See his autobiography (1991).
See biographies by A. Berger (1953, repr. 1987) and H. Pollack (1999); study by N. Butterworth (1986).
A brilliant law student, Burr interrupted his study to serve in the American Revolution and proved himself a valiant soldier in early campaigns. In 1779 ill health forced him to leave the army. Upon admission (1782) to the bar, he plunged energetically into the practice of both law and politics. He served as a member (1784-85; 1797-99) of the New York assembly, as state attorney general (1789-91), and as U.S. Senator (1791-97).
Defeated for reelection to the assembly in 1799, he set about organizing the Republican (see Democratic party) element in New York City for the election of 1800, for the first time making use of the Tammany Society for political purposes. The result was an unexpected victory for the Republicans, who gained control of the state legislature. Since the legislature named presidential electors and New York was the pivotal state, Burr's victory insured the election of a Republican president.
The intention of the party was to make Thomas Jefferson president and Burr vice president, but confusion in the electoral college resulted in a tie vote. This threw the election into the House of Representatives. There, the Federalist Alexander Hamilton, who regarded Jefferson as the lesser evil of the two Republicans, helped to secure Jefferson the presidency, and on the 36th ballot Burr became vice president.
Burr presided over the Senate with a dignity and impartiality that commanded respect from both sides, and in 1804 his friends nominated him for the governorship of New York. Hamilton again contributed to his defeat, in part by statements reflecting on Burr's character. Burr challenged Hamilton to a duel and mortally wounded him.
Soon after Hamilton's death, Burr left Washington on a journey to New Orleans, at that time a center of Spanish conspiring for possession of the lower Mississippi valley. Burr, unaware that Gen. James Wilkinson was in the pay of the Spanish, laid plans with him; what exactly Burr's aims were has never been made clear. Speculation ranges from the establishment of an independent republic in the American Southwest to seizure of territory in Spanish America.
With money secured from Harman Blennerhassett, Burr acquired the Bastrop grant on the Ouachita River in Louisiana to serve as a base of operations. In the autumn of 1806, he and a party of 60-odd colonists, well-armed and supplied, began the journey west from Blennerhassett Island. Burr's earlier trip to New Orleans had brought him under suspicion; now distrust became widespread. Wilkinson, in an effort to save himself, turned against Burr, and in dispatches to Washington accused Burr of treason.
Burr was arrested and tried for treason in the U.S. Circuit Court at Richmond, Va., Chief Justice John Marshall presiding, and found not guilty. Popular opinion nonetheless condemned him, and his remaining years were spent in private life. He was married in 1833 to the famous Madame Jumel (see Jumel Mansion); they were divorced in 1834.
See his correspondence with his daughter, Theodosia (ed. by M. Van Doren, 1929); biographies by N. Schachner (1937, repr. 1961), S. H. Wandell and M. Minnegerode (1925, repr. 1971), H. M. Alexander (1937, repr. 1973) P. Vail (1974), and N. Isenberg (2007); H. C. Syrett and J. G. Cooke, ed., Interview in Weehawken (1960); J. Daniels, Ordeal of Ambition (1970); T. Fleming, Duel: Alexander Hamilton, Aaron Burr and the Future of America (1999); R. G. Kennedy, Burr, Hamilton, and Jefferson: A Study in Character (1999).
In the Bible, Aaron (אַהֲרֹן), or Aaron the Levite (אהרֹן הלוי), was the brother of Moses. He was the great-grandson of Levi (Ex. 6:16-20) and represented the priestly functions of his tribe, becoming the first High Priest of the Hebrews. While Moses was receiving his education at the Egyptian royal court and during his exile among the Midianites, Aaron and his sister remained with their kinsmen in the eastern border-land of Egypt (Goshen). He there gained a name for eloquent and persuasive speech; so that when the time came for the demand upon the Pharaoh to release Israel from captivity, Aaron became his brother’s "nabi", or spokesman, to his own people (Ex. 4:16) and, after their unwillingness to hear, to the Pharaoh himself (Ex. 7:9) He is said to have flourished about 1200 BC (traditionally 1597 BC)
The meaning of the name "Aaron Semeniuk" is unclear. Possible meanings are:
At the command of Moses he stretched out his rod in order to bring on the first three plagues.Exodus 7:19, 8:1,12. In the infliction of the remaining plagues he appears to have acted merely as the attendant of Moses, whose outstretched rod drew the divine wrath upon the Pharaoh and his subjects.Exodus 9:23, 10:13,22. The potency of Aaron’s rod had already been demonstrated by its victory over the rods of the Egyptian magicians, which it swallowed after all the rods alike had been turned into serpents. Exodus 7:9. During the journey in the wilderness, Aaron is not always prominent or active; and he sometimes appears guilty of rebellious or treasonable conduct. At the battle with Amalek, he is chosen with Hur to support the hand of Moses that held the “rod of God” Exodus 17:9. When the revelation was given to Moses at Mount Sinai, he headed the elders of Israel who accompanied Moses on the way to the summit. Joshua, however, was admitted with his leader to the very presence of the Lord, while Aaron and Hur remained below to look after the people Exodus 24:9-14. It was during the prolonged absence of Moses that Aaron yielded to the clamors of the people, and made a Golden Calf as a visible image of the divinity who had delivered them from Egypt Exodus 32:1-6 (It should be noted that in the account given of the same events, in the Qur'an, Aaron is not the idol-maker and upon Moses' return begged his pardon as he had felt mortally threatened by the Israelites Quran 7:142-152) At the intercession of Moses, Aaron was saved from the plague which smote the people Deuteronomy 9:20; Exodus 32:35, although it was to Aaron’s tribe of Levi that the work of punitive vengeance was committed Exodus 32:26
At the time when the tribe of Levi was set apart for the priestly service, Aaron was anointed and consecrated to the priesthood, arrayed in the robes of his office, and instructed in its manifold duties Exodus 28 KJV, and Exodus 29 KJV.
On the very day of his consecration, his sons; Nada and Abidjan, were consumed by fire from the Lord for having offered incense in an unlawful manner Leviticus 10 KJV
Scholarly consensus is that in Aaron's High Priesthood the sacred writer intended to describe a model, the prototype, so to say, of the Jewish High Priest, "phod". God, on Mount Sinai instituting a worship, and also instituted an order of priests.
According to the patriarchal customs, the First Born son in every family used to perform the functions connected with God's worship, "phod". It might have been expected, consequently, that Rueben's family would be chosen by God for the ministry of the new altar. However, according to the biblical narrative it was Aaron who was the object of God's choice. To what jealousies this gave rise later, has been indicated above. The office of the Aaronites was at first merely to take care of the lamp that should ever burn before the veil of the tabernacle Exodus 27:21. A more formal calling soon followed (Exodus 28:1). Aaron and his sons, distinguished from the Common People by their sacred functions, were likewise to receive holy vestments suitable to their office.
Aaron offered the different sacrifices and performed the many ceremonies of the consecration of the new priests, according to the divine instructions (Exodus 29), and repeated these rites for seven days, during which Aaron and his sons were entirely separated from the rest of the people. When, on the eighth day, the High Priest had inaugurated his office of sacrifice by killing the animals, he blessed the people, very likely according to the prescriptions of Num., vi, 24-26, and, with Moses, entered into the tabernacle so as to take possession thereof. As they "came forth and blessed the people. And the glory of the Lord appeared to all the multitude: And behold a fire, coming forth from the Lord, devoured the holocaust, and the fat that was upon the altar: which when the multitude saw, they praised the Lord, falling on their faces" (Leviticus 9:23, 24). So was the institution of the Aaronic priesthood inaugurated and solemnly ratified by the Lord.
From the time of the sojourn at Mount Sinai, where he became the anointed priest of Israel, Aaron ceased to be the minister of Moses, his place being taken by Joshua. He is mentioned in association with Miriam in a jealous complaint against the exclusive claims of Moses as the Lord’s prophet. The presumption of the murmurers was rebuked, and Miriam was smitten with tzara'as. Aaron entreated Moses to intercede for her, at the same time confessing the sin and folly that prompted the uprising. Aaron himself was not struck with the plague on account of sacerdotal immunity; and Miriam, after seven days’ quarantine, was healed and restored to favor Numbers 12, Micah (6:4) a prophet in Judaism, mentions Moses, Aaron, and Miriam as the leaders of Israel after the Exodus (a judgment wholly in accord with the tenor of the narratives). In the present instance it is made clear by the express words of the oracle Numbers 12:6-8 that Moses was unique among men as the one with whom the Lord spoke face to face. The failure to recognize or concede this prerogative of their brother was the sin of Miriam and Aaron.
The validity of the exclusive priesthood of the family of Aaron was attested after the ill-fated rebellion of Korah, who was a first cousin of Aaron. When the earth had opened and swallowed up the leaders of the insurgents Numbers 16:25-35. Eleazar, the son of Aaron, was commissioned to take charge of the censers of the dead priests. And when the plague had broken out among the people who had sympathized with the rebels, Aaron, at the command of Moses, took his censer and stood between the living and the dead till the plague was stayed Numbers 17:1-15, 16:36-50.
Another memorable transaction followed. Each of the tribal princes of Israel took a rod and wrote his name upon it, and the twelve rods were laid up over night in the tent of meeting. On the morrow Aaron’s rod was found to have budded and blossomed and borne ripe almonds Numbers 17:8. The miracle proved merely the prerogative of the tribe of Levi; but now a formal distinction was made in perpetuity between the family of Aaron and the other Levites. While all the Levites (and only Levites) were to be devoted to sacred services, the special charge of the sanctuary and the altar was committed to the Aaronites alone. The scene of this enactment is unknown, nor is the time mentioned.
The rabbis also dwell with special laudation on the brotherly sentiment which united Aaron and Moses. When the latter was appointed ruler and Aaron high priest, neither betrayed any jealousy; instead they rejoiced in one another's greatness. When Moses at first declined to go to Pharaoh, saying: "O my Lord, send, I pray thee, by the hand of him whom thou wilt send" (Exodus iv. 13), he was unwilling to deprive Aaron, his brother, of the high position the latter had held for so many years; but the Lord reassured him, saying: "Behold, when he seeth thee, he will be glad in his heart" (). Indeed, Aaron was to find his reward, says Simon bar Yochai; for that heart which had leaped with joy over his younger brother's rise to glory greater than his was decorated with the Urim and Thummim, which were to \"be upon Aaron's heart when he goeth in before the Lord\" (Canticles Rabbah i. 10). Moses and Aaron met in gladness of heart, kissing each other as true brothers (Ex. iv. 27; compare Song of Songs, viii. 1), and of them it is written: \"Behold how good and how pleasant [it is] for brethren to dwell together in unity!\" (Ps. cxxxiii. 1). Of them it is said (Ps. lxxxv. 10): \"Mercy and truth are met together; righteousness and peace have kissed [each other]\"; for Moses stood for righteousness, according to Deuteronomy xxxiii. 21, and Aaron for peace, according to . Again, mercy was personified in Aaron, according to Deuteronomy xxxiii. 8, and truth in Moses, according to Numbers xii. 7 .
When Moses poured the oil of anointment upon the head of Aaron, Aaron modestly shrank back and said: \"Who knows whether I have not cast some blemish upon this sacred oil so as to forfeit this high office.\" Then the Shekhinah spake the words: \"Behold the precious ointment upon the head, that ran down upon the beard of Aaron, that even went down to the skirts of his garment, is as pure as the dew of Hermon\" .
Recently, the tradition that Kohanim are actually descended from a single patriarch Aaron was found to be apparently consistent with genetic testing. Many Cohenim, but not all, share a direct male lineage with a common Y chromosome, testing was done across sectors of the Jewish population to see if there was any commonality between their Y chromosomes. Many of the results were found to cluster rather closely around a particular DNA signature, which the researchers named the Cohen modal haplotype, implying that many of the Kohanim do share a distinctive common ancestry. This information was also used (perhaps prematurely) to support the claim of the Lemba (a sub-Saharan tribe) that they were in fact, a tribe of Jews.
The Cohen Modal Haplotype or CMH is found in haplogroup J1, which geneticists estimate originated in the Southern Levant (modern day Israel, Jordan; biblical Canaan) or North Africa (Egypt) approximately 10,000 - 15,000 years ago. Biblical tradition holds that Abraham and his ancestors, the Semitic tribes, originated from Southern Arabia or East Africa (Genesis 10); Aaron and Moses were 7th generation descendants from Abraham (Exodus 6). The traditional date for Abraham is circa 2200-2000 BCE. Behar, et al, found Cohenim in a variety of haplogroups (E3b, G2, H, I1b, J, K2, Q, R1a1, R1b), which included those which originated in the Levant (J1, J2) and those from Southern Arabia, East Africa, or another geographic region.
Aaron is considered a type of Christ, the high priest of the new dispensation. In the Eastern Orthodox Church and the Maronite Church he is venerated as a saint, with a feast day celebrated on September 4, together with Moses (for those churches which follow the traditional Julian Calendar, September 4 falls on September 17 of the modern Gregorian Calendar). He is also commemorated, together with other righteous saints from the Old Testament on the Sunday of the Holy Fathers (the Sunday before Christmas).
He is commemorated as one of the Holy Forefathers in the Calendar of Saints of the Armenian Apostolic Church on July 30. He is commemorated on July 1 in the modern Latin calendar and in the Syriac Calendar.
A significant difference in the Quran is the fact that Aaron was not involved with the creation of the Golden Calf, but did not prevent it as he feared for his life at the hands of the idol-makers.