I'd probably lean towards "installment plan". As the number of stores grew across the nation and more products became available, they began looking at different ways to get people to buy more even if they didn't have all of the cash at the moment. So as one store offered up an installment plan to help pay off that new car, fridge, or whatever, other stores were forced to compete allowing more people to get even more stuff. It's a tricky question because there were also early credit cards available at the this point in time, but installment plans are based on roughly the same concept - allowing people to buy on credit with a promise to pay everything off at a later date. As I see it, though, instead of having to sign up for a specific card you could walk into any store with an installment plan and get what you wanted
Answer:Rituals can fulfill religious obligations or ideals, satisfy spiritual or emotional needs of the practitioners, strengthen of social bonds, provide social and moral education, demonstrate of respect or submission, allow one to state one's affiliation, obtain social acceptance or approval for some event—or rituals.
Hope this helped! (i really need a brainliest)
Thank you so much and have an
amazing day/night.
When Jesus reached the famous well at Shechem and asked a Samaritan woman for a drink, she replied full of surprise: "Jews do not associate with Samaritans” (John 4:9). In the ancient world, relations between Jews and Samaritans were indeed strained. Josephus reports a number of unpleasant events: Samaritans harass Jewish pilgrims traveling through Samaria between Galilee and Judea, Samaritans scatter human bones in the Jerusalem sanctuary, and Jews in turn burn down Samaritan villages. The very notion of “the good Samaritan” (Luke 10:25-37) only makes sense in a context in which Samaritans were viewed with suspicion and hostility by Jews in and around Jerusalem.
It is difficult to know when the enmity first arose in history—or for that matter, when Jews and Samaritans started seeing themselves (and each other) as separate communities. For at least some Jews during the Second Temple period, 2Kgs 17:24-41 may have explained Samaritan identity: they were descendants of pagan tribes settled by the Assyrians in the former <span>northern kingdom </span>of Israel, the region where most Samaritans live even today. But texts like this may not actually get us any closer to understanding the Samaritans’ historical origins.
The Samaritans, for their part, did not accept any scriptural texts beyond the Pentateuch. Scholars have known for a long time about an ancient and distinctly Samaritan version of the Pentateuch—which has been an important source for textual criticism of the Bible for centuries. In fact, a major indication for a growing Samaritan self-awareness in antiquity was the insertion of "typically Samaritan" additions into this version of the Pentateuch, such as a Decalogue commandment to build an altar on Mount Gerizim, which Samaritans viewed as the sole “place of blessing” (see also Deut 11:29, Deut 27:12). They fiercely rejected Jerusalem—which is not mentioned by name in the Pentateuch—and all Jerusalem-related traditions and institutions such as kingship and messianic eschatology.
