When Did Aaron Die In The Bible – According to the Bible, Aaron died on top of Mount Hor in the mountains of Edom: “Moses stripped Aaron of his clothes and clothed his son Eleazar.” Aaron died there on the top of the mountain. Moses and Elazar came down from the mountain. When all the congregation saw that Aaron was dead, all Israel mourned for Aaron for thirty days. (Numbers 20:28-29)
Today, the foothills of Mount Edom mark the border between Israel and the Kingdom of Jordan, which runs from the Red Sea to the Dead Sea through a long valley called the Arava Desert. About 70 kilometers from the bottom of the Dead Sea, the plains of Mushaf Faran offer a beautiful view of these rusty red mountains on the banks of the Jordan. There is a small white building on a lonely mountaintop about 1500 meters to the east. It’s five kilometers down the valley, but for anyone who knows what to look for, it’s easy to see. Mount Aaron – Mount Aaron is a site associated with the death and burial of Aaron the priest. Here we sit in Israel, looking up and back through the centuries to the final resting place of the second banana of the Bible’s fame. A wise and solitary man, Aaron sought peace in all circumstances and lived in the shadow of his younger brother, Moses.
When Did Aaron Die In The Bible
On the Israeli side, the white-roofed building marking the tomb atop Mount Aaron could be clearly distinguished. But visiting the tomb itself would require a visa, a trip to Jordan, specifically to the red-stone ruins of the ancient city of Petra, and a long trip to Mt. Most people look up and point to it from Petra, but few climb it. According to Jewish history, the site of Aaron’s grave, like that of Moses, is shrouded in secrecy, lest it be turned into a holy place of pilgrimage. So it was no surprise that, after the peace treaty with Jordan, I met a group of 20 Orthodox Jews, dressed in their Shabbat finery, on their way to Aaron’s Tomb in Petra on donkeys. Needless to say, they had absolutely no interest in the nearby Nabatean ruins that draw millions of tourists to Petra. They went to mourn the loss of the first high priest, as the Israelites had done three thousand years earlier.
Mt. Hor, Moserah: Aaron’s Mountain (jebel Haroun) At Petra
Today, standing on the Israeli side, the view is spectacular and the story continues. In general, I question the tradition of “Kivrei Tzadikim” where the tomb of a certain Mamluk sheikh is designated as a Talmud rabbi and turned into a place of modern idolatry. But tradition linking the mountain to Aaron’s tomb dates back at least 2,000 years to the Roman-era Jewish historian Josephus, who described its location above the city of Petra. This is less likely than anywhere other than Aaron’s Tomb, but it is surprising, surprising, and fits the geographic description. For me, Mount Aaron will do just fine.
I also always felt a connection with Aaron. He is truly human and a trustworthy personality. Usually a sad picture, caught between the desire to love, to make peace and to avoid conflict. When Moses disappeared for 40 days and the people came to Aaron asking him to make a golden calf to worship, he humbly obeyed. When two of his sons go up in flames for offering themselves to a “strange fire,” he endures the horror in silence. When Miriam’s sister was stricken with leprosy because she had murmured against Moses, it was Aaron who begged Moses to forgive her. When Moses was punished for the sin of killing the rock in the water at Meribah, Aaron, apparently uninvolved, shared the terrible fate of not being allowed to enter the land of Israel because he was angry. He was sitting next to the Prophet. And, yes, that’s the last image that brought us here, the two brothers climbing the mountain, only one of them coming down. Here Aaron’s priesthood was passed on to his son and he was buried here.
This great and mighty mountain is a silent testimony to the time and enormity of the work that took Aaron’s life. Above her, the plain white building is a quiet reminder that even humble and kind people have a role in the storms of history. In the Ethics of the Fathers, 1:12, Hillel exhorts us: “He became a disciple of Aaron the priest: one who loved peace, who strove for peace, loved the people and brought them close to the Torah. He was trying to bring .
Bill Slott is a licensed tour guide from Israel who has cycled all over the country. Bill is a member of Kibbutz Ketora, where he has lived since 1981 with his wife and three daughters. and Abihu (Hebrew: אֲבִיהוּא, modern: Avihu, Tiberias: ‘Ǎḇîhū, “my father”) were the two older sons of Aaron.
Aaron, The High Priest
According to Leviticus 10, they sacrificed “foreign fire” before the Lord, disobeyed His commandments, and were quickly burned by God’s fire.
Nadab and Abihu are the first two sons of Aaron the Levite, from his marriage to Elisaba, the daughter of Aminadab of the tribe of Judah. In all, they had four sons, the two youngest sons being Eleazar and Atmari.
Abihu and Nadab went to Mount Sinai with Moses, Aaron and 70 elders. There they saw God clearly, walking on a solid sapphire stone and feasting before God without harming him.
Aaron and his four sons became the first priests ordained by God as part of the priesthood.
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The Levites as a nation were later ordained to the priesthood after they responded to God’s call to rise from the idolatry contained in the golden calf.
After the death of Nadab and Abihu, Eleazar and Ithamar became priests. Because Nadab and Abihu had no son.
Moses told Aaron to approach the altar, bring your sin offering and your burnt offering, make atonement for yourself and the people, bring the people’s sacrifice and make atonement for them, as the Lord said. Leviticus 9:7 1996 Xhosa Bible
Nadab and Abihu themselves offered the food, their fire was burning and God was not in it.
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They prepared the burning of everything, not with the holy incense from the holy altar in Brazil. It was like foreign or unholy fire (Hebrew: אֵ֣שׁ זָרָ֔ה ’ êš zārāh).
After the death of Nadab and Abihu, Moses instructed them what to do with their bodies. Mishael and Elizaphan, the sons of Uzziel, the sons of Aaron, Maria’s uncle, her sister, took the bodies out, took them out of the tents, took them out of the tents. He instructs Michel and Elizabeth to be careful to touch only Nadab and Abihu, not their bodies.
The first concern in burial was to prevent polluting the sacred and disturbing the worship of God.
The corpses had to be removed immediately because allowing unclean corpses to remain in the sanctuary would again provoke God’s wrath.
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Avoid direct physical contact. This did not prevent the awakened from becoming impure, but it reduced the time and procedures required to restore ritual purity.
Aaron and other living priests were commanded not to weep, participate in mourning rituals, or associate with the dead. It just didn’t work in this case; But it was changed to a continuous command. When priests mourned, they could not communicate with the dead—that is, a deceased spouse, partner, or child—and they could not participate in public mourning rituals.
As representatives of the people, priests should avoid anything that disqualifies them from serving God.
The commandment not to mourn was effective because the crime of Nadab and Abihu greatly angered God and they fully deserved the punishment that God brought down. Fasting in this situation can be seen by people as an accusation of unusual severity on God.
Tomb Of Aaron (jordan)
If the anointed priests commit such a sin, the blame is not only on them, but also on the people.
In addition, all Jews are not allowed to fast on the Sabbath and during the feasts of the Lord. These are the days of celebration, no sadness is allowed to hinder the joy of these days.
However, the community as a whole was allowed to complain and show their sadness. The death of Nadab and Abihu was tragic, but worth it.