English translation — שיחה לילדי מחנות קיץ "גן ישראל" ו"אמונה". "צבאות השם", שיחיו לאחרי תפלת מנחה – יום ג' פ' שופטים, אדר"ח אלול ה'תשד"מ

They recited the twelve verses and rabbinic sayings¹.

Afterwards they sang the melody "Vi vont Moshiach now".

Afterwards the camp directors, may they live, spoke.

You come now after a time when they occupied themselves with your education,

and this was done by men or women who are devoted with true self-sacrifice to the education of Jewish children.

Along with this, the activity was received by you,

Jewish children,

each of whom is a son of Avraham, Yitzchak, and Yaakov² and a daughter of Sarah, Rivkah, Rachel, and Leah³.

Consequently, it is certain

that the education was received with success,

and reached its perfection,

in a manner that afterwards you will maintain this throughout the entire coming year.

For this is indeed the purpose of a "camp" —

to gather physical strengths for the coming year,

and certainly also to gather spiritual strengths for the coming year —

so that the year should be as it ought to be.

The conduct as it ought to be during the year consists of this:

that one demonstrates to the Most High that one is "fruits" that are suited to be in a "garden";

whether it is "Gan Yisrael",

or "Emunah" —

whose foundation is faith in the Most High,

and so too the other "camps" throughout the entire world —

they are all

(the true camps)

permeated with the idea and purpose,

to make "fruits" according to the will of the Most High.

For the will of the Most High was transmitted through "Torah Or"⁵,

in a luminous and clear manner,

for Torah is a "Toras Chaim"⁶,

a directive in life,

in daily life, for everyone to whom it came and was given.

To whom was the Torah given? —

You just said,

that "Torah tzivah lanu Moshe morashah kehilas Yaakov"⁹,

that Torah is an "inheritance" for all Jews,

immediately when they are born. That is,

immediately when a person is born¹⁰,

even before bar mitzvah and bas mitzvah,

he receives a "morashah",

an "inheritance",

the Torah,

which is a "Toras Chaim" and "Torah Or".

Since the Torah is the inheritance of every Jew,

it is also understandable

that the first thing that becomes apparent when one leaves camp is,

that one is even more successful in all these directives of the Torah.

The Torah in general has many mitzvos,

and among them there are general mitzvos and particular mitzvos;

i.e., mitzvos that stand on their own,

and mitzvos that encompass many mitzvos.

Among the general mitzvos themselves, there is a plain "general principle" and a "great general principle".

It is understandable,

that in what the quality of having succeeded in "camp" is expressed,

and that one received there all the things necessary for the entire year —

is primarily comprised in this "great general principle of the Torah",

for when one has that,

one is even more certain that "mitzvah brings mitzvah"¹¹,

and one will fulfill other mitzvos that are great general principles or plain general principles,

and also the particular mitzvos.

The "great general principle of the Torah" is,

as you just said in the twelve verses and rabbinic sayings,

that it is written in the verse¹² "V'ahavta l'rei'acha kamocha" and the Sages say¹³ that "Rabbi Akiva says: This is a great general principle of the Torah".

In order that a child,

a boy or a girl,

should influence "your fellow"

(a boy upon a boy and a girl upon a girl),

until it is in a manner of "kamocha" —

that they too should be permeated with the idea and purpose that the Most High should rejoice "in His works"

("Yismach Hashem b'ma'asav"¹⁴),

it is understood,

that for this one needs a special education.

For the content of the educational work consists of this,

to effect upon a child who is not yet permeated with the aforementioned idea,

that he too should achieve this —

and to do this one needs a special approach.

Concerning this, the Rambam says

[about whom you have certainly heard regarding the study of the Rambam for every Jew,

even very young ones¹⁵]

in his commentary on the Mishnah¹⁶,

that when one comes to a Jewish child who did not have the proper education

(which you received during the ⁹ weeks,

and beforehand),

and one wishes to effect upon him that he should reach such a state that he will be able to receive a gold medal or more,

The Rambam writes:

"Therefore the teacher,

who is more perfect than him,

must encourage him to study with things that are beloved to him in the smallness of his years,

and say to him: Read and I will give you nuts or figs, and I will give you a little honey...

Read and I will take for you nice shoes or desirable garments,

and with this he will strive to read, etc."

And with this, one explains the reason for the matter:

All things,

especially blessings and sweets,

originate from the Most High,

and therefore,

even if he does not yet have any understanding of higher matters,

since he already desires "sweets" or "shoes" or nice clothes —

he should learn Torah and fulfill mitzvos,

and certainly the Most High will give him the reward in those things that he wants and understands,

which for now are all the aforementioned matters or similar ones.

The Rambam was indeed the "Moreh Nevuchim",

the guide for those who are still "confused" and unclear regarding certain matters —

he therefore set forth the way to educate Jewish children who have not yet had the fortune to be ⁹ weeks in a "camp" that is in holiness.

And this is,

as said,

by telling the child,

that he must immediately begin to conduct himself as befits a Jewish child,

even though he does not yet have a taste for it —

because he will receive from the Most High that which he has a taste for,

because even though he does it not for its own sake,

he nevertheless does it in action as the Most High desires.

And the Rambam promises,

that despite the fact that in the beginning the child will do it "not for its own sake",

because of the sweets and the like —

he will, however, very quickly come to the ultimate perfection,

"do not do except out of love",

to love Judaism.

And to love Judaism is something that the child can effect in himself easily —

through that which he knows and understands and feels,

that through this "Hashem rejoices in His works",

i.e., he brings joy to the Most High who created him,

and created the entire world

(as you just said⁸ that "Bereishis bara Elokim es hashamayim v'es ha'aretz"¹⁷),

including the sweets and shoes, etc.,

all those things that the child already has a taste for at the beginning of his service.

Consequently,

when there is the "yaga'ta"¹⁸,

that one toils with a Jewish child,

as mentioned earlier,

a boy with a boy and a girl with a girl —

it is a certain thing,

that there will be "umatzasa"¹⁸,

that you will achieve the fulfillment of the "great general principle of the Torah".

And this will add even more to the Most High's blessings in your learning of Torah and in your fulfillment of the mitzvos.

And especially since today is the third day "in which 'ki tov' was doubled"¹⁹,

for the day itself teaches and gives strength,

that one should be able to accomplish both with oneself

(which is one time "tov"),

and with another

(the second time "tov"),

i.e., with all people,

and especially Jewish children.

And one should do all these matters with joy and a good heart.

We spoke several times about the Baal Shem Tov's directive and revelation,

that everything is with Divine Providence²⁰.

From this it is understandable, that in addition to the aforementioned lesson of the third day "in which 'ki tov' was doubled", which is a lesson from every Tuesday of the entire year

[since most of the gatherings are held on the third day] —

there must also be a particular lesson from this particular Tuesday of Parshas Shoftim.

And especially since we gathered on this day in a holy place,

in a place where one prays to the Most High,

and we prayed together and learned the Most High's Torah,

the twelve verses and rabbinic sayings,

and we will also afterwards conclude with giving charity.

Taking this into consideration,

it is a certain thing,

that the day has a lesson that is connected with that which distinguishes it from all the Tuesdays of the entire year,

which is the Tuesday of Parshas Shoftim.

And so too, there is a lesson that is connected with the special study portion in the Rambam on this third day —

as mentioned earlier

(above),

that it was accepted

(and it is spreading more and more)

to learn a study portion in the Rambam,

and in particular,

as it is divided for young children before bar mitzvah and bas mitzvah.

And as mentioned,

both directives

(both from the weekly portion and from the Rambam study portion)

are a directive in daily life,

and in a manner of "Torah Or" —

a clear and luminous directive.

The special lesson of the third day of Parshas Shoftim —

is taken from the name of the portion —

"Shoftim",

and also from the continuation of the verse "Shoftim v'shotrim titein lecha b'chol she'arecha"²¹.

"Shoftim" means "judges" who judge and decide everything,

and "shotrim" are the "police" who carry out and execute everything in actual deed.

Just as this is in the world in general,

so too in particular with every Jew,

and with every Jewish child.

It could be,

that the evil inclination might come and wish to confuse,

and convince a Jewish child who does not yet feel the wisdom of Torah —

that it is enough that he will influence another child,

that that one should conduct himself as the Most High desires,

and with this one is already exempted regarding oneself,

that regarding oneself one need not be so precise and there need not be the "yaga'ta".

To this the directive is —

"Shoftim v'shotrim titein lecha b'chol she'arecha",

that first and foremost

(the first verse of the portion)

one must appoint "shoftim" for oneself²²,

that they should judge the "in your mouth and in your heart to do it"²³,

whether this is in such a manner that he is "close" to the Most High,

or he does not wish to do regarding himself in a manner of "yaga'ta" with true strength as he uses it regarding another.

When he appoints over himself a "judge",

and the judge will judge and make the true and just accounting,

then it is a certain thing that he will catch himself,

that also regarding himself there must be the "yaga'ta" in all matters of Judaism,

and with joy and a good heart.

But sometimes it is possible,

that for whatever reason, what the "judge",

one's own Jewish heart and Jewish intellect,

or the teacher and instructor and counselor —

tells him does not help.

To this the verse further says "shotrim",

that one must also appoint a spiritual "policeman",

that he should know that what the judge tells him is in the power of the Holy One, blessed be He, who is the source of all blessings,

and He "stands over him...

and examines the kidneys and heart whether he serves Him properly"²⁴ —

consequently, the "shoter" reminds him again of what the "shoftim" ruled.

And then it is a certain thing,

that this is accomplished "b'chol she'arecha",

in his own "gates",

in his own four cubits, in his house and with himself —

that everything there is done as the Most High desires.

To this comes an additional emphasis,

since we stand today on Rosh Chodesh Elul.

For also this detail,

that today is Rosh Chodesh Elul,

is with Divine Providence and also contains a clear directive,

"Torah Or" and a directive in life,

in the life of each one of us.

Regarding the month of Elul, the Alter Rebbe revealed²⁵,

"According to the parable of a king who, before his arrival in the city, the city dwellers go out to meet him and receive him in the field,

and then anyone who wishes is permitted

[and "able", as the leader of our generation adds in his well-known discourse²⁶]

to go out to greet him, and he receives them all with a pleasant countenance and a smiling face...

and so too, by way of analogy, in the month of Elul, one goes out to greet the light of His countenance, may He be blessed, in the field."

Generally, Rosh Chodesh Elul has two days,

but since already on the first day we say "L'Dovid²⁷ Hashem ori v'go'"²⁸,

it is proven that the "king" is already then in the field,

for the matter of "ori" is connected with "king",

as it is written²⁹ "b'or p'nei melech chayim".

And this is the clear directive of Rosh Chodesh Elul:

Every Jew,

starting from a very young child,

must know —

that in these days the Most High stands near him,

even more emphatically than during the entire year,

when "Hashem stands over him".

He might certainly think,

that this is only when he is dressed in "Jewish" clothes,

i.e., he conducts himself according to Jewish mitzvos, etc.

One tells him,

that even when he finds himself "in the field",

in the field,

i.e., when he does things that non-Jews also do,

such as drinking and eating, etc. —

that when he is in the middle of eating,

after having made the blessing,

the evil inclination argues that there is, Heaven forbid, no difference between him and another child,

because all are in the same "field" that is not a "city of residence" —

there too, the King of kings, the Holy One, blessed be He, is present,

who "created the heavens and the earth",

and shows him "a smiling face",

shows him a smiling countenance,

and He waits that the person should give Him his request, that he asks of the Most High that the evil inclination should not confuse him in the service of Hashem, until He also fulfills the requests.

From this one has even greater strengthening in implementing the aforementioned directive of "Shoftim v'shotrim titein lecha b'chol she'arecha".

The directive of today's study portion in the Rambam:

The study portion of the Rambam in Sefer HaMitzvos

(for children)

is the mitzvah of shatnez³⁰,

and the beginning of "pe'ah"³¹.

And as an introduction:

Here there are also those who are already past bar mitzvah and bas mitzvah,

consequently they think —

why are childish things spoken to them,

one should speak to them about serious matters.

They must know,

that what is spoken in this formulation that pertains to children is merely a translation of what is spoken in the books for adults.

First of all, one must emphasize,

that the mitzvah of "Lo silbash shatnez tzemer u'fishtim yachdav"³² is not only for males,

but also for women and children.

There is a strange mistake,

that others think that the mitzvah of shatnez is only for males,

not for women and not for girls and not for small children.

The law, however, is,

that the prohibition is equal for both men and women³³;

i.e., the prohibition also applies to women's clothing and women's head coverings and the like –

exactly as it is regarding a large garment of an adult man.

And regarding small children, the Minchas Chinuch³⁴ brings an inquiry,

whether the prohibition to dress minors in shatnez is only from the aspect of chinuch,

or perhaps it is even forbidden min haTorah.

And he brings the example for this from "Lo takifu pe'as rosheichem"³⁵,

one may not cut off the pe'os,

the law of which is³⁶,

that an adult who cuts the hair of a minor transgresses a lav min haTorah;

so one can say also regarding dressing in shatnez,

that an adult who dresses a minor transgresses min haTorah. And he concludes:

"And it is possible that it is like one who cuts the hair of a minor, that he is liable."

I.e., the prohibition also applies to a minor,

only since he is not bar oneshin,

the adult receives the punishment. And afterwards he brings a second reasoning to distinguish.

So since we find ourselves among minors who have da'as,

to such an extent that they have reviewed several mishnayos by heart,

and remember them,

and learn Torah and fulfill mitzvos,

consequently they already have a "da'as",

they are only not bar oneshin –

the da'as inclines,

that when one puts on them,

G-d forbid and may it not be,

a garment of shatnez,

it is a forbidden thing not only from the aspect of chinuch,

but also from the aspect of the mitzvah min haTorah of "Lo silbash shatnez".

Since the mitzvah of shatnez has a connection also to minors,

it is understood,

that also the lesson in avodas Hashem from this mitzvah,

has a connection also to minors,

The lesson from this is:

The matter of shatnez is –

"Lo silbash shatnez tzemer u'fishtim yachdav",

that one may not mix "tzemer" with "fishtim".

It is explained in the books of Ta'amei HaMitzvos³⁷ one of the reasons for this:

One of the differences between "tzemer" and "fishtim" is,

that "tzemer" comes from a "ba'al chai",

and "fishtim" comes from a "tome'ach". The Torah teaches us,

that one may not mix tome'ach and chai.

And the lesson from this is –

simply:

As mentioned earlier,

there is a difference between the work with another child and the work with oneself:

When one wants to influence another child,

one must tell him,

that he will be given candies and shoes and the like,

so that he should learn Torah;

When, however, it concerns a child who already has a "gold star",

who is the true "ba'al chai" and "medaber" –

he may not approach himself with this approach,

and say that first he wants to have candies and afterwards he will learn Torah.

And this is the matter of mixing tome'ach and chai:

The child when he is born,

is "ha'adam eitz hasadeh"⁴³,

he is a tome'ach;

When, however, he has already received the proper chinuch,

and has passed from the state of "tome'ach" to the state of "chai" and "medaber" –

then he does not need to come to candies! One must be the greatest "fara adam" to make such an order!

And as mentioned,

since he has "Shoftim veShotrim titen lecha bechol she'arecha",

he has established upon himself a "Shofet" and a "Shotet" –

he immediately thinks to himself:

How does he even come to such foolishness,

to say,

that he will fulfill Torah and mitzvos and achieve "Yismach Hashem bema'asav" only if he is first given candies?!

He is already a "medaber",

and has his own "living" intellect,

which has explained to him what "Yismach Hashem bema'asav" is!

And in this comes the lesson from that which immediately after the laws of shatnez and kilayim one learns about the laws of pe'ah:

Immediately after a Jew

(a child)

knows,

that regarding himself he need not mix "tome'ach" and "chai",

i.e., not lower himself and stand on the level of "tome'ach" when he is already a "chai" –

he is told immediately afterwards,

that when it comes to another Jew, there he must be a gomel chesed and noten tzedakah to the poor.

When he goes out to the field,

as in the time when the King is in the field –

he immediately remembers that the first mitzvah in the field is the mitzvah of "pe'ah",

that a part of the field he must leave for the poor,

those who do not have their own field,

or for those who did not have the merit and fortune to be taught so that they become "tome'ach" and "chai" –

and become "medaber",

"Adam atem"⁴⁴,

those whom the Torah calls children of Avraham, Yitzchak and Yaakov and daughters of Sarah, Rivkah, Rachel and Leah,

to whom the Torah was given.

And this also has a connection to another allusion found in the mitzvah of shatnez⁴⁵:

"Tzemer u'fishtim" are "Chesed u'Gevurah",

and one may not mix Chesed and Gevurah.

In simple words:

In mitzvos, in general, there are two types –

"Mitzvos Aseh" and "Mitzvos Lo Ta'aseh";

The matter of a Mitzvas Aseh is,

that one brings close the thing with which one performs the mitzvah,

and Mitzvos Lo Ta'aseh, their matter is –

to distance the thing. Shatnez teaches us,

that one should not, G-d forbid, mix the things,

not bring close that which one must distance and not distance that which one must bring close.

In simple words:

There are things that one must bring close to oneself,

through Ahavas Yisrael,

giving tzedakah and pe'ah,

and beginning the day by saying "Modeh ani lefanecha Melech chai vekayam shehechezarta bi nishmasi bechemlah rabbah emunasecha"⁴⁶.

On the other hand,

one sees immediately at the beginning of the day,

that one must distance oneself and not touch any things like food and the like before washing negel vasser

(or she washes negel vasser)⁴⁷.

And so it must be throughout the entire day,

not mixing "tzemer u'fishtim",

not mixing kiruv and richuk,

Chesed and Gevurah;

not mixing the "smol docheh" with the "yemin mekareves"³⁹.

That specifically through doing in those things that one must bring close and distancing oneself from things which one must distance –

it brings about the intention.

Not saying, G-d forbid, a harsh word about Jews,

but specifically judging a Jew favorably,

and wishing Jews all blessings with all success.

And all the above is the lesson from today's lesson in Rambam,

which, as mentioned earlier, also has a connection to minors.

And when one carries out all these matters,

the Almighty will grant success,

that very soon the true and complete Geulah should come,

and we will come to "Eretz tovah u'reechavah"⁴⁸,

and every Jew will receive his four amos⁴⁹ or the one amah⁵⁰ of Eretz Yisrael,

which will be his field with which he will fulfill the mitzvos hateluyos ba'aretz,

beginning with the mitzvah of pe'ah min haTorah⁵¹,

and with the entire storm.

For it will be the "Eretz asher einei Hashem Elokeha bah meireishis hashanah ve'ad acharis shanah"⁵²,

and the "Melech basadeh" will accompany every Jew in his field,

so that it should be a blessed field,

and a blessed life throughout the entire year,

"Beficha u'vilvavecha la'asoso".

Every gathering is concluded with giving tzedakah.

And certainly so it must be at a gathering that is connected with the month of Elul,

when the King is "in the field" and gives each of us the greatest "tzedakah",

that "b'or penei Melech chayim",

as the Alter Rebbe brings in his aforementioned mashal,

that the Almighty shows each of you and each of us and of the Jewish people "panim shochakos",

a happy and bright countenance "umeikabel kulam beseiver panim yafos",

and receives all their requests.

So at such a time,

it is certain that one must connect this with tzedakah⁵³,

and with greater strength and vigor than at every gathering,

with an addition –

therefore, three coins will be distributed to each of the children and the adults.

For in this detail there are many of the adults who need to be educated in certain matters of Judaism in which they need to grow more than they are now.

That with the three coins –

one of them should be given to tzedakah,

and the others used according to the generosity of each one's heart.

What this means,

not only that one should influence the "chalal hayemini",

the yetzer tov shebelibo⁵⁴,

that it should show him what to do with the coin and with his own money,

but he should also be certain,

that the yetzer that was a short time earlier in the "chalal hasemoli",

the yetzer of hefech hatov⁵⁴ –

should also be transformed,

because he was educated in the manner of "yagata",

Consequently it has become "Ve'ahavta es Hashem Elokecha bechol levavecha"⁵⁵

(as we say in Kerias Shema every day),

levavecha with two beis's –

"Bishnei yitzrecha"⁵⁶,

so that consequently the yetzer will cease to confuse,

And on the contrary –

it will help in addition in learning Torah and fulfilling mitzvos,

including the mitzvah of tzedakah "hamekareves es hageulah"⁵⁷,

and it is similar to the mitzvah of pe'ah that will be fulfilled when we come to Eretz Yisrael,

and especially the spiritual "tzedakah" of bringing close Jewish children –

and through this mitzvah will also come all the mitzvos and all good things.

As mentioned several times, every matter must be with joy and a good heart,

consequently today as well

(as at every gathering)

we will accompany it with melodies of joy.

Beginning with the melody that you sang earlier

(during Minchah) –

"Ach tzadikim"⁵⁸;

Afterwards the melody,

that "We want Moshiach to come very quickly";

And afterwards –

"Yibaneh Beis HaMikdash bimheirah veyameinu"⁵⁹,

with all the matters connected with the Beis HaMikdash.

That all the above is connected with the fact that all Jews are together,

including Jewish children,

in a manner of Ahavas Yisrael and Achdus Yisrael –

"Shleimus HaAm";

And this will be permeated with Judaism,

learning Torah and fulfilling mitzvos –

"Shleimus HaTorah";

That this will further hasten the "Shleimus HaAretz",

that Eretz Yisrael will be complete,

no one will be able to touch even a piece of it! In matters of Judaism –

certainly not;

and even not in physical matters!

For then everyone will see and show everyone around them, even non-Jews,

that this is an "Eretz asher einei Hashem Elokeha bah meireishis hashanah ve'ad acharis shanah".

I.e., not only on Rosh Hashanah⁶⁰ and on Erev Rosh Hashanah and on Shabbosos and Festivals and Yamim Nora'im,

but throughout the entire year,

every day and every moment of a whole year –

a Jew will make for himself that one will see that there is G-dliness there,

and that all of Eretz Yisrael is permeated with "Einei Hashem Elokecha".

And when even non-Jews will see this –

not only will they not touch Eretz Yisrael, G-d forbid,

but on the contrary –

they will protect Eretz Yisrael,

and will shield it from all undesirable things.

And it will be an "Eretz tovah u'reechavah" even in the last days of exile,

these present days,

there will be there in a manner of "tov hanireh vehanigleh".

And we will prepare,

together with the "Melech basadeh",

to receive a kesivah vachasimah tovah leshanah tovah umesukah in the last days and moments of exile.

That being certain in the Almighty's blessing,

through adding more in Judaism and learning Torah and fulfilling mitzvos –

very soon will be fulfilled the "Shleimus HaAretz",

"Ki yarchiv Hashem Elokecha es gevulecha"⁶¹,

a completeness with an expansion,

even in the last days of exile.

And we will prepare for the Geulah –

all Jews together, all Jews who are in the Holy Land,

That one may not make a distinction between one Jew and another,

to whichever party he belongs, he is a "Chelek Eloka mima'al mamash"⁶²,

And against the Almighty no one can stand.

And since we belong to an "Am chacham venavon"⁶³,

it is certain,

that as intelligent people we will immediately begin to fulfill the Almighty's will,

and out of joy and a good heart.

That all these things will further hasten that there should be the "Keitz sam lachoshech"⁶⁴,

the end of exile "besha'atah chadah u'rega chadah u'yoma chadah"⁶⁵.

And we will see how every Jew and all Jews stand in a manner of "Kahal gadol"⁶⁶,

"Ke'ish echad chaverim"⁶⁷.

In Eretz Yisrael,

one land,

and there itself –

in Yerushalayim Ir HaKodesh,

"Kiryas Melech Rav"⁶⁸,

and there itself –

on Har HaBayis,

which is called "Har Hashem"⁶⁹,

the Almighty's mountain,

and there itself in the Beis HaMikdash,

"Mikdash Adonai konenu yadecha"⁷⁰.

Yibaneh bimheirah veyameinu mamash.

So that there should be an order also in the distribution of tzedakah –

first of all, the children from the kindergartens and camps will be given –

the administration of the kindergartens and camps should approach,

and take for them the coins for tzedakah.

Afterwards the "tankistn" should come,

and take in order to distribute to all those adults who hold that they need more education in order to be more "adult" and fulfill the will of Hashem with joy and a good heart.

And through this we will further bring close the "Yibaneh Beis HaMikdash bimheirah veyameinu",

Bimheirah veyameinu in the literal "bimheirah veyameinu".

Sing "Ach tzadikim". "We want Moshiach now".

The chazzan should sing "Yehi ratzon... sheyibaneh Beis HaMikdash bimheirah veyameinu... vesein chelkeinu beSorasecha".

[The Rebbe shlita gave the counselors ten-cent coins to give to each of the boys and girls, may they live, three coins:

one –

to give to tzedakah,

and the two –

to do with as they see fit (as above section 115).

Likewise to the "tankistn" for the adults].

Before leaving he said:

"Leshanah tovah tikasev ve'seichaseim".