Bamidbar
Book 4: Numbers


SHELACH - RASHI COMMENTARY


Chapter 13 - Rashi

Verse 1: Send, for yourself.

Why is the chapter of the spies adjacent to the chapter of Miriam?1 Because she was punished over the matter of her slanderous conversation about her brother, and those wicked men saw, but did not accept reproof.

Send, for yourself.

According to your opinion I do not command you. If you wish,2 send.3 Because the Israelites came4 and said, 'let us send men before us,' as it is said, "all of you approached me, etc." Moshe conferred with the Shechinah. He (G-d) said, 'I told them that it is good, as it is said, "I will bring you up from the suffering of Egypt, etc."5 By their lives! I'll give them an opportunity for error with the report of the spies, so that they will not inherit it.6

Verse 3: By the word of Ad-noy.

With His permission---He did not stop him.7

All of them [were] men of distinction.

{Hebrew Ref} in Scripture always refers to distinction.8 At that time9 they were righteous.

Verse 16: Moshe called Hosheiah, etc.

He prayed10 for him,11 'may G-d save you from [joining] the counsel of the spies."12

Verse 17: Go up this [way], to the south.

This was the worst of Eretz Yisroel.13 This is the method of merchants, first they display the worst, and then they display the best.14

Verse 18: What the land is.

Some countries nurture strong men, some countries nurture weaklings,15 some grow large populations, some diminish the populace.16

Are they strong or weak.

He gave them a sign. If they live in open cities, they are strong, since they are confident of their strength. But if they live in fortified cities, they are weak.17

Verse 19: Are they open.

Targum [Onkelos] translates, {Hebrew Ref} ("whether in open cities"), cities that are exposed and open, for lack of a wall.

Is it good.

With excellent, prolific wells and deep water shelves.

Verse 20: Does it have trees.

Whether there is, among them, a righteous man to protect them with his merit.18

The first ripening of the grapes.

Days when the grapes were first ripening.19

Verse 21: From the desert of Tzin until Rechov, at the entrance of Chamas.

They went along the length and width of its borders,20 like the form of the [Greek] gamma [G]21 They proceeded along the direction of the southern border from the eastern to the western corner as Moshe had commanded, "go up this way, to the south"22 by way of the southeastern border until the sea, as the sea is the western border. From there, they turned and proceeded along the entire western border by the seashore, until the entrance of Chamas, which is near Hor Hahar, at the northwestern corner, as the boundaries of the land are explicitly stated in the portion of "These are the journeys."23

Verse 22: And [he] came to Chevron:

Caleiv went there alone24 and prostrated himself [in prayer] at the grave of the patriarchs,25 so that he would not be enticed by his companions to join in their design. Accordingly,26 it says, "I will give him (Caleiv) the land on which he walked,"27 and it is written, "they gave to Caleiv, Chevron."28  29

Was built seven years.

Is it possible that Cham built Chevron, for his youngest son Canaan, before he built Tzo'an, for his eldest son Mitzrayim? Rather, it was built up with everything good,30 seven times more than Tzoan. This informs you of the praiseworthiness of Eretz Yisroel, for nothing in Eretz Yisroel is more barren than Chevron that is why it was set aside as a cemetery. Nothing is as excellent, among all the countries, as Mitzrayim, as it is said, "Like G-d's garden, like the land of Mitzrayim."31 And Tzoan was the most excellent in the land of Mitzrayim, for the seat of royalty was there, as it is said, "for his ministers were in Tzoan."32 Yet, Chevron was seven times better.33

Verse 23: A branch.

A branch of the grapevine with a cluster of grapes hanging from it.34

They carried it between two on a pole.

From the plain meaning of the statement "they carried it on a pole," do I not know that it was with two [carriers]? What does the Torah teach by saying "between two"? With two poles. How was this? Eight35 took the cluster, one took the fig, one the pomegranate. Yehoshuah and Caleiv did not take anything, since the sole purpose of the others was to deliver a slanderous report--- 'Just as its fruit is strange, so are its people strange.' If you want to know how much one of them weighed, go and learn from the stones they set up in Gilgal.36 Each man carried one stone from the Yardein on his shoulder, and set it up in Gilgal. The Rabbis determined that each weighed forty se'in, and tradition teaches that the load a man can carry on his shoulder is only a third of the load he can carry when others assist him.37

Verse 25: They returned from spying the land, at the end of forty days.

But is not [the land] four hundred by four hundred parsa'os,38 and the average person's traveling distance is ten parsa'os a day,39 and then there was a traveling distance of forty days from east to west, and they traversed its length and breadth?40 But as it was revealed before the Holy One, Blessed is He, that He would sentence them with a day for a year,41 he shortened the way before them.42

Verse 26: They went and came.

What is [meant by] "they went"?43 To compare their going with their coming. Just as their coming was with an evil design, so was their going, with an evil design.44

They brought word back to them.

To Moshe and Aharon.45

Verse 27: Flowing with milk and honey.

A falsehood in which some truth is not stated at the beginning, cannot be maintained in the end.46

Verse 28: Fortified.

The word connotes strength.47 Targum [Onkelos] renders it {Hebrew Ref} , meaning circular fortresses. In Aramaic, {Hebrew Ref} means "circular."

Verse 29: Amalek dwells, etc.

Because they had already been burnt by Amalek,48 the spies mentioned them, to frighten them.49

And next to the Yardein.

{Hebrew Ref} , like its plain meaning,50 next to the Yardein, and you will be unable to cross.

Verse 30: Caleiv silenced.

He silenced them all.51

To [hear about] Moshe.

To hear what he would say about Moshe. He cried out, saying: 'Is it only this that the son of Amram did to us'? The listener thought that he intended to slander him.52 Since they were resentful towards Moshe because of the spies' report, they were all silent, in order to hear the slander about him. He said: 'But did he not split the sea for us, and bring down the manna for us, and cause the quail to be blown to us'?53

We can surely go up.

Even to heaven, and even if he tells us to build ladders and go up there,54 we will succeed at whatever he says!55

[He] silenced.

The meaning is "silence." Similarly, "silence, all flesh"!56 "silence, for it is not to be mentioned."57 This is a person's way. Someone who wants to quiet a group of people says, "sh-sh"!58

Verse 31: They are more powerful than we.

As if it were possible, they said this about the One above.59  60

Verse 32: Which consumes its inhabitants.

Wherever we passed we found them burying the dead. But the Holy One, Blessed is He, did this for their benefit, so that they would be preoccupied with their grief and pay no attention to them.61

Men of dimensions.

Big and tall, who need to be measured, like Golias, "Whose height was six amos and a zeres." 62 Similarly, " {Hebrew Ref} ," a man of dimensions.63

Verse 33: The giants.

Giants, children of Shamchazai and Azael, who fell from heaven64 in the days of Enosh.65

And so we appeared in their eyes.

We heard them say to each other, 'There are ants in the vineyard like people.'66

The giant.

Who make the sun a necklace by their height.67


Chapter 14 - Rashi

Verse 1: The entire community

The Sanhedrin members.68

Verse 2: Would we had died.

Would that we had died.69

Verse 4: Let us appoint (lit. place) a head.

As Targum [Onkelos] renders, "Let us appoint a head," 'Let us appoint a king over us.' The Rabbis, of blessed memory, interpret this as referring to idolatry.70

Verse 9: Do not rebel.

Consequently, "and you do not be afraid, etc." for they are [as] our bread."

We will consume them like bread.71

Their protection (lit. shade) is removed from them.

Their shield72 and strength. The righteous among them have died---Iyov,73 who shielded them with his merit.74 (Another interpretation75: The Omnipresent's shield has been removed from them.)

Verse 10: They should be stoned.

Yehoshua and Caleiv.76

When the glory of Ad-noy.

The Cloud77 descended there.78

Verse 11: Until where.

To what degree.79

Will... provoke me.

[ {Hebrew Ref} means] will they anger me.

Despite all the signs.

Because of all the miracles I performed for them, they should have believed that I am capable of fulfilling my promise.

Verse 12: And [I will] annihilate them.

As Targum [Onkelos] renders it, meaning annihilation.80 Perhaps you will ask, 'what will I do about the oath to the patriarchs'? I shall make you into a greater nation, as you are descended from them.81

Verse 13: But Egypt will hear.

They will hear that You killed them.82

That You...brought up.

{Hebrew Ref} is used to denote "that." And they saw that You brought them up, with Your great power, from among them. When they hear that You killed them, they will not say that they sinned against You. Rather, they will say that, against them, You were able to wage war, but against the inhabitants of the land, You were not able to wage war. This is [the meaning of the following]:

Verse 14: They will say, concerning (lit. to) the inhabitants of this land.

Like {Hebrew Ref} , "concerning" the inhabitants of this land. 83 What will they say about them? What is said at the end of the subject,84 because of G-d's inability. Since they have heard that You, G-d, dwell in their midst, and You, G-d, are revealed to them before their eyes, all in a loving way, and they are not aware that Your love for them was removed from them, until now.

Verse 15: If You kill this nation like a single man.

Suddenly.85 As a result, the nations who have heard etc.

Verse 16: Because of [Ad-noy's] inability.

Because the inhabitants of the land are strong and valorous, and Pharaoh is not the same as thirty-one kings.86 This is what they will say about the inhabitants of this land.

Because of inability.

Since He was not able to bring them, He slaughtered them.

[In]ability.

This is an abstract noun.87

Verse 17: Let my Master's power be enhanced.

By fulfilling Your word.88

As You spoke, saying:

What is the statement?

Verse 18: Ad-noy, slow to anger.

At the righteous and at the wicked. When Moshe ascended on high,89 he found the Holy One, Blessed is He, sitting and writing, "G-d is slow to anger." He (Moshe) said to Him, 'to the righteous'? The Holy One, Blessed is He, said to him, 'even to the wicked'! He (Moshe) said to Him, 'let the wicked perish'! He said to him 'by your life, you will need this thing.' When the Israelites sinned with the [golden] calf and the spies, Moshe prayed before Him with "slow to anger." The Holy One, Blessed is He, said: "But you said to Me 'to the righteous"'? He (Moshe) said to Him: "But You said to me, 'Even to the wicked'."90

Verse 18: Acquit.

Those who repent.

[He] does not acquit.

Those who do not repent.91

Verse 20: As you spoke.

Because of your statement,92 "lest they say, 'because of G-d's inability'."

Verse 21: However.

Like, 'However, I will do the following to them.'

As I Live.

This denotes an oath. Just as I live and My glory will fill all the earth, so shall I fulfill to them, "for, all the people who see, etc. ... If they will see the land."

Verse 22: Have tested Me.

Like its plain meaning.93

These ten times.

Twice at the [splitting of the] sea, twice with the manna, twice with the quail, etc., as stated in Maseches Arachin.94

Verse 23: (If they will see the land.

This passage should be rearranged [as follows]: As I live, for all the men, if they will see the land and yet My glory will fill all the earth, so that My Name will not be desecrated through this plague [by those] saying 'Because of G-d's inability to bring them.' for, I will not kill them suddenly, like a single man, but over forty years, little by little.)

If they will see.

They will not see.95

[They] will not see it.

They will not see the land.

Verse 24: A different spirit.

Two spirits, one verbal, and one in his heart.96 To the spies he said, 'I am with you in your plan,' but in his heart he intended to tell the truth. Because of this, he was able to silence them, as it is said, "Caleiv silenced [the people],"97 since they thought he would speak as they did. Thus it is said in the book of Yehoshua,98 "I (Caleiv) brought back word to him (Moshe) according to what was in my heart---but not according to what was in my mouth.99

And followed Me fully.

He followed Me fullheartedly.100 This is a shortened passage.101

To which he came.

Chevron will be given to him.102

Will cast out [the inhabitants] from it.

As Targum [Onkelos] renders it, "they will cast out from it." They will cast out the giants and the people who are in it. But it should not be translated "will inherit it," unless the text reads {Hebrew Ref} .

Verse 25: The Amaleki, etc.

If you go there they will kill you, since I am not with you.

Tomorrow, turn.

Back103 and travel, etc.

Verse 27: Wicked congregation, etc.

These are the spies.104 From here [we derive] that a congregation is ten.105

Those who provoke.

The Israelites against me.106

The complaints of Bnei Yisroel which they,

the spies provoked them into complaining against me,

I have heard.

Verse 28: As I live.

This denotes an oath.107 'If [I do] not, etc., so I shall do, if it were possible to say, I do not live.108

As you have spoken.

You requested from Me, "Or would that we had died in this desert."109

Verse 29: All of you who were counted according to your numbers.

All those counted in every census in which you were counted. For example, going and coming with the army,110 and contributing the shekolim.111 Everyone counted in all those tallies will die. They are the following: From the age of twenty, etc. This excludes the tribe of Levi, who were not counted from the age of twenty.112  113

Verse 32: Your corpses---yours.

As Targum [Onkelos] renders [( {Hebrew Ref} ) "yours"]. Since He discussed bringing the children into the land, and He now wants to say 'but you will die,' it is appropriate, here, to say "yours."114

Verse 33: Forty years.

Not one of them died before the age of sixty.115 This is why the decree was for forty [years],116 so that those who were twenty years old117 would reach the age of sixty.118 The first year was included, although it preceded the sending of the spies,119 because, from the time that they made the golden calf, the plan for this decree was formulated, But He waited until their measure was filled.120 This is [the meaning of] what is said, "on my day of reckoning---with the spies--- I will take their sin121 into account."122 Here, too, it is said, "you must bear your sins," [plural] two sins, that of the calf, and that of the complaint. In calculating their ages, He considered part of the year as the whole,123 so that when they entered their sixtieth year, those who had been twenty years old died.

They will bear [the burden of] your dissoluteness.

As Targum [Onkelos] renders, "they will receive [punishment for] your sins."

Verse 34: My displeasure.

You diverted your hearts from following Me. {Hebrew Ref} denotes turning away, like, "for her father restrained her [from her vow]."124

Verse 36: Who returned and provoked [the] complaints against him.

When they returned from spying on the land,125 they incited the entire congregation against him by issuing a derogatory report---those men died. {Hebrew Ref} always denotes directed speech, where the tongue is plied to report about someone, like, "causing the lips of sleepers to murmur."126 It may be either good or bad. This is why it says here "who spread evil slander against the land," since {Hebrew Ref} may be good.

Slander.

Parlerie in Old French.

Verse 37: In a plague, before Ad-noy.

By the particular death suited to them, measure for measure. They sinned with the tongue, so their tongues were distended until their navel, and maggots came from their tongues and entered their navel. This is why it says, {Hebrew Ref} ,127 and not {Hebrew Ref} . And this is [the meaning of] "before G-d"--- as particularly suited to them, according to the attributes of the Holy One, Blessed is He, Who metes out measure for measure.128

Verse 38: Yehoshua ... and Caleiv ... lived, etc.

What does the Torah teach by saying, "lived, from among those men"?129 It teaches that they took the spies' portion in the land, replacing them in life.130

Verse 40: To the peak of the mountain.

This was the route going up to Eretz Yisroel.

We are ready to go up to the place.

To Eretz Yisroel.

Of which Ad-noy spoke.

To give to us---let us go up there.

For we have sinned.

Since we said, "Is it not better for us to return to Egypt."131

Verse 41: It will not succeed.

Your actions will not succeed.

Verse 43: For, you turned.

As if to say, 'for this will befall you because you turned, etc.'

Verse 44: They defiantly.

The word [ {Hebrew Ref} ] denotes strength. Similarly, "behold, [the wicked] are towering.132  133" Engres, in Old French, denoting willfulness. Similarly, "the fortress of the daughter of Zion,"134 "fortress and stronghold."135 But Midrash Tanchuma136 explains it as denoting darkness--- they went in darkness, without permission.

Verse 45: And crushed them.

Like, "I crushed it, grinding it [well]."137 Blow after blow.

Until Chormah.

The place was named to commemorate this incident.138


Chapter 15 - Rashi

Verse 2: (When you arrive.

He informed them that they would enter the land.)

Verse 3: When you make a fire-offering.

This does not denote a command.139 Rather, when you come there, and it occurs to you to make a fire-offering.

By verbalizing as a pledge or as a donation.

Or, that you make the fire-offering140 in order to fulfill the holiday obligation141 which I have required you to perform142 during the holiday.

A pleasing fragrance.

Satisfying to Me.143

Verse 4: The one bringing [his offering] should present.

You should present144 libations and a meal-offering for each animal. The meal-offering is to be completely consumed,145 with the oil absorbed in it, and the wine [is poured] into the bowls, as we learned in Maseches Sukkah.146

Verse 5: For the one sheep.

This relates to everything147 stated above--- the meal-offering, the oil, and the wine.

Verse 6: If (lit. or) for a ram.

If148 it is a ram. The Rabbis extrapolate,149 ' {Hebrew Ref} ' includes the "palgas"150 in the libations of the ram.151

Verse 10: A fire-offering [of pleasing] fragrance.

This refers only to the meal-offering and the oil, but the wine is not a fire-offering, as it is not placed on the fire.

Verse 11: Or for the sheep, etc.

Whether of sheep or of goats. {Hebrew Ref} and {Hebrew Ref} are so entitled during their first year; {Hebrew Ref} from the age of thirteen months and one day.152

Verse 12: According to the number which you offer.

According to the number of animals which you offer as sacrifices, so shall you make the libations for each of them.153 According to the number of animals, the number of libations.

Verse 15: Just as it is for yourselves, so shall it be for the proselyte.

Like you, so is the proselyte. This is the Hebrew style, "Like G-d's garden, like the land of Egypt"154---so is the land of Egypt. "Like me, like you, like my people, like your people."155  156

Verse 18: At your coming to the land.

This "coming" is different from all the "comings" in the Torah. With all of them it says, "when you come," "when all of you come." Therefore, all are learned from each other. Since Scripture specified with one of them157 that it is only after inheriting and settling, all of them are the same. But with this, it is said, "at your coming." As soon as they entered it (the land) and ate its bread, they were obligated with the mitzvah of challah.158

Verse 20: [From] the first portion of your doughs.

When you knead the amount of dough that you generally knead in the desert159--- how much is that? "They measured it with an omer,"160 "An omer per person"161 (the amount is forty-three and one-fifth eggs)--- you shall separate [the terumah-gift] from its first portion. As if to say, 'before you eat the first portion from it, separate one loaf as a terumah-gift for the sake of G-d.'

A loaf.

Tortel in Old French.

Like the terumah-gift of the granary.

For which no specific amount is required,162 but not like like the terumah-offering from the tithe, for which a specific amount is required.163 However, the sages required a specific amount:164 For the home maker, one twenty-fourth, for the commercial baker, one forty-eighth.165

Verse 21: Of the first portion of your doughs.

Why is this said? Because it says, "The first portion of your dough," I would understand this as the first of the loaves.166 The Torah therefore teaches, "of the first portion"--- part of it,167 but not all of it.168

You shall give to Ad-noy, as a terumah-offering.

As we have not heard of a specific amount for the challah-offering, it says, "you shall give"---it should consist of an amount sufficient for "giving."169

Verse 22: If you should err and not fulfill.

this refers to idol worship.170 which was categorized171 within all the commandments for which the community brings an ox,172 but Scripture here removes it from the category, to indicate that it requires an ox as a burnt-offering, and a goat as a sin-offering.173

If you err, etc.

Scripture speaks here of idol worship. But perhaps it refers to one of all the [other] commandments? The Torah therefore teaches, "all of these commandments"--- a single commandment174 which is equivalent to all the commandments. Just as someone who transgresses all the commandments casts off the yoke, breaks the covenant, and brazenly defies [the Torah], so with [someone who transgresses] this commandment, he casts off the yoke, breaks the covenant, and brazenly defies [the Torah].175 Which is this? Idol worship.176

Which Ad-noy said to Moshe.

"I am ...," and "you must not have ..." we heard from the mouth of the Omnipotent,177 as it is written, "G-d spoke once, but I heard two."178

Verse 23: All that [Ad-noy] commanded.

This teaches that if one admits to idolatry, it is as if he had denied the entire Torah, and all that the prophets prophesied, as it is said, "from the day that G-d commanded and onward."179

Verse 24: If, it was obscured from the eyes of the congregation, having been done in error.

If, because of the seers of the community,180 this transgression was committed through error.181 [For example,] they erred, and ruled that one of the forms of service182 is permitted for idol worship.

{Hebrew Ref} , as a sin-offering.

The ' {Hebrew Ref} '183 is missing, because this is not like the other sin-offerings. All of the sin-offerings in the Torah which are brought with an olah-offering, the sin-offering precedes the olah, as it is said, "he shall make the second one an olah." 184 But with this, the olah precedes the sin-offering.185

Verse 25: They have brought their offering as a fire-offering to Ad-noy.

This refers to that which is stated in our parshah,186 namely the ox as the olah-offering, as it is said, "a fire-offering to Ad-noy."187

And their sin-offering.

This refers to the goat.

Verse 27: Will sin erroneously.

Through idolatry.188

A yearling she-goat.

For other transgressions, the individual brings a sheep or goat, but for this, a goat is designated.189

Verse 30: High handedly.

Intentionally.

Blasphemes.

Reviles, like, "despised and reviled,"190 "which the servants of the king of Ashur reviled."191 In addition,192 the Rabbis derive from here that someone who curses G-d193 is subject to "koreis."194

Verse 31: The word of Ad-noy.

The prohibition against idol worship was by the word of the Omnipotent, the rest by the word of Moshe.195

Its iniquity is upon it.

During the time his sin is within him--- if he has not repented.196

Verse 32: [Bnei Yisroel] were in the desert197 and they found.

Scripture speaks disparagingly of the Israelites.198 They kept only the first199 Shabbos,200 then this person came and desecrated the second.201

Verse 33: Those who found him gathering.

They warned him, but he did not desist from gathering, even after they found him202 and warned him.

Verse 34: Since it was not specified, what was to be done with him.

[They did not know] how to execute him, but they knew that someone who desecrates the Shabbos must be put to death.203

Verse 35: Shall stone.204

Constantly do. Fisant in Old French. Similarly, {Hebrew Ref} ,205 alant. Similarly, "constantly remember,"206 and "constantly keep."207

Verse 36: Brought him outside.

From here [we derive] that the stoning platform was outside, far from the courthouse.208

Verse 38: To make for themselves, tzitzis-fringes.

So named because of the fringes hanging from it, like, "He took me by the fringes of my head."209 Another interpretation: "tzizis" because of "when you see it," like "watching from the openings."210

Blue [wool].

The blue dye of the chilazon-fish.211

Verse 39: You will remember all of Ad-noy's commandments.

As the numerical value of {Hebrew Ref} is 600---212 and the eight threads and five knots213 equal 613.

And you will not search after [the desire of] your hearts.

This is similar to "from spying the land."214 The heart and eye are the body's spies, bringing it sins.215 The eye sees, the heart lusts, and the body sins.

Verse 41: I am Ad-noy.

Faithful in rewarding.216

Your G-d.

Faithful in exacting punishment.217

Who brought you out.

I redeemed you on condition that you accept218 my decrees.219

I am Ad-noy your G-d.

Why is this said again? So that the Israelites should not say: "Why did the Omnipresent command? Was it not so that we should perform [the commandments] and be rewarded? Let us not perform, and not be rewarded"! Even against your will, I am your king.220 Similarly, it says,221 "[As I live ... ] if I shall not, with a mighty hand ... rule over you."222 Another interpretation. Why is the exodus from Egypt mentioned? It was I who distinguished, in Egypt, between the [reproductive] drop which was the firstborn, and that which was not the firstborn.223 It is I who will distinguish, and punish those who attach [fringes dyed with] indigo dye224 on their garments, and claim that it is the "techeiles" dye.225 From R' Moshe Hadarshan's commentary I transcribed: Why is the chapter of the "gatherer"226 adjacent to the chapter of idolatry?227 To teach that the Shabbos desecrator is like an idolator,228 since it (Shabbos), too, is equated with the entire Torah.229 This is stated in Ezra230: "You descended on mount Sinai and gave Your nation the Torah and the commandments, etc.,231 and You made Your sacred Shabbos known to them." The portion of tzitzis, also for this reason, is adjacent to these [portions]--- since it, too, is equivalent to all the commandments, as it is said, "you will perform all the commandments."

On the corners of their garments.

This corresponds with, "I carried you on the wings of eagles."232  233 On the four corners--- but not on a garment with three, or with five [corners].234 This corresponds with the four expressions of redemption which were stated in Egypt--- "I will bring [you] out,"235 "I will save [you],"236 "I will redeem [you],"237 "I will take [you]."238

A thread of blue.

[ {Hebrew Ref} ] so named because of the [Egyptians'] loss of their firstborn. The targum---translation of {Hebrew Ref} , "loss of a child," is {Hebrew Ref} . And they were struck down at night. The color of " techeiles" is similar to the sky which darkens during evening. Its eight threads239 correspond with the eight days the Israelites waited, from the time they left Egypt,240 until they sang at the [Reed] Sea.


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