Hilchos Niddah: Veses HaGuf and External Triggers

Transcript

Your tes was kavatai dei mikri. So here we have not mikri. Kol eilu haveses nikvaim al yedei mikra. Covered mikra. Piyakah pamachas. So the Mechaber talks about the mikra, right? Kol eilu haveses nikvaim al yedei mikra, ein echad kovea im chaveiro. Ella, rather, kol shepiykah shalosh pa'amim, v'ra'asah kovea veses. Aval piyakah pamachas, nistatshei pa'am, ein mitztaref. So in other words, if you want to have mikra, it has to be a one mikra. You can't have different mikra. Halachah, it's interesting, the case that he brings: piyakah pamachas, nistatshei pa'am. What about if it's piyakah two times and nistatshei pamachas? Same thing, michoev, right? What about piyakah pamachas, nistatshei pamachas, and then there's a third thing, pamachas? Charoses, the same thing. So why does he bring this case? Lamah mevi ta dugma zu? Chidush. That even though it was two times, and then there was piyak, still ein mitztaref. And why does he bring these two cases? Because they're very close. Mistasha and pika is the ruach, so maybe it's, maybe it's kemat the same thing, maybe. We're soon gonna learn that Reb Akiva Eiger doesn't like this case. He has a psak in this case. You saw Reb Akiva Eiger? Eiger? So again, let's start again. The case is mikri. Kol eilu avestes shnikvoyim al yedei mikri, right? Ein echad kovea im chaveiro. So you can't have one with the other. Tzarich lihyot oto, oto hamikreh. Mikrim shonim lo oseh vest. What's the case? So he doesn't bring a case of what, chad, chad, chad. He brings a case of one and two. How about two and one? Maybe two pamim pika, pam achas nistashta. How about one, one and one? Doesn't bring all these cases. So the shayla is, why not? Why not? So you can come and say, it's all right, forget it. So you can come and say, because, forget it, forget it, you can come and say because it's me'od karov, it's very close. The cases are all very close. Why are the cases close? Nistashta, pika, it's all the same case. One, two. Reb Akiva Eiger says not like that. We'll soon see. Hagah: ochlah shum v'raaso, and she saw. Ochlah botzel v'raaso, and she saw. Ochlah pilpelin v'raaso, so she saw. Yesh omrim shekabolah vest lirois al yedei kol achilas devarim cham. So there's a common denominator. The common denominator is dvarim chamim, dvarim charifim. L'choira, charif and cham is the same thing, l'choira. Usually they use the lashon charif. Here all of a sudden we use the lashon cham, hot. Maybe because that's al yedei charif it becomes cham, maybe. And why does he bring that? Because it has to have some kind of physical change to the body, otherwise there's no explanation. In other words, what happens if she eats chveis chocolate, chocolate, chocolate, and chocolate, okay? And b'chol mikreh that she eats chocolate, it does it. Yeah, but chocolate has no real effect on the body. Maybe it has an effect on her body. Maybe chveis it has some kind of chemical effect. So the reason why he says dvarim chamim, because the yesod is not dvarim charifim and the common denominator is charif, but l'choira the common denominator is that it does something to the body that could explain, that could explain why she has a nidah, why she has a noivel. Ve'emor, ha? Lama katuv chamim? Charif. Ela pshat hu, chamim zeh ha-totzaah, machmas ha-charifut, v'zeh ha-hashpaah she'oseh laguf. Lachen ba ha-or.

It has to be something that explains. Stam. Al kaponim, ochlo shum, ochlo batzel, ochlo pilpel, v'ra'asi yesh omrim. Now, does it make a difference if it's cooked or not cooked? Because we'll soon see, it has to be something. We'll soon see. We'll soon see. But al kaponim, the question is, what happens if it's shum that's cooked? What happens if it's batzel? Batzel that's cooked is very sweet, right? There's nothing sharp. It's fakert, it's a sweet food. Maybe it's lav davka. Ochlo shum raw? Did any of the Chinuch books say raw, cooked? I don't remember seeing this ever about it. Huh? Why not? Because it's not charif anymore if you cook it. So I'll tell you the truth. If it's a question of chamim, I want to tell you something very interesting. Should I tell you something very interesting? The batzel and the shum, it's not mashpia from the charifut. It's mashpia from the chom. And you know where the chom comes from? The ingredients of these things make blood flow, make very good blood flow. I don't know if you know that. Huh? They're blood thinners. They're blood thinners. So it comes out that maybe there's no difference. You want to know something? They tell you this: if you want to eat chlei shum, it's impossible to eat it raw. Cook it a little bit, then eat it. It's not charif anymore. But it still does the same thing. Why not? But you eat raw, raw, raw, raw garlic, you die from it. You go crazy from it. When they tell you eat garlic, they cook it. What happens if you ate it in a vitamin form? Today they make vitamin forms of these things, you know, a garlic pill. Well, a pill also could be, whatever. Spice. I understand what you're saying, it's the spice, not because it's a blood thinner. I'm saying, but l'choira not. I'm clarifying, but maybe, so then the difference would be if it's not sharp. What happens if you cook it and it's not sharp? Maybe it's not negea to this halacha. The books don't talk about these cases. I don't know why not. Okay. Yeish omrim shekabola vest, lida על ידי אכילת דברים חמים. Now when he says dvarim chamim, does he mean sharp, or maybe he taka means hot, hot? So let's say you take something which is not sharp, and you cook it, and it's very hot, and it has the same effect on the body, raises the body temperature. Would that apply also? It says, אכילת דברים חמים. לא כתוב דברים חריפים, כתוב דברים חמים. So maybe, let's say she ate shum, she ate pilpel, and then the last time she had a soup that was very hot, and it rose the body temperature up. Would that be the same halacha? How about that? Do the Chinuch books talk about that also? Okay. Yeish omrim, שכל מה שראתה על ידי מאכל דינו כמו שתראה על ידי קפיצה, שמקרי ראיה על ידי אונס, ואינה קובעת וסת אלא עם היום. So according to the second shita in the Rama, you need yamim; it has to be murkav together with yamim. ויש אומרים שדינה כוסת שתראה על ידי מקרה שבגוף קובעת, או אפילו בלא יום. So either it's vest... Kvitza, or its vast, ones. Kevash shetihei al yedei mikra shebegufa. Now, what does the mechaber hold by these cases? Now, l'choira he's quoting a Beis Yosef, since Beis Yosef is shem Tosafos. So what's the pshat the mechaber doesn't bring it? I mean, it's funny, no? The Rama has to bring what the mechaber says? Mah pshat? ... Maran. ... Lama hu lo meivi mashu atzmo kotev? Hu tzarich lechakot, he has to wait for the Rama to bring what he says? Kan nireh, uchach mipo, shethemechaber held that's called al yedei mikra. There's no chiluk between that mikra and this mikra; it's all the same thing. So it's called vest al yedei mikra. Now, l'choira, vest al yedei mikras l'choira kvitza or ones? Which one is it? Or guf, which one is it? Kvitza, l'choira, mikra, something that happened. So would the mechaber hold that you need it in yamim, huh? Mikra, mikra, something that happened. Happens by itself, not by you. Mikra means something happened, which means is that you caused it to happen. Mikra.

L'choira, that's what it means, right? Yeah? Yeah? No? You learn differently? How do you learn, yeah? So this is all piukim. This is mikra. Mikra is piuk. Yeah. I agree with you, I understand, because he says piuk, but I'm getting to that. That's exactly. You're one step ahead of me. You're one step—I'm not holding there. I'm going to say that. You're one step ahead of me. What does he call mikra? What does a mikra mean? Mikra means that something happened, right? Not mikra should be guf. Mikra, because otherwise it's not mikra. The story is not mikra shebeguf, unless you learn that he taka learns that there's no chiluk between mikra of the guf and mikra from the outside. Od dilma, maybe this is taka about guf, and that's why it talks about chamim. Remember I explained to you, chamim could mean something that happens in the body. So the body is—it's a change. It's not pshat she ate something and that triggered, so it's the hot from the outside, the sharp from the outside, but rather it's like guf. If she would not eat, she would not cause this. I understand. In other words, again, let me start again. Either the pshat is that it's something that happened and that triggers it. What's that called? That's called an outside mikra. Then there's guf, reaction of the body, right? So what is this case? This case, l'choira, is something from the outside, something that you did that caused it. L'maaseh, he brings the case: kol elah v'eses nikvoi meidei mikra, kovea chavera ela. Kol shepiyka—these are cases of the guf, mamash the guf. So who says that the Rama's case is nichlal in this? Because I ask you a simple question: why does the Rama bring down what the Mechaber himself says without the Mechaber saying it? Why doesn't the Meran bring down that there's something called vest al yedei dvarim chamim? Let him say that. And the teretz is because that's called mikra. That's nichlal in what he said before. That's all according to him, mikra. There's no special case. But wait a minute. Now what do you call mikra? Mikra means an external thing that happened, kfitza, or do you mean mikra means even piuk? Now l'choira from the Mechaber's mashma, it includes everything because he calls it piuk also. So I'm asking you, so when he says dvarim chamim, does he mean because it's hu adin oto davar? The mikra of me-eating is the same thing like kfitza, but kfitza is the same thing like guf. I dilma, since this is not kfitza, this is not mamash kfitza. You know what it is? It's something in the middle. It's the guf. It's the reaction. It's the guf, that the guf reacts to the chom. The guf reacts to the chom. I dilma. Or we could come and say that even kfitza is that way. Now what makes—since she jumped, so there's some kind of a biological reaction in the body, either heat, or what do you call that when a person has the energy? What do you call that? Not stress, the energy when someone has adrenaline. The adrenaline goes. Mimeila, that makes heat, and heat makes the orech. We're gonna get to that. I don't know about splitting pizza yet, not yet. But I'm trying to understand why the Ramo has to talk where the Mechaber decided he doesn't have to say anything. And the teretz is because the Ramo held that the Mechaber did speak. So why does the Ramo have to speak it out? Because he's grabbing saying three shitos. Maybe it's for the ikar is the three shitos. A dilma, the Ramo is learning not like the Mechaber. You, Mechaber, come and say that what is it? It's called a mikra, but wait a minute, depends what mikra is it. Is it like tefitza, or is it like mikra shebegufa? Now the case you brought was piyka. Piyka is mikra shebegufa. Mikra shebegufa needs yamim or does need yamim? Mikra shebachutz does need yamim, says the Ramo. Wait a minute, you have to identify: is it mikra shebegufa, or is it mikra shebachutz? And that's why the Ramo adds and speaks over on top of the Mechaber. This is tochan hadvarim. We'll continue 3:15. Okay. Baruch. יפה מאוד, huh? Matok. Hashem. Matok.