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5784, Pekudei

אלה פקודי המשכן משכן העדת

These are the reckonings of the Mishkan – the Mishkan Ha’Edus (Testimony). (38:21)

Rashi comments that, since Hashem’s Presence was upon the Mishkan, it attested to the fact that He had forgiven the sin of the Golden Calf. (Otherwise, why would the Divine Presence be connected with the Mishkan?) It would appear from Rashi that the purpose of the Mishkan was as testimony to the world that Hashem had forgiven Klal Yisrael’s sin. In Parashas Terumah, however, the stated reason for the Mishkan is hashroas HaShechinah, the Divine Presence resting among us. We sinned – repented and were (to an extent) forgiven. The fact that the Mishkan is among us is proof that…

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5784, Pekudei

ובצלאל בן אורי בן חור למטה יהודה עשה את כל אשר צוה ד' את משה

Betzalel ben Uri ben Chur of the tribe of Yehudah, did everything as Hashem commanded Moshe. (38:22)

In a well-known exposition, Sforno comments that, in addition to Betzalel, all the men who occupied themselves with the construction of the Mishkan were men of stature, sincerity and piety. This is in contrast to the workmen who built the First and Second Batei Mikdash; those work forces included people from various strata of society. Basically, they did not possess the appropriate spiritual and moral characteristics that would have imbued the project with eternal values. Furthermore, the First Bais Hamikdash built under the leadership of Shlomo Hamelech, was not the same as the Mishkan, built by Moshe Rabbeinu. They were…

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5784, Pekudei

ככל אשר צהו ד' את משה כן עשו בני ישראל את כל העבודה. וירא משה את כל המלאכה והנה עשו אותה כאשר צוה ד'... ויברך אותם משה

Like everything that Hashem commanded Moshe, so did Bnei Yisrael perform all the labor… Moshe saw the entire work; and behold! They had done it as Hashem had commanded… And Moshe blessed them. (39:42,43)

Noticeably, the first pasuk which relates Bnei Yisrael following instructions and building the Mishkan uses the word avodah to describe the work performed. When Moshe Rabbeinu looks at the finished results, the Torah refers to it as melachah. While, on the surface, melachah and avodah are synonyms, a marked difference exists between them. Horav Avigdor HaLevi Nebentzhal, Shlita, explains that the word melachah has a close tie with melech, king, royalty. Avodah, on the other hand, is derived from eved, slave – clearly a salient difference. The fact that avodah, labor/work is connected to eved, slave, is quite understandable. A…

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5784, Pekudei

והלבשת את אהרן את בגדי הקדש ומשחת אתו... ומשחת אתם כאשר משחת את אביהם

You shall dress Aharon in the sacred vestments and anoint him… You shall anoint them as you anointed their father. (40:13,14)

Was something unique about the process of Aharon HaKohen’s anointing that compelled the Torah to emphasize “as you anointed their father”? The meshichah, anointing, was the same for the Kohen Gadol, High Priest (Aharon HaKohen), as it was for the Kohen Hedyot, common Kohen (Aharon’s sons). What might have catalyzed changing the process of the anointing? In his Meshech Chochmah, Horav Meir Simchah, zl (Dvinsk), offers a novel insight. When Moshe Rabbeinu anointed his brother, Aharon, as Kohen Gadol, he felt no jealousy. After all, Moshe was undeniably the Navi, Prophet, manhig, leader, Melech, king, Kohen Gadol, High Priest. (He…

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5784, Vayakhel

ששת ימים תעשה מלאכה וביום השביעי יהיה לכם קדש

On six days work may be done, but the seventh day shall be holy for you. (35:2)

Rashi teaches that, in the text, the mitzvah of shemiras Shabbos precedes the building of the Mishkan to warn us that shemiras Shabbos overrides the building of the Mishkan. Interestingly, in Parashas Ki Sisa (preceding the creation of the molten Gold Calf), the Torah introduces the mitzvah of building the Mishkan prior to mentioning the injunction concerning Shabbos. The Chidushei HaRim explains that, prior to the sin of the Golden Calf, the six weekday/workdays prepared for Shabbos Kodesh. (Shabbos was the focal point of the week, with each day bringing one closer to the ultimate goal of Shabbos Kodesh.) After…

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5784, Vayakhel

ראו קרא ד' בשם בצלאל בן אורי בן חור

See, Hashem has called by name Betzalel, son of Uri, son of Chur. (35:30)

The Torah mentions Chur twice (other than the three places that he is listed as Betzalel’s grandfather). Who was Chur, and how important was he as a member of Klal Yisrael’s spiritual leadership? The first time that Chur is mentioned concerns the war against Amalek. This despicable nation ignored Klal Yisrael’s special status as Hashem’s chosen people and attacked them shortly after their liberation from Egyptian slavery. Moshe Rabbeinu sent Yehoshua to lead the Jewish men in battle against Amalek. Our leader stood and prayed with his hands spread out. As long as Moshe’s hands remained straight (out), Yehoshua prevailed….

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5784, Vayakhel

ויאמר משה אל בני ישראל ראו קרא ד' בשם בצלאל בן אורי... וימלא אותו רוח אלקים בחכמה בתבונה ובדעת... ולחשוב מחשבות... ולהורות נתן בלבו

Moshe said to Bnei Yisrael, “See, Hashem has proclaimed by name, Betzalel son of Uri… He filled him with G-dly spirit, with wisdom, insight and knowledge… To weave designs… He gave him the ability to teach.” (35:30,31,32,33,34)

Betzalel was filled with a G-dly spirit, with various forms of wisdom and understanding. The Torah goes on to state v’lachashov machashavos, which is translated as the ability to put his extraordinary wisdom to practical use. Furthermore, he was granted the ability to teach. Is it not all part of the “wisdom package”? If one is Heavenly endowed with uncanny wisdom and ability, what is added by his ability to weave designs and mentor others? Targum Onkelos defines v’lachashov machshavos as u’lalfa u’manin, to train others in how to carry out the tasks of working with the gold and silver….

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5784, Ki Sisa

לך רד כי שחת עמך... סרו מהר מן הדרך אשר צויתם עשו להם עגל מסכה

Go, descend – for your people has become corrupt… they have strayed quickly from the way that I have commanded them. They have made themselves a molten calf. (32:7,8)

Hashem ordered Moshe Rabbeinu to return to his people. They were no longer worthy of his leadership. They had quickly strayed – they had made a molten idol. Upon reading the text, the first question that emerges is: Was this a digression in which they first strayed, and their turning away from Hashem ultimately led to the nadir of idol worship? Or, is it all one sin, in which the people strayed by creating and worshipping the idol? Let us return to the text: when Hashem informs Moshe that his people have strayed quickly. Does it really make a difference…

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5784, Ki Sisa

ויאספו אליו כל בני לוי

And all Bnei Levi gathered around him. (32:26)

Moshe Rabbeinu issued a call to arms, and Shevet Levi, the tribe which stood strong, defying the rabble-rousers who created the Golden Calf, came forward in his support. What happened to the rest of the nation? In total, only three thousand men worshipped the molten idol. Where was everyone else? Did they not hear Moshe call out Mi l’Hashem eilai, “Whoever is for Hashem, join me!”? Horav Leib Chasman, zl, explains that, while one may not agree with the rebellion against Hashem and not support them in any way, he still may not be ready to take a stand against…

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5784, Ki Sisa

ויחר אף משה וישלך מידיו את הלוחות וישבר אותם תחת ההר

Moshe’s anger flared up. He threw down the Tablets from his hands and shattered them at the foot of the mountain. (32:19)

To break something which Hashem made is an act that transcends. Unquestionably, for someone of Moshe Rabbeinu’s stature to make such a move requires remarkable insight into what he was about to do. This was not a simple decision. Indeed, the fact that Hashem agreed with Moshe is in and of itself an indication that Moshe did not act out of anger, but rather, because he felt that it was the correct and proper thing to do. The commentators endeavor to provide a rationale to come to grips with this decision. Horav Shimon Shkop, zl, offers a novel explanation. He…

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5784, Ki Sisa

ועתה אם תשא חטאתם ואם אין מחני נא מספרך אשר כתבת... מי אשר חטא לי אמחנו מספרי... ועתה לך נחה את העם

And now if You would but forgive their sin! – but if not, erase me now from Your book that you have written. Whoever has sinned against Me I shall erase from My book… And now lead the people. (32:32,33,34)

The Torah narrative relating the dialogue that ensued between Moshe Rabbeinu and Hashem is enigmatic. First, to which sefer is Moshe referring? Second, Hashem’s response to Moshe’s demand that his name be erased from the “book” appears, superficially, to suggest that Hashem was dismissing Moshe with prejudice. Yet, Hashem immediately tasks Moshe with leading the nation. How did indignation disappear only to be replaced with compassion? Horav Yechiel Yaakov Weinberg, zl (Seridei Eish), explains this as part of an earlier pasuk in which Hashem says to Moshe, V’Ata hanichah Li v’yichar Api bahem, v’e’escha l’goi gadol; “Desist from Me. Let…

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Tetzaveh, 5784

ואתה תצוה את בני ישראל

Now you shall command Bnei Yisrael. (27:20)

A name is important, but, for some people, it is sadly all they have. They feel that lineage of any sort will pave the way for their future. While in some instances it might be true, the lineage will not preserve their legacy. This is not meant to demean the value of a name. It can carry cultural, historical or familial significance, which is meaningful, not only to the person, but also to those who revere his lineage and what it represents. Legacy is established, however, by the impact one makes on his surroundings, his friends and his students. One’s…

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Tetzaveh, 5784

ויקחו אליך שמן זית זך כתית

And they shall take for you pure, pressed olive oil. (27:20)

Chazal (Midrash Rabbah, Shemos 36:1) quote the pasuk in Yirmiyahu (11:16), Zayis raanan yefei pri to’ar kara Hashem shemecha, “Hashem named you verdant olive tree, fair, with choice fruit” to indicate the comparison of Klal Yisrael to olive oil. Chazal state three characteristics of the Jewish People which mimic the characteristics of olive oil. First, the olive does not give forth its oil until it has been smashed and pressed. Likewise, (some of) the Jewish People return to Hashem through teshuvah, repentance, once they have suffered at the hands of anti-Semites of all creeds, who have persecuted them with all…

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Tetzaveh, 5784

ונשא אהרן את שמות בני ישראל בחשן המשפט על לבו

Aharon shall bear the names of Bnei Yisrael on the Choshen Hamishpat (Breastplate of judgment) on his heart. (28:29)

Aharon HaKohen merited to wear the breastplate on his heart due to the manner in which he accepted Moshe Rabbeinu’s appointment as the leader of the Jewish People. Prior to Moshe’s entrance on the scene, Aharon had been the Navi and leader of the Jewish people. Suddenly, his position transformed from leader to assistant. Not only did Aharon not complain, but the Torah says V’roacha v’somach b’libo, “He will see you and he will rejoice in his heart” (Shemos 4:4). Aharon’s humility was such that he manifested no ego whatsoever when he lost his position to his younger brother. This…

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Tetzaveh, 5784

שבעת ימים ילבשם הכהן תחתיו מבניו אשר יבוא אל אהל מועד לשרת בקודש

For a seven-day period, the Kohen who succeeds him from his sons, who shall enter the Ohel Moed to serve in the Sanctuary shall wear them. (29:30)

The son of the Kohen Gadol (if he is worthy) takes precedence over any other Kohen to succeed his father. Two Kohanim actually served in the positions of Kohen Gadol – the regular High Priest – and Kohen Mashuach Milchamah – a Kohen Gadol ordained specifically prior to the nation’s entrance into a war. This latter one was a specially designated Kohen Gadol whose purpose it was to address the nation and give his charge before the battle, encouraging them that Hashem will protect them. The Kohen Mashuach Milchamah is forbidden to marry a widow and may pose questions to…

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Terumah, 5784

ויקחו לי תרומה

And let them take for Me a portion. (25:2)

Chazal (Midrash Rabbah Shemos 33:1) expound on the pasuk’s expression, V’yikchu Li, “They shall take for Me.” The Midrash compares the Torah to a good acquisition (mekach) of which people are unaware of its value. When they consider how much the buyer paid the broker, however, they realize the value of the purchase. Likewise, how does one determine the true value of the Torah which we received? We look at the payment made to Moshe Rabbeinu: the skin of his face becoming otherworldly radiant. The Midrash further expounds, discussing an acquisition during which the seller sells himself along with the…

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Terumah, 5784

ועצי שיטים

And shittim (acacia) wood. (25:5)

Rashi quotes Midrash Tanchuma that Yaakov Avinu’s foresight (through Ruach HaKodesh, Divine Inspiration) was the reason that Klal Yisrael had shittim wood available for the Mishkan. Yaakov knew that his descendants would one day erect a Sanctuary in the wilderness. This edifice would require wood. Therefore, he planted trees when he arrived in Egypt, using seeds that he had brought with him from Eretz Yisrael. He commanded his sons (who obviously commanded it to their sons) that, when they would finally leave Egypt, they should cut down the trees and take them along. Horav Eliyahu Meir Bloch, zl, derives a…

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Terumah, 5784

ואל הארון תתן את העדת אשר אתן אליך

And into the Aron you shall put the Testimony that I shall give you. (25:21)

This pasuk (21) seems redundant. In pasuk 16, the Torah writes, “You shall place in the Aron the Testimonial Tablets that I shall give you.” Two pesukim – same message. Rashi explains that we derive from this redundancy that it was prohibited to place the Kapores, Cover, on the Aron unless the Luchos were already in there. There is no such thing as an empty Aron in the Sanctuary. If there are no Luchos, the Aron is incomplete; hence, no Kapores is placed over it. Chezkuni explains that the first pasuk refers to the first Luchos, while the second pasuk…

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Mishpatim, 5784

ואלא המשפטים אשר תשים לפניהם

And these are the ordinances that you shall place before them. (21:1)

Parashas Mishpatim is replete with laws concerning interpersonal, social interactions – some positive (how we should act); others negative (how we should not act and the repercussions for acting inappropriately). On the surface, nothing about these mitzvos/laws appears to make them endemic solely to the Jewish people. Any decent, humane society would be expected to maintain such laws. What makes them “Jewish”? Horav Moshe Eisemann, Shlita, cites the Malbim (commentary to Devarim 6:20), who alludes to this question. He posits that this question lies at the root of the ben chacham’s, wise son’s, question in the Haggadah. Rav Eisemann explains:…

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Mishpatim, 5784

ונקרב בעל הבית אל האלקים אם לא שלח ידו במלאכת רעהו

(If the thief is not found) then the householder shall approach the court that he had not laid his hand on his fellow’s property. (22:7)

The householder here is not the baal habayis, owner, of the lost/stolen articles, but rather, the shomer, unpaid watchman/custodian who claims that he is not responsible for the item that is missing. It is not his fault. He must come to bais din, court (which is here termed elokim) and swear that he has not laid his hand on his fellow’s property. In a homiletic rendering of the pasuk, Horav Meir, zl, m’Premishlan, explains: One who seeks to come close to Elokim, Hashem, must first be completely innocent of any sins concerning his fellowman. The Torah places a strong emphasis…

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Mishpatim, 5784

אם ענה תענה אתו כי אם צעק יצעק אלי שמע אשמע צעקתו

If you [dare to] cause him pain! For if he shall cry out to Me, I shall surely hear his outcry. (22:22)

Causing pain to someone who is already suffering the pangs of loneliness is ethically and morally indefensible. It is such a heinous act that one is stymied to justify such behavior. As human beings, we possess the capacity for empathy and compassion. When we ignore the feelings of others and deliberately cause them pain, it contradicts the basic foundation of our humanity. In other words, such an aggriever is not a mentch, decent human being. Hashem says that He will listen to the cries of the afflicted. Clearly causing pain is reprehensible under all circumstances. It is especially cruel when…

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Mishpatim, 5784

אם ענה תענה אתו כי אם צעק יצעק אלי שמע אשמע צעקתו

If you [dare to] cause him pain! For if he shall cry out to Me, I shall surely hear his outcry. (22:22)

Horav Shimshon Pincus, zl, derives an important principle concerning tefillah and its efficacy. When a person is confronted with adversity of any kind, he runs from person to person, doctor to doctor, brachah to brachah. In addition, “he also” prays to Hashem. Regardless of the circumstances – financial, health, family – the observant Jew makes a point to cover all the bases – even praying to Hashem. After all, one must make hishtadlus, endeavor. When a poor person goes from house to house begging for alms and, included among the many houses that he visits is the wealthiest man in…

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Yisro, 5784

בחדש השלישי לצאת בני ישראת מארץ מצרים... באו מדבר סיני

In the third month from the exodus of Bnei Yisrael from the land of Egypt… they arrived at the wilderness of Sinai. (19:1)

Chazal (Midrash) ask why Hashem did not give the Torah to the Jewish People immediately upon their departure from Egypt. Why was it necessary to wait seven weeks for this seminal event to take place? They cite a parable comparing the Jewish people to a young prince who had been ill and was weakened from his illness. Once he had recuperated, his father said, “I will allow him to rest for a while to recoup his strength, and then I will send him back to cheder.” Klal Yisrael left Egypt flawed by the spiritual blemishes to which they had become…

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Yisro, 5784

זכור את יום השבת לקדשו

Remember the Shabbos day to sanctify it. (20:8)

Two central themes characterize the observance of Shabbos. It is an expression of our belief that Hashem created the world in six days, which implies the existence of the Creator. We also observe Shabbos in remembrance of Hashem’s kindness in liberating us from the bondage of Egypt. The Egyptians made labor on Shabbos mandatory. The Midrash teaches that the Egyptians forced the Jews to work on Shabbos and transgress all thirty-nine melachos, labors, that are prohibited on Shabbos. The Arizal teaches that the thirty-nine labors correspond to the thirty-nine curses which were the result of Adam’s eating from the Eitz…

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Yisro, 5784

כבד את אביך ואת אמך

Honor your father and your mother. (20:12)

The imperative to honor one’s parents is etched on the same Tablets as the belief in Hashem and the admonishments prohibiting murder and immoral relations. It is a special mitzvah which defines, not only our relationship with our parents, but our relationship with Hashem as well. One who does not see the need to honor parents will not see the need to honor Hashem. The mitzvah has nothing to do with gratitude, because we received it in the wilderness at a time in which parents did not provide for their children’s needs. Hashem did. [It has not changed. Hashem is…

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אלה פקודי המשכן משכן העדת

These are the reckonings of the Mishkan – the Mishkan Ha’Edus (Testimony). (38:21)

Rashi comments that, since Hashem’s Presence was upon the Mishkan, it attested to the fact that He had forgiven the sin of the Golden Calf. (Otherwise, why would the Divine Presence be connected with the Mishkan?) It would appear from Rashi that the purpose of the Mishkan was as testimony to the world that Hashem had forgiven Klal Yisrael’s sin. In Parashas Terumah, however, the stated reason for the Mishkan is hashroas HaShechinah, the Divine Presence resting among us. We sinned – repented and were (to an extent) forgiven. The fact that the Mishkan is among us is proof that…

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ובצלאל בן אורי בן חור למטה יהודה עשה את כל אשר צוה ד' את משה

Betzalel ben Uri ben Chur of the tribe of Yehudah, did everything as Hashem commanded Moshe. (38:22)

In a well-known exposition, Sforno comments that, in addition to Betzalel, all the men who occupied themselves with the construction of the Mishkan were men of stature, sincerity and piety. This is in contrast to the workmen who built the First and Second Batei Mikdash; those work forces included people from various strata of society. Basically, they did not possess the appropriate spiritual and moral characteristics that would have imbued the project with eternal values. Furthermore, the First Bais Hamikdash built under the leadership of Shlomo Hamelech, was not the same as the Mishkan, built by Moshe Rabbeinu. They were…

Continue Reading

ככל אשר צהו ד' את משה כן עשו בני ישראל את כל העבודה. וירא משה את כל המלאכה והנה עשו אותה כאשר צוה ד'... ויברך אותם משה

Like everything that Hashem commanded Moshe, so did Bnei Yisrael perform all the labor… Moshe saw the entire work; and behold! They had done it as Hashem had commanded… And Moshe blessed them. (39:42,43)

Noticeably, the first pasuk which relates Bnei Yisrael following instructions and building the Mishkan uses the word avodah to describe the work performed. When Moshe Rabbeinu looks at the finished results, the Torah refers to it as melachah. While, on the surface, melachah and avodah are synonyms, a marked difference exists between them. Horav Avigdor HaLevi Nebentzhal, Shlita, explains that the word melachah has a close tie with melech, king, royalty. Avodah, on the other hand, is derived from eved, slave – clearly a salient difference. The fact that avodah, labor/work is connected to eved, slave, is quite understandable. A…

Continue Reading

והלבשת את אהרן את בגדי הקדש ומשחת אתו... ומשחת אתם כאשר משחת את אביהם

You shall dress Aharon in the sacred vestments and anoint him… You shall anoint them as you anointed their father. (40:13,14)

Was something unique about the process of Aharon HaKohen’s anointing that compelled the Torah to emphasize “as you anointed their father”? The meshichah, anointing, was the same for the Kohen Gadol, High Priest (Aharon HaKohen), as it was for the Kohen Hedyot, common Kohen (Aharon’s sons). What might have catalyzed changing the process of the anointing? In his Meshech Chochmah, Horav Meir Simchah, zl (Dvinsk), offers a novel insight. When Moshe Rabbeinu anointed his brother, Aharon, as Kohen Gadol, he felt no jealousy. After all, Moshe was undeniably the Navi, Prophet, manhig, leader, Melech, king, Kohen Gadol, High Priest. (He…

Continue Reading

ששת ימים תעשה מלאכה וביום השביעי יהיה לכם קדש

On six days work may be done, but the seventh day shall be holy for you. (35:2)

Rashi teaches that, in the text, the mitzvah of shemiras Shabbos precedes the building of the Mishkan to warn us that shemiras Shabbos overrides the building of the Mishkan. Interestingly, in Parashas Ki Sisa (preceding the creation of the molten Gold Calf), the Torah introduces the mitzvah of building the Mishkan prior to mentioning the injunction concerning Shabbos. The Chidushei HaRim explains that, prior to the sin of the Golden Calf, the six weekday/workdays prepared for Shabbos Kodesh. (Shabbos was the focal point of the week, with each day bringing one closer to the ultimate goal of Shabbos Kodesh.) After…

Continue Reading

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