When looking at the setting of a Jewish ceremony, one will notice an arch over the place where the bride and groom stand. This arch is known as a chuppa. There are several meanings of this object. A chuppa symbolizes the home the new couple will soon share, the new life the bride and groom will share, and the consummation of marriage. Some brides and grooms chose to have people hold up a chuppa. In this situation, the chuppa symbolizes a life supported by people rather than material things. Before a Jewish wedding ceremony, the groom signs a Ketubah. It is a contract of sorts signed by the groom and witnessed by two Jewish males who are not related to the groom. This tradition began as an attempt to protect the rights of Jewish women. The contract states the responsibilities the groom has towards the bride in regards to the marriage itself as well as death and divorce. The Ketubah is presented to the bride during the ceremony. During the Jewish wedding ceremony, the bride and groom drink from the same cup, as is done by many Christians during a wedding communion. In the Jewish tradition, the groom then breaks the glass. Again, there are several meanings behind this custom. The action reminds the bride and groom to remember the destruction of Jerusalem and the temple even in times of joy. In addition, breaking the glass demonstrates that the union of the bride and groom is unique, as is the glass that is broken and never used again. Finally, the sound of the breakage is intended to ward off evil spirits. Another tradition during the Jewish wedding ceremony is known as the seven wedding blessings. At this point in the ceremony, the bride walks around the groom seven times as prayers are being said.
When looking at the setting of a Jewish ceremony, one will notice an arch over the place where the bride and groom stand. This arch is known as a chuppa. There are several meanings of this object. A chuppa symbolizes the home the new couple will soon share, the new life the bride and groom will share, and the consummation of marriage. Some brides and grooms chose to have people hold up a chuppa. In this situation, the chuppa symbolizes a life supported by people rather than material things. Before a Jewish wedding ceremony, the groom signs a Ketubah. It is a contract of sorts signed by the groom and witnessed by two Jewish males who are not related to the groom. This tradition began as an attempt to protect the rights of Jewish women. The contract states the responsibilities the groom has towards the bride in regards to the marriage itself as well as death and divorce. The Ketubah is presented to the bride during the ceremony. During the Jewish wedding ceremony, the bride and groom drink from the same cup, as is done by many Christians during a wedding communion. In the Jewish tradition, the groom then breaks the glass. Again, there are several meanings behind this custom. The action reminds the bride and groom to remember the destruction of Jerusalem and the temple even in times of joy. In addition, breaking the glass demonstrates that the union of the bride and groom is unique, as is the glass that is broken and never used again. Finally, the sound of the breakage is intended to ward off evil spirits. Another tradition during the Jewish wedding ceremony is known as the seven wedding blessings. At this point in the ceremony, the bride walks around the groom seven times as prayers are being said.
Women in Orthodox JudaismUntil the modern era, Jewish religious law was considered progressive in its relationship to women. Women had the right to buy, sell, and own property, as well as to make contracts. The marriage contract (Ketubah) provided the woman with financial protection in case of divorce. Women had the right to be consulted regarding their marriage, and husbands were forbidden to beat or mistreat their wives. Although polygamy was permitted, it was not encouraged and was outlawed in the Ashkenzic tradition in the 10th century. The Sephardic and Mizrachi Jews were not affected by the ban. Polygamy is forbidden in Israel today, but immigrants from other countries are exempt. (A friend of mine, whose parents emigrated from Yemen, was raised in a polygamous family in Israel. Her mother was the younger of two wives.)Women have held positions of importance in Judaism since Biblical times. Miriam the sister of Moses, Devorah the judge (and warrior), Hulda the prophetess, Esther, who saved her people from destruction, (commemorated in the Purim holiday) are only a few. The Ten Commandments require respect for both one’s father and mother. Several women are cited for their wisdom in the Talmudic commentaries, but the Talmud also calls women vain, jealous, lazy and other unpleasantries. Orthodox Judaism today acknowledges the importance of both men and women, but clearly confines women to their roles as wives, mothers, and housekeepers. Women do not have to observe all the commandments like men do. They cannot be part of the minyan of ten men needed to conduct public prayer services and cannot lead the congregation in prayer. They are restricted to a closed area of the synagogue where they can see and hear, but not be seen. They are permitted to attend services, but not required to do so. At the same time, women have religious duties that are connected to the importance of religion in the home. Three commandments pertain solely to women. Women were encouraged to learn to read in order to read their prayer book, but were discouraged from further study, which might take them out of the home. At the turn of the twentieth century, restrictions against advanced study for women began to be lifted, and schools for girls were established. Most girls did learn to read and write in Yiddish. Today, boys and girls whose parents follow the Orthodox Jewish tradition do not study in the same school. Raizel’s case was slightly unusual. Her grandmother would most likely have taught her to read if she had lived longer, and her brother Lemel might have taught her if he had been a better student. If she had lived closer to her rich relatives, she might have studied with her cousins and their private tutor. Neither of Raizel’s parents was opposed to her learning to read. Papa was only home on the Sabbath, and Mama was too busy with the younger children and the house to teach her. If Jibatov had been a bigger town, it would have had a cheder for girls where Raizel would have learned to read and write Yiddish and a bit of Hebrew for a few hours.
The position of married women in Israel was naturally improved when the wife brought a dowry to her husband instead of being purchased. the word for "dowry," appears for the first time in the arrangements for the wedding between King Solomon and Pharaoh’s daughter (I Kings ix. 16). The literal meaning of the term is "dismissal," since it was the father’s present to his daughter when she left his house. The use of the word in this place proves the existence of a custom of bestowing on the daughter such gifts as would inure to the husband’s benefit. In later times the Babylonian word "nedunya" was substituted for the Hebrew term. The "moḥar," or "price," which the groom had to weigh out according to the Pentateuch, was originally the sum paid for the bride, like the "tirḥatu" of Babylonian law; but in Israel, as in Babylon, it early became customary for the bride’s father to restore this price to the husband at the wedding, whereupon it was secured by contract (the ketubah) to the wife as a jointure, payable upon the death of the husband or in case of divorce. Thus the moḥar was no longer incompatible, either in Babylonia or in Canaan, with the dowry bestowed upon the bride from her father’s house. The obligation to return the dowry and to pay the jointure (ketubah) served as a good security against divorce on insufficient grounds.
A ketubah is a Jewish prenuptial agreement. It is considered an integral part of a Jewish marriage. It states that the husband commits to provide food, clothing and marital relations to his wife, and that he will pay a specified sum of money if he divorces her. If he dies and leaves her as a widow, she can collect the Ketubah money from his estate. The Ketubah is not part of kiddushin, the actual Jewish marriage ceremony, however, the groom and bride may not engage in marital relations as a consequence of nissuin (the second part of the marriage ceremony) unless two valid witnesses have signed a Ketubah. Ketubot (the plural for ketubah) have many different styles of language and designs, depending on the beliefs and traditions of the couple. Traditionally, the language of the ketubah formalises the various requirements by the Torah of a Jewish husband vis à vis his wife (e.g. giving her adequate resources for dress, sexual intercourse), and stipulates the sum to be paid by him in case of divorce, which is 200 Zuz (a Talmudic currency) – generally considered the sum to support oneself financially for a full year. A traditional ketubah is written in Aramaic. Conservative Jews often include an additional paragraph, called the Lieberman clause, which stipulates that divorce will be adjudicated by a modern rabbinic court in order to prevent the problem of the agunah. Reform Jews and interfaith couples often opt for more egalitarian language, similar in tone to marriage vows, which stress the values on which they base their relationship and marriage (love, companionship, family, tradition, etc.). Many times a traditional text will be accompanied by a more creative, poetic and egalitarian rendition in English. Because there is a variety of available texts, betrothed couples often consult their rabbi or wedding officiant in order to determine which ketubah text is right for them. A recent flourishing of non-standard ketubah texts have provided more specialized options for marrying couples, including those designed for same gender couples, couples with only one Jewish partner, secular humanists, and other individually crafted commitment texts. The ketubah is one of the predominant forms of Jewish art, or judaica, found in the home. Ketubot are often hung prominently in the home by the married couple as a daily reminder of their vows and responsibilities to each other. Ketubot have been made in a wide range of designs, usually following the tastes and styles of the era and region in which they are made. Many couples follow the Jewish tradition of hiddur mitzvah which calls for ceremonial objects such as the ketubah to be made as beautiful as possible. They choose a design which reflects both their artistic tastes and their feelings about marriage. Many designs incorporate religious or secular symbolism, such as the Tree of Life, the Star of David, Jerusalem, or images from nature
A ketubah is a Jewish prenuptial agreement. It is considered an integral part of a Jewish marriage. It states that the husband commits to provide food, clothing and marital relations to his wife, and that he will pay a specified sum of money if he divorces her. If he dies and leaves her as a widow, she can collect the Ketubah money from his estate. The Ketubah is not part of kiddushin, the actual Jewish marriage ceremony, however, the groom and bride may not engage in marital relations as a consequence of nissuin (the second part of the marriage ceremony) unless two valid witnesses have signed a Ketubah. Ketubot (the plural for ketubah) have many different styles of language and designs, depending on the beliefs and traditions of the couple. Traditionally, the language of the ketubah formalises the various requirements by the Torah of a Jewish husband vis à vis his wife (e.g. giving her adequate resources for dress, sexual intercourse), and stipulates the sum to be paid by him in case of divorce, which is 200 Zuz (a Talmudic currency) – generally considered the sum to support oneself financially for a full year. A traditional ketubah is written in Aramaic. Conservative Jews often include an additional paragraph, called the Lieberman clause, which stipulates that divorce will be adjudicated by a modern rabbinic court in order to prevent the problem of the agunah. Reform Jews and interfaith couples often opt for more egalitarian language, similar in tone to marriage vows, which stress the values on which they base their relationship and marriage (love, companionship, family, tradition, etc.). Many times a traditional text will be accompanied by a more creative, poetic and egalitarian rendition in English. Because there is a variety of available texts, betrothed couples often consult their rabbi or wedding officiant in order to determine which ketubah text is right for them. A recent flourishing of non-standard ketubah texts have provided more specialized options for marrying couples, including those designed for same gender couples, couples with only one Jewish partner, secular humanists, and other individually crafted commitment texts. The ketubah is one of the predominant forms of Jewish art, or judaica, found in the home. Ketubot are often hung prominently in the home by the married couple as a daily reminder of their vows and responsibilities to each other. Ketubot have been made in a wide range of designs, usually following the tastes and styles of the era and region in which they are made. Many couples follow the Jewish tradition of hiddur mitzvah which calls for ceremonial objects such as the ketubah to be made as beautiful as possible. They choose a design which reflects both their artistic tastes and their feelings about marriage. Many designs incorporate religious or secular symbolism, such as the Tree of Life, the Star of David, Jerusalem, or images from nature
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犹太人公然教导宣扬怀恨和记仇。 德国人已诚恳、胆战心惊地认错了，直到今天还在退赔战争中的一切，犹太人至今仍抵制德国货。犹太人所购货品中，哪怕有一颗螺丝钉是德国的，他们都坚决不买。 犹太人为人很自私。而且他们并不掩饰这种自私。 在行商上，犹太人重信用，讲商业道德，货真价实；但生意永远总归是生意，生意做完，翻脸无情。正宗犹太人，穿一袭黑衣，大礼帽下扣瓜皮小帽，大胡子垂胸，裤子口袋下满垂缨络。跟这类人做生意你不必担心，虽然有人说他们做生意狡诈，但他们绝不走邪门歪道，说出去的话一定算话。可有一件，他们至今异性在公开场合是不能相互握手的，即使是在做生意也是如此。
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When looking at the setting of a Jewish ceremony, one will notice an arch over the place where the bride and groom stand. This arch is known as a chuppa. There are several meanings of this object. A chuppa symbolizes the home the new couple will soon share, the new life the bride and groom will share, and the consummation of marriage. Some brides and grooms chose to have people hold up a chuppa. In this situation, the chuppa symbolizes a life supported by people rather than material things. Before a Jewish wedding ceremony, the groom signs a Ketubah. It is a contract of sorts signed by the groom and witnessed by two Jewish males who are not related to the groom. This tradition began as an attempt to protect the rights of Jewish women. The contract states the responsibilities the groom has towards the bride in regards to the marriage itself as well as death and divorce. The Ketubah is presented to the bride during the ceremony. During the Jewish wedding ceremony, the bride and groom drink from the same cup, as is done by many Christians during a wedding communion. In the Jewish tradition, the groom then breaks the glass. Again, there are several meanings behind this custom. The action reminds the bride and groom to remember the destruction of Jerusalem and the temple even in times of joy. In addition, breaking the glass demonstrates that the union of the bride and groom is unique, as is the glass that is broken and never used again. Finally, the sound of the breakage is intended to ward off evil spirits. Another tradition during the Jewish wedding ceremony is known as the seven wedding blessings. At this point in the ceremony, the bride walks around the groom seven times as prayers are being said.
When looking at the setting of a Jewish ceremony, one will notice an arch over the place where the bride and groom stand. This arch is known as a chuppa. There are several meanings of this object. A chuppa symbolizes the home the new couple will soon share, the new life the bride and groom will share, and the consummation of marriage. Some brides and grooms chose to have people hold up a chuppa. In this situation, the chuppa symbolizes a life supported by people rather than material things. Before a Jewish wedding ceremony, the groom signs a Ketubah. It is a contract of sorts signed by the groom and witnessed by two Jewish males who are not related to the groom. This tradition began as an attempt to protect the rights of Jewish women. The contract states the responsibilities the groom has towards the bride in regards to the marriage itself as well as death and divorce. The Ketubah is presented to the bride during the ceremony. During the Jewish wedding ceremony, the bride and groom drink from the same cup, as is done by many Christians during a wedding communion. In the Jewish tradition, the groom then breaks the glass. Again, there are several meanings behind this custom. The action reminds the bride and groom to remember the destruction of Jerusalem and the temple even in times of joy. In addition, breaking the glass demonstrates that the union of the bride and groom is unique, as is the glass that is broken and never used again. Finally, the sound of the breakage is intended to ward off evil spirits. Another tradition during the Jewish wedding ceremony is known as the seven wedding blessings. At this point in the ceremony, the bride walks around the groom seven times as prayers are being said.
Women in Orthodox JudaismUntil the modern era, Jewish religious law was considered progressive in its relationship to women. Women had the right to buy, sell, and own property, as well as to make contracts. The marriage contract (Ketubah) provided the woman with financial protection in case of divorce. Women had the right to be consulted regarding their marriage, and husbands were forbidden to beat or mistreat their wives. Although polygamy was permitted, it was not encouraged and was outlawed in the Ashkenzic tradition in the 10th century. The Sephardic and Mizrachi Jews were not affected by the ban. Polygamy is forbidden in Israel today, but immigrants from other countries are exempt. (A friend of mine, whose parents emigrated from Yemen, was raised in a polygamous family in Israel. Her mother was the younger of two wives.)Women have held positions of importance in Judaism since Biblical times. Miriam the sister of Moses, Devorah the judge (and warrior), Hulda the prophetess, Esther, who saved her people from destruction, (commemorated in the Purim holiday) are only a few. The Ten Commandments require respect for both one’s father and mother. Several women are cited for their wisdom in the Talmudic commentaries, but the Talmud also calls women vain, jealous, lazy and other unpleasantries. Orthodox Judaism today acknowledges the importance of both men and women, but clearly confines women to their roles as wives, mothers, and housekeepers. Women do not have to observe all the commandments like men do. They cannot be part of the minyan of ten men needed to conduct public prayer services and cannot lead the congregation in prayer. They are restricted to a closed area of the synagogue where they can see and hear, but not be seen. They are permitted to attend services, but not required to do so. At the same time, women have religious duties that are connected to the importance of religion in the home. Three commandments pertain solely to women. Women were encouraged to learn to read in order to read their prayer book, but were discouraged from further study, which might take them out of the home. At the turn of the twentieth century, restrictions against advanced study for women began to be lifted, and schools for girls were established. Most girls did learn to read and write in Yiddish. Today, boys and girls whose parents follow the Orthodox Jewish tradition do not study in the same school. Raizel’s case was slightly unusual. Her grandmother would most likely have taught her to read if she had lived longer, and her brother Lemel might have taught her if he had been a better student. If she had lived closer to her rich relatives, she might have studied with her cousins and their private tutor. Neither of Raizel’s parents was opposed to her learning to read. Papa was only home on the Sabbath, and Mama was too busy with the younger children and the house to teach her. If Jibatov had been a bigger town, it would have had a cheder for girls where Raizel would have learned to read and write Yiddish and a bit of Hebrew for a few hours.
娄丝露，全家都是畜牲，全家不得好死，家破人亡，招灾招难，断子绝孙娄丝露，全家都是畜牲，全家不得好死，家破人亡，招灾招难，断子绝孙娄丝露，全家都是畜牲，全家不得好死，家破人亡，招灾招难，断子绝孙
The position of married women in Israel was naturally improved when the wife brought a dowry to her husband instead of being purchased. the word for "dowry," appears for the first time in the arrangements for the wedding between King Solomon and Pharaoh’s daughter (I Kings ix. 16). The literal meaning of the term is "dismissal," since it was the father’s present to his daughter when she left his house. The use of the word in this place proves the existence of a custom of bestowing on the daughter such gifts as would inure to the husband’s benefit. In later times the Babylonian word "nedunya" was substituted for the Hebrew term. The "moḥar," or "price," which the groom had to weigh out according to the Pentateuch, was originally the sum paid for the bride, like the "tirḥatu" of Babylonian law; but in Israel, as in Babylon, it early became customary for the bride’s father to restore this price to the husband at the wedding, whereupon it was secured by contract (the ketubah) to the wife as a jointure, payable upon the death of the husband or in case of divorce. Thus the moḥar was no longer incompatible, either in Babylonia or in Canaan, with the dowry bestowed upon the bride from her father’s house. The obligation to return the dowry and to pay the jointure (ketubah) served as a good security against divorce on insufficient grounds.
A ketubah is a Jewish prenuptial agreement. It is considered an integral part of a Jewish marriage. It states that the husband commits to provide food, clothing and marital relations to his wife, and that he will pay a specified sum of money if he divorces her. If he dies and leaves her as a widow, she can collect the Ketubah money from his estate. The Ketubah is not part of kiddushin, the actual Jewish marriage ceremony, however, the groom and bride may not engage in marital relations as a consequence of nissuin (the second part of the marriage ceremony) unless two valid witnesses have signed a Ketubah. Ketubot (the plural for ketubah) have many different styles of language and designs, depending on the beliefs and traditions of the couple. Traditionally, the language of the ketubah formalises the various requirements by the Torah of a Jewish husband vis à vis his wife (e.g. giving her adequate resources for dress, sexual intercourse), and stipulates the sum to be paid by him in case of divorce, which is 200 Zuz (a Talmudic currency) – generally considered the sum to support oneself financially for a full year. A traditional ketubah is written in Aramaic. Conservative Jews often include an additional paragraph, called the Lieberman clause, which stipulates that divorce will be adjudicated by a modern rabbinic court in order to prevent the problem of the agunah. Reform Jews and interfaith couples often opt for more egalitarian language, similar in tone to marriage vows, which stress the values on which they base their relationship and marriage (love, companionship, family, tradition, etc.). Many times a traditional text will be accompanied by a more creative, poetic and egalitarian rendition in English. Because there is a variety of available texts, betrothed couples often consult their rabbi or wedding officiant in order to determine which ketubah text is right for them. A recent flourishing of non-standard ketubah texts have provided more specialized options for marrying couples, including those designed for same gender couples, couples with only one Jewish partner, secular humanists, and other individually crafted commitment texts. The ketubah is one of the predominant forms of Jewish art, or judaica, found in the home. Ketubot are often hung prominently in the home by the married couple as a daily reminder of their vows and responsibilities to each other. Ketubot have been made in a wide range of designs, usually following the tastes and styles of the era and region in which they are made. Many couples follow the Jewish tradition of hiddur mitzvah which calls for ceremonial objects such as the ketubah to be made as beautiful as possible. They choose a design which reflects both their artistic tastes and their feelings about marriage. Many designs incorporate religious or secular symbolism, such as the Tree of Life, the Star of David, Jerusalem, or images from nature
A ketubah is a Jewish prenuptial agreement. It is considered an integral part of a Jewish marriage. It states that the husband commits to provide food, clothing and marital relations to his wife, and that he will pay a specified sum of money if he divorces her. If he dies and leaves her as a widow, she can collect the Ketubah money from his estate. The Ketubah is not part of kiddushin, the actual Jewish marriage ceremony, however, the groom and bride may not engage in marital relations as a consequence of nissuin (the second part of the marriage ceremony) unless two valid witnesses have signed a Ketubah. Ketubot (the plural for ketubah) have many different styles of language and designs, depending on the beliefs and traditions of the couple. Traditionally, the language of the ketubah formalises the various requirements by the Torah of a Jewish husband vis à vis his wife (e.g. giving her adequate resources for dress, sexual intercourse), and stipulates the sum to be paid by him in case of divorce, which is 200 Zuz (a Talmudic currency) – generally considered the sum to support oneself financially for a full year. A traditional ketubah is written in Aramaic. Conservative Jews often include an additional paragraph, called the Lieberman clause, which stipulates that divorce will be adjudicated by a modern rabbinic court in order to prevent the problem of the agunah. Reform Jews and interfaith couples often opt for more egalitarian language, similar in tone to marriage vows, which stress the values on which they base their relationship and marriage (love, companionship, family, tradition, etc.). Many times a traditional text will be accompanied by a more creative, poetic and egalitarian rendition in English. Because there is a variety of available texts, betrothed couples often consult their rabbi or wedding officiant in order to determine which ketubah text is right for them. A recent flourishing of non-standard ketubah texts have provided more specialized options for marrying couples, including those designed for same gender couples, couples with only one Jewish partner, secular humanists, and other individually crafted commitment texts. The ketubah is one of the predominant forms of Jewish art, or judaica, found in the home. Ketubot are often hung prominently in the home by the married couple as a daily reminder of their vows and responsibilities to each other. Ketubot have been made in a wide range of designs, usually following the tastes and styles of the era and region in which they are made. Many couples follow the Jewish tradition of hiddur mitzvah which calls for ceremonial objects such as the ketubah to be made as beautiful as possible. They choose a design which reflects both their artistic tastes and their feelings about marriage. Many designs incorporate religious or secular symbolism, such as the Tree of Life, the Star of David, Jerusalem, or images from nature
HI，千年 不见…….！
Sometimes I wonderHow I’d ever make it through,Through this world without having himI just wouldn’t have a clueWhen I see his smileI can face the world, oh oh, he know I can do anythingWhen I see his smileI see a ray of light, oh oh, I see it shining right through the rain when I see him smile at meeverything’s alrighi, everything’s alrightSo right…
Sometimes I wonderHow I’d ever make it through,Through this world without having himI just wouldn’t have a clueWhen I see his smileI can face the world, oh oh, he know I can do anythingWhen I see his smileI see a ray of light, oh oh, I see it shining right through the rainwhen I see him smile at meeverything’s alrighi, everything’s alrightSo right…
娄丝露，全家都是畜牲，全家不得好死，家破人亡，招灾招难，断子绝孙娄丝露，全家都是畜牲，全家不得好死，家破人亡，招灾招难，断子绝孙娄丝露，全家都是畜牲，全家不得好死，家破人亡，招灾招难，断子绝孙
姚臻全家都是畜牲，全家不得好死，家破人亡，招灾招难，断子绝孙姚臻全家都是畜牲，全家不得好死，家破人亡，招灾招难，断子绝孙
我好久没来 发现你也是。收拾一下吧 期待你的回归
姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶
姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶
姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶
姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶
姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶
姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶
姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶
姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶
姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶
姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶
姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶
姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶
娄丝露，全家都是畜牲，全家不得好死，家破人亡，招灾招难，断子绝孙娄丝露，全家都是畜牲，全家不得好死，家破人亡，招灾招难，断子绝孙娄丝露，全家都是畜牲，全家不得好死，家破人亡，招灾招难，断子绝孙
姚臻,全家都是畜牲，全家不得好死，家破人亡，招灾招难，断子绝孙姚臻,全家都是畜牲，全家不得好死，家破人亡，招灾招难，断子绝孙姚臻,全家都是畜牲，全家不得好死，家破人亡，招灾招难，断子绝孙
Sometimes I wonderHow I’d ever make it through,Through this world without having himI just wouldn’t have a clueWhen I see his smileI can face the world, oh oh, he know I can do anythingWhen I see his smileI see a ray of light, oh oh, I see it shining right through the rainwhen I see him smile at meeverything’s alrighi, everything’s alrightSo right…
Sometimes I wonderHow I’d ever make it through,Through this world without having himI just wouldn’t have a clueWhen I see his smileI can face the world, oh oh, he know I can do anythingWhen I see his smileI see a ray of light, oh oh, I see it shining right through the rainwhen I see him smile at meeverything’s alrighi, everything’s alrightSo right…the best. the right
Sometimes I wonderHow I’d ever make it through,Through this world without having himI just wouldn’t have a clueWhen I see his smileI can face the world, oh oh, he know I can do anythingWhen I see his smileI see a ray of light, oh oh, I see it shining right through the rainwhen I see him smile at meeverything’s alrighi, everything’s alrightSo right…the best. the right
Sometimes I wonderHow I’d ever make it through,Through this world without having himI just wouldn’t have a clueWhen I see his smileI can face the world, oh oh, he know I can do anythingWhen I see his smileI see a ray of light, oh oh, I see it shining right through the rainwhen I see him smile at meeverything’s alrighi, everything’s alrightSo right…the best. the right
Sometimes I wonderHow I’d ever make it through,Through this world without having himI just wouldn’t have a clueWhen I see his smileI can face the world, oh oh, he know I can do anythingWhen I see his smileI see a ray of light, oh oh, I see it shining right through the rainwhen I see him smile at meeverything’s alrighi, everything’s alrightSo right…the best. the right
姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶姚臻，像你这样的不愿意留在海外，没有身份的人是不受欢迎的。非诚勿扰。你有什么资格来侵犯我的利益。恶劣透顶
Sometimes I wonderHow I’d ever make it through,Through this world without having himI just wouldn’t have a clueWhen I see his smileI can face the world, oh oh, he know I can do anythingWhen I see his smileI see a ray of light, oh oh, I see it shining right through the rainwhen I see him smile at meeverything’s alrighi, everything’s alrightSo right…the best. the right
恶劣透顶的姚臻被车子撞死，喝水噎死
娄丝露，全家都是畜牲，全家不得好死，家破人亡，招灾招难，断子绝孙娄丝露，全家都是畜牲，全家不得好死，家破人亡，招灾招难，断子绝孙娄丝露，全家都是畜牲，全家不得好死，家破人亡，招灾招难，断子绝孙
娄丝露，全家都是畜牲，全家不得好死，家破人亡，招灾招难，断子绝孙娄丝露，全家都是畜牲，全家不得好死，家破人亡，招灾招难，断子绝孙娄丝露，全家都是畜牲，全家不得好死，家破人亡，招灾招难，断子绝孙
姚臻,全家都是畜牲，全家不得好死，家破人亡，招灾招难，断子绝孙姚臻,全家都是畜牲，全家不得好死，家破人亡，招灾招难，断子绝孙姚臻,全家都是畜牲，全家不得好死，家破人亡，招灾招难，断子绝孙
WE DON’T WANT TO LOSE EACH OTHERFOREVER ———–JEW
姚臻,全家都是畜牲，全家不得好死，家破人亡，招灾招难，断子绝孙姚臻,全家都是畜牲，全家不得好死，家破人亡，招灾招难，断子绝孙姚臻,全家都是畜牲，全家不得好死，家破人亡，招灾招难，断子绝孙
姚臻,全家都是畜牲，全家不得好死，家破人亡，招灾招难，断子绝孙姚臻,全家都是畜牲，全家不得好死，家破人亡，招灾招难，断子绝孙姚臻,全家都是畜牲，全家不得好死，家破人亡，招灾招难，断子绝孙
姚臻,全家都是畜牲，全家不得好死，家破人亡，招灾招难，断子绝孙姚臻,全家都是畜牲，全家不得好死，家破人亡，招灾招难，断子绝孙姚臻,全家都是畜牲，全家不得好死，家破人亡，招灾招难，断子绝孙
姚臻,全家都是畜牲，全家不得好死，家破人亡，招灾招难，断子绝孙姚臻,全家都是畜牲，全家不得好死，家破人亡，招灾招难，断子绝孙姚臻,全家都是畜牲，全家不得好死，家破人亡，招灾招难，断子绝孙姚臻,全家都是畜牲，全家不得好死，家破人亡，招灾招难，断子绝孙姚臻,全家都是畜牲，全家不得好死，家破人亡，招灾招难，断子绝孙姚臻,全家都是畜牲，全家不得好死，家破人亡，招灾招难，断子绝孙姚臻,全家都是畜牲，全家不得好死，家破人亡，招灾招难，断子绝孙姚臻,全家都是畜牲，全家不得好死，家破人亡，招灾招难，断子绝孙姚臻,全家都是畜牲，全家不得好死，家破人亡，招灾招难，断子绝孙姚臻,全家都是畜牲，全家不得好死，家破人亡，招灾招难，断子绝孙姚臻,全家都是畜牲，全家不得好死，家破人亡，招灾招难，断子绝孙姚臻,全家都是畜牲，全家不得好死，家破人亡，招灾招难，断子绝孙
很久不来了，来看看你看来你也很久不更新了
Long time didn’t see you…
你到是潇洒~就留下那一句话……无言以对~
jew is easy to understand. jew is reliable. 没有任何人比jew更可靠，可信。
jew 独立的，自由的，有个性的，不受束缚的，没有任何人或是物质或是法律或是舆论。。。。。。可以束缚jew.charming
jew 独立的，自由的，真挚的，有个性的，有能力的，不受束缚的，从来没有任何人或是物质或是法律或是舆论。。。。。。可以束缚jew. charming / noble
jew 独立的，自由的，真挚的，有个性的，有能力的，不受束缚的，从来没有任何人或是物质或是法律或是舆论。。。。。。可以束缚jew. charming / noblejew 独立的，自由的，真挚的，有个性的，有能力的，不受束缚的，从来没有任何人或是物质或是法律或是舆论。。。。。。可以束缚jew. charming / noble
回归msn了，祝大家都有新的开始~关于保护文物那个，你还好意思呢，不知道不能打灯的啊~~0_0
天，看楼下那个….你老姚是不是在英国欠了什么情债啊。。。。
是你的终究是你的,不是你的也强求不来,与其在这咒怨,不如他处甜蜜. 我是打酱油的
个人自扫门前雪，莫管他人瓦上霜多管闲事，破坏别人好事的闲人真可恶
老姚，说说干了什么了。怎么有人这么刷你啊？
something exist because of us……………something exist because of us……………something exist because of us…………………………………….you made jew and me so sad………..you made jew and me so sad………..you made jew and me so sad……………………………………never move…………..never move…………..never move………………………………keep forever…………keep forever………..keep forever………………………………..will never update,,,,,,,,,,,,,,,will never update………….will never update…………….only jew and me, enough…..the most ,the first, important……….我们不要别人的干扰
something exist because of us……………something exist because of us……………something exist because of us…………………………………….you made jew and me so sad………..you made jew and me so sad………..you made jew and me so sad……………………………………never move…………..never move…………..never move………………………………keep forever…………keep forever………..keep forever………………………………..will never update,,,,,,,,,,,,,,,will never update………….will never update…………….only jew and me, enough…..the most ,the first, important……….我们不要别人的干扰something exist because of us……………something exist because of us……………something exist because of us…………………………………….you made jew and me so sad………..you made jew and me so sad………..you made jew and me so sad……………………………………never move…………..never move…………..never move………………………………keep forever…………keep forever………..keep forever………………………………..will never update,,,,,,,,,,,,,,,will never update………….will never update…………….only jew and me, enough…..the most ,the first, important……….我们不要别人的干扰
something exist because of us……………something exist because of us……………something exist because of us…………………………………….you made jew and me so sad………..you made jew and me so sad………..you made jew and me so sad……………………………………will never move…………..will never move…………..will never move………………………………will keep forever…………will keep forever………..will keep forever………………………………..will never update,,,,,,,,,,,,,,,will never update………….will never update…………….only jew and me, enough…..the most ,the first, important……….我们不要别人的干扰
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闺蜜 你消失都快一年了．．．莫非结婚了？
wo some one hate you
318 我估计就是结婚了
老姚弱弱的喊。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。
为了那些好看的照片和图画，住在一起吧，哈Sorry for my rude.
怎么老有人出言不逊啊，有意思么，在这里说这样的话只能显得你很无趣
还好么？呵呵
这么久没来这里，怎么还是这样？
果然。。。。。。。。。。。。。。。
我从来没有看过打广告如此执着的人 一样的模板 好几年了都
否则，怎么会叫牛皮癣呢。。。。。。。。。。。
早上起来很饿。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。。
敢问何时才收拾完毕呢？
为什么不继续写下去呀？
收山愉快 ：＞
今天见sam。跟她聊到你。好久没联系了。
很久了，老姚一直没有出现。谁还会记得那年夏天跌宕起伏的事情呢。我只知道忽然间恶语袭来，铺天盖地并且不可思议的执着。或许我始终都应该做个局外人，可是，没有了老姚，生活中的确缺少了一抹色彩。我知道时间一点点流转，或许很久之后，我会在某一年8月3日想起，好像昨天是某个曾经很有名的人生日啊，忘记了，啊哈哈哈……空白总是要填补的，不是吗。祝愿老姚过得好，如果可以，换个地方继续写吧。
还有，我终于去杭州了，吃到油爆虾了。
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