This study seeks to explain the differences in the perception of social and pastoral service after the first and second wave pandemic in 2020 among the inhabitants of two neighbouring states, both parts of the former unified Czechoslovakia. Our research study compares subjective perception, needs, and participation among inhabitants of eastern Slovakia and north-western Czech Republic in social and pastoral service during the COVID-19 pandemic. The research sample consisted of a healthy population from the Czech Republic (n = 496) and Slovakia (n = 484) over 16 years of age, of which 63% (n = 617) were women and 37% (n = 363) men. The level of education ranged from primary to postgraduate. The research sample consisted of 623 (63.6%) participants with religious affiliation and 357 (36.4%) without religion. The level of perception, needs, and participation of the participants in social and pastoral service was obtained based on a non-standardised questionnaire. The results of our study confirmed several differences in the areas studied.

Aim. In his Kierkegaardian studies Jean Wahl states that there is a fundamental convergence between Plato and Søren Kierkegaard focused on the notions of identity and difference. Wahl suggests a sort of transposition of platonic metaphysics into the sphere of personal subjectivity. This paper intends to explain this passage from the same to the other from Plato to Kierkegaard. Concept. The article explains the passage from the same to the other from Plato to Kierkegaard. In both authors, the categories of being or not being, identity and difference, unity and multiplicity, becoming and rest explain the dynamic nature of the real. Results and conclusion. In both authors, the categories mensioned above explain the dynamic nature of the real. But while Plato applies these categories to the inteligibile word, Kierkegaard applies them to individual freedom, which supports reality as a whole. Cognitive value. Both searches lead to a single speculative answer and culminate in the same metaphysical categorisation, which applies analogously to everything real. Indeed, being and non-being, identity and difference, oneness and otherness, rest and becoming, explain the dialectic, intensive and relational dynamism of entia. At the same time, they essentially determine the power of human existence, infinitely possible and forever depending on the absolute.

The present study focuses on exploring the differences and relationship between well-being and experience of pastoral and psychological service of religious denomination based on religious affiliation during the first wave of the pandemic in Czechia. Our research has been focused on the investigation, comparison, and correlation between the level of well-being and pastoral and psychological service. The research sample (n = 1126) consisted of the Czech health population with age over 16 years, of which 42.4% were men (n = 478) and 57.5% were women (n = 648). From the perspective of religiosity, the study sample was divided in terms of religion into two groups—51.9% participants with religious affiliation (n = 584) and 48.1% participants without religious affiliation (n = 542). The level of well-being was identified by means of The Satisfaction with Life Scale (Diener, Emmons, Larsen, & Griffin, 1985). The level of experience with pastoral and psychological service was measured using our non-standardised questionnaire. The results confirmed the differences between the variables of well-being and positive experience with pastoral and psychological service based on religious affiliation. Moreover, we confirmed the hypothesis of a positive correlation between well-being and positive experience with pastoral and psychological service in Czechia.

Abstract:The presented study describes the importance and meaning of fasting in relation to God. This is a special way of calling to God in the limiting situations of man -in times of grief, anxiety, fear and pain. Fasting is also a reminder and presentation of ancient national disasters in Israel. Fasting of the first-born is an important event that every year before Pesach reminds firstborn Israelites their redemption and salvation at the slaughter of the firstborn in Egypt. Key words: man, fasting, Israel, God Anotace:Předložená studie opisuje důležitost a význam půstu ve vztahu k Bohu. Jde o zvláštní způsob volání k Bohu v mezních situacích člověka -v době zármutku, úzkosti, strachu a bolesti. Půst je také připomínkou a zpřítomněním dávných národních katastrof Izraele. Půst prvorozených je významnou událostí, která každoročně před svátkem Pesach připomíná prvorozeným synům Izraele jejich vykoupení a záchranu při pobíjení prvorozených v Egyptě. Klíčová slova: člověk, půst, Izrael, Bůh ÚvodemPůst hebrejsky: "taanit" (v tanachické hebrejštině: "trýzeň", "trápení"; v pozdější hebrejštině: "půst") je substantivum odvozené od hebrejského slovesa: "ana" ("byl pokořený", "byl pokorný", "byl ztrápený") "com" -(půst) je substantivum odvozené od hebrejského slovesa "cam" ("postil se"). -zdržení se jídla (někdy také pití) po určitou dobu -je podle Tóry jedním z projevů pokoření člověka před Bohem. (Vajikra 16,29; 23,27; Bemidbar 29,7).Jde o zvláštní způsob volání k Bohu -především v mezních situacích člověka -v době zármutku, úzkosti, strachu a bolesti. Velmi inspirativní je dánský myslitel Søren Kierkegaard, který se právě o těchto tématech napsal množství knih např.: Koncept úzkosti, Nemoc k smrti, Bázeň a chvění a další. Margarette Susman napsala: "Židovský problém je židovské utrpení a to, že jej národy Evropy odmítly a zavrhly. Celý svět je ale dmes jediný proud utrpení, národních tragédií i lidských osobních utrpení. Je to chaos utrpení a hrůzy." (SUSMAN, 1996: 48) Tyto situace a pocity ochromují člověka v jeho každodenních činnostech: "Člověk, kterého postihla bolest, ji pociťuje velmi hluboce, je jí úplně ochromen, vnitřně pohlcen, zcela prosycen… Nemyslí na nic jiného než na svůj zármutek a jeho příčiny. Tyto myšlenky vyžadují jeho veškerou pozornost a dokáží otupit všechny ostatní pocity i tělesné potřeby… Sklíčený člověk odmítá cokoli pojíst…" (VRIES, 2008: 133).V některých případech je půst také připomínkou a zpřítomněním dávných národních katastrof Izraele, které tyto tíživé a bolestné pocity člověka v minulosti vyvolávaly.

This article focuses on the first recorded crimes (sins) against humanity in the context of the broader and more fundamental issue of human life's intrinsic value and dignity. An analysis of the views of rabbinic Judaism reveals a network of concepts that are dynamically intertwined. They originate from a strictly monotheistic framework (worldview) of Judaism that helps resolve whether a person is allowed to end his life for the sake of others. Careful analysis and interpretation of the first three acts of violence recorded in the Hebrew Bible (Tanakh) reveal the catastrophic consequences of choosing to end another's life without considering its intrinsic value while ignoring the intrinsic value of the other and his dignity and assuming that humans have the power to decide the fate of another human being, to distance humanity from God (from God's presence), trapping humans in the idolatry of materialism. Moreover, the Hebrew Bible (Tanakh) allows for a factual assessment and distinction between different acts of violence. It offers guidance, protection, and hope, for both victims and perpetrators, in the drama of creation and salvation.