FRIEDRICH WEINREB PDF

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Friedrich Weinreb's1 Commentary on the Two Tales of Creation in Genesis Israel Koren Friedrich Weinreb's understanding of the two tales of Creation in. "ROOTS OF THE BIBLE" Friedrich Weinreb Why was this book written? This book definitely requires a few words of introduction for it is rather an unusual book. Friedrich Weinreb, Astrologie in de Joodse mystiek (meer info), Mirananda, Boek in prima staat met sporen van gebruik. Er is niets in onderstreept of geschreven.


Friedrich Weinreb Pdf

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Friedrich Weinreb (18 November – 19 October ) was a Jewish Hassidic economist . Print/export. Create a book · Download as PDF · Printable version. Roots of the Bible: An Ancient View for a New Outlook Friedrich Weinreb online , books to read online, online library, greatbooks to read, PDF best books to. Vor Babel by Friedrich Weinreb is Judaism "Vor Babel", das ist die Welt der Weinreb führt uns dabei in das biblische Hebräisch ein und.

This knowledge offers firm standards, it does not deal with vaguenesses or speculations. It gives certainties throughout life, it gives insight into the purpose of existence and it is logical, systematic, all- embracing. Consequently it satisfies the warranted desire for intellectual acceptability. It will undoubtedly appeal to straightforward modern people in quest of truth.

Friedrich Weinreb

At the same time it brings solid human standards instead of the chilly world-picture of a mechanical infinity in space-time, and the relativity of human morals, so dispiriting to man as a live personality.

Besides it will prove to be a continuation of the lost ancient path of religious man, the way about which modern man, in spite of all the progressist-complexes dominating his mind, intuitively knows it existed at some time and of which he cherishes an inexpressed hope that he shall find it back one day.

It is the way which man lost through the obtruding superficiality, vagueness and hypocrisy; the way which he tries in vain to find back through various theories in the domain of philosophy, metaphysics, theology, ethics and history; all the while getting more and more discouraged and sceptical because of his hopeless and vain search. It is also the way he vainly hopes to regain through experimenting with and forcing of all kinds of schemes social or political, efforts which therefore can only eventuate in deadly pessimism, cynicism and opportunism.

The only thing actually gained was that the goal, the retrieving of the essence of things, had to make way for a ruthless, harsh, scientific world-picture with statistic standards based on the law of big figures, instead of the expected all-embracing, all-pervading human standards.

The need of anaesthetics and diversion, and recreation - which indeed whatever form it presents itself in, amounts to excluding reality, creation of a fictitious world - all these things are the exterior signs of this despair of ever finding back the path of religious man.

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So many people, too, clinging to every kind of strange 'spiritual' school of thought, veiling what is truly human as long as it makes the impression or even merely pretends to be complete or having descended from other spheres, from regions, seemingly inspiring one with belief and faith, from worlds beyond the sensory perceptible, all these things are indications of human need and human search, but above all, indications of human loneliness and deep human sorrow.

These times of tragic pessimism demand restoration of certainties round which there is sense in building up a new life and a new world. For that reason I thought it was not only justified, but even urgent to lift a tip of the veil and point at the existence of this unknown world which has contained the certainties of life ever since the beginning of human life.

More than this I cannot accomplish in a book which is the first and only one ever published in this field, and which, considering the entirely new and foreign subject-matter, cannot but have the character of a cautious, general introduction.

It does not nearly contain a hundredth part of what I could write with the help of the elaborate material in my possession. But even this brief and cursory glance into the new world, opening up to us, is so fascinating, opens up such new vistas, that one will never stop wondering how all this can really be and how it could be so close to us without our ever having the slightest suspicion of it.

One will also wonder how it was that one 'had eyes yet could not see'. The Public Secret Is handing on information about material touching the essence of things not at variance with the above mentioned custom, maintained throughout the ages, of handing these problems merely from teacher to pupil and such only if and in so far as the pupil in his disposition and practice of life inspires the confidence that this knowledge will not develop in him in the wrong direction?

That I myself should ask this question, shows that I have given this problem my careful consideration. On the one hand a world which spiritually, as seen from the human standpoint, lives on the edge of the abyss, which, since it does not know any longer the why and wherefore of things, loses itself in its search for all kinds of subtle anaesthetics and intoxicants for the purpose of driving away despair, a world which lives in hard- heartedness, opportunism, cynicism, egoism, and because of it threatens to end in catastrophe.

On the other hand the knowledge and the experience that the deepest essence of things must remain hidden, as the soul in the body, the seed in the fruit, the nucleus in the atom; that this deepest truth can only be transmitted in silence to the one who shows he can take it in, whose attitude of life is in harmony with it. None but such a man will understand that the essential is approached in a way different from exteriorizing the soul, extricating the seed, or releasing the atom's nucleus.

He will know that pushing the essential into the sphere of the universal mechanistic, the statically measurable, is suicidal and that it may destroy others as well. It is only through the essential remaining hidden from sensory perception, through its being protected by the perceptible material sheath with which, in its contrast, it forms a unity, that existence in this world is at all possible.

Here we see facing each other, on the one hand this world, precipitating itself intoxicatedly into the abyss; pathologically set on making sensorily perceptible the essence of things, the nucleus, existence, that which has life-informing sense as long as it is maintained in its state of sensorynonperceptibility, and on the other hand the presence of a knowledge of the same qualities as this essence, which similarly requires a protective sheath, so as not to be destroyed and not to act destructively.

The tension between these two extremes is heightened by the knowledge that only restoration of the knowledge of the essential can cause the certainties to be found back, which will again make of life a humane joy and give the world a humane foundation.

It is only the gift of this profoundest and holiest essence to the world which might avert calamity. The solution to this dilemma of opposing contrasts lies in the principle that one of the most important missions of mankind is making known the wonders of the world, the unsuspected depths of the structure of life.

Talking about these 'wonders' is a serious matter; therefore, like all teaching - and teaching in fact is nothing but telling about 'wonders' - it should be straightforward aspiration after truth.

Most emphatically it is not something to be handed to the credulous with half-heartedness and vagueness. The wonder should not evoke emotions in hazy minds, but to the contrary in the alert man. Such a man in his joyous surprise will surely find his way to the reality of things and the purpose of existence.

Friedrich Weinreb

It will then also prove to be his personal way and it will depend on himself what he will meet on that way and what will abide with him. He will then be able to say that he has seen the wonder and yet lives. This book speaks about this 'wonder'. It grants a view, unknown as yet, of the wonder of the world, as it unfolds itself in that creation known as the 'Bible'. With creation in this connection I mean something which like the universe or life cannot definitely have been made by man but which as a surprising, inescapable datum ever faces man, whose existence is found therein.

In this book the Bible is not presented as a historic tale, nor as a source of morals, justice, theology, ethics, hygiene or any other thing people have ever taken the Bible for, but as a pure wonder, a wonder just as demonstrable as the universe of life. The essential being of things, the knowledge of the essential, which is to be materialized, is not touched upon, as these things are subject to the personality of the man who approaches them; they cannot even be touched upon in a book like this without creating a dangerous confusion.

For this reason there remains a wide gap, sedulously defined no man's land, between the farthest reaching communication in this book and the domain of the deepest reality of things. But with the same sedulousness it has been seen so that the reader, through his disposition, can repeatedly cast a glance at this domain, can set foot on elevations which reveal to him its existence and its nature.

From this viewpoint he will be enabled to gaze into another world. For I wanted emphatically to fulfil the primary intention of this book to create the possibility of finding the way back to lost certainties. In times of serious danger during devastating epidemics the Thora, which is otherwise to remain in the house of instruction, according to ancient Jewish usage, is carried through the streets of the town threatened with destruction so that the pestilence may come to an end.

Apart from these motives, decisive in themselves, there is the fact that especially in the latter centuries so much has been written about the Bible and tradition in utter ignorance of their meaning and purpose, that an entirely false and misleading general opinion has arisen concerning them. Ancient sources of condensed wisdom, only to be understood by adepts, are printed in bulk, often in translation, analysed by inexpert people and of course wrongly commented upon, hence foolishly interpreted.

And all this ever remains uncontradicted, thus creating the impression as if these interpretations were acceptable, just as if silence gives consent. Watching silently how mankind from misconception pulls down the most important thing, that which can give sense to life, is an attitude showing an alarming indifference towards the essential, which allows such considerations to prevail as social status, national pride, scientific and technical progress, etc.

It very often means that people do not know any better, that they content themselves with a partial world, with a sham world. It is also for this very reason in order not to leave this situation uncontradicted, that this book was written. Knowledge of the real is not a secret one person can take possession of begrudging another's participating of it, excluding the other from it. The secret of this knowledge exists so that anybody may seek it, it is there to grant man the joy of finding it.

It absolutely wants to be found, because in finding arises that unity of essence and phenomenon, the unity of the opposites. Whoever has experienced the wonder of the world as it stands revealed in the Bible, finds himself on the threshold of the domain of this secret. Knowledge of the essence of things forms a closed system which contains the proof of its reality within itself, as it is also the case with the universe.

Just as one can only agree full of admiration that the universe is an imposing creation, in perusing this book one will be able to state that the Bible is an even more imposing creation.

More imposing because it does not only show the wonder of an unsuspected mechanical relationship, as it also exists in the universe and in life, but because together with this mechanical coherence it also reveals its purpose. The mechanical relationship proves to contain the structure of the events, it likewise contains the standards by which to form judgements, and actions get colour and sense as determining forces in the course of the world.

With it man regains the certainties concerning the purpose of existence without which his life is cheerless and unacceptable, without which, in fact, he cannot live. This system, as will be seen at the perusal of the book, cannot be tampered with any more than the existence of the planets' orbits or the phenomenon of gravity.

It is built with just as wonderful relationships, embracing the smallest details and penetrating into the heart of things. This book indeed proves that the Bible is a creation, that even more than the universe and life it has all the characteristics thereof. That is why this book has nothing in common with the endless variety of discussions between theories or theologies which regard the Bible as a book produced in ancient times.

A creation cannot be discussed; it can be seen or ignored. One cannot be for or against it either. Following the rise of Nazi Germany the Rubinstein family decided to leave the country, and fled to Amsterdam, from there on to London , Switzerland and eventually back to Amsterdam again. Following the Battle of the Netherlands , when Nazi Germany invaded and conquered the Netherlands in , Rubinstein's father was arrested. This event was a determining factor in Rubinstein's life and work - she is said to have spent the rest of her life searching for a father-figure, and her bond with German-British sociologist Norbert Elias has been explained by some as proof for this.

During her teen years Rubinstein was a pupil at the Vossius Gymnasium in Amsterdam, but was sent away. For a time she worked three days a week at the publishing company G. Next she worked at a kibbutz in Israel for three years, and studied at the Hebrew University in Jerusalem for an additional two years. Because of that experience she was accepted as a student in Political and Social Science Studies at the University of Amsterdam in Page 18 collection.

The last subcategory are the people who strive in the way of Allah. The next question is the definition of wealth. This word literally means property or rather anything what an individual possesses.

Consequently, the possession of wealth is not absolute within Islamic framework. The first and absolute owner of resources is Allah. Furthermore, wealthy persons can give waqf and hibah.

The term waqf describes a charitable endowment under the Islamic law including donations for buildings f. This payment is, as I mentioned before, not a charitable donation, but a compulsory act for every muslim. The seven main conditions for it are as follows: Islam, thus you have to be muslim, you shall be wise and genuinely owned, you shall possess productive and surplus assets as well.

Productive means, that the assets are capable of generating profit and net cash inflows. There are several productive components such as cash in hand, cash in bank, stocks, shares, net receivables, earnings from rented buildings and land etc. For the matter of fixed industrial assets plants, machineries, buildings etc. Rather they are understood 46 Cf.

Page 19 as necessities for the respective business. The Islamic schools handle the principle differently. This leads to overlapping years of possessions with various dates of beginning for different categories of assets.

So the asset has to be free of claims by others regarding Islamic banking and entrepreneurship. What might seem irritating is the fact that also poor have to donate this amount to the society in general.

But on the other hand, the needy are the major recipients of the donated amounts of comestibles and money.

It depends on the country. Thus, poor and 49 Cf. Moreover, the shareholder is also the owner of it. We have thus two formulae, either value of shares x 2. In the case of Malaysia it is padi.

This is the equivalent to gantang in Malaysia. The respective livestocks include sheeps, camels, buffaloes and camels. An additional condition is that theses livestocks must not work in agriculture or transportation.

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Therefore, the animals should be in a good health. The income refers to the earnings from salary, dividends or other receivable income. For example: 1 Annual salary 2 Deferred salary 3 Miscellaneous allowances car, food, house rent etc.

Either we calculate the 2. So we have just the uncomplicated formula AGI x 2. The second method takes the expenses into account, so it is calculated after deducting all allowable basic expenses.

The last method is similar to the second one by deducting all liabilities. A table provided below gives an example of such a calculation according to the second and third method.

But how should a collector calculate the zakat of business earnings? The formulae look as follows. Firstly, there are two charity funds in the company account RM 10, and RM 20, Moreover, the tax payable fro RM 5, has been paid before end of the accounting period.

Lastly, the management has given a donation amounting RM 4, which is depicted as an expense in the income statement. The result should be the same regardless the method.

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Now, we have to take the adjustment the additional information into account. So the adjustments - the charity funds of RM 30,, the dividend of RM 15, and the donation of RM 4, - have to be subtracted from the total net asset. It leads by implication to the final result of RM , The poor have to donate also the latter which might be strange.

But they are the largest beneficiaries of the payments as well. Such a donation shall mitigate the conditions of the poor and not enforce them. Actually these distinct characteristics are evident. Page 25 individuals, groups, organisations etc. Final conclusion The present work offered a brief introductory outline of the history of religious levies in Abrahamistic religions. It is now obvious that the payment of a certain proportion for donation has already been mentioned in Jewish and Hebrew sources, respectively.

The question is how institutionalised the payment was. An institutionalisation of religious payment in general was completed not later than during the European Middle Ages by Christian scholars. Who is able to pay and how much shall be paid is regulated. Maktaba Dar-us-Salam, Riyadh. Routledge Curzon Ltd, London.But as we see, both translations are possible. During her teen years Rubinstein was a pupil at the Vossius Gymnasium in Amsterdam, but was sent away. In Renate Rubinstein delivered the Huizinga Lecture in Leiden, the Netherlands, under the title: Links en rechts in de politiek en in het leven Left and right in politics and life.

Hebrew Astrology PDF Preface The particular motivation for this author of German mother tongue to write a book about Hebrew Astrology in the English language — would be stuff for an own book.

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When seen from this perspective, Bereshit becomes a series of challenges. For him will increase it manifold to his credit and he will have a liberal reward.

It reads: Genesis "Bereshit bara Elokim et ha'shmayim v'et ha'aretz". The text is often translated as "In the beginning G-d [Remember, many Jews will not write or erase or even say "God" so instead they write 'G-d'] created the heaven s and the earth" or even "when G-d began to create the heavens and the earth".