Mark me as most Brainly cause this is more than 2 characteristics
Shared Spiritual Riches and Commonalities
A number of significant commonalities are shared among Judaism, Christianity, and Islam:
<span><span>Monotheism. All three religions worship one God, although Jews and Muslims sometimes criticize the common Christian doctrine of the Holy Trinity as polytheistic. Indeed, there exists among their followers a general understanding that they worship the same one God.</span><span>A prophetic tradition. All three religions recognize figures called "prophets," though their lists differ, as do their interpretations of the prophetic role.</span></span><span>Semitic origins. Judaism and Islam originated among Semitic peoples – namely the Jews and Arabs, respectively – while Christianity arose out of Judaism.</span>A basis in divine revelation rather than, for example, philosophical speculation or custom.<span>An ethical orientation. All three religions speak of a choice between good and evil, which is conflated with obedience or disobedience to God.</span><span>A linear concept of history, beginning with the Creation and the concept that God works through history.</span><span>Association with the desert, which some commentators believe has imbued these religions with a particular ethos.</span><span>Devotion to the traditions found in the Bible and the Qur'an, such as the stories of Adam, Noah, Abraham, and Moses.</span>
Answer: The government is a group or type of organization that is charged of a certain state. Since countries have many wide territories, they need to be split and looked after. This is why there is governments. Each different government takes care of each state a country occupies. You can't just have the President rule over the whole country, that's why we have governments to help out.
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.
True at least I think so sorry I'm just trying to help
Aryans adopted Dravidian culture, although they have conquered them.
Explanation:
- The disappearance of civilization in the Indus Valley was caused primarily by climate change.
- Around 1900 BC. Cr. a drier period occurred due to the increasingly rare monsoon rains. City residents are slowly moving south and east.
- About 1500 BC Aryans, people of Indo-European descent, came to the area of Dravidian culture and brought Sanskrit.
- In that language ariya means noble. The Aryan tribes occupy the area of the once highly developed Dravidian culture and mix with the natives, who become the lowest caste.
Class: History
Level: Middle school
Keywords: Aryans, Dravidians, culture
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