Hilchos Vestos: Veses HaOnes and Veses HaGuf—The Difference Between Trigger and Bodily Siman

Transcript

Okay, so today we're going to do the end of Yud Zayin, Yud Ches, and Yud Tes, and we're moving quickly. Now, I'm not going to go through a lot of cheshbonos of numbers. We'll just get yesoidos, because in the next two seifim, Yud Zayin, which is—Yud Ches is a hemshech of Yud Zayin—and Yud Tes, we have vest ones and vest haguf. אז בוא נדבר מה זה vest ones ומה זה vest guf, ומה החילוק ביניהם. That's today's shiur. The number game, the numbers, gimmel, daled, kuf, kaf, it's too much. It's going to be too much. אנחנו לא נגמור את הסיפור, so we have to... כן. אני אחזור על זה, אז אחר כך תגיד אם לא דיברנו על הנקודה שלך. אנחנו חוזרים על זה עכשיו. רק היום אנחנו מדברים כלליות, החילוק, the difference between vest guf and vest ones. So we spoke in Yud Zayin, kol vest שנקבע מחמת אונס, that the vest is nikva from an ones, מחמת אונס, from an ones. And then we said, כגון שקפצה. And we spoke out that the Ramo has to say this. The Ramo says, כגון שקפצה. Maybe, just to give you an example, or maybe to be precise, precise, דהיינו, במיוחד, בכוונה, הוא נותן את הדוגמה הזו. Right? Kaftza? No, kaftza for a reason, kaftza. You know why? Because it's not so clear what it really is, and we'll soon see why. So first of all, what is called ones? What is it? What's an ones? So we said over from Tosfos, Maseches Niddah, daf samech gimmel amud beis, it doesn't come memeila, ela al yedei tirch. It's a lashon of a Tosfos. It doesn't come memeila, which means it's brought about. The word ones means that it comes not by itself, but through something, al yedei davar, in tirch. In other words, there's a ones, it was pushed, it was shoved. You say al yedei ma'aseh shel tirch. That's not what he says. I was medayek in the Tosfos that he doesn't say al yedei ma'aseh shel tirch, but rather al yedei tirch, which means it's forced, which I told you, gevaldig, Baruch Hashem, bashiur hakodem, that the word ones can mean she'ata me'anes eta. You're forcing the orach. I can, but not להגיד שאין מעשה בכלל. אני לא אומר את זה, אבל אני אומר שהנקודה של ones, הכוונה שones הוא מאנס את האורח. He pushes, he forces the orach. And that's what it means. It's lo ba memeila, ela al yedei tirch. So pashut you can say al yedei tirch ma'aseh shel tirch. Kavanah, it's a tircha. We can even say it עוד יותר. Al yedei tirch means it's forced. It's pushed, not memeila. It doesn't come by itself. It's triggered, triggered. It's caused by something. Okay. The Razoh, I think the Shevet Halevi speaks about the case of zrikot and bedikot. You saw the Shevet Halevi, I think he's quoting the Razoh, if I'm not mistaken. It was based on that, that it's not done midas. It's not done midas. Now what does he mean by that? You saw that lashon? You don't have the Shevet Halevi? You don't have it? Go ahead. It's not done midas. Ma kavana lo ba-midas? So I understood what he meant to say was the ma'aseh. The ma'aseh wasn't intended, which means something happened out of the ordinary. Because otherwise, what does it mean, midas? What do you mean, midas? What do you mean, it's never midas. It's never on her own, ratzon and kavana. No, I'm saying it happened, kegon she-kaftzah, which means something out of the normal. Something happened. She had to jump out of the way. Mashu meuchad kara. For example, a truck was coming, so she jumped out of the way. It's a davar kaftzah. Im lo mashal, hi kofetzet midas? I don't know. I was clarifying.

She does exercise knowingly. Is that called vesta ones? I don't know, is that considered vesta ones? Kaftza means kegon shekaftza. How many times was she kofetz? What's the lashon? Kaftza. She jumped. Tell me, if a woman jumps, she's supposed to see? I mean, but she's that fragile that she jumps and she sees? I mean, it's a nebach on her, no? And if she does exercise, so she'll see all the time? I mean, what is kaftza? And the answer is, kaftza means she jumped out of the ordinary. You have it? You have the Razah? What does he say? Read it. I just looked at it quickly. I don't have time to finish. This I saw, yeah, but he doesn't quote the Razah. I thought he quotes the Razah. Go ahead, go ahead, al yedei zrikah dam, yeah. You see, the case of zrikah, the case that she has a zrikah, I mean, that's not a normal story. Huh? That's not what I meant. What I meant to say was, the chiluk between zrikot means that it's something out of the ordinary. I don't know, let's say a woman jumps around. I don't know, she's doing exercise, she's dancing lessons, I don't know. Maybe that's not called vesta ones. Kegon shekaftza means something unique. It's not tohichiot, lo davar ragil shel kol yom. Something unique. Kegon shekaftza. You know, if you wanted to use a lashon that's common, you would say, you know what, kishi koftzas. She jumps and she sees. We're not talking about so much that. We're talking about kaftzah. She did something. She jumped. V'rasa and she saw. Shayach. It's lo muchrach, aval shayach. L'hagdir, mashu meyuchad kara, lo ha-standard. Standard is, lo yeh best bonus. The third thing we brought was the Chasam Sofer, pachad. Now does he mean pachad pitomi? Pachad lo ragil? What happens is she has anxiety. She's a woman that says she's an anxiety woman. I don't know. I just told you over three things that it says. The first thing that it says is that it's a lashon of a toisis: lo ba memeila, ela al yedei torach. So I explained to you either it means that the tircha brought it, or the pshat is al yedei toirach, the toirach forces it. It's not memeila, but toirach. It's not clear what toisis means. You could translate toisis two ways. Kolim lehasbir es hatosafos pashut, shelo ba... ela hatoirach asah es zeh. It's not really the words of toisis. Lo ba memeila, ela al yedei— I should say, al yedei hatircha. Al yedei hatoirach could mean that it's forced. She's not— hamaaseh shelah garam et zeh. It's forcing it. The toirach is forcing. It's being forced. Okay. Second thing we could clarify about vesta haguf — I'm sorry, vesta ha'oines — we could clarify and say that what does it mean, mi'das? What happens if she did something knowingly? She does exercise knowingly, or it has to be something pitomi lo agil. The third thing is the Chasam Sofer. Chasam Sofer says that it could be pachad. So what happens if the pachad is constant? Or what happens if the fact it's not al yedei ma'aseh? There's no ma'aseh that's causing the... זה מה שרציתי להגיד לך. פעם הקודמת, רציתי גם להגיד לך, יש אפשר להגיד בלי מעשה בכלל, רק אפשר לחלק מעשה שהיא עושה מעצמה למעשה שנכפה על כורסה. אם אישה עושה פיהוק, היא לא בוחרת לעשות את הפיהוק, בלי שהיא תרצה היא מפהקת. אם אישה נבהלת, יש מעשה, הגוף שלה זז, הידיים, הראש. אין פחד שהגוף לא יזוז, אין מצב שהקטע תהיה... יש אישה שהיא מפחדת, והגוף שלה זז. חייב להיות טיפת מעשה בגוף. Not muchach. Every pachad means that your body is moving. What? Not muchach? Huh? בוודאי, העיניים שלך זזות. העין, מה שהוא יעשו זה, אתה לא יכול להיות אותו דבר בלי שום...

Shin, but ze maaseh mea pachad. Ze lo pachad. אז השאלה אם זה מעשה שהיא עושה או שנעשה מעצמו. זה יכול להיות. אני לא רואה שיהיה ממש הגזור. הגוף שלה זז קצת, I don't see it. חייב להיות. כי אם לא, זה לא נתבע לה. אם לא יזוז לה כלום בגוף, אז היא לא נתבעה לה. עוד שאלה. זה חשבתי על זה גם כן. נגיד שאולי המעשה גרם את הפחד, נגיד ככה. So it is a maaseh. It doesn't mean pachad, the fear. It means the maaseh, the cause of the pachad happens, right? So that's external. I mean, that's somebody else already. It's not her maaseh. What happens if the maaseh is from somebody else? What happens if somebody comes over to you and scares you? Huh? I don't know. He could beilah by people different. Or she brought it on. No. He could beilah means the hitting itself right now on her face. It's hurting. I don't know. ממי אומר לך? כל כך ברור שזה הפשט בחסם סופר? אני לא יודעת. היא פוחדת. אוקיי, זה משהו הפחיד אותה. Who said? אז איך היא עושה מעשה של פחד? You know, when we were little children, there was something called... משחקים, we used to play מחבואים. What's it called again? מחבואים? Huh? What are you saying? What? No, I'm saying here. What is he, what, what, what? I know, but I'm asking who, is it מוכח? Goy shekaftzu, ... ma'aseh. But what about the chamsov that she got scared? There was no ma'aseh, so what's the chamsov talking about? I know pashut is that it's a ma'aseh. ... katuv kaftzah is ma'aseh. But I'm asking a different question. What happens, pachad — pachad from what? There's no ma'aseh. Teretz is, the other guy did a ma'aseh. Who said? What happens if she's poychet for something that she's an ones? In Israel there was a game called puchdim. In other words, yitzchak poched. Poched, they used to play with it. It was a game, but there was nothing that you should be afraid of. You go into a dark room, so there's a ma'aseh? She's scared because she went into a dark room. There's a ma'aseh? You mean they're going into a dark room? And that's a little bit... Zeh ma she'rotzeh lomar. Ma kavanah? Vest oines. What does it mean? Okay, it's a little ... It's a little ... why I'm saying this. Kitzur, eino vest mishum pnei ha'ones ra'asa, because of the ones she saw. Okay, now, what happens if kaftzah v'ra'asa, kaftzah v'ra'asa, kavlah a vest l'yom b'lo kfitzah? Keitzad? ... Harei nikva echad b'Shabbos ... harei noda shehayom gorem lo v'lo haya kfitzah, u'kvar nikva yom zeh gimel pe'amim v'chol kiyoitz b'zeh. So what's the halacha? The halacha is that if she was kaftzah, v'lo ra'asa, so what? Harei nikva echad b'Shabbos acher. What happens if she was kafatz the day before? What happens if she's kafatz the day before? Okay, so I want you to take a look. See if—what? I know. I said, no. Right, no. Okay, so take a look at the Taz. Let's take a look at the Taz. It says, the Taz like this: Ein a vesh mipnei ha'ones rosa. Zeh d'loi k'das haTur. Glad, read. Zeh d'loi k'das haTur shepasak lamed beis. Right. So what's the—what's the halacha? That she was kafatz the day before. So it's called a vest hayom. Yeah? You hear? Yeah? Yeah? Right. Because she was kafatz the day before. So what do we say? No, no. It's only b'oto yom. If you want to tie the vest hayom to the kfitzah, it has to be b'oto yom, right?

Ah, in chof by pik, b'oto yom, כתוב. יכולים לדייק, ואני לא עמדתי על זה. אבל על כל פנים, pik, by pik what is it? Pik is not kach. What do we say? The pik of etmol is good enough. וכן מה שכתב ... ובסעיף ח' פסק בשולחן ערוך, שפיק של עשר ... גרם, והיינו כדעת הטור. ולכאורה דברי השולחן ערוך סותם זה, ולא קשה מידי. So let's read the Taz, ולא קשה מידי. Ready? דשאני פיוק, דלא מקרי אונס. Pik is different, because it's not called an ones. What is this Brisker Torah here? It's different. Why is it different? Because it's not an ones. It's Brisker Torah. זה שם אחר. יכול להסביר לי מה החילוק? לא. זה לא אונס. So why? יש חילוק. קופץ זה הוסת המעשה, וזה לא תלוי במעשה. So let's see what it says. ולא קשה. ... אפילו למאן דסבירא ליה דקפיצה לחוד לא קבע וסת, מודים בפיוק, כמו שכתב סעיף י'. הטעם, דפיוק הוא מצד טבע האישה, להיות כן משעת ריוסה, ממעשה הליכה שבה, from the extra moisture. כמו שכתב בית יוסף ... שפיק של עשר גרם, כדרך הנשים כן, מה שאין כן בקפיצה שאינה רק אונס. Okay, so he's saying it's just the way it is. Well, what is he saying exactly? One is ... maaseh. He's telling you metzius is that? I don't know what he's talking about. You know what he's talking about? You're happy with this? A response to the ... concept of fashion. It has nothing to do with anything ... You're adding something. The Yesef says that. That's what it says. The Yesef says that. That's what the Taz says. I see it in the Taz. What do you see in the Taz? ... something is happening inside her body, therefore the guf responds and whatever happens, right? It's metzius he's telling. Right. And whereas Krita, she decided to jump for whatever reason, and maybe it'll happen, maybe it won't. I don't see, why do you need all that? Just say, just, it's now, v'loi kashya mishi, d'shani piyuk, d'loi mikri ones. What is he talking? Just say the metzius is different. It's not ... similar, something's coming. Ones, like Rabbi said, is forcing, pushing. So start again, start again. What's wrong with just saying that the metzius is that way? Just say that this is different. I mean, you know it's not the same. Tell me something. If a guy has to go to take a shot, yeah, and if he drinks the day before, it's going to bother him. We should come and say, but it says that the day before is not a problem. So what are you going to say here? But this has nothing to do with drinking for a shot. It's a different story, right? I mean, the answer is that this is, yeah, and this is not. One has nothing to do with the other. What is all the word, I don't know what the whole seif is about. D'shani piyuk d'loi mikri ones. It's not called ones. It has nothing to do with anything. ... What does that have to do with anything? You just say the metzius. This is mechayev that esmol to today, this is not mechayev. First hear what I'm asking. First understand what I want. What I want is, I want you to learn and explain to me what's the difference between piyuk and ones, and the teretz is they have nothing to do with each other. What are you talking about? Answered, if let's say she gets her period the day before and she bleeds the next day, what are you gonna say? The day before doesn't count? There's nothing to do with this. That's a different story. The normal way is that the day before means she's gonna bleed the next day. That's what it means. Mashenkein by ones, it doesn't mean that, so say that. זה מציאותי, אז תגיד, תגיד פשוט. ... לא מקרי. ... תורת אשת אח, you're talking about yevamos. The shem ervah falls off, but the Torahs eshes ach still stands. I said, Rebbe, I don't mind to be rude. What do you mean? What are the words Torahs eshes ach? I don't know what you're talking about. What? The stain of the Torahs eshes ach. What? She tells me, The Torahs, the Torahs. She starts screaming. I said, Slow down. I heard the word Torahs. I heard it. But what are you talking about? Shem eshes ach is the issur. How could you have a Torahs eshes ach without a shem? What are you talking about? What'd you say?

Because, yeah, loy mikri oinus. Taknit pashut. Zeh tzarich lihyot kodem, v'zeh lo yavo kodem. So what are you talking about? All right, let me ask you a question. Let me ask you a question. If you hold that one thing is talui in the yayin, if you hold that a certain vessel is talui in the yayin, it's just the kvitzah, or the oinus brings out that yayin, so is it shayach to say the esmol to today? Is it shayach such a thing? Forget about it. If he meant to say metzius, just talk. I don't say, I spoke to a doctor and the doctor told me it's that way. I don't—what's the kashya? What's the question? Hayita tzarich l'hagid kacha: sha'alti rofeh, v'harofeh amar piyuk me'etmol zeh siman layom, v'klitzah me'etmol lo siman layom. Finished. V'zeh ma shelamadת. That's how you learned it? Scary. What are you talking? I don't— that's the Taz. That's all these lines in the Taz. He should just say, sha'alti rofeh, v'harofeh mamash zeh ken v'zeh lo. V'hashe'eilah tipshit. That's all. It's a stupid question. What kind of question? Don't say that. Piyuk is lo mikri oinus, and that's what he says. V'afilu man d'shvia l'kvitzah l'chud lo kava vest, modeh b'piyuk. He's modeh by piyuk. Why? What is he bringing in the din of piyuk l'vad? What does that have to do with anything? Why is he bringing back the halacha if it could be l'vad or it has to be in the yayin? That's what he's trying to clarify. Piuk is independent. Mimeila since it's independent, so therefore it could be a thing that it could be from one day to the next. Even though the case that we spoke about was piuk with the young. We don't care, but that's what he's trying to prove, that it doesn't have to be. Afilu lo kaves maida b'piuk k'mo shekasuv, see if you test. Hataam, the piuk hu mitzad teva. That's where he explains it. He's going in a roundabout way, the piuk mitzad teva isha, because he's trying to say that it has nothing to do with the yom anymore. The piuk is mitzad teva isha lihyos kein mishas re'iyasa, mimosri aleicha sheba. So it's not a siman to the day; it's a siman to the orech. One is a goyrem to the day, and the other one is a siman to the orech. But he doesn't want to say that it's just not nogea from one day to the next. Kvitza me'et l'mal shayach layom, zeh lo, zeh katuv po. Is that true? Piuk me'et l'mal is shayach po, says the Tur, says the Taz, etzli zeh stira. Can't hold, can't hold, can't hold. So how did you guys ...? Kvitza shel etmol. Piuk says, b'gufa isha v'zecheres. So just say that the piuk of etmol shayach layom. Just say, b'metzius the piuk is a teva isha. This has nothing to do with teva isha. So what? It doesn't mean — that's what you're saying. So just say it. ... lo shayach, lo sheni. What are you talking about? He's saying deeper. He's saying more than that. He's saying even if it would be shayach to... Even if there is a connection, of course there's a connection. If he just meant to say that the kvitzah shel etmol is b'metzius not shayach l'yom, so that's it. So just say that and finish. You with me? Yeah. So what does he mean? What does he mean? Im hayah kavanah rak shekfitzah shel etmol lo shayach l'yom, אז תגיד פשוט, הקפיצה של אתמול לא שייך ליום. זה, הקפיצה של אתמול כן שייך פה. Of course it's shayach, otherwise you're wasting my time. What, are you wasting my time here, the tour, the Taz? It is shayach. V'af al pi kein, in hilchos kvias yom, in hilchos kvias yom, from the esmol to today you can't have a—you can't work a kvius of esmol to be kovea hayom. It doesn't work. Even if there's a connection. That's the pshat, of course that's the pshat. And that's what he's trying to—toilit—could piyuk work by itself? Does it have to be done in the yom? Because it's all this lamdus that we spoke this previous year. If it's all about the yom and this makes the yom, so then maybe even if it is connected, but it can't make from esmol to yom. It doesn't work. Piyuk just means that it's coming. It's a siman that it's coming. The siman—what's the siman? When the siman is, it's not negea what the siman is.

So it's not the piyuk that's making the vest. It's the piyuk that's telling me that there's a vest. It's not the piyuk shezehu set haveset. Hapiyuk מראה לי שהווסת. So it's lo talui bayom; it has nothing to do with the day. What was the day? If this day יוצא, שאם חמש דקות לפני השקיעה היא קופצת, וחמש דקות וחצי הכוכבים ייראו, it wouldn't help. אז זה לא עוזר. That's what I'm telling you. Because it's zman אחר. I'm showing you, but that's halacha. I'm telling you a chiddush. That's what I'm— that היה הראיה שלי. What happens if she's kofeitzes and ten minutes later it's the next day? What, is it lo שייך? היא קופצת— what happens like this? I'll give you an example. וחשבתי על זה הרבה, הרבה. I want you to prove me I'm wrong. אישה קופצת, ובמשך שלוש שעות she sees. זה אותו יום. באותו יום. אותו אישה, אם היא קופצת ביום אתמול לפני שקיעה, וחמש דקות— Does that make sense to you? And then you say because it has nothing to do with each other? I want you to write this down. I don't know, maybe I'm wrong. Maybe I'm wrong. Right, I don't know either, but I'm clarifying. I want you to write this down. אתה רואה את ההיגיון פה? It's pashut. Otherwise, what are you talking about? I'm asking you a question. Ilan, my next-door neighbor came with a big shaila, big shaila. What happens is she has a lot of cockroaches in her house. She's jumping all over, she can't, you know. She claims it's the cockroaches; really her husband, she's running away from him. But all right, that's— I'm just kidding. So what happened? So she's jumping, yeah? And whenever she jumps, a big jump, three hours later she sees. Does the kfitzas hayom make that the seeing later makes, right? Kfitzas hayom, right? This woman jumped, not today, but she jumped 20 minutes before shkiah last night, 10 minutes before shkiah last night. Three hours later, it's already the next day. What would you say in such a case? It's called esmo? What's that called? What are you looking at me, right? I'm asking you. I mean, she jumped 20 minutes before shkiah. No, no, five minutes before shkiah. And then she saw the blood the next day, three hours later. So the kasha is what? Yeah, so I'm asking you. Should be the same, right? I don't think it is. It's called kaftah esmo. No. I don't know, I'm looking. I don't see zman. You know what? Could you take out the Chinuch book and show me that if there's Talyan zman, then I'll take it. So I do know. Could someone help me? I need help. There's an inyan of hachnasas orchim, okay? So I'm asking halacha l'maaseh: kaftah esmo, when is the esmo? I want to know what esmo. Could you look it up? Last case, Shabbat shehuzdal. So what? It's a pashut question. It shouldn't be a question, because those cases where she's jumping saw it. I'm asking you in this case where it's esmo, and I'm wondering on the esmo story. Here, the esmo case, she jumped yesterday and she saw today. So I'm asking you, the esmo could be a chiluk between 20 minutes and 20 of shkiah? Who said? Where does it say? Shabbat shehuzdal, she saw. Yeah, Shabbat. You know when Shabbat she jumped? Five minutes before shkiah. But it's yom rishon. But it's within the same three hours. I'm asking, she saw the day before, Shabbos. She was kaftas on Shabbos? Yeah, she didn't see. But it was five minutes before shkiah she was kaftas. And after havdalah, two minutes later she saw. I want to know what the halacha is. It's called esmo and yom rishon. I'm asking why. I don't see it. If you're telling me there's a lo shayach letmol, what do you mean? That's not— you mean a coincidence. This time is because it's two different days? The other two times it was the same day. But, master, but you can't tell me it's a lo shayach letmol layom. You can't say it, unless you learn that it's a new din in the day itself. It's not dinim in esmol, because esmol has no shaychus to today. You can't come and say it's shayach because esmol and piyuk and piyuk is different than siman haguf, like you said it. Because by kavtzah twenty minutes before and she saw twenty minutes later, just because it's a different day, it's not shayach? Of course it's shayach. Okay, let's move. Let's— davar shalemus, little davar shalemus. Okay, let's move a little longer, yeah? Now, what is the chazakah's teretz? No? No, you're not maskim? You're not maskim? What's the chance that that's going to happen every month? I don't care. It doesn't make a difference.

What happens if it happened? That's our question. The third time it happened. I'm asking halacha l'maaseh. What's so difficult? Halacha l'maaseh, she was kofatz, and two hours later Shabbos is over, and she normally sees through three hours. So what are you going to say, that doesn't count because it's esmol? I know you don't know, so I'm asking you the— If she's getting a raya from something which is not his case. The case in the Gemara is she jumped, she saw immediately, and then third time she jumped, she saw two hours later. That's not the same thing as saying she always sees two hours later. Maybe that taka would count for tomorrow. I don't know, so find out. That's what I'm saying. So find out. Find out. Yeah. Okay. But that's a Rashba. That's a Rashba. Okay. ... שדרך אנשים הוא לפעמים כן, מה שאין כן בקפיצות שאינן רק אונס. זאת אומרת שהוא אומר ש... ... אבל אין הדרך בפירוש. ... ואין הדרך... ... כן, משא״כ ממו״י עליך שבא, כמו שכתב בית יוסף בשם הרשב״א. ... שאפילו נאמר מינה שפיק של אסמל גורם לאחד בשבת שתראה, שדרך הנשים הוא לפעמים. מה שאין כן... הסוף משמע ככה, התחילה משמע כמו שאנחנו. Okay. Now. If you tell me ככה, אז קשה, אז אין הדרך בשעה ויש הדרך בארבע שעות. Okay. So let's see further. What, what, what, what, what? Shulchan Aruch paskens what? What does he pasken? Let me hear, dude. The first halacha, I'm saying, if jumping different days, also there's no kvius of the kvius. Even though if Vali is going to see the blood by the kvius, there's no kvius. You're jumping on the same day, fifteenth of the month you jump, let's say three days later you see. But that's not called kavua because it's three days later. Why? You have to do jumping. Okay, now let's see like this. There's an interesting Rashba, because the truth is the Beis Yosef's Rashba is a little different. Did you see the Beis Yosef's Rashba? It's just a little different. He said it the way you said it a second time. He's taking out what he likes from the Rashba. Let's see how the Rashba brings it down. Let me see how. Go ahead, read. Right here. Yeah, I think, if I remember correctly, Beis Yosef brings it down. Yeah? No? Which one? Yeah, no. Yeah, no. Now what does he—he's going a different shitah, that even the sheets that hold that you need yamim over here, by piyuk you don't need. Now listen carefully. You ready? So the way I'm learning, it's because b'metzius it can't be toleh in yamim, which means he's telling you a chiddush. And even though we pasken not kvitzas l'chud, we pasken kvitzas b'harkavim yamim, by piyuk we'll be machmir. Why? Yeah? Piyuk hu askin. Lama? ... af al pi she'einah ella machmas ha'ones, v'chol shetikva eina machmas ha'ones lo kav'a la veses, aval veses ha'guf ad rabah, ha'orech hu d'gorem la mikrim halalu. Who made this, the Shulchan Aruch. That's what I told you, the Shulchan Aruch. The Shulchan Aruch says, kol veses shenikva... Machmas ha'oines. Don't say it's nikva from—it's machmas the ones, which means is the veses is there. It's machmas the ones. So therefore you need, what says the Rashba? Ya, yamim. Mashenkin by piyuk it's the other way around. What's piyuk? Piyuk works this way: ma, sheha'orech is gorem the piyuk. Siman. When it's a siman, there's no yamim. What does yamim have to do with anything? It's the opposite. It's the opposite. It's gevaldik. It's a mashal diparnu, it's a mamash mashal diparnu. The whole shiur was—

Okay, I want everybody to repeat after me. Listen to me. It's gevaldik. It became babur. Again, let's start again. You ready? Who could tell me over the Taz's question? Tell me the Taz's question. Over here, the Shulchan Aruch paskens. Cannot be korea about tzmol. He says that's korea. That's not what the kashya is. That in case it was esmol, that's not the kashya of the Taz. What is the kashya of the Taz? The kashya—who could tell me the kashya of the Taz? No? Etmol vayom. Over here it's mashma etmol. No good. By piyuk is mashma etmol. Here's good. And what is the answer? Let's say it the way Ilan said. Tevah isha—this is tevel, not tevel stomach, ma'aseh goyim. Okay, that's what you said. Not that way, but yeah. Now I know you didn't say it with the little tznus. Of course not. You took it serious. You still hold you said right? I still don't see the difference in what Rabbi concluded right now with the Beis Yosef and the Rashba and what I said. Okay, so let me explain to you. You can't come and just say etmol vayom. The way you made it sound is that the chazakas of ones doesn't work from one day to the other. It just doesn't work. It has nothing to do with anything, because it's an external thing. So this is different because it's an internal, so mimeila it could be from one day to another. Are you maskim that that is a science project, that something has—you're talking science? So it should have been very simple, the Taz. Sha'alti l'Rofe, v'Rofe אמר שאין זו קושיא; זה קושיא של טמטום. It doesn't make sense. One has nothing to do with the other. Are you maskim that that's what it should have said in the Taz? I don't think this is, this is yet again, this is not a kasha, period, end of story. There's more here in the Taz. I'll tell you how I understand the Taz, the way I explained to you in the beginning. If you learn kfitzas haderech, so the means is you don't need yayin. But if you hold you need yayin, so what are we learning? It's not the kfitzah that caused it, but it's actually the kfitzah which makes your yayin have nes. It's not the kfitzah which brings a period. It is your period. This is the day of her period, but the only thing is, usually it's 21, but when she's jumping, then it's not 18. Kol vesh shenikva. The ves, her regular ves nikva, but it's machmas ones, something has caused it. Mashenkein by piyuk. Piyuk is not about the yayin. Piyuk is directly to the orech itself. This is to the yayin ha'orech, and this is to the orech. What would be the difference? The difference would be is, therefore piyuk doesn't have to worry about yamim. There's nothing to talk about yamim. There's no discussion of yamim בכלל. It's directly to the orech that's coming. Now read the Taz. Taz is saying gevaldik. Taz says it's not called machmas ones, and then he continues, and I, by piyuk, do you need yamim? No, and he goes—why does he care about that piyuk doesn't need yamim? Forget about yamim. Just say directly how you say it, that the day before has nothing to do with—mashenkein by piyuk it does. No. Piyuk is not relevant to the yayin. Piuk is relevant to the orech itself. It's lo shayach, it's lo nogea layom; it's nogea lorech atzma. So I explained to you that hagam hamaskan, that the way the he brings the Rashba here, it's mashma that it's like what he said. I'm not disagreeing with you. The end of the Rashba is mashma, yeah, Tava isha did, blah blah. It's mashma that. Let's leave the Rashba aside. Rashba says something else. The Rashba discusses in Toras HaBayis, how come, and a chanami, what would be by piuk? Do you need yamim? No. I we pasken by ones yamim. Teretz is a new teretz. Here this is the yom, and that the ones is gorem it. Mashenkein, here it's the other way around. It's the orech that brings the piuk. What does he mean? What does he mean, azatnu d'yom? Therefore don't talk about yamim when it comes to piuk, okay? Huh? What, what, what, what, what? Something seems to be contradictory over here. Wow, what's contradictory? Rabbi's saying that ones means it just brings the piuk. Right. If that's the case, why can't it bring the period early one day? Let her jump on Shabbos, see on Sunday. But you can't come and say that you bring the period.

To bring is the yayin of the period. It's magdim the yayin. So in order to be kovea, the yayin, it has to be the same yayin. Okay, but why can't we just be kovea treats that causes it? Because you see that we need yamim. That's why. Because that's the chiddush. The chiddush is—why? Because ones is not something that happens b'guf ha'isha, b'guf ha'isha, peirush, in her orach, lo ba mimeila el al yadei. So therefore all it does is it triggers the regular orach, and if you want to be kovea a vest according to that, you have to be kovea her vest, not this causes bleeding. I don't understand the actual din. I'm just already saying the actual din, why kefitzah cannot be the gorem, and any time she jumps, she has to be choshesh. Sunday, Tuesday, Thursday. So that was the previous shiur. We learned this why, because I'll explain to you. Jumping to cause an orach is not an orach. The word orach means a period. It has to be a period. It has to be, and that's what he means. It has to be k'derech re'iyas nashim. That's not called a derech re'iyas nashim. You know what derech re'iyas nashim is? Her regular period. But this woman has a fluke that something triggers her regular period. If she has a crazy matzav that she's choleh, yeah, and she bleeds constantly because she's a choleh, she might be a niddah. But in hilchos orach, what's negea to vestes— In your case, it's not ... Who? In your case of the one in three hours ... Yeah. There is no ... Why? Because the whole one is Yom, and it's not three times the same Yom. It's a different Yom. That's what I'm telling you. That's exactly what I'm telling you. That's my raya. That's my raya. What happens in case she saw twice before shekia? I'm not saying of course this shayla. What, you crazy? You don't think she always sees? ... ... Hey! ... So what? What's the shayla? Let me go further. I want you to look in the Pischei Teshuva, seif katan chaf. Read me the Pischei Teshuva, seif katan chaf. No, Pischei Teshuva, seif katan chaf. No! Yeah. ... Now it's Yom shel achar kfitza. Okay, what does that mean? What does that mean? Why would the Mechaber hold like ... even after you already kovea three times with the Yom and the ones? Could be you missed it. Could be you missed what? She's bringing a case now that it was already nikba, and the fourth time was b'Yom shel fanav. Could you listen to me next? Let's go. Next case, l'chavas daas. I know you didn't see, because you're busy talking. Tagoyin Reb Refael Baruch. Let's go. Kaniel Baruch. Go ahead, yeah. Okay. Ein chava daas. Shekasav, im kol haginim pa'amim, ratav yom kfitzah. Rak b'paam daaled, ratav yom kfitzah. ... lo daas macha b'yom rishon, gam ken nigla iminta d'yoma kagarin. V'daas haRav, sham, lo kava rak l'harkava. Okay, slowly. Now, slowly. Let's go slow. You ready? This is not the case where one, two, and then one before. This is a case where it's already three. So I'm asking you a question. What does the tzad to say, Yeah, it ruins it, it ruins it? Or he says, No, it doesn't ruin it. Why doesn't it ruin it? ... shehazeh kfitzah, and then shehazeh yom. We're going to say, you know what? The kfitzah has nothing to do with it. It has to do with the yom. We're going to take the kfitzah out of the story. She saw Sunday with a kfitzah. She saw again something with a kfitzah, and again something with a kfitzah, and then she saw Shabbos and then Sunday. She kafatz on Shabbos and she saw on Sunday. So what was three times?

It's nikva, but then the fourth time is not that way. It's not because of tefisa. So the question is, what does it mean? So one sheetah holds, says the Chavos Daas, koyter mechaber would come out that it's Yom, it's Sunday. Obviously it's not new kviuses, it's Sunday. So those three times. But it doesn't make a difference, so we have three Sundays. Sunday she jumped and she saw. Monday she jumped and she saw. I'm sorry, next Sunday she jumped and she saw. Next Sunday she jumped and she saw, so she's kavua. Then next week she jumped on Shabbos and she saw on Sunday. So the mechaber is going to say, so forget about the kviuses, who cares? Say yom kagarim, it's the day and finished. Say yom kagarim. Bapam echad, ves takuf is nekar, right? But now it's different. What happened was she kafatz vlo raah. Tomorrow only brings that with two cases, she saw twice. Good, so, you know, do me a favor, just read the mechaber and tell me what. Just read this piece. I don't have the patience. So read it, you say what it says. Once you're happy about what it says there, I'll explain to you what it says, okay? No, still not. You're already on Shabbos. If I would think of every drashah and every issue and everything I have to be involved while I'm learning, I wouldn't learn one second. I wouldn't be shayach. You have to cut everything out. Meis, that's it, finished. Adam ki yamas b'ohel, that's it. Really, your three-hour case is actually peshita also. Who? Three-hour case of jump against seeing after three hours is a peshita also. Oh, you've been to the pischitchu? Could be, could be. You test, the previous one. You test. Okay, perfect. Beautiful. Go ahead, read this Chavos Daas. Could be. Yeah, go ahead, nu. אני ... כתב, אם כל הג' פעמים שראתה ביום הכתיבה, ואז בפעם הרביעי ראתה ביום של אחר... Okay, so you want to explain what that is? Right, three times and four. Okay, so exactly what we said. So what is the first shita hold? That ... מפריעה, that what? That she now becomes only... Nothing to do with kvius; it has to do with the yamim. It's about Sunday. What does the second shita hold? Bar kav. Okay, so i yom esmol doesn't work, so what's going on here? No, she just has kavua of kar kav, and this wasn't soiser again. That's not what it says. It's not what it says. Not what it says. He's cheating. He's a cheater. What are you doing? It's not what it says. It says is that it's still called a veses l'kavua. Still, which means she wasn't soisered yet. Again, so but what did the Mechaber—Mechaber was crazy? He didn't understand that he was already kavua for that? No, because there was no raya that it's only that. It's no raya. She happened to have jumped through Sundays. Had she jumped on Monday, maybe she would have seen. And what does the Rama hold? You don't know. So let me tell you what he holds. Okay, so let me explain to you what he holds, and you'll see that I'm right. You ready? Listen carefully. Veses kviusa is never about the kvius; it's always about the yamim. The yom is there anyway. When it's not kavua, it's when it's before the three times, so the kviusa can't establish the yom. Once it's there three times, then the kviusa מייחדת את היום. אבל מה באמת הווסת שלה? היום. Says the Rambam, I have no problem with it. Rambam said, it's beautiful. He's saying like this: it's anyway l'yoin. It doesn't make a difference, it's l'yoin. Ella mai, because it's esmol. The esmol does have to do with today. I hold esmol, like I explained to you, does have to do with today. But since it's not boto yom, so it can't be kovea the yom, but it doesn't mean that it's a stira to the yom. It's a beautiful vort. If you chap this, you're gevaldik. Try to pay attention. I'll say it again. Try to think. This is gaonus. You ready? This is a piece of genius, ready? Listen to it. A dayn. I hear how you said it, but there's no shakla v'tarya, really. I feel like it's just yes and no, not a glatt. It's a vasafik and it's not a safek. I don't hear it. I'll tell you how you could hear it. You ready? Every time there's a vest onis, it's not the onis, it's nikva machmas ha'onis, but it's the yom. This is her period. Her period is on Sundays. You want to know what brings out her period on Sunday? Okay, you're right. It happens to be that it's an onis. If that—

That's what it is. So it's not muchach that it has to be the ones that brings out her period. If she dumps the day before, so what are you going to—there's two ways how to learn the day before. Either the pshat is that it's not negea, so forget about it. That's what the Beis Yosef says. Forget it. It happened the day before. Let's cut it out of the picture. So now she's muchach for the yom anyway. The second shita holds the only reason why we don't have the day before by kfitzah is only because it can't be kovea. But it's not that it has no shaychus. Therefore, if it happened that way, what are you going to say? It's a raya that it wasn't nikva al yedei kfitzah? It's not a raya that it wasn't nikva al yedei kfitzah. Anyway, גם גם זה עשתה. זה משהו כותב פה, היא נפלאה. הבית יוסף אומר בסדר, אז זה היום, ממילא זה היום שלה. But the ones shows me when her yom is. So, granted, in case there's no ones. Good, but her yom is there anyway. The second shita learns the only reason why אסמכתא doesn't help me is because it can't help me kovea the yom. But it's not to make it that it's a stira to that. It's not going to tell me she's not a veses l'kfitzah. The es smol can't tell me she's not a veses l'kfitzah. You know why? Because it does have to do with this. What do you mean? Of course it has to do with this. It can't establish her yom, but it doesn't contradict her yom. Anyone an ...? You with me? How about you? I'm thinking. You hear where I'm going? You hear where the mind is going? You hear it? It doesn't make, doesn't break. It doesn't make it, it doesn't break, because all it does is make the ... anyway. So the problem is it has to be both ... because of that good, but it doesn't mean that if it's a day before it's going to tell me that it's not. ... Go ahead. ... So it's finished. Because you see that there's no kfitzas here. Yeah, but obviously she has to bleed at some point. Yeah, but you see there's no kfitzas, though. But she has to bleed, right? But you see there's no kfitzas. That's what you see from here. Get up, get up and say it. ... Go ahead. ... I still ... that between ... and ... that between ... is basically, anyway, ... and ... I can't explain it. I feel like jumping from a building. It's beautiful. You don't hear it? I don't. It's absorbing. It's coming. Okay, let my ... yeshiva say it over. Go ahead. ... If a woman jumps and sees blood, the blood anyway, she needs to come, even if she didn't jump. The jump only caused, let's say, if the blood was going to come at four, so the jump can advance it, or bring it. But today the time depends on the day. So anyway the blood needs to come. And therefore, if the jump is on another day and the blood is on another day. אז לא יכול להיות, אין לי גילוי של קפיצה, כי ממילא זה החלבות. יכול להיות שבאמת הקפיצה גרמה לרצץ לבוא, אולי הקדימה אותה, אבל אין לי הוכחה שזה בבירור על היום. עיקר הווסת לקבוע, וסת הגוף זה לקבוע את הקביעות שלך, של הימים שלך, את הפירוט שלך. ולכן, אם היא תראה שלושה פעמים, אז תחשוב עכשיו, אם היא תראה שלושה פעמים, ובפעם הרביעית היא תראה יום אחד לפני. עכשיו, למאן דאמר שאני אומר שכן נחשב, אני אומר, אין לי וסת היום שלה. אין לי וסת, זה תלוי ביום, רק הקפיצה מגלה לי יותר. אז אין לי וסת להיום. ולמאן דאמר השני אני אומר, כל עוד ולא הוכח...

לא גרם את זה, ואנחנו אומרים שהקפיצה כן גרם, אבל רק שאין הכרח מזה. יכול להיות שזה גם, אבל יכול להיות שגם היום הכרח בלי הקפיצה. Okay, let's move on. He's looking at the watch. Let's move on. Ilan, I love. I'm here for you. I come from Lakewood for you. You understand how much more time we have? No, I know. Yeah, I understood it that way. No, I did, I did. It's okay. I mean, I'm mistameh if I wasn't giving this shiur, I'd also look at the clock. Don't worry about it. I know Rav Akil's shiur, I look at the clock too, so I don't know what that means exactly. Okay, let's go. You ready? You ready? You're not masking. You're not masking. He's thinking. He's thinking. Okay, let's go. Now let's learn. Could you, like, hear what I'm saying and think, or can't even do that either? Not masking me. One thing for sure, I don't want to see any pee or yawning, no, no, because that's a siman that it's not working. Okay, let's go. Now let's do your test. What is piuk? Let's see what I want. I want something, okay? So I've established two things. I've established that the oynes is gorim, while by piuk is the oirech is gorim the piuk. And I said that the pshat in that is deeper. It's not stam that, it means that the oynes is gorim the yayin, the regular oirech, and the piuk is just a siman that the oirech... and therefore... Piyuk doesn't have yomeru. That's what we've established. Now let's see piyuk. Yesh kovas vest al yedei mikrim she'iru b'gufa. Things that happen b'gufa, in her body, b'gufa, in her body. Kegon she'mefahekes. She is mefahekes. We're not even sure what that is. We'll soon see. D'hainu k'adam she'poishet zro'osav, poiseach piv, motzi kol, mitateshes, shvulei me'eha, tzirei ha-kadachas, roishim v'kfeidim, da, da, da, da, a whole list. A whole list. You got the whole list. Imvesta ones, kegon shekaftza. If we were satisfied with a simple kegon shekaftza. Hashenkin over here, mamash a whole, a whole—just say, just say anything she'iru b'gufa that we could identify with. B'chol davar sheyecholim litlot, zeh b'zeh, no? Sheyecholim l'hatgid lo, zeh lo kacha. Maybe it's not so. Maybe you have to fit into these things. Let's see what it says at the end. B'chol kiyotze bo. It says, right? ... You do it. When do you see? I remember seeing the words in the Beis Yosef, right? I remember seeing something. V'chein kol kiyotze bo, right? So then it's not just this, right? So what do you want? So maybe the pshat is, he's trying to tell you kafatz is a clear thing. You can identify kafatz. Yeshayah יכול להגיד שהיא לא קפצה כשהיא כן קפצה? זה אי אפשר. או שכן או שלא. אבל דברים האלו, יכול להיות שזה לא, it doesn't happen. You know, it's all about dimyon. You know, it's very, it's very fluky things. That's why maybe he comes and he gives you a whole list, and it's not מספיק just to say, כגון שקפצה. יכולים להגיד, yeah. כי יש כואבת וסת, על ידי מקרים שאירעו בגופה. Okay, now I want to see just a few things. מסתתש דרך מטה, חוששת בפי כרסה. What does חוששת בפי כרסה mean? Stomach ache? What about stomach, growling? Does it have to be pain? It has to hurt? And שיפולי מעיה. What, you have a stomach lower, but whatever. What is the word חוששת? Why don't you say כאב? Just say the story, כאב. I'm not sure. I don't think it's true. I don't think she has to have pain.

Discomfort, bloating. The word chaysheshes means issue. She has issues with her eivarim. So now you're not even talking about specific things. You're talking about very, very general things. Okay. Let's take a look at the machlokes. D'hainu, k'adam shepoished zro'oisav machmas koved, oi k'adam shepoishe'a peiv machmas koved, oi k'adam shemoitzi kol derech hagaron, which is a machlokes Rishonim. These are three different shitos. It's strange that the Mechaber is busy with this. It's very, very strange that the Mechaber has to come and give you all three pshatim. I mean, usually he's machria. I mean, and if it really makes no difference, so just say it's all the same. It doesn't make a difference. Let's see the Shach. Let's see the next case. V'chein im misateshes derech matah. So what does that mean? So let's see the Shach, se'if katan nun gimmel. Here, se'if katan nun gimmel, the Shach. U'medaber Rambam peirush haMishnayos says, hainu milmaalah. Hainu milmaalah. Easy. I don't know, maybe it's burping. Ifahekes. I wasn't sure if that's what it was. That's how you learned it? Hu hu, what, what, what? Moitzi kol derech hagaron? Okay, okay, I wasn't sure if that's what it was. Anyways, b'kitzur, alright, v'nir'eh d'inyan, the l'inyan dina shnei emes. They're both true. What, what is this? I don't see that in anything. He brings it, and not only that, if he felt to be choshesh to bring all the different pshatim, so bring up, bring here also both pshatim. I don't know, it's interesting mechaber. He chose here, I want to go through all the details. Here it's not necessary to go through all the details. I'll just give one pshat, Mishnateshes. Let me ask you a question. Let me ask you a question like this. What does it say here? Harei ze vest. This is a vest, okay? V'chol ela vest b'gufeihem zman yadua, kol paam shegufo... vest, v'im ba vest haguf l'zman yadua... eino chosheshes. Yeah? Eino chosheshes, right? Okay, so let's see what the halacha is, chosheshes. Yeah. Sheb'chol paam shehi chosheshes meihem, asur l'shamesh. Right? So here he speaks out, what does chosheshes mean? Chosheshes means asur l'shamesh. All the time he speaks about chosheshes, he just writes chosheshes, and here he stresses chosheshes, says the Taz. Go ahead, read it. Ah, ein lah akshos. Yeah. What does it have to do with kvius, even if it's not that? Does anybody understand what he's talking about? I didn't quite get it. It's not his ikar point, in other words. So therefore don't pay attention to my kashya. My kashya is why he writes it; the teretz is because he wrote it, because he needed to have extra ink in his pen. You have a teretz to the kasha? I don't really see. It's interesting. What? No! No! Okay, no. What do you mean she's choshesh? No, she's not the way it's saying it. She did it three times, not every single time she's what? Just say she's chayshesh. No, she b'chol paam she's chayshesh, meihen. So you're gonna ask the same question. What do you mean? She's choshesh even without that. But he's just trying to bring out that this is how you kovea this vest. B'chol paam she's chayshesh meihen, asurah l'shamesh. I like something else. You know what I like? You know what I want to say? I want to say a moreydige vort. Is this vest vest? No, it's not. Piu, peh's not vest vest. Vest, we know what the halacha is by vest. He's trying to say there's a special halacha she'chol paam she's chayshesh, she's asurah l'shamesh without the kvias vest.

You missed my point. Shekol paam shehi chaysheshes, levush shechoshesh. So what's the pshat, the choshesh? Because it's the techilas havest? No. No. By ones it's that way. By ones the pshat is, it tells me that the orech is here, the yom of the orech. You know why she's asur l'shamesh here? Because there's a siman that it's coming. It's a different type of kvius vest; it's a whole different sugya. Let me say it again. How did the Rashba explain it? Here, come, Ilan. How did the Rashba say the chiluk between ones and piyukes? No? By ones the pshat is, because there's a kvius. So we know what the halachos kavua and eina kavua, we know these halachos. Here we're skipping the kvius. We're not going to the yom. We're going straight to the orech ba; that the orech is coming. What's Rebbi's chiddush, that you only choshesh b'shaas maaseh? No, I'm not saying any chiddush l'halacha; it's just the way he speaks it out. The reason why the Mechaber doesn't come and say it's a regular vest and that's all, because he's saying a whole different svara. It's not a regular vest. The Mechaber is trying to teach me it's not that the vest is the day and here it is. Kol paam shehi ro'eh, chaysheshes. But he says it in the peirush somewhere else. Why do you have to say it here? Where does he say it somewhere else? It's a lav vest. That's why he speaks out. I'm telling you a different svara. It's not pashut. Whenever she has it, she has her kvius vest. It's not like by oines that whatever happens, you know it's nikva. This is a siman. U'meileh, therefore the siman means, go be choshesh va'asur l'shamish. Chosheshes, every time she has these warning signs, it's not that she's asur alz vestes. How's that different from siman chaf-daled? Read me siman chaf-daled. Kulam ein chosheshin lahem ela l'shaatan. Right. Because now he has to write asur l'shamish. You're missing the point. What do you want him to write? Of course, only choshesh, and therefore there he's telling me what the issur is from the choshesh. Here it's not. Here he's telling the way he said the issur, instead of saying that it's a vest, just say it's a vest and that's all. What's the Taz's kasha? Just say it's a vest and we'll know that. The question is, why should it's asur when it's asur even by oines? That's not— mimeila that's his kasha. Instead of saying that it's a vest, kavua, when it's asur, just say it's a vest kavua. Mimeila that's his kasha. His kasha is asur l'shamish is mashma that on vest she'eino kavua it's not asur l'shamish. So I'm telling you because he's not discussing that, says the Taz. I don't mean that. Mimeila, what's your question? What are you talking about? The answer is, but you still have to explain why you wrote asur l'shamish. Why do you use such a lashon? Just say it's a vest. It's asur l'shamish. It's not a regular vest. Who? By oines we don't say that it's also asur l'shamish. Oines is that it's a vest. She didn't see anything there. She woke up in the morning, today is my day. I know she's asur l'shamish. The asur l'shamish is not the reason. It's not the din l'maaseh. It's the vest that it is. What is it? It's not a vest and therefore it's vishartem es bnei Yisrael. It's a siman, mimeila it's asur l'shamish. Shekol paam shehi chosheshes, she can't have tashmish. That's what it is. It's not your regular kvius vest. You don't have a dinei kvius vest. We'll see that it does, but not completely. Not completely. It's a little off, a little different. Okay. Now. I want to say a gevaldige chiddush. You ready? I'll say a chiddush nifla, chiddush nifla. You ready? Im atalon nehenin, zeh b'seder, patur. D'lo yachol kabol schar. I want to say a chiddush nifla. You ready? If you're gonna learn here, if you're gonna learn, listen good. If you're gonna learn that this brings the orech hayom, let's say it brings the orech hayom. You ready?

So this is what brings it. So really it makes no difference, all the story. It's whatever brings, whatever her siman is. It's her own personal siman. What's the difference? Let's say she has eye twitches before, so then it's eye twitches. What do you want? It's really irrelevant. Just give me a whole list of things, right? Because whatever brings the oirech, and she's supposed to have an oirech, so the mechayev is the oirech, and the siman is a siman to when the oirech is. But if you learn that be'etzem it's not oirech, the chashash over here is the siman itself was goyrem the issur tashmish directly, the siman, not the shas vest. It's not the regular din of veses, and in Hilchos Vestes we mechadesh simanim that bring on that tachshomi vestes. It's asur l'shamesh, that it directly, it directly tells me that, listen, the oirech is coming, so that itself is the issur. What happens if her simanim have nothing to do with oirech? What happens if her simanim are גרם her own personal simanim? It's not standard. In other words, if you went to the doctor, the doctor would give you a list of things that would be a sign, oh. But if you come, My toe hurts me, what are you going to say, Has that to do with the oirech? Probably not. Probably someone stepped on your toe, right? That's probably what it is. But you don't understand, every time I come into my oirech, my toe hurts me. Every time the oirech, I feel my hair is dry. Which, by the way, might be a siman, but that's a different story for a different day. Whatever, whatever the simanim are, my personal simanim, would that aser? Or it has to be the simanim that are simanim that have shaychus to nida, that have shaychus to. I think the Mechaber goes to the list. There's a reason for it. There's a reason for the list. There's a reason, I hold, when you read the Shulchan Aruch, there's a reason for the list, because it's not about her. It's not about her orech. It's about bichlal simanim of orech that are going to aser. And we're skipping her orech. It's not about her, because if it would be her orech, then it would be aser alts the orech. Im zaya biglal orach shelah, v'zeh siman she... kemo ones. It's ones. It's a ma'aseh kofer, yeah? Im zaya siman lorech shelah, בסדר. So then, then the halacha would be that whatever it is, whatever her—whatever, kvitza, kvitza has nothing to do with nida, no, but to her it does. That's why there's not even an example, you know that? Kegon shekaftzah. There's no example. There's no need for an example. It doesn't have to have anything to do with ones. It doesn't have anything to do with nida. The ones part has nothing to do with nida. That's right. The chiddush is that it's external. It's internal. So what's the taich? It has to do with nida. So you have to give me a list of what's shayach to nida and what's not shayach to nida. Internal, not shayach to nida? I don't know, that's what I was clarifying, I don't know. What would be if it's internal, and it's not—no, I'm saying, no, no, internal not shayach to nida means it's not. I'm saying something else. What happens if it's siman— Shayich to nida, but it's not—what? Not exter. Right. Right. She sees the blood and she gets the... She gets it. I clarified this shaila. Remember I asked you about this case? What happens if it's not pshat, pachad? Stam, whatever happens. She gets cold and it's not nidah. I asked you this shaila. It's תלוי on how you learn the chiluk between ones and pikuach. Pikuach has to do directly to nida. Ones might have to do with kegon shekaftzah. It has to do with her— that's why we're not giving you cases. You hear? Lo tarich cases. Lo tarich cases, because whatever her case is, there's her case. Masha'enkein by pikuach, it's about nida. You have to find what the cases are that are shayich to it. Let's say it's not shayich to nida. So then it's not. Why, you have orach here? You don't have a siman. Well, what's your siman? What, because you—what does that have to do with you? It's not your orach. They're like hers. So stam safek d'oraisa, that has to do with a different halacha. You know what halacha it has to do with? You're afraid it's coming, be chai, be a ta'ui, and don't do an issur. Mechaber is saying a meidige vort: kol pa'am shechosheshes doesn't become her vest.

It becomes a issur l'Shabbos. It's not pshat it's her vest, and this is a siman directly that the orech is coming, not that her vest is coming. Not that her yom vest. It's not a siman to the yom vest, but it's a siman that something's happening. A meila, issur l'Shabbos. Not vestes like ones. Issur l'Shabbos. Okay, yeah, yeah, you hear it? You'll work on it, or you're just gonna let it go right over your head?