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Geonim

The Geonim, or Gaonim ghe'onim ( Hebrew : , sing. Gaon ) are, strictly speaking, the Jewish halakhic authorities in response to Savoram ( Sages who had set the Babylonian Talmud ), and (directors) of two great Talmudic academies of Babylonia , Sura and Pumbedita. However, the title could have been earlier, and was claimed by the leaders of the yeshiva in the Land of Israel.

Gaon was the first, according to the letter of Sherira Gaon , Hanan Iskiya of which reopened the yeshiva of Pumbedita in five hundred eighty-nine (four thousand three hundred and forty-nine in the Hebrew calendar ). Traditionally been considered the death of Hai Gaon , in 1 038 (4798 in the Hebrew calendar ) as the period ended gaonique, although a Talmudic academy has remained in Baghdad. As this period coincides closely with the first era of Muslim domination of the Middle East, some modern historians extend the period in the twelfth century , the effective date of the end of that Muslim domination The beginnings of gaonat

Although the title of "gaon," more accurately " resh metivta Gaon Yaakov ( scholarch pride of Jacob, according to Ps. 157:5), typically associated with directors of Babylonian Talmudic academies of Sura and Pumbedita is known when it comes into use. The Sifri ( midrash on Leviticus period tannaitic) attributes, at the turn of exegesis, to Tannaim . Sherira on the testimony which is based the exact sequence of Geonim , is also considered as an ancient title and calls Rav Ashi (the Amora who initiates the compilation of the Babylonian Talmud ) "Gaon Mata Meassya . However, Sheri itself begins to use the title as consistent as the late sixth century , "at the end of the Persian domination," when schools of Sura and Pumbedita resume normal activities after a period of interruption during the persecutions of IV Hormizd .

It is therefore appropriate to begin the era of Geonim that date, especially since the period of Savoram can be extended up to 689, as suggested by Abraham ibn Dawd in his Sefer haabbalah. According to an old statement fairly well authenticated, Rav Ina and Rav Simoun , who lived in the first third of the sixth century , were the last Savoram . The interval between that date and that the reopening of schools, may be included in the period Savoram and Geonim period began in 589, when in March of Rav Hanan Isiya became gaon of Pumbedita. The first gaon of Sura was, according to Sheri, March Rav Mar, who assumed office in 609.

The title of Gaon is also included, at an unspecified date , scholarchs by the academy in the land of Israel , whose chief also called Gaon Yaakov . The Geonim of Babylonia, however, always be directed to them under the title of Rosh HaYeshiva or 'Rosh Haavoura, thus denying them this way .

Functions Geonim

The Babylonians were Geonim foremost scholarchs , that is to say the directors of the Talmudic academies, which already existed at the time of their predecessors, Amoraim and Savoram. They intended to continue their education activity of the Jewish people. However, if Amoraim, by their interpretation of the Mishna , developed the Babylonian Talmud , and that gave him Savoram its final form, the Geonim could not, except in extremely exceptional, add to or modify the building.

So they made the Talmud a subject of study and instruction, on which it was necessary to rely in making decisions religio-legal. Only if the situation lends itself more to the teachings of the Talmud, may give rise to judgments do not conform to the Talmud: Mar Rav Huna, gaon of Sura and Mar Rabbah of Rabbi Pumbedita (around 670) to give an example If a wife refractory their stop being more lenient than the requirements Talmudic .
One hand increasingly important activity Geonim is devoted to the resolution of questions sent in their academies. If the responsibility is, until 750 , typically concise and specific (because the questions are asked by people familiar with the Talmud, living relatively close to Babylon, and could reach if a subject is particularly complex) , the responsibilities after the first half of the ninth century are more discursive, sometimes reaching the size of real treaties. They provide answers to remote communities in central Babylonian Talmud unfamiliar with and unable to travel to the academies. The answers are real tests on Talmudic themes, constitute the first comments, although poorly organized. The Geonim not limited to the Mishna and Talmud, often including in their reflection of the views Geonim earlier, which they consider the established authority. The subjects are diverse: ema bin Palo wrote the first dictionary Talmudic Amram Jews of Spain provides the first organized prayer ritual , Gaon Sherira not only traces the development of the Mishna and Talmud , but also the history of this period.
These changes appear to be less due to Geonim themselves that historical context: Babylon became the capital of the Abbasid empire , including the caliphs are tolerant towards non-Muslim minorities and good administrators. The ensuing prosperity then reflects on the academies and their managers.

Orders of this kind were promulgated jointly by both Academies, which also made common cause in controversy with Ben Meir about reforming the Jewish calendar .
As the academies of Sura and Pumbedita are also vested with judicial authority, the Geonim officiate simultaneously as supreme judges. The organization of academies effect that recalls the old Sanhedrin : the responsibility of Geonim mention members of the school as belonging to the "Great Sanhedrin" or "small Sanhedrin," and the second is called the Gaon av beit din.

Background

Geonim period can be divided into two periods, depending on the nature of the work that we have succeeded. The first epoch, which extends up to about 750 CE, and goes under the Umayyads , is defined as the period during which only responsible Scattered written while the second from 750 to 1050 CE, under the domination Abbasid , is characterized by relative abundance of books, the Babylonian Jewry benefiting indirectly from the installation of the capital of the Abbasids in Baghdad.

For practical and theological, it is allowed the Jews to self-administer as a minority " protected. "The exilarch , of Davidic descent supposed, was received with great pomp at the court of the caliphs. He surrounded himself with Nessi'im who administer public affairs, Geonim, which occupy the legislative and judicial, and influential Jewish bankers at the court, as the family Netira. They also handle the possibility of excommunicating members do not bending to their authority.
The number of academies is gradually being reduced to two: the yeshiva Firouz Shaboura is included in that of Nehardea itself being closed after the death of Yitzhak Gaon, a contemporary of Ali ibn Abi Talib , to be transferred to Pumbedita. The Yeshiva of Sura , the first major center of Talmudic studies in Babylonia, retains its dominance Pumbedita.
The authority of Geonim, although extensive, is not universal: first, the Jews remained in the land of Israel , which depend on the Syrian and Egyptian communities, retain their independence, both vis--vis the exilarch Geonim that, based on the Jerusalem Talmud , on the other, they are contested, as supporters of a false tradition, the followers of Karaism a current scripturalist emerged in the eighth century under wave of Anan ben David , with its own institutions, and whose influence continues to spread in the Jewish world until the arrival of Saadia ben Joseph , two centuries later.

It was during the period of Geonim, although not necessarily in Babylon, that are completed major works of Judaism, including a significant proportion of the midrashic literature , the Messori , the niqqoud the cantillation , old books Kabbalistic as Sefer Yetzira or Heikhalot , besides the achievements of Geonim themselves.

Works of Geonim

With the notable exception of Saadia Gaon , and Geonim after him, most of the literary activity of Geonim covers the determination of the Act and, secondarily, of the Jewish liturgy. The preferred form of Geonim responsum is a more or less long epistle in reply to a question from a remote community.
If Geonim did not invent the genre of responsum, they at least heavily popularized for several reasons:

  • the need to respond to remote communities, and unfamiliar with the Talmud ,
  • the need to face attacks Karaites against the Talmud, to give a clear answer and attempts to exclude alternatives and objections.
  • the need to fund their academies, the questions often accompanied by monetary donations.

The responsibility also play a seminal role in the history of Judaism in 757, the Gaon of Sura Yehuda Nachman ben writes a responsum Jews living in the land of Israel for their move to adopt the use Babylonian, but these refuse, to 810, Pirko Babo ben trying to do the same with the Jews of North Africa and, thirty years later, Palto bar Abaye sends to the Spanish communities Babylonian Talmud embellished with his own comments. These are symptoms of the competition between Geonim Babylonian relied on the Babylonian Talmud and trying to make Babylon the fixed center of Judaism, and the Yeshiva of Eretz Israel , the historical center of Judaism, based on the Talmud Jerusalem. Babylonian academies with a sphere of influence far greater than that of Palestine, which affects only the land of Israel, Syria, Lebanon and Egypt, they end up imposing the tenth century their religious readings and the use of the Babylonian Talmud , became dominant, except in the perimeter of the Palestinian Yeshiva itself. One of the last episodes of this rivalry is the controversy of the calendar, between Aaron ben Meir to Geonim and exilarch Babylonian, supported by Saadia ben Joseph. The latter managed to wrest from the Yeshiva in Eretz Israel monopoly for fixing the date of Passover. The old conflict, and the victory of Geonim reads thus still in the majority use of the Babylonian Talmud.

Some officials have survived in their original form, others are better known than their citations in other works, or fragments found in the Cairo Geniza.

Those responsible will be collected and published in book form, including:

  • Halachot Pesoukot haGueonim min ( Istanbul 1516)
  • Sheelot ouTeshouvot mehaGueonim ( Istanbul 1575)
  • Shaare Tzedek, edited by Nissim ben Hayyim ( Salonika 1792), the book contains 533 responsa arranged according to topic, with an index of the Publisher
  • Teshouvot HaGueonim, ed. Mussafia: Lyck 1864
  • Teshouvot haGueonim with comment Iyye ha-Yam in Israel Hazzan Moses (Livorno 1869)
  • Shaare Teshuva ha-Shalem, ed. Leiter
  • Teshouvot Gueonei Ma'arav or-Mizrachi, ed. Mueller: Berlin 1888
  • Lewin, BM, Otzar ha-Geonim: Thesaurus gaoniques responsa and commentaries, in the order of the Talmudic treated (13 flights; Haifa 1928)
  • Assaf, Simhah, Teshouvot haGueonim: Jerusalem 1929.

Two books stand out in the field of Halacha , in that they are compilations of decisions, or even attempts at classification:

However, literary productions most notably those of Saadia Gaon : having understood that the emphasis placed on teaching halakhic based on oral tradition was useless against the Karaites who, by definition, do not comply, he began to demonstrate weaknesses of reasoning on their own ground: he wrote the first rabbinical commentary of the Bible known, in which he intends to demonstrate that the Bible can not be understood without tradition; this comment, which wants to concentrate on the simple meaning of the verses and grammar, often rejects interpretations, both halakhic exegesis that, opponents of the tradition. The Karaites pricking master Hebrew, he began to systematize the study of grammar. Like his opponents speak on behalf of reason, he also faces the field of philosophy. He also published pamphlets against the Karaism, its founder, or some of their views, especially on fixing the Hebrew calendar. In so doing, it also aims to bring together Jews, mostly Arabized, Judaism, demonstrating its compatibility with reason and speculation.
He does not neglect the teaching of Talmud and Halacha, but again, its responsibilities and booklets are much more systematic than those of its predecessors.
The Geonim later, although not having as large a production, diversify their subjects well.

scholarch and exilarchs

The Gaon, in theory, completely independent of the exilarch , although Geonim two academies, and other senior members, are obliged to pay tribute to him , during a ceremony called Kalla Rabbah (the " Great Assembly ").

Some particularly important decrees must be signed by both Geonim and bear the seal of the exilarch , as is the case, for example the timing of the controversy, which pitted the Jews from Babylon to Aaron ben Meir . The Geonim are also empowered to examine the documents and decisions from the court of exilarch .

In practice, however, and scholarchs exilarchs come with time, particularly under the Abbasid dynasty, to compete or even conflict: Geonim, "sometimes supported by the bankers of the court, gaining strength. Certainly, the function of rosh ha-gola continues, put most of its secular functions now goes to ghe'onim . "There will even the removal of exilarchs, like that of March, UKBA, orchestrated by the gaon Cohen Zedek and his supporters. Consequently, exilarchs will tend to surround themselves with their Geonim being dedicated, or even appoint Geonim-cons when the Gaon is too embarrassing.

The election of a gaon is usually done by the College Academy, in consultation with the Academy Gaon competitor, the sages of the academy itself, then the exilarch. The decision must be ratified by the caliph ruling. The candidate is usually chosen for their skills, seniority, sometimes his lineage, as is the case Sherira Gaon , whose father, Hanina, and grandfather, Judah, had officiated at the post, and succeeding Then his son, Hal. However, sometimes the exilarch designates himself an individual according to personal criteria, for example, Rabbi Samuel Geonim March and Rav Yehuda Soura and Rav Kahana Naro of Pumbedita, were appointed by the Solomon ben exilarch hisD. Conversely, and although it bears the name of Gaon Gaon AIHA has never been raised to the dignity of Gaon, in view of a disagreement with exilarch.
As conflicts between temporal authority and the academy are not uncommon, it is not unusual to see, like the days of March Cohen Zedek of Pumbedita , an academy board by two directors, Rabbi ben Mevasser Qimo in the occurrence. Although versions of Nathan HaBavli and Sherira Gaon contradict themselves as to which had been designated by the exilarch and who had been elected by the college, the rivalry between these masters proves exilarch interference in the matter; Version Sherira also seems better able to explain the docility of Cohen Tzedek, which will support later David ben Zakkai in all circumstances. This situation was not unprecedented, since av beit din of Pumbedita Joseph ben Hiyya named cons of Abraham ibn Gaon-Sheri, is leased by Sherira to have voluntarily relinquished his post in order not to perpetuate the division among the people, and the son of that Joseph, who also became Gaon, will also be a cons-gaon .
The conflict between Saadia Gaon to David ben Zakkai is singular in this respect, both having secured another, each having designated a successor. Babylonian community lived in this state of affairs until the overthrow of the Caliph Al-Muqtadir by his brother Al-Qahir : indeed, the first, surrounded by many viziers influenced by either party fails to make its decision, while the second, needing money, rule the case in favor of Ben Zakkai after receiving a sum of 60 000 zuzim supporters of the latter, and Saadia exile.

With the exception of the latter cases, however, he is careful not to prejudice the interests of Geonim: the death of one of two competitors, the other is officially and fully invested with the authority of Gaon.

Sequence of Geonim

The following list is based on the sequence established by Sherira Gaon in his Iggeret. However, the dates are from Israel Mamlekhet betkoufat HaGueonim, Prof.. Moshe Gil.

by Soura:

  • Rav Rav Huna bar in March - 591
  • Rabbi Hanania - approx. 610
  • March Rav Huna - approx. 650
  • March Rav Sheshoua (also called Mesharsheya Talifa bar) - 670
  • March Rav Hanina HaCohen of Nehar Peod - 689-694
  • March Rav Nehila (Hila) Halevi of Naresh - 694-712
  • Rabbi Yaakov of Nehar Peod - 712-730
  • Rabbi Shmuel March (descendant of Amemar) - 730-748
  • March Rav Mari HaCohen of Nehar Peod - 748-756
  • March Rav Aha , author of Sheltot - 756
  • Rabbi Yehuda Rav Nahman bar in March , author of Halachot Psoukot - 757-761
  • Rav Ahouna (or Ahouna or Huna) Kahana Bar Mar Dad - 761-769
  • March Rav Hanina Kahana Bar Mar Rav Huna - 769-774
  • Rabbi HaLevi Mari bar Rav Mesharsheya - 774-778
  • Rabbi HaLevi Bebai Rabbi Abba bar in March of Nehar Peod - 778-789
  • March Hila Rav Rav Bar Mar Mari - 789-798
  • Rabbi Yaakov Mordechai Bar Mar HaCohen - 798
  • Rav Abim, brother of Mar Rav Mordechai
  • March Rav Ashi Rav Tzadok Bar Mar (or Izhak Bar Ishai) - 810-812
  • March Hila Rav Rabbi Hanania Bar Mar - 812-816
  • Rav Ashi Rav Bar Mar imo - 816-820
  • Rav Moshe (or Mesharsheya) Rabbi Yaakov Bar - 820-830
  • Yaakov Kahana Bar Mar - 830-832

Two years without Gaon

  • Rabbi Cohen Zedek Bar Mar Abyss - 832-843
  • March Rav (or Sar) Shalom Rav Boaz Bar Mar - 843-853
  • Rav Bar Mar Natrona Hila Gaon Rav Rav Bar Mar Mari - 853-861
  • March Rav Amram bav March Sheshna Rav , author of the first siddur - 861-872
  • Rabbi Nachshon Bar Mar Rav Zadok - 872-879
  • Rav Rav Bar Mar ema ayyim, brother of Rabbi Nachshon - 879-886
  • March Rabbi Malka - 886
  • Rav Hai Bar Mar Rav Nachshon - 886-896
  • Natrona Gaon Rav Hila Bar - 896-904
  • Rabbi Shalom Rav Bar Mar Mishael - 904
  • Rabbi Yaakov Bar Mar Rav Natron - 911-924
  • Rabbi Yom Tov Rabbi Yaakov Kahana Bar Mar - 924
  • Rav Saadia Yosef Bar Mar (from Fayoum) - 928-942 (notwithstanding his dismissal period between 928 and 937)
  • Rabbi Yosef bar Rav Yaakov bar (or ibn) Satya - 930

Closure of the yeshiva for 45 years

  • Rabbi Zedek March ema Bar Mar Palo - circa 990-circa 998
  • Rabbi Shmuel ben HaCohen Hofn - circa 998-1012
  • Rav Dossa - circa 1012-circa 1018
  • Rabbi Israel ben Rabbi Shmuel ben HaCohen Hofn - 1018-1033
  • Rabbi Rabbi Israel ben Azraia HaCohen Rabbi Shmuel ben
  • Rabbi Yitzhak, the last Gaon of Sura.

Pumbedita of:

  • March Rav Hanan of Isiya - 589
  • March ben Rav Hanan of Isiya
  • Mari March Rav Rav Dimi bar - circa 591
  • March Rav Hanina (a contemporary of Muhammad )
  • March Rav Hana - circa 630
  • R. March Isaac (established Firuz HYBRID the best)
  • March Rabbah Rabbi - from 651
  • March Rav Bossa - from 660
  • March Rav Huna Mari ben Rav Yosef March - from 689
  • Rabbi Hiyya MeMishan March - from 700
  • March Rav Rabiya - from 710
  • March Natrona ben Rabbi Nehemia March (also known as Rav March Yanqi) - from 719
  • Rabbi Yehuda Gaon - from 730
  • March Rav Yosef Gaon (called March Kitna) - 739-748
  • Rabbi Shmuel ben Rav March Mar (or Mari) - 748-755
  • Rabbi Kahan Natro ben b. March Ana (contemporary Subsidiary Gaon AIHA ) - 755-761
  • Rabbi Abraham Kahana March - to 681
  • Rabbi Rabbi Nahman Dodai ben March (brother Yehuda Gaon ) - 761-767
  • Rabbi Hananiah ben Rav Mesharsheya - 767-771
  • Rabbi Malka Rabbi Aha ben March. - 771-773
  • Rabbi Rabba (Abba) bar Dodai (ancestor Sherira Gaon ) - 773-782
  • Rav Shinwa - 782
  • Rabbi Hanina Kahana (son of Rabbi Abraham Kahana) - 782-786
  • Rav Huna March March HaLevi ben Isaac - 786-788
  • Rabbi Menashe ben Rav Yosef March - 788-796
  • Rabbi HaLevi ben March Yeshaiya March Rav Abba - 796-798
  • Rabbi Yosef ben March March Rav Shila - 798-804
  • March Rav Kahana, son of Hanina Gaon (Rabbi Hanina Kahana) - 804-810
  • March Rav Abouma, brother Hanin Gaon - 810-814
  • Rabbi Yosef ben March March Rav Abba - 814-816
  • March Rabbi Abraham ben Rav March Sherira - 816-828
  • Rabbi Yosef ben Rabbi Hiyya March - 828-833
  • March Itzhaq Rav Rabbi Hananiah ben March (according to some, Hiyya) - 833-839
  • Rabbi Yosef ben Rabbi Abba March - 839-841
  • Rav Rav March Palo bin Abaye - 841-858
  • Rav Kahana ben AIHA March March March Rav - 858
  • Rabbi Menahem ben Yosef Gaon Rav March bin Hiyya - 858-860
  • Rabbi Rabbi Rabbi Mattithyahou ben March - 860-869
  • Rabbi Abba Ben Ammi ben Rabbi Shmuel March - 869-872
  • March ema Rabbi ben March Palo Gaon (author of the first ' Arukh ) - 872-889
  • Rav Hai ben Rabbi David March - 889-896
  • March imo ben Rav Gaon Rav AIHA - 896-905
  • Rabbi Shmuel ben Yehuda March Resh Kallah
  • Rav Kahana ben Mevasser March imo Gaon Rav - 905-917
  • Rav Kahana Kohen Zedek Rabbi Yosef ben March - 917-935
  • Rabbi ben March ema R. Kafna (according to some Pappas) - 935-937
  • Rabbi Hananiah ben March March Rav Yehuda Gaon (father of Sherira Gaon) - 937-943
  • Rabbi Aharon ben Rav Yosef HaCohen March - 943-960
  • Rabbi Nehemiah ben Rabbi Kohen Zedek March - 960-968
  • Rav Sherira Gaon , whose epistle is one of the only extra-Talmudic periods described by the Talmud, and the post-Talmudic - 968-1006
  • Rav Hai Gaon , the son of the previous - 1004-1038. His death is considered the end of the era of Geonim
  • Rabbi David ben Hizkia , a descendant of David ben Zakkai , he would, according to the chronicle of Abraham ibn Dawd , aggregate functions Gaon and exilarch until 1040, where he was executed by Bouyyides.

Disappearance of Geonim

The institution of Geonim enter into with the decline of the Abbasid empire. Sheri and her son Hal are imprisoned on the orders of Caliph Al-Qadir , for reasons unknown. Hizkiya Gaon , grand-son of David ben Zakkai and successor as head of Shanghai Pumbedita is tortured and, some say, performed by Buyids. According Graetz , these events occur in the context of a Muslim religious fanaticism, which can no longer tolerate the Jews have their prince and leader.

Abraham Halevi ibn Dawd reports a tradition that shortly before the end of Sura, four Babylonian Sages leave the academy to raise funds. Captured by an admiral Andalusian, they are sold to the four corners of the Mediterranean:

An autograph letter of 'Houshiel, discovered in the Cairo Geniza by Solomon Schechter , and addressed to Shemariah ben Elhanan , suggests that the story of Ibn Dawd only one aetiological myth to explain the growing influence of yeshivas in the dependence of "captives. "It is nonetheless true that the education they provided was that of Geonim.

It is generally considered that the period of Geonim closed at the death of Hai Gaon , in 1038. The title of Gaon did not immediately disappear, however, in Babylonia: he now refers to the directors of the academy in Baghdad , which however have almost no role in Jewish life, if at regional level:

  • Rabbi Yitzhak ben Soukhri - circa 1070
  • Rav Ali (or Eli) - until about 1130
  • Rabbi Shlomo - circa 1130 - circa 1160
  • Rav Shmuel ben Ali - circa 1160 - circa 1198 ; contemporary Moses Maimonides , he accused him of not believing in the resurrection of the dead
  • Rabbi ben Zekharia Berakhel - circa 1198
  • Rabbi Elazar ben ben Hillel Pehad - circa 1198 - circa 1201
  • Rabbi Daniel ben Elazar ben Hibat Allah - circa 1201 - 1209
  • Rabbi Avi Hibat Allah bin Alarbiya - 1209
  • Rabbi Yitzhak ben HaCohen Al'oni - circa 1210 - circa 1220
  • Rabbi Israel ben Yitzhak ben Alshwi'h - circa 1220 - January 8, 1248
  • Rabbi Daniel ben Shmuel Ben Avi HaCohen Alarbiyah - one thousand two hundred forty-eight - 1 251
  • Rabbi Ben Ali Zekharia - 1251 - circa 1288
  • Rabbi Shmuel ben HaCohen Daniel - circa 1288

References

  1. Moshe Gil , Jews in Islamic Countries in the Middle Ages, Brill 2004; Elinoar Bareket, The Gaonite Era Jews Under Islamic Rule 7-12 Dring Centuries Broadcasting University 2007
  2. Sifri on Be'houkota , ch. 5 (Leviticus 26:11)
  3. Letter from Sheri, ed. Neubauer, i. 34
  4. S. Mendelsohn, of Iskiya Hanan , Jewish Encyclopedia , 1901-1906
  5. Cf Halevy, Dorot ha-Rishonim, iii. 166 et seq.
  6. a and b (he) Horvits Yehoshua, The Yeshiva at the time of Geonim , Mahanaim, 1963
  7. (he) R 'Zeev Sultanovitch, the end of the period of Geonim
  8. TB a href = "Ketoubot" class = "new" title = "Ketubot (non-existent page)"> Ketubot 62b
  9. REJ 42, pp. 192-201
  10. a and b "The time for ghe'onim" Universal History of the Jews, Hachette , Paris, 1992, pages 86-87.
  11. Story HaBavli Nathan , ed. Neubauer, ii. 78
  12. "'Iour," ed. Lemberg, i. 44a
  13. Rev. Et Jewish flight. 42, p. 211
  14. Harkavy, lcp 276
  15. Sherira, ed. Neubauer, i. 38

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