Hilchos Kesamim: Comparing Stains, Teliyah in a Makah, and the Seven Tests

Transcript

Because the halachos until lamed lamed aleph is really sfeikos. It's a sort of the sfeikos, shnei shevilim, it's shev shemaitza sugyas. It's not really nogea to nidah. The closest thing back to nidah is lamed and lamed aleph, so we'll do lamed and lamed aleph. Shh, shh. Lamed. Einah tzricha lahakif. Peirush, what is lahakif? Inyan hakafah hu ledameis davar ldavar. So you don't have to be makif to compare. Haketem ldavar shetoleh boi, ela toleh min hastam, ad sheteida shezeh shachor vzeh adom. Now it's interesting, again, we're talking about her. All the halachos, it's like about her, not about the rav that's posek. It's her. Einah tzricha. She doesn't have to be lahakif. I mean, it should be a din in the hoy rav. The rav doesn't have to; whoever paskens is shayla. So bashkafah, I was thinking maybe in the olden days they knew more. Maybe they didn't come so much to the rav. You know, I was also thinking to myself, there's no mashma'us in the Shulchan Aruch about the rav so much. No, tolin is a mashma'us. I'm saying it doesn't say anything that she goes to the rav. Like once, see if we learned it. But the rest of the halachos are addressing it to her more. I don't know, I'm just thinking maybe in the old days they knew more. Just hagavucha, the first thing that came to my mind. Maybe by yamim hem, the women were more learned maybe, saying in kesamim, more frequent in kesamim. I don't know. V'al kol panim, eina tzricha. So you don't have to be medameh. Lama? Pashut, because it's Rabbanan. Since it's only derabbanan, so you don't have to be borer in your investigations. Ela toleh min ha-stam. Min ha-stam is good enough. In siman kuf pei zayin, se'if hei, by damim, by de'oraisa, it says yes, that you should be toleh and be meikef. You should compare one to the other to see if it's taka dam or it's b'makom acher. Look it up. Go ahead, rabosai. Kuf pei zayin, se'if hei. Go ahead, read it. Kuf pei zayin, se'if hei. It says clearly, yesh dam. When there's dam and there's a makas, what you do is you compare. Im yesh makah b'oso makom. Very good. Im yesh makah b'oso makom, yeah. Tolin b'dam makatah. V'im dam makatah meshuneh mi'dam re'iyatah... Oh, and if it's different from the dam of her... Then it's eina ta'uy. So here you see that we're comparing. Ah, slowly. So im yesh makah b'ois makom, tolin b'dam hakases. Im dam hakases mishuna midam re'iyah, ein tolin b'dam hakases. So the first thing I was going to say, what Rav Fall said, it doesn't say you have to go do it. It just says that in case you did do it, in case you did see, in case you did see. So I'm clarifying, which later on nitbarer al zeh, that, tashma: halachah katuv b'dam dam, lo dam ketem. Yesh inyan shel hakafah, lhistakel, lirot, im ze domeh l'dam hakases, lo domeh. Katuv mefurash b'halachah. So what's the pashut chiluk? There is de'oraisa, and here's derabbanan. That's the pashut chiluk. אי דילמא, צריך לחדש פה חידוש. I want to be mechadesh a chidush, that over there it doesn't say you have to. There it says it happened, you noticed. If you noticed that it's different, then you can't be toleh. But it doesn't say you're mechuyav to go lechatchilah.

Look. Now, why would you notice? What's the story that you did notice? Where is—I'm saying, why would she have a maka? What's the story? The story is there's dam. I mean, so how would it be that you noticed? No, one second. Im yesh maka b'oysa makom, v'toleh b'dam makasa, from where? From a different damaka, which means she had to have brought it with her to show that. So it's a story a little bit. Okay. See clearly, im dam makasa—oh, that's what I'm answering. One second. The pashut pshat, the pashut pash— I mean, you look at, most all the Acharonim say this. That's de'oraisa d'Rabbanan. It's a very big difference, right? This is d'Rabbanan, that's de'oraisa, right? Yeah? Shmuel? Shama de'oraisa, but d'Rabbanan. Aval cholim l'hagid shelo chayavim lalechet lirot l'damot. Sham medubar—over there it's talking about that there was a maka there and you noticed that it's different, so you can't be toleh. Aval l'chatchila lalechet livdok lo chayav. Lasof shel hashiur nachkar im din zeh be'emet shetzrichim lalechet layen, aval ma im ze nimtza lefanecha? What happens if it's right there? For example, you want to be toleh it with the tzvaim that she worked with, and she still has the tzvaim on her. Maybe that's not called to go to look. It's there. I want to talk about this halacha. I don't know if anybody else talks about it, but I want to talk about it. That this halacha isn't only, shani tzarich lalechet layet, or ze afilu im ze lefanai. Don't look. Just be toleh and don't look. Yaska b'tzvaim, נכון? Habeged meluchlach, v'gam yesh ketamim. Halacha זו אומרת, אני לא חייב ללכת לבדוק, לעשות, איך אומרים את זה, מאמץ. I don't have to go out of my way. But what happens if it's in front of me? It should be stupid, you shouldn't look. Is the halacha telling me don't look? Is that the halacha? Oh, yeah, yeah, that's the halacha. The halacha is that tali mayim v'toleh. It doesn't say, I don't think the poskim talk about it, but I want to talk about it. Aval lifnei shenechadesh פה, he says, he says this case. What does he say, yeah? Yeah. Oh, okay, okay, okay, so it could be, could be. Let me see. Afilu shneim lefanav, v'kal yachol l'mazeh... Oh, and he brings kuf pei zayin. Oh, and he says the chiluk is ksamim is Rabbanan d'oraisa. He says, maisha d'Torah. Yeah. So you see, he says maisha d'Torah. He wants to say that ein hachanami, you don't have to check. I over there, over there it's talking about d'oraisa, d'Rabbanan. Maybe not. Maybe the pshat over here is you're not mechuyav. Who is he quoting? Taf-kaf-hei, Prisha. Okay, I can't really argue with the Prisha. Maybe, yeah. Let's see. Okay. אז בוא נעיין בסוגיא ונראה מסקנה. אם כן, יכולים להעלים עין או לא. Okay. In the next סעיף, עמוד א'. מצא, אין צריך להכריז. Good. מצא כתם, ואין לבעלים לתלות. הדבר מסופק אם הוא דם או צבע. Now what's the והדבר מסופק? התם מסתפק, הדבר מסופק. עכשיו פתאום משנה מילים. לא מדבר על אתה, זה ספק לך; הדבר מסופק. Do you have the ספק or the thing is מסופק? Notice that it's the first time the פרי מגדים שהוא מדגיש, הדבר מסופק. לא אתה מסתפק. הדבר מסופק. אם הוא דם או צבע. מעברת ז' סמנים. אם עמד בעיניו, הרי זה צבע.

U'tahirah. Im eino ma'averes alav, temeiah misafek. Achshav ein lanu avarah zayin samanim, mipnei she'einanu bekiin biktzas mishmoisam. So why is he bringing the halacha בכלל? שמע, מביא את זה. סתם להביא את הגמרא. הריף מביא את הגמרא. השולחן ערוך לא צריך להביא את הגמרא. הוא שם את הבדיקה, the special chemicals. But it's not nogea; we don't have it today, so why talk about it, huh? Ah, keshiyovei bshiach Ajax, keshiyovei Ajax veyechadesh. Mr. Clean, keshiyovei Mr. Clean veyechadesh. Shiva samanim. We'll talk about it. But l'maaseh, Shulchan Aruch says it's not nogea, so why do you bring it? HaShulchan Aruch omer, v'achar kach mevino lo nogea, אז אל תביא את זה. מי אומר דברים שלא נוגע? רק ישיבה של תורה מביא דברים שלא נוגע. HaShulchan Aruch lo mevi את זה. אז למה להביא דבר שבכלל לא נוגע? הבית יוסף כן נוגע; לא למדתם טוב את השולחן ערוך. You ready? Let's talk. HaRambam פוסק. You did the Beis Yosef a little bit? You did it? Okay. When you do the Beis Yosef, you'll find out the following: that the Rambam paskens that if you didn't do this... You did it. Yachol l'havir, v'ata lo asisa. Halach is, lo asasa, temeiah misafek. Safek. Shulchan Aruch brings it down: v'im eina me'averes alav, temeiah misafek. It's the Rambam, right? That's what you say. But the Beis Yosef brings in the Rambam like this, and he says, Kein nir'eh li barur b'das haRambam, and that's how he paskens in his Shulchan Aruch. The Rashba comes along and says, Nope, not true. You didn't understand what's going on here. Tehorah mi'safek. It's tehorah mi'safek, not true. Mi'safek. HaRashba, haRambam lomed lo asita, tehorah, temeiah. HaRashba leimeid, lo asita, tehorah, tehorah mi'safek. HaRamban says this whole thing is not nogea l'tumah v'taharah. Havaras samimanim is only nogea l'tumah l'taharah, aval l'bailah, tamid tamid temeiah. She's always temeiah. Now you have to know the Ramban, because the truth is it's more, it should be much more lenient, because tumah v'taharah is d'Oraisa; kesamim is only d'Rabbanan. Tumah d'Rabbanan, matza ketem. It's only d'Rabbanan. So why is the tumah v'taharah, the design samimanim work, mashenkein l'bailah it's tamid temeiah? All right, you'll look at the Ramban. L'choirah. What is this? You saw the Mishnah? Give him, give me the seven, the seven simanim. Give it to me. Hu, rok. Aha, ashlag. Okay, good. So now you got it, seven simanim. Okay, ata makir את הסימנים האלו? לא מכיר? Okay. בקיצור, אז יש פה מחלוקת, yeah? אז במחלוקת, מה באמת סובר הרמבם? שמסופק זה טמאה. מה באמת סובר הרשבא? שמסופק טהורה. מה באמת המחלוקת פה? מה באמת המחלוקת? אז בוא נעיין פה. תירץ השלמים פה בשולחן ערוך, למטה שואל שאלה טובה מאוד. שואל שאלה טובה. He asks a good question. You know what his question is, rabosai? What do you need to make the simanim, to test it? נגיד שממילא מותר, ספק...

Rabbanan l’kula gandikt. Read it. Read the kasha. Teiras hashlamim. Teiras hashlamim sho’el, she’ata chin kol ha’sipos ha’banim, v’ein lanu… Sofek d’Rabbanan l’kula. אתה מסתפק, no? Sofek d’Rabbanan l’kula, no? Oh. It says the teiras hashlamim, ha’macha she’bekil, cholin levarer. You have it over there. You have it, the teiras shlamim. Read the lashon. Kivan d’efshar levarer… Kivan d’efshar levarer, u’tzeva, ein ze nikras safek. Okay, it’s easy. It’s easy to be what? Oh. Okay. Now, l’choira, it’s easy. Easy, easy, yecholim levarer. So let’s go back to the first seif. Remember in the first seif I asked you, do you have to be medame milsa l’milsa? So we said, you don’t have to. If it’s b’kil, yecholim levarer, the safek, why not? Isn’t that what it says in lamed aleph? I don’t understand. I mean, I didn’t know it was a prisha, because then I would, you know, maybe be more reserved. I eat the… afilu im ze prisha, k’sheim shemeka’bel… ani aseh hadrisha, no? Az bo… lo katuv po she’im b’kil yecholim levarer. Az lamah lo mevarer? What's the sugya before? I don't understand the sugya before. Unless you learn that the sugya before is not b'kilya chayim levarer. You'd have to go look for it. You have to tell her to go home to bring it. She comes to the rav. There's only one problem. I thought we're not talking about a rav. I thought we're talking about her in the house. Huh? Bishlama, you come to the rabbi, you come to the rav, and the rav says, Okay, come, let me... this is tzvaiim. Okay, now you have to go to your house. So that's cool, not b'kilya chayim levarer. Mashenkein the samimanim, the rav has it. The rav has a bottle of samimanim in his drawers. It's b'kilya chayim levarer. But l'maaseh—wait a second. But l'maaseh, l'maaseh, we said that we're talking about in the house. Now let's talk and talk about it. What would be if she has to go to the store to buy the samimanim? Now if you look, the Beis Yosef and all the Rishonim explain you need all of them. Huh? I know. I know. No, but maybe they had it. Maybe in those days there was ammonia. Maybe it was their type of—Reb Yid, maybe they had this in jars. Maybe they had this—okay, maybe over there just telling you what it was made out of. What was it made out of? They had it in the jars. I don't know. They kept it as one of the cleaning agents in the house. What's wrong? What's so difficult? Huh? How do you know it's dam for sure? What are you talking about? You're b'teva, you're being toleh in something else. Lamed also. You don't know what it is. Oh, now you're saying a little different. Okay, now you're saying something else. Okay, now you're saying something else. But before you get to something else, Eliezer, lamed is also, we don't know what it is. How do you know what it is? No, but you can be medameh to any, you can be medameh to tzmoyim also. What's the difference? Lamed is not dam. Anything, you have a ketem, you want to say it's paint. So go check if it matches the paint. The story in lamed is nothing to do with dam. She might have a tzad to say that it could be paint. Yeah, we have lamed also, a tzad to say it's paint. You're being medameh to something, you don't know, maybe it's paint. You're being toleh, it's paint. Toleh. It's not blood, it's paint. Same thing, it's a halacha. Machlokes. Shmuel, machlokes. No. Machlokes. Huh? It's רק התחילת השיעור, זה יפתח את השיעור. Okay, now, you hear? Listen good. So what's the pshat? Beki'il.

I ask you that b'kli chayim levarer could be in סעיף ל' also, b'kli chayim levarer. B'קיצור, the Torahs Hashlam paskens halacha l'maaseh that hayom mekilim b'safek, right? We're meikel, right? Torahs Hashlam says we're meikel. The levush, levush paskens, no, we're going to be machmir. We're going to be machmir, even though you can't be mevarer today, hayom אי אפשר לברר. There's machlokes haposkim, l'hakel or l'hachmir, what do we do? I don't know. That's what I'm asking, I don't know. I don't know. Maybe b'kli, maybe b'kli means that you can go to the store. Here, I'll give you an example. You ready? You want to know halacha l'maaseh? Everybody likes halacha l'maaseh. Hayom לא... עיון... הבנה. Okay, בוא נגיד למעשה, okay? Give it to me for 99 cents, למעשה. Okay, I'll tell you halacha l'maaseh. What happens if today, we have the ... there's a way how to tell. Hayom יש לנו... כל מיני דברים, you could do whatever, chemicals, mamash. I remember the Shatnes laboratory came out with a chemical that tests. For many years, they used to, I don't know if they still do it, they test with the chemical. They still test with the chemical, right? They stopped. They put a chemical to see if it's linen or wool. Today they have chemicals to test anything. That's how they used to do it, with chemicals. So what happens if you have a chemical? We have hayom barur, right? So is the pshat, me'achar sheze lo tosaf mamonim sheyesh baMishnah, so it's nigmar ha-sipur? Or k'mo Rafi omer, k'sheyavo Eliyahu, okay, עכשיו יש לנו, we have today all the science, and we have it. So that's she'eilah number one. If hayom yecholim l'hagid, yesh lanu. Then you have to ask: is it b'derech binusa? Is it tested? Just because a person comes with a claim, chad yagid, oh, ze vadai, bodek dam, tagid, im yesh chatimas ha-rofim, does it have the FDA? Let's say, okay. So let me ask you a question: what's called beki? Does she have to go to the store to buy it? I'll ask another question. Let's say she doesn't have to go, does she have to order it? Order it. Lazmin itzeh. I mean, what's beki? I don't know, what's the gedarim over here? Which goes back to the original question Rifal asked: did they have a smuchan wherever, on the shelves? Or the pshat is they would have to get the seven simanim, and that's called beki? I don't know. I don't know. And I know the sefarim don't talk about it. They do. Yeah, I know, but I added ten more things after that. Anachnu yod'im et zeh, ze dibarnu. Achshav, eser she'eilot sha'alnu acharei zeh. Im hayom sheyachol lehagid sheze chozer, yesh lanu hayom, we have it. He said—I'm saying we have it. I'm telling you we have it. He said you don't have it. I say we have it. What מתכוון הגמרא? Kaukei, so that's a different shaila, as I mashalti. Maybe the Gemara had special and we can't say we have that. I don't know. Or maybe we could say we have that, but it has to be approved by official; it has to be an official thing. Or maybe the pshat is you don't have to go to the store. No, I don't have to go to the store. Maybe I have to go to the store, but I don't have to order it. What's the geder of bekil? I don't know. It's a good shaila, you hear? And on top of everything, what's the chiluk between lamed and lamed aleph? Okay. The Sidrei Taharah brings two days, and he's noiteh lehachmir like the Levush, that hayom, that we don't have it, so if you can't be mevarer, too bad on you. Too bad. What are you gonna do? If you can't be mevarer, so you can't be mevarer. So what do you want to do? Okay, so let's go again. Kavinus is halacha lemaaseh, halacha lemaaseh, yesh. I'm able to do it today, maybe, so then maybe I'm mechuyav to do it. Maybe not, and I'm not mechuyav to do it. Let me ask you a question. The Torah Shleimah says that the pshat is...

Chayiv to do it. Maybe the din in the Shulchan Aruch is mechuyiv. Maybe the din in the Shulchan Aruch is that I could do it. I'm mechuyiv to do it? Who said mechuyiv? Maybe I could do it. Here, matzah, kesef, ... ma'averes. Ma'averes is an eitzah to be metaher her, or is ma'averes a chiyuv? Go, go do it. You're not sure, right? That's right. It says, ... even it's a choice. So you hear my two צדדים. I'm not sure what the ma'averes—ma'averes means you have to do it, or the ma'averes means he's giving you an advice. You don't want to do it? Okay, so be tamei, who cares? Ma'averes chiyuv or ma'averes eitzah? Lemaaseh, now, today that we don't have it, so there's two shailos. There's the Rambam and the Rashba when we do have it, if you don't do it. Then there is the shailah of the Seder Taharah, the levush, right, the two צדדים that we said, right, the Toras Hashlamim, that today that we don't have it. So when we do have it and you don't do it, the Mechaber paskens. But what about when you don't have it? And therefore you don't do it. How does the Mechaber pasken? Doesn't say. Doesn't say. No, the last line just says we don't have it. The case before is when you do have it. Rabosai, listen to me carefully. אתם חייבים ללמוד כמו שאני מלמד אתכם. אני לא מלמד דברים שלא כתוב פה. זה לא חידושים שלי, אני לא מחדש פה. אני לומד איתכם מה שכתוב. זה כתוב פה. צריך ללמוד את זה. זה לא שיעור ש... חושבים שזה החידושים שלי, השיעורים — זה לא שיעור שלי, זה מה שכתוב פה. Here, very simple. There's two dinim in the Shulchan Aruch. There's one din is when we have it. You did it or you didn't do it. כי יש לנו, עשית או לא עשית. אחר כך יש דין שני: עכשיו אין לנו. כשעכשיו אין לנו, אז יש מחלוקת בין הט"ז, השלם, דלבוש, שו"ע. למעשה, we don't have it. What do you do? So what's the halacha l'maaseh in the Shulchan Aruch? So I ask you a kasha: אז למה הוא בכלל מביא את זה, השולחן ערוך? אם זה לא נוגע, if it's בכלל not nogea, so why bring? למה הוא מביא? אבל אם נלמד בשולחן ערוך שהוא לומד שזה כאילו לא הוה, הוא מביא את שתי הדעות, פירוש: הוה ולא הוה. הוא לא הוה, אז זה ספק. היום שאין לנו, ממילא נשאר... Misafek. So he does bring it; it is a halachah l'maaseh. Im nilmad es haShulchan Aruch, if you learn the Shulchan Aruch, hayu zmanim shehaya, hevarta tahor, lo hevarta tamei. עכשיו אין לנו, אז למה אתה מביא את זה? Avol im nilmad shehayom she'ein lanu, ze kimi shear, kemilu she'ata lo hevir. So meileh it's mevuar why he brings it. So l'churah the mashma'os is that he paskens like who? Like the Levush. L'choirah, otherwise why is he bringing it for? Otherwise what is he bringing? Unless you learn. Chiddush, chiddush nifla. Lo hevarta is the chisaron not shelo birarta. Hachisaron hu, me'achar shelo birarta u'beyadcha haya levarer, asi efshar lecha heter. You know, you can't come mi'matz. It's not the pshat it's a nish'ar b'safek me'eileh. Me'achar shelo birarta, zen lecha heter l'hakel. ... she'ein lanu.

As kemo shelomdim, שהשולחן ערוך כמו העלה לבוש, נוכל ללמוד השולחן ערוך כמו התורה שלמה. It's only a safek when you have, and if you didn't do. And you didn't do it, so you didn't. Can I copy meikel? I don't want to look. I don't want to look. Look, ... kid. Okay, you kids. תשמע. אז יהיה נפקא מינה למעשה, או שהשולחן ערוך רוצה להגיד שזה מותר, שהיום שאין לנו זה מותר, או שהשולחן ערוך רוצה להגיד היום שאין לנו, נשאר בספק. יסוד. Why is it safek tamei when she has? שאלנו, huh? Why is it safek tamei when you do have? שאלנו בשיעורים הקודם, קסם is tamei till you have taharah, עד שאתה יכול לברר שזה טהור. קסם is tahor without knowing that it's tamei. You have to prove. Is קסם tamei till proven otherwise, or is קסם tahor till proven otherwise? הרי זה יהיה נפקא מינה, יהיה נפקא מינה פה, huh? הרי נפקא מינה, right? If you learn that it's tamei. And you just have to prove it. If I don't have it, I don't have it, what do you want me to do? Can't prove it, so what do you want? Should we matir it? What do you want to do exactly? But if the pshat is tar, so by you not checking, his pshat is it's being mevatel. But if I can't check, so then it remains tar. But the les breira will remain tar. I saw in the Bach. I saw the Bach says this yesod. You know, I said it many times in the shiurim. He brings the Bach? No, he brings this thing from... Oh, who's he bring it from? It's a Bach. I saw it in the Bach. Yeah, they're learning up the... That's how you learn up the Rashba. The levush. What? It says where? In Rashba. Okay, okay, okay. Good, good, good. Okay. Okay. Lefizeh, I want to show you an interesting Rokeach. Look at Rokeach in seif chav gimmel. That's it. Nisaske b'tzeva, very good. Nisaske b'tzeva, that's the case. Nisaske b'tzeva. Yeah. ... Yeah. What happened to lamed? What happened to lamed? What happened to seef lamed? ... so she has a tliya, still is supposed to check with the zayin simanim, huh? So what happened to lamed? Wow. I know, which is lamed aleph. Yeah, but what happened to lamed? Read it. Raffi, read it. I thought last night I said to myself, something doesn't... something's not... what? I would like to say that when it's a safek, it's done with a sevara, you have to be modeh that safek. But when you know it's done, and now you're in a whole different world, now you can be toleh in all the hilchos teliya; it's separate sugya altogether. Seef lamed is when you know it's done, and therefore you can be toleh in macholot or whatever else you can be toleh in. Seef lamed.

Yeah, but it doesn't. Why is all the— why is all the ... anything else? Dam, dam, dam, dam is only by dam. Yeah, but it's making it worse. In his case, even worse. ... It's only by dam. Lamed is only by dam. I mean, I don't see why you should say that, but I mean, if you're just to answer the kasha, that's not really a good enough ... The heter is what? Maybe, maybe it's only in color, shachar and white you call it, but it says tliya. So how come nobody says it? I look at this. Does anybody ...? Huh? ... Maybe, maybe it's only in color, shachar and white you call it, but it says tliya. ... What are tliyas there? ... No, you're saying a very big chiddush that lamed's not negeia to tzvoyim. I don't know. ... I mean, lamed katuf shelo tzrichim damot davar le-davar. Lamed tzrichim livdok samanim. ... Yes, chatliya sakta betzvayim, tzrichim livdok et ha-tzvayim im hem dam or lo, et ha-ketem im ze dam or lo. Shma, yesh chatat li, harei sheyesh li, ela tzrichin livdok. But what does he say? It's mamash koneg lamed, lamed. Huh? Good question, huh? What? Coffee's not healthy. Why? For what? What, for my voice? No, no, in general. Coffee's healthy. I feel good. I feel good. Huh? What? What's good? My voice. Coffee is very good. Very healthy. Okay, now, shh. Chak, chak. I don't told me. Shh. Hami, what does he use a lashon of chisaron yedia? What does he say over there? No, no, but what does your Kiveiger say? Kiveiger uses interesting lashon. What's he say? Machmas chisaron yedia. But what does it mean, chisaron? What does it mean? Machmas... Okay, shh, shh. Everybody quiet. Okay. Maskim to Eliyahu. And the mask is full. There's a difference when you want to know what it is, or if you want to know if the kli is a good kli. כשרוצים להגיד מה זה, אז יש מקום לברר, אז מבררין מה זה. כשיש תליה, והתליה פירוש. התליה זה לא להגיד מה זה. התליה זה להגיד מה זה יכול להיות. Tli, I told you something different. Remember I told you...

Tliya is not to say what it is. Tliya is always to say what it could be. So in order to make the tliya tliya, there's no din that you have to make it sound. Efsher is enough. B'din efsher lo tzrichin levarer. B'li tliya, like Yid mazeh, tzrichin levarer. So I told you a meyridike vort. Remember I asked you, are all tliyos the same? Remember I told you there's certain tliyos, for example, tliya shebeguf, makeh shebeguf. What is that tliya? That tliya is, actually, a mah li tlois. Remember I told you, over b'shuk shel tabachim? It's different. I told you that pshat is, we know what it is. Nisaska b'tzvoyim, we know what it is. But how could you know what it is if it's efsher levarer? On this Reb Akiva Eiger says, yesh l'ayin. I'm not sure what's the din of nisaska b'tzvoyim. Is nisaska b'tzvoyim a din to tell me what it is, so then efsher levarer? If it's a tliya what it could be, then it's lamed. Lamed aleph is without a tliya. What does that mean? I understand, but lamed aleph, the yesod of lamed aleph is what it is. It's shayach levarer what it is. Memeila, Reb Akiva Eiger is clarifying like this: by nisaska b'tzvoyim, what is the tliya? Is the tliya like— Maka, what it could be. Whenever it's a teliya, mazi yachol lihyot, efsher, efsher lo tzrichim levarer. Efsher. Ma she'ein kein. Ma she'ein kein, k'sha ha-tliya zeh lagid zeh zeh, אי אפשר להגיד זה זה אם שייך לברר. But we don't care. We don't want that. Because since it's efshar l'kayem levarer— no. In one case, you don't— see, this is the point. In one case, the chachamu kovea, there's a din tliya. Whenever there's a din tliya, that is the halacha of tliya, that you can be meikel. Not you. Not you can be meikel. We're meikel. No, there is a reason. Not vadai, but in order to say that, and it's in front of you— huh? Kiveiger's yesh layin. That's what he means. He's not sure. I'm saying yesh layin. What yesh layin is, he's saying is maybe it's lamed aleph. That's kufram Kiveiger's safek. Is it lamed or lamed aleph? L'choira yesh layin. The lashon of Kiveiger, l'choira yesh layin, oli damota zeh lelamed, oli damota zeh lelamed aleph. Okay, lama? Because there's one tliya, that the pshat is, me'achar sheyesh li makom lagid me'fo zeh ba, me'achar sheyesh li makom lagid me'fo zeh ba, so I guess it's a misham. אבל להגיד שזה לא זה. It doesn't bother you. You want to know something? I'll be maskim till, yeah, that's what I'm saying, is when it's dam, you want to where the dam comes from. But to come and say that dam, what you think is dam, and to say it's really not dam — maybe. But that's a stronger maybe. To come and say what's in front of you, what you think it is, that it's not. I'm saying a very big chiddush, and I want you to know, I hold it's halachah. I want everybody to be quiet. Everybody has to be quiet and listen, because I'm telling you something very interesting. When you have dam in front of you, you're not changing what's in front of you. You're just changing where it came from. You're changing the story behind it. So the story could be efshar. Where you have dam in front of you, what do you want to say? Meaning, dam in front of you is your first glance is that you think it's dam. I'm going to say this. I'm going to ta'ina this in two seconds. What happens if the rav right away sees that it's not dam? Does he have to be bodek? Does he have to check? So the poskim bring it down that...

It's up to the rav to see. It's up to the rav. The rav sees that it's not. I hold that this is the nafka mina. The din of bedikah is when you think it's dam, and you want to claim it's not dam. So therefore you have to go check. But where l'chatchila you come and see mechtais it's dam in the first place, and hachanami, there's no din of zayin, of the zayin simanim. No chiyuv. There's no halacha of zayin simanim. Yes. One second. There's two dinim of pliya. There's one din of pliya to come and say the history behind it, where it could be coming from. Okay, but it could be anything could be. Could be, could be, could be anything, right? Then there's another halacha of pliya where I'm coming to say this is not this; it's really something else. Lamed is to come and say shachar, adom, it's both blood. The thing is, lefi the shachar, the adom, it matches the story behind the blood. Mashenkein by the lamed aleph, lamed aleph, I'm saying maybe what I see blood is taka not blood, and I'm going to test it with zayin simanim. So there the pshat is I have to test it, because what I saw is taka blood. When a guy comes and shows you blood, maybe not. What, are you crazy? Why should you think maybe not? Teretz, okay, go check it. But if a guy comes and tells you blood, it could be, and hachanami, that's good enough. Now the Kiveiger is mistapek by nis'aska b'tzvoyim, which is the middle case, where you taka have a tliyah. It's not the story, but again, you're changing what's in front of you. Yesh la'ayin l'chora. That's Reb Akiva Eiger's safek. I have something to be... Shah, nothing. Shah, shah, shah. Okay, I'll repeat. Shah. Shah. I'm repeating it. Lu yitzuyar. Ani rotzeh lehagid me'efo adam ba. Adam yachol lavo me'eizeh makom. Im yesh tliyah, zeh maspik. Lo tzrichim lidamot et ha'adam k'dei shehasipur yihyeh mizeh l'zeh. Whatever it is, yesh makom lehagid shezeh mizeh. When you come, you bring blood in front of a person, and you want to come and say that it's not blood, so there you have to be bodek it. That's lamed aleph. Comes Reb Akiva Eiger and he says like this: Wait a minute. What happens where it's a tliyah, where you want to say blood is actually paint? What happens in such a case? Yesh tliyah. Yeah, which is, it's the middle ground between lamed and lamed aleph. L'chora yesh la'ayin. That's why Reb Akiva Eiger is mistapek, l'chora yesh la'ayin. Lefi zeh comes out a very big chiddush. What happens if you come to the rav and he sees right away that it's not dam, he doesn't need the zayin, doesn't need to look, because he never thought it was dam. Safek if it's dam. So you have the regular din of safek d'rabbanan l'kula. Where's the nafka mina halacha l'maaseh? Im tavo la'rav, ha'rav mistakel... The etzlah is a lot dam, u'mistapek, hu loize l'chatchila tzva'im. אז לא צריכים את הזיין, ואם אין אז ממילא, לפי המחבר זה ספק אסור. What? And the poskim take a pasken, it's a de'oraisa, that if the rav sees, forget about the zayin. No, if he's mesupak, I'm telling you. There's stories that if he is mesupak. Okay. Now, what happens if—two cases where this comes nogea l'maaseh, you ready? First case is, you'll see red. The first thing you have to think is lipstick. Why? Because what happens is they keep this in the pocketbook, and they keep their lipstick in the pocketbook, their makeups. So meila, it happens very often that the lipstick goes onto the thing. Why don't you smell it? Huh? You can smell it. What happens—smell it, smell it. What happens? Don't have to smell it. Okay, you can't ask me on every word I say, please. You have to learn. I didn't say that, I just said a pocketbook. Okay, now, so what happens? Here they come to the rav and he sees it. Okay.

Does he have to check? Does he have to check to see that it's not blood? Check to see if it's not blood. Or he could come and say, Ah, the color doesn't look like blood. So we said from the Seder Taharah, we said from the Seder Taharah that you don't have to check, right? If let's say you look and you see that the color, it looks more like lipstick than it looks like blood. Huh? It's not the color, it's the texture or something else. How would you be able to tell based on color that it's not? Red lipstick also is red blood. It's not texture, it's color. Well, because you know that the lipstick company makes this shade, so what's your—I'm saying, what's your tli exactly? It's such a color of blood, and there's such a color of lipstick, and you can't tell because it's not oily. How would you know? Unless, mamash, a weird shade, you say, this is zicher lipstick. Saska b'tzvaim. She's nisaska b'tzvaim. So I told you that if the rav thinks that it's red, he thinks it's dam, and he wants to say it's not dam, so then Reb Akiva Eiger is saying, Gevaldik. But if let's say, l'chatchilah, when the rav looked at it, he saw right away it's colors, so then he doesn't have to check it, right? But if you learn that, like—not that way in Reb Akiva Eiger—if you learn Reb Akiva Eiger, that the pshat is that any time you want to be toleh it in not dam... So then you would always have to check it. Right? So then you would have to check. You know what you would tell her? Please, check your pocketbook. Do you have lipstick? Let's see if we can get the lipstick. No, you take the lipstick. Sure you could. When it's doimeh, what do you mean? You take a— See, obviously you don't have— I'll tell you, you don't have the yediah in this thing. You're talking from a chisaron yediah. Once you have a ... in something, you're saying that maybe this is ... just because you found the paint in that color. But he's telling you ... One second. You have to be makir. What does that machmir mean? Go check with the chemicals. You can't just say, Oh, I found the color of lipstick, that one. So what? Yeah, that's one of the mistakes. That's why it's a safek, because you have this and that. Okay. Chavrei habezdin shel Kehillas Oil Simcha, אתם צריכים לעיין בזה אחרי זה. עכשיו אני הפוסק. הגייבעד נמצא, אתה חייב לשמוע. זהו. I agree with him. And when you start learning some, you'll see that it is that way. Meaning, the metzius is that a lipstick looking like a lipstick, then all of a sudden you know what it is. You see that it's not this. When you start realizing colors. The fact that the color's in front of you, that itself makes the din. Let me explain. And IyH, be'ezras Hashem, pashut. Colors is a complicated thing, because it's a perception, a lot of it is perception. Unless you have the colors in front of you, then all of a sudden it makes a match. The matching is capable; you're able to match it. Colors, it's always, it's this, it's that, it's domeh to, it's domeh to that. The minute you see it in front of you, everything becomes clear. Mechubar k'simla, a dress that you put out in front, it's right in front of you. You see right away what it is. You see it's the same thing. It won't look like blood. The minute you see the lipstick, then it won't look like blood to you. But I'm telling you l'chatchila—no, I'm asking you a she'eilah. Let's say you come with a lipstick on a thing. Let's say you come on a thing. So could you come and say, Listen, to me it doesn't necessarily look like blood. It's a safek, let's not even be machmir. Or, as Rav Akiva Eiger did.

If you don't want to keep eiger the way I learn רבי עקיבא איגר, then you have רבי עקיבא איגר's halacha. Every time you want to say, even with a teliyah, even with a teliyah. Now, you have to know, stam you have to know, you know, is the fact that a bedikah cloth is in the same pocketbook together with lipstick, is that called nisaska bitzvaim? Is that that much of a teliyah like nisaska bitzvaim? I don't know. You have to know. You have to know. Nisaska may be more. Nisaska means she was playing around with blood, with tzvaim. But the fact that it's in the same pocketbook, the fact that it's in the other... and it happens, by the way, I'm telling you lmaaseh, it happens. A lot of times it has colors from, let's say, a pen, a red pen in the pocketbook. It happens. It does happen. It's not called nisaska. The thing is maybe it's not nisaska. So I'm telling you two nekudos. The first thing is, you have to know if that's called nisaska, if that's going to make a teliyah. Maybe that's not. Maybe hu laiza lo nisaska. Nisaska is a yoter. V'afilu ken, maybe you have רבי עקיבא איגר's halacha, you still have to check it. So tell her to bring the lipstick, especially if she's in front of you. U'bekilya... and if it's easy, especially if it's easy, tell her, she comes, tell me, you just took it out of your pocketbook. Where's your pocketbook? What do you have in your pocketbook? Idilma, maybe. Pshat is when you could see that to you it doesn't look like dam, so that's a safek. If it doesn't look like dam, for sure not, and למעלה לדבר. But if it's a safek, you will have the din of safek דרבנן לקולא. I'll give you another shaila. This happens all the time. You ready? And this I'm going to teach you, lmaaseh. I'm teaching you something lmaaseh. A lot of times you see a bedikah and it's red. You look at, oh, there's a red thing there. And it looks like a string of red, which a bedikah cloth could have a string of red. Now, where does a string of red—the, like a mukas makes a string of red. A mukas makes a string of red. It's very shayach, and if you're experienced, you say to yourself, you know something, there's a red thread. Or if a woman has red hair. I had it all the time. I had it all the time. I did in front of you, and I showed you it was a red hair. I showed you all the time. Remember we had it over here? Right, and I looked at it, I told you it's a red hair. Remember I told you it's a red hair? Either a thread, which is interesting. Where does a thread come from? They're so small, these threads. Either when they made it, even though they're supposed to be a—watch them call it—it's considered a habadah. Every time you take it out of the thing, it's called an habadah. No reason to be choiker. Maybe when they put it in, or in the clothing sometimes, tiny little hair gets stuck in there. And when you look at it, not from with the microscope, you right away see red, and it makes the whole thing look red. So what happens like this? Let's clear a shaylah. Here, let's say you have a sofek. Let's bekil l'var. It's very easy to mevarer. Why is it easy to mevarer? Because you can take a loop. What's such a big avodah to take a loop? Are you mechuyav to mevarer? Right? Are you mechuyav to mevarer what this is? Looks red. You have a צד to come and say maybe. A צד to come and say maybe. It's a here. Or even if you don't have a tzad to say maybe it's a here. But let's say you have a tzad to say maybe it's a here. Could you come and say, well, I have a safek. Well, the truth is, let's not talk about a bedikah, because bedikah is d'Oraisa. Let's talk about a kesem on the underwear, right? So there's a here there, let's say. There's a thread there. I had cases where people came to me, they would sleep, the blanket, the blanket was red. It took me—based on the thing, it's stuck inside. Yeah, yeah, yes, yes, threads get stuck in there. That's what happens. It's so small that you can't take it out with a pinsetta. You could take it out, but you have to first notice it. When you look at it, it mamish looks like there's a string of blood, like a red—mamashes of red. No, because off-white, and it gives like a thing of red. But the truth is, it's really a thread. And the mucus spreads it on the thing. It's there. It's there. It's red. I showed it to you many times. I showed you, it's a pella. You look at it and say, it's a chidush. You experience, you say, it's not—it's just not. You see there's something, it's just not dam. I don't know. It's like a strongish red. It's different. It's just different, right? So let's see how to pasken, yeah? What do you say?

You have a safek, right? So come and say, yeah. See, here it's even more of a chiddush, because most of the time it happens on bedikas cloths. Most of the time it happens on a bedikah cloth. Nukes doesn't make red. What I told you was like this, that sometimes brown. No, there's beards there. What's the problem? כשיש בדיקה, פעמים נראה כמו ארוך דם, בפרט כשיש לחלוכית שם, אוקיי? מי שמכיר טוב, מיד יבין זה לא דם, זה, איך אומרים, זה thread, חוט. אז עכשיו יש לך ספק. So be'etzem, by a bedikah you would say safek d'oraisa l'chumra. Let's say you know, but it's b'kil yachol levarer, right? So it's b'kil yachol levarer, so you have to go check. If it would be on a derabbanan, let's say on a... but the truth, by derabbanan you don't have a shiur, so the story is really not negei anything. Huh? Unless it's mashlim l'shiur, right? Unless, which is very, very not common, that one string should mashlim the shiur. So you want to say Reb Akiva Eiger is a safek shakul, and we're talking about when it's not safek shakul, when it's known that it's more... Right, right. Reb Akiva Eiger's shailah l'choirah is in a case where you have a type of safek, right. Let's say it's noida more to hear. Right. Let's say if it's noida more to hear, maybe you don't have to check, and hachanami. I mean, let's go back to the etzem halacha, but by regular bedikah, do we say tliyah? Huh? I'm saying, when do we toleh? Only after the first three days, not toleh b'maka the first three days. Okay, so within the first three days, could you be toleh b'saar? Nisaska b'sair, she's wearing red dress that has a lot of hairs. She's wearing a cashmere dress, no? She's wearing a cashmere dress. Blanket. She put herself in a red blanket, okay? She's covering herself at night with a red blanket. Im yecholah litlos, l'hagid she's wearing a red blanket, no? So l'choira it's b'kil, yecholim levarer, so you're chayiv to do it. You're chayiv to do it, right? If, let's say afterwards, so hey, so it will be a safek d'oraisa l'chumra, that's the pshat. You would have to know for sure. You have to what? You have to do it, l'choira, right? Otherwise you don't have a tliyah. So l'choira you would have to go check. Let me tell you what they taina. They taina that the checking is l'kula v'lo l'chumra. That's the big taina. The checking is always l'kula v'loi l'chumra. Yeah. If, let's say, the other way around. If you look, showing you it's bad. If you look and it doesn't look bad, not mechuyiv to go check to see. I'll tell you what's going through my mind. You know, you see there's something going through my mind. Let me tell you what's going. I want to know if the livrurei is to find the metzius, or livrurei is to prove something. Every time you have livrurei, let's say you're medameh davar l'davar, it's to prove, or it's to machriach the metzius. The word livrurei means to clarify. To clarify what? You hear my question? Sure you could apply it to ma'aseh, sure. Let's say we go and you have the bedikah in front of you, right? And then you go to be mevarer by looking through the loop.

And then you found that it's worse than you thought. You saw that it's good, and then you went. So the levruis to tell me what? Huh? No, I'm saying something else. In other words like this. Let's say you're choishesh that it's a hair, and you find that it's a hair. Let's say you think it's dam, and you looked and you found that it's here. So the levruis what? Levruis to prove? Much of the case of the shochet and the adom. What does it prove to me? Does it prove the metzius, or does it prove that the kli was good? It's shochet and adom, right? Shochet and adom is both no good by an isha. So is it to prove that the dam is shochet adom and it's kosher or not kosher, or is it to prove that the kli is right? Huh? It's only for the kli. The case I explained to you by the chemicals is to prove the kli, or is to prove what it is? It's to prove what it is. So let's say there's a halacha. I have a kesem. I don't know what it is. I don't know what it is. So let's say I go and I'm mevarer. So the livrurei to tell me the metzius is different than the livrurei to tell me the tliya, right? What? No, I'm saying like this. Let's say you have a tliya. What's a tliya? She was in a red blanket. So what would be the birur? The birur is in the metzius, or the birur is in the tliya? It's what it is, l'choira, right? Let's say I was mevarer. So the birur is for what? The birur is for what? The birur is to tell me the metzius, or the birur is to tell me the tliya is good? I'll give you an example. Let's say it's toch gimel yamim, right? And you mevarer that this dam is the same color as her dam makah, and it's toch gimel yamim. The case in kuf pei zayin. Remember we started with this. I asked you a kasha. In kuf pei zayin, you're being medameh the tliya to the dam makah. So I asked you a kasha, wait a minute, here it says you don't have to do that. So the teretz could be, d'oraisa and d'rabbanan, right? Well, the teretz could be, no. No, over there what's the din to check the metzius? Is a dam maka. Mashenkin over here is to check the kliya. Lu yatzui, it's the same dam maka. It would be good toch gimel yamim? Same color. I can't prove that it's the maka. I can prove the same color. Okay, I want you in my in interest. If it's toch gimel yamim, if it's between gimel yamim and hadam domeh, it's domeh to the same blood. Not that she has a maka, but it's domeh to the same blood. Huh?

But we're not toleh b'makat toch kedei gimul yamim. So I'm asking you, so what would be the halacha? Why? What's the nafka mina? If you learn that it's just mechazek the tliya, but we don't say tliya by gimul yamim, rishonim. But if the pshat is it becomes a raya to where the dam is, so maybe we could say ter gimul yamim. What happens if shetakah is covering herself with a red blanket, and you see it on the bedika, or she has red hair? Yeah, and you see on the bedika red. But the only thing is, it's toleh gimul yamim, and you can't see with the microscope. You want to be toleh that maybe it's from that? That's so complicated. You're trying to make it clear that maybe it's from the hair or from the smicha, from the blanket. You're trying to make that maybe it's from the hair or from the blanket? I want to know. It's clear on this thing, maybe it's enough, so I think the berurah is not. That's right. I want when there's a tliya, I want if there's a tliya. What I want is when there's a tliya. That's what I want. I want when there's a tliya, it's not going to work ter gimul yamim. What if it's makat which doesn't have... Doesn't make a difference. No, we're not toleh. Isn't that still? In the Shach is cholek. No, he's not talking about—I'm adding this. I'm clarifying. According to the Shach, if they check the blood, what happens? What I'm clarifying is, because the pshat is, is that every time you check the blood, is that a raya to the teliya, or is it a raya to the metzius? So one time it's only a raya to the teliya, and that's lamed. It's a raya to the teliya, and that's lamed. So ein hachanami, it still wouldn't be good. That's what I want to say. I'm trying to tell you, yesod, that lamed is checking the teliya. Lamed aleph is checking the blood. So if, let's say, you have teliyas where I'm not checking the teliya, but I'm taka checking the metzius, see, we would say it even ... because it's not a teliya. When it's not a teliya, yeah? Whether the doctor says clearly it's coming from the makah, so then there's nothing to talk about. Right, right. That's what I'm telling you. L'choira, that's what it's telling you. If you learn that it's a raya to the teliya, so we don't say teliya on the first three days. But if you say that it's a raya to the metzius, so then you have it. We'll say a chiddush, that if the dam is doimeh to the dam makah, it will be good even in the first three days also. Nisaska b'tzvoyim, what Reb Akiva Eiger says. What's Reb Akiva Eiger in nisaska b'tzvoyim? He was osek b'tzvoyim, so there the teliya is, the teliya is there. The she'eilah is what it is. Reb Akiva Eiger says you would have to check the metzius. It's not enough. They have to really check the metzius. Yeah? According to that, it wouldn't work. According to Rabbi Akiva Eiger, it wouldn't work. And every time you want, every time you want, every time you want to make something what it isn't, you have to check the metzius. Every time you want to clear where it comes from, then tliya is good enough. That's the two stadim that I have. Lamed is to check the tliya. Lamed Aleph is to check the metzius. And Rabbi Akiva Eiger is a mistapek where you have a tliya and you want to change the metzius. So according to Rabbi Akiva Eiger in the Shach, according to Rabbi Akiva Eiger in the Shach, could be it's different, because according to Rabbi Akiva Eiger it comes out that I want to come and say that the dam is actually dam makah. Big raya. Am I allowed to change that? Like, I know I have a tliya, but it's not...

So, obviously proving it, huh? I have, like, a chatichah bad, whatever, of a makah, then you see I'm not toleh. This is this. That's still saying efshar. You like it? No, efshar. You see the color. That's... Yeah. No, az, tava, yesh histam shel ha-makah, dam mipo, and yesh... That's what I want to... I want to tie. According—if you learn that it's a shelos in the teliyah, if the checking is aos a she'eilah in teliyah, meaning this looks like this, so it's a checking in the teliyah, then it's a problem the first three days, because there's no teliyah in the first three days. If the checking is what it is, then it should be good within the first three days, right? But according to Reb Akiva Eiger, the way we're learning Reb Akiva Eiger is that there's a middle ground, that whenever we want to make something that it's something else, what we see in front of us is dam nidah, should be actually dam makah, huh? Check it. According to Reb Akiva Eiger, check it. No, if it's a teliyah l'shem teliyah, right, right, right. Ma she'ein kein according to Reb Akiva Eiger—no, because I want to, if it's teliyah, then pashut you don't say teliyah, right? But if it's vadai, then it's good. But according to Reb Akiva Eiger, even on the vadai, right, I'm saying what is the vadai? The vadai can't be checking just that it's domeh, right? Dohmeh is not—you see from Reb Akiva Eiger, domeh is not good enough. Reb Akiva holds, doima, and still you have to check with the zayin samanim. That's what you see from Reb Akiva. Reb Akiva is clarifying that even with a teliya, when you want to make something what it's not. I don't know. That's what I'm clarifying. Is maka de'pshat, is it's just saying different mekor for the blood? Or you want to say it's something completely different. It's not maka, it's not dam nidah. By ketem is something else. Could it be by ketem is something else, because a ketem is from anything. I'm saying the chiluk between dam nidah and dam ketem would be this chiluk. Dam nidah is you want to make it into what's not. She sees a blood flow; it's not this. It's dam maka. A sheikeg can come from anything, and there you want to make from a ketem of dam to a ketem of tzvaim. Says Reb Akiva, you would have to do the bedikah, the check. So then she would have to taka go and check, not that the damim look the same, but that actually this dam is actually coming from the maka somehow. So that's the whole chisaron idea. So I'm making—there is no chisaron. I'm making that this is the idea. I know that this is this. Right, right. Okay, you got it? You're with me? No, the oilam's not with me, huh? So you want to make the whole nafka mina in about three days? That was the halacha? I want to say a nafka mina like this. Okay, I'm gonna repeat it one more time. There's four more minutes, I'll repeat it. Okay, you ready? I'm gonna repeat it one more time. The last nekudah, the last nekudah is like this. Whenever you have— A tliya. The din of checking is just to check that the tliya makes sense, that the tliya is right. Whenever you have without a tliya, so you want to change what's in front of you from this to this, then it's not just, I check colors. I have to check. I have zayin simanim. I have to make sure what it is isn't; it is what it is. Now, it comes out a very interesting nafkamina. You're going in the first three days, let's say, you want to ta'in it's a dam makah, a dam makah. So you want to be toleh because she has a makah, vadai, motzi dam, whatever it is. So the shach takah paskens, that's the way the world feels. So we're not somech on a makah in the first three days. Let's say if you come and you see that the same dam, you notice that it's the same dam every month, right? Every few days she's bleeding. Lately she was bleeding and you see it's the same color blood, the same everything, and it doesn't look like her dam nidah. So what happens in such a case? If you learn to prove the tliya, maybe we don't say tliya the first...

But if you learn that it's never to prove the teliah, not like I'm learning. It's taka proving the metzius somehow, that if it's doimeh, we'll say that that's the metzius, it's this, then you have a raya. What happens according to Reb Akiva Eiger? Reb Akiva Eiger says a me'orediker zach. Reb Akiva Eiger is saying that even where it's nisaska b'tzfonim and I have a teliyah, there we're not going to come and say dimyon. There we're going to have to go and say zayin; you have to check it mamash to see what it is and what it isn't. Right? Shailah is why. Why don't you just compare it? What happened to lamed, where it says you don't even have to compare it? I mean, so what happened? The teretz is because there it's, you want to make dam into tzvayim, right? So claring could be dam into tzvayim, meaning kesem into tzvayim, is the same thing as saying it's dam and dam makah. I want to make the dam nidah into something what it's not, dam makah. So maybe there you taka need an actual birur. It's not enough to prove the teliyah. And the mere fact that it looks the same is taka not going to work according to Reb Akiva Eiger. Okay, you got it? It's not a karov l'vadai. That's what it is. There you need more. When you want to make something what it's not, there you need more. Where I have a safek, would a kesem come from anywhere, taka? When a kesem could come from anywhere, as long as there's a teliyah, it's good enough, and the only proof would be for the teliyah. And that's the chiluk between kuf-pei-zayin, not the raisah d'Rabbanan. So it comes out the chiluk between kuf-pei-zayin, we started the shiur with this, what's the chiluk between kuf-pei-zayin and here? Not the raisah d'Rabbanan, changing the metzius. There I want to change the metzius. I want to see dam is dam makah. Hashem, here's a kesem, come from anywhere. What is a kesem? It can come from anywhere. Taka, lamed tells me that I'm not mechuyav to be medameh. As long as I have a makor for it, it's good enough. Yeah? Okay, good? Good? Thank you, rabosai. My question, my question. Ah, you hear it? You hear it?