't go anywhere yet. And that's called what? Lo yatza. There's two definitions to the word yatza. Did everybody understand what I just said? No, I'm not holding there yet. I'm not holding there yet. Yes. Because he holds that's still called peticha tamekor. Oh, so I'm just saying you could learn it means zivas davar lach, and if you learn the Rekivei Eiger's way of learning the Mechaber, then everything's beautiful. It has to be zav, but it has to leave somewhere. Af al pi shelo yatza lechutz, into the prozdor. There's two ways to learn the Mechaber. Can I go a little further? I'll go a little further. I believe that that's already the answer to the question why the Mechaber doesn't bring, Meran doesn't bring, the misdazea gufo here. Why? Because if his ikar chiddush is the mihu, he's trying to define mihu, so the misdazea gufo is irrelevant. Are you trying to tell me hargasha, or are you trying to tell me a chiddush, mihu, it doesn't have to be yatza lechutz.

Let me go one step further. Are you bored yet? Are you bored? I'm asking, are you bored yet? No. Be patient. Be patient, okay? Please be patient. I'm teaching you something you'll never hear anywhere, anywhere. No way, no way will you hear this. And it's true, though, because it's what it says here. Let me discuss something with you, okay? You ready? Ad shetargish bibsara. Ad shetargish. That's how we know hargasha. Does anybody know where we know hargasha from? You want to be a posek, you have to know this, right? Bibsara, ad shetargish bibsara. That's where hargasha comes from. What are you feeling? You're feeling the blood, bibsara, or you're feeling something different about the basar? What do you feel? What is the translation, ad shetargish bibsara? I want to know what it means. Do you mean the blood? You're feeling the blood, bibsara, or you're feeling something on the basar? So what are you saying? You're saying blood. And what are you saying? Hurt. So you know what the answer is? You're saying what I'm saying. That's exactly what I'm saying. You can learn bibsara means the blood, or you can say that bibsara means the basar. You know the difference? I'll tell you the difference. First of all, if you learn the hargasha is psichas hamekor. Psichas hamekor. What does it mean? What do you feel? You're feeling the mekar open. That's the basar. What do you feel? You're feeling something about the mekar opening up. It doesn't say you felt the blood by the p'sichas hamekar. You felt tichas hamekar. You felt the basar, b'basar. You felt something. The mekar, it opened. But if it's the blood, so you know what you feel? You're feeling, no, zivas davar lach. You're feeling the blood. If you learn that it's p'tichas hamekar, then b'basar means you're feeling the basar. If it's zivas davar lach, then what are you feeling? You're feeling the blood against the basar. You mind telling me, what are the two pshatim that Rashi brings for the word nidah, the translation nidah? So Rashi says two pshatim. The first pshat Rashi says is, what is nidah? Nidah is—it's a lashon of flow. The second pshat Rashi says nidah: choli, madveh, tzamameret. You know the difference between the two pshatim in Rashi? The first pshat Rashi is learning that the nidus is the blood, the flow. The second pshat in Rashi is the nidah has to do with the basar, the body, the choli, the madveh. Do you know what nistazea gufe is all about? Does anybody know what it is? Does anybody know what it is? It's sickness. It's choli. It's madveh. That's exactly what it is. Rashi brings the two. Rashi brings the two hargashos. Rashi brings the two hargashos. I know. You know what Rashi, what he does say? She feels sick and heivarim, and she... Rashi, the Rambam talks about sickness, choli. Choli, choli. We're going to soon show you the Rambam. I'm not—I'm just giving you an introduction. I'm giving you a beautiful introduction. You know what? I'm going to show you, for all those that are still doubt, you know, they're the doubters. Could you explain to me, if you take a look, how does the mechaber bring the yetziah, and how does the Tur bring the yetziah? They use different words, completely different words. Af al pi... shene'ekar mimkomo veyatza... yeah? No? Veyatza teme'ah. V'hu shetagbia yetziah. Teme'ah shetagbia shene'ekar mimkomo veyatza teme'ah, af al pi shelo yatza lechutz. Does anybody have a Tur? You have a Tur over there? LeBeis HaChitzon.

Thank you. You know the difference between yotza chutz and yotza l'beis hachitzon? It's everything what I just said. Wait, I'm crazy? You think I'm making up stuff? I just woke up one day and I decide I have a dream to say pshatim in the hargasha? It says it. I'm not making it up. It says it. It says it. You see the difference? You know the difference between yotza l'chutz and yotza l'beis hachitzon? Could you explain me the difference now? Thank you. Thank you. Yotza l'beis hachitzon. That's right. What is the beis hachitzon? Does anybody know? No, it's not. Of course not. Of course it's past the shinayim. Of course it's past the shinayim. Who? Maybe. What is the beis hachitzon? What is the beis hachitzon? Why does the Torah speak, af al pi shelo yatza l'beis hachitzon, right? While the Mechaber doesn't speak about one word about beis hachitzon. And the answer is gor gor gishmak, because it's true, and I hold it's emet la'amito. Like Rav Avadi says, the Mechaber speaks about nekar mimkomo, psichas hamekor. You do not need it to go to the beis hachitzon. You don't need that. You don't need it to go to the beis hachitzon. You need it to go, yatza lchutz. That's all. It's got to go out. Meaning, it's got to leave the mekor. That's all. Nothing more than that. That's it. That's the Chasam Sofer, that's the Mechaber, and that's pashtus the shita of Meran Beis Yosef. The Noidah B'Yehuda is going to learn like the Tur, that it has to at least go past the bein hashinayim. The lechutz isn't to the beis hachitzon. That's halacha lemaaseh. Now someone's going to come and ask me, what's a negea? What's a negea? I mean, the minute it leaves, it goes. Wait, is it going to get lost over there? So let me just show you how it's negea in halacha lemaaseh, and then I want to move on a little bit further. I'll tell you how it's negea. Do you remember I learned with you a Taz, a peirush from the ha'aros, from the Pri... right, that if there's a shfoyferes, if you put a tube in and it doesn't touch the basar, then there's no problem. Where does the shfoyferes have to go till? It all depends on what you hold. If you hold that it has to be yatza lchutz in order to be nidah, that's all it has to go till. It doesn't have to go into the bein hashinayim. A doctor who puts in a tube should know this, that you don't have to go into the bein hashinayim according to Reb Akiva Eiger. Mashenkin according to the Chasam Sofer, you're going to have to go all the way into the tube. I don't want to go further in this right now because it's not negea, because you're not right holding that far, but I'm showing you the nafka mina lahalacha. And I want you to know that I personally was zoche to speak to Reb Shlomo Zalman Orbach on this, and like I said, he quoted the Chazon Ish. Chazon Ish says that we pasken like Reb Akiva Eiger, so the shvayferes does not have to go all the way up to the makor. As long as it goes to the end of the beis hachitzon, there's no problem of nidah. What? I'm saying very simple. Nizdazeya is a type of hargasha bebsarah. Over here, what the mechaber wants is just the mihu. He's trying to tell you that as long as you are margish byetziaso, you don't need the flow of it; it's irrelevant, the flow. He's trying to tell you that it's not about a flow; it's about a yetziah. And the maaseh yetziah, the maaseh of the fact that blood goes from the cheder out, it doesn't have to flow anywhere. It doesn't flow from the cheder out; it gets pushed away out of the cheder, and then it starts to flow. It's not about flow, and that's the second pshat in Rashi, nizdazeya choli. It's about bebsarah that you feel in the body.

Basar, something is wrong. That the basar opens, something is nizdazea, and nizdazea gufa comes from that. That's one of the... that's where it comes from. It's all in the gufa. It's all in the gufa. Now let me show you something interesting. If you have the Rambam, if you have the Rambam, the Rambam brings the nizdazea gufa, but then he also brings in perek ches, halacha beis. Yep, you take a look at the Rambam in perek halacha yud-zayin is where the nizdazea gufa comes from, and this is what the Mechaber brings down in siman kuf tzadik. And in perek ches, halacha beis, the Rambam brings other things which a woman feels when she has nidus. Go ahead, read, Eliezer. Perek halacha yud-zayin. You have it? Yeah. Oh, and that's what he was referring to, because the Rambam never said it clearly as, but he said even if. So from this we learn this must be a hargasha, but that's where the Rambam comes from. Go ahead. Okay. It's something hurting her. Okay, so therefore, even though she feels, so what do we learn from this? Nizdazea gufa is a type of hargasha. What about other physical, what do we call that, signs? A woman has, sometimes they have back pain, I don't know, they have other things, not nizdazea gufa. So this the Rambam brings in Perek Ches, Halacha Beis. There the Rambam speaks about when a woman has her period, she'll feel different simanim, signs, and go ahead, read them. She will feel, what will she feel? Mefahekes, mitateshet, gas bloating, different things, okay? Yecham besarah, whatever, hot, cold, every woman's different, okay. Now, two questions. Does the Rambam hold this as well is a hargasha? Notice that the Rambam says by hargasha, even though, right, even though it's nizdazea gufa, so this the Mechaber brings down as one of the cases in siman קצד, hargasha. What about this? Is this a hargasha? He brings it as a sign that the nidah is coming. This is a humongous machlokes haposkim. It's a tremendous machlokes. It's all right, it's all right, so it doesn't make a difference. Come, come, come on, God, sit down, it doesn't make a difference. It's all right, it's all right. This is a tremendous machlokes haposkim. Some poskim want to say that no, only nizdazea gufa is a hargasha. What about this? This will be forvestus that her period is coming. You want to know next month, assign that her period's coming, but for the legabi to make a hargasha d'Oraisa, this the Rambam never said it. The Rambam never said it's hargasha d'Oraisa. She starts feeling this, so next time. I know that's what he says. So many learn that the Rambam doesn't hold that this is a case. Ramoish in the teshuvos, Igros Moshe, chelek daled, siman yud-zayin, says no. The Rambam brings this as one of the signs of nida, and this will make a hargasha as well. So any woman feels any of these signs, it's hargasha d'Oraisa, and she's a nida min haTorah. It doesn't make a difference. The question is, do these things make a hargasha? That's the question. The Rambam says that it brings the nidus; mimeila this is hargasha. Others learn the Rambam, and I'll soon show you who, for example, that no, the Rambam is talking about vestes. What does that have to do with hargasha? This has nothing to do with hargasha. B'roshom, the Aruch HaShulchan says clearly that it's not a hargasha. The only hargasha is nizazei hagufo. The Mechaber only brings from the Rambam nizazei hagufo.

Second of all, notice that the Rambam spoke about hatolas mei raglayim. Hatolas mei raglayim only feels nizazei haguf, and that's the only thing you feel. You feel a movement in your body. You don't feel pain. You don't feel all the other simanim that he brings, and even pain. Certain women feel pain when they have their period. That's not a hargasha. The Chashulchan paskens only hargasha is nizazei haguf. What would be the nafka mina? So there's two nafka minas. A woman, for example, who feels pain, she starts feeling all these different simanim. So first of all, what happens if she sees less than a kegris? She starts seeing bleeding less than a kegris. So it depends. If you learn like Remaisha, so it's a mida d'Oraisa, so then even less than a kegris, she's tamei. Mashenkein if you learn like the Aruch HaShulchan, then what is it? Then it's d'Rabbanan. Now, what's the machlokes? What are they arguing? What are they arguing? Gris. Let's say you see a coin size, right? Less than a coin, so on a d'Oraisa she's tamei. On a bigger than—I'm sorry—on a d'Rabbanan she's tahor. If it's only d'Rabbanan, she'd be tahor until she sees the right size. It's a very big nafka mina because most women start saying, Oh, I feel the pain, I feel back, I feel this. According to Remaisha, it's a regular hargasha. It's included. Look it up. It's a mefurasha teshuva. Igros Moshe, chelek daled. I'll answer you, because he learned that these cases where the Rambam says itush, ipush, all these, she feels different simanim, whatever she feels. What's the difference what she feels? But if you learn that it's only nizdazea gufa, anything else, who cares? But it's good for only vestes, meaning for the next month she has to start being choshesh that her period's coming. But she's still not a nidah d'Oraisa because of it. So what's the difference for Moshe? Awesome, so what's the difference? I want to say a mefurashdike thing. If you pay close attention—so if you pay close attention to everything I taught you till now, everything becomes clear. And I'll tell you why. What does it mean, ad shetagish bivsarah? What do you want her to feel exactly? What is it that you want her to feel? If you learn that actually it's totally the two pshatim in Rashi together, which means you have to feel nidus bivsarah. It's true you have to feel besarah, but you have to feel nidus bivsarah. That's called nizdazea eivareha. She feels that her body is moving. There's something opening up and it's moving. Mashenkein, if she has side simanim, that might be choli, but it's not the nidus. It's not the flow that she's feeling in besarah. You know the Chashulchan says it has to be like mei raglayim. What is blood? It's the flow. It's the netzah which comes from a flow of blood. Do you hear what I just said? It's beautiful. It's a piece of art. I'm giving you art. Who here likes art? Does anybody here like art? You like art? You like it? Huh? You don't know what I'm talking about now? Okay, so I'm going to repeat it. Shh, let me repeat. You must know what's called hargasha. You must know it. You must know. It's very important. Why is it important? Because according to some poskim, it's relevant b'zman hazeh. Very relevant. Other poskim make it less relevant because women don't know, blah, blah, they don't really understand, they don't... According to Ramoisha, the ar hargashos which they do understand: pain. Don't tell me they don't understand pain. Oh, they understand pain. There's a whole, what do you call it, pharmaceutical...

Business based on the pain of nidus. So you can tell me they don't feel it? It's impossible. It all depends on what you learn. If you learn that you just have to feel a flow, they don't feel much, especially if they're working. They're not going to feel. What are they going to feel? But if there's side signs, side simanim, then they do feel it. So it's relevant. It's very relevant. And the nafkamina is one simple nafkamina. Let's say she sees a spot. If it's less than a kigris, so it depends. Did she feel? She's asurah min haTorah. If not, then she's mutar. Very simple. A rav: I came, I have a spot. Did you feel? Well, I can tell you what I felt. I felt what? The flow of blood. I felt pain. Oh, point of emotion. That's a serious thing, a point of emotion. It's a chiddush. Not everybody holds like him. A lot say, you feel pain, so what? Okay. I'm going to repeat that it should be clear. Then you'll see how everything fits on the page. Okay? You ready? Let's repeat. I begin by telling you that there are two hargashos, two which everybody holds of: peticha hamakor, and the second one is nizdazea hagufa. Even though it's deduced from a wording of the Rambam that he says, even though she felt, he doesn't say clearly that this is hargasha, but that's implied in the Rambam, and the Mechaber brings it down. I pointed out, for some reason the Mechaber doesn't bring it down over here. We answered that, but that's too much information to repeat. The point being, I want to understand what is the difference if it's p'tichas hamekor or is nizdazea gufah. So I explained to you, let's understand the third one. There's a third one called zivas davar lach. We're not sure if the Mechaber holds of it, but where does it come from? What is the machlokes about? What are you arguing about? And the answer is, the argument is what's called bi besara, which teaches me you need hargasha. Is it bi besara, the flow has to be felt bi besara, or it's the besara that feels differently when there's a nidah? That is the question. P'tichas hamekor, pashtus, is not about the blood; it's about the mekor. It's not the blood forcing it open; it's you feel something open, you feel the body opens up. Mashenkein zivas davar lach is the flow of blood. Rashi explains nidah two ways: either nidah is a flow of blood, or nidah is a choli, it's a sickness, which means the body, there's something the body feels not well. So I'm telling you, taking from that, now we understand the next chakirah. What's called nizdazea gufah? Does nizdazea gufah mean that the body feels sick, it's a besara? So the next thing you could take is if the body feels different sick, it's also good. What's the difference what sick he feels? Ma she'ein kein, if you learn that it's the nidus that the body feels, so then could be the eivarim, our nizdazea like hatolas mei raglayim, which is the case that the Rambam brings. What causes? You're not sick every time you're meitel mei raglayim. You feel nizdazea gufo because you're meitel mei raglayim. Every time a person goes to the bathroom he feels sick? What are you talking about? And what's the answer? It has nothing to do with sick. It has to do with the body taka feels, the b'saro taka feels, but what does it feel? It feels the dezivus. Darcha Shulchan says that sick is nothing. It's all not nigei; all this is not hargashos. These are not hargashos. You're right, the next month you have to start worrying from then, but this is not a hargasha to make it a d'Oraisa. Darcha Shulchan is in kuf pei daled, se'if katan nun tes. Okay. Let's ease up a little bit, because I know that this might have been hard for some people. I want to ease up a little. Zivas davar lach, all right? How do we pasken l'maaseh?

That's an interesting shaila, right? We just learned on our page, the Pischei Teshuva quotes the Noda B'Yehuda, and even the Noda B'Yehuda, there's a question: is it like the Chavas Daas or the Noda B'Yehuda? How do we pasken l'maaseh? Okay. L'chora, l'chora, there's no one big to argue on the Noda B'Yehuda. Who's going to come and say, I want to be machria like the Noda B'Yehuda over the Chavas Daas, over the Chasam Sofer? And who's going to be machria in a thing like that? Rav Moshe is machria, by the way. Rav Moshe says that the ikar lahalacha is like the Chasam Sofer. But af al pi kein, you should be machmir like the Noda B'Yehuda. Ikar lahalacha, Rav Moshe writes in Igros Moshe, Chelek Daled, siman Yud-Zayin, os Zayin, that the ikar lahalacha is like the Chasam Sofer. We pasken like the Chasam Sofer. But l'chumra, we're going to say like the Noda B'Yehuda. Why? He says, Rav Moshe, because the women don't know what they felt. So it's possible they felt more than they claim that they felt, and therefore even by the zivas davar lach, we're going to go l'chumra. Kach pasken, all the poskim, including Rav Ovadia Yosef, to be machmir like the Noda B'Yehuda. The question becomes, so let's say she feels a zivas davar lach. Let's say she feels a zivas davar lach. Should she be? Should she check? This is a big issue, and let me explain to you what this issue is. Women go to work, and they can be feeling all different types of zivas davar lach, so they have to run to the bathroom every hour, every two hours. I mean, what should happen? It's a big problem. In the olden days, women stayed home. So every time they were froma women, they would sit by the Tehillim, and every time they felt zivas davar lach, they could check. You have a meeting over there, [unclear], you're the secretary of a big, big CEO over the company, and you have a zivas davar—Excuse me, one minute, I gotta go to the bathroom. Excuse me, one minute, I have to go to the bathroom. She'll keep on checking. What do you do? So the world is samech on two big gedolim. One is the Tzanzer from the Divrei Chaim, in Chelek Beis, Yoreh Deah, siman samech-vav, and says that you're right, we're going to be machmir on a zivas davar lach, but you don't have to check a zivas davar lach. You're not mechuyav to check. Otherwise, it's going to be all day long. You're going to have to run around—he brings it down that way, he brings it down—otherwise, all day long. ... Yoreh Deah, siman reish chaf-beis, os daled, the Taz says this. Who? Everybody paskens. Lemaaseh, you're not mechuyav to run around checking. Not mechuyav on a zivas davar lach. So she's temeiah. The Moishe argues. The Moishe says she's mechuyav to check, because since we're being machmir like the Noda B'Yehuda, and you got to check. But, says Rav Moishe, what happens if she finds nothing? So on a normal hargasha, if she finds nothing, she's tehorah. Since b'ikar this is not a real hargasha anyway, so if she doesn't find anything, she's still tehorah. We'll be machmir on one. We're machmir to check, but if she finds nothing, we can be meikel. This is R' Moshe's chiddush. First shitah is you don't even have to check. So nothing, she doesn't have to check. There's nothing to check. Ma she'ein kein, according to the second opinion, she should check. So if she finds something, she's tamei. If she finds nothing, says R' Moshe, she'll still be tehorah. Tremendous chiddush. What does it mean, that doesn't need to check? She's tehorah, that's it? She's tehorah, and that's it. There's nothing to check. She doesn't have to find anything; she doesn't have to check. That's right. I went to look, harbeh vadai paskens on this, because it's a very, very crucial point. Don't forget, I just finished telling you that Rav Ovadia himself says that the Mechaber holds that the ikar is the ptichas hamakor, shetargish b'tziah means the makor, and the zivas davar lach is mamash a chumra b'alma like you never saw, right? So I went to look. I found in Taharas Habayis, siman zayin, se'if daled.

That Imamish says the same thing like R' Moshe, that if she was bodek, and if she didn't find, then she's tahor. Mamash like R' Moshe says. Oh, I wasn't sure. What do you mean? Do you pasken like R' Moshe that you have to check, or does he mean in case she checked? If you did it already. I don't know. I don't know. I think it's something you should write him a question. Did he come and say that should you—he doesn't say? Now, I have a shtikel raya. I have a shtikel raya that he holds you don't have to check. I'll tell you, I have a shtikel raya. In siman aleph, se'if daled, and in the Mishmeres HaTaharah on the bottom, he speaks about a ziva's davar lach, and you found pachos mi'kigris. So according to the Noda B'Yehuda, you're tamei, right? Because there was hargasha, so it wouldn't make a difference. But since we don't really pasken like the Noda B'Yehuda because the Mechaber holds, because the pesichas hamakor, you're tahorah. I have a question for you. Go check. Check to see, maybe there's more. If there's a chiuv bedikah, right, and you found a piece, you didn't find the complete thing, so why do you have to check? What do you need? Let's say you have a hargasha. I want to know, halacha l'maaseh, if someone has hargasha—what? So he's tahor, he's telling you. So I'm asking, why don't you go check? If you held there's a chiuv bedikah, so the chiuv bedikah doesn't go away if you found the chatzi gris. If you checked and you found the marah tahorah, fine. But if you found less than a shiur, so go check to see if there's more. What? Isn't the fact that she's tahorah itself telling me that it's not a real agrasha? She found less than a kegris. They found less than a shiur. If you would have held like the Noda BiYehuda that it's a real hagrasha, it wouldn't matter. That I know that he paskens not like the Noda BiYehuda, but I want to know if he's mechuyiv to be bodek. Moishe, everybody paskens. Maybe it means that, like, she found—she doesn't feel that there's anything, like— Again, if you have a zivas davar lach, sir, could you read me what I'm talking— you saw it over here? Yeah. Tell me. Tell me something, sir. You know what I want? These guys are sitting here looking like I'm just darshening. You ever heard anything like this? You ever see anybody take apart the Taharas Habayis like this? I'm asking you, you ever saw anybody? You don't think it's a shtarke diyuk? I want to know what he holds. I don't understand. He didn't tell me to go check. Tells me like Reb Moishe, in case you found that it's okay. I don't know, it's very good, maybe, but do I have to check? I don't know. And at the same time he says that if I found less than a kegris, I'm tahor. Go check. Okay. Where is it? It's on the shelf. Now. How you said it: siman zayin, se'if daled. Siman aleph, se'if daled. Okay. Now, what happens in case she has these zivas davar lach? So if you're machmir like Reb Moishe, you're in trouble, right? You're in big trouble, because you have to keep on going to check. So either you're paskening like the Chassidim, the Tzanzer, the Naizer, to get it, leave it alone. But if you're Litvak, or if you think that you made a good diyuk in Reb Ravadiya, you have to check. How many times do you have to check, though? So you see, in kuv tzadik, you have to know, it's brought down, if a woman has hargashas and she checks three times, and there's a chazakah that it's not motzi dam, you don't have to check anymore. But which hargasha? Could you come and say she felt three times psichas hamakor, and there's no such thing, because psichas hamakor — ein psichas hamakor bli dam. But if you hold zivas davar lach, it's not a real hargasha anyway, so it's like simanim that she has in the guf. So let her check three times, and then she's finished, she's off the hook. It's all done. So these are the two eitzes. Now, I want to show you three nafkaminas lahalacha. Are you with me or you're completely... you with me? Okay. I want to show you three nafkaminas lahalacha if we pasken like the Noda BYehuda, or we pasken like the Chasam Sofer. Halacha lmaaseh, showing you right now, halacha lmaaseh. Tell me, how would you — you know what, let me ask you a question. How would you pasken? So a lady comes to you, she tells me, I felt zivas davar lach. What would you say? You're a posek. You're gonna look in the Mechaber, and you say, vhu shetargish byetziaso, then you know.

Oh, one minute. It's not so clear what he holds. I don't even know what he holds. And let's say he even holds not like the Noideh B'Yehuda, right? But a lot of poskim are telling me to be machmir like the Noideh B'Yehuda, right? Right? Yes or no? Yes. Okay. Let me tell you a few nafka minas lahalacha, how we pasken. You ready? The first thing we spoke about: should you tell her to check? It all depends. If you don't hold like the Noideh B'Yehuda, what do you tell her? Check. Don't check. The less you check, the better off you'll be. No checks, cash. Try not to check, okay? The less you check, the better off you are. Yeah? You know that rule, right? What happens if she checked, b'eid she'eino baduk? She put on underwear in the morning, and she didn't check to see if it's clean. Eid she'eino baduk. No? According to the Noideh B'Yehuda, it's not going to help you anything. Because if it's a real hargasha, and you check b'eid she'eino baduk, it's not going to help you nothing. It's not going to do nothing for you. It's a hargasha. What? It wouldn't make a difference. If you had a hargasha and you find the mar'eh tamei, you're finished. It's not nigei'a. Eid she'eino baduk not going to help you. Eid she'eino baduk only helps on a keses. Eid she'eino baduk doesn't help where there's a hargasha. So it all depends. Another nafka mina lahalacha. Comes to the Rav, and the Rav looks at it. It's a very iffy mareh, somewhere in the middle. I don't know, it's a safek. So if you learn like the Noda BiYehuda, so it's a safek d'oraisa l'chumra. Mashenkin if you're only machmir like the Noda BiYehuda, like Rav Avadia and Rav Moshe, only because of what reasons? Chumra b'alma, so safek would be what? L'kula. Shevet HaLevi and others—I do this all the time—Shevet HaLevi says like this: many poskim hold that since the Noda BiYehuda is not real, the Noda BiYehuda is just, v'imezak lehachmir, vimachmir, so when in doubt, you can be meikel. Final and last nafka mina. Yeah, it's very simple. If you hold—if let's say it's a safek, so if you hold the Noda BiYehuda— You can't tell. It's somewhere in the middle. It's something which is— Final and last nafka mina: if she lost it. You know how many times they lose these things? Ah, so I want to talk about that. So the poskim say, you know what, since it's only a Noda BiYehuda, it's hargasha is even davar lach, so therefore you can be meikel. You can be meikel; she lost it, nishkefelech. I want you to know that today's poskim cancel, okay? What they cancel is knas. They put a knas on you. They say, you know what, if we come and say that it's okay because she lost it, she'll never watch it. She'll say, I lost it, I lost it, I lost it, I lost it. I want you to know, yeah, that you have to know in what case it is. Meaning, by a zivas davar lach and she made a bedikah, then you could come and say— Listen. She should have, she should have been more careful, right? Mashenkein if it's ne'evad, it got lost, which means let's say there's nothing there. She was in the middle of a work day, you hear, and she had a zivas davar lach, and let's say she wiped, all right? She didn't go and make a bedikah. It was in the course of the day. Maybe you shouldn't put a knas on a woman. I just say the time. Huh? If it's a real hargasha, then it's aser. But if it's only a chumra, so therefore you could come and say, listen, she deserves a knas. Who says if she made a bedikah she should have been careful? Okay. I want to end with the following nekudah, and this is easy, so whoever's getting up now because it's too hard, tell them not to get up because it's hard. They should sit down and learn something very easy. V'afilu lo ra'asa ela tipas dam kechardal. She saw a tipas dam kechardal. How big is a chardal? Does anybody know? So there's an interesting Shach over here. Who wants to read the Shach? Kechardal. V'hu adin pachos.

It's even less. Kach kasuv ha'agah b'shem, b'shem, b'shem, and kach kasuv ha'achronim u'pashut. So if it's even less, why say chardal? Why say—just say kol shehu. What? We learn from Mishnayos. Now, if it's even kol shehu, what? By colors. Chardal has something to do with colors, and a chanami, chardal is not to do with size. The chiddush of chardal is even on kol shehu. The chiddush of chardal is not the size, because it's even on a kol shehu. Matza dam kechardal has to do with the size. I don't have the Tosafos Rosh in front of me; for some reason the yeshiva doesn't own the Tosafos Rosh on Niddah. I ain't shom Tosafos Rosh's kasha. Why talk about a chardal if it's even on a kol shehu? Two more and final points. Shai, I have to leave, rabosai. Let me finish, let me finish. Let me finish. U'mihu, mishetargish bo shenekar mimkomo v'yatza, temeiah, tamei, af al pi shelo yatza לחוץ. Okay? Even if it didn't go out. What would happen if there's no hargashah, but you know for sure that it's from her? We spoke about this, right? We spoke for the Torahs HaShlamim. Let me ask you a different shailah. We spoke about a case where she makes a bedikah, and because she made a bedikah, so we know that the bedikah outweighs any hargasha that she would have. Remember such a rule that we said from the Rambam, from the Rishonim. Is that vadai or safek? Is that vadai or safek? Is that vadai or safek? Okay. Keshe'isha bodekes, omrim she'afilu hi lo hirgisha, tzarich afilu tipah. Even a small drop, what's the halacha? It's considered as if she had a hargasha because probably there was hargasha. So my question is, is that a vadai or is that a safek? So the Rambam uses a lashon that it's vadai hargasha. Why? Because there's a chazakah rov dam is ba b'hargasha. Most of the dam comes b'hargasha. Most of the dam comes b'hargasha. This Sidrei Taharah says it's only a safek. You know for sure that there was hargasha? You can't know for sure. Rov, possible. It's only what? Rov. If it's not 100%, it's a safek. If you learn that any dam sheyatza me'isha is tamei even without a hargasha, so it's irrelevant, right? It's a difference. Zicha came from her and didn't come from the sky, right? She makes a bedikah with a clean cloth. You're a sneaky guy. You're a sneaky guy. He's a sneaky guy. Sneaky guy. Okay. This talk, rabosai, is a very important discussion that we have to make. And we're going to continue, obviously, at a different time. I don't have time to continue with this. It comes out there's three reasons why, if a woman makes a bedikah, she's tamei: either there's a chazakah that she had hargashah, or it's a safek d'Oraisa l'chumra that she had hargashah, or since it's vadai yatza migufah, then what's the halacha? She's tamei. And this the poskim say. I have a question. How could this be called a vadai yatza migufah? Maybe there's a makor. Why is this called a vadai yatza migufah? That's called a vadai yatza migufah. So we're going to continue from this point, but I just want to end off with something easy for all those that didn't enjoy because it was way over their heads. So I want to end with the following thing. The Mechaber—I'm sorry, the Rema—brings down, V'ein chiluk bein pnuyah l'nesuah l'inyan issa nidah. What's the chiddush? The Rema has to tell me devarim peshutim? What's the difference? I mean, why should there be a difference?

If you look at the bottom, the Torahs HaShlamah says, Chidushim nifla'im, chidushim nifla'im. Lefi mah d'isa b'Shas, b'soif perek haMapeles, ifnei mah amarah Torah needah l'shimnei sheragel v'katzbah haTorah tehei tameiah shivah yamim? The reason for niddah is only because otherwise you'll get sick of her. So that's only shayach by your wife. It's not shayach by a penuyah, okay? So kamashmalan the Rama that there's a din niddah even not that way. Comes along the Acharonim and they say, What are you talking about? It's only a drash, it's only an asmachta, it's only stam. You make a whole halachah out of that? The Rama has to tell me that the issur niddah is only by a penuyah? All right, what's this Rama really nogea? I'll tell you what this Rama is really nogea. Should a penuyah go to the mikvah if she knows she's going to do the aveirah? It's a big question in modern times. Today's crowds, unfortunately, have many, many penuyos that do aveiros. She's anyway going to do the aveirah, so she might as well become tahor, save herself from an issur kares. Penuyah is only a lav, and according to some shitos, it's not even a lav. It's not even a lav. So maybe she should go to the mikvah. So the Rivash in the teshuvos says clearly, Chas v'shalom, chaita niskar. What, are you trying to help people do aveiros? Let her be chayav kares. It's great. Please, be my guest, be chayav kares. What, are you going to be matir her so she should go and do an aveirah, make it easier for her? The Rivash, chayav v'kayam, famous Rivash. Many rabbis, and I didn't call them rabbanim on purpose, many rabbis in today's society say that was in those days, because it wasn't rampant. It wasn't rampant. Masheh kein, masheh kein, today's time, you have to be matz. You have to, you have to, you have to. Many mikvos, unfortunately, I want to tell you a secret, have special hours for pnuyos. It's a very sad situation. I'm not going to say which communities, but in many communities they have special hours for pnuyos. Now, the kitzur, the kitzur. To make a long story short, I asked Rav Reuven Feinstein what does he hold about it. Told me something very interesting. He said their cheshbon is a right cheshbon, because what you're doing, you're saving them from issur kares. The Rav has no right to pasken that you should do that, like the Rivash says. But on a one-to-one basis, a friend to a friend, he should be meya'etz them that they should go to a mikvah. The Rivash says the psak that a rav shouldn't pasken. You're giving a green light to an aveirah. But if you know that someone is going to be over the issur, so therefore they should go. This is bein pnuyah, bein nesuyah. Okay, we're going to stop right here. Now, I'm well aware that a lot of what I said was way over the olam over here, like it was mamash from some other... It's never going to be easy every day. It can't be, because then I'm not teaching you hilchos nidah, I'm teaching you hilchos chevesbas, mussar, and hashkafah. You want mussar, hashkafah, you have to go somewhere else. What I'm teaching you is hard. It's not going to be easy. It's not meant to be easy. It's meant to be hard, and it's meant to pay attention, and it's meant to fight.