Answer:
1. Looking forward to a vacation
2. true
3. true
14. Spend Less Money Than You Bring In
Less Money Than You Bring InOften you just need to make some minor changes to your budget to get it to be effective. If you want to keep the process simple, try a method called "backward budgeting." Write down your income, then start subtracting each expense you pay each month.
15. false
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<span> The French Revolution begin on May 05, 1789. The French Revolution went on for a whole ten years. they was a carnage or killing a large number of people. in 1793 the king louis XVI was executed. Napoleon Bonaparte took power in November in 1799. The French revolution ended in 1799. </span>
In 1830, Jackson ignored a Supreme Court ruling to sign into law the Indian Removal Act, forcing native people to lands in the West, away from their homes east of the Mississippi river.
The reason: Gold.
Gold had been found on Cherokee land, and Jackson wanted it. The president’s excuse for removal – claiming the Cherokees had violated the constitution by declaring their own state without approval – was a smokescreen.
The native Americans were eventually forced to march 800 miles west. From the 47,000 southeastern Indians that were uprooted, it is estimated that 1 in 4 died from either exhaustion or starvation on what is now called The Trail of Tears. Jackson acquired more than one hundred million acres of land.
The Indian Removal Act was genocide.
Andrew Jackson should not be on the $20 bill I have many more reason but that’s the biggest.
Answer:
The 15th through the 18th centuries involved major changes in Jewish life in Europe. The conflicts, controversies, and crises of the period impacted Jews as much is it did other Europeans, albeit perhaps with different outcomes. In social, economic, and even intellectual life Jews faced challenges similar to those of their Christian neighbors, and often the solutions developed by both to tackle these problems closely resembled each other. Concurrently, Jewish communal autonomy and cultural tradition—distinct in law according to its own corporate administration, distinct in culture according to its own set of texts and traditions—unfolded according to its own intrinsic rhythms, which, in dialogue with external stimuli, produced results that differed from the society around it. The study of Jewish life in this period offers a dual opportunity: on the one hand, it presents a rich source base for comparison that serves as an alternate lens to illuminate the dominant events of the period while, on the other hand, the Jewish experience represents a robust culture in all of its own particular manifestations. Faced with these two perspectives, historians of the Jews are often concerned with examining the ways in which Jews existed in separate and distinct communities yet still maintained contact with their surroundings in daily life, commercial exchanges, and cultural interaction. Further, historians of different regions explore the ways that Jews, as a transnational people, shared ties across political frontiers, in some cases, whereas, in others cases, their circumstances resemble more closely their immediate neighbors than their coreligionists abroad. Given these two axes of experience—incorporation and otherness—the periodization of Jewish history resists a neat typology of Renaissance and Reformation. And yet, common themes—such as the new opportunities afforded by the printing press, new modes of thought including the sciences, philosophy, and mysticism, and the emergence of maritime economic networks— firmly anchor Jewish experiences within the major trends of the period and offer lenses for considering Jews of various regions within a single frame of reference. To build a coherent survey of this period as a whole, this article uses the major demographic upheavals of the 14th and 15th centuries and the subsequent patterns of settlement, as the starting point for mapping this period. These are followed by significant cultural developments, both of Jewish interaction with its non-Jewish contexts, the spaces occupying a more “internal” Jewish character, and of those boundary crossers and bridges of contact that traversed them before turning to the upheavals and innovations of messianic and millenarian movements in Judaism.
Answer:
Madison defines a faction as a number of citizens
Explanation:
whether it's a majority or a minority of the whole, who are united and actuated by common passions or interests, adverse to the rights of other citizens, or to the permanent and aggregate interests of the community.
