Hilchos Niddah: Kesamim, Bedikah Cloths, Hargashah, and Establishing a Veset

Transcript

Just one point. I want to finish off one point that we ended quickly last shiur, just the maskana, a chiddush lahalacha l'maaseh, maskana after last week's shiur, and then we'll start the new sefer. I came and I explained to you that there's two ways to understand eid habaduk. Either eid habaduk means a clean, a clean cloth. There's no dirt there, no nidda dirt. Or eid habaduk means eid that you did a bedikah, eid that you literally went and checked it, like a hashgacha. So I said that there's actually two chilukim in a beged she'eino baduk. You can have a beged she'eino baduk, you just didn't check it. Just simply it's not checked. You wore it b'zman niddah. Could be it's dirty, could be it's not dirty. So for that, it's enough just to be baduk, that you know that it's clean. So l'yitzuyer, the svara is that it's clean, that it went through the washing machine or so on and so forth, or whatever the case may be, that's called already eid habaduk, even though you don't know for sure that it's baduk, but the svara is that it's clean. The same way it's just a svara that it might be dirty, then the svara that it might be clean is also good enough. Ma she'ein kein, something which is b'chezkas einoi baduk, it's b'chezkas not clean. For example, we said the dress, that's not chezkas not clean. It could be not clean; it doesn't have to be not clean. A chaluk, a dress doesn't have to get dirty b'zman nidah. But underwear, which has to get dirty, has to. Unless, yeah, she wearing a pad, okay, but pashtus it gets dirty, right? So if it's something which is einoi baduk, in order to make it baduk, you would have to check that it lost its status of einoi baduk. There you would need a bedikah. The moreidige chiddush, I hold it's an emes. The more I think about it, the more I like it. You hear? Binyamin, you hear? When something is einoi baduk, just that you don't know for sure it's clean, but you don't know for sure it's not clean, there's an assumption. Okay, so as long as the assumption is that it's not clean, the assumption that it is clean is good enough. So therefore, if there's a good reason to say that it's clean, that's called already eid habaduk. Ma she'ein kein, when you have a pair of underwear which is dirty, right? If it's b'zman nidah, it's dirty. So in order to make it baduk, you would have to take it away from the status of einoi baduk, so you would have to be bodek it. Ulefi zeh, and hachanami, even according to the sugya of eid baduk and ein she'eino baduk, there would be, let's say it goes through the washing, you still should check it. You should check it before you put it on to make sure that it's baduk. A dress? No, you don't have to, because you don't know that it ever got dirty in the first place. So as long as it went through the wash machine, it loses the possibility that it's eino baduk. But where something is an eino baduk, to make it into a baduk, you would need hashgacha, so to speak. You would need a kum v'aseh bibodik. And therefore, you taka should check. That was a maskana that we said according to last shiur. Okay, now let's start the new shiur, the new se'if. Ein bigsamim mishum veset. Besamim don't have vests. How big is this kesem? Doesn't say. It says a general rule: ein bigsamim. How big is this? There's two types of kesem. There's a kesem which is pachos mikigris. Why not? Sure it's a kesem. What else is it? It's kesem tahorah, maybe. It's pachos. Kesem could be before, kesem could be an after gris. Kesem. It doesn't say clearly what, and the answer probably is because there is no chiluk whether it's—

It's pachos mikigris, whether it's yoser mikigris. Now, there's halacha that it's no vest. When it's pachos mikigris, what do we say? We say that we're toleh b'macholes. We say that it's probably a bug. If it's more than a gris, could you be toleh b'macholes? No, you can't be toleh b'macholes. So where did this kesem come from? This kesem came vadai migufa, and that's why it's tamei. And yet, even though if it's vadai migufa, it has no din vest. So it says, right? Don't say that it's only by pachos mikigris that maybe it's not from her. It's even if it is from her. Why? Why is it not ein bo mishum vest? Why not? Why taka does a kesem—so bishlama if the kesem is pachos mikigris, so you don't even know it's from her, so you could say a safek here, there is no chiyuv vest. Okay, shayn. Vest is d'Oraisa, vest is d'Rabbanan; pashut vest is only d'Rabbanan. We pasken vest is d'Rabbanan, the Mechaber, right? You know that, right? Okay, vest is psak halacha; it's machlokes, pashut d'Rabbanan. So vest is d'Rabbanan, you don't even know if it came from her, so I hear, shayn. What do we say? Ein mekamim mishum vest. But if it's yoser mikigris, you can't say it's not from her; it's from her, right? There's no machlokes that makes that. Machlokes lo asa taseh es hadavar hazeh ketanazeh, so it's definitely from her. Yet, halacha is, ein boi mishum vest. Why not? So you can come and say, because since ketem is without hargasha, ketem is only derabbanan, so derabbanan were meikel. Since vest is derabbanan, ketem is only derabbanan because it's without hargasha. You're right. If it's less than a kigris, it's actually three derabbanans. It's vest is derabbanan, it's without hargasha, it's a derabbanan, and it's machloikes, there's a tliya, so it's also derabbanan. Right? So the whole thing is not nigea. But even if they don't have the machloikes, you know for sure it came from her, vadai comes from her, af al pi kein, what do we say? We say it's two derabbanan: the whole vest is derabbanan, the whole ketem is derabbanan. I don't think that's the pshat. I don't mamish say that's the pshat. I don't mamish say yachol להיות that pshat. I don't mamish say it's muchach that pshat. Yes, yet that's what it says here. It says here derabbanan, mishmonah, chanan, two derabbanan, five derabbanan, sheva, Levi. They all talk such nuschaos. Every sefer talks this nusach. But you don't need me to come to Lakewood for that. Actually, you can read in your book; it says the same thing. Let me tell you what I think the pshat is, and I'm going to show you why I say it and how to learn the Shulchan Aruch according to this. You know what the word vest is? What is a vest? A vest is periods. Orach. Re'ius come b'orach. Ktanim don't come b'orech. There's no pattern to ktanim. Can we talk about that? You know that obviously I'm going to show you shitas that hold like that, and that's why I'm saying it. I think it's a metzius. I think it's a metzius. Later on in the shiur, I'm going to show you that the wording of the Mishnah Berurah is mamash this: Ein bigsamim mishum vest. Just say there's no chiyuv harchakas vest. What's mishum? Ein bigsamim. Read the words. Anybody want to read the words? The words exactly what I just told you. I hold it's emes la'amito what I'm saying. No, it's not a din in samim. It's not vest. It has no cycle. Not a din. It has nothing to do with din. It has to do with metzius. Ein bigsamim mishum vest. Now you see what it means to read the Shulchan Aruch? Sure, of course, because it's the truth. Everybody's going to tell you like this. Let's line up the Rabbanans: Rabbanan, Rabbanan, Rabbanan, Rabbanan, Rabbanan, vest, Rabbanan, ksamim, Rabbanan, machlokes Rabbanan, Rabbanan, Rabbanan, Rabbanan. Okay, very good.

You know, place of Rabbanan game? Everybody, including Shevet Levi, even wants to ... chap. He says, what happens if it's a safek hargasha? Safek hargasha. Even that's not mamish a real de'oraisa. It's mid'rabbanan to be choshesh for de'oraisa. You'll soon see how it's negated to the end of the siman also. Einah bodek, eid habodek. You know what he wants to say. I'll just tell you b'kitzur, you know, we'll get to it later. If you hold by an eid habodek, which is what we learned, it's like a re'iyah, so do you have to be choshesh for one time? Let's say every time you make a bedikah and there's blood, let's be choshesh the next month. Go l'tzriyah. So every time she makes a bedikah, right, she makes a bedikah, it's no good, okay, that's it, so next time — or maybe even the next time she makes shivah nekiyim, I don't know, whatever the story — every time she makes a bedikah, the next time she makes a bedikah, however you want to learn it, or the next time that month, whatever. I will get into that a little bit later. But at the end of the day, if you hold it's a re'iyah, so then it should be choshesh for a veses she'eino kavua. It's a very big shaylah, tumah. You want to know something? It's a strong issue to be made against this mechaber. It's a tremendous issue, because how do you run away from that? We'll get to it at the end of the siman. So you know what he does? Because it's not mamish hargashah, it's a rabbanan, it's a chashash de'oraisa, the rabbanan said to be choshesh, so safek sefeikah, it's not a real re'iyah, it's only a safek, derabbanan re'iyah. Okay, he has all sorts of teirutzim. Okay. I hold that the pshat in the Shulchan Aruch is completely different. Not muchach, but yecholiyot. And the words is mochiach that, and many of the halachos that we're going to learn are mochiach. And that is, the metzius is an orach happens with a derech, with a vest, with a cycle. Ketam is erratic. It's erratic. What's erratic? It's the word erratic. Erratic. Erratic is sporadic. Lo mesudar. Yesh yeseder l'ketem. Az a mechaber omer yafeh meod, ein b'ketamim משום וסת. Vest? Vest is a chashash. The ketam can be asur; what does one do with the other? It has nothing to do between the two. When you see a ketem now, it's tumah, because it's no seder. You can't come and say next month she'll see a ketem. It's random. Well, what are you going to say? We're going to see. The metzius is not that way. I don't know what metzius you're talking about, but that doesn't say in the Shulchan Aruch. It's not those aren't the cases in the Shulchan Aruch. The Shulchan Aruch is גרעדע when it's not random. It's one time, three like this, and one time, I mean the opposite. Okay. So we'll discuss random ketamim. We'll talk about it. What's the case? If you still see, but if you still see your vest... When a woman sees ketamim, there's no pattern. You can't come and say a pattern. There's no such thing. So therefore what? Oiker. There's no vestes. It's just... How can you still see your vest at the same time? How could it be? Okay. Now, let's discuss nafkaminas lahalacha, all right? There's something called kismei layla, very common. You wake up in the morning and there's a kesem. Now, kesem of at night is a tricky thing, because every kesem needs that there was no hargasha. The problem is she was sleeping; maybe she had a hargasha. So many poskim say, af al pi kein, that's not called a hargasha. Even if she didn't feel it because she was sleeping, lemaaseh she didn't feel it. I told you over from Reb Elyashiv that this is a very big deal. Reb Elyashiv's ta'ina is that it's not so much a tenai that you need the hargasha, but it's a siman. If there's hargasha, it's a siman that it's a regular re'iya. So you can't come and say, I rather didn't feel it. Who cares if you didn't feel it? Does it make a difference if you didn't feel it? The hargasha means that there will be a re'iya.

So therefore, even if you personally, for whatever reason, did it—for example, today they say women are working, so they don't have our gashas. I mean, they don't have it. Of course they have it; they just don't feel it. Hargasha, there's a whole shaila. We spoke about in the beginning, in kuf pei gimmel, this big reid that we spoke about. For example, we even gave a case where a woman is paralyzed and therefore she doesn't feel anything. So she's never needed de'oraisa? Yes, she is. She will be, according to many shitos, because hargasha is not what? Hargasha is not seiba, right? That's the lashonos that we use. It's a siman, not a seiba, right? It's not the reason why it's aser min haTorah. It's a siman that you'll have. Okay, so kismei layla, you're right, she's sleeping, but it was there. So it's a tumah l'mafreia. What do we look at kismei layla? Okay, so the levush holds that a kismei layla is de'oraisa, because it's a safek de'oraisa, like eid. Maybe she felt. I, gerade she didn't feel, we don't care, because it's her problem; she was sleeping. Okay, there's a machlokes. Many hold not like that. Many hold that kismei layla is not, because had she had a hargasha, she would have woken up. Now if you look, I think the... the Shulchan... they all bring this down right here. Kismei layla, when you say ein biksamim mishum vest, right? Tereses Shlamim, they all... okay, you speak of kismei layla. They all talk about kismei layla. Okay, that's right away the first question. Now, pashtus, ein biksamim is mashma, all kesamim. Right? So if you hold that ein biksamim means all ksamim, so really, hakol, hakol nichlal. Now, if you're gonna start picking and saying, yesh kacha, vyesh kacha, yesh ksamim kacha, yesh... okay. Now, what happens by Kismei Leilah? Some want to say it's like eid habaduk with hargasha, right? Safek hargasha. Others say, no, it's not. You know why? Because had she had hargasha, she would have woken up. Okay, so it comes out that the machlokes is, should we say there was hargasha or not? Now, l'choira, today the women don't even feel it by day, right? Today women work hard, so when they sleep, they sleep tight. I don't believe there's such a thing today, had she had hargasha she would wake up, because when she's up she doesn't feel it. Because if she sleeps, she ain't gonna feel it, right? No time she's gonna wake up, unless, unless, unless you say, unless you say the opposite. During the day they're busy. When someone's sleeping, he's not busy. Not busy, you know, so maybe taka they would feel it. Body's resting. I'd rather don't know of a metzius where a woman wakes up because of hargasha. Yeah, I don't know. To me it doesn't make sense today. So I'm saying today, I'm talking about today. So it comes out because it's noise. Because it's noise, it's something else. No, nobody wakes up hargasha. You know anybody? I never heard of such a thing. Listen, I've been in the business, I've been in the business for many years. And I never heard anyone come and say, I felt hargash while I was sleeping. I never heard it. Okay. Okay? If the husband walks in and he makes the slightest noise, oh, that she hears. That hargasha she feels. That she's margish; she has a special sense for that. But the hargasha stam needa, I think it's even less than that. I don't know. It doesn't make sense. She woke up in the morning, she realized, it's just doesn't happen. Okay. Mimeila, mimeila, it would come out, so there's really no safek hargasha l'chora b'etzem today. And if that's true, so then the whole thing is only derabbanan. And therefore, we would say the klal of ein b'kismei layla mishum vestes. But that's all, rabosai, if you learn that it's תלוי in d'Oraisa d'Rabbanan. If you learn that the nidah is d'Oraisa d'Rabbanan, where it's d'Oraisa, that's the case of eid baduk, because it's a safek hargasha. So then we could come and say today it's not even a safek hargasha l'chol hade'os, right? Ma she'ein kein, right? Again, if the nidah in our sugya is that it's d'Oraisa d'Rabbanan, that's the whole nidah, that when it's our eid, it's d'Oraisa, right?

And that's why we're machmir by k'sam, it's only דרבנן, so therefore we're not machmir. If that's all true, so then I don't see the psak of today of Kismei Layla. It doesn't apply to. I don't believe it applies to. Kismei Layla, there's no reason to be choshesh for hargasha in the morning. There's just no reason for it. Now the opposite. I'm saying, you can't say she would have woken up. No, so I'm saying—no, of course, I'm not talking about tumah. I'm talking about something else, that since there might have been hargasha, since there might have been hargasha, it's d'Oraisa, so then there would have vestos. Wait a minute, it's no different than einah patuk. Yeah, but we say it's there. They don't mean it was not there. It's there; they just don't feel it. Yeah, but you hold it's d'Oraisa. What do you mean? You hold there's no— I'm saying it's there during the day, they don't realize that they feel it, but they feel it. So at night, I don't believe that they wake up from it. So l'chol hadayes, there might have been hargasha. L'chol hadayes, we have to be choshesh there might have been hargasha. So now it becomes a d'Oraisa, and when it's a d'Oraisa, so yesh bo mishum vestos. That's a very nice svara, right? Transport to the day. She doesn't know what she's feeling. Yeah, I saw it. Maybe actually hargasha. You should say, al kol, d'Oraisa, because nobody has a sensation inside, just like at night. How is it different day and night? That's a very nice stamazei. According to the fact that they don't feel hargashes, so let everything always be a safek hargasha. Don't say fakert. Don't say fakert. It's not fakert. Svara is the way I'm saying. Don't destroy something. Don't destroy good things. Yaska hor, chayrim, poiskim say this. So truth, they don't say that they don't feel. What they—do they know when? I don't know. They say there's something. I don't know. You know what? You can't compare it by night. By night there's no—I'm sorry, by night there's no way that they know. By night there's no way they know. אז אפילו לעומת זה, יותר... הרי באמת הבודק יש לי צד להגיד שהיא לא הרגישה, היא הייתה ערה, יכלה להרגיש, ואני אומר שהעד הדחיק. כן. אז פה שהיא ישנה, בוודאי וודאי שנגיד שהיא דם לא בא בלי הרגשה. Exactly. That's exactly— that's what I'm saying. It's exactly what I'm saying. It's very difficult to use the sevara she would have woken up. They don't wake up today. It's not true. Nobody wakes up today. So if nobody wakes up today, so maybe it's a safek hargasha. You have a big safek. Can't be less than eid hapadah. Now you're asking stam a kasha. Now the— כן. So now you ask, poisk, they don't feel, so let's say every kesem is דאורייתא. It's a good answer. It's a good answer. It's a good answer. Okay, we'll think about it. Okay, but this is the yesod of night. By night, to come and say she wakes up, lo nira. Doesn't make sense to say that. And therefore, it's a safek, safek hargasha. And if it's a safek hargasha, it should be no different than eid habaduk. No different than eid habaduk. So it would come out that there's no such halacha. Let's discuss the way we explain. So this is if you explain דאורייתא דרבנן. What about if you explain oirach and not oirach, yeah? Is this derech re'iyas kesem by night? Patur, right? What about bedikas eid? What about bedikas eid? Is bedikas eid a kesem? Is it a kesem which is aser min haTorah, or it's bichlal not a kesem? We discussed this, because the Shulchan Aruch calls it something, right? Chutz mikismei eid habodek. And we asked this for a kashya. Remember this? Remember this little, little gargin of chiddush that we spoke? Have we spoke about this? You remember this? We said—you had this all in mind then, and even then I was talking this language. They all asked the kashya: what do you mean, eid habodek is a shaylah of hargashah; it's not a kesem בכלל. It's re'iyah. It says, Harei hen keriyos. Why call it kismei? Famous question. Everybody answered. You know what the answer? La davka. He just meant to say it was the dirty, the stain. It doesn't mean kesamim, hilchos kesamim. Do you remember what we said? We said a meidige chiddush. We said that it is a kesem. What's the chiluk, though? Between eid habodek...

Pasuk. It's a kesem which we'll call it a re'iyah, not a kesem. Is a ketem. She'omrim, שזה יותר קרוב לראייה מקטם. He' she'einoi baduk is a ketem. Okay, let me say it again. You ready? Are you with me? Do you know what I'm talking about? I'm saying interesting things, very interesting. I'm asking a simple question. Is this all about de'oraisa and derabbanan? Yes. That's the simple way to learn it. When there's an hargashah, it could be de'oraisa. Therefore we'll say that what? Yesh bo mishum vest. Now understand, so it comes out it's a shailah of kulos derabbanan, chumra, vestes. It's more of a simple thing, that since it's derabbanan, we're not going to be choshesh. We'll be choshesh l'ta'amah, but we're not going to be choshesh for vest. Why not? Hei amru v'hei amru. Hei amru v'hei amru. Understand that the whole din to be metameh is only derabbanan. That we'll say. But vestes, we don't. Why not? You saw anybody say why not? No, just because that's the way it is. I don't like to learn that way. It bothers me. Tell me, a kesem is derabbanan. Is it tamei? Because Chazal said so. Is for vestes derabbanan? Chazal said no, there's no vestes. Why not? I mean, why? Why? Because it's derabbanan. Yeah, but the whole kesem is derabbanan; you metameh her. Unless you say maybe because a kesem, you'll come to make a mistake between a kesem and a... so for vestes already, it's not a shailah of mistakes so much. Right? Huh? I don't know if we're ruling the other vestes, but the pshat is, you're not gonna make mistakes. You're not gonna remember you had a kesem last month. I don't know. Maybe. And I was thinking, let me tell you, you know what I do? I talk the truth. I want a no pshat, pashut pshat. Did you see anywhere where it explains why? No, and it bothers me. More, they're machmir this five inches, but not six inches. Why? Maybe, yeah, maybe be machmir, maybe don't be machmir at all. I mean, why did they decide? A ketem is tamei. That's no good. But vestes, yeah, he says, he says a sevara, he says. Nobody says, right? They just take it on. It's the way it is. Unless maybe, you know what they meant? The whole kesem only d'rabbanan, and vestes is also d'rabbanan, but you know what? You're playing a word game, really. Let's just say that the kesem is asur for vestes. I mean, it is tamei mid'rabbanan, and vestes mid'rabbanan could be the same d'rabbanan. You don't have to make it that it's two steps, making it the two steps. Kesem is asur min haTorah, and vestes is d'rabbanan, so therefore the kesem d'rabbanan won't have a problem by vestes. Just say it's all one d'rabbanan, that they gave her a nedah, and that's all. Why do you have to make two steps out of it? It's playing a word game. You understand it's a word game? If she's tamei, then she should have vestes. What's the difference? Unless, like I said, kesem is complicated, hagash... that, that, that. Hashekein that the next month that she'll be makpid, maybe, and after, maybe. I don't know. Maybe. You saw anybody that says this? Okay. I think you have to have a hesber. I think you need an explanation: what's the chiluk between a ketem and a vest? What's the difference? And the way I'm explaining to you, it's beautiful. You can't say vest. That's what the Shulchan Aruch means. You can't. What are you gonna say? There's a cycle? What are you talking about? There's no cycle. It happens, so what are you talking— I mean, how could you put a system on something which has nothing to do with a system, has nothing to do with a seder? Here, seder shel, it doesn't go together with the word ketem. Huh? We're gonna get to that. I'm not holding there yet. I must open the window a little. Okay, now, chutz mi-kismei, eida baduk, because eida baduk is more de'oraisa already. That's the way everybody learns, right? Because it's a safek hargasha. Maybe not. Kismei layla, that's a safek hargasha, but it's a very, very big chiluk. In order to say that there's vestes, we have to give it a din re'iyah. The Shulchan Aruch stresses, varei hein keri'os.

What does he want? Just say there's a din vest. What does—I don't know what he wants. And there's a din vest. Why does the Shulchan Aruch stress that it has a din re'iya? And this is what I want to explain to you. There's ksamim, and then there's re'iya. A re'iya has a cheshbon. A ketem, through bedikah, could have shayches to vestos, because it's like a re'iya. There's a hesber to the ketem, and I want to discuss this. And I was thinking to myself, what's the pshat that you make a bedikah and, b'choshesh for something which is fluke, at that split second that you put it in, that you feel the bedikah, that's when you got dagosh. That's when it happened. Poof, that's when it happened. You got a scientist, and he would start figuring out the, what do they call that, the statistics. It's far, no? Then a little stranger comes out, right, that's when it happened. You didn't feel it, but maybe you did feel it. Maybe, maybe, maybe, maybe. What are the chances that you'll feel it? And you know what the answer really is? We spoke about this. By tashmish, we have something called a re'iya machmas tashmish. That itself could bring about the vest. A bedikah is not a nimtza. It could, not induce. It could be that there's a vest, and the nimtza is not a nimtza; it's a vest. We don't think that, grada, it's possible that the vest is coinciding with the bedikah. That's not the pshat. We think it is the vest. Huh? I wouldn't even say it that way. Her vest is coming. So how'd she guess that it's coming and not day that she's... You know what, how would we figure it out? I'm not talking about that. First let's understand. Her vest is coming. You still have the same shaylah, though. You know, because she's poking around in there. Do you know, you want to know something? Can I tell you about the science of it? It's ready to burst. No, but when she makes a bedikah. I'm saying at certain times of the month there's no blood in there. Ah, I'm going to be mechalek this. We're going to talk about this. I want to talk about this. Yeah? Can we talk about it? Okay. Chutz mikismei eid habaduk lo. When is she making these bedikos? Is she being a frumy lady that's making it every day, all her life, five times a day? Is that the story? Is she Bnei Braker? He got a liad chazonish, she got... Huh? Al mi medabrim? Alei ze isha medabrim פה. Are we talking about a woman that makes during shiva nekiyim? Are we talking about a woman that makes beyond vesta? What's the story? What's the situation of eid habaduk bah? Pashut every time, that'll make a difference, even if she's a frumie and she's doing it even in her clean days. Yeah? I guess. Who said? Who said what's called normal? What's normal in Bnei Brak is not normal in New York. What's normal in New York is not normal in Bnei Brak. ... I'll say it very simple. I want to know, what is eid habaduk? Eid habaduk means that there's a million percent chance that, grader, her hargasha... She won the lottery, okay? Just at that moment, you hear— that's when it came out. And even she didn't feel it. Maybe, maybe, maybe. Okay. All the pshat is, there is women, there is a metzius of a woman, when she makes a bedikah, it triggers a veses.

So therefore, when you make a bedikah, there's a makom to be choshesh. So therefore there's a... and the truth, it's brought down by Braya Machmas Tashmish, this yesod. Now, let's discuss this, yeah? Why would a woman have a hargashah a week after she saw a period? Okay, she saw a period, she's clean, and all of a sudden again. So how do you explain that hargashah? Yeah, what happened? I mean, you see that. I mean, I'm asking you, your story of eidah baduk is any time, let's say. Yeah, so why would you be choshesh that it's dam hargashah? I mean, what happened? Huh? You don't know, so what's the answer? Again. No, maybe, maybe. What's wrong with that? What's wrong with that? Okay, so give it to me. Let me hear what your genius ideas are. Let me hear, ad rabba. I don't understand. Isha, hayah lah veses, nigmerah seven days and then seven nekiyim, and all of a sudden she makes a bedikah, hargashah. For what? Why would she have hargashah? Because of what? Because of what? That's exactly what I'm trying to bring out. I don't know. I'm asking you, I don't know. So now you're saying an unbelievable thing. Things might happen out of no— even though it doesn't make sense, right? There's no reason for her to see dam. Again, again, does it make sense that after seven days of seeing, all of a sudden she sees again? I mean, she sees seven days, then again she sees seven days? You're right, but not seven days and then again the next day. Eight days, okay, she stops. She started again the seven days. She started bleeding again, I'm asking. She's in the middle of shivah nekiyim. What happened? So what happened? Six days she's clean, on the seventh day she made a bedikah. What happened? She didn't finish. Okay, so the poskim say that that's not true, because it's called mayan chasum. After three days it's called mayan chasum. As a matter of fact, even after one day it's called mayan chasum. It's called if she was one day without bleeding, it's a second cycle of bleeding. I don't know, I'm asking, pashut, I want to know what happened, that a woman could have her period and then all of a sudden, she's sick, she's a cholah. So you're talking about a story that a sick woman. So they all are, so that it's not six, so what is it? I want to know. Explain to me what happened. I want to know what it is. The cycle changed, that she sees dam. Again, could you see for 14 days straight? I'm asking, but I'm telling you again, let's say every day she's shivah nekiyim, she makes a bedikah, and it's not clean. Yuchashesh for hargashah? What do you choshesh for exactly? I'm asking, answer the question. Explain to me how a woman, after she finished with her period, seven days, eight days, nine days, how many days do you want it to be? If I'm asking you, so every time a woman comes on the list, then she has to bedikah, so we should go speak to a doctor? Okay, so I'm asking you a different question. Let's say she's clean for five days, and the sixth day she sees dam. What, is she sick? I want to know what the story is. Is she sick? There's got to be... Sir, sir, why is it different than רואה מחמת תשמיש? I mean, the Chazal do say—what I mean, that it has to do with the תשמיש. I can't— but that's what you want. But the kasha is a legitimate kasha. I want to know what happened. I want to know how a woman after— Because of what? So this is because of? Right, and this is because of? That's my point. Let's say she did not check and she still saw blood. עד שייך. עד שייך.

It has something to do. I, I, I am having a very hard time. I'm having a very hard time accepting that has to be here. ... That's tough. Especially when it's during clean days. I mean, what? Hargasha? What, she's starting her period over again? Well, what happened? I don't understand what happened. Why? You know the chances that the seventh day that she start hargasha? What are you talking— I don't know what you're talking about. Why would she have hargasha after seven days, and then on the end of the shivah nekiyim she had another hargasha, she's starting a period over again? What are you talking about? Hargasha is a siman of an orech. Why is she having another orech? And don't come and tell me, You're right, it could be. It happens. Keseder. What do you mean? You're talking about a serious— you're talking about a story that happens all the time. Talking about a sick woman. This is a common thing. I mean, people make bedikos during shivah nekiyim and it starts over, and the Chazal said it's d'Oraisa because maybe, maybe she— what, so maybe starting a period over again? That's what Chazal are afraid of. Chazal are choshesh for the one in a million that she's having a period right after her period. But you can't have a hargasha. Not in the shivah nekiyim. Why not? For one to get zavah gedolah, you don't need a hargasha. But zavah is impossible by zavah also. And the Torah is telling you the metzius of a lady is in the next seven days it should have another one, and it's shayach to the first one. It's not new. So why is this a ta'im on me? And if you're saying that she's a safek zavah— Why should she be choshesh for it? I don't understand. But zivah is a sickness. Why should she be choshesh that a woman is sick? Aren't they safek zavos? Everyone today is a safek. We don't know the calendar. One second, and zava comes with hargasha? The pasuk by zav. So we're choshesh that she's a zava. This whole story of Shivah Nekiyim is only because of that, right? So why is the Shivah Nekiyim—you're saying because of chashash maybe it's a zava gedolah, but what are you choshesh? Maybe she—I mean, but she saw once. It's a zava ketanah. She's not a zava gedolah. I'm saying, let's hear—I'm asking you a question. There's six days she went, she made a bedikah and it was no good. What is that? Is that a zava gedolah, a zava ketanah? Whatever, the six days ago she had a longer re'iyah, so she's a zavah then. She's still not clean yet, and the Torah says the next seven days she has to come back. She came back. Rebbe's question is going to be a question: if you have a woman who only sees one day of the month, one day, she has no long re'iyos, one day she saw and right away she made a bedikah. Okay, so you know what? So after the seven days, she makes a bedikah on the eighth day, ninth day. It could come again. You're choshesh for someone having nine days later a re'iyah. Makes sense. Does that make Chazal should be choshesh? No, it could happen. It could happen. If she saw without bedikah, what? So it's a ketem, no? No, it's a ketem. We know women stain. But hargashah is a siman of an oreich. You're talking about a whole different thing. Hargashah is supposed to be a siman of an oreich. So I want to know, how could it be in a—unless you say the pshat is that she's sick, huh? What, you're with him? You're with me, right? No, you're with me. It doesn't make sense every time you're going to check if she's blood, and it's orachok to see the blood. I don't—what are you saying? I don't know what you're telling me. Why should we choshesh for a fluke? I don't understand. Why should we choshesh for it? Come on, a weird story that she did. If the pshat is that women stain, okay, I hear that. Women stain. It's normal. They have their period. That's normal. But if you come and tell me that oreich is a siman for the veses, so what? Every time she makes a bedikah might be a siman for the veses? I don't—what, one day and one day, two days in a row she had vestes? I don't know what you're talking about. I don't know what she's saying. It doesn't mean that she has to be siman every time she checks she's blood. She makes bedikos sometimes. Okay, Rafi, I'm sorry, I disagree. I don't know what you're talking about. I don't know what you're talking about. It has to have a pshat, the Chazal choshesh for something which is so far away. Okay. Point being. Okay.

Chazal were telling us, harei hein k'reiyos l'chol davar, that they gave it a din re'iyah. Okay. Now, yeah? Hmm? Okay. Shh. Let's go weiter. Okay, you'll argue later. I hold, I hold you wrong. Okay. Now, comes out a yesoid. Any time it's derech ketem, so the klal is, ein b'ketam mishum vest. There's no cycle to that. Any time that it could be mugdar as re'iyah, then it's subject to say, and that's what we're saying is ein b'ketam mishum vest. Okay. With this, we explain a lot of interesting halachos here. Okay, you ready? Vadai yatza migufah. There's a she'eilah. Vadai yatza migufah, so it's without a hargashah, but at the same time, it's not like a regular ketem. With machloikes, it's a vadai yatza migufah. So like we said, since it's without a hargashah, yesh omrim, the Rabbanan, and if it's a d'rabbanan, so therefore we could come and say ein bo mishum vestes. The levush paskens that when it's vadai yatza migufah, you do have vestes. Unless you could come and say it's yatza me'alma, you could say that it's a machloikes, then we'll say ein bo mishum vestes. Now, l'choira, you can't come and say the cheshbon is d'rabbanan, because it's still d'rabbanan. Vadai yotzei mi'gufa is still d'rabbanan. There is a shita that paskens that vadai yotzei mi'gufa is not d'rabbanan. We spoke about it, the Rambam, but he's going l'maskanah, l'maskanah that it's still a d'rabbanan, right? It's a shaila if it's d'rabbanan d'Oraisa, but pashtus d'rabbanan. And yet, he paskens the levush, once a vadai yotzei mi'gufa, it has to do with that. What's the chiluk? The d'rabbanan's there. Now, the Chazon Ish in siman pei, se'if katan tezayin, is mistapek. He brings both sides: ah, it's d'rabbanan, or maybe vadai yotzei mi'gufa is different. So I'm clarifying why is vadai yotzei mi'gufa different. I'm telling you a me'orei devar. When it's vadai yotzei mi'gufa, the levush is paskening, there doesn't have Shem kesem, has a shem re'iyah. And to a re'iyah, there's an orech. Even though it's pachos mi'kigris. Well, every time it's pachos mi'kigris, it's machlokes. You want to bezman hazeh and a Chanan. The levush says, what do you want from me? You're asking what the levush says. The levush says that once it's vadai yotzei mi'gufa, yesh bo mishum vestos. Even under a gris. That's what he says, yeah. That's what he says. When it's vadai yotzei mi'gufa, it's not a kesem, it's a re'iyah. Okay. With this, no hargashah, vadai yotzei mi'gufa. Look at every sefer, every baal haShulchan Aruch, everybody brings down. This is the machlokes, the levush. Levush paskens. So you can't come and say, drabbanan. You come and you hak me a chain rabbanan, but you see it's not extended. Vadai yotzi migufa still drabbanan. The pshat is, vadai yotzi migufa is more chumra. Maybe that's how you say it. Or the pshat is vadai yotzi migufa is a re'iyah. Okay. I want to tie in an interesting vort. I want to tie in an interesting vort. The first shita that says that it's תלוי in hargasha. Today, that they taina there's no hargasha. So there's a safek what that means, right? Either it means that there is, but they don't feel it, right? The second shita that paskens when it's vadai yotzi migufa, it has vestes. What about they wear underwear? So that's vadai yotzi migufa today. That's how the poskim pasken. So according to the Levush, there's no din in the Shulchan Aruch בכלל. Bizman hazeh it's not negea. Ein biksum mishum vest. So if you hold—

The way the poskim say that today, everything is called vadai yatza migufa, right? So it comes out that according to this, there is no din in the Shulchan Aruch, right? Yesh din vest. Every time you have a kesem, there's a din vest, right? Is today machlokes? Do we have a klal of machlokes? We don't have it, right? So then it becomes even less than that, becomes vadai yatza migufa, right? Because we can't be toleh on anything. So according to this, bichlal all kesamim would be mishum vest. So I'm writing chiddush. It comes according to the Levush that every time there's a kesem, you have a vest for a kesem. And that's l'choira vest kavua, vest she'eino kavua l'choira. It should make a difference. Meaning even on a one-time, on a vest, you would have to be choshesh for it. I'll say a chiddush. You ready? You hear what comes out? Comes out, according to the Levush—scratch this, it's not nogea b'zman hazeh—unless you say that the Levush won't hold of this chiddush, the Ohr LeTzion takes on the chiddush that it's called vadai yatza migufa. L'maaseh. The vada yotzi miguf is not the chomer of vada yotzi miguf. The vada yotzi miguf is the shem re'ah, that it's a re'ah. So if it's derech kesem, I don't care if it's a vada yotzi miguf. Think about it. You're right. It's vada yotzi miguf. So does he mean to levush that on a vada yotzi miguf it's more chamur? Many shitos hold vada yotzi miguf is not derabbanan, it's de'oraisa, right? So he wants to say it's more chamur. I don't think he means that. What he means to say is when it's vada yotzi miguf, it's a re'ah. A vada yotzi miguf is a re'ah, because it's nimtza. It's derech kesem. It's not derech re'ah. It's derech kesem. You see, you saw that shake? That's a haskamah. That's understanding what I, for years of sitting with me, understand what I'm talking about. You understand what I'm talking about? Yeah. Yeah. A lot. A lot. That's right. What? I hold that that has a lot to do with it. I hold that has a lot to do with it. I hold that has a lot to do with it. I hold that has exactly everything to do with it. And I'll prove it to you. You know, they all talk about if it's a lot of blood, and even if it's on tzivainim, and even if it's without hargasha, what is it? It's called a re'iyah. So pashut, Rebelsky said it this way. This is the way I heard it from him: you can't fool yourself. You can't fool yourself. Who said? Maybe I could fool myself. You can't come and say, it is a flow. It is a flow. Hakachai. You put on tzivainim, you make believe it's not a flow. It's a flow. You can't fool yourself. Who said? Maybe you could. Where does it say you can't fool yourself? There's no hargasha. Maybe you could fool yourself. Where does it say you can't fool yourself? Where did he get this yesod? Remember the way he said it. He said it this way, and I think the poshut... You can't fool yourself. You can't be blind. If it's a flow, it's a flow. Yeah, but it kind of smells. That's not what it means. You know what it means? A lot is derech re'iyah. A stain is a kesem. What are you reading over there? He brings this case from the...

He's sticking it back to the hargasha. That's what I was working on. You think you didn't, but you really did. That's how I always understood it. It's not trying to fooling yourself. Oh yeah, it's another mahalach. He's saying a whole new mahalach. You hear what he's saying? That you take on this—I think we spoke in hargasha, we spoke this. Probably there was hargasha. I think we made you even look it up, if you remember. That's one of the ones we made you look up. Maybe it's, maybe it has to do with that, that when it's a derech re'iyah, a lot. You made the chiluk between a lot and a little, right? Yeah, because you understand what I'm saying. Over here, what's the—because you understand what I'm saying. I'm saying something. What I'm saying is like, a ketem is a stain. Stains are eradicated. They come, they go, they—there's no mahalach to it. A flow has a mahalach. So if it's derech re'iyah— So how is over here derech re'iyah? Which? By the bedikah? Because by kitmei, there's a mahalach. There's a mahalach, yeah, there's a mahalach to it. She's causing it. There's a mahalach here. It's not just grama. There's something here that might be causing it. Who? What? I will talk about it. I'll get to that. I'll discuss all that. I'm ready to go all the way. I'm ready to challenge you block by block, street by street, house by house. No problem. I'll go through it. I'm telling you a yesod. The chiluk is derech ketem and derech re'iyah. When something is a ketem, there's no mahalach to it. When there's a re'iyah, there's a mahalach to it. Yeah, Benji? Yeah? Okay, now, with this, let's go a little further. Okay. What happens if a woman has ketamim before her period? She doesn't just start bleeding. There's ketamim, ketamim, right? So if you hold that ein ketamim mishum vest because it's a din derabbanan, l'maaseh it's derabbanan, what are you gonna say? What is—at the end of the day, it's derabbanan, so what's there to talk? Mashenkin if you learn that a ketem is an erratical thing, those that come before the oirech, don't say it's not erratical. I mean, that's this woman. Why? Because it is that way. The women, certain women have a tendency. It's a tendency, and it happens always that way. And if you want, you can go ask them; they'll tell you. So if you agree, so why do you disagree? Because the teretz is, do you like to disagree. That's why. If you agree, if you don't bother me with cases. Let's first get the halachos straight. Yeah? First let's get the halacha, that it comes out a moyridige chiddush, yeah? If you learn that ein ketamim mishum vest is because it's a kula derabbanan, so drop the case. Drop it. Drop it. Don't bother me with ketamim. You know Rav Moshe in the teshuvos writes, we do follow the ketamim within twelve hours. Right? So pashut what Rav Moshe maybe was saying is, what are you fooling yourself again, like the what are you fooling yourself shtikel Torah. Well, you know it's comics, what are you hocking a chaynik. I don't go for that. The what are you fooling yourself Torah is not for me. You know what it is? It is an orach. Atah meshakel atzmecha. What, you want to say, od matai vest bag? There's a lot, chatas vest, vested chil. I don't like that. That's junk. That's junk. That's what they shoot down from the space. What do they call that? What's the stuff they call? Satellite junk, they call it. Outer space junk. Huh? March? No, they shot it out. It's finished already. They should start shooting out Rosh Yeshivas Torah also, the ones that are all flying over there. They're poisoning, they're poisoning the atmosphere, and it's dropping off in all the yeshivas, all these narishe zachen that everybody says. Yeah? L'maaseh, if you hold it's d'rabbanan, what are you tying a bench? If you hold it's because there's l'maaseh no orech to it. There's a great orech to it. Every woman who has this has this all the time. Start slowly with ketanim, so there's an orech to it. And therefore you could say yesh bo mishum vest.

Even, I hold a major chiddush. Even if the ketanim were on tziva'inim, and the ketanim were less than a kegris. That's kilu veset. You like it? Even if it's tahor, mamash, they came to the ... I'm sorry. Yet, it could be the techilas haveset, because there's an orech tefet. Happens every month, there's an orech tefet. Same good, I'm saying good, but just the beginning, so we have a lot of work ahead. Are you ready? You're stretching like it's the end of the shiur. We're just starting now the main course. Sink it in. Okay, now, don't sink it, just sink it in. Now, you hear? According to this... Okay, can you argue about it later. You got more or less what I'm saying, so you'll argue about it later. Okay, the point being, the point being, a ... chiddush. You're right, maybe this month a little bit, it started with a little bit. Next month it'll be a little more, but it's starting. You see that that's her veses. Her veses are that it starts with some. Okay. Which case of veses did the Shulchan Aruch... Ein bo משום veses. Mashma all veses, right? There's no haflagah, there's nothing, right? But he brings a case, keitzad. What's the case? Case is shalosh pa'amim lo kavasah, rosh chodesh, yom hachodesh. What am, taflogi? So you have to see what din, it's lav davka. Why should there be a difference, right? Right? No! I come to like, what, to sit in beis hakvaros? What do I need it for? No? Yeah? Hu hadin. Hu hadin, it's the same thing, right? Shchaydish, plug, it's the same thing. How about kfitzas, that every time she jumps she sees a kesem? So hu hadin, l'choira it's all the same thing, right? Right? All vestes, yeah. Okay, okay, so let me tell you. How about using your imagination and saying it's not hu hadin. It's not hu hadin. Do you remember we discussed there's different types of vestes? There's vestes which is orach, and there's vestes which are chashashus. Remember that? There are vestes which the orach is goyrem the vest, and then there's another type of vest that there's an orach to have this vest, but it's not a vest of the orach. Is it the orach of the vest or the vest of the orach? Is this the cycle of the period? Or, well, you can't say the word period because it doesn't work in English, but it's the orach of a vest, which means it happens. It's not the vest of her orach, right? You can have a vest of her orach. There's a cycle to her—no! There's a cycle to her bleeding. So we will mechalek this in hilchos vestes. We spoke about these chilukim, okay? If you hold it's ein boi mishum vest, because the taich is that it's not vestes, it's—what happens by kfitzas? What happens by things that she does that's goyrem some... And you could make a cycle out of it. Not a cycle, I'm sorry, you can't use the word cycle, but you can make a mahalach. You can have a vest out of it. How about that? You know, Yom HaChodesh is very, very set. It's her period. So you could come and say, hu adin. Maybe not hu adin, maybe the opposite. Maybe nisht hu adin, dafka. There's no oirech tekufim. What's the mahalach? But if there is a pattern tekufim that's gorim her tekufim, maybe, yeah. Maybe. No, you want an oh yes, sure. You don't know this? Oh yes, oh yes. When they're very tired, when they carry heavy things, of course they stain. Everybody knows that, right? You know that? You don't know. Okay, so let me teach a little science. Lo ra'inu. Okay, so that's an experience of a person that doesn't have experience. Okay, good, so I'm telling you. The metzius is that when women are more tired, they stain. No, it's pashut like that. Stress, carrying heavy boxes, carrying to the table, her husband's supper, oshpalov, very heavy. It's big. She can't even pick it up.

She's three people to pick it up. But she was told that she has to do it, right? Not in a nice way. She was told it in a nice way. It wasn't told by Yad Rama. Do you know what I mean? Lama, lama, efshar. Yachmol. Yachnas, ha-ben sheli, efshar. Bni, bni, efshar. Isn't it beautiful what we're talking? Yeah, sure, of course. If she sits— No, it's pashut. If they do exercise, everybody knows that. Half do it could. Some women, some women, some women have to. When they jump, everybody knows. What? Yeah, whatever it is, they have it. It's a famous thing, whatever. Diet. Diet. I don't know. Diet, eating, sharp thing. We know this, no? What's the chiddush? Okay. Now, maybe there is. In other words, it says no din ketanim legabei haflagas chodesh, right? Legabei the orech hachodesh. But invest ha-kfitzas, maybe, yeah, maybe. It says ein bo mishum vest. Does he say it doesn't have any vestes whatsoever? He says it can't have the vest, which means it doesn't have a cycle. But if you could create a pattern, efshar, yeah, efshar, yeah, efshar, yeah. Now. What happens? She had one ketem by an eid habaduk. So I mentioned this in the beginning of the shiur, right? If you hold yesh bo mishum vestes, so do you mean vest kavua or even vest she'eino kavua? Okay, come. Shmuel means matchilin od nekudah, עכשיו חדש, okay? מה שאומרים, this that we say, how come you're not writing this, huh? What is this? This is nothing. This is not going to get you very far. This is going to get you a shalom aleichem from a rebbe. You go like this to a rebbe, he goes like... What's this? This is hi and goodbye. Well, what is this? You have to, you have to be... Let me tell you, Benji, listen to me carefully. There's nothing more enjoyable than knowing. There's nothing. You want to... אתה רוצה ליהנות מלימוד, להבין טוב, תלמד זוהר, תלמד משנהיות, תלמד... No, be'emet. No, I'm not joking. Whatever you learn, know it well. Know what it says, and there's nothing more enjoyable. Knowledge. Knowledge. Know it. And there's no way to know if you don't put full effort and concentration. צריכים לרכז מאה אחוז. That's the way it is. That's just life. A movie you can watch, a baseball you could watch, a... pitch, he didn't... More or less, you got the story. להבין דבר זה לא ככה. You have to understand what it is. You have to listen. You have to... And what we do is to teach you. You know, think of the Beit Yosef. He's talking to you from 500... 500 years ago. 500 years ago. לפני חמש מאות שנה מישהו כתב לך את זה. First of all, how many books... You know, let me start over again. You walk into the library. How many books is from 500 years ago? I want to know. I'm just saying, let's say that you have from 500 years ago, someone from 500 years ago is talking to you. It's not a dovor shel pele to you, and he's talking something that he spoke a thousand years ago, from the Gemara. It's peladik. Peladik. You're listening to something from a thousand years ago. How could you not be interested in it? You walk into over here, they give you a book. If it's from 30 years ago, it's already an old book. No, I'm saying you're reading a book. Here, they talk Mark Twain. What's Mark, 100 years ago? 200? How much is it? A hundred years ago. You know people read Mark Twain? It's a guy— no, because it's a guy from a hundred years ago. They're talking about something from a thousand years ago. You know what it is? How could you not enjoy it? Well, what's there not to enjoy? You got to put all your mind to it. Okay, now listen carefully, you hear? So the poskim ask a pashte shaila. Everybody asks it. There's not one posek that doesn't ask this shaila. So it comes out that every time it's a baduk, yesh bo mishum vest. What about vest she'eina kavua? For one time, should you be—

Choshesh for one time, pashtus, and b'meshum vest, right? It's, it's, it's—I'm sorry, yes, b'meshum vest, even one. So it comes out that every time you make a bedikah during shivah nekiyim— Next month, yeah. Okay. What are you ta'ina to, Daniel? Lefi what we said, it's not a kasha bichlal, not. Why? Ken, kitmei dabaduk az a vest. So afilu vest echad, even one time, right? So what are you gonna say? Every time she sees a dam on a bedikah, so the next month she has to be careful every time she makes bedikah? I mean, what's the story? No, what are you ta'ina? No? Chas v'shalom, we don't say that the next month on that day she not live with her husband. What are you talking—? למה? Could she live with her husband the day that she makes a bedikah? Could she live with her husband? The next month she could. Huh? Why not? Why? But ay, there's vestes. Huh? I guess if it's a re'iyah, vestes, or it's ketem— What are you ta'ina? No. Of course, because that's what I'm telling you, so what, no? Zug, zug, no. If you learn how to do the deraisa and derabbanan, right, and a chanami, so this is deraisa, no? But if you have to, if the ta'ina has to do with a re'iyah, you have to tell me that one time makes into a re'iyah. Why give me, like, ba'al... same thing, you're causing the blood flow. Could it be, could it be that with one time you have a raya for re'iyah? No. Maybe it just happened. Maybe it just happened. No, so it comes out to be you need three times that it should be a re'iyah. To first call it a re'iyah, you need three times for that. You need at least three times for that. A case. In order for it to be considered not just a fluke, so the pattern makes it that you see she has such a re'iyah, that whenever she touches, it becomes... That's different, because that's re'iyah, that's real re'iyah. This you don't even know that the woman could turn into a re'iyah that way. It has nothing to do with the deraisa and derabbanan. If you learn after the deraisa and derabbanan, so what's the difference between one or three? It makes no difference. But if the whole reason is because it has to be a re'iyah, you can't tell me one bedikah becomes a re'iyah. Once he's telling you that that's gufa is a re'iyah, why not? I don't think it has to do with maybe it's a re'iyah. He's not telling you that it's a re'iyah, then why not? I keep on explaining to you, it has nothing to do with maybe it's a re'iyah. We're not choshesh that grad the bedikah coincided with the re'iyah. We're choshesh that the bedikah makes re'iyah, unless you don't have three times, mechtesa. But he's not telling you this. If it's a bed baduk, it becomes a re'iyah. So you only need three times. Some poskim want to say— No, you need two afterwards. I never said you need six. Because you first need three to make it a re'iyah, and then you need three times. Oh, he says by one, do you choshesh next time or not? Three for sure you choshesh. Again, in order for it to be called a re'iyah, you need three times. You need three times, and then you're choshesh, that's it. But why not that she'eino קבוע? Because it's not— so you don't even know that this is a re'iyah bichlal. It should work from first time already. It mightsanbi. It doesn't. If you learn, if you learn hasto d'oraisa and derabbanan, that they're machmir on d'oraisas, maybe it's a re'iyah, like you said. Maybe it's a re'iyah, and a chachamim said that maybe it's a re'iyah, so you have to be choshesh next time. What do you mean? Maybe her re'iyah was that day. If you're telling me that we're choshesh maybe she had her re'iyah, yes, so then next month, that day you should be choshesh. It's gevaldige vort. I'm saying gevaldig. You don't hear what I'm saying?

Okay, so your problem is a psychiatrist for those things. I understand. There's a reason for those. I understand. For that, you need a chazakah for three times. Avada, avada. What are you gonna say, because she touched once, so that's now ria by her? You're learning pashut that when she makes her bedikah, boom, the ria came. So then the chanami, she should be choshesh next month. Why shouldn't you be choshesh one time? Hashem, if you learn that that's a type of ria, yeah, if it happens three times, you could say that she sees that she has a ria like that. Avada. Maybe the next time you do, you should be choshesh. So some say like that, but you don't. I mean, some clear that it should be that way, but nobody's... You look at the pasuk, they say, Lo matzinu v'lo shamanu. We never heard that anyone should hold like that. Here, come here, give me the baalei haShulchan Aruch how he brings it, lo shamanu, lo ra'inu. We never heard anybody to say here. Sheb'paam echad, here. Hinei mitpases divrei haShulchan Aruch, hayenira oy she'af al motzi dam paam achas, tzarich lochush sheyehaveh she'eina kevuah. Okay? U'lefizeh, isha hasefer zayin nekiyim, you have an unbelievable problem, right? Omnam ra'inu v'shamanu mikam baalei horaah she'eino nohegim kein, v'ein machnisim habedikah hi b'toch cheshbon haveses klal. So it's only by veses kavua, v'lo b'veses she'eino kavua. Why not? It's different. According to you, Rafi, it shouldn't make any difference. Okay. Lefi zeh, if she taka has a pattern, like I said, if she has a pattern. Maybe she... I don't know, I have this funny... I need eighty... If she, every time she carries heavy boxes, or she has a hard day at work, she comes back, she has a kesem, yeah? So she's kovea veses for a hard day with a kesem. She's kovea veses for a hard day and a kesem. Wow. Maybe. You see there's an orech to it. Okay. Okay. Yes. Not that... veses. Forget about shivah nekiyim. Tomat veses, the next month, the next time it happens. The next... three times. The next time after three times. Yes, yes, yes. And that's not nichlal in the ... משום וסתות. Okay. Let's take a look at the case that he brings. Two times regular, one time kesem, yeah? Lo iker, lo kovea v'lo iker. So the poskim bring a very interesting case. What happens if she saw regular, and the third time on Rosh Chodesh she saw kesem? How about that case? Very interesting case, yeah? She saw two times on Rosh Chodesh regular. Then the third Rosh Chodesh she saw kesem. So let's make the cheshbon, yeah? Let's make the cheshbon. Lo iker, v'lo kovea. But that's not the case he brings. He brings less of a chiddush. He brings that there's two times... Right? And then went back, and she saw kesem a different day, not on the regular day, and then she saw on Rosh Chodesh, the regular day. Is it oiker? That's what the Shulchan Aruch is talking about. Yeah? What's the din? So the Priisha brings down, and he says that you're not kovea because ein biksumim mishum vest. What's the difference? Kesam can't make a vest, so it really makes no difference. Piskei Teshuva, the Acharonim, they bring chelkim that they say yes. Then you'll say, yesh b'kesem mishum vest. Yeah? You look at the... they all bring down these two shitos. Fine. So I'm asking a pashut kasha. Why? If you hold that ein biksumim is derabbanan, and we're meikel, so how could it be, mamash lishitza, ken kovea? Shtei re'iyos b'rosh chodesh, hare'iyah hashlishit ketem b'rosh chodesh, you have a vest. Why? It's a re'iyah, you see an orech to it. You see an orech to it. Orech, you see that it's her orech. No, but it's ketem. It's not ketem, it's re'iyah. Agdara... but you said that you're not kovea. Yeah, but it's not the ketem, it's the re'iyah.

Here. Did you read the whole thing? You didn't read, because let me show you, because there's two shitas here. You read this part. Here. Yeah. You read this part. You read this part. Here. Taf-shin lamed gimel. You read this. That's what you read, right? Why didn't you read a little bit more? On the bottom over here, he brings down, Lehedya midivrei ha-prisha, u'deloi keh. Second shita. There's two shitas. The Prisha brings down two shitas. The Lechem Mishneh brings two shitas. One shita you are kovea, and one shita you are... Why should... They're learning a yesoid, getting the oirech. I'm a halachic. I'm not. I hold that's one of my raayos. That's one of my strong raayos. I have another one. Ready? I have another raaya. I'm not—I'm just telling you, there's two ways to learn. Either you learn that it has to do with the Rabbanan, and more derabbanan, yes derabbanan, it isn't derabbanan, okay, it could be derabbanan. Or you learn it has to do with derech kesem and derech re'iyah. Now, she was bodka b'echad she'eino baduk. She found more than a kegris. Is she tamei or tehorah? Bodka b'echad she'eino baduk, more than a kegris, tamei. Sif lamed vav. Are you kovea veses with that? Look at the Taz, kes, right? It says the Taz, she's tameiah. Yatza migufa, tameiah, yet no kvius, right? Is there a safek hargasha? Avada. Avada. I didn't understand this Taz. I'm looking at the Taz. I'm saying, I don't know, something is not klopping over here. Badka, v'ein she'eino baduk, but there's hargasha, no? She's tameiah. If you come and say the blood is not blood, okay, so then I have nothing to talk to you about. If you come and say that she's tahorah, okay, so you're saying that there was no blood here, because it's eina baduk, but if you hold that it's tameiah, which means we're saying it is blood, and it's a bedikah, so there's a safek hargasha. So why is it teretz? Teretz? Derech ketam. I'm saying a very big chiddush. Remember we spoke about this, that a bedikah, which on an eino baduk, what does it have a din of? Has a din of ketem. That's this Taz. Very nice. You see, it's so nice that the music is playing in the background to the vort. I don't care. I can't help it, because l'maaseh you're doing a bedikah. It's ein she'eino baduk. That's not a bedikah. Are you right? I'm asking. Nothing. It has to do with that, l'maaseh it's derech kech. You're not supposed to be biting with an eida bad. You're right. You're right. You're right. And hachanami. You're right. And hachanami. And therefore this eida badik is, pshat is, it's nimtza. It was nimtza. No, it has to be called the eida badik. It has to be badi sheshanah. It has to be badi sheshanah. Okay. Okay. Now, I'm going to say a chiddush l'halacha, you ready? I asked you a shaila. Good. I asked you a shaila, when is she making these bedikos? Is it that she's a nekiyah? Is it that she's a frumi lady from Bnei Brak, she's making bedikos day and night, all the time, kol hamarbeh livdok, harei ze meshubach.

Are we talking about b'yoim vest? I'm going to say a chiddush that if it's b'yoim vest, b'yoim vest, and it was b'eid she'eino baduk, and it's b'eid she'eino baduk, she's kovea vest with it. Or, or, b'eid habaduk im b'hamachas, she's kovea vest. Eid habaduk b'shaas vest. I'm saying yoim vest. Or eid habaduk b'yoim havest, she'll be kovea vest. What? Not the third time. No, the first time. Or the third time, whatever. I'm saying because the case. Yeah, the third time, because the first time she had to have a yoim havest from it, right? If it's yoim vest, she'll be kovea vest. Oirech. So then there's no oirech. On a one time there's no oirech, and on eino baduk there's no oirech. Now here you kasha. But it was nimtza derech kesem, because it wasn't derech. Okay, I have... Now. לא, אני אומר, Eid she'eino baduk, לא, אבל ביום וסת. ועד בדוק בפעם אחת ביום וסת. Eid baduk בפעם אחת ביום וסת. I would say yom kovea vest. Have a nice day.