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    Reb Eliezer

    Chasam Sofer says that if tzohar is a window or a precious stone is dependent whether we judge Noach for praise or shame. Only a truly pious person saved on his own zechusim can see the destruction of the wicked. Lot and his wife were not allowed to look back. If he judged for praise, it was a window, otherwise it was a precious stone, so he could not see through.

    Reb Eliezer

    Lech Lecha:

    דע מה למעלה ממך – You can conclude from the fact that you can walk that there is a Universal Mover, as the Rambam says that if something moves, someone had to put it in motion. (Sefer Amudeho Shivo)

    Reb Eliezer

    There is a Midrash peliah, אמרי נא אחותי את – מכאן ששוחטים לחולה בשבת, the Rav Chezkuni asks how do we know that Avraham Avinu will be killed. maybe they will commit adultary? Then they wil sin at every beila, but when they kill him will be one sin. Similarly, the Ran asks why do we slaughter for the sick on shabbos and don’t give him nevelah? Then he would sin with eating every kezayis. Therefore, it is better to do one sin then multiple and since Avraham Avinu was afraid they will kill him, we slaughter on shabbos rather than give nevalah.

    Reb Eliezer

    Maybe through the above that we can come to the recognition of Hashem from our walking, we can explain the midrash on it which asks whether we can do kabolas ol malchus shomayim when walking, the midrash says that we cannot, we must stay still but the rest from veohavto we can either stand or walk. We can’t have the proper kavono when we walk even though it brings us to come to realize the existence of Hashem.

    Reb Eliezer

    Parashas Vayeshev

    Rashi says that Yaakov Avinu wanted to live in peace. HKBH said. isn’t it enough for tzadikim to have the world to come, they also want this world, so the worry about Josef fell on him. The question is, why does Hashem not want tzadikim to have both worlds?
    Explains the Ksav Sofer and the Chanukas Hatorah (Rebbe R’ Heshel) comparing a tzadk and a rasha. For the tzadik, his whole life is a worry that maybe he does not have olam habo, so he constantly improves himself to gain olam habo and the same time since his life is a worry, he loses his olam hazeh. The rasha either he is sure he has olam habo or doesn’r believe in it, so he does nothing improve and thereby he loses it, but he gains olam hazeh as he has no worries. Yaakov Avinu wanted to live now worry free by being sure that he has olam habo, so he had to worry about Josef thereby worrying about his olam habo as he can only have olam habo if all his children stay alive.


    but is it muchruch?

    Reb Eliezer

    According to the Ohr Hachaim Hakadash in Paraahas Breishis any one is free to explain simething in the Torah as long it doesn’t affect halacha, so this certainly comes from gedolim and it doesn’t have to be muchruch.




    Can you continue Dvar Torahs again?


    I have a d’var Torah ready to be posted. How do I do that?



    i don’t understand the question.


    I want to post a dvar torah today. How do I do that?

    Anan Sahadi


    Anan Sahadi

    your copy paste works REALLY well

    but on a serious note BEUTIFUL DVAR TORAH!


    hey noo what haened to this thread where are the dvar torahs?


    in the teiva noach spent the whole time focusing on avoida and ruchnius after the mabul hahsem tells noach to leave the teivah i.e. leave the ideal life, the life of just serving hashem and enter into the real world. the Be’sht taught that teivah can also mean world enter into the ‘word’ the words of torah and davening. we enter the teivah in the month of tishrei and envelop ourselves in words of davening and torah. now that tishrei is over we must go out of the teivah and enter the real world.

    Reb Eliezer

    For the Siyum of Tanis.

    The Jews are sitting in a circle and Hashem is the middle and they are pointing to Him recognizing that He is the only One who can redeem us.

    Why a circle?
    It says Hear o’ Israel Hashem our God is Hashem, One. It also says who is like your nation Yisrael one nation.

    We will show that they are both the same one.
    The kedusha through the center has a magnetic affect by pulling the circle towards the center making the circle smaller and smaller, uniting the points and eventually coinciding with the center. Also, the holy Zohar says that Yisrael and the Torah with Hashem kavayachel is one. Through the observance of the Torah we become united, making the circle smaller and coinciding with the center.


    Hi! Long time since anyone posted. I am willing to bli”n post a weekly dvar Torah, if others are interested in reviving this thread.

    Reb Eliezer


    The difference between Yaakov and Yisrael the Rabbenu Bachaya explains that life of Yaakov refers to the physical and coming of death of Yisrael to the spiritual.

    Reb Eliezer

    המטה is gematria 59 indicating when a sick person is visited 1/60 is taken away. The gemora in Nedorim 30, asks then 60 people will take away the whole illness. The gemora answers 1/60 of what is left over. Tosfas explains that it only applies to ben gilo, his mazel.

    Reb Eliezer

    Vaera is gematria Yitzchak indicating that the time of the geula, redemption will be calculated from him and the difference between Yitzchak and Yischak is 210, the time actually spent in Mitzraim. Moshe Rabbenu was told, remember your name gematria, א-ל שד-י.

    Reb Eliezer

    Rashi says on vaera, אל האבות, to the ancestors, being concise. Maybe, the Baal Haturim explains that האבות has the same letters ואהבת, like Avraham Avinu who בכל לבבך loved Hashem with his whoie heart. בכל נםשך, Yitzchak Avinu, who sacrificed himself with his whole soul and ובכל מאדך, what is the most precious to you, your wealth, where Yaakov said that everything Hashem gives him he will give maaser, tithe by showing how they each loved Hashem.

    Reb Eliezer

    דצ’ך עד’ש באח’ב according to the Maasei Hashem the makos are broken down in each division by starting further away from the mitzrym and getting closer to them. Hashem gave them a chance to do teshuva. Kinim, shechin and chashech effected their body whereas dam, arov and borod effected their money. Dam if they paid to the Jews, they could buy water.

    bob hample1

    do we do dvar toras anymore??

    🍫Syag Lchochma

    Thanks Reb E for all your contributions


    so wake up!!! help mashiach come!

    Reb Eliezer

    As people don’t read other topics, I will repeat what I wrote on Parashas Pinchos:

    Rashi says that he deserves his just rewards. The Dubner Magid gives a mashel to a wholesaler who hires a young man agreeing that he gets no salary but only room and board. In the middle of a Purim seuda a retail person arrives asking to be served. As the wholesaler refuses to serve him for being in the middle of the seuda, the young man volunteers to serve him. Later. the boss asks him what do I owe you? So he says, I don’t understand, didn’t we agree that I don’t get a salary? He says to the young man, until now I thought that the food I pay you means something to you but you are willing to sacrifice it for me showing that my business is more important to you, so you deserve a payment which is more valuable to you.
    Similarly, one cannot be greatful enough with appreciation to Hashem for having a happy healthy life without any worries, but Pinchos sacrificed his life for His will, so he deserves to be paid something valuable to him.

    Thank you

    Reb Eliezer

    The Targum Yanoson says that Shemini Atzeres we are happy to go back to the house from the sukkah. How can we be happy? I heard from Rav Moshe Meir Weiss Shlita that if sukkah commemorates being in the desert then the house represents EY, so we are happy for getting into EY. Maybe, the sukkah, in the beginning of the year, is a lesson how to behave the whole year as the ishpizun reflect, so Shemini Atzeres will be graduation day where we have learned to realize that Hashem provides everything and we can live in less comfort and be satisfied with what He is giving us.

    Reb Eliezer

    The Midrash Tanchuma says that we don’t seat in a sukkah on Shmini Atzeres because we will not daven with a full heart for rain.

    Reb Eliezer

    On Shmini Atzeres, Hashem says to the Jews make me a small meal to spend time with you. The Binah Leitim explains that when there is a big meal, people are busy with the food and practically there is no communication and comradery, friendship shown to each other. However, by a small meal, people find time to communicate with each other which generates friendship and love. For the goyim we sacrifice many oxen, so kavayachel, Hashem is busy consuming their korban rather than spending time with them. It gets diminished each day as the more I get, the less I like it and the goyim sacrificing it. However, we the Jews sacrifice a small korban because Hashem wants to spend time with us to show his friendship and love.


    Can it be a halachic sugya about anything? How do I sign up?



    Reb Eliezer

    Parashas Tazria

    It seems there is an argument between the Torah and science who determines gender. The Torah says the women whereas science says the man. A woman has two X chromosomes whereas the man has an
    X and Y chromosomes. He can either contribute an X or Y. Maybe the woman creates an environment which determines what kind of chromosomes he gives. The Harav Ksav Sofer explains the pasuk that as they were afflicted the more males were born. The woman had more desire in the relationship which had more males being born.

    Reb Eliezer

    Why was the human being created after the animals? First the inanimate,water and the sun was created. Then the grass, plantations and animals. Finally the human being. Everything that is required by a higher being was created before it like a prepared table. According to this the woman should have been created before the man. Maybe, in order he should appreciate her and not take her for granted, she was separated after him.

    Reb Eliezer

    The woman (Chava) above should have been created before Adam as she was created to serve him. She makes a bracha שעשני כרצונו Hashem created her according to His will. Her existence is His will.

    Reb Eliezer


    The Yismach Moshe says that shemita is related to Shabbos. In 7 years there is a year of shabbosim which one must rest to make up for any shabbos violations. 7 x 52 = 364 plus one day left over each year being another 7 days generating an extra shabbos and adding one more. 364 + 1 = 365


    May One Play Monopoly (i.e. Fake Money Games) on Shabbos? [+ Scrabble Regular & Deluxe Editions]

    https://www. moneyhalacha .com/monopoly-scrabble-shabbos/

    Today’s question is regarding playing certain board games on Shabbos. We’re in the summer months, where Shabbos day is longer, and people are trying to find ways to occupy themselves through the end of Shabbos. The question has come up of whether playing certain games are halachically permissible or not on Shabbos.

    Mainly, we are speaking about the game of Monopoly, or other similar games, where people are using fake money. The question is, we know you’re not allowed to do business on Shabbos, so are you allowed to play Monopoly, which mimics business transactions, with buying and selling houses and stuff like that, and fake money is transferred? Is that allowed on Shabbos?

    As well, we are going to speak about another well-known and played board game, Scrabble, and Scrabble Deluxe edition, once we’re on the topic of board games.

    Before we bring the answer, there are two additional concerns with playing board games which must be addressed:

    The first thing is that there’s an aspect of borer, separating pieces, of which a person has to be very careful. Even for games which are permissible, a person must be aware that, when they start the game, they’re allowed to take the pieces that they need, if they’re going to play right away; however, when the game is over, you’re not allowed to separate the pieces because that’s not for immediate use. So, at the end of the game, a person has to just put all the pieces away and be done with it until after Shabbos.

    The point that must be made, is that we’re talking about games being played where there’s no prizes awarded. If these games are attached to an actual prize of money, or food, or something like that, then it would be forbiddento be done on Shabbos (even if the actual game itself is permissible on its own [without the prizes]).

    Getting to Monopoly, the halacha is, according to Rav Scheinberg, even though the game mimics business practices and business transactions, it is technically permitted and it would be allowed. He did add that it is not in the spirit of Shabbos to be playing Monopoly on Shabbos. The same was said by the Ohr Le’Tzion, Chacham Ben Zion Abba Shaul as well as Rav Simcha Bunim Cohen. They all say that it’s allowed, though it’s not in the spirit of Shabbos, and should therefore be limited, especially by adults. If children want to play these games, you should not force them to stop.

    That is the halacha for Monopoly. Once we are already speaking about board games, there is another board game, Scrabble, which is also discussed by the Poskim if it is a problem of kesiva, writing on Shabbos. There are two parts to the question. One is about actually forming letters and words. There is also a separate problem of keeping track of scores, which may cause a person to write on Shabbos.

    The halacha is as follows: Regarding the first issue of being considered that you are writing on Shabbos, the Poskim say that it’s not applicable by Scrabble and is not considered writing on Shabbos. However, when it comes to the 2nd aspect above (that people may come to write (their score) on Shabbos, some Poskim say that it is indeed a problem and therefore do not allow the play of Scrabble (all editions) on Shabbos.

    The question about Scrabble regular edition, with a completely flat un-grooved board, was brought to Rav Scheinberg who said that even though there are those Poskim who say Scrabble is not allowed to be played, still, it is okay to play Scrabble on Shabbos. However, a person should be extra careful and vigilant to not come to write down anything on Shabbos.

    Many people use a book with a napkin to keep track of their scores according to page number.

    The question was also asked about the Deluxe Scrabble or “travel” Scrabble editions, where each piece is set in position by a border. Putting the pieces into these settings could be more of a problem of kesiva. Rav Yisroel Pinchos Bodner, the author of the Sefer Halachos of Muktza, (who is also the author of Halachos of Other People’s Money which we have quoted from in many other MoneyHalacha videos, actually showed a Deluxe Scrabble board to Rav Moshe Feinstein. Rav Moshe Feinstein said that the Deluxe edition of Scrabble would not be allowed to be played with on Shabbos because of the locking pieces.

    In summary, Monopoly, would be allowed to be played on Shabbos but the Gedolim have noted that it’s not in the spirit of Shabbos to be doing so, especially for those over Bar/Bat Mitzva. With regards to Scrabble, Rav Scheinberg said that the regular edition game (with flat board) may be played, but with regards to Deluxe Scrabble, or Travel Scrabble, where the pieces are set in place, R’ Moshe Feinstein said that it would not be allowed to be played on Shabbos.***


    ***Please note that these halachos are intended to inform and educate the reader/listener in general. For any specific questions which arise, it is recommended to speak over the exact case with a competent halachic authority in order to assess the halacha accordingly as any small change will greatly affect the final halacha. You can send your questions in to us as well by replying via WhatsApp to our halacha Q & A number on the group, sending an email, or via our contact page at https://www.MoneyHalacha .com/contact-us


    וַיִּבֶן שָׁם מִזְבֵּחַ לַה’: (בראשית יג:יח)
    He built an altar to G‑d. Genesis 13:18
    The three altars that Abraham built express the three levels through which we can ascend in our relationship with G‑d. Abraham built his first altar to thank G‑d for the promise of sustenance, children, and a land in which they could live. This corresponds to observing G‑d’s commandments, which gives life to the soul and sustains its connection to the body.

    Abraham built his second altar to acknowledge the Divine gift of repentance. This altar expresses how we deepen our relationship with G‑d in order to restore it after having sinned.

    Abraham built his third altar purely for the sake of glorifying G‑d. This altar expresses our ability to abandon our sense of independent selfhood and fuse with Him. All reality will fully attain this level of Divine consciousness only in the Messianic Era, but our awareness of this fact fuels our yearning for the Messianic Era, and G‑d will hasten its arrival commensurate with our yearning for it.1


    I feel that this message is an inspiration and a guide for all of us. It reminds us that our relationship with God is not a static state, but a dynamic process that can develop and deepen over time. We can learn from Abraham how to build altars in our own lives by expressing gratitude, repentance, and love for God.


    Why Our Sanctuaries Remain Pure

    The conclusion of the tractate of Chagigah and the entire Order of Mo’ed (Festivals) records a difference of opinion between Rabbi Eliezer and the Sages as to why the Golden Altar and the Copper Altar of the Sanctuary1 were not susceptible to ritual impurity.
    Rabbi Eliezer explains that the altars are considered as earth.2 Just as earth cannot contract ritual impurity, so too, these altars. Our Sages, by contrast, state that the reason is that the gold or copper coverings were merely an overlay. As such, they were subordinate to (and considered an extension of) the altars’ inner material, which was not susceptible to ritual impurity.3
    The Torah, which was given by an infinite G‑d, is itself infinite. Its lessons are equally relevant at all times and in all places. It has the same strength now, in the darkness of exile, as when it was given to Moshe on Mount Sinai.
    One hallmark of the Torah’s infinity is that every concept in it has endless interpretations. In general, these are divided into four categories: pshat the simple meaning, remez an extended meaning or allusion, derush a homily, and sod the underlying mystic concept.4
    An allusion derived from the teaching mentioned above provides us with lessons relevant to our daily lives, for in his own place, every person serves as a “sanctuary in microcosm” in which the Divine Presence rests.
    There were several sacred articles in the Sanctuary and the Beis HaMikdash. Similarly, within our individual “sanctuaries” there are “sacred articles”: our intellect, our feelings, and the like. In these matters, there is the possibility for “ritual impurity;” selfish intent, secular influence, or an unholy thought may creep in. There is even the possibility of sin, doing the opposite of G‑d’s will, and acting in conflict with the directives of the Torah and its mitzvos.
    Continuing the analogy, sin makes a person’s “sacred articles” his thoughts or feelings impure. It thus becomes necessary to devise a means whereby that “sacred article” can be returned to G‑d’s sanctuary. For G‑d’s sanctuary every Jewish man, woman, and child must be pure.
    With regard to material matters, and similarly with regard to spiritual potential, mankind is divided into the rich and the poor. Gold serves as an analogy for the rich,5 while the poor are associated with copper.6
    The core of every Jew’s Jewishness, the pintele Yid, remains intact, regardless of the inner or outer dimensions of his personality. And this aspect of his being has one desire: to fulfill G‑d’s will. As my revered father-in-law, the Rebbe, would say:7 “No Jew desires to nor can he sever his bond with G‑d.”
    Accordingly, every Jew can be considered an altar for G‑d. For what is an altar? A place where one slaughters one’s yetzer hora and brings a sacrifice for G‑d.
    This concept is relevant to all Jews: both the rich (who can be compared to the Golden Altar), and the poor (who are likened to the Copper Altar). The true desire of every one is to slaughter the yetzer hora and fulfill G‑d’s will.
    As mentioned, the altars are not susceptible to ritual impurity. The two rationales given can also be interpreted in the context of our Divine service. The first rationale holds that the altars are considered like the earth. This refers to the quality of humility, as we say in our prayers:8 “May my soul be as dust to all.” Just as everyone treads on the earth, so too a humble person has no self-concern, and no desire other than to fulfill G‑d’s will as expressed in the Torah and its mitzvos.
    This is the rationale taught by Rabbi Eliezer ben Horkenus. Rabbi Eliezer was referred to as “Rabbi Eliezer the Great,” and was considered “equivalent to all the other Sages of Israel.”9 Nevertheless, he remained so humble that he “never mentioned a teaching that [he] had not heard from [his] teachers.”10
    This approach enabled him to see the inner dimension of every Jew’s character, appreciating the level of which it is said:11 “Israel, the Torah, and the Holy One, blessed be He, are all one,” i.e., a Jew’s entire life consists of the observance of Torah and mitzvos. Rabbi Eliezer taught his students that intellect and bittul (self-transcendence) are not opposites, and indeed complement each other, as reflected in his own Divine service: “never mention[ing] a teaching that [he] had not heard from [his] teachers.”
    The Sages offer a second rationale, for they feel that Rabbi Eliezer’s approach is too difficult for the general public. They instead thought about a Jew’s external dimension. For it may happen that a person will stumble within his path of Divine service. This is particularly true with regard to a Jew who can be compared to a Golden Altar. Since he is involved with matters concerning gold, he may be distracted, and for a brief time may ignore the fulfillment of G‑d’s will. Similarly, a Jew who can be compared to a Copper Altar may be confronted by financial straits that cause him to violate G‑d’s will. Nevertheless, our Sages maintain that these occasional transgressions cause neither the rich Jew nor the poor Jew to become impure.
    The reasoning is that both the gold and the copper are superficial coverings. The inner dimension of every Jew remains immune to impurity. Moreover, this inner dimension is so powerful that the external dimension becomes subordinate to it. In other words: every person will ultimately turn to G‑d in teshuvah and appreciate the Truth. He will grasp that a Jew’s life is solely G‑dliness, and that this G‑dliness can be tapped only through the study of the Torah, and observance of the mitzvos.
    Moreover, such conduct is the medium which enables us to receive the blessings which G‑d promises, as it is written:12 “And if you walk in My statutes and observe My commandments… the land will provide its yield, and the trees of the field will give their fruit.”
    In contrast, the Altars are associated with the middle vector (see also Likkutei Torah, Bamidbar, p. 51a and 60a), and the middle vector “ascends to the inner dimensions of Kesser. ”
    This also relates to the Ark, located in the Holy of Holies, which contained the Tablets of the Ten Commandments. The ark was entombed because it is not possible that gentiles would attain power over it.
    Nevertheless, a reason must be given why the altars cannot contract impurity. For although they are represented by the middle vector, they are represented by attributes which are limited in nature.
    The reason given by Rabbi Eliezer is that they are considered like earth, i.e., they reflect the utter selflessness that characterizes the quality of Kesser (Hosafos l’Torah Or, the beginning of Megillas Esther). There is indeed an explicit verse which identifies the external altar with earth, as it is written: “You shall make an altar of earth for Me.” This is stated explicitly only with regard to the external altar, the level of Malchus, because “the end is rooted at the beginning, and the beginning at the end (Sefer Yetzirah 1:7).” Therefore, in the destruction of the vessels of the World of Tohu, “the earth (alone) became nullified.”
    With regard to the altars themselves, the inner altar is identified with Tiferes d’Zaer Anpin, and is thus considered “rich” when compared to the external altar identified with Malchus, of which it is said (Zohar I, 33b): “It has nothing of its own.”
    The reason that the altars did not require tevilah (טבילה), which is identified [Siddur Im Dach, p. 159d] with bittul (הביטול), is because they themselves are expressions of bittul. Two reasons are given for this: they are considered like earth, and their surface is subordinate to their inner substance.
    Rabbi Eliezer refers to the essence of G‑d, as reflected by the association (Bamidbar Rabbah 19:7) of his name with the verse (Shmos 18:4): אלה-י אבי בעזרי “The G‑d of my father provided assistance for me.” He is called “the Great,” and it is said (Megillah 31a): “In the place of His greatness, there you find His humility.” While looking at the external dimensions of existence, he was able to perceive the inner dimension. Thus the fact that the external substance of the altar was subservient to its inner substance was not significant for him, so he gave another rationale. For according to his conception, the external substance was always batel, for “There is nothing, [but Him] (Devarim 4:39, see the explanation in Tanya, Shaar HaYichud, ch. 6).”
    The Sages differ, and the halachah follows their opinion, for “[Torah law] is not in the heavens (cf. Devarim 30:12),” but rather is determined according to the principles which prevail within the spiritual cosmos (Seder HaHishtalshelus). On this level, the external surface of the altar could be susceptible to ritual impurity, except that since it is batel to its inner substance, it is not. This is not the place for further elaboration concerning this matter.
    “And if you walk in My statutes and observe My commandments… the land will provide its yield, and the trees of the field will give their fruit.”
    https://www.chabad .org/therebbe/article_cdo/aid/70531/jewish/Likkutei-Sichot-Tetzaveh.htm
    1 The connection of this concept to the weekly portion is reflected in the fact that the conclusion of Parshas Tetzaveh speaks about the Golden Altar, while the conclusion of the previous Torah reading, Parshas Terumah, speaks about the Copper Altar. The sichah to follow is adapted from a letter from the Rebbe to a Society [for the Study] of Mishnayos whose members had concluded their study of the Order of Mo’ed. [The final mishnah of that Order deals with these subjects.] In the letter, the Rebbe emphasizes the spiritual contrasts between these two altars.
    2 It is written (Shmos 20:21): “You shall make an altar of earth for Me.” On this basis, Rabbi Eliezer establishes a comparison between the altar and earth. And on the basis of another verse (Bamidbar 3:31), an equivalence is established between both altars (Chagigah 27a).
    3 For the inner substance of the altars was wood, and an oversized wooden vessel is not susceptible to ritual impurity (Rashi, Chagigah, ibid.).
    4 See Shaar HaGilgulim, preface 17.
    5 See Bava Basra 25b, which cites Iyov 37:22 “Gold will be brought from the north,” and which says that a person who wants to become rich should face north (the direction of the Golden Table) when he prays.
    6 See the interpretation of the Mishnah (Bava Metzia 4:1).
    7 Igros Kodesh of the Rebbe Rayatz, Vol. IV, p. 547; HaYom Yom entry 21 Sivan, 25 Tammuz.
    8 The passage E-lohai Netzor, recited at the conclusion of the Shemoneh Esreh, Siddur Tehillat HaShem, p. 61.
    9 Avos 2:9.
    10 Sukkah 27b, 28a.
    11 See Zohar, Vol. III, p. 73a.
    12 Vayikra 26:3-4.
    To briefly explain the above on a deeper level: As stated in the Tzemach Tzedek’s, Sefer HaMitzvos, Mitzvas Binyan HaMikdash, ch. 2, there were four sacred articles of fundamental importance in the Beis HaMikdash : the Menorah, the Golden Table, and the two Altars. These articles correspond to the attributes Chesed, Gevurah, Tiferes, and Malchus. The Menorah and the Golden Table, corresponding to Chesed and Gevurah, were susceptible to ritual impurity, as stated in the first clause of the mishnah.


    interesting topic

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