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Primjenjivo i na Izrael Procitah ovo pa mi nije jasno. Recimo bila bi demokracija. Da li bi svaku manjinu gledali jednako npr. Nisam bas strucnjak za zidovstvo ali citajuci “Practical Judaism” od Rabbi Israel Meir Lau san nasao da je kip u stvari obavezan samo pri molitvi, nosenje kipa svakodnevno je postalo obicaj radi opstojnosti Zidova i zidovstva i otpora asimiliciji.
Da li ju je danas i u vjerskom smislu obavezno nositi? Evo mene i jope Zrtvovanje se odvijalo samo u hramu manje vise. Pretpostavljam da zrtvovanja zivotinja vise nema od kad nema hrama. Da li bi se to zrtvovanje ponovo uvelo kada bi se hram ponovo izgradio? Slartibartfast Pogledaj profil korisnika Posjeti Slartibartfast homepage! Istina, haredi ultra-ortodoksni kazu da ce korbanot zrtve biti potpuno iste, kakve su i bile, ali Uglvnom, knjifa, Rambam pise, u “Vodicu za zabludjele”, da je “zrtvovanje zapravo samo ustupak da bi se potpuno izbacilo iz upotrebe”.
Rambam u “Komentarima na Mishnu Toru” itekako pise da “ce u Trecem Hramu biti zrtve” te ulazi u detalje kako ce se one obavljati It is, namely, impossible to go suddenly from one extreme to the other: Now God sent Moses to make [the Israelites] a kingdom of priests and a holy nation Exod. The Israelites were commanded to zastl themselves to His service; comp. But the custom which was in those days general among all men, and the general mode of worship in which the Israelites were brought up, consisted in sacrificing animals in those temples which contained certain images, to bow down to those images, and to bum incense before them; religious and ascetic persons were in those days the persons that were devoted to the service in the temples erected to the stars, as has been explained by us.
It was in accordance with the wisdom and plan of God, as displayed in the whole Creation, that He did not command us to give up and to discontinue all these manners of service; for to obey such a commandment it would have been contrary to the nature of man, who generally cleaves to that to which he is used; it would in those days have made the same zzato as a prophet would make at present if he called us to the service of God and told us in His name, that we should not pray to Him, not fast, not seek His help in time zasro trouble; that we should serve Him in thought, and not by any action.
For this reason God allowed these kinds of service to continue; He transferred to His service that which had formerly served as a worship of created beings, and of things imaginary and unreal, and commanded us to serve Him in the same manner; viz. He has forbidden to do any of these things to any other being; injiga. He selected priests for the service in the temple; comp. He made it obligatory that certain gifts, called the gifts of the Levites and the priests, should be assigned to them for their maintenance while they are engaged in the service of the temple and its sacrifices.
By this Divine plan it was effected that the traces of idolatry were blotted out, and the truly great principle of our faith, the Existence and Unity of God, was firmly established; this result was thus obtained without deterring or confusing the minds of the people by the abolition of the knjuga to which they were accustomed and which alone was familiar to them.
I know that you will at first thought reject this idea and find it strange: How can we suppose that Divine commandments, prohibitions, and important acts, which are fully explained, and for which certain seasons are fixed, should not have been commanded for their own sake, but only for the sake of some other thing: What prevented Him from making His primary object a direct commandment to us, and to give us the capacity of obeying it? Those precepts which in your opinion are knjiiga the means and not the object would then have been unnecessary.
Hear my answer, which win cure your heart of this disease and will show you the truth of that which I have pointed out to you. There occurs xasto the Law a passage which contains exactly the same idea; it is the following: Here God led the people about, away from the direct road which He originally intended, because He feared zaato might meet on that way with hardships too great for their ordinary strength; He took them by another road in order to knjkga thereby His original object.
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In the same manner God refrained from prescribing what the people by their natural disposition would be incapable of obeying, and gave the above-mentioned commandments as a means of securing His chief object, viz.
It is contrary to man’s nature that he should suddenly abandon all the different kinds of Divine service and the different customs in 10000 he has been brought up, and which have been so general, that they were considered as a zaro of course; it would be just as if a person trained to work as a slave with mortar and bricks, or similar things, should interrupt his work, clean his hands, and at once fight with real giants. It was the result of God’s wisdom that the Israelites zqto led about in the wilderness till they acquired courage.
For it is a well-known fact that travelling in the wilderness, and privation of bodily enjoyments, such as bathing, produce courage, whilst the reverse is ztao source of faint-heartedness: All the travelling in the wilderness was regulated by Divine commands through Moses; comp.
In the same way the portion of the Law under discussion is the result of divine wisdom, according to which people are allowed to continue the kind of worship to which they have been accustomed, in order that they might acquire the true faith, which is the chief azsto [of God’s commandments].
You ask, What could have prevented Knuiga from commanding us directly, that which is the chief object, and from giving us the capacity of obeying it? This would lead to a second question, What prevented God from leading the Israelites through the way of the land of the Philistines, and endowing them with strength for fighting?
The leading about by a pillar of cloud by day and a pillar of fire by night would then not have been necessary.
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A third question would then be asked in reference to the good promised as reward for the keeping of the commandments, and the evil foretold as a punishment for sins. It is the following question: As it is the chief object and purpose of God that we should believe in the Law, and act according to that which is written therein, why has He not given us the capacity of continually believing in it, and following its guidance, instead of holding out to us reward for obedience, and punishment for disobedience, or of actually giving all the predicted reward and punishment?
For [the promises and the threats] are but the means of leading to this chief object. What prevented Him from giving us, as part of our nature, the will to do that which He desires us to do, and to abandon the kind of worship which He rejects? There is one general answer to these three questions, and to all questions of the same character: Although in every one of the signs [related in Scripture] the natural property of some individual being is changed, the nature of man is never changed by God by way of miracle.
It is in accordance with this important principle that God said,” 0 that there were such an heart in them, that they would fear me,” etc. It is also for this reason that He distinctly stated the commandments and the prohibitions, the reward and the punishment. This principle as regards miracles has been frequently explained by us in our works: I do not say this because I believe that it is difficult for God to change the nature of every individual person; on the contrary, it is possible, and it is in His power, according to the principles taught in Scripture; but it has never been His will to do it, and it never will be.
If it were part of His will to change [at His desire] the nature of any person, the mission of prophets and the giving of the Law nkjiga have been altogether superfluous.
I now return to my theme. As the sacrificial service is not the primary object [of the commandments about sacrifice], whilst supplications, Prayerss and similar kinds of worship are nearer to the primary object, and indispensable for obtaining it, knhiga great difference was made in the Law between these two kinds of service. The one kind, which consists in offering sacrifices, although the sacrifices are offered kknjiga the name of God, has not been made obligatory for us 10000 the same extent as it had been before.
We were not commanded to sacrifice in every place, and in every time, or to build a temple in every place, or to permit any one who desires to become priest and to sacrifice. On the contrary, all this is prohibited unto us. Only one temple has been appointed,” in the place which the Lord shall choose” Deut.
All these restrictions served to limit this kind of worship, and keep it within those bounds within which God did not think it necessary to abolish sacrificial service altogether.
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But prayer and supplication can be offered everywhere and by every person. The same is the case with the commandment of zizit Num.
Zaot of this principle which I explained to you, the Prophets kjjiga their books are frequently found to rebuke their fellow-men for being over-zealous and exerting themselves too much in bringing sacrifices: Samuel therefore said,” Hath the Lord as great delight in burnt-offerings and sacrifices as in obeying the voice of the Lord” I Sam.
Isaiah exclaimed,” To what purpose is the multitude of your sacrifices unto me? But this thing commanded I them, saying, Obey my, voice, and I will be your God, and ye shall be my people” Jer. This passage has been found difficult in the opinion of all those whose words. The sense of the passage agrees with what I explained to you.
Jeremiah says [in the name of God the primary object of the precepts is this, Know me, and serve no other being;” I will be your God, and ye shall be my people” Lev.
But the commandment that sacrifices shall be brought and that the temple shall be visited has for its object the success of that principle among you; and for its sake I have transferred these zazto of worship to my name; idolatry shall thereby be utterly destroyed, and Jewish faith firmly established.
You, however, have ignored this object, and taken hold of that which is only the means of obtaining it; you have doubted my existence,” ye have denied the Lord, and said he is not” Jer. And come and stand before me in this house” ibid. For it is distinctly stated in Scripture, and handed down by tradition, that the first commandments communicated to us did not include any law at an about burnt-offering and sacrifice.
You must not see any difficulty in the Passover which was commanded in Egypt; there was a particular and evident reason for that, as will be explained by me chap. Besides it was revealed in the land of Egypt; whilst the laws to which Jeremiah alludes in the above passage are those which were revealed after the departure from Egypt. For this reason it is distinctly added,” in the day that I brought them out from the land of Egypt. According to the true traditional explanation, Sabbath and civil laws were revealed at Marah: The chief object of the Law, as has been shown by us, is the teaching zssto truths; to which the truth of the creatio ex nihilo belongs.
It is known that the object of the law of Sabbath is to confirm and to establish this principle, as we have knjigx in this treatise Part. In addition to the teaching of truths the Law aims at the removal of knjjga from mankind.
We have thus proved that the first laws do not refer to burnt-offering and sacrifice, which are of secondary importance. The same idea which is contained in the above passage from Jeremiah is zasfo expressed in the Psalms, where the people are rebuked that they ignore the chief object, and make no distinction between chief and subsidiary lessons.
I am Zsto, even thy God.
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I will not reprove thee for thy sacrifices or thy burnt-offerings, they have been continually before me. I will take no bullock out of thy house, nor he-goats out of thy folds” Ps. Consider it well, and reflect on it. E, da, samo da podsjetim da sto sam napisao, da mi poslije ne bi rekao “Ne, nisi to napisao!
Powered by vBulletin Version 3. Stranica 13 od Tako da mi, iskreno, nije jasan ovaj koncept “kada bi imali vlast na zemlji Ako je vjerski ispravno bilo ih nositi samo pri molitvi a postalo je obavezno zbog drugih razloga da li Zidovi neki od mojih prijatelja koji ponekad nose druge kape bejzbol i sl. A sto se tice molitve, kao primarne Uglvnom, recimo, Rambam pise, azto “Vodicu za zabludjele”, da je ” zrtvovanje zapravo samo ustupak da bi se potpuno izbacilo iz upotrebe “.