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Thanks for the historical account of this ,dear Kosta

I like the answer from Saint Aquinas regarding the subject when he says...
http://www.newadvent.org/summa/

“only in so far as we are informed by the authority of the saints, through whom God has revealed His will.” Christ alone knows the right answer to this question: “The truth of the matter only He can know, Who was born and Who was offerred up, because He so willed.-”Aquinas ( Summa theol, 3a, qu. 1, art. 3; in 3 Sentent., dist. 1, qu. 1, art. 3.)

..And Zionest C, it might do you well to read Cardinal Ratzinger’s(Pope Benedict XVI) “RECONCILING GOSPEL AND TORAH” for an excellent understanding
http://www.ewtn.com/library/catechsm/gostorah.htm

Excerts
.. theology of the New Testament the cross cannot simply be viewed as an accident which actually could have been avoided nor as the sin of Israel with which Israel becomes eternally stained in contrast to the pagans for whom the cross signifies redemption. In the New Testament there are not two effects of the cross: a damning one and a saving one, but only a single effect, which is saving and reconciling. In this regard, there is an important text of the catechism which Christian hope interprets as the continuation of the hope of Abraham and links to the sacrifice of Israel: Christian hope has its origin and model in the hope of Abraham, who was blessed abundantly by the promise of God fulfilled in Isaac, and who was purified by the test of the sacrifice” (1819). Through his readiness to sacrifice his son, Abraham becomes the father of many, a blessing for all nations of the earth (cf. Gn. 22).

The New Testament sees the death of Christ in this perspective, in analogy to Abraham. That means then that all cultic ordinances of the Old Testament are seen to be taken up into his death and brought to their deepest meaning. All sacrifices are acts of representation, which in this great act of real representation from symbols become reality so that the symbols can be foregone without one iota being lost. The universalizing of the Torah by Jesus, as the New Testament understands it, is not the extraction of some universal moral prescriptions from the living whole of God’s revelation. It preserves the unity of cult and ethos. The ethos remains grounded and anchored in the cult, in the worship of God, in such a way that the entire cult is bound together in the cross, indeed, for the first time has become fully real. According to Christian faith, on the cross Jesus opens up and fulfills the wholeness of the law and gives it thus to the pagans, who can now accept it as their own in this its wholeness, thereby becoming children of Abraham.