Hilchos Niddah: Blood in Urine, Taliyah B’makkah, and Medical Examination

Transcript

Agav, before we mamshich in the shiur, I mentioned to you that in the machlokes, the Mechaber and the Rama, that the Mechaber paskens that there's no problem of dam b'meiraglayim, while the Rama makes chilukim, chad l're'eisa, tarti l're'eisa. So we asked, do the Sefardim follow the Mechaber? So I told you I couldn't find it in Rav Ovadia Yosef's sefer, and in the Darkei Halacha he brings to be machmir like the Rama. It's called Darkei Taharah. Darkei Taharah, it says to be machmir like the Rama. I see here in the Shevet HaLevi, he taka says, Lubnei Sefard yesh l'hakel kamechaber, d'tahorah b'chol oif, v'tov la'asos she'eilas chacham. I guess he's not 100% sure. Okay, so let me just tell you, I found it. I searched and searched and searched. I found Yabia Omer, chelek vav, Yoreh Deah siman tes-vav, os daled, and there he says we follow the Mechaber. So I did my research. You knew this? Huh? Kedarko. But it was surprising to me, I didn't find it in any of the sefarim. I'm saying on the niddah sefarim. He says it's a teshuva, darko, or? Yeah, it's a teshuva. Okay. It's a teshuva, and if you look over there, יש לשמוע חכם מחבר. Okay. So I clarified to you this, this nekudah, which means, which means, I guess we could say it the way a lot of the sefarim bring it down, that the mechaber, the Sefardim, those that follow the Mechaber, are more meikil in this inyan than mekilim yoter. So I guess when it's a she'eilah, yetstodim, yecholim yoter lakel lefi shitas ha-mechaber. The only thing is, the way I explained the Rama, it's not much in the Rama either. The Rama is also only a chumra. So if there's any way not clear, if there's any way she'eilah, so you can be meikil even according to the Rama. That's chidush that we said last shiur, and I'm just repeating it, that if you learn the Rama and you listen properly to Rama, yesh omrim, yesh omrim v'chein nohag, he never assered it. So even for the Ashkenazim, if there'll be a safek, if it's stam, and you can be meikil also. Now, to understand the shitas ha-Rama, I'd like to come from a different angle. I'd like to come ממקום אחר. What do I mean by a different angle? I want to discuss a different type of she'eilah. If a woman finds blood in the stool in the bathroom, could she come and say that it's hemorrhoids? Hemorrhoids. Shh, shh. I am capable of doing that myself. The word is techorim. In Hebrew it's called techorim. Could we come and say that it's hemorrhoids? Now, if you look at the poskim, In this sif, there's no mention of hemorrhoids. There's no zichron — you hear, Benji? There's no zikhron of hemorrhoids. It's about mei raglayim and yemei raglayim. Is it from the kidneys, not kidneys? Is it mekor, not mekor? How come we can't say that it's hemorrhoidal? Or could we say that it's hemorrhoids? When a woman finds blood in the beis hakisei, let us be toleh and say, you know what, maybe it's hemorrhoids. So the truth is, let's learn the lashon of the mechaber again. The dam zeh is dam makah b'chalcholes. What is chalcholes? Okay, so the Sam Sofer asks, chalcholes is actually from the back. So how does it have anything to do with mei raglayim? It has nothing to do with the mei raglayim. Shevet Halevi comes and he acts like a doctor here. Very interesting. He comes and he's mechadesh a new type of machlah. I don't know, he says over here, he says, דבכוליה היינו כליות, ועברות הצינורות של הפסולת, ומשם יוצא לשני צינורות גמורים בכיס השתן.

Uk'sheyesh dam b'kilyos, b'mahalech hakloyos hu nichnas l'sheten. I never heard of this. This is, to me, not medically correct. I never heard medically—I mean, it's just not medically sound. The kloyos do not lead into the sheten. It just doesn't do that, because it doesn't. The urine comes from the kloyos, but the sheten is the back. No, again, so let's—u'misham yotzei shnei hanegarim b'kis hasheten. Uk'sheyesh dam b'kloyos, hu nichnas l'sheten, u'b'shaas machlah zu noitzer shvil bein hachalcholis l'kis hasheten. That somehow it travels from the kilyos and the sheten, meaning the whatever you want to call the sheten, to the back, like, like, like. U'pashtus hakavanah b'chalcholis, mipnei me'ayin sheyeshem b'tzad shachis l'kis hasheten. This is just not medically sound. There's no such thing. I don't know what he's talking about. It's just no such thing. There's no such machlah that the urine blood goes to the back. There's just no such thing, so I don't really know what he's talking about. I do want to tell you, though—huh? One canal becomes connected to the second canal. There's no such thing. There's no such medical thing. Huh? No, it doesn't. Nobody brings this. What they do bring is—I'll tell you what they do bring. So I went to look, what is chalcholis? What is—does anybody know what the translation of that is? It's the bladder. Dr. Abraham, who translates all the medical halachos. And there he translates it, bladder, and that's how the Artscroll brings it down. It makes a lot of sense. That's what he's saying. It's a maka b'chalcholis, either the kidney or the bladder. That makes sense. The bladder is where the water fills up. Whose phone is that? The bladder, the bladder is where it fills up. עכשיו אני מבין, you hear? Makes sense. Bladder is אפו שהמי רגליים מתמעלים. Could you sit by the table, come, sit by the table. It's better. Move over a little bit. I need to see you. I have to have my eyes on you all the time. Okay, you understand what we're saying? It's a bladder. Now it makes sense, because it's a machlin, the bladder, where the mei raglayim come from, and it's a machlokes, so chalcholis is a bladder. Okay. I don't understand the whole kasha. What does the Chasam Sofer want? That what? That the dam that comes, the dam that comes in the bowl, it can't be from the rei. Maybe it could be. What's the big deal? If you have dam, say it's from the rei. Why not? If it's dam maka, so just like we have dam maka from the front, maybe it's dam maka from the back. What's the Chasam Sofer worried about? I don't understand the whole sugya. Everybody's screaming, maybe takkeh it's tehorah. Maybe chalcholis is maka from the rei. I don't know what the problem is. So we explained that l'choira, here's your kasha. What does it mean, im? What is the Shulchan Aruch—we spoke about this last year—what does it mean, im? Im. Does it mean that it mamish came out together? Or im means you found it together, right? He said exactly what you said. Yeah, where does he say that? He explained, right, that somehow the blood comes from the kis hasheten. No, no, no, just a moment. He explained, where is the machlokes, from where the machlokes came. This is what he explained. He explained, you have a kis before the kis, like you said, where is all the sheten, right? You don't need the sheten. Forget about the sheten. What's wrong if it's coming from chorim, which has nothing to do with sheten? It has to do with regular hemorrhoidal tissues, nothing to do with sheten. Just like if someone has a cut on his arm, he has a cut. You don't need—you don't have to come and translate chalcholis that has something to do with the sheten and the meiraglayim. He's trying to do that because the Chasam Sofer asks this kasha: what does the back have to do with the front? So he says there's some kind of machlokes that they come together. I never heard such a machlokes. You have to speak to the doctors. They would tell you that the beis shevet halevi deserves a prize for inventing a new disease.

He came up with a new machlokes, a very interesting machlokes he came up with. Like he spoke to Dr. Abrams, there is such a machlokes. I don't know, it's not a regular machlokes. One thing v'shur, one thing v'shur, davar barur, ata lo קורא טוב מה שכתוב פה. ... It's difficult for me to explain for you. And ma lasbir, ha-kushya hayta sheharei lo shayach lashetef. That's the she'eilah של החתם סופר. So he wants to explain sheken, lifamim יש מהשטן נכנס לתוך הרעי, אז זה במעי רגליים, אבל זה יצא מהמעיים. But you don't need that. What's wrong with just saying it regular? It's in the bowl because it was from the back. What do you need shetan for? What do you need it? Okay, now, if you take a look, it's mashma, ba'im. Im, what does im mean? Im means with. Also we said even after, right? It doesn't have to be. Tayasheh kasha, maybe it's nidah if bishloimah when it comes during, right? If it came after, maybe, maybe it's nidah, right? What is ein derech? So either you explain, you know what ein derech is? Ein derech does not mean that it can't be. Ein derech does not mean that it can't be. Ein derech means it's not normal, it's not common. The chances are so slim that, punkt at that moment that she saw dam nidah, so that's called ein derech. Yeah, but there's a chance that she did see. What does it mean? What does Rashi mean, ein derech? So what do you say ein derech means? A kamt, right? That's all it means, which means it could happen. You ask the women, they'll tell you it could happen, right? Also, again, I'm going back to what we said from Rashi. So if it means it's not common, right, but it could happen, it's possible, so then why taka we matir it? So why taka we matir it? It's a miut. So we said that it's very, very—what happens if there's a hargasha? So even on a de'oraisa with hargasha, because we're talking about with hargasha, which is a safek hargasha, even on a de'oraisa, maybe, maybe, maybe, and that miut we choshesh for, right? I don't even like the miut, and I'll tell you why. It's not really a miut. It's a miut of a story, when it can happen. It's not a miut of a case. It can happen any time. It's not really a miut. What's the miut? It can happen any time, and grab this moment, that's called a miut. It's not really called a miut. I want you to write this kasha down. I don't like the word miut. So any moment you're going to say, so that moment it's only a miut because it's one minute of twelve—no, but it happens. What do you mean? And it can happen any time. It's not because it acts. I don't know if that's true. You see, I don't know if that's true, and I went to ask, and they told me that it's not true. It's not true that women who don't have—women who are in the middle of the flow, that it shouldn't come out in the beis hakisei. Yeah. It comes out in the beis hakisei. I went to ask. Huh? Comes out any. I don't know. So I did understand the whole sugya. I went back and I said, you know, I still don't understand the sugya. Could you write this down, please? She will. So what are you— I don't even know the story. What is— Of course it could be. I don't see. So what's the pshat? Because ein derech, which means it's not common. Why? Because it's pshat. It's because it just happens that— Yeah, but that's when it happens. That's how it happens. It happens any moment. It can happen any time. What does that mean? Um, yeah? So why don't you agree with that? I'm not choosing anything. Yeah, but her starting blink could start any time. I don't care. She's not in her vest. The case could even be b'shaas vestah. He brings a case, no? I just say it's a day after the mikvah. The day after the mikvah, she went to the bathroom, she saw blood. Is that common for— I'm saying, and let's say it's not a day after. I don't see— it's a halacha pesukah. What is that halacha pesukah? It's ein derech. Who said? I mean, is that true? Obviously they're talking about a time when it's not—

Obviously. See, write that down. Write obviously. Obviously with— I don't know, obviously. Is it so obvious? Not that obvious to me. Shulchan Aruch didn't say it's obviously told at a certain time. Shulchan Aruch told it in all cases. I mean, what does it mean? I don't know what it means, ein derech. Otherwise, why would he be telling us then it's shas vest? Isn't it obvious that she's tomei? It doesn't— but I'm trying to tell you, it doesn't have to be shas vest. When it comes, it comes. Or if it's bleeding, it's bleeding. I mean, why does it have to be— I mean, since it's not the ein derech of the mei raglayim, it's בכלל אין דרך, because shelo b'shas vest. What does it have to do with the mei raglayim? It's mashma it has something to do with the mei raglayim. It has nothing to do with timing. So what is it then? So unless you learn— unless you learn ein derech doesn't mean that it's not common. Ein derech means there's something about the mei raglayim that means that she's not going to see. Again, there's something about mei raglayim which makes it ein derech. I don't know what it is. I thought I knew what it was. Last year I came and I told you maybe— I don't know. It's not true. It's just not true. So, I don't know. I don't know. Do you know? So yeah, I don't know. I don't know. It's a tremendous question. I don't understand the premise, the haschalah of this seif. I don't get it. Ein derech— it's not— what do you mean ein derech? It's just not a common thing. Nothing's common. There's some spontaneous. So what do you mean by ein derech? Al ein ze derech, anachnu medabrim. Ein derech shel mah? Because is it koreh kacha? Az meicha teisis, it's תמיד ככה. What do you mean? It's always— every kesem is that way. Every re'iyah is that way. Every hagahah is that way. What does it mean? What is ein derech? He says clearly. He says more. She'ein mei raglayim min hacheder, which means that somehow, that because it's mei raglayim, it's ein derech. But it's not true. It's just not true. I mean, when they bleed, they bleed with the mei raglayim, and it's true, it's all over. I don't understand the story. That's why I learned in last year's chiddush, and I hold it more—the more I learn this and the more I look into this, I hold it's emes. It's mixed in the mei raglayim. It's noticeable that it's dam together with mei raglayim. Yeah, not more derech. Mei raglayim, mei raglayim and dam, it's coming from two different places. And if they're together, together, then we have to assume that the dam is coming from where the mei raglayim is coming. It isn't one pipe. It's two pipes, and they don't mix. It's two pipes leading into one. Yeah. She'ein mei ragleha min hacheder. V'dam zeh dam makor. Kan nimtza kan hoyah. It's found in the mei raglayim. It's found in the mei raglayim, and therefore, and therefore, we're toleh that it comes with the mei raglayim. It came with the mei raglayim. Im, im mei raglayim. Let me show what I want, okay? Shh. You see the Mordechai over here in the Rama. Aval im matza dam תוך מי רגליה, וגם על העץ שבדקה עצמה בו, יש אומרים דהיא טמאה, דלא התירו רק דם שנמצא תוך...

Meiraglayim. Do you ever have me to where this is coming from? Benji, you just had meiraglayim with dam, and then you made a bedikah. You made a bedikah. So either the pshat is, because it's after, so who says it was there together with the meiraglayim? I don't think that's the pshat. Again, again. Aval im matza dam — the Rama — aval im matza dam תוך מי רגליה, וגם על העד שבדקה עצמה בו, יש אומרים שהיא טמאה, דלא תירק דם שנמצא תוך מי רגלים. ויש אומרים שהיא טהורה, דדם שנמצא תלוי, שדאי נישה מתמצץ מי רגלים. What's the machlokes? He's right. I don't see — the second shita is pashut right. No? You want to tell me it can't be from a second before, from the meiraglayim? What are you talking about? What does the first shita hold? Why? Why? Don't tell me you can't see my vort. Don't tell me my vort is not muchach. Don't tell— Mom, stop. No? But you got scared. You okay? Yeah, I'm okay. This is the first time I ever hit you, I think, in all the years. I'm here. You have to come closer. Do you hear what I'm saying? Again, you want to tell me that it can't come from a second before? You want to tell me that it can't be? And that's the ... What are you talking about? Of course, if there was dam in mei raglayim and then you made a bedikah, so that's where it's from. It's from the dam, the mei raglayim from a second ago. So what are you talking about? D'lo hitiru rak if it's in the mei raglayim. ... Yeah, yeah, yeah, yeah, yeah. Yes. Barur. Barur kachama. Hevanta? Barur. I don't understand. How could there be—huh? What am I—I'm not saying, there's two shitos. But I'm asking you, the second shita is saying a pashut. What are you talking about? Second shita is pashut. So what's the first shita? What does it aser? Again, so what is the first shita? No. The heter shelo hitiru. Why? Why? The svara is that it's still the same thing. You need in. There's a din of in mei raglayim, kan nimtza kan hayah. You're still not maskim? Barur. A bedikah, aval a bedikah dakah acharei zeh, az that's in mei raglayim. So what are you talking about? Of course it's from the mei raglayim. What do you think it's from? Matzata b'mei raglayim, asita bedikah, vadai matzav. Of course it's from the mei raglayim. Lo hitiru. Why not? Davka im. Why? Because that's the way it is. Riska halachah. That's the way it is. So what's the reason, though? What? She saw him. She saw him and on the eid. What? Why? And he says, he explains. He explained, doesn't say because l'choish that it's new dam. D'loi tiru rak when it's תוך מֵי רגליים. That's the din. The din is that if it's in the mei raglayim, so you could say that it's from the mei raglayim. And the derech is not mei raglayim together with dam. That's not the derech. There could be mei raglayim and then there could be dam. There could be dam and then mei raglayim. But dam with mei raglayim and the kanimtza kan hoyah was dam and mei raglayim. That's the first. She's saying that even one after another. She's saying a gevaldige vort. What do you mean? What do you mean? So we said that together with mei raglayim, I told you this. I told you this. I told you that even if you're going to come and be matir, al asafel, it has to be with mei raglayim. Stam dam is not mutar. Oh, that I don't know. That we could clear. I would say yes, according to this, according to the second shita, it should be tahor, and according to the first shita, it's still tamei. No, we see it now.

Because even the safel, even if it's in the safel, but you have to see it together. Not coming now, because it's even in the safel. I understand, but it's a safel. That's what we said this in the first year. That's mashma that even yatza, yatza doesn't mean as it comes out. Yatza that it came out. But ein hachanami, and this is what I want to—I'm mechadesh last year, and I'm saying it again, that in case there's dam and it has nothing to do with mei raglayim, there's no heter. There's just no heter. It's not mutar. Okay. Now, with this, tahor. Are the tahor betoch—let's say she sees hemorrhoids, will it be betoch hamei raglayim? I don't know. It mixes? It mixes with the mei raglayim? It mixes? I'll tell you, I'll say an interesting chiddush. You want to hear an interesting chiddush? What happens if there was tissue papers, and the blood is on top and the mei raglayim is underneath? Whatever, there was—she put a lot of tissues, whatever it is, okay? And then she gets up and she sees there's blood on top and there's... so it's not mamash me'urev. Is that called al sfas? Would you call that al sfas? It's hamoriv, but it's not the lomdus of al sfas that it was after because it was the second shift. Right? What's the sevara of al sfas? Because it's the second shift, right? It's afterwards, so whatever it is, it's not together. Yeah, but this is together. Huh? Of the tissues. It's boilet. It's not mamish mixed together. You see, I'm trying to tell you an interesting chak. I want to know what happened if the mei raglayim— It's not me'urav. Okay, you know what I'm going to do? I'm going to show you how this is, my mind works like this. There's a perek Avnei Nezer. Do we have an Avnei Nezer over here? The Avnei Nezer wants in the chadash yesoid. It has to be dam im mei raglayim. If the whole thing looks like dam, which means it's all over the place and it's all— there's no heter. Even if there is mei raglayim there, but you can't see it. It's dam im. Kulei dam is different halacha. Yeah? Bring me, bring me reish lamed aleph. Reish lamed aleph. Reish lamed aleph. What are you tying? Reish lamed aleph, nu? Where are you going? Who? Holy. Okay, you want to see. I saw this last night and I started to jump, that you see the way he also was with this. והנה לפירוש הראשון, וודאי בנידון דידן, אין בית מאי. דאיך ייתכן שדם יצא לבדו ומאיר הגליים לבדו, ובתערובתן, סמוך ליציאה, יהיה לחודין ממש עד שלא ניכר מים לבדו ודם לבדו. It's mamash masha... it comes out together at the end, it wouldn't look that way. I don't know. I don't know. I'm not a scientist. I don't do science experiments. But I know it wouldn't look the same. How would it look? It would look like that, okay? How am I supposed to explain to you how it would look? Okay. אך לפירושים האחרונים, או במקומות מבפנים יש לחש. Okay. הרי דם כזה אינו מטמא כלל, ודווקא כשנמצא דם עם המי רגליים. Yeah, unbelievable.

It's always a tachtuchei ziva, b'ein hu d'mitztaref. It's like ziva, which means it's a mixture of... I love this. I saw this ... you do not know how happy I am, because I knew I'm gonna have problems in shiur. I knew, I knew they're gonna start... It's mamash here. Come here, send it down to him and tell him to be quiet, that's all. No. He's talking about dam. The sugya is about dam im. But if it looks all dam, it's all bloodied up, that's not called im. That's not called. If, again, he wants to say it's tahorim, yeah, it's tahorim. That's not this sugya. If it's all dam, it's not. It has to be dam im hamei raglayim. He holds it's tahor, yeah. He paskens it. The Pischei Shear, very nice sefer. Pischei Shear is the son-in-law of the Rav from England, Padwa, famous Dayan from England, Rav Padwa. So his son-in-law wrote this sefer, and everything, he goes back to check with his father-in-law. A lot of chidushim, a lot of very interesting chidushim, which I grade, and every time I look, say a shiur, I look back, I go, Eh, you know something? He says the same word. Also, Knei Ches on the sugyos. He brings this... he brings this... and nobody brings it. Nobody brings it. And you want to know something? What's so beautiful about this... It's the diyuk that we began the sefer with. Sheyatza dam, im. And I told this to you, and I was strong about it. Nobody said it, right? I screamed. I said, That's why you come here, because nobody else... It's only in Avnei Nezer. I found it. It's Avnei Nezer here. Why is it smart to say that you just have dam in the uterus? Yeah, why dam is only... Makor. Like dam yatza. Dam... No, but it's not... Where did you see? I saw it here somewhere, one second. Yeah. Now, I'll explain to you why. Dam im is the chashash that the me'ara glayim went back up and brought it back down. Because we have a chashash that maybe... No, she saw plain blood. Peirush, that's a makor. There was nothing to bring it back up and down. Maybe it was just mamash niddah. What's the problem? Yeah. What do you mean mamash niddah? So why'd she go to the bathroom for? She thought she had to use the bathroom. She sat down to read a magazine, and then she saw blood inside. Ain derech. What, ain't derech? It's not the way. So basically you're saying the whole... whatever, fine, but still, you see dam. Right, all dam, good. Could you read it for them? You want to read it? Go read it. No. Go read it, no. The last piece, the last, huh? Reish lamed aleph. No, he says it's like... No, reish lamed aleph. Go ahead, reish lamed aleph, no. Not reading. He's wasting our time here. What's he supposed to do? No. The last piece. Chaf ches. Here. Here, chaf ches, siman ches, chaf ches. Here. Siman ches, chaf ches, here. Chaf ches, here. Im kol hamei raglayim adumim, v'ein nikar dam bifnei atzmo, u'mayim bifnei atzmo, im yesh lachshov sheba machmas ma'achal... I'll talk about later. It could be coming from food, which I'll discuss with you later. That's why I looked at lechatchila for it. I looked at lechatchila.

Because I believe that chrein, when you eat chrein, when you eat chrein, selek, it makes red. You should know that. It makes tzanim red. I understand. Okay, we'll discuss, we'll discuss. V'gam, im nitzvu kol hamei raglayim al yedei dam, nami matir b'tshuvos Avnei Nezer, siman reish lamed aleph, shekasav, the dam me'urav b'mei raglayim b'ofen kazeh, einoi metamei klal. V'davka shenimtza dam im hamei raglayim, az hi temeiah. I'm saying the Mechaber, the Rama. According to Rama, that it's aser if it's kulei mei... if it's kulei dam. If it's kulei dam. Again, but he's telling you the ein lahatir of the Rama is not talking about when it's kulei dam. When it's kulei dam, it's mutar. Yes. Amazing. She comes and she sees it's all bloodied up. It's not mixed. It's all blood. Hakol, hakol. Tar. Dam makkeh. Now, I'd like to go a little further. I'd like to go a little further, because all I tried to bring from the Avnei Nezer was to show you the yesod of im, okay? U'lefizeh, I want to clarify, is that mamash me'urav? Will it look, when you have hemur, does it look me'urav with the meiraglayim? I don't know if it's me'urav, there's meiraglayim, there's gonna be rei. I don't know if it's me'urav. I don't know if it has the me'urav chelek, the me'urav in meiraglayim. What do I want? I'm trying to clarify why taka in this seif is there no discussion of tchorim. Why chalcholes, which for some reason the Chasam Sofer says has to be from the sheten. What about being toleh b...? What's takanah halachah? Now, what's more shchiach bichlal, tchorim, hemorrhoids, or these machlos? I think tchorim is more shchiach. People suffer much more from tchorim. I mean, okay, huh? The what? Oh, so I want to discuss that. I'm going to be mechadesh chidushim, but I found that he says the same thing. But I want to go slowly. Again, I asked you a pashut kashya: why is there no tliyah that ma'aseh, the blood came from hemorrhoids? So maybe, the way I'm saying, maybe that is chalcholes. That's what it means. Maybe that is chalcholes. No, no, no, no, no, no, no. Maybe that is chalcholes, yeah? Ulay zeh ma shekavanah, chalcholes, maybe. But the Chasam Sofer doesn't learn that way. So then there is no discussion of tchorim. So I have to start thinking, wait a minute, maybe tchorim is not yotzei him, maybe it's not me'urav. Maybe it's not me'urav, right? Maybe it's not mixed together, I don't know. Or maybe, l'maaseh, tchoirim is very common. It's much more common than a machlo. This is a real machlo, these other things. So then I could come and say that maybe tchoirim, you can only be somech and you can only be toleh if she makes gedolim. But if there's no gedolim involved, so maybe you can't come and say tchoirim. And this sugya is when she did me'raglayim alone. What do you tie, Benji? Benji, this is not important. I promise you, this is nothing. This is any guy like every other guy. You're not lost. You're just busy with that guy there. That guy's not... Okay, I'm asking you a pashut shaila. You learned to sift, yeah? I want to know. Good. So either you could say, you know, I'm a svara, I don't really care. You know, they'll come to you and say, Don't worry about it, it's mutar. Okay, you want to do that? So you can close your Shulchan Aruch and go away. But if you want to learn like the Rama, right? And some say you should be machmir like the Rama, right? So you have to know the Rama. What is the Rama? Huh? So I'm asking you a simple question. Could I come and say, you know what, it's hemorrhoids? Yes or no? Don't say it here. Why not? Unless maybe that is chachloyos. I hold that's chachloyos, okay? I want to say that.

Yes, but there's a problem. Chacham Tzvi says that it's not, right? Obviously the Acharonim are not busy that it's not. Okay, so I have to know why not. What's wrong with saying that it is? What's wrong that takah to be somech on that? So we could come and say, because maybe it's not me'uravim ameira glayim in this. I don't know, it's not called me'urav. Okay. Or maybe we could say that to come and say tehorah, that's only if she made the doylim. I know. Can I talk? Okay. So I could clear that maybe there's a sugya me'ira glayim. Okay. Do you know that the Taz says that if a person makes a kinuach and there's a problem of hemorrhoids by this person, we say that it's mutar. Why? Because we'll be somech that it touched and it came from the... not there she to make doylim, so kani rei'ach that it's possible for it to come out even without gedolim. Let's look at the Taz. Taz, kuf tzadik, se'if lamed daled. We can talk about that also. Please wait. Says the Taz, k'sha asah kinuach. Se'if... kuf tzadik, se'if lamed daled. Yeah. Maybe chav gimel. How about chav gimel? Se'if lamed daled, os chav gimel. We did it. Let's go. It's os chav gimel. Go ahead, read. Nu, hemorrhoid, let's go. Go ahead, Benji, read. Okay, nireh li. Okay, now here too, the hagasha that she had was from the meiraglayim, right? So let's become and say, maybe it's only when she makes gedolim that it happens. You see from here, even she doesn't make, it's not a raya, and I'll tell you why. The Taz is talking about that he touched it. So there's something that could—maybe when you just make meiraglayim, there's no reason to have hemorrhoids. I know, maybe there's just no reason. If you didn't touch it, I mean, why would it come out? You see, there's supposed to be a reason for it to come out. In order to be toleh on a hemorrhoid, it has to come for—there's a reason. יש סיבה שגרם. You notice the lashon of the Taz? What's the lashon of the Taz? What? נגע, ואיזה סיבה, whatever, something, right? What's, again, the different lashon used there? נגע or she touches or... yeah. Huh? Right, okay, so it comes out that be'emes there has to be a cheshbon to come be toleh. But if not, just to say, Oh, you know what, I have hemorrhoids, yeah, yeah, yeah, chayrim, יש לך... צריך להיות חשבון, צריך להיות סיבה. סתם תלוי. I don't know, because it could be if a person goes to the bathroom, that's enough to start. I don't know. You know, medically, you have to know if it's true. I don't know, people who have hemorrhoids, maybe they bleed all the time. I don't know this. People who have chayrim, I think, bleed all the time. I don't think it has to do with a big thing that causes it. It comes. So... And if a person goes and makes meraglayim, it can't happen? I don't know. I just don't know. So I don't know. I don't know. So maybe that's the answer to the question. The answer to the question could be, Shmuel, hatirutz al hashe'eilah yachol lihyot shepo medabrim im meraglayim, hi rak asta meraglayim, and there's no reason to be choshesh that that was gorim tohorim. Maybe. It could be. Okay. Let's discuss a different angle. So lefi zeh it would come out a me'orerdike chiddush. Let's say taka shei went gedolim and ketanim, and there is dam, she could be tehorah b'tahorim. Yeah? No. If we have the teretz hame'urav, you're right. But if we don't use the teretz hame'urav, and we say that the chiluk is that stam meraglayim is no reason to cause tohorim, the reason why the Shulchan Aruch doesn't talk about tohorim is because there's no reason. So where there would be a reason, she would go gedolim, so then you could always be tamei b'tohorim.

That's what it comes out: A plus B equals C, right? Bunji, you hear? You heard me? Oh, zehu. וגלל שמדברים להקל על המירגלאים, אז אין סיבה שזה יגרום משהו בתחורים, אז לכן לא כתוב פה בסעיף זה של תחורים. שמה מדובר שהוא קינחה, עשתה משהו, אוקיי. So, אין הכי נמי, case she went. Now let's discuss this nekudah. Does she need to be an isha soveles? There it's mashma by קינחה, she has to be an isha soveles. Does a regular woman who doesn't isha soveles, could you be somech that it has to do with תחורים? You don't know. Okay, so let's discuss this. These machlokes that it says over here, does she have a history? What's the story in the Shulchan Aruch? No, it says that we say it's that. So there's no history. Why don't we say she has no history? Well, why by תחורים is there halacha? Yesh, well by תחורים I'm reading on, isha soveles mitchorim. למה לא מדובר באשה סובלת ממכה בחחלולית או בקוליה? פה יש לה היסטוריה של בעיה, לא? אשה מאוד... the best physical, she's in perfect health. כן, אבל היא אשה, אבל מה, בגלל שזה לא מגיע מאותה, זה עצמו מראה לי שיש בעיה. By תחורים, by תחורים you could say maybe it's only if it's isha hasoveles. So again, Benji, let's say a woman comes to you and says to you, I went, okay, and it was full of blood. What are you going to answer? If it's meiraglayim alone, in Shulchan Aruch it doesn't talk about chayrim, unless you learn Chachloilos means chayrim. Or are we going to say, just because you went meiraglayim, there's no reason to be choshesh for the chayrim. There's no reason for it. Okay, okay, so we're going back to the same thing. Chayrim. We'll make kit chayrim, kit, kit, kit chayrim. Hashe'eilah, adam yachol lehagid chayrim. יש לי חיירים. If murak yotzei memeiraglayim, maybe he can't say it, huh? Off, off. I agree with him. I agree with him 100%. I agree with you 100%, but let's wait. Could you wait? Benji, you're going to be a big posek one day. I tain it like this, he tains the same thing, but we're going to get to that soon. We'll get to it soon, okay? So עכשיו, האם צריך היסטוריה לזה? Do you need a history? Okay. רבותי, let me tell you a gevaldige vort. You know, I was thinking to myself a whole Shabbos, what's the tarti l'reiusa, and what is it? What is the tarti, the chad l'reiusa? I still don't have it arayos klar. First year I asked you, I don't understand. If there's a cheshbon, so there's a cheshbon. That's what you need, tarti, you need two cheshbonos. What's wrong here, Ilan? What's wrong with one cheshbon? B, what's wrong if you have a kli? So say a kli. Why does it have to be— Let's say you have chad l're'iyusa, right, which means you have chad l'tevusa. So then, I don't understand. So it's like back to, right? If you have one, one and one, it cancels out, right? Eight כנגד eight, so you're back to tliya. I don't understand the sugya here so much. Okay. So I want to ta'ina a moyridike, moyridike vort. You ready? תשמע, אני מאמין שזה אמת לאמיתו. There's two types of tliya. There's a true tliya. There's a true tliya. In other words, there's something that I could be toleh on. I don't need any re'iyoses or tevuses. I don't need anything. Once it could be, then it's enough. That's all. We spoke about this. She went, the tabachim. It's a tliya. Once it could be, it could be. I don't need to have two re'iyos that it could be or one re'iyah that it can't be. I don't need all this. Once there was a sugya, tliya, lamadnu al tliya. Aval פה, רבותי, there is no tliya because there's no history. You know what makes the tliya? The tarti l're'iyusa. It itself makes the tliya, because she did two things which could cause dam nidah, so we'll...

Say she doesn't have a kli. If she did two things which can't cause dam nidah, so that itself is telling me the tevilah. The tevilah is being mischadesh from the way she went to the bathroom. Emet lamita. There's tartes l'tevusa, no? There's tartei l're'usa, tartei l'tevusa. I'm saying to make her kosher, pirush, meaning she did two things which, hey, you know, by the way, that's a raya that it's dam makkah. We don't have the makkah here yet. We don't know that she has a makkah. How do you say she has any history? You're talking about a healthy woman, ah, she has a makkah. How do you know? Teretz is, Daniel, you want to create the tevilah, there you need tartei l'tevusa. No good. Why? Because you still have one reason to say yes. But you have a reason. That's his chiddush. His chiddush is moredei chiddush. Once you have one reason, so you're somech on that reason. But it has to have a reason. It can't just be, well, it could be. It could be is not enough. You have to have a goyrim for the tevilah. So the first sheet holds one goyrim, the second sheet holds two goyrim. It's a chap, because the truth is there's no kli. You don't know that she's sick. You're talking about a healthy woman. You're talking about a healthy woman, and we decide she's sick. What made you think she's sick? Teretz is because the way she went to the bathroom, it shouldn't have come. That itself is mechayev the makkah. Do you know that in order to make a kli, you need a makka mevureres, you know that? You need the makkeh to be, we learned all this, the makkeh has to be in front of you. So what creates the makkeh in front of you? The tarti l'tivrusa creates the makkeh. Gevaldik, huh? You're not maskim? It's beautiful. Now, what? What? What's wrong? You don't understand? He agrees, right? That's called his agreeing. That's the type of... he agrees, right? It's good, what? I'll tell you what I have from this. I want to mechadesh yesod. Okay, okay, okay, okay, don't worry, don't worry. There's life insurance for these type of things that you're doing. There's a reason that they sell life insurance. Okay, listen. Listen carefully. I want to taina a chiddush. You know, I noticed that when you come to a rav, and the rav looks at the bedikah, and the bedikah looks that there was a makkeh, which we discussed, and I'll teach you. It looks on the thing that there's a makkeh. He won't say that that's good enough. He'll ask another question. You know what the other question's gonna be? Did she have pain? He'll ask two questions. Two questions. Why would he ask two questions? What's wrong with one? What do you need two for? They right away ask two. I noticed it the whole time. You're always like this and this. It comes from here. I hold it comes from here. I hold that when you want to create the maka, where you know you have a maka, so you don't have to come and say, Did you feel pain? It's not negea. To create the maka—what do you call that? The hidden, not the hidden, the who? Not the hidden. When you want to create the imaginary maka, you want to make a maka, it's got to go through two tefillahs. Which question? Nothing. So finish. Who? So I'm telling you, so then you have two things l'tafus. Imaginary maka, I'm telling you. You don't know the maka yet. I don't mean imaginary. I mean to say is you're trying to create—you don't know that she's a maka. True. What Rebbe was saying before, that was because she did something so weird, you don't know there's no ... for the maka. A korchach this couldn't have been. No, I meant to say was when there's two things that teach me that there's a maka, then we'll say it's a maka. What about a woman sitting down and going to the bathroom? Because it's not supposed to be. It's just the natural way. It's not anything positive.

Right, I'm just saying, but whatever it is, it's... You're right. Good, but that's where it comes from. It comes from the idea of tarti l'tivusa. There's two reasons to say it. You're not coming, stam, that could be. Could be is not enough unless you know that it's there. But if you have two hochachos, if you have two hochachos for something, then we say that it's a makah. Okay. Let's go now to the Rambam. You hear? The Rambam says that in the case... Isha sheyesh la... Yeah, you understood what I just said, the tarti l'tivusa? Okay. Now, ach yesh machmirim shelo lehatir, rak b'isha sheyesh la vest, vatzricha bedikah. D'hainu, kodem shetishtem tivdok atzmah. So together with the tarti, right, we're going to be machmir that she should come and make a bedikah, right? Right? So it's tarti l'rei'usa, and still she makes a bedikah. And the bedikah works. And the bedikah works. So she's making tarti l'rei'usa, and the bedikah works, right? Ach yesh machmirim shelo lehatir. Again, so what's the case? Let's get the case straight here, right? ... So one second, one second. I want to get the case before. One second. Vyesh omrim d'ein lahatirah. אפילו בישבס, להתיר, נמצאת בודאי. ... ודווקא כשנמצא דם בספוש, ... ידוע שהוא ממנה, אבל אם נמצא ... בחולין, will do this in a few minutes. ... נמצא דם במקור, אבל אישה שרגילה לראות דם במאיר עגלה, ומרגשת כאב בשעת התלס מים ... להתיר בחולין. דאיכא ידיים מוכיחות שיש לה מכה מחמת ... התלס מאיר עגלה. So what happens if it's not every time, but she has כאב? No, let's say it this way. I don't like the way you said it. I just said she sees it every time, it says, נמצאת במקור, אבל אישה רגילה, and she has כאב. So then it's what? ידיים מוכיחות and טהר. But if, let's say, she's רגילה without כאב, or כאב without רגילות, huh? All right, so then she's טמאה, right? She's not טהורה, but she has כאב. What? What do you mean sometimes? Let's say a woman saw once with כאב. Yeah, what happens then? No, but she's not רגילות. Let's say she saw once with כאב. Yeah, where does it say that? I'd like you to show me where. You just mechadesh a very nice halacha, but where does it come from? I mean, I don't agree with you; it doesn't say it here. It says you're not like that. He's talking about tadir. So, ke'eivim is... What about ke'eivim when not tadir? Imagine, what happens if a woman says, I feel pain. I don't know, my Shulchan Aruch is mashma by regilus. If she always sees and she always has pain, so we say it's makah. But if, let's say, she doesn't always see; she saw once and she feels pain, it doesn't say she can be matir. Where does it say she can be matir? Why not? Say she had pain. What's the teretz? Again, what do you mean three times? I don't understand. She has pain. Who has pain when they go to the bath? Nobody, unless there's something wrong, right? So why don't we say there's a makah? If a woman saw once with pain, could she come and say, I felt a tremendous amount of pain? It doesn't say in Shulchan Aruch mashma not like that. It's mashma by regilus, and she feels ke'eivim. Now, are they reading? They're not reading. Again, again. Chol ze nimtza dam b'mikra, aval אי שרגילה is dam b'meiragla. U'mageses ke'eiv b'shaas mateles mayim, nir'eh d'yesh l'hatir, d'ika chaim v'chamah, machlokes b'hatalas mei raglayim. But I'm asking, what happens if it happened once? I'm asking one time, illa, pasht, one time.

I'm asking, but if she's not regila, she saw it once and she says she has pain, I'm asking. She's tehorah. There's no heter. Why? It's exactly what I told you. I'm showing you that I'm right, that just to come and say, I have pain doesn't mean you can make up the yadah hamakta. It's clearly. You need two. You need that she always sees it that way, and that she has keva. That's what it says, no? Regila, again, isha sheregila. Again, you keep on reading the same thing. It says, it says, I know what it says, isha sheregila. It says. It's one lady, it's one case, and that same lady also always has pain. It says. That's what it says. Am I reading it wrong? Are you reading it differently? Where's the Rav? I don't have a Rav. No. It says clear, it's one story. What do you mean? Isha sheregila u'margeshes. Benji, could you help me out here? Could you show them that it's true? I'm saying a pashut thing. She constantly sees and she has pain, so we say that you see that there's something wrong with this woman. What happens if she saw once and she said, Ah, pain? That's not good. Why? You see that she had pain. If it's just one time, it's not enough. That's what we see from here. It's clear. I don't know what's to argue about. It says it clearly. Ma baya? מובן? כתוב, no? Okay. Okay. According to this. That should come out that if, let's say, she doesn't have a history, you would need tarti, the tevusa to tell me two reasons. There's no two reasons. But if, let's say, she goes and she makes gedolim, and she sees dam, who said? Just because it could be, you don't know. Either she has the makah, or there's two reasons to say that it could happen. Tchayrim. So maybe, I understand, but that's only it could hurt. Again, painful. Who said? It'd be painful? Who said? I showed you painful is still not a raya for a makah, unless it's regilus for that. If she constantly goes, she's painful, fine. But I'm asking if she don't have tchayrim. I'm talking you don't have, for the first time. Okay, so l'choira it should come out. Ah, but maybe you'll say, keivan I felt it, it hurt, she comes and said it hurt her. Yeah, but you see here, without a history, just because it hurts you doesn't mean, unless you have a history that happened many, many times. Well, we'll get to that in a minute. Reb Akiva Eiger, by the case of tchayrim of the Taz, discusses that you don't need that the tchayrim is motzi dam, as long as it was once motzi dam, history. The Maharshal, Maharshal is cholek and says that you need mamash that it should be motzi dam. So again, so if you use that logic, so we're back to our case. Here's a story where you don't even have a history. She zicher don't know that it's a ma'aseh dam. So avadeh shouldn't be a sugya. There shouldn't be a sugya of tchumin then. Maybe that's why it's not in the Shulchan Aruch. In the Shulchan Aruch it's not here, because without a history you can't talk about tchumin. And this is a sugya where there's no history, and we're trying to say the dam, where it's coming from, without having a history. Maybe, I mean, I'm showing you again. First I want to say maybe not. Maybe it just started. Oh, maybe it just started, but who said? You don't know. So in order to be toleh, you would have to know. And that's why it's not in Shulchan Aruch. And that's why it's not in Shulchan Aruch. Reminds me. Kol sefer shezeh yafeh me'od, siman shelo hishtamshu bazeh, v'nisapek lecha sipur mehaSaba. You hear? HaSaba. HaBeit Aharon, miGedolei Yisrael b'Europa. When he came to Pinsk, so the people in Pinsk, you hear, the beis medrash, the yeshiva—I'm saying the shul had a shas, had a very...

Big nice, you know, shas. Aval af echad lo hishtamesh b'zeh. It's like some of the sefarim here, you take it out, right? Okay? That's what it was. So the Beis Yosef, the Nevardik, the Pinsk yeshiva, the Stipler, the yeshiva bochurim wanted to use the shas. So the balabatim amru lo, asur. It's miyuchad l'beis knesses, shezeh yafeh, k'sheba'im, sheyeh shas yafeh me'od l'beis knesses. So they didn't let him use it. You know the story? Okay. It happened here also. But they don't let us use the art scrolls. Color coded. Okay. All right, that's balabatim. Okay, so what happened? They went to the Beis HaRav. The Beis HaRav paskened, of course, that the Bnei Torah could use the shas. Aval heim lo yitzayisu l'din Torah, right? They're not going to listen. So he has to give them to understand, sheyavinu, az kach hu hisbi'a lahem. Mashal l'mah ha'davar domeh. Yesh chayat, a tailor, right? A tailor, he wants to move to a town because he wants to make business. How does he know if it's going to be a good business for him? How does he know? See, today you have everything on the internet. First day, everything, and how many, and then the business and up and down. What, is he going to go from house to house, Shalom, you need a suit? Well, how's he supposed to know if the business is good? How is he going to start interviewing, By the way, you think there's business need for chayat over here? So what do you do? He goes to the garbage, and he starts looking to see what kind of suits do they throw out. If they throw out a lot, it's a siman that they're rich, and they have more, and another suit, and another suit, right? You go to a place, you find twenty ties in the garbage. What's the siman? Shehem kol shavua melatei chadash, v'yesh po business, right? Okay. So he went to the town and he saw shezarku harbeh devarim tovim, kim'at lo hishtamshu b'zeh, aval zarku et zeh, you hear? Okay. HaKadosh Baruch Hu oseh oto davar. Rotzeh lishkon b'eizeh keilah. I want to come. But how does he know if the olam is learning and davening? אז הוא מחפש בזבל לראות אם הש״ס בלול, השתמשו בזה, זרקו את זה. הסימן שצריכים עוד ש״ס ועוד ללמוד, אז הוא בא. ואם הוא comes and he looks in the garbage and he doesn't find any old sefarim, סימן שלא לומדים, אז הוא doesn't want to come. הוא מחפש בזבל לראות, in the garbage, to see if they were using the stuff or not. Okay. Kitzer. He's not going to be able to take this. ... Let's go. You listening? Tishmu tov. So hayom, hayom, yeah. Hayom, hayom, hayom, hayom. You hear? Tishmu tov, yeah. Maybe you can't come and say Torah without a history. L'haliya's daati, good. Tchoirim is a common thing. Tchoirim comes like this: ein lecha adam shelo avarta. So what happens? If shetakah went difficult, you don't need no history, you don't need no tartela tivusa, you don't need anything. You can be somech on tchoirim. Halacha l'maaseh. Ani yodea. No, in the Rama. This is different, because this is called a makir, you don't know. Tchoirim is a yadua; everybody has it. It's a common thing. Let me feel. Oh, now if you don't feel anything, why should you say? It feels something. Okay, let me show you, you hear? Chipasti, chipasti, because I know, hu yagid sheani mekil. Toanim alai sheani mekilim. Yeah, I don't mind. This is the first time. I hold even the first—if she feels pain, if she felt it difficult to go to the bathroom, you can be somech on tchoirim. I hold halacha l'maaseh. I don't care. No, because there is no reason. Here, let me show you, let me show you, let me show you.

Yeah, shh. Listen carefully. Come, shh. Shh. Sha, sha. Yes, yes, yes. Yeah, let me show you. שכיוונתי לדעת הפוסק הגדול הזה. Yeah, listen carefully. Mm-hmm, mm-hmm, mm-hmm. Uh-huh, uh-huh, uh-huh, uh-huh. Shh. You hear? Yeah, yeah, yeah, yeah, yeah. Where did I find this? Here, one second. Here. It's siman tes. Siman tes. Okay, you ready? Listen carefully. Siman tes, gimel, ches, tes. Here we are. Oh, here it is. Here it is. Here it is. Here it is. You got it. So come, sit down here. Here it is. Yeah. Here it is. אינמי דמיירי התם זב, שהיא רגילה בתחילה, אבל אינה יודעת שסובלת. Uh-huh, uh-huh. ... Oh, here it is. Besidrei taharah, besidrei taharah. ... Hoireh b'isha she'oyses tzrocheha, u'motza la'reish lo dam, u'bodkah atzmah u'motza'ah tehorah. Kivan d'nimtza dam al ha'rei, shehu davar she'eino mekabel tumah, d'tahorah isha. Af al gav d'leka lemitli d'ma'alma asi, yesh loimar shemimakom ha'rei ba, shekamah bnei adam motzi'im misham dam b'vli daas u'vli shum hargashas ke'ev. V'af al gav she'eino yodaas im darkah b'kach, mikol makom talinan, kivan d'nimtza davar she'eino mekabel tumah v'hi lo hargishah. Wow. Sidrei taharah. I looked at every single sefer, every one. I went through every sefer I have in my house. I couldn't find one person that brings the Sidrei Taharah. I went through every— you think I'm kidding? Everyone. I went through Shevet HaLevi, I went through Chut Shani. You know what? They all write, everybody's terrified. Chas v'shalom. It's a Sidrei Taharah. Why don't you bring it? I don't understand why nobody brings the Sidrei Taharah. I don't get it. Sidrei Taharah is only good for chumras, but when it comes to kulos, he's not good. Not good enough for everybody. It says it clearly here. You want to read it? Rufi, you want to read it? Don't ask me any questions. I don't like questions. I like siddur... Harei b'ishah she'oisah tzrocheha. I found it, I found it. He quotes a halacha. I'm looking and I'm saying to myself, I hold it's emes. You don't need no history by tchorim. You don't need no even keivim by tchorim. Actually, you find that in the re'eh. That's what it says. It's a good question. Now, u'lefizeh, how come you didn't write this? I see you went for your ... that you did. You wrote the siddur taharah? Siddur taharah. Okay, now, u'lefizeh, I have a ... chiddush. You know, they talk about an interesting thing. Let's say a woman sees dam. The first thing you do—I'm sorry about your Shulchan Aruch, you'll always remember me. Honestly? Yeah. It's not your Shulchan Aruch. For some reason I felt bad. I don't know why. You did feel bad, I know, because I ruined...

You’re safe, what do you mean? If you want, I’ll pay you. I know, because you like Yeshiva. I’ll give you mine. You want me to switch with you? Thursday night, lamadnu ad haboker. It was 4:15 when we finished Thursday night mishmar, 4:15. ירדנו אחר כך לחלק קצת מהמטבח over there, you know, קצת מגדנים, מגדנים מהמטבח, okay? גנוב, לא גנוב, שאלה אחרת, okay. קיצור, עלינו לחדר. Yeah, we were all very tired, היינו מאוד עייפים. קיצור, חבר שלי— חבר— oh no, אני הצלחתי השיניים, okay, והתחלתי, איך אומרים את זה, לעשות שפריץ עם זה על ה... המראה, okay. It was a spirit. We were taking the thing and through the teeth, I was squeezing the thing against the mirror, okay. My friend who was with me, my chavrusa, told me, Stop. Stop. I want to go to sleep. And besides, התלכלכת, you made the mirror dirty. I said, אתה צודק, אני אפסיק. ... אני נקה את זה. לקחתי את הזה שלו, את ה... no, the one for the shower, ... התחלתי ל— To clean the mirror with the thing. He jumps off his bed. He התחיל לעשות ... חמש דקות, כל הקיר, משהו. אחר כך הוא לקח מהמיטה שלי את זה, והתחיל ככה לנקות ולנקות. ואני צוחק, אני צוחק. והוא כעס, למה אני צוחק? אז הוא עשה את זה עוד פעם, עוד פעם, ואני לא יכולתי להפסיק לצחוק. והוא לא מבין למה, אז הוא שואל אותי, למה? אמרתי לו שזה לא שלי. זה של השלישי בחדר, והוא כזה קפדן, יהרוג אותך מחר, שלא... איזה מכות... נזכר לי מה שאבא שלי סיפר לי מלובביץ'. שאבא שלי סיפר לי סיפור מלובביץ' באירופה. היו מאוד קפים, אז היו מזמרים זמירות תמיד, הולכים ברחוב, מזמרים לובביץ' ניגונים. אז אחד התחיל לזמר ככה ברכבת, אז גוי אחד אמר, תפסיק! אתה מפריע לי, תפסיק. לובביץ', תגיד לו תפסיק, והוא ימשיך ככה עוד פעם, עוד פעם, ביותר קיפות, עוד פעם, עוד פעם, יותר. אז הוא אמר, אם לא תפסיק, אני אקח את המזוודה שלך ואני אזרוק את זה מהחלון. Hu mamshich lizamer, lakach es hamizvadah, zarak et ze, v'hu mamshich lizamer. Netchi... tchumadanchiks. Ze lo, ze lo hamizvadah sheli. Hu mamshich litza... אז הוא הלך לרבי, הוא סיפר לרבי מה שקרה, אז עשו מזה ניגון. ... It's not my suitcase, because זה הראה את הגבורה. Kitzur. Now, that's what I'm telling you. I was asking maybe it's not yours. Okay, okay, now. Acharonim katuv shehayom yecholim la'asot eitza peshutah. Whenever a woman comes, blood, send it to the doctor. Send it to the doctor. That's what it says in Shevet HaLevi. Send it. So it's very easy halacha. Either you're Sefardi, you say don't worry about anything, or you're Ashkenazi, you say send it to the doctor. Very few people know the klalim of the halacha, by the way, right? Because the whole cheshbon lachmir, you hear ... is what? Is because we don't know sefasa, safek, ... right? So it's much easier now, just send it to the doctor. We'll know for sure and finish, okay?

I need gimel bedikos? No, say the poskim, because the Rama brings gimel bedikos. Rama says, no, but that's only those type of bedikos. But if you make bedikah professional, you know, for the kleiot, for this, okay. What happens if she thinks maybe it's tchoirim? Maybe send it for a bedikah. Let her go check. You don't have to. I hold you don't have to. All right? Here the pshat is we don't know, so we're trying to mechadesh that it is. So we're mechadesh that there is, and l'chanami you have to have either history or tarti l'reiusa. Masha'en kein by tchoirim, you don't need a history. You don't need it. You don't need it. Okay? The what? I said something else. I said that in cheshbon you shouldn't have to go check, meaning unless it's tarti l'reiusa that we're machmir. I'm saying you don't have to go check. See, today they tell you, halachah, go check, reiusa, not reiusa, go check. I'm telling you that even in the tarti l'reiusa, but then you definitely have to check, otherwise you're aser. What do you mean? I was telling you last year without the tarti l'reiusa, you don't have to check. What do you have to go check for? Someone to say, since it's able to check, today you go check. Yeah, but who says? It's only d'rabbanan, it's only mi'ut, so there's nothing to check. But if it's tarti l'reiusa, then it's aser, so to take away the issur you should go check. That's something else. Okay, now, in the tchoirim, you don't have... I don't know if she feels a little bit discomfort and it's on the rei, there's nothing. Leave it alone. Leave it alone, that's all. Okay. Okay. I want to tie in two things. I want to tie in two things. First of all, chayrim, the color of the blood is going to be different than regular dam also. The color of the blood is going to be, yeah, it's a sharp, it's a very— not dark, it's bright. It's a very, very bright red. Medically, the color is a different bright red. I don't know if a woman could know the difference, right? But I guess if there is a woman, I guess if she's a nurse or she sees and there is her havanah that it's different, maybe also you could be somech. Okay. One more thing. If in case, let's say you eat chrein, and you know that you ate these type of garlic, these type of things, l'choira that would be a good tliyah. I maybe you should need— don't go there, there's no reason to go— I maybe you should need karti l're'iyah, right? Maybe you should need two re'iyos. I don't know, I don't know. L'choira, the tliyah is there. Maybe that's called the tliyah is there. If you ate these type of things, the tliyah is there. Unless you— huh? Oh, that's what I want to say. Unless she rather doesn't see it that way. Because if she, every time she eats it, she sees it that way, then the tliyah is there. You don't have to even check. Okay. I want to say one more nekudah, one more nekudah about the safel. Okay? The Shulchan Aruch brings down that the man and the lady used that safek, okay? The man and the lady used that safek. So I have a shaylah: what's wrong if two ladies use that safek? Why do you need a case of a man and a lady using the safek, right? You have this safek either way. Safek maybe it's a makkeh, safek maybe it's not from her. That's—I'm talking, we'll get to today in a few minutes. I'm talking about the zman haGemara. According to the zman, the way the Shulchan Aruch brings it down, what do you need ish v'ishah? So many Acharonim want to say, lav davka, ein hachanami, it's just אורחא בכך. Makes more sense that there's a family, a husband and a wife, so it makes more sense, right? I want to tie in a me'udik chiddush. I want to tie in a me'udik, me'udik, me'udik, me'udik, me'udik chiddush. You ready? What would be the sfek-sfeika by a woman, by two women? Safek maybe it's not from her, right? And safek maybe it's a makah. So that's the sfek-sfeika, right? By ish and ishah—I'm sorry—by an ish and an ishah, what is the...

Text fake. What? It's not from her. It's not from her. Huh? I don't care about that right now. It doesn't bother me. One second, one second. No, I have a different kushya. Wait a minute, wait a minute, wait a minute, wait a minute. Huh? If it's by the guy, at least with two women, the same sfeikos on both of them. Rather, when it's a guy, there's nothing really to be... Yeah, something that is a maka. Give me the Baal HaShulchan for one minute. Give me the Baal HaShulchan for one minute. Right? He asks this for a kashya. That's one of the kashyas that the Acharonim ask. Here. Here. L'choira gam b'beis nashim, ika sfeik sfeika, shema ba me'acheres, me'eizeh makah sheyesh lo. V'i timtzei lomar sheba mi'shezu, shema ba mi'makah v'lo min hamakor. Right? Then maybe it's a makah, and maybe it comes from the other isha. But what's the tzad from the other isha? Nida, right? No, I'm saying, but the— no, it's nida. The first safek, you don't need that it should be makah. Maybe it's from a different woman. That's what I wanted. I didn't like it. I read it and I said I don't like what he's writing here. By nida, by two women, the first safek is not makah. The first safek is nida, but it's not you, and the second safek is makah. What's more shchiach, mako or nida? Nida, there's a history. Mako, there's no history. Huh? You don't need hashtanos. Again, you're bothering me with hashtanos. This is not hashtanos. This has nothing to do with hashtanos now. Again, but the nida chelek, it could be from a different wound, regular nida, nothing to do with hashtanos. What does that have to do with hashtanos? Again, again, but it doesn't have to be b'shaas hashtanah, and if it's lo b'shaas hashtanah, it's regular nida. What's the—there's no heter. So by ish, you have to be mechadesh that there's a mako here. By ish, you don't have to be mechadesh a mako on the first safek. So ish is a much bigger chiddush. Ish is a much, much bigger chiddush. I hold to emes, I was reading it and I was saying, what are you talking about? He wants to give a teretz, ish, for ish yarei chamitz, more shchiach, that's the derech. I don't—because he's quoting somebody. He says, ika l'meimar, it's his own teretz. Okay, I don't like his teretz. He's telling a mechadesh chiddush. Avada by isha, it's a much better safek. You know what the safek by isha is? The safek by isha is maybe it's regular nida, it's not you. What does that have to do? It's normal to have nida. Mashenkein by ish, ish, you have to go out of your way and mechadesh something wrong with the guy. Who says something wrong with the guy? And let me ask you a question: what happens if it's your husband, right, and he's nothing wrong with him? I don't understand, I feel great. So what are you going to say? Maybe—you have to love your safek. Here, walk over, hey Yankel, is there anything wrong with you? Couldn't feel better. I feel great. So what are you going to say? What, the din of the Shulchan Aruch doesn't apply? Of course it applies. How's a peladik chiddush. By ish, you always have the first safek. Nida is normal. Hasheini, by a she'eino mechadesh. Avada, it's a moyridike vort. The reason why the Shulchan Aruch goes out of its way, you hear ilan and talks about an ish, because you have to mechadesh that there's something wrong with the ish, even though there's nothing wrong with him. Is the ish a person you know? Doesn't say. Do you have to ask the ish if something's bothering him? Doesn't say either. Yeah, maybe, I don't know, and I have a better she'eilah for you. I want to pasken what happens in case it's not an ish, but you know who uses the bathroom? Children use the bathroom. Children don't bleed from there. Almost never. It's never happened, so there's no reason for it to happen. Maybe the halachah in the Shulchan Aruch doesn't apply. Maybe the halachah doesn't apply. Or maybe it becomes like an eino baduk, and a chinami. You takah don't have a real tzad of ish, and you don't have a real tzad of tinok, but since you're not the only one to use it, automatically it becomes an eino baduk. It's a moyridike vort. Here, you listen to me, I'm teaching you. Watch this. You hear? You hear what I'm telling you? Maybe the pshat is b'ish you don't have to be clear. Why don't you have to go out? You served, you feel well. You don't have to ask him. Why not? The teretz is not nigeia anything. It's as long as there is another person using it, it becomes an eino baduk. V'meila even a katan. Otherwise, you know.

What's? It's a real safek that a cotton is meisiach daas, b'shetch. Something wrong, something seriously wrong. It never happened. I mean, something—never. I mean, it almost never happens. But it becomes an eino baduk. Lefi zeh, it comes out me'ored k'chidush. What happens? They want to ta'ina today that they flushed the toilets, so memeila you can't come be somech on what? Wait a minute. But since you don't know if he flushes the toilet, who said? Who said? You think you paid attention? It could still be an eino baduk if you learn that you have to have a real safek. Who said people flush the toilets so the safek is not real? Mashenkin, if you want to just make it that meichateisa that it should be an eino baduk, baduk for sure it's not unless you check. So ein hachanami, the flushing would make it that it's still an eino baduk. So you would still have the din of eino baduk even though you flushed. That would be the nafka mina. They don't flush. Yeah, again, and who said children would have—doesn't make a difference. It's called an eino baduk. So the chiddush of this would be that it's an eino baduk. Thus, hey, something like the din of Shulchan Aruch. Okay, we're moving on. Next siman, kuf tzadi beis. Thursday, kuf tzadi beis. Ilan, you here? Thus is up your alley. No? Like it. Benjamin, Benjamin, you're learning with me.