Shulchan Aruch

is bottled to the way the Rabban Hashem thinks, and I'm avatal myself completely.

And when a person goes out and puts on tefillin, it's not just a general clout of the fact that I'm being bottled to the Rabban Hashem, but my parateas, I'm being avatal, my moichen, I'm being avatal my leif to the Rabban Hashem, right? That's where once can I get the moichen, once can I get the moich, once can I get the leif, but I'm being avatal, my emotions, I'm being avatal my moich, I'm taking the chachma and the bina, the das, the chasadim, the das, the gvur, these two levels of das and the level of chachma and bina, and I'm being avatal them, That's what the Shulchan Aruch writes.

That a person should have this Kavanah before a person puts on the film.

Which is those that say this all the time.

What if she felt nothing, but checked herself and found blood in the prosdor, specifically in the Beit HaChitzon, where it makes her temeya? Then we assume that, in fact, she did feel a hargasha when she began bleeding, and she just didn't pay attention to it at the time.

The Shulchan Aruch quotes a yesh omrim, that even if a woman only experiences a hargasha, but finds no blood when she checks herself immediately afterwards, she is temeya due to the hargasha.

The Rambam would not seem to consider her temeya in this case.

Halachabet, ומדברי סופרים, שכל הרואה קטם דם על בשרה או על בגדיה, אף על פי שהוא הרגישה ואף על פי שבדקה עצמה ולא מצאה דם, הרי זאת מיה, וכאילו מצאה דם לפנים בבשרה, ותומה זו בספק שמכתם זה מן דם החדר בה.

Blood on a bedika cloth is mitameh midoraita, like blood flowing out of her body.

A ketem is a stain found elsewhere, and we'll soon learn details.

The Shulchan Aruch adds that a veset can be established, based on the rules of the last parakh, only by actual bleeding, including seeing blood on a betika cloth, and not based on ketamim.

Halacha Gemu.

There are many curses and many stumbling blocks that result out of such a situation.

Now, the Rambam himself elaborates to some degree on this mitzvah, but not nearly as much as this mitzvah is elaborated on in the Shulchan Aruch.

And I want to share some very interesting and salient details with you.

First of all, uncharacteristically, the Chafetz Chaim in Mishnah Brewer has a long piece on this.

Or they call them because of something they once did.

That's not permitted by the Torah.

Shulchan Aruch, it says further, that this also includes... a person who is dishonest to this fellow.

The Pesach Etchuvah says that somebody who uses his words dishonestly in order to hurt somebody else, how would he hurt somebody else? He says, would you consider doing A, B, and C? I'll consider it.

A lot of people just do the Rambam because Rambam says explicitly it's one out of... four, which is two out of eight.

Right? So a lot of people just do that, but probably if it was in Shulchan Aruch more explicitly, then it would be it would be the Rambam would argue on the Shulchan Aruch about that.

Is the Rambam somehow getting that from the Beis Hillel's story? No, I

think Beis Hillel is just, we don't follow Beis Hillel on this.

V'mela, it becomes completely mukt.

Okay, so this gives us the halachas that we find in Shulchan Aruch HaRachayim, Simeshin Chesed, Vav, through your Bezal, skip the ones that aren't relevant to us.

So all we need is Vav, Zayin, Yirav, and your Bez.

So it says here, someone else has a page somewhere?

Aruch, Shulchan Aruch.

Hey.

So it's

And this is why, this also explains, just in the Cheshvan of the Gemara, if two people can do a voluntary Zingman, right? You notice this Gemara is not posthumous in the poster.

The Rambam, the Shulchan Aruch.

The first one is a little funny.

Is there an optional den of Zeman by Shania? Why is the Rambam not posthumous? Why is the Rosh not posthumous? But I think the answer is again, based on what I said, that it hinges on whether or not there's a Zeman here.

It's one person being mozi, everyone.

What's dark emotions? The other extreme.

Surprisingly enough, in Shulchan Aruch, slash Ramon Shulchan Aruch,

the Ramah

There's a minik, everybody stands up and psuchasimim when you say Vayivrach Dovid.

Why, what's special about Vayivrach Dovid? So Bianca Kamenetsky has in his Sefer on Shulchan Aruch He says, there's a pizchei tshuva in Hilchot Siddoka in Yerudea, that when the Gabbai goes around with the pushka, encourage all the people to give Siddoka, maybe you have to stand up out of respect for the Gabbai, because he's getting all the people, like the kvater is bringing the baby to be able to do the bris milo.

So here also, the gabai, the gizber, who walks around with the pushka, is going to get the people to give the token.

Maybe I have to stand up.

So that's the Ran.

If you look in Vav, I brought you the Shulchan Aruch.

And in parentheses, in its writing, like Bobby, and some say in the way that you read it.

I've never heard anybody extend it when reading it.