Insights and Inspiration
from the
Holy Land
from
from
Rabbi Ephraim Schwartz
"Your friend in Karmiel"
March
4h 2016 -Volume 6, Issue 22 24th Adar I 5776
Parshat Vayakhel
Curb Your Enthusiasm or TMI- Too Much I-spiration
(I wasn’t sure which title I liked better J)
My mother wasn’t the first choice of references for me when I was
dating, and matchmakers would call to get information about me. Not that she
didn’t love me or even praise me and build up my self-esteem. Quite the
opposite, she knew me too well. And when I was deserving of praise, I got it.
And when I didn’t I got that too. We’re just a brutally honest family. We’re
not really big on false platitudes. We Schwartz’s say it like it is. Although
my mother, tells me sometimes I take that a little too far. Perhaps the
greatest Mussar she would tell me is “Siyag LChachma Shtika”- a fence
around wisdom is silence”. A rabbinic
way of saying shut up and sit down before you get yourself into more trouble.
And there I go again…
I remember when a matchmaker called up my mother to ask her for
information about me. One of the questions she asked was if I was strict about
drinking only milk that was Chalav Yisrael, a basic law that
one’s milk has have ben milked or at least observed by a Jewish supervisor to
insure that no non-Kosher milk would be mixed in, although there are many that
rely on the leniency that government observers of the FDA are sufficient. My
mother in her inimitable honest fashion told the Shadchan that although her son
was a very religious boy, it kind of ends by his stomach. Ouch! Well that one
didn’t work out. When I finally met my Bashert, with whom I share an
anniversary this week- Mazel Tov, Rebbetzin-, I remember my future
Mother-in-law approaching my mother and telling her how much she was impressed
by me. She noted how that although many young men find it uncomfortable to
refer to their future in-laws as Mom and Dad, I didn’t have much problem
calling her Mom. My mother’s inspiring glib response was “Did you feed him?
He calls anyone that feeds him, Mom!” As I said brutally honest. But
perhaps a little TMI- too much information.
This week’s Torah portion seems to be the opposite of the message
above, as the Torah which generally adopts the policy of less rather than more
information goes to a great degree of what seems like repetition in repeating
once again all of the contributions of the Tabernacle and all its vessels. It’s
a little like Déjà vu. Didn’t we do this already two parshiyot ago? The
truth is that in Teruma the Torah just tells us about the commandment to
Moshe to raise the funds for each of these vessels and the Mishkan. This week’s
Torah portion tells us how it was carried out. There are differences and
nuances that are notable between the two. Yet the Torah probably could have just
said the standard, “And the Jews did as Moshe or Hashem commanded them” rather
than reiterate it all. Obviously the Torah wanted us to note the differences
between the command and the fulfillment of the commandment.
What strikes me though as most fascinating of all though is the
incredible success of this first capital campaign. Everyone comes running with
money, the men, the women are pounding down the doors to bring even the copper
from their mirrors. In fact even the leaders of each tribe who had offered to
underwrite any deficit and were disappointed to find out there was none ended
up bringing precious stones. Amazing! Probably the best campaign ever. Then for
the first and perhaps only time in Jewish history they realize that there is
too much. “Marbim Ha’Am L’Havi- The people have exceeded to bring- more
than we need to work with. Ever here any Jewish organization tell you that
before? Too much money! Moshe responds by telling the people and sends a
proclamation out in the camp. ‘Enough, no one shall bring more to the work of
the contribution of the Mishkan.’ The Torah tells us though in a very strange
term. Va’Yikaleh Ha’Am L’Havi- the nation held back from bringing. The
root of the word Va’Yikaleh interestingly enough is Keleh-jail- a
word too many Israeli politicians are familiar with-there I go again brutally honest.
It is certainly an interesting term to use her. The people literally had to
almost incarcerate themselves to prevent them from coming and giving more
money. I’ve been a fundraiser in the past. That seems to be a little bit
getting carried away.
What’s wrong with a little extra money? I’ve never met a Jewish
organization that ever halted it and said we have too much. There’s always a
little something more we can do with the money. A new project, improvements on
some other structures, maybe start serving a chulent Kiddush after prayer
services, a little better variety of herring. Maybe just save it for a rainy
day, we know there is bound to be deficits in the future. Why stop when the
going is still hot? As my uncle once told me as long as the cow is giving milk
why not keep it around?
The answer is that sometimes too much is not a good thing. The Sin
of the Golden calf for which the Tabernacle is meant to be an atonement for,
also began with this incredible outpouring of enthusiasm and money (at least
from the men). The idea and inspiration came from the concept that, we need to
find a way to serve God, we need a replacement for Moshe. We need to create a
God and a religion in our own image. The way that I want it to be. It’s about
God and spirituality, but it very quickly becomes about me. And for me I’ll
throw everything I have in it. You know those people that contribute to a
Synagogue building campaign, or that run an organization or a fundraising
event, how after a while their opinions and the way it has to be built or the
way that it has to be run is more about them, than the cause they are trying to
help. They want to give and to contribute and they do, but the Yetzer Harah-
the evil inclination doesn’t sleep and he somehow is able to turn and twist
that altruistic giving into something selfish, something that is more about you
than about God and helping his children.
The way to know if it’s L’Sheym Shamayim- for the sake of
heaven or if I have lost my compass and it is about me, is to know who’s
calling the shots. When I’m told to stop. I stop, despite how much more I think
I want to do. I need to do. I need to give. It’s not about me, Tataleh,
It’s about Hashem. If the people are able to stop, if they can curb their
enthusiasm, it is a powerful statement. It tells the world that this was never
about us. We are here and we ae doing only for Hashem. Only because we are
commanded to. Only to fulfill the will of our Creator, our Father in Heaven.
The Jewish world has come a long way in the past 50 years. We have
more Kosher items than ever before and higher and higher levels of stringencies
that our ancestors were unable to ever have, although many of them certainly
would have wished that they didn’t have to rely on various leniencies just in
order to put food on their table. Our Lulav’s and Etrogs are
nicer and better than ever before. Our Shabbat observance with all our Eruv’s
our innovations to enhance this special day are incredible. Who needs a Shabbos
Goy anymore? We have beautiful Mezuzos and Tefillin and Torah
scrolls that in the past people could never have. Our level of modesty whether
it is in the wigs that our women wear that maintain the beauty of the Jewish
women and make it easier for many women to fulfill that mitzva than they would
have fifty years ago, the clothing, the honor our men give to the way they
dress for prayer, for shul for holidays. These are all incredible things. They are
good things. They come from a place a desire to honor Hashem, to glorify our
faith and our practices. Yet…yet…yet…
Can it become sometimes about us as well? Can it be that I only
can have this food because otherwise I won’t fit in? People will think badly of
me. Do I look askance and down on those that don’t have my level of “piety” of
stringency? Do I look askance on those that rely on leniencies? Am I projecting
my standard on other people and coercing them, by the looks I give them, the
way that I disassociate myself and my children from them to do what I do? Did I
just read the last sentence with the words “my standards” and not pause and
tremble, because I have forgotten that they are not my standards rather they
are meant to be Hashem’s standards and I forgot. Did the Yetzer Hara
succeed in distorting my inspiration to I-spiration, when it was really meant
to be God-spiration? Maybe we need to stop. Maybe we need to reflect. Maybe we
need to read the Parsha of the donations a second time, in order to learn not
just how much we have to be inspired to give and do, but also to know that we
have to somethings lock ourselves up and stop to make sure that we are still on
the right track, and that we haven’t turned the most magnificent and beautiful
thing in the world into an edifice of my own self-aggrandizement. The Torah
definitely felt it’s worth a second reading.
We are entering the Month of Adar Beis. It’s a second month of
happiness. Marbim B’Simcha times two. We start this month with the
reading of the special portion of the mitzva of Shekalim, the contributions
to the building of the Mishkan from last week. Two weeks in a row we read the
same portion; Times 2. Yet we also read the portion of VaYakhel of the curbed
enthusiasm. The message perhaps being that the way to achieve the extra Simcha,
happiness with which we are meant to achieve and can tap in to this month is by
contributing to others. The mitzvos of Purim are sharing food packages and giving
charity. For many this can lead to a sense that it is about me giving. The Shalach
Manot are about me, the charities that I will give to are the ones that are
doing what I feel they need to be doing. That are being run the way that I want
them to be run. We are offering our honest brutal opinions and doing it our
way. We forget that we need to shut up and just give because it’s not about us.
It shouldn’t be so hard. After-all we only want the best for Hashem. We only
mean for His sake. Yet it is so very hard. And that is so very sad. On Purim,
our sages tell us that the Mitzva to give to all who stretch out their hand to
you. No questions asked. No opinions offered. Restrain yourself. Can you do it?
If you can then you will know that it’s all about Him and not me… not you… If
it’s too difficult, then don’t worry our sages gave us another mitzva. Drink a
little bit. A little more. And a little more. You’ll find it gets easier.
You’ll get happier. The “I” goes away and the essence, the soul comes out. Get that
Yetzer Hara too drunk, to allow you to think it’s about me. Then you can
achieve the true Simcha. The giving that is not about me. The holiness that is
only about our Creator. We have become one with Him. It is he that we will
always sanctify.
Have joyous
and totally amazing Shabbos and a Simchadike Chodesh,
Rabbi Ephraim Schwartz
***************************
RABBI SCHWARTZ’S VIDEO OF THEWEEK
https://www.youtube.com/watch?v=VPzLE1UmTxc
–I’m loving this song this week. It’s also to help Ari Lindner get
the other song L’Maancha out of his head J
https://www.youtube.com/watch?v=wIs0BjJIbnk – Tribute in Yiddish (with subtitiles) and english
to Sarah Schneirer
RABBI SCHWARTZ’S FAVORITE YIDDISH PROVERB OF
THE WEEK
“Ah falsheh matba’ieh farliert men nit.”-One never loses a false coin”
RABBI SCHWARTZ'S JEWISH PERSONALITY AND HIS
QUOTES IN HONOR OF THE YARTZEIT OF THE WEEK
“People are such perfectionists when it comes
to clothing their bodies. Are they so particular when they address themselves
to the needs of their soul?”
“My dear sisters, don’t you realize that
secular studies have all the glitter of gold and all the utility of gold to the
body? Think! Can gold satisfy a physical hunger? By the same token, a Jewish
soul can never be satisfied from secular studies. Only our sacred studies can
satisfy the soul. I very much doubt if any student is as happy as I am when I
read Sifrei Kodesh (sacred literature)”
“If only I could speak in such a way to my
Cracow girl friends,” she thought, “how differently they would understand the
preciousness of being a daughter of Israel. If I could only describe for them,
the prophetess Deborah, Yehudis, Chanah,, how differently they would understand
their shtreimel-wearing fathers, their mothers with heads covered, their
brothers, the yeshivah bachurim.”
“Who can understand my feelings now? Who can
compare himself to me now? How their faces shine – their eyes sparkling with
happiness – when I explain the meaning of a berachah to them!”
Sarah Schenirer 26th of Adar
this Sunday (1910 – 1935)- Sarah Schenirer a”h was
not blessed with children of her own. And yet she was a mother. In fact, one
could rightly say that no mother in our generation had as many children as she
did.
When she departed this life in 1935, hundreds
of Jewish girls walked behind her coffin, towards the Cracow cemetery, and wept
with heartrending outcries, as one does for one’s own departed mother. And when
news of her passing became known throughout the cities and towns of Jewish
Poland, thousands of Jewish girls ripped their garments in mourning and sat shivah
as if for a mother. The very same year hundreds of young Jewish mothers
named their new-born daughters Sarah, after a woman, who – two decades earlier
– was still an unknown Jewish seamstress, but who had since become: Sarah
Schenirer, the legendary mother of a new Torah-true generation of Jewish women
in pre-war Eastern Europe.
It was during the years following the First
World War. “New winds began to blow” in many homes throughout Chassidic Poland.
New ideas – charged with magnetic promise – reverberated in the Jewish street.
Youth clubs and organizations sprouted like mushrooms after rain and beckoned
enchantingly to Jewish youth to enter their doors. The first victim of the new
“light” they brought to Polish Jewry was the Jewish girl. She received no
systematic Jewish schooling and was therefore most vulnerable to the empty but
ensnaringly attractive slogans of the carriers of the new “light”. In previously
idyllic Jewish homes, strife suddenly erupted. Mother and daughter ceased to
understand each other. Brother and sister no longer seemed to have a common
language. A “modern” daughter who had learned how to recite a few of
Mitzkiewicz’s and Slowacky’s Polish poems, began to feel ashamed of her
“backward” mother. She began to look with disdain upon her “fanatic” father,
and had nothing but ridicule for her brother. She felt embarrassed over her
parents’ “broken jargon,” and finally began to hate everything Jewish. At that
dark hour a saving angel appeared, in the form of a Jewish seamstress – Sarah
Schenirer.
She was an unassuming and withdrawn daughter
of Chassidic parents. She was a diligent pupil, but never dreamed of taking on
leadership of any kind. At the age of thirteen she completed school. She wanted
to continue with her studies, but her parents’ material poverty prevented her
from doing so, and she became a seamstress. Her thirst for knowledge remained
undiminished. She continued to study and to read. In truth, such was the case
with many of her friends at the time. But there was one difference. Her friends
were “immersed” in Polish novels; she was drawn to her father’s holy books. She
began to swallow every one which contained a Yiddish translation or commentary.
The more deeply she probed her “new treasures,” the further removed she became
from her friends. A new world opened for her.
When her father noticed her thirst for
spiritual matters, he began to bring her Hebrew sefarim with Yiddish
translations. Every Shabbos she would review the weekly portion in her “Tzenah
U’renah” (which cites Midrashic interpretations). Her family soon dubbed her
the Chassidis’te. Because of her keen intellectual interest, she was invited by
a relative to attend a Friday night lecture at “Ruth,” a girl’s club. She was
shocked when one of the leaders flicked on the light on Shabbos.
And the heresy and false ideas they lecture
there! While the fathers of those girls are probably studying Gemara, and the
mothers poring over a Tzenah U’renah. Then and there the idea was born in my
mind: if those girls would only have a proper environment ….
Meanwhile, World War I broke out, and Sarah
Schenirer – together with a stream of refugees – left for Vienna. Day and night
she sat and sewed “clothing for bodies” to earn her livelihood. All she then
wanted was a little bit of rest. But a visit to a Synagogue on the Viennese
Shtumper Street, summoned her to a larger task than that of a seamstress. It
was Shabbos Chanukah and the Rabbi spoke of Matisyahu and the Chashmonaim; of
Chanah and her seven sons; of Yehudis. Sarah Schenirer felt a new inspiration
and enthusiasm. In her inspired and exalted state she began to think of the
Jewish girls in Cracow, for whom everything Jewish seemed alien and everything
gentile seemed so alluring and enchanting.
Sarah Schenirer returned to Cracow full of
enthusiasm. She would begin with little girls, whose Jewish souls were still
pure. She rented two rooms; one served as a “tailor shop,” where she “sewed
clothes for the body,” but the other she set up as a new kind of “shop” where
she began to “sew clothes for young souls.” She began to teach the daughters of
Israel their duties as children of G-ds people .She wrote about her undertaking
to her brother – a Belzer Chassid living in Czechoslovakia. At first he
ridiculed her. But when she insisted that nothing would stop her, he invited
her to come to Marienbad: “The Belzer Rebbe is here and we shall ask him.” She
invested her last pennies in the trip and visited the the Rebbe who told her “Berachah
Ve’hatzlachah” (Blessings and Success)! These two words gave her all
the impetus she needed.
She began with twenty-five children, whom she
had prevailed upon her customers to entrust to her. People at first shook their
heads in contemptuous dismissal when talking about the “undertaking of the
seamstress.” But the educational results of her new school quickly yielded
fruit. The parents who entrusted their children to Sarah Schenirer saw a new
spirit in the hearts of her pupils. Sarah Schenirer’s pupils somehow talked
differently from the pupils of the Polish schools. They did not answer in
Polish when spoken to in Yiddish. They did not answer with arrogance, and
defiance. They showed respect to their parents. They wanted so much to go to
shul with their parents. They asked what berachah to recite for this or
that. They wanted to hear stories about the Tzaddikim and the pious. The
twenty-five became forty and seventy-five and one hundred.
Her main challenge came not from the
opposition of the secularists, but from the indifference in Orthodox circ1es.
How was she, a girl, to convince learned Rabbis and Chassidic Rebbis that girls
also need a Torah education? Under the pressures of earning a living, parents
often neglected their children, especially their daughters. Hence her cry,
“Girls also need yeshivos!” She did not have to fight Reform or Conservative
rabbis (they did not exist in Poland). She had to overcome the opposition of
Orthodox leaders.
Then suddenly the ice broke. The influence and
appeal of the Chofetz Chaim helped her succeed in her endeavors. Exactly two
years after Sarah Schenirer had opened her little school, demands began to
arrive from all over Poland: Please open a school in our city! Save our girls!
Her oldest student was only fifteen, and she simply did not feel ready to
fulfill the requests. She had traveled out of Cracow, leaving her senior
students to replace her; but that was in Cracow. Finally, she was forced to
graduate her senior class and appoint them as teachers in various cities.
The renowned Rabbi Meir Shapiro visited her
school, which had grown to 280 students. He was so impressed that he
immediately suggested that she organize a seminary. She accepted the proposal, and
Agudath Israel undertook the job, and a seminary was officially opened. One
hundred twenty girls registered for the seminary the first year. Then Agudath
Israel erected a five-story building, with dormitories, classrooms, and dining
halls.
She was only fifty-two when she passed away on
26 Adar, 5695 (1935), but she enjoyed the great satisfaction of seeing the
widespread success of her revolution “Leshem Shomayim” (for the Sake of
Heaven). When Sarah Schenirer departed this life in 1935, there were close to
300 Beth Jacob schools in Poland alone. And Beth Jacob schools had also risen
in many other countries. She was the spiritual mother of them all. She loved
them all as only a mother can, and they responded with child-like love. She
knew all the schools, and maintained contact with all the Beth Jacob teachers.
She wrote for them and to them. She wrote hundreds of essays on a wide variety
of themes. She had a share in almost every single school, because she
personally visited almost every city and town. She herself never attended a
teachers seminary, but nevertheless became the “life spirit,” of one of the
finest teachers seminaries in the world – the Beth Jacob Seminary in Cracow.
Today more than fifteen thousand Jewish girls
are enrolled in over a hundred Beth Jacob schools within the frame of Chinuch
Atzmai in Eretz Yisrael. In America, there are approximately twenty five
thriving Beth Jacob schools. They are now to be found by the tens of thousands
in Eretz Yisrael, in America, in England, in Switzerland, in Belgium, and even
in Argentina and Uruguay. And everywhere they are characterized by profound
love of Torah and of all that is holy to the Jewish people; by wholehearted
piety and pride in their being Torah-true daughters of their people. They are
all children of Sarah Schenirer. For she lives on in the hearts and actions of
them all.
RABBI SCHWARTZ'S TOUR GUIDE EXAM QUESTION OF
THE WEEK
answer below at end of Email
Q. The term “headers and stretchers”
indicates:
A.
Lichen appearing on a rock
- A method of stone laying in the
building of walls
- Arrow heads from the Roman
period
- The name given to the Pharisees
in the New Testament
RABBI SCHWARTZ'S COOL RASHI OF THE WEEK
Rashi, the great commentary does not only come
to explain the simple meaning of the verses and the narratives of the Torah but
sometimes Rashi will as well come to explain the choice of particular words and
its nuances as well. Because as we know every word in the Torah is precise and
has its own unique translation and definition. In addition to that however
Rashi will even come to explain each letter in the Torah. The particular
spelling of a word upon occasion. For each letter as well contains within it an
interpretation, a lesson, an eternal teaching.
This week for example in verse 35:27 the Pasuk
says “V’Hanesiim Heiviu ET Avney Shoham”-and the Princes brought the
Shoham stones (in the contribution for the Mishkan). The problem, Rashi notes
is the word Nesi’im-princes is spelled without the Yud –Nsim- Rashi
quotes the Midrash to explain this is that the Princes did not bring right away
their gifts. They decided that they would wait to see what was left to bring,
after all the people brought their gifts. At the end everything was pretty much
brought, so all that was left to bring were these stones. And since they were
lazy or lagged in the onset of the bringing of the gifts, a letter (Yud) was
taken out of their name.
Now if on would ask me I would think that the
act of the Nesi’im was a commendable one. It would seem to be every fundraisers
dream to have a philanthropist get up and tell him in advance that whatever the
organization is short after their fundraising campaign they will cover. Why did
they lose out as a result of this, seemingly magnanimous offer?
Rabbi
Yochanan Zweig explains that the problem with the Nesi’im is that their role
was to be the leaders od the Jewish people. Leader are meant to lead. To show
the people how to give. To lead by example in giving. It’s not about covering
the budget in as much as it is about inspiring others. Hashem can worry about
his budget. Their job was to be the ones to show the people how to give by
being the first to donate. In addition he notes that what they did as well
marginalized everyone elses gift. For now when the people are giving what is
happening is that they are essentially not contributing to the campaign rather
they are saving the Nes’im who had offered to foot the bill and deficit fund
it. To a large degree they took the “yid” out of the campaign. It became about
them. It is for that reason the yud was taken out of their name. It’s even more
interesting to note that two yuds are in fact missing from their name. Perhaps
one is for the yud that they last for not showing their leadership and the
other yud for doing the opposite and minimizing the level and altruisim of the
gifts of the nation. Either way its pretty amazing one little lack of a letter
and a pretty powerful message. What a Torah, What a Torah!
RABBI SCHWARTZ'S COOL HISTORICAL EVENT THAT
HAPPENED ON THIS DATE IN ISRAEL OF THE WEEK-
Death of King Nevuchadnetzar– 25
Adar 3365 - 396 B.C.E.-Death of King Nevuchadnetzar, the Babylonian emperor
who conquered Yerushalayim and destroyed the first Beit
HaMikdash 26 years earlier and exiled the Jews from Eretz
Yisrael,(Yirmiyahu / Jeremiah 52:31). (There are a number of
opinions regarding the sequence of events of the next few days; we follow
the braita of Seder Olam. See Luach d’Var
Yom b’Yomo for further discussion of this topic.)
Nevuchadnetzar built the most powerful nation in the world by ruthlessly
attacking and annexing neighboring countries. He is sometimes called
"Nevuchadnetzar the Great," but he is reviled by Jews. The biblical
Book of Daniel tells how Nevuchadnetzar erected a large idol for public
worship; three Jews refused to take part and Nevuchadnetzar ordered them cast
into a roaring furnace. (They miraculously emerged unscathed.) Nevuchadnetzar
was a megalomaniac who built the Hanging Gardens of Babylon; in testimony to
his grandeur, each brick was inscribed with his name. Amazingly, in our time,
Saddam Hussein pronounced himself as the reincarnation of Nevuchadnetzar, and
dreamed of restoring the Babylonian empire to its former size and glory. Saddam
commissioned archaeologists to restore the ancient Hanging Gardens, and each
new brick was inscribed with Saddam's name. The Book of Daniel (4:30) describes
the downfall of Nevuchadnetzar: "He loses his sanity and lives in the wild
like an animal." And so it was with Saddam -- driven into a grimy hole,
disheveled and deposed. Nevuchadnetzar later regained his sanity and returned
to rule.
May all the animals that seek to destroy us
thus perish.
RABBI SCHWARTZ'S REPUBLICAN CANDIDATE JOKES OF
THE WEEK
(In honor of Stalin may his name and memory be
erased, death day)
"Donald Trump insists that he is going to
run for president. I guess he figures if he can pull off that hairstyle, he can
do anything."
He unveiled his slogan this week: 'Are you
better off than you were four wives ago?'"
"If Trump does become president, I hope
he puts a wig on his plane and calls it Hair Force One."
Donald Trump said last night that despite
calling Ted Cruz a 'maniac,' he has since learned that Cruz has a 'wonderful
temperament.' And if Donald Trump thinks you have a 'wonderful temperament,'
you're probably a maniac."
"Donald Trump is now accusing Ted Cruz of
having a Canadian passport. Cruz said he doesn't have a Canadian passport, but
like everyone else he'll get one the minute Donald Trump becomes president.
Ted Cruz released a presidential campaign
video in Spanish. Cruz explained, "It's important for me to reach out to
the people I'm trying to deport." "A member of Marco Rubio's inner circle said his boss
benefitted from the Trump-Cruz fight because, 'Marco is everyone's second
choice.' That explains Rubio's new campaign slogan, 'I'm the Least Worst.'"
During the debate last night, Marco Rubio
said, 'We need more welders and less philosophers.' Graduates with a philosophy
degree were so furious, they got on their parents' computers and wrote angry
emails."
"In a recent interview, Donald Trump hinted
that he might consider Chris Christie for his ticket if he wins the
nomination. Not to be his vice president — to be his wall between America and
Mexico."
"I heard that a couple weeks ago, Rick
Santorum and Ted Cruz spent some time hunting pheasants in Iowa. When Donald
Trump heard that, he was like, 'Why wasn’t I invited? I love hunting
peasants.'"
"Donald Trump said in a new interview,
'We started off with 17 and one by one they're disappearing. It's a beautiful
thing to watch as they go out.' Which begs the question, have we actually just
been watching 'The Apprentice' this whole time?"
:**************
Answer is B – The answer is really the only one that makes sense.
Headers and stretchers are ways of positioning rocks to fortify a wall one this
way and the other on top of two to make it strong. Dumb question. Boring topic
archeological buiding techniques. I mean not the methodology which is not bad,
just the silly names that they make you responsible to know that no one is
really interested in.
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