Podcasts about Baruch

As Fr. Mike begins the book of Lamentations, we read about Jeremiah's sorrow as he witnesses the siege and suffering of Jerusalem. In the book of Jeremiah, we hear a word of comfort from the Lord to Baruch. Today's readings are Jeremiah 45-46, Lamentations 1, and Proverbs 17:21-28. For the complete reading plan, visit ascensionpress.com/bibleinayear. Please note: The Bible contains adult themes that may not be suitable for children - parental discretion is advised.

Fr. Mike points out how, like King Jehoiakim, we too can dismiss God's teachings instead of letting them cut into our hearts. The readings are Jeremiah 35-36, Judith 6-7, and Proverbs 17:1-4. For the complete reading plan, visit ascensionpress.com/bibleinayear. Please note: The Bible contains adult themes that may not be suitable for children - parental discretion is advised.

Hoi, hartelijk welkom bij de Bijbellezen met Jan-podcast. Vandaag een bonus-aflevering. Ik ben bezig met een boek over de geschiedenis van de Bijbel waarin ik het antwoord zoek op cruciale vragen over de betrouwbaarheid van de Bijbel. Als je deze aflevering luistert in de maand september van 2025, dan kun je ook meedoen aan een speciale win actie, waarbij je kans maakt op het winnen van al mijn boeken. Je hoeft alleen maar je e-mailadres in te vullen op bijbellezenmetjan.nl/win. Alle deelnemers krijgen gratis het eBook De Bijbel in 1 Dag. Maar dat is niet enige. Je krijgt ook mijn eBook over de ontstaansgeschiedenis van de Bijbel zodra het af is. Dus ga naar Bijbellezenmetjan.nl/win om kans te maken op de de paperbacks van mijn boeken. Dan krijg je ook later het andere eBook. In deze speciale aflevering wil ik het met je hebben over een belangrijke vraag: is de Bijbel wel Gods Woord? Of is het mensenwerk? Is de Bijbel Gods Woord of mensenwerk? Het gebeurt vaak op momenten dat je het niet verwacht. Bij het koffieapparaat op je werk gaat het gesprek ineens over geloof. Je verzamelt je moed en zegt: ‘In de Bijbel staat…' Nog voor je zin af is, reageert je collega: ‘De Bijbel? Dat vervalste boek? Dat kun je toch niet serieus nemen.' Met je beker in de hand voel je een knoop in je maag. Of je zit bij familie aan tafel. Iemand zegt: ‘Hoe kun je daar nou in geloven? Iedereen weet toch dat bisschoppen in Nicea bepaalden welke boeken erin mochten en welke niet. Ze hielden alleen wat in hun straatje paste.' En dan die filmpjes op social media. Mensen die met stelligheid beweren dat monniken eeuwenlang fouten maakten bij het overschrijven. Soms gaat het nog verder: verhalen over geheime groepen zoals de illuminati die de Bijbel zouden hebben gemanipuleerd. In onze tijd hoor je het steeds opnieuw: de Bijbel zou een sprookjesboek zijn. Een leugen. Een oud wetboek dat achterhaald is. Wat zeggen anderen tegen jou over dat boek waar jij van houdt? Ik ben er zelf ook niet ongevoelig voor. Soms hoor ik dat stemmetje in mijn hoofd: Wat als ze gelijk hebben? Wat als het boek waarin ik geloof, waardoor ik bid om kracht en waarin ik troost vind, niet meer is dan een mensenwerk? Verhalen die door machthebbers zijn aangepast? Alleen al het stellen van die vragen voelt als verraad aan mijn geloof. Maar de vragen zijn er wel. En ze doen pijn, omdat ze raken aan wat ons het meest dierbaar is. De Bijbel is het meest gelezen boek ter wereld, maar ook een boek dat omgeven is door dit soort vragen en complottheorieën. Ze verdwijnen nooit helemaal. Daarom wil ik ze serieus nemen. Durf je het aan om samen met mij op onderzoek te gaan? We beginnen bij de eerste en meest fundamentele vraag: Is de Bijbel Gods Woord, of toch vooral mensenwerk? Waar de vraag vandaan komt Dit spanningsveld bestaat al zo lang als het christendom zelf. Aan de ene kant zijn er gelovigen die zeggen: ‘De Bijbel is door God gegeven. Elk woord, elke komma klopt.' Voor hen voelt twijfelen aan de betrouwbaarheid bijna als verraad. Aan de andere kant staan critici die de Bijbel zien als elk ander oud boek. Zij wijzen op tegenstrijdigheden, op verhalen die historisch niet te controleren zijn, en op teksten die duidelijk uit verschillende tijden komen. ‘Dit is gewoon mensenwerk,' zeggen ze. ‘Oude verhalen die door de eeuwen heen zijn aangepast.' En eerlijk: ze hebben niet helemaal ongelijk. De eerste vijf Bijbelboeken worden vaak aan Mozes toegeschreven. Maar kan dat wel? Hoe kan hij dan zijn eigen dood beschrijven (Deuteronomium 34)? Soms staan er ook zinnen die duidelijk uit een latere tijd komen. Neem Genesis 22:14. Daar lezen we dat Abraham de plaats waar hij zijn zoon bijna offerde ‘De HEER zal erin voorzien' noemt. En dan volgt: ‘Vandaar dat men tot op de dag van vandaag zegt: Op de berg van de HEER zal erin voorzien worden.' Dat klinkt alsof iemand veel later terugkijkt. Daarnaast ontdekten wetenschappers dat er verschillende schrijfstijlen door elkaar heen lopen. Het voelt alsof je een puzzel probeert te leggen waarvan de stukjes niet helemaal passen. Hoe reageren mensen daarop? • Sommige christenen wuiven de vragen weg: ‘Je moet dit gewoon geloven. God kan alles.' Ze doen alsof de Bijbel rechtstreeks uit de hemel is gevallen. Maar dat voelt toch wrang. Alsof je je verstand uit moet zetten. • Anderen gaan de andere kant op: ‘Zie je wel? Het is gewoon mensenwerk. Hooguit kun je er nog wat levenslessen uit halen.' Maar… de Bijbel zelf vertelt hoe hij is ontstaan. Het begin van schrijven in de Bijbel De eerste keer dat God zegt: ‘Schrijf dit op' staat in Exodus 17. Israël trekt net bevrijd uit Egypte door de woestijn. Dan vallen de Amalekieten hen aan. Er volgt een strijd die Israël met Gods hulp wint. Na de overwinning zegt God tegen Mozes: ‘Schrijf dit als herinnering in een boekrol.' Het gaat om dit moment. Dit verhaal van redding. De tweede keer komt een paar hoofdstukken later, in Exodus 24. Mozes is terug van de berg met de Tien Geboden en andere wetten. Hij vertelt het volk wat God gezegd heeft. Zij antwoorden: ‘Alles wat de HEER gesproken heeft, zullen wij doen.' Daarna schrijft Mozes de woorden op. Twee keer schrijven. Twee keer gaat het niet om een neutraal verslag, maar om identiteit en relatie. • Wie zijn wij als volk? • Hoe leven wij met God? Het ene document vertelt het verhaal van redding. Het andere legt vast wat het betekent om Gods volk te zijn. Samen vormen ze de kern van de Bijbel: elke generatie opnieuw leren wie we zijn, waar we vandaan komen, waarom we bestaan, en hoe onze relatie met God eruitziet. Menselijk werk zichtbaar Wie goed leest, ziet overal menselijke sporen. En de Bijbel verbergt dat niet. Neem het laatste hoofdstuk van Deuteronomium. Daar staat hoe Mozes sterft. Hij verdwijnt gewoon. En: ‘Tot op de dag van vandaag is er geen profeet meer opgestaan zoals Mozes.' Duidelijk geschreven vanuit een later moment. Of kijk naar Numeri 21, waar wordt geciteerd uit het ‘Boek van de oorlogen van de HEER'. Het Hebreeuws is daar veel ouder dan de rest. Toch worden deze Bijbelboeken aan Mozes toegeschreven. Mozes werkte dus met bronnen die al bestonden en na zijn dood is er dus nog aan de tekst gewerkt. Ook bij de profeten zie je dit. Jeremia had een secretaris, Baruch, die zijn woorden opschreef. Toen koning Jojakim de eerste boekrol verbrandde, schreef Baruch een tweede versie – en voegde er zelfs meer woorden aan toe. En de Psalmen? We denken vaak aan David, maar er zijn veel andere namen die worden genoemd als psalm-schrijvers: Salomo, Asaf, Ethan, Heman, en zelfs Mozes. Het is een verzameling gedichten en liederen die groeide door de eeuwen heen, met bijdragen van verschillende dichters en zangers. Gods inspiratie door de Geest Toch presenteert de Bijbel zichzelf niet als gewoon mensenwerk. Paulus schrijft aan Timoteüs: ‘Elke Schrift is door God geïnspireerd' (letterlijk: God-ademend). Let op: hij zegt niet dat alleen de schrijvers geïnspireerd waren. Hij zegt dat de teksten zelf God-ademend zijn. Het eindresultaat draagt Gods adem, ook al waren er generaties van mensen bij betrokken. De brief aan de Hebreeën laat dit mooi zien. Daar wordt Psalm 95 twee keer geciteerd. De ene keer staat er: ‘Zoals de Heilige Geest zegt…' De andere keer: ‘Zoals David zegt…' Voor de schrijver was dat geen tegenstelling. Dezelfde tekst heeft zowel een menselijke als een goddelijke auteur. Inspiratie betekent dus niet dat God elk woord dicteerde en mensen alleen maar noteerden. Het betekent dat Gods Geest door mensen en hun culturen heen werkte, door generaties van schrijvers en redacteuren, door het hele proces van ontstaan en overdracht. De spanning tussen God en mens Voor ons kan dit ongemakkelijk zijn. We willen graag weten: wat is precies gebeurd en wat is literaire creativiteit? Zijn de namen die we lezen echt historisch, of soms symbolisch bedoeld? Die spanning is er. En die hoeft niet opgelost te worden. De naam Abel bijvoorbeeld betekent in het Hebreeuws ‘damp'. En inderdaad: hij verdwijnt snel uit het verhaal. Paulus noemt de tovenaars van farao bij naam (Jannes en Jambres), terwijl die namen nergens in Exodus staan. Schrijvers bewaren geschiedenis én geven er creatief vorm aan. De Bijbel schaamt zich daar niet voor. Zoals Jezus volledig mens én volledig God was, zo is de Bijbel volledig menselijk én volledig geïnspireerd. Het is niet ondanks het menselijke element betrouwbaar, maar juist omdat God via hen tot ons spreekt. Een mozaïek van God en mens De Bijbel is geen kant-en-klare download uit de hemel. Het is een mozaïek, opgebouwd door eeuwen heen. Menselijke stemmen en Gods adem, verweven tot één geheel. Mozes schreef. De Levieten bewaarden. Profeten spraken. Schrijvers noteerden. Psalmisten zongen. Redacteuren voegden samen. En door dit alles heen blies Gods Geest zijn adem. Geen ‘dicteerder' die woord voor woord dicteerde. Maar een God die mensen inschakelde, hen meenam, hun stemmen gebruikte. Het resultaat: een boek dat menselijk oogt, maar goddelijk klinkt. Daarom is de vraag ‘Gods Woord of mensenwerk?' verkeerd gesteld. Het is geen óf-óf. Het is én-én. De Bijbel is volledig menselijk én volledig Gods Woord. En precies daardoor spreekt hij vandaag nog met kracht. En dat past bij wie God is. Hij doet zijn werk altijd samen met mensen. • Adam en Eva mochten over de schepping waken. • Noach mocht de ark bouwen. •...

Join us as we welcome Professor Manu Ampim from Contra Costa College back to our classroom! A leading researcher in African studies, Professor Ampim, will offer valuable insights that you won't want to miss. Before him, we'll hear from Garveyite Brother Senghor Baye, whose perspectives promise to enrich our discussion. We're also excited to have a holistic doctor and restaurateur, Dr. Baruch, kick off our session with innovative and healthy alternatives for your holiday cookout. Catch The Big Show starting at 6 AM ET, 5 AM CT, 3 AM PT, and 11 AM BST on WOLB 1010 AM and wolbbaltimore.com. You can also tune in on WOL 95.9 FM & 1450 AM, as well as at woldcnews.com. Want to be a part of the conversation? Call 800-450-7876 to participate. Plus, listen live on TuneIn Radio and Alexa, or in the DMV area on 104.1 HD2 FM, 93.9 HD2 FM, and 102.3 HD2 FM. This is your chance to engage in a thought-provoking dialogue that matters to our community. Don’t let this opportunity pass you by! Tune in Monday morning to learn, discuss, and make your voice heard. All programs are available for free on your favorite podcast platform. Follow us on Twitter and Instagram, and witness your ideas come to life on the radio! See omnystudio.com/listener for privacy information.

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

In the first of Kings 19 we have Elijah, despite the wonderful victory over Baal worship, fleeing for his life from the enraged and vengeful Jezebel. The prophet sought refuge at Sinai, the mount of Yahweh. However, unlike Moses who made intercession for God's people, he went there asking his Sovereign to destroy Israel: see Romans 11 verses 2-5. God through a succession of manifestations of His power humbles Elijah to understand  that his perception of God was entirely mistaken. Our Omnipotent Creator is a Saviour, rather than a destroyer. It is likely that the cave from which Yahweh revealed Himself to the prophet was the very place where our gracious Sovereign revealed His name and character to Moses: read Exodus 33 verses 17-34 and 7 and contemplate the wonder of the Almighty's character. The chapter concludes with Elijah being commissioned by the LORD to appoint 3 men - Hazael as king of Syria; Jehu as king over Israel; and Elisha to replace himself. Elisha's call is recorded in verses 19-21 and that prophet Elisha, having put his hand to the work, never looked back: see Luke 9 verses 61-62. Will we prove ourselves to be disciples who will follow our Lord Jesus Christ whatever the cost.  Jeremiah 45 explains how God promises Baruch, the faithful scribe, that he would be preserved from the imminent doom. Chapter 46 describes the extensive disaster coming on Egypt, including the disobedient remnants of Judah. The chapter also includes a remarkable promise to the faithful remnant in Egypt who still clung to the Lord God and continued to hope in Him. Pause and read aloud verses 27-28 and ponder the steadfast love of the Almighty.  The letters to the Corinthians are the most autobiographical of all Paul's letters. 1 Corinthians 4 deals with the ministry of the Apostles - particularly Paul himself. Verses 1-5 tell us that the Apostle Paul was being accused of being dishonest with the ecclesial funds. Paul declares his innocence. He declares that he is unaware of any fault in matters of money. Paul asks his readers not to judge him. The Apostle says that even in declaring himself innocent his ultimate vindication will come when the Lord Jesus Christ comes as judge and vindicator. Verses 6-7 declare that Paul has transferred the principles to himself and to Apollos. Verses 8-13 the Apostle ironically states that the Corinthians are behaving as if the kingdom has already come. If only that was true, says Paul, for then the Apostles would also be ruling. In contrast Paul declares that the Apostles were being treated as conquered soldiers being paraded as a spectacle before the victorious nation. The Apostles were to be Ill treated and slain as an offering to the gods of the victorious nation. In verses 10-13 Paul declares that no matter how the Apostles are treated they will glory in their Lord and behave as an example of suffering for Christ's sake. Slowly read those verses aloud and ponder what we should endure as witnesses to our Master in this age. Verses 14-20 explain that Paul desires to be a faithful father to the Corinthians and not simply an expositor. The believers in Corinth didn't lack teachers, but fathers were few. Remember that the problem the Corinthians had was fractionally lining up behind prominent personalities. The Apostle hopes that his appeal will persuade his readers and that he will not have to come to them for the disciplining of them. Meditate carefully on verse 20 and reflect whether your life has a pronounced focus on the kingdom of God. Or whether we live lives of luxury as though the kingdom is not a reality! Paul tells them in chapter 5 that in their midst was a case of shameless incest. That case was so bad it that non believers who were living in a depraved and promiscuous Corinthian society would find it disturbing. The Apostle provides advice on dealing with the problem. The faithful must dissociate themselves from the sinful brother in order that his separation from the ecclesia might cause him to reflect on the error of his ways and to repent and once again seek for forgiveness and fellowship with the family of God. Paul says that the response within the ecclesia is wrong and rather than deal with the situation that the believers had chosen a path of indifference. The effect of such tolerance is like a leavening influence that would soon permeate the entire ecclesia. When the problem is properly handled the believers will be able to partake of the love feast of bread and wine representing Christ's offering - he being the Passover lamb - as they need to, ie in sincerity and truth. In verses 9-13tells the Apostle says that his demand to remove wickedness from the ecclesia is specific to the situation with the Corinthian body of believers. Non association with evil people would mean entirely removing ourselves from the world, ie becoming hermits. This would be a failure on the part of believers to be light bearers to the world. However we must live holy lives as a witness to whom we have believed and followed, ie our Lord Jesus Christ: Ephesians 5 verses 1-18. Carefully consider these words and live our lives in conformity with the Christ.  Thanks for joining us - we pray you found these comments helpful in your appreciateion of God's words, join again tomorrow at   https://christadelphianvideo.org/christadelphian-daily-readings/

The record in 1 Kings 10 tells of the visit to Solomon by the Queen of Sheba, a wealthy spice kingdom. She was left breathless after seeing his glorious dominion and spoke of her doubts as to what she heard in her own realm. This queen says to Solomon that there had been no exaggeration in what she had heard in her homeland. This queen graciously gave great gifts in tribute to Solomon. The chapter gives us a glimpse of the glory of Solomon's realm. Solomon was not only master in his domain, but also the broker for the cloth trade and for buying and selling of horses and chariots for all the surrounding kingdoms.Jeremiah's 36th chapter occurred in the 4th year of Jehoiakim and the first year of Nebuchadnezzar. Verses 11-19 record Baruch's reading of the scroll that Jeremiah had dictated. It was read in the hearing of the citizens of Jerusalem. After having read it to the populace Baruch and Jeremiah are told to hide themselves knowing the reaction that this prophecy would cause to the king and his nobles. This was the year when the king of Judah burned the Bible and Yahweh revealed His will to the Gentile despot, Nebuchadnezzar - see Daniel 2 verses 31-45. Read and think about this remarkable prophecy that reveals the history of the world from the time of Nebuchadnezzar's empire until the establishment of our Lord Jesus Christ's kingdom in the near future. Verses 20-26 speak of Jehoiiakim's seizing the scroll, cutting it to pieces with his penknife and casting it into the fire. Verses 27-31 describe Yahweh's rebuke to Jeconiah and his pronounced punishment for his contempt for the Word of the LORD. Verse 32 says that Baruch was commanded to rewrite the burnt scroll with additional material. In the record of Mark 10 Jesus tells us, that the Mosaic law sought to regulate putting away. The practice of divorce had become rife in our Lord's time. Jesus indicates that 'putting away' was foreign to the Father's purpose in marriage described at the end of Genesis 2. The Almighty's purpose in marriage is elaborated in Malachi 2 verses 11-16. The record says that children were invited to come to Jesus for blessing and to show that humility is essential for entry to the kingdom. The chapter says that a rich young ruler, who was deeply loved for his sincerity by Jesus, found his love of his possessions an obstacle too great to overcome. Jesus goes on to say how hard it is for all those who trust in riches to enter into the kingdom of God. Because the amazed Apostles had left all and followed Jesus they were promised a place in the kingdom for faithfulness. Carefully read aloud verses 29-31 and meditate on the message for us. For the third time Jesus foretells of his suffering, death and resurrection. We are told that James and John came secretly to Jesus seeking the positions of honour in his glory - to sit at our Lord's right and left hand - in his kingdom. Those two Apostles are told that they would suffer for his sake and that the Father alone could give such honours. The Lord's ministry, Jesus says, is service. This must also be true for all of Christ's followers. The chapter concludes by telling us that blind Bartimaeus was cured and follows Jesus.

What was Jeremiah's warning to Baruch in Jeremiah 45? In today's episode, Emma Dotter and Watermark member, Brittany Stair, talk about God's providence over his people, even in the midst of sorrow and rebellion. Brittany reminds us that in the same way God called Jeremiah and Baruch, we are called to submit humbly to God's will. Additional references: Deuteronomy 4:6; Habakkuk 3; Romans 2:4; Romans 6:1-4Check out Wake for Middle Schoolers! https://www.watermark.org/ministries/wake

A new song by Aussie artists Vytal One, Jonnie 3:16 and Oakbridge. And new music by KB, Lecrae, Kaboose and more... A flashback by DJ Maj and Vex Da Vortex. Playlist: "Return Of The Real Hard Beat" by Beat Rabbi & Deepspace5 "Stand (ft. R.kitect & Griffin)" by Kaboose "Hands Up (ft. Junyah, Uzo Buks & E.Man)" by The Plowman "Miracles (ft. Lecrae)" by KB "BE" by Sho Baraka "Count It All Joy (ft. The Profit)" by Shelly.H "Praise The Almighty King" by Cartoon Hood Figaz "Got to Get Better" by Dedge P "Crates Laid Straight to Heavens Gate (ft. eB83)" by Alert312 "Day by Day (w/ Jonnie 3:16, Oakbridge, Vytal One)" by Common Thread Collective "God Made a Way (Remix) (ft. Lecrae & nobigdyl.)" by WHATUPRG "Back In My Day Cypher (ft. P.I.D. and Baruch)" by B.E.R.I.D.O.X. "Breathe" by Tunnel Rats "Da Vortex 2000 (w/ Vex Da Vortex)" by DJ Maj "For Such a Time (ft. CDH Live!, Monks, D4C, DJ Lord Fader & ReFlex The Architect)" by Krosswerdz "Smile" by Tedashii "Limits" by James Gardin Vote on the playlist at www.definitionradio.com/show/960 Leave your requests/shout-outs on our socials www.facebook.com/DefinitionRadio www.instagram.com/DefinitionHH www.twitter.com/DefinitionHH www.krosswerdz.com

This weekend, we're focusing on the story of Baruch to explore the dangers of seeking great things for ourselves and the importance of seeking God's kingdom and glory, which brings durable joy and healthier relationships.Join us next weekend at The Branch Church and invite your friends and family!Find out what's going on at The Branch here: https://thebranch.org/eventsTo support this ministry, click here — https://rb.gy/rc53uxDownload Our App – http://thebranch.org/appCheck In — https://rb.gy/htq0qySermon Notes —https://notes.subsplash.com/fill-in/view?page=HJ-SuOMuxeSermon-Based Bible Study — https://thebranch.org/studyRequest Prayer — http://thebranch.org/prayerLike and SUBSCRIBE on YouTube — https://rb.gy/atpff4Like and Follow on Vimeo — https://rebrand.ly/d1ibt93Website — https://thebranch.org/Facebook — https://rb.gy/m4vhz6Instagram — https://rb.gy/p8g1blTwitter — https://rb.gy/xiwg68YouTube — https://rb.gy/icv7x2

This weekend, we're focusing on the story of Baruch to explore the dangers of seeking great things for ourselves and the importance of seeking God's kingdom and glory, which brings durable joy and healthier relationships.Join us next weekend at The Branch Church and invite your friends and family!Find out what's going on at The Branch here: https://thebranch.org/eventsTo support this ministry, click here — https://rb.gy/rc53uxDownload Our App – http://thebranch.org/appCheck In — https://rb.gy/htq0qySermon Notes —https://notes.subsplash.com/fill-in/view?page=HJ-SuOMuxeSermon-Based Bible Study — https://thebranch.org/studyRequest Prayer — http://thebranch.org/prayerLike and SUBSCRIBE on YouTube — https://rb.gy/atpff4Like and Follow on Vimeo — https://rebrand.ly/d1ibt93Website — https://thebranch.org/Facebook — https://rb.gy/m4vhz6Instagram — https://rb.gy/p8g1blTwitter — https://rb.gy/xiwg68YouTube — https://rb.gy/icv7x2

The Beracha of "Elokai Neshama" which we recite each morning is unique in that it does not begin with the word "Baruch." Normally, all Berachot begin with "Baruch," except in the case of a "Beracha Ha'semucha La'haveratah" – a Beracha that is instituted to be recited immediately after another Beracha. In the Amida, for example, the first Beracha begins with "Baruch," but all the subsequent Berachot do not, because they are recited immediately after the first Beracha and are thus "covered" by the "Baruch" at the beginning of the first Beracha. Seemingly, then, the Beracha of "Elokai Neshama," which is not part of a series of Berachot, should begin with the word "Baruch." There were some opinions who explained that this Beracha does not begin with "Baruch" because it is supposed to be recited immediately after the recitation of "Asher Yasar" in the morning. The "Baruch" at the beginning of "Asher Yasar" suffices also for "Elokai Neshama," and thus the introductory word "Baruch" is not required at the beginning of this Beracha. According to this view, one must ensure to recite "Elokai Neshama" immediately after "Asher Yasar" each morning, as "Elokai Neshama" was instituted to be recited after "Asher Yasar." However, Hacham Ovadia writes in his work Halichot Olam that this view is not accepted as Halacha. The reason why "Elokai Neshama" does not begin with the word "Baruch" is that a Birkat Hoda'a – a blessing which expresses thanks to the Almighty – differs from other Berachot in that it does not need to begin with the word "Baruch." As such, one is not required to recite "Elokai Neshama" immediately after "Asher Yasar." Nevertheless, the Poskim write that since in any event we must recite both these Berachot each morning, it is preferable to recite "Elokai Neshama" immediately after "Asher Yasar" in order to satisfy all opinions. Summary: Strictly speaking, one is not required to recite the Beracha of "Elokai Neshama" in the morning immediately after "Asher Yasar." However, as some Poskim maintained that this sequence should be followed, it is preferable to do so, since in any event they must both be recited each morning.

This Parsha includes a repetition of the Ten Commandments as well as the verses of the Shema. Va'etchanan means "I pleaded," and Moses is pleading with Hashem to be let into the Land of Israel. This is also the holiday of Tu B'Av, where singles traditionally wear white and gather in the town square to look for their intended. It's a very romantic time and Briyah is feeling loved! Baruch hashem!Follow @briyah for more updates

Your Daily Prayer

We are to begin our day, each day of our lives, by expressing our gratitude to Hashem for all the blessings He has granted us. Immediately upon awakening, we recite "Modeh Ani," thanking Hashem for restoring our souls, and we are then required to recite a series of Berachot known as "Birkot Ha'shahar" – the morning blessings. These Berachot thank Hashem for our ability to open our eyes to see, the ability to get out of bed and walk, and other basic functions of the body. They also thank Hashem for spiritual blessings, such as His having chosen us and given us the Torah. As parents, we know how much it means when a child expresses gratitude. The more our children acknowledge what we do for them and thank us, the more we want to do for them. But when children act ungratefully, and do not thank their parents, the parents will be less inclined to give them what they want. We are Hashem's children, and we owe Him an enormous debt of gratitude for the countless blessings He gives us each day, starting with life itself. The more we thank Him for the blessings we have received, the more He will continue blessing us. We therefore thank Hashem each morning for some of the precious gifts that He has given us. Rav Natrunai Gaon (9 th century, Babylonia) traces the origins of the Birkot Ha'shahar to the obligation to recite one hundred Berachot each day. This obligation was taught as a "Halacha Le'Moshe Mi'Sinai" – a law that Moshe heard at Mount Sinai and has since been transmitted orally from one generation to the next. In ancient times, there were no fixed Berachot, and everyone was expected to recite Berachot on his own, until reaching a total of one hundred each day. However, without a fixed text of Berachot, and without specific Berachot required at certain times and on certain occasions, people became lax, and failed to recite the obligatory one hundred Berachot. In fact, the Midrash relates that when a devastating plague ravaged the Jewish Nation during the time of King David, killing one hundred people a day, King David determined that this was caused by the people's failure to fulfill this obligation of reciting one hundred Berachot every day. He therefore issued an edict to ensure that people recite the required number of Berachot, and the plague suddenly stopped. Still, this obligation was not always fulfilled. Therefore, the Ansheh Kenesset Ha'gedola (Men of the Great Assembly), a group of scholars and prophets that was formed at the beginning of the Second Commonwealth, established fixed Berachot that we are required to recite every day, thus ensuring that we recite one hundred blessings over the course of the day. Included in these Berachot are the eighteen Birkot Ha'shahar that we must recite each morning. Indeed, the Shulhan Aruch discusses the Birkot Ha'shahar in the same Siman (chapter) in which he mentions the obligation to recite one hundred Berachot each day – indicating that, as Rav Natrunai Gaon explained, the Birkot Ha'shahar are related to this obligation. They were instituted to help ensure that a person recites the required amount of Berachot every day. As mentioned earlier, underlying the requirement of Birkot Ha'shahar is our debt of gratitude to Hashem. Not surprisingly, we find a close connection between the obligation to recite one hundred Berachot each day and the concept of gratitude. First, the 100 th chapter of Tehillim is the chapter "Mizmor Le'toda" – the song which was sung to express gratitude to Hashem, thus establishing an association between the number 100 and gratitude. And, the first two letters of the word "Modim" ("We thank") are Mem and Vav, which together in Gematria equal 46 – the Siman in the Shulhan Aruch that speaks of the obligation of one hundred Berachot. We might wonder, why is it necessary to recite these Berachot each and every day? Why does it not suffice for us to occasionally praise and thank Hashem for all He gives us and does for us? An important answer to this question is offered by the Rashba (Rav Shlomo Ben Aderet, Barcelona, Spain, 1235-1310). He writes that every morning, we must see ourselves as born anew. As the verse says (Echa 3:23), "Hadashim La'bekarim, Rabba Emunatecha" – G-d performs great kindnesses for us each and every morning by restoring our consciousness, by giving us a new day, showing us His trust in our capacity to achieve and accomplish. Yesterday's blessings do not suffice today, because today we have been created anew, and so we must express gratitude to G-d anew. The Berachot that comprise Birkot Ha'shahar thank Hashem for many things – such as our vision, our ability to stand up straight and walk, our clothing, our having been chosen by Hashem – but does not appear to be exhaustive. Rav Haim Palachi (Turkey, 1788-1868) raised the question of why the Sages did not institute a Beracha thanking Hashem for the ability to speak. It goes without saying that the faculty of speech is one of the human being's most important capabilities. In fact, the Torah says that when G-d created Adam, He infused within Him "Nishmat Haim" – "a living soul" (Bereshit 2:7), and Targum Onkelos translates this expression to mean "Ru'ah Memalela" – "a spirit that speaks." The power of speech can be said to be our defining characteristic, the quality that distinguishes the human being from other creatures in the animal kingdom. Why, then, do we not have a special blessing thanking Hashem for this most precious gift? An answer to this question appears in the work Petah Ha'debir by Rav Binyamin Pontremoli (Turkey, d. 1784). He notes the aforementioned verse, and Onkelos' translation, which teaches us that the faculty of speech is a function of the Neshama, the human soul. Now the Sages instituted as one of the Birkot Ha'shahar a special Beracha thanking Hashem for the soul which He has given us – the blessing of "Elokai Neshama." Hence, as the ability to speak stems from the Neshama, this Beracha which thanks Hashem for giving us our soul also thanks Hashem for the power of speech. (It would thus seem that if parents have a child who, G-d forbid, is not developing the ability to speak, or struggles with speech issues, they should have special intention when reciting the Beracha of "Elokai Neshama," and have in mind the child's soul through which they wish that he develop the faculty of speech.) Moreover, Rav David Abudarham (Spain, 14 th century), in explaining the Beracha of "Elokai Neshama," cites the verse in Tehillim (115:17), "Lo Ha'metim Yehalelu Y-ah" – "It is not the dead that will praise G-d." Once a person's soul is taken, he is no longer able to express Hashem's praises. Rav Abudarham notes the implication of this verse that the primary purpose of speech is to praise G-d. (This is indicated in the text of "Elokai Neshama," in which we say, "As long as the soul is within me, I give thanks before You…") Accordingly, it stands to reason that when we recite "Elokai Neshama" and give thanks to Hashem for giving us a soul, this includes an expression of gratitude for our ability to speak. A second answer to this question was offered by Rav Shmuel Alexander Unsdorfer (1920-2002), who explained that we express gratitude for the faculty of speech by reciting Birkat Ha'Torah – the blessing over Torah learning. The Misva of learning Torah includes the obligation to speak words of Torah and to transmit them to others, and so when we thank Hashem for this precious Misva, we automatically thank Him also for the gift of speech. A different question was asked regarding the omission of the faculty of hearing from the Birkot Ha'shahar. Clearly, our hearing is exceedingly important. In fact, if somebody injured another person and caused him to lose his hearing, he must pay compensation for the damages. Why, then, is this capability not included in our morning blessings? One answer given is that the ability to hear is included in the Beracha of "Ha'noten La'sechvi Bina Le'havhin Ben Yom U'ben Layla" – thanking Hashem for granting the rooster the knowledge to crow in the morning, thus waking people up. Of course, the rooster's crow is effective in waking people only because of the ability to hear, and so this Beracha implicitly expresses gratitude for the sense of hearing. Another answer is that the morning blessings thank Hashem only for those abilities which we lost, as it were, during the night when we slept, and were restored in the morning. Thus, for example, we thank Hashem for restoring our vision after our eyes were closed throughout the night, and for allowing us to get out of bed, stand upright and walk, after we spent the night lying down. Our sense of hearing, however, is unaffected by sleep; we can still hear while sleeping, and so this capability is not included in Birkot Ha'shahar. (Interestingly, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his work Mi'kavse'el, cites a Rabbi who wanted to apply this theory to explain why we do not recite a Beracha over the ability to speak. This Rabbi noted that some people talk in their sleep, and so this capability is not technically "lost" at night, such that we should give thanks for it when we wake up in the morning. The Ben Ish Hai dismissed this answer, noting that some people sleepwalk, and yet we still recite each morning the Beracha of "Ha'mechin Mis'adeh Gaber," thanking Hashem for the ability to walk. One might, however, distinguish between talking in one's sleep and sleepwalking, as a person who sleepwalks is not actually sleeping as he walks, whereas those who talk in their sleep really are still asleep and have not woken up to talk.) The Sefer Hasidim (Rabbenu Yehuda Ha'hasid, Germany, 1150-1217) writes that he once met an exceptionally pious individual who recited additional blessings each morning, thanking Hashem for each and every part of the body, and the Sefer Hasidim expressed great admiration for this practice. He noted the verse in Tehillim (84:3), "Libi U'bsari Yeranenu El Kel Hai" – "My heart and my flesh shall sing praise to the living G-d" – implying that each and every part of the body which functions properly is a sufficient reason to give praise to Hashem. A different verse in Tehillim (35:10) states, "Kol Asmotai Tomarna, Hashem Mi Kamocha" – "All my bones shall declare: G-d, who is like you?" Indeed, it is worthwhile to express our gratitude to the Almighty for each and every limb and organ in the body. The Hida (Rav Haim Yosef David Azulai, 1724-1806), in his commentary to Sefer Hasidim, asserts that this righteous man could not have actually recited additional Berachot, for a Beracha that was not instituted by the Sages constitutes a Beracha Le'batala – a Beracha recited in vain, which is forbidden. Undoubtedly, this man expressed his gratitude to Hashem for all his working body parts without reciting formal Berachot. By contrast, Rav Meir Mazuz (1945-2025) suggested that this righteous man followed the opinion that one is permitted to create his own Beracha to give praise to Hashem. In any event, the truth is that we do not need additional Berachot – formal or informal – to express our gratitude to Hashem for everything in our body that works properly. The Tur (Rabbenu Yaakov Ben Asher, Spain, 1270-1340) notes that in the Beracha of "Asher Yasar," which one recites after using the restroom, we say that Hashem created "Halulim Halulim" (hollow spaces in the body). The Gematria of the word "Halulim," the Tur observes, is 124, and we recite this word twice, for a total of 248 – the number of limbs and organs in a person's body. This expression, then, alludes to all our body parts. Thus, when we recite "Asher Yasar," we give thanks to Hashem not only for the wondrous ability to eliminate the waste from our body, but also for each and every body part. The Rishonim (Medieval scholars) debate the question of whether a person recites a Beracha that is not applicable to him, because he unfortunately does not have the ability for which that Beracha gives thanks. For example, does a blind person recite the Beracha of "Poke'ah Ivrim," in which we thank Hashem for the gift of vision? The Rambam (Hilchot Tefila 7:7-8) writes explicitly that a person recites each of these Berachot only after performing the action referred to by that Beracha. For example, after standing upright, one recites the Beracha of "Zokef Kefufim" ("Who makes the bent upright"), and after getting dressed, one recites the Beracha of "Malbish Arumim" ("Who clothes the naked"). The Rambam writes that if, for whatever reason, a person did not experience that which a given Beracha speaks of, then he does not recite that Beracha. In the Rambam's opinion, the Birkot Ha'shahar resemble the Berachot recited over food, which one recites only when eating. By the same token, one recites each of the morning blessings only after receiving the benefit for which each blessing gives praise. The Shulhan Aruch follows this opinion. By contrast, the Kolbo (anonymous work from the period of the Rishonim), citing several of the Geonim, writes that every person recites all the Birkot Ha'shahar, regardless of whether or not he personally experiences these phenomena. According to this opinion, the morning blessings express gratitude not for one's personal experience, but rather for the general phenomena mentioned by these Berachot. Even if one is not, Heaven forbid, able to see, for example, he still recites the Beracha of "Poke'ah Ivrim" to praise Hashem for the phenomenon of vision. Common practice follows this view of the Kolbo. One of the interesting questions asked regarding the Birkot Ha'shahar relates to the Halachic principle that applies in situations of a "Beracha Semucha La'haveratah" – a Beracha which is recited immediately following another Beracha. Normally, when a Beracha is recited right after another Beracha, it does not begin with the word "Baruch." Thus, for example, the text of Birkat Ha'mazon consists of four Berachot recited in immediate succession of one another, and thus only the first Beracha begins with "Baruch." The three subsequent Berachot are covered, so-to-speak, by the "Baruch" which begins the first Beracha, and so they do not require the introductory word "Baruch." In the Amida prayer, too, only the first Beracha begins with the word "Baruch," whereas all the subsequent Berachot do not, because they are recited immediately after the first Beracha. When it comes to Birkot Ha'shahar, however, the blessings all begin with the word "Baruch," despite the fact that they are recited as a series of Berachot, one right after the other. Tosafot in Masechet Berachot (46) offer two answers. First, they explain, unlike the blessings of Birkat Ha'mazon and the Amida, the blessings of Birkot Ha'shahar were not instituted as a series of Berachot. The Sages did not require reciting them together in a particular sequence. As we saw, the Rambam maintained that one recites each Beracha as he experiences the phenomenon referred to by each Beracha, and the Rambam writes explicitly that there is no set order for these Berachot. The rule of "Beracha Semucha La'haveratah," Tosafot write, applies only to a series of Berachot which were instituted to be recited together in a particular order, and so it does not apply to Birkot Ha'shahar. Secondly, Tosafot suggest, this rule applies only to relatively lengthy Berachot, such as the Berachot of Birkat Ha'mazon and the Amida. The Birkot Ha'shahar, however, are very brief, and thus they require the introduction of "Baruch Ata Hashem." A person should not unnecessarily get involved in other matters before reciting the Birkot Ha'shahar. Ideally, the Hesed La'alafim (Rav Eliezer Papo, 1785-1827) writes, the first words that come out of a person's mouth in the morning should be words of praise and gratitude to Hashem. One should not write text messages, make phone calls and the like before reciting the morning blessings. The Kaf Ha'haim (Rav Yaakov Haim Sofer, Baghdad-Jerusalem, 1870-1939) warns that according to the Kabbalah, unnecessarily delaying the recitation of Birkot Ha'shahar has the effect of allowing the Kelipot (negative spiritual energies) access to the person's soul, which can cause great harm. One should not be doing anything else while reciting a Beracha. This applies not only to Birkot Ha'shahar, but to all blessings that we recite. The Ben Ish Hai writes that "Lo Tiheyeh Ka'zot Be'Yisrael" – it should never happen that a Jew recites a Beracha while being involved in some other activity. And the Ben Ish Hai laments the fact that many people make this mistake. One common example is Netilat Yadayim – many people mistakenly recite the Beracha while drying their hands. One must ensure not to begin reciting the Beracha of "Al Netilat Yadayim" until after he finished drying his hands. Another common mistake is people reciting Birkot Ha'shahar while rushing to get to shul. This is improper. One should recite a Beracha while standing in place and doing nothing else, focusing his attention fully on the Beracha. The Taz (Rav David Ha'levi Segal, Poland, 1586-1667) writes that one who recites a Beracha while performing other activities is included in the Torah's harsh warnings against serving Hashem "Be'keri" – in a casual, haphazard manner, without focus and attentiveness. Rav Chaim Brim (1922-2002) tells that he once went to visit Rav Moshe Yehoshua Landau in the middle of the night. Rav Landau was in the restroom when he arrived, and so he waited. When Rav Landau came out, he recited the Beracha of "Asher Yasar" without realizing that he was being watched. Rav Brim said that at 2am, without realizing that anyone was around, Rav Landau recited "Asher Yasar" with greater concentration and emotion than most people have while reciting Ne'ila in the synagogue on Yom Kippur. We start our day by thanking Hashem for all the great blessings He has granted us. I had the occasion during my trips to Israel to visit Israeli soldiers who, unfortunately, sustained injuries that necessitated the amputation of limbs. They do not have the ability that the rest of having to easily get out of bed and move about. We need to appreciate these great blessings that Hashem gives us anew each morning, and try, as much as possible, to recite the Berachot with thought and concentration, truly appreciating all that Hashem does for us.

In this Bible Story, we learn about the calling of Jeremiah. He is chosen as a prophet to bring the people of Judah back to God. Much of his words fall on angry ears, and Jeremiah is forced to feel the blunt force of people's clubs and fists. This story is inspired by Jeremiah 1, 18-20, 2 Chronicles 36:1-5 & 2 Kings 23:28-37. Go to https://www.BibleinaYear.com and learn the Bible in a Year.Today's Bible verse is Jeremiah 18:4 from the King James Version.Episode 155: After the death of Josiah, Judah was left without a righteous king. This led Jeremiah to speak the Word of God with increased urgency. He urged the people to repent before it was too late, but the people refused to listen and instead beat him and made a fool of him. Knowing that this message was both for now and for the generation to come, he called for Baruch to write down the message God had been giving him. But when the word of God came to the house of the King, he burned it piece by piece.Hear the Bible come to life as Pastor Jack Graham leads you through the official BibleinaYear.com podcast. This Biblical Audio Experience will help you master wisdom from the world's greatest book. In each episode, you will learn to apply Biblical principles to everyday life. Now understanding the Bible is easier than ever before; enjoy a cinematic audio experience full of inspirational storytelling, orchestral music, and profound commentary from world-renowned Pastor Jack Graham.Also, you can download the Pray.com app for more Christian content, including, Daily Prayers, Inspirational Testimonies, and Bedtime Bible Stories.Visit JackGraham.org for more resources on how to tap into God's power for successful Christian living.Pray.com is the digital destination of faith. With over 5,000 daily prayers, meditations, bedtime stories, and cinematic stories inspired by the Bible, the Pray.com app has everything you need to keep your focus on the Lord. Make Prayer a priority and download the #1 App for Prayer and Sleep today in the Apple app store or Google Play store.Executive Producers: Steve Gatena & Max BardProducer: Ben GammonHosted by: Pastor Jack GrahamMusic by: Andrew Morgan SmithBible Story narration by: Todd HaberkornSee omnystudio.com/listener for privacy information.

A lesser-known servant scribe for Jeremiah, Baruch foreshadows what we find in the suffering servant who is Jesus Christ!  

Baruch 6:1–7 Psalm 106:1–6, 40–47 Colossians 2:6–14 Luke 21:20–28

The Sholom Bayis Series is a sampling of approaches from Torah educators, authors, and therapists offering ideas, tips, and resources for building and maintaining healthy relationships.In this final episode, join Rabbi Baruch Hertz, renowned Rav and community leader, for a heartfelt conversation on the Torah perspective of Sholom Bayis. Drawing from halacha, hashkafa, and years of experience guiding couples, Rabbi Hertz offers clarity and direction on fostering peace, respect, and emotional connection in marriage.A meaningful conclusion to a powerful series.Listen now at Mikvah.org/audioWatch now on Mikvah.org/mediaFor Rabbi Hertz's source sheet Click here

Fr. Mike explains the three ways the people are tempted to turn away from God while in exile: by not worshipping God the way He has asked, by worshipping false idols, and by being superstitious and fearful of false gods. Today's readings are Isaiah 37-38, Baruch 5-6, and Proverbs 11:25-28. For the complete reading plan, visit ascensionpress.com/bibleinayear. Please note: The Bible contains adult themes that may not be suitable for children - parental discretion is advised.

Fr. Mike points out the passages that highlight the coming of God, and asks us to reflect on whether our response is hope and excitement, or fear and dread. Today's readings are Isaiah 34-36, Baruch 3-4, and Proverbs 11:21-24. For the complete reading plan, visit ascensionpress.com/bibleinayear. Please note: The Bible contains adult themes that may not be suitable for children - parental discretion is advised.

If stones could speak, what does the Bible say they'd cry out? Find out with guest Baruch Korman and hosts Tim Moore and Nathan Jones on the television program, Christ in Prophecy!

Fr. Mike explains the context of the book of Baruch, he also highlights Isaiah's warning against complacency and how God's justice applies to everyone, even those who don't believe in Him. The readings are Isaiah 32-33, Baruch 1-2, and Proverbs 11:17-20. For the complete reading plan, visit ascensionpress.com/bibleinayear. Please note: The Bible contains adult themes that may not be suitable for children - parental discretion is advised.

Baruch Zeichner, host of the Paradigms Radio Show, discussed politics, including freedom, healthcare, and other topics, with Egberto Willies of Politics Done Right.Subscribe to our Newsletter:https://politicsdoneright.com/newsletterPurchase our Books: As I See It: https://amzn.to/3XpvW5o How To Make AmericaUtopia: https://amzn.to/3VKVFnG It's Worth It: https://amzn.to/3VFByXP Lose Weight And BeFit Now: https://amzn.to/3xiQK3K Tribulations of anAfro-Latino Caribbean man: https://amzn.to/4c09rbE

In this expository teaching, Dr. Baruch explores Colossians 2 to reveal how the cross of the Messiah brings total transformation—from the death of the flesh to spiritual rebirth. He explains the connection between spiritual circumcision, redemption through Passover, and resurrection power as the foundation of the New Covenant. A clear, Bible-based message on grace, righteousness, and eternal victory through the work of the cross. To support this ministry financially, visit: https://www.oneplace.com/donate/1256/29

In this expository teaching, Dr. Baruch explores Colossians 2 to reveal how the cross of the Messiah brings total transformation—from the death of the flesh to spiritual rebirth. He explains the connection between spiritual circumcision, redemption through Passover, and resurrection power as the foundation of the New Covenant. A clear, Bible-based message on grace, righteousness, and eternal victory through the work of the cross.To donate please visit us at:https://loveisrael.org/donate/Checks may be sent to:LoveIsrael.org

Cloud of Witnesses Brian Silver Hope Community Church - Lowertown St. Paul Download Message Slides For more resources or to learn more about Hope Community Church, visit hopecc.com.

Does Hashem really need us? Yes—but only because He set it up that way. Rabbi Stark is currently giving the daily Hachzek mussar shiur. To access click the link below: WhatsApp Chat Free Sefer Hachzek App (Apple) Hachzek App (Google)

Send us a textRoslyn Bernstein is the author of four books: Boardwalk Stories, a collection of 14 fictional tales set from 1950 to 1970; the co-author with the architect Shael Shapiro of Illegal Living: 80 Wooster Street and the Evolution of SoHo; Engaging Art: Essays and Interviews from Around the Globe, a collection of 60 of her online avant-garde art pieces; and most recently, a novel, The Girl Who Counted Numbers.Since the 1980s, she has been reporting from around the globe for such print publications as the New York Times, Newsday, the Village Voice, New York Magazine, Parents, and the Columbia Journalism Review. She has also reported for various online publications including Medium, Tablet, Huffington Post, and Guernica, focusing primarily on cultural reporting and contemporary art, with in-depth interviews with artists, curators, and gallerists.Currently, Professor Emerita in the Department of  Journalism and the Writing Professions at Baruch College of the City University of New York (CUNY), she taught journalism and creative writing classes from 1974-2016. A devoted teacher, she served as an advisor to Ticker, the college newspaper and established Dollars and $ense, the Baruch College business magazine. During her time at Baruch, she served as the director of the Journalism Program and was the Founding Director of the Sidney Harman Writer-in-Residence Program, a residency that has brought over 30 distinguished poets, playwrights, critics, and journalists to campus to teach intensive classes for gifted students. Prof. Bernstein is a recipient of the College's Distinguished Awards for Teaching and Service.Before coming to Baruch, she worked at Esquire and attended graduate school. She holds a Bachelors Degree from Brandeis University and aMasters and Ph.D in English Literature from New York University Graduate School of Arts and Sciences. https://www.roslynbernstein.com/Creator/Host: Tammy TakaishiAudio Engineer: Alex Repetti Visit the Self-Care Institute at https://www.selfcareinstitute.com/ Support the showVisit www.creativepeacemeal.com to leave a review, fan voicemail, and more!Insta @creative_peacemeal_podcastFB @creativepeacemealpodRedbubble CPPodcast.redbubble.comCreative Peacemeal READING list here Donate to AhHa!Broadway here! Donate to New Normal Rep here! Interested in the Self-Care Institute with Dr. Ami Kunimura? Click here Interested in Corrie Legge's content planner? Click here to order!

Psalm 119:73-80 Psalm 59:2-5,10-11,17-18 Psalm 60 Baruch 4:28-29 Prayer Requests to psp@sqpn.com

In this episode of Healthy Mind, Healthy Life, host Avik sits down with Luke Jean-Louis—voice actor, podcaster, life coach, and entrepreneur—to talk about breaking free from the 9 to 5 mindset. Known as “The Deep Voice Coach,” Luke shares how he walked away from traditional work structures, the struggles he faced, and how he now empowers others to create financial and personal freedom using his 3P framework: People, Productivity, and Personality. Luke gets honest about failure, the trap of the paycheck, and why goals might just be overrated. This is an unfiltered conversation for anyone questioning their current path and craving a more intentional life. About the Guest:Luke Jean-Louis is a voice actor, podcast host, singer, life coach, and author of Life Lessons from the Deep Voice Man. With an MBA from Baruch and years of entrepreneurial experimentation, Luke has crafted a clear mission: helping others build authority, freedom, and purpose—without the burnout. His practical tools and bold mindset shifts guide others to create lives they don't need a vacation from.Key Takeaways: The paycheck can be the most addictive drug keeping people stuck. The 3 P's—People, Productivity, and Personality—are the core ingredients for building real freedom. Community matters: Luke's writing journey started with daily essays on Type Share, leading to his first book. Goals are overrated; habits and streaks are what lead to long-term results. Security doesn't come from jobs—it comes from skills, mindset, and owning your time. Connect with Luke Jean-Louis: Website: www.deepvoicecoach.com Email: luke@deepvoicecoach.com Free course: The Everyday Man's Guide to Unlimited Success   Want to be a guest on Healthy Mind, Healthy Life? DM on PodMatch:DM Me Here:https://www.podmatch.com/hostdetailpreview/avikTune to all our 15 podcasts:https://www.podbean.com/podcast-network/healthymindbyavikSubscribe To Newsletter:https://healthymindbyavik.substack.com/Join Community:https://nas.io/healthymind   Stay Tuned And Follow Us:YouTube – https://www.youtube.com/@healthymind-healthylifeInstagram – https://www.instagram.com/healthyminds.podThreads – https://www.threads.net/@healthyminds.podFacebook – https://www.facebook.com/podcast.healthymindLinkedIn – https://www.linkedin.com/in/reemachatterjee/ | https://www.linkedin.com/in/avikchakrabortypodcaster #podmatch #healthymind #healthymindbyavik #wellness