Class of 2022

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CLASS OF 2022 Eesha Bhalla, MD Ayelet Cohen, MD Anuschka Bhatia, MD Medical School: Medical School: University of Illinois College Medical School: Northwestern University of Medicine Albany Medical College Feinberg School of Medicine Sophia Hwangbo, MD Divya Igwe, MD Benjamin Hancock, MD Medical School: Medical School: Medical School: Stony Brook University University of Missouri Indiana University School of Health Sciences Center Kansas City School of Medicine School of Medicine Medicine Aaron Lefkowitz, MD James Maher, MD Brian Mayrsohn, MD Medical School: Medical School: Albert Einstein College Albert Einstein College Medical School: of Medicine of Yeshiva of Medicine of Yeshiva University of Central Florida University University College of Medicine Lyle Nolasco, MD Michael Ohebsion, MD Devin O’Conor, MD Medical School: Medical School: Albert Einstein College Medical School: Keck School of Medicine of of Medicine of Yeshiva Georgetown University the University of Southern University School of Medicine California Feroz Osmani, MD Zoe Ozment, MD Savan Parker, MD Medical School: Medical School: Medical School: University of Illinois College Howard University College Boston University School of of Medicine of Medicine Medicine Arjun Patel, MD Christian Pina, MD Aaron Reagan, MD Medical School: Medical School: Medical School: Rutgers Robert Wood Icahn School of Medicine at University of Texas Medical Johnson Medical School Mount Sinai Branch School of Medicine Lauren Sartor, MD Bhanu Seth, MD Mo Shirur, MD Medical School: Medical School: Medical School: Meharry Medical College SUNY Downstate Medical Wayne State University School of Medicine Center College of Medicine School of Medicine Kristin Spitz, MD David Sullivan, MD Jonathan Varghese, MD Medical School: Medical School: Medical School: Georgetown University Geisinger Commonwealth Meharry Medical College School of Medicine School of Medicine School of Medicine Nigel Wilkinson-Maitland, MD Shan Zhao, MD Medical School: Stony Brook University Medical School: Health Sciences Center Icahn School of Medicine at School of Medicine Mount Sinai.

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Yahoel As Sar Torah 105 Emblematic Representations of the Divine Mysteries
Orlov: Aural Apocalypticism / 4. Korrektur / Mohr Siebeck 08.06.2017 / Seite III Andrei A. Orlov Yahoel and Metatron Aural Apocalypticism and the Origins of Early Jewish Mysticism Mohr Siebeck Orlov: Aural Apocalypticism / 4. Korrektur / Mohr Siebeck 08.06.2017 / Seite 105 Yahoel as Sar Torah 105 emblematic representations of the divine mysteries. If it is indeed so, Yahoel’s role in controlling these entities puts him in a very special position as the dis- tinguished experts in secrets, who not only reveals the knowledge of esoteric realities but literally controls them by taming the Hayyot and the Leviathans through his power as the personification of the divine Name. Yahoel as Sar Torah In Jewish tradition, the Torah has often been viewed as the ultimate com- pendium of esoteric data, knowledge which is deeply concealed from the eyes of the uninitiated. In light of this, we should now draw our attention to another office of Yahoel which is closely related to his role as the revealer of ultimate secrets – his possible role as the Prince of the Torah or Sar Torah. The process of clarifying this obscure mission of Yahoel has special sig- nificance for the main task of this book, which attempts to demonstrate the formative influences of the aural ideology found in the Apocalypse of Abraham on the theophanic molds of certain early Jewish mystical accounts. In the past, scholars who wanted to demonstrate the conceptual gap between apocalyptic and early Jewish mystical accounts have often used Sar Torah sym- bolism to illustrate such discontinuity between the two religious phenomena.
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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.
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A Brief Chronology
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Torah Texts Describing the Revelation at Mt. Sinai-Horeb Emphasize The
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For your convenience we are pleased to offer: The following programs may be viewed • Electric Sabbath candles (can be obtained from Spiritual on your television on Channel 50: Care, ext. 35550, or after hours at ext. 34444). • “Healing Through Jewish Songs and Stories” • Kosher food is available in the Employee Cafeteria (Street at 1:45 and 2:30 p.m. Level, South Tower) and the Plaza Café (Plaza Level, • Sabbath Services: every Friday at 4 p.m. South Tower). For any questions regarding kosher food for patients, please call ext. 34797. • Havdalah (end of Sabbath) Services: every Saturday night at 9 p.m. • The Sabbath elevators (#13, North Tower; #38, Saperstein) stop at every ﬂ oor of the medical center on the Sabbath • Rabbi Jason Weiner’s Torah Study: Tuesdays and holidays. in the chapel at noon. • Jewish reading material and prayer books are available at • Kabbalat Shabbat Services: Fridays in the ext. 35550. chapel at 3 p.m. Beverly Boulevard PLAZA LEVEL P2 ACCESS P6 BEVERLY SAPERSTEIN CENTER via North Tower V Elevators San Vicente Boulevard OSCHIN SPIELBERG V P1 Cedars-Sinai Medical Center NORTH TOWER TAPER EMERGENCY 8700 Beverly Blvd. P5 V Los Angeles, CA 90048 V Alden Drive Gracie Allen Drive For more information: George Burns Road Burns George Sherbourne Drive Sherbourne 310-423-3277 V P3 Ray Charles Cafeteria PAVILION THALIANS Jewish chaplain’s ofﬁ ce: SOUTH TOWER 310-423-5238 MEDICAL MEDICAL www.cedars-sinai.edu/chaplaincy Parking OFFICES OFFICES Office WEST EAST V Staff Parking P8 Only P4 © 2020 Cedars-Sinai 18792 (0720) 3rd Street Jewish Calendar 5781-5785 | 2020-2025 Founded On Jewish Values One hundred years ago, Jewish concerns about meeting the From generation to generation, Cedars-Sinai health needs of a growing Los Angeles community took root has fulfi lled and perpetuated its commitment to with the dedication of Kaspare Cohn Hospital, predecessor its Jewish tradition and values.
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The Monk Encounters the Prophet—The Story of the Encounter Between Monk Bahīra and Muhammad As It Is Recorded in the Syriac Manuscript of Mardin 259/2
Cultural and Religious Studies, Nov.-Dec. 2015, Vol. 3, No. 6, 349-357 doi: 10.17265/2328-2177/2015.06.006 D DAVID PUBLISHING The Monk Encounters the Prophet—The Story of the Encounter between Monk Bahīra and Muhammad as It Is Recorded in the Syriac Manuscript of Mardin 259/2 Abjar Bahkou Baylor University, Waco, USA The Syriac communities have been, since the eighth century, orally circulating the story of monk Sargis-Bahīra. Although its oral tradition is widely spread, the written story is not well studied or publicized.1 Moreover, the oral story (stories) has been embellished and/or distorted and ends with varying conclusions. At a later period, the Christian version of Bahīra was translated into Armenian and Latin where it gained more popularity, as a means of apology. There are a few versions of the story in different languages such as Arabic, Armenian, Latin, west-Syriac and East-Syriac. It is not the purpose of this study to present a critical edition of the various versions of the story. The purpose is to present an overview that will highlight the important historical events embedded in the story and its religious motifs, with the particular attention to the Syriac manuscript of Mardin 259/2. Throughout the story, the reader will be guided to look at the text within its own historical and apologetic context. Keywords: Christian Arabic Theology, Muslim-Christian dialogue, Church History The Text of Monk Bahīra The text of Monk Bahīra is an evidence of how historical traditions may have been perverted for polemical purposes.
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The Egypt-Palestine/Israel Boundary: 1841-1992
University of Northern Iowa UNI ScholarWorks Dissertations and Theses @ UNI Student Work 1992 The Egypt-Palestine/Israel boundary: 1841-1992 Thabit Abu-Rass University of Northern Iowa Let us know how access to this document benefits ouy Copyright ©1992 Thabit Abu-Rass Follow this and additional works at: https://scholarworks.uni.edu/etd Part of the Human Geography Commons Recommended Citation Abu-Rass, Thabit, "The Egypt-Palestine/Israel boundary: 1841-1992" (1992). Dissertations and Theses @ UNI. 695. https://scholarworks.uni.edu/etd/695 This Open Access Thesis is brought to you for free and open access by the Student Work at UNI ScholarWorks. It has been accepted for inclusion in Dissertations and Theses @ UNI by an authorized administrator of UNI ScholarWorks. For more information, please contact [email protected]. THE EGYPT-PALESTINE/ISRAEL BOUNDARY: 1841-1992 An Abstract of a Thesis .Submitted In Partial Fulfillment of the Requirements for the ~egree Master of Arts Thabit Abu-Rass University of Northern Iowa July 1992 ABSTRACT In 1841, with the involvement of European powers, the Ottoman Empire distinguished by Firman territory subject to a Khedive of Egypt from that subject more directly to Istanbul. With British pressure in 1906, a more formal boundary was established between Egypt and Ottoman Palestine. This study focuses on these events and on the history from 1841 to the present. The study area includes the Sinai peninsula and extends from the Suez Canal in the west to what is today southern Israel from Ashqelon on the Mediterranean to the southern shore of the Dead Sea in the east.
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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.
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Chronology of Wilderness Wanderings
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Today's Bible Story Is About Crossing the Jordan River and Conquering Jericho
The Story (7.5): The Battle Begins 08/29/2021 Joshua 6:2-5 Rev. Dr. Sunny Ahn Today's Bible story is about crossing the Jordan River and conquering Jericho. After 40 years of the honeymoon in the wilderness, God and God's people are about to move into their new home in the Promised Land—Canaan. This moving is not gonna be an easy one for God's people as they face a wall of the Jordan River, a land of warriors, and powerful cities on the way. So, God prepares them, starting with their new leader and God's new partner, Joshua, by strengthening his heart, mind, and soul with a commend, "Be strong and very courageous." Now, it is the time for Joshua and God's people to put their faith in action for crossing the Jordan River and conquering Jericho. Crossing the Jordan River was one of the key events in Israel's history. Just as God brought God's people out of the land of bondage by dividing the Red Sea, so God brings them into the Promised Land by dividing the Jordan River. No armies were chasing Israel this time as in Egypt. They could have built boats and taken their time to cross the Jordan River, but God led them by dividing the Jordan River for three reasons: First, to put His confirmation on Joshua as Moses' authorized successor. He says in Joshua 3:7, "This day I will begin to exalt you in the sight of all Israel, that they may know that, as I was with Moses, so I will be with you." Second, God aimed to strengthen the people's faith that He is with them and will give them victory in the battles ahead (Joshua 3:10).
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A Brief Response to an Alternate Mount Horeb
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10 Commandments
July 10, 2021 10 COMMANDMENTS In the Septuagint (or LXX), the "ten words" was translated as "Decalogue", which is derived from Greek dekalogos, the latter meaning and referring to the Greek translation, deka logous. This term is also sometimes used in English, in addition to Ten Commandments. The Tyndale and Coverdale English biblical translations used "ten verses". The Geneva Bible, Bishops' Bible, and the Authorized Version (the "King James" version) use "ten commandments", which is common to most major English versions. The stone tablets, as opposed to the ten commandments inscribed on them, are called Lukhot HaBrit, meaning "the tablets of the covenant". The biblical narrative of the revelation at Sinai begins in Exodus 19 after the arrival of the children of Israel at Mount Sinai (also called Horeb). On the morning of the third day of their encampment, "there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud", and the people assembled at the base of the mount. After "the Lord came down upon mount Sinai", Moses went up briefly and returned with stone tablets and prepared the people, and then in Exodus 20 "God spoke" to all the people the words of the covenant, that is, the "ten commandments" as it is written. Modern biblical scholarship differs as to whether Exodus 19–20 describes the people of Israel as having directly heard all or some of the decalogue, or whether the laws are only passed to them through Moses. The people were afraid to hear more and moved "afar off", and Moses responded with "Fear not." Nevertheless, he drew near the "thick darkness" where "the presence of the Lord" was to hear the additional statutes and "judgments", all which he "wrote" in the "book of the covenant" which he read to the people the next morning, and they agreed to be obedient and do all that the LORD had said.
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