Insights and Inspiration
from the
Holy Land
from
Rabbi Ephraim Schwartz
"Your friend
in Karmiel"
December 11th 2020 -Volume 11
Issue 9 25th Kislev 5781
Eternal Fights- Eternal Lights
The Sefardim were there first, at
least in the new/old settlement of Tiverya. Rabbi Chaim Abulafia, the chief
Rabbi of Izmir who was born in Chevron but was sent back to Turkey to raise
money for the community, was the one that was charged by the Druze ruler of
Israel to return and rebuild the city of Tiverya. He was pretty excited as his
great-great grandfather Reb Chaim Abulafia (Sr.) had originally been the chief
Rabbi of the city, as was his grandfather Reb Yaakov. The city had lain in
ruins until he arrived, having been destroyed by earthquakes and been
abandoned. But now it was to be rebuilt. He gathered his sefardic congregants
and made Aliya once again. Messianic fervor was in the air. Tiverya, the city
where the Sanhedrin sat for almost 500 years and where the Talmud Yerushlami
was written -no it was not written in Jerusalem-always had the tradition that
the redemption would start from here in the North before the rebuilding of the
Beit Hamikdash. On the same spot where the where the Sanhedrin sat and across
from the place where tradition held that the ancient well of Miriam had rolled,
he built the glorious Eitz Chaim synagogue in 1740, one of the nicest in the
country. The Jews were back in town.
As the sefardic community that he
led grew it became necessary to raise money for the community. Most of the Jews
that had come to Israel at that time came with a Messianic fervor that the
redemption was around the corner. They didn't have long term plans besides
getting themselves spiritually ready for that day. The problem with that plan
is that it doesn't always put food on the table. So therefore much of their
support had to come from contributions from the diaspora. Jewish communities
there wanted to have their representatives in Israel for when they would be
heralded back when that great shofar blast called them. It was a match made in
heaven.
But Reb Chaim wasn't interested
in leaving anymore. He was 80 years old and been there-done that already. He
knew that if he left once again the chances of him making it back to Israel
weren't that good. So he came up with a plan. Rather than sending shada"rim-
(shlucha drabanan- rabbinic messengers who were sent to raise money from
community to community), they would send charity boxes. Each shul and each
community would have their kupah- tzedaka box for Israel and
particularly for his community in Tiverya and then the money would be sent back
here. To sweeten the deal, he came up with the concept of connecting all
contributions with the special benefit and segula that the city of
Tiverya had. It was the resting place and grave of the great Mishnaic miracle
worker Rabbi Meir Baal Hanes. Jews can never resist a good mystical charity
incentive for success and salvation and thus the concept of the pushka
was born.
It worked. The community
flourished the Sefardim were building businesses. Infrastructure was
developing, Christians and Muslims moved to the city and the Jews were at the
heart of it all. And then the Ashkenazim came. The chasidim had arrived. There
goes the neighborhood they said.
Led by visionaries and lovers of
Israel, Reb Menachem Mendel of Permishlan, Reb Nochom Horodenkeh and Reb Meir
of Vitebsk they as well came with the hopes and dreams of settling in the land
of their ancestors. However, unlike the sefardic communities that
flourished and were successful in integrating into the Middle East culture that
they were already accustomed to, the Ashkenazim struggled. And their sefardic
brethren weren't that helpful. Rifts grew between the communities and when the
Sefardim came to the Ashkenazim to assist them in the building of the tomb for
Rebbi Meir, the chasidim who already felt jilted because they were not getting
any of the Rebbi Meir Baal Hanes funds that were being sent to Israel said that
they couldn't and wouldn't participate. In fact, they were starting their own
tzedaka fund campaigns. To make matters worse they demanded that the tomb of
Reb Meir be shared by them. Why should the Sefardim have it all? And thus like
the famous Solomonic decision with the baby and the two mothers claiming it was
theirs, the grave was chopped in half. The Sefardic Rebbi Meir building would
be built on the southern part and the Askenazic section would have to wait a
few more decades until they would garner enough support to build their side.
And thus Rebbi Meir's tomb sits today- his light divided into two buildings.
The Jewish politics though
continued in Tiverya. A century later the Ashkenazim came to their sefardic
brethren for support. The ancient shul of the great ashkenazic leader the
She"la Hakadosh was finally going to be returned to their community. The shul
which had ancient traditions of being a place where Jews for centuries would
come and pray on the shores of the Kinneret was chosen by Reb Yeshayah Halevi
Horowitz, the great sage of Poland and chief Rabbi of Prauge to build his shul
in the 1620's after arriving and failing to settle himself in Jerusalem and
Tzfat. It had survived four earthquakes but it fell into disuse. Yet it still
remained a place of Jewish pilgrimage. However, because of the great poverty of
the Ashkenazic community the holy ruins and area was sold to the Greek Orthodox
Church in order to put bread on their table. The sale had a provision that they
could buy it back when they had money, but over a century had passed and the Greeks
had built a large church on its location. It was then that the Jewish community
woke up. It was time to redeem it. We can't let this happen.
The timing was right for us. The
Jews were finally in the red and had good relations with the sultan in Damascus
and they sent a delegation to him to ask him to enforce the agreement and allow
them to redeem their holy building. I'm sure they threw a little "bakshish"
his way as well.
Sure enough, he agreed! The
Greeks though were not too happy about this and they sent their own delegation
and argued that it was well and fine that the Jews had the money to redeem the
building and their original debt, however since then a new building had been
built and if the church was meant to vacate it and hand it over, the Jews
should be responsible to pay the enormous amount for cost of their building. I
assume they threw the sultan a nice share of "bakshish" as well.
Much to the Ashkenazim's consternation the Sultan
agreed with them as well- you're both right- and conditioned the return of the
Jews upon paying for the building. It was money the Ashkenazi Chasidim did not
have. Having no choice, the chasidim turned to their sefardic
brothers and asked for their support to help redeem this holy place of miracles
that was being desecrated by this Church. Yet the Sefardim remembering the
Ashkenazim's reluctance to help them with the tomb of Rebbi Meir, turned their
backs on them. And thus until today, the Greeks are still here in our land, in
our holy place. We are still awaiting the miracles to redeem it.
See what I did there in the last
sentence. I mentioned Greeks, I mentioned miracles, and of course Rebbi Meir,
whose name means light. This has officially made this entire E-Mail- from an
unemployed tour guide who's desperate to share his stories and inspiration of
Israel any way and anywhere he can sneak it in- relevant to the upcoming
holiday and the parsha of the week. Desperate times, people, desperate times…
Now I'm not the only one that
makes the connection between Chanukah and the fights between Jews. Every year
Chanukah time we read the weekly parshiyot that are all about the
original fights that led us into our first exile in Egypt. It's not
coincidental. It never is. In fact, the story of Chanuka itself from a purely
historical perspective is not as much about our war against the Greeks and
their vicious anti-religious decrees as it is about the civil war that took
place between brother and brother. Between the Kohanecha ha'kedoshim,
the holy Maccabees and their Hellenized brothers that joined the Greeks and
fought against the very small minority religious establishment (pretty much
since the beginning it has always been a minority). Can you imagine Jews,
residents of Israel passing laws to desecrate our holiest spots, building
houses of foreign worship, idolatry, paganism in the land where we are meant to
be revealing the light of Hashem to the world? Houses of promiscuity, intermarriage,
and culture were proliferating all over our land all under the guise of
open-minded-ness", pluralism or getting-us-out-of-the-ghetto. Yeah, I
didn't think you could imagine it…
At the same time let's say in
your wildest imagination you could imagine the above. Could you picture
yourself picking up a sword and fighting and killing those same brothers and
fathers for those sins? Can you imagine yourself answering the call of
Matisyahu of Mi La'Hashem Eilai- Who is for Hashem? Grab a sword and
let's go to war for our beliefs. Or would you just blog about it in your weekly
E-Mail or your facebook page while chewing on a latka and sufganiya. Not that I
know of anyone like that… (can anyone eat these things without the jelly
popping out on your shirt. I always get the booby-trapped ones… can someone
please get me a napkin…). Well if you can't imagine that then maybe you should
put down the donut. Maybe you should think again about the praise that you are
saying of how Hashem gave the miracle and victory to the hands of the pure and
the righteous and the studiers of the Torah rather than the hands of the impure,
the sinners and the wicked ones. Those aren't just the Greeks. Greeks aren't
sinners and aren't meant to be learning Torah. It’s against the sinners from
us. We can handle the Goyim. It's our own that are more often than not the
bigger problem.
That problem starts with the
parshiyos hashavua that we always read this holiday. It's the
brothers against Yosef. The many against the one. Yosef who is called a tzadik
against…. Well, they're not wicked. They are the holy tribes of Israel.
Yosef was the osek batorah- his father Yaakov taught him all he knew.
The brothers? Well they also learned… but they were also people that went
against the will of their father. They took their swords and killed the city of
Shechem… It's confusing. Were they right in suspecting Yosef? Was Yosef the one
who played with his hair all day the wicked one? Were his dreams of grandeur
and leadership a usurping of the kingship of Yehuda. Was his lashon hara that
he would snitch to their father his attempt of ridding himself of them so he
could take it all for himself. Did it warrant killing him? Was he the Greek?
The She"la Hakodesh tries to
explain the mistake of both sides along those lines. But in the end of the day,
it's a Chanuka story of brother against brother. And perhaps it is for that
reason I have seen suggested that we don't celebrate the victory of the war.
There were too many tragedies on both of our sides. When the zealots kill out
the sinners, it's nothing to throw a Chanuka party about. It's not the result
we celebrate. It's cutting the tomb of Reb Meir in half and just building over
our section. It's leaving the "Orthodox" in the hands of the Greeks
on our holy sites and thinking we can sit back and pray in our sefardic
synagogue. No we don't celebrate that miracle or fight at all, although we do
thank Hashem that at least it was the side of good that won.
Rather the holiday of Chanuka is
about finding a small little flask of pure oil. It's such a minor detail in the
big picture of the historical, years long battles that led up to and after the
establishment of the independent Jewish controlled "state of Israel" by
the hands of the Chasmonaim. It's almost like one of the miracle side-stories
that one reads about that took place in the 6 Day War or any of the wars of
Israel today. There are so many miracles of battles, of people that were saved,
of ways that Hashem misdirected the Arabs that attacked us. A small little oil
flask story shouldn't be the heart of the whole thing. Yet it is. Because it’s
the eternal lesson we are meant to take from this holiday and it carries with it
the essence of fixing up the reason we suffered the tragedies that led to this
division between Jews. The lesson being that we need to look for that little
jug of untainted holiness and purity that could be hiding in all of the tumah,
heresy, sins and external shmutz in the hearts of our brothers. We need
to find that oil, and that spark and
light it in our Temple as unlikely, as pointless and short term of a solution
as it may seem. Because we will be amazed to see that that holy oil will burn
and burn and burn and will be lit in the courtyards of our holy city forever. We
will witness the miracle of the eternal Jewish flame ignite once again. That is
what we celebrate.
The tanna Rebbi Meir, the Talmud
tells us, had neighboring youth that would drive him crazy. I'm sure the
problem wasn't that they were playing loud music at night. They were sinning.
They were bringing tumah into his neighborhood. Maybe they had parades
of "pride" about their sins, maybe they drove through his
neighborhood on Shabbos. Maybe they had phones that were not kosher. It doesn't
tell us. But it reached a point where he couldn't take it anymore. He began to
pray that Hashem take care of them. Genugt Shoin! His wife Beruria heard
his prayers and like a good wife she corrected him. "We don't pray for
the wicked to perish, Meir'l" she said. Dovid Hamelech teaches us in Tehillim
that yetamu chata'im min ha'aretz-
the sins should perish from the land. U'reshaim od einam- and there will
then no longer be anymore wicked people. We daven for them to do teshuva. We
daven that their true light shines away all of their darkness. And so he
prayed. And so he taught the world about the power of prayer for the repentance
and returning of the children to their father. He is called Me'ir because he
was able to light them up. He found the holy oil.
Fascinatingly enough there is an
even deeper connection between Reb Meir and the holiday of Chanuka. The Ben Ish
Chai and other works mention that there is a custom to light candles and make
feasts on Chanuka in honor of Rebbi Meir. There are those that suggest that
this is because when the ancient tradition of when his yartzeit really
falls out, {This is despite the accepted celebrated date of Pesach Sheni. Thank
you Rabbi Daniel Glatstien for your sources and an amazing shiur and book on
the topic.} Even more fascinating it seems that the Shela Hakadosh as well
whose yartzeit is recorded as a few days before Pesach also seems to have
questionable sources. And wouldn't' you know it, descendants of the Shela claim
that his yartzeit as well falls out in the month of Tevet. It seems even
in their deaths there is that Chanuka connection that is meant to draw us to
their graves. And perhaps non-coincidentally there is dispute, argument and
confusion if there really is that connection or not.
The famous prayer of salvation
composed by Rebbi Meir consists of three words. Eloka D'Meir Anani- May
the God of Meir answer me. He teaches the world this prayer when he
performs the miracle of saving his sister-in-law from a house of ill repute she
was placed in by the Romans as a prisoner. He says this prayer after he found
her to be pure, like the holy jug of oil even in the worst of the impurity of
the Romans, just as pure as Yosef Ha'tzadik was when he was held in the belly
of the cesspool of Egypt's impurity. The Maharsha notes that when Rebbi Meir
invokes this prayer he is not asking for the God of himself -Meir- to answer
him. We don't mention Hashem's name as the God of someone in our prayers when
that person is still alive. Rather he was saying 'May the God who is me'ir;
who shines light in the places of darkness, Who lit up the darkness of the
Greeks with the holy oil of our Temple. May that God shine his light here as
well. Perhaps that ability to find that light is the reason for the tradition
that is tried and true that charity to Reb Meir will help one miraculously find
lost objects. It is his light that revealed the finding of the sparks where it
seems to be hidden. Where may be we never looked before. Where we didn't think
it could be.
It may be that Rebbi Meir learned
that prayer from his holy wife when she told him to see the Jew and not his
sins. Every Jew has that holy spark and oil. We need to light it up and the
sinners we perceive before us will disappear. They will disappear as quickly as
it takes to say Ani Yosef Ha'od Avi Chai- I am Yosef is my father still
alive. When Yosef's brothers, the tribes of Israel, heard those words all of
their previous suspicious perceptions of Yosef disappeared. Ours can as well
when we will see the Father that is alive in every single one of us. It will be
a time when there are no Sefardim, no Ashkenazim, no chasidim and no mitnagdim,
no Maccabees and no Hellenists, no Chareidim and no chilonim, no Democrats
and no Republicans. We just need to find that hidden flask of oil.
Have a happy Chanuka and a hearty Shabbos and a
light-filled week of miracles,
Rabbi Ephraim
Schwartz
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Wrestling to Return
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***************
RABBI SCHWARTZ’S FAVORITE YIDDISH PROVERB OF THE WEEK
" Es shlogen zikh aleh far di shtikeleh challeh.." They're all fighting for a little piece of Challa.
RABBI SCHWARTZ'S TOUR GUIDE EXAM QUESTION OF THE WEEK
answer below at end of Email
7)
Global warming may cause:
A)
A rise in sea level
B)
A fall of sea level
C)
Multiple earthquakes
D)
Migration of the magnetic north
RABBI SCHWARTZ’S COOL VIDEO OF THE WEEK
Special Chanukah Treat for all you faithful readers!!!
I'm proud to present my latest
MISHPACHA MAGAZINE ARTICLE AND VIDEO TOUR
·
CASAREA; THE JEWISH/ROMAN CITY OF KINGS!
Special features include
SCHWARTZ AND SHWEKEY
LIVE!
TULLY SCHWARTZ AND FRIENDS DANCE
And the most fascinating tour ever of one of Israel's
hidden treasures
Click here to check it out!
https://mishpacha.com/watch-live-in-caesarea/
and click here to read my monthly column on this virtual
tour
https://mishpacha.com/roman-holiday/
PLEASE LIKE, SHARE, POST
and write the
EDITORS of my Favorite magazine how much you enjoy these Virtual Tours, so we
can keep them up!
Rabbi Schwartzes Chanukah Hit Compositions!
https://soundcloud.com/ephraim-schwartz/chasof-zeroah - My most lively Chanuka song and one you
definitely need to sing by you Chanuka parties… Yitz Berry arrangements…
https://soundcloud.com/ephraim-schwartz/haneiros-halalu - You know you're bored with your old
Haneiros Halalu and want something to lighten up you Chanuka listen to my
composition and add it to your repertoire you will love it!
https://soundcloud.com/ephraim-schwartz/al-hanissim –My
amazin Al Hanissim composition that will make you want to start dancing and
getting into the mood. Arranged and sung by the amazing Dovid Lowy!
Everyone Else's Chanuka 2020 New Releases!
https://youtu.be/u6PvoWmHiUs
– Maccabeats
Chanuka 2020 Candlelight
https://youtu.be/8YjLghDRrPE – 613 Acapella Ariaunuka?
https://youtu.be/4bNcy3v5TJk
-Shir
Soul Stevie Wonder Chanuka Mashup???
https://youtu.be/FePbZAs3dbs - Zusha- Chanuka is
here!
https://youtu.be/O2n9-WsgPZg – Nissim Black, My good friend Jacob L.
get's an upsherin and Hava Nagila like you never heard it before…
RABBI SCHWARTZ'S PARSHA/ ERETZ YISRAEL CONNECTION OF THE
WEEK
To Settle- Parshat
Vayeishev– Ahhh finally… yishuv Eretz Yisrael.
Yaakov Avinu has come home and his only wish our parsha tells us is to settle
in at the home he had been longing for. Bikeish Yaakov le'sheiv b'shalva-
Yaakov wishes to settle in tranquility. But it doesn't work. It's not going to
be easy to settle Eretz Yisrael. There will be challenges. And yet unlike all
of the other challenges our forefathers had in the previous parsha's, these are
internal problems. It's Jew V Jew. Brother against brother. The problems it
seems that we still face until today and need to learn and internalize well.
The first
sentence that introduces this desire of Yaakov to settle the land perhaps
reveals what this drive to settle the land is all about. What we should turn
towards when we are faced with the challenges the land presents us with. What
we need to focus and keep in mind as we return and settle the land.
Vayeishev
Yaakov b'eretz mi'gurei aviv; b'eretz Canaan-And Yaakov settled in the land where his father sojourned
in the land of Canaan. The simplest understanding is that this is the land of
his ancestors. No matter what Israel and the settling of the land throws at us.
Wars, masks, politics, parnassa, chinuch challenges, it will never lose
this. It's the land of our forefathers, it will always be that. And that is
what will always make our settling here meaningful.
But it's more
than the place where they lived. It is mi'gurei aviv- which I translated the word as sojourning. Yet the
Baal Hatanya notes there are three different variations of the root word
"gur" and each one of them shed a light on the mitzva of settling the
land. Each one contains an element in an appreciation we should have about
living in Israel.
The first is as
we said it is a place to dwell. It's where our ancestors dwelled. We connect to
them merely by living, walking and settling in the place where they did. The
second one is like the word ger- convert or stranger. Eretz Yisrael is the
place where one can finally lose the stigma and aspect of our exile that we are
strangers in a foreign land. Every where else, no matter how settled or secure
we may fool ourselves into feeling we are is really not where we are meant to
be. The gentiles are always right about this. We don't belong in their country.
We will always be strangers there. Even we serve in the highest levels of
government, even if we build their entire economies, even if we give them our
blood sweat, tears and antibodies. We're still strangers. We're like those holy
converts to our nation will tell you that they always felt before their
conversion and finding their home amongst Jews. Moving to Israel we finally are
like geirei tzedek that after a lifetime of searching for meaning and truth
finally feel they are where they belong.
The third
translation of ger is in the word Bamidbar (22:3) va'aygar Moav- and Moav
feared or in devarim1:17) lo saguru mipnei ish- Judges are cautioned not
to be intimidated or fearful from any man. Yaakov wished to settle in a land
where he would not have to suffer anymore from any fear of any man or nation. This
is not only a fear of physical danger, it is a fear of spiritual danger. As
long as we are not settled in our land, there is a feeling that Yaakov
repeatedly has that that failing will be held against him. It will open him up
to the atmosphere and put him at the mercy of the nations and influences around
him. It's like walking around the street or shopping without a mask. In my
house on my couch I know I'm safe. I have nothing to fear. Outside in the world
away from the safety of my four walls, away from the country where I'm meant to
be. Without that protective shield that Hashem has over our country we will
always have the fear of the knowledge that it is because we are not living
where we are meant to, that we don't have the mitzva of yishuv Eretz
Yisrael in our hands that does not allow us to live b'shalva- in
tranquility.
There are
unfortunately so many that take the heroic and gutsy move to finally move to
Eretz Yisrael. They seek to live b'shalva finally. And then the
challenges hit them and they forget why they really need to be here. Why there
is nowhere else for them. What the eternal reasons for being here really are.
As well there are those that those same fears keep them away from making that
move. Parshas Va'yeishev, the portion of settling in the land begins with the
opener that we always need to keep in mind. It's migurei aviv- it's the
land where we no longer need to fear, the land where we will never be
strangers, the land of our forefathers. It's time for va'yeishev.
RABBI SCHWARTZ'S ERA’S AND THEIR PLACES AND PEOPLE IN
ISRAEL OF THE WEEK
Chanukah - 165 BC-
OK Let’s break for a week from our chronological sites and eras to talk about
the holiday of Chanukah. So in the year 165 about 100 years or so after
Alexander the Great comes to Israel and spares the country and Greek culture
enters the Jewish world, the country is once again in turmoil. The generals of
Alexander divide up the country and the Northern Syrian Greeks, known as the
Selucids, led by Antiochus passes laws against the Jews and the revolt begins.
It ultimate culminates with the liberation of the Beit Hamikdash and the
lighting of the Menorah which miraculous oil that lasted for eight days. You
learned all that in kindergarden. But where can you experience and relive that
in Israel.
So
obviously the places to relive these battles would be where they took place. Mod’in
where the revolt took place is today a big city, but Umm al Umdan right
outside of it a shul was found there from the Herodian post Maccabee period and
underneath it another Chashmonean period shul was found, so perhaps it was
there. There is nearby as well a great place the Chasmonean village that
has been created as well as Neot Kedumim that have all types of
activities including olive oil making for Chanukah.
The
battles of the Maccabees are certainly sites that we are familiar with. At Latrun
by the Ayalon valley, Yehudah fights off miraculously Nikanor. I like to
play lazer tag with my tourist kids there, that’s really reliving the
action. A little north of that by Beit Choron you have the amazing
battle fights off the general Seron. Even as far South as Yavneh which
is right above Ashdod you have the final battle when we threw off the
yoke of the Greeks. On the other hand, in the Gush Etzion area by Tel
Zekariah right outside of Elazar is when the Maccabees suffered a
defeat and Elazar was crushed by an elephant. The yishuv is thus named after
him. Further down as you head to Chevron the village of Karmei Tzur is
named after the Chashmonean city Beit Tzur where they sent the Syrians
and their general Lysisus back to Syria.
The
truth is though everywhere you go in Israel everyone is trying to get in on the
action all of the museums have Chanukah activities, the parks have games and
period-era costumes, and everyone is getting in on the action. But of course
the most important Chanukah experience is to walk through the streets of the
old city of Yerushalayim at night and see the neiros b’chatzros
kodshecha- the candles, just as they were 2000 years ago lit in the
courtyard, streets and window of our holy city. Am Yisrael Chai!
Mom: who ate
the entire plate of Donuts?
Dad: I thought
they I only had room for one and in fact there was room for eight! A true Chanuka
miracle.
How can you recognize a Hanukkah hippie? He’s the one
with his hair in dreidel-locks.
How much Hanukkah gelt did the skunk get? One cent.
What’s the best Hanukkah gift for the person who has
everything? A burglar alarm.
What do you call a speck that falls into the latke pan? An
unidentified frying object.
Why don’t we eat clowns at Hanukkah? Because they taste
funny.
What’s the difference between Hanukkah and a dragon? One
lasts for eight nights, the other sometimes ate knights.
What’s the best thing to put into the sufganiyot? Your
teeth.
What did the candles say when the menorah complained
about getting too hot? Whoa, a talking menorah.
What did the older Hanukkah candle say to the younger
one? You’re too young to smoke.
Why was the broom late to the Hanukkah party? It
over-swept.
*********************************
Answer is A – I'm no scientist or
environmentalist. But I do read the papers and this one was pretty easy to
figure out. First of all I have no idea what migration of North magnetic means
or if that is even a sentence or a thing or just an Israeli mistranslation.
Earthquakes are caused by the Syrian African Rift not global warming, so it
obviously wasn't that one. So it was either rising or lowering sea levels. And
since hurricanes and all melting icebergs and glaciers are all being blamed on
global warming so obviously the sea is rising, which of course makes sense as
when water heats it expands and rises. So another one right and the score now
stands at 6 for Rabbi Schwartz and 1 for the Ministry of Tourism on this
exam.
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