Hilchos Vestos: Veses HaGuf with Veses HaYamim, Kfitzah, Pihuk, and Onah Beinis

Transcript

Vest liyamim. All types. How do you love vest liyamim? Tor b'shem Rashba, u'levesh mivestois haguf. Beis Yosef, b'shem haGra, ... b'shem Ramban. So now we have like this: vest liyamim, u, u, u, levest. Together. It has to be both together. So we're going to be mechalek if it's one without the other. How does these halachos apply? If, for example, let's say she has vest haguf, not vest hayamim. Because in the previous halacha we had vest hayamim without vest haguf. Here we have vest yamim and vest haguf. So what about if it's vest haguf without vest hayamim? We're soon going to learn this, you see? That's called reading. Hayah lah vest liyamim, u, u, levest mivestois haguf. Both. Lo yitztrich shehad one without the other. So if she has vest yamim without vest haguf, it's the previous halacha. So we're going to have to say and clarify and ask what happens if it's vest haguf without vest hayamim. Mivestois haguf. Vestois haguf. Notice that this is Beis Yosef, b'shem haGra's ... is perek daled, b'shem Ramban. Now why is this not this bracket abbreviation after kegon pitzu kiyotza bah? Why does this vest haguf stop kegon pitzu? I mean, the kegon is part of the halacha; it's not a separate kegon. So truth is, if you learn the Beis Yosef, you'll notice, notice, and also if you're going to learn the Shach, you'll see as well, that it's not even so clear kegon kvitza, it's a balagan, because it might not be necessarily kvitza, meaning it might be kvitza and others. So the ikar basic halacha is kegon vesta guf. Now the question is, what's called vesta guf? So if you look at the Beis Yosef, Beis Yosef says that even though the Rashba speaks about kvitza, kvitza is lav davka, any vesta guf. So this is already Mechaber talking, kegon kvitza kiyotzeh bah. In other words, the ikar is vesta guf. Zogt the Mechaber, I want to teach you that I hold it means kegon kvitza ukiyotzeh bah, and anything like it. Now, kvitza, which is a type of vesta guf, ukiyotzeh bah, which means that when the Rashba spoke of kvitza, it's lav davka. What did he mean by kiyotzeh bah? Kiyotzeh bah could have many different interpretations. Kiyotzeh bah could mean anything which is similar to a vesta guf, like kvitza, hainu extenuous, strenuous work, something that brings about. Or did you mean not mamash, mamash like kvitza, but kegon kvitza, which happens to be a vesta guf ukiyotzeh bah, like any other vesta guf. It's not clear when you said kegon kvitza, what did you mean? Which part of kvitza? Makes it that all vesa guf hadoimah. Is it mere fact that it happens to be a vesta guf, or it's unique to kfitzah? I don't ask this to the Shach. This is the Shach. It's a very important Shach. Why? Because the Shach comes along and says, what about a vesta guf which isn't talui b'ma'aseh? It isn't brought about through action, but rather it happens to be a vesta guf which happens memeila, piuk, itush, or whatever the, you know, let's just, instead of going through the exact cases, but anything which is signs of the body, let's call it signs. Beyond her control. Beyond her control, which means she doesn't cause it; it has nothing to do with her. That's all excluded, asks the Shach. The Shach comes next. What? Bishloima, if something which is talui b'ma'aseh, then you can come and say, ayala, ves damim, like kfitzah, kivan shehavest talui b'ma'aseh. So then we could say, eimer lo kavsa lo ra. If it's not talui b'ma'aseh, what could you be talking? How can you say a thing like that? So let's read the Shach inside, and we'll see the...

No? It's a big one, but let's just get the kasha. Yeah. V'loi b'ves hava'oi, mide kasvar Rashba, yeah. Mevia beis yosef, וכן ... מובלע ... You know, the ... Matzvu l'hedya, וכתב הרא״ש. Now this is the Bach already. It's the next one, huh? I don't have it. Page ... This is Betur, גופי של ... אלגבי פיצה. One second. ... Yamim. ... No, I have it on this side. It's not. It's actually pointed. Here it is. Come on. שוב אין חשש. One sec. Good, good, good, good. Same one. ... Here it is. ... Who wants to read? ... ... קפיצה. ... ... Okay, here it is. No, go ahead. ... Who wants to read? ... ... קפיצה. ... ... Right. So then what did you want him to say? Because he says, well, the veset means veset haguf. So that could be veset haguf, which is kegon kfitzah, kiyutzba, ... Right. That's already Tosafos Shlom. He doesn't say. Again, let's just get what it says. It says, miveset haguf. I mean, veset haguf could be many different things that— According to ... ma'aseh. But the ... ma'aseh. What? Ma'aseh is ... that the goyrem of ... What? ... means that the goyrem ... Ki goin ... kihushav vest talui b'. Not that it's caused by; it just means when she sees it. I don't know. If a person says, ki goin ... that it's talui, it's talui, which means there's a ... on. Not that it's caused inside. But that's what he could— I mean, there's no reason to learn differently in the Shach. It's a very interesting Shach. Okay, al kol panim, we understand what the Shach learned. The Shach learned that it's everything. Okay. He learned in the words of the Mechaber that he's referring to ... and everything else. Exactly, I understand, but the question is, it's not so beautifully read. It says, so which is ki oysa ba. He says it, talui b'ma'aseh, so what do you want? The Beis Yosef— again, the Beis Yosef says ... lav davka, it's all vest. He comes along and explains, what did you mean? You meant everything, and therefore he has to ... what he says he meant everything. He says, ... talui b'ma'aseh. He says, okay. I have to understand how the Shach learns the Mechaber. What was he thinking already? I mean, the whole piece, it's not stam an agavurche ha'ara, you know what I mean? It's a piece. Toras HaShlamim comes along and says, sif katan chaf daled, actually there's different types of vestos hakavua. There's different types of veses haguf. The veses haguf, which means an action causes it, directly. And then there's veses haguf, which she does something which, mimeila, long term, I guess, causes something to happen. Let's do the Torah Shlomo inside. Go ahead, yeah. דהיינו אכילת שום ושאר דברים חמים. דהיינו אכילת שום ושאר דברים חמים. ושאר מעשה שהיא עושה שמיקרי על ידי אונס דהוה כמו קביע. What's bothering the Torah Shlomo? What's bothering the Torah Shlomo is, what is the middle, the middle kiyoytza bo? Which means it's not mamish kvius, but there's a kiyoytza bo of kvius. So I guess he's trying to say, I think, לא פלוג. In other words, Rav Shach, right, not part of Rosh Yeshiva, but Shach in Shulchan Aruch, you hear? You were bothered by one is al yedei ma'aseh, one is not al yedei ma'aseh, and if it's not al yedei ma'aseh, so then what's it talking about? There is such a thing which is called al yedei ma'aseh, it's not mamish a ma'aseh, which means that, I guess.

Direct, direct. But this is ones, d'haveh k'moi, k'moi kfitzah. Is that pashut. Aval kvius veses al yedei mikra, she'ira b'gufo, ... lo tai b'ma'aseh zo, v'kayachshu yom u'veses meveses haguf. Do you understand the difference, l'maaseh, between achilah shogeg and kaftzah? I need an explanation a little. No? So then what does he want? So then why is Stam explaining the kiyum? Is it just to argue on the Shach? Is that what he wants? He's explaining. Because Shach doesn't know other cases of kfitzah. So there's only two veses: one if a guy eats shum and the other one if she jumps. There's more. So what do you want? So I'm just saying, or she carried heavy stuff. No, he doesn't. He doesn't do that. You see that he's looking for a case where it's not kritzah-kfitzah. It's not physical, but rather gorem al yedei ma'aseh. I see that ... I'm going to take my coffee and start spilling it on people, and that'll be end of the story. Do you know what I'm talking about? I'm getting nervous. I don't think what he's talking. Let me tell you what my problem is. My problem is, shegain kritzah u'kegon, yeah? So what do you mean? She carried heavy stuff, or she does acrobatics, or she do exercise, right? Yeah. So then just say that. Why achilah shum? What do you want with achilah shum? Now the example of gorem al yedei atzmah. She ate shum, she jumped, all in the same boat. Again, now do you mean to say that this is the same exact thing as kaftzah? In essence, meaning you're trying to just argue on the Shach, lafukei, so then you don't need ochlushum, ukiyoytzeh b'any other. Well, no, because the Shach said kiyoytzeh bah means, ah, or it just—ah. So in other words, this is somewhere in the middle. That's what I'm trying to get. I saw from the Torah Shlama that there's something in the middle, which means it's not mamish kvitza, but it's kiyoytzeh, but which is k'ma'ei kvitza, and therefore when you came and learned Shach kiyoytzeh bah, which means you're giving me example, meaning it's like, so you went to the other extreme. Says the Torah Shlama, I don't hold you should go to the other extreme, but it's not mamish kaf. This is what's going on here in the Shulchan Aruch. Again, one more. And the answer is al yedei ma'aseh. So I want to say that maybe it means just something, kvitza, exercise. Mechamem אותה. Kvitza, what is kvitza? I may jump, do nothing. A woman can jump; she can start sweating to make the— And he says shum and shum chamim. Maybe he thinks that because of this warmth, then she will give— Let me say to you what I'm talking. I know, I just want to make it— I understood already. Right, good. But I want to say maybe he wants to think the warmth, the warming part of it. The warming. Maybe, maybe. In the words— The words, vestois haguf. What do you mean by vestois haguf? You mean her particular vestois haguf? Is that what it means? Mishar vestois umi vestois. Ulevestois, meaning what? Her own vestois. Let's say she, by the—she bends down. Let's say she lays on her back and that does, okay? That's what you mean, vestois, that what you call vestois. And then kiyoitza bah is what? Kiyoitza bah, says the Shach, it means not even if she does anything, right? So then I'm asking like this: the Toras Hashlam. So I asked you a simple question, but he says al yedei ma'aseh, so what do you want? So he means that the vestois is nikva al yedei something. It doesn't mean ma'aseh; it means something. That's how Rabbi explained. I'm asking, but it's not so pashut to read it that way, right? So I'm showing that, you know what the Toras Hashlam is doing? Toras Hashlam understands the problem of the Shach. He's looking at it, he goes, you know, there is something strange over here, because if you mean kritza, just say kritza. I mean, everything is kritza. Kritza is lav davka. I mean, you would say davka kritza, and the answer is there's something which is like kritza, but it's not mamash kritza, and at the same time it's a little bit of the Shach, but not mamash the Shach, because the Shach says al yedei ma'aseh. That's what he wants. That's what he wants, the hainu, and I explained this to you: kritza is direct. This is not direct. This is the mechamem the body, and mimeila she comes and she sees.

It's not a guarantee, by the way. Just because she eats dvarim chamim doesn't mean every time. Not every woman, when she eats a hot pepper, is going to see her nidus. It doesn't work that way. But if she does strenuous work, it makes sense that she can see her nidus. But it's also the same chance. It's not. It might be more of a chance, but it will. Kvitza means A makes B. I told this to you, I told you בשם Reb Elsky, I told this to you. Pils, he holds, is a direct thing. This caused this, and when something caused this, it becomes a vest of kvitza. The name of kvitza is, kvitza's vestus is zeh garam zeh. This is something else. This is it. It warms the body, and when the body is warm, it's not the exact; that's the kiyoi. Okay, that's what I think, b'feirush lomar. All right? So again, the Shach learns vestos mivestes haguf, which means Shulchan Aruch vestes, right? Because the truth is, what you could say it means is mivestos her vesta. It doesn't mean the different vestes that are brought down in Shulchan Aruch. It means if she has any type of signs, mivestes haguf, she goes in kvitza, and then the pshat is like, or anything else. It really makes no difference. Or the pshat is there are different types, categories of vestes haguf, and that's what he means. U'levestos—to which ones? Mivestes haguf that was brought down in Shulchan Aruch, kegon kvitza. So then what's the kiyoitz? It must be something else in Shulchan Aruch. What else is in Shulchan Aruch? And the answer is, achal devarim charifim she'... Okay, we'll soon see the difference. I think it's a very big nafka mina, the way we explain it. Okay. What happens? What happens if she was kovea with both? She was kovea with both, yep. And only one, and one is missing. Let's say she has yamin, and she has piuk. And one is missing? No, the opposite. Day came and the piuk didn't come. Okay, take out the Chavos Daas, seif katan. This teshuva quotes it? Yeah. So go ahead, let's read inside. Oh, he brings the Chavos Daas. I don't know why I didn't remember this. Okay, shekasav, l'olam mairi b'piuk v'itus. So she had the one without the other, pig, right? D'loi rasa. D'azlei hava ves kavua, rak l'inyan she'eina tzricha lachush. Aval shchoydesh lo chud, vadai d'ein tzricha lachush, shema tifay. D'ha eilu ha-shlosha chodashim hayu shelo considered ad kan dvarim. So the Chabad is very imaginative, right? It's a very imaginative pshat over here. It's me'arev b'pig v'itus. Ah, it's not talui in the ma'aseh haguf, but she has a kvius for it. Talking about that she has a kvius for it. Since she has a kvius for it, so then maybe—well, it's kavua v'eino kavua. And that's the case of l'kiyosah. I mean, he's learning in the Mechaber, I guess, I don't know. It's like a strange story. I mean, that's strange to see all that in the words of the Mechaber. Do you know what we just said? Do you understand what we just said? Read the Pischei Teshuvah. It's a veses haguf, yeah? What? He's reading the Mechaber, right? I mean, that's strange. So we know that because it's veses haguf... he's trying to answer the Shach who learned this in the Mechaber, who was...

I don't know. It's interesting stuff, okay? ... piuk gri'itus, al tigoin shehoyah lah kamiros shechadashim shelo piykah v'lo ra'ah. Okay. ... shehi shloshim yom. One second. So, what would happen, what would happen like this? What would happen if she was kovea for piuk and yamim? Does she have to worry about her ... Yeah. She does? Yeah. Yeah. Oh yeah, what kind of ... does she have with the ...? That's the question. I don't know. Why? Only because of what? לענין שאין צריכה לחוש רק לפיק כשראש חודש. Right? But this is a case shekein אירע לה בשלושה ראשי חודש שפיקה וראתה, ופיקה כמה פעמים שלא בראש חודש. But what happens if it was קבוע for, קבוע בפיוק ובראש חודש, and it passes, so she has to worry about עונה בינונית. No, that's what he's saying. It's קבוע and it's not קבוע. But let's say it is קבוע. What would he say here? Constantly, month after month. There's no עונה בינונית, right? In other words, if let's say she has a סימן מווסת הגוף, and the סימן of וסת הגוף doesn't show up, doesn't show up, does she have to worry about עונה בינונית? חיילה וסת לימים, ולוסת מווסת הגוף, right? כיון שהוסת תלוי במעשה, אימא לא קבעתו ולא ראתה. אבל חיישה שלא עונה בינונית. Why? Because maybe she didn't do the קפיצה, then it becomes what? עונה בינונית, right? But לא יצויר, it's not someone who just טבלה במעשה. לא יצויר, it's the shach story. Right? And the way the Chavos Das learns the Shach story, so then you don't have to be choshesh eino beinos l'chayer. If it would be taka kavua, kavua, kavua. Let's say you change it to something else, maybe. Do we have to חושש for eino beinos? That's my shaylah. It's a good shaylah. What does it say? In other words, the Chavos Das pshat in the Mechaber, you have to be choshesh for eino beinos. No, the Chavos Das pshat, yeah, because it's not really kavua either. Right. But taka, but I want to know on the consecutive. Let's say she normally... Who? And let's say she didn't see. She did pee with no blood came. Huh? She has a vest of pihu and she's choshesh for that. He never says anything about eino beinos. What she thought twice, not like this. It's kavua, kavua, whatever it was, and now twice she did, she should be no seeing blood. Right. So now she already... but she could be changing. Do you choshesh for eino beinos? That's the question. That's what I'm asking. I want to know what he... Again, I'm not saying clear. I don't know, maybe the kopy's not thinking it, but I'm saying something.

I'm saying something. I want to understand like this. You see from over here that something which is talui b'ma'aseh—listen, listen, listen—something is talui b'ma'aseh, she didn't do that ma'aseh, then automatically it turns to eina b'ein. Why? Because her whole vest is something which is beyond her. Maybe she didn't do that beyond. But let's say the case of the chavas daas. After the shech, after the chavas daas, we're talking about a case which is not beyond, not beyond anymore. Already not beyond, right? U'ma'aseh yechosh for eina b'einus. You know why yechosh for eina b'einus? Because he brings a story. It's a whole story over here. U'pirka kama pamim shelo birch chodesh v'lo ra'asa, d'az lo hava vest kavua, rak l'inyan shetzricha lachush, rak l'pirk shel rosh chodesh, right? But lo yatzuir, aval l'rosh chodesh l'chud, vadai ein tzricha lachush. So in other words, rosh chodesh l'chud she doesn't have to worry, and pirk l'chud she doesn't have to worry. She always has to worry for rosh chodesh and pirk, right, together. Let's say rosh chodesh and pirk came along and she didn't see, right? Yes. And she didn't see, okay? So does that mean now that there's no more eina b'ein? L'chora, yeah, right? That's what he's saying. Who says? I know, but I know that he says. I know many say, but I don't know why they say it. In other words, again, I feel like taking you guys and strangling you until you get it right, you know? Follow the daas, okay? You're poskening. ... This kav is daas. I know it's a strange case, but the Shach obviously didn't hold it so strange; he brought it, right? Piuk, and then the case is in daf kuf, okay? So let's say she always has Rosh Chodesh, okay? Every Rosh Chodesh, piuk, nida, okay? Then all of a sudden she has piuk without Rosh Chodesh, and then she has Rosh Chodesh without piuk. What is this? All nothing. Einah chosheshes; she doesn't have to worry, okay? But what happens if, let's say, Rosh Chodesh and piuk came along? So the next step from this is mashma that there's no eina beinonis. That should be the next step, right? If he thinks it's in the mechaber, the mechaber said you have to be choshesh for eina beinonis, so there is. Say that there is, right? And what does he say? Because in the mechaber—I'm explaining to you—if you learn this pshat, the mechaber comes out ... and even though the vest haguf, which is not totally b'yadah, which we can't say dilma lo ra'asa, so you still have to be choshesh for eina beinonis. Why? In cheshbon it should be that it's not that way, because it passes, so what? It's her vest, so what do you want? Mashma over here, because the whole reason why the mechaber says halacha, because maybe she didn't do the ma'aseh. But according to the Chavas Daas, it comes out that it's takke talking without a ma'aseh. So then what are you talking about? Why would we say that she has to be choshesh for eina beinonis? One of the things that always, always struck me. Like, like, I don't know what ... Okay, could you repeat what I just said? As you repeated? Yeah. ... I created ... everywhere I said ... Say it over, nu. Listen carefully, nu. Basically, we’re writing this ... as follows. A lady, the ... is in a weird case from trying to be ... She says that the case is that she’s ... and one is ... not the next one, yes, yes, no, whatever it is. In that situation, we would say what? We would say that ... she doesn’t have to worry. ... she doesn’t have to worry. But ... right? ... right? So then you bring it back into the mechaber, going ... right? ... means that ma’aseh of piyuk. ... Why is she choshesh? What are you saying? Why is she ...? Okay. Maybe she should. Why does everybody say no? No, I said it’s svara, it should make sense, because the vest passed. What do you want? That is her vest. But in the beginning we said it doesn’t talk about the ... That is her vest. So let’s say it didn’t happen, so then she should be mutar. What do you want? But you said it doesn’t talk about the ... Are we always choshesh for ...? We always, right, previously, because it’s not ...

If you have a ... you never choshesh. But we should have had this discussion before. Now we don't. ... Only on a ... in a kabbalah. This is a different kind of ... This is ... 25, and she didn't see ... on the 30th day. No sheidah. No, no. No sheidah. No, Hashem. No sheidah. There's some confusion. There's a kabbalah when it's oiker, then it's oker, it's finished. You know, you don't have to be choshesh. It says the guf like ... It says the guf like ... That's talking about hash. We're talking about the case of the chaver and the case of the ... We always can come and say, you know why? Because ... in the chaver. Maybe asking in the chaver, a similar case. Not a similar case. This story is put it back into the chaver, right? This is the story. What I'm saying is, let's say she's ... so piyuk, so piyuk and ... But the kvius of the chaver is that, the story. Oh, bring the regular. The regular. The story. Three months in a row, then there's no ... This is the story that you have to be choshesh for Rosh Chodesh and piyuk. Let's say it didn't happen. It's mashma you don't have to worry about ... I don't see why. What are you talking about? Could you tell me who he's quoting? Tell me who's baal haShulchan quoting. You know why he's not quoting back? Because that's the pshat. If you learn the chaver's daas, you have to stick to the back of the chaver. Yes. The whole thing is according to Shach, yeah? Chodesh l'chodesh, ona beinonis is like Yom haChodesh. That's what he wants to say, chodesh l'chodesh, the day on the chodesh, right? That's what the Shach says. I don't know why the Chavatzes talks about rashei chodashim. Now, if it's three in a row, so the ona beinonis counts for the day of the veses, yeah, on that day. So if I'm choshesh to that thing, I'm choshesh to that thing. What? If the rosh chodesh is three in a row, right? So the next one— She has piyuk and rosh chodesh, and it happens that she has to be choshesh. For him, it's both of them together. Ona beinonis, the yom haveses, both the same. So if she didn't, she's choshesh to that day, even without the piyuk. After the ona goes. I don't know what happens. That's pashut, simple pashut. Okay. Now let's take a look further here. Now, that's when it's not together, you're choshesh to the piyuk. But when they're three together, and the ona beinonis is with the yom hachodesh, the yom haveses. I have to go buy it, because I'm losing the oilem. I have to go buy it. Come here. Okay, you ready? Let's go weiter. It's a simple question. I want to know, how could you have an ona beinonis in the story of the Chavos? Okay, now let's go one step further. Let's say a woman doesn't have yamim. All she has is veses haguf. She has veses haguf. Every month she has it, a... Such a headache in her right ear, and it's mamish, and she— and every— it always happens. It's amazing. Not the same time, not the same day, right before she has this thing. And let's say one month it didn't show up, so she has to care about a אונס. Yes, because it says both: חיילא וסת לימים, ולוסת מוסת הגוף. So she has a וסת הגוף. She's going kfitzah, and according to the Shach it means even— it means even pain in her, whatever it is, right? כיוון שהוסת תלוי במעשה, so we say that maybe it didn't come and you still have אונס. So this woman is a woman that even if she has pain, month after month for thirty years, one month she didn't have it, she has to take care of אונס. What's that? That's not what it says in the Mechaber here? Right, but it comes according to the Mechaber. Forget about Yom, I'm talking about regular וסת הגוף. A woman has—

Murka, murka. I'm telling you, if when it's together we say this, so when it's separate, of course it's on, there should be eina beinah, right? No, you just want to say this. Torah Rufi. If a woman for 30 years had a vest haguf, like the Shach says, she has piyuk, stomach ache, headache, earache, noseache, husband ache, whatever it is she has, okay? And what happens is she right away starts to—she yells at her husband in such a way that they have to call the cops every time before she gets her period, okay? What happens then? That's one of the vests haguf, right? No? What's worse? Let's say a woman is so nervous that she yells at her husband every time before she gets her period. Good case of vest haguf, no? What do you say, Rafi? Why not? What? Oh, you look— Oh, you mean that's the kasha, does it happen all the time? Okay, so let's say it does. Let's say only she's such an able girl, mamash, she never raises her voice, and right before she gets her period, the neighbors call the cops. That's how big. That's called a vest haguf. Okay? Now, let's say for years it was like that. One month it was not like that. Does she have to care about a eina beinah? Okay, what do the poskim say? The Chachamim, siman lamed beis is klar, but she still has to care about eina beinah. Whenever there's just a vest haguf, there's always choina beinis. Everything? Even by piyu, if it's... I'm telling you, you have to be choshesh. Okay, why? Why do you have to be choshesh? This, in the sevara of this mechaber, come and say, Dilma loi ra'asa. How could you have an אונס, if you know for sure that it's something that happens on her own thing? What's the sevara? What's the sevara? Okay. Now. Loi kavtza v'loi ra'asa. Because of nature now, we're talking about nature. Nature takes care of it now. She still doesn't do it. Loi kavtza v'loi ra'asa. What happens if it's kavtza v'loi ra'asa? How about then you have to be choshesh shehaina beinis? That's when she also has a... Loi kavtza v'loi ra'asa, then you have to be choshesh shehaina beinis. What about kavtza v'loi ra'asa? Does she have to be choshesh shehaina beinis? Mashma mechaber, it's only loi kavtza v'loi ra'asa, no? Why doesn't she do exercise all day and then, funny thing, nothing happens. You have to be choshesh shehaina beinis. Loi kavtza. No, that's like a be'alin. So what happens if it's kavtza v'loi ra'asa? Kavtza v'loi ra'asa, it's a good deal, huh? You’re asking me, you’re asking me. Start to... Okay. I want to say this. I’m gonna throw something out today, yeah? Today, we know there’s such a thing called a inah beinonis, right? You know what a inah beinonis is based on? Chachomim meshayer that rov women, their period is 30 days. Medically speaking, is it true today? No. No. It’s 30 is usually not even. It’s between 22, 25. Huh? 25 to 20. It’s 25 to 20. The metzius today is that almost nothing, almost, almost close to nothing. So you come and say that today there’s no inah beinonis. The whole thing is based on a metzius.

What are you, what are you saying? The whole thing is based on a metzius. No? So maybe it's not negea bizman. It will be negea when the dew has, as long as it goes past that... It's too late. Most women... It's only me. I want to tell you that there's a very big posek in Lakewood — was Lakewood, not Lakewood anymore. They ran him out of town. He wrote a big chiddush, and he doesn't back down all the years. Matter of fact, he put out a sefer a year or two — he sent it to me. He sent it to me. Sure, I'll tell you his name, why not? And he writes clearly in many places in his sefer that there's no eino beinonis bizman hazeh. It doesn't exist. Irrelevant. He says it's based on the fact that there's 30 days, but it's not true. There's almost 30 days. It's all not true. Hayom ein chiyuv eino beinonis. I'll give you a hint. It's called Shaalos Uteshuvos Ohr Yitzchak. That's the name of the sefer. Yitzchak Abadi. Right? He writes this. He was run out of town. I think because of this psak. This is the one that — the camel's back. They broke the camel's back. They ran him out of town. He holds there's no eino beinonis bizman hazeh. So of course not one person besides him in the world said a thing like this. So why not? Right? I found it. Yeah. That's just theatrical to keep you excited. I really don't care. Okay? They didn't run behind him and run him out of town. All right. So, dek. Let me tell you what goes ... Let's say she was kaftzah, yeah? It says clearly, loi kaftzah v'loi rasa. Mashma, if it was kaftzah and she didn't see, then it should be that itself a raya. Again, loi kaftzah v'loi rasa, aval chayshesh l'eina beinah. But what happens if it's kaftzah? You think it's the same thing. Okay, slowly, slowly. It's not clear, because the emes is, what happens if it's pikeach v'loi rasa? Let's say her veses haguf is tali in pikeach, right? And loi pikeach, loi pikeach. So do we come and say that the fact— I'm sorry, what happens if it was pikeach v'loi rasa? That's my question. What happens if it's pikeach v'loi rasa? What's the halacha of pikeach v'loi rasa? Let's say her veses haguf is pikeach. What would be the din if it was pikeach v'loi rasa? Pikeach v'loi rasa is the yesod, and therefore— no, the fact that she was pikeach v'loi rasa is a siman, and therefore there's no eina beinah. Pikeach is her siman haguf. What happens if she's pikeach v'loi rasa? She doesn't have to be chayshesh eina beinah. Like yamim, like yam. What's the chiluk? So then it says, lo kaftza v'lo rasa. And the teretz is very pashut, right? Because there is a very big chiluk. Because peih is a siman. Peih is a siman, and the siman came and it wasn't there. So then the pshat is that... Yeah, so but you're not mechuyav afterwards. If let's—her vest is this siman and then it comes. So if the siman came and didn't come, I ain't— but you're not mechuyav to be choshesh for eina beinis afterwards. What? Yeah, but it doesn't work that way. You're not—you're not choshesh. She has a vest haguf. What do you mean? That's her vest haguf. Four times. You don't be choshesh on eina beinis. If she has a regular vest. Oh, so the question is, why is this different? So here it's lo kaftza, so she didn't jump, right? I'm sorry, it says lo kaftza. What happens if it was kaftza, v'lo rasa, and she didn't see?

So do you have to be choshesh for eina beis? We're making a diyuk that maybe not. Maybe you don't have to be choshesh for eina beis. Aydilma, where you don't have to be choshesh for eina beis is only where there's a siman, and the siman didn't come. But where you're the gorim of something, just because you did the gorim and it didn't come, it's not going to come and say the pshat is, oh, your vest is different and therefore you don't have to worry about eina beis. It becomes sheneh kavua. What? It becomes any switch. You did the ma'aseh, it becomes like a sheneh kavua, exactly. Even if you did the ma'aseh, it didn't come. Okay. Because it's not l'gabei the... it's not l'gabei the... You like it? Let's start again. Yes, actually explain. A woman was kafatz. I'm sorry, lo kafatz, v'lo ra'asa. Then there's a din of eina beis. Who says this? Who says this? The Shulchan Aruch. So what happens if it was kafatz, v'lo ra'asa? Mashma, mashma, he says lo kafatz v'lo ra'asa, aval chayshesh l'eina beis. So what happens if it's kafatz, mashma kafatz v'lo ra'asa, so you don't have to be choshesh for eina beis. What do you mean? The sign came and it wasn't bleeding. So then what happens is she should be chayshesh l'einah. If she was kafatz and that brings her dam, and she was kafatz and it didn't bring dam, so then she has to worry about. L'choirah, worry about einah. Lo kaftza v'lo ra'asa, which means is she normally has when she's kaf. But maybe we're afraid, maybe she wasn't kaf. But if she was kafetz and she didn't see, l'choirah also we should come and say that she should have einah. In sevara it makes sense she should have einah, right? L'choirah she should have, right? Lo kaftza v'lo ra'asa, einah. Whatever is kaftza v'lo ra'asa, mashma no einah. Why not? The fact is kafatz v'lo ra'asa. What happens if there's piuk? Piuk is the veset hagadol, and she always is mefaik and she sees. Paam achas she's mefaik, yeah, and she doesn't. And she doesn't. So the halacha takkeh is no einah. The halacha takkeh is no einah. Why? Because just because she wasn't mefaik v'lo ra'asa doesn't change the fact that there's a kvius for piuk v'ra'ah. So l'choirah the sevara should have been who had din hacha. If a woman is kaftzah v'loi ra'asa, she still has a onah bayis. There's one problem: nobody says. That's where the problem. I look, I see, I don't see anybody. You saw the Shevet Halevi, you saw anybody that says anything like this? Eliezer, yeah? A big chiddush, right? I want to say, you see from here, ma'irdik yesod, that even if it's kaftzah v'loi ra'asa, it's the same thing as if lo kaftzah v'loi ra'asa. Why? Should it not be kafatz and loi ra'asa, right? Still you have to worry about onah bayis. Why do you have to worry about onah bayis? If the whole svara is dilma lo kaftzah, we're worried dilma lo kaftzah, so where she was kaftzah, then we shouldn't have to worry about onah bayis. Yes or no? So what do you want? Why should I talk to the wall? You know what, I'll talk to the chair. Okay, so kaftzah v'loi ra'asa, okay, so I'll talk to the chair from now. You have to talk to something around there. Nobody gives a response. Why? That's a... I don't know why. You have to call him up and ask him why he doesn't... Can I try? Maybe I'll... Give me ten minutes. Give me ten minutes. Give me ten minutes to tell you what we have to learn for today, and then you can ask all the kashas in the world. Ready? Kaftzah v'loi ra'asa. What's the halacha?

I'm sorry, like kafs v'lo yrasa. Onein b'ein. What would be if it's kafs? Onein b'ein. Yes? You could say that, but the words... Wait a minute! I know, but you're not... because the words are not... I have to explain why it should be. I want you to know the halacha is: a piet v'lo yrasa. What's the halacha by piet v'lo yrasa? Is there or isn't there a eina bein? There is eina bein. Piet v'lo yrasa, there is eina bein. Huh? No bein. I'm sorry, no, excuse me, no eina bein. Sorry, no eina bein. Kafs v'lo yrasa, yes. Why? Why if kafs v'lo yrasa there is, mashenkin piet v'lo yrasa there isn't? And the teretz: piet is siman. Piet is siman. And if the siman came and she didn't see, right, it's siman. The siman came and she didn't see. Good, so the siman was wrong. So the siman was wrong. The siman was wrong. Meila, good, so the siman is off. It doesn't mean that she's an eina bein. Mashenkin, let's say kafs causes, kafs causes forceds the blood. You see that it didn't force the blood. What do you want? It didn't do that. The meileh, she goes back to eina bein. Maskim? Let me tell you what I think is tremendously... Let me tell you. Today, eina bein is irrelevant in cheshbon. And af al pi kein, there's an eina bein. Af al pi kein. What is veses d'rabbanan? Does anyone know what veses d'rabbanan is? It is a chashash. We spoke about it. There is no chashash. Chashash d'rabbanan. Interesting. D'rabbanan decided that something the Torah says won't happen, the Rabbanan say might happen. If you understand that, that you really, really need to be somebody special, help, special, it is. If the Torah is telling you that's not necessarily supposed to happen, so Rabbanan choshesh maybe it will happen. What, because lightning might strike twice? I mean, why would lightning strike? It happens all the time, not by me. It happens to me, by you. By me it doesn't happen. If the Torah is not worried about something to happen, don't come and say Rabbanan said choshesh that it might happen, right? Right, but I'm going, we pasken veses d'rabbanan. I mean, we pasken... min haTorah is mutar legamri. Rabbanan say mi'ut hamatzui, you have to check. Why do you have to check? The Torah says it's okay. Because they said you have to check. What do you... Why is that narishkeit? Min haTorah is... Terrible, terrible. Let me tell you why you're not, you know what you're talking. By the case of bedika, the question is, should I check to find if something. Vestes d'Oraisa is based on orech bizmano bo. Vestes derabbanan holds of orech bizmano bo or not. That's all I want. That's my question. A shevachah way. So then you need help. I can't help you. Holds of it in a shevachah way. In a shevachah way. You like it? Bedika is birur. The question is, do you need birur? Yeah, okay, I can hear. You need birur. You don't need birur. The kerisis, midrabbanan, birur.

Afraid, birur, yeah, birur, not. The issur Torah is the same; it doesn't change. And if the pshat is vest is mi — not to be mevarer, but vest is means we're afraid it might come, right? So Torah is telling you, don't be afraid. Why don't be afraid? Because the whole oreib bizmano lo is not strong, right? So what do the Rabbanan say, that what? That oreib bizmano is strong. Why should you be afraid? What are you? Extra care. Again, think of what you're saying. Is orach bizmano bo, truth or not truth? I want to know if that makes a chiluk. In other words, on the Rabbanan side, they hold of oreib bizmano lo bo. What do they think? The Torah is telling you oreib bizmano lo bo. There's no such thing. But the Torah is telling you take chance with poison; that's what the Torah is telling you? Are they changing that the oreib bizmano bo? Are they holding the threshold high and making the threshold high? Most people driving are not going to get into an accident. Still, we say wear a seatbelt. Why? You're חושש for the one percent. Why are you חושש for the one percent? I might פלוס the straight, whatever it is. Because when it happens, it's serious. What? A person when he's driving, how many times... be careful. I'm trying to understand. What's the pshat? Is there a din? Do we pasken erev bizmano ba, erev bizmano lo ba? Erev bizmano ba. We pasken erev bizmano ba. Yes, but it's definitely a chazakah. What? So we hold erev bizmano lo ba. So what's this whole din of ...? Maybe, maybe there's a chance that it might. So why do you say this? You're learning that the erev bizmano ba, there's another type of metzius. The Rabbanan worry about a metzius that the Torah is not happy. He's saying erev bizmano ba, that's ... erev bizmano ba. I'm telling you that erev bizmano ba does not exist. It's not about erev. He says, ... משום דרוב פעמים ... Who says this? If you remember correctly, we started the shiur, the first shiur in Hilchos ... with this shaila. What is the ...? Is the ... means that we're afraid of something, or there's a halacha called geder? ... You're supposed to put gedarim. Good. What happens if she didn't make a bedikah? Remember the pair she made yesterday? That's this derabbanan, and let's say she comes and she didn't make a bedikah. I told you over, ... beautiful, that maybe she's mutar. That's only if shenaf. What does that mean? If you hold ... the teretz is even in that, it has to go through the shiur. It's ... it's not real, and therefore in case it passes, we'll let you get away with it through the hole over here. You know what it's saying? There's a chiddush. ... What about this case? Something that could happen. But it's not the derabbanan says to be choshesh that it might happen. That's not, because if derabbanan choshesh it might happen, then if you didn't do it she becomes mutar. I'm asking, does that make sense? What kind of a derabbanan is it? It's a derabbanan, and even in the derabbanan it's not a real thing. It's just a big joke. ... Does it make sense to you? No, you're not surprised that Rabbanan says ... So good, so what does she need to do the bedikah? So why is she mutar? That's what I want. She needs a knas. She should be ... Why should she be aser?

It's a derabanan. What? It's a derabanan. I'm worried. What are they worried? Only for that day, the next day, you know, I'll wait. Okay, now I'm not worried anymore. Yes, I was worried at four o'clock that hour. Not worried. The next day, I'm not worried anymore. Why not? Why aren't you worried? If you're worried, if you're worried, you should be worried the next day too. What are you talking about? Because the whole worry was because it was nikva to that day. That was only that to begin with. The next day, my friend, is the day after that day. Right. If you get drunk on Tuesday, you'll have the same problem on Wednesday that you were drunk on Tuesday. All the time. I was always seen on that day. Why should I be concerned for another day that was never seen? You're not choshesh for another day. You didn't make a bedikah. Maybe you did yesterday. What are you talking about? If you're afraid, if there's a real chance that it might have happened on Tuesday, so why is— Not Tuesday. No problem. I'm only worried on Tuesday. Okay, now I'm worried. Wednesday, I don't care. Don't tell me about Tuesday. You have no choice. You have no choice. Now you're really pushing it. Now you're showing me you can't be honest and intellectually honest. Yeah, let me hear. I can't tell you exactly what happened. Maybe the metzius in her body changed. Yes, I can't. I can't live with— Why does the mother's veses d'Oraisa time— Now you're being choshesh, bedikahs are not real. What? The mother's veses d'Oraisa. Why is he choshesh the next day he can't do a bedikah? He even takes matzah tahoris. The what? The what? The mother's veses d'Oraisa that says next day's bedikah is goren. She's still clean. All right, because we're afraid that yesterday maybe she got by today. That's the same thing. I'm asking you, how can there be such a thing? I'm asking you, how? How in the world? Validity is less and less and less. But again, some answer, so what is it then? Again, once the day passes, me'ikar hadin, like the Pri Megadim says, it's finished. You should just be mevatel on ikar hadin that it's a mistafek d'rabbanan l'kula and gone. If you are afraid something happened yesterday, and I can only check yesterday, and then technically you can only check yesterday. Technically you can check today also. It's not going to be a—it's not going to be a—what really happened yesterday. Why is it mutar? If a guy comes and there's a rabbanan to not do something, it's not that you are safek d'rabbanan. Rabbanan said, be choshesh. You know what? If I don't pay teshrubbanan, it'll go away, it'll die. It'll disappear by itself. I'm asking, what do they tell you? They're telling you that if you didn't do it, don't worry about it. Make believe that it happened. What are they telling you? Look, I never heard rabbanan like this. You know what? It's chashash d'rabbanan, but next day it'll be okay, don't worry about it. Don't worry, nah. The next day, on Tuesday, it's only chashash on Tuesday four o'clock, but Wednesday morning it's already kosher. Turn kosher, turn kosher Wednesday morning. Let me tell you what I'm saying. We're going to end this week. This week is good learning. Eina beinus. roiv nashim is not there for a choshesh; this woman is going to see. That's not what it's about. The rabbanan were mekayem the din of yisartem es bnei Yisrael. They were mesaken eina beinus because at that time roiv nashim, so they gave the eina beinus roiv nashim. They set eina beinus aside. Eina beinus is always, not when she might not see or she will see. Whenever there's no ves kavua that you can mekayem the din of hischazkus bnei Yisroel, then the hischazkus bnei Yisroel is the skanah of the beis destruction. Now go back and learn all the halachos and you'll see it makes sense. Even where the chashash is not there, kavsa v'lo yarasa. So I ask you a kasha, what do you mean? It says, kavsa v'lo yarasa. So there's where it should be a siman. It's not about a siman. It's not like pik, it's something else. But she kept 25. Nothing happened that day. Good, but she kept it. What do you mean she kept what? She kept it, and it would have been asur on 25, the halacha of hishartem. She did have an ones. She did have a vest. But it happens to be from the vest passed, but she kept the vest. She kept the vest. She taka didn't do it on 25. You just asked me one question. Can I answer you? This is a case where she did keep the hishartem bnei Yisroel. She would have—she was poresh on the day she had to be poresh. She was kavsa v'lo yarasa. Why should she keep on? You know what? She was kavsa v'lo yarasa. Better keep that day, and that's it. That's it. Wait a minute, kavsa v'lo yarasa. Whatever it is, any combination.

And the teretz is, this is what I want to say: when it's kafsa, then there's a vest bichlal. It's a different case of piak. Piak is simanim for the vest, yes, but she kept the day. Masha'enkein kafsa means that she's creating the day. She kept it. No. She's not keeping it. If she would keep two days instead of Wednesday, in fact yotza. She was expecting to see today al yedei ksi. But I'm explaining to you, but it's not her vest anymore. That's the chiddush. By kavua for two years, let's say, it doesn't make a difference, but she was only kavua, which is talui in a maaseh. Since it's talui in a maaseh, eimah lo kafsa lo rasa, since it's not her vest, that's what it means. Since she's creating the vest only al yedei her maaseh, even though that she watched the day, she watched the day, but she watched the day without a vest, because still lo bai kafsa. Now what if she was chayfes? Still lo bai kafsa, since it's no vest, it's not the day. When she didn't see. Okay. The whole day she was waiting. No, wait a minute. Kafsa v'rasa is still not her vest. It's only together with vest hayamim. Haya lo vest l'yamim, because the only way kafsa becomes a vest, l'gabei the halacha of kafsa that it's a vest, is together with yamim. The yom and the kafsa. What? I know it's the same thing, but it's—I'm rushing, and I'm not going to be able to say the whole thing that I want to say about it. But this is the kavana: haya lo vest l'yamim, u'levest. That's what the Shach is saying. Why doesn't she have kafsa without vest hayamim? It doesn't work, because basically, the fact is, in maaseh she's the one who is affecting the re'iyah to come. The re'iyah to come. But in reality she's still eina—she's eina—it's not the guf herself; it's outside stimulation which she produces herself. So she, and the guf itself follows that trend of the ein beinonis. But even kafsa from the guf, pihu can create it herself. That's what I'm saying. Okay. I know that I didn't catch one word.