Hilchos Niddah: Tliyah B’Makah and the Need to Verify a Wound

Transcript

Yeah. Huh? Good. Yeah. I know, I'm happy. This is good stuff. This is good stuff. Tell me it's not good stuff. Fair, fair. Chodrim, chodrim. You know what a coal miner is? Yeah. How do you say it? Sam kazeh, kovach... or... אנחנו עכשיו... תלבישו את הכובע הזה. Chodrim, מתוך הסוגיה. Let's go. Now. What happens? What happens in yeshiva? It has... wow. What happens in yeshiva? That she has a history, historia. Shekeshenafim la'acheiz, makah ketanah, kalah, ba'af, and mashu lo yeh, dam yotzei, blood comes out. Yes, he does. The pischei teshuvah brings down from the Chamudei Daniel, tolin. Okay. The famous case from the Rashba: hemorrhoids. That's the first question they ask, huh? Maybe there's hemorrhoids, hemorrhoids. Mashu yesh, garid, garid, churim, churim. Tegid li, ha'im ha'makah nimtza, o shehi sha'alulah lazeh? What's the story there? Sha'alulah. It comes out. Chorim sheyesh. She has a history of chorim. You said she has. That's right, that's what it says. That's what it says. She always gets hit, or that— She always gets hit. She should go to a rabbi and get the voes. I'm talking about she has this, she has this. So if she finds dam, we tell her that maybe she was hit that day. Is that like you or like me? Okay, now, so what happened? Okay, so listen carefully. Okay, quiet. My voice is back, yeah? So lemaaseh, ha'makah lo nimtza achshav. So how am I going to answer it? I hold a condition. It's called a makah. She has a condition. How would I say condition in English? No, I'm saying— Yes, isha sheyesh lah, it's also makah. How do I say that? Come on. Shabbos ... Huh? A condition, an ailment. An ailment. Yes, ... yes, because... I'll tell you, I'll tell you, I have a raya for this. Yes, I have a raya. Rabbi Akiva Eiger, Rabbi Akiva Eiger in the teshuvos, if you want to see the Badei HaShulchan brings down the biur. Rabbi Akiva Eiger brings down in teshuva nun-vav a disease that a woman has called gland something. It must be something like she bleeds, I don't know, whatever. Could be thyroid or whatever it is, all right? So he says that you could be toleh only in the time that she's supposed to have this choli. Now it comes every thirty days, let's say, so in the thirty day...

Otherwise, you can't say—you can't be toleh in that. Okay, bring me the Badei HaShulchan. I want to read inside. I want to read Reb Akiva Eiger inside. Do you have it? Oh, here. Yeah? It says like this: Isha sheyesh lah makah, b'derech hamakah lihyos sheyafaz dam lifrakim, kegon hacholi hanikra galdeni, od other. I don't know what that is. Sheyafaz dam milamed lamed yom, umatza kesem shelo b'shaas hakvius, kasav Reb Akiva Eiger shetoleh b'choli shelah. Afilu isha she'ein lah veses kavua lenidasa, d'af al pi shektzas k'muros lekes dam, right? She's ktzas, right, micholi shelah, b'yamim hahem, mikol makom toleh bah, keivan shepa'amim motzi dam af shelo b'shaas veses. It's called mesulekes damim. It's called shas veses shel hacholi. Then he brings a kasha, the Maharshal and the Rashba from Tehorim. Kol isha yecholah litlot semicholi tachtoniyos, which is tehorim, yecholim litlot, shemezalefes בהם דם, u'levad im yesh lah osa veses. Only if it's the time she's supposed to see. Ki cholizu yesh lah veses, pa'amim ba, pa'amim lo. Vechol sheyodea sheba, k'megaleh dam toleh, v'im lav, eina toleh. So this is what we were saying. It has to be that she knows she has now choli. So the kasha, fregt the Maharshal, Reb Akiva Eiger's mashma that even if she doesn't know she has the disease now, since it could be. So it could be good enough. Yachol lihyos, im zeh maspik kvar litlot. יש קביעות מתי זה צריך ...? Yachol lihyos, yachol lihyos. Rashba mein no, the machlokes. Machlokes. Yes. No, no, it has to be sheyoda she'achshav yesh lo teloi. She's not to be toleh, the Rashba. The Rokeach says no. The Rokeach says no. The Rokeach says could be, maybe now she has this thing. The machlokes. If you want, could be. Could be is could be. It could be. It can't be? Could be. But if you need that the mak is here, says the Rashba, the mak is not here. What do you want, could be? I know it could be, so what? What do I have to do with that? The matzav wasn't—it's like l'mafreya. It's mamash the same story as l'mafreya. You don't know that the story is there to be toleh. Yeah, but it could be, says Rokeach. Who said not? No more. So since she has no more, כן. Not the veses of the choleh. Not close. Forget about close. It has to be of the choleh. It has nothing to do with veses. Okay. Right, right, because the word—that's... אני רוצה להגיד. Tirutz: yachol להיות שנאילמנט is called already a makah nimtza, and that's why they call it veset shel choli, mesulekes damim. It means she has the ailment already. If the story is that she doesn't even have the ailment, so even the could be is not enough. But once the ailment is there, then it could be that even Rabbi Akiva agrees, because Rabbi Akiva is saying that the ailment is there already. But ein hachi nami, if the ailment is not there, just a regular could be wouldn't even be good according to Rabbi Akiva. Okay. Now, the Gemara brings a story from Rabbi Akiva, and he asked her if she has a makah. So the Rashba asks a gevaldige kasha: why don't we check the makah, see if the makah is motzi dam? Huh? So check it. If you want to be tahor, you poke it. Check it. I mean, you want to say it's motzi dam, check it. Says the Rashba yesod, a very big yesod.

You don't have to compare the two. You don't have to say, uh-uh, the blood, the color, let's see the makah. Leave it alone. Once the pshat is there is a makah, then we're toleh the dam. His first thing was to compare colors. Zogt the Ritva, I'll prove you don't compare colors, because you see that we didn't ask her to... Okay. So I want to say a me'oirerdik pshat here. Either the teretz to the kasha is that you're not mechuyiv to go be bodek it. When there's a makah in front of you, you don't have to go be bodek the makah. I asked you this in the beginning. Let's say it feels like a makah, or she says she has experience that she has makah, whatever it is, go to the doctor. I don't know if you're mechuyiv to be bodek. As long as there is a makah, you don't have to be bodek it. Is it the same color? Is it a motzi dam? Why don't they go check the metzius? And the teretz, I don't have to check the metzius. Once you have a makah, that's so, it's mutar. Why? So either I would say, because you're not mechuyiv to check. Mechuyiv to send the woman to be... You're gonna start poking her? You start chopping at her? You know, I once heard Rav Chatzkel Roth say something like this. You know, there's a whole sugya with the fillings of the tooth, yeah? So is it chatzitza? It's not a chatzitza. You know why it's not a chatzitza? It's a kavua, דבר קבוע. Oh, what happens if it's not a kavua? What happens if it's a temporary filling and it's for three weeks? Oh. So he says an interesting yesod. I like the way he said it. I remember the way he explained it. He said like this, let me tell you. There's no question that she can go to a doctor and take it out and then go to the mikvah. So let's tell her to go to the doctor, take it out, and then go to the mikvah. But the teretz is she's not mechuyav to do that. In the matzav you're in, would you stay with it? Meaning like this. No, no, it's like this. Does chatzitza mean, when we talk about makpid and not makpid, which means is you could take out the chatzitza, and if not, it's permanent. What's called could take out? I could take out my teeth also, then I don't have the chatzitza. Body, body, right? So he says a meyridige chiddush. There's no chiyuv to go out of your way. I don't mean out of your way in normal out of your way, but to go to a doctor and remove something in order it shouldn't be a chatzitza, that's called as parting. You already have to go to a doctor to do it? It shows that it's already not— it already means that it needs a medical professional to get rid of it. That itself means I'm not— I'm not— The Torah never said that for hilchos chatzitza I have to go and do things which are out of the normal. Yes. Yes. How do you go to—? You're not going to— What do they do to the—? Look up cast. Go, go look up. What is it called in Hebrew? Gips. Gips. Gebs. Go ahead, go ahead. Come on, let's go. We don't have time, we don't have time. Gimmel, gimmel. You see, I'm feeling better. I'm starting to not behave again. Gimmel. Where is it? How do you spell gavnus? Fes, fes. Is this it? ... beged? Where's gimmel? That's all you have on the gimmel? No. What happened to the mafteach? Taf, mem, vav? In the back. It's in the back. There's no mafteach? Okay, whatever. I don't really care about this, because it's not nigea right now. What's nigea to me right now, maybe you're not mechuyiv to send a woman by a ketem to a doctor. You're not mechuyiv to send a woman to a doctor every time a ketem comes in front of you. Maybe you could say ... as long as the ketem is there, and the ketem is a yachol...

And the ketem is possible. You don't have to go and prove the story that this is from this, like I want to type. Yeah? The doctor says, then you know for sure already not. Then, ... it's a dam, a maka she'eino motzi dam. I mean, you know for sure not. The din tliya was not to establish the story. The din tliya was to establish the tliya, the possibility of what it could be. Ha-tliya is lo litlot et ha-sippul, ha-me'ureh, ela ha-davar she-ani yachol litlot et ha-kova she-leha. ... Yeah? That's tliya. That's the word tliya by Chazal, tliya, tliya, hanging. It's not lekasher. How it happened. You know, if you want to say that the ... of the shiur, people are going to laugh at you, but who cares? Say it's not. How do you say when you put the ... you know, like the matching? It's not a matching. You know what it is? It's a hook. It's tliya. It's a tliya. And that's the chiluk between these tliyos and those tliyos.