In the second chapter of Parashat Shemot, the Torah tells us the story of Pharaoh's daughter finding Moshe. In verse five, it says, "She sent her maid and fetched the box." The Talmud relates that the word "Amatah" (literally, “her maid”) also means "her hand." It continues to explain that a miracle took place and her hand extended beyond its natural capacity and reached the box. When we learn such a statement in the Oral Tradition, there must be a deeper meaning.
I would like to share with you an approach to this statement. The day of Shavuot, when we celebrate the receiving of the Torah, is a bit difficult to understand. After all, the Torah and its 613 commandments were completed only after the forty years in the desert. If so, what exactly did the children of Israel receive on that day at Sinai? Maimonides, in the eighth chapter of Yesodei Hatorah, writes that the reason we follow every word of Moshe and we believe that all he said is truly the word of Hashem, is not because of miracles he performed, but rather due to the revelation at Sinai. When Hashem tells Moshe (Shemot 19:9), "And they will also believe in you forever", he is telling Moshe that the Jewish nation, by standing at Sinai, will reach a spiritual level through which it will become clear to them that everything they hear from Moshe from now on, is the true will of Hashem. With these words of Maimonides we have a better understanding of what is taking place at Mount Sinai. The revelation is not to transmit the complete book of Hashem, with all its guidelines and laws of how to live as a Jew, but rather to make it clear to the children of Israel that from now on every word they hear from Moshe is the word of Hashem and must be followed in precisely the same manner they would follow a commandment coming out of the mouth of Hashem. All of this became clear to the nation as they were standing at Mount Sinai, and this comprehension is what we commemorate on the day of Shavuot. So, in essence, the day of Shavuot is the day when the nation extends beyond its physical boundaries and the Jewish people are turned into prophets, to become witnesses to Moshe's role as the conveyor of Hashem's will. Although they always considered Moshe a prophet, on that day it became clear to them that their leader was much more than a regular prophet, whose words have no guarantee always to reflect the will of G-d (due to the free will of the prophet), but a prophet with a guarantee from Hashem, that the Shechina (Divine voice) will be speaking from his throat, now and forever.
The name of Pharaoh's daughter was Batya - the daughter of god. In Egypt, the god referred to Pharaoh, because Pharaoh considered himself a god and named his daughter with that in mind. Batya left Egypt and converted to Judaism, but she still kept her name. After conversion, the reference to G-d in her name was to the true One. In a sense, Batya represents the Jewish nation which in Egypt, was affected by the pagan culture surrounding it. The pagans believed in Pharaoh as a god and the Jewish nation accepted this philosophy. With redemption, came the acceptance of the true G-d. According to tradition, Moshe was born on the seventh of Adar. Three months later, when Batya discovered him, the date was the sixth of Sivan - the same day on which eighty years later, the Jewish people will be standing at Mount Sinai. Batya, who represents the nation of Israel - by the fact of her being part of the pagan culture and afterwards finding Hashem- extended her hand in a supernatural way, on the sixth day of the month of Sivan, to find Moshe. In much the same way, eighty years later on the same day at Mount Sinai, the Jewish people will extend themselves spiritually, and exceed their limited human capacity, to see clearly who was the prophet, Moshe. With this we may gain some insight into the message of the extension of the hand.
Sunday, October 24, 2004
"Pri Etz Hadar"
The Torah states that one of the four species we take on the holiday of Sukkoth is the "Pri Etz Hadar". Literally, " a fruit of a beautiful tree," known to us as the Esrog. The Talmud, seeking to identify the fruit that the Torah has in mind, comments that by switching the vowels, "Hadar" (beautiful) can be read "Hador" (that dwells). Therefore, the verse can be translated: "fruit of a tree that dwells". This refers to the fact that the Esrog, unlike other fruits, does not just grow, blossom, and fall off the tree within a short period of time, rather the Esrog lives on its tree from year to year, and when the new crop grows, the one from the previous year still exists on the tree. Commentators explain that there is an important message we can learn from this.
We will now examine another aspect of the Esrog. The halacha mentions many problems that will invalidate the Esrog. For example, it cannot be shriveled, or have certain types of spots on it. This is because Halacha requires the Esrog to be "Hadar-beautiful," and these flaws invalidate its status of "Hadar."Interestingly enough, this is the only mitzva that we find in the Torah where beauty is an essential condition for the performance of the mitzvah, and not just an enhancement. Hence, the Esrog is the symbol of beauty in Jewish tradition.
Concerning the commandments and practices of our heritage, the oft-repeated question is heard: "Why is this done in such an old-fashioned manner, it would be so much nicer if we could upgrade and practice in a more contemporary fashion ?" .This brand of thinking leads many to reform our tradition, envisioning that this will cause Judaism to become more attractive and appealing. For example, there was a time that some people maintained that the Rosh Hashana shofar's appeal and inspiration would be largely enhanced were it to be covered in gold(according to Halacha this is prohibited ).At a different time of Jewish history there was a movement to make some changes to the appearance of the synagogue, with the same goal. The Bimah -from where the Torah is read- was removed from the center of the synagogue, to the front, facing the congregation.
On the surface these changes are beautiful, the Shofar is nicer and more respectable for the holiday, the synagogue is structured in a manner that all can hear the reading of the Torah with ease. The message of the Esrog, is a message of the Jewish approach to beauty . The Esrog symbolizes beauty ,a very important attribute to take in to consideration when relating to the almighty , however its development took place when on the same tree there remained a representative from the earlier generation. Torah beauty observes the past, and learns from it, how to continue in the future.
Every morning we recite "Az Yashir," the song that the Jews sang following the crossing of the Reed Sea. In it we say, "Ze... - This is my G-d and I will beautify Him, the G-d of my father and I will exalt him." The verse "I will beautify Him," is a source for beautifying the mitzvos. However, as we are making the mitzvot beautiful, we should be mindful, that he is the G-d of my Fathers and we must remain loyal to the tradition handed down to us, to accomplis the beauty G-D desires.
We will now examine another aspect of the Esrog. The halacha mentions many problems that will invalidate the Esrog. For example, it cannot be shriveled, or have certain types of spots on it. This is because Halacha requires the Esrog to be "Hadar-beautiful," and these flaws invalidate its status of "Hadar."Interestingly enough, this is the only mitzva that we find in the Torah where beauty is an essential condition for the performance of the mitzvah, and not just an enhancement. Hence, the Esrog is the symbol of beauty in Jewish tradition.
Concerning the commandments and practices of our heritage, the oft-repeated question is heard: "Why is this done in such an old-fashioned manner, it would be so much nicer if we could upgrade and practice in a more contemporary fashion ?" .This brand of thinking leads many to reform our tradition, envisioning that this will cause Judaism to become more attractive and appealing. For example, there was a time that some people maintained that the Rosh Hashana shofar's appeal and inspiration would be largely enhanced were it to be covered in gold(according to Halacha this is prohibited ).At a different time of Jewish history there was a movement to make some changes to the appearance of the synagogue, with the same goal. The Bimah -from where the Torah is read- was removed from the center of the synagogue, to the front, facing the congregation.
On the surface these changes are beautiful, the Shofar is nicer and more respectable for the holiday, the synagogue is structured in a manner that all can hear the reading of the Torah with ease. The message of the Esrog, is a message of the Jewish approach to beauty . The Esrog symbolizes beauty ,a very important attribute to take in to consideration when relating to the almighty , however its development took place when on the same tree there remained a representative from the earlier generation. Torah beauty observes the past, and learns from it, how to continue in the future.
Every morning we recite "Az Yashir," the song that the Jews sang following the crossing of the Reed Sea. In it we say, "Ze... - This is my G-d and I will beautify Him, the G-d of my father and I will exalt him." The verse "I will beautify Him," is a source for beautifying the mitzvos. However, as we are making the mitzvot beautiful, we should be mindful, that he is the G-d of my Fathers and we must remain loyal to the tradition handed down to us, to accomplis the beauty G-D desires.
Rosh Hashanah
We all know Rosh Hashanah as the day on which we hear the sound of the Shofar, following the commandment of the Torah, "It will be a day of Teruah."However, we may wonder: "Why is there such a variety of sounds? Can we not just hear a Teruah and go home?"The Talmud explains that a Teruah must be sounded three times, each time preceded and followed by a Tekiah, a long clear sound. Although we are able to identify the proper sound for the Tekiah,when it comes to the Teruah, there is a debate.The Talmud explains that the oral tradition translates the word "Teruah" as "Yebava," and "Yebava"is a unique type of cry that was let out by the mother of Sisrah.Sisrah was an extremely powerful general who tormented the Jewish nation for twenty years.When he went to war against the Jews, G-D performed a miracle, and he was killed (Judges 4,5). The chapter describing the song and praise given by the Jews to G-D ends with a description of Sisrah’s mother reacting to his delay in returning. The verse states the following: "And the mother of Sisrah cried." However, the word used for cry is "Vateyabev," the same word that the Talmud uses to translate "Teruah."The Rabbis in the Talmud say that the reason we blow different sounds for the Teruah is that we are attempting to create a sound similar to the cry of general Sisrah’s mother, and because we are not sure what the sound is like, we need to blow a variety of sounds.Nevertheless, we still may wonder, why do we learn how to perform a mitzvah as significant as blowing the Shofar on this holy and important day from the cry of the mother of an evil general?I believe that we can find the answer by understanding the uniqueness of her cry.Usually, a cry emanates from feelings of despair and hopelessness. Sisrah had a perfect victory record as general, always returning as champion. When his mother cried, deep down, although she was concerned at the time, she felt confident that her son would return once again, and she even expresses her confidence by saying that he must be delayed by the business of collecting the booty. The word "Vateyabev" is a description of that unique cry, one that conveys concern and worry but with an underlying confidence.The day of Rosh Hashanah is a very serious day, a day when our individual and collective future is determined, a day during which we have the opportunity to pray and ask for mercy for Israel, that all the suffering should come to an end. So we lift the Shofar and blast the sound of a cry.However, this cry is not one of despair and gloom, because we know that we have a Father in Heaven and that his concern for us is like that of a father for his children. So when we cry, it is a cry that carries within it confidence that G-D has a plan and that redemption and peace will eventually come. When we blow the shofar, we don’t just blow the sound of a cry, but rather a "yebava" that indicates our confidence in the Creator for a good year.
Parashat Shemot
In the second chapter of Parashat Shemot, the Torah tells us the story of Pharaoh's daughter finding Moshe. In verse five, it says, "She sent her maid and fetched the box." The Talmud relates that the word "Amatah", (lit. her maid), also means, "her hand." It continues to explain that a miracle took place, and her hand extended beyond its natural capacity and reached the box.When we learn such a statement in the Oral Tradition, there must be a deeper meaning. I would like to share with you an approach to this statement.The day of Shavuot, when we celebrate the receiving of the Torah, is a bit difficult to understand. After all, the Torah and its 613 commandments were completed only after the forty years in the desert. If so, what exactly did the children of Israel receive on that day, at Sinai?Maimonides, in the eighth chapter of Yesodei Hatorah, writes that the reason we follow every word of Moshe and we believe that all he said is truly the word of Hashem, is not because of miracles he performed, but rather due to the revelation at Sinai. When Hashem tells Moshe, (Shemot 19:9), "And they will also believe in you forever," he is telling Moshe that the Jewish nation, by standing at Sinai, will reach a spiritual level through which it will become clear to them that everything they hear from Moshe from now on, is the true will of Hashem.With these words of Maimonides we have a better understanding of what is taking place at mount Sinai.The revelation is not to transmit the complete book of Hashem with all its guidelines and laws of how to live as a Jew, but rather to make it clear to the children of Israel , that from now on every word they hear from Moshe, is the word of Hashem, and must be followed in precisely the same manner they would follow a commandment coming out of the mouth of Hashem. All of this became clear to the nation as they were standing at Mount Sinai, and this comprehension is what we commemorate on the day of Shavuot.So in essence the day of Shavuot is the day when the nation extends beyond its physical boundaries, and turned in to prophets, to become witnesses to Moshe's role as the conveyor of Hashem's will, because even though they always considered Moshe a prophet, on that day it became clear to them that their leader is much more than a regular prophet, whose words have no guarantee to always reflect the will of G-d, due to the free will of the prophet, but a prophet with a guarantee from Hashem, that the Shechina (Divine voice) will be speaking from his throat, now and forever.The name of Pharaoh's daughter was Batya - the daughter of god. In Egypt the god was referring to Pharaoh, because Pharaoh considered himself a god and named his daughter with that in mind.Batya left Egypt and converted to Judaism, but she still kept her name. After conversion, the reference to G-d in her name, was to the true One. In a sense, Batya represents the Jewish nation: In Egypt, they were affected by the pagan culture surrounding them , who believed in Pharaoh as a god, and accepted this philosophy . With redemption, came the acceptance of the true G-d.According to tradition, Moshe was born on the seventh of Adar. Three months later, when Batya discovered him, the date was the sixth of Sivan - the same day that eighty years later, the Jewish people will be standing at Mount Sinai. Batya, who represents the nation of Israel,- by the fact of her being part of the pagan culture, and afterwards finding Hashem- extended her hand in a supernatural way, on the sixth day of the month of Sivan to find Moshe, much the same , eighty years later on the same day, as the Jewish people will extend spiritually, and exceed their limited human capacity at Mount Sinai to see who Moshe was.With this we may gain some insight into the message of the extension of the hand.
Freedom
Freedom has been something that for many generations gave man a purpose to live, that even at times of difficulty and challenge, the dream of better times and freedom, kept the human spirit alive.However, I have a simple question: What is freedom?I think that if this question would be asked to people, the answer given would be, "The ability to do what I want."After such a reply, I would ask: "What if an individual is addicted to something, for instance to smoking. He wakes up in the morning, and wants a cigarette. As he is driving down to the Indian reservation to get his pack, he remembers that the doctor told him that his lungs cannot take any more smoke. After struggling with himself all the way to the store he cannot control himself, and purchases a pack of cigarettes. So my question is , do you consider this man free? Can we consider a person, being controlled by something he knows is self-destructive, free?"What if he is unaware of the fact that something is controlling him, and in his mind he can do what ever he wishes, is he free?The Rabbis teach us that the only person who is free, is the person who studies Torah. On the surface, this is a difficult statement to understand. How can studying and practicing the words of Torah, make us free? What freedom does Torah offer when we feel it is so limiting, and so many things are prohibited?A Jewish person walks by a non-Kosher restaurant, and is in the mood of a steak. It is not the essence of the person who wants it, because your soul has absolutely no desire for the non-Kosher steak, rather it is your physical being, and if the person gives in to temptation, and eats the steak, he is enslaved to a foreign force, and not free at all.The person who studies and practices the laws of the Torah, who knows what he should do, and what to avoid, and when a challenge arises, can overcome temptation to benefit his soul, is truly free. He is free to do what his essence wants - to follow the laws given to us by the Al-mighty.With this in mind we can understand why immediately following the first day of Passover, we start counting the days to Shavuot, the day of the reception of Torah. By counting, we connect these days and show that freedom is accomplished through Torah.
Pikei Avot
Recently I came across a book on the Ethics of Our Fathers, written by Rabbi Yehoshua Falk, a Rabbi who lived in New York in the middle of the nineteenth century. When Rabbi Falk reaches the well-known statement, "Always pray for the well-being of the government," he describes at length why we in America must be extremely thankful for all the kindnesses of our great government. He details many facts of benevolence, from the open door policy to the blessing of freedom granted to all. The obligation of being loyal to our country is applicable today more than ever, when our government is fighting a just war against forces of evil who want to terrorize and harm innocent people, all in the name of Allah. However, at this time, we have a challenge and a paradox to deal with that did not exist in 1860: the well-being of our sisters and brothers in the land of Israel. The question we must answer is an obvious one. On the one hand, we must make it clear to the government of the U.S. that its policy toward Israel is extremely important to us and that the Jewish state must be allowed to defend itself from those who have proven that peace is not their goal. On the other hand, we wish to show that we feel proud to be loyal Americans who are thankful to this great Country. My personal feeling is that, historically, those countries and empires who were good to the Jews and let them live their life in peace and practice their tradition benefitted themselves as well, because whenever a country turned on the Jews, it was the beginning of its demise. In the book of Genesis, Chapter 26, we find the patriarch Itzchak settling in a land called Grar, being very successful with his crop, and as a result becoming extremely wealthy.The locals are jealous, and the king sends Itzchak away from the land. However, some time after his expulsion, the king comes to Itzchak and wants to make a pact with him. Itzchak asks the king, "Why do you come to me now? You hate me, and sent me away." The king replies, "We saw that G-d was with you." What the king realized was that although Itzchak became rich, the entire country was blessed by his presence in an even more important way. Through the merit of being just to him, it, too, benefitted. It acted as a community of the righteous, and as the king realized, it is in the merit of this righteousness that a nation is preserved. Unfortunately many leaders have made the mistake of turning on the Jews. When we pray that the U.S. should be compassionate to Israel or when we lobby for a policy supporting Israel, our concern is not just for Israel, but rather for this country as well. We want this country to continue to be great and prosperous, and as students of history we learn that a positive attitude toward the Jews is an essential ingredient for a healthy future. Hoping and praying for peace for all
Rosh Hashana
The Torah, in the book of Bamidbar, Chapter 29 relates that the first day of the seventh month is a day that, "You will not do any work, a day of sounding of the ram's horn." The verse indicates that Rosh Hashana is only one day. Knowing that we celebrate two days of Rosh Hashana, we must understand how this developed.The beginning of a new month was determined by the Great Court in Jerusalem. Two witnesses would come and testify that they saw the new moon. After verifying the information, the Court would declare the month sanctified and send forth messengers throughout the entire land. This is to ensure that everyone celebrates the Jewish holidays at the right time. For example, in the month of Nissan word would reach the whole land of Israel by the fifteenth to celebrate Passover.Establishing Rosh Hashana, on the first day of the Jewish month of Tishrei, presented a difficulty. It would be impossible to inform the entire land when the new month and year commenced. Therefore, out of doubt, Rosh Hashana was celebrated for two days even in the land of Israel. After the destruction of the Temple and the establishment of the calendar, the Rabbis declared that Rosh Hashana would always be observed for two days.According to the Oral Tradition, the day of Rosh Hashana is the day of judgment. Based on our spiritual merits, G-d determines what we will receive the following year. This concept occupies our thought, throughout the prayers of this holy day.The question is: What do we think on day two? Hasn't the verdict been determined already?Commentators deal with this issue in the following way: A person can be judged based on his actions. If he is righteous, he will be granted life and physical blessing. If G-d forbid he is acting improperly, G-d punishes. However, an individual who may not be deserving may receive for the sake of the community.For instance: A person lives a life that is not fully dedicated to G-d and moral values. On judgment day the Al-mighty determines that his earnings will not cover his expenses in the following year. (G-d takes into account that he is making Visa and MasterCard happy). However, this individual is committed to communal matters, and agonizing about his financial situation would detract from his involvement. When G-d accounts for the effect on the community, His verdict will be that this person should be blessed with abundance, and live in comfort.Appreciating this concept, may lend understanding to the judgment of the second day. It is a reckoning of one's impact on others.
Mechitzah
Every year during the intermediate days of Sukkot, many synagogues have adopted the custom to celebrate what is known as the “simchat beit hashoeva “.
The source for this celebration may be found in the Talmud, Maseches Sukkah where the mishnah elaborates on this topic.During the year when animals were placed upon the altar to be burnt, the Torah teaches that we must also pour wine as a libation.However on the holiday of Sukkot, the Oral Tradition teaches that in addition to the usual wine libation, we must also pour water upon the altar.
We are told that the night preceeding this morning service was one of celebration and joy in anticipation of fulfill this significant mitzvah.
The Mishnah states that before the festivities occurred on this night which came to be known as “simchat beit hashoeva .” a balcony was constructed as a separation between the men and the women. The source of the partition-Mechitzah- found in every Orthodox Synagogue, is derived from this balcony that was constructed for the “simchat beit hashoeva .”Commentators wonder: Why is the mechitzah derived specifically from the simchat beit hashoeva?
The Talmud in Sukkah lists the songs and praises that were sung at the celebrations: The pious men would sing, “Happy is our youth that did not shame our old age.” Those who were penitents, who became pious later in life, would say, “Happy is our old age which has atoned for our misspent youth.” The Talmud continues by saying that the sage Hillel would say “If I am here all are here.” When reading this section one must wonder why are these praises so specific about oneself, rather than general? And why does Hillel say that he is the only one who counts?
The Jerusalem Talmud tells us that during the simchat beit hashoeva was a time when people would achieve “ruach hakodesh” - a holy spirit.
Every person has a personal mission in life, one that only he or she can truly accomplish, however it is not so easy to figure out what that personal mission is.
During the celebrations a person attains a level of inspiration, wherein he could understand his personal role.
The penitents praise Hashem for what they’ve experienced, because they understand their role in life based on who they are. So too the pious men, who’ve spent a complete life dedicated to Hashem, are thankful for their individual role that the celebration clarifies to them how to accomplish. Hillel statement “If I am here all are here”, expressed his understanding that his personal task would never be accomplished if he were not there to do it.
With this understanding of the simchat beit hashoeva, the source of the Mechitzah becomes clear to us.
Hashem creates both males and females. Neither is more significant than the other, rather they are different one from the other; they have different roles, different ways of accomplishing things, different capabilities. Similarly, they have different missions in life. The same way physically and emotionally there is a difference, so too spiritually.
The goal of the Mechitzah is for each gender, to search in to their own soul, and find their role, and understand that the functions of the other gender are not tailored for their spiritual growth.
This idea of one finding it personal mission, is derived like the mechitzah from the simchat beit hashoeva .
The Mechitzah, therefore, can inspire one to delve into the difference, rather than the inequality between the genders. Its presence facilitated introspection into one’s own soul for the purpose of appreciating the reality that each gender has its own mission and unique function. Furthermore, G-d has provided both male and female with the physical makeup and inborn capabilities germane to accomplishing their mission. Although established in ancient times, this particular lesson of the Mechitzah is undeniably contemporary, for in a culture that craves conformity, its message resonates louder than ever.
The source for this celebration may be found in the Talmud, Maseches Sukkah where the mishnah elaborates on this topic.During the year when animals were placed upon the altar to be burnt, the Torah teaches that we must also pour wine as a libation.However on the holiday of Sukkot, the Oral Tradition teaches that in addition to the usual wine libation, we must also pour water upon the altar.
We are told that the night preceeding this morning service was one of celebration and joy in anticipation of fulfill this significant mitzvah.
The Mishnah states that before the festivities occurred on this night which came to be known as “simchat beit hashoeva .” a balcony was constructed as a separation between the men and the women. The source of the partition-Mechitzah- found in every Orthodox Synagogue, is derived from this balcony that was constructed for the “simchat beit hashoeva .”Commentators wonder: Why is the mechitzah derived specifically from the simchat beit hashoeva?
The Talmud in Sukkah lists the songs and praises that were sung at the celebrations: The pious men would sing, “Happy is our youth that did not shame our old age.” Those who were penitents, who became pious later in life, would say, “Happy is our old age which has atoned for our misspent youth.” The Talmud continues by saying that the sage Hillel would say “If I am here all are here.” When reading this section one must wonder why are these praises so specific about oneself, rather than general? And why does Hillel say that he is the only one who counts?
The Jerusalem Talmud tells us that during the simchat beit hashoeva was a time when people would achieve “ruach hakodesh” - a holy spirit.
Every person has a personal mission in life, one that only he or she can truly accomplish, however it is not so easy to figure out what that personal mission is.
During the celebrations a person attains a level of inspiration, wherein he could understand his personal role.
The penitents praise Hashem for what they’ve experienced, because they understand their role in life based on who they are. So too the pious men, who’ve spent a complete life dedicated to Hashem, are thankful for their individual role that the celebration clarifies to them how to accomplish. Hillel statement “If I am here all are here”, expressed his understanding that his personal task would never be accomplished if he were not there to do it.
With this understanding of the simchat beit hashoeva, the source of the Mechitzah becomes clear to us.
Hashem creates both males and females. Neither is more significant than the other, rather they are different one from the other; they have different roles, different ways of accomplishing things, different capabilities. Similarly, they have different missions in life. The same way physically and emotionally there is a difference, so too spiritually.
The goal of the Mechitzah is for each gender, to search in to their own soul, and find their role, and understand that the functions of the other gender are not tailored for their spiritual growth.
This idea of one finding it personal mission, is derived like the mechitzah from the simchat beit hashoeva .
The Mechitzah, therefore, can inspire one to delve into the difference, rather than the inequality between the genders. Its presence facilitated introspection into one’s own soul for the purpose of appreciating the reality that each gender has its own mission and unique function. Furthermore, G-d has provided both male and female with the physical makeup and inborn capabilities germane to accomplishing their mission. Although established in ancient times, this particular lesson of the Mechitzah is undeniably contemporary, for in a culture that craves conformity, its message resonates louder than ever.
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