says, \"למה צדיקים דומים בפני השכינה? What are the צדיקים like in front of the שכינה? Because the שכינה is light, צדיקים are lights. This is כנר בפני האבוקה, like taking a candle, comparing it to a torch. They're both lights, but one is a big light, and one is a small light.\" זאגט די Gemara weiter, אמר רב אלעזר. Rav Elazar says, שלוחי מצוה אינם ניזוקין. A person goes on a שליחות מצוה, he's a shaliach to do a mitzvah, will not be damaged, will not be hurt. לא בהליכתן ולא בחזירתן, not when he's going to do it, and also not when he's going back. That's a chiddush. Give $1 for both ways. Yeah, yeah, yeah, yeah. Is this the sugya that is going to have Acher at the end? No. No, no, no, that you mean with the שילוח הקן. No. But this is stam saying the Gemara, it brings it later. How does it get to Pesachim? The Gemara says... The coming back is if the coming back... In the Gemara it says that if a wall fell of a house just before Pesach, you never know, it could have been chametz there, so you got to search. So are you supposed to search in the rubble? So the Gemara says you shouldn't search. Why? Because it's dangerous, you might have scorpions or snakes. That's what the Gemara brings in. Are you really afraid of that? שלוחי מצוה אינם ניזוקין. If you're doing a mitzvah, then you won't get hurt. היכא דשכיח היזקא, okay the Gemara this the Gemara goes in. So so he says, לא בהליכתן... Yeah, yeah. This is it. Not not only on the way there, not even on the way back, and that's a chiddush, because on the way back, you're not doing a mitzvah anymore, you're finished with the mitzvah. Still, because you're coming back from the mitzvah, you will not be hurt. There's

another maaseh that couldn't cross back for Shabbos. רב אלעזר דאמר כי האי תנא. Rav Elazar says it Talking about being דוחה שבת, that's what you mean. Rav Elazar says, this what he just said fits to what another tanna said. דתניא, it says in a beraita like this, which is the same thing he says. איסי בן יהודה אומר. Isi ben Yehudah says, סלקא דעתך אמינא תורה, because the Torah says ולא יחמוד איש את ארצך. It says that everyone should go for Yom Tov to Yerushalayim. The question is, imagine all the men are going to leave their cities and go to Yerushalayim, the enemies who know about it will take the opportunity and they go and they'll take over Eretz Yisrael. That's that's the praise of right right. But the pasuk here says ולא יחמוד, the Aibershter is promising ולא יחמוד איש את ארצך, no one is going to want your land. מלמד, it teaches you like this, two things: שיהא פרתך רועה באפר, your cow is going to be grazing in the in the ground ואין חיה מזיקתה, no חיה is going to harm it, and you won't even be there to protect it, but the Aibershter says there's no problem. תרנגולתך מנקרת באשפה, the chicken is going to be מנקר is what do you call, picking, pecking in the garbage, ואין חולדה מזיקתה, and the weasel is not going to be מזיק it. You know, והלא דברים קל וחומר. This is a kal vachomer. מה אלו שדרכן ליזוק, if these chicken and and cow, the derech is that they get hurt by other animals, אינם ניזוקין, the Torah promises they will not get hurt, בני אדם שאין דרכן ליזוק, people who it's not the common thing to get hurt, על אחת כמה וכמה, for sure not. That's the beginning, but the main thing the Gemara wants to bring is the second part: אין לי אלא בהליכה, we only know from here that when you're going, since you're going for a mitzvah, nothing's going to happen. בחזרה מנין? How do we know on the way back too? תלמוד לומר, and it says, ופנית בבקר והלכת לאהליך. It says after you come for Yom Tov, you'll get up in the morning and you'll turn and you'll go back to your tent. That means you'll come back to your tent, which is your house, and you'll find your house in peace. מלמד, it teaches us, שתלך ותמצא אהלך בשלום, you will come back, and even on the way back, you'll come and everything will be peaceful. Then the Gemara asks, אם מהכא דאפילו בחזרה, בהליכה למה לי? If the pasuk is teaching us that even when you come back, everything will be fine, why did we need the pasuk to tell you that on the way there it'll be fine? If it would just say on the way back, we'll understand. מה דאך on the way back, which is already after the mitzvah, still the Aibershter promises you won't get nothing will happen, so certainly on the way there. So he says, \"You're right. צריכא, דאיכא פסוק teaches you on the way back. So what do we do with the first part of the pasuk, where it says ולא יחמוד איש את ארצך, no one is going to want your land, which we said before teaches you everything will be b'shalom, we don't need a pasuk for that? So obviously the pasuk means something else. אלא מבעיא ליה לכדרב אמי. We need that pasuk to teach us something that Rav Ami learned out from the pasuk. דאמר רב אמי, רב אמי

said a halachah: כל אדם שיש לו קרקע עולה לרגל. Only a person who owns land in ארץ ישראל has the obligation to go out עולה to go up עולה לרגל on Yom Tov. ושאין לו קרקע אינו עולה לרגל. If you don't have land, not. How do we learn it out? When the pasuk says go up to Yerushalayim, and no one's going to want your land. Right, so there we see that it's up to your land, and if you don't have land... But Levi doesn't have at all, though, man? Huh? Does he? Does. Levi he has land. He doesn't have land to grow things, but he has the 42 cities, the 48 cities, that he has what to live in. They had to live a place, so they owned it. And they had the מגרש, around it there was a מגרש for gardens with fruit. Yeah, if a person was מחרים, yes, and he gave it. So, could be he didn't take it and he didn't redeem it. It goes back It goes to the Levi'im, yeah. forever. This is not the only mitzvah that we do that we're protected. Now, we're saying that the land is protected. The only mitzvah is you own land We learned about other reasons. The reason of the Torah mentions the land to teach you that you have to have land in order to go up to Yerushalayim. This is one of the answers, remember from the other day, And then your land is protected. No, nothing to do with it. That's a different one.

When we said why Rabbi Yehudah ben Beteira didn't go up. We learned the other day the story with the goy. Yeah. And we I said Tosafot asks the קשיא, Yehudah ben Beteira sent the message with the goy, and finally they caught him. Why didn't Rabbi Yehudah ben Beteira himself go up to Yerushalayim for Yom Tov? So, one of the terutzim of Tosafot is that he didn't have land in ארץ ישראל. And because of this Gemara that if you don't have land, you don't go up. It's two terutzim. One is that it's חוץ לארץ, one he was sick, and he was old, to send a shaliach to to kill the goy. All of that, he is fine enough. And later on, we should also own the land. Because we are descendants, so we still own. So that's why he said by Yehudah ben Beteira, this vort of the Gra, That he was from the בני אפרים, that came out of a that were killed before. And memeila, they didn't get a land in ארץ ישראל. No, they they got killed 20 Yeah, and they were like so, and he says, \"I'm a descendant of them, and they didn't have no share in ארץ ישראל.\" So he didn't get that. In other words, he was not from יוצאי מצרים, right? Right, he's not a descendant of the יוצאי מצרים. They were יוצאי מצרים. Well, they were, and not that's not what he meant. They got killed on the way out of it. So the Gemara continues,

אמר רב אבין בר רב אדא, ואמרי לה אמר רב אבין בר רב יצחק, מפני מה אין פירות גינוסר בירושלים? Why don't we have פירות גינוסר? Ginosar is a name of a place. Now, in that place, in Ginosar the fruit was so sweet, and so geshmak. So, it's known it became a title, פירות גינוסר. Likhora, why wouldn't Yerushalayim, with the Eibishter, Yerushalayim is the capital city of the world. Yerushalayim needs all these things, אה? Huh? That's in the It's part of near the Kinneret, Kinneret, part of the tribe of Naftali. שבט מדינה בארץ ישראל. So, why didn't the Eibishter make it should be in in Yerushalayim? שלא יאמרו עולי רגלים, means that the people who go up for Yom Tov, should not say, \"אלמלא לא עלינו אלא לאכול פירות גינוסר בירושלים דיינו.\" They would say, \"You know, we went up to ירושלים. We went to the בית המקדש also, but even it was it was worth even just for the fruit. Just.\" ונמצאת עלייה שלא לשמה. So, they're going up, not lishmah. They're going up to eat the good fruit. Right. Go to New York, to go to 770, to go to You go up to the Rebbe, and meanwhile, you have a shopping in Manhattan. That's not good. You see people shopping from the Rebbe. Don't you think the Rebbe knew that? Yeah, I knew. But the Rebbe but the Rebbe did you get shirayim. Meanwhile, he's like, \"gute geshmaka kugel.\" You can think so when the Ribnitzer Rebbe was here, I don't want to say his name, somebody from North Miami Beach, his wife was sick. So, she went to to see him. They had a tish. I don't know what it was, Rosh Chodesh or something. So, went to the tish, and they served gave pieces of kugel. So, and he shirayim, and to give it to his wife. So, he told me that next day he went back to the Ribnitzer Rebbe to find out the recipe. Move doctor That part I don't know, if it became healthy. This, I don't know. He told me that he went back to find out the recipe. Huh? But the point is, not that ראשי.

כיוצא בו אמר רבי דוסתאי ברבי ינאי Another thing similar that Rebbe that Rabbi Dostai bar Rabbi Yannai said, מפני מה אין חמי טבריא בירושלים? Why don't we have the hot baths, which are known as חמי טבריא, why not ירושלים? For the same reason. כדי שלא יהו עולי רגלים אומרים, the ones that go up for Yom Tov shouldn't be able to say, \"אלמלא לא עלינו אלא לרחוץ בחמי טבריא דיינו\", if they'd only go up for the getting the baths in the חמי טבריא, be enough. ונמצאת עלייה שלא לשמה. So, it come out you're going up shelo lishmah. So, they wish they didn't want, but davka so he made it, it shouldn't be. Now people don't own the land can't go up? No, they could. They don't have to. They're not obligated. Anybody can go up any time. In the middle of the year, also, but the obligation is not there. Then he says here in the Yaavetz that So the Gemara mentions a few things, I'm going to repeat it here, and that's noge'a to chametz, what I said before, that if there's a גל, there's a wall that fell, now it's a pile of rocks, and there could be chametz there, so the Gemara says you shouldn't בודק חמץ מפני הסכנה. Sakana. איקשי ליה, asks the Gemara, the same she'eilah we asked, והאמר רבי אלעזר, didn't Rabbi Elazar say, שלוחי מצוה אינן ניזוקין, what are we afraid? A shaliach does a mitzvah won't get hurt. So if you're doing the mitzvah of bedikat chametz, which you By the way, here we see that even if it's a mitzvah derabbanan, you don't get hurt. Right. Because we're talking about bedikat chametz only derabbanan. So if you do a mitzvah derabbanan mitzvah, you won't get hurt. So what do we care that there are snakes there and scorpions? You won't get hurt. אמר רב אשי, Rav Ashi said, שמא תאבד לו מחט, maybe he had lost a needle there also, ואזל לעיוני בתרה, so while he's searching for the chametz, he'll search for the needle also, and that's not a mitzvah, so he'll get hurt. פריך גמרא, וכהאי גוונא לאו מצוה היא? If you do it like that, if you're doing a mitzvah, but at the same time you have in mind for something else, but you're doing the mitzvah also, is it not a mitzvah anymore? והתניא, it says in a ברייתא, האומר סלע זו לצדקה בשביל שיחיה בני, a person gives tzedakah and he says, \"Why am I giving this tzedakah? That in the zechut of this tzedakah my son should live.\" If someone was sick, he should live. Actually, the Rebbe brings why actually he picked this example. The Rebbe says an interesting thing. There's a Midrash, and the Midrash talks about tzedakah, and the Midrash says that the אייבערשטער says to a איד. Says to what? Says to a איד: \"If you give tzedakah, if chas veshalom later on one of your children would get sick, I'm going to say,\" the אייבערשטער says, \"I'm going to say like this: If you gave life to one of my children, to the poor people, because of that zechut, I'll give life to your child.\" So it seems from that Gemara from that Midrash that a segulah of giving tzedakah is that a child should be healthy. That's why he picks the example here. Assurance policy. Assurance policy, yeah. So if a person gives tzedakah and he says in order for my son to live, או כדי שאהיה בן עולם הבא, he wants Olam Haba, which is also not לשמה, הרי זה צדיק גמור. He's a צדיק גמור. So Rashi says צדיק גמור doesn't mean he becomes a צדיק if you do it. In this inyan, there's nothing wrong. So what do we see from here? That if a person does a מצוה לשמה and שלא לשמה together, he's doing it for the sake and it's still good. So what do we What did he say? Why can't he be בודק? Because he might have lost a needle, something small, and he's looking for it, but in the meantime he's בודק anyway. So he's doing the mitzvah. אלא מאי? There's At the meantime, while he's doing the mitzvah, he has another intention, but that's still good. Still he should be protected. So the Gemara says, oh, what we're afraid of is דילמא בתר דבדק אזיל ומעיין בתרה. Maybe he'll be בודק חמץ and when he finishes הבדיקה, he'll continue, when the mitzvah is over, then he'll continue to look for a needle. And that's the problem, because then it's not a mitzvah anymore, and that's dangerous. And because of that, then we said don't be בודק there. Then וכולי, there's a he skips here a whole bunch of Gemara. The

Gemara says another thing: When a person lives next door to a גוי, and the wall is between him and a גוי, and there's a hole in the wall, so you have to be בודק, cuz you know in those days especially, wherever you had a chance, something fell in, kids threw in, so you have to be בודק the hole. So it says there that if there's a גוי there next door, you don't have to be בודק. Why? Because when the גוי on the other side will see that you on your side are using a candle, at middle at night a candle, he'll think you're doing some magic, black magic. So it's dangerous, he'll get upset, so therefore, in that case you don't do it. פריך גמרא, והאמר רבי אלעזר שלוחי מצוה אינן ניזוקין? What are we afraid the goy is going to hurt you? But if you're doing a mitzvah, nothing is going to happen, so why are we afraid? So the Gemara answers at that, היכא דשכיח היזקא שאני. In a place where it's common to get hurt, then even if you're a שליח מצוה, you could get hurt. And this is common for a goy to see that to think that you're making magic and then come and do something to you. שנאמר, it says, ויאמר שמואל איך אלך ושמע שאול והרגני. The Eibershter sent Shmuel to Shaul, Shmuel said, \"How could I go, how could I listen to you? Shaul could kill me.\" ויאמר ה', ה' said, עגלת בקר תקח בידך, take a take a calf, whatever, he gave him a whole thing. But what was the problem? If he's going to go because the Eibershter sent him, it's that that happened to be a שליח מצוה, so what is he afraid? It's a re'iyah that in a case where it's common, it makes it's normal to get hurt, there it doesn't you don't take chances. You don't put yourself into a situation where you say, Yeah. But if it's not common, even though it might be dangerous, but otherwise not. How about the climbed up the tree to chase away the mother bird when he took That's a different story. The Gemara asks, what is Because he thought about avodah zarah in his mind. There's different things. בעו מיניה מרב, they asked a question of Rav: הני בי רב, these תלמידים, דדיירי באגא, they live someplace in in the villages, מהו למיסק בדומא ובשוכא דבי רב? Can are they can they go early in the morning to yeshivah, and late at night back? Because it's dark, and it's dangerous, should they do it? אמר להו, so he says, ניתו, let them come. עלי ועל צוארי. I take responsibility. It's so to say on me, on my neck. on me. This is on me, I take responsibility. And they asked him: למיזל מאי? What about going at night back to the place where they're sleeping? That's when they go for lunch in the middle goes, that's already after. אמר להו: לא ידענא. He says, I don't know. In other words, he didn't really, wasn't sure that on the way back, but I don't even know what this called on the way back. This is like taking a detour and going to eat or something, or going to sleep. So, he says, that I don't know. Who did he ask? They asked Rav. But, wasn't that a mitzvah? Uh? Wasn't that To go learn Torah is a mitzvah. A mitzvah? That is. What are you doing here tonight, if not a mitzvah? It's a command. It's a command. Oh, that's a mitzvah. It's even more than a mitzvah, it's a chiyuv. A mitzvah is, yeah, a chiyuv. A chiyuv, no? More than a mitzvah, it's a big, big mitzvah. Where Where is that taken from, this last piece? From, it's from Pesachim. From Pesachim, but the the page is what? Yeah. Pesachim. Uh? It says עמוד ב'. It says, All right. It's on Pesachim עמוד ב'. Now, there's a little piece, a little tiny piece from גמרא שבת uh from Gemara Pesachim in סוגיא דחנניה סגן הכהן uh סגן הכהנים. The famous sugya in the first perek of Pesachim, the one of the hardest sugyas in ש״ס and the gay טומאה וטהרה. So, one thing the Gemara brings here, and the Ein Yaakov brings here See if it says the pasuk in Chagai: this is when they came back they built the second Beit HaMikdash. So, the navi was testing the kohanim. Since they didn't serve in the Beit HaMikdash, and especially some of them were young, never even stood in the Beit HaMikdash, and now they're going to start serving, do they know the halachot? Was this before Ezra, no? It's in the time of Ezra, yeah. The first one? Uh the second, I think. Right. Right, Ezra tried, they also didn't, they all come back then. But he tried, he brought at least a lot more. Yeah. So it says like this, a pasuk. He asked them like this: הן ישא איש בשר קדש, a person will carry holy meat, and it doesn't mean holy meat, it means problematic meat, something that's טמא, בכנף בגדו in the corner of his בגד, ונגע בכנפו, and with this corner of his בגד, he's going to touch לחם the bread, ואל הנזיד and the soup, ואל היין and the wine, ואל השמן and the oil, וכל מאכל, and any other type of things. What is the דין, היקדש? כל מאכל מאכל, היקדש, will it become tamei or not? He said if you have something that's tamei which will touch לחם, נזיד, יין ושמן? No, one will touch the other. This little first But But through a cover? No no. Yeah, he's carrying it, he's carrying it, 1 second, he's carrying it in his pocket, but that thing that he's carrying is going to touch לחם, which will which will touch the נזיד, which will touch the יין. No, no. We'll see in a second. No. The thing is carrying in his pocket. ויענו הכהנים, and the כהנים answered, ויאמרו, לא, it won't become tamei. So, he's מחלוקת here. רב אמר: אשתבושי כהני, they made a mistake the kohanim, it was wrong, it will become tamei. שמואל אמר: לא ישתבושי כהני, and Shmuel says, they didn't make a mistake. Now, what's their מחלוקת? So let me just give a explanation. We know that in tumah there are levels. Something that's an אב הטומאה, there is אבי אבות הטומאה. A dead body is אבי אבות, that's okay, but the the first level of tumah is אב הטומאה. Whatever an אב הטומאה touches, becomes what you call a ולד, becomes a ראשון. Whatever the ראשון touches becomes a שני. In חולין, in regular חולין, there is no there is no שני, there's only a ראשון. Eh no, there is a שני. No שלישי. In תרומה, there is a שלישי. If it goes, the שני touches תרומה, by תרומה there is a שלישי. By קדשים, קרבנות, there is even a רביעי. And that's as far as it goes. There's even a next level. So, Rav says when they answered that it's not tamei, they made a mistake. Why? Because רביעי בקדש בעי מינייהו, he asked them a רביעי. So by קדש, by קרבנות, there is a רביעי, and it is tamei. ואמרו ליה, and they said to him, tahor. שמואל אמר, שמואל says לא ישתבושי כהני, it wasn't a mistake. חמישי בקדש בעי, he didn't ask them the רביעי, he asked them a

חמישי. ואמרו ליה טהור. Now, the Gemara is going to look into the pesukim. The Gemara asks, בשלמא לרב, according to Rav, who says that it was a חמישי, no, I mean, it was it was a רביעי, I mean, היינו דכתיב ארבעה, because the talks about four. It says: לחם, נזיד, יין, ושמן, four. אלא לשמואל חמישי מנא לן? And Shmuel, where do we see חמישי? So the Gemara says, מי כתיב ונגע כנפו? דנגע בכנפו כתיב. And that's ונגע בכנפו, it's talking about talking to touch touching something else. So there we have the כנף בגד, then we have the לחם, the נזיד, the יין, and the שמן. So here we have a חמישי, and that תוקע, they were right that it doesn't become טמא. So as far as people know, like טומאה, there is different things, certain things go to שני, certain things to שלישי, רביעי, and certain things go to חמישי. Eh go to רביעי, that's the most. So there's a person, I mentioned this once before, there is a person, I forgot his name, gave out a sefer called Mapat HaTaharah. A map. He has a whole explanation, then in front he has a map. You open up and you open up a map. And then it's red, and you see the red as the page goes, it gets less and less, because it's so many, right? This is a ראשון, this is אב, אבי אבות, אב, and it goes on and he says and it gets less and less and less, and the last one is a רביעי. And by קדשים there is a רביעי, and that's it. And he writes at the bottom that there is no such thing, that the last is a רביעי, and there isn't. And in the sefer itself he explains all the things. That was his first version of the sefer. The second version of the sefer, he goes further, and he has חמישי. And he writes, that is I wrote, I sent my sefer to the Lubavitcher Rebbe, and he was מעיר me that there's a mistake here, there is a חמישי. A חמישי by פרה אדומה. By פרה אדומה it goes even further, it goes even more than חמישי, it goes as far as it goes. But even חמישי and on. So פרה אדומה is exception, so it's not a regular case. So when he reprinted the Sefer, he printed the Rebbe's letter. You can see in the front he has the whole letter, and in the map he writes there that according to what the Rebbe said to him, he's changing it and he's fixing it.

Zagt di Gemara vaiter, so wait, what happened, what's what's the answer whether whether Chagai gave them advice or not? No, it's a machloket. The machloket is whether they made a mistake. The machloket is what was the question, if it was a רביעי and then they were wrong. So we don't know what happened. We know, there's two ways to learn a peshat in the pasuk. אמר מר זוטרא, מר זוטרא said, אי תימא רב, אי תימא רב אשי, כדי שיקלקלו מעשיהם. The pasuk actually says there that they brought the קרבן בטומאה, right at the end if you'll look right before the end of the perek. So he says because they קלקלו מעשיהם, because they didn't learn this the the the halachot, so they did something wrong, מעלה עליהם הכתוב כאילו הקריבו בטומאה. The perek considers it as if they were they were מקריב בטומאה even though they didn't. It's just that they made a mistake in the halacha. And they made a mistake, they said on something that's supposed to be tamei and it's not, so it's as if they were מקריב בטומאה even though they weren't. Let's learn another two minutes. Zagt di Mish, zagt di Gemara in the next perek: תניא, we learned in a ברייתא, שמעון העמסוני, ואמרי לה נחמיה העמסוני, היה דורש כל אתין שבתורה. This person שמעון העמסוני, some say נח, נחמיה העמסוני, every time it says in the תורה the word את, he had a דרש, because the word את is מרבה, comes to add something. So whatever the תורה is talking about in that פסוק, there's a ריבוי, something extra. כיוון שהגיע לאת ה' אלקיך תירא, when he came to the פסוק, את ה' אלקיך תירא, you should be afraid of ה', but it says את, פירש. He stopped, he says, I mean there's only one ה', there's nothing you could be merabeh here, so so so he stops, he says, no, it's a mistake, when I darshand the את, obviously there's nothing to darshen. אמרו לו תלמידיו, רבי, the תלמידים said, כל אתין שדרשת מה מה תהא עליהן? Till here you darshand so many אתין, what's gonna be with all these derashot? אמר להם, so he said to them, כשם שקיבלתי שכר על הדרישה, just like when I darshand I got reward from teaching תורה, כך אני מקבל שכר על הפרישה. By stopping and changing my mind, stopping to darshen the את, I'll get sechar, too, because I realize it's a mistake, so I'm stopping and changing my mind. עד שבא רבי עקיבא ודרש, רבי עקיבא came and darshand, no, את ה' אלקיך תירא also has a ribui. What's the ribui? את ה' אלקיך תירא לרבות תלמידי חכמים, that you have to be afraid of תלמידי חכמים, also. Di velt hat a taytsh da, the

world has an interesting taytsh: את ה' אלקיך תירא לרבות תלמידי חכמים, that תלמידי חכמים also have to be afraid of Hashem. That's true, that's true. Yeah, but it says כל טוב הארץ. When it says everything by by the שבטים they were born, it says את, it means there was a a twin born with them. Every time את. That's why I always had a she'eilah, in davenen, I mentioned it many times, when do we say את and not? By אוהב עמו ישראל, so we say without a את, שומר את עמו ישראל לעד, we say with a את. Why? I never understood. What's the reason? If it's a chiluk between the beginning of Ma'ariv and the end of Ma'ariv, and they force an answer. Where's this at? Where is this? It says there it should say אוהב את עמו ישראל, and here order should say other people that say without את, שומר עמו ישראל, like what do you say? In Ashkenaz, שומר without a את? ובכן שומר עמו ישראל לעד? Yeah, שומר את עמו ישראל or שומר עמו? שומר עמו, I think. No, no את. No, we have את. In this siddur there's an את. By אוהב עמו ישראל, שומר watches them, too.