← Babylonian (Talmudic) Aramaic
Time is one of the most fundamental concepts in human experience, and understanding how to express temporal relationships is essential for reading Babylonian Aramaic texts. The word זְמָן (z'man) appears frequently throughout the Talmud, Midrash, and other rabbinic literature, often in discussions of legal timing, seasonal observances, and philosophical reflections on the nature of existence.
The Babylonian Aramaic word זְמָן (z'man) means "time" in the sense of a specific period, season, or appointed time. It can refer to both chronological time and qualitative time (the right moment or occasion). Unlike the Hebrew זְמַן, the Aramaic form often carries more specific connotations of appointed or designated times.
Q: What does זְמָן mean in Babylonian Aramaic? A: זְמָן (z'man) means "time" in Babylonian Aramaic. It refers to a period of time, season, or appointed time. It can indicate both general time periods and specific appointed times for religious or legal purposes.
In this lesson, you'll encounter זְמָן in various contexts: questions about when events occur, statements about appropriate times for actions, discussions of seasonal changes, and references to appointed times in religious law. The examples progress from simple temporal expressions to more complex philosophical uses.
Subject: Language Learning - Babylonian Aramaic Level: Intermediate Lesson Number: 54 Topic: Time (זְמָן) Learning Objectives: -
Recognize and understand the word זְמָן in various contexts -
Learn related temporal vocabulary -
Understand grammatical patterns with time expressions -
Read authentic texts containing temporal concepts
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זְמָן is masculine and follows standard masculine noun patterns -
It often appears in construct chains (סְמִיכוּת) to specify types of time -
Common phrases include בִּזְמָן (at the time), זְמָן דְּ (the time when/of) -
Understanding זְמָן is crucial for reading legal and narrative texts
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54.1 מָה what זְמָן time הֲוָה was כַּד when אָתָא came רַב Rav?
54.2 בִּזְמָן in-time קַיְטָא summer מַיָּא water חֲמִימִין are-warm.
54.3 זְמָן time זְרִיעָה of-sowing קָרֵיב approaches.
54.4 הַהוּא that זְמָנָא time טָב good לְמֵיזַל to-go.
54.5 כָּל every זְמָן time דְּ that אָזְלִינָא I-go חָזֵינָא I-see לֵיהּ him.
54.6 אֵימַת when זְמָן time קְרִיאַת reading-of שְׁמַע Shema?
54.7 עַד until הַהוּא that זְמָנָא time לָא not יָדַעְנָא I-knew.
54.8 זְמָן time יוֹמָא day חַד one עָבַר passed.
54.9 בְּהַהוּא in-that זְמָנָא time מַלְכָּא king גָּזַר decreed גְּזֵרָה decree.
54.10 מִן from זְמָן time דְּ that שְׁמַעְנָא I-heard מִלְּתָא matter דָּא this.
54.11 זְמָן time סְעוּדָתָא meal מָטָא arrived.
54.12 לֵית there-is-not זְמָן time לְמֶעְבַּד to-do כָּל all מִידֵּי thing.
54.13 אִי if זְמָן time הֲוָה was אֲמַרְנָא I-would-say לָךְ to-you.
54.14 זְמָנִין times סַגִּיאִין many אֲזַלְנָא I-went לְתַמָּן to-there.
54.15 בְּכָל in-every זְמָן time וּזְמָן and-time מִצְוָה commandment אִית there-is.
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54.1 מָה זְמָן הֲוָה כַּד אָתָא רַב? What time was it when Rav came?
54.2 בִּזְמָן קַיְטָא מַיָּא חֲמִימִין. In summer time the waters are warm.
54.3 זְמָן זְרִיעָה קָרֵיב. The time of sowing approaches.
54.4 הַהוּא זְמָנָא טָב לְמֵיזַל. That time is good to go.
54.5 כָּל זְמָן דְּאָזְלִינָא חָזֵינָא לֵיהּ. Every time that I go, I see him.
54.6 אֵימַת זְמָן קְרִיאַת שְׁמַע? When is the time for reading the Shema?
54.7 עַד הַהוּא זְמָנָא לָא יָדַעְנָא. Until that time I did not know.
54.8 זְמָן יוֹמָא חַד עָבַר. The time of one day passed.
54.9 בְּהַהוּא זְמָנָא מַלְכָּא גָּזַר גְּזֵרָה. At that time the king decreed a decree.
54.10 מִן זְמָן דְּשְׁמַעְנָא מִלְּתָא דָּא. From the time that I heard this matter.
54.11 זְמָן סְעוּדָתָא מָטָא. The time of the meal has arrived.
54.12 לֵית זְמָן לְמֶעְבַּד כָּל מִידֵּי. There is no time to do anything.
54.13 אִי זְמָן הֲוָה אֲמַרְנָא לָךְ. If there were time, I would tell you.
54.14 זְמָנִין סַגִּיאִין אֲזַלְנָא לְתַמָּן. Many times I went there.
54.15 בְּכָל זְמָן וּזְמָן מִצְוָה אִית. In each and every time there is a commandment.
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54.1 מָה זְמָן הֲוָה כַּד אָתָא רַב?
54.2 בִּזְמָן קַיְטָא מַיָּא חֲמִימִין.
54.3 זְמָן זְרִיעָה קָרֵיב.
54.4 הַהוּא זְמָנָא טָב לְמֵיזַל.
54.5 כָּל זְמָן דְּאָזְלִינָא חָזֵינָא לֵיהּ.
54.6 אֵימַת זְמָן קְרִיאַת שְׁמַע?
54.7 עַד הַהוּא זְמָנָא לָא יָדַעְנָא.
54.8 זְמָן יוֹמָא חַד עָבַר.
54.9 בְּהַהוּא זְמָנָא מַלְכָּא גָּזַר גְּזֵרָה.
54.10 מִן זְמָן דְּשְׁמַעְנָא מִלְּתָא דָּא.
54.11 זְמָן סְעוּדָתָא מָטָא.
54.12 לֵית זְמָן לְמֶעְבַּד כָּל מִידֵּי.
54.13 אִי זְמָן הֲוָה אֲמַרְנָא לָךְ.
54.14 זְמָנִין סַגִּיאִין אֲזַלְנָא לְתַמָּן.
54.15 בְּכָל זְמָן וּזְמָן מִצְוָה אִית.
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The word זְמָן in Babylonian Aramaic functions as a masculine noun and follows predictable grammatical patterns. Understanding these patterns is essential for reading Talmudic and other rabbinic texts accurately.
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Absolute singular: זְמָן (z'man) -
Determined singular: זְמָנָא (z'mana) - "the time" -
Plural absolute: זְמָנִין (z'manin) - "times" -
Plural determined: זְמָנַיָּא (z'manayya) - "the times"
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With prepositions: -
בִּזְמָן (bi-z'man) - "at the time, during" -
עַד זְמָן (ad z'man) - "until the time" -
מִן זְמָן (min z'man) - "from the time" -
In construct chains: -
זְמָן קְרִיאָה (z'man k'ri'ah) - "time of reading" -
זְמָן סְעוּדָה (z'man s'udah) - "time of meal" -
With relative particles: -
זְמָן דְּ (z'man d') - "the time that/when" -
כָּל זְמָן דְּ (kol z'man d') - "whenever, as long as"
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Gender confusion: English speakers often forget that זְמָן is masculine, not feminine. The determined form is זְמָנָא (with kamatz-alef), not זְמָנְתָּא. -
Plural forms: The plural זְמָנִין is often confused with Hebrew זְמַנִּים. Note the Aramaic ending -ין versus Hebrew -ים. -
Construct chains: English speakers tend to use של (shel) unnecessarily. Aramaic prefers direct construct: זְמָן סְעוּדָה not זְמָן שֶׁל סְעוּדָה. -
Temporal expressions: Unlike English "at the time," Aramaic often omits the preposition: הַהוּא זְמָנָא (literally "that time") means "at that time."
English temporal expressions are often more verbose than Aramaic: -
English: "at the time when" = Aramaic: בִּזְמָן דְּ -
English: "from time to time" = Aramaic: מִזְמָן לִזְמָן -
English: "every single time" = Aramaic: כָּל זְמָן וּזְמָן
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Identify the basic time reference: Is it past, present, or future? -
Add determiners if needed: הַהוּא זְמָנָא (that time) for past reference -
Add prepositions for relationships: בְּ for "in/at," עַד for "until" -
Use דְּ for relative clauses: זְמָן דְּאָתָא (the time when he came) -
Remember agreement: Verbs and adjectives must agree with זְמָן's masculine gender
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Gender: Masculine -
Number: Singular זְמָן, Plural זְמָנִין -
State: Absolute זְמָן, Determined זְמָנָא -
Common phrases: בִּזְמָן (at the time), כָּל זְמָן (every time), הַהוּא זְמָנָא (at that time)
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The concept of time in Babylonian Jewish culture, as reflected in the Aramaic texts, differs significantly from modern Western notions. Understanding these differences helps English speakers better comprehend the texts and their underlying worldview.
While English speakers often think of time linearly (past-present-future), Babylonian Jewish thought emphasized cyclical time through: -
Seasonal agricultural cycles (זְמָן זְרִיעָה - sowing time, זְמָן קְצִירָה - harvest time) -
Liturgical cycles (זְמָן תְּפִלָּה - prayer times) -
Festival cycles (זְמָנֵי יִשְׂרָאֵל - the appointed times of Israel)
The Talmud's extensive discussions of time often relate to halakhic (Jewish law) requirements: -
זְמָן קְרִיאַת שְׁמַע - the proper time for reciting the Shema -
זְמָן הַדְלָקַת נֵרוֹת - candle-lighting time -
זְמָן גְּרָמָא - time-bound commandments
Babylonian sages discussed the nature of time itself: -
The relationship between divine timelessness and human temporality -
The concept of עוֹלָם הַזֶּה (this world/time) versus עוֹלָם הַבָּא (the world/time to come) -
The idea of זְמָן מְסֻגָּל - propitious or specially designated times
Time expressions in Aramaic texts reveal social structures: -
Market days and their timing -
Court sessions (זְמָן בֵּית דִּין) -
Study schedules in the academies
English speakers should note: -
Aramaic time expressions are often more flexible and contextual than precise clock time -
"Evening" and "morning" had legal definitions based on observable phenomena -
Seasonal time was more important than calendar dates in many contexts -
The intersection of sacred and mundane time was assumed, not compartmentalized
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From Babylonian Talmud, Berakhot 26b:
תָּנָא taught רַבָּן Rabban שִׁמְעוֹן Shimon בֶּן son-of גַּמְלִיאֵל Gamliel אוֹמֵר says: כָּל every זְמָן time שֶׁהַחַמָּה that-the-sun זוֹרַחַת shines עַל upon פְּנֵי face-of הָאָרֶץ the-earth נִקְרָא is-called יוֹם day. וְכָל and-every זְמָן time שֶׁאֵין that-there-is-not הַחַמָּה the-sun זוֹרַחַת shining נִקְרָא is-called לַיְלָה night. וּזְמָן and-time בֵּין between הַשְּׁמָשׁוֹת the-suns סָפֵק doubt יוֹם day סָפֵק doubt לַיְלָה night.
תָּנָא רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: כָּל זְמָן שֶׁהַחַמָּה זוֹרַחַת עַל פְּנֵי הָאָרֶץ נִקְרָא יוֹם. וְכָל זְמָן שֶׁאֵין הַחַמָּה זוֹרַחַת נִקְרָא לַיְלָה. וּזְמָן בֵּין הַשְּׁמָשׁוֹת סָפֵק יוֹם סָפֵק לַיְלָה.
It was taught: Rabban Shimon ben Gamliel says: Every time that the sun shines upon the face of the earth is called day. And every time that the sun is not shining is called night. And the time of twilight is doubtfully day, doubtfully night.
This passage demonstrates the rabbinic concern for precise temporal definitions in legal contexts. The repetition of זְמָן emphasizes the categorical nature of these time divisions. Note how the text moves from clear definitions (day/night) to the ambiguous (twilight), reflecting the Talmudic method of establishing principles before addressing exceptions. The use of כָּל זְמָן (every time) creates universal categories rather than specific instances.
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כָּל זְמָן שֶׁ- creates a temporal clause meaning "whenever" -
The verb נִקְרָא (is called) agrees with the masculine זְמָן -
Note the Hebrew-Aramaic mix typical of Talmudic texts -
בֵּין הַשְּׁמָשׁוֹת literally means "between the suns" (sunset and full darkness) -
The structure סָפֵק...סָפֵק indicates legal doubt requiring stringent rulings
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54.16 עַד until מָתַי when זְמָן time מִנְחָה afternoon-prayer בְּשַׁבָּת on-Sabbath?
54.17 אָמַר said רַב Rav יְהוּדָה Yehudah: זְמָן time חֲצוֹת midday וּפַלְגָא and-a-half.
54.18 מַאן who דְּמַקְדִּים that-advances זְמָן time עָבֵיד does אִיסּוּרָא prohibition.
54.19 זְמָן time אֲכִילַת eating-of חָמֵץ leaven בְּאַרְבָּעָה on-fourteenth עַד until חֲמֵשׁ five שָׁעוֹת hours.
54.20 בְּהַהוּא in-that זְמָנָא time גָּזְרוּ they-decreed רַבָּנַן the-rabbis תַּקָּנָתָא enactment.
54.21 כִּי when מָטָא arrives זְמָן time פִּדְיוֹן redemption בְּכוֹר firstborn אָזֵיל he-goes לְכֹהֵן to-priest.
54.22 זְמָן time נְטִילַת taking-of לוּלָב lulav כָּל all שִׁבְעָה seven יוֹמִין days.
54.23 אִי if עָבַר passed זְמָנֵיהּ its-time לָא not מְבָרְכִינַן we-bless עֲלֵיהּ upon-it.
54.24 מֵאֵימָתַי from-when זְמָן time תְּפִלָּה prayer דְּעַרְבִית of-evening?
54.25 בְּכָל in-all זְמָן time דְּאִית that-there-is סַכָּנָה danger דָּחֵינַן we-defer מִצְוָה commandment.
54.26 זְמָן time קְבִיעָא fixed דְּמוֹעֲדָא of-festival לָא not מְשַׁנִּינַן we-change.
54.27 הַאי this זְמָנָא time דְּקָא that אָמְרִיתוּ you-said מִדְּאוֹרַיְיתָא from-Torah אוֹ or מִדְּרַבָּנַן from-rabbis?
54.28 כַּד when מָטֵי arrives זְמָן time הַבְדָּלָה havdalah אַסוּר forbidden בִּמְלָאכָה in-work.
54.29 זְמָן time בִּעוּר removal מַעַשְׂרוֹת tithes בְּעֶרֶב on-eve-of פֶּסַח Passover שֶׁל of רְבִיעִית fourth-year.
54.30 תָּנוּ they-taught רַבָּנַן rabbis: זְמָן time תְּקִיעַת blowing-of שׁוֹפָר shofar בְּיוֹמָא on-day לָא not בְּלֵילְיָא at-night.
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54.16 עַד מָתַי זְמָן מִנְחָה בְּשַׁבָּת? Until when is the time for afternoon prayer on Sabbath?
54.17 אָמַר רַב יְהוּדָה: זְמָן חֲצוֹת וּפַלְגָא. Rav Yehudah said: The time is midday and a half.
54.18 מַאן דְּמַקְדִּים זְמָן עָבֵיד אִיסּוּרָא. One who advances the time commits a prohibition.
54.19 זְמָן אֲכִילַת חָמֵץ בְּאַרְבָּעָה עַד חֲמֵשׁ שָׁעוֹת. The time for eating leaven on the fourteenth is until five hours.
54.20 בְּהַהוּא זְמָנָא גָּזְרוּ רַבָּנַן תַּקָּנָתָא. At that time the rabbis decreed an enactment.
54.21 כִּי מָטָא זְמָן פִּדְיוֹן בְּכוֹר אָזֵיל לְכֹהֵן. When the time for redeeming the firstborn arrives, he goes to the priest.
54.22 זְמָן נְטִילַת לוּלָב כָּל שִׁבְעָה יוֹמִין. The time for taking the lulav is all seven days.
54.23 אִי עָבַר זְמָנֵיהּ לָא מְבָרְכִינַן עֲלֵיהּ. If its time has passed, we do not bless over it.
54.24 מֵאֵימָתַי זְמָן תְּפִלָּה דְּעַרְבִית? From when is the time for evening prayer?
54.25 בְּכָל זְמָן דְּאִית סַכָּנָה דָּחֵינַן מִצְוָה. At any time when there is danger, we defer the commandment.
54.26 זְמָן קְבִיעָא דְּמוֹעֲדָא לָא מְשַׁנִּינַן. The fixed time of the festival we do not change.
54.27 הַאי זְמָנָא דְּקָא אָמְרִיתוּ מִדְּאוֹרַיְיתָא אוֹ מִדְּרַבָּנַן? This time that you mentioned, is it from the Torah or from the rabbis?
54.28 כַּד מָטֵי זְמָן הַבְדָּלָה אַסוּר בִּמְלָאכָה. When the time for havdalah arrives, work is forbidden.
54.29 זְמָן בִּעוּר מַעַשְׂרוֹת בְּעֶרֶב פֶּסַח שֶׁל רְבִיעִית. The time for removing tithes is on Passover eve of the fourth year.
54.30 תָּנוּ רַבָּנַן: זְמָן תְּקִיעַת שׁוֹפָר בְּיוֹמָא לָא בְּלֵילְיָא. The rabbis taught: The time for blowing shofar is during the day, not at night.
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54.16 עַד מָתַי זְמָן מִנְחָה בְּשַׁבָּת?
54.17 אָמַר רַב יְהוּדָה: זְמָן חֲצוֹת וּפַלְגָא.
54.18 מַאן דְּמַקְדִּים זְמָן עָבֵיד אִיסּוּרָא.
54.19 זְמָן אֲכִילַת חָמֵץ בְּאַרְבָּעָה עַד חֲמֵשׁ שָׁעוֹת.
54.20 בְּהַהוּא זְמָנָא גָּזְרוּ רַבָּנַן תַּקָּנָתָא.
54.21 כִּי מָטָא זְמָן פִּדְיוֹן בְּכוֹר אָזֵיל לְכֹהֵן.
54.22 זְמָן נְטִילַת לוּלָב כָּל שִׁבְעָה יוֹמִין.
54.23 אִי עָבַר זְמָנֵיהּ לָא מְבָרְכִינַן עֲלֵיהּ.
54.24 מֵאֵימָתַי זְמָן תְּפִלָּה דְּעַרְבִית?
54.25 בְּכָל זְמָן דְּאִית סַכָּנָה דָּחֵינַן מִצְוָה.
54.26 זְמָן קְבִיעָא דְּמוֹעֲדָא לָא מְשַׁנִּינַן.
54.27 הַאי זְמָנָא דְּקָא אָמְרִיתוּ מִדְּאוֹרַיְיתָא אוֹ מִדְּרַבָּנַן?
54.28 כַּד מָטֵי זְמָן הַבְדָּלָה אַסוּר בִּמְלָאכָה.
54.29 זְמָן בִּעוּר מַעַשְׂרוֹת בְּעֶרֶב פֶּסַח שֶׁל רְבִיעִית.
54.30 תָּנוּ רַבָּנַן: זְמָן תְּקִיעַת שׁוֹפָר בְּיוֹמָא לָא בְּלֵילְיָא.
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Legal discourse in the Talmud requires precise temporal definitions. The word זְמָן appears frequently in halakhic discussions to establish when commandments must be performed, when prohibitions apply, and when legal states change.
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Questions about time limits: -
עַד מָתַי זְמָן (until when is the time) - standard formula for asking about time limits -
מֵאֵימָתַי זְמָן (from when is the time) - for asking about starting points -
Time with possessive suffixes: -
זְמָנֵיהּ (its time) - referring to the proper time of a specific commandment -
זְמָנָא דִידֵיהּ (his time) - personal time obligations -
Fixed vs. flexible times: -
זְמָן קְבִיעָא (fixed time) - unchangeable times like festivals -
זְמָן דְּלָא קְבִיעַ (non-fixed time) - times that may vary -
Time-bound commandments: -
מִצְוַת עֲשֵׂה שֶׁהַזְּמָן גְּרָמָא (positive time-bound commandments) -
The phrase זְמָן גְּרָמָא is crucial in determining obligations
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כִּי מָטָא זְמָן (when the time arrives) - for triggering obligations -
עָבַר זְמָן (the time passed) - for missed opportunities -
קֹדֶם זְמָן (before the time) - for premature actions -
אַחַר זְמָן (after the time) - for delayed fulfillment
The legal genre distinguishes between: -
Biblical time requirements (מִדְּאוֹרַיְיתָא) -
Rabbinic time requirements (מִדְּרַבָּנַן) -
Custom-based times (מִנְהָג)
These distinctions affect the stringency of observance and the consequences of violation.
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The Latinum Institute has been creating innovative online language learning materials since 2006, pioneering the use of extensive audio resources for classical language acquisition. These Babylonian Aramaic lessons represent a unique approach to learning this important historical language through carefully structured bilingual texts.
These lessons follow the bilingual reading method developed at latinum.substack.com, which emphasizes: -
Immediate comprehension through detailed interlinear glossing -
Natural language acquisition through extensive reading -
Cultural and historical context integrated into language learning -
Authentic texts from the beginning, with appropriate scaffolding
The lessons are particularly useful for autodidacts because: -
Every word is glossed in the most granular section (Part A) -
Grammar is explained specifically for English speakers -
Cultural context illuminates the meaning behind the language -
Literary citations provide real-world application from the start
Selected audio materials for these courses are available to subscribers at Patreon.com/latinum, where you can access: -
Native-speaker recordings of all lesson texts -
Slow and natural speed versions -
Explanatory commentary in English -
Additional practice materials
The method employed in these lessons, as detailed at latinum.org.uk, recognizes that adult learners benefit from: -
Understanding before memorization -
Seeing patterns explicitly explained -
Reading authentic texts with appropriate support -
Learning language in its cultural context
Since 2006, the Latinum Institute has been recognized for its innovative approaches to classical language pedagogy. Reviews and testimonials can be found at https://uk.trustpilot.com/review/latinum.org.uk, where students consistently praise the effectiveness of the bilingual method for independent study.
These Aramaic lessons adapt the proven Latinum method to the specific challenges of learning Babylonian Aramaic, including: -
The mixed Hebrew-Aramaic vocabulary of Talmudic texts -
The lack of vocalization in most printed texts -
The specialized vocabulary of legal and religious discourse -
The cultural knowledge assumed by the original texts
For more information about the method and additional resources, visit: -
latinum.substack.com (methodology and free samples) -
latinum.org.uk (complete course catalog) -
patreon.com/latinum (audio subscriptions and premium content)
The comprehensive approach of these lessons, with their careful attention to every word and phrase, makes them ideal for serious students who wish to read Babylonian Aramaic texts in the original language, whether for academic study, religious purposes, or cultural interest.
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