The Mount Sinai Hospital CHNA Implementation Strategy
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The God Who Delivers (Part 2)
The God Who Delivers (part 2) Review from Creation to Jacob’s family in Egypt? Our last study ended the book of Genesis with Joseph enjoying life as the Pharoah’s commanding officer. After forgiving his brothers for what they had done, Jacob and his entire clan moves to Egypt and this is where the book of Exodus begins. What turn of event occurs in the life of the Israelites in Egypt? Exodus 1:8-11 A generation passes and new powers come to be. A new pharaoh “whom Joseph meant nothing” became fearful the Israelite nation, becoming so fruitful and huge, would rebel against him. The Israelites became slaves to the Egyptians. The Pharoah comes up with what solution? 1:22 Kill every Hebrew boy that is born. The future deliverer is delivered. 2:1-10. A boy is spared, saved from a watery death through the means of an “ark”. Sound familiar? Moses is delivered to one day deliver God’s people out of Egypt, but for the time being, was being brought up in the Egyptian royal household. Moses becomes an enemy to Egypt. 2:11-15. Moses tries to do what is right, but has to flee Egypt for his life so he goes to Mdian. God has a message for Moses. Chapter 3. The Lord tells Moses he will be the one to deliver the Israelites out of slavery, but Moses immediately doubts. 3:11. God tells Moses who He is. 3:14-15. I am who I am. God gives Moses special abilities in order to convince the people. -
The Urology Residency Program of the Icahn School of Medicine at Mount Sinai
THE UROLOGY RESIDENCY PROGRAM OF THE ICAHN SCHOOL OF MEDICINE AT MOUNT SINAI Overview The Icahn School of Medicine at Mount Sinai Urology Residency Program is an ACGME-accredited program with a training format consisting of one year of preliminary training in general surgery followed by four years of urology. Its home institution is The Mount Sinai Hospital in New York City. The program is currently approved for a complement of five residents per training year. The program curriculum assures that over the course of training, every resident receives ample experience and didactic grounding in all of the core domains and techniques of urology while acquiring the professional skills and competencies that are characteristic of excellent physicians. Each of the rotations that comprise the curriculum include experience in both in-patient and out- patient treatment settings, with selected rotations offering concentrated experience in areas such as pediatric urology, urodynamics, endourology, female urology, infertility and oncology. An overarching schedule of conferences (led by faculty, fellow residents and guest lecturers), collaborative research projects and support for participation in professional organizations and special programs knit the residents’ clinical experience into the fabric of current urologic scholarship. Our home and affiliated institutions offer an immersive experience in three distinct health care delivery models: the tertiary care academic medical center, the community hospital and the municipal hospital system. Our graduates finish the program with an enviable understanding of the options that are open to them, and well equipped to pursue the urology careers of their choosing. Home and Affiliated Institutions The Mount Sinai Health System consists of seven hospital campuses, each of them a venerable New York institution, located in Manhattan, Brooklyn and Queens. -
2020-2021 Neurology Training at the Mount Sinai Hospital
2020-2021 Neurology Training at The Mount Sinai Hospital “The moment I stepped into the sun and tree-filled atrium of Mount Sinai Hospital, I knew I wanted to train here. The architectural thoughtfulness provides a respite for patients, families, and staff. In a similar way, the importance of emotional well-being is recognized by our program leaders. While residency is inherently challenging, our faculty cultivate a culture of support. During my Mount Sinai interview dinner, I remember overhearing several residents offer to cover an overnight shift for another resident so she could attend a family wedding. The kindness of my fellow residents and the beauty of our hospital inspire me every day.” – Bridget Mueller, Class of 2019 Contacts Barbara Vickrey, MD, MPH System Chair, Department of Neurology [email protected] Aaron Miller, MD Vice Chair for Education, Department of Neurology [email protected] Michelle Fabian, MD Residency Program Director [email protected] Laura K. Stein, MD, MPH Residency Program Associate Director [email protected] Faye Francisco Education Program Manager, Department of Neurology [email protected] 212-241-7074 Follow us on Twitter: @MSHSNeurology 2020-2021 Neurology Training at The Mount Sinai Hospital “I loved how just within the first 2 weeks of starting PGY 2, I felt as though I was already a part of the Mount Sinai Neurology family. Everyone I met has been so collegial, open, and friendly. Whether it was sharing stories during morning report or bonding while responding to stroke codes in the middle of the night, I couldn’t imagine a better start working with my co-residents and mentors.” - Kenneth Leung, Class of 2020 Contents Message from the Residency Program Directors 2 Welcome from the Chair and Vice Chair of Education 4 Department of Neurology 6 Our Commitment to Diversity and Inclusion 7 Neurology Divisions and Centers 8 Corinne Goldsmith Dickinson (CGD) Center for Multiple Sclerosis 8 Vascular Neurology Division 9 Robert and John M. -
The Two Screens: on Mary Douglas S Proposal
The Two Screens: On Mary Douglass Proposal for a Literary Structure to the Book of Leviticus* Gary A. Rendsburg In memoriam – Mary Douglas (1921–2007) In the middle volume of her recent trio of monographs devoted to the priestly source in the Torah, Mary Douglas proposes that the book of Leviticus bears a literary structure that reflects the layout and config- uration of the Tabernacle.1 This short note is intended to supply further support to this proposal, though first I present a brief summary of the work, its major suppositions, and its principal finding. The springboard for Douglass assertion is the famous discovery of Ramban2 (brought to the attention of modern scholars by Nahum Sar- na3) that the tripartite division of the Tabernacle reflects the similar tripartite division of Mount Sinai. As laid out in Exodus 19 and 24, (a) the people as a whole occupied the lower slopes; (b) Aaron, his two sons, and the elders were permitted halfway up the mountain; and (c) only Moses was allowed on the summit. In like fashion, according to the priestly instructions in Exodus 25–40 and the book of Leviticus, (a) the people as a whole were allowed to enter the outer court of the Taberna- * It was my distinct pleasure to deliver an oral version of this article at the Mary Douglas Seminar Series organized by the University of London in May 2005, in the presence of Professor Douglas and other distinguished colleagues. I also take the op- portunity to thank my colleague Azzan Yadin for his helpful comments on an earlier version of this article. -
Covenant of Mount Sinai
mark h lane www.biblenumbersforlife.com COVENANT OF MOUNT SINAI SUMMARY The children of Israel were slaves in Egypt. The Lord brought them out with a mighty hand and with an outstretched arm. He brought them into the desert of Sinai and made them a nation under God, with the right to occupy and live in the Promised Land, AS TENANTS, subject to obedience to the Law of Moses. To have the privilege to continue to occupy the Promised Land Israel must keep: The ritual law concerning the priesthood and the continual offering of animal sacrifices, etc. The civil law concerning rights of citizens, land transactions, execution of justice, etc. The moral law: Love your neighbor as yourself The heart law: Love the LORD your God and serve him only In the Law of Moses there were blessings for obedience and curses for disobedience. Penalties for disobedience went as far as being shipped back to Egypt as slaves. All who relied on observing the Law of Moses were under a curse. It is written: “Cursed is everyone who does not continue to do everything written in the Book of the Law” (Deut. 27:26). None of the blessings under the Law of Moses concern eternal life, the heavenly realm, or the forgiveness of sins necessary to stand before God in the life hereafter. The people under the Covenant of Sinai did not even enjoy the privilege of speaking to the Lord face to face. The high priest, who crawled into the Most Holy Place once a year, was required to fill the room with incense so that he would not see the LORD and die. -
Torah Texts Describing the Revelation at Mt. Sinai-Horeb Emphasize The
Paradox on the Holy Mountain By Steven Dunn, Ph.D. © 2018 Torah texts describing the revelation at Mt. Sinai-Horeb emphasize the presence of God in sounds (lwq) of thunder, accompanied by blasts of the Shofar, with fire and dark clouds (Exod 19:16-25; 20:18-21; Deut 4:11-12; 5:22-24). These dramatic, awe-inspiring theophanies re- veal divine power and holy danger associated with proximity to divine presence. In contrast, Elijah’s encounter with God on Mt. Horeb in 1 Kings 19:11-12, begins with a similar audible, vis- ual drama of strong, violent winds, an earthquake and fire—none of which manifest divine presence. Rather, it is hqd hmmd lwq, “a voice of thin silence” (v. 12) which manifests God, causing Elijah to hide his face in his cloak, lest he “see” divine presence (and presumably die).1 Revelation in external phenomena present a type of kataphatic experience, while revelation in silence presents a more apophatic, mystical experience.2 Traditional Jewish and Christian mystical traditions point to divine silence and darkness as the highest form of revelatory experience. This paper explores the contrasting theophanies experienced by Moses and the Israelites at Sinai and Elijah’s encounter in silence on Horeb, how they use symbolic imagery to convey transcendent spiritual realities, and speculate whether 1 Kings 19:11-12 represents a “higher” form of revela- tory encounter. Moses and Israel on Sinai: Three months after their escape from Egypt, Moses leads the Israelites into the wilderness of Sinai where they pitch camp at the base of Mt. -
Tabernacle, the Golden Calf, and Covenant Renewal Exodus 25-40 – Lesson 18 Wednesday, September 2, 2020
EXODUS: Tabernacle, the Golden Calf, and Covenant Renewal Exodus 25-40 – Lesson 18 Wednesday, September 2, 2020 Quite possibly this is the last major unit of Exodus (dealing with the tabernacle), this section probably seems tedious, for many modern readers of the Old Testament. Nevertheless, Scripture has given us an intricate description of the tabernacle, a description that ranges over sixteen chapters, from divine orders to build (25-31), to interruption and delay of implementation because of apostasy (32-34), to final execution of the divine mandate (35-40). The movement is from instruction (25-31) to interruption (32-34) to implementation (35-40). Sandwiched in between two sections (25-31 and 35-40) that deal with proper worship of God and building what God wants his people to build is a section (32-34) that deals with improper worship of God and building/making what God does not want his people to build/make. One may also discern that Exodus begins and ends with Israelites building something. At the beginning that are forced to build stores cities for Pharaoh (1:11); at the end they choose to build a portable place of worship where God may dwell in their midst. Theological Analysis In the tabernacle there were seven pieces of furniture. The article of clothing worn by those officiating in the tabernacle numbered eight, four of which are worn by the high priest alone (the ephod 28:6-12); (the breastpiece of judgment 28:15-30); (the ephod’s robe (28:31-35); (a turban 28:36-38), and four more that are worn by all the priests (a coat, gridle, cap, and linen breeches 28:40-42). -
1/10 of an Eifa ]=עשרון . וְהָ עֹמֶ ר, עֲ שִׂ רִׂ ית הָ אֵ יפָ ה הּוא
Omer, Shemitta, & Har Sinai – what’s the connection? source sheet for lecutre by Menachem Leibtag, www.tanach.org A. “OMER” – something to count, or something to eat! 1. Manna – as preparation for Mount Sinai /Shmot 16:1-4 16:1 They moved on from Elim, and the entire community of Israel came to the Sin Desert, between Elim and Sinai. It was the 15th of the second month after they had left Egypt. 16:2 There in the desert, the entire Israelite community began to complain against Moses and Aaron. 16:3 The Israelites said to them, 'If only we had died by God's hand in Egypt! There at least we could sit by pots of meat and eat our fill of bread! But you had to bring us out to this desert, to kill the entire community by starvation!' 16:4 God said to Moses, 'I will make bread rain down to you from the sky. The people will go out and gather enough for each day, so. I will test them to see whether or not they will keep My law. 2. Taking as much as one ‘needs’, but not on shabbat / see 16:16-18 16:16 God's instructions are that each man shall take as much as he needs. There shall be an omer for each person, according to the number of people each man has in his tent.' 16:18 And they measured it with an omer, the one who had taken more did not have any extra, and the one who had taken less did not have too little. -
Actions of the Council on Podiatric Medical Education
ACTIONS OF THE COUNCIL ON PODIATRIC MEDICAL EDUCATION April 2019 MEETING, MAIL BALLOTS, AND CONFERENCE CALLS March 1 – May 15, 2019 Approval as a PMSR (effective April 27, 2019) Coney Island Hospital, Brooklyn, New York 1/1/1 New York Community Hospital, Brooklyn, NY, 2/2/2 Approval as PMSR/RRA (effective April 27, 2019) Beaumont Hospital-Wayne, Wayne, MI, 3/3/3 Christus Saint Patrick Hospital, Lake Charles, LA, 1/1/1 Henry Ford Wyandotte Hospital, Wyandotte, MI, 3/3/3 Jackson South Community Hospital, Miami, FL, 1/1/1 James H. Quillen Veterans Affairs Medical Center, Mountain Home, TN, 1/1/1 John Peter Smith Hospital, Fort Worth, TX, 2/2/2 Kennedy University Hospital, Stratford, NJ, 3/3/3 Kingwood Medical Center, Kingwood, TX, 3/3/3 Mercy Health Regional Medical Center, Lorain, OH, 6/6/6 Mount Sinai Beth Israel Medical Center, New York, NY, 4/4/4/4 (The curriculum of the PMSR/RRA program requires completion of 48 months of training.) (effective July 1, 2019) NYU Winthrop Hospital, Mineola, NY, 2/2/2 Ochsner Clinic Foundation, New Orleans, LA, 3/3/3 Richmond University Medical Center, Staten Island, NY, 2/2/2 Roger Williams Medical Center, Providence, RI, 3/3/3 St. Vincent Evansville, Evansville, IN, 2/2/2 Surgical Hospital of Oklahoma, LLC and Cleveland Clinic Foundation, Oklahoma City, OK, 2/2/2 UnityPoint Health - Trinity Regional Medical Center, Fort Dodge, IA, 1/1/1 Veterans Affairs Puget Sound Health Care System, Seattle, WA, 2/2/2 Wake Forest Baptist Health, Winston-Salem, NC, 3/3/3 (effective July 1, 2019) Westchester General Hospital, Miami, FL, 4/4/4 White Memorial Medical Center, Los Angeles, CA, 2/2/2 Probation as PMSR/RRA (Candidate for withdrawal, effective July 1, 2020) Cooper University Hospital, Camden, NJ, 2/2/2 Fountain Valley Regional Hospital and Medical Center, Fountain Valley, CA, 1/1/1 Surgeons Choice Medical Center, Southfield, MI, 3/3/3 Rush University Medical Center, Chicago, IL, 3/3/3 Approval of Program Transfer Captain James A. -
Why Did Moses Break the Tablets (Ekev)
Thu 6 Aug 2020 / 16 Av 5780 B”H Dr Maurice M. Mizrahi Congregation Adat Reyim Torah discussion on Ekev Why Did Moses Break the Tablets? Introduction In this week's portion, Ekev, Moses recounts to the Israelites how he broke the first set of tablets of the Law once he saw that they had engaged in idolatry by building and worshiping a golden calf: And I saw, and behold, you had sinned against the Lord, your God. You had made yourselves a molten calf. You had deviated quickly from the way which the Lord had commanded you. So I gripped the two tablets, flung them away with both my hands, and smashed them before your eyes. [Deut. 9:16-17] This parallels the account in Exodus: As soon as Moses came near the camp and saw the calf and the dancing, he became enraged; and he hurled the tablets from his hands and shattered them at the foot of the mountain. [Exodus 32:19] Why did he do that? What purpose did it accomplish? -Wasn’t it an affront to God, since the tablets were holy? -Didn't it shatter the authority of the very commandments that told the Israelites not to worship idols? -Was it just a spontaneous reaction, a public display of anger, a temper tantrum? Did Moses just forget himself? -Why didn’t he just return them to God, or at least get God’s approval before smashing them? Yet he was not admonished! Six explanations in the Sources 1-Because God told him to do it 1 The Talmud reports that four prominent rabbis said that God told Moses to break the tablets. -
Chronology of Wilderness Wanderings
mark h lane www.biblenumbersforlife.com CHRONOLOGY OF WILDERNESS WANDERINGS INTRODUCTION It matters where things happened in the Bible. It matters when things happened in the Bible. The Bible tells us only a few dates. Only a handful of locations are undisputed. One thing we know for absolute sure is Mt. Sinai is in Arabia (Gal. 1:17 4:25). The traditional location of Mt. Sinai is wrong. In the time of Paul Arabia did not extend past the Gulf of Aqaba. Believe the Bible, it is the word of God. SUMMARY We subscribe to the conclusions of Bible.ca who propose the following map of the wilderness journey: There are three wilderness journeys: the first [Red Arrows] is from Goshen in Egypt to Mount Sinai (first white spot); the second [Blue Arrows] is from Mount Sinai to Kadesh Barnea (second white spot); the third [Yellow arrows] is from Kadesh Barnea to Jericho (third spot). Bible.ca provides more detailed maps. However, we like this high level view because the precise location of Mt. Sinai and Kadesh Barnea cannot be proven. The main point for the Bible student to realise is all of what is called the Sinai Peninsula today was part of Egypt until 106 AD when the Romans annexed it. The whole purpose of the Exodus was to draw God’s people out of Egypt. If Mt. Sinai was in Egypt the whole mission would have Bible.ca provides solid arguments why the traditional Red Sea routes been a failure. cannot fit the Biblical account. The route they propose fits Paul tells us Mt. -
The Urology Residency Program of the Icahn School of Medicine at Mount Sinai
THE UROLOGY RESIDENCY PROGRAM OF THE ICAHN SCHOOL OF MEDICINE AT MOUNT SINAI Overview The Icahn School of Medicine at Mount Sinai Urology Residency Program is an ACGME-accredited program with a training format consisting of one year of preliminary training in general surgery followed by four years of urology. Its home institution is The Mount Sinai Hospital in New York City. The program is currently approved for a complement of four residents per training year, though as a result of a recent merger with our sister program at Mount Sinai Beth Israel, the current enrollment includes four residents in the PGY 2 year, and five in each of PGY’s 3 through 5. The program curriculum assures that over the course of training, every resident receives ample experience and didactic grounding in all of the core domains and techniques of urology while acquiring the professional skills and competencies that are characteristic of excellent physicians. Each of the 19 rotations that comprise the curriculum include experience in both in-patient and out-patient treatment settings, with selected rotations offering concentrated experience in areas such as pediatric urology, urodynamics, endourology, female urology, infertility and oncology. An overarching schedule of conferences (led by faculty, fellow residents and guest lecturers), collaborative research projects and support for participation in professional organizations and special programs knit the residents’ clinical experience into the fabric of current urologic scholarship. Our home and affiliated institutions offer an immersive experience in three distinct health care delivery models: the tertiary care academic medical center, the community hospital and the municipal hospital system.