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Home/Categories/Aggadita/Bava Basra

Bava Basra

בבא בתרא

39 shiurim · Aggadita · 1 daf covered

Dedicate a Shiur in Mesechta Bava Basra

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10a

Daf 10a

1 shiur

Aggadita
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Masechta Brachos Series

Divine Wisdom in Compromise: Understanding True Pesher Dover

How could HaKadosh Baruch Hu arrange a meeting between King Chizkiyahu and the prophet Yeshaya, when neither felt obligated to visit the other? The divine wisdom (pesher dover) wasn't finding a physical solution but creating circumstances where each would recognize the other's legitimate position. True compromise means both parties validating each other's rights rather than reluctantly giving up something.

Jul 15, 200135:19
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Unassigned

38 shiurim — daf not yet assigned

Aggadita
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Toldos

Vayivez Esav - The Psychology of Denial and Self-Destruction

Why does the Torah emphasize that Esav despised his birthright after he had already sold it? The mockery reveals Esav's devastating recognition of his mistake - if the birthright were truly worthless, he would have forgotten it. This psychological pattern of attacking what we've lost rather than taking responsibility prevents teshuvah and explains why sinat chinam causes longer exile than other sins.

35:01
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Aggadita
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Tzedakah and Mishpat: The Foundation of True Kindness

Why does the Gemara emphasize tzedakah alone for bringing geulah when the Torah pairs it with mishpat? The shiur develops a yesod from the laws of levaya that true tzedakah must make recipients feel honored rather than dependent. This transforms charity into justice, ensuring even divine blessings feel earned rather than merely gifted.

45:08
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Aggadita
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Tosafos on Shvus De-Shvus and Milah on Shabbos

Why does Tosafos allow shvus de-shvus for milah but not single shvus, and why exclude mitzvos like Talmud Torah? The shiur develops a chakira distinguishing two types of rabbinical Shabbos prohibitions: single shvus as lo ta'aseh (preventing melacha) versus shvus de-shvus as aseh (maintaining Shabbos sanctity). This explains why dechiyah works differently for each category.

Jan 14, 201028:50
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Aggadita
Mens Wed Morning Mussar
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Mens Wed Morning Mussar · Part 6Toldos

Eisav's Birthright Sale: Judgment vs. Impulse at Age 15

Why does the Torah emphasize Eisav's birthright sale over his other sins like murder and adultery? The shiur develops the principle that we're judged by our reasoned value decisions, not our impulses. At 15, when mature judgment emerges, Eisav's calculated dismissal of spiritual responsibility revealed his core character more than emotional outbursts ever could.

Nov 30, 200540:46
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Aggadita
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Laws of Lashon Hara: Speaking Before Three People

Why does the Gemara permit repeating lashon hara said before three people? The shiur proposes a novel reading: the permission isn't to repeat negative information about the subject, but to discuss that the original speaker says negative things about people. This reframes the heter as targeting the speaker's character rather than amplifying the original lashon hara.

Jun 6, 200429:26
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Aggadita
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Shelach

Lashon Hara Part 4: Intention and Validation in Evil Speech

Why is the listener of lashon hara worse than the speaker? The shiur develops the principle of validation - speakers often doubt their own negative perceptions and need the listener's acceptance to validate them. Intention, not content, determines whether speech constitutes lashon hara, as shown by Yosef's reports about his brothers and Doeg's praise of Dovid.

May 16, 200431:21
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Aggadita
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The Viciousness of Lashon Hara: Truth vs Reality

Why is lashon hara considered worse than the three cardinal sins when it's just telling the truth? The shiur distinguishes between isolated 'truth' and complete 'emes' (reality), showing that lashon hara weaponizes accurate details stripped of context to create fundamentally false impressions. This makes it more vicious than outright lies because truthful slander is irrefutable.

Apr 25, 200432:52
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Aggadita
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The Greatness of Causing Others to Give Tzedakah - Bava Basra 9a

Why is one who causes another to give tzedakah greater than the actual giver? Building on Rashi's emphasis on "chaveirim" (friends), the shiur argues that true influence works through genuine relationship, not coercion. When people give based on friendship and shared values, the facilitator creates both tzedakah and shalom - making community connection the highest form of religious influence.

Feb 7, 200438:56
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Aggadita
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Moshe Rabbeinu and Bilam: Torah vs. Nevuah

Why does the Gemara specifically mention that Moshe wrote both his own book and Bilam's portion? The shiur distinguishes between nevuah (prophecy tailored to each prophet's understanding) and Torah (objective divine truth). Bilam uniquely shared Moshe's clear prophetic vision, so his written prophecies would have been identical to Torah—hence Moshe could write both with the same objectivity.

Feb 1, 200432:11
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Aggadita
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Chanukah

The Darkness of Greek Philosophy: Why Morality Without Torah is Dangerous

Why did Chazal call Greek civilization 'darkness' when they possessed great wisdom? The shiur uses the Rambam's ruling that non-Jews observing Noachide laws from logic alone (rather than divine command) aren't considered wise or righteous. Any moral system based purely on human reasoning inevitably becomes immoral, as individuals become final arbiters of right and wrong—explaining how even sophisticated societies can perpetrate the greatest evils.

Dec 13, 200342:23
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Aggadita
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Esav's Five Sins and the Philosophy of Lech Lecha

How could Esav's despising his birthright be listed alongside murder and denying God as one of his five major sins? The analysis reveals that Esav's core sin was rejecting "zeh keli v'anvehu" - the principle that humans share God's values and can find genuine pleasure in spiritual elevation. His despising the birthright exposed his fundamental error of viewing mitzvos as burdensome obligations rather than inherently pleasurable opportunities for self-perfection.

Nov 8, 200349:20
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Aggadita
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Iyov's Character: Being a Vatran with Money

Why does the Gemara (Bava Basra 15b) praise Iyov for forgoing debts of half a pruta, and how could this minor monetary concession even elevate the wicked King Achav? The shiur develops that amounts under a shaw pruta don't create true psychological ownership, so being vatran here demonstrates freedom from ayin ra - the character flaw of resenting others' benefit even when it costs you nothing.

Jul 5, 199858:32
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Aggadita
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Iyov, Achashverosh, and the Destruction of Beauty

Why does the Gemara connect Iyov's era to Achashverosh through their shared mention of beautiful women? Achashverosh systematically destroyed beauty throughout his empire to eliminate longing for Yerushalayim, since nine of ten measures of beauty went there. Suffering creates desperate need for beauty as healing, so Iyov's intense yasurim in a world drained of beauty compelled him to seek authentic spiritual beauty in Eretz Yisrael and the Beis Hamikdash.

Jun 6, 199842:24
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Aggadita
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Shavuos

Iyov in the Era of the Judges: Understanding Hevel vs Divine Connection

Why is the era of judges called 'entirely hevel' when they administered Torah law? The shiur distinguishes between treating Torah as a superior legal system versus as connection to God. Even righteous judges who applied halacha correctly created hevel by missing Torah's essential purpose - divine relationship rather than just elevated living.

May 24, 199855:22
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Aggadita
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When Did Iyov Live and Why Does It Matter

Why does the Gemara debate when Iyov lived, and what does the unusual word 'eifo' prove? The dating corresponds to three gifts acquired through suffering: Torah (Moshe's time), Eretz Yisrael (spies' time), and Olam HaBa. 'Eifo' represents divine conduct beyond comprehension - a recognition essential for truly acquiring any of these spiritual gifts.

May 3, 199841:34
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Aggadita
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From Destruction to Prophecy: Wisdom Shifts After Churban

After the Temple's destruction, why was prophecy given to fools rather than wise people? The shiur distinguishes between prophecy of future events (requiring wisdom) and sensing present distant occurrences (requiring total immersion in physicality). Fools, completely connected to their immediate reality, can detect spiritual reverberations across space that sages cannot access.

Feb 15, 199846:18
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Aggadita
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After the Destruction: When Prophecy Became Wisdom

What does the Gemara mean that after the Temple's destruction, prophecy was taken from prophets and given to sages? The shiur contrasts Rashi's view (prophecy remained with sages but left other prophets) with the Ramban's approach (prophecy ceased entirely, but wisdom was enhanced to access what previously required divine revelation). A novel distinction between two types of prophetic agency resolves questions about Moshe's qualifications.

Feb 8, 199850:10
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Aggadita
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Binyamin HaTzadik and the Unity of Klal Yisrael

Why did malachim need to argue that Binyamin HaTzadik deserved to live after he gave away his food to save eight people, invoking the principle that saving one soul saves an entire world? The shiur develops the concept that Klal Yisrael functions as an integrated spiritual entity like Adam HaRishon before the sin. Binyamin understood that losing even one Jew diminishes every other Jew, making his sacrifice to preserve the greater part of this unified reality spiritually justified.

Jan 18, 199846:18
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Aggadita
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Two Types of Tzedakah: Divine Banking and Sacred Deposits

Why does the Gemara present King Munbaz's six seemingly repetitive responses defending his extraordinary tzedakah giving? The shiur develops a yesod that tzedakah operates on two levels: regular giving earns schar mitzvah, but extraordinary giving creates actual deposits in God's bank. Only those living on divine providence can access this higher level without being considered foolish.

Jan 11, 199834:17
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Aggadita
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Who Merits Olam Haba: Honor and Eternal Recognition

What kind of honor gives one a taste of Olam Haba in this world? The Gemara's story of an 'inverted world' reveals that Olam Haba contains two elements: reward and honor. While wealthy righteous people receive honor for their power to do good, only honor based on Torah scholarship reflects who you are rather than what you can do, making it eternal.

Dec 28, 199741:37
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Aggadita
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Tzedakah as Paying God's Debt - Malveh Hashem Chonen Dal

How can tzedakah save from Gehenom when mitzvos typically don't erase aveiros? The Maharal's approach to 'Malveh Hashem chonen dal' reveals that God owes sustenance to the poor, making the giver His agent paying divine debts. This complete displacement of self creates such connection with God that it saves from Gehenom itself.

Dec 21, 199742:25
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Aggadita
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Divine Justice, Poverty, and the True Purpose of Tzedakah

Why doesn't God provide for the poor if He loves them, and how does tzedakah save one from Gehenom? The shiur distinguishes between non-Jewish charity that maintains dependency and Jewish tzedakah that aims to eliminate poverty through jobs and loans. When we give tzedakah properly - recognizing both giver and receiver as God's children - we align with His fatherly will and create closeness that can obviate punishment entirely.

Dec 7, 199742:16
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Aggadita
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Gadol HaOseh Tzedaka B'Seiser - Charity Greater Than Moshe

How can secret charity be greater than Moshe Rabbeinu, and what distinguishes overcoming divine af versus cheimah? The highest tzedakah isn't just anonymous giving but creating dignified earning opportunities, which restores life-force rather than merely preventing its withdrawal. This corresponds to God acting as Judge rather than Creator withdrawing His presence.

Nov 30, 199745:17
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Aggadita
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Lech Lecha

Pidyon Shvuyim as Mitzvah Rabba - Ifra Hurmiz Story

Why does the Gemara in Bava Basra call pidyon shvuyim a 'mitzvah rabba' and prove captivity is worse than death through the verse in Yirmiyahu? The shiur clarifies that pidyon shvuyim is not pikuach nefesh but addresses total psychological devastation - being completely 'biyad acheirim' with no control over one's fate. This makes it the ultimate tzedakah because it restores a person's entire sense of self after complete dehumanization.

Oct 9, 199746:38
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Aggadita
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Tzedaka as Part of Teshuvah - Bava Basra 10a Analysis

Are tzedaka, tefillah, and teshuvah three separate methods to escape divine punishment, or interconnected parts of one process? The Rambam views tzedaka and tefillah as integral components of teshuvah itself rather than independent salvation mechanisms. This reframes tzedaka as lifestyle-changing giving that demonstrates genuine transformation, not mere payment to avoid consequences.

Sep 21, 199732:22
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Aggadita
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Bayis Rishon is From Heaven, Bayis Sheini is From Man

How could the Second Temple's glory exceed the First Temple when it lacked the Ark, prophecy, and divine presence? The two Temples represent different paradigms: the First was pure Olam Haba - divine visitation with transcendent holiness, while the Second was perfected Olam Hazeh - humanity's partnership with God in this world. This explains their different destructions, different types of Kohanim, and why the Second Temple's kedusha remains eternal.

Sep 14, 199744:46
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Aggadita
Mens Wed Morning Mussar
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Mens Wed Morning Mussar · Part 88

Healthy vs. Destructive Jealousy: Understanding Kinas Sofrim

Why does the Gemara praise kinas sofrim when jealousy is destructive? The shiur distinguishes between unhealthy jealousy that covets others' possessions and healthy jealousy that protects what's uniquely one's own. True kinas sofrim means zealously developing your individual talents and approach to learning, not competing with others' achievements.

Mar 14, 199021:48
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Aggadita
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Pesach

Four Winds and the Eternal Reality of Am Yisrael

How can we be obligated to see ourselves as if we personally left Egypt when this isn't literally true? The eternal tzura of Am Yisrael means each generation maintains the same essential identity despite individual changes, like how a person remains the same despite cellular replacement. This explains 'ein misa b'tzibur' - the community exists as an eternal reality established at chatzos halayla, a point above time itself.

199046:54
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Aggadita
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Ein Gozrin Gezeira Al HaTzibbur - When to Refrain from Marriage and Children

Why does Bava Basra 60b consider forbidding marriage when Rome prevents bris milah and pidyon haben, seemingly contradicting the mitzvah of pru u'rvu? The shiur reveals that pru u'rvu is not about biological reproduction but about granting children nitzchiyus - eternal connection to Hashem. When persecution blocks the ceremonies that establish this spiritual identity, the fundamental purpose of having children is defeated.

199045:40
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Aggadita
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Midah K'Neged Midah and the Meaning of Amalek

How does the Gemara's dispute about teaching methods connect to our ongoing failure to eliminate Amalek? The shiur develops the principle that midah k'neged midah reflects God's purely therapeutic justice, unlike human relationships tainted by self-interest. Since Amalek attacked purely from personal hatred, destroying them requires personal vendetta rather than rehabilitative justice - but we cannot wage God's personal wars while harboring internal 'Amalek' through self-serving teaching.

199059:37
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Aggadita
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Five Sins of Esau and the Psychology of Self-Deprecation

Why does Bava Basra 16b emphasize Esau's despising the birthright while only hinting at his more severe sins like murder and adultery? The shiur reveals that self-deprecation underlies all transgression—people convince themselves they're worthless to escape the burden of their potential. Esau's rejection of the birthright represents this fundamental self-hatred that enables every other sin.

199034:03
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Aggadita
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Rosh Hashanah

When Did Iyov Live - Talmudic Views and the Nature of Service

Why does the Gemara connect Iyov to Dina, and what does this teach about spiritual service? The shiur develops that both figures represent the transition from mechanical obedience to taking personal responsibility - the higher but more challenging form of avodas Hashem that requires constant mental engagement rather than just physical compliance.

199045:30
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Aggadita
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Three Who Tasted Olam HaBa - Complete Fulfillment and Yetzer Hara

How can three people taste Olam HaBa while alive when only four ever died sinless? The Avos achieved "kol" (everything) not through possessions but through complete utilization of their potential and total bitul to Hashem. This wholeness eliminates the emptiness that drives yetzer hara.

199049:31
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Aggadita
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Moshe Wrote His Book and the Book of Bilam - Levels of Prophecy

How could Moshe write both his own Torah portion and Bilam's prophecies? The shiur develops a yesod distinguishing two levels of prophecy: 'zadover' (exact divine words) versus 'ko amar Hashem' (prophetic approximation). While Bilam received exact words without comprehension like a talking parrot, Moshe's superior prophetic level enabled him to provide the precise divine formulation for both narratives.

199042:34
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Aggadita
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Yetzer Hara and Torah as Tavlin: Understanding Self-Expression

How can Torah be tavlin (spice) for the yetzer hara if spices enhance rather than nullify flavor? The shiur reframes yetzer hara as the essential drive for self-expression and existence itself. Torah doesn't destroy this drive but channels it toward holy expression, allowing genuine fulfillment through connection to Hashem rather than independent selfhood.

198943:51
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Aggadita
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Two Types of Am Haaretz: The Donkey and the Dog

Why does the Gemara compare different amei haaretz to a dog versus a donkey? The 'dog' type knows right from wrong but lacks self-control, while the 'donkey' type subordinates his intellect to justify whatever he desires. This distinction explains why an am haaretz can become a tzaddik but never a chassid - only the 'dog' type remains open to guidance.

19891:02:19
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Aggadita
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Tzedakah as a National Institution: Jewish vs. Gentile Motivations

Why does the Gemara in Bava Basra 10b call gentile charity 'sin' while Jewish charity 'elevates a nation'? The shiur distinguishes between individual giving and institutional charity, showing that Jewish nationhood requires formal tzedakah systems flowing from achdus haborei - unity with Hashem that leaves no independent choice. Gentile charity, even when well-intentioned, emerges from separate entities choosing their actions and therefore serves self-interest.

198941:25
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Aggadita
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The Power of Speech: Malchus and Neshama in Bava Basra 4b

How could Baba ben Buta advise Herod to destroy the Beis Hamikdash before rebuilding it when Herod wasn't even a true king? The shiur develops that malchus is fundamentally about perfected speech as the expression of one's neshama. Herod achieved royal status by recognizing the absolute precision required in dibor, transforming from mere physicality (eved) to spiritual leadership through refined speech.

198947:31
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