I Bless Myself, I Bless the World, I Bless You

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It is the Song of Angels that bring us home, into the Greatness that gets along. Do we need love, to rise above? Yes, bring us love that brings us all along, the laws that gets us from the rising tides, our hearts that swell and know our pride. Be that, is heard like Angels Call, we are the Rainbow Hall, where humbleness gifts life along, the path of Brotherhood. We bless the shoulders of grief befall, and send a blessings to that Great Hall, where we know tears, bring us new life, the light, that sheds all our strife. Be your color of bountifulness, the waking of the soul, that should, and we can offer wisdom here, to be the soul, that lives forever deer (journey of life). You the beloved knows good deeds,when we belong to all the leaves (relatives on the tree of life).

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Friday, November 27, 2009

The Torah Knows the Way, White Buffalo Calf Woman Clarifies Rambams Thirteen Principles of Faith


White Buffalo Calf Woman, your Twin Deer Mother responses inline to Rambam's 13 principles of faith.  White Buffalo Calf Woman represents the Royal lineage from the House of David, the Christal Elder who brings law, to a time of prophecy, to speak of truth in all that prevails. 

And the Torah needs only be brought by those who reads the hearts of men. Heaven is here, when we enter our fears and give it up to receive others despise.  We forgive them and proclaim, our faith has no gain, but to be with G_ah_d once again.


THE RAMBAM'S THIRTEEN PRINCIPLES OF JEWISH FAITH

Rambam means that we are obligated to constantly recognize God's existence. Even though Rambam was a great scholar of the Torah, he is not a Crystal person, and cannot bring law unto God.  The royal family David Ha'melech (the way of the king) belongs to the people always. And what faith does he bring, that he changes the Torah, and his faith is questioning everything that is said.  Interpretation is still interpretation by One who is not a Christal person, who brings laws.  He was a man, who longed to be, the heart of do and say.

1. I believe with perfect faith that G-d is the Creator and Ruler of all things. He alone has made, does make, and will make all things.

He is the light, and he (Great Father) does not work alone, for darkness is heaven the place our souls live within.  What do you think the blue thread represents (tzit tzit), if not the heart of the people, the soul from heaven? This the darkness of inside, the place that men always try to hide.  Let us realize that she is the dark, the inside of the heart, who always provides.

2. I believe with perfect faith that G-d is One. There is no unity that is in any way like His. He alone is our G-d He was, He is, and He will be.

God is Oneness, which means all of us together, not separation, including those who hate.  God is the mathematical perfection of the "I am", the perfect image of Oneness, including the self.  G_d is the voice and the transmission we exalt, but without the ah in God, there is no Oneness to abound, for G_ah_d, is the voice of the heaven that transmits to the world (soul), and this is belonging to the heavens up above.  Excluding She is not including heaven, and Jews have a lot to learn if they are going to rule the world.

3. I believe with perfect faith that G-d does not have a body. Physical concepts do not apply to Him. There is nothing whatsoever that resembles Him at all.

God without a body, means we don't have  a world.  My goodness he is besides himself denying his own world. There is no faith in believing that we are not brotherhood, for the light of Great Father is the light who leads the world, however, the heaven is coming home and Great Mother is going to command, the heavens within us all, the soul that God gifted to man.

4. I believe with perfect faith that G-d is first and last.

Perfect faith is leaving our heaven as I said above, and if heaven is first and last, then he doesn't know his world.  Faith is learning and receiving the heart of all the world, the spirits and the voice of man.  We cannot even think that heaven is the first and last if we don't even acknowledge it with man.  The ah in G_ah_d is the foundation of all the world (heaven).  The eternal life is the ah in the word that God has command.

5. I believe with perfect faith that it is only proper to pray to G-d. One may not pray to anyone or anything else.

Prayer is perfect faith, when we believe in everyone, but exclusion of another is not of God, and does not know love at all.  We are all God and that's the truth, the commandments of yesterday, when Moses the Christal (crystal) person, brought laws to the world.  The Torah does not tell us to be exclusion, but to include all that we see and all that we don't.  We pray to Great Spirit Father, because he leads the light, but Heaven is led by Great Spirit Mother who comes to rule the heart (soul).

6. I believe with perfect faith that all the words of the prophets are true.

If prophets we do believe, then how come we don't listen to what they say!  When a brother comes to your door and breaks away.  the neighbor is the Brother at hand who may have lost their way, but that does not give us the right, to shoo them away!  We are supposed to give to travelers, where ever they may go.  This is the law of the Torah which so many don't read for sure.  The Talmud and other forms have left the Torah alone, but only the Torah has been left behind, to bring law unto the world.

So many prophets come, yet we stab them, mistreat them and put them away, because we do not follow our faith, in all that is says.  How can one even say, they listen to all what Prophets bring, for many Indigo people come and many are put away (insane asylums).

If a man cannot receive, what others say and do, then how can one really believe that faith is in his heart.  Prophets are men, who know the wind, and when we don't listen and put them away, then we lie and speak false witness, not what God (Oneness) tells us today!

7. I believe with perfect faith that the prophecy of Moses is absolutely true. He was the chief of all prophets, both before and after Him.

If Moses is the only one, then how can God exist, for Moses was sent by Great Father, who understands the law.  The law of love cannot be used against the heart of men, and perfect faith cannot believe that Moses was the only one.  Especially if the Messiah, is supposed to be here today!

What makes a man feel that only Moses knows the way, when we are part of everyone, when what a Crystal says.  Moses knew law, because he was told, by Great Father who leads the way.  And Great Father also speaks to many other Crystals this day!

This is a exclusion ploy to say, "I am better than you".  Man must always learn a new way, called evolution as a tool.  We are moving into a time, when House of David will lead the way, when heaven and earth comes home to win, the evolution's way.  We enter the Dawning, within us all, the soul of yesterday.


8. I believe with perfect faith that the entire Torah that we now have is that which was given to Moses.

Man speaks of truth this day, but doesn't know how to speak, for translations come and go, even the Greek.  We do not write in one language and since Moses is not here today, what makes the Torah, completely the truth this day.

Yes, the Torah is from the One, true Crystal man God trusts, but man has resurrected his lust, in all that is said and done.  Even when he came down from the earth, the mountain top of his day, he came unto the slutty world of those who did not pray. These were Jews, who hate today, and kills others and do not follow law.  When a Jew, cannot receive a brother, the house of David this day!

Even the first line of the Torah cannot be understood, for only a Christal person, like me or Jesus can speak the truth this day!  If we want to know the world, then we need start practice what we preach, because all that is said and done is not what God (Oneness) gave away.  The Torah is the only book we must truth yes indeed, but only the words, that Moses left, not interpretations by other than Crystals (christal people)who know the way! (truth of laws of heaven)


9. I believe with perfect faith that this Torah will not be changed, and that there will never be another given by G-d.

What makes them think the Torah will save the world today, for even Jews don't follow this law, left so many ways.  The perfect faith is one who trusts the men of always, the ones who pray, and lead the way in LOVE not hate this day.  Exclusion is a sure way to find, that Law of Love that was left behind this day (not following the Torah), then how can one think that there will never be none, if Prophets we do put away.

10. I believe with perfect faith that G-d knows all of man's deeds and thoughts. It is thus written (Psalm 33:15), "He has molded every heart together, He understands what each one does."

Each of us has a book of life, that can be read perfectly.  Man cannot read this book until the coming day, the evolution of heaven returning then man will know others hearts.  But in this time, the blind do say, that they know the way!  Only when one does what he says, is he following the Torah way, when brothers are left on the streets to suffer and spoil away.  Even marriage is brought together, without feeding the streets today, and so many have no food in their hearts, if they allow the brothers to fade away.

The perfect faith is to show the way, the will of the Torah today, but receive prophets and trusting their brothers, will evolution show the way. Our deeds and thoughts need love to know the perfect loving way, the heart and soul of all that knows, the perfect faithful way!

We all can hide our perfect disguise, but this will all change real soon, because evolution has said, that David will show the way!  And if we believe in Prophets calls, then we are needing to trust others who are Christals (crystal people) who know the way, for gifts come when others can receive, the heart of always.

11. I believe with perfect faith that G-d rewards those who keep His commandments, and punishes those who transgress Him.

We are all part of majesty, and perfect in every way.  The will of everyone has faith in all we say, but when we don't follow law, the law of love left this day, then how can we know of rewards, the perfect devoted way.

Inside our book of life, is written all we do, and there when we find joy, we find the heart of what we do and say.  But when we have misery each day, is because we don't do what we say, as we don't trust the soul that presides inside our hearts this day.  The blue fiber (tzit tzit) reminds us all, that ebb and flow of the heart, is  the soul that transcribes the truth in all we do and say.  Each of us, has commandments of G_ah_d, when heaven is part of our hearts, but if we deny heaven is here, then how can we have perfect faith.

We do not need outside of ourselves to punish all we do each day.  We are punishing our selves, because we don't align with our hearts. We are the Rainbow Clan from above, the soul of yesterday, and when we love all, even those who are so bold, to hate others when they say, then misery will be part of our hearts, for love will not command that way.

Again, the commandments of him, the light of Great Father who left his law, tells us to be good children, the heart of yesterday. Be good little children and we will be happy each day, but if we don't suffer for those who lost their way, how can we follow laws.  Each need love inside our hearts, to show us the happy way, the rewards that teach us that God is One, not somewhere else this day (but inside our hearts).


12. I believe with perfect faith in the coming of the Messiah. How long it takes, I will await His coming every day.

He is light, not recognizing dark, the place of heaven's embrace.  Sow the seeds of love will show that God is One heart not only light.  The Messiah has come this way, but most Jews only hate the way, because they don't live the Torah way, only the law within the Man this day!  How can we recognize the Messiah, if we don't recognize the heart of each man?  We need start to trust ourselves, before the Messiah can walk through that door.

The gifts I have will put the Jews on top of the world, today.  To command the world and all they do, if only they could receive with a heart.  They refuse anything that they, the Jews say, they can't even recognize the house of David, because they hate most in the world today.

Even the prophecies that have been left behind, aren't even listened this day! The messiah is standing here to gift the perfect heart that knows the way, but only those who are pure hearts, will believe in all that we do and say, for God is the love within Oneness, where exclusion is not the way!


13. I believe with perfect faith that the dead will be brought back to life when G-d wills it to happen.

Perfect faith is trusting the heart, not the flesh of the day, but most think the flesh of man, certainly knows the way.  The heart is known only to the few, who long for perfect rewards this day, for only joy will fill the heart, when we do what we say.  We rise from death when we realize that the soul knows the way, but this means that we become the rising sun inside our hearts.  The Oneness proclaims the knowledge we need and Jews need start to practice the Torah way, but we don't have perfect faith, when we judge all who do and say!  True love is perfect faith, the devoted ONENESS way!

I believe with perfect faith
Posted by: "song_of_redemption72", Violet Warrior, the Voice and Army of God
Fri Nov 27, 2009 2:15 am (PST)


Rabbi Moshe ben Maimon ( Miamonides )
"From Moshe to Moshe there was none like Moshe", are the words you'll see written on his tombstone in the city of Tverya.

The Rambam , Rabbeinu Moshe ben Maimon, was born on Erev Pesach which fell on Shabbos in the year 1135 in the city of Cordova, which lies in southern Spain.

He came from a family of great Torah scholars that extended back to Rabbeinu Ha'Kodosh who as we know came from the royal family of Dovid Ha'melech.

He studied under his great father, though he sometimes refers to the Ri Migash as his Rebbe (even though he was only six years old when the Ri Migash passed away).

He lived during a very painful and tragic time for Spanish Jewry. The Almohads, a fanatical group of Moslems, were taking over city after city. They hated all other religions and tried to convert the Jews to accept the Moslem religion. Those who refused to convert were expelled from the land or put to death. While most Jews fled, some unfortunately converted outwardly, but inwardly still kept to their Jewish faith.

The Rambam's family, as well as thousands of others, fled from Cordova and wandered from place to place seeking a place free from persecution-no easy matter in those difficult times. Finally the family settled in Fez, Morocco which was the ancient capital of North Africa. While even here Jews could not practice their religion in public places, they could at least practice it in their private homes. Certain noted people like the Maimon family were in fact granted the special privilege of being allowed to practice their religion in public.

Despite the many difficulties in life and the constant wandering, nothing could deter him from Torah study. As a young man of only twenty three, he already began writing an explanation on the Shisha Sidrei Mishnah which he called the Sefer Ha'Orah, but which has become known as the Pirush Ha'Mishnah L'Rambam, and it took him seven years to complete. He wrote it in Arabic so that the Jewish masses would be able to understand it. It was only later that it was translated by others into Hebrew. Not only does he explain every mishnah clearly and precisely, but he also tells us the halachah we are to follow.

It was during this time that some Rabbonim strongly criticized those Jews that were forced into accepting the Moslem religion publicly, and demanded that they sacrifice their lives "Al Kiddush Hashem" . They said that they were considered meshumodim (goyim) and would lose their share in the world to come. This only worsened the situation as many now decided to give up Judaism altogether. They felt that they may as well enjoy life in this world if in any case they will not get a share in the world to come.

Even though the Rambam was still a young man, he understood their situation quite differently and came to their defense. He wrote them a lengthy essay called "Iggeres Ha'shmad", explaining that despite everything they had done they were still considered Jews and must not despair. He strongly condemned those who dared call them meshumodim, since this is a term used for those who convert voluntarily and not for those that do so under force. He, of course, encouraged them to escape as quickly as possible so that they could once again become practicing Jews in public.

In the year 1165, as the situation in Fez became more and more difficult, his family sailed to Eretz Yisroel. On the way a terrible storm broke out and it seemed as if the ship would capsize and all would be doomed. Miraculously, the ship managed to stay afloat and they finally docked in the port city of Acco.
At the time, the country was under Christian rule and had no more than a thousand Jewish families. The Rambam remained there for a very short time and in 1166 he left for Egypt and settled in the city of Forstat, a major center of Torah.

Here, he suffered great personal tragedy as his wife, two children and his father all died within a short period of time. Yet his greatest blow came when he heard that his dear brother David was lost at sea and was presumed dead. The Rambam was devastated by this loss. His brother had been a wealthy diamond dealer and merchant, and had supported his family so that he could spend his entire time immersed in Torah. It was only now that the Rambam had to begin his medical practice in order to support himself as well as his brother's family. In those times a Rebbe would never accept payment for teaching Torah or practicing the Rabbinate. In fact the Rambam in his pirush on Avos strongly condemns the practice of accepting money to teach Torah.
His great ability as a marvelous doctor soon spread and he was hired to be the personal physician of Saladin, the Egyptian ruler. While this may have solved his financial worries, it left him greatly exhausted with little time for all else. In one of his letters, he describes a day in his life and one wonders where he ever found time to write his many great works. Yet, despite all his personal obligations, he still found time to help everyone.
At the same time, he also fought the battle against a sect called the Karaim. These were a sect of Jewish people that did not accept Chazal's teachings and adopted their own version of Jewish law based only on the written word, Torah Se'bichsav, something we're all too familiar with nowadays. (The Karaim are still around today, but are very few in number.) They have a shul in the old city of Yerushalayim.

Yet, despite all his many responsibilities and his difficult schedule, he found the time to write his halachic masterpiece called the Mishnah Torah or the Yad Ha'chazaka. The word Yad, which equals to 14, is the number of main headings into which this work is divided. He started writing it in the year 1171, at the age of 36, and finished it ten years later.

There is a tradition that says that on the night it was completed (8th of Kislev 1181) his father came to him in a dream with another person whose face shone like the sun and told him that this was Moshe Rabbeinu who had come to see his work and give him a yasher koach on the magnificent job done.
The Rambam wrote this work because of the terrible golus the Jews were going through. Their knowledge of Talmud was weakening and people were no longer able to comprehend the gemorah as did past generations. People simply weren't capable of figuring out what the halachah should be .The dreadful golus had taken its toll in Torah study. They needed a simple guide in practical halachah without the confusion of arguments and deep pilpul.

His work contains no names, arguments or proofs, but simply gives you the halachah to follow in each individual case. He wrote it in clear concise Hebrew and divided it up into different sections so that anyone could easily find the halachah he is looking for. These halochos include not only the halochos that one needs nowadays, but also covers the halochos needed in the time of the Bais Ha'Mikdosh (something the Shulchan Aruch has omitted). It's all set up in a very logical order. This great work is not just based on the Talmud Bavli but also includes the Talmud Yerushalmi, B'raysos, Toseftos, Sifri, Sifro, and the Mechilta as well as all the important commentaries and geonic teshuvos of previous generations. He relies heavily on the Rif in deciding the final halachah.

When one studies the Talmud, one finds the same topic scattered around in a dozen different places. The Rambam's genius was to put everything together in a logical and systematic order, and decide which opinion to follow, so that everything makes sense without having to consult the original sources. It was written in a clear, precise and concise Hebrew so that even present day scholars from all over the world study each and every word very carefully and derive important halachos from every word he writes.

Yet, as he later admits, he made a very big mistake by not quoting the sources that he had taken these halachos from. For this he would be strongly criticized. Some felt that one had no right to publish halachic opinions without giving the names of the people who said them and without giving the sources upon which they are based. Others were afraid that this would cause many to stop studying the original sources and only study the h conclusions. This type of study would destroy Torah scholarship and turn people into ignoramuses. Time has proven this argument to be false! The Talmud was never neglected, and in fact it was strengthened.

The debate became very heated and many Torah scholars became involved. The greatest opposition however, was against another one of the Rambam's works called the Moreh Nevuchim. This was a work that gave the Jewish outlook on many questions in philosophy. It was written in Arabic and later translated into Hebrew. It contained many thoughts that seemed based or resembled Aristotelian philosophy, which was heavily studied during those times. He wrote it for the many people who studied this type of philosophy from non-Jewish sources causing great harm to the reader. This book was not aimed at every reader, but only for those people who studied this type of philosophy.

Yet, this sefer caused great opposition to the Rambam and the controversy raged on with a terrible vengeance. There were great men pro and other great men against. Amongst the strongest opponents were Rabbi Meir Halevi Abulafia (author of Yad Ramah) and the R'aved (Rebbe Avrohom ben Dovid of Posquires, known as R'aved the third) whose critical comments can now be found printed on the Mishna Torah's side.

After the Rambam's death (in 1204, at the age of 70), the criticism became more vocal, violent and tragic as some began putting a rabbinical ban (a cherem ) on anyone studying his philosophical works-the Moreh Nevuchim. Of course, bans are a two way street and all it did was add fuel to the fire. As usual, people of lesser stature soon became involved and denounced his works to the monks at the Christian Church. The Dominican monks now confiscated all the Rambam's seforim and burned them at an auto-da-fe in Mordpilias in the year 1234. Eight years later the French Monks followed in their footsteps and burned all those found in France in the public square of Paris.

Once you can burn Jewish books, then what stops the goyim from doing the same to all other Jewish books? And so, less than forty days later, all copies of the Talmud that existed in France, including many other seforim as well, were burned at the very same public square in Paris.

It was first then that the great Rabbeinu Yonah (the author of many works on mussar such as the Sharei Teshuvah, Sefer Ha'Yirah and many other works) realized the terrible mistake he had made by opposing the Rambam's writings. He now decided to do t and go from city to city retracting all that he had previously said against him. In every shul he went to , he announced that "I have sinned against the G-d of Israel and against Rabbi Moshe ben Maimon..." etc.

Yet, beside these three major works, the Rambam wrote many other seforim as well as many teshuvos that he sent to those who constantly would seek his opinion on every matter under the sun. One of his most famous teshuvos is referred as "Iggeros Taimon", the letters he sent to the people of Taimon (Yemen), written in the year 1170.

This was a letter sent to the people of Yemen who were under great duress to either convert or face being burnt at a public auto-de-fe. This was a common problem Jews had to face during the Middle Ages. In the letter, the Rambam tries to lift their spirits and tells them how to cope with the problem. He, of course, advises them to leave at the first possibility. The Rambam also tried to intercede with the highest government officials on their behalf.

Another one of the Rambam's masterpieces is the Sefer Ha'Mitzvos. While we all know that there are 613 commandments, there is much disagreement as to exactly what they are. In this sefer, the Rambam goes through each and every one of the 613 mitzvos, explaining how and when they apply.

The Rambam also put down 13 basic tenets of Jewish belief called the Yud Gimmel Ikrim (which are printed in most siddurim after the Shacharis prayer). These 13 axioms represent the very foundations of Jewish belief.
In December of 1204 at the age of 70, the mighty Rambam died in Fostat, Egypt. Legend has it that as his coffin was being led on its way to Eretz Yisroel, it was attacked by robbers who tried to remove the valuables but were unsuccessful. When they realized that it contained a very holy man, they let it continue on the way to its final resting place on the shores of the Kinneret in the city of Teverya, just to the side of the gravesite of the holy Tanna, Rebbe Yochanan ben Zakkai and his five students. To his side rests his illustrious father.

Recently, the entire area has been beautifully fixed over. Fourteen marble pillars stand along the pathway leading to his kever-seven on each side. They represent the 14 main headings of the Mishnah Torah. Engraved on each marble column is the topics that it contains. One should note that some of his other works are also subdivided into 14 parts.

Yet, tzadikim never die, for as we study their holy words, their memories live on forever.
http://www.campsci.com/iguide/rambam.htm

THE RAMBAM'S THIRTEEN PRINCIPLES OF JEWISH FAITH
1. I believe with perfect faith that G-d is the Creator and Ruler of all things. He alone has made, does make, and will make all things.

2. I believe with perfect faith that G-d is One. There is no unity that is in any way like His. He alone is our G-d He was, He is, and He will be.

3. I believe with perfect faith that G-d does not have a body. physical concepts do not apply to Him. There is nothing whatsoever that resembles Him at all.

4. I believe with perfect faith that G-d is first and last.

5. I believe with perfect faith that it is only proper to pray to G-d. One may not pray to anyone or anything else.

6. I believe with perfect faith that all the words of the prophets are true.

7. I believe with perfect faith that the prophecy of Moses is absolutely true. He was the chief of all prophets, both before and after Him.

8. I believe with perfect faith that the entire Torah that we now have is that which was given to Moses.

9. I believe with perfect faith that this Torah will not be changed, and that there will never be another given by G-d.

10. I believe with perfect faith that G-d knows all of man's deeds and  thoughts. It is thus written (Psalm 33:15), "He has molded every heart together, He understands what each one does."

11. I believe with perfect faith that G-d rewards those who keep His commandments, and punishes those who transgress Him.

12. I believe with perfect faith in the coming of the Messiah. How long it takes, I will await His coming every day.

13. I believe with perfect faith that the dead will be brought back to life when G-d wills it to happen.
http://www.ou.org/torah/rambam.htm

Great Leaders of our People
Rabbi Moshe ben Maimon (the Rambam)
(1135-1204)

Moses Maimonides is known as the greatest Jewish philosopher and codifier of Jewish law in history. Born in Cordova, Spain, he was forced to flee from fanatical Moslems at the age of thirteen, where he traveled with his family to North Africa, and ten years later to Palestine. As a result of the devastation left by the Crusaders, Palestine was virtually uninhabitable, forcing the family to move to Fostat (current day Cairo).

Throughout these journeys, the young Maimonides had concentrated on Torah studies under the guidance of his father, and by the time he reached Fostat had become a famous scholar. Supported by his merchant brother, the Rambam was able to write copiously, gaining international acclaim in both Jewish and secular fields of knowledge. After the tragic death of his brother, the responsibility of supporting his family fell on the Rambam's shoulders, and through his fame he was appointed chief physician of the Sultan.

Despite the immense workload that was required, not only with his responsibilities to the royal family, but to the entire Egyptian community as the official Nagid (royally appointed leader), and to the halachic questions of world Jewry known as responsa, the Rambam was remarkably able to complete some of his greatest Jewish works, including his philosophical work The Guide for the Perplexed and his magnum opus the Mishna Torah - the great codification of all Jewish law. 
While he was considered an undisputed leader of world Jewry at the time, there was bitter opposition to much of his works because they incorporated much of Aristotelian philosophy that went against the traditional purist ideology of much of Ashkenazic Jewry, and others believed his codifications would make much of the role of the rabbi and the oral tradition obsolete.  He did not quote his sources in the Talmud with his Halachic decisions, which engendered the fear that this would discourage people from studying the Talmud, and he seemed to be too much involved with Greek Philosophy.  He was also criticized by some who misinterpreted his works for not believing in the Resurrection of the Dead.   
  
However, the verdict of history on the RAMBAM seems to be summed up in the expression, "From Moshe (Rabbeinu, in the Bible) till Moshe (ben Maimon), there arose none like Moshe." http://www.ou.org/about/judaism/rabbis/rambam.htm




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