Halachic Times for Jerusalem Winter (Standard) Time For the deadlines of Shma and Shacharit, the first times are according to the GR"A, the day being reckoned from sunrise to sunset. (The times in parentheses are according to the Magen Avraham, the day being reckoned from dawn to stars-out.) Last opportunity for Kiddush L'vana this month is Monday night, October 1st — first night of Sukkot. One does not usually say K.L. on Shabbat or Chag. Yet, if and when the last opportunity for saying it falls on Friday night or the night of a Holiday, one is permitted to say it. One should say it. And, of course, on should not purposely postpone his saying of K.L. so that it defaults to Leil Shabbat or Chag. But if it happens that it is cloudy or rainy for many nights in a row, then one should be aware of this rule. (I remember it happening in New York many years ago, that all the nights from Motza'ei Yom Kippur until Leil Sukkot were cloudy. It cleared up, B"H, on Sukkot night, and the mitzva was not lost.) Remember that Tishrei sets patterns for the rest of the months of the year, so try to be diligent with the mitzva of Kiddush Levana. Tishrei's Rosh Chodesh was overshadowed by Rosh HaShana, but as the Moon continues to shine, the identity of month returns to Tishrei. Shavuot helps us REMEMBER and RELIVE the great experience of Revelation at Sinai, of Maamad Har Sinai, or Matan Torah. Sukkot (Simchat Torah) helps us REJOICE in that great moment and in the legacy of that experience - the Torah. Rosh HaShana and Yom Kippur help us down the path towards sincere T'SHUVA which will hopefully be matched by G-d's forgiveness. Sukkot (Hoshana Rabba) helps us REJOICE in the relationship we have with G-d and in the T'shuva process and in the potential elevation of our T'shuva to the level of Repentance from Love, T'shuva Mei'Ahava. Sukkot helps us do mitzvot with a greater degree of HIDUR, and consequently with a greater amount of SIMCHA. We beautify our mitzvot more on Sukkot than on any other time of the year. This practice of NOI MITZVA brings with it our sense of HAPPINESS and JOY in our relationship with G-d. On other Holidays, joy is often a byproduct of other emotions. On Sukkot, JOY is the main focus. This is more than hinted at. The nickname of Zman Simchateinu parallel the Time of our Freedom of Pesasch and the Zman Matan Torateinu of Shavuot. Altough Sukkot's appelation does not seem Holiday-specific, it actually is. In fact, one can say (as we have in Torah Tidbits over the years) that Sukkot reflects the Simcha of Pesach (both 7-day holidays that begin on the 15th of their respective "first month of the year". But on Sukkot, that joy shines brightly, undimmed by the other emotions that we find in following the instructions of the Hagada that in every generation, one has to see it as if he himself (she herself) came out of Egypt. Succeed at reliving and personalizing Egyptian slavery, and one becomes filled with a variety of emotions, including those that actually clash with joy. Not so on Sukkot. We don't relive the Wilderness experience, we REJOICE in our memories of G-d's prtection in the form of the Heavenly Clouds of Glory, and/or in His building actual sukkot (so to speak) because of His love for us and His appreciation of our having followed Him into the "land that was not planted". SIMCHA is a mitzva on each of the Three Festivals, but the word is mentioned three times with Sukkot, compared to once for Shavuot and not at all for Pesach. CHAG SAMEACH Some of the stats of the Sukkot readings are within the "sedra summary" section, which this issue is more like Tanach Reading. Next the Torah teaches us the mitzvot of Kiddush HaShem and its opposite. This 52-pasuk portion is read for 5 people, the usual number for Yom Tov. (In Chutz LaAretz, the same reading is repeated on the second day.) The Haftara comes from Zechariya and contains the famous prophesy of the time in the future when other nations will recognize the One G-d and those nations that persecuted Israel will be severely punished. There is a universal message of Sukkot in that people from other nations will also be challenged with the mitzva of Sukka. The universal nature of Sukkot can also be seen by the 70 PARIM of the Musafs of the seven days. So too, the fact that the world is judged for rainfall on Sukkot gives the holiday a universal flavor. The Torah reading for Wednesday, Thursday, Friday, Sunday, and Monday is the "same". 4 people are called to the Torah and the same set of p'sukim is read for each of the Aliyot. Each Aliya consists of three p'sukim (the minimum length), comes from Parshat Pinchas and deals with the Musaf offering of each day. Unlike Pesach, whose days have the same Musaf, those of the days of Sukkot differ in the number of bulls offered. One Torah is used on Chol HaMoed Sukkot, in contrast to the two Torahs of Chol HaMoed Pesach. The reading in the first Torah - to 7 people - is the same as Shabbat Chol HaMoed. (BTW, last year, 5761, there was no Shabbat Chol HaMoed for either holiday, a very rare occurrence. This year we have the usual two.) The 38-pasuk portion is from Ki Tisa and begins with Moshe "reminding" G-d that He told Moshe to bring the People to Eretz Yisrael. What follows is the presentation of the 13 Divine Attributes (which ironically are omitted at Torah-taking-out time because of Shabbat, but are the focus of the Sh. Chol HaMoed reading). Towards the end of the reading, we find Chag HaMatzot, Chag HaShavuot, and Chag Ha'Asif, plus the command to appear in the Beit HaMikdash on the Three Pilgimage Festivals. Bikurim are mentioned too, as is the prohibition of Meat in Milk. The Maftir is read in the second Torah - this year it will be the 3-pasuk Musaf of the 5th day of Sukkot. The Haftara of Sh. Chol HaMoed Sukkot deals with prophecies of the "End of Days" and the Battle of Gog and Magog, which will cleanse the Earth. In light of the recent attacks in the U.S. and the talk of war between Moslems and Christians, one cannot help but wonder if that is this. On Shabbat Chol HaMoed Mincha, we read the first parts of V'ZOT HABRACHA, which we read on Simchat Torah. On Simchat Torah morning, after Hakafot, we read the sedra of V'Zot HaBracha, first to 5 people (as on all Yom Tov days). The reading goes through Moshe's brachot to the Tribes. These five portions are reread over and over again, many times with several Torahs being read simultaneously at different locations in shul. This allows everyone to receive an Aliya on Simchat Torah. There are shuls that read only five Aliyot, treating Simchat Torah the same as any other Yom Tove day. Following the five Aliyot (once or many times through), the Chatan Torah is called for the last Aliya in the Torah. A chupa is often made over the Bima by four tall guys with a talit, as the Torah is completed. There is a custom that the last of the 5 Aliyot over and over again, the last one, is given to one of the oldest men in shul, and with him, all young boys (who cannot take their own Aliya) are invited to share this KOL HA'NE'ARIM Aliya. After V'zot HaBracha (and the Book of D'varim, and the whole Torah) is completed, it is lifted, closed, and "dressed" and a second Torah is read from. This time, the honor of the Aliya goes to the Chatan B'reishit, for whom will be read the beginning of the Torah. We never finish with the Torah. Again a Chupa is made for this Aliya (customs might vary from shul to shul). The whole first chapter of B'reishit is read, plus the first four p'sukim of the 2nd chapter, which describes the first Shabbat. Then Maftir is read from a third Sefer Torah. It comes from Parshat Pinchar and presents the Musaf of Shmini Atzeret. Finally, the Haftara of Simchat Torah picks up where the Torah left off - with the beginning of the Book of Yehosha. Aside from it being the natural choice for Haftara of V'zot HaBracha because it is its continuation, it also contains G-d's encouragement to Yehoshua to cling to the Torah and immerse himself in it day and night. This portion is particularly suited for Simchat Torah. Then he sits back in a comfortable chair and reads (a permitted) magazine article - and continues to fulfill the mitzva. And when he doses off and falls asleep, the person is still "getting" the mitzva. There is no other mitzva like this one. Except the mitzva of living in Eretz Yisrael. The Vilna Gaon cites the pasuk in T'hilim (76:3) as a "hint" to these two special, all-encompassing mitzvot. VAYEHI B'SHALEM" - What mitzvot are performed with "completeness"?, SUKO - the mitzva of Sukka, U'M'ONATO B'TZION - and when a person's place of residence is Eretz Yisrael. The answer is based on the definition of the Mitzva of Sukka. IF the mitzva were to EAT or SIT in the Sukka, we would have to, even in the rain or other adverse conditions. But the mitzva is neither to EAT nor to SIT; it is the DWELL, to LIVE in the Sukka. Just as a person would not tolerate a leaking ceiling above his head in his own home, so too, we are not expected to live in the Sukka under adverse conditions. Add to the above the SIMCHA-factor of Sukkot. We cannot be commanded REJOICE and NOT be exempted in adverse condition. T'FILAT GESHEM inaugurates the "mention" of G-d as "the One Who causes the wind to blow and the rain to fall" in our thrice (or four-times) Daily Amida. We start saying MASHIV HARU'ACH U'MORID HAGASHEM at Musaf of Sh'mini Atzeret (Simchat Torah). If T'FILAT GESHEM was said when the Torahs were being put away, then we need no special announcement by the Gabbai before the silent Musaf. Otherwise we get a loud "clop" and and announcement of
MHUH. (3) The owner brings a lawsuit to evict the occupier. The occupier pleads that he purchased the realty from Levi and occupied it for the three-year period of presumption. The occupier must prove that Levi occupied the realty for at least one day or had owned it. Failing that, he will lose the case brought by the owner if the owner can produce proof that the realty was his. The sole question before the Beth Din is did the occupier come into the possession of the realty legally, and the three years of presumption will apply. The owner pleads that Levi is a thief and never purchased the realty from the owner. Occupier has no proof that Levi purchased the realty from owner. Beth Din will find in favor of the owner to evict the occupier and the occupier will have to pay for the profits that he took from the realty during the period he was on the realty. The occupier has no cause of action against Levi. since Levi can plead that the occupier did not have to admit that Levi had purchased the realty from the owner. If the occupier pleads that he was present when the owner sold the realty to Levi, and Levi then sold the realty to the occupier who occupied it for the three-year period of presumption, then the occupier will win the case of eviction brought by the owner. The owner brings a lawsuit to evict the occupier. The occupier in defending against the eviction action of the owner pleads that he purchased the realty from Levi and has occupied the realty for three years. He also produces witnesses to testify that Levi occupied the realty for at least one day. Based on the foregoing, the occupier should win the lawsuit. However, the owner produces witnesses that Levi had offered to purchase the realty from the owner after the time when he was on the realty. Levi pleads that he offered to purchase the realty from the owner just to stop the owner from alleging to all that Levi was not the owner and that he, the owner was the true owner. Levi’s excuse will be accepted by Beth Din. The owner brings a lawsuit to evict the occupier. The occupier pleads that he purchased the realty from Levi. The occupier fails to prove that Levi occupied the realty for at least one day, and the owner pleads that Levi stole the realty from him. Or the occupier proves that Levi did occupy the realty for at least one day, but the owner produces proof that Levi stole this parcel of realty. The occupier now proves that before he purchased the realty from Levi he consulted with the owner if he should do so, and the owner told him to do so. The occupier now pleads that if Levi had stolen the realty from the owner, why did the owner advise the occupier to purchase the realty from Levi? The owner will win the case. The fact that he gave the occupier this advice is not enough to change the facts that Levi did not own the realty. His excuse to the occupier is that he thought it would be easier for him to evict the occupier from the realty than it would be to evict Levi from the realty. However, if the owner denies making such a suggestion to the occupier and the occupier then produces witnesses who heard the owner tell the occupier to purchase the realty from Levi. then the occupier will win the case against the owner. The owner brings a lawsuit to evict the occupier. The occupier pleads that he purchased the realty from Levi, who occupied the realty for at least one day. and he himself occupied the realty for three years. The owner pleads that the night before he brought the lawsuit the occupier offered to purchase the realty from him. If he already owned it, why would he offer to purchase it again? The occupier will win the case, if he pleads that he wished to spend some money to buy the realty and prevent the owner from continually alleging that the occupier did not have good title thereto and spare himself a lawsuit that might be brought by the owner. Rabbi Moses Isserles in his glosses to this law as it appears in Shulhan Aruch adds the following: A person [Reuven] purchased the same piece of realty two times and he demands that the seller [Shimon] refund the second purchase price for the second sale. If the seller [Shimon] pleads that he repurchased the realty from the purchaser [Reuven] after the first sale, and therefore was able to sell it to him a second time, his [Shimon's] plea is accepted. If the seller [Shimon] does not so plead, then the purchaser [Reuven] may explain why he purchased the realty a second time. If he pleads that he did it in error, his plea is accepted. If he [Reuven] pleads that he knew [that he already owned it] and [nevertheless] purchased it a second time, then the seller [Shimon] will win the case and the second purchase price is deemed a gift from Reuven to Shimon]. On January 2, 1998, the owner brings a lawsuit, to evict the occupier from the realty. The occupier pleads that he purchased the realty from Levi, who occupied the realty for at least one day and that he, the occupier, occupied it for the presumption period. The owner counters that he has a deed from Levi dated January 2, 1994, a year before the protest period began. The occupier replies that when he pleaded that he had occupied the realty for the presumption period, he did not limit himself to just three years immediately prior to the commencement of the lawsuit. In fact he occupied the realty for seven years commencing January 1, 1994. Thus he had three years of occupation prior to the date of the deed from Levi to the owner. If the occupier can prove that he occupied the realty for seven years, which includes three years before the deed to the owner, the occupier will win the lawsuit. But if he cannot prove that he occupied the realty for at least three years prior to the deed from Levi to the owner, then the owner will win the eviction lawsuit. The subject matter of this lesson is more fully discussed in Vol. V, Ch.140 of A Restatement of Rabbinic Civil Law by E. Quint, published by Jason Aronson, Inc. and on sale at local Judaica bookstores. THE LULAV The Midrash (Vayikra Rabba on Vayikra 23:40) likens the etrog, which has both taste and fragrance, to Jews who have both learning and good deeds; the palm, which has taste (the date) but no fragrance to those who have learning but lack good deeds; the myrtle, which has fragrance but no taste to those who do good deeds but lack Torah; and the willow to those who lack both Torah and good deeds. At Sukkot we bind all of these species together to emphasize that all Jews are united and interdependent. Clearly the etrog, which represents Torah scholars who also do acts of lovingkindness, has a special advantage over the lulav because of its taste, fragrance and special beauty. We can relate this to the fact that the etrog is held separately in the left hand while all the other species are bound together in the right. Even so, the community as a whole is generally organized around the lulav: those Torah leaders who are devoted mainly to Torah, even at the expense of expanding their acts of chesed. The values of the Torah are what give us the inner strength to devote ourselves to acts of lovingkindness, and not to acts of selfishness. Another Midrash (on the same verse) relates each species to a different human organ. The etrog is like the heart, the lulav like the spine, the myrtle and willow leaves remind us of the eyes and mouth. This analogy complements the previous one. The heart is certainly more important than the spine; yet it is around the spine which the structure of the body is organized, and it is this organ which gives us our ability to stand upright. So while Sukkot is the holiday of universal harmony and brotherhood, in which all the different types of people join together in a single bond, Torah learning remains at its center. Rabbi Meir has recently completed writing a monumental companion to Kitzur Shulchan Aruch which beautifully presents the meanings in our mitzvot and halacha. Rabbi Meir authors a popular weekly on-line Q&A column, "The Jewish Ethicist", which gives Jewish guidance on everyday ethical dilemmas in the workplace. The column is a joint project of the JCT Center for Business Ethics, Jerusalem College of Technology - Machon Lev; and Aish HaTorah. You can see the Jewish Ethicist, and submit your own questions, at www.jewishethicist.com or at www.
aish.com. Question: How does the consumer approach buying lulav and etrog this year (the Sukkot directly after Shmita)? Answer: Let’s start with the easiest point. Aravot, which are not food, do not have kedushat shvi’it, (sanctity of Shmita - see below) and, thus, do not have restrictions. It is possible that they were improperly handled during Shmita, but this is not so common and, in any case, according to most poskim, they are not prohibited b’dieved (after the fact). Although, classically, it is edible produce which has kedushat shvi’it, the gemara (Sukka 40a) says that branches which are used for benefit before they are destroyed (hana’ato u’bee-uro shaveh), as opposed to wood for burning where the burning precedes the heat, have kedushat shvi’it. Rishonim already discussed the status of the lulav (which once was used for a broom) and hadasim (which can be used for their fragrance). Practically, the assumption is that lulav and hadasim, which are used primarily for mitzvot (which are not considered worldly benefit), do not have kedushat shvi’it (Minchat Shlomo 51.23). An etrog, as an edible fruit, certainly has kedushat shvi’it. There is significant discussion from the Tana’im to our day, whether its status follows its budding (chanata) or its harvest (l'keeta). To avoid problems, most etrogim were harvested last year before Rosh Hashana and, will be this year, after it. However, all agree that we assume that an etrog which grew during Shmita has kedushat shvi’it. The main complication regarding an etrog with kedushat shvi’it is how to buy it (normally there is a problem of weighing such fruit, but I never saw etrogim sold by the kilo). There are three basic, valid approaches which are used. One is to buy the etrog b’havla’ah, which means that the price of the etrog is included in the price of some other commodity, perhaps one of the other minim. In this way, the money does not receive kedushat shvi’it, which would cause problems. Those who rely on the heter mechira can do so regarding the etrog as well. The otzar beit din system, which we encourage all during the Shmita year, is fine for etrog as well. Under this system, a beit din (rabbinical court) supervises the handling of the orchard and sets the price of the fruit according to the cost of expenses (including permitted labor), not according to the fruit’s value to the consumer. Whenever one buys an etrog, he should demand rabbinical approval of the validity of the etrog. This year, the supervisors have a few more things to verify (there is a serious issue of shamur ve-ne’evad concerning how the laws of Shmita were kept in regard to the growing the fruit, but this is beyond the scope of our discussion). After Sukkot, one should either eat the etrog, make jam from it, or wait until it is inedible before disposal. “Ask the Rabbi” Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at ww.ou.org or www.eretzhemdah.org. If you would like to receive Hemdat Yamim by email, on a weekly basis, please send an email to lists@eretzhemdah.orgwith the message:JoinHemdatya- Please leave the subject blank. Good deeds done in self-interest and not for their own sake are better off not being done at all. Except for charity. The poor gain benefit from charity regardless of the intention of the giver. A Jew is like a golden coin. If at times it gets rusty or mired, all you have to do is wash and scour it and its luster will return. One must constantly renew oneself. REASON In accord with the pasuk (T'hilim 36:8) B'TZEL KENAFECHA YECHESAYUN, they shall find shelter under the shadow of Your wings. The word B'TZEIL is similar to the word BATZAL (onion). Ed. note: Don't know anyone who has this minhag, but I have a feeling that more people (some TT readers?) will try it this year. Let me know if you do. REASON Because these are joyous days, and it is written in Kohelet 2:2, "And of joy, what does it accomplish? (Magen Avraham) REASON We find an allusion to Sukkot in Kohelet (11:2), "Distribute portions to seven, or even eight." Our Sages expounded (Eruvin 40b) Distribute portions to seven — this refers to the seven days of Sukkot. Or even to eight — this refers to Shmini Atzeret. REASON Melachim Alef 8:2 says, "And all of the men of Israel gathered to King Shlomo in the month of the mighty ones, the seventh month." REASON Since in the piyutim of Hoshana Rabba we recite several times the phrase KOL MEVASER V'OMER. In German, the phrase sounds like KOHL, cabbage, MIT VASSER, with water. The "Ask the Rabbi" Q & A from Eretz Hemdah, published in Torah Tidbits 486 (pre-Rosh HaShanah issue) dealing with the acutely sensitive issue of Shofar blowing and its relevance to the hearing-impaired community, requires a fair measure of modification and update in order to secure a Halachically sound directive. [1] Indeed, as quoted, "The great majority of poskim have ruled that one cannot fulfill the Mitzva of hearing the Shofar by means of a hearing aid". [3] Therefore, Q & A's absolute definitive conclusion as stated: "If one cannot hear the Shofar at all without a hearing aid, he is totally exempt from the mitzva", falls short of a "complete" P'sak, for the Halachic dictum: "Safek D'Oraita L'chumrah" must be applied in both directions (Halachic literature being relete with illustrations of such double-edged Piskei Halacha). Namely, from the point of view of one's personal obligation, certainly the hearing-impaired individual should be encouraged to see himself as being obligated in the mitzva in accordance with the above-mentioned lenient opinions. However, regarding his communal standing in blowing for others, we would certainly adopt the stingent view in this case and not allow this individual to blow for others. [4] It goes without saying, that if the hearing ability is sufficiently adequate for one to hear the Shofar on any level without the use of the hearing aid (whether in Shul or at home), this would be preferred. [5] On a related note, the past two decades have witnessed the development of a variety of cochlear implants. A successful implant patient, with proper rehabilitation procedures, gains access for the very first time to the wonderful world of sound. In private conversation with my Rebbe, HaRav Prof. Moshe D. Tendler, the following trailblazing opinion has emerged. The cochlear implant procedure is to be regarded Halachically as "by-pass road" to the natural hearing mechanism of the ear. Sound is perceived by the stimulation of the auditory nerve - bypassing the impaired sensory hair cells of the inner ear - and is subsequently transmitted to the brain for perception and interpretation of sound. Hence, the individual is to be regarded as "hearing" in every sense of the word. Rav Tendler went so far as to declare such a person not only a "Bar Da'at" (intellectually worthy for mitzva purposes), but also as a "Shoma'ah" (a person with competent hearing) for Shofar purposes. Not only would such an individual be obligated personally to hear the Shofar, but he may actually blow for others as well. Take, for example, two of Rabbi Akiva’s references to the names of individual species and their allusion to Hakadosh Baruch Hu. The etrog - Pri Etz Hadar – reminds us of Hashem who is recalled in the verse “Hod Vehadar Lavashta” – ‘You are dressed in majesty and splendor.’ And likewise there is a reference to Hashem in the phrase, “Tzadik katamar yifrach” – ‘The righteous shall blossom like the date palm (the lulav).’ The four species have also been likened to the three Avot and Yosef, the four Mothers, four kinds of Jews, and to different parts of the body. The seven collective items that make up the entire set of Lulav and Etrog have been compared to the seven heavenly spheres. And it has been said that the observance of the mitzva matches all the others since “Etrog” (Gematria 610), when added to the remaining three species, yields the 613 commandments. The most popular analogies invoked by the Arba Minim revolve around the notion of Jewish unity: All the disparate elements of the Lulav seem to converge in the service of Hashem despite their intrinsic differences. It appears that in our purified state following Yom Kippur, Hakadosh Baruch Hu is ready to remember the devotion of our youth (Yirmiyahu 2:2). And we are then prone to heed each other and cling to one another as, in the spirit of Sukkot, we ready ourselves to make sacrifices on behalf of an entire world. Sincerely yours, enachem Persoff, Director, Israel Center Last week's (Nitzavim, etc.) TTriddles: [1] Lessons in the winter; sayings in the summer? [2] This one was kind of obvious. The answer is VAYEILECH. Searching (with the help of computer) for VAYEILECH in just the Torah, and counting only those VAYEILECHs followed by a name, the list in the TTriddle resulted. [3] This one wasn't so easy. It was the only TTriddle that RHM failed to get. RHM is the winner again this week. Please be in touch concerning the prizes we owe you. B'KA SH'MO, BET-YUD-HEI-SHIN-MEM-VAV, is the mnemonic for the six letters/words that by Scribal Tradition, are at the head of a column in a Sefer Torah. The BET is for B'reishit, which is obviously at the top of a column. The HEI is in HABA'IM, which tops the SHIRAT HAYAM column in B'shalach. The MEM is from MA TOVU in Balak. The VAV is from V'A'IDA, the column-topper of the other SHIRA, namely HAAZINU. Since most Torah's today have VAV at the top of practically all the columns (this too is a sofer's tradition, but not of the same "requiredness" as B'KA SH'MO), V'A'IDA (as opposed to the other five) might have been at the top of a column anyway. [4] A computer search throughout Tanach will reveal that the blessing CHAZAK V'EMATZ, be strong and courageous, is given to Yehoshua many times. Most of the time, he is the recipient of that blessing. Some suggest that the person to lead the people after Moshe Rabeinu, and the one to take the people into Eretz Yisrael needs that encouragement more than most people. Also to whom? Shlomo HaMelech is the answer. So is Bnei Yisrael. And there is one more answer in Yeshayahu 28. [5] The name - that was the easy part - is ESTHER, as in G-d's prophecy/threat to "hide his face". The word is HAMELECH, as in HaMelech HaKadosh for Shabbat Shuva and all of Aseret Y'mei T'shuva, and the many occurrences of HaMelech in the Megila. Apart from a registration fee of 200NIS (per case), there will be no charge for this service. To help you - whether you live in Israel or are visiting - plan private tiyulim and make in-Israel travel arrangements OU ISRAEL CENTER [The
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