Hilchos Niddah: Dam Yavesh, Nimoach, and Testing Unusual Discharges

Transcript

Okay. The ... Okay. Kol dam, daled. Kol dam ha-yotzei min ha-ishah, bein lach, bein yavesh, tamei. What's chidush? Yavesh. Yavesh is not dam? V'lo od, ela afilu yatza mimenu tzuras beriyah, k'min klipos, k'min sa'iros, k'min chafushim adumim, tamei. V'hu sheyihu nimo'ach. It should disintegrate. Nimo'ach. Disintegrate. Nimo'ach is to dissolve. How much? I mean, what? What's called? You know, you could take something and then it disintegrate; it doesn't disintegrate. It's a little bit soften, maybe. What's called nimo'ach? What is it? Yeah, shiur is there, ein shiur is there, k'tzas, harbeh, kama? V'lo ein shiur, biglal she-efshar la'amod al zeh. Maybe you can't. So there's a machlokes ha-poskim. Chayei adam, in sefer Binas Adam, paskens in the name of the Beis Meir. That it has to go just that it should be soft. It doesn't have to go back to looking like dam. If it softens, that's the pshat nimoch. Nimoch means— No, it's hard, and then it becomes soft. Everything? This won't turn soft. This won't come from— This will turn soft. Right, that won't. But the meat becomes soft. We don't know what it is. We don't even know what it is. Not dam, but just pieces of meat, it becomes soft. If it gets softened right away, it's already— Nimoch, v'hu sheyinimochim, it's already— That also is here. How much soft? Others say, the Binas Adam brings down himself that there's another de'ah that says it has to go back, nimoch, to being dam. He brings both shitos. He brings the Binas Adam. He brings the Binas Adam. Okay. The bottom line is, there's a machlokes how to— Okay? Now let's go back to the beginning of the halacha again. Kol dam hayotzei min ha'isha, bein lach, bein yavesh, tamei. Whether it is lach, whether it's yavesh, tamei. Maybe that's why the Mechaber brings it down that way, because what the Mechaber means, the Ran is trying to give you a hakdamah that dam could be lach and dam could be yavesh, and just because it's hard, the minute it becomes yavesh becomes lach, it's good enough. The ikar of the siman is lach and yavesh, and nimoch and not nimoch is hard and not hard. Is the issue to look like blood, or is the issue to be wet or hard? What's the issue? If it's hard, it's not blood. If it's nima, what happens if it's nima, right? Okay. I saw a teshuvas haRosh yesterday, pilei ployim. He talks about oisis, about the mesorah of oisis. Actually, our Reb ... does this. Don't forget, the Rosh was born in Ashkenaz, and he became by the Sefardim. The Rosh was—what? Toledo. So what happens? He writes over there that the mesorah of Ashkenaz is more reliable than the mesorah of Sefard. The teshuvas haRosh—I thought last night. I'm just telling you, it's very interesting, very controversial Rosh. Some of them hide it under the table, this Rosh. Okay, now, kitzur.

So the shaila is, I'm saying nimoich, nimoich, okay, good. Let it be nimoich. As long as you're learning, then it's nimoich. Kitzur, so the shaila becomes if it got soft, or did it go back to its original texture and color of blood? Therefore, I believe the hakdama of the mechaber, the hakdama, the introduction of the seif is very critical, critical. Why? Maybe that has to do with lachin yavish. Maybe it has to do with lachin yavish, and nimoich also is lachin yavish. See? I think it's an introduction to the nimoich. What's called nimoich? Is nimoich that it turned back into blood, or nimoich maybe just means it went from hard to soft, and the introduction is kol dama yotzim min ha'isha bein lach bein yavish. Otherwise, I don't really hear a chiddush. Do you see anybody that learns a chiddush in this mechaber? I know, it's not so pashut, right? There's others who learn that it's going nimoich, going back even on the karton, right? On the karton. The karton is not a berry. The karton is a little black dot. Let me see what he has over here. Right, this is the way I learned it, that it has to do with soft and not soft, and then the introduction is very precise. Right? With me? The introduction of the mechaf, called that, right? What's the point? What do you... you have a chiddush that it's not... I mean, we learned about black. I mean, we learned these things, that black is dried blood. I mean, what's the... But we learned that. We didn't learn that black is one of the maros tamei. Something how it comes out. Why did you say that? So the chiddush is what? What would you say the chiddush? Didn't flow, you say. I mean, even if it came out. Ah, the Beis Yosef is telling on this nekudah, okay, maybe I forgot the Beis Yosef. So obviously the Beis Yosef is worried about the sheilah, and the teretz is on the chiddush is on the yavesh. Okay. It didn't come out. It didn't come out wet, so maybe it's not a flow. Kamashmalan, it is. Okay. My shailah is, my shailah is by yavesh. Here, refol. My shailah is by yavesh. Why takkeh is it aser? Yeah, I want to know. I hold this... this... Why? I'll tell you an interesting thing. There's one nekudah which he said, which I agree with him, maybe it didn't come out kederech... Or the taich is that when it's yavesh, we're not sure it's blood maybe. Like in the other sefer, we're going to take four. Pieces that come out that are blood, it's yavesh like a rock. Yeah, but what's the havamina? How mean is the makor? No, he's learning that the yavesh is the yavesh. He never says maybe משום דם. It's not a shailah of deres; he didn't say maybe it's not blood. Okay, so now what you're doing, you say, you know we're saying a lot of things here. You know, could you explain it to them? Could you say it over properly? Say it properly, I'll say what I understood. Okay, so say it over. Start from the mechaber. I want them to hear from another person that it should be stereo. You know what a stereo is? Not sterical, but stereo. All right? Stereo. Two people, not ... hopefully it'll be ... Go ahead, nu. Question: what's the chiddush? What do you have to say? Well, but first he claims that there's a beis Yosef. I didn't remember it. It's not a raya. I only remember now stop signs and the toll booth signs, different memory now. The last few weeks my memory is on the road. Yeah, it's on speed limit.

Make sure that it's more or not more. So the shaila is first, how far did it have to be more? Some say it has to be a gui and it's already called blood, and some say it has to be mamash dam, it has to be a liquid. So the Chayodim holds that even if it just becomes jelly or something, it's already considered to be nima. Not to say that the Mechaber meant, kol dam shebein lach l'yavesh, meaning everything lach, yavesh, how did he include? We don't care. So therefore the nimaich, it makes no difference, as long as it starts to... It's not dry, it's not... but everything is yavesh also, bein lach and yavesh. Right, so bein lach and yavesh, because who needs to know it looks like blood? Here you don't even know what it is. So once it starts to melt, this is a siman what it is. So even if it's yavesh, I don't care. While the other one says it has to melt into a blood. Which means yavesh tells you not necessarily it has to melt completely. You know what it is. It's a rock, it's not going to melt. It's more of a siman than to make it a dam. I want you to listen to me. I'm telling you, I'm giving you the foundation of this. The foundation of this is every word I just used. When you have blood, bein lach, bein yavesh, what is the issue of yavesh? What is the problem? Blood. No, you know when blood dries, you know the color. So black, there's a chiddush that black we didn't know. You know black is old. Okay, but this is not a question, the yavesh. So then what are you being mechadesh? So he's saying over in the Beis Yosef that the chiddush is the blood didn't come out like a flow. So the chiddush is not the blood. It has to do with a din, a chiddush of yotzei. It could be. Or maybe it's an introduction to the whole seif, because since we're going to learn... That we're gonna have to change the substance of the next thing that came out to what? Should we change it back to blood, or do we change it back to yavesh, anything that's dry? Yeah. What is the definition of the word nimaich? So we don't know. That's the question. From it being hard. Anything that's called... That's what the Binas Adam... Binas Adam's word, anything. From it being hard, it's dissolved. Yeah, the word dissolved means like... What does nimaich mean? The way we learn nimaich, we know the complete... The... Nimochin is from... I don't want to say soft. I'm telling you, from being hard. ... Why would you think? I mean, blood dry, no problem, right? ... The reason I keep on saying he says, I didn't know, so I have... Yes, I do remember that. My head is not 100% where it should be. That the Mishnah says the chiddush is the yavesh. It doesn't flow, so there's not really a chiddush in the blood. It has nothing to do with what it is. It's the way it came out. It's just a separate issue than the next part of the mechaber. The strange thing with this, why it's put together. It's not about it, but the way it came out. But the next thing is definitely about it. The next line is about it. What is it? It's not about how it came out, okay, but it's together because it's maybe in the same vicinity of the sugya, all right? Muchach hachach. Something is. How can it come out of the flow? Now, the question is, the question: what does it mean, nimoach? What does it mean? Translate the word. It dissolved back into its original state of being wet blood, or nimoach just means that you see that it's softening. Not hard anymore. It's not hard. It's softening. The binas adam, who is the Chayei Adam, brings two opinions. Either nimoach means softened, or nimoach means it went back to its original...

It looks like blood now. So I said, according to this, maybe see the beginning, what he wants to say. If you're learning mayach just means that it softens. It doesn't go back to its original state. He's saying a tremendous thing. You should know dam is, whether it's hard, whether it's soft, it makes no difference. And therefore, continued from that is that it doesn't have to go back to solid liquid, as long as it's softened. So the yavesh over here doesn't mean dry, soft. Softened. It doesn't have to be liquid, but even if it's solid, yavesh means that it looks like blood. That's the... What's the shaylah? What are the arguments? What's the underlining, the underpinning machlokes? I'm not cholek. Why does one opinion say it has to go back to being blood, while the other one is saying no, as long as it's softened, it's already coming? Are they arguing in the metzius, that dam, it softens and go all the way back? Is that the machlokes? One octave lower. I know over here it's much worse because of the echo. Notice there's a fly here. It's the pasuk. The pasuk that... the echo. I even have the kol havarolso. Besides the kol yafah, I have the kol havarolso. Yeah, I know. But it definitely doesn't let me concentrate. Okay, Baruch Hashem. Yes, but kitzur, so the shayla is one thing. So far, so good. It went back. Back to what? It went back all the way to being blood? No, as long as it got soaked. Why would you argue like this? What, if it's blood, then it's blood. I mean, it's a question, medically speaking, how blood, once it puts into water, it dissolves completely? Is that the issue? I mean, once you know it's blood, then it's tamei, because bein lach bein yavesh. So what are you arguing about exactly? The implication would seem, on first glance, that they're arguing on a metzius, a factual thing: is it or isn't it blood? Speak to a doctor. Speak to a technician. I don't know, go to a lab and ask the lab, is it blood or is it not blood? I mean, I don't know what the shayla exactly is. That's a shayla for a rav. Maybe in those days they didn't have labs; they couldn't figure it out. Halacha l'maaseh, this thing would happen: you went to the lab, and the lab would say, It's definitely blood, but you have to make it soft or it's good enough. Maybe that's not what the teretz. The teretz said dam. Write this shayla down. Does he bring this shayla? Does he bring it? Write it down. You have any place that you could go ask yourself up close? No? You're not a rabbi yet? Okay. Someone who's part of the rabbin... She'eilah. Im rofim laboratory. Chemi... how do you say chemi? Chimai. Okay. Yeah, I'm pretty good. No, it's not my mother. It's not my mother. I have to start. I have to read. No, who thought you would read? Can't tell me how to read. First grade read. The keyma is... Another told me how to read. What do you call that? Handling... what do they call that? Popeye and olive oil. Give me a... olive oil. That's the question. The question is, are we arguing in a metzius? What is blood? One says that it went back all the way to blood, and the other one says it's not. If you're arguing on a metzius, when the chemist would come and say, Yeah, it's blood. It didn't go back, but I know it's blood. I don't care about... I don't know. This is the shayla. Okay. Now let me show you over another point. What happens if it gets lost, this whole junk that you found, right? Got lost. So do we say, Well, you didn't know what it was, so then it should be... That would be the seichel hayashar. That's the way around it. Says the Pischei...

Truma, you receive cotton test at the bottom of your Shulchan Aruch, b'sheim Teshuvas Beis Yaakov. A chidush nifla, a chidush unbelievable. Let's forget blood, don't worry. ... What it was, what it was. And even if it was these black whatever junk, dots, garbage, whatever, soon see what it is. I'm not even sure what's going on over here exactly, right here, carton, whatever, ... maybe you would have disintegrated, huh? Would have not disintegrated. They would have made the test and it would have disintegrated. ... Maybe it's not blood, and maybe if it was, it comes along the Pischei Teshuva, and he quotes the ... and says, I don't know what you're talking about. What are you saying? Maybe it's not blood, right? And if it is blood, maybe it wouldn't disintegrate. Yeah, but if it's blood, it's asur. I don't know what you're talking about. What does that mean it wouldn't disintegrate? What is disintegration? It's a ... kasha. What are you saying? Maybe it's blood, right? And maybe not. And even if it is blood, maybe it would disintegrate. But once it disintegrates, once it's blood, then there's nothing to talk about. It all means red. That's what it means. Huh? Distinct that it is red, on the side that it's other. On the side that it's other, right? What are you afraid of? So the dry blood doesn't make a difference. But again, on the side that it's other, what are you afraid of? Shema blood. Shema blood. Once you say the word shema blood, so that is the text what you say. Okay, so this is what you said. The Sidrei Taharos says, like I understand, hakol safek echad. One safek, either it's blood or it's not blood. What weird is the integration? I'm the side adam that you're afraid it's blood, the integration is irrelevant. That is... What is your question? Yes blood or not blood. You can't have two details on a safek if they're both the same safek. Is it or isn't it blood? It makes no difference. The point is, is it blood? The two sides of the coin are yet. That's three sides of the coin. It's two sides of the coin. Either it's blood or it's not blood. The integration is just a sign if it's blood. Once you're worried that it's blood, so there's never going to be safek. That's what the Sidrei Taharos has. ... My story. And I stayed over in Lakewood, and I'm confronted with this dilemma wherever I go. A guy once called up his friend, a Chassidish guy, called up a yeshiva guy, you know, chayim, you owe me money. Told him, owe me money. You have it. So the guy starts with the whole story: I would have had it, but the problem is my grandmother, and because I went to my grandmother, so my mother told me to go to shopping, and if I went, and I missed the bank, and I... The guy's listening. He tells him, yes or no. I mean, don't make it into such a complicated issue. There's two sides to the story. Either you have the money or you don't have the money. The fact that you have fifty different excuses why you do or don't have the money doesn't change the two sides of the coin, right? He was trying to minimize, yeah, because I went and I came. You don't even know then, and the issue is yes or no. Is it dam or is it not dam? There's no because maybe and if, there's nothing. There's no if and maybes. That doesn't make it into a safek. You know what I learned from this situation? The Siddur... learned that the checking is to check if it's dam, while the teshuvas Beis Yankev learned that it has something to do with the disintegration, that even on the side that it's dam, it disintegrates, you don't have a problem. It doesn't disintegrate. Even if it's dam, there's another variable. Forget it, it is dam.

Maybe it's dam. I feel it's just a dam. If it doesn't, I know that. If it's blood, but still, it didn't disintegrate. So that's the whole thing about this whole thing, is about the nimach or not. That's what I care about. That's what I'm getting at. But it said becoming soft or not soft. I don't care. Even if it's—this is why I didn't agree with you on the chemistry, because you said, 'Oh, the chemistry, it's dam.' I don't care if it's nimach or not. It was definitely— Now you see my shaylah about chemistry. The chemist might not have anything to do with it. The chemist should come swear on his PhD and on the life of his four wives and two dogs. It's not going to make a difference. It won't make a difference. What is? It's blood. It doesn't make a difference. It wasn't nimach. If you process the information, then it'll get gum. Hagam, b'hashkafah, either blood or it's not blood. I mean, if it's blood, it's bein dam and yadis, right? I just want to talk a little halacha l'maaseh, okay? Because otherwise the halacha l'maaseh people will say that. The Chasam Sofer in the Shuvos, kuf nun tes, paskens that you can—b'shaas hadchak, rely on the sixeik. If you lost it. Rely on the sixeik if you lost it. He says that bisdin, in case it has tzuras klipos, he brings some sefer. Okay, mention, mention. Read some sefer. He's mentioning, read the some sefer. I want you to hear. You know what it is? You gotta listen. You listen carefully to the way they talk. You'll see the way they went down this road that we went. Go ahead, read the some sefer. Go ahead. Some sefer, siman kuf nun tes, im yesh tzuras klipos. Okay, this is what he says. He says like, the some sefer breaks it up and he says like, there's different things that you could be seeing. That's why it's very important to know what you saw. You could see something which is klipos. You know, he says a lot of different things. Tzuras barrier, k'min klipos. You know, tzuras beriah is not dam. But then you can see k'min seirot. And by the way, seirot doesn't mean hair. Seirot means like a string of blood. That has the tzurah of dam. The tzurah of beriah does not. It has tzuras beriah, k'min klipos. Says the Chasam Sofer, on this one, the tzuras beriah k'min klipos, and you lost it? No problem. Forget about it. What about if it's seirot? Looks more like blood when it came out. You can be meikel only after the first three days, because the first three days is more chamer. Okay, that's already klal in Hilchos Niddah: the first three days is worse than the last three days. What about kartin? What is kartin? Kartin is k'min yavchushim adumim. Yavchushim adumim is dots. Yavchushim, like little mosquitoes, but they're dots, little dots. Yavchushim adumim is what the poskim call kartin. By kartin, you can be meikel.

Even within the three days, if you lost it, and the binas adam says, b'nafshai. Okay. You know because there's three levels, right? The first level is what? Barrier k'miklipah. Bichlal doesn't look like dam. Then there's tzairis, which looks. There could be such a thing, right? And then there's something called yabchushim adumim, which are dots, like little mosquito. Looks from far, you see them, you know, dots flying around on the page, okay? Yabchushim adumim. Yabchushim adumim, you can be meikel even toich kedei. That's called karov, and not for hefsed. All right. We're soon going to learn about yabchushim adumim, dots which are so small which you can't really see. We can talk about that. The poskim can talk about that. But pashut, these are the three levels of issues. They're issues, we don't know what it is, and on all three, v'hu sheyihu nimoche. B'soch me'eflei. On all three it says this. In case I lost it, says the sam sefer, number one, the first case, forget it. Number two, b'shas hadchak, number two, only after three days, and number three, forget about it, even before three days, leave it alone. It's mutar l'chatchila, forget it, leave it alone. Okay. Is there any implication in the Shulchan Aruch that these three things are different? For any reason, put together, it's like one thing. You see any difference? Who invented this difference? And I have a better question. Is there a real safek to this dam? Do you really have a safek that this might be real dam? So then what's there to talk about? What do you have to be a Chinese? What it looks like? What does that have to do with anything? And nothing. I understand, all three of them are a safek dam. So what do you want? How do you split it up? This safek, leave it alone, who cares? This, who cares? This I care, this is worse, this is more. What's the difference? Unless it's a... Huh? Experience? Okay, I don't know. I have a very hard time learning the Chasam Sofer, that he decided that in his mind and according to his experience... You know who talks like that? Shevet Halevi talks a lot like that. It makes me nervous when he talks like that. It makes me very nervous. Not that I'm wrong, not allowed to. I'm just saying that I get very nervous. According to my experience... Again, on all three things, it might be blood. Forget about that. On all three things, it might be blood. So then leave me alone. Don't bother me. Can you have certain things being more... or less? Tell me, you have a list of 70%, 60%, 40%, 30%. Maybe it should be a list. This is only a 33% and a quarter. That's a list. Sorry, if you have a safek, then it's a safek. You know, what do you want, more or less? There's more or less. I don't know, what's more or less? You know, I'll give you, I'll give you a mashal. You want to hear a nice mashal? Satmar Rebbe once read the shidduch to one of his chassidim for a daughter, for the daughter. The guy was happy. The Rebbe said, I should take this guy for a shidduch. By Satmar, you know, the shidduch is almost done already. The Rebbe says, That's it. You can go to the chuppah. Comes back to the Rebbe a day later. He says, Rebbe, how could you pick such a shidduch? The guy's not 100% normal. Adam lo me'ah achuz. Lo me'ah achuz, bari. And the Satmar Rebbe tells him in very sharp, the Satmar Rebbe, Kamah achuzim you carry? How much shidduch? Really, it's an expression. It doesn't mean you're measuring, right? So the guy says, Rebbe, I don't mean—I meant that he's just not normal. I want to know how much he is. So the guy says, 70%. The Satmar Rebbe says, 70%? 70%. He saids a lot. If you're starting to work with achuzim, numbers, you're playing a number game, more or less.

Why? This is more than lead. I'm saying it's more. There's lead three days, six days, eight days, like this, like that. Something's not right. You agree with me? Either it is or it isn't. So you do, Baruch Hashem, a very straight line. Either there's a safek, or there's not a safek, no? Either it is or it isn't. So, and if you have a safek, so the safek is there. More safek, less safek. This is worse, this is more. The fact that it's ... ... that scares me. Let's read. ה. המדברים אמורים, שמלוא נימוחו טהורה, בזמן שהן יבשות גמורות, שאין עמהם דם כלל. אבל אם יש עליהם שום לחלוחית דם, טמאה. There's something else going on over here. ... שאין עמהם דם כלל. With them, there's no—it's a with them, you see. Maybe I don't care about the ... Nothing is ... What is it? What is it? It's not it, ... or not it is or it isn't. What is the ...? What is the ...? Hagah. V'hu hadin im nismachu o nimochu k'soso, u'k'soso lo nimochu d'tmeah. If it's ... then it's ... What do you want, no? The other part. If you have part that is ... so who cares? Obviously, ... is not going to be ... It was all one gush, some good was and some good wasn't. Ah, that will take part. You hold it, you're making sense. Every say, you should speak in the UN today after Nachman and John. You and him make the same amount of ... What? What? But you don't agree with me? I say, heh. What is heh? Either it is ... I don't say, you know, there's a game that we're playing here, a number game. Pieces apart. Either it is, it's a heh. It's only a half a cup of coffee here, but it's coffee. It's not ... branches, it's coffee. Listen, hold on, hold on. Something came out, okay? So tell me, either it's dam or not dam, okay? But something came out, which is not dam, but it came out with dam. Okay, so when the dam came on it, and let's say you want to say it froze, it became one of the part of the thing, whatever chemistry you want to call it. But then I put it in the warm water, and the blood came out of it. So even if that thing is not blood, but dam was with it. So dam... What am I bringing? I don't know what. No, no. About the chelek kem, chelek... I'm talking about the chelek kem, chelek lo. He's saying... What are you talking about? I don't... What does he want? Do you know what the Mechaber wants? Of course. Yeah, because you would have thought that it's like dam, even though there is wet dam there. How much more here it's not wet. Haga, v'hu hadin im nismachu... Yeah, but it's... so then it's no good, no? Could you imagine you pay half the test? Yes, I mean, you have a hand. Could a person write half the test with half a hand? Only a raya that you have half a hand. No, you have half a hand, you can write. What are you talking about? So maybe blood came on just on some of those things. It's not question of ma'aseh, it's bloody, you're tamei, I don't... The half is nismach, you have dam, so what do you want? Niu nir'eh li, d'im batka gimel pamim...

She checked three times. Kol ma shera'asa, whatever she saw, shelo hayta tzricha livdok. They don't have to check. K'derech zeh she... Okay. What does it mean, de-badka, again, פעם? Kol ma shera'asa. What is kol ma shera'asa? Let's say she takes a bedikah, whatever it is, and she checks miktzasa, like she says, the first part of the Ramah, she checked, nismachu on the meichuktzasa. She checked miktzas. She decides to only check a little bit. Tell me, when you need to make a blood test, you have to take out all the guy's blood? You have to take every part of blood from him to check? All you have to do is take a little bit of blood and you check and you see what's going on, right? So if you want to check, you have to check all of it? Check a little bit, and if it's dam, then it's dam, and if it's not dam, it's not dam. Okay. This diyuk, the Chasam Sofer makes. Chasam Sofer says, you see from here that when she does check, she can't check a piece, a part of what came out. She has to check the whole thing, kol ma shera'asa. Chasam Sofer siman mem tes. Chasam Sofer says others argue with me, and they say a little bit. If, for example, she checked a little bit and it got lost, good enough. She checked a little bit, she saw it, whatever it is, it is. From suffixes, no. From the ramaz, mashma, you have to check everything. If you want to know what it is, you check it. If you want to know something is chicken, you have to eat it. You know, can you imagine you put a piece of something in front of you. You know, it's like the guy, you know, the guy, can I taste the cookies if it's good? He takes one, then he takes another one, and then another one. The guy tastes the whole bag because if the bag is good, all right? Or is it good enough to eat the first cookie and see if it's good enough, right? You have to check the whole bag. You have to check every part of the bag, including maybe you should eat the bag also to see if the bag is good, right? But there, you know, each one can be an entity on its own, kind of bag of cookies. Rebbe, how are we comparing? You know, it's all the same. But here, each one could be... It doesn't make a difference. The question she saw, that some of these dots are no good. It's no good. That's what you want. I can't hear what. It's not new cracks, it's dots, whatever these dots are, they are. Some of splashes something, so half of it is like the murk. It's like the etrog. Some of it is murky, but some of it's not. It's on the same tree. That's it. It looks different. What happens? They all look, they all look the same. He takes it off. You see what it is. You see what it is. It's paint, and if it's not paint, then it's blood. To check the whole thing, you see what it is. What's all the formations? It's mashma Shulchan Aruch, there's three things. There's something which is like a piece of flesh, fleshy, has like a tzurah of a piece of something, a klipah. Then there's tzairus. Tzairus is like a long... So let me tell you the truth. When you know bedikas well enough, it can't be here, because here is... Yeah, that's why I remember Rebbe had a... It was on the... not here, red string. The way he, the shape our lady brings it down, the implication that it's here. Huh? But it's not what you see here. It's not here. It's red. It's a red... Right, but he's saying that there is such a thing as tzairus... He says it. Let me tell you, there is a time when it'll be hairs with blood. Yeah, you have to know—this is maris. I'm gonna have to spend time... There's ones that have hair, there's ones that are real hair, fake hair, because the truth is there's women's hair. Women's hair is a problem. I mean, I have to finish the shiur, but— No, but I would do it. In fact— No, I'll finish and I'll give it to you. You go home. I'll bring it to you. Where is it, though? Who has it?

I don't have. No one gave it. Who was supposed to? We made up that you bring it to the yeshiva. Okay.