The Journey to the Promised Land Grieving Jeff Warner 21 Mar 2021
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065 March 6 Chronological Synopsis of the Bible
© Nathan E. Brown March 6 – Chronological Synopsis of the Bible – NET Version comeafterme.com Return to Kadesh-barnea (1 Nisan [March/April] 1407 BC) Numbers 20:1a Numbers 33:36 1a Then the entire community of Israel 36 They traveled from Ezion-geber entered the wilderness of Zin in the first month, and camped in the wilderness of Zin, and the people stayed in Kadesh. which is Kadesh. The Death of Miriam (c. 1 Nisan [March/April] 1407 BC) Numbers 20:1b 1b Miriam died and was buried there. Moses Is Provoked to Sin (c. April–June 1407 BC) Numbers 20:2–13 2 And there was no water for the community, and so they gathered themselves together against Moses and Aaron. 3 The people contended with Moses, saying, “If only we had died when our brothers died before the LORD! 4 Why have you brought up the LORD’s community into this wilderness? So that we and our cattle should die here? 5 Why have you brought us up from Egypt only to bring us to this dreadful place? It is no place for grain, or figs, or vines, or pomegranates; nor is there any water to drink!” 6 So Moses and Aaron went from the presence of the assembly to the entrance to the tent of meeting. They then threw themselves down with their faces to the ground, and the glory of the LORD appeared to them. 7 Then the LORD spoke to Moses: 8 “Take the staff and assemble the community, you and Aaron your brother, and then speak to the rock before their eyes. -
ELEAZAR S. FERNANDEZ Professor Of
_______________________________________________________________________________ ELEAZAR S. FERNANDEZ Professor of Constructive Theology United Theological Seminary of the Twin Cities 3000 Fifth Street Northwest New Brighton, Minnesota 55112, U.S.A. Tel. (651) 255-6131 Fax. (651) 633-4315 E-Mail [email protected] President, Union Theological Seminary, Philippines Sampaloc 1, Dasmarinas City, Cavite, Philippines E-Mail: [email protected] Mobile phone: 63-917-758-7715 _______________________________________________________________________________ PROFESSIONAL PREPARATION VANDERBILT UNIVERSITY, Nashville, Tennessee, U.S.A. Doctor of Philosophy (PhD.) Major: Philosophical and Systematic Theology Minor: New Testament Date : Spring 1993 PRINCETON THEOLOGICAL SEMINARY, Princeton, New Jersey, U.S.A. Master of Theology in Social Ethics (ThM), June 1985 UNION THEOLOGICAL SEMINARY, Cavite, Philippines Master of Divinity (MDiv), March 1981 Master's Thesis: Toward a Theology of Development Honors: Cum Laude PHILIPPINE CHRISTIAN UNIVERSITY, Cavite, Philippines Bachelor of Arts in Psychology (BA), 1980 College Honor/University Presidential Scholarship THE COLLEGE OF MAASIN, Maasin, Southern Leyte, Philippines Associate in Arts, 1975 Scholar, Congressman Nicanor Yñiguez Scholarship PROFESSIONAL WORK EXPERIENCE President and Academic Dean, Union Theological Seminary, Philippines, June 1, 2013 – Present. Professor of Constructive Theology, United Theological Seminary of the Twin Cities, New Brighton, Minnesota, July 1993-Present. Guest/Mentor -
Eleazar Wheelock and His Native American Scholars, 1740-1800
W&M ScholarWorks Dissertations, Theses, and Masters Projects Theses, Dissertations, & Master Projects 1999 Crossing Cultural Chasms: Eleazar Wheelock and His Native American Scholars, 1740-1800 Catherine M. Harper College of William & Mary - Arts & Sciences Follow this and additional works at: https://scholarworks.wm.edu/etd Part of the Indigenous Studies Commons, and the Other Education Commons Recommended Citation Harper, Catherine M., "Crossing Cultural Chasms: Eleazar Wheelock and His Native American Scholars, 1740-1800" (1999). Dissertations, Theses, and Masters Projects. Paper 1539626224. https://dx.doi.org/doi:10.21220/s2-0w7z-vw34 This Thesis is brought to you for free and open access by the Theses, Dissertations, & Master Projects at W&M ScholarWorks. It has been accepted for inclusion in Dissertations, Theses, and Masters Projects by an authorized administrator of W&M ScholarWorks. For more information, please contact [email protected]. CROSSING CULTURAL CHASMS: ELEAZAR WHEELOCK AND HIS NATIVE AMERICAN SCHOLARS, 1740-1800 A Thesis Presented to The Faculty of the Department of History The College of William and Mary in Virginia In Partial Fulfillment Of the Requirements for the Degree of Master of Arts by Catherine M. Harper 1999 APPROVAL SHEET This thesis is submitted in partial fulfillment of the requirements for the degree of Master of Arts Catherine M.|Harper Approved, January 1999: A xw jZ James Axtell James Whittenfmrg Kris Lane, Latin American History TABLE OF CONTENTS Page ACKNOWLEDGEMENTS iv ABSTRACT v INTRODUCTION 2 CHAPTER ONE: THE TEACHER 10 CHAPTER TWO: THE STUDENTS 28 CONCLUSION 51 BIBLIOGRAPHY 63 iii ACKNOWLEDGEMENTS I would like to express my thanks to Professor James Axtell for his thoughtful criticism and patient guidance through the research and writing stages of this essay. -
Parshat Matot/Masei
Parshat Matot/Masei A free excerpt from the Kehot Publication Society's Chumash Bemidbar/Book of Numbers with commentary based on the works of the Lubavitcher Rebbe, produced by Chabad of California. The full volume is available for purchase at www.kehot.com. For personal use only. All rights reserved. The right to reproduce this book or portions thereof, in any form, requires permission in writing from Chabad of California, Inc. THE TORAH - CHUMASH BEMIDBAR WITH AN INTERPOLATED ENGLISH TRANSLATION AND COMMENTARY BASED ON THE WORKS OF THE LUBAVITCHER REBBE Copyright © 2006-2009 by Chabad of California THE TORAHSecond,- revisedCHUMASH printingB 2009EMIDBAR WITH AN INTERPOLATED ENGLISH TRANSLATION AND COMMENTARYA BprojectASED ON of THE WORKS OF ChabadTHE LUBAVITCH of CaliforniaREBBE 741 Gayley Avenue, Los Angeles, CA 90024 310-208-7511Copyright / Fax © 310-208-58112004 by ChabadPublished of California, by Inc. Kehot Publication Society 770 Eastern Parkway,Published Brooklyn, by New York 11213 Kehot718-774-4000 Publication / Fax 718-774-2718 Society 770 Eastern Parkway,[email protected] Brooklyn, New York 11213 718-774-4000 / Fax 718-774-2718 Order Department: 291 KingstonOrder Avenue, Department: Brooklyn, New York 11213 291 Kingston718-778-0226 Avenue / /Brooklyn, Fax 718-778-4148 New York 11213 718-778-0226www.kehot.com / Fax 718-778-4148 www.kehotonline.com All rights reserved, including the right to reproduce this book All rightsor portions reserved, thereof, including in any the form, right without to reproduce permission, this book or portionsin writing, thereof, from in anyChabad form, of without California, permission, Inc. in writing, from Chabad of California, Inc. The Kehot logo is a trademark ofThe Merkos Kehot L’Inyonei logo is a Chinuch,trademark Inc. -
THE PRIESTLY COVENANT – Session Five
THE COVENANT: A Lenten Journey Curriculum THE PRIESTLY COVENANT – Session Five Leader’s Opening Remarks Our covenant journey has taken us to Eden, where a broken promise activates the genesis of redemption. Next, we went by boat with Noah, where God re-created the world as the stage upon which the story of God’s grace and redemption would play out. Then despite Abraham and Sarah’s shortcomings, God used them to secure the innumerable seed of blessing that God had in store for the world. Last week, we made a turn as we Laws, or standards that God would set to define how one should live in relationship with God and with others. 57 THE COVENANT: A Lenten Journey Curriculum Today, we will look again at Moses and this time, also his brother, Aaron, his nephew, Eleazar, and Eleazar’s son, Phinehas. This journey will reveal the importance of succession. The priestly covenant is a covenant of peace. But it starts out as anything but peaceful… Remember Moses’ reluctance to do what God had for him? He stuttered, and insisted that he wasn’t capable of doing all that God was calling him to do. So, God relented and gave Moses his brother, Aaron as an assurance that Moses had all that was needed to help free the Israelites from Pharaoh. A series of plagues and the death of Pharaoh’s son later, and Moses, Aaron, and all of the Israelites, crossed the Red Sea, and the enemy was defeated! But it still was not peaceful! 58 THE COVENANT: A Lenten Journey Curriculum The Israelites received the law, but the idolatry of Israel angered God and God denied the Israelites the peace that God had for them. -
Chukat Artscroll P.838 | Haftarah P.1187 Hertz P.652 | Haftarah P.664 Soncino P.898 | Haftarah P.911
13 July 2019 10 Tammuz 5779 Shabbat ends London 10.16pm Jerusalem 8.28pm Volume 31 No. 45 Chukat Artscroll p.838 | Haftarah p.1187 Hertz p.652 | Haftarah p.664 Soncino p.898 | Haftarah p.911 In loving memory of Yehuda ben Yaakov HaCohen “Speak to the Children of Israel, and they shall take to you a completely red cow, which is without blemish, and upon which a yoke has not come” (Bemidbar 19:2). 1 Sidrah Summary: Chukat 1st Aliya (Kohen) – Bemidbar 19:1-17 Kadesh through his land. Despite Moshe’s God tells Moshe and Aharon to teach the nation assurances that they will not take any of his the laws of the Red Heifer ( ). The resources, Edom refuses and comes out to unblemished animal, which hPaasr anhe vAedr uhmada h a yoke threaten the Israelites militarily. The Israelites upon it, is to be given to Elazar, Aharon’s son, who turn away. must slaughter it outside the camp. It is then to be 5th Aliya (Chamishi) – 20:22-21:9 burned by a different Kohen, who must also throw The nation travels from Kadesh to Mount Hor. some cedar wood, hyssop and crimson thread Upon God’s command, Moshe, Aharon and Elazar into the fire. Both he and Elazar will become ritually ascend Mount Hor. Elazar dons Aharon’s special impure ( ) through this preparatory process. (High Priest) garments, after which In contratasmt, ethe ashes of the Heifer, when mixed AKhohareonn G daiedso.l The nation mourns Aharon’s death with water, are used to purify someone who has for 30 days (see p.3 article). -
10 So Moses and Aaron Went to Pharaoh and Did Just As the Lord Commanded
Today’s Scripture Reading Exodus 6:14-7:13 14 These are the heads of their fathers' houses: the sons of Reuben, the firstborn of Israel: Hanoch, Pallu, Hezron, and Carmi; these are the clans of Reuben. 15 The sons of Simeon: Jemuel, Jamin, Ohad, Jachin, Zohar, and Shaul, the son of a Canaanite woman; these are the clans of Simeon. 16 These are the names of the sons of Levi according to their generations: Gershon, Kohath, and Merari, the years of the life of Levi being 137 years. 17 The sons of Gershon: Libni and Shimei, by their clans. 18 The sons of Kohath: Amram, Izhar, Hebron, and Uzziel, the years of the life of Kohath being 133 years. ! 6:14-7:13 19 The sons of Merari: Mahli and Mushi. These are the clans of the Levites according to their generations. 20 Amram took as his wife Jochebed his father's sister, and she bore him Aaron and Moses, the years of the life of Amram being 137 years. 21 The sons of Izhar: Korah, Nepheg, and Zichri. 22 The sons of Uzziel: Mishael, Elzaphan, and Sithri. 23 Aaron took as his wife Elisheba, the daughter of Amminadab and the sister of Nahshon, and she bore him Nadab, Abihu, Eleazar, and Ithamar. 24 The sons of Korah: Assir, Elkanah, and Abiasaph; these are the clans of the Korahites. ! 6:14-7:13 25 Eleazar, Aaron's son, took as his wife one of the daughters of Putiel, and she bore him Phinehas. These are the heads of the fathers' houses of the Levites by their clans. -
The Bronze Snake
Lesson 12 The Bronze Snake Numbers 20:1-21:9 Numbers 20 And the people of Israel, the whole congregation, came into the wilderness of Zin in the first month, and the people stayed in Kadesh. And Miriam died there and was buried there. 2 Now there was no water for the congregation. And they assembled themselves together against Moses and against Aaron. 3 And the people quarreled with Moses and said, “Would that we had perished when our brothers perished before the LORD! 4 Why have you brought the assembly of the LORD into this wilderness, that we should die here, both we and our cattle? 5 And why have you made us come up out of Egypt to bring us to this evil place? It is no place for grain or figs or vines or pomegranates, and there is no water to drink.” 6 Then Moses and Aaron went from the presence of the assembly to the entrance of the tent of meeting and fell on their faces. And the glory of the LORD appeared to them, 7 and the LORD spoke to Moses, saying, 8 “Take the staff, and assemble the congregation, you and Aaron your brother, and tell the rock before their eyes to yield its water. So you shall bring water out of the rock for them and give drink to the congregation and their cattle.” 9 And Moses took the staff from before the LORD, as he commanded him. 10 Then Moses and Aaron gathered the assembly together before the rock, and he said to them, “Hear now, you rebels: shall we bring water for you out of this rock?” 11 And Moses lifted up his hand and struck the rock with his staff twice, and water came out abundantly, and the congregation drank, and their livestock. -
Parshat Masei Weekly Dvar Torah Ahavat Hashem
Parshat Masei 28 Tammuz 5774 / July 26, 2014 Daf Yomi: Megilah 15; Nach Yomi: Yimeyahu 21 Shabbat Chazak / Shabbat Mevorchim Weekly Dvar Torah A project of the NATIONAL COUNCIL OF YOUNG ISRAEL SPONSORED BY THE HENRY, BERTHA AND EDWARD ROTHMAN FOUNDATION ROCHESTER, NY,CLEVELAND, OHIO, CIRCLEVILLE, OHIO Ahavat HaShem Rabbi Shalom Ever mara d'atra, Young Israel of Margate, NJ In the last few sentences of Sefer Bamidbar, and at the end of Parshat Masei, we learn that the five daughters of Tzelafchad became wives of the members of their own tribe (Numbers 36:11), even though they had permission to intermarry with other tribes (see Baba Basra 120A). As the Torah states, “To whomever is good in their eyes” (Chapter 36:6). These women demonstrated their sterling character when they chose to stick with their family tree and keep the pedigree. They were aware of the explanation of SFORNO (1470-1550) that, because it was originally the will and “Ratzon HaShem” not to mingle the tribes with each other, and although they were allowed to follow their hearts desire in finding their mates, they insisted on fulfilling the mitzvah of not mixing up the genealogy, because HaShem commanded it to Moshe. Thus, the daughters exhibited true Ahavat HaShem (love of G-d). This concept is beautifully explained in Mesilas Yeshorim, “Path of the Just” in Chapter 18, regarding the trait of saintliness, where one who truly loves his creator will not fulfill his obligations by means of the duty which is accepted by all of Israel in general. Instead, he will react in much the same way as a son who loves his father. -
The Aaronic Priesthood Exodus 28:1
THE AARONIC PRIESTHOOD EXODUS 28:1 Man has an inherent knowledge of God (Rom. 1:18-32) and sinfulness (Rom. 2:14-15) and it seems every religion has some sort of priesthood to repre- sent man to God. In the case of Judaism, it was the Aaronic Priesthood. Romans 1:18–19 18For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteous- ness, 19because that which is known about God is evident within them; for God made it evident to them. Romans 2:14–15 14For when Gentiles who do not have the Law do instinctively the things of the Law, these, not having the Law, are a law to themselves, 15in that they show the work of the Law written in their hearts, their conscience bear- ing witness and their thoughts alternately accusing or else defending them, In Exodus 27:21, we noted the first hint of the appointment of Aaron and his sons to be the priests of Yahweh. In Exodus 28:1, the appointment was offi- cially proclaimed. Exodus 28:1 1“Then bring near to yourself Aaron your brother, and his sons with ,to Me—Aaron [כָּהַן] him, from among the sons of Israel, to minister as priest Nadab and Abihu, Eleazar and Ithamar, Aaron’s sons. and it refers to the כֹּהֵן is not the word for priest; that word is כָּהַן The word means to ,כָּהַן ,position of priest as mediator between God and man. This word act or to serve as a priest, hence, the NASB translates it to “minister as priest.” One is the noun and one is the verb. -
Aminadab in •Œthe Birth-Mark╊
Aminadab in "The Birth-lTIark": The NalTIeAgain JOHN o. REES The name Aminadab, which Hawthorne gave to the scientist Ayl- mer's clod-like assistant in "The Birth-mark," has intrigued a number of commentators. They explain Hawthorne's choosing this particular name in two sharply different ways, and within each camp there is further disagreement on what the supposed choice implies, about both Aminadab and his master. Yet these interpretations have all been notable for th~ir heavily labored ingenuity; and none of them, I think has been sound. I want to argue here that both accounts of the name's origin are unconvincing in themselves, and that both have fostered exaggeration of a minor character's importance, and hence distortion of the overall meaning of "The Birth-mark." And finally, I want to suggest at least one other possible source for Hawthorne's Aminadab, a source consistent with his pointedly simple nature and role in the tale. The first, larger group regards the character as a namesake figure, traceable to the author's Bible reading. 1 Aminadab, which in Hebrew means "my people are willing," appears twelve times in the Old IW.R. Thompson, "Aminadab in Hawthorne's 'The Birth-Mark,'" MLN, 70 (1955), 413-15; Roy R. Male, Hawthorne's Tragic Vision (1957; rpt. New York: W.W. Norton & Co., 1964), pp. 81-82; Jean Normand, Nathaniel Hawthorne: An Approach to an Analysis of Artistic Creation, trans. from 1st ed. by Derek Coltman (1964; rpt. Cleveland and London: Case Western Reserve Univ. Press, 1970), p. 379; Hugo McPherson, Hawthorne as Myth-Maker: A Study in Imagination (Toronto: Univ. -
The Names and Boundaries of Eretz-Israel (Palestine) As Reflections of Stages in Its History
THE NAMES AND BOUNDARIES OF ERETZ-ISRAEL (PALESTINE) AS REFLECTIONS OF STAGES IN ITS HISTORY GIDEON BIGER INTRODUCTION Classical historical geography focuses on research of the boundaries of the various states, along with the historical development of these boundaries over time. Edward Freeman, in his book written in 1881 and entitled The Historical Geography of Europe, defines the nature of historical-geographical research as follows: "The work which we have now before us is to trace out the extent of territory which the different states and nations have held at different times in the world's history, to mark the different boundaries which the same country has had and the different meanings in which the same name has been used." The author further claims that "it is of great importance carefully to make these distinctions, because great mistakes as to the facts of history are often caused through men thinking and speaking as if the names of different countries have always meant exactly the same extent of territory. "1 Although this approach - which regards research on boundaries as the essence of historical geography- is not accepted at present, the claim that it is necessary to define the extent of territory over history is as valid today as ever. It is impossible to discuss the development of any geographical area having political and territorial significance without knowing and understanding its physical extent. Of no less significance for such research are the names attached to any particular expanse. The naming of a place is the first step in defining it politically and historically.