Podcasts about Baruch

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Tara Fortier is a Canadian physicist, originally from Quebec, currently living in Colorado working as Project Leader in the Time and Frequency Division at National Institute of Standards and Technology. Tara does her best to answer a few of Baruch’s Physics questions. Tara will be on Paradigms again so if you have questions for her please email baruch@paradigms.life Music by: Randy Hoexter, Astor Piazzolla, Patti Smith, Imogen Heap, Sameer Gupta, and Rosanne Cash. The post Tara Fortier – Physicist appeared first on Paradigms Podcast.

Audio, eng_t_norav_2026-06-21_vl_global-course_n32. Virtual_lesson :: Virtual_lessons. Bnei Baruch Kabbalah Academy Global Course 2025/26

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Video, eng_t_norav_2026-06-21_vl_global-course_n32. Virtual_lesson :: Virtual_lessons. Bnei Baruch Kabbalah Academy Global Course 2025/26

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Audio, bul_t_norav_2026-06-21_vl_global-course_n32. Virtual_lesson :: Virtual_lessons. Bnei Baruch Kabbalah Academy Global Course 2025/26

Friday Bible Study (6/12/26) // Rebuilding the Wall // 3 Then Eliashib the high priest rose up with his brothers the priests, and they built the Sheep Gate. They consecrated it and set its doors. They consecrated it as far as the Tower of the Hundred, as far as the Tower of Hananel. 2 And next to him the men of Jericho built. And next to them[a] Zaccur the son of Imri built.3 The sons of Hassenaah built the Fish Gate. They laid its beams and set its doors, its bolts, and its bars. 4 And next to them Meremoth the son of Uriah, son of Hakkoz repaired. And next to them Meshullam the son of Berechiah, son of Meshezabel repaired. And next to them Zadok the son of Baana repaired. 5 And next to them the Tekoites repaired, but their nobles would not stoop to serve their Lord.[b]6 Joiada the son of Paseah and Meshullam the son of Besodeiah repaired the Gate of Yeshanah.[c] They laid its beams and set its doors, its bolts, and its bars. 7 And next to them repaired Melatiah the Gibeonite and Jadon the Meronothite, the men of Gibeon and of Mizpah, the seat of the governor of the province Beyond the River. 8 Next to them Uzziel the son of Harhaiah, goldsmiths, repaired. Next to him Hananiah, one of the perfumers, repaired, and they restored Jerusalem as far as the Broad Wall. 9 Next to them Rephaiah the son of Hur, ruler of half the district of[d] Jerusalem, repaired. 10 Next to them Jedaiah the son of Harumaph repaired opposite his house. And next to him Hattush the son of Hashabneiah repaired. 11 Malchijah the son of Harim and Hasshub the son of Pahath-moab repaired another section and the Tower of the Ovens. 12 Next to him Shallum the son of Hallohesh, ruler of half the district of Jerusalem, repaired, he and his daughters.13 Hanun and the inhabitants of Zanoah repaired the Valley Gate. They rebuilt it and set its doors, its bolts, and its bars, and repaired a thousand cubits[e] of the wall, as far as the Dung Gate.14 Malchijah the son of Rechab, ruler of the district of Beth-haccherem, repaired the Dung Gate. He rebuilt it and set its doors, its bolts, and its bars.15 And Shallum the son of Col-hozeh, ruler of the district of Mizpah, repaired the Fountain Gate. He rebuilt it and covered it and set its doors, its bolts, and its bars. And he built the wall of the Pool of Shelah of the king's garden, as far as the stairs that go down from the city of David. 16 After him Nehemiah the son of Azbuk, ruler of half the district of Beth-zur, repaired to a point opposite the tombs of David, as far as the artificial pool, and as far as the house of the mighty men. 17 After him the Levites repaired: Rehum the son of Bani. Next to him Hashabiah, ruler of half the district of Keilah, repaired for his district. 18 After him their brothers repaired: Bavvai the son of Henadad, ruler of half the district of Keilah. 19 Next to him Ezer the son of Jeshua, ruler of Mizpah, repaired another section opposite the ascent to the armory at the buttress.[f] 20 After him Baruch the son of Zabbai repaired[g] another section from the buttress to the door of the house of Eliashib the high priest. 21 After him Meremoth the son of Uriah, son of Hakkoz#Nehemiah #BookOfNehemiah #BibleStudy #BibleExplained #Bible #BiblicalStudies #BibleTeacher #WordOfGod #BiblicalLessons #BibleJournal #BibleReading #BibleStudyNotes #biblestudycommunity #ChicagoChurch #BibleVerse

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 11 Gudz Road Lakewood NJ. For more info email: kih185miller@gmail.com

Welcome to Daily Bitachon. We are now winding down Sha'ar HaBechina [The Gate of Reflection], looking at how we realize Hashem created the world, commit to serving Him, and ultimately learn to rely on Him. But never forget that the little bit we see with our physical eyes is just a fraction of reality; there is a much larger picture out there. The Zohar tells us about the existence of entirely different spiritual worlds. We have God's Kissei HaKavod —the Throne of Glory, so to speak—where we perceive His absolute control over the cosmos. Then we have the world of the angels, Olam HaMalachim , where the various holy hosts reside. Among them are angels who do nothing but constantly declare, " Kadosh, Kadosh, Kadosh ." The Zohar explains that from sunrise to sunset, they are continuously saying " Kadosh ," and from the moment the sun sets until it rises again, they say " Baruch kevod... " There are massive angelic forces up there constantly praising Hashem's Name! Yet, as great and powerful as these angels are, the Gemara in Tractate Chullin (91b) drops that unbelievable line: אין מלאכי השרת אוֹמְרִים שִׁירָה לְמַעְלָה עַד שֶׁיֹּאמְרוּ יִשְׂרָאֵל לְמַטָּה "The ministering angels do not sing praise above until Israel sings below on earth." The angels cannot say Kedushah above until we, the Jewish people, initiate it down here. Think back to our mashal [parable] of the king: with all of his vast empire, the king right now is focused entirely on this one sweet bird. We are Hashem's children, and our voices are sweet to Him. As the verse says, " Hashmi'eni et kolech "—"Let Me hear your voice." If God is literally waiting to hear our voices before listening to the angels, and He has the boundless ability to feed all of those massive heavenly hosts, shouldn't we realize that we can completely rely on Him? The beauty of it is that this exact lesson is built right into our daily prayers. Everything is inside our tefillah . Rav Shlomo Wolbe once said that all the core fundamentals of Judaism are hidden right in our Siddur; we just have to open our eyes and find them. Take a look at how it flows. We start off the blessings before the morning Shema with the words: " Yotzer or u'vorei choshech "—"Who fashions light and creates darkness." We begin by talking about the physical universe and the orbital luminaries. But then, right in the middle of discussing the sun and the moon, we suddenly switch gears. We begin describing God as the Borei Kedoshim —the Fashioner of holy ministering servants. We launch into a breathtaking description of what these angels do: they stand at the summit of the universe and proclaim with awe, together loudly, the words of the living God and King of the universe. We describe them as beloved, flawless, mighty, and holy. They perform the will of their Maker with dread and reverence. They open their mouths in holiness, purity, and song, and they bless, praise, glorify, sanctify, revere, and declare the kingship of Hashem, the great, mighty, and awesome King. The prayer goes on to describe how they accept upon themselves the yoke of heavenly sovereignty from one another, granting permission to each other to sanctify the One who formed them. With tranquility, with clear articulation, and with sweetness, they all proclaim His holiness as one, saying with awe: " Kadosh, Kadosh, Kadosh... " Then the Ofanim and the Chayot HaKodesh respond with a thunderous noise: " Baruch kevod Hashem mi'mekomo "—"Blessed is the glory of Hashem from His place." Then, right after this intense depiction of the angelic choir, the Siddur switches gears back to the physical universe, concluding the blessing with: " Baruch Ata Hashem, yotzer ha'me'orot "—"Blessed are You Hashem, Creator of the luminaries." Did you ever notice that question? What in the world are angels doing right in the middle of a discussion about the sun, the moon, and the stars? It's a classic question. I was once told an answer in the name of Rabbi Eliyahu Lopian (which he passed on to Rav Wolbe): Hashem is telling us, "Let's learn from the angels." Look at how the angels proclaim God's kingship, and let's emulate them. In fact, there is a custom brought down by the Ben Ish Chai in the name of the great Ashkenazi Kabbalist, Rabbi Nathan Shapira of Krakow. He notes that before we step back and take our three steps forward for the Amidah , we give a slight nod of greeting to those around us. Why? To show signs of peace and friendship to each other, just like the angels do before they praise God. We want to act angelic as we approach prayer. We even hold our feet tightly together during the Amidah to emulate them. Before you emulate the angels, you have to see what they are about. They accept God's kingdom with love and harmony among themselves. That means we have to get along and be unified before we declare Shema Yisrael Hashem Elokeinu Hashem Echad . But there is a second answer to our question, based on the teachings of the Chafetz Chaim. When you talk about the creation of the world—about the sun and the moon—you might think that's the entire story. You look out with your physical eyes and think, "Okay, this is the extent of God's power." And then, if you look at this physical world and see havoc, chaos, and a world running completely wild, you panic and ask, "How can I rely on Him to fix this?" So the Siddur tells us to take a step back. Hold on. You see the sun and the moon? That is not the whole story. The reality is vastly greater. There are layers of angels up there praising God, who see the inner gears of the universe. And for all their immense greatness, they can't utter a single sound until we respond down here. Are you actually worried that the King can't take care of you? Look at how holy and significant we are. All of creation needs sustenance, and God sustains the angels too. The only difference is that we eat physical food and they eat spiritual food. But make no mistake: angels need nourishment. They don't just live on thin air. Nothing exists independently on its own strength except for God. The Tomer Devorah discusses this at length. Every time we do a mitzvah , we create a holy angel. If a person commits an aveira [sin], chas v'shalom , they create a destructive angel. Those angels require spiritual energy to survive. What do they "eat"? They live on the energy of our actions. And what did we eat when we were elevated? We ate the food of angels! How do we know this? King David writes in Tehillim (78:25): " Lechem abirim achal ish "—"Man ate the bread of the mighty ones." Tractate Yoma (75b) explicitly explains that this means the Jewish people literally ate the food of the ministering angels—the Manna—while traveling through the desert. In the wilderness, Hashem treated us exactly like He treats the angels. We didn't need coarse, physical food; we survived on pure spiritual light. Rabbi Eliyahu de Vidas writes in his classic work, Reshit Chochma ( Sha'ar HaKedushah , Chapter 15), that even today, there are elite talmidei chachamim [Torah scholars] who can live primarily on spiritual energy. He explains that this is why certain sages could go two or three days without eating a single thing—because the mazon haTorah (the spiritual nourishment of the Torah itself) kept them physically full. That is how Rabbi Shimon bar Yochai and his son survived in the cave for thirteen years. This brings us right back to the incredible historical account recorded by Rabbi Yisrael of Shklov in his introduction to Pe'at HaShulchan . He describes his master, the Vilna Gaon, and how radically little he ate. The Gaon ate only two tiny meals a day, taking a piece of dry bread no larger than a kezayit [the size of an olive], dipping it in water, and consuming it. That was it! And yet, Rabbi Yisrael records that the Gaon remained physically strong, resilient, and robust. Where did that physical strength come from? It came from the literal application of the verse: "Man does not live by bread alone, but by all that comes from the mouth of Hashem." The Torah itself became his physical fuel. Great tzaddikim tapped directly into that spiritual nourishment, which proves that God can sustain a person in the most wondrous, supernatural ways whenever He wills it. When you think about these concepts—about the sheer scale of God's power and His intimate love for us—how can you not place your ultimate trust in Him? With this profound realization, we officially conclude Sha'ar HaBechina and read the final, beautiful words of the Chovos HaLevavos : והאלהים ישימנו מאנשי עבודתו "May God place us among those who serve Him," המכירים עניני טובתו ברחמיו ובחסדיו אמן "who recognize the matters of His goodness, through His mercy and His kindness. Amen." נשלם השער השני — The second gate is now complete. אל אדני אקרא ויענני — "To Hashem I shall call out, and He will answer me." We see from here that when a person truly identifies God within creation, they are fully prepared to call out and be answered. That recognition is the ultimate runway for our daily Amidah . Now that we have journeyed through Sha'ar HaBechina , stop for a moment, absorb the greatness, and make that prayer. Mabruk and a massive Mazal Tov to all of us on completing this incredible journey of over 100 classes!

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And the rulers of the people dwelt at Jerusalem: the rest of the people also cast lots, to bring one of ten to dwell in Jerusalem the holy city, and nine parts to dwell in other cities.2 And the people blessed all the men, that willingly offered themselves to dwell at Jerusalem.3 Now these are the chief of the province that dwelt in Jerusalem: but in the cities of Judah dwelt every one in his possession in their cities, to wit, Israel, the priests, and the Levites, and the Nethinims, and the children of Solomon's servants.4 And at Jerusalem dwelt certain of the children of Judah, and of the children of Benjamin. Of the children of Judah; Athaiah the son of Uzziah, the son of Zechariah, the son of Amariah, the son of Shephatiah, the son of Mahalaleel, of the children of Perez;5 And Maaseiah the son of Baruch, the son of Colhozeh, the son of Hazaiah, the son of Adaiah, the son of Joiarib, the son of Zechariah, the son of Shiloni.6 All the sons of Perez that dwelt at Jerusalem were four hundred threescore and eight valiant men.7 And these are the sons of Benjamin; Sallu the son of Meshullam, the son of Joed, the son of Pedaiah, the son of Kolaiah, the son of Maaseiah, the son of Ithiel, the son of Jesaiah.8 And after him Gabbai, Sallai, nine hundred twenty and eight.9 And Joel the son of Zichri was their overseer: and Judah the son of Senuah was second over the city.10 Of the priests: Jedaiah the son of Joiarib, Jachin.11 Seraiah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, was the ruler of the house of God.12 And their brethren that did the work of the house were eight hundred twenty and two: and Adaiah the son of Jeroham, the son of Pelaliah, the son of Amzi, the son of Zechariah, the son of Pashur, the son of Malchiah.13 And his brethren, chief of the fathers, two hundred forty and two: and Amashai the son of Azareel, the son of Ahasai, the son of Meshillemoth, the son of Immer,14 And their brethren, mighty men of valour, an hundred twenty and eight: and their overseer was Zabdiel, the son of one of the great men.15 Also of the Levites: Shemaiah the son of Hashub, the son of Azrikam, the son of Hashabiah, the son of Bunni;16 And Shabbethai and Jozabad, of the chief of the Levites, had the oversight of the outward business of the house of God.17 And Mattaniah the son of Micha, the son of Zabdi, the son of Asaph, was the principal to begin the thanksgiving in prayer: and Bakbukiah the second among his brethren, and Abda the son of Shammua, the son of Galal, the son of Jeduthun.18 All the Levites in the holy city were two hundred fourscore and four.19 Moreover the porters, Akkub, Talmon, and their brethren that kept the gates, were an hundred seventy and two.20 And the residue of Israel, of the priests, and the Levites, were in all the cities of Judah, every one in his inheritance.21 But the Nethinims dwelt in Ophel: and Ziha and Gispa were over the Nethinims.22 The overseer also of the Levites at Jerusalem was Uzzi the son of Bani, the son of Hashabiah, the son of Mattaniah, the son of Micha. Of the sons of Asaph, the singers were over the business of the house of God.23 For it was the king's commandment concerning them, that a certain portion should be for the singers, due for every day.24 And Pethahiah the son of Meshezabeel, of the children of Zerah the son of Judah, was at the king's hand in all matters concerning the people.25 And for the villages, with their fields, some of the children of Judah dwelt at Kirjatharba, and in the villages thereof, and at Dibon, and in the villages thereof, and at Jekabzeel, and in the villages thereof,26 And at Jeshua, and at Moladah, and at Bethphelet,27 And at Hazarshual, and at Beersheba, and in the villages thereof,28 And at Ziklag, and at Mekonah, and in the villages thereof,29 And at Enrimmon, and at Zareah, and at Jarmuth,30 Zanoah, Adullam, and in their villages, at Lachish, and the fields thereof, at Azekah, and in the villages thereof. And they dwelt from Beersheba unto the valley of Hinnom.31 The children also of Benjamin from Geba dwelt at Michmash, and Aija, and Bethel, and in their villages.32 And at Anathoth, Nob, Ananiah,33 Hazor, Ramah, Gittaim,34 Hadid, Zeboim, Neballat,35 Lod, and Ono, the valley of craftsmen.36 And of the Levites were divisions in Judah, and in Benjamin.

Video, eng_t_norav_2026-06-14_vl_global-course_n31. Virtual_lesson :: Virtual_lessons. Bnei Baruch Kabbalah Academy Global Course 2025/26

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Now those that sealed were, Nehemiah, the Tirshatha, the son of Hachaliah, and Zidkijah,2 Seraiah, Azariah, Jeremiah,3 Pashur, Amariah, Malchijah,4 Hattush, Shebaniah, Malluch,5 Harim, Meremoth, Obadiah,6 Daniel, Ginnethon, Baruch,7 Meshullam, Abijah, Mijamin,8 Maaziah, Bilgai, Shemaiah: these were the priests.9 And the Levites: both Jeshua the son of Azaniah, Binnui of the sons of Henadad, Kadmiel;10 And their brethren, Shebaniah, Hodijah, Kelita, Pelaiah, Hanan,11 Micha, Rehob, Hashabiah,12 Zaccur, Sherebiah, Shebaniah,13 Hodijah, Bani, Beninu.14 The chief of the people; Parosh, Pahathmoab, Elam, Zatthu, Bani,15 Bunni, Azgad, Bebai,16 Adonijah, Bigvai, Adin,17 Ater, Hizkijah, Azzur,18 Hodijah, Hashum, Bezai,19 Hariph, Anathoth, Nebai,20 Magpiash, Meshullam, Hezir,21 Meshezabeel, Zadok, Jaddua,22 Pelatiah, Hanan, Anaiah,23 Hoshea, Hananiah, Hashub,24 Hallohesh, Pileha, Shobek,25 Rehum, Hashabnah, Maaseiah,26 And Ahijah, Hanan, Anan,27 Malluch, Harim, Baanah.28 And the rest of the people, the priests, the Levites, the porters, the singers, the Nethinims, and all they that had separated themselves from the people of the lands unto the law of God, their wives, their sons, and their daughters, every one having knowledge, and having understanding;29 They clave to their brethren, their nobles, and entered into a curse, and into an oath, to walk in God's law, which was given by Moses the servant of God, and to observe and do all the commandments of the Lord our Lord, and his judgments and his statutes;30 And that we would not give our daughters unto the people of the land, not take their daughters for our sons:31 And if the people of the land bring ware or any victuals on the sabbath day to sell, that we would not buy it of them on the sabbath, or on the holy day: and that we would leave the seventh year, and the exaction of every debt.32 Also we made ordinances for us, to charge ourselves yearly with the third part of a shekel for the service of the house of our God;33 For the shewbread, and for the continual meat offering, and for the continual burnt offering, of the sabbaths, of the new moons, for the set feasts, and for the holy things, and for the sin offerings to make an atonement for Israel, and for all the work of the house of our God.34 And we cast the lots among the priests, the Levites, and the people, for the wood offering, to bring it into the house of our God, after the houses of our fathers, at times appointed year by year, to burn upon the altar of the Lord our God, as it is written in the law:35 And to bring the firstfruits of our ground, and the firstfruits of all fruit of all trees, year by year, unto the house of the Lord:36 Also the firstborn of our sons, and of our cattle, as it is written in the law, and the firstlings of our herds and of our flocks, to bring to the house of our God, unto the priests that minister in the house of our God:37 And that we should bring the firstfruits of our dough, and our offerings, and the fruit of all manner of trees, of wine and of oil, unto the priests, to the chambers of the house of our God; and the tithes of our ground unto the Levites, that the same Levites might have the tithes in all the cities of our tillage.38 And the priest the son of Aaron shall be with the Levites, when the Levites take tithes: and the Levites shall bring up the tithe of the tithes unto the house of our God, to the chambers, into the treasure house.39 For the children of Israel and the children of Levi shall bring the offering of the corn, of the new wine, and the oil, unto the chambers, where are the vessels of the sanctuary, and the priests that minister, and the porters, and the singers: and we will not forsake the house of our God.

As discussed in a previous installment, the Ana Be'cho'ah prayer, which consists of 42 words, alludes to the special 42-letter Name of G-d. We conclude this prayer with the exclamation, "Baruch Shem Kebod Malchuto Le'olam Va'ed" – "Blessed is the Name of the Majesty of His Kingship, forever and ever." After reciting the prayer expressing the divine Name, we make this proclamation giving praise to the Name of the Almighty. This proclamation is significant in that the first letters of its six words – Bet, Shem, Kaf, Mem, Lamed and Vav – are the only letters in the Hebrew alphabet that are used as prefixes to G-d's Name. These six letters can be appended to the Name to form the words "B'Hashem" (as in "Ach B'Hashem Al Timrodu" – Bamidbar 14:9), "She'Hashem" (as in "Ashreh Ha'am She'Hashem Elokav" – Tehillim 144:15), "K'Hashem" (as in "K'Hashem Elokenu Be'chol Kore'nu Elav" – Debarim 4:7), "Me'Hashem" (as in "Me'Hashem Yasa Ha'dabar" – Bereishit 24:50), "L'Hashem" (as in "L'Hashem Ha'yeshu'a" – Tehillim 3:9), and "V'Hashem" (as in "V'Hashem Holech Lifnehem" – Shemot 13:21). These letters thus have a special connection to Hashem's Name, and so we proclaim "Baruch Shem…" after making a reference to the divine Name. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his work Torah Li'shmah, writes that although this proclamation is made silently when it is recited during the Shema reading, in other contexts it may be recited aloud. Accordingly, we do not need to recite "Baruch Shem" silently when we say Ana Be'cho'ah during the Korbanot section each morning. However, Hacham Ovadia Yosef noted that elsewhere in his writings (Od Yosef Hai), the Ben Ish Hai contradicts this ruling, and writes that "Baruch Shem" must be recited silently even in Ana Be'cho'ah. The accepted practice is to recite it silently in Ana Be'cho'ah just as we do during the reading of Shema.

Don't go to Egypt thinking you will be safe there! But they do... and they take Jeremaih with them! Two views of history. A surprising word to Baruch.

Discover the profound legacy of Baruch, the loyal scribe of the prophet Jeremiah, in this moving episode of Who's Who in the Bible presented by Fr. Peter B., C.Ss.R. Fr. Peter delves into the four key sections of the Book of Baruch, exploring vital themes of repentance, the pursuit of godly wisdom, and the enduring hope provided to the exiles in Babylon. Learn how to cultivate steadfast faithfulness amidst personal trials and heed the call to return to God with renewed passion and "tenfold zeal." This reflection offers both historical insight and spiritual encouragement. Don't miss this opportunity to deepen your connection with Scripture—watch now and be inspired on your faith journey!

Jeremiah dictates the Word of the Lord to Baruch: twice! The prophet comes close to death.

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 11 Gudz Road Lakewood NJ. For more info email: kih185miller@gmail.com

Our devotional today is from Jeremiah. Meditating on this passage not only gives us a lesson in adoration, but informs us of the attributes of the Holy God of the universe.Many look at God as a character in the image of mankind, but stirring passages like Jeremiah 32:16-22 remind us just how majestic He is in His name, in all the earth!“After I had given the deed of purchase to Baruch the son of Neriah, then I prayed to the LORD, saying, 17 ‘Ah Lord GOD! Behold, Thou hast made the heavens and the earth by Thy great power and by Thine outstretched arm! Nothing is too difficult for Thee, 18 who showest lovingkindness to thousands, but repayest the iniquity of fathers into the bosom of their children after them, O great and mighty God. The LORD of hosts is His name; 19 great in counsel and mighty in deed, whose eyes are open to all the ways of the sons of men, giving to everyone according to his ways and according to the fruit of his deeds; 20 who hast set signs and wonders in the land of Egypt, and even to this day both in Israel and among mankind; and Thou hast made a name for Thyself, as at this day. 21 ‘And Thou didst bring Thy people Israel out of the land of Egypt with signs and with wonders, and with a strong hand and with an outstretched arm, and with great terror; 22 and gavest them this land, which Thou didst swear to their forefathers to give them, a land flowing with milk and honey. Jeremiah 32:16-22 Our So What? for today:Take this passage read it over and over, and meditate on the passage, digest it, give the worship some time in your mind. Perhaps you may apply His majesty in your own relationship with Him. apply to your own life. God isAll-powerful in verse 17Loving verse 18 aJustice verse 18 bKing of all creation 18 cWise and all-knowing verse 19compassionate v 21:God of integrity v 22Now to the King eternal, immortal, invisible, the only God, be honor and glory forever and ever. Amen 1 Timothy 1:17Brethren, let's pray for one another.Donation link:https://www.paypal.com/donate/?hosted_button_id=G9JGGR5W97D64Or go to www.freerangepreacheronprayer.com and use the Donations tab."What a man is on his knees before God, that he is and nothing more."Robert Murray M'CheyneAssistant Editor: Seven Jefferson Gossardwww.freerangepreacheronprayer.comfreerangeprayer@gmail.comFacebook - Free Range Preacher MinistriesInstagram: freerangeministriesAll our Scripture quotes are drawn from the NASB 1977 edition.For access to the voice-over services of Richard Durrington, please visit RichardDurrington.com or email him at Durringtonr@gmail.comOur podcast art was designed by @sammmmmmmmm23 on InstagramSeason 008 Episode 030

Katie Bull grew up in an artistic family surrounded by the music of brilliant players jamming in her living room. It is only natural that she would become an amazing musician herself. Katie’s new record The Hope Etudes is a vibrant excursion into Katie’s world of sound and meaning. The album is a collection of original songs with a few familiar songs interpreted through Katie Bull’s mind and heart, reworked beautifully, creating a new experience. Katie and Baruch discuss some of her inspiration and passion for life. • Katie Bull on YouTube Music by: Katie Bull The post Katie Bull – “The Hope Etudes” appeared first on Paradigms Podcast.

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Welcome to Be Bold for Jesus MinistriesToday's Message: "When Faithfulness Feels Forgotten"Speaker: Lee Arnold LiveScripture: Jeremiah 45:1–5Have you ever thought, "Lord, I've been faithful... so why does it feel like everyone else is getting aheadexcept me?" Jeremiah 45 is the shortest chapter in the book, but it contains a powerful lesson for anyone who feelsoverlooked, discouraged, or forgotten. It centers on Baruch, Jeremiah's behind-the-scenes secretary. After years of faithful service, Baruch hit a breaking point amid national collapse. God met his discouragement byexposing his heart: "Do you seek great things for yourself? Seek them not." God wasn't rebuking success; He was rebuking self-centered ambition. Sometimes God's greatest blessing is teaching usthat His glory is greater than our recognition.Key Takeaways & ReflectionVisibility vs. Significance: God notices the vital work done behind the scenes. Heaven's Hall of Fame isfilled with people most have never heard of.Faithful People Get Discouraged: Discouragement isn't proof you are outside God's will; sometimes itmeans you are right in the middle of it.Success is Obedience: Kingdom success is measured by obedience, not earthly applause or results.The Ultimate Reward: The greatest reward for serving God is not what He gives us—it is God Himself.Questions to Ask: What area am I refusing to surrender? Am I mistaking God's patience for Hispermission? If God removed everything except Himself, would He still be enough?Our mission is to equip believers to live boldly for Christ with discernment, obedience, andunwavering trust in God. Led by Lee and Jaclyn Arnold, we teach God's Word with clarity andconviction, challenging believers to surrender fully to His will.Be Bold for Jesus Conference 2026Dates: October 2–3, 2026 | Spokane, WashingtonJoin thousands of believers for powerful worship and biblical teaching. Featuring: Dennis Quaid, Greg Laurie,Ray Comfort, Nick Vujicic, Rob McCoy, Crystal Evans Hurst, John Amanchukwu, Allie Beth Stuckey, DavidNasser, Tedashii, Bryce Crawford, Brilyn Hollyhand, Travis Rosen, Hannah Gronowski Barnett, Lecrae, JosiahQueen, and Rend Collective.Center. Tickets & Info: BB4J.comSupport the Mission: Give online at BeBold4Jesus.org#BeBoldForJesus #Jeremiah45 #WhenFaithfulnessFeelsForgotten #LeeArnold #Obedience #SpokaneWA #BB4J2026#GregLaurie #DennisQuaid #Lecrae #JosiahQueen #ChristianConference

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Then Eliashib the high priest rose up with his brethren the priests, and they builded the sheep gate; they sanctified it, and set up the doors of it; even unto the tower of Meah they sanctified it, unto the tower of Hananeel.2 And next unto him builded the men of Jericho. And next to them builded Zaccur the son of Imri.3 But the fish gate did the sons of Hassenaah build, who also laid the beams thereof, and set up the doors thereof, the locks thereof, and the bars thereof.4 And next unto them repaired Meremoth the son of Urijah, the son of Koz. And next unto them repaired Meshullam the son of Berechiah, the son of Meshezabeel. And next unto them repaired Zadok the son of Baana.5 And next unto them the Tekoites repaired; but their nobles put not their necks to the work of their Lord.6 Moreover the old gate repaired Jehoiada the son of Paseah, and Meshullam the son of Besodeiah; they laid the beams thereof, and set up the doors thereof, and the locks thereof, and the bars thereof.7 And next unto them repaired Melatiah the Gibeonite, and Jadon the Meronothite, the men of Gibeon, and of Mizpah, unto the throne of the governor on this side the river.8 Next unto him repaired Uzziel the son of Harhaiah, of the goldsmiths. Next unto him also repaired Hananiah the son of one of the apothecaries, and they fortified Jerusalem unto the broad wall.9 And next unto them repaired Rephaiah the son of Hur, the ruler of the half part of Jerusalem.10 And next unto them repaired Jedaiah the son of Harumaph, even over against his house. And next unto him repaired Hattush the son of Hashabniah.11 Malchijah the son of Harim, and Hashub the son of Pahathmoab, repaired the other piece, and the tower of the furnaces.12 And next unto him repaired Shallum the son of Halohesh, the ruler of the half part of Jerusalem, he and his daughters.13 The valley gate repaired Hanun, and the inhabitants of Zanoah; they built it, and set up the doors thereof, the locks thereof, and the bars thereof, and a thousand cubits on the wall unto the dung gate.14 But the dung gate repaired Malchiah the son of Rechab, the ruler of part of Bethhaccerem; he built it, and set up the doors thereof, the locks thereof, and the bars thereof.15 But the gate of the fountain repaired Shallun the son of Colhozeh, the ruler of part of Mizpah; he built it, and covered it, and set up the doors thereof, the locks thereof, and the bars thereof, and the wall of the pool of Siloah by the king's garden, and unto the stairs that go down from the city of David.16 After him repaired Nehemiah the son of Azbuk, the ruler of the half part of Bethzur, unto the place over against the sepulchres of David, and to the pool that was made, and unto the house of the mighty.17 After him repaired the Levites, Rehum the son of Bani. Next unto him repaired Hashabiah, the ruler of the half part of Keilah, in his part.18 After him repaired their brethren, Bavai the son of Henadad, the ruler of the half part of Keilah.19 And next to him repaired Ezer the son of Jeshua, the ruler of Mizpah, another piece over against the going up to the armoury at the turning of the wall.20 After him Baruch the son of Zabbai earnestly repaired the other piece, from the turning of the wall unto the door of the house of Eliashib the high priest.21 After him repaired Meremoth the son of Urijah the son of Koz another piece, from the door of the house of Eliashib even to the end of the house of Eliashib.22 And after him repaired the priests, the men of the plain.23 After him repaired Benjamin and Hashub over against their house. After him repaired Azariah the son of Maaseiah the son of Ananiah by his house.24 After him repaired Binnui the son of Henadad another piece, from the house of Azariah unto the turning of the wall, even unto the corner.25 Palal the son of Uzai, over against the turning of the wall, and the tower which lieth out from the king's high house, that was by the court of the prison. After him Pedaiah the son of Parosh.26 Moreover the Nethinims dwelt in Ophel, unto the place over against the water gate toward the east, and the tower that lieth out.27 After them the Tekoites repaired another piece, over against the great tower that lieth out, even unto the wall of Ophel.28 From above the horse gate repaired the priests, every one over against his house.29 After them repaired Zadok the son of Immer over against his house. After him repaired also Shemaiah the son of Shechaniah, the keeper of the east gate.30 After him repaired Hananiah the son of Shelemiah, and Hanun the sixth son of Zalaph, another piece. After him repaired Meshullam the son of Berechiah over against his chamber.31 After him repaired Malchiah the goldsmith's son unto the place of the Nethinims, and of the merchants, over against the gate Miphkad, and to the going up of the corner.32 And between the going up of the corner unto the sheep gate repaired the goldsmiths and the merchants.

Rabbi Nachman on wealth with Rabbi Baruch Gartner.

Friday Bible Study (5/22/26) // Rebuilding the Wall // 3 Then Eliashib the high priest rose up with his brothers the priests, and they built the Sheep Gate. They consecrated it and set its doors. They consecrated it as far as the Tower of the Hundred, as far as the Tower of Hananel. 2 And next to him the men of Jericho built. And next to them[a] Zaccur the son of Imri built.3 The sons of Hassenaah built the Fish Gate. They laid its beams and set its doors, its bolts, and its bars. 4 And next to them Meremoth the son of Uriah, son of Hakkoz repaired. And next to them Meshullam the son of Berechiah, son of Meshezabel repaired. And next to them Zadok the son of Baana repaired. 5 And next to them the Tekoites repaired, but their nobles would not stoop to serve their Lord.[b]6 Joiada the son of Paseah and Meshullam the son of Besodeiah repaired the Gate of Yeshanah.[c] They laid its beams and set its doors, its bolts, and its bars. 7 And next to them repaired Melatiah the Gibeonite and Jadon the Meronothite, the men of Gibeon and of Mizpah, the seat of the governor of the province Beyond the River. 8 Next to them Uzziel the son of Harhaiah, goldsmiths, repaired. Next to him Hananiah, one of the perfumers, repaired, and they restored Jerusalem as far as the Broad Wall. 9 Next to them Rephaiah the son of Hur, ruler of half the district of[d] Jerusalem, repaired. 10 Next to them Jedaiah the son of Harumaph repaired opposite his house. And next to him Hattush the son of Hashabneiah repaired. 11 Malchijah the son of Harim and Hasshub the son of Pahath-moab repaired another section and the Tower of the Ovens. 12 Next to him Shallum the son of Hallohesh, ruler of half the district of Jerusalem, repaired, he and his daughters.13 Hanun and the inhabitants of Zanoah repaired the Valley Gate. They rebuilt it and set its doors, its bolts, and its bars, and repaired a thousand cubits[e] of the wall, as far as the Dung Gate.14 Malchijah the son of Rechab, ruler of the district of Beth-haccherem, repaired the Dung Gate. He rebuilt it and set its doors, its bolts, and its bars.15 And Shallum the son of Col-hozeh, ruler of the district of Mizpah, repaired the Fountain Gate. He rebuilt it and covered it and set its doors, its bolts, and its bars. And he built the wall of the Pool of Shelah of the king's garden, as far as the stairs that go down from the city of David. 16 After him Nehemiah the son of Azbuk, ruler of half the district of Beth-zur, repaired to a point opposite the tombs of David, as far as the artificial pool, and as far as the house of the mighty men. 17 After him the Levites repaired: Rehum the son of Bani. Next to him Hashabiah, ruler of half the district of Keilah, repaired for his district. 18 After him their brothers repaired: Bavvai the son of Henadad, ruler of half the district of Keilah. 19 Next to him Ezer the son of Jeshua, ruler of Mizpah, repaired another section opposite the ascent to the armory at the buttress.[f] 20 After him Baruch the son of Zabbai repaired[g] another section from the buttress to the door of the house of Eliashib the high priest. 21 After him Meremoth the son of Uriah, son of Hakkoz

Ethical A.I.ms: Addressing A.I. in Contemporary Challenges is a one-day symposium held during Baruch College's Ethics Week and open to the entire CUNY community. The symposium brings together academia, industry, and civic organizations to explore the legal, ethical, social, and policy implications of AI across a range of pressing issues. The program features a series of panel discussions throughout the day, each combining short presentations with moderated conversation and audience Q&A. Panels will include a diverse mix of invited experts from within and beyond Baruch, alongside graduate students selected through a competitive open call for abstracts. This program is part of Ethics Week at Baruch College.

Ethical A.I.ms: Addressing A.I. in Contemporary Challenges is a one-day symposium held during Baruch College's Ethics Week and open to the entire CUNY community. The symposium brings together academia, industry, and civic organizations to explore the legal, ethical, social, and policy implications of AI across a range of pressing issues. The program features a series of panel discussions throughout the day, each combining short presentations with moderated conversation and audience Q&A. Panels will include a diverse mix of invited experts from within and beyond Baruch, alongside graduate students selected through a competitive open call for abstracts. This program is part of Ethics Week at Baruch College.

Ethical A.I.ms: Addressing A.I. in Contemporary Challenges is a one-day symposium held during Baruch College's Ethics Week and open to the entire CUNY community. The symposium brings together academia, industry, and civic organizations to explore the legal, ethical, social, and policy implications of AI across a range of pressing issues. The program features a series of panel discussions throughout the day, each combining short presentations with moderated conversation and audience Q&A. Panels will include a diverse mix of invited experts from within and beyond Baruch, alongside graduate students selected through a competitive open call for abstracts. This program is part of Ethics Week at Baruch College.

Ethical A.I.ms: Addressing A.I. in Contemporary Challenges is a one-day symposium held during Baruch College's Ethics Week and open to the entire CUNY community. The symposium brings together academia, industry, and civic organizations to explore the legal, ethical, social, and policy implications of AI across a range of pressing issues. The program features a series of panel discussions throughout the day, each combining short presentations with moderated conversation and audience Q&A. Panels will include a diverse mix of invited experts from within and beyond Baruch, alongside graduate students selected through a competitive open call for abstracts. This program is part of Ethics Week at Baruch College.

Ethical A.I.ms: Addressing A.I. in Contemporary Challenges is a one-day symposium held during Baruch College's Ethics Week and open to the entire CUNY community. The symposium brings together academia, industry, and civic organizations to explore the legal, ethical, social, and policy implications of AI across a range of pressing issues. The program features a series of panel discussions throughout the day, each combining short presentations with moderated conversation and audience Q&A. Panels will include a diverse mix of invited experts from within and beyond Baruch, alongside graduate students selected through a competitive open call for abstracts. This program is part of Ethics Week at Baruch College.

Mark from Anaheim makes a rare and highly anticipated appearance this Monday, Memorial Day 2026. Mark will reveal the fascinating and often overlooked history behind what we now celebrate as Memorial Day. Don’t miss his powerful insights into Historical Revisionism—Mark was one of the first to highlight the holiday's true origins right here on this very program. He’ll also explore the deep significance of National Cemeteries and why they are revered as Hallowed Grounds. Before Mark, acclaimed naturopathic doctor and renowned restaurateur, Dr. Baruch will present irresistible alternatives to the traditional Memorial Day meal—perfect for those seeking a healthier, more meaningful way to mark the occasion. This is more than just another broadcast—it’s an unmissable opportunity to expand your knowledge and challenge what you thought you knew about Memorial Day.See omnystudio.com/listener for privacy information.

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A verse in the Book of Hoshea (14:3) states, "U'neshalema Farim Sefatenu" – "We will compensate for the cows with our lips." This means that in the absence of the Bet Ha'mikdash, when we are unable to offer sacrifices ("cows"), we can attain atonement with our lips – by reciting the sections of the Torah that discuss the sacrifices, as through this recitation we are considered to have actually brought these sacrifices. The verse mentions cows, even though other animals were also offered as sacrifices. The Ibn Ezra (Spain, 1089-1167) suggests that since the cow is the biggest animal offered as a Korban, the verse specifies this animal, expressing the idea that even the large offerings can be substituted nowadays with our mouths. Others suggest that the reference to cows alludes to the sin of the golden calf, the grievous sin which our ancestors committed that requires atonement. Finally, there are those who explain that this refers to the situation where the entire nation inadvertently commits a severe misdeed based on a mistaken ruling of the Sanhedrin, a situation which requires the offering a cow for atonement ("Par He'alem Dabar Shel Sibur"). The point being made is that we have the opportunity to attain atonement even for grave sins despite the absence of the Bet Ha'mikdash, through the recitation of the sections of the Torah dealing with the sacrifices. A story told in Masechet Shabbat (12b) seems, at first glance, to contradict this concept. The Gemara there discusses the enactment legislated by the Sages that one may not read by candlelight on Shabbat, as he might tilt the lamp to move the oil toward the flame to make it steadier, which would constitute an act of Shabbat desecration. Rabbi Yishmael Ben Elisha felt confident that he would certainly not make the mistake of tilting the lamp, and so he read by the light of a candle on Shabbat. He ended up mistakenly tilting the lamp. After Shabbat, he wrote in his ledger that when the Bet Ha'mikdash would be rebuilt, he would bring an animal as a Hatat (sin-offering) to atone for this inadvertent violation. It seems that Rabbi Yishmael was not able to atone for this misdeed by reciting the section of the Hatat; he needed to actually bring the sacrifice in order to attain atonement. One explanation might be that reading the section of Korbanot (sacrifices) is effective if one never has the opportunity to actually offer the required sacrifice. But if a person has the privilege of living to see the rebuilding of the Bet Ha'mikdash, then he must offer the sacrifice even though he had recited the section in the Torah. By contrast, the Sapihit Bi'dbash (Rav Hiya Pontremoli, Turkey, 1764–1831), citing the Ma'abar Yabok , asserted that a sin committed during the time of the Bet Ha'mikdash is more grievous, and thus necessitates the actual offering of a sacrifice. After the Temple's destruction, sins lack the same level of gravity, and so they can be atoned even with the recitation of the Korbanot. However, this view appears irreconcilable with the Gemara's account of Rabbi Yishmael, who was obligated to bring a sacrifice for an offense committed after the Temple's destruction. Moreover, the Arizal writes that a person must fulfill all 613 Misvot, and so souls will need to be reincarnated and return after the Bet Ha'mikdash is rebuilt so they can fulfill the Misvot that require a Bet Ha'mikdash. This teaching, too, implies that reciting the Korbanot is not considered equivalent to the actual offering of the sacrifices. A more compelling approach was advanced by the Petah Ha'debir (Rav Haim Binyamin Pontremoli, Turkey, d. 1873), who distinguished between the atonement achieved through the offering of a sacrifice, and the Misva to offer the sacrifice. Reciting the verses that speak of a required sacrifice suffices to atone like that sacrifice, but it does not suffice to satisfy the halachic requirement to bring that sacrifice after committing a misdeed. Therefore, even though Rabbi Yishmael could earn atonement through the recitation of Korbanot, he still bore the obligation to offer a sacrifice when the Bet Ha'mikdash would be rebuilt. Likewise, the Arizal taught that one will have to return after the restoration of the Mikdash to fulfill the Misvot of the sacrifices that could not be fulfilled without a Temple, even though atonement can be achieved even in the absence of the Bet Ha'mikdash, through the reading of Korbanot. One might wonder, then, why we do not read each day the entirety of Parashat Vayikra, which goes through all the different sacrifices which an individual can bring and those which one must bring on certain occasions. If reading about a sacrifice earns a person atonement as though he actually brought the sacrifice, then it would seemingly be recommended to read this entire Parasha each day. Some explain that one attains atonement for his misdeeds through Torah study, and so it is not necessary to read the sections of all the sacrifices every day. Rabbenu Yona (Spain, 1200-1263) writes that when a person makes the decision to perform Teshuba (repentance), he should increase his amount of Torah learning; if he had been accustomed to learning one page a day, then he should learn two pages a day, and so on. This is because Torah study has the ability to erase guilt for one's misdeeds. This is why the blessing in Shemona Esreh in which we beseech G-d to help us repent begins, "Hashibenu Abinu Le'Toratecha" – "Return us, our Father, to Your Torah." As Torah learning is a crucial element of repentance, we ask Hashem to draw us closer to Torah study so we can repent properly. This concept has been understood on the basis of the laws of "Kashering" utensils. The basic principle of "Kashering" is that a non-kosher flavor is expunged from a utensil through the same medium through which it was absorbed. Thus, utensils that were used to cook non-kosher food through direct exposure to fire must be directly exposed to fire to eliminate the forbidden taste so they may become permissible. The Yeser Ha'ra (evil inclination) leads us to sin through the "fire" of forbidden desires, and so we cleanse ourselves from wrongdoing through Torah learning, which is likened to fire. Therefore, some Rabbis explained that it is preferable to immerse oneself in Torah learning to achieve atonement, rather than spend time reading the sections of the Korbanot. Rav Haim Palachi (Turkey, 1788-1868) explained that reading all the sections of the Korbanot is unnecessary because we recite the chapter of "Ezehu Mekoman," which goes through all the various kinds of sacrifices, and this is sufficient for us to be considered to have offered any sacrifice we are required to bring. Another approach was taken by the Hida (Rav Haim Yosef David Azulai, 1724-1806). We are required to recite 100 Berachot each day, and we also recite each morning Baruch She'amar, which contains eleven expressions that begin with the word "Baruch" (not including the two instances of "Baruch" that begin and end the concluding blessing of Baruch She'amar). These 111 blessings, the Hida writes, correspond to the 111 verses of Parashat Vayikra, and by reciting them we are considered to have recited all of Parashat Vayikra. This discussion underscores for us the importance of reading the Korbanot section each morning. As we have seen, this recitation is not simply an admirable and worthwhile practice; it actually provides us with atonement as though we brought the sacrifices in the Bet Ha'mikdash. Therefore, one should make every effort to arrive on time in the synagogue so he can recite this section and reap the great benefits that it offers.

In this podcast Michael Stiefel spoke to Baruch Sadogursky about software architecture in the age of agentic AI. Large Language Models can function, albeit stochastically, as reasoning machines capable of interpreting human ambiguity. With the appropriate rigorous context artifacts to control the LLM's reasoning, software specifications can become the source of truth, while the code becomes a disposable intermediate language. These context artifacts are managed through an engineering discipline, context engineering. Unlike prompt engineering which Sadogursky likened to “voodoo incantations”, context engineering utilizes artifacts such as skills, rules, scripts, feedback, and rigorous evaluation to provide the models with clear intent on what code to write. AI Agents will ask clarifying questions to the architects and clients until the requirements are fully understood. This allows a massive “shift left” to evaluate code quality before it is even written. Testing now validates the accuracy of the specifications. Humans are still responsible for determining the correctness of the requirements by providing the proper context, and validating the final results. Since changes over the course of time will occur, resulting in the regeneration of the code from the specifications, microservices is the best architectural paradigm to use given the current limitations on context windows for LLMs. Orchestration of the services is then done by a human architect to create the application. The architect is also responsible for managing the emergent properties of the system. Read a transcript of this interview: https://bit.ly/48YWu2n Newsletter: Subscribe to the Software Architects' Newsletter for your monthly guide to the essential news and experience from industry peers on emerging patterns and technologies: https://www.infoq.com/software-architects-newsletter InfoQ online certification cohorts: Online cohorts for senior engineers and architects, built around QCon talks. Join a 5-week confidential peer group to validate your approach and apply practitioner frameworks to the technical challenges you face at work. Learn more: https://certification.qconferences.com/ Upcoming Events: QCon AI Boston 2026 (June 1-2, 2026) Learn how real teams are accelerating the entire software lifecycle with AI. https://boston.qcon.ai QCon San Francisco 2026 (November 16-20, 2026) https://qconsf.com/ The InfoQ Podcasts: Weekly inspiration to drive innovation and build great teams from senior software leaders. Listen to all our podcasts and read interview transcripts: - The InfoQ Podcast https://www.infoq.com/podcasts/ - Engineering Culture Podcast by InfoQ https://www.infoq.com/podcasts/#engineering_culture - Generally AI: https://www.infoq.com/generally-ai-podcast/ Follow InfoQ: - Mastodon: https://techhub.social/@infoq - X: https://x.com/InfoQ?from=@ - LinkedIn: https://www.linkedin.com/company/infoq/ - Facebook: https://www.facebook.com/InfoQdotcom# - Instagram: https://www.instagram.com/infoqdotcom/?hl=en - Youtube: https://www.youtube.com/infoq - Bluesky: https://bsky.app/profile/infoq.com Write for InfoQ: Learn and share the changes and innovations in professional software development. - Join a community of practitioners. - Increase your visibility. - Grow your career. https://www.infoq.com/write-for-infoq