תְּנוּ֩ לַה׳ אֱלֹקֵיכֶ֤ם כָּבוֹד֙ בְּטֶ֣רֶם יַחְשִׁ֔ךְ וּבְטֶ֛רֶם יִֽתְנַגְּפ֥וּ רַגְלֵיכֶ֖ם עַל־הָ֣רֵי נָ֑שֶׁף וְקִוִּיתֶ֤ם לְאוֹר֙ וְשָׂמָ֣הּ לְצַלְמָ֔וֶת (ישית)[וְשִׁ֖ית] לַעֲרָפֶֽל׃ וְאִם֙ לֹ֣א תִשְׁמָע֔וּהָ בְּמִסְתָּרִ֥ים תִּבְכֶּֽה־נַפְשִׁ֖י מִפְּנֵ֣י גֵוָ֑ה וְדָמֹ֨עַ תִּדְמַ֜ע וְתֵרַ֤ד עֵינִי֙ דִּמְעָ֔ה כִּ֥י נִשְׁבָּ֖ה עֵ֥דֶר ה׳׃ {ס}
Give honor to the ETERNAL your God
Before darkness descends,Before your feet stumbleOn the mountains in shadow—When you hope for light,And it is turned to darknessAnd becomes deep gloom.For if you will not give heed,My inmost self must weep,Because of your arrogance;My eye must stream and flowWith copious tears,Because GOD’s flockIs taken captive.
Before darkness descends,Before your feet stumbleOn the mountains in shadow—When you hope for light,And it is turned to darknessAnd becomes deep gloom.For if you will not give heed,My inmost self must weep,Because of your arrogance;My eye must stream and flowWith copious tears,Because GOD’s flockIs taken captive.
״וְדָמֹעַ תִּדְמַע וְתֵרַד עֵינִי דִּמְעָה כִּי נִשְׁבָּה עֵדֶר ה׳״, אָמַר רַבִּי אֶלְעָזָר: שָׁלֹשׁ דְּמָעוֹת הַלָּלוּ לָמָּה? אַחַת עַל מִקְדָּשׁ רִאשׁוֹן, וְאַחַת עַל מִקְדָּשׁ שֵׁנִי, וְאַחַת עַל יִשְׂרָאֵל שֶׁגָּלוּ מִמְּקוֹמָן. וְאִיכָּא דְּאָמְרִי: אַחַת עַל בִּיטּוּל תּוֹרָה.
The verse continues: “And my eye shall weep sore, and run down with tears, because the Lord’s flock is carried away captive” (Jeremiah 13:17). Rabbi Elazar said: Why these three references to tears in the verse? One is for the First Temple; one is for the Second Temple; and one is for the Jewish people who were exiled from their place. And there are those who say: The last one is for the unavoidable dereliction of the study of Torah in the wake of the exile.
עַל־כֵּ֥ן אָמַ֛רְתִּי שְׁע֥וּ מִנִּ֖י אֲמָרֵ֣ר בַּבֶּ֑כִי אַל־תָּאִ֣יצוּ לְנַֽחֲמֵ֔נִי עַל־שֹׁ֖ד בַּת־עַמִּֽי׃
That is why I say, “Let me be,I will weep bitterly.Press not to comfort meFor the ruin of my poor people.”
וַיִּקְרָ֗א אדושם ה׳ צְבָא֖וֹת בַּיּ֣וֹם הַה֑וּא לִבְכִי֙ וּלְמִסְפֵּ֔ד וּלְקׇרְחָ֖ה וְלַחֲגֹ֥ר שָֽׂק׃
My Sovereign GOD of Hosts summoned on that day
To weeping and lamenting,To tonsuring and girding with sackcloth.
To weeping and lamenting,To tonsuring and girding with sackcloth.
(א) אֵלֶּה הַדְּבָרִים (דברים א, א), הֲלָכָה אָדָם מִיִּשְׂרָאֵל מַהוּ שֶׁיְהֵא מֻתָּר לוֹ לִכְתֹּב סֵפֶר תּוֹרָה בְּכָל לָשׁוֹן וכו', כָּךְ שָׁנוּ חֲכָמִים אֵין בֵּין סְפָרִים לִתְפִלִּין וּמְזוּזוֹת אֶלָּא שֶׁהַסְּפָרִים נִכְתָּבִים בְּכָל לָשׁוֹן. ...
אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא רְאֵה לְשׁוֹנָהּ שֶׁל תּוֹרָה מַה חֲבִיבָה שֶׁמְרַפֵּא אֶת הַלָּשׁוֹן, מִנַּיִן, שֶׁכֵּן כְּתִיב (משלי טו, ד): מַרְפֵּא לָשׁוֹן עֵץ חַיִּים, וְאֵין עֵץ חַיִּים אֶלָּא תּוֹרָה, שֶׁנֶּאֱמַר (משלי ג, יח): עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ. וּלְשׁוֹנָהּ שֶׁל תּוֹרָה מַתִּיר אֶת הַלָּשׁוֹן, תֵּדַע לְךָ לֶעָתִיד לָבוֹא הַקָּדוֹשׁ בָּרוּךְ הוּא מַעֲלֶה מִגַּן עֵדֶן אִילָנוֹת מְשֻׁבָּחִים, וּמָה הוּא שִׁבְחָן, שֶׁהֵן מְרַפְּאִין אֶת הַלָּשׁוֹן, שֶׁנֶּאֱמַר (יחזקאל מז, יב): וְעַל הַנַּחַל יַעֲלֶה עַל שְׂפָתוֹ מִזֶּה וּמִזֶּה וגו'. מִנַּיִן שֶׁהִיא רְפוּאָה שֶׁל לָשׁוֹן, שֶׁנֶּאֱמַר (יחזקאל מז, יב): וְהָיָה פִרְיוֹ לְמַאֲכָל וְעָלֵהוּ לִתְרוּפָה.
“These are the words that Moses spoke to all Israel beyond the Jordan; in the wilderness, in the Arava, opposite the Red Sea, between Paran and Tofel, and Laban, and Hatzerot, and Di Zahav” (Deuteronomy 1:1).
“These are the words” – halakha: Is it permissible for a person of Israel to write a Torah scroll in any language? This is what the sages taught: The difference between Torah scrolls and phylacteries and mezuzot is only that Torah scrolls may be written in any language. Rabban Gamliel says: Even Torah scrolls, the Sages permitted to be written only in Greek. What is the source for Rabban Gamliel who says that it is permitted to write a Torah scroll in Greek? This is what our Rabbis learned: Bar Kappara said: It is written: “May God expand Yefet, and may he dwell in the tents of Shem” (Genesis 9:27) – let the words of Shem be stated in the language of Yefet. That is why they permitted them to write it in Greek.
The Holy One blessed be He said: ‘See the language of the Torah, how dear it is, that it cures the tongue.’ From where is it derived? As it is written: “A healing tongue is a tree of life” (Proverbs 15:4), and a tree of life is nothing but Torah, as it is stated: “It is a tree of life for those who grasp it” (Proverbs 3:18). The language of the Torah unencumbers the tongue. Know that in the future, the Holy One blessed be He will take up excellent trees from the Garden of Eden. What is their excellence? It is that they cure the tongue, as it is stated: “Along the stream, upon its bank, on this side and on that side, [will grow every food tree]” (Ezekiel 47:12). From where is it derived that it is a cure for the tongue? As it is stated: “Its fruit will be for food and its leaf for healing” (Ezekiel 47:12). Rabbi Yoḥanan and Rabbi Yehoshua ben Levi, one said: ‘It is a medicine,’ and one said: ‘Anyone who is mute and tastes of it, his tongue will be cured and it will immediately articulate matters of Torah,’ as so it is written: “on this side and on that side,” and [the phrase] “on this side and on that side” is [a reference to] nothing other than Torah, as it is stated: “[Tablets that were inscribed on both sides,] from this side and from that sidethey were inscribed” (Exodus 32:15).
Rabbi Levi said: Why should we learn from elsewhere? Let us learn from its own place, as Moses, before he was privileged to receive the Torah, it is written in his regard: “I am not a man of words” (Exodus 4:10). When he was privileged to receive the Torah, his tongue was cured and he began speaking words. From where is it derived? From what we read in this context: “These are the words that Moses spoke.”
“These are the words” – halakha: Is it permissible for a person of Israel to write a Torah scroll in any language? This is what the sages taught: The difference between Torah scrolls and phylacteries and mezuzot is only that Torah scrolls may be written in any language. Rabban Gamliel says: Even Torah scrolls, the Sages permitted to be written only in Greek. What is the source for Rabban Gamliel who says that it is permitted to write a Torah scroll in Greek? This is what our Rabbis learned: Bar Kappara said: It is written: “May God expand Yefet, and may he dwell in the tents of Shem” (Genesis 9:27) – let the words of Shem be stated in the language of Yefet. That is why they permitted them to write it in Greek.
The Holy One blessed be He said: ‘See the language of the Torah, how dear it is, that it cures the tongue.’ From where is it derived? As it is written: “A healing tongue is a tree of life” (Proverbs 15:4), and a tree of life is nothing but Torah, as it is stated: “It is a tree of life for those who grasp it” (Proverbs 3:18). The language of the Torah unencumbers the tongue. Know that in the future, the Holy One blessed be He will take up excellent trees from the Garden of Eden. What is their excellence? It is that they cure the tongue, as it is stated: “Along the stream, upon its bank, on this side and on that side, [will grow every food tree]” (Ezekiel 47:12). From where is it derived that it is a cure for the tongue? As it is stated: “Its fruit will be for food and its leaf for healing” (Ezekiel 47:12). Rabbi Yoḥanan and Rabbi Yehoshua ben Levi, one said: ‘It is a medicine,’ and one said: ‘Anyone who is mute and tastes of it, his tongue will be cured and it will immediately articulate matters of Torah,’ as so it is written: “on this side and on that side,” and [the phrase] “on this side and on that side” is [a reference to] nothing other than Torah, as it is stated: “[Tablets that were inscribed on both sides,] from this side and from that sidethey were inscribed” (Exodus 32:15).
Rabbi Levi said: Why should we learn from elsewhere? Let us learn from its own place, as Moses, before he was privileged to receive the Torah, it is written in his regard: “I am not a man of words” (Exodus 4:10). When he was privileged to receive the Torah, his tongue was cured and he began speaking words. From where is it derived? From what we read in this context: “These are the words that Moses spoke.”
(א) אֵלֶּה הַדְּבָרִים (דברים א, א), הֲלָכָה אָדָם מִיִּשְׂרָאֵל מַהוּ שֶׁיְהֵא מֻתָּר לוֹ לִכְתֹּב סֵפֶר תּוֹרָה בְּכָל לָשׁוֹן וכו', כָּךְ שָׁנוּ חֲכָמִים אֵין בֵּין סְפָרִים לִתְפִלִּין וּמְזוּזוֹת אֶלָּא שֶׁהַסְּפָרִים נִכְתָּבִים בְּכָל לָשׁוֹן. רַבָּן גַּמְלִיאֵל אוֹמֵר אַף הַסְּפָרִים לֹא הִתִּירוּ שֶׁיִּכָּתְבוּ אֶלָּא יְוָנִית. וּמַה טַּעְמוֹ שֶׁל רַבָּן גַּמְלִיאֵל שֶׁאוֹמֵר מֻתָּר לִכְתֹּב סֵפֶר תּוֹרָה יְוָנִית, כָּךְ לָמְדוּ רַבּוֹתֵינוּ, אָמַר בַּר קַפָּרָא דִּכְתִיב (בראשית ט, כז): יַפְתְּ אֱלֹקִים לְיֶפֶת וְיִשְׁכֹּן בְּאָהֳלֵי שֵׁם, שֶׁיִּהְיוּ דְּבָרָיו שֶׁל שֵׁם נֶאֱמָרִין בִּלְשׁוֹנוֹתָיו שֶׁל יֶפֶת, לְכָךְ הִתִּירוּ שֶׁיִּכָּתְבוּ בְּלָשׁוֹן יְוָנִית. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא רְאֵה לְשׁוֹנָהּ שֶׁל תּוֹרָה מַה חֲבִיבָה שֶׁמְרַפֵּא אֶת הַלָּשׁוֹן, מִנַּיִן, שֶׁכֵּן כְּתִיב (משלי טו, ד): מַרְפֵּא לָשׁוֹן עֵץ חַיִּים, וְאֵין עֵץ חַיִּים אֶלָּא תּוֹרָה, שֶׁנֶּאֱמַר (משלי ג, יח): עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ. וּלְשׁוֹנָהּ שֶׁל תּוֹרָה מַתִּיר אֶת הַלָּשׁוֹן, תֵּדַע לְךָ לֶעָתִיד לָבוֹא הַקָּדוֹשׁ בָּרוּךְ הוּא מַעֲלֶה מִגַּן עֵדֶן אִילָנוֹת מְשֻׁבָּחִים, וּמָה הוּא שִׁבְחָן, שֶׁהֵן מְרַפְּאִין אֶת הַלָּשׁוֹן, שֶׁנֶּאֱמַר (יחזקאל מז, יב): וְעַל הַנַּחַל יַעֲלֶה עַל שְׂפָתוֹ מִזֶּה וּמִזֶּה וגו'. מִנַּיִן שֶׁהִיא רְפוּאָה שֶׁל לָשׁוֹן, שֶׁנֶּאֱמַר (יחזקאל מז, יב): וְהָיָה פִרְיוֹ לְמַאֲכָל וְעָלֵהוּ לִתְרוּפָה. רַבִּי יוֹחָנָן וְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי חַד אָמַר לִתְרַפְיוֹן, וְחַד אָמַר כָּל שֶׁהוּא אִלֵּם וְלוֹעֵט הֵימֶנּוּ לְשׁוֹנוֹ מִתְרַפֵּא וּמְצַחְצְחָה מִיָּד בְּדִבְרֵי תוֹרָה, שֶׁכָּךְ כְּתִיב: מִזֶּה וּמִזֶּה, וְאֵין מִזֶּה וּמִזֶּה אֶלָּא תוֹרָה, שֶׁנֶּאֱמַר (שמות לב, טו): מִזֶּה וּמִזֶּה הֵם כְּתֻבִים. רַבִּי לֵוִי אָמַר מַה לָּנוּ לִלְמֹד מִמָּקוֹם אַחֵר נִלְמַד מִמְּקוֹמוֹ, הֲרֵי משֶׁה עַד שֶׁלֹא זָכָה לַתּוֹרָה כְּתִיב בּוֹ (שמות ד, י): לֹא אִישׁ דְּבָרִים אָנֹכִי, כֵּיוָן שֶׁזָּכָה לַתּוֹרָה נִתְרַפֵּא לְשׁוֹנוֹ וְהִתְחִיל לְדַבֵּר דְּבָרִים, מִנַיִן, מִמַּה שֶּׁקָּרִינוּ בָּעִנְיָן, אֵלֶּה הַדְּבָרִים אֲשֶׁר דִּבֶּר משֶׁה.
“These are the words that Moses spoke to all Israel beyond the Jordan; in the wilderness, in the Arava, opposite the Red Sea, between Paran and Tofel, and Laban, and Hatzerot, and Di Zahav” (Deuteronomy 1:1).
“These are the words” – halakha: Is it permissible for a person of Israel to write a Torah scroll in any language? This is what the sages taught: The difference between Torah scrolls and phylacteries and mezuzot is only that Torah scrolls may be written in any language. Rabban Gamliel says: Even Torah scrolls, the Sages permitted to be written only in Greek. What is the source for Rabban Gamliel who says that it is permitted to write a Torah scroll in Greek? This is what our Rabbis learned: Bar Kappara said: It is written: “May God expand Yefet, and may he dwell in the tents of Shem” (Genesis 9:27) – let the words of Shem be stated in the language of Yefet. That is why they permitted them to write it in Greek.
The Holy One blessed be He said: ‘See the language of the Torah, how dear it is, that it cures the tongue.’ From where is it derived? As it is written: “A healing tongue is a tree of life” (Proverbs 15:4), and a tree of life is nothing but Torah, as it is stated: “It is a tree of life for those who grasp it” (Proverbs 3:18). The language of the Torah unencumbers the tongue. Know that in the future, the Holy One blessed be He will take up excellent trees from the Garden of Eden. What is their excellence? It is that they cure the tongue, as it is stated: “Along the stream, upon its bank, on this side and on that side, [will grow every food tree]” (Ezekiel 47:12). From where is it derived that it is a cure for the tongue? As it is stated: “Its fruit will be for food and its leaf for healing” (Ezekiel 47:12). Rabbi Yoḥanan and Rabbi Yehoshua ben Levi, one said: ‘It is a medicine,’ and one said: ‘Anyone who is mute and tastes of it, his tongue will be cured and it will immediately articulate matters of Torah,’ as so it is written: “on this side and on that side,” and [the phrase] “on this side and on that side” is [a reference to] nothing other than Torah, as it is stated: “[Tablets that were inscribed on both sides,] from this side and from that sidethey were inscribed” (Exodus 32:15).
Rabbi Levi said: Why should we learn from elsewhere? Let us learn from its own place, as Moses, before he was privileged to receive the Torah, it is written in his regard: “I am not a man of words” (Exodus 4:10). When he was privileged to receive the Torah, his tongue was cured and he began speaking words. From where is it derived? From what we read in this context: “These are the words that Moses spoke.”
“These are the words” – halakha: Is it permissible for a person of Israel to write a Torah scroll in any language? This is what the sages taught: The difference between Torah scrolls and phylacteries and mezuzot is only that Torah scrolls may be written in any language. Rabban Gamliel says: Even Torah scrolls, the Sages permitted to be written only in Greek. What is the source for Rabban Gamliel who says that it is permitted to write a Torah scroll in Greek? This is what our Rabbis learned: Bar Kappara said: It is written: “May God expand Yefet, and may he dwell in the tents of Shem” (Genesis 9:27) – let the words of Shem be stated in the language of Yefet. That is why they permitted them to write it in Greek.
The Holy One blessed be He said: ‘See the language of the Torah, how dear it is, that it cures the tongue.’ From where is it derived? As it is written: “A healing tongue is a tree of life” (Proverbs 15:4), and a tree of life is nothing but Torah, as it is stated: “It is a tree of life for those who grasp it” (Proverbs 3:18). The language of the Torah unencumbers the tongue. Know that in the future, the Holy One blessed be He will take up excellent trees from the Garden of Eden. What is their excellence? It is that they cure the tongue, as it is stated: “Along the stream, upon its bank, on this side and on that side, [will grow every food tree]” (Ezekiel 47:12). From where is it derived that it is a cure for the tongue? As it is stated: “Its fruit will be for food and its leaf for healing” (Ezekiel 47:12). Rabbi Yoḥanan and Rabbi Yehoshua ben Levi, one said: ‘It is a medicine,’ and one said: ‘Anyone who is mute and tastes of it, his tongue will be cured and it will immediately articulate matters of Torah,’ as so it is written: “on this side and on that side,” and [the phrase] “on this side and on that side” is [a reference to] nothing other than Torah, as it is stated: “[Tablets that were inscribed on both sides,] from this side and from that sidethey were inscribed” (Exodus 32:15).
Rabbi Levi said: Why should we learn from elsewhere? Let us learn from its own place, as Moses, before he was privileged to receive the Torah, it is written in his regard: “I am not a man of words” (Exodus 4:10). When he was privileged to receive the Torah, his tongue was cured and he began speaking words. From where is it derived? From what we read in this context: “These are the words that Moses spoke.”
(ב) במדרש מרפא לשון עץ חיים כו'. ספרים נכתבין בכל לשון כו' לא איש דברים. משזכה לתורה אלה הדברים כו'. כי התורה נותנת חיים לכל הנבראים כי באורייתא ברא קוב"ה עלמא וחיות הכל מהתורה. ולכך מתיר את הלשון שלשונות האומות הם רחוקות מהקדושה ומתגשמים. מ"מ ע"י שנתלבשו בתורה באותו לשון מתרפא הלשון ומתקרבות ג"כ להקדושה ולכך מותרין הס' להיות נכתבין בכל לשון. שאותיות התורה מתירין הלשון מהמאסר שנתדבק הלשון בסט"א. וזה יפת אלקים ליפת כו' שיהי' מלבוש ג"כ להתורה. וע"י פנימיות התורה מתקרבות החיצוניות ג"כ: (ג)
ומ"ש מרע"ה לא איש דברים. הלא דיבר עם הש"י גם אז. רק להיפוך לדבר לפרעה ולהכניס מאמר ה׳ בלשון המובן לפרעה זה לא הי' קודם יצ"מ ונתינת התורה [כמ"ש בזוה"ק שהדיבור הי' בגלות ע"ש וארא] ועתה כתי' הואיל כו' באר כו' התורה. פי' ז"ל בשבעים לשון שהכניס אור התורה בכל הלשונות. וזה כל ענין משנה תורה שחזר התורה כמו שנתקבלה בישראל, כי דברי התורה אין שיעור לקדושתם. וכפי מה שקיבלו בנ"י החזיר עמהם והמשיך הארת התורה בעצמותם....
The Midrash discusses how the words "אלה הדברים" (These are the words) have a unique significance, emphasizing that the Torah gives life to all of creation since Hashem created the world with the Torah. The Torah's words elevate other languages, which are generally removed from holiness and more physical. Lashon Hakodesh (the Holy Tongue) precisely defines each item's essence, unlike other languages that are mere conventions. Therefore, Lashon Hakodesh is uplifting, while other languages are profane.
However, when the Torah is written in other languages, these languages gain an element of holiness and become closer to sanctity. The Torah's words free these languages from their physicality, as the law allowing Torah to be translated uplifts them. This is reflected in the blessing that Hashem will give beauty to Yephet, indicating that even the Greek language can become a vessel for the Torah. Through the internal essence of the Torah, external aspects are also brought closer to holiness. The Midrash discusses why Moshe Rabbeinu said he was "not a man of words" at the burning bush, even though he spoke perfectly well to Hashem. The explanation is that speaking to Paroh and conveying Hashem's holy words to someone as lowly as Paroh was not feasible before the Exodus and the giving of the Torah. As the Zohar states, Hashem's words were in exile at that time. However, later in Devarim, Moshe expounded the Torah in 70 languages, elevating them with the light of the Torah and making them holier.
This concept is embodied in Mishna Torah, where Moshe repeated and deepened the teachings of the Torah, infusing Bnei Yisrael with its holiness. The Midrash queries why Moshe focused on rebukes, explaining that "rebuke" means to internalize. Moshe's words were direct and forceful, like a king's decree, meant to be internalized and obeyed. He spoke to all of Yisrael, bringing the light of the Torah even to places where they had sinned, providing life and healing through its words.
The Chidushei Harim explains that Moshe translated the Torah into 70 languages to counter the 70 nations and their levels of impurity opposing holiness. This allowed Bnei Yisrael to connect to the Torah even in exile under foreign powers. In the future, when everything is connected to its source, there will be no lameness or speechlessness, symbolizing complete spiritual healing. Through the power of the Torah, languages are healed and uplifted from impurity, as explained above.
However, when the Torah is written in other languages, these languages gain an element of holiness and become closer to sanctity. The Torah's words free these languages from their physicality, as the law allowing Torah to be translated uplifts them. This is reflected in the blessing that Hashem will give beauty to Yephet, indicating that even the Greek language can become a vessel for the Torah. Through the internal essence of the Torah, external aspects are also brought closer to holiness. The Midrash discusses why Moshe Rabbeinu said he was "not a man of words" at the burning bush, even though he spoke perfectly well to Hashem. The explanation is that speaking to Paroh and conveying Hashem's holy words to someone as lowly as Paroh was not feasible before the Exodus and the giving of the Torah. As the Zohar states, Hashem's words were in exile at that time. However, later in Devarim, Moshe expounded the Torah in 70 languages, elevating them with the light of the Torah and making them holier.
This concept is embodied in Mishna Torah, where Moshe repeated and deepened the teachings of the Torah, infusing Bnei Yisrael with its holiness. The Midrash queries why Moshe focused on rebukes, explaining that "rebuke" means to internalize. Moshe's words were direct and forceful, like a king's decree, meant to be internalized and obeyed. He spoke to all of Yisrael, bringing the light of the Torah even to places where they had sinned, providing life and healing through its words.
The Chidushei Harim explains that Moshe translated the Torah into 70 languages to counter the 70 nations and their levels of impurity opposing holiness. This allowed Bnei Yisrael to connect to the Torah even in exile under foreign powers. In the future, when everything is connected to its source, there will be no lameness or speechlessness, symbolizing complete spiritual healing. Through the power of the Torah, languages are healed and uplifted from impurity, as explained above.