Hilchos Niddah: A Mareh Yarok That Turns Red, Tefisas Ayin, and Paskening by Appearance

Transcript

Ein mareh yarok. Ein mareh yarok. Afilu kemareh hashavesov, kol shekin yarok kekarti. So the Shach and the Taz bring down the Bach, and they both call it a chumra, a chumra. You notice the Taz speaks out clearly, Od himtzi mori chamiz al chumra achas. Himtzi. Himtzi means he created a chumra. So let's see, what is the chumra? It's an interesting lashon: Od himtzi, himtzi chumra. What is the chumra? So the Shach and the Taz both bring down the hainu, keshenisha yarok mitchilasoi vead sofo, aval keshenishtaneh lachar shenisyabesh hakesem, lenaseh adom biktsosav tamei. Now, lchoira it's an interesting halacha over here, because pashtus the yesod of this halacha is a shaila of it's now red. I mean, what's the nidon? The nidon is nishtaneh lachar shenishtya, vnaaseh adom; it's red, right? So what is it? Why is it based on a diyuk of yarok m'techilah v'atzoyf? In other words, when we talk about the heter of yarok, it has to be yarok m'techilah v'atzoyf. K'ilu that the heter, the heter of yarok is when it's completely yarok and it doesn't change. Fakert, it's the other way around. The yesod is if it's red, then it's red. When you want to say that something that changes, now it's red, so it's red. So then the pshat is, it has nothing to do with the heter of yarok. It has to do with now that it's red. If you notice, it doesn't say that. V'chein mari yarok, that's only when it was yarok m'techilah v'atzoyf. K'ilu the problem isn't that it's red. The problem is that it's not a yarok anymore. That if you want to be matir, it's yarok, it's not a yarok anymore. Did you understand what I just said? Try. Did you understand what I just said? I want you to concentrate, because what I'm telling you is the truth. You know, when something changes a color and it turns red, you know what the problem is? It's not that it was once green and it's not green anymore. The problem is that it's now red. Where is the problem? The problem is that now that it's red. So there's a chiddush that when it turns red, it's red, which means is the heter of yarok doesn't apply. So is the chiddush that the yarok can't be applied over here? Or the pshat is that we don't go after the techilah v'sof. D'hainu, k'shenisha yarok m'techilaso v'ad sof. The heter of yarok is only when it was yarok the whole time. That has nothing to do with if it turned red now it's red. I mean, it's as if it's a diuk in mareh yarok. Mareh yarok has to be yarok the whole time. That's not what the issue is. The issue is that when it turns red, now it's red. Oh, that's what I'm going to say. I'm going to say a tremendous chiddush. I think there's a yesod over here, that the heter of yarok should apply.

Because it was taka yarek. And let me use the word in the beginning. The only thing is, since it didn't remain yarek, it wasn't mitchila v'ad sof, so the heter yarek doesn't apply. Can I sell you a broken object? Can I sell you a broken thing, a broken car? I'll claim, you know what, but it worked originally. Before it broke, it worked. Yeah, but it's broken, right? So what do you want from me? So this has nothing to do with yarek mitchila v'ad sof. This has nothing to do with that it has to work the whole time. This is the problem, that now it's broken, so what do you want? I mean, it's broken. Mah she'ein kein, where the issue is not now it's broken. The issue is that once a car worked, it's a car. Yarek is yarek. But even to give it a din yarek, it had to have been a yarek mitchila v'ad sof. It's not the red as much as that it's not yarek mitchila v'ad sof. It's not the red now. It's not that it's broken now. It's that it's not yarek mitchila v'ad sof. That's what it says over here in the Shulchan. Should I repeat it? What are the chances of a ...? Well, you need a little, you know what? Just put some caffeine into a cup and I'll drink. Huh? Don't Arizona, it's too much work. Take a little, the coffees here. Take coffee and put it in water and I'll drink. I have to wake up. I'm so tired that I can't concentrate. Yeah? I'll give you the mashal again. Imagine you walk in to a car dealer, and he shows you a car. You turn it on, it doesn't work. Yeah, but last year it worked. The guy's meshugeneh, right? Look, I'm buying a car. The car doesn't work, so what do you want? Now, there's another shayla. Maybe it's bechlal not a car. Why? If a car never worked, if something never ever worked, so then it's not a car, right? What happens if it works for one day, for two days, but then it stopped working? Maybe not. Depends how long it... depends how long. The chiddush over here is not that now it's red. The chiddush is that it didn't remain yarok, that we should give it a heter of yarok. That's what it says over here. D'hainu, kasav haBach. You see, we're going to read, and then once we read well, things are going to become clear. Okay, look inside and let's read. Kasav haBach, d'hainu that the heter of yarok, it's not that this sugya is now that it turned red. The sugya is, d'hainu, k'shenisha yarok m'techilaso v'ad sofo. Avo kishenishtaneh l'achar shenisyabesh hakesem, v'nasa adam biktzoisav tameiah. Now let me ask you another question. You all geniuses, and you all claim that you learned this Bach. Let me show you how maybe you didn't really learn this Bach. Could you tell me the case? I want to know what the case is. It is nityabesh. It is, that's the story. It's already nityabesh. I want to know, you're talking about a story that it happened already? Thank you very much. This is with caffeine, right? That's the... Okay, forget it. Green... green doesn't... Huh? No, why don't you send this guy? What is he? Maybe he wants to buy a coffee, this fellow. I'll give you a dollar for who is he, you know who he is. No, I shouldn't ask him. Okay, could you tell me, Rafi, since you learned it, can you tell me the case?

No, I know I could read. Thank you very much. What? It did. That's what happened? It happened already? So you're saying two different things. I'm asking. That's what happens or that's what happened? It could happen or it did happen? It could happen. Okay, so let's read it again, because the truth is the wording is mashma that it did happen. That's what you say, but that's not really the words. The word is that it did happen. Yeah. Right. Which means it happened. I don't know. I could learn a lot different. Maybe Danny, you'll help me out, because obviously these people didn't take their vitamins this morning. It's a very pashut zach. I want to know, did the story happen, or since the story could happen, it could happen, therefore you have to wait and not pasken when it didn't happen yet. Now I know, I say good. I'm saying real. I'm not making crazy. No, that's not what he said. That's not what he said. He said only one side of the two ways to learn it. There's two ways to learn this. It's not whether it happened. No, I'm telling you, therefore— no, no, no, I'm telling you the story. כסבא בתהיינו, כשנישא ירק מתחילתו ועד סופו, אבל כשנשתנה, not ישתנה. Aval kishen nishtana. Aval kishen, kishen nishtana. La'achar shenisyabesh hakeses v'nasa adam, then it's tamei. Grada mimeila, the bach is mechadesh you should wait. But I'm talking about when did the bach say what he said that the Taz argues. Does the Taz argue on the story that it will, or does the Taz argue on the story that it did? That it did. I don't know, that's what he just said. Again, if the—let's say that they saw yarok and then it turned red, I want to know l'maaseh, does the Taz argue in such a case? Yeah, it actually did change. He agrees with the Bach. You're so sure about that? It is a very big machlokes. It's a very big machlokes. So therefore, that's why I'm trying to tell you, you have to know how to read the Bach. Now you understand what I do? What I do is I show you that you have to read, and if you don't read, mistakes come out of it. Big mistakes come out. Okay, so again, is the story in the Bach—let's get the story in the Bach—is the story in the Bach that there's a chashash, and therefore it's tamei, meaning that the moira shouldn't pasken, that's what he means by tamei, or does he mean that it did change? Or I have a better question for you. Maybe the Bach means even without a makom to be choshesh, since it could happen. Let's say you don't know for sure this woman has as a history. Stop. It's such a type of mareh, it could change, we don't know, and therefore you have to be choshesh. Right. You know what it is? Whatever I say, I say three different things and he says, right. He says weferish. Right, but I'm asking you, is it a particular story about a certain woman? No, it's stam a zo. Also, you say stam a zo, stam a zo. This is all some machlokes. It's not so pashut. I'm trying to show you that you have to read the Bach. That's exactly what I'm trying to show you, that the wording of the Bach is so controversial that if you don't read it right, you don't know klar what the sugya is about. There's a sugya going on here. And then after we learn the details and we get them clear, then we'll understand the underlying sugya, and then we'll understand what's really the nidon in this sugya. There's a nidon going on. Behind the lines, there's a whole halachic, a whole conversation of sugya that needs to be addressed. All right, so let's again begin one more time. I started off by asking you a simple...

Simple. That what? If you want to say that something is now red, and the shaila is that what's now is now and what was was, then don't talk about yarok. The issue isn't yarok. It's כאילו it's like a diyuk in yarok. From yarok we're making this diyuk that in case it turns red. You know what? It comes out that this bach is actually just a diyuk. He's being medayek in the words. Since it says yarok, so d'hainu it's mashma yarok the whole time. But if it would turn red, so then it wouldn't be this halacha. So it's only a diyuk. Then you maskim it's only a diyuk. The bach is just being medayek, but it has nothing to do with the din of yarok, because it's now red. It says, bchein mar yarok. D'hainu. Now the d'hainu means because you said yarok, so you mean yarok completely all the time, and therefore let's say it didn't and would turn red, so it wouldn't apply. But not because of yarok, because now it's red. Or the pshat is that the heter of yarok, d'hainu the din of yarok, it's not a diyuk in the words because it says yarok, so it has to be yarok from beginning till the end. The heter of yarok is d'hainu when it's yarok mitchila v'ad sof. If it's not, then it's never called a yarok. It never got a din yarok. It's a whole different way to learn the bach. And once we understand the sugya, you'll see this is a very, very important, crucial issue I'm bringing up. I'll say it again. When it says yarok, right, what does yarok have to do with something that's now red? I mean, you talked about yarok. He's telling you, and the coffee is orange, right? Then it's good. Ah, but if it would change in the middle... Yeah, but we're not talking about orange. And the answer is because you're being medayek from the words. It's red, but it has to be always red. That's what it means. So actually, when it turns a different color, the reason why it's no good has really nothing to do with yarok. It's just that now it's red. Al dilma, he's addressing and he's defining yarok. The heter of yarok is yarok mitchilaso. What he says is— I know this. That's the halacha l'maaseh. We pasken like the Shach, I know. You're missing my point. It's very simple. Listen here. Let's read. Let's learn to read. Listen to me. I'm doing something that you won't hear anywhere else, but it's real. Yarok has nothing to do with red. Yarok is kosher. Yarok is not red, and it's over. The story is over. L'choira. I'm going to show you that it's not that way. First let's learn yarok. Yarok pashtus is not red. Yarok is nothing to do with red. So then when you come and say d'hainu that it was yarok the whole time, meaning that if it turned red, it's no good, it has nothing to do with yarok. It's because it's not red. It's not yarok, it's red. I mean, that's one way to learn it. The only thing is it's a diyuk in the words, like, because since you said yarok— thank you very much— since you said yarok, the implication is that it has to be yarok. All the time. So then really yarek and red have nothing to do with each other. Right now it's red. It has nothing to do with yarek. The hainu, mitchila v'ad sof is כאילו not too much more than a diyuk in the words yarek. Since I said yarek, it's mashma that it's always yarek; it didn't change. Lo yitzurya would change, so it's a different halacha, but not because of yarek, because it's red. Maybe—no. Maybe if it's based on the word yarek, he's trying to explain something, that when yarek turns into red, you don't have the heter of yarek. When yarek turns into red, you don't have the heter of yarek. The hainu, when I say yarek is okay, yarek mitchila v'ad sof, because if yarek changes, then you don't have the heter. Now why would I have the heter? What would be the havamina that I should have? What would be the havamina that I shouldn't have? We'll discuss this. But the red now is not because it's red now; it's because it's not yarek anymore. The hainu, it wasn't yarek mitchila v'ad sof. Then the next thing I bring: what is the Bach? The Bach is discussing a case. What's the case?

The hainu k'shenisha yarek mitchilasa v'ad soifa. Now, he's talking about this particular case. This is a story that it happened already, and therefore you know that this is what this ma'arah is. Are we talking about it's possible for it to happen, and therefore we don't know any history, not of this and not of the woman? Or are we talking about a certain woman that has a history? I mean, what's the case? It doesn't tell me a story. You know what the simple pshat is? Since there is out there such a metzius, since there's out there such a metzius, mimeila it's always no good. You know why I'm saying this? Because then when the Taz argues, it depends on what he's arguing on. Maybe the Taz is arguing on a case where you have no history, and there's no reason to be choshesh, and there's nothing what to talk about. Mash'ein kein, where either this ma'arah once was and changed, maybe the Taz is modeh. Maybe it's talking about where this woman has a history, and the Taz what? Af al pi kein argues. I mean, it depends what the case is. Repeat the question. I want you all to answer me: what is the story of the Bach? Is it a story where a mareh changed colors? That is the story? I'm asking, what is the story? It happened already, so what's the shailah? The Rav shouldn't pasken before it happened? I mean, how does he know it's going to happen if it— He knows before that it's going to happen. What's the story? Wait. You see, since it could, that's one way to learn. The one way to learn is that since it's possible, there's such a thing, even though the wording is not that. The hainu kishenisha... aval kishenishtana... means theoretical. That's what he means, theoretical. It would be this way, and therefore a rav should pasken before it becomes yavesh. Is that the way you learn it? Right. Okay, so I'm asking you a clear question. In what case lo yoyv? Now, is there a reason to be choshesh anything will happen? Even if this lady never had a history. Okay. What about in case the woman did have a history? It doesn't say. It mashma doesn't matter. So the Avnei Nezer says it does matter. So I'm trying to tell you that I'm not just making it up off the cuff. I'm not just wake up one morning and say, There's a question how to read the Bach. That's what I'm trying to tell you. There's a reason why I'm reading the Bach this way, because it's not clear what the Taz is arguing on. And the Bach holds all women, and the Taz might hold only women with issues. Issues. It's very possible. That's how the Avnei Nezer says. It's exactly what the Avnei Nezer says. The Avnei Nezer says, You know something? In case it did change already, maybe I'm maskim. In case this woman has issues, maybe I'm maskim. Maybe the Bach is only talking about theoretical. It all depends on how you read this Bach. All right? Now you understand what I'm talking about? Now you understand why it's important to understand the words of the Bach. What is the situation? Is the situation that it did already? Because if the situation is that it did already, then there's no Taz. Maybe. Or maybe not. Maybe the Taz holds. It doesn't really make a difference. Maybe. Maybe the Taz will hold, and even if it did change, I don't really care. And then we have to understand what the... Okay. Because this woman has a tendency that it does change. It's not... I mean, let me tell you. I'll answer. That's why. So that's the answer. Let's discuss it. So let's discuss it. Let's discuss it. Let's discuss it. What is the reason of the Taz? Let's go now to the reason of the Taz. What's the kasha the Taz on the Bach? That's his raya. What's his question? What's the issue? Aha. Good. Is that what the Shach says? Thank you.

Did you make this diyuk that they're actually saying two different things? I mean, they're not really saying two different things, but they are maybe saying two different things. They're using the two different languages, for sure. I know, I know. But he adds this, Ein lo l'dain ela ma she'einav ro'os. I would like you all to please look inside and see that the Shach just says, Loy machzikinan re'us. There's no reason to worry about nothing. And the Taz brings more. That's okay. But you see that the Taz stresses ein lo... Now, the truth is, Ein lo l'dain ela ma she'einav ro'os could be loy machzikinan issura. But you know, whenever it talks about in halacha, loy machzikinan issura, it never uses the words ein lo l'dain ela ma she'einav ro'os. In kesubos, whenever we talk about ichzukei issura, we don't say ein lo... eineinu achshav. We don't talk like that. You can just wait ten minutes and see what's really going on. Yeah, but who says you have time? Maybe that's what the Taz is saying. Ein lo... means that, I don't know, maybe it's... Okay. Now, did everybody... did you understand what I just said? Raffi! Did you make this diyuk? Did you see? Much more verbal than the Shach. Okay, good, so that's a start. I want you to do me a big favor and take out the Rambam. Let's see how the Rambam brings this halacha. And then I'm going to chazer with you everything I just said, because I'm not going to move till you get it clearly. I didn't spend... A whole morning in traffic that you should just listen to me and say, Wow, very entertaining vort. I'm not interested in entertainment. You go to Jackie Mason. I want to teach you how to read a piece of Bach. Go ahead. No? The Rambam is Perek Hei, Halacha Beis. Could you show it to him, my friend over here? Mazel bani, that's the way I teach. I know. I know. Ani, ani, k'shani melamed, ani lokeach et haben adam v'ani tofes oto bagaron ad shehu chonek. That's the way I teach. That's it. Huh? No, but I do it a special way. I know how to do it. Go ahead. It's not here? What did I tell you? Perek Hei, Halacha Beis. Miyad yitor, miyad yitma. What did I say? Hey, yud beis. Try hey yud beis. Go ahead. Oh, listen. Let's listen to the words. Say it again, say it again. You don't understand what this Rambam... You know, you go to the store and you buy special candies and it costs a lot of money because it's special, like Nut Crunches and these type of things. I'm going to give you a special candy that's worth... You know what? You know, I heard that they have a fruit that came from some place that they charge fifty dollars each fruit. It's a special type of mango, and they only make it in the Philippines. And America didn't let them bring it in because it's all full of pesticides and germs. And now they let a certain farmer in America do it, and he's charging fifty dollars for the mango, each mango. And you want to know the chiddush? He brought six of them, six, to New York, to a certain store, and five went in the first ten minutes. So I'm going to pay fifty, sixty dollars for a mango. Okay, so this I would pay much more for. This is more than a mango. Listen. Yeah. There's a tefiyas ayin to a chacham. Finished. What does he say? What does he say? He's saying something. I see. It is what—this is it. Miyad yitma, miyad yitaher. Why shouldn't I? Someone told me a maiseh on the bus, just now on the bus. A guy told me a maiseh, and it's interesting. You know what's interesting? I always wonder why I meet certain people. No, I never—like, in other words, why did it have to be that this nudnik would come on the bus, right, and bother me, and just—tell me, you know. No, no, he's a relative. But that punk should be on the same bus.

And then he should, tell me this story. Like, you want to hear a good story? He tells me, I said, okay, listen. Then he tells me he's going to sleep afterwards. I told him maybe we do it the other way around. No, I'm just kidding. So what happened was, he tells me the following maise. Remember I once told you this, that I sat next to a Gerer chassid on the plane before I was a rebbe in Bnei Chaim, Dinat Chaim, whatever the name of the yeshiva is, okay? Split five, six times, right? And the guy didn't say one word to me in the entire trip. Gerer chassid, didn't talk. In the middle of the trip he turns around, You want to hear a good word from the Gerer? I said, Why not? Listen, I know you don't know how to talk. You know, that itself is a chiddush to me. So he tells me that they once asked the Gerer Rebbe, they wanted to throw out a boy from Gerer yeshiva because he wasn't behaving. So they asked if they should throw him away. So the Gerer Rebbe says, Avi. Avi, which means in English, where, which means to say is, Where do you want to throw him? But wherever you throw him, he's still your kid, and you still have to deal with him. Where do you want— okay. And that was the end of the conversation. He never said one word to me the whole trip after that. And all the years, I never understood why, what, where, what, this is the— And then when I got to Bnei Chaim, I understood, no, seriously. I understood they were throwing the kids like they're garbage. Like, you know, let's get rid of him, let's throw him out. These are kids. Where are you gonna throw them? The streets? What, in public school? What are you gonna do with them? I learned same thing here too. You know what a guy told me, a maise, a guy told me a maise, that a person went to a moisha, and he showed him a mareh. He told me over from Yaakov Katz. Yaakov, what she wants to collect. Okay, anybody want to give him money? Okay, so go around collecting. You know, maybe it's a sign for Ramoisha, because the truth is no other Rosh Yeshiva in the world would let mil shiur. But my father told me that Ramoisha used to let Milv's shiur when they came to collect, to collect the mil of his shiur. So it's interesting, I'm saying over Ramoisha. Someone brought me this. Maybe that's the pshat in the whole maiseh, because his shiur was five hours. Maybe that could also be. Okay, but Kitsi, so listen to the end of the maiseh. So he brought a thing to Ramoisha. He brought a thing to Ramoisha, and Ramoisha looked at it, and Ramoisha said, It's no good. So he tells Ramoisha, I'm married for ten years. I'm married for ten years, and I didn't have children. Maybe, maybe, you know, you find a heter because it's... You heard the maiseh? You haven't heard it? Kitsi, so Ramoisha started going back and forth, looking at it. It's mutar. Had a child from that night. Had a child from that... Whatever, he told him the p'sikah mutar. Even though first he told him it's asur. Now, no, obviously he yelled, there's a makom l'hakel, there's a tzedadim, a makom hefsed. It's very interesting that in Rav Michl Sherkin's sefer... It means a lot of things for Remoisha that when people came to ask Remoisha for a bracha, Remoisha would pasken halachos, because then the taich is it's a psak halacha from a gadol, and it has to be niskayem. Remoisha held that through a psak, there's more than the... Remoisha... mashal, he comes and paskened on you that you should go and make a bris milah at a certain time. No, it's a gezeirah... like psak halacha. Okay, good, so Remoisha there, Remoisha paskened. But kitzur, what's the point that I'm bringing? The point that I'm bringing is there's a certain thing called chacham yitar, chacham yitma, on the spot. Ma she'ein a ro'eh, he has a tefiyas ayin miyad. Why miyad? What is the word miyad? What does he want? A chacham is matir and then metameh. Why miyad? You should think about it. What is miyad? What are you tying? So what's miyad? What's tefiyas ayin? What does he mean by tefiyas ayin miyad? We're going to talk about this. Okay, now.

The adnei neizer, like I just told you, in siman reish chaf hei, wants to be mechadesh that the case that the Taz is matir is only where the woman doesn't have history. Where the woman has history, she should taka what? She should taka not—she should wait and not be matir right away. Reb Avadi brings this, למעשה. You saw it, you saw it. He says that the Taz, he can be meikel, but l'chatchila, if a woman has history, it's in shin gimel, amud shin gimel. Reb Avadi brings down in Taharas Habayis, shin gimel, that if a woman has history, then even the Taz is maskim. Okay. Now, what would be the reason to be cholek on this? I mean, he's saying a pashut zach, no? Isn't he saying that if a woman has history, so pashut pshat in the Taz is there's no reason to be choshesh. Yeah, but there is a reason to be choshesh. So why taka be cholek on the Taz, on this ...? I mean, what's the bechirah saying, a svaradike thing. I mean, what's he saying? He's saying there's history. You want to deny the history? What kind of a psak is this? I don't understand. ... is saying a pashut zach. The Taz just means to say what? That in case you don't know, so you're not machzik issur. But if the woman has a re'iyah, the woman taka changes, has bedikos, so there's a reason to be machmir. Yeah. He's saying it in the Taz. The ... learns in the Taz that if a woman has history... And the Nezer says in the Taz that if a woman has history, halacha is that you wait. In the Taz. Put the Taras Habayis, okay, go read it. Read it! Play עם גליס, I'm gonna break them. Go ahead. Amud, give it to him. He likes Taras Habayis. Shouldn't give him, give it to him. No. Yeah, go ahead. Yeah, no. Gam b'shut Avnei Nezer, yeah. It's reish chaf hei. That's one big long teshuva there. So he brings... Shin gimel, I told him. It's shin gimel, let's go. Page shin gimel. Oh, yesh l'hakel. You can be meikel against Avnei Nezer. He's meikel against Avnei Nezer, no? Yesh al mi lismoch. Yeah, that if you don't want to pasken like this Avnei Nezer, you could pasken right now, you hear? Yeah, but you know that this woman's mareh has changed. What are you talking about? The whole sevara of the Taz is what? That there's no reason to be choshesh. There's no reason to be choshesh of him. There's no reason to be choshesh of him. There's no reason to be choshesh. Yeah, there's chazakah. Yes, three times. It happened three times. Says the Avnei Nezer, you should be choshesh. So the Avnei Nezer... Yesh lah mi lismoch. Why? Because they're learning—excuse me—they're learning that the story of the bach is, even if the woman has history, and even if it did change maybe, still the Taz says, don't worry, leave it alone. Okay. Now I'm going to ask you another question. I want to see if you listened, if you read the bach. The next line in the Shach. Let's read the next line. When Yoreh turns... Oh, you know what? Let me just tell you one other piece of Avnei Nezer, another word in the Shach I want to see if you picked up on. Listen here. It got dry and it changed. It changed to what? Naaseh... other. Naaseh. I like the word chazakah, because that's the next line. That's what I'm getting at.

But before that, that next line. Adam biktzotav. Adam biktzotav. What does that mean, adam biktzotav? What does that—do you mean that it really turned red-red? Is that the story? Or reddish. Or reddish. What does it mean when he says red? What happened? It became red? It became reddish. Says the Avnei Nezer, it has to become red-red for it to be aser. But if it became reddish, looks red, we don't care. If it's yarok, it looks red, nothing, it's no problem. Interesting, huh? I don't understand, that if it started out this bedikah reddish, it would be no good, right? What? Rafi, it's good. Rafi, it's good. Because we don't know the mareh today. We don't know the mareh. Since it started out as yarok, then it turned reddish and we only made chumra, meilav, I mean, l'maaseh it's reddish now. Machmir. Why? Who said we're machmir? Who said? It's red now. I read red לפניך. What do you want? It's a red bedikah, what do you want? But if this red is no good, today we pasken this red is no good. What's the safek? There's no safek. There was no safek in what happened. What happened happened. It turned red. It's red. But you don't know if this mareh is aser or not. But it's not a safek. Again, but l'maaseh, this reddish is aser. I don't care why. It's not a safek. There's no sfeikos here. Whatever it is, is this reddish good or no good? Is this a good marah or not a good marah? If it's not a good marah, there's no sfekos, there's no ... drabbanan. Listen, whatever it is, if this would come in front of you an hour ago, would it be good or no good? No good. So what's the difference? So l'maaseh, that's what it is now. What? Is this reddish really reddish, or is this reddish really green? That's the safek. There's a safek and there's another safek. I don't know if that's true. He just made up new colors. He should speak to Crayola. Crayola would really want to have a discussion with this guy. Just made up. It's red, but it's not really red, it's green. Maybe. Who said what? That's the same ... It's all one big ... I think it's even brought down in ... He brings other things also. I know what you're referring to is by kesem. There's a whole shaila, another shaila, if this told matter kesem, or is it talking about with a hargasha? He wants to say it's only with hargasha because it's d'Oraisa, and then ... if it would be by a kesem, it's d'Rabbanan. That's where he says ... Yeah, but I don't understand, the last, the words are a little bit not clear here. I mean, if there's something wrong with this bedikah, then there's something wrong with it. There's no sfeikos here. Nothing became a safek here. What safek is there that we should say that it depends from before and after? Unless the whole bach is a chumra, it had to be machmir, a chumra on a chumra. Maybe that's what he means. The whole bach is only a chumra anyway. And since the whole red, if it's not real red, is also a chumra, so to be machmir a chumra sabach on a chumra, you don't have to be machmir. Maybe that's what he needs. What's wrong? What's bothering? Where is it? It's on the shelf. Oh, siman reish chaf hei. It's one big amei neis, reish chaf hei, reish chaf hei. It's tremendous chidushim in hilchos, in these halachos. Is it on the bus? No, I know it by heart. ... famous ... On the bus I know other things too. I had to look up where he didn't show up, and he doesn't come anymore, this new guy. This new guy. Oh, so then he's still coming. I had to look up for me, so ... Okay. Because gram stiras beis knesses is mutar. Maybe this is a case of gram stira, sell a shul where they...

I'm gonna break the shul down. Huh? Yeah, but l'maaseh, there's a heter. I have to ask. Okay, b'kitzur, yeah. Okay, now, let's take a look at the next line in the Bach, the way the Shach brings it down. D'kisheneka min haguf, hulakah, v'naasa yarok, u'k'shenisyabesh, chazar l'mareihu tzas, shehaya adam mitchilah. Very interesting science over here. It's actually red that turns green, that turns red, that comes back to being red. What would be if it came out taka green and it turned red according to the Bach? Huh? The whole thing's red-red, but it would start off as green, if there is such a thing, then you wouldn't have a problem. It's that it came out of the guf actually is red. He says it clearly. He says that it was red that turned green that turned red. Lu yatzur it came out green. Let's say it came out of the guf green and it turned red for whatever reasons. What would be in that case? You know it's not what? You know it was green and then it came like it didn't have time to... That's the cases that it comes out green and for some weird reason it turns red. L'choira, that's what I'm trying to say. It's mashma that if whatever reason is, let's say it was red—I'm sorry, green—and it turned red. Then there wouldn't be a Bach. There's no story. L'choira, right? Okay. How about this case? It went out red, and there was no reason for it to be lach. He put it into an airtight container. What do they call that? A syringe. They did it in a test tube, in a thing, okay? And it turned green, and then it turned red. What would be the halacha? Yeah. A better question. What happens if it went out red and you know that it went out red, and then it turned green? What would happen in that case? They don't talk about it. You know that this is not... I understand, but my question is, we never know, right? But let's say you did a medical exam on a woman. You know, you took blood from her thing, it came out red, and then it turned green. And it never turned red again. Could you write these shailas down? Because this is very important. I don't know. Not... yeah, maybe. Maybe. Could be. We have to... Again, I ask you a few questions. I want to know like this. If what happens according to the Bach, it came out green and it turned red. You know, you saw it come out green. What does Maran mean? Okay, that's nothing. We pasken that green is... Okay, but now you're saying change. See, you can't... change is not... You have to... You can't say because we machmir on green. We're not machmir. The question is... If it's green and it turned red, from the bach's mashma, it's good, because the whole issue is that it's red, green, and then it went back chazar. Another shaila I have. What would happen if there was no reason for lavan? There's just no reason to say lavan; it turned green. Third shaila: what happens if it was red, and you know for sure because you did the test, and it turned green and it just stayed that way? Let me ask you another shaila. When you pasken a mareh, are you paskening that it's dam, or are you paskening that it's red?

Now, the truth is, in the olden days, that there was five maris damim, and they were omer on the five maris damim, and l'choira the chacham was paskening what? Dam or not? Dam or not? Dam. Dam, tamar, dam, tamar. Paskening colors, right? Paskening a certain color, right? B'zman hazeh, it's a little different, because b'zman hazeh, it doesn't really make a difference. Anything which is noitel l'adom, so you can come and say that we're not being mavchin in colors. We're just saying anything which is noitel l'dam. Or, if I care, anything which is noitel l'adam. Maybe you're not even paskening dam b'chalal. You're paskening colors. You bring—you know what it is? The shaila is, you bring it to a rav, rabbi, in kindergarten, we learn colors. In rabbinical school, you learn colors. Tell me what color. I want to know, what are you paskening, dam or are you paskening colors? Let me ask you another shaila. Very nafka minas, very, very, very big. Let's say a person is not a rav, but he's a mumcheh in colors. Let's say you know for sure, for sure, that it's dam, but it has green color. He asked it, someone asked it. Right, that's Reb Shlomo Zalman. I knew that. I know that he brings it. That's Reb Shlomo Zalman, that's where I got it from. Reb Shlomo Zalman was mechadesh a yesod nifla, that l'uy tzur chemically, you could take dam nidah and make it green. You don't have a problem. Shivah nekiyim. He paskens like—Reb Shlomo Zalman paskens that way. If you want, yeah, if that's what's—there's no problem. You could do that chemically, there's no problem. My rebbe, the posek hador, paskened. Color assers. Ocean. Hagah, my rebbe, Reb Shlomo Zalman, paskened. And if you could somehow change the colors from red to green, even if it's dam, it makes no difference. Before it comes out. After it comes out. Let's—okay, okay, before it comes out. I wanted to say even after it comes out before the rav sees it, but I could say, I have reasons to say it. Whatever. You don't want me to say my chiddushim yet, I'll say it the way Reb Shlomo Zalman says. If it came out dam green, it's no problem. Chemical. And Tzvi Pesach Frank is the famous cholek on it, and I think Rav Ovadia goes with the other shita, right? Rav Ovadia paskens. I was under the impression that Rav Ovadia writes somewhere—I remember this, I remember this from my good old yeshiva lakewood, when I was a young boy, I'm saying before when I got married—that the pshat is that he holds either way. In other words, it could be red that turns green would be good, and green that turns red would be no good. I think it is. I jotted it down. Don't give me nothing to read. I wrote everything I want down here. Shin hei. Look at page shin hei. Yeah, it's not there? I thought he brings Rav Tzvi Pesach Frank, no? Does he bring the Harei Kodesh? Does he bring Rav Tzvi Pesach Frank? No, he brings Rav Pinchas Epstein. Yeah. Right, yeah, go ahead. Yeah.

Right. I told you tzvi pesach frank. So that's what I'm telling you. That's what I'm trying to tell you, that Tzvi Pesach Frank discusses that it has to be me'eilav. And Reb Shlomo Zalman goes one step further, and he says that even if you make it yourself. Tzvi Pesach Frank wrote the following. Let's say I would go and take a meirah here and put on it whiteout. It's as simple as that. That's the story. I took a meirah and I put whiteout on it. I brought it to the rav. He says that Tzvi Pesach Frank, it's not going to be good. Why? Not going to be good. Because, yeah, it has to change colors by itself. Can't change colors obviously. So I'm telling you that Reb Shlomo Zalman came along and said, 'amorei d'kiyosoid.' Blood red that's not red anymore is just not asur. Now Rafi says, 'Yeah, but he said that when it came out.' I understand, but it would be technically the same when you brought it in front of the rav, because no one ever said it's red. I don't know, what is it? Huh? Well, פורג'ס let him say it will red. If you know you take a pill that after five minutes the blood coming out switches color, by the way it's white, could you take that pill? Yeah. Could you not leave? I came special for this. Let's finish. Don't leave. I must finish with you. Sit down. You don't need lines of road I saw this morning just to come here. Let's finish. Let's do it, okay? I'm telling you, 'amorei d'kiyosoid.' You know what I hold the yesoid is? The Rambam says yesod. The chacham looks, and he has a tefiyas ayin, and he's posek, Ein loi ladayin ela ma she'einav ro'os. That's all. It's what you see on the spot. It's what you see. It's not what it is; it's what you see. Do I have to find out? Let's say if chemically I could find out that this is dam, which they have. There's no shaila that there's a thing to find out if something's dam. There's chemicals. But the colors are not there. Do I have to go find out if it's dam? And the answer is no. Ein loi ladayin ela ma she'einav ro'os. If you look at the Aruch HaShulchan, I believe the Aruch HaShulchan says the same yesod. And I believe that that's what the Shach and Taz—the Shach is saying a pashut zach, zukei lecha, sakinan. Why should you be choshesh? Meheicha teisa I should be choshesh? He's saying more than the Taz. The Taz is saying is, Ein loi ladayin ela... it works now. Whatever you see now, that's all. Ela miyad yiter. Miyad—the Rambam uses lashon, miyad yiter or miyad yitma. Don't make cheshbonos, if I put it away—who told you to put it—who told you to even talk about putting it away? Whatever you see now, that's what it is. Miyad, lashon Rambam, miyad. Let's go three more things and then I'll stop, okay? I want to point out three more things. Are you allowed to look at a mareh to the lights? So the Shevet HaLevi and then Rav Nissim Karelitz, they all talk about these shailos, because be'emes you're supposed to do it outside something. The eved, you can go if you can figure it out, and it changes. Okay. Let me ask you a kasha. Lahalacha, these lights change the colors, right? If it is halacha, eino ledayin ela l'ma she'einav ro'os with his tefiyas ayin, does it really make a difference what color it is? Really? Off, because that's not called a re'iyah. That's not called a re'iyah. Huh? That's not called a re'iyah. Let me ask you a different question. You're paskening with these lights. These lights—okay, so let me just tell you the rule. You know what the rule is. The fluorescence make it whiter, which means red will be much whiter. The regular lights make it much redder. Whatever is less will be much worse with these lights. I just want to tell you the rules. This is fluorescent and this is yellow lights. Huh?

Okay, so officially you're supposed to do it outside. Rabbanim pasken inside. Bizman hazeh, Rabbanim who have tefias ayin, they pasken inside. Let's say he went and he paskened with these lights, and then the next morning he sees it, and to the sunlight it's no good. Is there a problem? He's sure that nothing changed in between. Huh? Okay, I want you to think about this. I want you to go through what we just learned and go through this sugya. I have another question for you. Let's say I see nothing with my eyes. I take a magnifying glass, and with the magnifying glass I see the dam. I see it. I see dam. I see blood. Why? I want you to know that all the poskim write. That when you know for sure something is there, you can't come and say this sevara of lenitnah Torah l'malachei hashares. You're not mechuyiv to go check, but once I checked and I saw it, then I can't come and say lenitnah Torah l'malachei hashares. You heard fakert. What did you hear? Right. You know for sure that something, that there are bugs over there. Read it, read it. Yeah, yeah. Right. Right. Good. Right. Right. Once you have a safek, use the magdelet. If you don't know, if you don't see anything, don't go to the... I want to say a chiddush. Even if you see, and this—let's say, okay, forget about that it's not too small, okay? You have a safek, and the loop is mevarer the safek. It's not for chametz, it's only for kul. And I'll tell you why chayvitz should be for chumra also, because that's not called the re'iyah. Oy yoter miyad is a tefias ayin, just for kulah, not for chumra. He's not sure what. Rebbe said, if you have a string, if you have a red string, right, you lose a loop, right, why? To be matir? To know for sure it's a red string, to be matir. What I'm trying to say is there's no halacha, you hear? This is something else. This is when it's so small, when it's so small that you can't see it, that's a different halacha. I'm saying a different word. I'm saying that there's a halacha called tefias ayin, ein lelo dayin ela ma she'einav ro'os, and miyad yiter. The reason to go search vaiter is only to go look for kulah. But there's no problem really, because be'emes there's no issur. It's only ma she'einav ro'os. There's no metzius. It doesn't go after the metzius. It goes after what the dayin sees. Ein ela ma she'einav ro'os, a special chiddush. Now, could he come and say, I don't know, glasses? That's called eina. That's called eina. Whatever is called eina, and whatever is called re'iyah, that you're mechuyav to do. But whatever is not called re'iyah, even if you know through that re'iyah that it's there, that's not tefias ayin of the dayin, ma she'einav ro'os. You don't have to search to find what it is. Never have to search to find what it is. Not because ... lamalachei hashares. Even without that. Even without that, and that's the machloikes, the Bach comes along and says, go.

Search to find out the metzius. If it current blood later, so then the yarok was actually what? The yarok was actually blood. You see that it turned blood. Comes along the Taz and he says, No, no, no, ... that's it, right now, finished. There's no reason to come and say something is—it might be something—even if there's a chashash to say that it's something. Not—because it's not nigei; it's only what the dayan sees, masheh nir'os now. Because that's the chiddush, miyad yitar. There's a halacha called miyad yitar, that right now he looks at it, and whatever he sees now, beshas the psak, that's what it is. Because you never pasken if it's dam; you always pasken the color anyway. You don't pasken if it's dam. You don't—it's not nigmar. What is that? That's what I wanted to say. I just want to say this is the chiddush of seif of Yoreh. What's the chiddush of the ... of Yoreh? That's the chiddush of ... of Yoreh. The heter of Yoreh is only when it's mitchilah v'ad sof. That's how the Bach understood. It's not that it's red. The issue is not that it's going to turn red. The Bach wants to say, should I go search to see if it's takke yarok? Because then it's actually blood. That's what he wants. When it's not yarok mitchilah v'ad sof, then it was actually blood me'ikara. It's not the shaylah now that it's red. Okay, you'll chazer it, you'll work on it. Yeah. Yeah. I don't know. I was thinking about it. I was thinking about it. I don't know. No, stop it, please. Don't hak a chainik. You learn. Do me a favor, just learn. Learn. I don't think I'll do this. Let me go home. It's too much. Thursday I'll come from here, just from Brooklyn here, and then I'm going to go back to Brooklyn. It's too much money, gas, tolls. I don't think I can do it. I don't have—if I had, I'd give you. I don't have a penny on me. One red cent. As a matter of fact, I don't even have my credit card.