Question: Among the vast varieties of microorganisms, relatively few cause disease in otherwise healthy individuals. Infectious disease results from the interplay between those few pathogens and the defenses of the hosts they infect. The appearance and severity of disease resulting from any pathogen, depends upon the ability of that pathogen to damage the host as well as the ability of the host to resist the pathogen. However a host's immune system can also cause damage to the host itself in an attempt to control the infection. Clinicians therefore classify infectious microorganisms or microbes according to the status of host defenses - either as primary pathogens or as opportunistic pathogens:
Is there an answer to this question: What is prevented by interplay between pathogens and attacks of hosts?

Answer: unanswerable

Question: Hasidic or Chasidic Judaism overlaps significantly with Haredi Judaism in its engagement with the secular and commercial world, and in regard to social issues. It precedes the later and differs in its genesis and emerged focus. The movement originated in Eastern Europe (what is now Belarus and Ukraine) in the 18th century. Founded by Israel ben Eliezer, known as the Baal Shem Tov (16981760), it emerged in an age of persecution of the Jewish people, when a schism existed between scholarly and common European Jews. In addition to bridging this class gap, Hasidic teachings sought to reintroduce joy in the performance of the commandments and in prayer through the popularisation of Jewish mysticism (this joy had been suppressed in the intense intellectual study of the Talmud). The Ba'al Shem Tov sought to combine rigorous scholarship with more emotional mitzvah observance. In a practical sense, what distinguishes Hasidic Judaism from other forms of Haredi Judaism is the close-knit organization of Hasidic communities centered on a Rebbe (sometimes translated as "Grand Rabbi"), and various customs and modes of dress particular to each community. In some cases, there are religious ideological distinctions between Hasidic groups, as well. Another phenomenon that sets Hasidic Judaism apart from general Haredi Judaism is the strong emphasis placed on speaking Yiddish; in (many) Hasidic households and communities, Yiddish is spoken exclusively.
Is there an answer to this question: What tried to separate scholarship with emotional mitzvah?

Answer: unanswerable

Question: The Bronx underwent rapid urban growth after World War I. Extensions of the New York City Subway contributed to the increase in population as thousands of immigrants came to the Bronx, resulting in a major boom in residential construction. Among these groups, many Irish Americans, Italian Americans and especially Jewish Americans settled here. In addition, French, German, Polish and other immigrants moved into the borough. The Jewish population also increased notably during this time. In 1937, according to Jewish organizations, 592,185 Jews lived in The Bronx (43.9% of the borough's population), while only 54,000 Jews lived in the borough in 2011. Many synagogues still stand in the Bronx, but most have been converted to other uses.
Is there an answer to this question: What immigrant groups were the most prevalent in the Bronx?

Answer: Irish Americans, Italian Americans and especially Jewish Americans

Question: Constantius, ordered Liberius into exile in 356 giving him, then, three days to comply. He was ordered into banishment to Beroea, in Thrace; Beroea (Thrace). He sent expensive presents, too, if he were to accept the Arian position but were refused. He sent him, indeed, five hundred pieces of gold "to bear his charges" but Liberius refused them, saying, he might bestow them on his flatters; as he did also a like present from the empress, bidding the messenger learn to believe in Christ, and not to persecute the Church of God. Attempts were made to leave the presents in The Church, but Liberius threw them out. Constantius hereupon sent for him under a strict guard to Milan, where, in a conference recorded by Theodoret, he boldly told Constantius that Athanasius had been acquitted at Sardica, and his enemies proved calumniators (see: "calumny") and impostors, and that it was unjust to condemn a person who could not be legally convicted of any crime. The emperor was reduced to silence on every article, but being the more out of patience, ordered him into banishment. Liberius went into exile. Constantius, after two years went to Rome to celebrate the twentieth year of his reign. The ladies joined in a petition to him that he would restore Liberius. He assented, upon condition that he should comply with the bishops, then, at court. He subscribed the condemnation of Athanasius, and a confession or creed which had been framed by the Arians at Sirmium. And he no sooner had recovered his see that he declared himself for the Creed of Niceae, as Theodoret testifies. (Theodoret, Hist. lib. ii. c. 17.). The Emperor knew what he wanted people to believe. So did the bishops at his court. Athanasius stuck by the orthodox creed. Constantius was an avowed Arian, became sole ruler in 350, at the death of his brother, Constans.
Is there an answer to this question: How much warning was Liberius given before his freedom?

Answer:
unanswerable