Hilchos Niddah: Dam Yavesh, Nimoach, Kartin, and the Obligation to Test

Transcript

Sukkos and after Sukkos. Okay, so kuf pei tes, daled. Kol dam ha-yotzei min ha-ishah, bein lach, bein yavesh, tamei. What's a chiddush? There's a chiddush. Yavesh. Yavesh is not dam. V'lo od, ela afilu yatza mimenu tzuras beriyah, k'min klipos, k'min sa'irot, k'min chushim adumim, tamei. Hu sheyihu nimoich. It should disintegrate. Nimoich. Disintegrate. Nimoich is to dissolve. How much? Don't say. Nimoich. I mean, what? What's called? You know, you could take something and you disintegrate, but it doesn't disintegrate. That's a little bit soft, maybe. What's called nimoich? What is it? יש שיעור לזה, אין שיעור לזה, קצת, הרבה, כמה? אולי אין שיעור, בגלל שיהיה אפשר ללמוד על זה, maybe you can't. So there's a machlokes ha-poskim. Chayei Adam, in the sefer Binas Adam, paskens in the name of the Beis Meir. That it has to go, just that it should be soft. It doesn't have to go back to looking like dam. If it softens, that's the pshat nimoch. Opening soft, makes lace and water. No, it's hard, so then it becomes soft. Everything? Kisorak will not. This one turns soft. But that's not going to come from a... This. It will turn soft. This. Right, that. But the meat becomes soft. It's not meat. We don't know what it is. We don't even know what it is. If nimoch, if it gets softened right away, it's already... That also is shiur. How much soft? Others say, this the Binas Adam brings down himself, there's another de'ah that says it has to go back, nimoch, to being dam. He brings both shitos. He brings the Binas Adam. He brings the Binas Adam. Okay. It's a machlokes. The bottom line is, there's a machlokes how to read this. Okay? Now let's go back to the beginning of the halacha again. Kol dam hayotzei min ha'ishah bein lach, bein yavesh, whether it is lach, whether it's yavesh, tamei. Maybe that's why the Mechaber brings it down that way, because what the Mechaber means, the Ran is trying to give you a hakdamah that dam could be lach and dam could be yavesh, and just because it's hard, the minute it becomes yavesh becomes lach, it's good enough. The ikar of the siman is lach and yavesh, and nimoch and not nimoch is hard and not hard. Is the issue to look like blood, or is the issue to be wet or hard? What's the issue? If it's hard, it's not blood. If it's nima. What happens if it's nima? Right? I saw a teshuvas haRosh yesterday, pilei ployim. He talks about oifes, about the mesorah of oifes. I have to see how Rabbi Vadi does with this. Don't forget, the Rosh was born in Ashkenaz. He became by the Sefardim. The Rosh was from Toledo. So what happens? He writes over there that the mesorah of Ashkenaz is more reliable than the mesorah of Sefard. From the teshuvas haRosh, I saw it last night. I'm just telling you, very interesting, very controversial Rosh. Stam, they hide it under the table, obviously.

Okay, now, kitzur. So the shayla is, I'm saying nimoich, nimoich. Okay, good. Let it be nimoich. As long as you're learning, then it's nimoich. Kitzur, so the shayla becomes: if it got soft, or did it go back to its original texture and color of blood? Therefore, I believe the hakdamah of the mechaber, the hakdamah, the introduction of the seif is very critical, very ikar. Why? Maybe it has to do with lachin yavesh. Maybe it has to do with lachin yavesh, and nimoich also is lachin yavesh. See? I think it's an introduction to the nimoich. What's called nimoich? Is nimoich that it turned back into blood, or nimoich maybe just means it went from hard to soft? And the introduction is, Kol dam ha-yotzei min ha-ishah bein lach bein yavesh. Otherwise, I don't really hear a chiddush. Do you see anybody that learns a chiddush in this mechaber? I know. It's not so pashut, right? There's others who learn that it's going nimoich, going back even on the cartilage, right? On the cartilage. The cartilage is not a berry; the cartilage is little black dots. Let me see what you have over here. Right, so this is the way I learn it. It has to do with soft and not soft, and then the introduction is very... Precise. Right? With me? The introduction of the mechaber, call that right. What's the point? What do you— you have a chiddush that it's not... I mean, we learned about black. I mean, we learned these things. The black is dried blood. I mean, what's the... We learned that. We didn't learn that black is one of the maros temeios. Maybe tell you how it comes out. Why did you say that the chiddush is... So the chiddush is what? What would you say the chiddush? Did it flow? Yes. The way it comes out. That's the way it comes out. Ah, so Beis Yosef is selling on this nekudah. Okay, maybe I forgot the Beis Yosef. So obviously the Beis Yosef is worried about the she'eilah. The teretz is on the chiddushes on the yaitz. Okay. Didn't come out. It didn't come out wet, so maybe it's not a flow. Kamashmalan. Kamashmalan it is. My shaylah is, my shaylah is, by a yavesh—here, refol—my shaylah is by a yavesh, why takke is it asur? Yeah, I want to know, because I hope this is the yesod of this sefer. I'll tell you an interesting thing. There's one nekudah which he says, which I agree with him, maybe it didn't come out k'derech ha-yetzios. Or the taiches that when it's yavesh, we're not sure it's blood maybe. That's the one question he's talking. Second, the other... because it came out of blood, it's just yavesh like a rock. Yeah, but what's the havamina? Havamina is the makor. No, so he's learning that the yavesh is the yaitz. The Gemara says maybe it's supposed to be zov. It's mashma from the ... derech. It didn't say maybe it's not blood. Okay, so now I want you to do me a favor. You know we're saying a lot of things here, you know that. Could you explain it to them? Could you say it over properly? I'll say it properly, I'll say what I understood. Okay, so say it over. Start from the mechaber. I want them to hear from another person that it should be stereo. You know what a stereo is? Not sterical, but stereo. All right? Stereo. Two people snapping the ... hopefully it'll be ... Go ahead. Question: what's the chiddush? Why do you have to say that? Why do you have to say it? Well, but first he claims that there's a beis Yosef. I don't remember it. That's not a raya. I only remember now stop signs and toll booths. I have different memory now. The last few weeks my memory is... It's on the road. Yeah, it's on the speed limit. Yes.

The Mechaber is going to say that ... to make sure that it's nimach or not nimach. The shailah is, how far that it has to be nimach. Some say it has to just be a gooey and it's already called blood, and some say it has to be mamash dam, it has to be a liquid. So the Chayodim holds that it's even if it just becomes jelly or something, it's already considered to be nimach. You want to say that's what the Mechaber meant. Kol dam hayotzei min ha'ishim, bein lach bein yavesh, means everything, lach, yavesh, anything in between, it's all called blood. We don't care. So therefore the nimach, it makes no difference as long as it starts to—it's something, it's not— But then yavesh also, right? Bein lach bein yavesh, because at least you know it looks like blood. Here you don't even know what it is. So once it starts to melt, this is a siman what it is. So even if it's yavesh, I don't care, while the other one says it has to melt into a blood. Which means yavesh tells you not necessarily it has to melt completely. Yavesh means what it is. If it's a rock, it's not going to melt. It's more of a siman than to make it a dam. I want you to listen to me. I'm telling you, I'm giving you the foundation of this. The foundation of this is every word I just used. When you have blood, bein lach bein yavesh, what is the issue of yavesh? What's the problem? Blood. Now you know when blood dries, you know the color. So black, there was a chiddush that black we didn't know. You know black is old. Okay, but this is not a question of yavesh. So then what are you being mechadesh? So he's saying over in the Beis Yosef, the chiddush is that—but it didn't come out like a flow. So the chiddush is not with the blood. It has to do with the din, a chiddush of yotzei. Could be. Or maybe it's an introduction to the whole seif, because since we're going to learn that we're going to have to change the substance of the next thing that came out to what? Should we change it back to blood, or do we change it back to yavesh, anything that's dry? Yeah. What's the definition of the word nimoach? So we don't know. That's the question. Maybe nimoach means from it being hard. Anything that's... So that's what the Binas Adam—in other words, anything from it being hard, it dissolved. Not necessarily. Yeah, the word dissolve means like a... What does nimoach mean? See, the way we learn nimoach, we not completely... I don't want to say soft. That's what I'm telling you. From being hard. That's what I want to... But it's not the same. So... So the whole nimoach is not more... because Rashba says that you have to take this and make it look like... The question: if you... why would it become soft? I take it, I go like this to it, and now it becomes soft, just because I touch it? There's a lot of jumping around. You know what? Baby comes next to me. No, I’m asking from over here. It’s just like there’s the ... says that it’s between, but it’s not between, so why does it say ...? It’s very simple: bein lach, bein yavesh. Yeah. Why would you think? I mean, if blood dries, there’s no problem, right? Right. It’s said over bais Yosef. And the reason why I keep on saying he said is I didn’t know it, so I have to remember. Yes, I need to remember. My head is not 100% where it should be, that the bais Yosef says the chiddush is the yaitze, that there’s no flow. So it has not really a chiddush in the blood. It has nothing to do with what it is. It’s the way it came out, so it’s a separate issue than the next part of the mechaber. The strange thing would be is why it’s put together. It’s not about it, but the way it came out. The next thing is definitely about it. The next line is about it. What is it? It’s not about how it came out, okay, but it’s together because it’s maybe in the same vicinity of the sugya, all right? ... something is ... how can it come under the flow? Now, the question is, the question is, what does it mean nimoyach? What does it mean? Translate it. It dissolved back into its original state of being wet blood, or nimoyach just means that you see that it’s softening. It’s not hard anymore. It’s not hard, it’s softening. The binas adam, who is the chay adam, brings two opinions. Either nimoyach means—

Softened, when it went back to its original state, it looks like blood now. So I said, according to this, I maybe see the beginning of what he wants to say. If unlearni mayach just means that it softens, it doesn't go back to its original state, he's saying a tremendous thing. You should know dam is whether it's hard, whether it's soft, it makes no difference. And therefore, continued from that is, it doesn't have to go back to soft liquid, as long as it softens. So the yavesh over here doesn't mean dry; it's softened. It doesn't have to be liquid, but doesn't— even if it's dry. Yavesh means, right, that it looks like blood. That's the— What's the shayla? What are the arguments? What's the underlying, the underpinning machlokes? Why does one opinion say it has to go back to being blood, while the other one is saying no, as long as it softens, it's already tamei? Are they arguing in the metzius, that dam softens and go all the way back? Is that the machlokes? One octave lower. Another, here it's much worse. Also, there's a flaw here. There's a pasuk. There's a pasuk that— I even have the Kli Yakar also. Besides the Kli Yakar, I have the Kli Yakar also. Yeah, I know. But if that one doesn't let me concentrate. Okay, Baruch Hashem. Yes, but kitzur, so the shayla is, what are they— So far, so good. It went back. Back to what? It went back all the way to being blood? No, as long as it got soft. Why would you argue like this? If it's blood, then it's blood. I mean, it's a question, medically speaking, how blood, once it puts into water, dissolves completely. Is that the issue? I mean, once you know it's blood, then it's tamei, because it's bein lach bein yavesh. What are you arguing about exactly? The implication would seem, on first glance, that they're arguing on a metzius, a factual thing: is it or isn't it blood? Speak to a doctor. Speak to a technician. Go to a lab and ask a lab, is it blood or is it not blood? I mean, I don't know what the shaylah exactly is. That's a shaylah for a rav. Maybe in those days they didn't have labs; they couldn't figure it out. Halacha lemaaseh, this thing would happen: you went to the lab, and the lab would say, It's definitely blood, but you have to make it soft or it's good enough. Maybe that's not what the Torah assered. The Torah said dam. Write this shaylah down. Does he bring this shaylah? Does he bring it? Write it down. You have any poskim that you can go ask yourself are close? No? You're not part of the rabbinic yet? Okay. You need someone who's part of the rabbinic. Im rofim laboratory. How do you say chemistry? Chimai, right? Chimai. Okay. See, I'm pretty good, my chimai. It's not my mother. It has to be studied. It has to be read. I first grade. The chimai here—my mother told me how to read. What do you call that? Papai and then olive oil. Chimai came from... olive oil. That's the question. The question is, are we arguing in metzius what is blood? One says that it went back all the way, it's blood, and the other one says it's not, they're arguing on a metzius. What happens if a chemist would come and say, yeah, it's blood. It didn't go back, but I know it's blood. I don't care about... I don't know. This is the shayla. Okay. Now let me show you over another point. What happens if it gets lost, this whole junk that you found, right? It got lost. So do we say, well, you didn't know what it was, and then it should be aser? That would be the seichel hayashar.

Says the Pischei Teshuva in se'if katan tes, at the bottom of Yoreh. The shem teshuva is Beis Yaakov. A chidush nifla, a chidush unbelievable, that if it gets lost, don't worry. Sfek sfeika. But, safek what it was, what it was. And even if it was these black whatever junk dots, garbage, whatever, soon see what it is. I'm not even sure what's going on over here exactly. What I hear is carton, whatever, mashi yatza yatza. Maybe it would have disintegrated, huh? Would have not disintegrated. They would have made the test and it wouldn't have disintegrated. Sfek sfeika. Most people don't have it. Maybe it's not dam, and maybe even if it was, it would... Comes along the Pischei Teshuva. He quotes the Seder Taharah and says, I don't know what you're talking about. What are you saying? Maybe it's not blood, right? And if it is blood, maybe it wouldn't have disintegrated. Yeah, but if it's blood, it's asur. I don't know what you're talking about. What does that mean it wouldn't disintegrate? But what is disintegration? It's a mareh dika kasha. What are you saying? Maybe it's blood, right? And maybe not. And even if it is blood, maybe it wouldn't... Once it's disintegrated, once it's blood, then... What do you mean? Because you think that it is, that the color is what tells me. On the side that it's adam. On the side that it's other, right? What are you afraid of? So if it's dry blood, it doesn't make a difference. Again, on the side that it's other, what are you afraid of? Shema blood. Shema blood. Once you say the word shema blood, that gives rid of the safek. Okay, so this is what you say. The Siddur Taharah says, like I understand, hakol safek echad. It's all one safek. Either it's blood or it's not blood. Where is the integration? On the side other that you're afraid it's blood, this integration is irrelevant. That is— Rebbe, we're not bekiin in red anyway. It doesn't matter. I'm standing. What is your question, yes blood or not blood? You can't have two details of a safek if they're both the same safek. Is it or isn't it blood? I'm saying the first safek like this: maybe it will dissolve, maybe it won't, and if it does dissolve, was it blood? It makes no difference. The point is, is it blood? The two sides of the coin are yet—not three sides of a coin. It's two sides of a coin. Either it's blood or it's not blood. This integration is just a sign if it's blood. Once you're worried that it's blood, there's never going to be a safek. There's no safek. That's what the Siddur Taharah has. ... I'll tell you a story. I say it over later because I'm confronted with this dilemma wherever I go. A guy once called up his friend, a chassidish guy, called up a yeshiva guy, you know, chaim yomi money. Tell me money. You have it. So the guy starts with the whole story. I would have had it, but the problem is my grandmother, and because I went to my grandmother's, so my mother told me to go to shopping, and I missed the bank. The guy's listening. Tell him yes or no. I mean, don't make it into such a complicated issue. There's two sides to the story. Either you have the money or you don't have the money. The fact that you have 50 different excuses why you do or don't have the money doesn't change the two sides of the coin, right? He was trying to minimize, yeah, because I went and I came. You don't even know that. And that's the issue, is yes or no. Is it dam or is it not dam? There's no because maybe and if, and there's nothing. There's no if and maybes. That doesn't make it into a safek. You know what I learned from the Sifrei? The Sifrei learned that the checking is to check if it's dam, while the teshuvas Beis Yaakov were that it has something to do with the disintegration, that even on the side that it's dam, if it disintegrates, you don't have a problem. It doesn't disintegrate. Even if it's dam.

But there's another variable. Forget it. It is dam. Not maybe it's dam. I feel it's just dam. If it doesn't ... I know that. I know. If it's blood, but still it didn't ... That's the whole thing about this whole ... That's what I care about. That's what I'm getting at. This is becoming soft or not soft. I don't care. Even if it's—this is why I didn't agree with you on the chemistry, because you said I go to chemistry, it's dam. I don't care, was it nimach or not. It was definitely dam. Now you see, my ... about chemistry. The chemist might not have anything to do with this. The chemist would come swear on his PhD and on the life of his four wives and two dogs. It's not going to make a difference. It won't make a difference. What is? It's blood. It doesn't make a difference. It wasn't nimach. If you process the information, it's an ... either blood or it's not blood. If it's blood, it's ... right? I just want to talk a little halacha l'maaseh, okay? Because otherwise, the halacha l'maaseh people will say that. The Chasam Sofer in the Shuvas, kuf nun tes, paskens that you can, b'shaas hadchak, be somech on the ... if you lost. Sorry, be somech on the ... if you lost. He says a bishted case that has tzuras klipos. He brings the Sam Sofer. Okay, mention, mention. I am Sam Sofer. He mentions, read the Sam Sofer. I want you to hear. You know what it is? Gotta listen. Listen carefully to the way they talk. You see the way they went down this road that we went. Read, read the Sam Sofer. Go ahead. Sam Sofer, siman kuf nun tes, im yesh tzuras klipos. But der machmir on the hefsed merubah. That's the... Okay. Sam Sofer, he says like this. The Sam Sofer breaks it up and he says like this. There's different things that you could be seeing. That's why I said it's very important to know what you saw. You could see something which is klipos. You know, he says a lot of different things. Tzuras beriah k'min klipos. You know, tzuras beriah is not dam. But then you could see k'min se'iros. And by the way, sa'iros doesn't mean hair. Sa'iros means like a string of blood. That has the tzurah of dam. The tzuras buryah does not. It has tzuras buryah, kimin klipos. Says the Chasam Sofer, on this one, the tzuras buryah kimin klipos, and you lost it, no problem. Forget about it. What about if it's sa'iros? Looks more like blood when it came out. You can be meikel only after the first three days, because the first three days is more chamer. Okay, that's already klalim in Hilchos Niddah. The first three days is worse than the last three days. What about kartin? What does sa'iros mean? What is kartin? Kartin is k'min yabchushim adumim. Yabchushim adumim is dots. Yabchushim, like little mosquitoes, but they're dots, little dots. Yabchushim adumim is what the poskim call kartin.

By karton, you could be meikel even toich kedei, even within three days if you lost it. Then the Binas Adam says, b'napeh have some time. Okay, so you notice that there's three levels, right? The first level is what? Beriah can be klipos. Bichlal doesn't look like dam. Then there's tzairis, which looks... there could be such a thing, right? And then there's something called yapchushim adumim, which are dots, like little mosquito. Looks from far, you see, you know, dots flying around on the paper, okay? Yapchushim adumim. Yapchushim adumim, you could be meikel even toich kedei. That's called karton, not for a hefsek tahara. All right. We're still going to learn about yapchushim adumim, dots which are so small which you can't really see. We're going to talk about them. The poskim talk about that. But pashut, these are the three levels of issue. There are issues, we don't know what it is, and on all three, vhu sheyihu nimoich, besoch me'es l'es. On all three it says this. In case I lost it, says the Chasam Sofer, number one, the first case, forget it. Number two, b'shaas hadchak, number two, only after three days, and number three, forget about it, even before three days, leave it alone. It's mutar lechatchila, forget it, leave it alone. Is there any implication in the Shulchan Aruch? That these three things are different for any reason? Put together, it's like one thing. You see any difference? No. Who invented this difference? And I have a better question. Is there a real safek if it's dam? Do you really have a safek that this might be real dam? So then what's there to talk about? What do you—how can you change what it looks like? What does that have to do with anything? And nothing. I understand all three of them are a safek dam. So what do you want? How do you split it up? This safek, you lost, leave it alone, who cares? This, who cares? This I care, this is worse, this is more. What's the difference? Unless it's some... Huh? Experience. If blood came out. Experience? Okay, so I don't know. I have a very hard time learning the sam saif that he decided that in his mind and according to his experience—you know who talks like that? Shevet HaLevi talks a lot like that. It makes me nervous when he talks like that. It makes me very nervous. Not that—I'm just saying, I get very nervous. According to my experience... Again, on all three things it might be blood. What's wrong with what he's saying? Nothing, forget about that. On all three things it might be blood. So then leave me alone and don't bother me. Why can you have certain things being mortal and others? More or less. Tell me, you have a list of 70%, 60%, 40%, 30%? Maybe it should be a list. This is only a 33% and a quarter. I'm not gonna say, if you have a sof, if there's a sof, you know, what do you want, more or less? There's more, less. I don't know, what's more, less? You know, I'll give you a mashal. I'll give you a nice mashal. Satmar Rebbe once read the shidduch to one of his chassidim for the daughter, for the daughter. The guy was happy. The Rebbe said, I should take this guy for a shidduch. By Satmar, you know, it's the shidduch is almost done already. When the Rebbe says that's it, so you can go to the chuppah. Comes back to the Rebbe a day later. He says, Rebbe, how could you tell me such a shidduch? The guy's not 100% normal. Adam lo me'ah achuz. Lo me'ah achuz bari. So the Satmar Rebbe tells him, he was very sharp, the Satmar Rebbe, How much chizuk? Because really it's an expression. It doesn't mean you're measuring, right? So the guy says, Rebbe, I don't mean the... I meant that he's just not normal. No, no, I want to know how much he is. The guy says, 70%. So the Satmar Rebbe says, 70? Miya? He said, it's a lot. If he's starting to work with numbers...

You're playing a number game, more or less. I don't get it. Why? This is more, this is less. I'm saying this is more, this is less. Three days, six days, eight hours. It's like this, it's like that. Something's wrong. Something is not right. You agree with me? Either it is or it isn't. You see, you're very straightforward. You say things straight. Either there's a safek, or there's not a safek, no? Either it is or it isn't. So, and if you have a safek, so the safek is there, more safek, less safek. This is worse, this is more. The fact that it's nearing ke'ein tzuras klipos, some sefer held, carton? Scares. That scares. Let's read. Hei. Hamedvarim amurim, sheim lo nimachu tahorah, bizman shehein yeveishim gemurim, she'ein imahem dam klal. Aval im yesh aleihem shum lachluchis dam, tamei. Something else going on. Yeveishim gemurim, she'ein imahem dam klal. With them there's no—it's a with them, you see. Yeveishim gemurim is that you don't know what it is. When it has some dam, then it's dam. Nothing is bothering. What's bothering me is... What is it, lach and dalet? It's not it, lach or not it is or it isn't. What is the lach? What is the lach in siman dalet? Hagah: Hu hadin im nismachu on yemoichu k'soso, lo mimoichu d'tmeiah. What's the chiddush? Of course. If it's bigtzosai, then it's blood. What do you want, no? The other part, the part that is dam, so who cares? Obviously, with moichu is not a good test. You see, for lokim, it was all one gush; some of it was and some of it wasn't. That will save the part. You were whole, you're making sense. Let me say, you should speak in the UN today after Nachman and John, and him make the same amount of sense. Miu nira. What? You don't agree with me? I don't say half. What is half? Either it is. I don't say, you know, there's a game that we're playing here, a number game. Half, pieces apart. Either it is or it's a half. It's only a half a cup of coffee, but it's coffee. It's not branches, it's coffee. Listen, we had something that came out. Hold on, once something came out, okay? So tell me either it's dam or not dam, okay? But something came out which is not dam, but it came out with dam. Okay, so when the dam came on it, and let's say you want to say it froze, it became one of the part of the thing, whatever chemistry you want to call it. But then I put it in the warm water, and the blood came out of it. So even if that thing is not blood, but dam was with it. I'm not talking about that. Why are you telling me that's pashut? Why do I want to do the dam? What am I breaking? I don't you want? No, no. About the chelek ken, chelek lo, I'm talking about the chelek ken, chelek lo. That's not clear. What are you talking about? I don't—what does he want? Do you know what the mechaber wants? Of course. Yeah, because you would have thought that it's like seeing dam, even though there is wet dam there, but it's not. How much more here it's not like that. Hagah, v'hu hadin im nismachu ktsas. Yeah, but it's ktsas, so then it's no good, no? Could you imagine you passed half the test? Yes, that means you have a hand. Can a person write half the test with another hand? It's only a raya that you have half a hand. No, because if you had half a hand, you could write. So what are you talking about? So maybe blood came on just on some of those things. It's not a question of l'maaseh, there's blood here, tamei. I don't care. If half of it was nismach, you have dam. So what do you want? Mio niro...

Dimbadka gimel pamim. She checked three times. Kol ma shera'asa, v'lo hi meichu klal, שוב אינה צריכה לבדוק. You don't have to check. K'derech zeh shehuska, shedvarim eilu dam, rak b'miyakesh b'gufa. Okay. What does it mean, dimbadka gimel pamim, kol ma shera'asa? What is kol ma shera'asa? Let's say she takes a bedikah, whatever it is, and she checks miktzaso, like he says, the first part of the Ramah, hagah. She checked, nismachu, nimeichu miktzaso. She checked miktzaso. She decided to only check a little bit. Tell me, when you need to make a blood test, you have to take out all the guy's blood? You have to take every part of blood from him to check? All you have to do is take a little bit of blood, you check it, you see what's going on, right? So if you want to check, you have to check all of it? Check with a little bit, and if it's dam, so then it's dam, and if it's not dam, it's not dam. Okay. This diyuk the Chasam Sofer makes. Chasam Sofer says, you see from here that when she does check, she can't check a piece apart of what came out. She has to check the whole thing, kol ma shera'asa. Chasam Sofer siman mem tes. Chasam Sofer says others argue with me, and they say a little bit. If, for example, she checked a little bit and it got lost, it's good enough. Check the little bit. She saw it, whatever it is, it is. I mean, some sefarim say from the Ramaz mashma, you have to check everything. If you want to know what it is, you check it. If you want to know something is chicken, you have to eat it. You know, can you imagine you put a piece of something in front of you. I have to, you know, it's like the guy, you know the guy, Can I taste the cookies if it's good? He takes one, then they take another one, and then another one. I have to taste the whole bag to see if the bag is good, all right? Or is it good enough to eat the first cookie and see if it's good or not, right? I have to check the whole bag. You have to check every part of the bag, including maybe you should eat the bag also to see if the bag is good, right? But there, you know, the same here. Each one can be an entity on its own. It's not a bag of cookies. Rebbe, how are we comparing? Cookies, you know, it's all the same. But here each one could be a— It doesn't make a difference. The question is, she saw dots. So if some of these dots are no good, it's no good. I don't care what. There's a chaticha. I can't hear what? Chaticha. There's dots. Whatever these dots are, they are there. If someone splashes something, so half of it is there, like the— it's like the esrog, some of it is murkav and some of it's not. It's on the same tree. That's if it looks different. What happens if they all look— the dots, they all look the same? He takes it, you see what it is. You see what it is. It's paint. If it's not paint, then it's blood. Check the whole thing. You see what it is. What's all the formations? I don't have all the formations. Okay, so it's mashma Shulchan Aruch, there's three things. There's something which is like a piece of flesh. It's fleshy. It has like a tzurah of a piece of something, a klipah. Then there's seirus. Seirus is like a long... is it string or it's hair? So let me tell you the truth. When you know bedikas well enough, it can't be hair, because hair is... Yeah, that's why. I remember Rebbe... I remember Rebbe... once, and we found a hair—not hair, but a string. Red string. So why is it... The way he, the shever alei, brings it down, the implication that it's a hair. Huh? But it's not what you think hair. It's not hair. It's nimayach. It's a red... Right, but he's saying that there is such a thing as seirus that comes from ois makom. He says it. Let me tell you, there is a time where there'll be hairs with blood. Yeah, you have to know—this is marehs. I'm going to have to spend time on marehs. There's different types. There's ones that have hair. There's ones that are real hair, fake hair, because the truth is there's women's hair. Women's hair is a problem. Yeah. I mean, I have to finish the shiur, but— No, but I would do it, and I give it back to you. No, I'll finish and I'll give it to you. You go.

I'll bring it to you. Where is it, though? Who has it? I don't have it. No one gave it to me. Who's supposed to? We made up that you bring it to the yeshiva. Okay. You're supposed to drop... Keep it. This is not as well. Yes. Yeah. 261. All right. It doesn't smell. It doesn't smell that also. Sorry. It's a... from... It's a... receive from some... Okay, that already has to... no, no. What? It could be anything. It could be a small thing. These are the red hairs. I have to teach this. This is a lot of experience. There's a jelly flesh thing. There's a jelly flesh... forget to receive. There's a jelly flesh thing, and then there's a hair, and then there is the third thing, which is— no, the third thing is not clean. The third thing is chbushim, like dots, you know, like looks like little bugs, you know. They're bullet. They're bullet. They're hard. They look like, you know, the back of a cockroach, you know, that— I'm talking about, it's like a hard... Right. Yeah, there's... black dots. I mean, a lot of times happen. Some women have it. That's what they show. Some women, that's their thing. That's what this Ramah says, that if the woman is huchzak three times for karton, which is not coming from dam, so she has a thing that she has— what do you call that? Her discharges. Have in it such a thing that hard. Her excretions have a thing that hard. There's not mudaf. Okay, now, let's see further. Okay. So this is the machlokes, what? Why I do this? Okay, let me tell you what this is. This is a woman. The Rama is mashma. The Rama is mashma that if she checks three times, she's tahorah. What about shas vestah? The Rama says not by shas vestah. No, not by shas vestah. If you're worried about dam, he says the Rama, the continuation of that seif, during the time she's supposed to see, the checking three times, it's not going to make her tahorah just because she... Shas vestah is no good. Comes along the Shach, he says, Rama, I usually tip my hat to you. This time I have to disagree. I hold that there's no chiluk between shas vestah and shelo shas vestah. The Chasam Sofer says even though the Rama says that there's a difference, we pasken like the Shach. The Beis Shlomo says, ishes meyleka, a shaila she was Beis Shlomo, that if a woman's — which we'll have to talk about — carting is common when a woman nurses. We didn't speak about this. It should maybe Thursday. Obviously we'll have to finish Thursday. What's the machlokes? What are they arguing? What are they arguing? So I'm going to tell you the yesod, and then we'll just finish it up Thursday. I hold, and I found that the Binas Adam has a whole arichus in sif katan vav. Beautiful. Is this woman, with all these things, assumed to be not clean and the bedikas to clean her? The checking of the kartin to see if it cracks up is to clean her? She's assumed that—goi! Come and say she has to do this. It answers everything kasha I spoke to you about. It explains everything I said this shiur today. Maybe there's no safek really. She's not tameiah. She's tameiah. She's clean. Come and say she מחויבת to check. How much is she מחויבת to check? Maybe even a little bit is good enough. Or she טהורה in kol ha...

Niru livdok. On the hepech, even if it's tamei, hekilu livdok. Kol hashe'eilos l'tu'atzot, they're all answered with this pshat. She's not really tamei, so why we check? Because there's a chiyuv to check. Chamsa, this was a din d'rabbanan that you have to go and check. How much? You have to check just a little bit, sfek-sfeika. She's not really—on the tzad that it's adam, right? Let's say it's adam. Maybe she doesn't have to check anyway. Chamsa, you have to check, so it's a sfek-sfeika in the checking. She's not really—both adam and not tamei and tahor. What's it? Maybe she's tamei, and maybe she has to check. That's not what it means, because even if it's adam, she's tahor. Now she's a chiyuv to check, so maybe it'll come out good. She's not tamei. Chamsa, check just to be mechayev her to check. Everything, neveilah, all the sugya, everything fits with this yesod. Did you learn all this? You saw this teretz that I said to all these kashas? What? But I'm saying, but to answer all the kashas. Who does? Who? Oh, okay. But you hear the what? Let me ask you, how could it be a sfek-sfeika? It's the same svara. You should hear—because even if it's red, but she's tahor. Maybe she has to check, okay, but if she would have checked, it might have been good. She's not tamei. If she's tamei, you can't come and say maybe it wouldn't disintegrate. It's not two sides of a coin. It's not the same coin, two sides. It's a separate question. One is maybe she's tamei or tahor, and even if she's red, which means maybe she's tahor anyway, now she's a chiyuv to check it, but maybe the checking would have been good.