Hilchos Yichud: A Kallah Who Becomes Niddah Before Bi’as Mitzvah and Shomrim

Transcript

Over. V'kinso, toich manzeh. Chein, chosen shepirsa kallasoi nida, kodem sheba'alah, lo yisyached imah. I have a diyuk over here. It doesn't say asur; it just says lo yisyached. It doesn't say asur lisyached; it says lo yisyached. The mashma'us to me is that he bedavka stayed away from the word asur, and he uses the word lo yisyached. Why am I saying this? Because if you notice, the Rambam, when he brings this halacha, he brings it mamash in, in issur yichud. And he says, Asur lisyached im ervah. Asur lisyached im ervah. Perek chaf-beis, halacha aleph, mamash the first halacha. And in that halacha he brings, V'chosen shepirsa ishto nida kodem sheyiv'al, asur lisyached imah. So you see clearly that the Rambam learned it's a regular din yichud. It's a regular issur. It's an issur haragil shel yichud. V'gam, and also, he uses the word asur. The Shulchan Aruch stayed away from the word asur. Maybe this is a raya. To the yesod of the Chazon Ish ta'ina. Be'emes, there's a Ran. The Ran in Kesubos is mashma that it's d'Oraisa. Ran Shabbos—I'm sorry, Shabbos daf yud gimmel—mashma she'issur yichud hu mihaTorah. V'chein shitas haTosfos sham. V'ilu lefi haTosfos b'soif daf zayin, ha'issur rak midrabbanan. This case, Chazon Ish wants to ta'ina that this issur yichud is only d'rabbanan. No, one second, one second, slowly, slowly. Okay, slowly. Klal is a whole shaila if yichud is d'Oraisa or d'rabbanan. Excuse me, klal is a shaila if yichud is d'Oraisa or d'rabbanan, machlokes Rishonim. Chazon Ish wants to go one step further and ta'ina that even if you hold that it's d'Oraisa, here it's only d'rabbanan. What's his raya? Because if you take a look, the Ra'avad has a shita. The Rambam brings it down, that balayla don't need shimur, u'bayom they don't need shimur. Manafshach, if it's a regular din yichud, then even bayom. You can't be mechalek, you can't separate between efshar lechalek bein yom v'layla, siman that it's only d'rabbanan. U'lefi zeh, yecholim lagid that this case of pirsa ishto nidah, it's not a regular, regular, regular case of yichud, which means some hold that yichud is anyway d'rabbanan, but if you hold yichud d'Oraisa, this is even less. Pirsa ishto nidah is even less. Can I repeat the first time? There's no two צדדים; either it's d'Oraisa or it's d'rabbanan. Even if it's d'Oraisa, here it's d'rabbanan. The case of pirsa nidah is only d'rabbanan. We're going to say it's d'oraisa, and the Torah is telling you only at night and not in the daytime, that she's not nervous. So who said she's nervous? So here it's a d'rabbanan d'halacha. Here it's only d'rabbanan. The raya is from the Ra'avad. It says, the Chazon Ish in siman tzaddik aleph, se'if katan gimmel, that it's only d'rabbanan here. Lefi zeh, it's very geshmak, the lashon of the Mechaber, lo yisyachid — it's aser. You shouldn't do it. He never used the word what, that it's aser. Lefi zeh, we could have a very interesting hakdamah to the whole se'if. How do we look at this se'if? Whenever we have questions, should we go l'chumra or should we be meikel and go l'kula? L'choira, if it's only d'rabbanan, so whenever you have a safek — for example, we're going to learn later on that if he was bo'el her, so there's a whole she'eilah: how much was he bo'el her that afterwards it becomes mutar? You have bi'as mitzvah — how much of bi'as mitzvah? How much of bi'as mitzvah? So let's say he's mesupak, he doesn't know how, which is what every chassan goes through. Actually, he could be meikel since the whole thing is only d'rabbanan anyway.

Obviously, you could be meikel. Kacha chashavti. I found also the Tzitz Eliezer says a p'sak svara. All right, I didn't see the whole teshuva; they quoted Tzitz Eliezer. It's good enough for me without Tzitz Eliezer. I held like that, learning the siman. If it's lo yisyached, issur, and it's the regular din yichud, so we know yichud is chamur. But if it's not the regular din yichud, it's only derabbanan, so whenever you're mesupak, you could be meikel. Let's say if it's din d'Oraisa, so he already pulled off after first even touch, or pulled off, why machmir still? It's not a question of machmir still. The question is, the halacha is you need to make a bi'ah. Right, so you start something, you start something, so why still you— So you're saying a good vort. You see, you're not expressing yourself. Maybe this is what you want to say. Aval achar ha'iyun, with lomdus, this is not a regular safek derabbanan. Why? Because it's a safek which is talui on hergesh. If it's a safek in din, let's say there's a din, bi'as mitzvah. They gave you bi'as mitzvah, all right? And once there's bi'as mitzvah, then it's mutar. Yeah? So now you can clear what's called bi'as mitzvah, and then you can say safek derabbanan lekula. But if it's a need more of yetzer takfoi, not yetzer takfoi, it has nothing to do with sfeikos. It's not shayach to the sugya of sfeikos. Is that what you meant? Okay, so you didn't say it properly, but this is what I write. This is page one of the hakdamah that I wanted to give you, okay? So let me repeat, because in a nutshell, I just was masbir to you. You see the side of this siman. You want to see what I just did for you? You hear what I told you? The first thing is, what is lo yisyached? Is it lo yisyached shouldn't or asur? There's a reason maybe why he doesn't say the word asur. Hagaham, the Rambam brings the word asur. The Tur and the Shulchan Aruch don't. And the answer might be because according to the Rambam, it's like a regular din yichud d'Oraisa, whatever asur lisyached, whatever you held, even if it's derabbanan, but it's that din. Mashenkein, the Chazon Ish wants to mechadesh that it can't be that din, because then there wouldn't be a raivid that it'll be mutar b'yayin. So lo yisyached could be maybe it's not mamish that din of yichud, but it's a halacha, lo yisyached, a special halacha over here of yotzei takfo. What's the nafka mina? As I declared, whenever you have a safek, if he was gorem with the bi'ah or not, you could be meikel, or we'll see other sfeikos in Niddah, we'll see maybe sfeikos in what's called yichud, what's not called yichud, one shomer, two shomrim. Whenever you have a safek, let's go l'kula, right? Chazon Ish talks like this, that, hey, it's a safek, l'maaseh the cheder, it's open, it's not open, oh, safek derabbanan l'kula. But if you learn that it has nothing to do with sfeikos, meaning it has to do with libo takfo, so what are you going to say? What, he did a little bit so it's not libo takfo, but you don't know if he did, so it's a safek. Maybe it's not shayach to sfeikos; you have to know if it's libo takfo or not libo takfo. If it's nach daita or not nach daita. This is not shayach to the sugya of sfeikos. This is the hakdamah I want to give you. Now, I want to discuss takin the mechaber. Did the Mechaber mechalek between two shmiros, not two shmiros, yom, laila? He just brings the halacha, that's asur lisyached and hi yesheinah. So what's the taich in the Mechaber? Does the Mechaber hold that there's chilukim, or it's asur lisyached? And let's say not with the word asur, whatever it is, but it's regular, regular, regular yichud. L'maaseh, the Mechaber brings two things. He says asur lisyached, and he says, ela hi yesheinah. Why didn't you say asur lisyached and finish? Just say the halacha, asur lisyached. The mekor avada is the Gemara of hi yesheinah, hu yashen v'hi yesheinah. So maybe he's just bringing the Gemara. Maybe the tzuras hahalacha is asur lisyached, ela hi is because that's how the Gemara brings it. Or dilma, asur lisyached and the din is dafka by yesheinah, dafka by sleeping. And maybe there is chilukim. Maybe there is a difference between yom, laila. He should have said it. I'm asking, he should have said it, but there is maybe a shtikel a diyuk, that it's asur lisyached, ela hi, it's negea to the yesheinah, nothing more than that. I'm not saying, I'm saying, or maybe not.

You have to learn, right? Whatever it is, if you didn't oymen on this nekudah, it means you didn't learn the Shulchan Aruch. The Shulchan Aruch did not say any—where does Shulchan Aruch say about two shmiras? How do you know what that means? You see from the Rama. You see from the Rama. Again, you see from the Rama. There's nothing to see from the Rama. The Mechaber did not—again, the Mechaber did not wait for the Rama to come and explain what he meant, right? If he meant something, if he meant two shmiras, and if he meant yom, and if he meant laila, either you say it, or maybe that's everything, asa l'siach, period. Again, whatever asa l'siach, whatever is nogea to the regular din yichud, whatever is nogea to the regular din yichud, that's the din yichud. It's not clear. He doesn't say. The what? Again, that's a diyuk. But maybe, maybe not. I don't know. I'm saying I don't know. I mean, I'm claring. You have to know what it says. You have to read the words. So again, when you read the words, there is no Rama and the Mechaber. That's what I'm trying to show you. Ma sheboilet, and what comes out in front of you when you read it is that the chilukim, shehaRama he'erich b'zeh, haMechaber lo he'erich b'zeh. So the question is either because asa l'siach, period, and it makes no difference, or the pshat is, farkert, maybe it's less. It's asa l'siach, and it's only about sheinah. Maybe it's only about sleeping at night. You sleep together, there's a problem. During the day, maybe not. I don't know. It's not clear in the Mechaber. The pashut way to read the Mechaber is asa l'siach, and that's yom, laila. And then, hiyeshena v'hu yashen is pakert, even by night with two shmiros like the Ramo. But it's not clear, right? You see that hiyeshena could mean one shmirah too, v'lo charaya. The Gemara says hiyeshena, and the Rishonim, some Rishonim, learn that it's one shmirah. So you can't come and tell me that that nusach means one thing over the other, because it's just the Gemara, and according — the Ramo brings two shitos in it, right? The Ramo brings two shitos if you need one shmirah or two shmiros. Aye, the Gemara says hiyeshena v'hu yashen, so he obviously doesn't mean more than that. It could mean either way. It could go either way, that nusach. So it's interesting that the Mechaber doesn't mefaret, unless he meant it's a regular tenyichud and that's all, finished. I don't know. Yesh layin. You have to know the Mechaber's shitah, okay? Again, so either it's, yeah, not a diyuk. Maybe they didn't have to say it, and it means it. Or even if it's asur regular, but it's not that issur. Maybe it's not the chumra issur. It's not issur d'Oraisa, so use the word ein l'hisyached. Maybe. Maybe it's only derabbanan, so he used the word ein l'hisyached, or maybe it's even less than that. But the dinim are the same. I don't know, it's not clear. It's not fair to decide what the Mechaber held if he didn't say anything. And I'm showing you that he didn't say anything. He left it very paruv, paruv. Ein lo chalavim v'lo psarim. I'm not sure if it's kacha asur l'hisyached, hiyeshena. What do you mean, by day, by night, what happened to the whole Ramo? And the teretz is you have to figure out from the Mechaber what he held in every case of the Ramo. I don't know. Yeah, you have to know. Okay. Unless you learn that the Mechaber is just saying a pashut halachos, regular issur yichud. Don't bother me with all the chilukim. Whatever is the din of yichud is the din over here. Okay. Now the Mechaber uses a lashon, a very interesting lashon. Mechaber uses a lashon: V'chein chosin shepirsa kalaso nidah. A choson shepirsa kalaso nidah. What's the story of the choson shepirsa kalaso nidah? I don't know. It doesn't say. V'chein choson shepirsa kalaso nidah. קודם שבעלה, seems like he married her, but it was before. I don't know, I don't know. No, it just said—no. So there's two ways to learn the Mechaber. You can either learn the Mechaber like this, that she was either a tehorah, right, during the chuppah, and kodem sheba'alah she became a nidah, right? So the kodem sheba'alah is when? When she became a nidah. Maybe. We can come and say not like that. We can come and say choson can mean even pirsa kalaso nidah, chuppas nidah, or during the chuppah or whatever, or right after the chuppah, whatever it is, it was pirsa kalaso nidah.

And when the Mishuchan Aruch says, sorry, קודם שבא לה, that's the shiur. In other words, because the ikar is that it was קודם שבא לה. I'm not talking about—I don't want, I'm not interested in the Beis Yosef. I'm interested in reading. First let's read. I know what the Beis Yosef is. Believe me, I know what the Beis Yosef is. I studied the Beis Yosef not only now, but years ago. I spent plenty of time figuring out this mechaber, okay? But I'm trying to understand the story. It's an interesting lashon, the word chasan. Chasan. You mean what? After the chuppah? What do you mean by chasan? So, פירסה כלה. During—when did it happen? Okay. So I'm telling you like this. So either the pshat is she was tahorah b'shaas the chuppah. She was tahorah b'shaas the chuppah, and the nidahs happened קודם שבא לה. Or the pshat is that it was even during the chuppah, and the problem is that it was קודם שבא לה. It doesn't have to be when; it has to be the sugya. The sugya is that it was before בא לה. Which one did you learn? Which way did you learn? How do you know? The Shach says קודם שבא לה. I'm telling you there's two ways you can read the Shulchan Aruch. You can either read the Shulchan Aruch that that's when it happened, פירסה נידה קודם שבא לה. Which includes the second ... right? Or it was even before, but the problem is that it was ... shogeg. I think it's after chuppah. Okay, so let's discuss this. ... Okay, so let's discuss. ... Okay, okay, shh, shh. Can we discuss this? Now, the shita of the Mechaber is in Even HaEzer siman samach aleph that you don't make a chuppas nidah. Now I want to discuss that with you, because people have a ta'us. The Rambam paskens that the chuppah is not even a chuppah, because it's chuppah she'ein re'uyah l'bi'ah, so it's as if she was never married. The Shulchan Aruch doesn't say that it's not a chuppah, but the Shulchan Aruch says you don't do it. So bishlama, if the story is like the Rambam, right, so then it's very pashut that there's no chuppah; it never happened, right? If you're saying a chuppas nidah is not a chuppah, so there's no story of chuppas nidah; it never happened. But according to the Shulchan Aruch, it happened. Now tell me, didn't you read the beginning, avar v'kinnes? You weren't allowed to marry the woman who had dam chimud, and you did it anyway. So maybe v'chein is the same story, that it was a chuppas nidah. I don't understand. You read the beginning of the Shulchan Aruch. What is the beginning? Avar v'kinnes. He did it anyway. And I want to tell you even more. I'll tell you why not. Okay, before you tell me why not, let me tell you why yes, okay? According to the Rama, according to the Rama, that the Rama says you could have a chuppas nidah, but dam chimud you're not supposed to have. You're not supposed to be ... For dam chimud. In other words, even if you're going to be matir chupas nidah, this you don't do. Why? Because shema he'll be meikel, ah, it's not really nidah. Okay? That's what the poskim bring down. But yet, the Baal HaShulchan brings from Acharonim, there's no choice, there's no choice. And even on the tziunim on the bottom he brings down that even if it's just kal, a small tzar, it doesn't have to be a big tzarich, you can even have chupas dam chimud, nidas dam chimud. So which is worse? The chupas dam chimud is worse, right? Huh? What? No, the opposite. The chasah will be meikel more, right? So it's much worse. The chasah will be meikel more, so it's much worse. So if there's an over v'kineis about that, so why can't there be an over v'kineis about the whole inyan of chupas nidah? Now I'll give you an example. What happens according to the Mechaber, you set a date for the chasan right before the wedding, and shea nidah. Why are you going to cancel the wedding? It works, you do it. What do you mean? Is it tzarich? You do it, it's finished, that's all. I didn't say that. Who says it's not that? What I'm saying is like this, that the fact that everybody's drinking a cup, that the mechaber has to be toleh shehaysa tahorah under a chuppah, because—

The shita samechaber is chupas nida is not good. It is such a to'us that it's frightening, because it doesn't say that you can't do it. All it says is that l'chatchila you can't do it. So how could you tell me the mechaber? The only thing is you could say it's a urcha d'nakat. That you could say. He's giving you an example, maybe, the most... Who said? Who says you have to learn like that? Okay, so let me repeat what I just said. How come you're not writing this down? Because I'm not looking at you, huh? What? You're not writing it down? You're not paying attention? Did you hear what I said? Do you want to see what I'm talking about? I'm learning with you. Did you learn? Did you mechaven to this? Why not? I'm saying, I'm reading. I don't say—did I say anything that's not reading the words? What did I say that's a chiddush? I didn't say any chiddush. I'm just reading with you. You want to pasken a shaila, so you want to use the mechaber. Could you tell me the mechaber says? You don't even know. Nobody knows what he says. Can I ask you, two shmiras or one shmira? I don't know. Did he say, didn't say. So should you know it? No, you—that's what he told. What, the Rama is going to be mefaresh the mechaber? What are you talking about? I don't know. Right? Ela mai, it's a—bayom. Does he say bayom? I don't know. He didn't say one word about bayom. Also l'syached, ela—it's mashma maybe it's only בלילה, I don't know. Okay. Next nekudah. The story is what? Pirsa nida. When? See, you're right. The literal reading of it at first glance is mashma that it was pirsa nida when? Kodem sheba aleha, and not under the chuppah. Oh, so the Acharonim say... Chad holds that, that, that, that the Rambam's supposed to have a chuppas nidah. Doesn't hold like the Rambam. The Rambam says chuppas nidah is eina chuppah; it's nothing. Right, so that's what we hear. She became... she was nidah. Chabad doesn't hold like that. Chabad holds kosher. Why? Because it's קודם שבעלה, that means it worked because she was still tahor. That means because he holds like the Rambam, it wouldn't work. I'm saying you could prove maybe that the mechaber holds like the Rambam. But why is it not b'shaas chuppah? She says, eina kosher... The Rambam says eina chuppah. How could you get from... She was still tahor, I'm saying. Why does he have to say קודם שבעלה? Because then she was... Okay, that's all. Okay, that's all he's saying. It's just a diyuk in the words. There's no סמך in halacha, that's all. Okay, but Rabbi's saying it's not bichlal. Why can't you bring a raya? It could be. Okay, it's not hechrach, but you could still see how it could be, I'm saying. It's a very simple thing. To come and say that the mechaber is based on the fact that chuppas nidah is not koneh is ridiculous, because there's no such thing. There's no such thing. I think you say אורחא דמילתא נקט, because most of the chuppahs, according to the mechaber, are not supposed to be like that. So אורחא דמילתא נקט, okay? So I'm pointing out that nachal hama'asis, you could read the mechaber not like that, because it's ava v'kineis. He's anyway talking about when you weren't supposed to get married, and the v'chein could be on an ava v'kineis, where you weren't supposed to have a chuppah, and she's a... I use the lashon of קודם שבעלה because it happens to be, right, בגלל הבעיא, הבעיא היא זה היה קודם שבעלה, and hachanami. That's the problem. That's the problem. It doesn't have to be that's when it happened. The problem is that she's a nidah before ba'alah. What do you do now? Now, and I'll tell you further. How do you read the Rambam? Can you please explain to me what the Rambam is? The Rambam says, but if she was tahorah b'shaas the chuppah. Yeah, but that's what he's— that's what the Mechaber is also talking about. Read the Mechaber. Hagah, yesh omrim, im hoysah tahorah k'shenises... So just say like this: v'yesh omrim that it's a pirsa nidach, eina tzrichah shimur. He's going back on the same case. I know it's making my words stronger. It's mashma that the story was— Okay, shh, shh, shh. Let me start again. If the case of the Mechaber was that she was tahorah, that she was tahorah b'shaas the chuppah, and your hechrech is because otherwise it would be chuppas niddah, so what's hagah, yesh omrim, im hoysah tahorah k'shenises? But that's the case you're talking about. You should have just said ein tzrichah shimur. Go back in the original case and say, v'yesh omrim she'ein tzrichah shimur. I'm not saying it's an unbelievable diyuk, but it's something. I mean, the way it reads is like, what happens in case she was tahorah b'shaas the chuppah? But that's what we're talking about. I don't understand, that was the Mechaber's story. You're right, the Rama is more chiddush, but it's the same story as the Mechaber, right? The Mechaber said he wants right away to do it. Right, but the story of the Mechaber is that she was tahorah...

So why do you have to repeat, הגם יש ... תורה כשניסת? Again. You're right, but what's the story? You don't have to speak out the case. That is the case. Go back to the original case and say, אין צריכה שימור. The same case. The same case is that was ... נידה, כהנים שבא לה, right? So just say, ואם לא בא לה, ופרס נידה, אחר כך אין צריכה שימור. Huh? Listen, I'm not saying it's earth-shattering, but I can hear that you could read the mechaber that she was a niddah בשעת... Shmuel, I tell you. ... Okay. Very simple. ראשית, ... לא כתוב, עשו כתוב, לא יתייחד. יכול להיות, לפי החזון איש, יפה מאוד, שזה לא ממש איסור. אפילו אם נגיד שאיחוד דאורייתא, זה לא. ואפילו נגיד שאיחוד רק דרבנן, זה אפילו פחות. ולפי זה, ... אולי יכולים להגיד ספק דרבנן לקולא כשיש ספק ... בזה. עכשיו חקרנו מה סיפור: הייתה נידה בשעת החופה, לא הייתה נידה. אז כולם אומרים, המחבר לומד שלא הייתה נידה. למה? בגלל ... חופת נידה לא אמת. זה שקר. המחבר never paskens חופת נידה is not ... it's not true. ... you don't have חופת נידה, you have it. Did you have it? You have it. It works. ... No, no kinyan. זה לא חופה בכלל. אין חופה. It's nothing, because it's eina reuya l'biah. מה שאין כן, according to Mechaber, chatchilah choshesh l'shitas haRambam. אז קשה להגיד שזה בהכרח, בהכרח זה מדובר שהיא טהורה, אבל המילים, השאלה באה מילים, okay? Now there's two ways to read the milim. You can read either she was tahorah, or you can read she wasn't a tahorah. איו כתב קודם שבא לה. קודם שבא לה just means, הבעיא היא סוף סוף היא נידה לפני שבא לה. What's the difference when it happened? The problem isn't when it happened. The problem is that קודם שבא לה היא הייתה נידה. That's it. That's where the problem is. אבל באמת היה יכול להיות שזה גם בתוך החופה, שייך שזה גם בתוך החופה. Okay. או וקינס. או וקינס could be going on both, that he shouldn't have married her and he did it anyway. Okay. Now, I'm showing you that even according to the Ramo, you're not supposed to have chibut, meaning nidas chibut, chupas nidas chibut, and it's even worse because we're afraid of libo tokfo. It's even worse. And af al pi kein, l'tzorech it becomes mutar, right? So it can't be worse, the story of Rav Kinais, which the Mechaber holds b'di'eved is kosher, right? And then this of Rav Kinais is not kosher. I mean, it's kosher, it works, of Rav Kinais. Which other v'kineses worse? Which one is worse, the other v'kines of dam chimud, l'choira, unless you say the mechabes chaylik on that. Pashut it's worse, right? Yeah, bengin, there's no reason to say that. Other v'kines is worse. Other v'kines by dam chimud, because maybe he's going to be meikel. So if that's other v'kines mutar, so this is also maybe mutar. Why should you say differently? Okay. What do I want? Okay. Is it taka different, l'halacha, if you married her and she was tehorah, or you married her and she was tameiah? If she was tehorah a little bit, if she was tehorah a little bit, is that the story? Or, ein hachanami, the story is even if she was a nidah b'shaas the chuppah. So you would say, what's the difference? I mean, the problem is the same, right?

You would say the problem is a safek. I could say maybe the problem not the safek, right? I could say like this: if there was a shas heter, if there was a shas heter, so he, right? You said such a svara. If there was a shas heter, when it was mutar, if there was a shas heter, so maybe there's more liba teikfoi that it became aser right away. You don't agree with that? It is, but not to that extent that I would change the halacha, because they're both... I don't know. Again, you know what? Let me tell you, I'm a painter. What I'm doing is I'm putting pieces from a puzzle together, painting pieces together. I don't know. Let's discuss. The mechaber talked about a case that she was tahorah b'shas, b'shas the chuppah, right? So either the pshat is it's lav davka, and it's only because orcha d'milsa נקט, because that's a normal case. That's the way the Acharonim bring it down. Or maybe not. I don't know. Let's clarify. Let's clarify the other way around. Let's clarify. You know what? This is better. I'll tell you why it's better. Why is it better? Because since she was tahorah, so there was time, and then all of a sudden, the pirsus niddah before he was able to be bo'el her, he's not going to be able to take it. I think, I mean, I know so. I know so from experience, from experience of dealing with years and years of chasanim, it's the way it is. When a person knows it was never mutar, it was never mutar, finished, she's a niddah. What? Why she was pirsus niddah? In both cases she was a niddah, it's kares, right? Not ... finished with ... I'm talking, l'maaseh she's a niddah from before, she was a niddah the whole time. You have to control yourself, because you're not fear. I have to say a shiur. What do you want me to do? I have to say a shiur. What do you want it to look like? Control yourself. So what should I do? Yeah, so the shaila is like this. Maybe it's better, the fact that she was a nidah the whole time. מצד שני, it's worse. You know why? You don't have the heter that's ishto. If you're choshesh l'shitas haRambam, you begin to be choshesh l'shitas haRambam, chuppas nidah is nothing. And the taich of chuppas nidah is nothing is a ta'itra, because you need the bi'ah. So even if, let's say, we're not mamash machmir on shitas haRambam, that you need chuppah re'uyah l'bi'ah, but the bi'ah is zocheh the gemar of the nisuin, of the chuppah, right? That zechah, whatever you want to say, in English we call it the consummation of the marriage. So maybe the taich is that when she's bichlal not married, because even the chuppah wasn't re'uyah, because she was a nidah, if you're choshesh l'shitas haRambam, is much worse than tahorah and than nidah, because married. Don't say yet. I'm going there slowly. I'm trotting slowly to a big chiddush. Chiddushei Reb Aharon. You ready? I'm going to learn the entire siman that we're not measuring his yetzer hara, because I can't measure someone's yetzer hara. I don't know. Some people have crazy yetzer haras. I don't know. Some people have good. Some people בכלל no yetzer hara. Take a guy like Nissan, like this guy. What's your name? He has no yetzer hara whatsoever. Benji. Benji has no yetzer hara whatsoever. Benji, what the heck? So, how? Oh, we're sitting here saying Torah about levels of yetzer hara. I'm going to show you that, yes, according to many poskim, we have to sit there with a chart. This, this is going to be more yetzer hara. This is going to be less yetzer hara. This, better, worse. You look at the poskim, the Acharonim, I'm not saying they're not good. They're very good, but that's what they do: checks and balances. More yetzer hara, less yetzer hara. He's excited, he's not excited. Because I don't— I don't— close the tape for a second. Okay, that's what I'm trying to say. I can learn the siman a different way, and that is that it has to do with hagdaros of ish v'ishah. When a person's married, there's no issur yichud. When a person's not married, there is an issur yichud. Here we're holding in a sugya where you're somewhat—

Married in somewhere. Ah, Rafi's stretching. All of a sudden became a whole new sugya. Oh, stretching. See, he's asking, for a while, just put it away for a while, because it would be good to put away yetzer forever, but you can't do that. Slowly, you know, but it's a middah. Yeah, but he already married her. After he got married. Yeah, but she's a niddah now. Not to live with a niddah. That's what I'm telling you, so let's discuss, so let's discuss this nekudah. Now let me tell you what I want, okay? You ready? Can I tell you what I want? Listen to me carefully. I'm going to show you the gaonus of what I'm trying to get at. I want you to listen to what I do different than other people. I'm going to come from a different angle and show you how it's going to get everything I just told you to learn up this. You're not to be meyached with her. Do you have to keep taharas? She became a niddah right after. Do you have to keep taharas? Oh, but yeah. That's how you pasken shailas? Then don't pasken for me, and don't pasken for anybody but yourself. That's a yeah. I'm talking about something not an eishes ish maybe. What are you talking about? Like a regular woman before you got married. Taharas, taharah putting down the plates. It's a mareh dika ora. Okay, so the truth is I'm cheating a little bit. The Badei HaShulchan, what he does is he brings it down from some sefer, I don't know, I never heard of him. He found somebody, okay? He found somebody. Okay, so good, I don't actually know, man. I'm a Brisker. I don't know anything about... I'm not saying anything. I'm just saying a simple zach. I want to know in the sefer Shulchan Aruch, okay? L'maaseh, l'maaseh, do you have to keep taharas? I'm telling you, asur lisyached. So you're married or you're not married? I want to know, because asel lisyachi tells me you're not married. So maybe you don't have to keep the harchakos. So he brings from the Tiferes Moshe that married, the harchakos, you got to keep them. So here it's a—control yourself, please. Then what does he do? He must have had that someone must have hit him over the head with it, that who quotes the Tiferes Moshe? What are you paskening according to the Tiferes Moshe? See, in the back he brings the tziyunim. Someone must have given him real good, and he brings down that Rav Harowitz, the tziyunim, chavreiz Rav Moshe Harowitz, was like the Maram Shif. In the back of the Gemara it says not that way, that you don't have to keep the harchakos, right? Hagahos Rav Moshe Harowitz. So you look it up, he brings over there. Now, chevre, it's not a Rashba, it's not a Ritva, but you see one thing: Gedolei Yisrael before me were busy with this shaila, is she married, is she not? Is the sugya about being married or not married? Thank you very much. That's all I wanted to show you, okay? That I'm not off. I'm coming from somewhere. When I saw this sefer, the first thing went into my head: asel lisyachi, why don't you just tell me? It's a regular nida. What are you talking about? Ein lisyachi. What about all the other things? Why would you be choshesh about anything else? Why do you talk about yichud? So either it taiches because she's pakka married and it's just about a libo nokfoi, so we're not going to say harchakos because that's a step further. I mean, maybe it's about hi yeshena. It's only about when you sleep, the way you sleep, how you sleep. It's not mamash that it's not your wife. It is your wife. Now you see where I'm coming from? Maybe it's your wife, and there is harchakos. Nervos? Maybe not. Maybe it's a special din of hi yeshena v'hu yashen. That we gave you a special halacha in this nekudah, but everything else is like. And ein hachanami, there would be no yichud by Yom. Why? Because what is taka pshat in the Raavad's shita? What's taka pshat? The Raavad holds there's no yichud by Yom. Why not? Huh? I can't hear, what? Yeah, but again, there's an issur yichud regular by... Regular issur yichud תמיד always applies. It just means a laila where רגילים... they can't even have that. How do you know there's mamash no issur yichud? They could be in an elevator for three hours by themselves. I don't think... Who said? Who told you this? According to the shita, by Yom it's mutar. Mutar without shamrim, maybe, but not mutar completely. It can't be more than a... U'vayom mutar l'hisyached. So you hold that that's wrong? You're cholek on that? More than laila, that's why. What do you say? You agree with him? He says by Yom is mutar l'hisyached more than laila? I don't know, he's learning mutar l'hisyached with two shomrim. It says mutar l'hisyached. I don't know, he's saying chidushim or what.

No, no, he's saying good. He's saying could be it's going back on the old. Dude, Nike need two shmiras. So tell me something. How could the Chazonish bring a raya from here that it's not a regular case? No, no, so you don't know that halacha. Obviously, it's mutar l'syachid. He's telling you a svara. It's mutar l'syachid, and if it's mutar l'syachid, obviously it's not a regular din yichud, because otherwise... That is the halacha. That's what they do. Honestly, that's what happens. Nobody ever comes. Of course, that's what happens. Only by night. It's only sleeping. By night. No, that could be because they learn it the mechaber shita that way. I don't know. The Rama holds, the mother's shita is mutar. No, Chashmonaim do it that way. What do you mean? We don't have a guy with us all the time. Minhagim, minhagim, minhagim, but if it's too difficult, we leave it alone. That's all. You can have a guy schlepp around your sister with you? What are you gonna do? This is only minhag. That's only minhag. That's only minhag. That's Chazonish's meikel. The ra'avad's shita is that it's mutar. What is the ra'avad's shita? Again, but the ra'avad's shita is that it's mutar. I'm asking you, what is the ra'avad's shita? What do you want now? You want to say there's no such ra'avad? There is such a... What's your question? So I'm asking, how could you have such a ra'avad that it's mutar l'syachid? Now you want to know l'maaseh what Ashkenazim do? If you want to be a frumi, the minhag is to do it that way, and if not, you go to your rav and he tells you, listen, you can't have your sister. You can schlepp your sister with you wherever you go, so it's mutar. So that's, you don't know. You see that you don't know, because you're repeating things over that you don't know. You're saying, you're saying that you don't know. You're not even modeh b'miktzas, you're modeh b'kulah. No, I'm saying, whenever you have a chuppas nidah, Ashkenazim don't have problems during the day. The problems are at night. That's all. Finished. End of story. Even if you teach in a different context, it's not a problem at all. Again, but the problem is by day. They walk into their apartment, there's no problem. Technically there's no problem. Avada you're supposed to l'chatchila be makpid, all right, but no problem. You leave the window open. I ain't nobody sees from the window, it's good enough. That's what it is. It is what it is. Okay, now. Oh, the only problem is shomrim. That's a different sugya. I saw that, what's his name, the Chut Shani. What about the shomrim? What about shomer? You need a shomer, no? No, each chosson and kallah have a shomer, no? So what's wrong if she'll be his shomer and he'll be her shomer? He'll be shomer to each other. Does that make sense? What's wrong with a shomer? They're gonna be neutral with each other. Come on, give her a shomer for mazikim, come on. Yeah, chosson needs, if he goes out by himself, he needs a shomer. Mazikim. You know what, the shiur went, I don't know where it went, it went south. Okay, can we go back now? Okay, now. Yeah, listen carefully. It's nothing. Mazikim are the people that are bothering the shiur. Those are the mazikim. Because there's another nidah, there's another nekudah, that they take the shomrim for the mazikim, right? They take, well, I mean, every chosson walks around with a shomer. Anyway you have shomrim. Anyway you have shomrim. That's what they say. I don't care. I'm not interested. Please don't bother me. There's a reason why I just mention things and I move on. Derech agav, I threw in that some talk about the shomrim, about— anyway you have to have a shomer, so okay. Now. Okay, now. There's a shita that holds that if she was a tahorah, she doesn't need shmira at all. Why not? Why not? What's the pshat in this Rama? What, you say, ein li boi toyfel? Why not? Of course it's li boi toyfel. So if you take a look... it's mine, right? Just hang it up. So l'maaseh, shitas haRama, the first shita is you don't need. Why not? So pashut pshat is, you have to say...

You see that he wasn't bo'el her till now. What do you mean? Maybe it's libo taif for now, I don't know. What? Let's stop measuring the guy's yetzer hara? I don't know. Do I know what the guy... I need to know the yetzer hara shel ha'sheni? Maybe in the beginning he was tired, and then his yetzer hara woke up. I mean, what am I supposed to tell you? I know about his yetzer hara? So if you look at the Taz, Taz says, Ah, maybe it's libo taif, v'achakach. And the Taz is cholek on this din of Rama, and he says you can't be somech on it. The case of the Rama, right? The story of the Rama, that you see he wasn't bo'el right away. Okay, but every guy's different. I don't know. Do I know what... Maybe when he's tired he's not in the mood. What? Yeah, he's a Q&A of saying it. Normal people are לגבי yetzer hara, so he was tired for a second, doesn't mean he's going to be... Yeah, he's saying, I have to sit there and start clarifying about yetzer hara. You know what the Taz is saying? Everything I told you. The Taz is makpid the halacha in a certain way. What are you going to start measuring the guy's yetzer hara? I know, you see, you see, he's like this, you see... I don't know, guy's yetzer hara. What are you going to start... He's saying the whole Rama doesn't make sense. He's saying that you shouldn't be somech on this Rama. It doesn't make sense. It's based on libo taif. How do you know it's not libo taif? The Shach in Nekudas HaKesef is cholek on the Taz. The Shach in Nekudas HaKesef is cholek on the Taz. The Pischei can bring down b'zman hazeh, it comes out very big chiluk. If let's say he wasn't bo'el her because he was tired, so it had nothing to do with the fact that he didn't have a yetzer hara, everybody would be matir, right? Because you see, the pshat is that he was tired, but ein hachanami, it's libo taif. Hulav hifsik. Hulav, achar mezeh, manat atzmo biglal ta'ivah. Manat is, oh yeah, which happens very often. A guy comes after Chas, he has no koach. He has no koach. Okay. So then you don't have the svara of the Rambam. Maybe we can learn the Rambam a little differently. Once there's a shas hechsher, automatically it's not the same taivah. Automatically it's not the same taivah. Once there's a shas hechsher? Means, eh, he had a chance. Okay, now he's calm. Yeah. Well, that's totally yesod of pas pasal, you know. No, but pas pasali means that it's a heter afterwards, right? That's how pas pasali works. Pas pasali works, shayach sheyeh lo. Shayach maybe l'mafreya. Kivan sheyah lo chance. No, who said? Why not? Maybe the svara is, the svara is that he's waiting for that moment. Okay. He's waiting for that moment, and that moment came. That moment came, so he's not excited anymore. That's it. It's not the same. So because the guy was tired and he couldn't be with her, and he had a chance, therefore he won't have any yetzer anymore. I'm not talking about tired. He's perfectly fine. I'm trying to say a mechudik vort. I'm trying to say that maybe the yesod of pas pasali... Works in the asit and in the avar. In other words, I don't like to learn the Shulchan Aruch that we're sitting there and measuring this guy's yetzer hara. Let me tell you something: what you have to say, you could say all day. What I have to tell you, you can only hear for an hour and a half twice a week, three times a week. So you might as well take the time to listen. I'm teaching this. I'm saying a moiridike thing. I'm claring: should I learn the Shulchan Aruch how big of a yetzer hara the guy has? I don't know. Something is not—it doesn't sit well with me. You'll ask me, who am I to say a thing like that? I'll tell you who am I. The Taz says that. The Taz is saying that. I'm going to sit there and start measuring why a guy didn't live with his wife? I don't know what it is. It's crazy stuff. The Taz omeres. If you understood the Taz, if you understood the Taz, you see the Taz is saying that. Maybe he's a tzaddik, I don't know. What's the difference why a guy didn't live with his wife? Ner devar could be. Maybe if there's a shaas hechsher, it's better. Which is what I clarified: is a shaas hechsher worse or is a shaas hechsher better? Maybe a shaas hechsher makes it, okay, the time came, it was mutar, all right. Huh?

What if I finish? Let me finish, let me finish, let me finish, let me finish. Well, maybe we can go one step further. Once there's a shas nechsher, so it was a re'uyah l'bi'ah. So the chuppah was a re'uyah l'bi'ah. Once the chuppah is a re'uyah l'bi'ah, you're married. You're married. Where you couldn't do bi'ah, so the pshat is she's like as if she's not married. Masha'en kein, if it was re'uyah l'bi'ah, grada you didn't do bi'ah, so you're married. You can't say you're not married. I hold that there's a sugya here called ishto is mutar. There's no issur yichud on an isha. Right, that doesn't exist. It does. Let's go slowly. Listen to where I'm going. I'm trying to get at a nekudah. Is this about ishto, or is this about measuring libo ta'kfo? Okay? Let's go a little further. Let's go a little further. The Rama, I'm telling you, is a major chiddush. It's a major chiddush that we have to sit there and measure and say, yeah, he wanted, he didn't want. And the Taz comes along and says there's no reason to measure. Now, the Mechaber. The Mechaber paskens chuppas nidah is not koneh. So choser shepirsa ishto nidah is the taich that it didn't finish the ishto yet. Meila asur lisyached. The Rama held that chuppas nidah is a chuppah. So bemes the ishto is really finished. So then the sugya becomes a sugya of libo taikfoi, and then we have to start measuring the libo taikfoi, bayom, balayla, two shmiras, one shmira. The Mechaber comes and says that it's a chuppas nidah ishto. Look at the lashon, chosen. Why does he talk about chosen? Chosen shepirsa kallah nidah, bemeila's feltus in the chuppah, because the shitas haMechaber always is that it's not a good marriage. So even if it's b'diavad kosher, aval lechatchila it's not supposed to be. Meila lo yisyached imo because it's not ishto yet. Should I come and make a chiluk between one shemirah, two shemirim, yom, layla? He doesn't go into all that because he holds the regular din of yichud. The Rambam brings it down, asur lisyached im hakrovim. Rambam brings down regular yichud with krovim. Again, is the taich, you don't need two shmiras, you never need two shmiras. All you need is one shmira. How many shmiras do you need? There's no chiluk between bayom uvalayla. It's a mefurashdike vort I'm telling you. According to the Mechaber, the pshat is pirsa kallah nidah, kodem sheba la, which is a chisaron in the chuppah. So technically, there's a chisaron in ishto. Mimeila, there's halacha of lo yisyached. What about the issur of harchakos? There's no din of harchakos; it's not his wife. It's only negea to yichud. The Rama comes along and says like this: Wait a minute. It's not so much about that it's not his wife, because anyway it's his wife, because chuppas nidah is a chuppah. So where does the shaylah become libo nokfoi? So let's go into the sugya of libo nokfoi. One, two, shmiras, more or less, you will, you won't. Did you hear what I just said? Why aren't you dancing? Clapping. Clapping your hands a minute. What clapping? What are you talking about? Did you hear what I just said? No, this I know, it's eina chuppah, that's another one. I'm talking about issurei bi'ah, the first one. Issurei bi'ah, the first one. How about, let's finish. We have ten more minutes. I have a lot more to go. We're not finished with this. We're going to have to do this Monday, and I think we're going to have to do this Thursday, because a lot of inyanim. We have a lot of inyanim. But let's move, let's move, okay? Could be the shitas haMechaber is very simple, and that's why he doesn't go into any chilukim. You know why? Because she was in...

The ... Shabbalah, there's no chuppah. There's something wrong here. There's something wrong, and since there's something wrong, lo yisyached imah. Ela hi she'einah, mimeila I don't have to go in. Yom, laila, shemirah is two, four; it's regular yichud, it's a regular isha. Okay. Now, the Rambam, chuppas nidah is good. Okay. Shaar arayos would be tolin the she'eilah, right? If you learn that she's not an isha, so maybe there's no shaar arayos. It's only in the geir to what? Lo yisyached imah. Who said about shaar arayos? Maybe there's no shaar arayos. Okay. How much of a bi'ah will be matir? The Marshal says, ksubos din vav, that it has to be legamri, right? In order to be matir. If it's not legamri, there's no heter. Acharonim come along and say, wait a minute, ah, ra, there's a techilas bi'ah, right? And they start playing with this techilas bi'ah. Okay, so you look at the Mishmeres Taharah. Mishmeres Taharah says that lemaaseh, liyashves, so we can be meikel, right? Like those shitos that hold hara'ah is good enough. And then he says, I'm ready to ... You hear? You ready for a ...? Afilu im hera, right? Bemashu, bi'ah hagoyim Reb Eliyashiv, d'idna libo shel choses shetinaida, fakert. The choses is happy she's a nidah, kedei shelo yitztarech l'ba'alah, he can't, he has no koach for this, right? Kedei sheyachol lishes imo kama yamim, he should wait a little bit, v'yischazek. U'mishum hachi ein tzarich shimur. So therefore, be'etzem min sevara you don't even need a shimur. The whole halachah is not nogea b'zman hazeh. I'm looking at this, I'm going, what are you talking about to me? I'm reading this and I'm saying, he said this? I'm not mekabel. I'm not mekabel. You know what he's doing? He's measuring the guy's yetzer hara. Today's yetzer hara is different. Amol the yetzer hara was to live with it; today the yetzer hara is not to live with it. I'm reading it. Huh? No, it was a pli ployn. Hear what he's saying? He's not going to go that far. So therefore, if there's only harah, which is machlokes, will be meikel. No, what he's telling is, you know what, you wanted a why I'm meikel. Who says maybe I'm meikel against the Yam Shel Shlomo? The Aruch Shulchan's the halacha applies, but he's saying a sevara that I'll be meikel in the case of harah. No, of course not. No, of course not. You need some kind of a biur. Okay. What do you see from this? You have the Mishmeres Taharah, you have the sefer here. Harah is the beginning. It's going in a little bit. Okay. Huh? He brings it? Okay, whatever. The Mishmeres Taharah. Okay, if you want it in the sefer, it's perek tes-vav, se'if yud tes, ha'arah 35. And he says this shtikel Torah, yeah? Anyway, anyway. So I want to clarify like this, halacha l'maaseh, yeah? Yeah. I want to clarify, halacha l'maaseh, yeah? What happens if they come to the rav, yeah, and the rav sees that the husband has a problem, he's scared to do the biur. Actually, meikel. You see, anyway, he has a problem. After horaah? I don't know. You want to go with Reb Elyashiv's ... after horaah. You want to go without it? לפני. I don't know, but you see he does that. You see, that's what's going on in this siman. If you want to work the siman, liboi taikfoi. If you see that he has major problems, maybe there's no problem. Again, a vad it's hard to be meikel, but in case you see it's hard for them, they're shlepping, you're going to shlep with them, and you see that there's a problem. Now I want to clarify something else. Notice that it's liboi taikfoi. What about if she doesn't let? Let's say she has a problem, which happens very often. She can't; it's not for her, okay? Right? Hurting her, it's not for her. She's not going to let him come to him anyway. They need counseling. So maybe there's no issur. I don't know. Very stark shailas, you hear? After Reb Elyashiv came and told me that it's all about a sevara of liboi taikfoi, how far are we going to take the liboi taikfoi? What happens if he doesn't want? Or maybe she doesn't want. I'm clarifying both ways. Or maybe you could say that she's not the issue; it's about him, because if you notice, it's about him. The Shulchan Aruch and halacha talks about liboi. If it's not da'atoi, what about da'atah? And the teretz is, ha'melech...

It wasn't נגד them, right? It wasn't, they were just passive. Is it today that way also? I don't know. Maybe in a case where it's not that way. You have to see. I don't know if she's makpid. I don't know. I'm saying the shemiras because she's makpid. That's what I'm telling you. I don't know. How far, how far — you're writing this down? You're writing it down? How far should we go? How far do we take this, liboi ta'kfoi? Is it serious? Could we make up on our own a liboi ta'kfoi? You see, Reb Elyashiv did it. Unless you say he only did it to say according to one side. I don't know, but you see the Shach and the Taz, they're fighting over the liboi ta'kfoi. Maybe it could come make your own liboi ta'kfoi. When the Rav sees there's a liboi — I'm sorry, nach — when the Rav sees it's not, he's not holding by doing this, maybe an acher. Yeah, but tomorrow he could be holding. I don't know. Maybe not. Maybe he has problems. Maybe psychological problems. I don't know. I don't know. So who said? I don't know. Maybe tomorrow. So that's what the Taz said to the Shach, no? Isn't that what the Taz said? I understand, but the Shach comes along and is meikel for that reason, that he saw that he wasn't like that. I'll say, you see the Shach went around and said, you see he's not holding by it, but maybe he'll hold by it tomorrow. So you see the Shach wasn't afraid of that. Honestly, did the Shach worry about tomorrow? You see not. So that's, okay, I'm learning with you. You see how I'm learning the Shulchan Aruch? Okay. With this, I'm going to give you a psak, Reb Shlomo Zalman. In Sefer Dvar Halacha, it's a classic on Hilchos Yichud. A sefer Dvar Halachos, that's the sefer on Hilchos Yichud, okay? He brings a letter from Shlomo Zalman that if they together three times without bi'ah, there's no meliba teikfin, it's okay. Together, b'kiur basa three times. So you don't need mamash the hara'ah, because already that takes care of liba teikfin. Tell me something. What does he pasken? You know what Rav Shlomo Zalman is doing? Rav Shlomo Zalman is learning the Shulchan Aruch like I learned it. You can make up your own liba teikfin. You see the matzav. You can't say this is vados to every person. What do you want me to tell you? That's what you see from Rav Shlomo Zalman. If you come and see that a guy three times, that's good enough. Why can't you say that normal people like that? Majority of people, normal, three times. Why does he have to give it three times? Okay. Rav Vozner in sefer goes l'chumra, and he paskens. I don't know. Maybe. I don't know. I don't know. It's good. Rav Shlomo Zalman, it's a psak. You heard this, you wrote, you saw this, you're not going to see it in there. It's a sefer Divrei Halacha. I don't think they quote it, because no one knows to look over there. It's a yichud sefer. No one knows to look there. When I learned Hilchos Yichud, I went through the sefer. It's a beautiful sefer. It's hard because the mareh mekomos are written very... Huh? Yeah. Now, Rav Vozner came along and says the chumra dikah. He says even if there's hara'ah, you can't be meikel, yamshoch Shlomo says bi'as mitzvah. Okay. I want to tie in a maydegevor. Let's talk a pshat in the Yam Shel Shlomo, bias mitzvah. What does bias mitzvah have to do with anything? It's a shaylah in taivah. What's he referring to, that till there's mamash bias mitzvah, and therefore it has to be mamash ad v'lo ad bichlal, v'ad vibcha v'ad bichlal? What's with the Yam Shel Shlomo? Huh? Yeah, it has a lot to do with that. I'm not saying it doesn't have to do with libo taif; the Yam Shel Shlomo speaks about libo taif. Once it's his wife, it's not libo taif. And you know I'm going to say a meyridike vort. Once you know that it's your wife, it's not this—the libo taif is different. It's a whole different libo taif. All the other Rishonim, that's different. Ah, ah, ah, I'm not holding there yet. Just slowly. In the meantime, I'm treading slowly, all right? You see the Yam Shel Shlomo speaks about bias mitzvah, and that's what the Medaik—bias mitzvah is mashma Gemara. The only thing is, the Baalei HaShulchan says different girsaos, and maybe that's not the girsa, and it doesn't be bias mitzvah, and the Gemara just says biah, not bias mitzvah, and therefore you could even do hara'ah. Now tell me, are you koneh with hara'ah?

Maybe with the Gemara bira. Oh. Maybe it's the other way around. Maybe the pshat is because I had a ... kasha. You're gonna tell me that if a person has ... all of a sudden that's it, all the liba teikfo goes away? I don't know. I don't know. And I have a better kasha for you. Is the whole sugya liba teikfo real? Is that true, that if a person had once, then that's it, the taiva goes away? It doesn't go away. It's not the same. It's not the same. It's not the same, but it's true. Same. I'm telling you, it's not the same. Benji, you're not writing this. I'm telling you such beautiful zachin. It's not the same. Or the pshat is once it's ishto, it's a whole different thing. Once it's ishto, it's something else. Something else. Once it becomes ishto. You hear? You hear? You hear what I'm telling you? What, liba teikfo automatically? Harom makes it ishto. Fakert, harom makes it ishto. Okay. All right, we're holding just in the beginning. I guess we'll stop here. Huh? Huh? We'll stop here. Okay, yeah? So we'll be mamshich, yeah? Okay. Beautiful? You know why it's beautiful? Because you prepared it. When you prepare, you'll see that every shiur I say is the same one. The same thing. Always beautiful. Yeah? Benji, you hear what I want? Yeah. Okay, you have to close.