Sefaria Midrash Tanchuma, Korach 7-8
Sefaria Midrash Tanchuma, Korach 7-8
About This Text
Midrash Tanchuma
Midrash
Midrash Tanchuma is a midrash on the five books of the Torah, structured as sermons on the opening verses of each paragraph in the Torah. Named for the talmudic sage Rabbi Tanchuma, who features prominently in the text, it is also referred to as “Tanchuma-Yelammedenu” because of the prevalence of legal passages that start with the words “yelamedenu rabeinu” (teach us, our Rabbi). The dating and composition history of the Tanchuma are matters of scholarly debate.
Composed: Talmudic Babylon/Italy/Israel (c.500 - c.800 CE)נוצר/נערך: בבל / איטליה / ישראל התלמודית (500 - 800 לספירה בקירוב)
Current Version
Current Translation
Korach, Siman 7
וַיֹּאמֶר אֶל ה' אַל תֵּפֶן אֶל מִנְחָתָם, אַל תְּקַבְּלֵם בִּתְשׁוּבָה. הָיָה צָרִיךְ לַמִּקְרָא לוֹמַר, אַל תֵּפֶן אֶל עֲבוֹדָתָם. וּמַהוּ אֶל מִנְחָתָם. כָּךְ אָמַר מֹשֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם, יוֹדֵעַ אֲנִי בְּאֵלּוּ שֶׁיֵּשׁ לָהֶם חֵלֶק בְּאוֹתָהּ מִנְחָה שֶׁיִּשְׂרָאֵל מַקְרִיבִים לְפָנֶיךָ בְּכָל יוֹם. הוֹאִיל וּפֵרְשׁוּ אֵלּוּ מִבָּנֶיךָ, אֶל תִּסְתַּכֵּל בְּחֶלְקָם, תַּנִּיחֶנּוּ הָאֵשׁ לֹא תֹאכְלֶנּוּ. לֹא חֲמוֹר אֶחָד מֵהֶם נָשָׂאתִי. מַה שֶּׁהָיָה דַּרְכִּי לִטֹּל, לֹא נָטַלְתִּי מֵהֶם. בְּנֹהַג שֶׁבָּעוֹלָם, אָדָם שֶׁהוּא בַּהֶקְדֵּשׁ, נוֹטֵל שְׂכָרוֹ מִן הַהֶקְדֵּשׁ. וַאֲנִי בְּשָׁעָה שֶׁהָיִיתִי יוֹרֵד מִמִּדְיָן לְמִצְרַיִם, הָיָה דַּרְכִּי לִטֹּל מֵהֶן חֲמוֹר, שֶׁבִּשְׁבִיל צָרְכֵיהֶם יָרַדְתִּי, וְאַף עַל פִּי כֵן לֹא נָטַלְתִּי. וְכֵן שְׁמוּאֵל הַצַּדִּיק אוֹמֵר, הִנְנִי עֲנוּ בִי נֶגֶד ה' וְנֶגֶד מְשִׁיחוֹ, אֶת שׁוֹר מִי לָקַחְתִּי וַחֲמוֹר מִי לָקַחְתִּי (ש״א יב, ג), שׁוֹר שֶׁהָיִיתִי מַקְרִיב עֲלֵיהֶם מִקָּרְבְּנוֹתֵיהֶם וּמְבַקֵּשׁ רַחֲמִים עֲלֵיהֶם, וְכֵן לִמְשֹׁחַ עֲלֵיהֶם מֶלֶךְ מִשֶּׁלִּי הָיָה, שֶׁנֶּאֱמַר: עֶגְלַת בָּקָר תִּקַּח בְּיָדְךָ וְאָמַרְתָּ לִזְבֹּחַ לַה' בָּאתִי (שם טז, ב). וְכֵן הוּא אוֹמֵר, כִּי זֶבַח הַיּוֹם לָעָם בַּבָּמָה (שם ט, יב). וְלֹא נָטַלְתִּי מִשֶּׁלָּהֶם. וּבְשָׁעָה שֶׁהָיִיתִי חוֹזֵר וְעוֹשֶׂה דִּינֵיהֶם וְצָרְכֵיהֶם, וְהוֹלֵךְ וְסוֹבֵב עַל עַיְרוֹת יִשְׂרָאֵל, שֶׁנֶּאֱמַר: וְהָלַךְ מִדַּי שָׁנָה בְּשָׁנָה וְסָבַב בֵּית אֵל וְהַגִּלְגָּל וְהַמִּצְפָּה וְשָׁפַט אֶת יִשְׂרָאֵל (שם ז, טז). דֶּרֶךְ הָעוֹלָם, בַּעֲלֵי דִּינִים הוֹלְכִין אֵצֶל הַדַּיָּן. וַאֲנִי, הוֹלֵךְ וְסוֹבֵב מֵעִיר לְעִיר וּמִמָּקוֹם לְמָקוֹם. וְכֵן מֹשֶׁה אָמַר לָהֶם לְיִשְׂרָאֵל, כִּי יִהְיֶה לָהֶם דָּבָר בָּא אֵלַי וְגוֹ' (שמות יח, טו). וַאֲנִי לֹא עָשִׂיתִי כֵן, אֶלָּא אֲנִי מַטְרִיחַ וְהוֹלֵךְ אֶצְלָם. וְלֹא הֲרֵעוֹתִי אֶת אֶחָד מֵהֶם, שֶׁלֹּא חִיַּבְתִּי אֶת הַזַּכַּאי, וְלֹא זִכִּיתִי אֶת הַחַיָּב. כְּשֶׁרָאָה מֹשֶׁה שֶׁעָמְדוּ בְּגַאֲוָתָם וּבְמִרְדֵיהֶם, וַיֹּאמֶר מֹשֶׁה אֶל קֹרַח, אַתָּה וְכָל עֲדָתְךָ הֱיוּ לִפְנֵי ה', וּקְחוּ אִישׁ מַחְתָּתוֹ, וַיִּקְּחוּ אִישׁ מַחְתָּתוֹ. הָלַךְ קֹרַח כָּל אוֹתוֹ הַלַּיְלָה וְהָיָה מַטְעֶה אֶת יִשְׂרָאֵל, וְאוֹמֵר לָהֶם, וּמָה אַתֶּם סְבוּרִים, שֶׁאֲנִי עוֹסֵק לִטֹּל אוֹתָהּ הַגְּדֻלָּה לְעַצְמִי. אֲנִי מְבַקֵּשׁ שֶׁתְּהֵא הַגְּדֻלָּה חוֹזֶרֶת עַל כֻּלָּנוּ, שֶׁמּשֶׁה נָטַל מַלְכוּת לְעַצְמוֹ, וְאֶת הַכְּהֻנָּה הַגְּדוֹלָה נְתָנָהּ לְאַהֲרֹן אָחִיו, לְחָק עוֹלָם. וְהָיָה הוֹלֵךְ וּמְפַתֶּה כָּל שֵׁבֶט וְשֵׁבֶט כָּרָאוּי לוֹ, עַד שֶׁנִּשְׁתַּתְּפוּ בְּיָדוֹ. מִנַּיִן אַתָּה יוֹדֵעַ. שֶׁבְּשָׁעָה שֶׁנִּתְכַּנְּסוּ וְהִקְרִיבוּ, כֻּלָּם מְדַבְּרִים הָיוּ, שֶׁנֶּאֱמַר: וַיִּקָּהֵל עֲלֵיהֶם קֹרַח אֶת כָּל הָעֵדָה. כֵּיוָן שֶׁנִּתְכַּנְּסוּ וּבָאוּ עִמּוֹ, מִיָּד, וַיְדַבֵּר ה' אֶל מֹשֶׁה וְאֶל אַהֲרֹן לֵאמֹר, הִבָּדְלוּ מִתּוֹךְ הָעֵדָה הָרָעָה הַזֹּאת וְגוֹ', וַיִּפְּלוּ עַל פְּנֵיהֶם וַיֹּאמְרוּ, אֵל אֱלֹהֵי הָרוּחוֹת וְגוֹ'. אָמַר לְפָנָיו, רִבּוֹנוֹ שֶׁל עוֹלָם, מֶלֶךְ בָּשָׂר וָדָם שֶׁמָּרְדוּ עָלָיו בְּנֵי הַמְּדִינָה וְעָמְדוּ וְקִלְּלוּ אֶת הַמֶּלֶךְ אוֹ אֶת שְׁלוּחָיו, אִם הֵם עֲשָׂרָה אוֹ עֶשְׂרִים מֵהֶם, מְשַׁלֵּחַ לְשָׁם לִגְיוֹנוֹתָיו וְעוֹשֶׂה מִמֶּנּוּ אַנְדְּרוֹלוֹמֻסְיָא וּמְסַיֵּף הַטּוֹבִים עִם הָרָעִים, לְפִי שֶׁאֵינוֹ מַכִּיר בָּהֶם מִי מָרַד וּמִי לֹא מָרַד, מִי כִּבֵּד אֶת הַמֶּלֶךְ וּמִי קִלְּלוֹ. אֲבָל אַתָּה, יוֹדֵעַ מַחְשְׁבוֹתָיו שֶׁל כָּל אָדָם וּמַה שֶּׁבַּלְּבָבוֹת וְהַכְּלָיוֹת יוֹעֲצוֹת, וְיִצְרֵי בְּרִיּוֹתֶיךָ אַתָּה מֵבִין, וְאַתָּה יוֹדֵעַ מִי חָטָא וּמִי לֹא חָטָא, מִי מָרַד וּמִי לֹא מָרַד, אַתָּה יוֹדֵעַ רוּחַ שֶׁל כָּל אֶחָד וְאֶחָד מֵהֶן. לְכָךְ נֶאֱמַר: אֵל אֱלֹהֵי הָרוּחוֹת לְכָל בָּשָׂר וְגוֹ'. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, יָפֶה אָמַרְתָּ, אֲנִי מוֹדִיעַ אֶת הַדָּבָר מִי חָטָא וּמִי לֹא חָטָא.
(Numb. 16:15, cont.:) “And he said unto the Lord, ‘Pay no attention unto their meal offering.’” Do not accept them in repentance. Scripture should have said, “Pay no attention unto their service"? What is the meaning of “their meal offering?” This is what Moses said to the Holy One, blessed be He, “Master of the world, I know that these have a share in that meal offering that Israel offers every day. [But] in as much as these have withdrawn from Your children, do not pay attention to their portion. Let the fire leave it alone and not consume it.” (Numb. 16:15, cont.:) “I have not taken one donkey from them.” That which I had [a right] to take I did not take. By universal custom, one who works in the sanctuary receives wages from the sanctuary. [In my case, however,] when I went down from Midian to Egypt I had a right to take a donkey from them, since it was on behalf of their needs that I was going down [there]; but I did not take [one]. Similarly also did Samuel the righteous say (in I Sam. 12:3), “Here am I, testify against me before the Lord and before His anointed; whose ox have I taken, or whose donkey have I taken?” When I sacrificed an ox for their offerings to seek mercy for them and likewise for anointing a king over them, it belonged to me, as stated (in I Sam. 16:2), “Take a heifer with you […].” And similarly it says (in I Sam. 9:12), “because the people have a sacrifice today at the high place (bamah).” But I took nothing from what belonged to them. Also when I sought to handle their lawsuits and their [other] needs, and when I made the circuit of the cities, as stated (in I Sam. 7:16), “And he went on a circuit year by year to Bethel, Gilgal, and Mizpah, and he judged Israel in all those places;” [although] by universal custom litigants go to the judge, I went around from city to city and from place to place. Now even Moses said to Israel (in Exod. 18:16), “When they have a matter, it comes unto me.” But I (Samuel) did not act in this way. Instead I took the trouble to go to them. (Numb. 16:15, cont.:) “’And I have not harmed a single one of them,’ in that I neither convicted the innocent nor acquitted the guilty.” When Moses saw that they continued in their pride and in their rebellious acts, then (according to Numb. 16:16-18) “Moses said unto Korah, ‘[Tomorrow] you and all your company [are to be present before the Lord: [you, they, and Aaron]; And let each one take his censer […].’ So each one took his censer.” Then Korah went about all that night and led Israel astray. Now he would say to them, “What do you suppose? That I am busy obtaining greatness for myself? I wish for greatness to go the rounds to all of us, while Moses has taken kingship for himself and has given the high priesthood to his brother Aaron as an eternal statute.” So did he go about seducing each and every tribe as it suited them, until they joined him. How is it shown that when they entered and approached, they were all speaking? It is so stated (Numb. 16:19), “And Korah gathered all the congregation against them.” When they entered and came with him, immediately (we read in Numb. 16:20–21), “Then the Lord spoke unto Moses and unto Aaron, saying, ‘Separate yourselves from the midst of this evil congregation, [so that I may consume them in a moment].’” (Numb. 16:22:) “But they fell on their faces and said, ‘O God, the God of all human spirits, [shall one person sin and You become angry with the whole congregation]?’” They said to him, “Master of the world, in the case of a king, when a province rebels against him, when they persist in cursing the king or his deputies, ten or twenty of them, he sends out his legions and carries out reprisals against it. So he kills the good with the evil, because he does not know who among them has rebelled and who has not rebelled, who has honored the king and who has cursed him. You, however, know the thoughts of every person, even what the hearts and the reins counsel. So You know who has sinned and who has not sinned, for You know the spirit of each and every person.” It is therefore stated (in Numb. 20:22), “O God, the God of all human spirits.” The Holy One, blessed be He, said to them, “You have spoken well. I am making the matter known, who has sinned and who has not sinned.”
Korach, Siman 8
וַיְדַבֵּר ה' אֶל מֹשֶׁה לֵאמֹר, דַּבֵּר אֶל הָעֵדָה לֵאמֹר הֵעָלוּ מִסָּבִיב. וְאַף עַל פִּי שֶׁשָּׁמַע מֹשֶׁה מִפִּי הַגְּבוּרָה כָּךְ, לֹא אָמַר לָהֶם עַד שֶׁהָלַךְ וְהִתְרָה בָּהֶן, שֶׁנֶּאֱמַר: וַיָּקָם מֹשֶׁה וַיֵּלֵךְ אֶל דָּתָן וַאֲבִירָם. לְהוֹדִיעַ רִשְׁעָתָן, שֶׁאַף עַל פִּי שֶׁהָלַךְ מֹשֶׁה בְּרַגְלָיו אֵצֶל הָרְשָׁעִים, הָיוּ קָשִׁים לִרְצוֹת. מֶה עָשׂוּ. לֹא רָצוּ לָצֵאת מֵאָהֳלֵיהֶם כְּנֶגְדוֹ. כְּשֶׁרָאָה מֹשֶׁה כָּךְ, אָמַר עַד כָּאן הָיָה עָלַי לַעֲשׂוֹת. מִיָּד, וַיְדַבֵּר אֶל הָעֵדָה לֵאמֹר סוּרוּ נָא מֵעַל וְגוֹ'. שָׁנוּ רַבּוֹתֵינוּ, אַרְבָּעָה נִקְרְאוּ רְשָׁעִים, אֵלּוּ הֵן, הַפּוֹשֵׁט יָדוֹ לַחֲבֵרוֹ לְהַכּוֹתוֹ, אַף עַל פִּי שֶׁלֹּא הִכָּהוּ, נִקְרָא רָשָׁע, שֶׁנֶּאֱמַר: וַיֹּאמֶר לָרָשָׁע לָמָּה תַּכֶּה רֵעֶךָ (שמות ב, יג). הִכִּיתָ לֹא נֶאֱמַר, אֶלָּא תַּכֶּה. וְהַלֹּוֶה וְאֵינוֹ מְשַׁלֵּם, שֶׁנֶּאֱמַר: לֹוֶה רָשָׁע וְלֹא יְשַׁלֵּם (תהלים לז, כא). וּמִי שֶׁיֵּשׁ בּוֹ עַזּוּת פָּנִים וְאֵינוֹ מִתְבַּיֵּשׁ לִפְנֵי מִי שֶׁגָּדוֹל מִמֶּנּוּ, שֶׁנֶּאֱמַר: הֵעֵז אִישׁ רָשָׁע בְּפָנָיו (משלי כא, כט). וּמִי שֶׁהוּא בַּעַל מַחֲלֹקֶת, שֶׁנֶּאֱמַר: סוּרוּ נָא מֵעַל אָהֳלֵי הָאֲנָשִׁים הָרְשָׁעִים. וּשְׁנֵיהֶם הָיוּ בְּדָתָן וַאֲבִירָם, עַזּוּת פָּנִים וּמַחֲלֹקֶת. מַחֲלֹקֶת בְּאוֹתִיּוֹתָיו נִדְרָשׁ, מ' מָרָה, ח' חָרוֹן, ל' לוֹקִין, ק' קְלָלָה, ת' תּוֹעֵבָה וְיֵשׁ אוֹמְרִים: תַּכְלִית כְּלָיָה מֵבִיא לָעוֹלָם. וַיַּעֲלוּ מֵעַל מִשְׁכַּן קֹרַח דָּתָן וַאֲבִירָם. כֵּיוָן שֶׁרָאוּ כָּךְ שֶׁנִּסְתַּלְּקוּ יִשְׂרָאֵל מִסְּבִיבוֹתֵיהֶם, יָצְאוּ מְחָרְפִין וּמְגַדְּפִין, שֶׁנֶּאֱמַר: יָצְאוּ נִצָּבִים. וּלְהַלָּן כְּתִיב: וַיִּגַּשׁ הַפְּלִשְׁתִּי הַשְׁכֵּם וְהַעֲרֵב וַיִּתְיַצֵּב אַרְבָּעִים יוֹם (ש״א יז, טז). פָּתַח מֹשֶׁה וְאָמַר, כְּדִכְתִּיב, וַיֹּאמֶר מֹשֶׁה בְּזֹאת תֵּדְעוּן כִּי ה' שְׁלָחַנִי וְגוֹ', אִם כְּמוֹת כָּל הָאָדָם יְמוּתוּן אֵלֶּה. מָשָׁל לְמָה הַדָּבָר דּוֹמֶה. לְשׁוֹשְׁבִין בִּתּוֹ שֶׁל מֶלֶךְ שֶׁהָיוּ עֵדוֹתֶיהָ בְּיָדוֹ. עָמַד אֶחָד מִן הַמְּסֻבִּין כְּנֶגְדוֹ וְקִלֵּל אֶת הַשּׁוֹשְׁבִין, וְאָמַר לֵיהּ: לֹא הָיוּ בְּתוּלִים לְבִתּוֹ שֶׁל מֶלֶךְ. עָמַד הַשּׁוֹשְׁבִין כְּנֶגֶד הַמֶּלֶךְ וְאָמַר לֵיהּ: אִם אֵין אַתָּה מוֹצִיא אֶת זֶה לְהָרְגוֹ בִּפְנֵי הַכֹּל, הֲרֵינִי אוֹמֵר, בְּוַדַּאי שֶׁלֹּא נִמְצְאוּ בְּתוּלִים לְבִתּוֹ שֶׁל מֶלֶךְ. מִיָּד אָמַר הַמֶּלֶךְ, מוּטָב לִי לַהֲרֹג אֶת זֶה וְלֹא יוֹצִיא הַשּׁוֹשְׁבִין שָׁם רַע עַל בִּתִּי. וְכָךְ קֹרַח נֶחְלַק עַל מֹשֶׁה, וְאָמַר, מִלִּבּוֹ וּמֵעַצְמוֹ אָמַר מֹשֶׁה אֶת כָּל הַדִּבְּרוֹת הָאֵלֶּה. פָּתַח מֹשֶׁה וְאָמַר, בְּזֹאת תֵּדְעוּן כִּי ה' שְׁלָחַנִי, אִם כְּמוֹת כָּל הָאָדָם יְמוּתוּן אֵלֶּה אַף אֲנִי אוֹמֵר, לֹא ה' שְׁלָחַנִי, וּמִלִּבִּי אָמַרְתִּי.
(Numb. 16:23–24:) “And the Lord spoke […], ‘Speak unto the congregation, saying, “Get away from about [the dwellings of Korah, Dathan and Abiram].”’” Although Moses heard it from the mouth of the Almighty, he did not tell them to get away until he had gone and warned them, as stated (in vs. 25), “Then Moses arose and went unto Dathan and Abiram.” [This serves] to make their wickedness known, for although Moses went to them on foot, the[se] wicked ones were too stubborn to make amends. What did they do? They were unwilling to come out of their tents to face him. When Moses saw this, he said, “This much [only] it was incumbent upon me to do.” Immediately (in Numb. 16:26) “And he spoke to the congregation, ‘Please move away from [the tents of these wicked people.]’” Our masters have taught: Four [types of people] are called wicked: The one who extends his hand against his companion to strike him. Even though he did not [actually] strike him, he is called wicked, as stated (in Exod. 2:13), “so he said to the wicked one, ‘Why would you strike your comrade?’” "Did you strike," is not stated here, but “would you strike.” The one who borrows and does not repay, as stated (in Ps. 37:21), “The wicked person borrows but does not repay.” The one who has an insolent face but does not feel shame from someone greater than himself, as stated (Prov. 21:29), “A wicked person puts on a brazen face.” And the one who is the author of dissension, as stated (in Numb. 16:26), “Please move away from the tents of these wicked men.”
Now two [of these traits] were in Dathan and Abiram, [i.e.,] an insolent face and dissension (mhlqt). Mhlqt ("dissension") is interpreted through its letters. M is for marah ("bitter"); h is for haron ("anger"); l is for lokin ("lash"); q is for qelalah ("curse"); and t is for to'evah ("abomination"). But some say [that t stands for] takhlit ("end"), [since dissension] brings annihilation to the world. (Numb. 16:27:) “So they got away from the dwellings of Korah, Dathan and Abiram.” When they saw this, how Israel had moved away from round about them, they came out cursing and blaspheming, as stated (ibid., cont.), “[they] came out standing (rt.: ntsb).” Now [it is stated] elsewhere (in I Sam. 17:16), “Then the Philistine drew near at dawn and in the evening; and he took his stand (rt.: ytsb) for forty days.” Moses began by saying, as it is written (in Numb. 16:28-29), “And Moses said, ‘By this you may know that the Lord has sent me…. If these die like the death of every man.” A parable: To what is the matter comparable? To the shoshbin of a king's daughter in whose hands lay the testimonials of her [virginity]. When one of the banqueters stood up before him and cursed the shoshbin and said, “The king's daughter has no virginity”; the shoshbin arose in the presence of the king and said to him, “If you do not have this person brought out in order to execute him in everyone's presence, I shall say, ‘Of course the king's daughter has no virginity.’” Immediately the king said, “It is better for me to kill this person, so that the shoshbin will not give out a bad name concerning my daughter.” Similarly Korah contended with Moses and said, “It was in his own heart and on his own that Moses had said all these things.” He began by saying (in Numb. 16:28-29), “’By this you may know that the Lord has sent me […]. If these die like the death of every man,’ then I also am saying (ibid., cont.), ‘the Lord did not send me,’ and I have spoken from my own heart.”
Now two [of these traits] were in Dathan and Abiram, [i.e.,] an insolent face and dissension (mhlqt). Mhlqt ("dissension") is interpreted through its letters. M is for marah ("bitter"); h is for haron ("anger"); l is for lokin ("lash"); q is for qelalah ("curse"); and t is for to'evah ("abomination"). But some say [that t stands for] takhlit ("end"), [since dissension] brings annihilation to the world. (Numb. 16:27:) “So they got away from the dwellings of Korah, Dathan and Abiram.” When they saw this, how Israel had moved away from round about them, they came out cursing and blaspheming, as stated (ibid., cont.), “[they] came out standing (rt.: ntsb).” Now [it is stated] elsewhere (in I Sam. 17:16), “Then the Philistine drew near at dawn and in the evening; and he took his stand (rt.: ytsb) for forty days.” Moses began by saying, as it is written (in Numb. 16:28-29), “And Moses said, ‘By this you may know that the Lord has sent me…. If these die like the death of every man.” A parable: To what is the matter comparable? To the shoshbin of a king's daughter in whose hands lay the testimonials of her [virginity]. When one of the banqueters stood up before him and cursed the shoshbin and said, “The king's daughter has no virginity”; the shoshbin arose in the presence of the king and said to him, “If you do not have this person brought out in order to execute him in everyone's presence, I shall say, ‘Of course the king's daughter has no virginity.’” Immediately the king said, “It is better for me to kill this person, so that the shoshbin will not give out a bad name concerning my daughter.” Similarly Korah contended with Moses and said, “It was in his own heart and on his own that Moses had said all these things.” He began by saying (in Numb. 16:28-29), “’By this you may know that the Lord has sent me […]. If these die like the death of every man,’ then I also am saying (ibid., cont.), ‘the Lord did not send me,’ and I have spoken from my own heart.”
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