Rabbi Maybruch, שליט’א asks the kollel,  “what is a discharge?”

The uterine lining becomes engorged with blood to prepare for the potential pregnancy, (its actions expect it). The egg cell is moving into place, to its setting (ברא שית, מקום). The anticipation is concealed just as the womb conceals the life stirring within it after conception. (There always exists an innumerable array of ‘mechitzas‘.)

With an unmarried woman and with a married woman, when there is no conception, this current opportunity will pass and the uterine walls will shed the amalgam of blood and residue and the matter will be removed from the body. This discharge, דם מקור, is the cause of the woman changing status. This isדם טמא.*

The contents being discharged are from within her and she has now come into contact with something tamei, outside of her. This is the moment, when the separation occurs, the “going out of blood” is revealed with the “sensation” and her status is altered.

With the loss of this sensitivity to this event and the subsequent destruction of the בית המקדש it is impossible to ascertain to know this experience of the הרגשה and therefore know דאוריתה if she has become a נדה. The הרגשה occurs as דם מקור is released becoming דם טמאה בפנים כבחוץ and the woman knows that she has become טמאה ואסור לבעל. In fact she becomes טמאה ואסור לבעל whether she realizes this event or not. For this reason Rabbi Maybruch described our הלכות נדה as a חומרה על החומרה על החומרה.

Even though today, בזמן הזה, she is not sensitive to this הרגשה it must by necessity and invention occur nonetheless, for how could she know of her change in status otherwise? It is not the provisions which are lacking but their reception (כלי קבל).  Practically we can understand this using the example of light frequencies. Our natural vision only perceives a narrow measure of light on the corresponding spectrum. We have tools, devices, that can observe a greater spectrum. Consider the night sky from our perspective. It is blackish and dotted with sparks of light that we mostly call stars, speaking generally. But our knowledge of that image includes galaxies, quasars, nebulae, etc..  We have tools that enable us to see, as well, these entities, and the heavens when exposed are considerably more complex visually, than what our naked eye sees. This is a dynamic which permeates the whole of our reality.

According to the Rav, Y.D. Sol., ז’צ’ל because this event, the יציאת דם מקור occurs בבשרה there must be a corresponding הרגשה or how could she ascertain her status and thereby come to transgress, ח’וש’, a מעשה איסור כרת? The משנה states דם מקור טמא.

Our holy Torah immediately informs us of the creation of the womb, of the Makom, the Space.

ברא שית the nothingness, the dust, the soil for His seed, the binding of His wholesomeness. What precedes this? The Glory of the Eternal Intent of the Perfect One, first in thought, last in deed, the holy Shabbos, the seventh day of creation.

Rashi tells us, for the sake of the ראשית which is ישראל, are העולמים crafted. And before I am ever born and come into existence, I am known by You, considered and loved.

Regarding niddah it is important to realize, that this experience per the reality of Hashem is One and not subject to what occurs via our perception which is linear and perceives distinction (each nekudah of the creation being unique and when considered in the broadest imaginable scope, this variety, too, reveals unity). Any implication of the concealed greater reality is only the result of Hashem’s presence revealed in the mechanism of המעשה בארשית במדרגה מלכות. This is according to the teaching of the חובות הלבבות, and revealed throughout Ch’Z’L’s understanding. It also reveals the greatness of earlier generations that they understood more with less (consider Rav Kook’s remarks on imagination as the highest intellectual faculty).

The myriad expressions of complimentary forces begins for us with the av duality, Shemayim v’Aretz.  Hashem’s chesed (ohr) and is tempered perfectly with rachamim (חושך). Just as the arterial or venal wall channels the blood’s momentum towards its designated performance. This division of unity, a duality of forces, coerced into union is the inner dynamic of Adam on the most macro scale. Growth is a constant until inorganic diminution occurs – death and all returns to the concealed good.

However, in our existence, we are blossoms from atomic and subatomic gardens. Layer after layer blanketing the singularity from which His Will manifests.

This may also be understood practically with an understanding of astronomy and physics and the general relationship between nuclear and gravitational forces. Gravity being a restrictive force and nuclear forces being expansive. The correct ratio of forces as played out on matter, cosmic dust generates the luminous spheres we know as the building blocks for our living world. This exact calibration (איש מלחמה שמו) creates generation after generation of stars converting the purest elements of the creation into the refined material of ourselves and the world of our knowing.

As revealed through תורת משה, עבודת בית המקדש and ח’ז’ל and per my receiving this knowledge from Rabbi Chaim Zimmerman ז’צ’ל the state of טהרה and that of טמאה may be ascertained and even revealed to a person clearly as with material conditions. The sensitivity necessary to be מקבל such a reality would appear to correspond with the manifestation of the בית המקדש and the partial revelation of the Glory of the presence of Hashem, coupled with the activation and strengthening of such traits through the disciplined instruction of our holy sages.

These complimentary forces are relevant for us as we find it in the verse: ויקרא: טו: יט

ואשה כי תהיה זבה דם יהיה זבה בבשרה שבעת ימים תהיה בנדתה וכל הגגע בה יטמא עד הערב

And also stated in בראשית: ויהי ערב ויהי בוקר

Evening, ‘erev,’ may also denote a lack of clarity and in this state, where she is available to her spouse but her condition is unknown, the woman’s energy as life bearer lies in a potential state, concealed. בוקר is her status as defined by having or lacking the הרגשה. Her status becomes known and the seven day cycle begins when necessary.

A woman’s cycle will be defined by her conceiving, as with שבת קודש or by her יציאת דם which is as those matters involving a “going out.” So not only does this cycle repeat דור לדור with the woman but also throughout the varying levels of the מעשה בראשית with בן אדם having limited influence over the non-imperative dynamic of מלכות.

The woman’s discharge creates a דן טמאה for herself or any who come into contact with it. The טור צ’צ’ל brings forth אלא דוקא דם הבא מן המקור only this blood which she feels בבשרא is so דם מקור, not just any bleeding* (חומרות בזמן הזה)

The blood revealed is distinct, separate, as though outside of her, and not from a flow such as caused by a wound.

A series of events is occurring here.

As the דם מקור is expunged from the uterine wall, the woman experiences, with a revelation of the שכינה as in temple periods, the הרגשה for the effect is בבשרה and she immediately becomes טמאה ואסור לבעל. For the דם מקור is explicitly טמאה and resides in her בפנים כבחוץ.

After the passing of seven clean days and an immersion she becomes טהור ומוטר לבעל.

Blood and tissue, the uterine wall and the מדבר

Blood flows into the uterine lining which itself is a שית to support the potential creation. During this time her womb is open and anticipating the arrival of its guest, and the environment is charged with life. This period is כנגד ערב as the verse states ויהי ערב ויהי בוקר.

When the woman’s lining is engorged with this unique blood she is like a microcosm of the world, the שית, המקום  setting place. Her womb surrounds and expands to accommodate the new being in a manifest act of rachamim, rechem in Hebrew being the word for womb. This world of tissue which is formed, having become engorged with blood which reveals life for the life is in the blood.* Our material world is dust, similarly engorged with water, forming malleable objects capable of receiving the energy, nefesh, necessary for life.

With this engorgement life is possible to sustain in the womb until maturation. Which, like the פרוזדור, the humanoid travels through from a dimension of limitation to a state of Eternality.*

Hashem animates the worlds with vitality* at every moment, so all is good, His ‘great love’ never withheld, even in a state of גלות. The only influence which exists ultimately is טוב. Because we treat issues of טהור וטמא largely as theoretical, a person could assume them to have a quality of mystery or even mysticism to them. Perhaps they understand them as euphemistic or metaphorical. But we may imagine to ourselves correctly that the הרגשה is quite literal and its experience requires sensitivity to matters which today are not publicized as they may be in a state of partial revelation undecipherable outside of the specific context.

When this status was revealed other manifestations of this sensitivity occurred such as with the עבודת בית המקדש.  Our ancestors would have a revealed experience with something which for us is concealed, due to our own insensitivities. We experience a comparable phenomenon, materially, with sensitivity and discernment, tastes. What is revealed to one is concealed to another due to experience, education, talent, etc.. The greater our material achievements (which are necessary and life improving), the more self reliance we accrue (also positive) the less we are sensitive to matters whose existence are implied but not given.

The days of נדה are 7. The cycle by which Hashem created and was מקדש יום השביעי is seven. Abraham dwelt in Beer Sheva, seven springs, and his influence is like the eighth light by Hanukka. Just as the bris occurs on the eighth day. So a complete cycle is found by the niddah status whereby the renewal of creative capacity is achieved with seven days as it states regarding the seventh day: ויכולו…. and now the world is capable of its service to Adam HaRishon. We, and when conception occurs so is this smaller world of a small world prepared for the smallest world, yet to arrive.