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.
Answer:
Secret 4 is a little different than the oft-repeated slogan, “Those who ignore the past are doomed to repeat it.” Instead, it says that media face the same issues over and over again as technologies change and new people come into the business.The fight between today’s recording companies and file sharers has its roots in the battle between music publishers and the distributors of player piano rolls in the early 1900s. The player piano was one of the first technologies for reproducing musical performances. Piano roll publishers would buy a single copy of a piece of sheet music and hire a skilled pianist to have his or her performance recorded as a series of holes punched in a paper roll. That roll (and the performance) could then be reproduced and sold to anyone who owned a player piano without further payment to the music’s original publisher.
Explanation:
I believe all the above aka 4 because the communities had to much of an over crowding which lead to crime and then a disease broke out which occurs in the 19th century
Answer: False
Explanation: Proxemics is the term used to describe the physical space or distance we maintain between others and ourselves.
