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Adherents of Judaism do not believe that Jesus of Nazareth was the Messiah or Prophet nor do they believe he was the Son of God.In the Jewish perspective, it is believed that the way Christians see Jesus goes against monotheism, a belief in the absolute unity and singularity of God, which is central to Judaism; [1] Judaism sees the worship of a person as a form of idolatry, which is forbidden. [2]
The history of religious Jewish music is about the cantorial, synagogal, and the Temple music from Biblical to Modern times. The earliest synagogal music was based on the same system as that used in the Temple in Jerusalem. According to the Mishnah, the regular Temple orchestra consisted of twelve instruments, and the choir of twelve male singers.
The Jews of Yemen maintained strict adherence to Talmudic and Maimonidean halakha [2] and "instead of developing the playing of musical instruments, they perfected singing and rhythm." [3] (See Yemenite Jewish poetry. For the modern Yemenite-Israeli musical phenomenon, however, see Yemenite Jewish music.)
Jews reject the idea that Jesus of Nazareth was the messiah and agree that the messiah has not yet come. Throughout Jewish history there have been a number of Jewish Messiah claimants considered false by Jews, including most notably Simon bar Kokhba and Sabbatai Zevi, whose followers were known as Sabbateans. [38]
Jewish music is the music and melodies of the Jewish people. There exist both traditions of religious music, as sung at the synagogue and in domestic prayers, and of secular music, such as klezmer .
The Toledot Yeshu (History of Jesus) is a Jewish anti-Christian polemic that purports to be a biography of Jesus. [111] The work is an early account of Jesus, based on contemporary Jewish views, in which Jesus is described as being the son of Joseph, the son of Pandera (see a translation of the Yemenite text: Episode of Jesus , or what is also ...
The religious perspectives on Jesus vary among world religions. [1] Jesus' teachings and the retelling of his life story have significantly influenced the course of human history, and have directly or indirectly affected the lives of billions of people, including non-Christians.
He was the first to popularize the term "Jewish art" in an article published in 1878, and is regarded as the founder of the scholarly discipline of Jewish art history. His disciple Dr. Samuel Krauss wrote in 1901: As late as ten years ago it would have been absurd to speak about a Jewish art. It is Kaufmann's own merit to have uncovered this art.