euodoō
ユオードー

journal of rural future study㕼‫ ח‬欰 ֹ‫ ׷‬劢勻 㷕
Vol.2

2018

�e Use of Local Resources as
Substitute Feed in Sustainable
Livestock Farming
Gilbert Hoggang䭥籽⺪茣‫ם‬汫氙‫ס״גס‬㐌㔔魕徎؅嵛氠‫ג׊‬너骢♣劂냣倣‫؟‬ٜ‫ع٭ف‬٬ٌ‫؝‬٤‫ء‬

ꀸ噺‫׾ֽׄמ‬㎼갾鬚桬‫ס‬澵‫ס‬㥌؅寛‫י״‬╚㻗笫㲳�e Right to Food or the Right
to Healthy Food
Samuel Sihombing

Fukushima encounters Minamata
Akiko Ishihara珿䀁‫כ‬寊⟨‫★ס‬嵣؅ꄼ‫י׋‬焪⸮僻㲳

㏸‫־׊מׄדמ‬气‫ַם׿׼׀‬✀跥ㄻ✑No Living apart from the Soil
Kisaku SatôJournal of the Asian Rural Institue
Published by the Asian Rural Institute㷕吤岀➂،‫آ‬،㷕ꤍ秀銲涪遤խ㷕吤岀➂،‫آ‬،㷕ꤍeuodoōٗ‫٭غ٭؛‬journal of rural future study㕼‫ח‬欰ֹ‫׷‬劢勻㷕
Vol.2

2018

Journal of the Asian Rural Institue㷕吤岀➂،‫آ‬،㷕ꤍ秀銲

ii

In this Issue  ٥ 湡 如

Notes oN CoNtributors ٬ 詇脢‫ יַחמ‬..................................................................... iv
editorial Note ٬ 紬겏脢‫ ׼־‬............................................................................................ vi

Th e s e s ٥锷俑the use of loCal resourCes as substitute feed iN sustaiNable
livestoCk farmiNg
feed experiments and practice at the asian rural institute .......................................
Gilbert P. Hoggang䭥籽⺪茣‫ם‬汫氙‫ס״גס‬㐌㔔魕徎؅嵛氠‫ג׊‬너骢♣劂냣倣ؓ‫ؓة‬㳔ꯖ‫׾ֽׄמ‬汫氙냣倣‫ס‬㵅닫‫כ‬㵅鴫
‫؟‬ٜ‫ع٭ف‬٬1٬ٌ‫؝‬٤‫ء‬

ꀸ噺‫׾ֽׄמ‬㎼갾鬚桬‫ס‬澵‫ס‬㥌؅寛‫י״‬ؓ‫ؓة‬㳔ꯖ‫ך‬㕆‫׾׿؂‬ր䭥籽⺪茣䙎ց‫כ‬ր㝂倀ⵊ⪴气ց‫׼־‬锶‫׾‬ꀸ‫כ‬䌐⾔

╚㻗笫㲳demanding the true image of international cooperation in agriculture — agriculture and Peaceseen from the “sustainability” and “multicultural Coexistence” fostered at the asian rural institute(Noriko Nakayama)

2

10

17

iii

E s s ay s ٥㼭锷俑the right to food or the right to healthy food ................................. 60
Samuel Sihombing낛‫׾׬‬埫⯈‫־‬յֵ‫עַ׾‬⣌䎘‫ם‬낛‫ס׵׬‬؅낛‫׾׬‬埫⯈‫־‬‫ؙِٖئ‬ٜ٬‫ٌب‬٤‫ل‬٤fukushima eNCouNters miNamata
finding hope together in the face of tragedy through a restorative exchange program 68
Akiko Ishihara珿䀁‫כ‬寊⟨‫★ס‬嵣؅ꄼ‫ י׋‬75焪⸮僻㲳
㏸‫־׊מׄדמ‬气‫ ַם׿׼׀‬80✀跥ㄻ✑No liviNg aPart from the soil ................................................................................ 86
Kisaku Satôabout euodoō ٬ アジア学院紀要ٗ‫٭غ٭؛‬について .............................................. 95

iv

Notes on Contributors  ٥ 衼 罏 ‫ג ְ א ח‬

Gilbert P. Hoggang (PhD) is a livestock staff
member at the asian rural institute since2008. a trained veterinarian in the Philippines, he graduated the ari rural leaders
training Program in 2004.
jilhoggang@gmail.com

Noriko Nakayama is a graduate of meiji
gakuin university’s faculty of international
studies. she spent a year volunteering at
the asian rural institute for her research in2014 and has continued learning about permaculture, natural farming, and other agricultural systems in Japan.
Samuel Sihombing is a rural pastor in indonesia and an ari graduate of 2000. Called
the “Coffee Pastor,” he works with coffee
farmers in Northern sumatra.

affected by the TePCo Fukushima daiichi
Nuclear Power Plant disaster.
aishihar@hotmail.com

Kisaku Satô is President of Japan agriculture Communications and Chair of theboard of directors of the Japan organic
agriculture association. he has authoredmany books including “Self-Sufficient Foodand farming“ and “happiness of the dining
table—smart talk from kisaku.”‫؟‬ٜ‫ع٭ف‬٬1٬ٌ‫؝‬٤‫ء‬մ 䌑‫ةؓ׼־‬ؓ㳔ꯖ‫ס‬汫氙䬎䓜舓〉ն‫ؔن‬ٛ‫م‬٤‫ס‬棑ⶕ䊘‫ס‬魕呬؅䭥‫ה‬յ 䌑䍲‫ؓةؓס‬㳔ꯖ‫ⶻס‬噺气‫׾ֵ׵ך‬նjilhoggang@gmail.com

Akiko Ishihara is an associate professor at
Kumamoto university in the field of Con- ╚㻗笫㲳մ 䌑‫מ‬僻岕㳔ꯖ㝕㳔㎼갾㳔ꌃ
flict Transformation and Peacebuilding, fo- ⶻ噺ն 䌑‫מ‬㝕㳔؅  䌑ꪨ⚪㳔‫ؓةؓ׊‬cusing on restorative justice. she holds ma 㳔 ꯖ ‫ ٍ ך‬ٚ ٤ ‫ ؓ ؔ ط‬؅ ‫ ג ׊‬䔿յ ‫ ؜ ُ ٭ ق‬ٜdegrees in literature from kyoto university ‫ ׷ ٭ ٔ ز‬蔦 撬 ꀸ 岺 ‫ ל ם‬؅ 傽 勓 ㎼ ⫐ ‫ ך‬㳔 ؆ ‫ך‬and Conflict Transformation from eastern ַ‫׾‬նMennonite university as well as an MPH in
Public health from uC berkeley. ari, special ‫ؙِٖئ‬ٜ٬‫ٌب‬٤‫ل‬٤մؕ٤‫סؓبؾغ‬ꀸ
lecturer (2009-2010). Currently, she serves 匆 末 䊘 ‫ ؓ ة ؓ ך‬㳔 ꯖ ‫  ס‬䌑 䍲 ‫ ⶻ ס‬噺 气ն
as a board member of Northeast asian re- ր‫٭ك٭ؤ‬末䊘ց‫⻏דֵַֹכ‬؅䭥‫ה‬յⵌ‫ُت‬
gional Peacebuilding institute (NarPi) and ‫ع‬ٚ䀁‫٭ك٭ؤס‬ꀸ㵵‫׾ַיַ⦍מ⪴כ‬ն
continues research and support of areasv焪⸮ 僻㲳մ救勓㝕㳔㝕㳔ꯖ獗⚶倀ⵊ璇㳔煝疴璇⬭侷䱅筩◚㜟㵼٬䌐⾔圸碎㳔յ╭‫ח⥣מ‬ַ‫⟵סؔطؼِٖؤג‬䕮溷婞聋‫׾׻מ‬㎇䕮ն☒ꌬ㝕㳔㝕㳔ꯖ倀㳔⟵㛶յ‫؜‬ٛ‫ؚن‬ٜ‫ؓؼ‬㝕㳔‫ؠ٭ف‬ٝ‫٭‬吾⪪鉴銔气⟵㛶յؕ‫ذت٭‬٤ْ‫عؕػؿ‬㝕㳔筩◚㜟㵼⟵㛶⟵◗ն救勓㝕㳔‫׼⤒ׂ⦍ך‬յ괬捇⯼廌稌⯼‫ؓעמ‬‫ؓة‬㳔ꯖ‫ך‬㵉〉颉䊘յ괬捇䔿‫⸮ע‬溪捇㵬錺捇㐌㔔‫ס‬煝疴‫כ‬佻䴈嵛ⳛ؅类籽ն槁㐂յ匯ⵌؓ‫ؓة‬䌐⾔圸碎ؕ٤‫ع٭ٖزؔطت‬ꆻㅰ㣗〉ն

aishihar@hotmail.com✀跥 ㄻ✑մ 䌑瑼氭澛气‫׿ױ‬ն㴓ꌬ㵢ꀸ卲㸗ꪎ㳔吾 槁㴓ꌬ㵢㝕㳔 ⶻն‫ظ‬٤ُ‫ؠ٭‬‫ך‬劔汫鏿⻉ꀸ噺؅㳔‫צ‬յ 䌑☵魊⟛永ꀸⶾ篁⻉ꩽնꀸⶾ⻉✶‫ך‬巆忶‫  ׾׌‬䌑‫ג״ⳡךױ‬ն槁ꀸⶾⶾ⚶⚶ꩽյ傽勓劔塌ꀸ噺煝疴⚶槏◜ꩽ‫לם‬նր䩘‫ם־ג׹ס׽ׂט‬凰‫׊׼‬ց؅‫׌׉״‬㐌㔔‫סײ׾׃‬蔦簊ꆻⳛ؅‫׾״׌׌‬ն詇✑‫מ‬ր‫׵‬ֹ┞‫סח‬ꀸⶾցր匆‫כ‬ꀸ؅脝ֻ‫׾‬ցր蔦簊蔦皑‫ס‬낛‫כ‬ꀸց‫לם‬㝂俙ն

vi

Editorial Note  ٥ 箟 ꧊ 罏 ַ ‫׵‬

it is a great pleasure that we were able to her thesis. It was awarded one of the best
publish the second issue of “euodoō,” Journal of ARI. I would like to give deep appreciation to all the authors of the articles andtheses and everyone who cooperated in materializing this issue. We are very happy tohave great contributions that fit very wellto “euodoō,” a Greek word which means“a good way,” and to “rural future study,”
which is the sub-theme of the journal.

From ARI faculty, we have an article by
dr. gilbert hoggang (Jil), a 2004 graduate of
ARI from the Philippines. Jil has been working in ari’s livestock section since 2008 anddeveloped, with other staff members, thelivestock feed system using local resources.
the thesis is about that system. from overseas, we have Rev. Samuel Sihombing, a rural pastor and a 2000 graduate of ari fromindonesia. samuel contributed the article
he presented at the 4th life-giving agriculture Forum that was held in Chiang Mai,
Thailand in 2016. Samuel wrote about ‘humans’ right to eat’ based on his many yearsof experience working with local farmers inNorth sumatra.
from the young generation: ms. Noriko
Nakayama, a 2015 graduate of meiji gakuin
university, contributed her senior thesis.
Noriko was a year-long volunteer at ARI in2014 and her volunteer work at ARI inspired

theses in her department of that year.
Representing veterans, we have a contribution from mr. kisaku satô, a leading figure of Japan’s organic agriculture,
to whom we pay the highest respect. Mr.
satô, serving as the chairperson of a local
agriculture cooperative for many years, hasbeen promoting food self-sufficiency basedon organic agriculture and authored many
books on the real happiness of human beings based on a self-sufficient and organic
food system. Recently, he often visits China and korea to give lectures and instructfarmers. ari participants have visited him
in akita Prefecture every summer for morethan twenty years.
We are also very thankful for having anarticle from ms. akiko ishihara, an associate professor at kumamoto university anda strong advocate of ari. ms. ishihara has
been commuting to fukushima from kumamoto, kyûshû since the great eastern Japan
earthquake and the accident at the fukushima nuclear power plant to help bring together the people in Minamata with people
from Fukushima, both of whom suffer froma historical disaster. We are very happy toknow the fact that Ms. Ishihara’s visit to ARI
right after the earthquake led her to start theactivity.
Together with us, we wish that thesevii

wonderful articles and theses will help readers to explore what is “a good way” and study
a “rural future.”
Finally, we are very thankful to Mr. Itsuo thomas fujishima for his tireless contribution in editing and designing this journal. We appreciate the beautiful artwork on
the cover page given by ms. sacco fujishima. We are also so thankful for mr. toshiaki
Kusunoki, a former staff member of ARI for
his dedication in translating mr. satô’s article into english.
Tomoko Arakawa
director锡‫׾ַֻ׵כ‬㐌㔔魕徎؅嵛氠‫ג׊‬㵵汫냣倣‫ס‬㵅鴫‫ג׊ױַ׼׵י״כױיַחמ‬ն‫גױ‬յ嶮㜽‫ؕע׼־‬٤‫ⶻ☭ؓبؾغ‬噺气‫ؙِٖئס‬ٜ٬‫ٌب‬٤‫ل‬٤‫׈‬؆‫מ‬յ末䊘‫ⵌ׼ֿם׽ֵך‬‫عُت‬ٚ䀁‫ס‬ꀸ宐‫סכס‬嵛ⳛ‫ס‬篑닫‫׼־‬ր낛‫סכ׆׾׬‬埫⯈ց‫ס׵ג״כױיַחמ‬؅㶐畇‫ג׊ױַ׼׵י׊‬ն‫ס׆‬韢倀‫  ע‬䌑 劓‫ؘزסؕذמ‬٤ُؕ‫ך‬ꪛ‫ג׿־‬յ$ISJTUJBO$PVODJMPG"TJBؓ‫؞ؓة‬ٛ‫عت‬侷ⶾ饗⚶‫כ‬껜㎼‫ס‬鱩侷嵞‫ס‬末䊘‫ס׼‬ꆻⳛ‫ ׾ֵך‬-JGF
(JWJOH"HSJDVMUVSF ‫ס‬睗  ㎇‫ס‬겏‫ך׽ױ‬溪銨‫׌ךס׵ג׿׈‬ն蝄ַ┾♣‫ע׼־‬յ 䌑䍲‫מ‬䓜免㐂㳔‫גַי׊‬僻岕㳔ꯖ㝕㳔؅䌑⚪㳔‫ٍי׊‬ٚ٤‫י׊כؓؔط‬㳔ꯖ‫מ‬怪㐂‫י׊‬㞅♐؅‫דׂי׊‬‫╚גַיז׈‬㻗笫㲳‫׈‬؆‫ⶻס‬噺韢倀؅㶐畇‫׊‬‫ג׊ױ׀דגַי‬ն‫ס׆‬韢倀‫  ע‬䌑䍲‫מ‬ٗմ‫ס٭غ٭؛‬睗  ⺴؅溪鉿‫׆ג׊ױ׀ך‬‫כ‬؅紬겏脢┞⻎䖥‫׼־‬ㄻ‫צ‬յ‫גַⲇⶾׇגױ‬‫גַד‬偙չ‫ׂ⸦מ‬䕣獓؅氰‫׌ױׅ┪׊‬ն♀⺴‫؟ ٭غ٭؛ٗ׵‬ٛ‫ٔب‬靣FVPEPÑ‫ח׍׊‬侉虘‫׊‬յ♀‫ؓةؓ׷‬㳔ꯖ‫ס‬汫氙篑ㅰ‫ס‬‫ס‬陹յրㄌַꇓց‫כ‬յⰶ‫׾ֵךُ٭ط‬ր㏸‫מ‬气‫׾׀‬勑匡㳔ց‫ַ׊؂׈רמ‬㝂䔅‫ם‬꿁‫ס׿ש‬詇脢‫׼־‬筶冔‫ַ׊׼‬韢倀‫׷‬詇✑؅‫ׇ‬㶐畇ַ‫׀דג‬յ䠊颍‫ס‬䗻‫מ‬㖖ֻ‫׎ױ‬؆ն舓〉‫ؓةؓע׼־‬㳔ꯖ‫ؔنס‬ٛ‫م‬٤☭‫ס‬ⶻ噺气舓〉‫׽ֵך‬յ 䌑‫׼־‬汫氙؅䬎䓜‫؟׾ַי׊‬ٜ‫ع٭ف‬٬ٌ‫؝‬٤‫׈ء‬؆ꄼ璻‫ة‬ٜ‫מ‬յ䔦ֿ㳔ꯖ‫מ‬舓〉‫י׊כ‬匡‫׆׌׼־י‬僻岕㳔ꯖ㝕㳔㎼갾㳔ꌃ‫מ‬䳀⮂‫ⶻג׿׈‬噺韢倀‫ך╚ס‬յ⨲瑪韢倀‫י׊כחכץס‬銨䔒‫ג׿׈‬‫׌ךס׵‬ն♀⺴‫גױע‬յ傽勓‫ס‬劔塌ꀸ噺汔‫ס‬㝕䕣䨾յ瑼氭澛‫׮־מ‬䉖‫✀ס‬跥ㄻ✑‫׈‬؆‫׼־‬‫ׇ׵‬㶐畇ַ‫ג׊ױ׀דג‬ն瑭‫ֿהג‬㸥俓‫י׊‬‫✀ַםױ׷‬跥‫׈‬؆‫ע‬劔塌ꀸ噺‫׾׻מ‬㐌㔔‫ס‬낛倣蔦簊؅䱿ꅼ‫׊‬յ㐌㔔⫐‫ס‬낛倣蔦簊‫׿אגױ‬‫☭ׂטכ׵מ‬ꪨ‫ס‬勓䓜‫ס‬䌗‫יַחמ׎‬㝂俙‫ס‬詇剹ֵֿ‫׽‬յꁿ䌑‫עך‬껜㎼‫╚׷‬㎼‫׵ך‬颉悍‫׷‬䭰㸬؅‫׌ױַיז׈ם‬ն㳔ꯖ‫׵ך‬յ‫  ֹ׵‬䌑♧┪յ㳔气‫׮־מֿהג‬䉖‫מ‬鱉‫׀‬嬐䌑潲䱸✀跥‫׈‬؆‫ֽ׼־‬需؅⛠‫׌ױַיז‬ն♀⺴‫גױע‬յؓ‫ؓة‬㳔ꯖ‫ס‬䒣ⲇ‫ם‬佻䴈脢‫ך׽כץֽס‬յ救勓㝕㳔‫ך‬侷꺏؅‫׼ֿם׽כ‬‫‪viii‬‬‫⹶‪յ‬׊‪䔯䕮‬מ‪؅꾗緽‬כ‪珿䀁‬כ⟨‪յ괬捇䔿寊‬׵‬‫מ‪؆‬׈‪焪⸮僻㲳‬ג׀יֻ‪★嵣؅佻‬ס‪⛿宐‬ס‪偙‬‬‫‪ ؆ ֿ 괬 捇‬׈ ⸮ ‪ն 焪‬ג ׊ ױ ׀ ד ג ַ ‪ 溫 㖪‬ׇ ׵‬‫ס‪䔿‬סא‪ֿյ‬כ׆ג׿‪ؓ㳔ꯖ؅陧‬ةؓמ‪潲䔿‬‬‫י׊‪溪㺤‬מ‪★嵣‬סכ‪☭չ‬ס‪珿䀁‬כ⟨‪寊‬ס‪䔦㟕‬‬‫ֽיז‪ׂ䘼‬׊׿ֹ׵יכ‪յ‬׽‪؅焒‬כ׆גזַ‬‫‪ն‬׌ױ׽‬‫׋‪詇✑؅ꄼ‬׷‪ַ韢倀‬׊׼‪筶冔‬ס׼׿׆‬‫٭طס‪ց‬٭غ٭؛ٗ‪ր‬ס׆ֿ‪溺坎‬ס‪յ鞅脢‬י‬‫✇עכ‪րㄌַꇓց‬סיזכמ‪յ☭꿔‬׾ֵךُ‬‫‪气‬מ‪ր㏸‬׾׌‪ؓ㳔ꯖֿ埛筺‬ةؓגױ‪յ‬־סם‬‫׼ג׊ױַ׈דׂי׊‪䱱寛‬מ⪴‪勑匡ց؅‬׾׀‬‫‪ն‬׌ױ׋‪㲽‬מ‪䌗氊‬‬‫מ‪؆‬׈‪ꆌ气‬تُ٭ع‪跥䅢‬עמ‪紬겏‬׵⺴♀‬‫شئע‪ؕ٤氺‬اظס‪ն銨筤‬ג׊ױ׽םמ‪ֽ┾需‬‬‫‪ն‬ג׊ױ׀דגַ❵‪䳀‬ׇמ‪؆‬׈ُبةن‪٬‬ؤ‬‫‪噢‬ס〉‪脌陹؅⩧舓‬ס‪⸮畇‬ס‪؆‬׈✑‪✀跥ㄻ‬גױ‬‫‪溺‬ס׼׿׆‪ն‬ג׊ױ׊גַַ‪ֽ꿈‬מ‪؆‬׈‪⯈僻‬‬‫ׅ┪׊‪䕣獓氰‬׽׻‪䖥‬מⲇⶾַׇםײ׊‪䞊‬ס‪坎‬‬‫‪ն‬׌ױ‬‫‪吾ꩽմ蠮䈢劗㲳‬‬

Theses  ٥ 锷 俑

2Gilbert P. Hoggang

The Use of Local Resources as Substitute Feedin Sustainable Livestock Farming
Feed experiments and practice at the Asian Rural Institutet he purpose of livestock production at the asian rural institute, particularly pigs, is toprovide training participants alternative learning and other possibilities in rural development. Pigs, like other animals, can be a source of livelihood for income generation, a sourceof energy in terms of biogas, and a source of fertilizer through biogas liquid, compost or
bokashi.
the biggest cost in raising livestock is feed. feed ingredients purchased in Japan areusually from commercial feed companies, most of which import ingredients from overseas
and therefore have a high possibility of being Genetically Modified organisms (GMos), in
conflict with what ARI tries to promote: organic farming. These imported feed ingredients
include corn, wheat bran, barley, and soybean meal. other ingredients produced in Japan,
some locally (in ARI’s case in Nasushiobara city), include fish meal, rice bran, salt, vitamins
and minerals that include charcoal. except for our cattle in the past which fed on grass,okara, and rice bran, the feed for our pigs and chickens contained mostly imported feed ingredients we bought from such feed companies.
In 2008, I was asked to give lectures and guidance about livestock to participants. I
wondered what instructions I could provide related to the participants’ situations. The ARI
way of raising pigs is quite difficult to adopt or practice in rural communities in developing
countries because it is quite expensive regarding preparation of purchased and imported
feeds. Practicing organic livestock farming is difficult in and of itself. I found it hard to
prepare my lecture materials and tried to come up with an alternative way of preparing
feeds that could still encourage training participants to think about their own ways and pos-T h E U s E o f Lo c a L R E s o U R c E s a s s U b sT i T U T E f E E d i n s U sTa i n a b L E L i v E sTo c k fa R m i n gsibilities in raising livestock. Could other materials and resources in the locality around ari
substitute the expensive and imported feed ingredients?
At that time, ARI was already collecting leftover rice, bread, and vegetables from thelocal school lunch center and fish refuse at the local fish market in Nasushiobara city. Mr.
osamu Arakawa, ARI’s farm manager, informed me that there are other local resources
available but we would have to make contracts with the shops and would then be bound tocollect the resources regularly, regardless of whether we used them or not. He identified
okara (the by-product of soybeans in making tofu). this local resource is bulky and comesin big amounts, so disposing of it would be a big problem if ARI would not be able to use itall. I came to know that okara is in wet form and cannot be used directly with the dry concentrated feed for chickens and pigs that we used. on the other hand, okara retains most of
its nutritional value and is an excellent source of plant protein. If we couldn’t use it in thefeed, it could still be useful material for compost. I asked Mr. Arakawa to make a contract toobtain it.

Fermented Feed for Chickens
In summer of 2008, we started to mix okara and rice bran and ferment it for cattle feed. thefermented okara-rice bran feed consisted of 50% okara and 50% rice bran and was mixed,
compressed in blue plastic tanks, and then properly covered. After a few weeks, we checked
the fermentation and gave about two shovels each as supplemental feed to our milking cattle and yearling (calf). again, okara is an excellent source of plant protein and of course carbohydrates. rice bran also is rich in protein, fat, and many vitamins and minerals. the cattle
liked it very much, but the smell became rancid or vinegar-like and sour, because of the highprotein content when the fermentation was too strong or if the mix had become old. It could
not be kept for too long and had to be given once the fermented feed container was opened.
Almost at the same time in summer, after transferring all the mixing machines to themixing room, we started experimental fermented feed mixing for chicken feed. The oldpractice was to boil the fish we received from the fish market and to separate the bones fromthe flesh afterward—a tedious work, actually. Most of the flesh we fed directly to chickens.
I mixed the fish soup and some of the remaining flesh with rice bran in properly covered
plastic containers. After a few weeks, we gave the mixture of fish, fish soup, and rice bran tothe chickens. This mixture was too high with protein and fat so that the chickens developed
very thick fat, making it difficult for them to lay eggs. Some of them died because of broken
eggs inside.
After discussing with the farm manager, we started mixing fermented feed for chick-3

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g i L b E RT P. h o g g a n gens, using the same ingredients used in the concentrated feed ration, but we replaced dry
soybean meal with wet okara. We began with rice bran as the main ingredient and okara.
We mixed rice bran, okara, raw fish (uncooked), wheat bran, barley, and corn, using a metalrotary mixer. We turned on the mixer from time to time and covered the machine with ablanket to increase heat and the fermentation process. When it became very hot, we turnedon the mixer more often. If the fermentation was proper, a sweet wine-like smell was noticeable. After about a week, the fermented feed was packed in in blue plastic tanks to stimulate
anaerobic secondary fermentation further and have it ready for feeding. sometimes the fermentation was not proper, and the whole mixture was spoiled, so it had to be turned into
compost. The causes of spoilage were bad fermentation, the imbalanced moisture of theentire mixture, the too high moisture of the fish, or oversized fish heads which made quick
fermentation difficult. Gradually, we adjusted the mixture of fermented feed and the moisture content so that it would not be too wet. Vitamins were added only at the last stage of fermentation so that the heat would not destroy some of them. In 2009, Mr. Bernard Timothy
Appau, another livestock staff, started smoking the fish before adding it to the fermented
feed, and later changed to cooking it. (This was to prevent laid eggs from acquiring fish
smell). the mixing of fermented feed for chickens then changed from the rotary machine tomanual mixing on the floor by hand and shovel.
At current, we create a fermentation mass made up from rice powder (30.2%), fish waste(with boiled fish soup) (25.9%), rice bran (19.4%), okara (15.1%), oyster shells (4.7%), rice hulls(2.2%), dP (dicalcium Phosphate) (1.3%), and charcoal (0.8%) on the floor without using the mixing machine. After aerobic fermentation, we add vitamins (0.4%) and pack and seal the feed in a
200-liter plastic tank, where fermentation continues anaerobically until giving it to the animals.

Fermented Feed for Pigs
We began mixing fermented feed for pigs in autumn 2008. We piled okara (50%) and cookedrice (50%) in intervals into blue plastic tanks and stepped on it. this fermented feed is given
exclusively to breeder sows, together with concentrated breeder mash feed. The ratio is 70%
concentrated feed and 30% fermented feed. The amount of fermented feed is multiplied bythree since it is very high in moisture (as practiced by organic farmers in Japan, according
to Mr. Arakawa). Later that autumn, we started mixing okara and bread with the same ratio(50% okara and 50% bread). We put bread into blue plastic tanks first and okara afterward.
We then stepped on it to compress it and remove air. Alternately mixed in that way, the tank
was filled up and covered tightly. Initially, we fed this fermented okara-bread to milking
cattle, but later we gave it to pigs. The fermented okara-rice bran is easy to spoil and must beT h E U s E o f Lo c a L R E s o U R c E s a s s U b sT i T U T E f E E d i n s U sTa i n a b L E L i v E sTo c k fa R m i n g

used and consumed when the blue tank is opened, so I thought of using it mainly for cattle,
and the okara-bread for pigs.
in 2009, i asked the farm manager if there are alternative ingredients in Japan that
could replace the imported, expensive and most probably gmo corn. he said there is a possibility that we could buy rice powder from a local sake brewing company, and that Japan
grows the rice used for sake, but there was doubt if it had the same nutritional value as corn.
That time, Ms. Sanae Kabeya joined me in the pig section as a new trainee in the livestock
section staff. I asked her to obtain a copy of the Feed Compendium in Japan, the book that
listed all the feed ingredients in Japan with their nutritional values. She was able to get the“Japanese Feeding Standard for Swine.” The nutritional value of rice powder concerning
Total digestible Nutrients (TdN) is much better than corn. I thought it would be better if therice they polish to produce rice powder could be from brown rice. The price of rice powder isalmost half of that of corn. We began ordering rice powder and gradually replaced the cornpart to rice powder in the concentrated feed for pigs. Chicken feed followed, so we entirely
stopped the use of imported corn.
After the rice powder arrived, we mixed the third fermented feed for pigs, that consisted of 50% rice powder and 50% okara, using shovels to blend it thoroughly. as before,
we put the feed into blue plastic containers, compressed it by stepping on it, and covered ittightly. Again, all the fermented feeds given are 30% of the total amount of feed per pig, but
we multiplied the fermented feed amount by three because of its high moisture content.
Okara-rice powder makes up the larger part of our fermented feeds because we receive andprocess it every day, compared to okara-bread which we mix only Mondays and Thursdays(when we receive waste bread from school lunch leftovers). We started giving the fermented
feeds only to pigs from 40 kgs and above.

Problems Encountered
1. Incomplete fermentation
At the initial stage of feeding fermented feeds, the pigs ate very well, but I noticed that they
were not gaining weight. I went back to the feed mixing to study and observed the fermentation process once more. i observed that the okara-rice powder given had not thoroughly
fermented. the okara-rice powder depleted quickly because we used more of it for feed, so
we used the newly mixed fermented feed even though it had not thoroughly fermented. I
waited for a month before using the fermented feed, and the weight of the pigs showed atremendous increase.

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2. Wet/Watery dung
Another problem I noticed after using the fermented feeds was that the pig dung was too
watery or wet. Although the pigs were growing well and gaining in weight, it became challenging to clean the wet dung from the cemented floor of our denmark pigpen. The reason
was not a disease problem in the digestive system but most probably the feed. Again, I studied the fermented feed and zeroed in on the okara-rice powder because it made up the bulkof the feed. I found that the rice powder is too powdery, and as we also didn’t feed rice bran
to the “finisher” pigs the feed lacked fibers. To remedy this, I reduced the ratio of rice powder
when mixed with okara. Instead of 50%, I made it 25% rice powder and 75% okara, plus use
more grasses as a supplemental feed to provide the necessary fibers that could help the pigs’
digestion. The dung problem improved but it was still a little wet. I again adjusted the ratio:
okara 85%, rice powder 15%.
3. The mother sow does not return to heat
In 2009, the mother sows did not return to heat after farrowing and weaning. We had aproblem in doing artificial insemination and used hormonal injection to bring them backto heat several times, and this happened after they were given fermented okara-rice. (okara
and rice combined have a too high amount of water to ferment well and lack in concentration as a livestock feed.) That time, we did not mix okara with rice anymore because in winterthe fermented feed was very hard and easy to freeze, so the fermented feed for breeder sowswould be rice only, and this, we assume, halted their arousal. In 2010, I replaced the rice withokara-bread but later changed it again to okara-rice powder since we had more of it thanother fermented feeds and I wanted to use fermented okara-bread to the grower pigs. To stir
their arousal, we consider fermented okara and rice bran feed as effective.
4. The mother sows become too fat
In 2012, we noticed that mother sows had grown too fat and big than to fit in the delivery
cage, and this was one of the causes of them not returning into heat after weaning and also
hindered trouble-free delivery and milk production. It was even challenging to let them go
inside the delivery cage pen. i did not have any option but to rebuild the delivery cages by
cutting and expanding the size of the metal cage to fit the mother sows. The cause of theweight increase might have been due to the fermented feed and the amount of feed itself.
We could further observe from the mother sows’ dung that they were eating the pen’s fermented floor. In response to this, I reduced the amount of their feed, particularly fermented
feed, and made several adjustments valid until today: From 6 kg before (3 kg concentrated
feed + 3 kg fermented feed) to 3 kg ( 1 kg concentrated feed + 0.5 kg fermented feed twice aday) per sow.

T h E U s E o f Lo c a L R E s o U R c E s a s s U b sT i T U T E f E E d i n s U sTa i n a b L E L i v E sTo c k fa R m i n g

Nutritional Values and other Considerations in using Fermented Feed for Pigs
For pigs, I prepare two kinds of feed—concentrated feed and fermented feed—to give ourtraining participants an alternative to explore possibilities and be resourceful enough todevelop their own livestock feeds suited to their respective communities. The concentrated
feed is more complete and balanced in nutritional content and mixed based on the growth
and weight of the animals. However, it is more expensive because we have to buy some ingredients like vitamins, minerals, soybean meal, wheat bran, barley and rice powder or corn.
the fermented feed is not complete in nutrient contents, but they are not so expensive andeven free because the ingredients are local resources like fish, okara, bread, whey liquid, rice,
fruit and vegetable trimmings, and even cheese we get from the town around ARI. Sometimes neighboring farmers donate second-grade barley from their farm harvest.
although the fermented feed is not complete in nutritional value, they complement
each other. There are no vitamins and minerals that we mix with fermented feed, but during feeding, we directly give greens (weeds, vegetable waste or fruits) and whey liquid. Thesematerials can readily provide vitamins and minerals to the pigs and even other necessary
nutrients and dietary fibers that provide proper nutrition to the animals. In 2010, during a
livestock seminar in Tokyo, Ms. Kabeya reported that a research presentation showed improved pork quality of pigs fed with bread, especially in the marbling. ARI had already fed
pigs with bread from three years earlier.
during the feed’s fermentation process, vitamins and minerals are synthesized andproduced by fermentation of bacteria. These fermenting bacteria also break down the nutrient contents of the feed materials into a readily absorbable form, much easier for the animals to digest and absorb in their gut. The high concentration of beneficial microorganisms
in the fermented feed is almost the same with the microflora inside the animals’ intestines,
improving digestion and the microbial production of antibodies that strengthen the resistance of animals to diseases. The digestive system, particularly the intestines, together with
the intestinal microflora, play a big role in the body’s immune system. These processes infermentation, together with the help of beneficial microorganisms in the feed, I believe,
have made our pigs more resistant to diseases despite the fact that we do not do any vaccination or premedication in our feed or drinking water.
After a year of fermented feed use, in 2010, I noticed the improved quality of our porkmeat according to the slaughter house’s report. before the fermented feed, most of ourslaughtered pig had third-grade quality meat, but after we used fermented feed, we havesecond-grade quality, and a few pigs even have first-grade quality. With this result, I tried
to give more fermented feed to our pigs, from “grower” to “finisher.” Today, we give the following ratio:

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Pig weight
22 - 40 kg
40 - 60 kg
60 - 90 kg
90 - 100 kg

Ratio of fermented feed
10%
20% - 30%
40% - 50 %60% - 70 %the change in feed from concentrated to fermented feed is made gradually depending on
the weekly growth or increase in weight of the animals.

Feed Sustainability and Sovereignty
Another issue for livestock we have to address is feed sustainability. In 2010, ARI’s Farm
Section planned to increase the production of wheat and soybean and any excess harvest
would be used for livestock. In 2011, the nuclear power plant problem following the earthquake disaster accelerated the planting of soybeans for soil decontamination. it facilitatedthe purchase of an oil pressing machine to make oil from soybeans as we came to know thatradioactive cesium does not transfer into the oil. As the oil cakes leftover from pressing thesoybeans also absorb very little of the amount of cesium suspected at that time we examined
if there was any use for them as concentrated feed to replace the expensive soybean mealthat we had been buying.
In early 2012, we started pressing soybean oil, and I started using soybean oil cake for
pig feed, replacing the soybean meal. From 2013 to 2015 we almost stopped buying soybean
meal for feed thanks to soybean oil cake.
In 2012, we also planted corn for silage and grains. At that time, ARI acquired some newland. We were able to sow and harvest corn, soybean, and wheat. In 2013, I started using
partly corn and wheat in our pig feed, thus reducing the amount of rice powder. We entirely
stopped buying wheat bran and barley. I replaced them with corn and wheat from our harvest. The use of soybean oil cake, corn, and wheat from our production plus the fermented
feed through the use of locally available resources have drastically reduced the pig section
budget for feed to half compared to the time we started these processes.
Another local resource we produce is soy sauce cake. We bring our soybeans and wheat
to a small factory for soy sauce production. After two years of processing, we receive our ARI
soy sauce, but the manufacturing produces soy sauce cakes as well. According to researchdone by many universities and the Japanese ministry of agriculture (they are publishedreadily on the internet), the nutritional value of soy sauce cake is significantly high as many
proteins, lipids, fibers, and beneficial isoflavones remain after the soy sauce manufacturing

T h E U s E o f Lo c a L R E s o U R c E s a s s U b sT i T U T E f E E d i n s U sTa i n a b L E L i v E sTo c k fa R m i n gprocess. Ms. Hiromi Satô, who is in-charge of the sales of our soy sauce informed me thatthe factory could give us the cakes in significant amounts. Immediately, I asked her to bringit back to ari. last year, i started using it as a substitute ingredient for mineral salt, andsoybean cake as plant protein source. Aside from the protein content, the high fiber plus theisoflavone/antioxidant content of the cakes is beneficial to the pigs, I think. Concentrated
feed now contains soy sauce cake and is in about 3% of the total amount of mixed feed. Sooni stopped using salt.
Slowly, the ARI farm has responded to the feed sustainability issue by partly producing its
own wheat, corn, soybean as well as the vegetables for our livestock feeds. As of this date, thepigs are doing very well, and there is continuous observation on how to improve the feeding
system to raise healthy pigs for meat, fermented floor compost, biogas, and biogas liquid.
The preparations in production such as sowing, weeding, harvesting, as well as preparationin mixing the feeds, require time and labor, but it can be done. the needs or inputs in production (like fertilizers to grow the crops) are provided by the animals themselves in termsof compost, bokashi, and biogas liquid from their dung.

Figure 1: Nutritional Values and other Considerationsin using Fermented Feed for Pigs

Local Materials

Okara
Fish
Rice powder
Bread
Cooked rice
Wheat
Corn
Whey
Soy sauce cake
Soybean oil cakeNutritional Values
Crude Protein (%)
Dry Matter (%)

20
91.4
87.4
40 - 60
86.7
86.5
88.0
88.3

4 (wet), 24 (dry)
61.2
14.0
high
low
14.0
8.8
12.0 (if dry)
24.2
46.1

Digestible
Energy (Mcal)

Total Digestible
Nutrient (%)

3.07
3.16
high
high
3.02
3.56
3.46
2.86
3.13

69.6
71.7
high
high
68.5
80.7
78.4
64.9
71.0

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ꅸꪨ䔿‬ג׊‪譒؅‬י׿⪜מػط‪٤‬ؤסؠشزت‪ٚ‬وי׏‪庋‬כ־‬‫ⷯע־ⶐ✇‪յ‬׽םׂ‪ꀊ‬ײ‪ⷯ؅氙‬ע‪ն룫‬גזױ‪⸦ַ茭艸ֿ徥‬מ‪յ룫‬יׁ׌‪茭鮐ֿ㝂‬כ‪鮐‬ؠق‪٤‬ذ‬‫‪ն‬גזױ׊י׊◾‪媃‬י׿ⰺך⫐✄ֿ‬‫מכ׆׾✑‪溪ꐠ냣倣؅‬ס‪너룫氠‬יז❈‪包倣؅‬׋⻎כסֹ❈מ‪յ懍⸦냣倣‬י׊‪潸鞻‬כ‪ꀸ㖪ꩽ‬‬‫؛‪յ‬־ן‪稌‬מ‪ն乽䬙塌‬ג׊‪ٚ؅❈氠‬؜؛מ׽؂♣ס‪莈茭㝕骀‬ס⪜‪齽‬גַי׊‪❈氠‬ךױ♀‪ն‬ג׊‬‫‪嬰‬מ‪乽䬙塌‬ע‪ն⬈㖪‬ג׎؂⻉׏‪庋‬י׿⪜‪؅‬بؤ‪ٓٞ‬ؗع‪յ㝕뫗յ‬ױ׌ר‪ؓٚ气յ‬ס‪ٚյ떃‬؜‬‫‪ն溪ꐠֿ┪䩘‬ג׊‪乽䬙‬מ‪յ꾗緽‬׼ג׀יזֿ┪ֿ‪ն廛䍲‬ג׊‪溪ꐠ؅➶ꅼ‬ה⟛‪廛䍲؅‬יׄ‪䉘؅䱧‬‬‫و‪䔿յ‬ג׎׈‪溪ꐠ‬ך╚ס‪ַ乽䬙塌‬׼׃‪ն┞ꅸꪨ‬ג׊ַֿ⴨ַ‪氈‬םֹ׻ס‪յ٠ؕ٤‬ע‪免‬ד‪ׂꅼ؆‬‬‫⪢‪յ‬ע‪ַ免‬ם־ַׂױֹֿ‪ն溪ꐠ‬ג׊➶‪◝姌溪ꐠ؅‬ס‪㭛宜䙎‬ך‪ꁎ؆‬״‪雾‬מؠ‪٤‬ذסؠشزت‪ٚ‬‬‫‪ٚ٤‬فס⮔‪寊‬ס‪ն庋⻉朮‬גזֵ׵כ׆ֹױ׊יזםׂם־׊׾׌‪⯈氠‬מ‪ַ㕚良‬ױ׊יז‪✄ֿ菃‬‬‫‪溪‬־ם־ם‪ֿյ‬לם‪꾁‬ס‪떃‬ם׀‪յ㝕‬ךהֿ׽םמⰷ‪寊⮔ꇃ‬ע׀כַ‪ֿؓٚ㝂‬ס‪յ떃‬ך‪ֿ⸮㎋‬ت‬‫‪劄箽‬ס‪յ溪ꐠ‬׽םמֹ׻׾׀ךֿכ׆׾׌‪寊⮔ꓪ؅鞪硼‬מ‪ն䕇չ‬גזֵ׵כ׆ַֹכַם׊‪ꐠ‬‬‫ג׃‪؅ꮐ‬ס׾׿׈‪ِ٤ֿ熏㚷‬ذلיז׻מ‪溪ꐠ斪‬ע׿׆‪ն‬ג׊ככ׆׾ֻⲎ‪ِ٤؅‬ذلך‪嫘갧‬‬‫‪ն‬גזֵך״‬‫‪յ‬כ׾םמֹ׻׾׌‪너룫؅䬎䓜‬׊⚈‪㹦‬מ〉‪舓‬ס‪宋ֿ汫氙‬ؗقؓ‪ؔ٬#٬‬طٓؔطמ‪ 䌑‬‬‫‪؅ꮐ‬ס׾׌‪瓌鉿‬מֿⷯײ‪蔫‬ס‪ն떃‬גזםמֹ׻׾ֻⲎמ‪溪ꐠ냣倣‬׼־י׊ؠ٭ٓت‪ؓٚ؅‬ס‪떃‬‬‫י׏‪庋‬כ‪包倣‬ס♑כׇ‪돞‬׼־י‪攛‬מ׽؂♣׾׌ؠ٭ٓت‪ؓٚ؅‬ס‪䔿յ떃‬סא‪ն‬גזֵך״ג׃‬‫‪ն‬גזםמֹ׻׾׎׈‪溪ꐠ‬‬‫‪ؓٚ攛寚ꁎյ‬ס‪յ떃‬־ן‪յ溮‬ך┪‪䌼‬׍׎‪乽䬙塌؅❈氠‬עך‪յ槁㐂‬י׊א‬‫ؚ‪ٝ‬ؖم‪٥1٥‬ز‪٦‬غؘٕ‬‫‪‬־ן‪稌‬‬‫‪ٚ‬؜؛‪յ‬‬‫‪ٚ‬؝؞؜‪յ‬‬‫‪嫦‬ײ׵‪յ‬‬‫‪ٜ‬؜‪յ睗◝ٛ٤ꐦ‬‬‫‪ّ‬ؗب‬‫‪‬‬‫‪ٜ‬عش‪ِ٤؅Ⲏֻյ ٛ‬ذل‪䔿յ‬ג׎׈‪յ掣؅㟱宜䙎溪ꐠ‬‬‫‪ն‬׾ַי׊‪簊넍‬י׎׈‪㭛宜䙎溪ꐠ‬מ׼׈‪յ‬׊‪㶔㸖‬ך‪ꁎ؆‬״‪雾‬מؠ‪٤‬ذؠشزت‪ٚ‬وס‬‫‪너骢氠溪ꐠ냣倣‬‬‫ؠشزت‪ٚ‬و‪ ؅‬־ן‪稌‬כ‪ٚ ‬؜؛‪ն‬ג׊‪ꪛ溪؅ꪛ㢼‬ס‪յ너骢氠溪ꐠ냣倣‬עמ‪ 䌑瑼‬‬‫‪溪ꐠ‬ס׆כ‪嬎骢氠◉映ꏕ⻉냣倣‬מ‪ն嬎骢‬ג׎׈‪溪ꐠ‬׊‪㐁緐‬׼ֿםײ‪鵕‬ך‪鳉‬ך‪ꁎ؆‬״‪雾‬מؠ‪٤‬ذ‬‫ַ‪寊⮔ֿ㝂‬ע‪ն溪ꐠ냣倣‬׾ֵך‪յֿ溪ꐠ냣倣‬ך‪նֿꏕ⻉냣倣‬ג׊┰‪簊‬י׎؂⻉‪냣倣؅‬‬‫‪ٚ‬؜؛כ‪٤ ‬قס‪յ㸯㳔吾簊낛媘냃‬עמ׽؂‪箽‬ס‪ն瑼‬ג׊‪阛砯‬ך‪ꓪ‬ס‪  ⠨‬ס‪յꏕ⻉냣倣‬״ג‬‫⪜‪ٚ؅‬؜؛ךַ‪յ姌‬׿⪜מؠ‪٤‬ذؠشزت‪ٚ‬و‪٤؅‬ق‪յ‬׍ױ‪ն‬גז✑‪溪ꐠ냣倣؅‬י׏‪؅庋‬‬‫┞‪؅‬ؠ‪٤‬ذؠشزت‪ٚ‬وי׊‪ꂉ‬׽‪繪‬־‪ն✇䍲‬גַ‪疾宜؅䫕‬׎׈‪㐁緐‬ך‪鵕؆‬ך‪┪؅鳉‬סא‪ն‬ג׿‬‫‪骢‬מ‪ֿյ䔿‬גַי׊‪❈氠‬מ‪►朙‬ע‪溪ꐠ냣倣‬ס׆ע״⮴‪ն‬ג׊‪譒؅‬י׊‪㶔㸖‬כ׽־ז׊‪յ‬׊מ‪匭‬‬‫‪յ‬ךס׾םמ״דמ׃׌ע‪溪ꐠ냣倣‬ס־ן‪稌‬כ‪ٚ‬؜؛כ׾׌‪ն┞䍲ꪛ㸖‬ג׊ככ׆׾׌‪❈氠‬מ‬‫‪ն‬גזֵך‪◙㴻‬׾׌┰‪簊‬מ‪骢‬ע‪溪ꐠ냣倣‬ס‪٤‬قכ‪ٚ‬؜؛‪յ‬׊┰‪簊‬מ‪؅朙‬׿׆‬‫‪냣倣‬ם❿‪㴗‬׾؂♣מبؤ‪ٓٞ‬ؗعֻ‪䳕‬ײ‪ꈽ⚻㲳篁‬׾ֵך‪յ齽⪜냣倣‬ע‪յ瑭‬יזםמ‪ 䌑‬‬‫מ‪ֿ䩘‬־ן‪溮‬׾⮂מ׀כ׾✑‪յꏞ稌؅‬כ׾׌‪ն‬גײי׊‪潸鞻‬מ‪ꀸ㖪ꩽ‬כ־ֹ؀דַםמ‪ֿ傽勓‬‬‫ךכ׆ַֹכ׾ַי׿׈‪气氙‬ך‪傽勓‬ע‪ꏞ稌‬ס׆י׊א‪ն‬גזֵךכ׆ַֹכַם׿׊׵־׾⪜‬‫‪ׂ너骢‬׊‪ն㚦驟僃蜧ֿ偆‬גז־׊؂‪沼‬ע־ֹל־׾ֵך❿‪吖너‬׋⻎כبؤ‪ٓٞ‬ؗع‪ֿյ‬גזֵ‬‫‪냣倣嚣‬׾ַי׿׈‪吖너❿ֿ阾鼥‬ס‪냣倣‬סי׬׌ל‪؆‬כ׮׾⪜מ‪䩘‬ך‪յ傽勓‬כ׾׌⚈‪鱉‬מ〉‪舓‬ס‬‫‪յ‬ע❿‪吖너‬ס־ן‪ն溮‬׾ֵך‪簊넍㕈徙‬׾ֽׄס‪너骢‬ס‪ն傽勓‬ג׀ךֿכ׆׾׌‪؅⪜䩘‬٭مؤס‪韢‬‬‫⮂׼־‪ֿ椓稌‬־ן‪ն溮‬גַי׿⨲מ־‪ꈂ‬׽׻بؤ‪ٓٞ‬ؗعיַֽמ ‪⺪巆ⵊ너⮔糹ꓪ‬‬‫‪ն䧰չ‬גזֵך⮔⶯סبؤ‪ٓٞ‬ؗعע‪⡑嫘‬ס־ן‪溮‬מ׼׈‪ֿն‬גז־‪虘‬כז׵‪յ‬ף׿ֵךס׵ג‬‫‪ն‬גזַי׊‪★䳕‬מ־ן‪溮‬חט׊‪؅㸴‬بؤ‪ٓٞ‬ؗعס‪ꏕ⻉냣倣‬ס‪յ너骢氠‬״‪㢼‬׊⪜‪؅鮫‬־ן‪溮‬ע‬‫׾״׷‪❈氠؅‬סبؤ‪ٓٞ‬ؗع׾ֵך‪齽⪜냣倣‬מ‪յꆤ‬׊‪★䳕‬מֹ׻׋⻎׵بؤ‪ٓٞ‬ؗعס‪너룫氠‬‬‫‪ն‬ג׀ךֿכ׆‬‫‪յ‬י׏‪庋‬ך‪ٜ‬ئب‪ٚ ؅‬؜؛כ‪ ‬־ן‪յ溮‬׼־יזםמֹ׻׾׀ך‪ֿ⪜䩘‬־ן‪溮‬‬‫ذؠشزت‪ٚ‬وמֹ׻׋⻎כ‪溪ꐠ냣倣‬ס♑‪ն‬גזםמֹ׻׾׀ךֿכ׆׾✑‪溪ꐠ냣倣؅‬ס┩‪睗‬‬‫‪յ寊⮔؅㝂‬׊מֹ׻׾םכ‪ ‬ס✄⪢׵‪溪ꐠ냣倣‬ס׆‪ն‬ג׊‪㶔㸖‬כ׽־ז׊ך‪ꁎ؆‬ײ‪鵕‬מؠ‪٤‬‬‫׾✑‪嬐傽‬ע‪溪ꐠ냣倣‬ס־ן‪溮‬כ‪ٚ‬؜؛ס׆‪ն‬ג׊מֹ׻׾׌‪  ⠨؅簊넍‬סא‪յ‬׼־כ׆׳⻻ׂ‬‫؜؛י׊‪㸐‬מ׿׆‪ն‬גזםמֹ׻׾״ⷑ‪㝕ꌃ⮔؅‬ס‪溪ꐠ냣倣‬ס‪㳔ꯖ‬עך♀‪յ‬״ג׾׀ךֿכ׆‬‫✑־׊ׄד‪ꅸ◝㎇‬ס‪勎剅傽‬כ‪劓剅傽‬׾⪜מ‪٤ֿ䩘‬ق‪㺜‬ך‪媘냃‬ס‪յ簊낛‬ע‪溪ꐠ냣倣‬ס‪٤‬قכ‪ٚ‬‬‫‪ն‬ג׊מֹ׻׾׌‪簊넍‬׼־יֻ‪骢ֿ  ग؅鱩‬ע‪溪ꐠ냣倣‬ס׼׿׆‪ն‬גז־ם׀ךֿכ׆׾‬‫‪12‬‬

‫‪13‬‬‫‪균韀➿剏궿俱‬׋׃‪崞欽‬׾‪㖑㚖项彁‬ך׭׋ך‪残欵‬ז‪䭯竲〳腉‬‬‫‪鞏꾴‬ג׊‪‬׾ַי׊‪潲긖‬‬‫┰‪簊‬ס‪ 勑敿溪ꐠ냣倣‬‬‫׽ׂז׹׵יכֿⲎ‪㙟‬ס‪ֿյ✄ꓨ‬גז־‪虘‬׵יכע‪ㆶ㟱䙎‬ס‪յ骢‬ע‪꼿‬ג״‪㢼‬׊┰‪溪ꐠ냣倣؅簊‬‬‫‪溪‬ס־ן‪溮‬כ‪ٚ‬؜؛‪յ‬؀׆כגײי׊‪ֹ┞䍲嗱阧‬׵‪ꇃ瓦؅‬ס‪յ溪ꐠ‬׽‪䨴‬מ‪ն냣倣⠡䍼‬גזֵך‬‫ַיזױ׊י׊‪溪ꐠ냣倣؅簊넍‬ם‪ַ勑敿‬ם׵‪ꪨ‬י׏‪յ庋‬״גג׊ככ׆׾׌‪ꐠ냣倣؅㝂ׂ簊넍‬‬‫׿א‪ն‬ג׊ככ׆׾׌‪簊넍‬׼־י׎׈‪溪ꐠ‬ע‪┞٦劓‬׵כׂם‪յ㸴‬״גסא‪ն‬גז־⮔ֿכ׆ג‬‫‪ն‬גזםמֹ׻׾׌Ⲏ‪ꅋׂ㙟‬ל׮ׂ‪✄ꓨֿ덺‬ס‪յ骢‬ע׼־‬‫‪骢童‬׳⻻ׂ‪ 寊⮔؅㝂‬‬‫✄ׂ‪虘‬׵יכע‪䧯ꩽ‬ס‪ն骢‬גזםמֹ׻׾׌‪㝂ַ童؅‬ס⮔‪յ骢ֿ寊‬׼־י״‪溪ꐠ냣倣؅❈ַ㢼‬‬‫‪䑑骢蕪‬ؠ٭ُ‪٤‬ظ׾ֵך‪䌼‬סع‪ْ٤‬ج‪յ‬״ג׾׿ױ⻻ׂ‪寊⮔ֿ㝂‬מ‪ֿյ童‬דסַ‪ꅋ‬׵Ⲏ‪㙟‬ס‪ꓨ‬‬‫א‪ն‬ג׿؂‪䘼‬כ׾ֵמ‪ׂյ넍‬םעך‪洠宜‬ס‪巆ⵊ㊭㴷‬ע‪ն槏氮‬גזםמ‪ֿ㝕㜟‬ס׾׌‪䌼؅䰼ꯙ‬ס‬‫כ׆׌‪潲‬׊‪յ溪ꐠ냣倣؅煝疴‬י׊╚‪겏‬מ‪溪ꐠ냣倣‬ס־ן‪溮‬כ‪ٚ‬؜؛׾ַי׊‪❈氠‬מ‪յ㝕ꓪ‬ך׆‬‫ֿ־ן‪ն溮‬גַי׊‪յ縓粪ֿ┮鳉‬״גגַיזםׂם׊‪❈氠‬מ‪냣倣‬סׅ┪♐‪؅‬־ן‪ն稌‬ג׊כ‬‫ככ׆׌׷‪յ糽넍؅㙟‬׊מ‪ٚ؅ ‬؜؛‪؅ ‬־ן‪յ溮‬׽ֵ׵כ׆ַװז‪稺‬יַיַ◉׵יכ‬‫‪ゼ‬ס‪ն篙卸յ童‬ג׊מֹ׻׾ׄⲙ‪巆ⵊ؅‬ס‪骢‬ךכ׆׾ֻ┰‪낛朮縓粪؅‬ם‪յ䖩锡‬י׊ֹ׆‪ն‬ג׊‬‫‪㵅닫‬ך‪ ‬־ן‪ٚ յ溮‬؜؛ע‪ն槁㐂‬גזֵךֹ׻ַ‪寊⮔ֿ㝂‬׊‪㸴‬דױ‪ֿյ‬ג׿׈‪侉ㄌ‬ע‪꾴‬‬‫‪ն‬׾ֵך╚‬‫׿‪ꆬ‬ס‪ 溪䝠‬‬‫ٓ‪յٌٜ‬׍׀ךֿ‪ն☭䈰䱅窢‬גזֵֿ‪ַֹゼ꾴‬כַם׆יז‪溪䝠ֿ䨴‬מ‪嬎骢‬ס‪ 䌑յ곐►䔿‬‬‫מ‪䔿‬גֻ┰‪溪ꐠ냣倣؅‬ס‪냃‬ׇכ‪ٚ‬؜؛‪յ‬ע׿׆‪ն‬גזֵ‪ֿ㝂չ‬כ׆ַֹכ׌➶‪溪䝠؅‬ך‪٤峜㸚‬‬‫‪懍䍲‬סי׊כ‪냣倣‬מ׼׈‪ַն‬ם״‪劳‬ע‪յ虘ַ溪ꐠ‬יׁ׌‪寊⮔ֿ㝂‬כד‪냃‬ׇכ‪ٚ‬؜؛‪ն‬גז׆‪鱍‬‬‫‪溪ꐠ냣‬עמ⬈‪ն‬ג׊‪╚婝‬עכ׆׾✑‪溪ꐠ냣倣؅‬י׏‪냃؅庋‬ׇכ‪ٚ‬؜؛‪յ‬ע׼־׿א‪ն‬׾ֿ┫׵‬‫׊כ‪溪ꐠ냣倣‬ס׫‪յ嬎骢‬ע⬈ס‪䌑‬ס׆‪ն‬גזֵך‪յ✑䧯ֿ㎦곓‬יזֵ׵כ׆ֹױ׊יז⬾ֿ‪倣‬‬‫‪ն‬׾׿׼ֻ‪脝‬כגז־ם‪溪䝠ֿ匡‬ך‪ֿ⸮㎋‬׿׆‪ֿյ‬ג׊‪؅❈氠‬ס׵ד‪ꁎ؆‬״‪؅雾‬ײס‪냃‬ׇ‪յ‬עי‬‫‪㝕‬מ׼׈‪ն‬גֻ‪劂‬׽⮗מ‪溪ꐠ냣倣‬ס‪٤‬قכ‪ٚ‬؜؛‪溪ꐠ냣倣؅‬ס‪냃‬ׇכ‪ٚ‬؜؛‪յ‬עמ‪ 䌑‬‬‫‪溪ꐠ‬ס‪良芌氠‬ע‪溪ꐠ냣倣‬ס‪٤‬قכ‪ٚ‬؜؛‪劂ֻյ‬׽⮗כ׫‪溪ꐠ냣倣‬ס־ן‪溮‬כ‪ٚ‬؜؛׾׿✑מ‪ꓪ‬‬‫‪ն‬ג׊ככ׆׾׌‪❈氠‬י׊כ‪냣倣‬‬‫‪ն‬׾׿؂‪䘼‬כַ׻ֿ‪溪ꐠ냣倣‬ס־ן‪稌‬כ‪ٚ‬؜؛‪յ‬עמ׌➶‪♀䔿溪䝠؅‬‬‫‪嬎骢‬סׁ‪ꇃ‬׽‪ 㝚‬‬‫‪婞‬ס‪ꇃֿׁ곐►䔿‬׽‪㝚‬ס׆‪ն‬גזםׂם׀ךֿכ׆׾⪜מ‪⮔㦲骢蕪‬יׁ׌׽‪ 䌑յ嬎骢ֿ㝚‬‬‫זֵך‪㎦곓‬מ‪ֿ긊䊬‬כ׆׾׿⪜מ‪ն嬎骢؅⮔㦲骢蕪‬גַיזםכׅ‪㡢‬ס►‪⮔㦲յ䱅‬׷‪溪䝠‬ם‪䊬‬‬‫‪✄ꓨ‬ס‪ն嬎骢‬גֻ‪㜟‬׽✑מֹ׻ֹ⻉מ׈׀‪㝕‬ס‪յ嬎骢‬ׅ‪䌮‬יז⮗‪吁؅‬ס‪ꖗ‬ס‪յ⮔㦲骢蕪‬״גג‬‫⮔‪蔦‬ג׊‪溪ꐠ‬ך‪䌼‬ס‪յ溪ꐠ䌼䑑骢蕪‬ע‪ն嬎骢‬׾׿؂‪䘼‬כ׾ֵמ‪簊넍ꓪ‬סאכ‪溪ꐠ냣倣‬עⲎ‪㙟‬ס‬‫ؚ‪ٝ‬ؖم‪٥1٥‬ز‪٦‬غؘٕ‬‫ַ‪յ‬ךױ‪ն♀傽‬ג׊׼‪溪ꐠ냣倣؅庿‬ס‪յ嬎骢‬׊‪脝䢩‬׵כ׆ס׆‪ն‬׾ֵךֹ׻׾ַי׬‪童؅낛‬ס‬‫‪  ग‬׼־‪  ग懍⸦ꏕ⻉냣倣  ग溪ꐠ냣倣  ग‬ס⯼♧‪յ‬ע‪ֿյ槁㐂‬׾ַיײ‪雧‬؀ַ؀‬‫‪ն‬׾ַי׊כ‪懍⸦ꏕ⻉냣倣  ग溪ꐠ냣倣  ग‬מ‪傽㎇‬‬‫‪汦䟨◜꽃‬ס♑סאכ❿‪吖너‬ס‪溪ꐠ냣倣‬׾ֽׄמ‪너骢‬‬‫‪㐌‬׽‪ꮹ‬ם‪냣倣؅⺪茣‬ם‪䖩锡‬מס׾׌‪յ㵵汫؅냣芌‬יַֽמ٭ؔطؼِٖؤס׿ב׿א‪㳔气ֿյ‬‬‫‪յ‬ך╚סء‪٤‬ؼ٭‪ٝ‬ع‪յ너骢‬עך‪ֹյ㳔ꯖ‬׻׾׀ךֿכ׆׾׌‪ꪛ溪‬ך‪յ蔦⮔蔦麃‬׊‪㔔魕徎؅⯈氠‬‬‫‪ն‬׾ַי׊❵‪냣倣؅䳀‬ס‪ַֹ  甦꿔‬כ‪溪ꐠ냣倣‬כ‪懍⸦ꏕ⻉냣倣‬‬‫‪냣倣‬ם⪢‪㴞‬׽׻‪յ‬ג׿כסت‪ٚ٤‬ف‪吖너‬ג׿׈⻉‪庋‬י׋‪䗎‬מ‪✄ꓨ‬כ‪䧯ꩽ‬ס‪㵵汫‬ע‪懍⸦냣倣‬‬‫‪յ㝕뫗յ溮‬ױ׌ר‪ٜٚյ莈茭㝕骀յ‬ؾِ‪ِ٤յ‬ذل‪յ‬׽ֵך❿‪둚‬׽׻ע׿׆‪յ‬׊־׊‪ն‬׾ֵך‬‫י׊כ❿‪吖너‬ע‪ַն溪ꐠ냣倣‬ם׼םף׿ׄם׊⪜‪냣倣؅鮫‬ס־‪✇甦꿔‬לם׊׆؀׵ֹכ‪յ‬־ן‬‫‪ؓٚյ‬ס‪յ떃‬ע‪냣倣‬ס׼׿׆׵סַֹכ‪ն‬׾⪜מ‪䩘‬ך‪摾倣‬עמ‪յ免‬׽ֵך❿‪ַֿյ㴗‬םעך⪢‪㴞‬ע‬‫ס‪㳔ꯖ‬לםث٭ز׷٭ٌؙ׾⮂׼־‪䈰䨻‬ث٭ز‪յ‬׍ׂ‪٤յ卸朮٬ꓩ褺‬ق‪냃յ‬ׇ‪ٚյ媘냃‬؜؛‬‫׾׈דׂי׊♕‪؅㶐‬לם‪뫗‬׍ׂ‪յꁿ걋ꀸ㵵ֿյ‬עמ‪ն免‬ד׼־׾ֵך‪㐌㔔魕徎‬׾⪜מ‪䩘‬ך׽⽟‬‫‪ն‬׾ֵ׵כ׆‬‫׾ֵ‪յ‬עמ╚ס‪⻉ֹն溪ꐠ냣倣‬׊‪鎢㴞‬מַ◦‪ַֿյ‬םעך⪢‪㴞‬עי׊כ❿‪吖너‬ע‪溪ꐠ냣倣‬‬‫מ‪؅潲䱸‬לם٭ٌؙ‪卸朮յ‬׷׍ׂ‪ַֿյ糽넍겧蠗յꓩ褺‬ם׿ױ⻻ע‪ٜٚ‬ؾِ׷‪ِ٤‬ذلס‪甦‬‬‫‪䖩锡‬יזכמ‪յ㵵汫‬מ׼׈‪ն‬׾׀ךֿכ׆׾׌‪❵簊‬מ‪ٜٚ؅骢‬ؾِ׷‪ِ٤‬ذلךכ׆׾׌‪簊넍‬‬‫‪汫氙‬ס☒‪匯‬ג׊Ⲏ⹧ֿ‪㚦驟‬ס〉‪舓‬מ‪ն 䌑‬׾׀ך׵כ׆׾ֻ┰‪낛朮縓粪؅‬׷‪吖너‬ס♑סאם‬‫‪ն‬גזֵֿ⼴‪ַֹ㖥‬כ׾׿׈‪⿣鮐ֿ侉ㄌ‬ס‪舸‬׽‪굤ꮳ‬סא‪յ‬כ׾ֻ┰‪؅‬׍ׂ‪٤‬قמ‪յ骢‬עך٭ػِج‬‫‪ն‬גַיֻ┰מ‪骢‬י׊כ‪٤؅溪ꐠ냣倣‬ق׼־⯼׵‪┩䌑‬ס⼴‪㖥‬סא‪յ‬עך‪㳔ꯖ‬‬‫׿׆‪ն‬׾׿׈‪气氙‬׿׈‪ֿٜٚ⻉䧯‬ؾِ׷‪ِ٤‬ذل׽׻מ‪յ溪ꐠ褛‬יַֽמ‪溪ꐠꇃ瓦‬ס‪냣倣‬‬‫׀ך⹺⼔ך‪巆ⵊ㊭㴷‬מ‪ꁢꅋ‬׽׻‪؅‬׿אע‪յ㵵汫‬׊‪⮔闋‬מ‪ַ䓺‬׌׷׊⹺⼔‪յ냣倣؅‬ע‪溪ꐠ褛‬ס׼‬‫ׯ׮כ‪萛⫐䕻气朮潸‬׳⛿מ‪⫐蓯‬ס‪㵵汫‬ע‪懍䍲‬ס‪劔氠䕻气朮‬׾ַמ╚ס‪ն溪ꐠ냣倣‬׾םמֹ׻׾‬‫‪巆ⵊ㊭㴷‬מ‪ն杅‬׾׌ⵊ‪䫎✄؅嵛䙎‬׾״‪䫷䫎䙎؅䒣‬ס‪㵵汫‬׾׌‪㸐‬מ‪յ洠宜‬׊‪յ巆ⵊ؅➶ꅼ‬ך׋⻎‬‫‪ն‬׾ַי׊ג‪䔢ⰺ؅卸‬ם‪ꓨ锡‬ךّطتب‪⩸泮‬ס✄מ‪┞糿‬כ‪萛⫐箖褛潸‬עّطتبⵊ‪巆‬׾ֽׄמ‬‫׌‪嵛鹀‬ך‪溪ꐠꇃ瓦‬ס‪ַֿյ溪ꐠ냣倣‬םַי׊‪赟朮䫋┰؅‬ס׫‪寊‬׷‪냣倣‬׷┰‪٤䫋‬زؠ‪٠‬עך‪㳔ꯖ‬‬‫׼־י״‪㢼‬׊┰‪溪ꐠ냣倣؅簊‬מ‪ն 䌑‬׾ֵךס׾ַי״‪脸洠䙎؅둚‬ס‪劔氠䕻气朮聁ֿյ骢‬׾‬‫┰‪ն溪ꐠ냣倣؅䫋‬ג׊‪ֿ⮿僻‬כ׆ג׿׈‪鮐ֿ侉ㄌ‬ס‪骢舸‬ס‪յ䧰չ‬׽׻מ⼴‪㖥‬ס‪㺵嫣㖪‬ס‪┞䌑䔿‬‬‫‪ն‬גזםמֹ׻׾⮂׵⿣‪յ┞筦‬׽םׂ‪ֿյ◝筦ֿ㝂‬גז־‪┩筦⿣ֿ㝂‬ע‪骢舸‬ס‪յ䧰չ‬ע⯼׾׌‬‫‪ն‬ג׊מֹ׻׾׌‪⯈氠‬מ‪յ溪ꐠ냣倣؅畤嚋溷‬ךױ‪嫘갧‬ׅ┪♐׼־‪յ良芌嫘갧‬יׄ⺇‪篙卸؅‬ס׆‬‫‪ն‬׾ַי׊┰‪溪ꐠ냣倣؅簊‬מֹ׻ס┫♧‪յ‬עך‪♀傽‬‬‫‪14‬‬

‫‪15‬‬‫‪균韀➿剏궿俱‬׋׃‪崞欽‬׾‪㖑㚖项彁‬ך׭׋ך‪残欵‬ז‪䭯竲〳腉‬‬‫‪ⶴさ‬ך‪涪ꃋ궿俱‬‬‫‪⡤ꅾ‬ך‪韀‬‬

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‫‬‫‪LH‬‬

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‫‪‬‬‫‬‫‬‫‪LH‬‬‫‪LH‬‬‫‪LH‬‬

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17

⚥ 㿊 秀 㶨

ꀸ噺‫׾ֽׄמ‬㎼갾鬚桬‫ס‬澵‫ס‬㥌؅寛‫י״‬ؓ‫ؓة‬㳔ꯖ‫ך‬㕆‫ ׾׿؂‬ր 䭥 籽 ⺪ 茣 䙎 ց ‫כ‬ր 㝂倀ⵊ⪴气ց‫׼־‬锶 ‫ ׾‬ꀸ ‫ כ‬䌐 ⾔劤锷俑‫כ‬衼罏‫ך‬䎃䏝僇屚㷕ꤍ㣐㷕㕂ꥷ㷕鿇㕂ꥷ㷕猰⼼噟锷俑‫׷֮ד‬կ锡僁槁㐂յ┾汔‫☭┧  ⧱  עך‬ ☭‫☭  מ‬‫☭ס׵‬չֿ낢넜‫מ‬蝆‫ײ׊‬յ☭⺚ֿ㙟ֻ籽ׄ‫ך╚׾‬յ낛倣┮鳉‫ע‬幾⯣‫ם‬ゼ꾴‫׾ַיזםכ‬ն낢넜☭⺚‫כ׮ס‬؆‫על‬ꪛ溪ꄫ┪㎼‫מ‬겏╚‫׊‬յ낢넜♧㜽‫מ‬‫׵‬낛倣┮鳉‫׾׻מ‬䢌䙎溷‫ם‬吖너┮鳉ֿ气‫׾ַי׋‬ն‫┞סא‬偙‫ך‬յ⩰ꅼ㎼‫עך‬낛倣❵簊ꇃ㝂‫׽׻מ‬յ傽չ㝂ׂ‫ס‬낛倣؅䎰啇‫ַֹכ׾ַי׊‬槁枱ֵֿ‫׾‬ն‫┮םֹ׻ס׆‬㐬銝‫ם‬枱䡢‫ע‬낛倣ゼ꾴‫מ‬ꫀ‫׊‬‫ׂםךׄדי‬յ坎չ‫⮔ם‬ꓩ‫ך‬锶‫׾׿׼‬ն‫םֹ׻סא‬槁枱ֵֿ‫ך╚׾‬յր骅‫־‬ց‫⩰׾ֵך‬ꅼ㎼‫ע‬յր鬡‫ַ׊‬ցꪛ溪ꄫ┪㎼؅溪㺤‫״ג׾׎׈‬յꪛ溪䴈ⲙ⹳‫צ‬㎼갾鬚桬؅鉿‫ג׀יז‬ն‫׊־׊‬ꁿ♣溷‫ם‬ꪛ溪‫ס‬㐂‫׽‬偙‫ע‬յ*.' ‫┾כ‬汔ꗯ鉿ֿ╭㸬‫׊‬鉿‫ג׀יז‬圸ꅎ鞪俠‫و‬ٞ‫ء‬ّٚ‫מ‬锶‫מֹ׻׾׿׼‬յꪛ溪ꄫ┪㎼؅蔦氮篑座䉖㖪‫מ‬䬲‫גזֵךכ׆׾׿⪜׀‬ն篙卸溷‫ע׿אמ‬յր⩰ꅼ㎼ցֿ⨲⛺‫מ‬皑‫י‬‫םֹ׻׾‬篑座圸ꅎ‫׽ֵך‬յրꪛ溪ꄫ┪㎼ցֿ鬡㎦‫׼־‬莈ⷭ‫עכ׆׾׌‬㎦곓‫גזֵך‬ն勓韢倀‫עך‬յ䋀䌮ַ㎼갾鬚桬‫ך╚ס‬րꀸ噺ց؅⺅‫׾ׅ┪׽‬ն傽勓‫עך‬ր㜽㎼☭䪫茣㵅肪⯜䍲ց‫׽׻מ‬յꪛ溪ꄫ┪㎼‫ס׫‬ꀸ噺䪫銉‫ס‬瓌黨ֿ㎫‫ֿג׀י׿׼‬յ‫ע׿א‬坎չ‫ם‬ゼ꾴؅㲸‫׳‬槁鉿‫ס‬낛倣‫׷ّطتب‬ꁿ♣溷ꀸ噺؅㕈潒‫ג׊כ‬ꀸ噺䪫銉‫ס‬瓌黨‫גזֵך‬ն卸‫ע׿אי׊ג‬յꪛ溪ꄫ┪㎼‫ס‬ꀸ噺‫ס‬溪㺤‫מ‬㶐┰‫׊‬䕑‫כ׾ֵךס׵׾‬阋ֻ‫־ֹ؀דס׾‬ն‫םֹ׻סא‬沼ゼ؅䫱‫׼ֿם׀‬瞉脢‫ע‬յ㝕㳔  䌑姌‫מ‬㝕㳔؅  䌑ꪨ⚪㳔‫׊‬յ㳔吾岺☭ؓ‫ؓة‬ꀸ匆䭰㸬脢너䧯㸗ꪎ㳔吾ؓ‫ؓة‬㳔ꯖ‫ך‬ꩽ劻ٍٚ٤‫י׊כؓؔط‬嵛ⳛ‫׊‬յꀸ噺‫׾ֽׄמ‬㎼갾鬚桬‫ס‬勓匡‫ס‬潨溷؅卸‫םֹ׻׌ג‬镄掾٬槏䗻‫יַחמ‬脝ֻ‫׾‬篑닫؅䕑‫ג‬ն‫ך╚סא‬䕑‫ג‬ր䭥籽⺪茣䙎ց‫כ‬ր㝂倀ⵊ⪴气ց‫ס‬嚣䗻‫׼־‬յ勓韢倀‫עך‬յր䭥籽⺪茣‫ם‬ꀸ噺‫ס‬偙岺‫׷‬յ㝂倀ⵊ⪴气‫ס‬欎㘶‫ך╚ס‬㳔‫׾׬‬㝂坎‫❿ם‬⡑镸ֿյ‫׿׆‬‫ס׼־‬ꀸ噺‫׾ֽׄמ‬㎼갾鬚桬‫מ‬ꓨ锡‫ם‬䔢ⰺ؅卸‫׊ג‬䕑‫׾‬ց‫♳ַֹכ‬鞃؅皑‫י‬յ槁鉿‫ס‬㎼갾鬚桬‫ס‬㐂‫׽‬偙‫מ⪴כ‬脝㷋‫׊‬յ韢‫ַׂי׋‬ն‫ך׆א‬յ┾汔‫ך‬鉿‫׾ַי׿؂‬㎼갾鬚桬‫׷‬傽勓‫ס‬㎼갾鬚桬

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⚥㿊秀㶨

؅嚣镸‫ךכ׆׾׌‬յⷃ‫מ‬篑座䧯ꩽ؅ㄌ‫׊כ‬յ⩰ꅼ㎼⣨‫ס‬㎼漨؅锶ꁎ؆‫םֹ׻ד‬ꪛ溪‫׷‬յ錺䴈ⲙ㎼‫ס‬槁枱‫מ‬幾ׂꫀ‫׾ַיז؂‬婹⺮؅镄ꓩ‫םֹ׻ַם״⻻מ‬㎼갾鬚桬‫ס‬㐂‫׽‬偙؅䪞⮿‫׾׌‬ն‫׼׈‬‫מ‬ꀸ噺‫מ‬撋掾؅䓜‫י‬յ蔦氮篑座‫׽׻מ‬㜟긞؅ꆤ‫גׅ‬낛倣‫׷ّطتب‬յ氙噺ⵊ‫ⲯ׿׈‬椙䙎٬⯈漨؅ꃯ寛‫גזםמֹ׻׾׌‬ꁿ♣溷ꀸ噺ֿ气‫ג׿ױ‬篑紼‫סאכ‬䔔꼸؅韢‫׾׋‬ն‫י׊א‬篑座圸ꅎ‫ז׻מ‬‫י‬䑛‫׀‬鱍‫ג׿׈׆‬頲ゼ꾴‫׍׼םײס‬յ☭չ‫כ‬蔦撬‫ס‬縕ֿ‫לם׽‬窢玗溷‫ם‬䚽䛒‫ס‬ㅗ㝤‫״⻻׵‬յꁿ♣溷ꀸ噺‫׾׻מ‬俙չ‫⨠♣ס‬؅䮕‫׾ׅ‬ն槁鉿‫ס‬㎼갾鬚桬‫ס‬㐂‫׽‬偙‫מ‬㸐‫׊‬յؓ‫ؓة‬㳔ꯖ‫׽⺅ס‬篁‫ײ‬؅㳔气٬煝疴璇气‫ؕס׫‬٤‫٭ٖلذ‬鞪吉‫ⶻ׷‬噺气‫מ‬ꫀ‫׾׌‬鞪吉㖥⼴剹؅氠ַ‫י‬脝㷋‫׊‬յ澵‫ס‬㎼갾鬚桬‫ס‬㥌‫יַחמ‬韢‫ֿכ׆׾׋‬勓韢倀‫ס‬潨溷‫׾ֵך‬ն‫י׊א‬յ‫׼־╚סא‬锶⮂‫ג׊‬րꀸ‫כ‬䌐⾔ց؅ꄼ‫׋‬յ⻄㎼ֿ◦ַ‫ַ⻉ׄⲙמ‬յ䭥籽溷‫מ‬ր骅‫׈־‬ց؅⮔‫םֹ׻׾ַׄיז⻉ה־‬յ䌐⾔‫┾ם‬汔؅㺤劳‫ַג׊‬ն‫ؗ‬٦ٙ٦‫س‬㕂ꥷ顀柃ծꟚ涪䴂⸔ծ㢩㕂➂䪮腉㹋统ⵖ䏝ծ鴋噟ծ鴋ծ䭯竲〳腉䚍ծ㢳俑⻉Ⱏ欰ծ䎂ㄤ鴋噟‫׷ֶֽח‬㕂ꥷ顀柃‫ך‬溪‫ך‬㪦‫׾‬実‫ג׭‬潨姌睗  皹մ‫מ״׋ע‬睗  硼մ煝疴‫ס‬潨溷մ睗  꽃մր㎼갾鬚桬ց‫ס‬潨溷







睗  硼մր㎼갾鬚桬ց‫ױַס‬մ睗  꽃մⱁ‫׾׿׼‬րꪛ溪ꄫ┪㎼ց睗  硼մ傽勓‫ס‬ր㎼갾鬚桬ցմ睗  꽃մ䨏䔿‫ס‬婧‫ˌײ‬䕮蕟‫׼־‬䴈ⲙ❵┰㎼‫ˌ׫‬մ睗  꽃մր㎼갾鬚桬ց‫ס‬㜟㵼ˌ㎼漨‫ כ‬0%" ‫ס‬侓岕ⵊˌ睗  皹մꀸ噺‫׾ֽׄמ‬傽勓‫ס‬ր㎼갾鬚桬ց睗  硼մ䨏䔿‫ס‬ꀸ㐌侉긞‫כ‬ꀸ噺‫ס‬㜟㵼ˌ㜽㎼☭䪫茣㵅肪⯜䍲ⱁ陭‫ס‬芻再ˌ睗  硼մ㜽㎼☭䪫茣㵅肪⯜䍲‫ס‬鞏꾴ˌ▔곐‫ַׂי׊‬潨溷‫כ‬槁㵅ˌմ睗  꽃մ㜽㎼☭䪫茣㵅肪⯜䍲‫ס‬嚣锡睗  皹մրꀸց‫כ‬րꀸ噺ց睗  硼մꀸ噺‫ס‬㜟긞ˌꁿ♣溷ꀸ噺ֿ‫ˌס׵ג׊׼ג׵‬մ睗  꽃մ糽‫ס‬긞⾀ˌ낛倣ⷩ塌‫ס‬ր闋尴瞬ցˌ












մ睗  꽃մؓ‫ء‬ٛ‫סتؾةل‬靎气ˌꀸ噺‫ס‬氙噺ⵊˌմ睗  꽃մ‫ؿؠط؛ؕف‬ٞ‫⚕٭ة‬噺‫⺫ס‬꾁ˌꈽ⚻㲳篁䳕ֻ✑朮‫כ‬甦㲳‫ס‬杅陵埫ˌմ睗  꽃մꅙꟃ‫׾׌‬䜸Ɫˌ鼓镄‫☭׾׿׈‬埫‫כ‬낛竵宐╭╭聋ˌ睗  硼մ㝤‫ג׿؂‬ꀸ‫ס☭כ‬縕ֿ‫ˌ׽‬ꁿ♣溷ꀸ噺‫ˌ⨠♣סח  ֹ׵׾׻מ‬մ睗  꽃մ낛‫ס‬鱍徎մ睗  꽃մ玗臉‫ם‬气噺մ睗  꽃մꀸ‫ס☭כ‬鞪⾔睗  硼մ锶訒‫׾ַי׿׈כ‬镄掾ˌր䭥籽⺪茣䙎ց‫כ‬ր㝂倀ⵊ⪴气ցˌմ睗  꽃մ䭥籽⺪茣䙎մ睗  꽃մ㝂倀ⵊ⪴气睗  皹մր⪴‫מ‬气‫מ״ג׾׀‬ցˌؓ‫ؓة‬㳔ꯖ‫ס‬㵅鴫‫כ‬㎼갾鬚桬‫ס‬㐂‫׽‬偙ˌ睗  硼մؓ‫ؓة‬㳔ꯖⱁ皑‫ס‬篑紼‫ˌ⾀❈כ‬䨏◚鬬⚈‫ˌַ⨠סאכ‬睗  硼մր䭥籽⺪茣䙎ց‫כ‬ր㝂倀ⵊ⪴气ցֿ㎼갾鬚桬‫⹸מ‬儙‫ג׿׈‬篙卸‫ⲯכ‬卸մ睗  꽃մؓ‫ؓة‬㳔ꯖ‫ס‬煝⟵‫و‬ٞ‫ء‬ّٚմ睗  꽃մ㳔气յ煝疴璇气‫ؕס׫‬٤‫כ׆׾־؂׼־٭ٖلذ‬մ睗  꽃մⶻ噺气‫ס׼־‬雄❿睗  皹մֽ‫מ׽؂‬睗  硼մ‫ס׼־׿׆‬ꀸ噺‫׾ֽׄמ‬㎼갾鬚桬‫ˌמ״גס‬ր骅‫׈־‬ց‫⫙ס‬脝ˌ睗  硼մ鞏꾴‫כ‬㺤劳ˌꀸ‫׼־‬锶‫׾‬ր䌐⾔ցˌ

19‫‪⚥㿊秀㶨‬‬‫‪睗皹‬‬‫מ״׋ע‬‫‪潨溷‬ס‪睗  硼մ煝疴‬‬‫‪յ‬ך╚׾ׄ‪ յ☭⺚ֿ㙟ֻ籽‬ײ׊‪蝆‬מ‪☭չֿ낢넜‬ס׵‪  ☭‬מ☭ ‪  ⧱  ┧☭‬עך‪槁㐂յ┾汔‬‬‫מ‪յ낛倣┮鳉‬׊╚‪겏‬מ‪ꪛ溪ꄫ┪㎼‬על‪؆‬כ׮ס⺚☭‪ն낢넜‬׾ַיזםכ‪ゼ꾴‬ם⯣‪幾‬ע‪낛倣┮鳉‬‬‫‪낛倣‬סׂ‪յ傽չ㝂‬׽׻מ‪낛倣❵簊ꇃ㝂‬עך‪յ⩰ꅼ㎼‬ך‪┞偙‬׾ַי׋‪吖너┮鳉ֿ气‬ם‪䢌䙎溷‬׾׻‬‫‪ׂյ坎չ‬םךׄדי׊‪ꫀ‬מ‪낛倣‬ע‪枱䡢‬ם‪┮㐬銝‬םֹ׻ס׆‪ն‬׾ֵֿ‪ַֹ槁枱‬כ׾ַי׊‪؅䎰啇‬‬‫‪䈼ֿյ‬ס‪鬡㶠‬׾ֵמ⫐‪圸ꅎ‬ס‪րꪛ溪ꄫ┪㎼ց‬כ‪յր⩰ꅼ㎼ց‬מ╭ע׿א‪ն‬׾׿׼ׄ⺇‪锶‬ך‪⮔ꓩ‬ם‬‫‪ַց‬׊‪յր鬡‬ע‪⩰ꅼ㎼‬׾ֵך‪ց‬־‪յր骅‬ך╚׾ֵֿ‪槁枱‬םֹ׻סא‪ն‬׾ֵך‪篙卸‬׾ַי׊ⵊ‪꿃㐂‬‬‫‪ն‬ג׀יז‪㎼갾鬚桬؅鉿‬צ⹳ⲙ‪յꪛ溪䴈‬״ג׾׎׈‪ꪛ溪ꄫ┪㎼؅溪㺤‬‬‫‪㎼‬ג׿׈‪溪鳉‬יז׻מ⯜✄ثشؗ‪٤‬ع‪ٝ‬هג׿׈‪紛篙‬מ‪յ 䌑‬ע‪偙‬׽‪㐂‬ס‪ꪛ溪‬ם‪ꁿ♣溷‬‬‫‪圸ꅎ鞪‬ג׀יז‪鉿‬מ‪㎼չ‬ס‪ꪛ溪ꄫ┪㎼‬׼־♣‪┾汔ꗯ鉿ֿյ 䌑‬כ‪갾ꄼ鬤㕈ꓭ♧┫յ*.'‬‬‫כ׆׾‪蔦氮ⵊ؅㎫‬ס‪魈儅‬׷⾔‪锺⯜累‬יז׻מ⚂‪匛‬ס‪鄋魕‬סא‪յ‬מֹ׻׾׿׼‪锶‬מّ‪ٚ‬ء‪ٞ‬و‪俠‬‬‫זֵךכ׆׾׿⪜׀‪䬲‬מ‪䉖㖪‬ם‪㎼չ؅┾汔溷‬ס‪յ錺䴈ⲙ㎼‬׎׈‪嶰ꄞ‬ךױ‪갔չ‬ס‪䉖㖪篑座؅┾汔‬ך‬‫׼׿א‪յ‬ךכ׆׾׌מֹ׻׾ֻ‪㎼갾魈儅؅鉿‬מ‪ꪛ溪ꄫ┪㎼ֿ嵛溪‬יז׻מײ‪卽篁‬ג׊ֹ׆‪ն‬ג‬‫┾מ‪ٜ‬ف٭‪ٞ‬ءֿ‪㝂㎼禶⚕噺‬סׂ‪㝂‬מ‪؅㞒塌‬׿׆‪ն‬ג׊כ‪؅潨溷‬כ׆׌⮂ײ‪㎼չֿ⯈漨؅气‬ס‬‫ס׵׌׼ג׵‪㶠؅‬מ‪յꪛ溪ꄫ┪㎼‬מ־‪牞‬ע׀ⳛג׊ֹא‪ն‬גזםמֹ׻ֹ‪篑座嵛ⳛ؅鉿‬ך╚‪汔‬‬‫גױ‪姊▋յ‬סتجؠؓס׫‪ⶕ渵‬׷‪侷芌‬׷‪䬺㝕‬ס‪呬䈼‬ס‪ꀸ匆‬כ‪ꌬ䉖ꌃ‬ך‪┞偙‬סא‪ֿյ‬גזֵעך‬‫┪‪ꪛ溪ꄫ‬צ⹳‪յ⩰ꅼ㎼‬׽ױח‪ն‬׾ֵך‪◜㵅‬׵כ׆ג׀יַ‪熏㚷؅䬲‬ס‪欎㘶‬׷‪气䡢笠‬׾׻מ‪ꪛ溪‬‬‫מ־‪ր骅‬׵‪ַֹ◜㵅‬כ׾ַי׿؂‪♣⨠ֿ佻䩧‬סׂ‪յ㝂‬מ״ג׾׿׈⺇☐ֿ‪㶠‬מ‪☭չ‬ס‪┞ꌃ‬ס‪㎼‬‬‫‪ն‬־ֹ؀דַםעךסםכ׆ַֹכ׾ַי׿׈ⵊ‪┮⺪镄‬מ┫ס‪ַֹ⟤䗻‬כ‪ց‬״ג׾ם‬‫⾀ֿ‪յ傽չ☭ꪨ‬׼ם׏ם‪ն‬׾׌‪濪潨‬מ‪րꀸ噺ց‬ך╚ס‪⮔ꓩ‬ס‪յ䋀䌮ַ㎼갾鬚桬‬עך‪勓韢倀‬‬‫ס׵ם‪ׂ䖩锡┮⺪姊‬ם׵ךױֹ‪յ阋‬עײ‪ㅰ‬ס‪ꀸ噺‬׾׿ׂי׊⮂ײ‪낛朮؅气‬ס״גַׂךַ‪؅縕‬‬‫־ד‪ゼ꾴‬ם⯣‪幾‬׀׬׾׿׈‪闋尴‬ע‪յ낛倣┮鳉‬יַֽמ♣‪槁‬׾ׄ‪☭⺚ֿ㙟ֻ籽‬ך╚‪յ┾汔‬׽ֵך‬‫ׂ‪幾‬׵מ‪倀ⵊյ肪䢍յ⟤♷䖥յ❿⡑镸‬ס‪☭չ‬׌׼‪凰‬מ‪㎼‬ס׿ב׿א‪յ‬ע‪ꀸ噺‬מ׼׈‪ն‬׾ֵך׼‬‫ַכ׾ַיַחצ‪篙‬׵מ⾀‪气‬סי⪢‪欎㘶յ‬צ⹳‪气䡢笠‬ס┪‪㐌槉‬ס׆‪յ‬׍׼םײס‪յ☭꿔‬׊➳‪ꫀ‬‬‫‪ն‬׾ֵךס׵ֹ‪䔢ⰺ؅䬎‬ם‪յꓨ锡‬׵מ♑סכ׆׾׌‪յ낛倣؅❵簊‬ה‪ֹ⣨긖؅䭥‬‬‫י׿׼״‪ꅼ‬׊‪䱿‬מ⪴כ‪蔦氮魈儅‬׾׻מ‪䉖㖪篑座‬׼־⶯‪յ 䌑♣䔿‬ע‪ꀸ噺‬ם‪ꁿ♣溷‬׊־׊‬‫☭ت‪ٛ‬؟ؕמ‪  ┾笫‬עמ׆א‪ն‬ג׀יׅ‪㜟긞؅ꆤ‬ם׀‪㝕‬יז׻מّطتب‪낛倣❵簊‬םג‪偆‬ג׀‬‫‪յ‬׊╚‪겏‬מ‪鬙‬ס‪յ⻄㎼ֿ䕑䟨‬׀ט‪㕈‬מ‪ր嬟鼛⨲⛺韢ց‬ג׊‪ֿ䳀ゃ‬غ٭؜‪٬ٛ‬عشؔ‪٥‬ظס‪篑座㳔脢‬‬‫‪ֿّꆻ氠‬طتبמ‪ն⫑怐‬גזֵמ‪ַֹ槏韢ֿ鼎‬כ׾׿׼‪յ㶠؅䕑‬יז׻מכ׆ֹ‪㎼갾魈儅؅鉿‬‬‫‪յ‬׊‪ّ؅䓺䧯‬طتب‪낛倣‬ס‪յ┾汔‬׊‪⨲⛺䙎؅⯈氠‬סאע‪㝂㎼禶⚕噺‬׷‪⩰ꅼ㎼‬ס‪ֹյ┞ꌃ‬׻׾׿׈‬‫‪յ‬מ‪㝂ׂյ㐬鮐溷‬׽׻‪ꀸ✑朮؅‬יז׻מ‪ⷃ┞✑朮呭㕆‬ע‪ꀸ噺‬ם‪յꁿ♣溷‬״גסא‪ն‬ג׀י׊‪佻ꏕ‬‬‫גֻ‪㥌؅㜟‬כ׫‪㐌‬ס‪ⷃ┞✑朮呭㕆‬ע‪㏸㐌‬ם‪յ䌮㝕‬׽םמֹ׻ׂ‪ꓨ掾؅翝‬מכ׆׾✑ךعتؤ⛼‬‫ײ‪յ⾀؅气‬ע‪ꪛ溪ꄫ┪㎼‬ח‪魕徎؅䭥‬ם‪յ骅㶠‬־؀׆ל׾םמ־‪骅‬ע‪篙卸յ┾汔‬סא‪ն‬׾ֵךס‬‫‪낛倣‬ם‪䢌䙎溷‬ע‪☭չ‬׌׼‪凰‬מ‪㏸㐌‬סא‪յ‬׊⮂׊‪䈼‬י׊כ‪䳕ꓭ✑朮‬מ״גס‪魕徎؅㎼갾魈儅‬׌⮂‬‫‪20‬‬

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㳔‫׊‬յ㳔吾岺☭ؓ‫ؓة‬ꀸ匆䭰㸬脢너䧯㸗ꪎ㳔吾ؓ‫ؓة‬㳔ꯖ‫ך‬ꩽ劻ٍٚ٤‫י׊כؓؔط‬嵛ⳛ‫ג׊‬ն勓㳔吾‫ע‬յ 䌑‫ⱁס‬皑♧匡յؓ‫ؓة‬յؓ‫ن‬ٛ‫؜‬յ㝚䌐崎頲㎼‫ס‬ꀸ匆㐌㔔‫׼־‬յ‫סא‬㏸㐌‫מ‬呧؅䒟‫׽‬յ‫סא‬㏸㐌‫☭ס‬չ‫ׂ⦍מ⪴כ‬蠗‫ס‬呧‫ס‬ꀸ匆䭰㸬脢 3VSBM-FBEFS ؅㳔气‫י׊כ‬䬲‫׀‬յ㎼禶յ㴴侷յ宐傈յ肪䢍յ❿⡑镸瞏‫ס‬ꇙַ؅霼‫חח״‬յ⪪婞‫ך‬䌐⾔‫ם‬獗⚶㵅槁‫מ״גס‬յ㵅鴫溷‫ם‬㳔‫צ‬؅鉿‫׾ַיז‬㳔吾‫ ׾ֵך‬նꩽ劻ٍٚ٤‫סי׊כؓؔط‬嵛ⳛ؅ꄼ‫י׊‬յ瞉脢‫ע‬㎼갾鬚桬‫ס‬勓匡‫ס‬潨溷؅卸‫םֹ׻׌ג‬镄掾٬槏䗻‫יַחמ‬脝ֻ‫׾‬篑닫؅䕑‫ג‬ն‫ך╚סא‬յրꪛ溪ꄫ┪㎼‫׾םמ״גס‬䪫銉瓌黨ֿ䖩锡‫׼ם׾ֵך‬յ蔦氮魈儅‫מ‬㕈‫גַט‬낛倣❵簊‫⨲ך╚סّطتب‬⛺‫ם‬皑㖪‫ס״ג׾ֵמ‬䳕ꓭ✑朮؅气氙‫׾׌‬䪫銉‫׽׻‬յ勓匡‫ס‬ւꀸփ‫ס‬䟨⽱؅䯚ֻ‫ג‬䭥籽⺪茣‫ם‬
ꀸ噺䪫銉؅䱿㟀‫ֿכ׆ַׂי׊‬ꓨ锡‫־ֹ؀דַםעךסם‬ց‫ַֹכ‬ゼַ؅䫱ַ‫ג‬ն‫גױ‬յؓ‫ة‬ؓ㳔ꯖ‫סאעך‬槏䗻‫׷‬䪫銉؅㝂倀ⵊ⪴气‫ַֹכ‬欎㘶؅ꄼ‫ג׊‬㝂坎‫ם‬镄掾‫מכ׆׾׿⪜׽⺅׼־‬‫יז׻‬յ蔦㎼‫מ✄⻎⪴ס‬ꈌ‫ג׊‬䭥籽⺪茣‫ם‬ꀸ噺‫ס‬偙岺؅‫ס✄⻎⪴סא‬蠗‫ס‬呧‫ס‬䭰㸬脢ֿ䭰㸬‫׊‬‫כ׆ַׂי‬؅潨埉‫׾ַי׊כ‬ն‫ס׆‬槏䗻‫ע‬յ⩰ꅼ㎼‫❿ס‬⡑镸؅┞偙溷‫י׊כס׵׾ַי׿⨲מ‬䬁‫׾ַיׄ♕׊‬槁㐂‫ס‬佻䴈‫ס‬㐂‫׽‬偙‫מ‬㸐‫י׊‬յ偆‫םג‬黨䳕؅‫־ֹ؀דַםעךס׌׼ג׵‬ն勓韢倀‫ס׼׿׆עך‬ゼַ‫מ‬㸐‫׊‬յր䭥籽⺪茣‫ם‬ꀸ噺‫ס‬偙岺‫׷‬յ㝂倀ⵊ⪴气‫ס‬欎㘶‫ך╚ס‬㳔‫׾׬‬㝂坎‫❿ם‬⡑镸ֿյ‫ס׼־׿׆‬ꀸ噺‫׾ֽׄמ‬㎼갾鬚桬‫מ‬ꓨ锡‫ם‬䔢ⰺ؅卸‫׊ג‬䕑‫׾‬ց‫♳ַֹכ‬鞃؅皑‫י‬յ槁鉿‫ס‬㎼갾鬚桬‫ס‬㐂‫׽‬偙‫מ⪴כ‬脝㷋‫׊‬յ韢‫ַׂי׋‬ն‫י׊א‬յ‫׼־╚סא‬锶⮂‫ג׊‬րꀸ‫כ‬䌐⾔ց

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⚥㿊秀㶨

‫ס‬嚣䗻؅ꄼ‫׋‬յ䭥籽溷‫מ‬ր骅‫׈־‬ց؅⮔‫םֹ׻׾ַׄיז⻉ה־‬յ䌐⾔‫┾ם‬汔؅㺤劳‫ַג׊‬ն睗  硼մր㎼갾鬚桬ց‫ױַס‬睗  꽃մր㎼갾鬚桬ց‫ס‬潨溷 ┾笫‫ף⶯ס‬꼿‫׼־‬յր䭥‫׾י‬㎼ց‫⩰׾ֵך‬ꅼ㎼ֿր䭥‫׾׉ג‬㎼ց‫׾ֵך‬ꪛ溪ꄫ┪㎼‫מ‬㸐‫י׊‬յ篑座溷‫⮔ם‬ꓩ‫׵יַֽמ‬佻䴈؅鉿ֹ‫ֿכ׆‬䳀ゃ‫׿׈‬㢼‫ג״‬ն 䌑‫מ‬紛篙‫هג׿׈‬ٝ‫ع‬٤‫شؗ‬‫ⶾث‬㴻‫יז׻מ‬յ睗◝姌┾汔㝕䨏䔿‫ס‬䕮蕟؅潨溷‫* ג׊כ‬.' ‫┾׷‬汔ꗯ鉿ֿ溪鳉‫׊‬յ篑座溷ⷁⵌ呬䈼‫ס‬闋巆‫״גס‬յꪛ溪魕ꓭ䴈ⲙ؅类籽‫׾ַי׊‬ն‫גױ‬յ睗◝姌┾汔㝕䨏䔿յ㎼갾ꅙ潊‫ס‬窢玗؅⺇ׄ类ׁյ⫙‫┾צ‬汔؅䨏挨‫מ‬䉌‫׀‬ꁎ‫כ׆׳‬؅ꮐ‫״ג׃‬յ䨏⳧㎼ֿ╭㸬‫׾׌‬䓺‫  ך‬䌑‫מ‬㎼갾ꅙ⻉♧┫յ㎼ꅙֿ溪鳉‫ג׊‬ն㎼ꅙ‫ע‬յ㎼㵵ꪨ筩◚յ낢넜յ⣌䎘յ☭埫ゼ꾴‫לם‬؅⺅‫׽‬䪒ַյꪛ溪ꄫ┪㎼‫ס‬婞䓜‫ם‬埫⯈ֿ⟛⪢‫מכ׆׾׿׈‬嵛ⳛ‫ס‬䟨聋؅翝ַ‫׾ַי‬ն‫גױ‬յ㎼ꅙ‫ס‬㎼ꅙ䤵皹睗  皹‫עמ‬ր/PO  (PWFSONFOUBM0SHBOJ[BUJPOTցյַ‫ ׾׹؂‬/(0 ‫׾׿ף⽿כ‬յ宐ꪨ㎒✄ֿ✑‫׾‬篁縨‫ֿכ׆ֹ⻉׊ⲇⶾכ‬阾‫׿׈‬յ‫ךױ׿׆‬俙㝂ׂ‫ ס‬/(0 ֿ靎气‫׊‬坎չ‫ם‬ゼ꾴‫ס‬闋尴‫⺅מ‬‫׽‬篁؆‫ג׀ך‬ն ┾笫‫׼־‬둚‫כגזױ‬阋ֻ‫׾‬յ㎼ꅙ‫ ׷‬/(0յ⻄㎼侓䍟ꪨ‫מⲇⶾס‬㕈‫ׂט‬ꪛ溪ꄫ┪㎼‫׫‬‫ס‬䴈ⲙ‫ע‬յ┾汔‫ס‬筩◚闋尴յ낛倣ゼ꾴յ⣌䎘ゼ꾴յ☭埫ゼ꾴‫לם‬յ㝂㼜‫׾ג؂מ‬꽝㔔‫יַֽמ‬ֵ‫┞׾‬㴻‫ס‬䧯卸؅ꇖ䧯‫׊‬յゼ꾴؅闋尴‫ג׀י׊‬ն 䌑‫ע‬յ 䌑‫ِס‬ٝ‫ّؓؼ‬糹⚶‫ך‬䱰䫘‫׿׈‬յ嚋䍲‫ס‬鬡㎦‫כ‬낢넜‫ס‬乳忶‫סח  לם‬㎼갾獗⚶⪴ꄼ‫ס‬潨埉؅䲔‫ِגׅ‬ٝ‫ّؓؼ‬ꪛ溪潨埉

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傽勓篑座؅䕮蕟‫׎׈‬յ蔦氮䉖㖪‫⪜⹧⫙ס׫‬؅䔿䬁‫מ״ג׾׌׊‬䱰‫ג׿׼‬侓瞬ր‫ةشغ‬٬ٚؕ٤ց‫ע‬րؕ٤‫ن‬ٝ‫٘ب٭‬٤؅䖑䍏溷‫מ‬䫅⯜‫׊‬յ‫ךֹֻסא‬篑座‫ס‬簡⯜؅䙊ꅋ‫⪢ח־‬긖溷‫מ‬䎰婝‫י׊‬յ蔦氮篑座‫ס׫‬䕮䊟؅䙊‫גזֵךכ׆׃‬ց╚匆  Qն‫ס׆‬侓瞬‫׽׻מ‬幾⯣‫ם‬‫نظ‬ٝ‫מ‬蝆‫׊‬؆‫מ؀׆כגַך‬յ 䌑  劓յ劸똀䨏◚ֿⲿ溪‫׊‬յ劸똀⶯䀁‫מ‬黉갟؅㺤ꪛ‫׾׌‬稌껜ꅙ⻉黉‫⪻ס‬皬؅յ劄⯼納‫מ‬劄‫׵‬ꁿַ⮂ⳛ㕈㐌‫סי׊כ‬䔢ⰺ؅傽勓ֿ䬎ֹ‫גזםככ׆‬ն‫א‬‫ס‬篙卸յ黉氠朮魕‫ס‬㝕ꓪ‫ס‬鬼♕‫׽׻מ‬յ䓜免怪汦宜⽱‫גזֵך‬ꖗꚹյ焪掣‫סלם‬괚锡ֿ䙊ꅋ‫מ‬둚‫גזױ‬ն‫ס׆‬劸똀䨏◚杅괚‫יז׻מ‬յْؓٛ‫ע؜‬傽勓‫ס‬愗㐂溷䈰噺ⲇ‫מ‬濪潨‫גזםמֹ׻׾׌‬ն‫גױ‬յ╚㎼⪴氙⪋‫׷‬僀‫خ‬ꅙ‫⪴ס‬氙㏝‫ס׫‬茲㥒‫מ‬㸐䫎‫״ג׾׌‬յ傽勓‫סכ‬颉⾔匛笴紛篙‫יׄ׳מ‬‫┞ֿ׀ⳛס‬宜‫Ⲏמ‬ꅋ‫ג׊‬ն篑座溷‫ם‬䕮蕟؅ꇖ䧯‫׊‬յ‫ئ‬٤‫ن‬ٚ٤‫ؤتب‬颉⾔匛笴‫ס‬紛篙䔿յ俙䌑؅篑‫  י‬䌑‫מ‬㎼갾ꅙ⻉‫Ⲏס׫‬潊؅卸‫ג׊ג‬傽勓‫ע‬յ㎼ꅙ嵛ⳛ؅ꄼ‫י׊‬ꪨ䱸溷‫מ‬㎼갾鬚桬‫┞מ‬㴻‫ס‬䔢ⰺ؅卸‫י׊ג‬‫ג׀‬ն䙊ꅋ‫ם‬篑座䧯ꩽ؅ꆤ‫⩰ׅ‬ꅼ㎼‫גזםכח┞ס‬傽勓‫ע‬յ0%" ‫יז׻מ‬篑座䧯ꩽ؅➶‫״ג׌‬‫ס‬ꪛ溪魕ꓭ‫ס‬䴈ⲙ؅鉿ֹ‫ךכ׆‬յ㎼갾鬚桬‫ס‬䔢ⰺ؅䬎ֹ‫׾םמֹ׻‬նꪛ溪篑座㳔脢‫׾ֵך‬㸯嶆宋‫ע‬յ傽勓‫ ס‬0%" ‫ס‬鱍徎‫ע‬䨏䔿‫ס‬魾⨠‫כ׾ֵמ‬鞃ׂն傽勓‫ئע‬٤‫ن‬ٚ٤‫ؤتب‬颉⾔匛笴‫מ‬㕈‫יַט‬յր䨏◚‫גֻ┰יז׻מ‬䴮㵬⹳‫צ‬蝆浌؅⨠ֹ‫״ג‬ց‫מ‬魾⨠؅鉿ֹ‫ֿגַי׿׈כ‬յ 䌑  劓‫لמ‬ُٜ‫סכ‬ꪨ‫ך‬鞪ⷦ‫ג׿׈‬ր㸐傽䌐⾔匛笴‫כ‬魾⨠⹳‫צ‬篑
座ⶾⲇⶾ㴻ց 䌑  劓溪鉿‫עך‬յր┰ֻ‫ג‬䴮㵬⹳‫צ‬蝆浌؅⨠ֹց‫ַֹכ‬潨溷‫יֻⲎמ‬ր‫ل‬鴋噟‫׷ֶֽח‬㕂ꥷ顀柃‫ך‬溪‫ך‬㪦‫׾‬実‫ג׭‬ُٜ篑座‫ס‬㎇䕮⹳‫צ‬溪㺤╒‫מצ‬獗⚶珿獭‫ס‬㙟ꅼ‫מ‬㶐┰‫״ג׾׌‬ց‫ ַֹכ‬0%" ‫ס‬潨溷‫סס׵סא‬‫⫐םֹ׻‬㵼ֿ潂‫׽‬ꁎ‫ג׿ױ‬ն‫׼׿׆‬䨏䔿‫ס‬魾⨠ֿյ‫סא‬䔿‫ס‬傽勓‫ס‬魕ꓭⶾⲇ‫ס‬鱍徎‫כ‬脝ֻ‫׿׼‬‫׾‬㸯嶆  QQն睗  꽃մր㎼갾鬚桬ց‫ס‬㜟㵼ˌ㎼漨‫ כ‬0%" ‫ס‬侓岕ⵊˌմ‫סא‬䔿յ 䌑‫⫑מ‬⡊娈ֿ⮴‫ؕי״‬٤‫ג׿׈┰❵מغ‬ն⮴劻‫⫑ס‬⡊娈‫כ׮ע‬؆‫♕׵ץֿל‬‫ך׀‬յ⫑⡊娈؅❵┰‫ג׿׈‬ꪛ溪ꄫ┪㎼‫סאע‬魕ꓭ‫ך‬傽勓‫ס‬鏫⿣؅齽⪜‫גז־ם׼םעיׂם׊‬ն睗┞㎇ւ篑座ⶾⲇ溮剹փ‫  ע‬䌑‫מ‬溪鉿‫׿׈‬յ‫סא‬䍇‫עמ‬ր杅‫מ‬匯ⷁؓ‫ؓة‬頲㎼‫ס‬篑座ꪛ溪‫חח׊ⲇⶾמ‬䧰ֿ㎼‫ס‬魈儅䮴蕟‫מ‬魕‫״ג׾׌‬յ篑座ⶾⲇ‫ס‬䱿ꅼ‫׾ַי׊ⲇⲚמ‬ց‫כ‬յ䴈ⲙ‫ס‬潨溷‫יַחמ‬阾‫׾ַי׿׈‬ն ֐  䌑‫  ס‬䌑ꪨ‫ؕגזׯסמ⫑⧱  ך‬٤‫מغ‬㸐‫⫑׾׌‬⡊娈‫ע‬յ藍յ溪괎٬ꃻ괎陭⤫յ괎需陭⤫յꚹ包յ‫ع‬ٚ‫סלם٭ذؠ‬齽⪜♣ꓭ‫מ‬䓜‫׿׼י‬յ傽勓‫ס‬齽⮂➶ꅼ‫ס״גס‬カ⿣⡊娈‫ַֹכ‬䙎呬‫גזֵךס׵ס‬⻎┪ QQն 䌑♣⶯‫עמף‬յ䴈ⲙ‫׾ֽׄמؓةؓע‬㜽★侓瞬㺤ꪛ‫ס‬䩘嫘‫גזםכ‬ն傽勓ֿ䳀ゃ‫י״⮴י׊‬ꪛ⥎‫ג׿׈‬匯ⷁؓ‫ة‬ؓꪛ溪ꫂ⦤⚶饗յؓ‫ؓة‬ꪛ溪ꗯ鉿‫ס‬陭皑糹⚶յؕ٤‫⥡ؓبؾغ‬埫㎼⚶饗‫׵‬匯☒‫ך‬ꪛ‫׾ַי׿־‬ն 䌑‫עמ‬㕈ꓭ岺嶮㜽篑座ⶾⲇ㕈ꓭ岺ֿ侉婞‫׿׈‬յ齽⮂䮴蕟‫ַֹכ‬虝䔅‫ע‬䕇չ‫מ‬賹‫׿׼״‬‫גזַי‬ն 䌑♣‫◝מ‬䍲‫ס‬焪岓‫ؠش٘ب‬؅篑‫י‬յ⩰ꅼ㎼‫סי׊כ‬傽勓‫ס‬䴈ⲙ‫┾ע‬汔‫ס‬篑座㝕㎼‫סי׊כ‬鬬⚈‫ַֹכ׾ֵך‬霼餟ֿյ‫סא‬潨溷؅⫙脝‫׾םמֹ׻׾׌‬ն‫  ׊־׊‬䌑♣‫׾⪜מ‬‫כ‬յր糹⻉㴗⪢⟛걀ց牞⟛‫ס״גס‬䩘嫘‫סי׊כ‬䴈ⲙ‫ַֹכ‬脝ֻ‫⯼׵‬긖‫׽םמֹ׻׾ׂי⮂מ‬յ‫גױ‬㝕䋀‫ם‬篑座⹺佻묷㲻‫ס‬ꉛ嵣‫ס‬䩘嫘‫סי׊כ‬䴈ⲙ‫ַֹכ‬镄掾‫׵‬ꓨ镄‫גזםמֹ׻׾׿׈‬⻎┪ QQն

‫גױ‬յ蔦銔갟‫ס‬㎼갾䌐⾔粪䭥嵛ⳛ‫׵Ⲏ⹧ס׫‬㎼갾鬚桬‫סח┞ס‬䓺‫׾ֵך‬ն 䌑‫מ‬彴㽹䨏◚ֿⲿ溪‫ג׊‬갾յ傽勓‫ע‬蔦銔갟嵞ꇾ‫מ׽؂♣ס‬յ ⧱‫غ‬ٜ‫ס׵‬䨏◚类籽‫מ‬䖩锡‫ם‬魕ꓭ䴈ⲙ؅鉿‫ֿגז‬յ┾韢‫ע‬րꓭ‫ׄד‬؅⮂‫י׊‬յ☭؅⮂‫ַם׈‬ց佻䴈‫כגזֵך‬긊곓‫ס‬㛽؅ֵ‫גׅ‬ն‫׿׆‬؅⺇ׄ‫י‬嶮ꌃ⫐ꫂ‫ע‬蔦銔갟ⱁ陭♧匡⮴‫׾םכי״‬յًٜ‫ٔب‬彴‫ס׫‬嶮┪蔦銔갟䰼嶮ꌃ갟‫ס‬嵞ꇾ؅鉿‫גז‬ն 䌑‫עמ‬侓䍟ֿր0%" 㝕粳ց؅䩤‫׊⮂ה‬յ☭ꇓ溷ꏕ䢩յ潸◦❸㲽‫ס‬霼餟յ㐌槉欎㘶⟛⪢յ蔦ⲙⲚⲇ‫ס‬佻䴈‫גזַכ‬㕈勓槏䗻‫מ׵ככ‬յ0%" ❵┰‫ס‬ٜ‫٭‬ٜ‫י׊כ‬欎㘶‫כ‬ꪛ溪‫╋ס‬皑յ黉◜溷志捠⹳‫צ‬㎼갾筩◚ⲙꩽ‫❈ס׫‬氠؅㎇ꉌյ黉◜佻⮂յ㝕ꓪ熏㚷⪻㊭յِ‫ؕئ‬ٜ‫ס‬ꪛ溪٬鏫ꅎյ婣㊭‫ס‬齽⮂⪜ⳛ⻔‫מ‬㸐‫׾׌‬ꏕ䢩յ宐╭ⵊ➶ꅼյ䉖㖪篑座㸬⪜յ☭埫⟛걀‫ס׫‬ꏕ䢩յ‫ֿ⯵⸮גזַכ‬䲔‫ג׿׼ׅ‬⻊氭  Qն⻊氭冔䔁宋‫ע‬յ傽勓‫ס‬㎼漨‫ס״גס‬ր㴗⪢⟛걀‫ס‬㜟㵼ց‫כ‬ր0%" ‫ס‬侓岕ⵊց؅䭰䷂‫׾׌‬⻎┪ QQն 䌑♣♧ꮳյ䌐⾔粪䭥嵛ⳛ‫ס׫‬蔦銔갟嵞ꇾ‫ע‬傽勓‫ס‬㎼갾鬚桬‫┞ס‬脍؅䬎‫כ׾ַיז‬㸐㜽溷‫עמ‬雄❿‫ֿ׾׿׈‬յ┞偙‫ך‬㴗⪢⟛걀⹳‫צ‬겏㎒溷蔦銔埫‫ס‬鉿❈‫כ‬侓䍟‫ס‬䤵岺闋ꓡ؅‫׾׃״‬饗韢‫♀ע‬傽‫׵ך‬嵛溪ⵊ‫י׊‬ֽ‫׽‬յ㎼宐‫ס‬糹䟨؅䕑‫עכס׵׾ַי‬阋ַ곓ַն傽勓‫ס‬㎼갾鬚桬‫י׊כ‬槁㐂鉿‫׾ַי׿؂‬嵛ⳛ؅յրؕ٤‫ن‬ٚ‫عت‬ٚ‫ٖؓزؠ‬佻䴈ցյր鬡㎦⯸庿佻䴈յ⯜䍲俠⤫佻䴈ցյր☭包芌䧯佻䴈ց‫إط؜מ‬ٚؕ‫׊  ث‬յ‫⮔⻄ס׼׿׆‬ꓩ‫יַֽמ‬յ傽勓‫♀ע‬䔿‫מ┪♧ךױ׿׆‬ꪛ溪ꄫ┪㎼‫ס׫‬䴈ⲙ؅鉿ֹ‫׆‬‫ֿכ‬寛‫׾ַי׿׼״‬ն㎼갾鬚桬؅㎼瞬‫י׊כ‬ꆤ鉿‫׾׌‬갾‫מ‬յ⩰ꅼ㎼‫עמ‬㎼漨‫ס‬锶ꂉ‫׽‬؅寛‫׾״‬䟨䗄ֿ⦍ַ‫׾ַי‬‫כ׆׾ֵֿכ׆‬؅⩰ꃍ‫׊‬䭰䷂‫ֿג׊‬յ‫ע׿׆‬傽勓‫ ס‬0%" ‫׵מ❛◜ס‬꿃詇‫מ‬槁‫׾ַי׿‬նַ‫׷ױ‬

25

26

⚥㿊秀㶨

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硄槏㎒✄‫ע‬䪫茣㵅肪气‫מ‬颉肪䍴㳔؅⸮⯵  ٧劓ꪨյ‫סא‬䔿㵅肪؅㵅偡‫׾׌‬ն 䌑潨‫׼־‬㵅肪气‫ע‬յ䨾㴻‫ס‬䪫茣雄❿雧닫䪫茣嗱㴻㕈狸  筦潸䓜؅⺇ׄյ‫⻉מ׿א‬呬‫ג׊‬脢‫ע‬㐂汦魕呬؅ր䪫茣㵅肪  ⺴ؕյٞց‫׽⮗מ‬劂ֻյ䪫茣㵅肪  ⺴‫׽םכ‬յ⪜㎼‫  ׼־‬䌑潨‫ךױ‬㵅肪؅⺇ׄ‫⺪ֿכ׆׾‬茣‫׾ֵך‬ն勓⯜䍲‫יז׻מ‬յꀸ噺⮔ꓩ‫׵יַֽמ‬㜽㎼☭煝⟵٬䪫茣㵅肪气ֿ⺇ׄ⪜‫׾ַי׿׼׿‬ն♧┫‫ס‬銨 ٬㎫  ‫מֹ׻׾־⮔׵׼־‬յꀸ噺⮔ꓩ‫ס‬煝⟵٬䪫茣㵅肪气‫ס‬䪫茣㵅肪  ⺴氰韆脢俙‫ע‬յ䌑չ㙟Ⲏ‫׾ֵמ⻔⥰ס‬ն

27

28

⚥㿊秀㶨

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խխխ+*5$0 噟⹡窟鎘չ鿪麣䏍源ⴽ䪮腉㹋统欰〾獳遤歍锜罏‫ך‬䱿獳պ㔳 խ鴋噟䪮腉㹋统欰‫ך‬痥  〾獳遤歍锜罏侧‫ך‬䱿獳簚鯥‫➂כ‬侧邌  ‫׶״‬⡲䧭 䌑䍲‫ס‬ꀸ噺⮔ꓩ‫ס‬㐂汦脢俙‫ס‬䱿阛‫ע‬յ  ☭‫ ׽ֵך‬յ‫ס׆‬俙⡑‫⪢ע‬氙噺⺇⪜‫ס׿‬؅ⷑ‫״‬յ‫גױ‬ꀸ噺篑ㅰ✄‫ס‬傽勓☭䊬免겒氠脢俙  ┧☭ 䌑ꀸ卲噺‫ج‬٤‫تئ‬‫ס‬‫׵מ‬潸䓜‫׾׌‬⪧㻗  Qն睗  硼մ㜽㎼☭䪫茣㵅肪⯜䍲‫ס‬鞏꾴ˌ▔곐‫ַׂי׊‬潨溷‫כ‬槁㵅ˌꪛ溪ꄫ┪㎼‫ס‬ꀸ噺䕋◜脢ֿ䪫銉؅肪䕑‫׽׻מכ׆׾׌‬յ勓㎼‫סך‬篑座溪㺤‫מ‬㶐┰‫׾׌‬㎼갾鬚桬‫י׊כח  ס‬偡鉿‫ג׿׈‬㜽㎼☭䪫茣㵅肪⯜䍲‫ֿ׾ֵך‬յꁿ䌑‫עך‬勓⯜䍲‫ع׾؂חױמ‬ٚ‫ه‬ֿٜ㝂溪‫׾ַי׊‬ն匆┪蝠⼝宋‫ע‬յ+*5$0 ֿ佻䴈‫⯜׾׌‬䍲‫ס׿⪜ׄ⺇ס‬杅䖇‫עמ‬յ嶮㜽‫ס‬槁㐌傽勓岺☭‫⻉׷‬䐸⚶獗‫׾׻מ‬ր⚕噺ⷃ栃㒘ց‫כ‬յカ䈰⚶饗䨾‫׷‬カ䈰⚶յ⪪漨岺☭‫׾׻מ‬ր㎒✄硄槏㒘ցֵֿ‫׽‬յ 䌑♣‫כ׾⪜מ‬ր㎒✄硄槏㒘ց‫ֿ׿⪜⺇ס‬䙊㙟‫׾ַי׊‬槁枱‫מ‬闑‫׿‬յր㎒✄硄槏㒘⯜䍲؅㸬⪜‫מ״גג׊‬յ䕋噺〉‫ס‬ւ煝⟵փ‫⯜ַֹכ‬䍲勓匡‫ס‬潨溷‫עכ‬沌‫׾ם‬䙎呬؅䊝‫גזםמֹ׻׾צ‬ն‫מ׼׈‬յ⟵䕑‫ג׊‬䪫銉‫ס‬㵅ⳡ煝⟵‫מ┫ס⻏ַֹכ‬䪫茣㵅肪气؅겒氠‫ֿכ׆׾׌‬霼‫ֹ׻׾׿׼״‬‫׽םמ‬յւ煝⟵փ‫סי׊כ‬䙎呬ֿ‫׌ױ׌ױ‬賹‫גזַי׿‬ց⻎┪ Q‫כ‬䭰䷂‫׾׌‬ն‫י׊א‬㎒✄硄槏㒘؅ꄼ‫⚕׿⪜⺇ג׋‬噺‫כ׮ס‬؆‫על‬㴗❿‫סⲇ⦍Ⲩם‬鞪ꇖ䩘嫘‫⯜⻎י׊כ‬䍲؅⯈氠‫ֽי׊‬‫׽‬յ‫ג׊ֹ׆‬㵅䡢‫⯜⻎כ‬䍲‫ס‬ւ勓匡‫ס‬潨溷փ‫סכ‬벀벣؅‫ֿכ׆׌ׂם‬㝕‫ם׀‬鞏꾴‫╭כ׾ֵך‬䒟‫׾׌‬ն匆┪宋ֿ䭰䷂‫ע؀׆כ׾׌‬յ勓匡յꪛ溪ꄫ┪㎼‫☭ס‬包芌䧯佻䴈‫כ‬㎼갾溷䪫銉瓌黨؅潨溷‫ג׊כ‬㎼갾鬚桬‫ס‬嵛ⳛ‫׀׬׾ֵך‬勓⯜䍲ֿյր㎒✄硄槏㒘⯜䍲ց‫יז׻מ׿⪜⺇׾׻מ‬㴗❿‫Ⲩם‬⦍ⲇ‫ס‬鞪ꇖ䩘嫘‫׾ֵך  כ׆׾ַיזםכ‬ն‫ך׆׆‬յ槁㐂傽勓‫ׂ⦍ך‬㜽㎼☭Ⲩ⦍脢俙؅㐂汦魕呬⯁‫מ‬锶‫ַג‬ն鴋噟‫׷ֶֽח‬㕂ꥷ顀柃‫ך‬溪‫ך‬㪦‫׾‬実‫ג׭‬邌 խ㖈殅项呓ⴽ㢩㕂➂⸤⫴罏侧⽃⡘➂㖈殅项呓宕⡝罏٥㹀⡝罏㼔Ꟍ涸٥䪮遭涸ⴓꅿ
䪮腉㹋统
殅㷕
‫➭ך׉‬
暴㹀崞⹛
♶僇
筨侧

⸤⫴罏➂〡
       项俱圓䧭⸤⫴満չ㢩㕂➂꧍欽朐屣‫ך‬㾈⳿朐屣邌♧鋮պխ䎂䧭  䎃  剢劣植㖈㔳 խ㖈殅项呓ⴽ㢩㕂➂⸤⫴罏侧邌  ‫׶״‬⡲䧭銨 ٬㎫  ‫מֹ׻׾־⮔׵׼־ذ٭ظס‬յ䪫茣㵅肪气ֿ槁㐂傽勓‫ׂ⦍ך‬㜽㎼☭Ⲩ⦍脢‫ס‬؅ⷑ‫׽ֽי״‬յⲨ⦍ⲇ‫י׊כ‬㝕‫ם׀‬䔢ⰺ؅卸‫׾ַי׊ג‬ն訒⻉耘✀㲳宋‫ע‬յ煝⟵气٬㵅肪气‫ס׫‬臝‫׽⺅׀‬鞪吉‫יז׻מ‬气嵛㵅䡢‫כ‬䟨餟؅僻‫׌מ־׼‬‫םؠ٭ؼַֹٗכ׾‬镄掾‫׼־‬韢‫׾ַי׋‬ն臝‫׽⺅׀‬鞪吉‫׼־‬㵅肪气‫עמ╚ס‬ր潨溷‫ע‬睗┞‫ֽמ‬ꓭյ睗◝‫מ‬傽勓靣‫Ⳉס‬䒣؅‫י׊‬㸝匡傽勓‫ס‬㝕㳔‫מ‬汦㳔‫־׾׌‬傽笠⚕噺‫מ‬㹦舓‫כ׆׾׌‬ց‫כ‬瞩ֻ‫׾‬脢յ‫גױ‬ր╋镩‫ע‬匡傽‫מ‬⹸㸐‫ֿג׊‬㵵傈‫מ״גס‬煝⟵气‫גזםמ‬ն鬯ꓭ؅‫י׊‬յꆻ黨䩘؅‫י׊‬ַ‫׾‬㝜ֿ黆؅鬼‫יז‬栃皑‫ס׾׌‬؅ⲙׄ‫ַג‬ց‫כ‬瞩ֻ‫׾‬脢ֽֿ‫׽‬յ煝⟵气‫ס‬勓⯜䍲‫מ‬劻䔵‫׆׾׌‬‫⦍Ⲩֿכ‬魍ꓭ‫⺅ס‬䕑‫ֿכ׆׾ֵך‬㠀㵅‫מ‬靣‫׾ַי׿׼‬ն‫ס־׮סא‬煝⟵气‫׵‬ր傽勓靣肪䕑ցյր傽

笠⚕噺‫ס׫‬㹦舓ցյր鬯謾ց‫לם‬؅勓⯜䍲‫מ‬䗄劳‫ⳛג׊‬塌‫י׊כ‬闋瞩‫׾ַי׊‬ն訒⻉宋‫ע‬յ傽勓‫ך‬煝⟵气٬㵅肪气‫י׊כ‬气嵛‫׾׌‬䔦‫ֿ׼‬傽勓☭獗⚶‫סכ‬气‫★ג׀‬庩؅劳؆‫ַםַך‬掾؅獏ぃ‫׊‬‫חח‬յ‫ע׿א‬傽勓獗⚶‫׾׻מ‬ր埫⯈‫Ⱒס‬㟃‫כ‬阋訪‫ס‬ㅗ㝤‫ס‬䊟篙‫׾ֵך‬ց‫כ‬篙韢♕ׄ‫׾ַי‬訒⻉  QQն

┪阾‫⪴ך╚ס‬ꄼ‫עס׾ַי׊‬յ煝⟵气‫ע‬ꀸ噺؅㳔‫מצ‬匡傽‫ֿכ׆׾׌‬勓匡‫ס‬潨溷‫ך׍עס‬ֵ‫ֿ׾‬յ⺇ׄ⪜‫׾ֵך⩰׿‬傽勓‫ס‬ꀸ㵵‫ס‬㝕ꌃ⮔‫ׂםךׄד‬յ䪫茣㵅肪气蔦麃‫׵‬ր䪫茣‫⟵ס‬䕑‫ס‬‫״ג‬ց‫ׂםעך‬րⲨ⦍‫״גס‬ց‫⯜ס׆מ‬䍲ֿ㲽㐂‫כ׾ַי׊‬霼餟‫כ׆׾ַי׊‬؅䭰䷂‫׾ַי׊‬掾‫׾ֵך‬ն‫ע׿׆‬յ傽勓‫⩰יַֽמ‬ꅼ溷‫ם‬ꀸ噺䪫銉؅⟵䕑‫׊‬յꪛ溪ꄫ┪㎼‫׾ֵך‬勓㎼‫סך‬ꀸ噺

29

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⚥㿊秀㶨

؅溪㺤‫׎׈‬յ鬡㎦‫׷‬낢넜瞏‫ס‬ゼ꾴؅闋尴‫ַֹכ׾׌‬勓匡‫ס‬潨溷ֿꓨ镄‫׍׼ֽי׿׈‬յ䪫茣㵅肪气ֿⲨ⦍ⲇ‫ס‬鎢㘊‫י׊כ‬霼餟‫׼־כ׆׾ַי׿׈‬յ魍ꓭ‫⦍Ⲩ׷‬匛⚂ֿ饗韢‫ס‬溷‫׆׾ַיזםכ‬‫כ‬؅獏‫׾ַי׊‬նꀸ噺‫ס‬䪫銉瓌黨‫יז׻מ‬ꪛ溪ꄫ┪㎼‫ס‬䴈ⲙ‫┞ס‬欎‫י׊כ‬㢼‫ג׿׼״‬勓⯜䍲‫ע‬յַ‫׷ױ‬潨溷‫כ‬㵅갾ֿ潸䓜▔곐‫׽ֽי׊‬յ㎼갾鬚桬‫⛼־؀׆ל‬魍ꓭ‫ך‬棨䕑‫סⲇ⦍Ⲩ׾׀ך‬牞⟛‫ס‬‫״ג‬յ‫⩰׽ױח‬ꅼ㎼‫׾ֵך‬傽勓ֿյ佻ֻ‫ׂםעךס׾‬յ佻ֻ‫מ״ג׾׿׼‬氠ַ‫עכ׆׾ַי׿׼‬յ勓勒黨⠱‫כ❛◜ס‬阋‫׾׉؂‬؅ֻ‫ַם‬ն‫ס׼׿׆‬ゼ꾴掾‫ע‬յ㜽㎼☭煝⟵气٬䪫茣㵅肪⯜䍲ֿ侉ㄌ‫מ״ג׾׿׈‬յ⯜䍲؅ꆻㅰ‫׾ַי׊‬ꫀ➳塌ꫀ⹳‫׿⪜ׄ⺇צ‬塌ꫀ‫יַֽמ‬յ脝䢩‫ֹ؀ד׀׬׾׿׈‬ն匆┪宋‫ע‬յր㜽㎼☭煝⟵⯜䍲‫ע‬յꪛ溪ꄫ┪㎼‫☭ס‬包芌䧯佻䴈‫כ‬㎼갾溷䪫銉瓌黨؅潨溷‫ג׊כ‬⯜䍲‫⛺כ‬翝‫ֿ׾ַי׿׼ׄט‬յւ┞ꌃ‫׿⪜⺇ס‬塌ꫀփ‫יַֽמ‬յ煝⟵气٬䪫茣㵅肪气ֿ㵅鮐溷‫מ‬⛼魍ꓭⲨ⦍脢‫⯈י׊כ‬氠‫׿׈‬յ䪫茣瓌黨‫ס״גס‬ꈌ婞‫ם‬㵅肪䭰㸬ֿ鉿‫׍׿؂‬յ煝⟵气٬䪫茣㵅肪气‫עמ־םס‬鬤䋲؅䕑‫ׄדכ׆׾‬؅潨溷‫⪜מ‬㎼‫׊‬յ⺇ׄ⪜‫⚕׿‬噺瞏♧㜽‫ך‬㹦Ⲩ‫׾׌‬脢յ⺇ׄ⪜‫⚕׿‬噺瞏‫׼־‬ւ㝤鶄փ‫׾׌‬脢ַֿ‫גזַכ׾‬ゼ꾴ֿ气‫׾ַי׋‬ց匆┪  Q‫מכ׆‬濪潨‫׾ַי׊‬ն匆┪宋ֿ獏ぃ‫מֹ׻׾׌‬յꁿ䌑‫עך‬㵅肪⩰‫׽׻׼־‬虘ַ舓㖪؅寛‫י״‬㵅肪气ֿ㝤鶄‫ֿ❛◜׾׌‬潸姌ַ‫׾ַך‬ն岺ⳡ澈‫כ׾׻מ‬յ 䌑  劓勒‫מךױ‬笴  ☭‫ס‬䪫茣㵅肪气ֿ㝤鶄‫׽ֽי׊‬յꇃ⹛劄㝂‫׾ַיזםכ‬ն㝤鶄脢‫ס‬㝂ׂ‫┮ע‬岺怪㐂‫׿׼ײכ׾ַי׊‬յ㝤鶄䔿‫מ‬곓宐霼㴻‫ס‬氰韆؅‫׊‬յ杅⯁‫ס‬㐂汦魕呬؅䕑‫׾ֵ׵ت٭آ׾ַי‬ն‫םֹ׻ס׆‬芻再‫עמ‬յ‫٭ُت‬‫ؚنع‬٤瞏؅❈‫יז‬䔵ꆰ‫ַַס‬舓㖪䱱‫ֿ׊‬㵼儅‫ֿכ׆׾ַיזםמ‬锡㎋‫כ׾ֵךח┞ס‬脝ֻ‫׼‬‫ ׾ַי׿‬ն╭‫מ⦍Ⲩמ‬ꫀ‫׾׌‬ゼ꾴ֿ䌑չ꿃詇‫׾ַי׀יזםמ‬勓⯜䍲‫ֿ׾ֵך‬յ‫סא‬饗韢‫ךױֵׂע‬յ䪫茣㵅肪气ֿ傽勓‫י׊כⲇ⦍Ⲩ׾ֽׄמ‬䪒‫ך┪׾ַי׿؂‬䧯‫׽‬皑‫ח‬ն勓匡‫ע‬յ䪫茣㵅肪气‫ס‬㎼չ‫מ‬䔢皑‫ח‬䪫銉‫ס‬瓌黨؅㎫‫ֿס׾‬勓⯜䍲‫ס‬鲧僁‫׽ֵך‬յ‫מכ׆סא‬ꫀ‫סי׊‬饗韢‫׿׈םמ⮔ⶥע‬‫־ַםעךסַםַי‬ն‫גױ‬յ⸦气Ⲩ⦍澈‫ע‬䪫茣㵅肪气‫ס‬䊟㎼䔿‫ؚنס‬ٞ‫وشؓ٭‬鞪吉؅⪪銨‫׾ַי׊‬鞪吉‫ע‬栃皑鉿侓岺☭Ⲩ⦍侓瞬煝疴٬煝⟵塌圸ֿ㵅偡նր䪫茣㵅肪劻ꪨ؅ꄼ‫י׋‬㳔؆‫ֿכ׆ד‬ւ䔢‫מ‬皑‫גז‬փ‫כ‬㎇瞩‫ ע☭ג׊‬‫׾ַיזםכ‬ց‫ֿ׾ַי׊כ‬յ‫סא‬鞪吉㸐骭‫ע‬䌐䧯  䌑  劓  傽‫־‬‫  ׼‬劓  傽‫סךױ‬ꪨ‫מ‬䊟㎼◙㴻؅⻻‫׳‬‫ך⻏   ג׊‬յֹ‫ה‬劔ⲯ㎇瞩‫כ⻏  ע‬յ긊䊬‫מ‬㸴‫ ַם‬ն‫ך׆א‬勓韢倀‫עך‬յ傽勓‫ס‬ꀸ噺⮔ꓩ‫׾ֽׄמ‬䪫茣㵅肪ֿ卸‫י׊ג‬煝⟵气٬㵅肪气‫ס‬䊟㎼䔿‫מ׀⦍ס‬鬚桬‫יַחמ־ס׾ַי׊‬濪潨‫ַג׊‬ն勓⯜䍲ֿ潨溷‫י׊כ‬䲔‫׾ַיׅ‬ր‫סא‬㎼‫ס‬篑
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⚥㿊秀㶨

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蔦氮魈儅‫יז׻מ‬骅‫ג׀י׿׈ױ׆׋⟤כ׾םמ־‬ꀸ宐ꇖ‫ע‬յ䳕ꓭ✑朮呭㕆‫מ‬瓌鉿‫׾׌‬갾‫מ‬鬘‫גז‬⡊ꓭ‫׷‬㐌♣‫ס‬佻䩧ַ‫סאמ״גס‬㏸㐌‫ך‬ꀸ噺؅籽ׄ‫׽םׂם׼םף׿ׄם‬յ㝂ׂ‫ס‬ꀸ宐‫♀ע‬傽‫׵ך‬㹀鬡㎦‫מ‬蝆‫׊‬؆‫׾ַך‬ն‫גױ‬յ䉖㖪‫ס‬簡⻉‫כ‬魈儅‫ס‬蔦氮ⵊ‫יז׻מ‬㸯锺埛ꀸ㵵‫ע‬갔‫מ‬ꃯַ‫׿׼׷‬յ낛朮‫ס‬气氙脢‫ס׍עגזֵך‬䔦‫ֿ׼‬낛‫׍׀ךتجؠؓמ‬յ낢넜‫כ׫‬ꃯַꁎ‫ױ‬‫׾ֵךס׾ַי׿‬ն睗  꽃մ糽‫ס‬긞⾀ˌ낛倣ⷩ塌‫ס‬ր闋尴瞬ցˌ璇㳔䪫銉‫ס‬ꅼ婧‫יז׻מ‬յꪛ溪ꄫ┪㎼‫ך‬㝕锺埛겏笴溷‫ם‬ꀸ噺ֿ鉿‫סח┞ֹ׵ג׀י׿؂‬锡㎋‫י׊כ‬䗆‫ֿסַם׼םעי׿‬յ☭⺚ֿ㙟ֻ籽ׄ‫׾‬ꪛ溪ꄫ┪㎼‫ס‬낛倣ⷩ塌㎇ꉌ‫  מ״גס‬䌑♣‫׼־‬㢼‫גזױ‬ր糽‫ס‬긞⾀ց‫׾ֵך‬ն㎼갾篑座㳔脢‫׽ֵך‬յⷁⵌゼ꾴‫ס‬睗┞☭脢‫⟨⳧׾ֵך‬靧宋‫ע‬յր‫ס׆‬ւ긞⾀փ‫ס‬㴻聋‫ע‬յ偆‫ַ׊‬甦㲳‫ס‬册⹳‫מ‬ꓨ掾؅翝ׂւ긞⾀փ‫׼־ס׵ַֹכ‬择悅偡陭瞏‫ס‬俠⤫؅ꓨ镄‫׾׌‬ւ긞⾀փ‫ךױ‬յ㵅‫מ‬㝂坎‫׾ֵך‬ց‫׊כ‬յր侉虘⿣甦յꀸ赟٬ⵊ㳔良倣յ俠⤫‫׿׈‬‫ג‬择悅偡陭‫ס‬㸬⪜‫ַֹכ‬յ甦㲳յ䫋⪜包յ㏸勎䪫銉‫ؤסח  ס‬٤‫ط‬٤‫ךص‬㏸㐌긖畤䓜‫ס׽ג‬둚ַ⹺ꓪ؅㵅槁‫و׾׌‬ٞ‫تج‬ց⳧⟨  Qֿ糽‫ס‬긞⾀‫ס‬㴻聋‫׾ַי׊כד‬ն偆‫ַ׊‬甦㲳‫ס‬册⹳‫ע‬յٞ‫ؘنؠش‬ٚ‫٭‬鬙㎒  ‫ْؓסך┫ס‬ٛ‫ס؜‬嗘朮洠槏㳔脢‫ُ٭ؿס‬٤٬ٍ‫٭‬ٞ‫ء٭‬宋‫ס‬煝疴‫כ‬յ 䌑‫⻎מ‬鬙㎒‫ס׼־‬䔿䴈‫יז׻מ‬յ‫ؔن‬ٛ‫م‬٤‫ؼُס‬ٚ‫מ‬陭皑‫׿׈‬‫ג‬㎼갾甮煝疴䨾*OUFSOBUJPOBM3JDF3FTFBSDI*OTUJUVUF*33*‫׾׻מ‬煝疴ֿ♣銨溷‫ך❛ם‬ֵ‫׾‬նٍ‫٭‬ٞ‫ء٭‬宋‫ע‬յ둚⹺ꓪ‫ס‬焞䙎㸯뫗‫ס‬ꪛ溪‫מ‬䧯Ⲍ  ‫׊‬յ㎼갾甮煝疴䨾‫ס‬煝疴脢‫עהג‬յ⚻簡溷‫ם‬稌‫כ‬嬟‫⹺י׬‬ꓪֿ劄㝕  ⠨‫׽ם׵מ‬յ䌑‫ מ‬յ ㎇⹺疛‫┨׾׀ך‬㝜‫ך‬痾筶脸䙎؅䭥‫ח‬稌‫⿣ס‬甦  ‫ס‬ꪛ溪‫מ‬䧯Ⲍ‫ג׊‬ն‫ס׼׿׆‬煝疴‫┾יז׻מ‬汔╚‫ס‬ꪛ溪ꄫ┪㎼‫עך‬յ㝂ׂ‫ס‬䧯卸ֿ銨‫ג׿‬նْ‫עךؤب؞‬յ 䌑‫  ׼־‬䌑‫ס‬ꪨ‫מ‬㸯뫗‫⹺ס‬疛ꓪֽֿ‫  א׻‬⠨‫׽םמ‬յ‫ךױ׿א‬ ‫ج٭ق‬٤‫ع‬؅齽⪜‫מ‬꾙‫גַיז‬㸯뫗؅㴞⪢‫מ‬蔦簊蔦鳉‫גזםמֹ׻׾׀ך‬ն 䌑յ‫ت؞ق‬‫ذ‬٤‫عכ‬ٜ‫עךؤ‬յꇃ⹛劄둚‫ס‬㸯뫗⹺疛ꓪ؅阾ꜗ‫ג׊‬նؕ٤‫עךغ‬㸯뫗⹺疛ꓪֿ◙䞯؅‫־׾ע‬‫מ‬鱩ֻյ侓䍟‫ס‬鬯豌偡陭‫ַם׼׀׽ױ⹺מ‬瓦‫גזד‬ն‫ؔنמ׼׈‬ٛ‫م‬٤‫׵ך‬稌‫ס‬阾ꜗ溷‫⹺ם‬疛ꓪ؅ꇖ䧯‫ג׊‬ٞ‫  ص٭ف‬QQնմ

ꀸ噺气氙ꓪ‫ס‬䙊㙟‫ע‬յ낛倣ⷩ塌յ낢넜‫┮ס‬㴗؅鼓庿‫ׂםךׄדג׎׈‬յꌬ䉖ⵊ‫כ‬䈰噺ⵊ؅‫ג׊׼ג׵‬ն‫סא‬篙卸յ⺫彴‫כ‬껜㎼‫עך‬յꀸ噺Ⲩ⦍☭⺚‫  ֿ⻉ⰺס‬䌑‫ج٭ق  ס‬٤‫׼־ع‬ 䌑‫ج٭ق  עמ‬٤‫גזֿ┫מع‬⻎┪ Qն

坎չ‫ם‬齇‫ַ׊־‬䧯卸؅䧯‫׊‬ꆤ‫ג׿׈כג׀יׅ‬糽‫ס‬긞⾀‫ֿגזֵך‬յؓ‫ن‬ٛ‫ס؜‬㎼չ‫אך‬‫‪33‬‬‫ג׭‪実‬׾‪㪦‬ך‪溪‬ך‪㕂ꥷ顀柃‬׷ֶֽח‪鴋噟‬‬‫❿‪յ畉朮‬מ‪免劻‬׾ַי׊‪气氙ꓪֿ庿㸴‬ך؜‪ٛ‬نؓ‪յ‬ע‪溪盚‬סא‪ն‬׾םככ׆׾׌מ‪؅궢‬׈‪茴‬ס‬‫‪ն‬גזֵמכ׆גזֿ┪נ‪ֿ鴩‬عتؤ‪ꀸ赟‬כ‪յ良倣‬׊‪溪气‬מ‪둚댣ֿ⻎免‬ס‪焪岓❿呬‬כ‪䙊訒‬ס‪呬‬‬‫ז׻מ‪⡊ꓭ‬ס׼־‪魕ꓭ؅㎼갾ꓭ鄋塌ꫀ‬ס‪┞㺽㝂꾵‬מ‪❿呬粪䭥‬ס‪✑朮‬כ‪鎢ⲙꓭ‬ס‪良倣‬עךؓؼآ‬‫⮔  ס‪ؓ㎼⫐糹气氙‬ؼآךׄד‪⯈䛈‬סא‪յ‬ע‪⡊ꓭ‬גזֿ┪׿‪篙卸蒈‬סא‪ն‬גײ‪雧‬כֹ׻׋‪䫋‬י‬‫‪⻎┪ Qնմմմմմմմմմ‬ג״ⷑ‪  ؅‬ס‬‫מ‪欎㘶‬צ⹳تؾةل‪ն‬גז־םעךׄד‪篑座溷頲锡㎋‬ע‪㝤侵‬ס⾀‪긞‬ס‪糽‬׾ֽׄמ؜‪ٛ‬نؓ‬‫‪ֿٜյ‬ظٓ⾀‪긞‬ס‪ր糽‬ע‪宋‬ص٭ف‪ٜ٬ٞ‬٭َסعت‪ٛ‬ػ٭ٔة׾ַי׊‪ゼ꾴؅ꩽ䌑⺅包‬׾׌‪ꫀ‬‬‫גױ׵כ׆גזֵך‪朮‬ג׿׼ׄ♕׊‪ꀸ岺؅䬁‬ם‪䈰噺溷‬ס‪ַ┞ꅙ‬ם׊⻉‪ꈌ‬מ‪槁㵅‬ס‪ꀸ噺‬؜‪ٛ‬نؓ‬‫כ׮‪յ‬׍ױ‪յ‬י׊כ‪槏氮‬גז־םַי׊⻉‪ֿꈌ‬׿א‪ն‬׾׌‪╭䒟‬כ‪ց⻎┪ Q‬גזד‪◜㵅‬‬‫ؓةؓגֵׅ‪긞⾀ֿ䧯卸؅‬ס‪ն糽‬׾׿׼ׅ‪ֿ䮕‬כ׆׾׌כ‪䖩锡‬מ‪寊؅㝕ꓪ‬ע‪둚⹺ꓪ✑朮‬סל‪؆‬‬‫‪ٚ‬ـئג׊‪ֿյ◉映‬גזֵֿ‪䈢‬כ‪ꮳ곝ꓪ‬סׄד׾׿׼ֻ‪佻‬מ⮔ⶥ‪ّ؅‬طتب‪择悅‬ם‪㝕锺埛‬עמ‬‫‪յ‬עך؜‪ٛ‬نַؓםסכ׆׾‪곝ֿꮳ‬מ‪յ忶㝂‬״גסא‪ն‬׾ֵךסגז־ם׿׼‪ֿ䕑‬׿אעךⷁ♧‬‫‪寊┮鳉‬ךכ׆׾ֻ‪䒣ַ㐂匡✑朮؅嗘‬מ‪◉映‬םֹ׻סنط‪ّյ‬؝‪ٜ‬خ׷צ׀ע‪ꀸ噺䕋◜脢‬׼־‪儆‬‬‫‪ꮳ곝‬כ׵כ׵‪յ‬עبؤ‪ٓٞ‬ؗعַ⛼מ־׾עֿ‪脸◉䙎‬׵׽׻‪✑朮‬םֹ׻סא‪ն‬ג׀י׊⭦‪㸐‬מ‬‫מ‪气氙‬סא‪յ勓匡‬ע‪긞⾀♧ꮳ‬ס‪յ糽‬סס׵ג׀י׿׈‪呭㕆‬ךײס‪ٜٔ㐌㔔‬ب‪٤‬طَ‪㝂ַ둚‬ס‪ꓪ‬‬‫‪յ‬יז׻מחף‪ַ䌏‬׊⹌ג׀‪鱍‬מ‪յ 䌑‬עךؓؼآ‪ն‬גַיזֿ‪䌮‬ךױמ‪ַ⶯◉映㐌㔔‬ם׈‪ꈌ‬‬‫‪նմմ‬ג׊‪䁼㚷‬עⲎ‪㙟‬ס‪气氙ꓪ‬סبؤ‪ٓٞ‬ؗع‬‫ס׵ַםַי׊⻉‪ꈌ‬מ‪㐌㔔欎㘶‬ס؜‪ٛ‬نؓ׼ֿם׽ֵך‪䫋⪜魕徎‬ם‪䖩锡‬מ⾀‪긞‬ס‪յ糽‬גױ‬‫‪洠‬יז׻מ‪★ꏕ‬ע‪甦㲳‬غش‪ٛ‬هؕـ‪ն‬גזֵֿ‪ゼ꾴‬ם׀‪㝕‬׵מס׵סא‪ׂյ甦㲳‬םךׄד‪寊‬ע‬‫חע׿א‪ַն‬םֿ‪䭥籽䙎‬עמ‪䓺鮐‬סא‪ֿյ‬ח‪䓺鮐؅䭥‬ג‪䕑‬מ⯁‪杅‬סלם‪僃ַ气芌‬׷‪脸䙎‬ס׫‪宜‬‬‫ֹױ׊יזױ‪䓺鮐ֿ䒘‬סא‪յ‬יז׻מכ׆׾׌‪❈氠‬׊‪ꂉ‬׽‪甦㲳؅繪‬יזג؂מ־♣┾✇‪յ‬׽ױ‬‫גזֵֿ‪䖩锡‬׌‪甦㲳؅鬼ַ潲‬מכׇ‪俙䌑‬עמ׃‪⛼┫؅ꮐ‬ס‪յ⹺疛ꓪ‬״גסא‪ն‬׾׌⽱‪؅䟨‬כ׆‬‫‪⻎┪ QQն‬׾ֵךס‬‫ג׵יז׻מ⾀‪긞‬ס‪ն糽‬׾ֵך‪ֿյ良倣‬ס׾׿׼ׅ‪䮕‬י׊כ‪䒘掾‬ם׀‪㝕‬ס⾀‪긞‬ס‪糽‬מ׼׈‬‫‪ն‬ג׊⽱‪厏度؅䟨‬ס‪㏸㚺劔塌朮‬ע׿א‪յ‬׊❛‪嬟‬כⲎ‪㙟‬ס‪յ良倣❈氠ꓪ‬עⲎ‪㙟‬ס‪⹺疛ꓪ‬ג׿׈׼‬‫א‪ֿյ‬ג׿׼׎׈Ⲏ‪㙟‬מ‪⹺疛ꓪ؅㝕䋀‬ע‪俙䌑ꪨ‬ס״⮴‪յ‬יז׻מ‪ꀸ噺‬ג׿⪜׽⺅‪ַ䪫銉؅‬׊‪偆‬‬‫ם׀ך‪⹺疛ꓪ؅粪䭥‬סךױ׿א‪յ‬ף׿ׄםׄ‪籽‬׊׷‪良倣؅㙟‬ס‪⻄甦‬׾׌כ״׋ע‪痾筶؅‬הֹס‬‫״גח⟛‪寊徙؅‬׋⻎כ‪⹺疛ꓪ‬ס‪յ⮴劻‬׊‪ꅼ鉿‬מ‪䙊ꅋ‬ע‪槁骭‬ס׆‪ն‬ג׀יזםמ־׼‪ֿ僻‬כ׆ַ‬‫׻מ‪煝疴‬׾ֵ‪յր‬ע‪宋‬ص٭ف‪⻎┪ QQնٞ‬ג׊‪⠨㙟‬ך‪  䌑ꪨ‬ע‪痾筶䫋┰ꓪ‬ם‪䖩锡‬מ‬‫‪痾筶յ‬׾׀ךסכ׆׾ֻ‪䳕‬׀‪翝‬יז׻מ‪╭锡吖너筶ˌ⻉䧯‬ע‪յ㏸㚺‬עך┫ס‪ꀸ噺‬ם‪յ겏笴溷‬כ׾‬‫׆ֹױ׊יז‪㝤‬׵‪劔塌朮‬׳‪㶠‬מ‪掣筶‬ג׊‪ⳛ嗘朮ֿ媘‬ג׊‪ׂյ菃侵‬םךׄדˌّؗ‪ٛ‬؜‪ٛ٤ꐦյ‬‬‫⹺⼔‪յ곝寊؅‬ע‪㏸㚺‬׳⻻מ‪ն劔塌朮؅骅㶠‬׾ַי׊‪獏ぃ‬כ‪ց⻎┪ Q‬׾ַי׿׈‪ֿ牞霼‬כ‬‫⺅‪吖너朮؅‬סׂ‪㝂‬׽׻‪յ‬׊‪؅鼓庿‬ؠت‪嶰낛ٛ‬׾׻מ‪寊‬׷‪뀸‬׽׻מ‪篙濪‬ס‪穌㲳⻎㛶‬ס‪յ㏸‬ה⟛׊‬‫‪劔塌朮؅‬ס‪յ㏸㚺‬ף׿׌┰‪ն┞傾ⵊ㳔良倣؅䫋‬׾ַיז‪䔢ⰺ؅䬎‬ם‪ꓨ锡‬מ‪յ긊䊬‬לם׾׿⪜׽‬‫גױ‪յ‬׊┰‪ⵊ㳔良倣؅䫋‬מ׼׈מ״ג׌‪䨴‬מ‪⹺疛ꓪ؅寊徙‬סא‪յ‬׀‪⛼┫؅䬲‬ס‪յ⹺疛ꓪ‬׊‪熏㚷‬‬‫מ‪㙟ꓪ‬ס‪良倣‬עהג‪ַꀸ宐‬׊‪鬡‬ס؜‪ٛ‬نؓ‪ն‬׾םככ׆׾‪ꯚ‬מ‪ַֹ䜬䕱欎‬כ׾׌‪劔塌朮؅熏㚷‬‬‫‪⪜䩘‬ס‪յ良倣‬׽ם‪ⲙ䧯ꓭ⯸庿  ֿꓨ‬ס‪Ⲏֻյ良倣‬מ‪❿呬둚댣‬׾׻מ‪꼿յ焪岓ⷩ塌‬ג״‪㢼‬׊‪❸㲽‬‬‫‪⚥㿊秀㶨‬‬‫ך‪㎼չ‬ס‪ꪛ溪ꄫ┪㎼‬סׂ‪㝂‬ס♑‪ׂյ‬םעךׄד‪頲㎼‬؜‪ٛ‬نؓע‪槁骭‬ס׼׿׆‪ն‬ג״‪㎦곓؅嚋‬ע‬‫‪ն‬גזֵךסג״‪㢼‬צ‪յ糉‬ע‪闋尴瞬ց‬ס‪ַր낛倣ⷩ塌‬׊־‪ַֹ齇‬כ⾀‪긞‬ס‪յ糽‬׿׼‪锶‬׵‬‫ˌ‪杅陵埫‬ס‪甦㲳‬כ‪⺫꾁ˌꈽ⚻㲳篁䳕ֻ✑朮‬ס‪⚕噺‬٭ة‪ٞ‬ؿؠط؛ؕف‪睗  꽃մ‬‬‫‪յ‬عتِؿؤؙס⛿‪㐂‬؜‪նْؓٛ‬גזםכ‪ց‬ت‪ٔ٤‬ز‪٬‬تؾةل‪ր‬םג‪յ偆‬ע‪ⷩ塌‬ס‪ꀸ噺‬ם‪؆‬א‬‫ؓ‪┪յր‬ג׿׼ֻ‪䯚‬כت‪ٔ٤‬ز‪٬‬تؾةلע‪յ낛倣ⷩ塌‬ע  ‪ٜ宋‬طق‪٬‬ة‪ٚ‬׾ֵךعت‪ٛ‬ػ٭ٔة‬‫‪ց‬׾ַי׿׼״‪ꅼ‬׊‪䬁‬מ‪긞⾀փֿ⻎免‬ס‪糽‬ס‪ւ偆٬僀‬עך؜‪ٛ‬ن‬‫‪ն‬׾׌䷂‪䭰‬כ‪ٜ  Q‬طق‪‬‬‫׾ַיז‪鉿‬מ‪㵅갾‬י׊‪璻‬כ‪긞⾀ց‬ס‪ր偆٬糽‬י׊‪㸐‬מ‪侓䍟ֿ낛倣ⷩ塌‬׾ֵסⲇ‪侓岕‬ע‪ٜ宋‬طق‬‫‪ն‬׾ַיׅ‪؅䮕‬ײ‪ꁎ‬׽‪㛿‬ס  ‪䳕ֻ(.✑朮‬ײ‪յꈽ⚻㲳篁‬מח┞ס‪侓瞬‬‬‫מ  ‪獗‬ع‪٤‬ئ‪ٓ٤‬׾ֵך‪⚕噺‬٭ة‪ٞ‬ؿؠط؛ؕفס‪┾汔劄㝕‬ס؜‪յْؓٛ‬ע‪侓䍟‬؜‪ْؓٛ‬‬‫‪坎չ‬׾׌‪ꫀ‬מ‪ֹյ낛倣‬׻׾׌⼴⳹‪㸬⪜؅‬ס‪ր劄偆䪫銉ց‬מ״גס‪յ낢넜乳忶‬מױױ׾׿׼״‪寛‬‬‫‪䉖‬גױ‪յ侓䍟⫐ꌃյ‬ע‪⚕噺‬׾׌כ‪䳕ֻ䪫銉؅䕑䟨‬ײ‪նꈽ⚻㲳篁‬ג׀י׎ױ‪ꁎ‬׽‪潂‬מ‪㎼갾㵋阋‬ם‬‫כ׾ַי׿⨲׵׽׻‪⿣甦ֿ㐂匡甦‬ס‪䳕ֻ✑朮‬ײ‪յꈽ⚻㲳篁‬׽ֽיֻ‪⟤㞅脢؅䫱‬סא׵מ⚶‪宐獗‬‬‫׿׆‪յ‬׊כ׾׀ך‪㸐䗎‬׵מⳛ‪宜⠿㜟‬ם‪锡㎋ֿ鏿겧‬ע‪յꈽ⚻㲳篁䳕ֻ✑朮‬גױ‪ն‬׾׌‪╭䒟‬מ‪㛽둚‬‬‫نؓע؜‪նْؓٛ‬׾ַי׿؂‪◚㟃ֿ鉿‬ס‪㏸㐌‬עך‪⻄㎼侓䍟ꪨ‬מ׼׈‪ն‬׾ֵֿ‪㛽‬׾׌‪؅䒣ׂ佻䭥‬‬‫‪յꀸ‬ע‪⚕噺‬׷‪侓䍟‬ס؜‪յْؓٛ‬׊‪黉⺶♤ꌃ "'3*$0. ؅陭翝‬מ״ג׾׌⟛‪魕徎؅牞‬ך‪㝕꯽‬؜‪ٛ‬‬‫⻎‪‬׾ֵךס׾ַי׿⪜מ‪䩘‬ך❿‪㸐‬ס־׍؂‪寊魕徎؅‬ם‪ꓨ锡‬׽׻׾ֵמ┫‪㐌‬סא‪յ‬מ⪴כ‪㐌‬‬‫‪☭煝‬؜‪ٛ‬نؓ‪ր‬ע‪յ⳧⟨宋‬׵‪긞⾀ց‬ס‪ր偆٬糽‬ג׿׈׼ג׵יז׻מ‪┪ QQն劄偆䪫銉‬‬‫ג׊‪ꪛ溪‬יזםכ‪䈴㝕⚕噺ֿ╚䖥‬ס‪ׂյ姙稌‬ם׵ך‪偙‬׽✑׵ך‪⿣甦‬ג׊‪ֿꪛ溪‬׼‪ꀸ宐蔦‬׷‪疴脢‬‬‫‪ꀸ噺؅‬כַם؂‪ֽꓭ؅䩧‬ע‪气氙脢‬מ״גס⪜‪鮫‬ס׼׿׆‪յ嬐䌑յ‬׿׈‪䫋⪜包ֿ㝂ׂ❈氠‬כ‪焒餟‬‬‫‪ց‬׾ַי׊‪杅䖇؅劔‬׋⻎עך‪ַֹ掾‬כַם‪ֿ⮂匡‬כ׆׾ׄ‪籽‬‬‫‪ն‬׾ַי׊⹳‪阋‬כ‪⳧⟨  Q‬‬‫‪獗‬ع‪٤‬ئ‪ٓ٤‬ףֻ❛‪ն‬׾ֵך‪ֿꀸ赟‬ס׾׿׈‪鬦㛿‬ךعشجכ‪甦㲳‬גֻ⤫‪劄偆䪫銉؅‬י׊א‬‫ؗ‪ꯙ蠗Ⱐրٚ‬׾ֵך⿣‪鏫‬ס‪յ⻎獗‬ע‪ؔց‬ظ‪ٝ‬وشؓ‪٬‬غ‪٤‬ؗ‪ꈽ⚻㲳篁䳕ֻ✑朮րٚ‬ג׊‪ֿꪛ溪‬‬‫‪갾յ‬ס⾀‪긞‬ס‪糽‬׵‪ꀸ赟⚶獗‬ס♑‪ַ ն‬םעכ׆׾׿‪厏‬׵י׊‪ց؅俆䉘‬وشؓغ‪٤‬‬‫‪䨏ַց‬סכ‪ր낢넜‬‬‫‪气朮㝂‬ך‪㏸㐌‬ם‪ꀸ赟ֿ坎չ‬סא‪ֿյ‬ג׀יז־‪䚽䛒؅䱅‬ךכ׆׳‪ꁎ‬׽‪鏫⿣؅㛿‬ס‪蔦獗‬י׊‪璻‬כ‬‫‪气朮㴗⪢䙎‬ך‪ն㎼ꅙ气朮㝂坎䙎匛笴‬גזֵך‪◜㵅‬ם־׼‪僻‬׵כ׆ג׀י׊׼ג׵‪熏㚷؅‬ס‪坎䙎‬‬‫‪յ睗┩┾汔‬״ג׾׌⪜‪㸬‬מ‪ٜ؅气朮㝂坎䙎匛笴‬٭‪ٜ‬ס׼׿׆‪յ‬׿׈‪嚣锡ֿ獏‬ס‪㎼갾岺‬׾׌‪ꫀ‬מ‬‫עמ‪睗  匛  꽃‬ס‪匛笴‬ס׆‪ն‬ג׊⦍‪䚇‬מ‪糭㶔‬ע‪⻄㎼侓䍟‬ס‬‫⪢⟛ס‪㝂坎䙎‬ס‪յ气朮‬יזֵך  ‪气朮‬ג׿׈‪侉㜟‬׽׻מ٭ة‪ٞ‬ؿؠط؛ؕف‪յ‬ע‪ր紛笴㎼‬‬‫ַ‪瓌ꃻյ⺅䪒‬ם⪢‪㴗‬סא‪յ‬יַחמס׵׾ֵס‪⺪茣䙎‬סאצ⹳‪䜬䔔꼸؅‬מ‪槏氮‬ם‪䭥籽⺪茣‬צ⹳‬‫‪‬ס׵׳⻻‪锺㴻؅‬סיַחמ‪ׂ⻉䟨‬ט‪㕈‬מ‪䝠㖥‬ס⯼◜מ‪䩘籽杅‬ם‪ꈌ䓜‬׾ֽׄמ‪⮔ꓩ‬ס‪⯈氠‬צ⹳‬‫‪٥ؒ  Q‬ب‪ց‬׾׌‪嗱阧‬יַחמ‪䡢坎‬צ⹳‪䖩锡䙎‬ס‪饗㴻剹‬׾״‪؅㴻‬‬‫ؠط؛ؕف؜‪ْؓٛ‬ס‪ٜ‬غ⧱  ע‪ٖ㝕簡꽝‬بشه‪٬‬ة٭٘ةס‪ն䓜免‬׾ַי׿׈‪յ阾‬כ‬‫ךסג׊⻲‪؅䬣‬כ׆׾׌⻏‪翤‬מ‪㎼ꅙ气朮㝂坎䙎匛笴‬ס׆‪յ‬׊כ׾׌‪䧯ꩽ؅ꮞ㵬‬ס‪氙噺‬٭ة‪ٞ‬ؿ‬‫י⪢עמ‪㖪‬ס‪★庩‬׾׌‪ꫀ‬מ‪匛笴‬ס׆‪յ‬׍׼؂‪ꫀ‬׵מַם׊‪Ⲏ潊‬מ‪匛笴‬ס׆ע؜‪նْؓٛ‬גזֵ‬‫‪ؔ饗㴻剹‬طن٭ج؛ؕفמ‪յ 䌑‬׊‪╭䒟‬כ׾׌‪䫷闑‬מ⯵‪蔦氮魈儅锺‬ס‪յ┾汔魈儅塌ꫀ‬׊‪⮂䊚‬‬‫‪⻎┪ Qն‬ג׊‪؅䫾嫣‬‬‫‪ր焒溷‬ס‪ն┾汔魈儅塌ꫀ‬׌ֿ׾‪ׂ䴓‬׀‪؅㝕‬ס׵סא‪䨾劔ցֿꀸ噺‬ס‪杅陵埫‬ס‪յր甦㲳‬מ׼׈‬‫‪34‬‬

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‫‪37‬‬‫ג׭‪実‬׾‪㪦‬ך‪溪‬ך‪㕂ꥷ顀柃‬׷ֶֽח‪鴋噟‬‬‫‪㸯겏‬עמ‪笫⩧⯼  ⶨ䌑꼿‬׼־‪յ笫⩧⯼  ┧䌑‬׿׼‪锶‬כגז׆‪ꀸ噺긞⾀ֿ鱍‬מ⮴‪劄‬ך‪㐌㔔‬ס‪ؓ瞏‬‬‫׊א‪ն‬גזםמֹ׻׾י‪稌؅芌‬ךؓةؓ‪؅յ‬بؤ‪ٓٞ‬ؗعך‪㸯뫗؅յ╚稌‬ך‪╚匯‬כؓةֿؓ‪㎒‬‬‫‪ն‬גַי׿؂‪ꀸ噺ֿ鉿‬ך‪㝕꯽‬סי׬׌ׂ‪ⷁ嚋؅ꯙ‬כؓ‪ٚٛ‬عت٭؛‪յ‬עמךױ‪笫⩧⯼  ⶨ䌑‬י‬‫ׄח‪؅锶‬ס׾ַיֻ‪气‬מ‪朮ֿ䨾չ‬׬‪낛‬ס‪ꓩ气‬גז‪阋‬כ‪呧褺꿔‬ס‪ّٕ蚈瞏‬עַ׾ֵ‪㝕뫗յ‬׷‪㸯뫗‬‬‫‪նꀸ噺‬׾ֵךסג׊⛿‪㴻‬מׂ‪ꁿ‬סא‪յ‬׀♕‪宜‬מכ׆׾ׂיֻ‪气‬גױֿ‪朮‬׋⻎׵‪յ肚䌑‬ע‪☭꿔‬ג‬‫✑‪骅‬גױ‪ն‬גזֵך◜‪傽䊬蟫냃‬ע✑┮‪յⲨ⦍免ꪨֿꩽׂյ‬סס׵גז־םעך‪ⷩ각‬ל׮׽‪柾‬ע‬‫‪Ⲏ䈰‬מ׼׈‪ն‬גזֵך‪噺‬ס‪蔷곓‬עכ׆׾‪㴕‬׼־‪㵬輮‬׷ײ⥣‪畉朮؅‬ג׊‪յ⹺疛‬׵י׊כגַ‪ֿ籽‬‬‫׷׬‪յ낛‬״גגז־ם׀ךⵊ‪巆‬ל‪؆‬כ׮עך‪巆ⵊ㊭‬ס‪☭ꪨ‬ג׊‪ꈌ䗎‬מ‪舸낛‬ע‪ַ畉朮‬םַי׿׈‬‫׆‪  QQն‬ص٭ف‪ٞ‬׾ֵךסגזֵֿ‪䖩锡‬׾׬‪낛‬יֻ‪㜟‬מ‪둚ַ䓺‬׵❿‪ׂյ吖너‬׌‬‫‪ն‬׾־⮔ֿכ׆גז־םעךס׵׾׀ך⺇☐מ⯼׽ג‪յ傽չ䓜‬עכ׆‪ց‬׾׬‪յր낛‬׼־◜ס׼׿‬‫ז־‪䱅‬׼־‪蔦撬‬׷‪焒䛒؅յ玗‬ס‪☭꿔‬ג׀י׿׼נ‪ꓨ‬ײ‪畤‬יז‪廌‬׵מ‪✇┾笫‬ע‪յ☭չ‬א׆׼־ד‬‫‪ն‬־ֹ؀דַםעךסג׀י׊⺇☐׊‪յ幾ׂ䠊颍‬י׊כ‪䚽䛒‬ג‬‫‪气噺‬ם‪睗  꽃մ玗臉‬‬‫ֹ؀דסגזד‪气噺‬םֹ׻סל‪յ‬עכ‪ꀸ‬׌⮂ײ‪낛朮؅气‬׷⾀‪气‬׾ֵךײ‪䛒‬ס׼־‪蔦撬‬׷‪玗‬‬‫‪ն‬׾ַי׊‪阾‬מֹ׻ס׆‪յ‬יַחמ‪րꀸ噺ց‬סיח־‪յ‬ע‪ն珿㼾宋‬־‬‫ה׌׿ְזֺׅח׷ְג׃‪蕱ꡙ‬ח׭׋ָ׷‪濼‬׾ׁ‪⧾㣐‬ך‪ְֲַծ荈搫‬ג׏‪䠥‬ך‪ծ牞圫‬כ‪➂꟦‬‬‫‪կչ鴋‬ׅד׿ְְל׸ִֶׁגִ➬ח‪ְֲ㜥さծ荈搫‬ה׷ׅ׾✲➬ָ‪ծ涰㨸‬׵ַׅד‪կ‬ׅתְ‪䙼‬‬‫‪ծ牞‬ג׏֮דִ➬ל׉ך‪牞‬כ‪ծ鴋噟‬כךְֲה‪կ‬׋ְג׏‪鎉‬ה׌‪ծչ翯噟պ‬כךְֲג׏‪噟պ‬‬‫➿‪➂꟦ָծ鵚‬ג׸זכ׾׸׉‪կ‬י״ׅד׿ֲ‪鎉‬ה׌‪ְֲ䠐㄂‬ה׌‪ծ翯噟‬׵ַ׌‪䕵‬׷ׅ➬‪㣿‬ח‬‫׋׏זחֲ״׷ֽ⮬‪ծ‬יׅדג׸‪䘌‬׾הֿ׷֮ד‪⩎鵚‬ך‪ծ牞‬ג׏ְַה‪ַծ⟰噟鴋噟‬ה‪鴋噟‬‬‫ד׿זהְֲֿה׋׏ָ♴׶‪䧭‬ח➂‪ծ㉀‬ג׸‪䘌‬׾‪⾱椚‬ך‪鴋噟‬׷ײ׻ְ‪ֲծ‬׮כ׸ֿ‪ծ‬כֹה‬‫‪状䀤  Qկ‬ׅ‬‫‪ٜؕ㏸‬خ‪յր‬ע‪ٜ宋‬٭ُؠ‪ٖ٬‬بؔطئֹ‪颉悍؅鉿‬ך╚‪┾汔‬י׊כ‪䘼䞯㵵‬ס‪⮂麃‬غ‪յؕ٤‬גױ‬‫╚‪ն‬׌ך‪㲽㐂‬׾‪ꉛ‬מ‪յ㏸‬׿ױ‪气‬׼־‪㏸‬עהג‪յ瑭‬׌ךכ׆ס٭ة‪ٞ‬ؤؙ׷‪յ㏸յ㝕㐌յ欎㘶‬עכ‬‫ך‪玗臉‬׵ס׵סא‪⦍ׂꀸ宐յꀸ腁‬ך┪ס‪ն㏸‬׌ךסם‪玗臉‬עהסַ‪յ‬א׆׼־ד‪汻㏸ֿ玗臉‬‬‫‪ַնց‬םֻ׽ֵע⾔‪䌐‬ס┾ס׆‪յ‬מ׊ם‪汘俓‬ס׫‪ն㝕㐌‬׌‬‫‪ն‬׾ַיז‪靣‬כ‪ٜ  QQ‬٭ُؠ‪‬‬‫‪ն‬׾ֵֿ‪⪴ꄼ掾‬מ‪䨾‬׾ַי׬‪ꃍ‬כ׾ֵךס׵ם‪玗臉‬עכ‪յꀸ‬׵‪ٜ宋‬٭ُؠ׵‪珿㼾宋‬‬‫סא♷⟤‪յ‬׽ֵך‪䨾‬׽‪䬹‬ס‪䖥‬ס☭‪յ‬מֹ׻׾־⮔׵י‪偙؅锶‬׽‪㐂‬ס‪㴴侷‬ס‪յ┾汔‬עכ‪ր玗ց‬‬‫מ‪㲽㐂‬׾ַי׿׼׋⟤ך‪㴴侷‬ס‪╭嵣‬ס‪┾汔‬׷‪յ┞玗侷‬עכ‪ր玗ց‬׾׌⽱‪䟨‬ך׆׆‪ն‬׾ֵךס׵‬‫‪յ‬׵מ╚סֻ⚻ַ‪阋‬ג׀י׿ֿ‪类‬׽‪靣‬׼־ׂ⺜׷♷⟤ס‪㏸濪‬ס‪ַն┾汔⻄㐌‬םעךס׵׾׌‪ꮹ㴻‬‬‫ֻ⚻ַ‪阋‬ס‪⩰⛿宐‬؜‪㝂ַնْؓٛ‬עס׵׾׎׈׋‪؅䠊‬׽ֿ‪縕‬סכ☭כ‪յꀸ‬׊‪䠊颍‬מ‪䚽䛒‬ס‪蔦撬‬‬‫י׊ַגמⲇ׾׀‪յ气‬כהסַג׿׼ֻ┰מ⮔‪յ蔦‬יז־׳מ⩱ס‪յ劸‬׀כג׀‪ր劸յ鱍‬עמ‬‫‪ַնց‬׈םׅ׈׈‪յ䠊颍؅‬י׊ַגמצ‪ㄻ‬סכ׆׾׀‪յ气‬כס׵׬‪낛‬ס‪ַն傽չ‬׈םׅ׈׈‪䠊颍؅‬‬‫‪阋訪ֿյ槁‬ס‪☭չ‬ג׀יז־‪䱅‬׼ֿם׊‪䠊颍‬מ‪䚽䛒؅յ颅輁‬ס׼־‪ն蔦撬‬׾ֵֿ‪ַֹ阋訪‬כ‬‫‬‫‪ն‬׾ַיז‪؅朮靣‬׈‪幾‬ס➳‪ꫀ‬סכ‪蔦撬‬כ☭‪յ‬׾ֵחח׿׼׿‪䗆‬עך♣‬‫‪⚥㿊秀㶨‬‬‫⾔‪鞪‬ס☭כ‪睗  꽃մꀸ‬‬‫ע׿א‪յ‬׽ֵך‪徎‬׾׀‪气‬ס☭ע‪ꀸ‬ך‪㐌‬ס׿ב׿א‪յ‬׍׼؂‪ꫀ‬מ־ס׾ַי׋⟤‪玗؅‬ם‪؆‬ל‬‫‪䚽‬סאֿ‪յ☭չ‬מ׼׈‪ն‬גַי׿ׂי׊׼ג׵מ‪㸐需؅☭չ‬סכ‪ⱁꅎ╭յ蔦撬‬ס‪㝕㐌‬׷‪玗‬מ‪䊬‬‬‫׵׌׼ג׵‪ց؅‬׈־‪ր骅‬ס‪䖥‬ם‪窢玗溷‬ע‪ꀸ‬׾׿םכ‪䨾‬׽‪䬹‬ס‪յ䖥‬ׅ‪յ⟤♷؅䰊‬׊‪幾ׂ䠊颍‬מ‪䛒‬‬‫יַחמ➳‪ꫀ‬ס✄⻎⪴כ‪յ气䡢笠‬ע‪둚锶侧䑡宋‬גז؂‪幾ׂ䶏‬מ‪ⱁ皑‬ס‪ؓ㳔ꯖ‬ةؓ‪ն‬גזֵךס‬‫‪ն‬׾ַי׬‪ꃍ‬מֹ׻ס׆‬‫ؘכ‪٦‬آٗ؝ؒ‪ծ‬׶֮דيذأء؝ؒכְ׷֮يذأء‪ٕؕ٥‬آٗ؝ؒכד‪ծ薉铂‬כ‪欰䡾禸‬‬‫֮ד‪鎉衝‬׋׏‪䧭‬׵ַ‪⡤禸‬ך׉כֻ׃׮‪濼䜋‬أ؞ٗה‪㹺ծⰟず⡤‬أ؝؎ؔך‪،铂‬ءٔ‬‫‪ծ‬يذأء‪ٕؕ٥‬آٗ؝ؒ‪կ‬ׅד‪䬄韋‬ך‪㹋⡤‬׷֮‪ծ‬כ‪ֻծ鎉铂‬ז׮דתׅ‪կ歍‬ׅתְְה׷‬‫ךאהמ‪ծ‬ג׏״ח‪濼䜋‬ך‪牞‬׷֮ד‪䠥‬׶֮ד⚺‪鄃鸡暟ָծⶼ鸡‬ךגⰋ‪ծ‬כה‪欰䡾禸‬׍׻זׅ‬‫‪ֲ넝鋅  Qկ‬׳׃ת׶֮דךׅ‪䭷‬׾‪㹋⡤‬׷ְג׏זה‪㹺做ծⰟず⡤‬‬‫⻎⪴‪յ‬׽ֿ‪縕‬סכ‪ׂյ♑脢‬םךׄד‪䨾‬׽‪䬹‬ס‪䖥‬ס☭‪յ⠥չ‬עס׵ג׿ׂיֻ┰ֿ‪气䡢笠‬׽ױח‬‫׀‪㝕‬מ‪䓺䧯‬ס✄⻎⪴עײ‪ㅰ‬ס‪ꀸ‬׾؂‪ꫀ‬כ‪蔦撬‬סא‪ն‬׾ֵךסגֻ┰מ‪☭չ‬׵‪䨾‬׽‪䬹‬סי׊כ✄‬‫‪ֹն‬؀ד׾ֻ‪阋‬כג׀י׊ג‪䔢ⰺ؅卸‬ם‬‫‪鞃ׂն‬כ׾ֵֿ‪٘٤‬ب٭آؼِٖؤמח  ס‪ꓨ锡䙎‬ס‪ց‬כ׆׾׬‪յր낛‬ע‪勒⸮ꇖꋝ宋‬גױ‬‫ֲ״ׄ‪ず‬הךְ׃‪ָ嚂‬הֲֿ‪姏‬ח‪ְկ♧筰‬׃‪嚂‬כהֿ׷ץ‪굸‬ח‪ָծ♧筰‬׌הֿךִת׶׋֮‬‫‪ծ‬׶‪⡲‬׾✲‪կ굸‬׷ֹדָהֿ׷ִ♷ֽⴓ‪ծ‬כ✲‪ծ굸‬כְ׷֮‪ְկ‬׃‪嚂‬כהֿ׷ץ‪굸‬ח‪ծ♧筰‬ח‬‫ַ➿‪儗‬׋ְג׃׾⹛‪ծ➂겲ָ杘枩䱰꧊崞‬כהֿ׷ׅ‪ⴓꂁ‬כְ׷֮‪ծ‬ן‪㋐‬׷ׅ‪䲿⣘‬ח➂׾׸׉‬‫‪ծ㣗㮑⟃㢩‬׃ְז➂⦐כ‪ծ爡⠓‬׮ג׏Ⰵח‪կ ⚅秀‬׷֮דא  ךⶴ‪䕵‬ז‪ꅾ銲‬ך‪⽃⡘꧊㔚‬ך׵‬‫ُى؝ז‪ꅾ銲‬׾✲‪ծ굸‬כ‪⽃⡘꧊㔚‬ך׉‪ֹծ‬הך׉‪կ‬׷׸ׁ‪⽃⡘꧊㔚ָ䕎䧭‬ךַ׵‪ծ⡦‬ג׭‪ろ‬׮‬‫ץ‪굸‬זⰋ‪㸜‬אַדⴓ⼧ח‪㜥さծずׄ꧊㔚‬ך׉‪ֲկ‬׹׌׷ֽב‪⡘縧‬ג׃הא  ך‪ّٝ‬ء‪٦‬؛ص‬‫⵸⟃‪⸬桦䚍‬ך‪ծ穗幥‬כ׸ֿ‪կ‬׷זח‪㛇湍‬׷ׇׁ‪㶷甧‬׾‪ַָծ爡⠓‬׷ֹדָהֿ׷ׅ‪欽䠐‬׾‪暟‬‬‫‪կ劣⾱  Q‬׷זה‪㉏겗‬ךְַזֹדַ׷ֹד‪㉏겗ծ爡⠓ָ㶷甧‬ך‬‫כ׆׾‪٘٤؅㎫‬ب٭آؼِٖؤֿ‪ⷃ⛺겏㎒‬ג׿׈‪䓺䧯‬י׊‪յ낛◜؅ꄼ‬מֹ׻׾׌‪勒⸮宋ֿ獏ぃ‬‬‫‪յ‬׽םמ‪յ☭չֿ⠥☭╭聋溷‬׿׈‪ֹն⪴⻎✄ֿ⮔偂‬؀ד׾ֹ׽םכ‪㕈潒‬ם‪ꓨ锡‬׾׌‪յ獗⚶؅䓺䧯‬ע‬‫׾ֵֿ‪姊㠀‬ס‪٘٤‬ب٭آؼِٖؤ׾׻מ‪ց‬כ׆׾׬‪յր낛‬עמ‪呧勓‬ס⚶‪槁♣獗‬׾ַך‪呥ⵊֿꅼ؆‬‬‫‪ַն‬ם׿׊׵־ס‬‫‪ն‬גזֵךס׵סאכ׆׾׀‪յ气‬׽ֵךס׵ם‪玗臉‬עכ‪յ勓匡ꀸ‬מֹ׻ג׀י‪锶‬ךױ׿׆‬‫‪ַֹր骅‬כ✄⻎⪴׷‪䨾‬׽‪䬹‬ס‪䖥‬ה؂ם׌‪㸐需յ‬סכ‪蔦撬‬׷‪ׂյ玗‬םעךׄד‪竵‬ס⾀ס‪傽չ‬ע׿א‬‫‪յ蔦撬‬׵לֻ‪ꇙ‬ע‪偙岺‬ס׽‪յ獫‬׷‪玗‬׾ַי׿׈♷⟤‪յ‬ך‪⻄㐌‬ס‪ն┾汔‬ג׿ׂי׊׼ג׵‪ց؅‬׈־‬‫‪呧䌙‬ס‪☭չ‬ם‪؆‬א‪ն‬ג׀י׿׈‪յ銨槁‬׿ֿ‪⺇ׄ类‬יז‪廌‬׵מ‪✇┾笫‬ע‪䟨‬ס‪䠊颍‬׾׌‪㸐‬מ‪㝕㐌‬׷‬‫؀דַםעךסג׀יז‪ꁿ♣溷ꀸ噺ֿ㟃‬ג׊‪⯈漨؅ꓨ镄‬׷‪䚽䛒؅յⲯ椙䙎‬ם‪窢玗溷‬׾ֻ‪阋‬׵כ‬‫‪յ‬׿‪嵣‬׫‪ꌬ䉖‬׼־‪ꀸ匆‬ע‪յ☭չ‬׽םׂם׼‪䩘ֿ锡‬ס☭‪յ‬כ׾םמ‪յⲯ椙溷‬׿׈ⵊ‪նꀸ噺ֿ氙噺‬־ֹ‬‫‪38‬‬

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座䧯ꩽ‫ַֹכ‬脝ֻ偙‫ס׫ס׵סא‬餾⼴‫ד‬ցꁌ  Q‫כ‬䭰䷂‫׾ַי׊‬ն

մ4%(T ‫מ‬䲔‫ס  ג׿׼ׅ‬潨埉‫מחכץס‬յր낢넜‫מ‬箽婝睋؅䩤‫ה‬յ낛倣‫ס‬㴗㴻牞⟛‫כ‬吖너枱䡢‫ס‬侉ㄌ؅ꇖ䧯‫מ׵ככ׾׌‬յ䭥籽⺪茣‫ם‬ꀸ噺؅䱿ꅼ‫׾׌‬ց ‫ַֹכ‬潨埉ֿ䲔‫׾ַי׿׼ׅ‬ն槁㐂յ┾汔‫☭┧  ⧱  עך‬ ☭‫☭  מ‬ֿ낢넜‫מ‬蝆‫׊‬؆‫׽ֽך‬յ낢넜‫ע‬闋尴‫׀׬׾׿׈‬幾⯣‫ם‬ゼ꾴‫׾ֵך‬ն‫ך׆׆׊־׊‬濪潨‫עכ׆ַג׊‬յր┾汔‫כצ☭ס☭⧱  עמ‬؅너ֻ‫סל׮׾‬ꀸ㐌ֿ㲽㐂‫׾ַי׊‬ցٜؓ٥ؒؕ  Q‫מסַֹכ‬յ‫◜םֹ׻ס׆‬䡢ֿ气‫דכ׆ַֹכ׾ַי׋‬ն‫מײםה‬槁㐂յ㐌槉‫ס‬糹☭⺚‫ַםׁ׌מ☭⧱  ע‬ն槁㵅溷‫ מ‬4%(T ‫יז׻מ‬䲔‫םֹ׻ג׿׼ׅ‬潨埉ֿꇖ䧯‫עמ״ג׾׿׈‬յ낢넜ֿ鱍‫׾׆‬锡㎋؅僻‫׾׌מ־׼‬䖩锡ֵֿ‫׾‬ն⩰ꅼ㎼⣨‫⚕׷‬噺ֿ╭㸬‫׊‬䓺䧯‫ג׊‬篑座‫סّطتب‬圸ꅎ؅沼ַյ⩰ꅼ㎼٬ꪛ溪ꄫ┪㎼⪴‫┮מ‬㴗㴻‫فם‬ٚ٤‫☭ך╚סت‬չ‫ס‬凰‫ֿ׊׼‬䧯‫׽‬皑‫כ׆׾ַיז‬؅霼餟‫׊‬յ劔ꮹ‫ם‬魕徎؅‫־׀׬ַׂיז⻉ה־⮔מֹ׻סל‬յր䭥籽⺪茣‫ם‬ց┾汔‫ס‬㐂‫׽‬偙؅♀┞䍲锶潲‫׀׬׌‬㼜鴤‫מ‬皑‫־ֹ؀דַםעךס׾ַיז‬ն睗  꽃մ㝂倀ⵊ⪴气ꪛ溪ꄫ┪㎼‫ס׫‬ꀸ噺‫׾ֽׄמ‬㎼갾鬚桬⹳‫צ‬ꪛ溪䴈ⲙ‫ס‬嚣䗻‫יַֽמ‬յ姊ׄ‫׾ַי‬镄掾‫׊כ‬‫ח┞ֹ׵י‬䮕‫עס׵ַגׅ‬յր㝂倀ⵊ⪴气ց‫׾ֵך‬ն㏸㐌ֿꇙֻ‫ף‬յ㎼禶յ㴴侷յ宐傈յ肪䢍յ❿⡑镸‫ֿי׬׌‬沌‫׾ם‬ն⯼ꃍ‫ג׊‬ꄼ‫׽‬յ傽勓‫ס‬ꀸ㐌侉긞‫  ע‬䌑‫ס‬侵䨏䔿‫׾ֽׄמ‬ꅙ⻉㎼‫ס‬㸐傽侓瞬‫כ‬幾ׂ篙‫׾ַיַחצ‬ն坎չ‫ם‬頲锡㎋‫יז׻מ‬յ傽勓‫ע‬篑座溪㺤؅䧯‫׊‬ꆤ‫ׅ‬յ낛倣┮鳉؅⩴劚‫ג׊‬ն‫גױ‬յ傽勓‫ס‬㜽㎼☭ꀸ噺䪫茣㵅肪⯜䍲‫׵‬յ傽勓㒘‫ס‬ꀸ噺⹳‫צ‬蔦氮篑座؅鼎‫ג׊כ‬篑座嵛ⳛ‫׾ֽׄמ‬ꀸ噺‫ס‬䪫銉؅侷ֻ‫╭ֿכ׆׾‬僁‫ֿ׾ַיזםכ‬յ傽勓‫כ‬沌‫גזם‬婹⺮‫ס‬婧‫ײ‬偙؅‫ג׀י׊‬錺䴈ⲙ㎼ֿ傽勓‫םֹ׻׋⻎כ‬篑座䧯ꩽ؅‫עכ׆׾׌‬潨䭰‫ֹ؀דסם؀׆כ׀׬׌‬‫־‬ն‫מ׼׈‬յ‫סא‬ꀸ噺䪫銉‫׵‬槁鉿‫ס‬ꁿ♣溷‫ם‬ꀸ噺‫ֿّطتب‬㕈潒‫׾ֵמ‬ն‫׾׻מّطتبס׆‬坎չ‫ם‬ゼ꾴ֿ⻄㐌‫ך‬꿃㐂ⵊ‫׾ַי׊‬槁㐂յ‫מֹ׻סךױ׿׆‬氺┞溷‫ם‬槏䞯؅䲔‫ׅ‬յꉒꅼ‫׬ַׂי׊‬‫עכד׀‬阋ַ곓ַն傽勓‫⩰׷‬ꅼ㎼‫מ‬寛‫עס׾ַי׿׼״‬յ錺䴈ⲙ㎼‫מ‬ր侷ֻ‫׾‬ց‫ׂםעךס‬յ‫׋⻎׍ױ‬皑㖪‫מ‬皑‫יז‬յ䭥籽⺪茣‫מ‬ր骅‫׈־‬ց؅⮔‫׾׀ךֿכ׆ֹ⻉ה־‬ꀸ‫ס‬㐂‫׽‬偙؅յ⻄㎼ֿ✇┾笫‫זג؂׵מ‬‫י‬畤‫ג׀יׅ┪ײ‬焒䛒؅⪴劔‫׊‬յ‫סא‬㏸㐌‫גז⻉מ‬偙岺؅⫙脝‫ךכ׆׾׌‬埛筺‫ךכ׆ַׂי׊‬‫־ֹ؀דַםע‬ն‫ب‬٠ٚ‫ؠش‬宋‫מֹ׻ס׆ע‬靣‫׾‬ն顆㔭‫׾‬幾‫כח׭׋ׅ׵‬ծ‫׆ת‬顆孖荈‫ָ׵‬劄‫׬‬㼛勻‫ך‬ٞ‫ّآ؍‬ٝ‫׾‬邌植‫׷ׅ‬㜥ָ䗳銲‫ׅד‬կչ㼔Ꟍ㹺պ‫ְֲה‬鎉衝ָծ⽆㡦〾《䖤罏‫װ‬劻♳‫ך‬㼔Ꟍ濼陎‫׾ֽ׌׍׋➂א׮׾‬䭷‫ⴓ⼧♶כדךׅ‬‫ׅד‬կ植㜥‫ךד‬穗꿀ָ鞢㺡‫װ׍׋➂ז‬ծ㼔Ꟍⴓꅿ‫Ⰻְז׵⨉ח‬⡤涸‫ז‬椚鍑‫׮׍׋➂׋׏׮׾‬ろ‫ֲ״׷׭‬ծ‫ך׉‬単‫׾‬䎢‫׷־‬䗳銲ָ֮‫ׅת׶‬կֿ‫⸇⿫זֲ״ך‬㘗‫ך‬涪㾜٥Ꟛ涪ٌ‫ָٕر‬ծ湱鴋噟‫׷ֶֽח‬㕂ꥷ顀柃‫ך‬溪‫ך‬㪦‫׾‬実‫ג׭‬✼䪜⸔‫׾‬㼣ꅾ‫׃‬ծ穈籼ⰻ‫ ך‬爡⠓涸㢳圫䚍 ‫׾‬㣐ⴖ‫זֲ״׷ׅח‬倜‫⚅ְ׃‬歲‫ח‬ぢַ‫ךג׏‬ծ㼭ֻׁ‫׮ה‬ꅾ銲‫♧ז‬娄‫ֲ׳׃ד׷זה‬‫ء‬ٙٓ‫  ؙح‬Qկ

‫ب‬٠ٚ‫ؠش‬宋ֿ╭䒟‫׵׼־כ׆׾ַי׊‬脝ֻ‫מֹ׻׾׿׼‬յ鬡㎦⯸庿‫עמ״גס‬յ┞ꌃ‫ס‬㸗ꪎ㵵‫ׂםעךׄד‬յ‫סא‬㏸㐌‫מ‬凰‫☭׌׼‬չ‫ס‬㝂坎‫ם‬㛽؅臝‫׀‬յ┞偙溷‫ַםעך‬ꪛ溪٬蠗‫ס‬呧‫ס‬溪㺤؅潨䭰‫׾ֵך׀׬׌‬ն‫עך׆׆‬յ尴‫⸮י׊‬㢼溷‫ם‬ꀸ噺‫ס׫‬㎇䊟؅╭䒟‫ַםעךׄ؂ַג׊‬ն‫ס׿ב׿א‬㎼ֿր盨◚ց‫ׂםעך‬յ⺜ׂ‫׼־‬㴕‫ג׀י׿׼‬焒䛒؅յ蔦撬‫⪴סכ‬㲽‫ס‬㐂‫׽‬偙؅յֽ◦ַ‫מ‬佻ֻ⻉ַ‫⪴׼ֿם‬劔‫ֿכ׆׾׀ך‬յ澵‫ءס‬ٞ‫ف٭‬ٛ‫٘ب٭ح‬٤‫⯈ס‬掾‫י׊כ‬寛‫׿׼״‬‫כ־ַםעך؀׆כ׀׬׾‬䭰䷂‫׾ֵךס׾ַי׊‬ն睗皹ր⪴‫מ‬气‫מ״ג׾׀‬ցˌؓ‫ؓة‬㳔ꯖ‫ס‬㵅鴫‫כ‬㎼갾鬚桬‫ס‬㐂‫׽‬偙ˌ㳔吾岺☭ؓ‫ؓة‬ꀸ匆䭰㸬脢너䧯㸗ꪎ㳔吾♧┫յؓ‫ؓة‬㳔ꯖ‫ע‬յ 䌑‫ⱁס‬皑♧匡ؓ‫ؓة‬յؓ‫ن‬ٛ‫؜‬յ㝚䌐崎頲㎼‫ס‬ꀸ匆㐌㔔‫׼־‬յ‫סא‬㏸㐌‫מ‬呧؅䒟‫׽‬յ‫סא‬㏸㐌‫☭ס‬չ‫ ׂ⦍מ⪴כ‬蠗‫ס‬呧‫ס‬ꀸ匆䭰㸬脢 3VSBM-FBEFS ؅㳔气  ‫י׊כ‬䬲‫׀‬յ㎼禶յ㴴侷յ宐傈յ肪䢍յ❿⡑镸瞏‫ס‬ꇙַ؅霼‫חח״‬յ⪪婞‫ך‬䌐⾔‫ם‬獗⚶㵅槁‫מ״גס‬յ㵅鴫溷‫ם‬㳔‫צ‬؅鉿‫׾ַיז‬㳔吾‫׾ֵך‬ն┾汔‫ס‬㎼չ‫׵ך╚ס‬劄‫׵‬鬡‫׽⺅ׂ׊‬媘‫ג׿׈‬ꀸ匆⪴⻎✄‫׼־‬յ⨲瑪‫ם‬ٛ‫ֿהג٭ر٭‬㳔气‫י׊כ‬겏‫זױ‬‫׾ַי‬ն‫⚻י׊כ❛סא‬簡ꌃ傈յ㸴俙宐傈յ‫יז׻מ⯜عت٭؜י׊א‬軩‫☭ג׿׼ׅ‬չֿ䮕‫ׅ‬‫׾׿׼‬ն嬐䌑㳔气‫מ♑ס‬յ傽勓‫┾׍׼םײס‬汔⻄㎼‫ٍ׼־‬ٚ٤‫ֿؓؔط‬겏ַյ⪴⻎气嵛؅ꄼ‫׊‬‫י‬㳔‫צ‬؅籽ׄ‫׾ַי‬ն‫גױ‬յ焝劻怪㐂‫ס‬ր٠‫؞٭‬٤‫٭ذةلء‬ց‫׵‬갪免⺇ׄ⪜‫׽ֽי׿‬յ傽չ㝂ׂ‫☭ס‬չֿ勓㳔吾؅陧‫׾ַי׿‬ն睗  硼մؓ‫ؓة‬㳔ꯖⱁ皑‫ס‬篑紼‫ˌ⾀❈כ‬䨏◚鬬⚈‫ˌַ⨠סאכ‬ؓ‫ؓة‬㳔ꯖ‫⯼ס‬麃‫ע‬յꀸ匆⚻ꇓ玗㳔吾♧┫յꀸ⚻‫ס‬匯ⷁؓ‫ؓة‬璇‫׾ֵמ‬նꀸ⚻‫ע‬睗◝姌┾汔㝕䨏箽篙䔿ꪨ‫  ַם׵‬䌑յ‫؞‬ٛ‫عت‬侷‫ס‬ꀸ匆⚻ꇓ脢‫ס‬煝⟵؅潨溷‫׊כ‬յ匯☒ꌬ傽ꓩ䉖‫מ‬溪鳉‫ ג׊‬ն 䌑‫עמ‬ꀸ⚻‫ך‬匯ⷁؓ‫ؓة‬ꀸ匆⚻ꇓⶾ饗⚶ֿꪛ⥎‫׿׈‬յ‫ؔن‬ٛ‫م‬٤յ‫ؕذ‬յ껜㎼յ⺫彴յ傽勓‫؞ג׊Ⲏ⹧׼־‬ٛ‫عت‬脢‫׼־הג‬ր‫ץ׏‬ꀸ⚻‫מ‬匯ⷁؓ‫ؓة‬ꀸ匆䭰㸬脢煝⟵‫٭ؤ‬‫ت‬؅陭ׄ‫ַ׊׮י‬ց‫ַֹכ‬㛽ֵֿ‫גז‬ն‫  סא‬䌑䔿‫  ס‬䌑‫ُמ‬ٝ‫ؓؠסؓب٭‬ٜٚ٤‫٭و‬ٜ‫ך‬ꪛ‫ג׿־‬匯ؓ‫؞ؓة‬ٛ‫عت‬侷ⶾ饗⚶槁㐂‫؞ؓةؓס‬ٛ‫عت‬侷ⶾ饗⚶٬$$"‫ⱁס‬皑糹⚶‫ך‬յրꀸ⚻‫מ‬匯ⷁؓ‫סؓة‬侷⚶‫מ״גס‬ꀸ匆䭰㸬脢煝⟵‫ت٭ؤ‬؅陭ׄ‫ַ׊׮י‬ց‫ַֹכ‬䒣ַ锡劳ֿյؓ‫ؓة‬頲侷⚶‫♣ס‬銨‫סהג‬䘼ַ‫┞כ‬蔹‫׊‬յ肚  䌑‫ס‬儣յꀸ⚻‫מ╚ס‬匯ⷁؓ‫ؓة‬ꀸ匆䭰㸬脢너䧯䨾յꄼ璻ր匯ⷁؓ‫ت٭ؤؓة‬ց4PVUI&BTU"TJBO$ISJTUJBO3VSBM-FBEFST5SBJOJOH$PVSTF4&"$ֿ溪鳉‫ג׊‬ն‫ס׆‬յؓ‫ؓة‬㳔ꯖⱁ陭‫⯼ס‬ꅼ‫׾ֵך‬ꀸ⚻ր匯ⷁؓ‫ت٭ؤؓة‬ց溪鳉‫ס‬芻再‫עמ‬յ傽勓☭ֿ䗆‫ַם׼םעי׿‬婹⺮‫סכ‬幾ַꫀ➳ֵֿ‫׾‬ն‫סא‬䘼ַ؅둚锶宋‫מֹ׻ס׆ע‬粺‫׾ַיז‬ն

41

42

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44

⚥㿊秀㶨

㐌㔔獗⚶‫עמ׽ׂט‬յⶥ⮔‫٘ب٭آؼِٖؤם‬٤؅‫ַ◦׽כ‬؅宜ꇾַ⻉ַ‫׼ֿם‬յ沌‫❿׾ם‬⡑镸‫׿⪜ׄ⺇ע‬յ㝂坎䙎؅㸥ꓨ‫מ⪴י׊‬气‫ַֹכ׾׀‬㷂㵼‫ם‬㥌ֿ⳰寛‫כ׆ַֹכ׾׿׼״‬؅ؓ‫ة‬ؓ㳔ꯖ‫׾ַיֻ⚻עך‬ն‫יז׻מ׿׆‬㳔气ֿյ‫םֹ׻סל‬㐌⛺յ㘶ꆰյ䙎⯁‫ס☭׾ֵמ‬䟨锶‫מ‬㸐‫׵י׊‬յ⪴⻎✄‫מ〉┞ס‬㸐‫י׊‬䊬‫מ‬膀؅⥰ׄ‫םֹ׻׾‬䭰㸬脢‫כ׆׾םכ׫‬؅潨埉‫׾ַי׊כ‬ն‫ע׿׆‬յ㜽㎼☭䪫茣㵅肪⯜䍲‫׾ֽׄמ‬ր煝⟵气┞☭‫ג׿׈┰❵ֿ׽כץ‬㷱‫׷‬獗㴎‫ך‬㳎皑‫ג׊‬气嵛؅ꃻ‫׽‬յ獗⚶‫׼־‬ꮞ㵬‫׾ַי׿׈‬ց訒⻉  Q欎㘶‫עכ‬㝕‫ׂ׀‬沌‫׾ֵךס׵׾ם‬ն٬ꈌ婞䪫銉"QQSPQSJBUF5FDIOPMPHZ

‫ס׼׿׆‬煝⟵‫و‬ٞ‫ء‬ّٚ؅佻ֻ‫┪׾‬阾  ‫סח‬槏䗻‫ֻⲎמ‬յ肪䕑‫ג׊‬䪫銉ֿ傽勓‫מ‬䬹掾؅翝ׂؓ‫ؓة‬㳔ꯖ‫ך‬㴞篙‫ׂםעךס׵׾׌‬յ‫ס׿ב׿א‬㳔气ֿ勓㎼‫׫‬䨴‫יז‬ր蠗‫ס‬呧‫ס‬䭰㸬脢ց‫כ‬‫מ✄⻎⪴ס׿ב׿אי׊‬ꈌ‫ג׊‬䭰㸬؅鉿‫מֹ׻׾ַׄיז‬յրꈌ婞䪫銉ց‫ס‬肪䕑‫מ‬ꓨ掾ֿ翝‫׿־‬‫׾ַי‬ն‫ס׆‬րꈌ婞䪫銉ց‫עכ‬յؓ‫ؓة‬㳔ꯖ‫סך‬煝⟵‫و‬ٞ‫ء‬ّٚ‫ך╚ס‬㳔؆‫ד‬յ劔塌ꀸ噺‫לם‬‫מ‬ꫀ‫׾؂‬頲չ‫ס‬䪫銉؅䊟㎼䔿‫⻎⪴׵‬气嵛✄‫מ‬㸐‫י׊‬劔ⲯ‫מ‬ꈌ氠‫׾ֵךס׵ס״ג׾׎׈‬ն‫׏ם‬յ ꈌ婞䪫銉  ֿꓨ锡‫־ֹ؀ֵךסם‬ն㎼갾鬚桬‫ס‬槁㖪‫יַֽמ‬յ䊟㎼䔿‫מ‬肪䕑‫ג׊‬䪫銉ֿꈌ氠‫׿׈‬յꪛ溪ꄫ┪㎼‫יַֽמ‬ꀸ噺䪫銉ֿ㴻濪‫עכ׆׾׌‬յ劻䔵‫׾ֵךכ׆׀׬׾׿׈‬ն‫׼ֿם׊־׊‬յ㜽㎼☭䪫茣㵅肪⯜䍲‫עיַֽמ‬յ肪䕑‫ג׊‬䪫銉ֿ䊟㎼䔿‫מ‬嵛‫◜ַםַי׿׈־‬❛ֿ䭰䷂‫׾ַי׿׈‬ն 䌑‫מ‬䊟㎼‫؜ג׊‬٤ٍ‫ס☭ؓة‬㵅肪气‫ע‬յ勓⯜䍲‫׽׻מ‬傽勓‫ס‬ꀸ㵵‫ך‬䌑ꪨ‫ٓؗع‬ٞ‫بؤ‬呭㕆؅㳔‫צ‬յ䊟㎼䔿‫מ‬ꀸ㏡؅ꪛ‫׀‬յ傽勓‫׼־‬甦յꀸ赟յ呭㕆㊭⪽؅♐⪜‫׿‬‫י‬腁✑؅ꪛ㢼‫ֿג׊‬յ‫ٓؗع‬ٞ‫ֿبؤ‬芌‫׍ג‬յ♑‫ס‬ꓩ褺‫⮂┮ׂגזױ׵‬匡‫גזֵך‬ն傽勓‫ס‬ꀸ㵵؅䬲‫ⲙ׀‬阋؅寛‫؀׆כג״‬յ傽勓‫ٓؗعס‬ٞ‫⿣סبؤ‬甦‫؜עך‬٤ٍ‫סؓة‬宜⠿‫כ‬㏸‫מ‬ꈌ⻉‫׊‬‫כ׆ַם‬؅⼴‫׿׼ׅ‬յ嵛ⳛ‫ס״גס‬魕ꓭ‫ע‬䍏؅‫ ַֹכגַח‬ն‫מֹ׻ס׆‬յրꈌ婞䪫銉‫ס‬肪䕑ց‫ַֹכ‬槏䗻ֿ‫ף׿ׄם‬յ煝⟵‫و‬ٞ‫ء‬ّٚ‫ך‬肪䕑‫ג׊‬䪫銉ֿ䊟㎼䔿‫ׂ⪢מ‬嵛‫◜ַֹכַם׀ךֿכ׆׌־‬䡢ֿ气‫׾׋‬ն‫ע׿א‬煝⟵؅㳔‫ש‬⣨‫עך׼־‬锡寛‫׌‬‫ֿכ׆׾‬곓‫ׂ׊‬յ煝⟵؅鉿ֹ⣨ֿ槏䗻‫י׊כ‬րꈌ婞䪫銉‫ס‬肪䕑ց؅䖑䍏‫א׆יַי׊‬յ㵅槁‫׈‬‫׾ֵךס׵׾׿‬նؓ‫ؓة‬㳔ꯖ‫עך‬յ㳔气ֿ䊟㎼䔿‫מ‬ꀸ匆䭰㸬脢‫י׊כ‬肪䕑‫ג׊‬䪫銉؅气嵛⪴⻎✄‫⚻מ‬ꇖ‫כ׆׾׌‬؅潨䭰‫״ג׾ַי׊‬յ尴‫⩰י׊‬ꅼ㎼‫ס‬䪫銉ֿ劄ㄌ‫ַֹכ׾ֵך‬㎷㴻ⵊ‫ג׊‬槏䗻‫עמ‬㕂濪‫ַם׊‬ն❛ֻ‫ף‬յ둚꾵‫ם‬魕ꓭ؅䖩锡‫׾׌כ‬塌唩؅氠ַ‫ׂםעךס׾‬յ‫ׂ׬׾ם‬䩘✑
噺‫ך‬ꀸ噺؅鉿ֹ‫׷כ׆‬յր溪ꐠց‫יז׻מ‬良倣‫׷‬냣倣؅‫לם׾ׂח‬蔦撬‫ⲇס‬؅⡊‫׾׽‬ꀸ岺؅氠ַ‫ךכ׆׾‬յ傽勓‫ׂםךׄד‬㳔气‫⪜ך✄⻎⪴ס‬䩘⺪茣‫ם‬㐌㔔魕徎؅氠ַ‫ג‬䭥籽⺪茣‫ך‬蔦簊蔦鳉؅⺪茣‫׾׌כ‬ꀸ噺‫ס‬偙岺؅⪴‫מ‬脝ֻյ‫ס✄⻎⪴ס׿ב׿א‬欎㘶‫ג׎؂⻉מ‬䪫銉ֿ㳔‫ֹ׻׾׬‬յ友黡‫מ‬㸐䗎‫׾ֵךס׾ַי׊‬ն睗  硼մր䭥籽⺪茣䙎ց‫כ‬ր㝂倀ⵊ⪴气ցֿ㎼갾鬚桬‫⹸מ‬儙‫ג׿׈‬篙卸‫ⲯכ‬卸‫ךױ׿׆‬յؓ‫ؓة‬㳔ꯖ陭皑‫ס‬篑紼յ㵅偡‫׾ַי׿׈‬煝⟵‫و‬ٞ‫ء‬ّٚ؅嚣镸‫ךכ׆׾׌‬յꀸ噺⮔ꓩ‫׾ֽׄמ‬㎼갾鬚桬ֿ劔䟨聋‫מ״ג׾םכס׵ם‬䖩锡‫׾׿׈כ‬槏䗻‫י׊כ‬ր䭥籽⺪茣䙎ց‫כ‬ր㝂倀ⵊ⪴气ց‫◝ס‬掾ֿꓨ锡‫ם‬䔢ⰺ؅卸‫כ׆׌ג‬؅韢‫ג׀י׋‬ն‫ך׆א‬勓꽃‫עך‬յ 䌑䍲‫ס‬㳔气ֽ‫צ׻‬煝疴璇气‫מ‬鉿‫ؕגז‬٤‫כ٭ٖلذ‬յⶻ噺气‫ס׫‬鞪吉㖥⼴剹  ؅‫י׊מכ׵‬յ㵅갾‫מ‬锶‫׼‬‫׾׿‬篙卸‫ⲯכ‬卸‫יַחמ‬ꃍ‫ַג׀ַי׬‬ն鴋噟‫׷ֶֽח‬㕂ꥷ顀柃‫ך‬溪‫ך‬㪦‫׾‬実‫ג׭‬睗  꽃մ㳔气յ煝疴璇气‫ؕס׫‬٤‫כ׆׾־؂׼־٭ٖلذ‬㳔气‫ؓةؓעהג‬㳔ꯖ‫סך‬煝⟵‫و‬ٞ‫ء‬ّٚ؅‫־ֹ؀דס׾ַיז⺅ׄ⺇מֹ׻סל‬ն‫סא‬‫כ׆‬؅焒‫מ״ג׾‬յ瞉脢‫  ע‬䌑䍲‫ס‬㳔气յ煝疴璇气‫מ‬յ♧┫‫ס‬鮐ゼ؅㕈‫מ‬臝‫׽⺅׀‬鞪吉؅鉿ַյ㳔气‫ؓةؓסי׊כ‬㳔ꯖ‫סך‬煝⟵‫و‬ٞ‫ء‬ّٚ‫מ‬㸐‫׾׌‬䟨餟‫כ‬յ䊟㎼䔿‫◙מ‬㴻‫׾ַי׊‬嵛ⳛ‫יַחמ‬㎇瞩؅䕑‫ג‬նؕ٤‫ס┫♧ע٭ٖلذ‬锡꽝‫ך‬㵅偡‫ג׊‬ն㷕吤岀➂،‫آ‬،㷕ꤍ  䎃䏝欰‫؎ךפ‬ٝ‫ُؽة‬٦‫ך‬嚊銲㹋倵劍꟦  䎃  剢  傈։  傈㼎韋罏 㷕欰  ➂⳿魦㕂‫ٓٔأ‬ٝؕծ‫ؠ‬ٝ‫ؽ‬،ծ؎ٝ‫س‬խխխխ灇瑔猰欰  ➂⳿魦㕂‫ؾٔ؍ؿ‬ٝ䨽銲儗꟦  ➂‫ֹאח‬儗꟦玎䏝颵㉏ⰻ㺁 ⢪欽鎉铂‫כ‬薉铂8IBUJTZPVSQMBOBGUFSUIF"3*USBJOJOH

մؓ‫ؓة‬㳔ꯖ‫סך‬煝⟵䔿‫◙ס‬㴻‫־׌ךס׵םֹ׻סלע‬ն

8IBUEPZPVUIJOLBCPVUJOUFSOBUJPOBMDPOUSJCVUJPOTGSPNEFWFMPQFEDPVOUSJFTմ⩰ꅼ㎼⣨‫ס׼־‬㎼갾鬚桬؅‫מֹ׻סל‬脝ֻ‫־׌ױַי‬ն

8IFOEPZPVUIJOLNVMUJDVMUVSBMJTNIBTBHPPEFFDUCBEFFDUPOUIF
մ"3*USBJOJOH

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‫‪51‬‬‫ג׭‪実‬׾‪㪦‬ך‪溪‬ך‪㕂ꥷ顀柃‬׷ֶֽח‪鴋噟‬‬‫׿־‪翝‬מ‪⽟給‬סא‪յ‬כֹ؀ֵך‪⩰ꅼ㎼‬׍׼םײס‪յꪛ溪ꄫ┪㎼‬ײ‪呬䈼؅㲸‬׍‪䖩‬ע⚶‪盨◚獗‬׌׼ג‬‫‪ն‬׾׌‪潲긖‬מ‪鬡㎦‬ע‪☭չ‬ג‬‫׊‪둚ׂյ鬡‬כ  ע‪鬡㎦椙ց‬ס❵‪ր㲳‬ס‪傽勓‬ס׍ע׾ֵך‪ց‬־‪ր骅‬‬‫׀י׿׼׋⟤כ׌׼ג׵‪䌗珿؅‬מ‪☭չ‬ע׈־‪朮鮐溷骅‬מ׼׈‪ն‬׾ַיׄ‪䌑չ㙟ֻ籽‬ע☭׳׊‪蝆‬מ׈‬‫‪ն‬׾ֵך‪◜㵅‬ס‪⽟焒‬עכ׆  ַ‪ׄ둚‬؂׽כ׵ך╚ס‪⩰ꅼ㎼‬ס♑‪蔦嫣椙ֿյ‬ס‪ֿյ傽勓㎼宐‬ג‬‫ככ׆גזֵךס׵׾׎׈‪ց؅ㅗ㝤‬׈־‪骅‬ס‪ꁿ♣溷ꀸ噺ֿր䖥‬ג׊⯵מ‪յ蔦氮魈儅‬ע׿א‬‫ך‪ׂյ☭չֿꩽ䌑芌؆‬םךׄדג׊׆‪鱍‬׀‪頲ゼ꾴؅䑛‬ם‪篑座溷‬ע‪նꁿ♣溷ꀸ噺‬׾ַי׊‪⪴ꄼ‬׵‬‫‪㖪‬ס‪٘٤‬ب٭آؼِٖؤס‪☭չ‬ע‪낛‬ג׿׈ⵊ‪յⲯ椙‬גױ‪ն‬ג׀יז⮗ה‪ꫀ➳؅偂‬סכ‪蔦撬‬ג׀‬‫ג׀י׿׈‪յ类䪩‬ך‪㎼‬ס׿ב׿א‪ն‬גזֵךס׵׌ֿ׾‪䴓‬׵‪㕈潒؅‬ס‪獗⚶㲽皑‬ע׿א‪؅㟃ַյ‬‬‫‪ն‬ג׀י׿؂‪㟃‬יז׻מ‪յꁿ♣溷ꀸ噺‬ע‪ց‬׈־‪骅‬ס‪ր䖥‬׌׼ג׵ֿ‪ꀸ‬‬‫‪յ‬ע‪宋‬ث‪ؕ٤‬آ‪٬‬غ٭ػْؕ‪٘٤٬‬ة׾ַיֻ┰‪䔔꼸؅‬ם׀‪㝕‬׵מ‪㕈勓溷嚣䗻‬ס‪篑座㳔‬ס‪槁㐂‬‬‫‪ն‬׾ַי׊‪阾‬מֹ׻ס׆‪յ‬ך╚ס‪韢倀ր㎼㵵溷蔦簊ց‬ג׊‪溪銨‬מ‪ 䌑‬‬‫‪ָծ‬׋ְב‪孡‬ה׷֮חⰻך‪䩛‬ך‪鷌䐖涸项劤⚺纏‬ז‪ָⵃ䊹⚺纏涸‬׌‪ծ㕂ꥷ涸‬כ׸׻׸׻‪䨌䖓ծ‬‬‫׉ˌְזד‪ֻծ넝患‬זד‪ֻծⰕ姻‬זֻ׃‪ֻծ繟‬זד‪ծ椚䚍涸‬כ׸׉‪ְկ‬זכד⸆‪ծ䧭‬כ׸׉‬‫‪㨣‬׃‪鯪訦‬׾׸׉׋ת‪ծ‬׃׌ְ‪ָ㱾‬׸׉כ׸׻׸׻‪ծ‬ח׷ׅ‪ְկ銲‬ז׻‪幐‬ח‪劍䖉‬כ׸׉‪ծ‬ג׃‬‫‪  Qկ‬ؤ‪؎ٝ‬؛‪‬׷ְג׭‬‫׵מ‪瑭ꇖ‬׾׀‪獗⚶؅气‬ס♣‪槁‬ע‪阋訪‬ס‪宋‬ث‪ؕ٤‬آ‪յ‬׍׼؂־־׵מג׿׈‪㕂瞉‬מ⯼׵‪笴┞┾笫‬‬‫‪ն‬׾ַיׄ‪籽‬׊׼‪餾ꢿ؅럭‬‬‫‪㢼‬צ‪糉‬ך‪䌜䞯ֿ⻄㐌‬סא‪ն‬דֹ׻גזד‪䌜䞯‬ע‪ց‬׈־‪ր骅‬ג׀י׊‪յ☭չֿ潨䭰‬׼׷ֹל‬‫‪䌗‬׷׈־‪յ骅‬עהג‪ն瑭‬־סַם׼םעיׂם־ַי׊‪┾汔؅潨䭰‬ם‪؆‬לעהג‪槁㐂յ瑭‬ג״‬‫☭‪յ‬גױ‪ַն‬ם׼םעיׂם׊‪槏闋‬׍ױ‪؅‬כ׆ַֹכַם׀ךעכ׆׾‪廠‬ך‪㹷䍲‬ם‪珿؅氺┞溷‬‬‫׈ⵊ‪俙⡑‬׷‪⯈漨‬ס⩰‪ն潨‬דסַם׀ך׵כ׆‪ց‬׾־⮔‪ր‬מ‪յ簮㸐溷‬׵כ׆׾׌‪蔦撬؅佻ꏕ‬ע‪ꪨ‬‬‫‪ַ⪢✄⦐؅‬ם‪䕑‬׊‪յ☭ꪨֿ槏闋‬י׊כ‪ַց؅⯼䳀‬ם׼־⮔‪ׂյր‬םעךס׾׌‪❸㲽‬מ׈־‪骅‬ג׿‬‫׾׿׼״‪ַׂ㥌ֿ⳰寛‬יׄ‪籽‬׊‪؅埛筺‬־ס׵גזַֹלעכ‪ց‬׈־‪ր骅‬ס‪յ澵‬׊‪Ⲛⲇ؅‬׾ֻ‪䯚‬‬‫‪ն‬־ֹ؀דַםעךס‬‫ס׆ך‪詇剹‬ס‪蔦麃‬מ⯼‪  䌑‬יַחמ‪٘٤‬ب٭ح‪ٛ‬ف٭‪ٞ‬ء‪յ‬ע‪둚锶宋‬ס‪ؓ㳔ꯖⱁ陭脢‬ةؓ‬‫‪ն‬׾ַי׬‪ꃍ‬מֹ׻‬‫✼׾‪㠖湱麩‬ךוז‪ծ㕂㹺ծ孖做ծ➂珏ծ㸹侄ծ鎉铂ծ괏⤹统䢪‬כח‪ծ瑔噰涸‬כה⻉‪㕂ꥷ‬‬‫ג׃ה‪ծ➂꟦‬׵ָז׶‪㸚‬׾‪繟挿‬ך׉‪ծ‬׃‪㼣ꅾ‬חְ✼׾‪湱麩‬ך׵׸׉׮ַ׃‪ծ‬גִ‪馉‬׶⛦חְ‬‫‪կ‬ׅדהֿך‪朐䡾‬׷ְג׃⸂⸕חְ✼‪ծ‬ג׃‪湡䭷‬׾‪㹋植‬ך‪⚅歲‬ז‪䎂ㄤ‬ד‪ծ圓䧭‬׭‪帾‬׾׶׻❛ך‬‫הֿ׷ֽ‪竲‬׃׾⸂⸕ך׭׋׷ֹ‪欰‬ח׮ה‪ָծ➂꟦ず㡦‬׍׋‪罏‬א‪䭯‬׾‪俑⻉胜兝‬ך‪ծ殯颵‬׶תא‬‫‪ծ‬׶‪㸚‬׾‪㶷㖈‬ה⿑‪㼣‬ךג׃ה‪ずׄ➂꟦‬ח‪ծず儗‬׵ָזְ‪さ‬׃‪ծ㼣ꅾ‬אא׍⥂׾ך׮׷ז‪կ殯‬ׅד‬‫‪㢩❛ꟼ⤘ծ顫僒穗幥ꟼ⤘ծ㷕‬ך‪ծ㕂㹺꟦‬כד‪䠐㄂‬ך׉‪կ‬ׅדך׷ֽ‪竲‬׾♳‪ծ颵涸ぢ‬׭‪䓼‬׾‪穌‬‬‫ׅג׃ה‪湡涸‬׾‪荈⡤‬׸׉‪ծ‬׮ג‪䖤‬׶זח‪䩛媮‬ך׭׋׷ׅ‪麦䧭‬׾‪湡涸‬ך‪ծ瑔噰‬כוז‪❛崧‬ך‪罏‬‬‫‪넝鋅  Qկ‬׿ׇת׶זכגִ‪剏‬׶‬‫‪⚥㿊秀㶨‬‬‫ס‪յ⻄㎼‬יז׻מ‪ꅼ婧‬ס‪䪫銉‬׷‪䝠㖥‬׷‪㜟긞‬ס‪篑座圸ꅎ‬ך╚ַׂי׿׈‪ꫀ➳ֿ侉ㄌ‬ס‪䨏䔿յ⻄㎼‬‬‫מ‪⪴劔‬ס‪❿⡑镸‬ם‪ն氺┞溷‬ג׀י׿׼״‪ꅼ‬׊‪٘٤ցֿ䱿‬ب٭ح‪ٛ‬ف٭‪ٞ‬ء‪յր‬׿؂‪䩧‬׽⺅ע‪걀㚦‬‬‫ַ‪յ盨◚ֿ䒣‬׵מ‪ꪨ‬ס‪☭չ‬י׊א‪յ‬׵‪յ㎼չ‬׿׈‪⨲ⲑֿ⮿偂‬׽׻מⵊ‪俙⡑‬ס‪ց‬׈־‪յր骅‬יז׻‬‫ז‪皑‬מ‪皑㖪‬׋⻎ֿ‪㎼‬ס׿ב׿א‪յ‬עכ‪⯈掾‬ס‪澵‬ס‪٘٤‬ب٭ح‪ٛ‬ف٭‪ٞ‬ء‪յ‬׊־׊‪ն‬ג׀י׿׼‬‫‪籽ׄյ‬׊‪虘ַ┾汔؅埛筺‬׽׻‪յ‬יז׻מכ׆׾׌‪焒䛒؅⪴劔‬סַ◦ֽ‪յ‬ה‪窢玗؅䭥‬סⲙ‪潸◦䪛‬י‬‫‪ց‬׈־‪ր骅‬י׊‪յ尴‬׵‪傽勓‬׾ֵך‪䴈ⲙ㎼‬צ⹳‪ն⩰ꅼ㎼‬־ֹ؀דַםעךס׾ֵמכ׆ַׂי׊‪㺤劳‬‬‫‪勓‬ס‪㥌ֿ⳰յ㎼갾鬚桬‬׾׌כֹ׵‪婧‬מ⪴כ‪☭չ‬ס‪ַն錺䴈ⲙ㎼‬םעךׄ؂׾ַיז‪瞩ֻ؅䭥‬ס‬‫יַ‪ց┾汔؅䲾‬ם־‪յր骅‬׽םכ⺚‪笛‬ס״ג׾ׅ‪ꆤ‬׊‪鬚桬؅䧯‬ס׫‪յꪛ溪ꄫ┪㎼‬׾ֵך‪潨溷‬ס‪匡‬‬‫‪ֹն‬؀ד׾םמ‪┞婧‬׾ַׄ‬‫ˌ‪ր䌐⾔ց‬׾‪锶‬׼־‪㺤劳ˌꀸ‬כ‪睗  硼մ鞏꾴‬‬‫‪槏䗻ֿյ‬סח  ס‪ր㝂倀ⵊ⪴气ց‬כ‪ր䭥籽⺪茣䙎ց‬׾ַי׿؂‪㕆‬ך‪ؓ㳔ꯖ‬ةؓמ╭‪յ‬עך‪勓韢倀‬‬‫ֽם‪ն‬ג׀י׋‪յ韢‬י‪ַֹ♳鞃؅皑‬כ־ַםעךס׌ג‪䔢ⰺ؅卸‬ם‪ꓨ锡‬מ‪㎼갾鬚桬‬׾ֽׄמ‪ꀸ‬‬‫‪յ‬׵י׊כג׎‪䨴‬׽⺅‪ꀸ؅‬ס‪յ勓匡‬ס‪蔦簊蔦鳉㒘‬ם‪䭥籽⺪茣‬ך‪ꪛ溪ꄫ┪㎼‬מ‪յ㵅갾‬י׊כ‪鞏꾴‬׾‪媘‬‬‫‪յ鬤䋲篑座ֿ┾汔‬ע׿א‪ն‬׾׿׼ׅ‪ֿ䮕‬כ׆ַֹכ‪ֹյ‬؀ד׾ׅ‪类籽؅㡢‬סאֿ‪ゼ꾴‬ם‪篑座溷‬‬‫לם‪ⶕ渵յ侷芌յ⛿㺇յ낛‬ע‪☭չ‬ס‪㏸㐌‬סאף׿ׄםֿ‪槁㐂յ㜽鬤‬׾ַי׊‪嶰ꄞ‬ךױ‪갔չ‬ס╚‬‫׌‪⫙紬‬מֹ׻סל‪ّ؅‬طتب‪篑座‬עך‪յ勓韢倀‬׊־׊‪ն‬׾ֵך׼־׾םכ‪ֿ㎦곓‬تجؠؓס׫‬‫‪锡㎋‬׾ֵך‪呧勓‬סא‪؅յ‬־ס׾ַי׋‪ゼ꾴ֿ气‬םֹ׻סלך‪ׂյ槁㐂┾汔‬םעךי׊‪ꫀ‬מ־׾‬‫׋‪ց؅韢‬׈־‪ր骅‬ג׀י׿׈כ‪յ锶訒‬׿؂‪㟃‬יז׻מ‪ꪛ溪‬׷‪յ㎼갾鬚桬‬ךכ׆׾׌מ־׼‪؅僻‬‬‫‪ն‬ג׀יײ‪؅雧‬כ׆׾‬‫‪䧯‬׾׿‪銨‬מ׃׌י׊כ‪㖪⻉յ俙⡑‬׾ֻ‪؅脝‬־׀׬׌‪⫙紬‬מֹ׻סלך‪ַֹ鼎‬כײ‪♐篁‬ס‪篑座‬‬‫‪ն‬׾ֵךהַֿױ׊ך‪ꁎ؆‬ײ‪؅냊‬ס׵ם‪ֿّ坎չ‬طتبג׿׈⮂ײ‪紬‬׼־‪յ俙䑑‬׿׈‪卸ֿꓨ锡镄‬‬‫‪ն‬׾׿׼ׅ‪ֿّ䮕‬٭هס⿣‪カ‬ؠشؼ؝٭؛‪յ‬ג׊‪㸐䫎‬מ⿣‪յꁿ䌑 (.0 ✑朮٬낛‬י׊כ❛┞סא‬‫‪յ‬עמ׆א‬‫ז׻מ‪ٜ‬ي‪յٚ‬׿׼ֻ‪䯚‬י׊כت‪ٔ٤‬ز‪٬‬تؾةلיזכמ‪カ⿣ցֿ⚕噺‬ؠشؼ؝٭؛‪ր‬‬‫‪٬(٬‬ت‪ْٝ٤‬ؠ‪ն‬׾ֵֿ‪◜㵅‬ג׀י׎׈‪յ⯈漨؅㙟㝕‬ךכ׆׾ׅ┪׽⻋‪❿呬؅‬׊‪❿⡑؅䒣鞪‬סאי‬‫‪⚕噺‬כ׾ַי׊‪❈氠؅⟛隍‬ס‪筶包ց‬ס‪ր㐌㔔‬כ‪ց劔塌呭㕆‬ג׊ⵊ✄┞כ‪յր蔦撬‬ע‪ٜؓ٥ؒؕ宋‬‬‫י׿؂❈מ⿣‪ֿ鏫‬ס׵ס‪㜽㎼氙‬עמ‪յ㵅갾‬׍׼ֽי׿׈׼‪焒‬׵✇ע‪յ气氙脢⣨‬סס׵׾׌⚻‪㵋‬ע‬‫‪ ٜؓ٥ؒؕ  QQ‬׾ַי׊מ־׼‪؅僻‬כ׆גַ‬‫‪ٜ‬ي‪ٚ‬ؠشؼ؝٭؛‪յ‬גױ‪ն‬‬‫‪յ‬מ‪յ杅‬׽ֽי׿׈‪鬦㛿‬י׿׈‪气氙٬Ⲏ䈰‬ך⚂‪匛‬םֹ׻׋⻎ֿל‪؆‬כ׮ס⿣‪յカ‬׍׼؂‪ꫀ‬מ‪劔摾‬ס‬‫‪⻎┪ QQ‬׾ֵך‪ֿ꿃詇‬כ׆סאך‪룫舸‬כⷯ‪ꓩ褺յ‬כ‪卸㵅‬‬‫‪䉖㖪‬ס♣‪յ槁‬׵מ‪芻再‬סא‪ն‬‬‫־‪յ☭չֿ槁㐂翝‬׽ױח‪ն‬׾ֻ‪ֿ癤‬כ׆׾ַיז؂‪ׂꫀ‬׀‪ֿ㝕‬ײ‪卽篁‬ם‪ׂ篑座溷‬ט‪㕈‬מ‪⸮槏╭聋‬‬‫تب‪篑座‬ס‪յ槁鉿‬׵יז‪꿈‬כַג׊‪巆魀؅‬ם‪⡠槏溷‬ך‪յ⣌䎘溷‬׀♕‪宜‬מ‪ゼ꾴‬סאכ‪枱岞‬׾ַי׿‬‫‪ն‬דסֹױ׊יזםכׄⲙ‪䩘‬ס״גס‪⯈漨㙟䋀‬ס‪յ⚕噺‬׿׼⺅מ‪ꄊ䩘‬עַ‪䘼‬סא‪յ‬עך┫סّط‬‫ⵊ‪յⲯ椙‬׿׈ⵊ‪俙⡑‬ע׿א‪ն‬ג׊‪濪潨‬מ‪ց‬׈־‪ր骅‬ס‪勓匡‬םהֿ׿׈כ‪յ锶訒‬עך‪勓韢倀‬‬‫‪յ‬׵׽׻ס׵׾׿׈‪ꇖ䧯‬יז׻מّطتب‪յ篑座‬םֹ׻׾״‪ր篙卸ց؅ꃯַ寛‬׾ֻ‪锶‬מ‪յ潨‬׿׈‬‫ז׻מ‪րꇃ瓦ց‬׾‪ֿ⮂匡‬כ׆ֹ؂⽱‪䚽䛒؅‬ס‪蔦撬‬׼ֿםׄ־‪ⲙׄ⻉ַյ免ꪨ؅‬מַ◦ֽֿ‪☭չ‬‬‫‪ն‬׾ֵךס׵ג׊כ‪؅潨溷‬כ׆׾י‪撋掾؅䓜‬מ‪ց‬׈־‪ր骅‬׾׿׼׋‪䠊‬י‬‫‪52‬‬

鴋噟‫׷ֶֽח‬㕂ꥷ顀柃‫ך‬溪‫ך‬㪦‫׾‬実‫ג׭‬劄䔿‫מ‬յ㎼갾䝠ֿ⳰糭ꂿ‫׊‬յ‫סא‬㴗㴻䙎ֿ䴓‫׾ַיַⳛ׿‬槁㐂‫יַֽמ‬յր䌐⾔ց‫ס‬䟨⽱؅脝ֻ‫ךכ׆׾‬勓韢倀‫ס‬紛‫ַג׊כ׽ׂׂ״‬ն勓韢倀‫עך‬յ┾汔‫ס‬㎼չ؅ր⩰ꅼ㎼ց‫כ‬րꪛ溪ꄫ┪㎼ց‫ַֹכ‬阋訪؅氠ַյ⮔⯁‫סאךכ׆׾׌‬圸ꅎ‫יַחמ‬韢‫ג׀י׋‬ն‫׵א׵א‬յ‫סא‬圸ꅎֿ䓺䧯‫ג׿׈‬婹⺮‫ׂ⺜ע‬յ嗘宐㐌免♣‫ךױ‬ꇹ‫׾‬ն⩰‫מ‬倀僻ⵊ‫ס‬峒؅ꁸֻ‫ג‬㎼չ‫ע‬յ♑‫ס‬㎼չ‫׫‬‫יׄ־⮂כ‬鉿‫׀‬յր勑ꪛց‫׷‬րꓩ迱ց‫ַֹכ‬銨槁؅氠ַ‫י‬㏸濪‫☭ס‬չ؅ⲑ‫כס׵גז‬锶‫׊ם‬յ蔦‫❿ס׼‬⡑镸؅䬁‫ג׀יׄ♕׊‬ն‫י׊ֹא‬嗘宐㐌ⵊ‫ג׿׈‬㎼չ‫ע‬㴴╭㎼‫מ‬㏸㐌յ倀ⵊյ阋訪؅㟃‫׿؂‬յ免‫עמ‬函ⲇ溷‫⾀מ‬؅‫׵‬㟃‫ג׿؂‬ն㴴╭㎼‫ע‬յ嗘宐㐌‫מ‬䒣⯜溷‫מ‬ꀸ✑朮‫ס‬气氙‫לם‬؅䬁‫׊‬♕ׄյ篑座‫ס‬㕈潒؅䓺✑‫׽‬յ‫׿א‬؅⯈氠‫ךכ׆׾׌‬㶠؅☐⺇‫׊‬溪㺤‫ג׀י׊‬ն‫סא‬圸ꅎ‫ע‬յ┾笫‫┾׽⪜מ‬汔ֿꩽ劻‫מ‬廌‫׾‬㝕䨏؅篑닫‫ג׊‬䔿յ嗘宐㐌‫גזֵך‬㎼չֿ栃皑‫׾׌‬ꇃ瓦‫יַֽמ‬‫׵‬㝕‫ם׀‬䔔꼸؅⹳‫ג׊ׯ‬ն 䌑‫מ‬յ嗘宐㐌佻ꏕ‫׼־‬栃皑‫ؓةؓג׊‬٬ؓ‫ن‬ٛ‫ס؜‬㎼չ‫י״⮴ךׄד‬ꪛ⥎‫فג׿׈‬٤‫غ‬٤㎼갾⚶饗  ‫ך‬յ╭⥎脢‫׾ֵך☭┞ס‬䓜免‫ؕס‬٤‫סؓبؾغ‬눢潸յؓ‫غْن‬٬‫؜ت‬ٜ‫ؿ‬눢潸‫ע‬睗┩┾汔‫⟤ס‬匛؅‫מֹ׻ס׆‬ꃍ‫ג׬‬ն麓⿠‫׾‬䤄‫׆ת‬ծ劢勻‫ה׶ַ׏׃׾‬鋅䰘ִ‫ֲ׳׃ת‬կ欰ㄏ‫ה‬荈歋‫וק‬欥繟‫ז‬牞‫ך‬牜状‫כ‬搀ְֿ‫׾ה‬䘌‫ֲ׳׃תְח׆׸‬կ孖做ծ‫כֻ׃׮‬孖做‫♧ך‬鿇ָ荈歋‫׾‬㤽‫׷ְג׸׻‬ꣲ‫׶‬ծⰋ➂겲‫ך‬项颵‫׾הְֲֿהֻ➰ָ⫊ח‬䙼ְ饯ֿ‫ֲ׳׃ת׃‬կ➂꟦‫׮ה׏׮ך‬䃨넝‫ז‬湡涸‫כ‬ծ䛊䙳‫ה‬顆㔭‫ך‬勲簂ַ‫ך׵‬鍑佝‫׶֮ד‬ծꞿֹ‫➂׶׋׻ח‬겲‫ך‬㣐⼱‫ך‬涪㾜‫׾‬㧍‫׋ֹג־‬魦⡤涸ծ礵牞涸ծ濼涸‫ז‬䬳勲ַ‫ך׵‬鍑佝‫׾הְֲֿה׷֮ד‬鎸䥉‫ח‬殅‫ֲ׳׃ת׭‬‫  سٍءٓف‬Qկ

睗◝姌┾汔㝕䨏䔿‫׵‬嗘宐㐌佻ꏕ‫ס׼־‬栃皑‫״גס‬յ䍲ꓨ‫׾ם‬函ⲇ‫כ‬ꬢ‫ؓةؓג׀יז‬٬ؓ‫ن‬ٛ‫ס؜‬㎼չ‫ע‬յ‫סא‬ꇃ⹛؅䣳‫ׂםעךס׳‬յ⩰ꅼ㎼⣨‫מ⪴כ‬婧؆‫ַֹכַׂך‬䘼ַ؅յ䌐⾔╭聋‫ס‬槏䗻‫יז׻מ‬靣‫גזֵךסגׄ־׽‬ն‫׊־׊‬յ魕勓╭聋‫⪴כ‬氙╭聋‫ַֹכ‬㝕㎼‫ס‬㸐皑‫יז׻מ‬䑛‫׀‬鱍‫⬗ג׿׈׆‬䨏‫ס‬劄╚‫מ‬յր㹾㐌溷斪䨏ց‫׷‬㝕㎼⻎㛶‫ס‬ր♣槏䨏◚ց‫כ‬璻‫׿׈‬յ㈠‫י‬嗘宐㐌‫גזֵך‬㎼չ‫צ⫙יַֽמ‬㝂ׂ‫ס‬㸥ַ⾀ֿ枈朷‫ֹױ׊יזםכ‬ն嗘宐㐌㎼ֿ栃皑‫ס׿ב׿א׊‬㎼ֿ侓岕յ篑座嵛ⳛ؅㕂‫׽‬鉿‫יז‬ַ‫׾‬槁㐂‫׵יַֽמ‬㹀յր⩰ꅼ㎼ց‫כ‬րꪛ溪ꄫ┪㎼ց‫ס‬圸ꅎ‫ע‬呧幾ׂյ勑‫מד‬埫ⲇ‫׷‬㶠‫ע‬嚋㐌溷‫מ‬겏╚‫׊‬呬䈼‫ע‬䌮ֿ‫ך׽־ף׾‬յր䌐⾔ցֿ陧‫עכג׿‬阋ַ곓ַն‫ע׿א‬ր㎼갾鬚桬ց‫כ‬璻‫׿׈‬‫׵יַי‬յ篙㹾‫⩰ע‬ꅼ㎼⣨‫⯈ס‬漨ֿ╚䖥‫׽םכ‬յ䬁‫ׄ♕׊‬溷‫ם‬ꪛ溪䴈ⲙֿ‫⻎׵כ׆׾ַי׿׈‬坎‫׾ֵך‬ն劄⛼ꮹ‫ס‬气嵛㕈潒؅粪䭥‫ס״ג׾׌‬舓‫⛿׷‬㺇յ낛倣‫ס‬牞⟛‫ע‬䖩锡┮⺪姊‫׽ֵך‬յ‫א‬‫ס׼׿‬姊㠀‫☭ע‬չ؅庋▸‫ס‬廕‫מ‬ꯚ‫׿‬յ鬡㶠‫ס‬呬䈼‫ע‬䣳‫ײ׊‬؅㙟䋀‫׾׎׈‬ն‫י׊ֹא‬气‫ג׿ױ‬䣳‫ֿײ׊‬յ免‫עמ‬䨏◚‫ס‬挨甦‫׾ֵ׵כ׆׾םמ‬ն‫׾ַי׊ֹ׆‬槁㐂‫׵‬յ傽չ┾汔╚‫ך‬낢넜‫׷‬䨏◚‫׽׻מ‬յ㝂ׂ‫ֿ⾀ס‬㝤‫דס׾ַי׿؂‬նր䌐⾔ց‫ע‬յ‫י׊מֹ׻סל‬陧‫־ֹ؀דס׾׿‬ն勓韢倀؅✑䧯‫יזגֵמ׾׌‬յؓ‫ؓة‬㳔ꯖ‫ؕך‬٤‫٭ٖلذ‬؅鉿‫גז‬갾յ勓㳔吾舓〉‫ס‬㻗┫䀥宋‫׼־‬յր䌐⾔ց‫ס‬䟨⽱‫ؓةؓכ‬㳔ꯖ‫יַחמ⾀❈ס‬յ⛠ֹ塌⚶ֵֿ‫גז‬ն‫⟤סא‬䗻؅յ‫׆׆‬‫ך‬箩♃‫ַג׊‬ն勓韢倀‫מ‬阾‫ؓةؓג׊‬㳔ꯖ‫٭عشٓס‬յր⪴‫מ‬气‫מ״ג׾׀‬ց‫ע‬յٓ‫⪢ס٭عش‬倀‫┞ס‬ꌃ⮔‫׽ֵך‬յր☭‫כהסַס‬յ‫׿א‬؅佻ֻ‫׾‬낛‫ס׵׬‬؅㝕⮗‫┾׾׌מ‬汔؅‫ֹ؀ׂח‬⪴‫מ‬53‫‪⚥㿊秀㶨‬‬‫‪ֿյ‬סַגֻ‪脝‬מ⪴כ٭عشٓס׆‪ն‬׾ֵך‪⪢倀‬סא‪ցֿյ‬מ״ג׾׀‪气‬‬‫‪ն‬׾ֵך⽱‪䟨‬ס‪ր䌐⾔ց‬‬‫⺚כ‪瑧⢞‬׿ב׿אע‪յր⾔ց‬׊‪؅銨‬׼‪䌐‬ע‪յր䌐ց‬כ׾ײי‪؅锶‬ה‪皑‬׽‪䧯‬ס‪ַֹ悧㲻‬כ⾔‪䌐‬׍ױ‬‫‪ց‬כ׆׾׬‪ր낛‬ע‪ր⾔ց‬׽ױח‪⺚յ‬מ׽םכס‪ն畉朮‬׾׌⽱‪畉朮؅䟨‬ע‪յ瑧‬כ׾‪锶‬יײיׄ⮔מ‬‫ֿס׵׬‪낛‬מ‪յ䌐瞏‬כ׆‪ց‬׾׿׼׬‪ր낛‬מ‪ց‬׼‪յր䌐‬ע‪յր䌐⾔ց‬עכ׆ַֹכ‪ն‬׾ַי׊‪؅銨‬‬‫ײי׎؂⻉׊׼‪攍‬כ٭عشٓס‪ؓ㳔ꯖ‬ةؓ‪؅‬׿׆‪ն‬־ַםעךס׾׌⽱‪؅䟨‬כ׆׾ֻ⻉ה־⮔‬‫‪յ‬כ׾‬‫‪┾汔ֿյ‬׾׌מ⮗‪؅㝕‬ס׵׬‪낛‬סא‪յ‬׿׈⺇☐מ‪ֿ䌐瞏‬ס׵׬‪낛‬׾ֻ‪؅佻‬הסַס☭‪ր‬‬‫‪ւ䌐‬‬‫‪ն‬׾׿׼ֻ‪脝‬כד⾀❈ס‪ؓ㳔ꯖ‬ةؓ‪ֿյ‬כ׆ַֹכ‪ց‬׾ֵך‪┾汔‬ם‪⾔փ‬‬‫י׊כؓؔط‪ꩽ劻ٍٚ٤‬ך‪ؓ㳔ꯖ‬ةؓ‪յ‬׊‪  䌑ꪨ⚪㳔؅‬מ‪յ瞉脢ֿ㝕㳔  䌑姌‬ע⾀❈ס׆‬‫‪┫յ勎չյ뀸յ‬ס‪ն傽չյ䌮ַ疾‬׾ֵֿס׵׾ם‪ꓨ‬כ׽ֿ‪縕‬ס‪䌐⾔ց‬כ‪րꀸ‬ג׋‪䠊‬מ‪갾‬ג׊‪气嵛‬‬‫★‪䘼ַ؅‬ם‪坎չ‬י׊‪ꀸ؅ꄼ‬כ‪♼ꪨꇖ‬׌׼‪凰‬מ⪴ך✄⻎⪴‪յ‬׼ֿם׋‪䠊‬ך‪꼞؅⪢麃‬׷ַֽמס‪㏸‬‬‫׾׌‪؅㵅䠊‬כ׆‪ց‬׾ַי׀‪ր气‬ךכ׆ֹ⻉׀⻔כ‪靎气‬ס⾀םג‪偆‬׷כ׆ׂ‪꼾‬׊‪յ⾀؅䠊颍‬׊؂‬‫‪ؓ㳔‬ةؓ‪նⴤ韢յ‬גזֵךס׵׾׿ׂי׊׼ג׵‪䌐⾔ց؅‬ס‪ր䖥‬יזכמ‪յ瑭‬ע׼׿א‪ն‬כ׆‬‫־‪յꇙֹ㎼٬㐌㔔٬宐傈‬עמ✄⻎⪴ס׆‪ַն‬םעךכ׆ַֹכ‪յ‬׾ֵך‪ֿ㴞櫼‬י⪢ף׿ַמ‪ꯖ‬‬‫‪㝂坎‬ם‪؆‬א‪ն‬׾ם‪ֿ沌‬י⪢‪虝յ㴴侷յ肪䢍յ倀ⵊյ阋靣յ❿⡑镸յ‬ס‪յ舽‬׽ֽיז‪☭չֿ겏‬׼‬‫‪յ☭չ‬׊־׊‪ն‬׾ֵ׵כ׆׾׌‪յ銘痒‬׷כ׆ַםֻ⻉׊‪յ䓜撬槏闋‬ע‪气嵛‬סך‪㖪䨾‬ד‪㶠؆‬מ‪䙎‬‬‫ַׂי׿⪜ׄ⺇‪յֽ◦ַ؅‬׊‪؅篑닫‬כ׆׾׿׼ש׈‪❿⡑镸ֿ䴓‬ס‪յ蔦麃‬ךכ׆׾נ‪㸐需؅ꓨ‬ע‬‫‪䟨‬׾׻מ‪ն❛ֻ阋靣‬דס׾ַי״Ⲛמכ׆ֹ⻉״‪յ霼‬׊‪ꇙַ؅⪴劔‬ס׿ב׿א‪յ‬יז׻מכ׆‬‫‪䖥؅ꄼ‬יׄ־‪ַֹ䘼ַֿյ免ꪨ؅‬כַג׊‪յ潸䩘؅槏闋‬׵י׊כגז־ם׿‪㎫‬מ⮔ⶥֿ‪䘼沷ꄼ‬‬‫ِٖؤס‪ֿ蔦㎼‬׿ב׿א‪յ‬מ‪  劓‬׾ֵך‪箽潒‬׵⟵‪յ煝‬עך‪ؓ㳔ꯖ‬ةؓ‪ն‬׾ֵךס׾׿ׂי׎׈׋‬‫٘ب٭ط‪٤‬ح‪ٝ‬وֿ׽כץ☭┞מُ٭ط‪؅‬כ׆ַֹכ־ס׾׌‪؅‬׀⦍ם‪؆‬ל׼גז‪䨴‬מؔطؼ‬‫ؤס‪♼ꪨꇖֿ蔦㎼‬ג׊׼‪凰‬מ⪴‪յ ٧劓ꪨ‬ע‪瞉脢‬ך╚סא‪ն‬׾ֵֿ⚶‪塌‬׾׌‪⪴劔‬מ✄⪢‪յ‬׊‪٤؅‬‬‫׈‪յր䌐⾔ցֿ粪䭥‬׼ֿם׬־‪巨؅嶠‬מ‪潨‬עמ‪յ免‬׽‪؅靣‬׈־‪骅‬סאיז‪؅䭥‬׽‪霱‬מؔطؼِٖ‬‫☭ח‪篑닫؅䭥‬ג׊ׂ◾‪☭չ؅‬ם⮗‪㝕‬יז׻מ◚‪䨏‬עמ╚ס׼‪ն䔦‬ג‪㥌؅锶‬׾׌‪؅⮗劳‬כ׆׾׿‬‫‪յ娫؅娫ַյ‬׀‪雭؅䲾‬׷‪簬‬עמ‪ֿյ免‬גז־םעךס׵ם‪嵣凞‬י׊‪尴‬ע‪蝠靣‬ס׼‪ַն䔦‬םׂם‪㸴‬׵‬‫‪ꀸֿ䌐⾔؅圸‬ע‪յ瞉脢‬י‪㥌؅锶‬ם‪؆‬א‪ն‬גַי׊‪䘼ַ؅銨槁‬סא‪յ‬׼ֿם׊׽גז❈‪✄⪢麃؅‬‬‫‪氺‬י׊‪尴‬עמ׆א‪ն‬גזםמֹ׻׾ֻ‪脝‬כ־ַםעךס׾ַיז‪䔢ⰺ؅䬎‬ם‪ꓨ锡‬ס״ג׾׌‪碎‬‬‫‪ր䌐⾔ց‬׾׿ױ‪气‬ךכ׆ֹ⻉ׄⲙ‪⻉ַյ潸◦؅‬״‪ׂյ㝂坎䙎؅霼‬םכ׆׾׌‪❸㲽‬מ‪❿⡑镸‬ם‪┞溷‬‬‫‪ն‬׾׌⽱‪䟨‬׵‪⪴㲽‬סכ‪ׂյ蔦撬‬םךׄד➳‪ꫀ‬ס‪յ☭ꪨ⻎㛶‬ע׿א‪ն‬דס׾ֵֿ‬‫דעה‪皑‬מ‪ꪨ‬ס‪ն⩰ꅼ㎼٬ꪛ溪ꄫ┪㎼‬׾ֵך׀׬ֹ‪䌜䞯؅沼‬ס‪ց‬׈־‪ր骅‬ע‪♀┞䍲յ瑭ꇖ‬‬‫ה־⮔מ־‪气⾀؅骅‬כ‪魕徎‬ם‪劔ꮹ‬ג׿׼ֻ┰מ┪‪㐌槉‬ס׆‪⻉ַյ‬׽⺅‪䩘؅‬מ⪴‪㚦؅鱳ֻյ‬׾־‬‫׆ֹ⻉ׄⲙ׊‪⻉ַյ焒䛒؅⪴劔‬׊‪㲽㐂؅㸥ꓨ‬סַ◦י׊א‪յ‬כ׆ַׂךַ‪⺇ׄ类‬מ┾‪䔿‬יז⻉‬‫‪睗┞婧‬׳‪ꇓ؅ꅼ‬ס׫‪ֿյր䌐⾔ց‬כ׆ַׂי׊‪㥌؅䯚ֻ㵅鴫‬ס‪րꀸց‬׀׬׾ֵ‪յ勓匡‬יז׻מכ‬‫‪ն‬׾ַי׊⟤‪䒣ׂ牞‬ע‪յ瞉脢‬כ׾םמ‬‫‪54‬‬

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DVMUVSF 倀ⵊ‫ס‬緐笴䓺‫׾ֵ׵ך‬նٓٛ‫خ‬٤‫ע‬倀ⵊ‫עס׵ַֹכ‬յ寏籽⺪茣‫ם‬ꀸ噺‫כ‬⡠槏溷‫ם‬㏸㐌⯈氠‫ַֹכ‬㕈潒‫עמ׊ם‬ꩽׂ‫ע‬籽‫׾ֵךס׵ַםֻ׀‬㴻聋‫׊‬յ‫؜ُ٭ق‬ٜ‫ע٭ٔز‬嗘朮յⳛ朮յ䐭朮յֽ‫צ׻‬气嵛㕈潒‫סלם‬锡筶؅‫מֹ׻סל‬ꏕ翝‫׊‬յ⻄锡筶ꪨ‫םֹ׻סלמ‬ꫀ➳؅‫־׾׎⮂׽ׂח‬؅䪒ֹ‫׾ַי׊כדס׵‬նմմꀸ卲寊氙澈ր䌐䧯  䌑䍲낛倣蔦簊椙‫ס‬嚣锡ց

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勒⸮ꇖꋝր睗  皹մ倀ⵊ‫סי׊כ‬ꀸ噺؅脝ֻ‫ˌ׾‬獗⚶‫ס‬㝕黨䳕劻‫ˌמ‬ց勒⸮ꇖꋝ٬✀跥崎┞ꋝ٬㼾勓⟤┞٬㻗氭⨲⪴詇
ِ‫ؾ‬ٜ٥ؒ剹䨻‫ذت‬٤٬‫ؔظق‬ٚ紬氺ⵌ㻗腁䌐陹ւ蔦撬‫ס‬侷璇剹մ‫هؔطؕؾ‬٬ْؓٛ‫؜‬٤‫סס׵ס‬锶偙‫כ‬脝ֻ偙փ呎䑑⚶獗ُ‫ه٭‬ٜ‫ع‬ٞ٤‫ت‬ٚ‫ؠش‬٬‫ب‬٠ٚ‫ؠش‬ꁌ⟤┞٬㴓ꓩ澵♃陹ւ‫ؙ‬٤‫غة٭أ‬٬‫⪜ّثؔظه‬ꪎ‫ס׎؂ֵ׊‬ꪛ溪㳔փ‫׽ׂז׹‬㕔┾汔ꗯ鉿嶮㜽篑座ⶾⲇ㕈ꓭꪛ溪ゼ꾴煝疴䨾陹ւ匯ؓ‫סؓة‬㞂鴎փ匯崎篑座偆㖥獗둚锶侧䑡ւ㏸‫מ׵ככ‬气‫ؓةؓˌ׾׀‬㳔ꯖ‫׊ג؂כ‬փ 䌑䕮⯣曫溪鉿㳔吾岺☭ؓ‫ؓة‬㳔ꯖꁌ⟤┞ւ‫ؿٓآُػ‬侷䱅‫☭׼ש׼שס‬꿔㳔փ40,&* ‫هق‬ٛ‫بش‬٤‫ء‬╚匆갖蝠ւ儯⾔⺮˼   փ匯崎篑座偆㖥獗⪧㻗侓岕րꀸ噺⮔ꓩ‫׾ֽׄמ‬㜽㎼☭䪫茣㵅肪⯜䍲‫ס‬槁枱‫כ‬鞏꾴ց‫ل‬ٜ٬ٓٛ‫خ‬٤ւ‫؜ُ٭ق‬ٜ‫ˌ٭ٔز‬ꀸ溷凰‫ס׊׼‬寏╽‫ؕاظ‬٤փ氭⺚䚔㝜٬㸯玕䢻㲳陹獗㎒岺☭ꀸ㻗恩匆倀ⵊⶾ⚶ 珿㼾婞⟤ւ蔦撬ꀸ岺‫┞׼؂‬勓‫ס‬긞⾀փ儣瑼獗َ‫٭‬ٜ٬ٞ‫ص٭ف‬玗⟛〡气陹ւ낛‫ס‬箽摌փ‫ٕٓؕر‬٤‫غ‬獗ٚ‫ة‬٬‫طق‬ٜ✀╽ꪨ冝㲳陹ւ良彸‫כ‬낢넜ˌ┾汔‫غ٭ن‬٬‫┮סتؾةل‬䌗‫ّطتبס‬փ✑⿣獗⾔氭聋ꋝր睗  皹մ傽勓‫ס‬㎼갾ꪛ溪䴈ⲙ‫ס‬槁㐂ց< 吮氭ⵠ潸٬ꓩ匆㴴阳٬릲㹼⹵눥紬
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㝕崵⣌┞ր蠗‫ס‬呧‫ס‬䭰㸬脢‫ ˌמ׵ככ‬䌑‫ס‬婧‫ײ‬ց㳔吾岺☭ؓ‫ؓة‬㳔ꯖ訒⻉耘✀㲳
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ⲙ䧯㳔吾岺☭ؓ‫ؓة‬㳔ꯖ睗  ⺴QQ㳔吾岺☭ؓ‫ؓة‬㳔ꯖր蠗‫ס‬呧‫ס‬厜ׄ堦ˌꀸ匆ٛ‫ؓةؓ׾ֽׄמ٭ر٭‬㳔ꯖ‫ס‬煝⟵ⲯ卸‫מ‬ꫀ‫׾׌‬鞪吉ˌց‫٭ؒصشؘن‬煝疴䨾㎼갾ꅙ⻉䌮㖥‫ج‬٤‫٭ذ‬
ր☭չ‫כ‬㐌槉‫מ״גס‬յ瑭‫┾סהג‬汔؅黨䳕‫ֹ׻׎׈‬ց㎼갾ꅙ⻉䌮㖥‫ج‬٤‫٭ذ‬ր䌮㖥魕倣ց 䌑  劓⪧㻗侓岕րꀸ噺⮔ꓩ‫׾ֽׄמ‬㜽㎼☭䪫茣㵅肪⯜䍲‫ס‬槁枱‫כ‬鞏꾴ց⪢㎼ꀸ噺⚶饗䨾ւ㜽㎼☭⺇ׄ⪜‫⯜׿‬䍲嗱阧⮔璇⚶鞃僻魕倣փ㴕㺑鬷⺶٬ⷆꁸ㵁ր傽勓‫׾ֽׄמ‬㜽㎼☭煝⟵⯜䍲٬䪫茣㵅肪⯜䍲‫מ‬ꫀ‫׾׌‬煝疴ˌ态魊澛؅╚䖥‫ˌי׊כ‬ցւ皑⾀녓篑ㅰ㳔փQ

57

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59

Essays  ٥ 㼭 锷 俑

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Samuel Sihombing

The Right to Food or the Right toHealthy Food
Presentation given at the Asian Life-Giving Agriculture Forum (LGAF) IV, held in
Chiangmai, Thailand from November 28 to December 2, 2016. The theme was“Eco-Justice Towards Sustainable Development and Food Security in Asia.“

The story of a poor old grandma from East JavaAn old woman was caught stealing cassava from a certain company’s cassava plantation.
The company reported it to the police and eventually went to court.
in the courtroom, the judge marzuki sat stunned as he listened to the prosecution. thisold grandma argued that she was very poor, her son was seriously ill, and her grandchildren
were starving. But the manager of the company was fixed on his demands, in order to set an
example for the surrounding community.
the judge sighed and seemed very concerned. then he laid out the prosecution. hesaid, “I feel so sorry, but I can’t make a legal exception. The law remains the law; you haveto be punished. The court fines you with 1,000,000 rupiahs, and if you can’t pay you will besentenced to prison for two and a half years.”
The old grandma bowed and cried, sluggishly. Her heart was disappointed. Then thejudge took off his judge hat and opened his wallet. He took 1,000,000 rupiahs of money andput it into the hat. Then, with his strong voice, he said, “I, on behalf of the court also fine each
person who is present in this courtroom right now with 50,000 rupiahs because you live inthis town and let an old woman and her family become so hungry she had to steal to feed her
grandchildren.”
At once the decision was made, and before the judge left the courtroom, 3,500,000 rupiahs of money had been collected. the manager of the cassava company also paid 50,000
rupiahs, in his embarrassment that he complained to the court.

T h E R i g h T To f o o d o R T h E R i g h T To h E a LT h y f o o dTheft is a crime and should be punished, but letting the poor starve and leaving poor families unable to feed their children is also a crime—that the people and the state commit.
It cannot be denied that food is the most vital thing in our daily life. Before man was
created, god had already provided for human needs. god nurtured and cared for nature, tocontinuously provide food for human beings. unfortunately, human beings fell into greed
and have created injustice in the world.
food is a basic need of humans and other creatures, but there are still many countries
that cannot meet the needs of the society. it is a pity that in this advanced age, there areso many people who still cannot obtain enough food. But more worrisome is there are still
many countries that throw food away in vain. When I attended a training in one of the developed countries, I was shown lots of leftover food waste from various schools. Those schools
provide meals to their students for the day, while in poor countries people struggle with all
their power to get food and sustain their lives. They often eat just once a day, and some don’teven have any food for a whole day.
among the activists in my place, there is a joke that satirizes this condition.
The poor people will always say: “What can we eat today?”
The middle class will always say: “Where will we eat today?”
The greedy and rich people say: ‘“Who will we eat today?”many people are hungry, not because there is no food, but because there is injustice in all
respects. Here is a quote from the wise words of Mahatma Gandhi: “Earth provides enough tosatisfy every man’s need, but not every man’s greed.”

The right to food is the right of all human beings
The right to food has been the concern of all nations in this world. We can see it in the united
Nations declaration of human rights and the declarations of other international conventions. I will list some of them here:
the Charter of the united Nations, Chapter iX, article 55
With a view to the creation of conditions of stability and well-being which are necessary forpeaceful and friendly relations among nations based on respect for the principle of equal
rights and self-determination of peoples, the United nations shall promote:a. higher standards of living, full employment, and conditions of economic and social progressand development;b. solutions of international economic, social, health, and related problems; and international

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cultural and educational cooperation; and c. universal respect for, and observance of, humanrights and fundamental freedoms for all without distinction as to race, sex, language, or religion.1

the universal declaration of human rights, article 25 (1)Everyone has the right to a standard of living adequate for the health and well-being of himself
and of his family, including food, clothing, housing and medical care and necessary social services, and the right to security in the event of unemployment, sickness, disability, widowhood,
old age or other lack of livelihood in circumstances beyond his control.2
the 1966 international Covenant on economic, social and Cultural rights, article 11
1. The states Parties to the present covenant recognize the right of everyone to an adequate
standard of living for himself and his family, including adequate food, clothing, and housing,and to the continuous improvement of living conditions. The states Parties will take appropriate steps to ensure the realization of this right, recognizing to this effect the essential importance of international co-operation based on free consent.
2. The states Parties to the present covenant, recognizing the fundamental right of everyone
to be free from hunger, shall take, individually and through international co-operation, themeasures, including specific programs, which are needed:(a) To improve methods of production, conservation, and distribution of food by making fulluse of technical and scientific knowledge, by disseminating knowledge of the principles of nutrition and by developing or reforming agrarian systems in such a way as to achieve the mostefficient development and utilization of natural resources;...3
the 1974 World food Conference general assembly’s universal declaration on the eradication of hunger and malnutrition(1) Every man, woman, and child has the inalienable right to be free from hunger and malnutrition in order to develop fully and maintain their physical and mental faculties...4
the 1992 international Conference on Nutrition’s World declaration on Nutrition
hunger and malnutrition are unacceptable in a world that has both the knowledge and theresources to end this human catastrophe. We recognize that globally there is enough food forall. [...] [W]e pledge to act in solidarity to ensure that freedom from hunger becomes a reality.5
the World food security Compact of 1985 declared that,the hungry cannot wait.6

T h E R i g h T To f o o d o R T h E R i g h T To h E a LT h y f o o dAll the members of the uN have started to make their own laws as well. Let’s take Indonesia
as an example. The Indonesian government made the Food Law no.7 in 1996. The legislation
acknowledged that food is a basic need of human beings and that it has to fulfill humanrights. in article 2 it stated that the development of food should provide fair and equitablebenefit. And as a uN member, Indonesia is bound to all international declarations and conventions mentioned prior.
The description above shows that poverty, hunger and the right to food are not new topics. they have long been under discussion among uN members. i also believe that churches,
the civil society, and non-government organization have been actively involved in these issues. I remember that when a natural disaster occurred in Indonesia, many churches andother religions and institutions, came to support and bring food to the victims.
For more information about the right to food, we can read the information from the FAoof the united Nations of 2006, “the right to food in practice. implementation at the national
level.”7 The FAo talks much about what we can do for the right to food in each of our nations.
What is the important point then, with so many declarations and articles? They can be
implemented if the governments of each uN member committed.

The right to food or the right to get healthy food?
as i already mentioned above, the right to food has been discussed for a long time. therefore, I will not talk more about it. My concern is: “Can we now move from the right to foodto the next step, the right to get healthy food?” As I mentioned in the first paragraph, still
millions of people live in poverty, hunger, and malnutrition.
Let’s start this discussion with a clear mind. In an emergency situation, everybody must
get food. That is the most basic right. Any food will do. I still clearly remember when I helped
tsunami victims in Banda Aceh (Indonesia); many agencies provided food for the victims.
The victims had the right to receive food, and we provided it. In any emergency or disastersituation, people need to help each other.
But when there is no emergency or disaster, do you think that we are safe? In my mind,
we are still in a dangerous situation, perhaps even more than during a natural disaster.
think deeply: What do we actually eat? Is our food healthy?
one of my big concerns is about our recent food. most of our food in indonesia has
been affected by chemical fertilizer and pesticides. Multinational companies always feed
our farms with chemicals. They have strong power to influence the government, and evenmany local and national institutions, so that farmers switch their traditional agriculture(without the use of artificial chemicals) to conventional agriculture: From natural agricul-

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ture, that works organically and in harmony with nature, to the use of artificial chemicals
and gmo use. Companies conducted training for farmers just to motivate them to use theirproducts. then those farmers became dependent on their products and changed from local
seeds to GMos. every day, the companies have a new product, and of course, there also isalways a new disease. I suspect that perhaps they always create new diseases...
Seeing this situation, I think that governments have to create new policies to protect
their societies from unhealthy foods. but is it possible? i doubt the possibility because mostof the governments think only about economic development: about money, income, and to
become a developed country.
for me, the right to healthy food is not only about the stomach but also about justice,peace and the integrity of creation. That means churches also have the responsibility to work
together against companies that destroy our nature, our environment, and our life, not only
to fight with the people in rural areas but to give them solutions as well, especially to farmers
who produce our daily food.

Education for both sides
everyone has the right to get healthy food without pesticides and artificial fertilizer. It
should be utterly free from poison. unfortunately, as we know, many countries have been
occupied by multinational companies and “force” people to use pesticides. farmers do nothave a chance to choose. the companies’ primary reason is presumably just economic, andthey use the weakness of communities, such as their lack of food and lack of access to food.
Churches must preach against companies who destroy nature through pesticide and GMos.
There are two directions that churches should take. First, to educate producers (thiscan be church members in the villages), and second, to inform consumers in the towns (whocan be church members, too). As a pastor in my church, I feel that we focus on the producers(farmers in the rural villages), but we still don’t educate the customers enough. Conducting
education for both sides will strengthen the network between rural areas and the city.

Digging deeply into local wisdom
We, at the producer level (farmers), need to delve into cultural values, customs, and traditions, especially the local wisdom. I am sure that every tribe in every nation has its own way
to solve social and economic problems. What we can do is dig up the each tribe’s local wisdom and local knowledge.

T h E R i g h T To f o o d o R T h E R i g h T To h E a LT h y f o o din our batak tribe, for instance, there is a saying: “Sinur na pinahan gabe na niula”—”Successfully breed cattle/livestock, harvest lots of crops.” Livestock becomes the backboneof healthy agriculture.
Based on this philosophy, soon after the Sumatra-Korea Life-Giving Agriculture Forumin 2012, the 2013 Korean LGAF realized that to reduce the use of chemical pesticides andfertilizer, smallholder farmers had to be supported with livestock. The LGAF together with
the PodA cooperative and HKBP looked at what kind of livestock people used to take care ofin the rural area, especially in sumatra. We found that pigs are important animals for batak
people. Without pigs, it would be difficult for them to conduct some cultural ceremonies.
Smallholder farmers, however, who are impoverished would have problems accessing livestock because they do not have the capital to start this business. so the korean lgaf began
to a project named “Pig bank” there, that supported 25 poor families. the impact of thisproject was that some farmers have succeeded to work more in harmony with the natural
system, and two families have even succeeded to develop their organic farm.
The idea to start this project was also based on the culture of the people there. The Korean LGAF supported only two piglets to each family’s mother sows. every family whose
mother sows had babies had then to share two piglets with another family and their motherpigs. The family who received these piglets had to share twice with other village members.
smallholder families have been helped by this project economically. as for agriculture, they
do not need to buy manure from the town anymore. Farmers who did not take care of theirlivestock still purchase chicken manure or cattle manure from the city.
in our culture, this kind of project has been implemented among the village members
before. In former times, poor families were supported by sanghaem, a kind of profit sharing
system between livestock owners and the person who takes care of it. For instance, a person
who wants to take care of one family’s buffalo would already have the right to receive a partof the buffalo’s body (leg). If the buffalo has a baby, the caretaker would again have a part ofthe buffalo until he/she would have the entire buffalo.
Pig banks or profit sharing (sakkae), in my opinion, really helped the smallholder farmers. We did not need to support them all the time, but just give them an initial chance todevelop their livestock business. Pigs bank have restored our wisdom “sinur na pinahan, gabena niula.”
I hope this project can be implemented in other places so that we do not need to speak
loudly to ask people to implement organic farming but through actions, or like ARI always
says “learning by doing, learning by action.” This is our way to resist against transnational
companies who promote many new varieties and chemicals: using the local products, likethe Hansalim cooperative in Korea. I hope someday our cooperative will follow Hansalim topromote organic food all over indonesia, or at least in North sumatra.

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Another old local wisdom to protect people from hunger is lumbung desa, which in Batak
means “village rice barn.” In former times, a village rice barn was a building in the village
serving as rice repository of the village members. the lumbung became the food reserve facility or food security for all residents. When disaster struck, the community could take ricefor everybody’s need. everybody had the right to food. everybody had the right to take fromthe lumbung desa because they had already saved their own grain every time they harvested.
No one starved.
So that is the reason why in some villages lumbung desa meant more than just a physicalbuilding to store grain or other materials. in some cultures, lumbung had a social significancethat is quite thick, even sacred, and it could only be entered through certain agreements.
Nowadays, lumbung desa as a central food reserve—especially in the rural area—is increasingly hard to find. The local wisdom of food management has indeed already beeneroded by the changing life demands. the community prefers practical things and instantfood. access to the rural economy has become quite advanced so that rural credit in the formof money or immaterial assets is easily obtainable.
In its development, the “village rice barn” has changed from grains/rice/material into
immaterial assets. its meaning of “rice storage system” has developed into “saving and lending.” This model is now known as a Credit union groups. Credit unions became a new system to help each other in the villages. it is more practical and the community can use themoney for their own purpose.
the government’s decision to take over the function of the lumbung desa by establishing the Bulog (a logistic government body) which acts as a national lumbung or national
warehouse of rice increasingly discouraged the role of the traditional barn/lumbung as anembodiment of farmers’ independence. This is one of the reasons why lumbung does notwork well recently.

Our responsibility
environmental damage and farmers turning to conventional farming which is highly dependent on artificial chemicals, is our common responsibility. our faith is not determinedby how long and how hard we pray, or how big we build the church or how many church
members we have but, in my understanding, what we can do for other people, for nature,and for creation.
I still remember that in my village, when a family wanted to build a house, the wholecommunity would do it together. everybody would participate. Similarly, they work together to cultivate land or harvest. We used to call it marsiurupan and marsiadapari, which meansT h E R i g h T To f o o d o R T h E R i g h T To h E a LT h y f o o d“helping each other” and “working on each other’s land without pay to help one another.”
The villagers arrange their own system with whom they help first and then help at anotherfarm the next day. This system is the local wisdom of the community to solve their problem.
We cannot live alone in this world, but need to practice gotong royong: giving time towork hand in hand, time to support each other, and time to share. The right to food and theright to healthy food are our common struggles, but when we do it together, we can reducepoverty, feed the hungry and provide healthy food.
one of my friends, a Korean Pastor, said to me, “A dream which is dreamed alone is justa dream. A dream which is dreamed together will come true.”
And the Asian Rural Institute in Japan says: “Let’s work hand in hand so that we may
live together.”

Short closing wordsomeday... if god comes to earth and asks you, “What did you do to the old woman who
couldn’t feed her grandchildren?” I hope you won’t say: “I brought her to court because shestole my cassava. She violated your law ‘thou shalt not steal,’ o God.” or if God asks you,
“What have you prepared for me today?” I hope we won’t say, “There is a fast food store in
front of you, o lord.”refereNCes
1.
2.
3.
4.
5.
6.
7.

http://www.un.org/en/sections/un-charter/chapter-ix/index.html
http://www.un.org/en/universal-declaration-human-rights/
http://www.ohchr.org/eN/ProfessionalInterest/Pages/CeSCR.aspx
http://www.ohchr.org/eN/ProfessionalInterest/Pages/eradicationofHungerAndMalnutrition.aspx
http://www.fao.org/docrep/015/u9260e/u9260e00.pdf
http://www.fao.org/docrep/meeting/011/ag411e/AG411e03.htm
http://www.fao.org/docrep/016/ah189e/ah189e.pdf

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Akiko Ishihara

Fukushima encounters Minamata

Finding hope together in the face of tragedy
through a restorative exchange program

The Anxiety and Suffering of Victims
When the Great east Japan earthquake occurred, I was a graduate student living abroadin Berkeley, California. Although the experiences that Japanese expatriates’ had with theearthquake are not comparable to those of citizens at home, those of us in the u.S. were
nonetheless devastated by the tragedy. We watched the live broadcast of the tsunami andthe ensuing explosions at the nuclear power plant. A student from Sendai, in the Tôhoku
region, could not communicate with her family for nearly two weeks; she spent her time inworry and tears. Within three days, the university of California, Berkeley (which is locatedat the West Coast of the united States) brought experts in the fields of disaster, nuclear
power and Japanese Studies to the campus and put their risk evaluations of the earthquake
on its website. The university forbade students and faculty to go to “dangerous” Japan.
My first trip to the northern Kantô (central Japan) and Tôhoku (northeast Japan) regions after the disaster was in July 2011. My initial was to visit friends and acquaintances at
the asian rural institute in tochigi, though i soon learned that most of the participants andstaff had evacuated to the Theological Seminary for Rural Mission in Tokyo. Amid brokenbuildings, they fought to find a way to survive, seeking how to protect their farm from radioactive contamination. they had to think about the possibility of rebuilding ari, even though
the present and future were unclear.
Chance encounters can be amazing. during my visit to ari, dr. hisako sakiyama, aprofessional radiologist, gave a lecture about how to protect ourselves from radiation. Be-

f U k U s h i m a E n c o U n T E R s m i n a m aTa

cause I had only returned to Japan for a short time, I didn’t want to miss the opportunity tohear and learn more from her. The next morning after her lecture, I followed dr. Sakiyama
to the nearest station in Nishinasuno to continue speaking with her. In the end, the flow of
our conversation carried us all the way to her next stop in Kôriyama (Fukushima Prefecture)and continued for the remainder of the day.
in kôriyama, dr. sakiyama led a session for a local elementary school’s Pta in the morning. People asked a lot of questions: “Can we dry our clothes outside?” “What food is oK toeat?” “Is the water safe enough to drink?” “How about the health of our children?” Parents
did not have reliable information and their anxiety was palpable.
In the afternoon, dr. Sakiyama and I joined a small group meeting of mothers living
in Kôriyama. They shared their worries and feelings. Some of the troubles they revealed
genuinely shocked me: “I want to discuss and consult with my husband about my worry
over radiation, but he gets angry if I talk about radiation. So, without discussion, I secretly
bought a radiation dosimeter for 100,000 yen which I had saved in secret.” “If I want to prioritize my children’s future, we should evacuate from this place, but my husband opposes
my idea. he said he cannot even think about it because our house, the family grave, andwork are all here. our thoughts are getting farther apart and I am thinking about divorce.”“My father-in-law keeps providing us with the vegetables that he grows on his farm. But I
do not want my children to eat them. I am struggling to find a way to throw out the vegetables secretly.” “There is a gap between those who evacuated and those who do not evacuate.
they talk about each other as the betrayer and the betrayed. my best friend stopped talking
to me after her evacuation.”
After the session, one of the mothers said to me, “To survive this difficult situation, we
would like to help each other and we need each other. But what is actually happening is that
we are falling apart.”

We Should Not Repeat the Suffering of Minamata
Before my visit to Fukushima, I had thought that the area’s problems were limited to radiation risks posed by the nuclear power plant disaster. I didn’t imagine that any issues
related to conflict resolution or conflict transformation (my personal area of expertise) existed there. When i heard a victim say that “human relationships are divided,” i immediately
thought that Fukushima would follow the experience of Minamata.
minamata (a city in kumamoto Prefecture) is the home of minamata disease, a strain of
sickness caused by methylmercury in the industrial wastewater from Chisso Corporation’s
chemical factory. discovered in 1956, it was significant not only in its impact on the physical

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a k i ko i s h i h a R ahealth of residents but also in the division and discrimination it spawned both within thecommunity and in the hearts of their fellow Japanese citizens. I visited Minamata for the
first time when I was an undergraduate student and lived there for one year before I left
to the u.s. for study. i learned directly from the people of minamata that they put their lasthope in a prayer that their tragedy should never be repeated. It was this prayer that kindled
my passion for the people of Fukushima, as well as a determination to protect them from thesuffering that Minamata communities had experienced.
Guided by this passion, I continued interviews with Fukushima residents and supported activities using Skype and other information technologies after I had gone back to theu.s. for my graduate study.
In May of 2012, I finished my studies and returned to Japan. I started to visit Fukushima
at least once every month from Kumamoto, where I work, in order to have deeper interviews
and do more support activities with the Fukushima residents. I discovered a number of conflicts between the victims. In Iwaki City, for example, frictions arose around a disparity in
how residents were compensated: People who had evacuated from Futaba County, where
the Fukushima daiichi Nuclear Power Plant is located, were compensated at a much higher
rate than victims originally living in Iwaki City. In another area, I witnessed serious interest
conflicts between farmers and mothers. Farmers need to sell their products to make theirliving, while mothers don’t want to give their kids the local food which they worry might becontaminated with radioactive materials. The conflicts aroused suspicion, and farmers andmothers accused each other, saying: “my enemy is right in front of me.”There was a case where a child, who had evacuated from Fukushima to another partof Japan, was bullied by other children in their new place of residence. The children said tothe child from Fukushima, “You are dirty because of radiation.” Then, after the same childreturned to Fukushima, its classmates would say, “You betrayed Fukushima and escaped.
Why did you come back again?”I also often heard people complain, “If I wear a surgical mask or start any preventive action to protect myself from radiation, i am afraid that other people accuse me because they
may think that I am betrayer who thinks Fukushima is contaminated and thus a dangerous
place.” I also heard that people secretly bought vegetables from far-off places like Kyûshû sothat their neighbors would not know they weren’t eating the local produce.
The conflicts I encountered in Fukushima were typical cases of a “traumatized society”—
a society where everyone has suffered hurt from a large disaster or civil war.
I felt that conflict resolution and peacebuilding could help traumatized victims. Someof my friends (who are professional dialogue facilitators) began supporting dialogues fortransforming divided communities in several affected areas. I also began a small Conflict
Transformation class in Iwaki City.

f U k U s h i m a E n c o U n T E R s m i n a m aTa

What can I do from Kumamoto?
In the spring of 2013, one year after I started my monthly commute to Fukushima from myresidence in Kumamoto, I was able to receive a grant for my work from my university and
the Toyota Foundation. I considered what the real needs of people in Fukushima were andwhat meaningful support I could offer from far-off Kumamoto. So I asked a Fukushimaresident, “What should I do for people here?” Honestly speaking, I imagined she would tellme there was some need for dialogue facilitation (dialogue support), using the skill of conflict transformation. But her answer was different: “Please do not ever think that you would
come to fukushima to do dialogue facilitation. do not do something incomplete and justthrow the community into confusion. Instead, please do something which only someone inkumamoto could do.”I thought long and hard about that question: What was it that only I, as a resident ofKumamoto, could do? At that time, I invited students and teachers who were members of abroadcasting club from sôma high school in fukushima to three cities in kyûshû—minamata, Nagasaki, and Kumamoto—to share their film and radio programs. I implemented
the project jointly with many Kumamoto citizens groups. during their visit to Kyûshû, I
guided two of the high school students and their advisor to Minamata. I was impressed tosee a deep spiritual connection emerging between the Fukushima students and Minamata
residents, and it occurred to me that this might be the “something” which only Kumamoto
could do for Fukushima. using the theory of Conflict Transformation, I began coordinatinga tour that connected youth and young adults from Fukushima with Minamata communities, applying restorative justice and peacebuilding theories.

An Unforgettable Incident
For this 3-4 days tour, I invited young leaders from different places in Fukushima Prefecture(Iwaki, Fukushima City, Kôriyama, Iitate, Minami-Sôma, Sôma, and Futaba) to Minamata
City. Most of the participants were individuals who continued to stay in Fukushima after thedisaster, though there were a few evacuees in attendance who lived outside the prefecture.
At the tour’s outset, we visited several places in Minamata with a guide to learn about thehistory and its structural violence of Minamata disease and what the community experienced during the environmental pollution. This was followed by visits to two different museums dedicated to Minamata disease. one of them was a public institution while the otherwas founded by a private citizens’ movement organization (“Sôshisha”). Information garnered from these institutions was supplemented by testimony from a victim of the disease

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who provided a first-hand account of life in Minamata before, during, and after the crisis.
For the young adults who were living in Fukushima at the time, this testimony resonated deeply with memories of their own lives and community. The atmosphere was tense, but
at the same time, it was full of warm kindness from the Minamata people. From beginningto end, neither the storyteller nor members of the audience could keep from crying. one ofthe participants said:
We have been unable to share openly about the nuclear power plant issue and radiation withanyone. We simply closed our mouths. i was anxious and impatient, but i heard that there werepeople in minamata who could not speak out about minamata disease for forty years. i recognized that i do not need to be impatient, even though i could not talk for several years. We still
have our future. i felt relieved.
Mr. Masami ogata, who gave the testimony about Minamata disease, fought for a certificate of official acknowledgment for ten years. At the end of a long, silent struggle of the soulhe can finally say, “It is important to live truthfully. I’ve now begun making steps toward forgiveness.” After listening to his words, one participant said, “Forgiveness… It is still difficult
to choose forgiveness since I am full of anger and sadness, but I was shown that forgivenessis an important choice. This encounter cannot be expressed in words.” Mr. ogata replied,“even for me, I was angry for a long time before I was able to forgive. Forgiveness is an action reserved only for those who have fully experienced suffering and anger.”another unforgettable memory i have of the tour took place during a visit to the homeof mr. hajime sugimoto, another storyteller. he shared his experiences and the sense ofloss he felt when he lost his grandfather, whom he had a very close bond with, to FulminantMinamata disease. Mr. Sugimoto also shared how anxious and lonely he was when both of
his parents were hospitalized due to Minamata disease, leaving him the sole caretaker for
his little brothers. despite the fact that his grandfather and parents supposedly loved him
with all of their hearts, their health and family stability were deteriorating by the day. As asmall boy, Mr. Sugimoto was already overwhelmed by fear.
mr. sugimoto hated the disease-raddled life he, his family, and his community had tosuffer through. Seeing no other option, he decided to escape from Minamata while he wasstill young. We were listening to his testimony with heartrending feelings when suddenly
Mr. Sugimoto broke down in tears, saying: “I’m sorry to the people in Fukushima. I think theaccident of the nuclear power plant might not have occurred if I had faced the Minamata issue more seriously and did not run away from the reality at that time. I’m terribly sorry.” Heapologized and cried. all the fukushima youth, and i as coordinator, cried together.
This feeling is very difficult to explain in words. If we think in a purely logical way,
we might wonder why one victim is apologizing to another, or how someone could thinkf U k U s h i m a E n c o U n T E R s m i n a m aTa

that the choice of just one minamata disease patient (or a member of their family) could
have stopped the Fukushima nuclear disaster. Instead of thinking in such a logical way, oursouls were touched deeply by this voice expressing “sorry.” It was at that moment at whichthat voice surely saved “something” in us. After the tour’s conclusion, participants excitedlyshared, “We never imagined that there is anybody who can cry for us, who can regard thisnuclear power plant accident as his own problem.” one participant said, “This was my firstexperience to see that there is a person who is crying with us, suffering with us from thesame place where we are now.”
Not a few of the participants from Fukushima said:
When I say I am from Fukushima, many people offer empty condolences and say something
like, ‘That must have been tough,’ or, ‘hang it there.’ but in minamata, we feel an understanding. Their ‘Let us try our best together’ rings true. The situation concerning fukushima is very
complicated, so we feel it is almost impossible to explain our feelings to people in other areas.
in minamata, though, we do not need to explain those complicated things. People can understand our feelings. We can be relieved.

When “Past” and “Future” collide
After the observation trips and testimony, the tour group takes time to have fellowship with
their peers from Minamata. The mood is always convivial. There is nice food and the young
adults from fukushima and minamata become good friends immediately. in this jovial
atmosphere, an amazing reaction often occurs where “future” and “past” collide. After all,the Fukushima participants are part of the first generation to experience the nuclear power
plant disaster, while the young adults of Minamata are the second or third generation to feelthe impact of minamata disease.
It is a common worry among Fukushima’s youth that they cannot imagine their future
and that there might not even be a future for their town. But here in Minamata, they could
meet a “future” generation of a town where people have experienced similar suffering. After forty years of suffering, Minamata was revitalized and reborn as an environmentallyfriendly, generous, and merciful community. The encounter also has significance for the
youth from Minamata, where trauma has not completely healed, as it allows them to talk totheir “past” through the eyes of new friends.
important leaders of minamata disease victims declared and practiced “forgiveness.”
Some have even invited perpetrators or people who were opposed to their pursuit of justice
to share a meal. They have created a rich culture of forgiveness and justice where both victims and offenders can face each other on an equal footing. But in this case, “forgiveness”

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a k i ko i s h i h a R adoes not mean forgetting the past. Forgiveness is an action coupled with sincere prayer as
the last hope, along with a determination that says, “I can forgive you, and I can accept you
as a human being and as a neighbor. Now let us walk toward a future where a tragedy likethis will never happen again.”
It would have been better if this encounter of two cities with a similar tragic experience
did not need to occur. However, the nuclear accident did happen. Social injustice has not
ended yet.
Fellowship among the young adults of Minamata and Fukushima developed so vigorously that it did not need my further involvement after the tour I had coordinated, and it
is still ongoing to this day. it might have been better if this encounter had never needed tohappen in the first place. But in Minamata, there are indeed young people who are fixing
their eyes on the future exactly because of the past, and despite being separated by physicaldistance they live and walk together with their peers from Fukushima.
I would like to express my special thanks to Yukiko Ôyanagi and other ARI staff for their help translating theJapanese original version of this text.

ֿ‫ך‬薉铂晛‫כ‬ծ傈劤铂晛‫׾‬㛇劤涸‫ח‬薉鏬‫׃‬ծ薉铂铣罏‫ך‬椚鍑‫ח׭׋׷ֽ⸔׾‬ծ鿇ⴓ涸‫ח‬䗳銲‫ז‬䞔㜠‫׾‬鷄⸇‫׾וז׷ׅ‬遤‫ׅדך׮׋׏‬կ

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ؒٝ‫أ‬㸹侄灇瑔䨽錺捇脢‫┮ס‬㴗‫כ‬蝆䜪匯傽勓㝕괬捇ֿ鱍‫׀כגז׆‬յ瑭‫ע‬稌㎼‫؜‬ٛ‫ؚن‬ٜ‫ؓؼ‬䈣‫ؠ٭ف‬ٝ‫ך٭‬㝕㳔ꯖ气؅‫גַי׊‬ն傽勓‫ך‬潲䱸괬捇؅篑닫‫עככ׆׾׌‬嬟鼛‫ַֿם׼םמ‬յ‫ס׆‬㝕괬捇‫ע‬յ䓜免稌㎼‫גַמ‬傽勓☭‫׵יזכמؔطؼِٖؤ‬յ㝕‫ם׀‬銘业‫גזֵך‬ն‫ׯ׮‬气╚类‫ך‬侑儙‫׾׿׈‬崵峒‫ס‬錺㵬‫⸮כ‬溪‫ס‬晥溪‫ס‬儙⦐ն♖⺫‫ס׼־‬汦㳔气‫ע‬㵵傈‫סכ‬ꅙ簀ֿ◝ꅸꪨꁿׂ‫׍׿כ‬յ巨‫┮כ‬㴗‫ך‬ꇃ‫גַי׊ׇ‬ն㝚䌐崎؅䮜؆‫ך‬傽勓‫ס׼־‬匯걋‫׾ֵמ‬稌㎼锞嶮㽹‫؜ס‬ٛ‫ؚن‬ٜ‫ؓؼ‬㝕㳔‫עך‬յ┩傽♧⫐‫מ‬괬捇‫⸮׷‬㲳ⲇ‫׷‬傽勓㳔‫ס‬㸗ꪎ㵵؅겏‫״‬յ䔔꼸‫מ‬ꫀ‫׾׌‬ٛ‫ؠت‬雄❿؅⪪銨‫׊‬յ侷舓〉‫כ‬㳔气‫מ‬յրⷩ각ց‫ם‬傽勓‫ס׫‬廌薧؅珡‫׾׋‬䭰獏؅⮂‫ג׊‬ն傽勓‫מ‬䨴‫יז‬յ괬捇䔿‫ⵌס‬ꫀ匯‫׷‬匯ⵌ؅⮴‫י״‬陧‫ג׿‬‫עס‬յ 䌑‫  ס‬劓‫גזדכ׆ס‬ն陧ゼ‫ס‬潨溷‫ע‬յ♧⯼‫׽׻‬镩★‫ס‬幾‫ⵌגז־‬ꫀ匯‫׼־‬匯ⵌ‫מ‬‫⹵סיׄ־‬؅锶薊ֹ‫גזֵךכ׆‬ն劄⮴‫מ‬յ吕勎澛‫ؓةؓס‬㳔ꯖ‫⹵ס‬؅陧‫גנ‬ն㳔气‫כ‬舓〉‫ס‬㝕ꌃ⮔‫ע‬յ匯☒‫ס‬ꀸ匆⚻ꇓ玗㳔吾‫┞מֹ׮ס‬免ꉌ곓؅‫ֿגַי׊‬յ㸴俙‫ס‬舓〉ֿ吕勎‫מ‬媘‫׽‬յ㚷‫׿‬卸‫גי‬吾蕪‫מ⪴כ‬յ侑㸚茣尀叉‫׼־‬潨‫׾ֵמ⯼ס‬ꀸ㐌؅‫מֹ׻סל‬㴕‫־סַׂיז‬յ‫׵א‬‫ؓةؓ׵א‬㳔ꯖ‫⫙ע‬䐭‫־ס׾׀ך‬յ‫כ‬傽չꂿ‫⮿׾׿׼‬偂‫כ‬յ♀‫׵⩰׵‬锶ֻ‫ך־םַם‬յ䩘䱱‫׽‬‫ך‬气‫ס״ג׾׀‬䨏ַ‫ס‬傽չ؅ꃻ‫גַיז‬ն⮂⚶ַ‫┮עסַֹכ‬䘼饗‫דס׵ם‬ն‫לֹ׺ה‬瑭ֿ陧‫מ׀כגנ‬յؓ‫ؓة‬㳔ꯖ‫עך‬յ侑㸚納ⶕ㳔‫ס‬㸗ꪎ㵵‫׾ֵך‬䀷㻗嬟僃㲳‫׈‬؆؅䬲ַ‫י‬յ‫מֹ׻סל‬侑㸚納錺㵬‫׼־‬麃؅㴕‫ס׾׀ךֿכ׆׾‬‫Ⳉַֹכ־‬䒣⚶؅㐌㔔‫ס‬偙չ‫כ‬鉿‫גַיז‬ն稌㎼‫׼־‬焝劻䊟㎼‫ס‬瑭‫ע‬յ‫ֹ׵‬㸴‫ֽ׊‬需؅⛠ַ‫ַג‬‫כ‬颉悍䔿‫ס‬䀷㻗‫׈‬؆‫יַחמ‬锞ꊙ꽆ꓩ‫ס‬뉭‫ךױ‬鉿‫ֿדסגז‬յ鮐ゼֿ箽‫׍׼؂‬յ瑭‫ע‬䀷㻗‫׈‬؆‫ס‬姌‫ס‬陧ゼ㐌‫׾ֵך‬ꋺ㻗‫ךױ‬偆䌙納‫⻎ך‬鉿‫׽םמכ׾׌‬յ篙㹾յ┞傽ꋺ㻗‫┞ׇך‬糿‫ׂדגַי׎׈‬‫גזםמכ׆‬ն‫‪瀖⾱僇㶨‬‬‫‪յ✇؅낛‬־סַַי׊‪䌏‬ע‪ն崟戡朮‬גזד⚶‪颉悍‬סך "‪ 15‬ך‪յ㸯㳔吾‬ע╚⯼ⶭ‪յ‬עך‪ꋺ㻗‬‬‫ֽ׷‪؆‬׈‪ֽ嬎‬סך╚ַםֿ‪䝠㖥‬ם־‪牞‬׵✇‪մ‬ע‪⣌䎘‬ס׵ל‪յ㲳‬ע‪寊‬ײ‪յ냊‬־סם‪㝕┨㝜‬י׬‬‫ג‪؆‬׈‪ֽ嬎‬ס⻏‪յ俙‬ע‪նⶭ䔿‬גז‪յ阋訪؅㝤‬י׀יז؂⚻ֿ‪┮㴗‬ס׽־ף‪؆‬؂‪柄‬סהג‪؆‬׈‪曋‬‬‫ך׆א‪ն‬גזד׽ױ‪겏‬ם‪ַֹ蔦╭溷‬כֹכ׵‪㖪؅‬׌‪需‬׵ך׊‪؅㸴‬ײ‪䜪‬׷ה‪宜䭥‬סַ◦ֽ‪ֿյ‬ה‬‫‪ն‬גזֵך‪銘业‬ע‪需‬גַ‪臝‬‬‫ךֿ‪ַյ需‬ױ׊יז‪㝜ֿ䘪‬כ׾׌‪需؅‬ס‪ַֿյ侑㸚茣‬ג׊‪潸鞻‬מ‪┮㴗؅㝜‬׾׌‪ꫀ‬מ‪ր侑㸚茣‬‬‫ס׵ל‪ցր㲳‬גז‪納ꓪ阛؅鬼‬סׂ‪ⶥ┧⫑ꁿ‬ך׽ׂא׫‪յ‬ך‪⫐糿‬מ‪յ㝜‬ױױַם׀ך‪ַն潸鞻‬ם׀‬‫‪鱳‬ז‪䑛‬ךס׾ֵמ׆׆׵◜♐׵‪ֽ㙗‬׵‪㵵‬ע‪䘼ֹֿյ㝜‬כַַֹֿ׮ג׊‪ꉌ곓؅‬כ׾ֻ‪؅脝‬כ׆‬‫‪؆蕚‬׶הַ׋‪ցր‬׾ַיֻ‪脝‬׵‪յ곐㨰‬׀ַי׿‪؆곐‬ל‪؆‬לֻֿ‪ַն脝‬ם׿׼ֻ‪脝‬י‪؆‬םכ׆׌‬‫כֹ׸׊‬‫ס׾י‪䰌‬׽אז׆‪ַն‬ם׿׼׎׈׬‪낛‬עמ׵ל‪յ㲳‬ל׿ׄ׾׿ׂמ׵ל‪ꓩ褺؅㲳‬ג׿‪䱰‬ך‪ֿ汛‬‬‫‪յ‬׽ֵֿ‪䠊‬ג׿׼⮗‪٬鎁‬גז⮗‪յ鎁‬ך‪ꪨ‬ס☭ַםַי׊‪ꉌ곓‬כ☭ג׊‪ցրꉌ곓‬׾ַי׊Ⲩ‪傽չ蝆‬מ‬‫‪ַց‬םַיַ׀‪⺚؅‬ע‪ꉌ곓䔿‬מסגזד⹵‪镩‬‬‫‪յ‬מסַגַ⻉ׄⲙ‪յ‬א׆׼־ד׀כם‪؆‬׆‪նր‬גז‪؆ֿ阋‬׈‪ֽ嬎‬ס☭┞‪䔿յ‬ס‪需‬םֹ׻ס׆‬‫‪ց‬׌ך‪ַׂ؆‬יזםמ‪ٚ‬ف‪ٚ‬ف‪؆‬ל‪؆‬לם‪؆‬ײ‬‫ַם׼םעי׿׈‪ꂉ‬׽ֿׂײ׊‪蝆‬׋⻎‬‫׊י׊כ‪ゼ꾴‬סؠت‪⣌䎘ٛ‬ם‪麃✄溷‬׾׻מ‪侑㸚納錺㵬‬ע‪ゼ꾴‬ס‪յ⸮溪捇㵬‬עךױ׾נ‪珿䀁؅陧‬‬‫⮔‪蔦‬׾׌כ‪詏跥؅䪒ֹ筩◚闋尴㳔稺◚㜟㵼㳔؅㸗ꪎ‬ס➳‪յ☭ꪨꫀ‬ךסגז־םַיֻ‪脝‬־‬‫ֿ➳‪ր☭ꪨꫀ‬ך‪ն⸮溪◜侚‬גז־םַי׊‪◙䞯؅‬־׈ױ‪յ‬עכ׾ַיז׆‪◜䡢ֿ鱍‬׾׌➳‪ꫀ‬מ‬‫׆‪ր‬עסגז‪䘼‬מ׈זכ׀כסא‪յ‬י׊מ⯼ס‪陻ֻ؅潨‬ס‪偙‬ג׿׈‪ַֹ錺捇‬כ‪ַׂց‬י׿׈‪⮔偂‬‬‫‪⣌䎘錺‬ם‪ն麃✄溷‬גזדכ׆ַֹכ‪ց‬־ַםעךס׾םמכ׆׋⻎כ⟨‪寊‬ע‪յ珿䀁‬עךױױס‬‫⮂סכ⟨‪寊‬מ♣‪յ㳔气免‬מ‪寊⟨ն⻎免‬ד‪؆‬׊‪ꩽׂ蝆‬מ⯁‪䈼‬׷‪⮔偂‬ס⚶‪ׂյ㐌㔔獗‬םעךׄד‪㵬‬‬‫‪劄‬ס‪偙չ‬ס⟨‪յ寊‬ך╚סֵַ׿רסא‪寊⟨ն‬ד‪┞䌑♧┪⛿؆‬׵מ⯼‪յ稌㎼汦㳔‬׀דגַ‪⚶ַ؅‬‬‫כ‪ַց‬םׂ׊׮יז؂⽱מ☭ס♑‪؅‬ײ׊‪蝆‬׋⻎כהג⮔‪蔦‬כ‪ր◝䍲‬עַ‪꿈‬׾ַֻ׵כ‪䉤劳‬ס‪䔿‬‬‫׎؂؂⽱‪؅‬ײ׊‪蝆‬׋⻎כ☭ס⟨‪寊‬מ‪偙չ‬ס‪ր珿䀁‬ךסגַי׋‪䠊‬מ‪؅麃ꁿ‬כ׆׾ֵךס׵ַֹ‬‫‪ն‬ג׿؂‪销‬מה‪䒣ַ宜䭥‬ג⛣׵מ׽‪ַֹ撋‬כ‪ַց‬ם׼םעיזֵ‪յ‬עׄדכ׆׾‬‫זםמֹ׻ח‪؅䭥‬׽؂־־כ‪鞪吉‬׽⺅׀‪臝‬מ‪յ类籽溷‬מֹ׻׾׿׈⮂׊‪䬁‬דגמַ‪䘼‬ס׆‬‫‪嬐‬׼־‪救勓‬ע׼־׿א‪յ‬׊‪䊟㎼‬יֻ‪汦㳔؅箽‬סך‪  䌑  劓յ稌㎼‬גזג‪笴┞䌑‬׼־‪ն괬捇‬ג‬‫׼־לם‪偙յ⹶訪ꋺ‬ס‪⛿宐‬׀؂ַסכ׵כ׵‪յ‬עך‪䉖‬׀؂ַףֻ❛‪ն‬גזםמֹ׻ֹ‪ꄼ‬מ‪劓珿䀁‬‬‫׊‪䔔꼸‬׵לםַ‪ꇙ‬ס‪⫐㵼‬׾׿׈⨠‪յ鎢‬ך‪ꪨ‬סלם‪偙‬ג׿׈‪崵峒錺捇‬ך׀؂ַ‪偙յ‬ג׀י׿׈‪ꉌ곓‬‬‫‪ַꀸ‬םַׄי׀‪气‬ףנ־ַיז‪յꀸ✑朮؅㛿‬׵ך‪ն♑㐌㔔‬גַי׿ױ‪ֿ气‬׀׿חֵס‪յ⛿宐ꪨ‬י‬‫‪⛿宐⻎㛶‬׋⻎ַֹכהג‪؆‬׈‪ֽ嬎‬ח׵‪┮㴗؅‬מ‪ꀸ✑朮‬ס‪㐌⩧氙‬מ״גס‪⣌䎘‬ס׵ל‪յ㲳‬כ‪偙‬ס‪㵵‬‬‫‪㲳ֿր侑‬ג׊‪ꉌ곓‬מ‪ն珿䀁澛㜽‬ג׊‪ꈗꆰ‬׵מ‪㖪긖‬םֹ׻ֹ⻉ַ‪阋‬כ‪ց‬גַמ⯼ס‪潨‬ע‪信‬ס‪ր瑭‬ך‬‫‪րֽ⯼յ珿‬מ‪⻎筦气‬סכ׵כ׵‪յ‬ע׼־י׀יז‪䨴‬מ‪յ峓ׂ峓ׂ珿䀁澛‬׿׼״׋ַכ‪㸚茣尀ַց‬‬‫‪긊‬י׊ׂ׼ף׊‪ն‬גַ‪臝‬׵‪ַֹ需‬כג׿׼״׋ַכ‪ց‬־סג׀יז‪䨴‬מ׎ׂגׅ‪ꄁ‬יז⮗‪䀁؅鎁‬‬‫‪76‬‬

‫‪77‬‬‫גׄ‪鸐‬׾‪❛崧‬ך⥏‪宏‬ה‪状䃊‬‬‫‪յ珿䀁ֿ尀‬כ׾כ‪鉿ⳛ؅‬׾‪麃؅㴕‬׼־‪յ侑㸚茣‬׽ג׊‪؅‬ؠتُך╚ס‪ր珿䀁‬עֻ‪陻‬גז־‪㝂‬מ‪䊬‬‬‫י׊מ‪յ侑㸚茣؅宜‬׼־׾׿؂‪䘼‬מֹ׻ס‪脢‬׽⮗‪鎁‬ס‪珿䀁‬׾ַיז‪䘼‬כד؀׆כַםⷩי׿׈‪叉‬‬‫מ׽؂ױ‪ַֿյ‬ג׎‪㶐‬׽⺅‪ꓩ褺؅‬׼־לם‪ն▟䈣‬גזד‪ַֹ㛽‬כ‪ַց‬ם׿כעⳛ‪鉿‬׾ֻ‪锶‬כ׾ַ‬‫‪ն‬ג׿־‪臝‬מ‪꾗緽‬׵‪需‬גזַכ‪յ‬׾ַי׎‪㶐‬׽⺅׽אז׆מֹ׻ַם׼־؂י׊‪尴‬ע‬‫‪獗‬גַח⥣ֿ☭סי׬׌‪ُⵊ獗⚶‬ؗ‪ٚ‬ع‪յ‬כ׾׌׼־‪焒锶‬ס‪յ筩◚闋尴㳔‬עכ׆ס׼׿׆‬‫⾔‪յ筩◚㜟㵼յ䌐‬עמ‪闋尴‬סא‪յ‬׽ֵך‪槁骭‬ם‪⪿㒘溷‬ס‪‬׾׆‪鱍‬יז׻מלם‪⫐䨏‬׷‪⚶ն㝕捇㵬‬‬‫‪㸐‬ס‪⦍ׂ♼ꪨ‬ך‪⮔ꓩ‬םֹ׻׋⻎‪ն‬ג׊ֿ׋‪䠊‬םֹא׀ךֿכ׆ס׼׊־✇י׊‪槏韢؅嵛氠‬ס‪圸碎‬‬‫‪㸐‬ס‪⮔偂㜟㵼‬םױ׉ױ׈ך‪յ錺捇㐌‬עמ╚סהג‪㸗ꪎ㵅鴫㵵‬ס‪㸐需ꅼ鉿‬٭ذ٭ط‪ٛ‬بؒن‪需‬‬‫‪ր筩◚闋尴㳔‬יַ‪焒锶؅氠‬ס‪筩◚闋尴㳔‬ךלם‪䉖‬׀؂ַ‪յ‬׵‪ն瑭‬ג׿‪槁‬׵הג☭׾״‪需佻䴈؅㢼‬‬‫‪ն‬גז‪颉䍴؅鉿‬ؼِסלם‪颉䍴ց‬‬‫כ׆׾׀ךמ‪瑭‬׾ַמ‪救勓‬‬‫‪ⲙ䧯ꓭ‬ס‪鬙㎒‬ذ‪ٙ‬عכ‪յ㝕㳔‬؀ׇ‪儣‬ס‪  䌑‬גזג‪┞䌑‬יזםמֹ׻ֹ‪ꄼ‬מֹ׻ס‪嬐劓‬מ‪珿䀁‬‬‫ךס׾ׄ־‪ꃞ䝵؅‬ך‪ꁎ؆‬ה‪䭥‬מ‪؅錺捇㐌‬عؠؘة‪ٞ‬وגֻ‪脝‬מ‪☭ꪨֿ⳧䩘‬סׂ‪նꇶ‬ג׿׼‪ֿ䕑‬‬‫‪珿䀁‬גזםמַ⻉׽‪䘼ַյ焒‬כ־ֹ؀ד✇עכ׆׾ַי׊כ‪䖩锡‬מ‪偙ֿ勓䓜‬ס‪յ㐌㔔‬יׂםע‬‫ؒن‪㸐需‬גַ‪ٜ؅氠‬؞تס‪յ筩◚㜟㵼‬ףֻ‪ն婞潲阋‬גײיַ‪臝‬כ‪ց‬־ֹ׺׊ך׀׬׌‪ր✇؅‬מ‪偙‬ס‬‫ז‪ꂉ‬מ׀כסא‪յ‬׊־׊‪ն‬גַיֻ‪脝‬כ‪յ‬־ֹ؀ד׾ֵֿث٭ؼסלם‪٘٤㸐需佻䴈‬ب٭ط‪ٛ‬ب‬‫؂‪䘼‬כֹ׻׊י‪؆‬ם‪٘٤‬ب٭ط‪ٛ‬بؒن‪㸐需‬י‪匡‬מ‪ֿ珿䀁‬גםֵ‪յ‬׵יז‪րꪨꇙ‬עֻ‪瞩‬ג׀י‬‫׀ך׼־דגםֵ׾ַמ‪ַն救勓‬׈דׂךַם׏‪庋‬׀־‪㐌㔔؅‬מ‪ն╚ꄫ⶯盚‬נַ׈דׂךַם‬‫‪٘٤佻䴈ֿ┞薭溷‬ب٭ط‪ٛ‬بؒن‪յ㸐需‬ע‪需‬ס׆‪‬גזדֻ‪ַֹ瞩‬כ‪ַց‬׈דׂי׊‪؅‬כ׆׾‬‫‪յ‬יז⪜מ‪ֿ㸐需佻䴈‬ذ٭ط‪ٛ‬بؒنס‪ַն珿䀁㜽‬םעךׄ؂׾ַי׊⽱‪؅䟨‬כ׆ַֹכַ‪䜬‬מ‬‫‪ն‬׾ֵ‪؆‬׈ׂגע❛◜׾ַי׊‪䧯卸؅媘‬ם⮗‪㝕‬‬‫‪յ‬לֹ׺ה‪յ‬׀כם‪؆‬א‪ն‬גזנץ‪ֹ˘˘꾁؅‬؀ד✇עכ׆׾׀ךא׆׼־ד‪瑭‬׾ַמ‪救勓‬‬‫Ɫ‪悍‬ס׼‪յ䔦‬יַ‪䬲‬מ‪⩰气؅寊⟨յꩽ䀷յ救勓‬ס‪꿧ゼ‬כ‪؆‬׈‪气䕉‬ס‪侑ꃻ㹾‬ס‪珿䀁澛皑潸뉉둚吾‬‬‫ؠؘة‪ٞ‬و⦍ⶾס‪䉖宐‬׾׌כ‪؅յ救勓؅╚䖥‬כ׆ַֹכ׾׌‪✑⿣؅┪儙‬؛ة‪ٚ‬׷⿣✑⦐‪儙‬ס‪瞏‬‬‫‪ֿյ‬ג׊⫐‪呾‬׫⟨‪⩰气؅寊‬ס‪꿧ゼ‬כ‪둚吾气‬ס☭◝ס׼־‪յ珿䀁‬׀כסא‪ն‬גזֵֿכ׆ֹ‪鉿‬ךع‬‫‪⮂⚶ַյ‬ס‪幾ַ땂‬םֹ׻ַם״‪ꁎ‬׽⪜עך☭ס‪册ꄼ‬ג׿ױ‪气‬מ‪ꪨ‬ס‪偙‬ס⟨‪寊‬כ‪둚吾气‬ס‪珿䀁‬סא‬‫׀ךף׿ׄםך‪ַցն救勓‬ם׿׊׵־˘˘׿׆‪նր‬גז‪媘‬מ‪ⷦ骭‬׵יכֿס׵םֹ׻ס‪潸◦槏闋‬‬‫‪뉮‬׵לם‪긊㸐璻筩◚㜟㵼槏韢‬׷‪槏韢⟵䕮溷婞聋‬ס‪յ筩◚㜟㵼‬ע‪ն瑭‬׽ֿםחס׫‪ַ珿䀁‬ם‬‫‪ն‬גזםמֹ׻׾׌ع٭ؾؔظ٭ؤ‪؅‬٭ؓصסַ⚶⮂ס‪偙չ‬ס⟨‪寊‬כ‪蝄脢‬ס‪յ珿䀁‬י׊❈‬‫◜‪ַ⮂匡‬ם׿׼׿‪䗆‬‬‫‪յ珿䀁ֈ䉖։յꋺ㻗յ냃녓յⷁ潸뉉٬潸‬׀؂ַ‪⻄㐌‬ס‪յ珿䀁‬עסגׄ־‪㛽؅‬מ٭ؓص‪寊⟨陧ゼ‬‬‫‪瀖⾱僇㶨‬‬‫‪ն㝂‬גזד‪偙չ‬ס٭ر٭‪蝄䩘٬╚㕘ٛ‬סךױ⶯⯼♣‪㎂ⶥ婸‬׼־‪ⶥ⪧婸‬ס׼־‪‬לם‪뉉յ⹶訪ꋺ‬‬‫‪յ‬ע٭ؓص‪ն‬ג׿ױ⻻׵‪偙‬׾׿׼ֽמ‪澛㜽‬י׊‪յ┞ꌃյꉌ곓‬ך‪偙չ‬׾ַך‪⛿؆‬מ‪珿䀁‬׵‪ֿׂ괬捇䔿‬‬‫׼ֿם׽‪յ永؅䈩‬׀דגַי׊‪؅‬غؕ؝מ‪偙‬ס⟨‪寊‬מ⮴‪劄‬א׻ֽֽ‪鉿ֹֿյ‬יׄ־‪┩յ㎂傽ꪨ‬‬‫ז׵‪免ꪨ؅‬ש‪؅㳔‬־סגזַי׊‪؅篑닫‬כ׆םֹ׻סלֿ‪㐌㔔‬ך‪ꇃ瓦‬סא‪յ‬׷⺮‪婹‬ס‪寊⟨洠ゼ꾴‬‬‫‪յ‬מ‪ն姌‬ג׊׵כ׆׾נ‪魕倣녓潸䘼獗؅陧‬׾׻מ✄‪ꆻⳛ㎒‬ס‪յ宐ꪨ‬כ‪寊⟨洠魕倣녓‬ס‪ն䉖‬ג‬‫ס⟨‪ն寊‬גז׵‪免؅‬סַ⚶⮂סכ‪偙‬ס‪ꌃ‬׽‪靣‬ג׿׼׆י׀‪气‬י׊כ‪婹⺮؅䓜◜脢‬ס‪寊⟨洠ゼ꾴‬‬‫ץח┞יזכמ‪蝄脢‬׾׀‪♀؅气‬ס‪阋訪ֿյ珿䀁‬סחכץח┞׾‪☭气؅靣‬ג׿׼׆י׀‪婹⺮؅气‬‬‫‪յ寊⟨؅‬׵מ╚ס‪疾宜‬ג״‪雾‬׽‪ֵֹ䒟‬׀‪յ꼸‬׀‪꼸‬מכ׆׾ַיז׆‪鱍‬מ‪㐌㔔‬׷‪☭气‬ס׼‪蔦‬חכ‬‫ֿ‪峓ׂ㛽‬׽׌׌ס‪⣨յ臝ׂ⣨‬׾‪յ靣‬ךױ‪劄䔿‬׼־⮴‪劄‬ס‪յ需‬׿רֵמ׈־‪ַ廛‬׊⨲ג׀י׀‪气‬‬‫‪؆‬׃ח‪⺚؅‬׍׀ךֿכ׆׾‪靣‬ם‪؆‬ײיַחמכ׆ס‪յ侑㸚茣‬כ׆ס‪նր⸮溪‬גז־םעכ׆׳‪婝‬‬‫ז־ם׎‪؅需‬כ׆ס‪㎂ⶥ䌑ꪨ寊⟨洠‬עך⟨‪յ寊‬׵ך‪ն‬גַי׋‪؅䠊‬׽‪撋‬כ‪յ┮㴗‬מ‪ֹ枱岞‬ױ׊ך‬‫כ‪յ‬׾ֵע‪勑匡‬׵ך׿א‪ַյ‬םע‪䖩锡‬׾ׁ׌׽‪撋‬מכ׆ַם׎‪需‬יזג‪յ◝յ┩䌑‬יַ‪臝‬כג‬‫‪ն‬גז‪阋‬ע‪⹧Ⲏ脢‬׾ֵכ‪ց‬ג׀ך‪㴗䖥‬‬‫מ‪ր婞潲‬מ‪勒‬סַ‪ꬢ‬ס‪땂‬׾ם־‪귿‬סא‪┞☭ꬢַյ‬יׄ⻔מ‪霼㴻氰韆啇ⷭ؅霼㴻‬׾ג؂מ‪ⶥ䌑‬‬‫‪ֿ㝕⮗ց‬כ׆׾׀‪气‬‬‫‪؆ն‬׈‪糿偙婞㵅‬׾‪靣‬כ‪ց‬ג׊⮂ײ‪鵕‬מכ׆ַֹכ‪յ‬׌‪ր♀յ鰴‬‬‫♀‪˘˘ն‬׌‪ր鰴‬‬‫⮗‪ֹ㝕‬־⻔מ׆א־חַ‪յ‬ל׿ַׄם׀ךעמ‪ꈷ䫘‬ס⮔‪阋訪؅蔦‬סא‪յ‬ך׽־ףײ׊‪䜸‬כ׽‪䘪‬ע‬‫‪⹧Ⲏ脢ն‬׾‪靣‬כ‪ַ⮂⚶ַց‬ם׼םמ‪ն阋訪‬׾ֵמ׆אֿ‪ꈷ䫘‬ם‬‫כס׽‪յꩽַ䘪‬עמ⯼׌‪鰴‬׵⮔‪ր蔦‬‬‫‪յ‬עכ׌‪ն鰴‬גזֵֿ׀‬‫‪؆ն‬׈‪糿偙‬כ‪ց‬׌ךסם‪ַ鉿掿‬ם׀ך־׊מס׵גז׀׊‪؅✄닫‬׽‪䘪‬כ‪蝆곓‬‬‫‪蔦㴎‬ׇס‪؆‬׈‪勾勓舴‬ס‪ꌃ‬׽‪յ靣‬ך٭ؓصס‪ն睗┞㎇潨‬׾ֵֿ‪ַ┞㖪긖‬ם׿׼׿‪յ䗆‬׵מ♑‬‫‪玆曋ֿⱢ洤‬ג׿ׂךַ‪յ䠀䝠؅峜‬מ؀׆ס׵ל‪յ蔦麃ֿ㲳‬ע‪؆‬׈‪ն勾勓‬דכ׆ס׀כגנ‪؅陧‬‬‫‪ꇃ‬כהג‪䑱‬י׊כ‪䔿յꩽ水‬ג׊‪洤枱ֿꓨׂ⪜ꯖ‬מ⪴‪ㅗ㝤䠊յ╋镩‬ס׀כגזםׂ◾ך‪㒘寊⟨洠‬‬‫‪؅⪢괵‬הג⮔‪ն蔦‬גז׈דׂי׊‪需؅‬יַחמלם׈׊‪㶌‬כ‪ַ┮㴗‬ם׼םמ‪阋訪‬ס׀כג׊ׇ‬‫׵ל‪յ㲳‬ך╚ַׂי׿ױ ‪气嵛ֿ邠‬כ‪⣌䎘‬כהסַס‪玆曋嬎‬׷‪镩‬ס׍ע׾׿ׂי׊‪䌴饦‬י׊‪䠀‬ך‬‫ף׊׳‬‫⮔‪☭气յ蔦‬ס‪☭气յ蔦麃‬ס‪㵵傈‬ג׿؂‪锶薊‬מ‪┮㴗ն寊⟨洠‬כ׈׊؀‪䚐‬םֹ׻׾ֻ‪괬‬ג׋‪䠊‬מ‪䖥‬‬‫ג׊‪ꈷ䫘؅‬׾ׅ‪ꄁ‬י׊⮂צ‪յ寊⟨؅낗‬מ؀׆ַ‪ׂյ蝄‬םֿ‪♐偙‬ך‪㭛‬ך‪㐌⩧ֿ㭛‬גז‪芌‬׿ױ‪ֿ气‬‬‫ם׿‪䁼‬׀‪؆ֿ痒撬峓‬׈‪յ勾勓‬מ׀כגַיַ‪需؅臝‬ךַ‪䘼‬םֹ׻׾׿׼ׄ♕״‪ַֹն茖ֿ紛‬כ‬‫‪☭气‬ס⮔‪蔦‬כז׵ךַםׅ‪ַն瑭ֿꄁ‬ם‪陹‬׊‪氰‬מ‪؆‬׈‪溺‬ס‪յ珿䀁‬ע‪նր瑭‬גז׶׊זֽ‪յ‬׼ֿ‬‫ַםעךסגז־ם׼׆‪鱍‬ע‪յ⸮溪◜侚‬׼גַיז⻉׀⻔מ‪☭气‬ס⮔‪蔦‬׷‪寊⟨洠‬מ‪僃ַ免劻‬ס‬‫٭ؾؔظ٭ؤ‪յ‬׵הג‪蝄脢‬ס׼־‪ն珿䀁‬גַ‪峓‬׽‪颍‬יׅ┪‪㛽؅‬כ‪ַց‬םֿ‪♐偙‬יׂם‪陹‬׊‪ն氰‬־‬‫‪ַն‬םעךס׵׾׀ך‪鞃僻‬ך‪յ阋訪‬ע‪䠊镊‬ס׀כס׆‪ն‬גַ‪峓‬יׅ┪‪㛽؅‬מ⪴‪յ‬׵‪瑭‬גַי׊ع‬‫☭ס☭┞‪䜟脢㵵傈‬׷‪䜟脢‬ס⟨‪ր寊‬־כ‪ց‬ס׾‪颍‬מ‪錺㵬脢ֿ錺㵬脢‬ך‪؆‬ם‪ր‬ף׿ֻ‪脝‬מ‪韢槏溷‬‬‫סא‪յ‬׊־׊‪ַն‬ם׿׊׵־ס׾םכ‪ַց‬ם׶׋ַםׄ؂ג׿׼״‪յ⸮溪◜侚ֿ婝‬ך‪ꈷ䫘‬ס‪气‬‬‫סאי׊א‪ն‬דסגַ‪ַֹ㛽؅舌‬כ‪ַց‬׈ם‪؆‬״ׇ‪ր‬׾׿‪闑‬מ‪땂‬מ‪յ勓䓜‬עהג‪瑭‬מ־‪牞‬׀כ‬‫‪⸮溪◜侚‬ס׆‪յ‬מ״גסהג‪նր瑭‬גזד‪炟ꪨ‬ג׿؂‪侫‬מ־‪ցֿ牞‬־✇‪ր‬׾ֵמ╚ס⮔‪յ蔦‬מ‪㛽‬‬‫ס‪珿䀁‬מ‪箽◗䔿‬٭ؓص‪յ‬כ‪ց‬גז־ם؂‪䘼‬כ׾ַֿ☭׾׿ׂיַ‪峓‬י׊ככ׆ס⮔‪ゼ꾴؅蔦‬ס‬‫יַ‪峓‬מ⪴‪յ‬ך؀׆כ׋⻎מ‪؅勓䓜‬ײ׊‪蝆‬סהג‪նր瑭‬ג׿ׂי׊‪需‬מ⽱‪蕟㟊宜‬׊‪㸴‬עהג‪蝄脢‬‬‫‪ն‬גז‪阋‬ע‪⹧Ⲏ脢‬׾ֵכ‪˘˘ց‬ג׋‪䠊‬י״⮴כ‪յ‬׾ַמ׆׆ֿ☭׾ַי׿ׂ‬‫‪78‬‬

‫‪79‬‬‫גׄ‪鸐‬׾‪❛崧‬ך⥏‪宏‬ה‪状䃊‬‬‫‪յ‬עח┞סכ׆גז‪阋‬מ‪⹧Ⲏ脢ֿ⺚չ‬ס׼־‪珿䀁‬‬‫‪ւ㝕‬עך‪㐌㔔‬ס♑‪յ‬כֹ‪阋‬כג‪匡‬׼־‪ր珿䀁‬‬‫┞‪ւ‬מ‪册ꄼ‬ךה׆הֵס‪յ永‬עך⟨‪յ寊‬׵ך‪ն‬׾׿׈ׄ‪㛽䱧‬כ‪փ‬ניזף‪ւֿ؆‬־כ‪փ‬נ׌ך‪㜟‬‬‫♑‪յ‬יׁ׌‪鏿겧‬ע‪枱岞‬ס‪ն珿䀁‬׾ׂיז؂⚻ֿה‪宜䭥‬׾ַי׿ׂיז‪䘼‬כ‪փ‬נֹ؀ף‪ֿ؆‬מ‪糿‬‬‫סא‪յ‬ע⟨‪寊‬׵ך‪ֹն‬ױ׊י׿‪泸‬׊׾׌ֿ‪宜‬ם‪ֿ┮⺪茣‬ס׾׌‪؅鞃僻‬ה‪宜䭥‬סאמ‪偙չ‬ס‪㐌㔔‬‬‫ַכ‪ց‬׾׿םמ‪ֿ嚝‬ה‪յ宜䭥‬׼־׾ֻ׼׵יז־؂‪յ‬׵יׂם׊‪؅鞃僻‬כ׆םױ׉ױ׈ם‪鏿겧‬‬‫‪ն‬גזֵךכ׆ֹ‬‫׀כֹ⚶⮂ֿ‪ր勑匡ց‬כ‪րꇃ⹛ց‬‬‫⶯‪䔿‬ס٭ؓص‪յ‬כֵג׊ׇ‪免ꪨ؅ꇃ‬ס‪巨‬סכ‪؆‬׈‪ꌃ‬׽‪靣‬׷‪寊⟨洠㳔肪‬׾׻מ׽‪永䈩‬םֹ׻ס׆‬‫┪׽‪潂‬׵יכ׵חַֿ׿׆‪ն‬ד⚶‪★嵣‬סכ‪⻎┾♣ⶥ⪧婸֐㎂ⶥ婸♣⯼⶯‬ס⟨‪ֿ寊‬סֹ‪鉿‬מ‬‫‪䌑‬עכ‪蝄䩘‬ס⟨‪ֿյ寊‬ד┪ֿ‪䌑벉㺽‬׊‪㸴‬׵׽׻‪⹧Ⲏ脢‬ס‪յ珿䀁‬עⲇס‪ꌃ‬׽‪ն靣‬׾םכ‪免ꪨ‬׾ֿ‬‫‪յ‬׊־׊‪ն‬׾םׂ‪♼虘‬ךַַׇ⳰׌ס׵מ׃׌‪յ‬יז⚻‪䩘‬׵◜‪ַ낛‬׊ַֽ‪յ‬׽ֵ׵כ׆ם♣┾⻎׵‬‫⚶⮂ֿ‪րꇃ⹛ց‬כ‪նր勑匡ց‬דס׾׿ױ‪ⵊ㳔䗎ֿ气‬ם‪ׂ┮䘼饗‬ׇ׌ס׵‪յ‬מ‪⻎免‬כס׾םׂ‪♼虘‬‬‫♣┾⻎ס⟨‪䓜◜脢睗┞┾♣ն寊‬׾ַי׊‪♀篑닫‬מ‪⸮溪捇㵬؅㵅갾‬ע‪蝄脢‬ס‪ն珿䀁‬׾ֵךסֹ‬‫׵עמ‪㐌㔔‬ס⮔‪蔦‬׷⮔‪յ蔦‬ע‪蝄脢‬ס‪ն珿䀁‬׾ֵך♣┾┩‪睗‬עַ׾ֵ‪睗◝յ‬ס‪յ寊⟨洠‬ע‪蝄脢‬ס‬‫‪蝆곓؅‬ג׊⛣‪յ꿔‬ך⟨‪寊‬׆׆׊־׊‪ն‬גַיַ‪┮㴗؅䫱‬כ־ַםעךסַם׆יז׷ע‪ֹ勑匡‬‬‫ס⟨‪յ寊‬עכ׆ס׆‪ն‬׾ֵךסֹ⚶⮂כ♣┾ס‪ր勑匡ց‬׾׀‪气‬מ׆׆מ־‪յ牞‬ס‪㐌㔔‬ג׊‪篑닫‬‬‫ⴭ‪ׂ蝆곓؅‬׊⨲מ‪յ欎㘶‬מ‪蝆곓؅竵‬׾ג؂מ‪㎂ⶥ䌑‬ע⟨‪ն寊‬׾םכַ⚶⮂׾ֵֿ⽱‪䟨‬׵מ‪蝄脢‬‬‫♀ס‪⪭ⶥ䌑‬׼־‪寊⟨洠⪪䑑溪锶‬׊־׊‪ֿյ‬ג׊‪⫙气‬י׊כ‪永‬׾ֵסײ‪幾‬ס‪䡜䜸‬כ׈׊⨲׳‪ꁎ‬ײ‬‫⮔‪蔦‬י׋‪蝄脢؅ꄼ‬ס‪珿䀁‬׵‪蝄脢‬ס⟨‪ַն寊‬םעךׄ؂׾ַיֻ‪湕‬ع‪٤‬ج٭ق‪⥣ֿ溯‬ס⹛‪յꇃ‬׵‬‫‪ն‬דס׾ַיׄ־׽‪⮂⚶ַյ靣‬כ‪րꇃ⹛ց‬סהג‬‫‪յⲎ㵬‬י׊‪յ✄槁‬׊‪ց؅㵋阋‬׊‪ֿր鰴‬הג‪錺㵬脢‬ס׍׼־ם‪㸴‬עך⟨‪ֿյ寊‬גַ‪剹‬׵מ⩰‬‫‪婞‬כ׊‪鰴‬ם‪ַֹ骅疊‬כֹ⻉׀⻔מ⪴מ‪錺㵬‬כ‪յⲎ㵬‬׀‪䬲‬מⶽ‪潸䩘؅낛‬גַי׊‪㸐皑‬עַ׾ֵ‪脢‬‬‫ז־ם‪ꇃ⹛؅‬י׊‪嵣‬מ‪յ寊‬עכ׌‪鰴‬ס׆׊־׊‪ն‬ג׀י׊‪倀ⵊ؅䓺䧯‬ס‪倀ⵊ⟵䕮溷婞聋‬ס‪聋‬‬‫־׾׿⪜ׄ⺇י׊כ☭‪걋‬י׊כ‪؅☭ꪨ‬גםֵ‪յ‬׼־׌‪ַնր鰴‬םעךכ׆ַֹכ‪յ‬׾׌מכ׆ג‬‫׈דׂי׊⮂ײ‪婧‬מ‪յ┞糿‬יׄ⻔מ‪ַ勑匡‬ם׼׆‪ֿ鱍‬כ׆םֹ׻ס׆כ‪ֹ◝䍲‬׵‪յ‬׼־ד‪յ‬׼‬‫‪յ‬ע‪勓䓜‬׼־ד‪ն‬דסם‪鉿掿‬ס׽‪獫‬גז⛘‪镊䜗؅‬ס׽ׁ׽ׁ‪յ‬׾ַֻ׵כ‪䉤劳‬ס‪ַֹ劄䔿‬כ‪ַց‬‬‫‪ֹն‬؀דסגז־׻ֹֿ׮גז־םי‪؆‬ם‪ֹ⸮溪◜侚‬ױ׊יזֿםחך‪篑닫‬ג׊⛣‪꿔‬מֹ׻ס׆‬‫‪ַն‬םַיזםמ׽؂‪箽‬ע‪┮婞聋‬ס⚶‪ն獗‬ג׀‪鱍‬ע‪յ⸮溪◜侚‬עמ‪յ槁㵅‬׊־׊‬‫זױלם‪䩘‬ס‪ֹ瑭‬׵‪䔿յ‬ס٭ؓصג׊ع٭ؾؔظ٭ؤֿ‪յ瑭‬ע‪★嵣‬סהג‪蝄脢‬ס‪珿䀁‬כ⟨‪寊‬‬‫ֹ⚶⮂ע‪ն勓䓜‬׾ַיַ‪★嵣ֿ籽‬׵♀‪յ‬׊⮂׀ⳛך‪䩘‬סהג⮔‪蔦‬ךַַׇ⳰׌‪ׂյ‬ם‪ׂ䖩锡‬ג‬‫גזֵֿ⹛‪յꇃ‬מ־‪牞‬עמ⟨‪寊‬׵ך‪յ‬ל׿ׄדַ⚶⮂ַם׿׊׵־גז־׻ֹֿ׮ַםֿ‪䖩锡‬‬‫‪鴇곐‬ם‪յ朮槏溷‬יז⚶⮂מ‪蝄脢‬ס‪ֿ珿䀁‬׼‪䔦‬סא‪յ‬׽ֽֿהג‪蝄脢‬׾ֻ‪勑匡؅锶䰕‬סא׆׼־‬‫‪ն‬׾ַך‪婧؆‬׀‪气‬מ⪴‪յ‬׵יַי׿‪곐‬ע‬

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㏸‫כ‬㝕㐌ⲇմմմմմմմմմմմմմմմմմմմ










㝕㐌‫ס‬䔢ⰺ؅䱱‫כ׾ײי׊‬յ嬎‫׾ם‬㝕㐌‫י׊כ‬气‫׀‬朮ꇖ؅㴕‫׾׿ׂיז‬筶冔‫ַ׊׼‬寊‫ס‬䳀❵ֵֿ‫׾‬նⴤ韢‫סא‬㐌㔔‫ס‬㐌┫‫ס‬圸䧯‫ֿ׾׻׵מ‬յ곝寊‫׷‬곢闋ׄ寊ֿ㐌┫‫מ‬嶰ꄞ‫׊‬յ‫םِّؗغ؜‬‫ל‬㲽㐂‫׾׌‬䨾‫י׊כ⯁ע‬յ糇몮‫מ‬嵩ⵊ‫חח׊‬㐌㺽‫׼־‬䕻ꓪ䧯⮔؅志‫ג׊־‬寊‫י׊מ‬彏ַ‫׽ג‬յֵ‫◪עַ׾‬䨯寊‫י׊כ‬尤‫י׿׼ׅ┪ײ‬气朮‫מ‬䚽䛒؅┰ֻ‫׾׿ׂי‬ն䨾‫עיז׻מ‬俙ⶥ䌑‫׵‬㐌┫‫ך‬怪汦‫׊‬骅㶠‫ؾِם‬ٜٚ؅⻻劔‫ג׊‬鬷ꓨ‫ם‬寊‫׵‬㲽㐂‫׾׌‬ն儆‫ס‬㏸‫ע‬㐌┪朮鮐؅յ‫ֻכג‬菃侵‫ג׊‬朮‫׵ך‬庣嵩‫גזֵֿⲇ׾׌מ‬ն✇侚‫־‬ն‫ע׿א‬㏸╚‫ס‬䕻气朮‫כ‬疾╚‫ס‬ꐦ筶‫׾ֵך׀⦍ס‬ն‫ע׿א‬蔦撬氙朮‫׽ֵךׄד‬յ☭ꅎ鏫⿣‫׷‬摾塌朮؅⭦槏‫׌‬‫┮ע◜׾‬茣‫גזֵך‬ն嬎‫׾ם‬㝕㐌‫☭ע‬ꪨꪛꬳ♧匡㏸‫⯈ס‬氠‫׼־‬㢼‫׾ַיזױ‬ն⛿㺇‫סי׊כ‬疮յ㏸㊭‫סי׊כ‬Ꜻյ

ꓸյ낛㊭瞏‫ס‬㵵鬙ꇓ⪽瞏յ⺜♣؅靣‫׾‬㔻齡ֿ겊䐸‫מ‬侷獏‫׾׿ׂי׊‬ն
㏸‫ס‬虝눥

⪢┾汔؅锶‫ַֿםעךׄ؂ג‬յր䨾㜟‫⿣ף׿؂‬㜟‫׾؂‬ց‫סאך‬㎼‫סא‬㖪䨾‫ך‬㏸‫ס‬虝‫׵‬㜟‫׽؂‬յ皑‫ם־⥾׾״׆ה‬눥ֵֿ‫מֹ׻׾‬䘼ֹն甦꿔‫ע‬ꓨ穙㏸‫׼־‬焻枱㏸յ焪猯★‫לם׽׋‬յ‫♀ס׼׿א‬傽‫⩰׵׿✇ע‬玆յ⩰齟‫ס‬寽‫כ‬㺔‫ס‬縨‫׽‬ꁎ‫ג׿ױ‬媘䔔‫׾ֵך‬ն傽勓‫עך‬挨㻗振؅嬎包‫ؠג׊מ‬ٍٞ‫ؠ‬㏸؅锶‫ֿ׾ׄ־‬յֵ؆‫ם‬묷ַ㏸‫✇׼־‬侚澵‫ז‬溮ַ㝕呧յ鰱ַ☭⹧ֿ芌‫ֹ؀דסח‬ն껜㎼‫ס‬賹ַ鰱묛虝㝂⮔ꖗ⮔ֿ㝂ַ‫־ס‬‫ג׀ךך‬ざֿ‫ס׊׼‬氈ꀊ‫ע׈‬յ‫ל‬؆‫⿣ם‬甦؅䭥‫יז‬匡‫ֿ؂י‬㏸‫ך‬呭㕆‫׵י׊‬յֵ‫ַם⮂ע⽱ס‬ն蔦撬汔‫י׊אס‬㏸‫מ٭ؼٓ٭ـס‬䠊㈁‫׾׿׼׎׈‬ն傽勓‫מ‬偟ׄ‫׾‬嵩㏸٬疈㏸٬㏸溯㣔㴴侷‫ס‬ꫀ➳‫ֹֿ؀ֵ׵‬յ傽勓‫עך‬獗⚶‫ס׵סא‬؅㏸‫ך‬銨槁‫י׊‬յ䌐㴗摾◜‫ס׵ם‬؅嵩㏸‫׊כ‬յ

81‫‪⡟谏㋐⡲‬‬‫‪ն‬׾ֵךס׵גז‪寏ꇶ؅꿈‬ך׆א‪յ‬׽ֵֿ‪嵩㏸‬עמ‪ⶥ┧⧱㏸‬ס‪锞偙‬ע‪獗⚶յ媃䔿‬ס‪蝆곓‬ע┾‪槁‬‬‫‪յ┩汔‬׽ֵך‪ַֹ霼餟‬כ‪㥴㧹‬ס‪┩汔⪭ꇓ‬׳׊‪蝆‬׿‪尀‬ע┾‪ֿյ槁‬ד‪ַ阋訪ֿ疈㏸‬םׂ׊‪蛢‬׽ױֵ‬‫‪尀‬ס‪ր㐌梗٬넜딲٬汫气٬⟵耇٬☭ꪨ٬㝘┪ց‬עכ‪ր姯汔٬虝汔٬摾虝汔ց؅阋ַյ⪭ꇓ‬עכ‬‫ׄם׊‪颍翘‬מ‪㏸‬ם◜‪յ㝕‬׀‪덺‬מ‪傽勓靣‬ס׆גזֵך‪沌璻ֿ疈㏸‬ס‪ն⹱童‬׾ֵךכ׆ס⚶‪獗‬ג׿‬‫׿‪尀‬מ‪免‬ג׿ײױמ‪峗‬ס‪㜟䓺‬סא׷‪氮匡ֿ㏸‬סאדג‪ն‬׾ַיז‪䘼‬כ־ַםךסַם׼םף׿‬‫‪յ‬מ‪阋訪‬ד‪ֿꀸ噺脢؅诰؆‬ס׾םמ‪宜‬ח┞ֹ׵‪ַն‬ם׿׊׵־סג׀ךֿ‪阋訪‬ס׆׼־ג׋‪䠊‬כ‬‫‪ꀸ宐؅‬כ‪ն㏸‬׾ֵךמסם‪㏸‬׾׉׼־׬ׂ־‪յ䖩锡‬עמ״ג׾׌‪նꀸ‬׾ֵֿ‪ַֹ阋訪‬כ‪㏸溯㣔‬‬‫א‪ն‬ד‪ַ阋ꀐ‬םׄ‪䨩‬ךס׵ג׊‪ꀸ噺؅鼓诰‬׾׌‪硄槏‬מ⮗‪蔦撬؅㝕‬׷‪ն㏸‬׾ֵך‪偙‬צ⽿ג׊‪鼓镄‬‬‫‪䈰噺溷‬ע♀‪槁‬׊־׊‪ַն‬ם׿׊׵־‪阋訪‬סי׊‪㸐‬מ‪㥌‬גזםמ׿ײױ‪峗‬׷‪㏸‬ך‪ꀸ✑噺‬ע‪氮匡‬ס‬‫ױ‪յ峗‬׿׈⹳‪册‬כ‪⺪茣䙎‬ס‪ٜٚ┮鳉‬ؾِ‪摾ַ鏫ꅎꀸ氙朮ֿյ庣嵩ꀸ氙朮‬ס‪յ㏸‬׽םכ‪ꀸ噺‬‬‫ֵך‪ַⳛ嗘朮‬ם׼םף׿ׄם׊‪气㲽‬׿ױ‪气‬ך ‪ֿյ蔦撬✄ 䡢‬ג׀יזםׂ‪摾‬עכ׆׾םמ׿ײ‬‫ך‪䩘‬ס‪☭ꪨ‬׵י׊‪璇㳔ֿꅼ婧յ溪㺤‬מ־ַ‪ն‬׾׌‪䱿㴻‬כ‪劻䔵┮茣‬ע‪⟛隍‬ס‪յ㸝匡寏籽气㲽‬ף׿‬‫׾ַי׿ׂך‪㐌槉ⲇֿ气⾀✄؅芌؆‬ס‪㝕蔦撬‬י‪ն糹‬־ַםעךַם׿✑‪嬰┞勓訪┞卶‬ס‪둾‬ד‪勑‬‬‫‪ն‬׾ֵך‪傽䊬‬ס‪䠊颍‬כ׽‪獫‬ע‪ꀸ宐‬׼־ד‪յ‬׽ֵךס‬‫⺫‪㏸‬‬‫‪䐭ꅎ‬׷‪⛿㴎‬עך‪傽勓‬׼־ד‪ַն‬ם׼םף׿ׄםך‪ֻյ㕈狸ֿ㕘㎷‬׍׊ַהⷫ⺫‪㏸‬׵מ׾׌‪✇؅‬‬‫‪յ焻‬׊ֿע‪┪㏸؅‬ס‪㏸㐌‬סא‪ֿյ‬׾־ע‪㐌ꟳ玷؅鉿ַյ勒寏ַ㴗㷟؅‬ע‪㴎㐌‬ס׀כ׾י‪朮؅皑‬‬‫‪յ‬עס׾ַיֻ‪蠗꿔ֿ气‬ס‪┞薭銨㏸‬ע׿א‪ն‬׾׌‪յ䕣獿ַ؅‬״‪㎷‬׀‪痒‬י׊‪偆㏸؅潂㏸‬ס‪穙㏸‬׷‬‫׿׆עכ׆׾י‪䐭ꅎ朮؅䐭‬מ┪סא‪ն‬׾ֵך‪隍䬹‬׾‪㺇‬יַ‪濪‬ײ⛿ֿ‪气朮‬סלםثِِ׷‪䕻气朮‬‬‫‪⣌䎘摾‬ס‪脢‬׳⛿מ┪סאי״‪㏸⺫؅獿ַ庣‬ס⾀‪摾气‬י׊א‪ն‬׾ֵךסג׿‪؅䚐‬סֹ‪气⾀؅㟃‬׼‬‫‪ն‬׾ֵךסגז‪摾◜յ溪㺤؅꿈‬סⳡ‪噺‬׾׿׼ׅ‪䌮‬׽‪繪‬ך־םסא‪療յ‬‬‫‪ꓨ锡ゼ꾴‬ס♣‪槁‬‬‫‪☭⺚晥溪‬כⵊ‪ꁿ♣☭մ㸴㲳둚벉‬ג׿‪聋ⳡ؅䗆‬כ‪勓茣‬‬‫‪䊬‬ע׿׆‪ն‬׾ַך‪䜪؆‬ך‪㝂㲳晥溪‬ע‪յꄫ┪㎼‬׽ֵך‪甦‬ס‪㸴㲳둚벉ⵊֿ꾁浌‬ע‪ꪛ溪㎼‬״‪傽勓؅㢼‬‬‫‪槏䞯溷‬לם‪吖너阛砯‬׊‪㳔ꪎֿ溪㺤‬ע‪ն⩰ꅼ㎼‬׾ֻ‪脝‬כ־ַםךסַ׊‪⺪眞‬ך‪ꄊ槁骭‬יײ׼־‪餟‬‬‫‪晥溪‬מסם‪┮鳉‬٭‪ٞٛ‬؜׷‪吖너‬גז‪疾萝؅䫱ֻ⢞‬ע‪նꄫ┪㎼‬׾ַי׊‪냦낛‬ך‪낛包‬ם‪吖너骅㶠‬מ‬‫ױ׊יֻ‪յ甦ֿ簮‬ף׿ֵך‪吖너┮虘‬מ׵כ‪╋镩‬ף׿ֻ‪镄掾؅㜟‬׊־׊‪ն‬׾ֵךסם‪㲳屴㻗‬מ‪溷‬‬‫ס׾ַי׊מֹ׻׾׌‪甦؅类䪩‬ֵׅ‪⺇苀椙؅‬׵ך⚂‪䜬匛‬ע‪䶠槏‬ס‪㝕蔦撬‬ך׆א‪ն‬׾ֵֿ׿‪ֹ䚐‬‬‫‪⺇苀‬׵♣‪ֹն䧰ֿ귱䌑免‬؀ֵךסַ׻ך┫⛼‪⺇苀椙‬׼־ַםֻ‪甦ֿ簮‬׃‪潲‬ע‪ֹն냦낛脢‬؀ֵך‬‫׿⮗ֻ‪俙‬ע‪ⷯ俙‬ס✄‪ն┞嬎‬׾ׄ‪꾏‬׵יײ‪떃꿔؅‬ע‪䶠槏‬ס‪蔦撬‬ס׆‪ն‬׾ֵךס׵ג׊Ⲩ‪蝆‬מ‪鞪硼‬‬‫׿‪䚐‬׾׌‪簮忶‬ס‪甦‬עך‪欎㘶‬׾׌⾀‪偂‬ך‪걀㵬‬סׂ‪յ㝂‬עמךױ׾םמ✄‪ն䧯떃յ䧯‬׾ֵך‪ַ瓦‬ם‬‫‪ֹն‬؀ֵךס׵ס״ג׾׌‪؅◙ꮐ‬כ׆׾ֵֿ‬‫ס‪յ水䙎‬׊‪ַ⪪㵬朮鮐؅냦낛‬ם׼םעי׬‪յ낛‬עס׾؂Ⲏמ‪⸮㎋‬סⵊ‪☭ꪨ㸴㲳‬ס♣‪ꁿ‬גױ‬‫‪82‬‬

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㕼‫ַ׃חֽ׌ח‬欰ֹ‫ְז׸׵‬ַׂ‫־ס׾םמ׼‬阛砯‫׾ֵךס׵ַגײי׊‬ն劔塌ꀸ噺‫כ‬蔦簊ꆻⳛꀸ‫ע‬糹⻉‫ؾؙ‬ٜ‫٭؟‬气氙噺յⲨ⦍‫◜♐׼־‬䨏䔿ꀸ噺ֿⵊ㳔魕包؅뉮❈‫┞י׊‬免‫סא‬㥒ⲇ‫ס‬㴞⪢‫ם‬䯱輅‫ֿ׾ֵך׼׿؂גזױ׊יזםמ‬յ瑭‫ס‬篑닫յ篑ꇃ‫ע‬ꁿ♣ꀸ岺‫׵׽׻‬劔汫ꀸ噺‫׾׻מ‬劔塌ꀸ岺ֿ䫕聁‫ס‬䧯卸؅䮕‫גׅ‬ն寊氭甮✑‫ך‬ꁿ♣ꀸ岺‫ע‬䌐㐬⹸⹺  ग劄둚䌑  ग‫מ‬㸐‫׊‬劔塌ꀸ岺  ग劄둚䌑  ग‫ך‬黉ꏕ‫ע‬劔塌‫גזֿ┪מ‬ն‫⬗׵־׊‬㵬‫׷‬뀸㘇㵬‫לם‬䜬匛⚂‫ס‬䌑‫ל׮‬劔塌ֿ㴗㴻‫׾ַי׊‬ն蔦㵵ꓩ褺汳‫׵‬
㵵汫㕚良‫כ‬㹽‫ס‬ꃯ良‫ך‬꽄鞪յ⽱‫־✇מ☭⹵׵‬璓赟؅❈氠‫כ־סג׊‬沼‫׾׿؂‬耘⽱‫׾ֵך‬ն♀寊氭㐌䊝‫ך‬㎦䝵‫עס׾׌‬յ⚪腁氭‫ס‬䌮ֿ‫ך׽‬寊鴤‫׷‬ꀸꇓյ‫״ג‬尊瞏ֿ侑翝‫׿׈‬寊氭✑ֿ┮茣‫׾ֵחח׽םמ‬ն‫ך׿׆‬겏訒ֿ䁼㚷‫׾ֵךס׾׌‬ն婹⺮溷‫מ‬锶‫⪢׵י‬㎼ꀸ匆겏訒䨯俙‫ֵע‬‫׽ױ‬㙟庿摾ׂ┞㴻‫ֿ׾ֵך‬յ‫סׄד׿א‬䨯俙ֿ摾ׄ‫ף׿‬յ㞺㻗յꓧ㻗؅⻻‫ג״‬㐌㔔‫ס‬蔦撬欎㘶⟛䭥册韆ֿ⮂匡‫ֹ؀ֵךסגז־ם‬ն⮔㵵؅⮂‫י׊‬㙟ֻ‫ף׿‬낛‫י׬‬鉿ׄ‫דסגזםׂם‬ն‫־ד‬‫׼‬ր氭⮔ׄ脢䨠ׄ脢ց‫כ‬阋‫ֹ؀ֵךסג׊מֹ׻ן׿؂‬նꀸ‫ַםעך⦍Ⲩע‬ն♐◜‫׾ֵך‬ն㏸‫מ‬յ㵵汫‫מ‬յ✑朮‫יֻ♐מ‬朮阋‫ן؂‬㝕蔦撬‫ⲇס‬؅溪䳼‫י׊‬꼾ׂ‫׾ֵךכ׆‬նꀸ‫☭ע‬ꪨ气㲽銠낛⛿‫ؾؙ‬ٜ‫٭؟‬‫מ‬䖩锡┮⺪姊‫ם‬糹‫י‬؅⺳ֻ‫׾‬⢓㝕‫ם‬玗璓ⲇ؅䭥‫׾ַיז‬ն簮㸐寛‫עס׵ַם׼םף׿ׄם״‬䌐⾔‫כ‬⣌䎘ꩽ㸒‫מ׿א׽ֵך‬䗎ֻ‫׿׼‬‫עס׵׾‬յꀸ♧㜽‫┾ס‬汔‫מ‬㲽㐂‫ַם׊‬ն‫׼־ד‬ꀸ؅㴕‫׽‬匆؅㴕‫ַםַׄף׿ׄם׼‬ն

㏸‫ע‬糹气⾀‫ס‬嬎յꀸ‫ע‬寏ꇶ甧㕼♶⦜խ㕼‫ח‬甧‫א‬罏‫׆׸⦜כ‬խ崞㕼♶궁խ㕼‫ח‬崞ֹ‫׷‬罏‫כ‬궁ִ‫׆‬㸚㕼♶徦խ㕼‫׾‬㸚‫׷‬罏‫כ‬徦‫׆ן‬‫סא‬掿‫עמ‬ꀸ脢‫♧׿א׵‬㜽‫׵☭ס‬ꅙ䶏ⷫ‫⪴ה‬气‫⻎ⶾס‬؅叻‫סאמ‬㐌㔔յ‫סא‬㎼‫ס‬頲朮؅气‫׊־‬蔦簊؅㎫‫כ׆׾‬؅潨埉‫מ‬䌐⾔‫ם‬㐌槉؅䓺䧯‫ַם׼םף׿ׄם׊‬ն䌗珿‫ע‬㴓㴹‫עמ‬摾ꮹ‫מ‬㲽㐂‫׾׌‬ն♑☭‫ס‬䌗珿؅埭⺅‫ַם׼םף׿ׄם׊׽‬䌗珿‫ע‬յ⣷䌗珿‫׾ֵך‬ն䌗ַ؅䕑‫מ״ג׾‬糹‫ע☭סי‬䩘؅縕‫ׇֹ‬ն

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Kisaku SatôNo Living apart from the Soil
Translation: Toshiaki Kusunoki

On the Future of Rural Communities
Learning new things from the pastthroughout its history, humankind experienced days of prosperity and decay, at the bottom of which lie circumstances that rural regions and agriculture itself had to face. Also,
the flames of war have never ceased from our planet earth. The core reason behind thesewas a scramble for foodstuffs or, in other words, land. Today, this scramble drags on in theform of trade conflict. Money has become its tool, farmers its target, and governments that
represent financial circles control it, wielding the sword of rationalization and efficiency
against farmers. Farmers and fishers who find this situation unbearable have begun to leave
their work. Take Akita Prefecture where I live, for instance: A total of 147 villages and communities have vanished in the last 3 to 4 years. even places that seem to appear intact areat the edge of a survival cliff, with more and more houses left unoccupied. The wildlife suchas bears, boars, and different breeds of deer take over the scene. Cases of human injuries
inflicted by bears and boars are on the rise. (By the way, Akita Prefecture, where rural flightaccelerates due to long-lasting difficulties in the farming business, tops the list of captured
and killed bears with 819 heads in 2017.) on the other hand, the fact that, not ‘boat people’as such but, ‘fishing boat people’ [ from North Korea ] drift ashore on the coast of the Japan
Sea here and there is simply because of the drastic decrease of Japanese fishermen in the affected areas. The primeval man began to fish and then farm in the course of evolution into
more advanced men and women. The process of disappearance, if not extinction, of humann o L i v i n g a Pa RT f R o m T h E s o i Lbeings, seems to take place in that order, thus posing a final threat to the future of the human race. That is why during the edo Period, several centuries ago, so goes my inference,the shogunate tried to decentralize the populace over barren urban areas through its own
feudal land management, as well as setting the priority of classes through the shi-nô-kô-shôsystem, i.e., ‘warriors - farmers - artisans - tradesmen.’
Earth, the Mother of LifeThe birth of the solar system goes back to the big bang which took place 15 billion years ago in
the infinite universe. earth then took its form 4.6 billion years ago with the energy of the sun,and life was born 3.8 billion years ago. It is only on this planet earth that any life exists in thewhole solar system. Supported by the sun, air, water, and others, plants and animals began toappear on its surface about 400 million years ago, which in turn produced organic soil on theland. The main characters in this drama are microorganisms and earthworms. Componentsof the environment were air (=gas), water (=liquid) and soil (=solid). Interestingly enough,water has the characteristic to change freely into vapor (=gas) or ice (=solid). At earth’s birthstage there was no soil as such, but only lava, rocks, and gravel. Primitive microorganisms,
as well as primitive plants and animals, are believed to have originated from seawater, andpropagated thereafter. Around 300 to 400 million years ago earthworms came into being
and helped various plants to sustain their life. This is when so-called organic soil began tomature, followed by the appearance of grasses and trees, which later developed to be plains
and forests where insects and animals came to find their food. This finally contributed to theexistence of human beings. despite the fact that dinosaurs and a great many species of bothplants and animals have gone extinct, earthworms are alive to this date. Their vitality and therole they have played are quite significant. ‘Soil,’ therefore, is what we call organic soil, thatenables microorganisms and plants to exist. darwin’s last book, “The Formation of Vegetable
Mould through the Action of Worms, with observations of their Habits” (1881) is based onover 40 years of his continuous observation and experiments. an endlessly interesting book,from the very darwin who penned “on the origin of Species.”
Animals cannot survive without plants, and plants without microorganisms. They all
require air, water and appropriate temperatures for their existence and survival, all of which
nature controls. Agriculture, therefore, is not fit to egoistic man-made activities such as industrial manufacturing and is supposed to be a sanctuary free from such.
Soil and the power of Mother Earth
one of the roles that Mother earth plays is found in her provision of wonderful water thatsustains living beings. Rainwater and thawing snow permeate into the underground, andwell up again onto the surface after getting purified (cadmium-polluted ground aside).

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K I s a K u s atōSome springs out along the way with dissolved minerals, thus to give benefits to living beings. The same is true in case of well water. depending on particular spots and areas, water
may remain underground for several decades, and transforms itself into mineral-rich water
which is more than valuable.
In the old days, though not too long ago, the soil was able to cleanse rotten materials in
the ground. Why, and how? It was the workings of underground microorganisms and theoxygen in the air. this transformation applied only to naturally produced materials, andneither to inorganic matters nor man-made objects.
Human beings began to use Mother earth as soil from the very first page of their history. this is taught eloquently by holes dug for habitation, mud-made pots and pans andtableware, and many other household utensils, as well as ancient Haniwa clay images.
Colors and fragrances of soil
It has been my observation that different places in different countries (not that I’ve been
everywhere!) have different soil colors. In some places, certain soils seem to have their own
fragrances on a very delicate level. shape and composition also vary: heavy clay soil, sandloam, gravel/silt, etc. A handful of each carries the traces of sweat and the dead bodies of ourancestors and elders.
Andosols [ from the Japanese word for “dark soil” ] that originated from volcanic ash
can be found widely throughout the islands of Japan. It’s truly a wonder why they can nurture such snow-white radishes and flame-red carrots. A variety of Korean chili, grown inlight reddish yellow soil (rich in iron, perhaps), has a very particular sweet and spicy hot
taste, which can never be reproduced on Japanese soils no matter the variety. I can only
marvel at the harmony of soil and nature.
The Pure Land, Impure Land, and dirt-farmers in Japan
Rooted perhaps in religious concepts, Japanese people have used the word ‘soil’ to describe
society itself. A peaceful society/world is called ‘pure soil’ [ jôdo, ‘the Pure Land’ in Buddhist
terminology ]. Though the present world is full of tribulations, they believed there was a‘pure soil/land’ a trillion soils away in the West where they could desire eternity. An ‘impuresoil’ [ edo, the ‘Impure Land’ ] comes from the recognition that the present world is made upof three spheres (trailokya) and six paths (the six gatis). the three spheres are desire, form, andformlessness while the six paths or realms are the hell realm, the hungry ghost (preta) realm,
the animal realm, the human realm, the demi-god (asura) realm, and the blissful realm.
It surprised me to find out that another name for ‘feces’ in Japanese was edo, despite mythought that we have to be grateful towards the precious soil. I guess it originated in people’s
perception of muddiness and dirtiness.

n o L i v i n g a Pa RT f R o m T h E s o i Lanother term that bothers me a lot is do-byakushô, ‘dirt-farmer,’ used with despise
against those who engage in agricultural works. It is a condescending title for both soil andfarmers in face of the sheer fact that soil is indispensable for agricultural production. such acontemptuous term towards agricultural work which carefully manages soil and nature canhardly be tolerated. Again, it may be a remnant that reflects old time farming, a struggle in
mud and dirt. Nowadays, however, this no longer holds true as so-called industrial agricultural production free from floundering with soil and its “clean produce” (that probably lackminerals) have picked up momentum. The lasting survival of plants and animals which haveto live a natural life in a thoroughly natural manner is not any longer guaranteed an industrial
environment. even given the miraculous advancement and development of science, humanhands still cannot perfect one hair or even one leaf. It’s Mother earth’s great power of naturethat nurtures all life. That’s why farmers observe days of prayers and appreciation for it.
A solid foundation
In whatever we do, there must be a solid base or foundation. It’s a custom in Japan that whena house is to be built, a ground-breaking ceremony wishing for long-lasting peace and stability is performed on the projected site. the topsoil of the construction ground is scraped
away to a certain depth, and a new batch of soil made from sands or clay soil is tamped down
firmly, followed by a priest’s prayer for purification. Grasses that grow on the topsoil are
clear evidence that microorganisms and earthworms are living under it. People feared thatbuilding a structure on it would mean to take away the lives of those living things. only by
purification of lifeless soil could people rightfully wish for the good health of those who areto dwell there and for the prosperous operation of whatever endeavor is planned therein.

Critical Issues of Today
Modern people oblivious to instincts and obligations;
Declining birth rate, aging society, and the population explosion
developed countries, including Japan, have headaches from dealing with declining birthrates and aging populations, whereas developing countries face population explosion. It
must be the other way around, so tells my common sense. The developed world is oversaturated with its advanced scientific knowledge with foodstuffs rich in ideal nutrition values.
developing countries, on the other hand, have an explosive multitude of children despite
their general populations suffering from hunger and lack of needed nutrition and calories.
If you reverse your point of view, however, a species might go extinct if parents are undernourished. So, the Law of Nature seems to ensure a species’ succession by enhancing

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the fertility rate even under unfavorable circumstances. overeaters may not have to worry
about a declining birthrate, for the species won’t vanish in a short period of time. In ourdays of youth, we all experienced difficulties in birth control. Natural law, quite understandably, is also at work with fishes. A mother fish carries an innumerable amount of eggs. It isreasonable to theorize that a kind of preventative mechanism counters the species’ possible
extinction under an environment that claims a significant number of fish before they canreach maturity.
A new-comer to a lineup of causes of low birth rate in recent years is a marked increaseof men who opt for not marrying. one cause could be their habit of overeating polluted food
which should not be taken in in the first place. Men’s sexual appetite nowadays has fallen off
with the decrease in their sperm number and their slackened sexual desires.
For sure, there were married couples without children before the war, but then, thecause of sterility was quite often found on the women’s side. It was perhaps due to somephysiological dysfunction of their ovaries, attributable to high fever and/or some other serious diseases. “Childless, get lost!” was, therefore, the phrase by which women without children would be divorced. What we hear today, on the other hand, are problems related todysfunctions on the men’s side. It was the u.S. media that first reported that “the decreaseof the number of sperm of young men is more notable among those in cities than in rural
areas.” While in Japan findings of such comparative research are not available at hand, newsof sperm decrease began to come out in the mass media, too, and external fertilization (ivf)
is no longer uncommon here. details of the cause of such a drastic drop, however, were left
unknown. My purely personal inference goes that the problem has something to do, apartfrom what men eat these days, with what they wear as underpants. Sperm temperature israther delicately influenced, if not controlled, by the physiological function of the testicles.
That is why the human body is formed in such a way of putting them externally in order tomake them function as a radiator in reverberation to off-body or outside temperature. one
obvious evidence of this particular function can be found in the fact that the testicles try tokeep themselves at a suitable temperature depending on the season by their elasticity. in olddays, loincloths used to help guarantee this functional adjustment naturally. modern briefs,
however, are worn tightly onto the body, thus, resulting to subtly affect the most desirable
temperature that sperms require.
in the business of livestock raising, propagation is the top priority concern. giving feeds
high in nutrition is known to impede the improvement of fertilization rates. over-feeding,so to speak, is an absolute no-no. We should never take the declining birth rate lightly. We
owe a debt, obligation- and responsibility-wise, to repay our descendants for what we havereceived from our parents and ancestors.

n o L i v i n g a Pa RT f R o m T h E s o i L

The rampage of malignant diseases
The medical world and pharmaceutical industry these days are in an uproar trying to identify viable treatment against and to develop effective drugs for various lifestyle-related diseases. Cancers, brain dysfunctions, heart diseases, diabetes, dementia and all other intractablediseases are generically labeled as such, but professionals try to exert their energy solely on
the question of treatment, not inquiring what causes them or showing what sort of a lifestyle, then, might be appropriate for prevention. These should be categorized as ‘food-genic
diseases,’ whereby ‘what to eat and how’ should be questioned, leading us to closely examine
the soil that nurtured the produce, and the kind of farming, processing and cooking methods involved.
What is a problem in regard to what?
Post-war, the manifestation of malignant, intractable diseases related to lifestyle habitscame to the public’s attention. It is true that different localities in our country suffered endemics of various kinds even before. However, this was never on any comparable scale andscope relative to what we talk about here. In those days ‘grown locally, consumed locally’used to be the basic dietary practice. in order to overcome the shortage of rice, the main staple, right after the war, however, a school lunch program was officially introduced nationwide—the advent of a bizarre dietary habit. Traditional Japanese-style meals came underattack by the dietetics experts on its alleged deficiencies: “eat more meats and use cooking
oils to cover the lack of protein and linoleic acid. Also, cut down on salt consumption,” etc.
Modernization of agriculture led to a diversion of war tools and materials to agricultural
purposes, for instance, tanks to tractors, bombs to fertilizer items and deadly chemical substances to pesticides and herbicides. odious A- and H-bomb technologies are now used for
power generation under the cloak of “peaceful utilization of nuclear technology.” They utter“peace” when the reality is massive pollution and a war on the health of all ‘peacefully’ living
things as witnessed in Chernobyl and Fukushima. This war poses the most serious problem
that may continue for eternity.
dietary life patterns, the foundation of our living and existence, have also shifted fromappreciating home-cooked meals to eating out and turning to ready-made, processed items,
or the products to serve businesses’ pursuit for profit—in short, more intake of additives.
this lifestyle change has culminated even in changing our traditionally held concept of‘main dish along with side dish,’ with the latter taking over the former. The original roleof the main dish was to provide the calories that the body requires as its fuel. The side dishwas like a lubricant. The reversal is causing metabolic syndrome now. When physically exhausted, say, after hard work, our body adjusts the amount of ‘fuel calorie’ by longing for asecond bowl of rice, the main dish. Putting the cart before the horse in this business should

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be absolutely avoided. Statistics show the harmful results of it. The decline of rice consumption of the average Japanese is reflected in an increase of cancer deaths. The downward
curve of rice consumption comes to cross the upward curve of mortality rate. It used to be
110 kg/year/person, but in the 80’s it went down to 78 kg. A report states that it is 50 kg today,
resulting in one out of two dying of cancer, ranking at the top of the list of death causes.
Japanese cuisine—washoku—thrives worldwide but it would make no sense unless it isserved with a proper distinction of main and side dishes on one tray. Serving washoku separately, one after another, as done in a Western serving style, is destined to end up in failure.
An examination of the causes of cancers and other serious diseases leads us to find thatcertain substances are manufactured that nature can neither digest nor purify, and are disturbing the order of nature. at the moment it is said 70,000 kinds of such substances areapprehended, and the number is growing. The main items among them are:(1) Metallic and (2) synthetic substances: Both are non-water-soluble. organic mercury
is a representative one of the former group as we know from the incident of so-called
Minamata disease, one of the earliest pollution cases identified in Japan. Synthetic substances are harmful not only to the human body but to plants and animals. it has cometo the point of finding plastic pieces from inside fish bodies. Substances categorized
into these two groups remain and accumulate when once taken in. In that way, theirharmfulness is intensified further and continues to exist for an extended period of time.
(3) Hormone substances that include environmental hormones: They affect the physiology of animals, as seen in the example of a female crocodile growing a penis.
(4) antibiotics: though once praised as magic medicines, they can trigger serious harms
depending on the combination of certain antigens and antibodies.
(5) radioactive materials(6) electromagnetic waves(7) Nitrate and phosphate: these can disturb nutrients.
(8) genetically engineered food items
All these substances above get to contaminate air, water, and soil and are condensed in thehuman body. This is how various intractable, strange diseases occur, also creating some allergic disorders.
Foodstuffs in the market these days are generally over-processed one way or another andlose important minerals in the course of processing. thus more chances are out there of
putting defective food items on the shelves. Also, preservatives are widely applied. After theearthquake and tsunami disaster in South east Asia had claimed many people’s lives, it wassaid that the dead bodies of native local people decayed but not those of the white foreigners.

n o L i v i n g a Pa RT f R o m T h E s o i L

I have to think the latter might have been soaked with preservatives during their lifetimes. I
hear that in the u.s., the dead are normally buried in the ground but that people are troubled
nowadays because the bodies do not easily decompose. And if and when cremated instead,the bodies leave the deadly ash of poisonous dioxin behind.
it is nearly impossible to harmlessly treat the human body, plants and animals, soil,
water, and air once polluted by such substances mentioned. There is no dump yard large
enough on the earth for the amount of those dangerous products. Crying over spilled milk!
In the old days, we used to have antidotes. Their sole mission was to oxidize alkaline materials and alkalize acidic ones, i.e. a simple neutralization function at that.
The Lessons of Hippocrates
Hippocrates was a doctor of ancient Greece about 2,500 years ago and is called the Fatherof medicine. he boldly pronounced, “food may make you sick, but it’s food that cures thatsickness, too” and “A disease that can’t be cured by food can’t be cured by medicine; foodcan become a medicine, but not vice-versa.” sick people today seem to be so dependent on
medication that some would not bother to carry a ‘drug pouch’ wherever they go. I wonder
what Hippocrates would say to that. Anyway, what he announces is true. I know it frommy own experience in treating livestock. The reverse side of what he had to say amounts
to the understanding that agriculture is a medicine manufacturing activity and not a foodproducing industry. given that, then, if soil, the kernel of all agricultural undertakings, iscontaminated, we are to be blamed for committing a grave sin. one example of proof relative to food being medicine can be seen in the case of an american medical doctor by thename of dr. Sattilaro, who completely cured his cancer in 1981 by changing his food habit.
Cancer had developed all over his body to the point of it being declared the end of his life.
There are cancer patients in Japan who do not recover even though being administered with
anticancer drugs costing several tens of thousand yen a piece. and yet, there do exist others
who enjoy a recovery by adopting dietary treatment. I only wonder, then, what would be thetrue value of what we eat.

Organic Agriculture and the Self-Sufficiency Movement
Agriculture is a synthetic and comprehensive energy generation industry;
From labor to vocation
Chemical materials gained such popularity in post-war agricultural production efforts that
farmers for a time were in the thrall of their powerful outcomes. My personal experience attests, however, that organic farming based on a mixed farming method produced far better

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results than such modern farming with chemicals. In case of rice cropping in paddies, modern farming methods yielded an average of 536 kg/10 are [ =about one-fourth of an acre ], thehighest being 643 kg. Whereas by organic methods, the average yield was 607 kg, the highest
being 720 kg. moreover, the yield kept quite constant even in the years of unfavorable conditions such as damagingly cold temperature, strong wind and salt hazard. My vegetablegarden for home consumption went well with only compost from livestock dung and theirurine as additional fertilizer. tasting the produce from the garden, some friends of minesuspected i had applied some magic medicine.
Currently, paddy rice growing regions face a troublesome development. The spread of
uncultivated paddies leads to abandoned farm roads, irrigation ponds and waterways, andtheir dysfunction. rural villages thus collapse. the number of households in rural communities in this country used to remain constant throughout their history, showing neither significant increase nor decrease. Without that number, I suppose, it wouldn’t have been possible to continue up-keeping the local natural environment including traditional okuyama
and satoyama landscapes. Farmers also wouldn’t have been able to eat if they had branchedout and increased too much. That is why probably nobody wanted to be called tawakemono, apaddy-splitter who inherits his limited land to too many sons.
Agriculture is not labor. It is a vocation we are to carry in service to the soil, the livestockand the crops so that they may be able to demonstrate the mighty power of a silent nature.
Agriculture is gifted with a mysterious great power that can provide all the energies needed
for human survival. What we should search for are peace and a healthy long life. No othersphere than agriculture can guarantee that. That’s why agriculture must be continued by ourhands. That’s why villages must survive.
The soil is mother of all life, and agriculture is eternity
甧㕼♶⦜
崞㕼♶궁
㸚㕼♶徦

Those who stand on the soil never fall down
Those who live rooted in the soil never go hungry
Those who take care of the soil never vanish

those in agriculture and those in other trades have to establish a sure foundation of cooperation in the spirit of coexistence and make peace on earth with the aim of building aself-sustainable life by making the best of given resources in given localities in mind. happiness is found everywhere in our universe, and abundantly. Happiness which is obtainedby plundering that of others is false happiness. all of us are called to take the hands of one
another for a happy, blessed life.
Words in square brackets are by the translator.

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About “euodoō”
This journal presents articles and theses written by
ARI staf f and community members that explore ARI’sfoundational spirit, motto, key concepts, and training program. it aims to improve supporters’ understanding of ARI while also promoting the values andphilosophies ARI holds dearly to new audiences. In
the past, articles and theses about ARI were scatteredand not well publicized; even staf f members were
often unaware of their existence. In order to givethese important writings new life and inspire a newgeneration of ARI friends and supporters, we deemed
it meaningful to reorganize and republish them injournal form. the journal is published annually and isalso be available electronically via the ari homepage.
“euodoō,” the journal’s name, is derived from Greek.
the root meaning is “prosperity,” but another translation of euodoō is “a good way.” We humans haveachieved prosperity and development in many ways,
but we need to ask ourselves whether the way inwhich we have attained those has been through “agood way.” did we destroy what is necessary for the
next generation? did we disregard new lives to come?
Ref lecting on our past activities while presenting achallenge to ourselves as responsible agents for the
future, we need to keep asking, “Is this a good way?”
The name “euodoō” shows our will to prepare a spacefor careful consideration of this question.
the journal’s subtitle, “Journal of rural future
Study,” is also significant. one of the intentions of
the journal is to reconsider our image of what the
future should be, instead of simply recording important events in the history of ari, or extrapolating
current trends. Further, we want a future that is derived from images of all creatures standing firmly ona living soil. Considering what healthy rural communities can and should look like is another important
aspect of the works presented here.

،‫آ‬،㷕ꤍ秀銲 ِؔ٦‫س‬٦ ‫גְאח‬ؓ‫ؓة‬㳔ꯖ笫锡‫ע‬յؓ‫ؓة‬㳔ꯖ‫ס‬槏䗻յ䘼䞯յ䒣鞪‫❿׾׌‬⡑镸‫ַ׻׽׻ס‬槏闋‫כ‬ヂ諔‫מ״גס‬յⱁ陭‫ס‬槏䗻յٓ‫٭عش‬յ‫٭؞‬‫ؤ‬٤‫عوج‬յ煝⟵⫐㵼‫יַחמלם‬յ╭‫ؓةؓמ‬㳔ꯖ‫ס‬舓〉‫ؓةؓ׷‬㳔ꯖꫀ➳脢ֿ剹ַ‫ג‬韢倀瞏؅겏‫״‬յؓ‫ؓة‬㳔ꯖ؅‫ׇ‬佻䴈ַ‫׾ַיַדג‬偙չյꫀ䖥؅䭥‫׾ַיַדגַיז‬偙չ‫מ‬䌮ׂ鞅؆‫מ״גׂדגַך‬溪鉿‫׌ךס׵׾׌‬ն‫מךױ׿׆‬‫ؓةؓ׵‬㳔ꯖ‫מ‬ꫀ‫י׊‬㝂ׂ‫ס‬偙չֿ⺅包‫׷‬煝疴؅‫׊‬յ‫׿א‬؅阾◜‫׷‬韢倀瞏‫ס‬䓺‫ֿג׊ױַיז׈דׂי׊⮂מ┾ך‬յ‫׿א‬‫⟛מ׼ף׼ףע׼‬硄‫⫖ךׄד׾ַי׿׈‬㲳‫׼״כױמֹ׻ס‬‫מ״גגז־םַי׿‬յ⫐ꌃ‫☭ס‬ꪨ‫׼׌מ‬鞅‫׾׿ױ‬塌⚶‫ע‬ꮹ‫ג׊ױַי׿׼‬ն‫ג׿⨲עמ╚סא‬煝疴‫׵⿣✑׷‬㸴‫ׂםׂם‬յؓ‫ؓة‬㳔ꯖ‫ס‬槏䗻؅⫙霼餟‫׵ךֹֻ׾׌‬յ‫׽׻‬㝂ׂ‫ס‬偙չ‫מ‬槏闋‫׵מ״גׂדגַי׊‬յ‫מ׼׈‬䔿┾‫׵ך┪ַׂיֻ⚻מ‬笫锡‫י׊כ‬㴻劻溷‫״כױמ‬յ溪鉿‫מכ׆ַׂי׊‬䟨聋ֵֿ‫׾‬‫כ‬䘼‫׌ױ׽ֽיז‬ն筤㪽✄‫מ׵ככ‬ ' 曫‫׊✑⯜׵‬յٌ‫٭‬ًّ‫ة٭‬瞏‫ؗر׼־‬٤ٞ‫׌ױ׀ךغ٭‬ն‫ס׆‬笫锡‫ⰶע‬꾴؅
ր㏸‫מ‬气‫׾׀‬勑匡㳔ցյ⻏⯼؅ FVPEPÑ
ٗ‫٭؛‬‫٭غ‬‫ג׊ױ׊כ‬ն
ր㏸‫מ‬气‫׾׀‬勑匡㳔ց‫עסג׊כ‬յ‫ס׆‬笫锡ֿⷃ‫׾ם‬ꇃ⹛‫׷‬槁㐂‫ס‬阾ꜗ‫מ‬汦‫׍׼ױ‬յ瑭‫׀׬׾ֵֿהג‬勑匡‫⫙יַחמ‬脝‫׾׌‬塌⚶‫כ׆׾םכ‬؅꿈‫׌ך׼־גז‬ն‫׈‬‫סאמ׼‬勑匡‫ע‬յ气‫׊כ׀‬气ׄ‫כ׽־ז׊ֿס׵׾‬㝕㐌‫מ‬鳉؅‫ׄח‬ր㏸‫מ‬气‫׾׀‬ց‫ַֹכ‬䉤劳‫ַֹכ׀׬׾ֵמ⩧ס‬脝ֻ‫׼־‬յ
ր㏸‫מ‬气‫׾׀‬勑匡㳔ց‫ⰶַֹכ‬꾴ֿ♕ׄ‫ג׊ױ׿׼‬ն&VPEPÑ ٗ‫؟ע ٭غ٭؛‬ٛ‫ٔب‬靣‫ך‬ր緽吖ց
QSPTQFS‫ס‬靣徎‫׾ַיזםכ‬阋訪‫ֿ׌ך‬յ‫؟‬ٛ‫ٔب‬靣‫ס‬潲陹‫ע‬րㄌַꇓց

‫ַֹכ‬䟨⽱‫׌ך‬ն☭ꪨ‫מ׈ױע‬緽吖‫׷‬溪㺤؅潨䭰‫י׊‬䧂⾀‫מ‬气؅‫ֿ׌ךׄ؂ג׀ךַםח‬յ卸‫י׬׌ע׿אי׊ג‬րㄌַꇓց‫־סגזֵך‬ն䔿┾‫סס׵׀׬׾ֻ⚻מ‬㝂ׂ؅熏㚷‫׊‬յ⥣♕ׄյ勑匡‫⾀ס‬؅鼓؆‫־גז־ם׆עי׋‬ն‫⹸םֹ׻סא‬澈؅‫י״׆‬յ‫׵ֽם׊־׊‬勑匡‫מ‬㸐‫י׊‬鬬⚈ֵ‫י׊כ✄╭׾‬‫✇׼־׿׆‬؅‫־׀׬׌ם‬յ‫ס׆‬笫锡ֿ‫סא‬瞩ֻ‫ס‬ꃯ⹳؅嵛溪‫מ‬鉿ֹ㖪‫⻏ס׆מֹ׻׾םכ‬؅♕ׄ‫ג׊ױ‬ն

96

euodoō — Journal of Rural Future Studyٗ‫٭غ٭؛‬մ٬մ㏸‫מ‬气‫׾׀‬勑匡㳔

Journal of the Asian Rural InstituteVol. 2, 2018
march 31, 2018

Editing Committee
Tomoko arakawa, osamu arakawa,yukiko Ôyanagi, Junko Tanaka, Thomas fujishima
Proof-reading
micah anderson, kristin Lynn hubbard,
Toshiaki kusunoki, stephen miller,
yukiko Ôyanagi
Cover Art
sacco fujishima
Publisherasian Rural institute442-1 Tsukinokizawa, nasushiobara, Tochigi
329-2703 JaPan
tel0287-36-3111
email
info@ari-edu.org
Printing
Printpac corporation،‫آ‬،㷕ꤍ秀銲
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邌秵⡲ㅷ‫؝ح؟‬٥‫وءآؿ‬涪遤䨽㷕吤岀➂،‫آ‬،㷕ꤍտ

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⽩ⵗ吳䒭⠓爡‫ٔف‬ٝ‫ؙحػز‬I still remember that in my village, when a family wanted to build a house, the wholecommunity would do it together. Everybody would participate. Similarly, they work
together to cultivate land or harvest. We used to call it marsiurupan and marsiadapari,
which means “helping each other” and “working on each other’s land without pay tohelp one another.” The villagers arrange their own system with whom they help ﬁrst
and then help at another farm the next day. This system is the local wisdom of thecommunity to solve their problem.
Samuel Sihombing

www.ari-edu.org