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  • Joseph's Advice
    By Tzvi Freeman

    Joseph overcame the natural human instinct to take revenge against his brothers or even bear a grudge. Instead, he provided them only good.

    How did he do it? His words tell us what his mind had resolved:

    “Your intentions were to harm me, but G-d intended it for good.” (Genesis 50:20)

    Joseph contemplated: G-d is good and all He does is for the good. He had experienced first hand how events that appeared disastrous turned out to be fabulously good—for he was now in the ideal position to assist his family at this time of famine.

    And since only good came from their actions, his brothers deserved only good in return.

    This is what you are meant to learn from Joseph’s magnanimity to his brothers:

    That there is no human being to blame for whatever befalls you, and never any reason to hold a grudge.

    Yes, someone made a bad decision, and you may need to be wary in the future. You might even exact payment for it in court.

    But a grudge is a subtle form of polytheism. There is only one G-d and He is good. Whatever happened was determined in a heavenly court to be the best outcome for your soul.

    Drop the grudge, embrace life’s hidden gifts, and you will come to see how it is all good.

    Likutei Sichot vol. 5, pg 241. Ibid vol. 20, 191.
    Joseph's Advice By Tzvi Freeman Joseph overcame the natural human instinct to take revenge against his brothers or even bear a grudge. Instead, he provided them only good. How did he do it? His words tell us what his mind had resolved: “Your intentions were to harm me, but G-d intended it for good.” (Genesis 50:20) Joseph contemplated: G-d is good and all He does is for the good. He had experienced first hand how events that appeared disastrous turned out to be fabulously good—for he was now in the ideal position to assist his family at this time of famine. And since only good came from their actions, his brothers deserved only good in return. This is what you are meant to learn from Joseph’s magnanimity to his brothers: That there is no human being to blame for whatever befalls you, and never any reason to hold a grudge. Yes, someone made a bad decision, and you may need to be wary in the future. You might even exact payment for it in court. But a grudge is a subtle form of polytheism. There is only one G-d and He is good. Whatever happened was determined in a heavenly court to be the best outcome for your soul. Drop the grudge, embrace life’s hidden gifts, and you will come to see how it is all good. Likutei Sichot vol. 5, pg 241. Ibid vol. 20, 191.
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  • JEWS ARE TO BE EXTINCT. Said a 1930s newspaper in Nuremberg Germany.

    So how do Germans feel about the Nazi regime today.

    Pure evil, like a demon sprung out of hell.

    Long answer:
    The view Germans have about Hitler has changed dramatically over the last 70 years. This relatively short period (only 12 years) of German history has influenced our country more that anything else in history.

    During the time of Nazi rule, most Germans thought him to be the best man in the world. On the peak of his popularity, there were people praying to Hitler (to, not for). Although there were also people who opposed Hitler and his beliefs, the majority of the German population did not.

    After the war, when people were shown the cruelties done in their name by the Nazis, that changed.
    First, you have to know that the popular saying "Wir haben von nicht gewusst" ("We knew nothing") was a lie. Newspapers wrote in the 30s that jews were to be extinct. In "Mein Kampf" Hitler wrote that he wanted to kill everybody in eastern Europe. And in some town people were even allowed to go to concentration camps and watch the prisoners through the fence.
    But the mere brutality and inhumanity of these crimes shocked the people. In the documentary "100 years" by Guido Knopp, a woman says: "From this moment forward it was a shame to be German"

    After 1949, the 2 German countries both found their way of dealing with the past, but did so very differently.

    The GDR saw itself as arisen from the communistic rebellion, the partisanship against the Nazi regime. Therefore, they declared them to be the enemy, and declared themselves as the brave fighters against them.
    This means, when they talked about the crimes like the holocaust, they always used the term "they did".
    They also never used the term "Nazi", since they did not want to compare their own "socialist" country with the old "national socialist" one. They instead used the term "Fascist".

    The FRG saw itself an legitimate offspring of the German Reich, with all the consequences arising from that. They not only paid (and still pay) reparation to people who were robbed by Nazis, they also portrayed the crimes as "we did" or "we are responsible".
    The German public very much disliked this and therefore the discussion about this era almost flat lined in the 50s.
    In the 60s, the youth became rebellious all over the world (also in Germany). This youth demanded answers from their parents. Answers to questions like "Why did you not do anything against this".
    The peace movement established a culture of "never again". People stopped tolerating old Nazis in politics or Economy and started regarding racism, intolerance or nationalism as evil by themselves. This view is still very much present in today’s population.

    Nowadays, the German view on Hitler is mostly influenced by the following:

    Hitler was pure evil. He and his minions came straight out of hell.
    My personal opinion:
    I beg to differ on this one. Although their crimes were the most horrible things in history, they were still human, just like you and me. They had a conscience, they also knew the difference between right and wrong. A fact that makes what they did all the more frightening!
    Joking about Hitler is hard.
    A decade ago, jokes about Hitler were a absolute no go in public. That has changed. Joking about Hitler is OK, yes almost normal today. But it's still difficult to not cross the like between "ridiculing Hitler" and "ridiculing the victims". Joking about the Holocaust or about Jews will get you a graveyard atmosphere at a party.
    My personal opinion:
    I think we really should make fun of Hitler for one simple reason: He would not want us to!
    Things only have to appear to be militaristic or nationalistic and many people will dismiss them.
    Nationalism is always at least suspicious of being Nazi like in Germany. While almost any other European country has a nationalistic party with about 10%-20% in their parliament, no nationalistic party has entered the German parliament since the 50s. Not because Germans are less nationalistic or less racist than others. But because we know what happens when you elect those people.
    History is usually seen as just that, history. A thing that occurred in the past and has nothing to do with my life.
    The saying "how can I be made responsible for something that happened 40 years before my birth?" is very popular. Not that we are not aware of what happened, we just like to see ourselves as observers and not participants in history.
    While other countries usually see historic events that occurred hundreds or thousands of years ago as part of their modern country and society (like the french revolution or the roman empire), Germans tend to see those events as to have happened some place else.
    My personal opinion:
    I was born in 1988. To me, even the fall of the Berlin wall is a "thing of the past" and not part of my identity. I think it is just completely crazy when people are trying to get belongings back the Soviets took from them in the 50s. Get past it man!

    All right, I hope this gives you an impression about the context Hitler is seen in in Germany. I know there can always be written more, but this should give you the general idea.
    JEWS ARE TO BE EXTINCT. Said a 1930s newspaper in Nuremberg Germany. So how do Germans feel about the Nazi regime today. Pure evil, like a demon sprung out of hell. Long answer: The view Germans have about Hitler has changed dramatically over the last 70 years. This relatively short period (only 12 years) of German history has influenced our country more that anything else in history. During the time of Nazi rule, most Germans thought him to be the best man in the world. On the peak of his popularity, there were people praying to Hitler (to, not for). Although there were also people who opposed Hitler and his beliefs, the majority of the German population did not. After the war, when people were shown the cruelties done in their name by the Nazis, that changed. First, you have to know that the popular saying "Wir haben von nicht gewusst" ("We knew nothing") was a lie. Newspapers wrote in the 30s that jews were to be extinct. In "Mein Kampf" Hitler wrote that he wanted to kill everybody in eastern Europe. And in some town people were even allowed to go to concentration camps and watch the prisoners through the fence. But the mere brutality and inhumanity of these crimes shocked the people. In the documentary "100 years" by Guido Knopp, a woman says: "From this moment forward it was a shame to be German" After 1949, the 2 German countries both found their way of dealing with the past, but did so very differently. The GDR saw itself as arisen from the communistic rebellion, the partisanship against the Nazi regime. Therefore, they declared them to be the enemy, and declared themselves as the brave fighters against them. This means, when they talked about the crimes like the holocaust, they always used the term "they did". They also never used the term "Nazi", since they did not want to compare their own "socialist" country with the old "national socialist" one. They instead used the term "Fascist". The FRG saw itself an legitimate offspring of the German Reich, with all the consequences arising from that. They not only paid (and still pay) reparation to people who were robbed by Nazis, they also portrayed the crimes as "we did" or "we are responsible". The German public very much disliked this and therefore the discussion about this era almost flat lined in the 50s. In the 60s, the youth became rebellious all over the world (also in Germany). This youth demanded answers from their parents. Answers to questions like "Why did you not do anything against this". The peace movement established a culture of "never again". People stopped tolerating old Nazis in politics or Economy and started regarding racism, intolerance or nationalism as evil by themselves. This view is still very much present in today’s population. Nowadays, the German view on Hitler is mostly influenced by the following: Hitler was pure evil. He and his minions came straight out of hell. My personal opinion: I beg to differ on this one. Although their crimes were the most horrible things in history, they were still human, just like you and me. They had a conscience, they also knew the difference between right and wrong. A fact that makes what they did all the more frightening! Joking about Hitler is hard. A decade ago, jokes about Hitler were a absolute no go in public. That has changed. Joking about Hitler is OK, yes almost normal today. But it's still difficult to not cross the like between "ridiculing Hitler" and "ridiculing the victims". Joking about the Holocaust or about Jews will get you a graveyard atmosphere at a party. My personal opinion: I think we really should make fun of Hitler for one simple reason: He would not want us to! Things only have to appear to be militaristic or nationalistic and many people will dismiss them. Nationalism is always at least suspicious of being Nazi like in Germany. While almost any other European country has a nationalistic party with about 10%-20% in their parliament, no nationalistic party has entered the German parliament since the 50s. Not because Germans are less nationalistic or less racist than others. But because we know what happens when you elect those people. History is usually seen as just that, history. A thing that occurred in the past and has nothing to do with my life. The saying "how can I be made responsible for something that happened 40 years before my birth?" is very popular. Not that we are not aware of what happened, we just like to see ourselves as observers and not participants in history. While other countries usually see historic events that occurred hundreds or thousands of years ago as part of their modern country and society (like the french revolution or the roman empire), Germans tend to see those events as to have happened some place else. My personal opinion: I was born in 1988. To me, even the fall of the Berlin wall is a "thing of the past" and not part of my identity. I think it is just completely crazy when people are trying to get belongings back the Soviets took from them in the 50s. Get past it man! All right, I hope this gives you an impression about the context Hitler is seen in in Germany. I know there can always be written more, but this should give you the general idea.
    ·163 Ansichten ·0 Vorschau
  • Los Angeles is on fire dude
    Los Angeles is on fire dude
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  • https://rumble.com/v65b5uj-gates-insider-bird-flu-jab-causes-gut-storms-trial-participants-shat-out-in.html?utm_source=newsletter&utm_medium=email&utm_campaign=The%20People%27s%20Voice
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  • https://theisraelbible.com/the-power-of-change-judahs-journey-from-callousness-to-compassion/?utm_source=ActiveCampaign&utm_medium=email&utm_content=The%20Power%20of%20Change%3A%20Judah%20s%20Journey%20from%20Callousness%20to%20Compassion&utm_campaign=I365%20-%20Daily%20-%20January%2004%2C%202025%20-%20TIB%20Domain&vgo_ee=hZhECpQlACn%2BMPdKTFkx2QrtEswyi7p1YyC3wcWKecO1upk%3D%3A1KXASxqfMSoRH9o6QkOsu4f8sEqUODec
    https://theisraelbible.com/the-power-of-change-judahs-journey-from-callousness-to-compassion/?utm_source=ActiveCampaign&utm_medium=email&utm_content=The%20Power%20of%20Change%3A%20Judah%20s%20Journey%20from%20Callousness%20to%20Compassion&utm_campaign=I365%20-%20Daily%20-%20January%2004%2C%202025%20-%20TIB%20Domain&vgo_ee=hZhECpQlACn%2BMPdKTFkx2QrtEswyi7p1YyC3wcWKecO1upk%3D%3A1KXASxqfMSoRH9o6QkOsu4f8sEqUODec
    THEISRAELBIBLE.COM
    The Power of Change: Judah’s Journey from Callousness to Compassion
    The power of Judah's story lies in its deeply human message: our past mistakes need not define our future.
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  • https://rumble.com/v65o39j-the-kalergi-plan-evil-history-of-the-public-school-system-housed-nazi-war-c.html?utm_source=newsletter&utm_medium=email&utm_campaign=MaryTanasy
    https://rumble.com/v65o39j-the-kalergi-plan-evil-history-of-the-public-school-system-housed-nazi-war-c.html?utm_source=newsletter&utm_medium=email&utm_campaign=MaryTanasy
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  • I KINGS CHAPTER 21

    The sorry story of the murderous expropriation of Naboth's vineyard by King Ahab put the final seal on his fate and that of his dynasty. Many people permit themselves to believe in what they please while claiming themselves to be quite as moral, if not more so, than those who seek to uphold the law of God's Torah. Ahab first allowed himself to go after the gods of the other nations. Now we see how his willingness to violate what may seem to be the least serious of all of the Ten Commandments – coveting the property of others (Exodus 20:14) – drew him into a spiral of sin that led him to violate at least half of them.

    What could be wrong with gazing at something belonging to somebody else and merely wishing it was mine?

    In the words of Rambam: "The appetite for wealth brings one to desire the property of others, and this brings a person to robbery. If the owners refuse to sell their property even after being offered much money and put under heavy pressure, if they seek to prevent the covetous person from robbing them, it can bring him to actual bloodshed. Go out and learn from the story of Ahab and Naboth" (Laws of Robbery 1:11).

    The Torah law of kings does permit the king to expropriate the private property of his subjects for certain purposes (I Samuel 8:14), but most rabbinic opinions hold that Ahab had no legal right to take Naboth's vineyard, which is why he had to resort to framing Naboth in order to grab it.

    The text makes it seem that Ahab himself only sulked when Naboth refused to give over his ancestral portion to the king, while it was really the wicked Jezebel who egged Ahab into taking action to have Naboth killed in order to get the vineyard. Nevertheless, kings are not allowed to let their wives rule over them – that had been the cause of Solomon's undoing – and they certainly cannot be forgiven when they carry out crimes at their wives' behest. As a result of his covetousness (contrary to the Tenth Commandment), Ahab allowed false witnesses to stand up and accuse a righteous man of blasphemy and high treason (contrary to the Ninth Commandment). Through this false testimony, Naboth was murdered (contrary to the Sixth Commandment) and Ahab stole his vineyard (contrary to the Eighth Commandment. And by also killing Naboth's children (II Kings 9:26, cf. Likutey Moharan I, 69) it was as if Ahab had stolen his very wife (contrary to the Seventh Commandment). In this way Ahab violated all of the five commandments between man and man on the second of the Two Tablets.

    It is noteworthy how as Jezebel sets up the framing of Naboth she does so with the utmost piety, calling on the elders of Naboth's city to call a public fast (v 9) as an opportunity for soul-searching and the investigation of the sins of the people. She takes care to have Naboth framed not only for high treason against the king (for which, most conveniently, his property is by Torah law confiscated by the crown) but also for blasphemy!

    What is clear from this chapter is that the Ten Tribes had not merely fled the Torah in some simple sense so as to sink totally into some completely alien idolatry. With all their dalliance with the gods of the nations, they still saw themselves as following the Torah path: Torah observance and Torah violation were most subtly intermingled. Only through the clear vision and judgment of the true prophet is it possible to try to disentangle them and see things the way they really are.

    "Have you murdered and also inherited" Elijah asked Ahab (v 19) in words that could with justice be repeated to numerous "kings" and leaders of our own times. Elijah prophesies the bloody destruction of the house of Ahab and Jezebel – after which, in yet another twist to the story of this very complex, subtle character, we see that Ahab is truly chastised and repents, putting on sackcloth, fasting and going barefoot!

    CHAPTER 22

    "And they stopped for three years: there was no war between Aram and Israel" (v 1). It was symptomatic of the times that there was no longer such a thing as peace, but only a temporary cessation of war – very similar to the way things are today.

    Another of the surprises in our story is that Yehoshaphat king of Judah was actually in alliance with the idolatrous Ahab. Yehoshaphat was indeed married to Ahab's sister in an alliance forged by their respective parents, Asa king of Judah and Omri king of Israel. Whereas the earlier kings of Judah had tried to regain their hegemony over the rebellious Ten Tribes through force, the policy of Asa and Yehoshaphat was to stretch out the arm of friendship – what in modern terms is called "outreach". In certain respects the alliance of the Kingdom of Judah and that of Israel in the times of Ahab and Yehoshaphat bears comparison with the alliance between the secular Zionists who established the State of Israel and the mainstream of Torah observant Jews without whose support it would probably have collapsed long ago.

    Another factor that has a contemporary ring is that the bone of contention between Israel and Aram (=Syria) was "Ramoth Gilead" (v 4) – none other than the Golan Heights!

    In the tradition of David his father, Yehoshaphat wanted to consult prophets before going out to war. When Ahab assembled four hundred of his own prophets, all of whom foretold victory using exactly the same words, Yehoshaphat felt extremely uneasy, but he was too polite to tell Ahab directly that he thought they were a bunch of false prophets: he merely asked if there was no true prophet present. Ahab's prophets remind one of the kinds of present day think tank experts and news commentators who act as soothsayers to the general public while the world falls apart all around us.

    The true prophet Michayahu son of Yimlah who was now called upon to prophesy has already appeared without being named in Chapter 20 vv 13, 28 and 35ff, where he previously prophesied to Ahab. In Ch 20 vv 42 he had prophesied that Ahab's soul would be taken in payment for his having freed Ben-Haddad king of Aram, and this was why Ahab hated him.

    In a prophecy of Ahab's coming death, Michayahu told of his vision of Israel "scattered on the mountains like a flock that has no shepherd" (v 17) – a vision that seems to apply until today!!! Michayah depicts the heavenly court in judgment over Ahab. The "spirit" that steps forward in v 21 offering to trick Ahab into going to war is said to have been the spirit of Naboth. The rabbis say that despite Ahab's idolatry, his fate was hanging in the balance because he was generous with his money and gave support to Torah scholars. What tipped the balance was his sin of taking Naboth's vineyard, which sealed Ahab's fate.

    Through the spirit of falsehood that spoke on the lips of his soothsaying prophets, Ahab was drawn out to war against Aram, in which an innocent archer (said to be Naaman, the king of Aram's commander-in-chief, II Kings ch 5) shot the arrow that killed him. Despite being mortally wounded Ahab ordered his chariot driver to prop his body up in the chariot so that the Israelites should not see that he was dying and loose heart, and Ahab was praised for this final act of heroism.
    I KINGS CHAPTER 21 The sorry story of the murderous expropriation of Naboth's vineyard by King Ahab put the final seal on his fate and that of his dynasty. Many people permit themselves to believe in what they please while claiming themselves to be quite as moral, if not more so, than those who seek to uphold the law of God's Torah. Ahab first allowed himself to go after the gods of the other nations. Now we see how his willingness to violate what may seem to be the least serious of all of the Ten Commandments – coveting the property of others (Exodus 20:14) – drew him into a spiral of sin that led him to violate at least half of them. What could be wrong with gazing at something belonging to somebody else and merely wishing it was mine? In the words of Rambam: "The appetite for wealth brings one to desire the property of others, and this brings a person to robbery. If the owners refuse to sell their property even after being offered much money and put under heavy pressure, if they seek to prevent the covetous person from robbing them, it can bring him to actual bloodshed. Go out and learn from the story of Ahab and Naboth" (Laws of Robbery 1:11). The Torah law of kings does permit the king to expropriate the private property of his subjects for certain purposes (I Samuel 8:14), but most rabbinic opinions hold that Ahab had no legal right to take Naboth's vineyard, which is why he had to resort to framing Naboth in order to grab it. The text makes it seem that Ahab himself only sulked when Naboth refused to give over his ancestral portion to the king, while it was really the wicked Jezebel who egged Ahab into taking action to have Naboth killed in order to get the vineyard. Nevertheless, kings are not allowed to let their wives rule over them – that had been the cause of Solomon's undoing – and they certainly cannot be forgiven when they carry out crimes at their wives' behest. As a result of his covetousness (contrary to the Tenth Commandment), Ahab allowed false witnesses to stand up and accuse a righteous man of blasphemy and high treason (contrary to the Ninth Commandment). Through this false testimony, Naboth was murdered (contrary to the Sixth Commandment) and Ahab stole his vineyard (contrary to the Eighth Commandment. And by also killing Naboth's children (II Kings 9:26, cf. Likutey Moharan I, 69) it was as if Ahab had stolen his very wife (contrary to the Seventh Commandment). In this way Ahab violated all of the five commandments between man and man on the second of the Two Tablets. It is noteworthy how as Jezebel sets up the framing of Naboth she does so with the utmost piety, calling on the elders of Naboth's city to call a public fast (v 9) as an opportunity for soul-searching and the investigation of the sins of the people. She takes care to have Naboth framed not only for high treason against the king (for which, most conveniently, his property is by Torah law confiscated by the crown) but also for blasphemy! What is clear from this chapter is that the Ten Tribes had not merely fled the Torah in some simple sense so as to sink totally into some completely alien idolatry. With all their dalliance with the gods of the nations, they still saw themselves as following the Torah path: Torah observance and Torah violation were most subtly intermingled. Only through the clear vision and judgment of the true prophet is it possible to try to disentangle them and see things the way they really are. "Have you murdered and also inherited" Elijah asked Ahab (v 19) in words that could with justice be repeated to numerous "kings" and leaders of our own times. Elijah prophesies the bloody destruction of the house of Ahab and Jezebel – after which, in yet another twist to the story of this very complex, subtle character, we see that Ahab is truly chastised and repents, putting on sackcloth, fasting and going barefoot! CHAPTER 22 "And they stopped for three years: there was no war between Aram and Israel" (v 1). It was symptomatic of the times that there was no longer such a thing as peace, but only a temporary cessation of war – very similar to the way things are today. Another of the surprises in our story is that Yehoshaphat king of Judah was actually in alliance with the idolatrous Ahab. Yehoshaphat was indeed married to Ahab's sister in an alliance forged by their respective parents, Asa king of Judah and Omri king of Israel. Whereas the earlier kings of Judah had tried to regain their hegemony over the rebellious Ten Tribes through force, the policy of Asa and Yehoshaphat was to stretch out the arm of friendship – what in modern terms is called "outreach". In certain respects the alliance of the Kingdom of Judah and that of Israel in the times of Ahab and Yehoshaphat bears comparison with the alliance between the secular Zionists who established the State of Israel and the mainstream of Torah observant Jews without whose support it would probably have collapsed long ago. Another factor that has a contemporary ring is that the bone of contention between Israel and Aram (=Syria) was "Ramoth Gilead" (v 4) – none other than the Golan Heights! In the tradition of David his father, Yehoshaphat wanted to consult prophets before going out to war. When Ahab assembled four hundred of his own prophets, all of whom foretold victory using exactly the same words, Yehoshaphat felt extremely uneasy, but he was too polite to tell Ahab directly that he thought they were a bunch of false prophets: he merely asked if there was no true prophet present. Ahab's prophets remind one of the kinds of present day think tank experts and news commentators who act as soothsayers to the general public while the world falls apart all around us. The true prophet Michayahu son of Yimlah who was now called upon to prophesy has already appeared without being named in Chapter 20 vv 13, 28 and 35ff, where he previously prophesied to Ahab. In Ch 20 vv 42 he had prophesied that Ahab's soul would be taken in payment for his having freed Ben-Haddad king of Aram, and this was why Ahab hated him. In a prophecy of Ahab's coming death, Michayahu told of his vision of Israel "scattered on the mountains like a flock that has no shepherd" (v 17) – a vision that seems to apply until today!!! Michayah depicts the heavenly court in judgment over Ahab. The "spirit" that steps forward in v 21 offering to trick Ahab into going to war is said to have been the spirit of Naboth. The rabbis say that despite Ahab's idolatry, his fate was hanging in the balance because he was generous with his money and gave support to Torah scholars. What tipped the balance was his sin of taking Naboth's vineyard, which sealed Ahab's fate. Through the spirit of falsehood that spoke on the lips of his soothsaying prophets, Ahab was drawn out to war against Aram, in which an innocent archer (said to be Naaman, the king of Aram's commander-in-chief, II Kings ch 5) shot the arrow that killed him. Despite being mortally wounded Ahab ordered his chariot driver to prop his body up in the chariot so that the Israelites should not see that he was dying and loose heart, and Ahab was praised for this final act of heroism.
    ·370 Ansichten ·0 Vorschau
  • Noahide Women Magazine

    https://heyzine.com/flip-book/57c8c452ba.html#page/1
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  • This is the aftermath of the latest wildfire near Los Angeles.
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