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Save "Ki Tisa ~ Breaking the Tablets, Making the Law
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Ki Tisa ~ Breaking the Tablets, Making the Law

(א) וַיֹּ֤אמֶר ה' אֶל־מֹשֶׁ֔ה פְּסׇל־לְךָ֛ שְׁנֵֽי־לֻחֹ֥ת אֲבָנִ֖ים כָּרִאשֹׁנִ֑ים וְכָתַבְתִּי֙ עַל־הַלֻּחֹ֔ת אֶ֨ת־הַדְּבָרִ֔ים אֲשֶׁ֥ר הָי֛וּ עַל־הַלֻּחֹ֥ת הָרִאשֹׁנִ֖ים אֲשֶׁ֥ר שִׁבַּֽרְתָּ׃ (ב) וֶהְיֵ֥ה נָכ֖וֹן לַבֹּ֑קֶר וְעָלִ֤יתָ בַבֹּ֙קֶר֙ אֶל־הַ֣ר סִינַ֔י וְנִצַּבְתָּ֥ לִ֛י שָׁ֖ם עַל־רֹ֥אשׁ הָהָֽר׃ (ג) וְאִישׁ֙ לֹֽא־יַעֲלֶ֣ה עִמָּ֔ךְ וְגַם־אִ֥ישׁ אַל־יֵרָ֖א בְּכׇל־הָהָ֑ר גַּם־הַצֹּ֤אן וְהַבָּקָר֙ אַל־יִרְע֔וּ אֶל־מ֖וּל הָהָ֥ר הַהֽוּא׃ (ד) וַיִּפְסֹ֡ל שְׁנֵֽי־לֻחֹ֨ת אֲבָנִ֜ים כָּרִאשֹׁנִ֗ים וַיַּשְׁכֵּ֨ם מֹשֶׁ֤ה בַבֹּ֙קֶר֙ וַיַּ֙עַל֙ אֶל־הַ֣ר סִינַ֔י כַּאֲשֶׁ֛ר צִוָּ֥ה ה' אֹת֑וֹ וַיִּקַּ֣ח בְּיָד֔וֹ שְׁנֵ֖י לֻחֹ֥ת אֲבָנִֽים׃ (ה) וַיֵּ֤רֶד ה' בֶּֽעָנָ֔ן וַיִּתְיַצֵּ֥ב עִמּ֖וֹ שָׁ֑ם וַיִּקְרָ֥א בְשֵׁ֖ם ה'׃ (ו) וַיַּעֲבֹ֨ר ה' ׀ עַל־פָּנָיו֮ וַיִּקְרָא֒ ה' ׀ ה' אֵ֥ל רַח֖וּם וְחַנּ֑וּן אֶ֥רֶךְ אַפַּ֖יִם וְרַב־חֶ֥סֶד וֶאֱמֶֽת׃ (ז) נֹצֵ֥ר חֶ֙סֶד֙ לָאֲלָפִ֔ים נֹשֵׂ֥א עָוֺ֛ן וָפֶ֖שַׁע וְחַטָּאָ֑ה וְנַקֵּה֙ לֹ֣א יְנַקֶּ֔ה פֹּקֵ֣ד ׀ עֲוֺ֣ן אָב֗וֹת עַל־בָּנִים֙ וְעַל־בְּנֵ֣י בָנִ֔ים עַל־שִׁלֵּשִׁ֖ים וְעַל־רִבֵּעִֽים׃ (ח) וַיְמַהֵ֖ר מֹשֶׁ֑ה וַיִּקֹּ֥ד אַ֖רְצָה וַיִּשְׁתָּֽחוּ׃ (ט) וַיֹּ֡אמֶר אִם־נָא֩ מָצָ֨אתִי חֵ֤ן בְּעֵינֶ֙יךָ֙ אדושם יֵֽלֶךְ־נָ֥א אדושם בְּקִרְבֵּ֑נוּ כִּ֤י עַם־קְשֵׁה־עֹ֙רֶף֙ ה֔וּא וְסָלַחְתָּ֛ לַעֲוֺנֵ֥נוּ וּלְחַטָּאתֵ֖נוּ וּנְחַלְתָּֽנוּ׃ (י) וַיֹּ֗אמֶר הִנֵּ֣ה אָנֹכִי֮ כֹּרֵ֣ת בְּרִית֒ נֶ֤גֶד כׇּֽל־עַמְּךָ֙ אֶעֱשֶׂ֣ה נִפְלָאֹ֔ת אֲשֶׁ֛ר לֹֽא־נִבְרְא֥וּ בְכׇל־הָאָ֖רֶץ וּבְכׇל־הַגּוֹיִ֑ם וְרָאָ֣ה כׇל־הָ֠עָ֠ם אֲשֶׁר־אַתָּ֨ה בְקִרְבּ֜וֹ אֶת־מַעֲשֵׂ֤ה ה' כִּֽי־נוֹרָ֣א ה֔וּא אֲשֶׁ֥ר אֲנִ֖י עֹשֶׂ֥ה עִמָּֽךְ׃

(1) ה' said to Moses: “Carve two tablets of stone like the first, and I will inscribe upon the tablets the words that were on the first tablets, which you shattered. (2) Be ready by morning, and in the morning come up to Mount Sinai and present yourself there to Me, on the top of the mountain. (3) No one else shall come up with you, and no one else shall be seen anywhere on the mountain; neither shall the flocks and the herds graze at the foot of this mountain.” (4) So Moses carved two tablets of stone, like the first, and early in the morning he went up on Mount Sinai, as ה' had commanded him, taking the two stone tablets with him. (5) ה' came down in a cloud—and stood with him there, proclaiming the name ה'. (6) ה' passed before him and proclaimed: “!ה! ה' a God compassionate and gracious, slow to anger, abounding in kindness and faithfulness, (7) extending kindness to the thousandth generation, forgiving iniquity, transgression, and sin—yet not remitting all punishment, but visiting the iniquity of parents upon children and children’s children, upon the third and fourth generations.” (8) Moses hastened to bow low to the ground in homage, (9) and said, “If I have gained Your favor, O my lord, pray, let my lord go in our midst, even though this is a stiffnecked people. Pardon our iniquity and our sin, and take us for Your own!” (10) [God] said: I hereby make a covenant. Before all your people I will work such wonders as have not been wrought on all the earth or in any nation; and all the people who are with you shall see how awesome are ה’s deeds which I will perform for you.

~ Why has Moshe broken the first set of tablets? What do you think was the effect on the people?

~ How is this brit with the second set of tablets being portrayed? How do we use, liturgically, verses 6 and 7?

(יז) וָאֶתְפֹּשׂ֙ בִּשְׁנֵ֣י הַלֻּחֹ֔ת וָֽאַשְׁלִכֵ֔ם מֵעַ֖ל שְׁתֵּ֣י יָדָ֑י וָאֲשַׁבְּרֵ֖ם לְעֵינֵיכֶֽם׃

(17) Thereupon I gripped the two tablets and flung them away with both my hands, smashing them before your eyes.

(יב) וּלְכֹל֙ הַיָּ֣ד הַחֲזָקָ֔ה וּלְכֹ֖ל הַמּוֹרָ֣א הַגָּד֑וֹל אֲשֶׁר֙ עָשָׂ֣ה מֹשֶׁ֔ה לְעֵינֵ֖י כׇּל־יִשְׂרָאֵֽל׃

(12) and for all the great might and awesome power that Moses displayed before all Israel.
(ג) לעיני כל ישראל. שֶׁנְּשָׂאוֹ לִבּוֹ לִשְׁבֹּר הַלּוּחוֹת לְעֵינֵיהֶם שֶׁנֶּאֱמַר "וָאֲשַׁבְּרֵם לְעֵינֵיכֶם" (דברים ט') וְהִסְכִּימָה דַעַת הַקָּדוֹשׁ בָּרוּךְ הוּא לְדַעְתּוֹ, שֶׁנֶּאֱמַר "אֲשֶׁר שִׁבַּרְתָּ" (שמות ל"ד) — יִישַׁר כֹּחֲךָ שֶׁשִּׁבַּרְתָּ:

(3) לעיני כל ישראל [WHICH MOSES SHOWED] BEFORE THE EYES OF ALL ISRAEL — This refers to the fact that his heart inspired him to shatter the Tablets before their eyes, as it is said, (Deuteronomy 9:17) “And I broke them before your eyes” (Sifrei Devarim 357:45), and the opinion of the Holy One of Blessing regarding this action agreed with his opinion, as it is stated that God said of the Tablets, (Exodus 34:1) אשר שברת "Which you have broken", [which implies] "May your strength be fitting (yashar koach); an expression of thanks and congratulation) because you have broken them" (Yevamot 62a; Shabbat 87a).

~ How does Rashi, in France during the 11th century, understand the breaking of the tablets by Moshe? Why would God agree with Moshe?

~ When do we say to each other "yashar koach"?

(יד) דָּבָר אַחֵר, פְּסָל לְךָ, זֶה שֶׁאָמַר הַכָּתוּב (קהלת ז, ט): אַל תְּבַהֵל בְּרוּחֲךָ לִכְעוֹס כִּי כַעַס בְּחֵיק כְּסִילִים יָנוּחַ. וּמִי הָיָה זֶה שֶׁכָּעַס, זֶה משֶׁה, שֶׁנֶּאֱמַר (שמות לב, יט): וַיִּחַר אַף משֶׁה וַיַּשְׁלֵךְ מִיָּדָו אֶת הַלֻּחֹת, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא הָא משֶׁה, אַתָּה מֵפִיג חֲמָתְךָ בְּלוּחוֹת הַבְּרִית, מְבַקֵּשׁ אַתְּ שֶׁאָפִיג אֶת חֲמָתִי וְאַתְּ רוֹאֶה שֶׁאֵין הָעוֹלָם יָכוֹל לַעֲמֹד אֲפִלּוּ שָׁעָה אֶחָת, אָמַר לוֹ וּמַה יֵּשׁ לִי לַעֲשׂוֹת, אָמַר לוֹ לָתֵת עָלֶיךָ קָטָרִיקֵי, אַתְּ שִׁבַּרְתָּ אוֹתָן וְאַתְּ מַחְלִיף אוֹתָן, הֲדָא הוּא דִּכְתִיב: פְּסָל לְךָ שְׁנֵי לֻחֹת אֲבָנִים.

Another explanation for "Carve for yourself" (Exodus 34:1) This is what is written (Ecclesiastes 7:9) "Do not be fast to anger [for anger resides in the bosom of fools]". Who was angry? Moshe, as it is written: "Moshe got angry and flung [the tablets] from his hands" (Exodus 32:19). God said to him: "So, Moshe, you are calming your anger by [destroying] the Tablets of the Covenant? Do you want me to calm my anger [the same way, through destruction]? Do you not see that the world would not last even one hour?" Moshe said to [God]: "What should I do?" God said: "You need to pay a penalty. You shattered them, you replace them" - this is why it is written “Carve for yourself two stone tablets” (Deut. 10:1).

~ How does the midrash judge the actions of Moshe? Does it agree with Rashi?

(דברים י, ב) אשר שברת ושמתם בארון תני רב יוסף מלמד שהלוחות ושברי לוחות מונחין בארון מכאן לתלמיד חכם ששכח תלמודו מחמת אונסו שאין נוהגין בו מנהג בזיון (סימ"ן ביט"ל סר"ח ושכ"ח) אמר ריש לקיש פעמים שביטולה של תורה זהו יסודה דכתיב (שמות לד, א) אשר שברת אמר לו הקב"ה למשה יישר כחך ששברת ואמר ריש לקיש תלמיד חכם שסרח אין מבזין אותו בפרהסיא שנאמר (הושע ד, ה) וכשלת היום וכשל גם נביא עמך לילה כסהו כלילה ואמר ריש לקיש כל המשכח דבר אחד מתלמודו עובר בלאו שנאמר (דברים ד, ט) השמר לך ושמור נפשך מאד פן תשכח את הדברים וכדר' אבין אמר ר' אילעא דאמר רבי אבין אמר ר' אילעא כל מקום שנאמר השמר פן ואל אינו אלא לא תעשה רבינא אמר השמר ופן שני לאוין נינהו רב נחמן בר יצחק אמר בשלשה לאוין שנאמר השמר לך ושמור נפשך מאוד פן תשכח את הדברים יכול אפילו מחמת אונסו תלמוד לומר (דברים ד, ט) ופן יסורו מלבבך במסירם מלבו הכתוב מדבר רבי דוסתאי בר' ינאי אמר יכול אפילו תקפה עליו משנתו תלמוד לומר רק ר' יוחנן ור' אלעזר דאמרי תרוייהו תורה ניתנה בארבעים ונשמה נוצרה בארבעים כל המשמר תורתו נשמתו משתמרת וכל שאינו משמר את התורה אין נשמתו משתמרת

§ Having mentioned the principle that one does not downgrade in matters of sanctity, the Gemara cites a related issue. The verse states: “At that time the Lord said to me: Hew for yourself two tablets of stone like the first…And I will write on the tablets the words that were on the first tablets, which you broke, and you shall put them in the Ark” (Deuteronomy 10:1–2). Rav Yosef teaches a baraita: This verse teaches that both the tablets of the Covenant and the pieces of the broken tablets are placed in the Ark. One should learn from here that with regard to a Torah scholar who has forgotten his Torah knowledge due to circumstances beyond his control, e.g., illness, one may not behave toward him in a degrading manner. The Gemara notes a mnemonic for the following three statements of Reish Lakish, which are all related to the concept stated by Rav Yosef: caused dereliction; sinned, and forgot. Reish Lakish says: Sometimes dereliction of the study of Torah is its foundation. This is derived from a verse, as it is written: “And the Lord said to Moses: Hew for yourself two tablets of stone like the first, and I will write upon the tablets the words that were on the first tablets, which [asher] you broke” (Exodus 34:1). The word “asher” is an allusion to the fact that that the Holy One, Blessed be He, said to Moses: Your strength is true [yishar koḥakha] in that you broke the tablets, as the breaking of the first tablets led to the foundation of the Torah through the giving of the second tablets. And Reish Lakish says: With regard to a Torah scholar who sinned, he is not disgraced in public, as it is stated: “Therefore, you shall stumble in the day, and the prophet also shall stumble with you in the night” (Hosea 4:5). One can derive from the verse that if a prophet or any other Torah scholar stumbles and sins, one should conceal his offense like the night and not punish him in public. And Reish Lakish says: Anyone who causes himself to forget even one matter from his studies violates a prohibition, as it is stated with regard to the receiving of the Torah on Mount Sinai: “Only observe for yourself, and guard your soul diligently, lest you forget the matters that your eyes saw, and lest they depart from your heart all the days of your life, but you should make them known to your children and to your children’s children” (Deuteronomy 4:9). And this is in accordance with the principle that Rabbi Avin says that Rabbi Ile’a says, as Rabbi Avin says that Rabbi Ile’a says: Wherever it is stated: Observe, or: Lest, or: Do not, it is nothing other than a prohibition. Ravina says: One who forgets his studies violates two prohibitions, as the verse uses both the term “observe” and the term “lest,” and these are two prohibitions. Rav Naḥman bar Yitzḥak says: He violates three prohibitions, as it is stated: “Only observe for yourself, and guard your soul diligently, lest you forget the matters that your eyes saw.” The term “Guard your soul” is derived from the same root as “observe” and is considered an additional prohibition. The Gemara qualifies this statement: One might have thought this applies even to one who forgot his Torah knowledge due to circumstances beyond his control. Therefore, the verse states: “And lest they depart from your heart.” This indicates that the verse is speaking of one who willingly causes them to depart from his heart. Rabbi Dostai, son of Rabbi Yannai, says: One might have thought that this applies even if his studies were too hard for him to remember. Therefore, the verse states: “Only,” which excludes one who is unable to recall his studies. Rabbi Yoḥanan and Rabbi Elazar both say: The Torah was given in forty days, when Moses ascended to Mount Sinai to receive it, and similarly the soul of man is formed in forty days, as the formation of the fetus in the womb takes forty days from the time of conception. This teaches that anyone who preserves his Torah studies, his soul is likewise preserved, and anyone who does not preserve his Torah studies, his soul is not preserved either.

~ How does Rav Yosef understand our verse? What is the lesson he derives from it? How is a scholar that forget their learning similar to broken tablets?

~ What do you imagine is "dereliction of the study of Torah is its foundation"?

~ How do the other two statements of Resh Lakish connect to the first statement of Rav Yosef, in your opinion?

[the e.g. of Steinzaltz is: if one breaks off his studies in order to participate in a funeral or a wedding procession]

שָׁבַר אֶת הַלּוּחוֹת, מַאי דְּרַשׁ? אָמַר: וּמָה פֶּסַח שֶׁהוּא אֶחָד מִתַּרְיָ״ג מִצְוֹת, אָמְרָה תּוֹרָה: ״וְכׇל בֶּן נֵכָר לֹא יֹאכַל בּוֹ״. הַתּוֹרָה כּוּלָּהּ [כָּאן] וְיִשְׂרָאֵל מְשׁוּמָּדִים — עַל אַחַת כַּמָּה וְכַמָּה. וּמְנָלַן דְּהִסְכִּים הַקָּדוֹשׁ בָּרוּךְ הוּא עַל יָדוֹ? — שֶׁנֶּאֱמַר: ״אֲשֶׁר שִׁבַּרְתָּ״, וְאָמַר רֵישׁ לָקִישׁ: יִישַׁר כֹּחֲךָ שֶׁשִּׁבַּרְתָּ.
And he broke the tablets following the sin of the Golden Calf. What source did he interpret that led him to do so? Moses said: With regard to the Paschal lamb, which is only one of six hundred and thirteen mitzvot, the Torah stated: “And the Lord said unto Moses and Aaron: This is the ordinance of the Paschal offering; no alien shall eat of it” (Exodus 12:43), referring not only to gentiles, but to apostate Jews as well. Regarding the tablets, which represented the entire Torah, and Israel at that moment were apostates, as they were worshipping the calf, all the more so are they not worthy of receiving the Torah. And from where do we derive that the Holy One, Blessed be He, agreed with his reasoning? As it is stated: “The first tablets which you broke [asher shibarta]” (Exodus 34:1), and Reish Lakish said: The word asher is an allusion to the phrase: May your strength be true [yishar koḥakha] due to the fact that you broke the tablets.

~ How does this piece of the Talmud (which came before Rashi and before the compilation of the midrash) understand Resh Lakish's saying? How does this piece tries to understand Moshe's reasoning?

~ Does this piece circumscribe or expand Resh Lakish's longer explanation in Menachot?

(ה) חַיָּב אָדָם לְבָרֵךְ עַל הָרָעָה כְּשֵׁם שֶׁהוּא מְבָרֵךְ עַל הַטּוֹבָה, שֶׁנֶּאֱמַר (דברים ו) וְאָהַבְתָּ אֵת ה' אֱלֹקֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאֹדֶךָ. בְּכָל לְבָבְךָ, בִּשְׁנֵי יְצָרֶיךָ, בְּיֵצֶר טוֹב וּבְיֵצֶר רָע. וּבְכָל נַפְשְׁךָ, אֲפִלּוּ הוּא נוֹטֵל אֶת נַפְשֶׁךָ. וּבְכָל מְאֹדֶךָ, בְּכָל מָמוֹנֶךָ. דָּבָר אַחֵר בְּכָל מְאֹדֶךָ, בְּכָל מִדָּה וּמִדָּה שֶׁהוּא מוֹדֵד לְךָ הֱוֵי מוֹדֶה לוֹ בִּמְאֹד מְאֹד. לֹא יָקֵל אָדָם אֶת רֹאשׁוֹ כְּנֶגֶד שַׁעַר הַמִּזְרָח, שֶׁהוּא מְכֻוָּן כְּנֶגֶד בֵּית קָדְשֵׁי הַקָּדָשִׁים. לֹא יִכָּנֵס לְהַר הַבַּיִת בְּמַקְלוֹ, וּבְמִנְעָלוֹ, וּבְפֻנְדָּתוֹ, וּבְאָבָק שֶׁעַל רַגְלָיו, וְלֹא יַעֲשֶׂנּוּ קַפַּנְדַּרְיָא, וּרְקִיקָה מִקַּל וָחֹמֶר. כָּל חוֹתְמֵי בְרָכוֹת שֶׁהָיוּ בַמִּקְדָּשׁ, הָיוּ אוֹמְרִים מִן הָעוֹלָם. מִשֶּׁקִּלְקְלוּ הַמִּינִין, וְאָמְרוּ, אֵין עוֹלָם אֶלָּא אֶחָד, הִתְקִינוּ שֶׁיְּהוּ אוֹמְרִים, מִן הָעוֹלָם וְעַד הָעוֹלָם. וְהִתְקִינוּ, שֶׁיְּהֵא אָדָם שׁוֹאֵל אֶת שְׁלוֹם חֲבֵרוֹ בַּשֵּׁם, שֶׁנֶּאֱמַר (רות ב) וְהִנֵּה בֹעַז בָּא מִבֵּית לֶחֶם, וַיֹּאמֶר לַקּוֹצְרִים ה' עִמָּכֶם, וַיֹּאמְרוּ לוֹ, יְבָרֶכְךָ ה'. וְאוֹמֵר (שופטים ו) ה' עִמְּךָ גִּבּוֹר הֶחָיִל. וְאוֹמֵר (משלי כג) אַל תָּבוּז כִּי זָקְנָה אִמֶּךָ. וְאוֹמֵר (תהלים קיט) עֵת לַעֲשׂוֹת לַייָ הֵפֵרוּ תוֹרָתֶךָ. רַבִּי נָתָן אוֹמֵר, הֵפֵרוּ תוֹרָתֶךָ עֵת לַעֲשׂוֹת לַייָ:

(5) The mishna articulates a general principle: One is obligated to recite a blessing for the bad that befalls him just as he recites a blessing for the good that befalls him, as it is stated: “And you shall love the Lord your God with all your heart, with all your soul, and with all your might” (Deuteronomy 6:5). The mishna explains this verse as follows: “With all your heart” means with your two inclinations, with your good inclination and your evil inclination, both of which must be subjugated to the love of God. “With all your soul” means even if God takes your soul. “And with all your might” means with all your money, as money is referred to in the Bible as might. Alternatively, it may be explained that “with all your might” means with every measure that He metes out to you; whether it is good or troublesome, thank Him. The mishna teaches several Temple-related halakhot. One may not act irreverently or conduct himself flippantly opposite the eastern gate of the Temple Mount, which is aligned opposite the Holy of Holies. In deference to the Temple, one may not enter the Temple Mount with his staff, his shoes, his money belt [punda], or even the dust on his feet. One may not make the Temple a shortcut to pass through it, and through an a fortiori inference, all the more so one may not spit on the Temple Mount. The mishna relates: At the conclusion of all blessings recited in the Temple, those reciting the blessing would say: Blessed are You Lord, God of Israel, until everlasting [haolam], the world. But when the Sadducees strayed and declared that there is but one world and there is no World-to-Come, the Sages instituted that at the conclusion of the blessing one recites: From everlasting [haolam] to everlasting [haolam]. The Sages also made a takanah [fixing] that one should greet another in the name of God, i.e., one should mention God’s name in his greeting, as it is stated: “And presently Boaz came from Bethlehem and said to the harvesters, The Lord is with you, and they said to him, May the Lord bless you” (Ruth 2:4). And it says: “And the angel of God appeared to him and said to him, God is with you, mighty man of valor” (Judges 6:12). And it says: “And despise not your mother when she is old” (Proverbs 23:22), i.e., one must not neglect customs which he inherits. And lest you say that mentioning God’s name is prohibited, it says: “It is time to work for the Lord; they have made void Your Torah” (Psalms 119:126), i.e., it is occasionally necessary to negate biblical precepts in order to perform God’s will, and greeting another is certainly God’s will. Rabbi Natan says another interpretation of the verse: “Make void Your Torah” because “it is the time to work for the Lord,” i.e., occasionally it is necessary to negate biblical precepts in order to bolster the Torah.

~ We are interested in the second part of this mishnah, ie, from the underlined.

~ What is the possible problem of using God's name in a greeting?

~ Why did the sages "fixed" this, in your opinion?

~ Is it surprising how many verses are brought to bolster this "fixing"?

הִתְקִינוּ שֶׁיְּהֵא אָדָם שׁוֹאֵל בִּשְׁלוֹם חֲבֵרוֹ וְכוּ׳. מַאי ״וְאוֹמֵר״? וְכִי תֵּימָא בֹּעַז מִדַּעְתֵּיהּ דְּנַפְשֵׁיהּ קָאָמַר — תָּא שְׁמַע ״ה׳ עִמְּךָ גִּבּוֹר הֶחָיִל״. וְכִי תֵּימָא מַלְאָךְ הוּא דְּקָאָמַר לֵיהּ לְגִדְעוֹן — תָּא שְׁמַע ״אַל תָּבוּז כִּי זָקְנָה אִמֶּךָ״. וְאוֹמֵר: ״עֵת לַעֲשׂוֹת לַה׳ הֵפֵרוּ תּוֹרָתֶךָ״. אָמַר רָבָא: הַאי קְרָא, מֵרֵישֵׁיהּ לְסֵיפֵיהּ מִדְּרִישׁ, מִסֵּיפֵיהּ לְרֵישֵׁיהּ מִדְּרִישׁ. מֵרֵישֵׁיהּ לְסֵיפֵיהּ מִדְּרִישׁ — ״עֵת לַעֲשׂוֹת לַה׳״, מַאי טַעַם? — מִשּׁוּם ״הֵפֵרוּ תּוֹרָתֶךָ״. מִסֵּיפֵיהּ לְרֵישֵׁיהּ מִדְּרִישׁ: ״הֵפֵרוּ תּוֹרָתֶךָ״ מַאי טַעְמָא? — מִשּׁוּם ״עֵת לַעֲשׂוֹת לַה׳״. תַּנְיָא, הִלֵּל הַזָּקֵן אוֹמֵר: בִּשְׁעַת הַמַּכְנִיסִין — פַּזֵּר. בִּשְׁעַת הַמְפַזְּרִים — כַּנֵּס. וְאִם רָאִיתָ דּוֹר שֶׁהַתּוֹרָה חֲבִיבָה עָלָיו — פַּזֵּר, שֶׁנֶּאֱמַר: ״יֵשׁ מְפַזֵּר וְנוֹסָף עוֹד״. וְאִם רָאִיתָ דּוֹר שֶׁאֵין הַתּוֹרָה חֲבִיבָה עָלָיו — כַּנֵּס, שֶׁנֶּאֱמַר: ״עֵת לַעֲשׂוֹת לַה׳ הֵפֵרוּ תּוֹרָתֶךָ״.

We learned in the mishnah that the Sages instituted that a person will greet another with the name of God, and several biblical sources were cited. The Gemara asks: Why is it necessary for the mishna to cite all of those sources, introduced with the phrase: And it says? Why was the proof from Boaz’s statement to the harvesters: The Lord is with you, insufficient? The Gemara explains: And if you say: Boaz said this on his own, and it proves nothing with regard to normative practice, come and hear a proof from the verse: “The Lord is with you, mighty man of valor” (Judges 6:12). And if you say that it was an angel who said this to Gideon, that perhaps this verse was the angel informing Gideon that the Lord is with him, but it is not the standard formula of a greeting, come and hear proof from the verse: “And despise not your mother when she is old” (Proverbs 23:22); the customs of the nation’s elders are an adequate source from which to derive halakha. And the verse states: “It is time to work for the Lord; they have made void Your Torah” (Psalms 119:126). Of this, Rava said: This verse can be interpreted from beginning to end, and can be interpreted from end to beginning. The Gemara elaborates: This verse can be interpreted from beginning to end: It is time to work for the Lord; what is the reason? Because they have made void Your Torah, so it must be remedied. Conversely, it can be interpreted from end to beginning as follows: They have made void Your Torah; what is the reason? Because it is time to work for the Lord. With regard to this verse, it was taught in a baraita that Hillel the Elder says: At the time of gathering, if the Sages of the generation see to it that the Torah remains the purview of the few, disseminate it to the public at large. At the time of dissemination, gather, and leave it to others to disseminate the Torah. And if you see a generation for whom Torah is beloved, disseminate, as it is stated: “There is who scatters, and yet increases” (Proverbs 11:24). However, if you see a generation for whom Torah is not beloved, gather; do not cause the Torah to be disgraced, as it is stated: “It is time to work for the Lord; they have made void Your Torah.” Preventing Torah study in that situation is a manifestation of work for the Lord.

~ What are the sages doing when they made a takanah? What does that word remind you of?

~ How does the Gemarah prove to you that all the verses are necessary?

~ What are the interpretations offered to the verse "time to work for God?"

(יג) ... ותקרבנה בנות צלפחד הא כל אדם כשר שעומד בתוך השבט הרי זה שבח לכל שבטו ק"ו לביתו ק"ו לגופו ק"ו למשפחתו ק"ו לבית אביו. וכן הוא אומר ואתו אהליאב בן אחיסמך שבח לכל שבטו ק"ו למשפחתו וכו'. ותקרבנה הא כל אדם כשר שעומד בתוך דור רשע זכה ליטול שכר כולן, נח עומד בדור המבול זכה ליטול שכר כולן, אברם עומד בדור הפלגה זכה ליטול שכר כולן, אלו עומדים בדור המדבר זכו ליטול שכר כולן, ללמדך באיזה שעה עמדו לפני משה בשעה שאמרו ישראל נתנה ראש אמר להן משה והלא ישראל מבקשין לחזור למצרים ואתנה מבקשות נחלה בארץ, אמרו יודעות אנו שסוף כל ישראל להחזיק בארץ שנאמר עת לעשות לה' הפרו תורתך אל תהי קורא כן אלא הפרו תורתך עת לעשות לה', וכן הוא אומר וארם יצאו גדודים וגו' ותאמר אל גברתה מגיד שאמרה לה כך וכך מטהרין את העני כך וכך מטהרין את העשיר שנאמר כזאת וכזאת דברה הנערה מגיד שהיתה יודעת פרשת נגעים אבל אינה יודעת אימתי (היא, של) בית אביה (עושין) [הניחו] את התורה בשעה שאמר להם עד מתי אתם פוסחים לקיים מה שנאמר עת לעשות לה' הפרו תורתך אל תהי קורא כך אלא הפרו תורתך עת לעשות לה', וכן היה הלל אומר בשעת המפזרין כנס את הרגל באתר דלית קפיץ קני מיניה, באתר דלית גוברין השתדל להיות גבר.

And the daughters of Tzelofchad approached - behold, every decent person who stands up among their tribe is a reason for praise for that tribe, and all the more so for that house, and all the more so for family and all the more so for that clan. And that is the same regarding Oholiav ben Achisamah, who was reason for praise for all his tribe, and all the more so for his family. And they approached: every decent person who stands up among a generation of evil people merits to receive the the reward for all of them. Noach and the generation of the flood, Avram and the generation of the dispersion and those who stood up in the generation of the desert are examples of such. These women rose up in the generation of the desert and merited to take the reward of all of them. This teaches you at what moment they stood before Moshe - at the moment that Israel were saying: "Let us appoint a leader and return to Egypt." (Numbers 14:4) Moses said: [to the daughters of Tzelofchad] Israel are demanding to return to Egypt, and you demand an inheritance in the Land! They answered: We know that in the end all Israel will claim their share in the Land; as it is said, "It is a time to act for God - they have transgressed your Torah!" (Psalms 119:126) Don't read it like that, read it "They have transgressed your Torah, it is time to act for God" [by changing something]. Similarly, we find in the story of Na'aman: (II Kings 5:1-19) "The Arameans were raiding... and she said to her mistress" such and such is the way to purify the poor, such and such is the way to purify the rich, and this teaches us that the young woman knew the part [of the law] about leprosy, but she did not know under which conditions this could happen [yet she is praise] for her clan. They [Jews] also left Torah behind when he [Elijah] said "until when will you keep hopping between two opinions?" (I Kings 18:21) that was also "time to act for God - they have transgressed your Torah!" (Psalms 119:126) but don't read it like that, read it "They have transgressed your Torah, it is time to act for God" [by changing something] and so Hillel would say: "in the time they disseminate, gather"; "jump in and acquire"; "where there is no man, try very hard to be a man."

~ How does the Yalkut Shime'oni understand the question of the daughters of Tzelofchad? What is their story? How do they stand up against the evil people of their generation? How do they change the first Torah that Moshe received on Mount Sinai?

~ How does this midrash then connect this story with the story of Na'aman? How did the nameless Jewish maidservant change Na'aman's status? What then does Na'aman need to do, with the blessings of Elisha? How does that story symbolize a change in the law?

~ How is the story of Elisha on Mount Carmel also an example of change?

~ What is the closing of the midrash, with the three sentences of Hilel? How does that hearken back to the text in the Talmud?

~ How does the midrash push the reading of Psalms 119:126? Does it accord with the Talmudic reading?

Takkanot

Takkanot (fixings) were made to Jewish Law throughout Jewish history.

A takkanah is an enactment which revises a law that no longer satisfies the requirements of the times or circumstances. Despite being deduced from a biblical passage, they may be regarded as new - "we never did this here, but..." attitude.

Some that you may be familiar with are the four blessings of the Birkat Hamazon; the idea that a woman is a widow even when there was only one witness to the death of her husband; a Jewish husband can have only one wife; reclining on Passover; drinking the 4 cups of wine; reciting the morning blessings in the synagogue.

The Conservative movement has made in modern times include allowing women to count in a minyan (see https://www.rabbinicalassembly.org/sites/default/files/public/halakhah/teshuvot/19912000/oh_55_1_2002.pdf ) and to serve as witnesses to a Beit Din, as well as removing restrictions on Kohen marriage. The Israeli Chief Rabbinate also adopted many takkanot regarding marriage and divorce (see https://www.daat.ac.il/daat/ezrachut/harabanut2-2.htm). In Morocco, 1940, the rabbinate also instituted takkanot (see https://www.jewishideas.org/article/moroccan-rabbinic-conferences-0)

In time for Passover: background for the next source
וַיֵּלֶךְ אִישׁ מִבֵּית לֵוִי לְהֵיכָן הָלַךְ אָמַר רַב יְהוּדָה בַּר זְבִינָא שֶׁהָלַךְ בַּעֲצַת בִּתּוֹ תָּנָא עַמְרָם גְּדוֹל הַדּוֹר הָיָה כֵּיוָן שֶׁרָאָה שֶׁאָמַר פַּרְעֹה הָרָשָׁע כׇּל הַבֵּן הַיִּלּוֹד הַיְאֹרָה תַּשְׁלִיכֻהוּ אָמַר לַשָּׁוְא אָנוּ עֲמֵלִין עָמַד וְגֵירַשׁ אֶת אִשְׁתּוֹ עָמְדוּ כּוּלָּן וְגֵירְשׁוּ אֶת נְשׁוֹתֵיהֶן אָמְרָה לוֹ בִּתּוֹ אַבָּא קָשָׁה גְּזֵירָתְךָ יוֹתֵר מִשֶּׁל פַּרְעֹה שֶׁפַּרְעֹה לֹא גָּזַר אֶלָּא עַל הַזְּכָרִים וְאַתָּה גָּזַרְתָּ עַל הַזְּכָרִים וְעַל הַנְּקֵיבוֹת פַּרְעֹה לָא גָּזַר אֶלָּא בָּעוֹלָם הַזֶּה וְאַתָּה בָּעוֹלָם הַזֶּה וּלְעוֹלָם הַבָּא פַּרְעֹה הָרָשָׁע סָפֵק מִתְקַיֶּימֶת גְּזֵירָתוֹ סָפֵק אֵינָהּ מִתְקַיֶּימֶת אַתָּה צַדִּיק בְּוַדַּאי שֶׁגְּזֵירָתְךָ מִתְקַיֶּימֶת שֶׁנֶּאֱמַר וְתִגְזַר אוֹמֶר וְיָקׇם לָךְ עָמַד וְהֶחְזִיר אֶת אִשְׁתּוֹ עָמְדוּ כּוּלָּן וְהֶחְזִירוּ אֶת נְשׁוֹתֵיהֶן וַיִּקַּח וַיַּחְזִור מִיבְּעֵי לֵיהּ אָמַר רַב יְהוּדָה בַּר זְבִינָא שֶׁעָשָׂה לוֹ מַעֲשֵׂה לִיקּוּחִין הוֹשִׁיבָהּ בְּאַפִּרְיוֹן וְאַהֲרֹן וּמִרְיָם מְרַקְּדִין לְפָנֶיהָ וּמַלְאֲכֵי הַשָּׁרֵת אָמְרוּ אֵם הַבָּנִים שְׂמֵחָה
The verse states: “And there went a man of the house of Levi, and took for a wife a daughter of Levi” (Exodus 2:1). The Gemara asks: To where did he go? Rav Yehuda bar Zevina says: He went according to the advice of his daughter Miriam, as the Gemara will proceed to explain. A Sage teaches: Amram, the father of Moses, was the great man of his generation. Once he saw that the wicked Pharaoh said: “Every son that is born you shall cast into the river, and every daughter you shall save alive” (Exodus 1:22), he said: We are laboring for nothing by bringing children into the world to be killed. Therefore, he arose and divorced his wife. All others who saw this followed his example and arose and divorced their wives. His daughter, Miriam, said to him: Father, your decree is more harsh for the Jewish people than that of Pharaoh, as Pharaoh decreed only with regard to the males, but you decreed both on the males and on the females. And now no children will be born. Additionally, Pharaoh decreed to kill them only in this world, but you decreed in this world and in the World-to-Come, as those not born will not enter the World-to-Come. Miriam continued: Additionally, concerning Pharaoh the wicked, it is uncertain whether his decree will be fulfilled, and it is uncertain if his decree will not be fulfilled. You are a righteous person, and as such, your decrees will certainly be fulfilled, as it is stated with regard to the righteous: “You shall also decree a thing, and it shall be established unto you” (Job 22:28). Amram accepted his daughter’s words and arose and brought back, i.e., remarried, his wife, and all others who saw this followed his example and arose and brought back their wives. The Gemara asks: If Amram remarried Jochebed, rather than say: “And took for a wife a daughter of Levi” (Exodus 2:1), it should have stated: “And returned for a wife the daughter of Levi.” Rav Yehuda bar Zevina says: He performed an act of marriage just as one would do for a first marriage. He sat her on a palanquin [appiryon], and Aaron and Miriam danced before her, and the ministering angels said: “A joyful mother of children” (Psalms 113:9).

ולכך לא נתפרסם שם עמרם ויוכבד כי לא היה שמם וכונתם מיוחד על תולדה זו. וי"ל עוד כי כונת עמרם בהולידו אותו כענין שאמרו את מאי דמיפקדת איבעי לך למיעבד ובהדי כבשי דרחמנא למה לך. וזהו המכוון ממשה רבינו ע"ה תורה שבכתב. ויש לפעמים עת לעשות לד' הפרו תורתך. וזהו הגירושין של עמרם והם לא נתפרשו בתורה כי דבר זה הוא הפרו תורתך והוא ביטול לתורה ולהולדת משה רבינו ע"ה. אבל מצינו שביטולה של תורה זהו יסודה וכן זה על ידי גירושין אלו היה החזרה שחזרה לנערותה כנ"ל. והיינו על ידי ההשתוקקות והתשוקה ועל ידי זה נולד משה רבינו ע"ה ונמצא זהו יסודה:

Therefore, Amram's and Yocheved's names were not make known at this time because their intention was not specifically this birth. And there is the possibility that Amram's intention really was like we said "what you have been commanded, perform; why do you involve yourself with the secrets of the Compassionate One" (see Berakhot 10a). And this is what is intended from Moshe Our Teacher Peace Be Upon Him: the written Torah. And sometimes it is a "time to act for Hashem, they interrupted Your Torah". And this is the divorces of Amram, and they were not made explicit in the Torah because this is "interrupted Your Torah", and this is "cancelling Torah" and the birth of Moshe OTPBUH. But we find that "cancelling Torah is its foundation" and therefore this came through those divorces, and so "her beauty returned to her", as explained. And this means that through the longing, and lust, and through this Moshe OTPBUH was born, and this is "its foundation".

ובהתחלת בנין התורה נבנה דבר זה שביטולה של תורה זהו יסודה לדעת שזהו התחלת התורה לדעת שפעמים שביטולה כו' ולא סדר מסודר דייקא. ומרים היא היתה המעוררת על התורה לפי שממנה יצא דוד המלך ע"ה והיה טמון בה כח זה של שלימות התורה ולעולם סוף מעשה במחשבה תחלה ונעוץ סופה בתחילתו ולכך ממנה היה התעוררות לידת התחלת התורה והיא נתנבאה עליו רק תולדותו היה מצד השתעבדות ישראל ותשוקתם וקיווים לישועה ומצד רשעת המצרים. שלכך סמוך לידתו לפסוק כל הבן וגו' וכל הבת תחיון. שהמכוון בתחיון על דרך שאמרו ז"ל ביבמות על פסוק הטף בנשים החיו לכם והיינו שרצו לקחתם להם. והיינו כידוע ונתבאר אצלינו במקום אחר באורך כי שני ראשי מדות רעות הם לא תרצח ולא תנאף והם שני הפכים. ואצל המצרים נתחברו שניהם יחד כל הבן וגו' וכל הבת וגו'. ומצד שני הפכים ברשעות נולד משה רבינו ע"ה שענין התורה גם כן להיות שני הפכים כאחד אכזר [על הרשעים] ורחמן וכיוצא וכמו שכתבתי במקום אחר:

And at the beginning of the building of Torah, this idea, that "the cancelling of Torah is its foundation" - one needs to know that sometimes "cancelling is its foundation", and specifically not the order as it is ordered. And Miriam was the awakening of Torah, since from her came King David PBUH, and in her was found the strength of the totality of Torah. And [the idea of] "the end of the act was in the beginning of thought" always applies, and her end was attached to his beginning, and therefore it was in her the stirring of the birth of the beginning of Torah, and she prophesied regarding him. Just that his birth came from the side of the enslavement of Israel, and their desire and hope for salvation, and from the side of the evil of the Egyptians - since his birth is close to the verse "every son etc and every daughter you shall keep alive". The intention behind the expression "keep alive" is in line with what is written in Yevamot 60b regarding the verse "every young woman keep alive for you" (Numbers 31:18) , that means they wanted to have them for themselves. And it is known, and explained elsewhere, that two basic evil traits are "do not murder" and "do not commit adultery" and they have two opposites. And regarding the Egyptians, those two were combined in one, "every boy... every girl..." And from the two opposites Moshe OTPBUH was born, since the basics of the Torah is to maintain opposites as one, cruelty (to evil people) and compassion, and so on, as I wrote somewhere else.

Tzadok HaKohen of Lublin (1823 - 1900 CE, Poland) was a master of Chasidic thought and prolific author in all areas of Judaism: Halakhah, Chasidut, Kabbalah, and ethics. He also wrote scholarly essays on astronomy, geometry, and algebra.

~ How does he understand the balance that has to happen between "cancelling Torah" and "establishing Torah"? How does he see that happening in the story of Moshe?

ונראה לי, דכתבתי ביאור ש"ס דמנחות (צט.:) אמר ריש לקיש פעמים שבטולה של תורה זה הוא יסודה, דכתיב (שמות לד, א) אשר שברת, מלמד שאמר לו הקב"ה יישר כחך ששברת. והוא תמוה, איך אפשר שביטולה זה יסודה. וכתבתי שם, והחיות רצוא ושוב (יחזקאל א, יד), שהנשמה מתלהב תמיד וכו', ופן יהי' ח"ו בטל במציאות, ועל ידי עסק בצרכי גופו כגון אכילה ושתי' ובעילה ומשא ומתן, אז נחה הנשמה מהתלהבותה, וגורם קיום וחיזוק הנשמה וכו', ודפח"ח. ובזה יובן, אמר ריש לקיש פעמים שביטולה של תורה זהו יסודה, בסוד החיות רצוא ושוב, והבן. ובזה שעוסק בצרכי העולם הזה לתכלית הנשמה, אז נעשה עסקי עולם הזה כסא לעולם הבא וכו', יעו"ש.

And it seems to me that what is written in the Sha"s in Menachot 99b, that Resh Lakish said that there are times when the cancelling of the Torah is its foundation, as it is written 'that you broke', teaching us that the Holy One of Blessing said to him 'good for you to break it!'And this is very surprising! How can it be that cancelling Torah is its foundation? And I wrote there [regarding the verse] "[between] the creatures, going and returning" (Ezekiel 1:14) that the soul is always on fire etc, lest there will be, God forbid, a cancellation in reality, and through the effort of taking care of one's body such as eating and drinking and sex and business, the soul stops being on fire, and brings about a constriction and tightening of the soul, etc (Ben Porat Yosef, Shabbat HaGadol 2:83), and these are wise words from a wise mouth. And through this one can understand what Resh Lakish said that sometimes the cancellation of the Torah is its foundation (Menachot 99a) from this deep meaning of "going and returning" - and sit with this. And through the dealing with the needs of this world for the purpose of the soul, then the dealings with this world can become a throne for the world to come, etc, see there.

~ Yaakov Yosef of Polonye was a senior disciple of the founder of Chassidut, the Baal Shem Tov. His works, the titles of which all contain allusions to his name are: "Toldot Yaakov Yosef", which was the first book of Chassidic teachings ever published; "Ben Porat Yosef"; "Tzofnat Paneach"; and "Ketonet Pasim". The Baal Shem Tov and the Maggid of Mezeritch are frequently mentioned throughout Yaakov Yosef's books, which are considered to be a prime source of their teachings.

~ How does he read the idea of "cancelling Torah is its foundation"?

(יג) באופן שמעלת החקירה היא איננה מצד עצמה, אך בגין האמונה הבאה אחריה, שלה יתר שאת ויתר עז מהאמונה שיש באדם מראשית הוויתו.

(יד) את כל זה הורה הקדוש ברוך הוא למשה, באומרו אליו: ״‎פְּסָל לְךָ שְׁנֵי לֻחֹת אֲבָנִים כָּרִאשֹׁנִים, וְכָתַבְתִּי עַל הַלֻּחֹת אֶת הַדְּבָרִים אֲשֶׁר הָיוּ עַל הַלֻּחֹת הָרִאשֹׁנִים אֲשֶׁר שִׁבַּרְתָּ״‎ (שמות לד, א). כי החוקר האמיתי מעלה במחשבתו גם שבירת הלוחות, כי טבעה של החקירה החופשית להשתחרר מכל מסגרת של מסורת קדומים ושלשלאות של מורשת אבות, ומתוך כך הוא בא גם לקצץ בנטיעות ולהסיג גבולות אשר גבלו הראשונים. אבל החקירה האמיתית לא תועיל אלא לבוא לתכלית הידיעה שלא נדע, ואז ישמע את הקול ממרום ״‎פסל לך שני לוחות אבנים כראשונים״‎. את מה שיודע המאמין הפשוט כי ״‎אנכי ד׳ א־לוהיך״‎, תיווכח גם אתה בזה אחרי כל חקירותיך והתפלספותך ״‎וכתבתי על הלוחות את הדברים אשר היו על הלוחות הראשונים אשר שברת״‎, מילה במילה, אות באות, מבלי להחסיר אף תג וקוצה של יו״‎ד אחת.

(טו) אך האם בכדִי טרחו טרחיא לשבור את הלוחות הראשונים, מאחר שבין כך ובין כך יש לחזור על מה שכתוב בהם?

(13) Similarly, this level of research does not come from itself, rather, it is due to the faith that comes after the research, in which there is a deeper growth and deeper strength than in the faith that a person has at the outset.

(14) All this the Holy Blessed One taught Moshe, when God said: "Make for yourself two tablets of stone like the first ones, and I will write on the tablets the words that were in the first tablets which you broke (Ex. 34:1), The real researcher brings in their thoughts all the breaking of the tablets, since the nature of unfettered research is to be free from all the constraints of the previous tradition, and the development of the legacy of the ancestors and through this one comes also to cut the shoots, and to move the limits that the first ones established. But the true research will only help to arrive to the point of knowing that one does not know, and then one hears the voice of Above saying "carve for yourself two tablets of stone like the first ones". What the simple believer knows is that "I am Hashem your G-d", will also be proven to you after all your research and your philosophizing "and I will inscribe upon the tablets the words that were on the first tablets, which you shattered", word by word, letter by letter, without excluding even the points and embellishments of every yud.

(15) And what is possible to accomplish after all this effort of breaking the first tablets, if one will return anyhow to what was written on them?

על זה מוסיפים חז״‎ל: ״‎יישר כוחך ששברת!״‎ (שבת פז, א) כי כאמור, האמונה הבאה אחרי החקירה היא יותר חזקה מהאמונה התמימה, ואומנם הלוחות השניים מתקיימים אצלנו יותר מן הראשונים, על ידי זה שמשה שבר את הלוחות הראשונים וכתב את כל אותם הדברים על הלוחות השניים.

To this our sages, of blessed memory, add: "Good for you that you broke!" (Shabbat 87a) because the faith that comes after research is stronger than the simple faith, and indeed - the second tablets are more present in us than the first ones, through that Moshe broke the first tablets and wrote the same things on the second tablets.

~ How does Rav Kook understand the need to break the first tablets? Is it a good/necessary thing?

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