I thought that it would be better to generally summarize the passage, which is Mekhilta de-Rabbi ... more I thought that it would be better to generally summarize the passage, which is Mekhilta de-Rabbi Ishmael, Bahodesh 6, then elaborate it in detail. The Mekhilta in this particular chapter " elucidates " the verse Exodus 20: 3-6 in its own way. While the chapter illuminates the verses, it refers to more than 20 verses " on the same topic " in the Hebrew Bible. When we examine the first verses (Exod. 20:3-6) and given other verses hastily, it would be hard to reconcile and make the connection between these first then given verses later, it would be difficult at the first glance in place. But over time, the Rabbis have added new commentary either problem-solving or problem-creating. So, they have made connections in their own way somehow. Looking at the chapter form today, we-especially the new rabbinic students-can see it problematic. In fact, it was neither a puzzle nor a contradiction for the sages. Ultimately it was seen that these " troublesome verses " which are not easily comprehend were part of the way in which God spoke. God spoke to the Israelites with full of knowledge. That is why " celestial language " of God has multidirectional meanings in the eyes of the Rabbis.
How senses have played a role in the holy scriptures, how can the senses help understanding the a... more How senses have played a role in the holy scriptures, how can the senses help understanding the ancient text (specifically in 2 Cor. 2:14-17)?
Whether/Why virginity is better than marriage in early Western Christian/Latin Chuch Fathers (Jer... more Whether/Why virginity is better than marriage in early Western Christian/Latin Chuch Fathers (Jerome - Augustine)?
Overwiew Harvey gives information about a distinctive office in Syriac Christianity called Sons a... more Overwiew Harvey gives information about a distinctive office in Syriac Christianity called Sons and Daughters of the Covenant, the Bnay and Bnat Qyāmâ (III CE). The office was characterized by vows of celibacy, voluntary poverty, and service to the local priest or bishop. We learn from Acts of the Edessan Martyrs Shmona and Guria and the Acts of the Persian Martyrs the members' persecution (especially sons) during the Diocletianic persecution. The majority of the reference refers to the sons rather than daughters, via Aphrahat's Demonstration 6 (4 th century) and Rabbula's canonical legislation in the fifth century. Daughters of the Covenant were charged with the task of singing psalms (women's singing in convent choirs) and various kinds of hymns in certain liturgical celebrations of the civic churches. Sacred music, performed in the congregational gatherings of the larger church community, male and female, ordained and lay. Syriac tradition ascribed the establishment of these choirs of consecrated virgins to Ephrem Syrus. This practice is widespread in Syriac-speaking territories and contrasted sharply, for example, with the normal pattern of Greek and Latin civic churches to the west. According to her, this office contrasted sharply the normal pattern of Greek and Latin civic churches to the west. These areas permitted women's singing in convent choirs, to be sure. SINGING WOMEN Harvey underlines that the first explicit reference is Rabbula Canons in the fifth century. This collection includes the mandatory task of the Daughters of the Covenant such as singing the Psalms, especially the doctrinal hymns (ܡܕܖ ̈ ܫܐ / madrashe) of the church and the worship services of the church, including the daily offices. Daughters are not deaconesses. While the deaconesses are keep order in women section by women, for women, liturgical role of psalmody and singing the madrashe is more central function. Syriac writers refer to virgins singing psalms or hymns identifying them as Daughters of the Covenant. They might not be daughters but just virgins who were not necessarily dedicated to lifelong celibacy. Ephrem Syrus (d. 373) in " Hymns on Nativity 4 " Jacob of Serug (d. 521) in his homilies refer to them. At that time is not clear. Yet, Syriac Vita Ephraemi by the 6 th century identified these women's choirs specifically as composed of the Daughters of the Covenant. Ephrem is a founding father of this office anymore. The Daughters of the Covenant was further confirmed at the East Syriac Synod of Mar George I in 7 th century. The most important work of these women is the chanting of the Psalms at the offices of the church, as well as the singing of hymns in funeral processions. After seventh century it is difficult to distinguish between the offices of deaconess and Daughter of the Covenant. In the Middle Ages, the term Daughter of the Covenant appears to become synonymous with " nun ". Perhaps we might see this in the liturgical life of the larger church community not simply to sing nor only to chant the Psalms, but further, to instruct the congregation through hymnography in the substance and form of right belief.
I thought that it would be better to generally summarize the passage, which is Mekhilta de-Rabbi ... more I thought that it would be better to generally summarize the passage, which is Mekhilta de-Rabbi Ishmael, Bahodesh 6, then elaborate it in detail. The Mekhilta in this particular chapter " elucidates " the verse Exodus 20: 3-6 in its own way. While the chapter illuminates the verses, it refers to more than 20 verses " on the same topic " in the Hebrew Bible. When we examine the first verses (Exod. 20:3-6) and given other verses hastily, it would be hard to reconcile and make the connection between these first then given verses later, it would be difficult at the first glance in place. But over time, the Rabbis have added new commentary either problem-solving or problem-creating. So, they have made connections in their own way somehow. Looking at the chapter form today, we-especially the new rabbinic students-can see it problematic. In fact, it was neither a puzzle nor a contradiction for the sages. Ultimately it was seen that these " troublesome verses " which are not easily comprehend were part of the way in which God spoke. God spoke to the Israelites with full of knowledge. That is why " celestial language " of God has multidirectional meanings in the eyes of the Rabbis.
How senses have played a role in the holy scriptures, how can the senses help understanding the a... more How senses have played a role in the holy scriptures, how can the senses help understanding the ancient text (specifically in 2 Cor. 2:14-17)?
Whether/Why virginity is better than marriage in early Western Christian/Latin Chuch Fathers (Jer... more Whether/Why virginity is better than marriage in early Western Christian/Latin Chuch Fathers (Jerome - Augustine)?
Overwiew Harvey gives information about a distinctive office in Syriac Christianity called Sons a... more Overwiew Harvey gives information about a distinctive office in Syriac Christianity called Sons and Daughters of the Covenant, the Bnay and Bnat Qyāmâ (III CE). The office was characterized by vows of celibacy, voluntary poverty, and service to the local priest or bishop. We learn from Acts of the Edessan Martyrs Shmona and Guria and the Acts of the Persian Martyrs the members' persecution (especially sons) during the Diocletianic persecution. The majority of the reference refers to the sons rather than daughters, via Aphrahat's Demonstration 6 (4 th century) and Rabbula's canonical legislation in the fifth century. Daughters of the Covenant were charged with the task of singing psalms (women's singing in convent choirs) and various kinds of hymns in certain liturgical celebrations of the civic churches. Sacred music, performed in the congregational gatherings of the larger church community, male and female, ordained and lay. Syriac tradition ascribed the establishment of these choirs of consecrated virgins to Ephrem Syrus. This practice is widespread in Syriac-speaking territories and contrasted sharply, for example, with the normal pattern of Greek and Latin civic churches to the west. According to her, this office contrasted sharply the normal pattern of Greek and Latin civic churches to the west. These areas permitted women's singing in convent choirs, to be sure. SINGING WOMEN Harvey underlines that the first explicit reference is Rabbula Canons in the fifth century. This collection includes the mandatory task of the Daughters of the Covenant such as singing the Psalms, especially the doctrinal hymns (ܡܕܖ ̈ ܫܐ / madrashe) of the church and the worship services of the church, including the daily offices. Daughters are not deaconesses. While the deaconesses are keep order in women section by women, for women, liturgical role of psalmody and singing the madrashe is more central function. Syriac writers refer to virgins singing psalms or hymns identifying them as Daughters of the Covenant. They might not be daughters but just virgins who were not necessarily dedicated to lifelong celibacy. Ephrem Syrus (d. 373) in " Hymns on Nativity 4 " Jacob of Serug (d. 521) in his homilies refer to them. At that time is not clear. Yet, Syriac Vita Ephraemi by the 6 th century identified these women's choirs specifically as composed of the Daughters of the Covenant. Ephrem is a founding father of this office anymore. The Daughters of the Covenant was further confirmed at the East Syriac Synod of Mar George I in 7 th century. The most important work of these women is the chanting of the Psalms at the offices of the church, as well as the singing of hymns in funeral processions. After seventh century it is difficult to distinguish between the offices of deaconess and Daughter of the Covenant. In the Middle Ages, the term Daughter of the Covenant appears to become synonymous with " nun ". Perhaps we might see this in the liturgical life of the larger church community not simply to sing nor only to chant the Psalms, but further, to instruct the congregation through hymnography in the substance and form of right belief.
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