Podcasts about Laban

In this powerful teaching, Bishop Omar Thibeaux continues the Stolen Images series from Jasher 31:38–40, where Rachel steals her father's images before leaving Laban's house.This message reveals the difference between an image and an idol, showing that the real issue is not art, symbols, or pictures — the issue is worship. Bishop Omar teaches how idols can live in the heart through money, people, relationships, technology, family patterns, and anything that takes the place of God.This episode calls believers to examine what they are carrying, remove every idol, and return fully to Yahweh, the only One worthy of worship.

Patuloy ang magandang simula ng Germany habang lumalaban naman ang Japan para makabawi sa kanilang mga unang laban sa World Cup.

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Rabash. Concerning the Debate between Jacob and Laban. 11 (1985) (10.02.2002)

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In this study we will take a look at the women within the Bible. We will look at each one of them and see how their story influences our lives today.As we continue our study in this fantastic insight of the Women of the Bible, this morning we will take a look at Rachel and LeahThe last recorded words of Rebekah are sad ones. She begged Jacob to flee to her brother Laban until Esau's anger should turn away, and promised that which she could never perform: "Then will I send, and fetch thee from thence." (Gen. 27:45) Afterwards she said to her husband: "I am weary of my life because of the daughters of Heth: if Jacob takes a wife of the daughters of Heth, such as these which are of the daughters of the land, what good should my life do me?" (Gen. 27:46) "They that wait upon Yahweh shall renew their strength" (Isa. 40:31), but they that lean to their own resources grow weary.Jacob left home, and on his journey he had the wondrous vision of the Messiah as Yahweh's ladder, connecting heaven and earth, and so became REALLY ACQUAINTED WITH HIS ELOHIM/CREATOR.It was love at first sight for Rachel and Jacob, but there was no 'happy ever after' for them. The younger daughter of Laban and the wife of Jacob, Rachel is the mother of Joseph and Benjamin, who become two of the twelve tribes of Israel (Gen 35:24; 46:15–18). She spends much of her married life attempting to bear children for Jacob and eventually uses her maid Bilhah as a surrogate, but Rachel still craves biological children. She and her sister Leah, also Jacob's wife, conspire so they both may have children with him, leading to the birth of Rachel's son Joseph. Soon after, Rachel dies giving birth to her second son; her early death makes her an image of tragic womanhood. After the biblical period, “Mother Rachel” continued to be celebrated as a powerful intercessor for the people of Israel. Rachel found it difficult to conceive, and Jacob's other wives, though less loved, were more fertile; they had ten sons. Rachel bore Joseph, but died in childbirth when her second son Benjamin was born. These sons were the forefathers of the Twelve Tribes of Israel. Names in the Bible often say something about the person:Rachel means 'ewe', a female sheep, a symbol of prosperity and security for nomadic people Leah means 'weary or wild cow' Jacob means 'heel grabber', either his brother's heel at the moment of birth or his brother's inheritance later on; the name can also mean 'deceiver' Laban means 'white'; it was sometimes linked with leprosy Reuben means 'behold, a son!' Joseph means 'may he add or increase'This great love story describes the foundation of the twelve tribes of Israel, and explains why the tribes are united (a common origin) and separate (the descendents of twelve different children of Jacob). But at a more human level it is about rivalry - between two women, the beautiful Rachel and her plain sister Leah, and between a man Jacob and his father-in-law Laban. The story contains five different episodes:   1 Rachel meets Jacob at the well, Genesis 29:1-14 2 Leah and Rachel marry Jacob, Genesis 29:15-30 3 Rachel has a son, Joseph, Genesis 29:31-15, 30:1-24 4 Rachel and Leah leave with Jacob, and Rachel takes the sacred household deities, Genesis 30:25-43, 31 5 Rachel has a son, Benjamin, and dies soon after, Genesis 35:16-30Rachel and Leah were the wives of Jacob. After running away from his tricking Esau in the birthright (Genesis 27) Jacob arrived at Laban, his mother's brother place. Rachel and Leah were the daughters of Laban. Every afternoon, Rachel (ewe) watered her flock of sheep at a well near Haran, an outpost of the ancient city of Ur. Wells had a practical use, but in story telling a well was a symbol of the feminine and of women's power to produce and nurture life.  Looked at reasonably, they were also places where young men and women could meet their future marriage partners.   Wells were covered with a broad flat stone that cut down on evaporation in the heat. Since it was too large for one man to move, the shepherds who gathered there waited until there was a group to move it.   On this particular afternoon, a young traveler called Jacob (heel catcher) was there as well. He chatted with the shepherds, telling them that his family had originally come from this same area. They pointed towards a woman in the distance, saying she was the daughter of his mother's brother.  When Jacob saw Rachel at close quarters, he was smitten. In an act of boldness, he removed the great stone single-handed, hoping to impress the young woman. He was successful. The reader is again aware of the sexual symbolism of his action, and knows that removing the lid from the well has shown he is worthy of Rachel's hand in marriage, and will be her lover and husband.      ‘Now when Jacob saw Rachel, the daughter of his mother's brother Laban … he went up and rolled the stone from the well's mouth, and watered the flock of his mother's brother Laban. Then Jacob kissed Rachel, and wept aloud.'Jacob introduced himself, becoming quite emotional in the process. He had made a long and grueling journey of about five hundred miles, and now found himself at journey's end, with the woman of his dreams. He was in the right place, with the right person, and his emotions spilled over. In response, Rachel ran to her father's house and told him about the young man. Her father, Laban (white), ran out to meet Jacob, welcoming him warmly. The text keeps repeating that Jacob is the son of Laban's sister: in many ancient societies, the relationship between a child and its mother's brother, the maternal uncle, was considered even more important that between a child and its father. This makes Laban's later betrayal of Jacob even more revolting.Jacob stayed with Rachel's family for a month, and during this time he fell deeply in love with Rachel. Join me as we go Chapter by Chapter, Verse by Verse, Unraveling the Words of Yahweh!Have any questions? Feel free to email me; keitner2024@outlook.com 

This week, Pastor Roger unpacks Genesis 28-29 by talking about the amazing grace of God. As Jacob is sent to his uncle Laban's to find a wife, we find from this account 7 characteristics of grace. To summarize, grace pursues, reveals, guides. Corrects, and restores. -Featuring Roger Hirth

“The Lord will never give us up as long we keep coming back to Him.” That's what Dr. McGee shares as we see Jacob and his family flee to Mt. Gilead with Laban and his brothers in hot pursuit. What happens next? Join as the story unfolds.

Uncle Laban has tricked Jacob into marrying both of his daughters. Life gets complicated. God has blessed Leah with a child, and Rachel is jealous. So she concocts a plan to get her servant pregnant, but God intervenes and opens Rachel's womb. Jacob makes preparations to leave Laban, and God appears, telling him to go back to his homeland.

The family drama in the book of Genesis continues as we learn about the sad consequences Jacob experiences at the hand of his deceitful uncle, Laban. Together we'll follow the love story of Jacob and Rachel and see how the fate of Leah (the older sister of Rachel) is intertwined.

Yesterday, we studied Genesis 30:35–31:42, focusing on the growing conflict between Jacob and Laban as Jacob seeks to leave his father-in-law. In this passage, we see the futility of relying on our own schemes, manipulation, and false sources of security. Listen as we explore how often we try to control outcomes rather than trust the Lord, and how the things we place our hope in apart from God ultimately prove to be powerless. A fulfilled life is found not in our efforts or our "puny gods," but in trusting the one true God and faithfully following Him every step of the way.

Alexandra is an artist, educator, and somatic guide working with movement as a way to access creative authority, embodied clarity, and deep personal voice. Her work supports artists, teachers, activists, facilitators, and guides to strengthen their inner compass while leading, creating, and communicating. She is fascinated by how decision-making lives in the body: how gesture holds belief, habit becomes pedagogy, and intuition is a fluent language.She is a choreographer, director, and educator working at the intersection of dance, theater, and somatics and was a member of the Bill T. Jones/Arnie Zane Dance Company from 1995–2001. She founded Alexandra Beller/Dances in 2002, creating more than forty dance-theater works across the U.S., Europe, and Asia.Her theater credits include Off-Broadway productions of Sense and Sensibility (Folger Shakespeare, A.R.T., Portland Center Stage; Helen Hayes Award, Lortel nomination), How to Transcend a Happy Marriage (Lincoln Center Theater), and The Mad Ones, as well as regional work with Hudson Valley Shakespeare Festival, La MaMa, La Jolla Playhouse, Milwaukee Rep, and The Goodman Theatre. Her directing credits include Macbeth (Theater Row) and A Midsummer Night's Dream (92Y).She has taught at institutions including Barnard, SUNY Purchase, Rutgers, UC Santa Barbara, the University of Michigan, The New School, and Princeton University, where she taught for seven years. Alexandra currently serves on faculty at the Laban Institute for Movement Studies and Gibney Dance Center and teach internationally through residencies and master classes. Her forthcoming books are The Embodied Conductor: A Somatic Approach with Laban and Bartenieff (Meredith Music, 2025) and The Anatomy of Art: Unlocking the Creative Process for Theater and Dance (Bloomsbury, 2026). You can get her books at alexandrabellerdances.org.This was an inspired episode. Give it a listen!This episode, like all episodes of If This Is True, brings forth what drives creatives to do what they do. For more of this content and interaction, you can also go to my substack, coolmite25.substack.com. Hosted on Acast. See acast.com/privacy for more information.

April 25, 2026 - Equipped 2026 - Day 3 - 2:30 PM Session This Equip Conference message (hosted at Cumberland Trace Church) walks through Genesis 29–31, tracing the intertwined lives of Jacob and Laban and drawing practical, faith-filled lessons for listeners. The speaker opens from the well where Jacob meets Rachel and follows the story through Jacob's long years with Laban, the marriage deception, the family rivalries, the birth of the sons, Rachel's theft of the household idols, and Jacob's eventual departure and covenant with Laban. The episode highlights five central lessons found in these chapters: the providence of God working behind the scenes across years and setbacks; the importance of honesty in contrast to the persistent deceit of Jacob and Laban; the reality that God can and does work through messy, broken families (from Leah and Rachel's rivalry to the formation of the twelve tribes); the call to follow God's guidance obediently; and biblical principles for working through conflict. Listeners will hear concrete scriptural teaching (Genesis 29–31 with references to Romans 8:28, Matthew 5:37, Ephesians 4:25 and other passages) and practical helps: four questions to evaluate whether you're following God's guidance (Is it biblical, loving, Christ-like, and service-oriented?) and four steps for resolving conflict modeled in Genesis 31 (go to the person, be straightforward, know the facts, and pursue a peace that honors God). Through narrative detail and pastoral application, the speaker shows both the messiness of human relationships and the faithfulness of God who brings good from broken situations. Expect clear biblical exposition, real-world application for families and relationships, and encouragement to trust God's providence and pursue honesty, obedience, and peacemaking in your own life. Duration 38:58

In this study we will take a look at the women within the Bible. We will look at each one of them and see how their story influences our lives today.As we continue our study in this fantastic insight of the Women of the Bible, this morning we will take a look at Rebekah.Rebecca – We can say that she is Ambitious Rebecca was the much-loved wife of Isaac. A woman of Godly character, but not without her human weaknesses. She had twin sons Esau and Jacob. Esau, born first, should have inherited the role of leader of the tribe, but Rebecca judged that Jacob would be better than his brother, so she and Jacob tricked the old man into giving the leadership to Jacob.Names in the Bible often says something about the person:Rebecca means 'ensnarer'Isaac means 'laughter', perhaps a reference to his mother Sarah's laughter when she heard she was to become pregnant in her old ageJacob means 'heel catcher' - either his brother's heel at the moment of birth, or his brother's inheritance later onEsau was nicknamed Edom, which meant 'red'; he was born with a ruddy complexion then spent most of his time outdoors in the sun, so his face and skin may have been unusually red. What her story is aboutThis story shows the gradual fulfillment of the promise made by Yahweh, that Sarah and Abraham would have many descendents, enough to become a nation. The story of Rebecca contains three different episodes: 1 the engagement and marriage of Rebecca(Genesis 24). Rebecca is introduced as a brave and resourceful young woman; she impressed all the people who met her. She was a good match for Isaac.      2 the birth and youth of Esau and Jacob(Genesis 25:19-34). Rebecca gave birth to two sons with very different temperaments. The conflict between them would be the basis for conflict between later generations and nations.3 Rebecca and the blessing of Isaac(Genesis 27). Rebecca manipulated the situation so that the tribe would be led by an intelligent man rather than a popular but shallow man, so that decisions for the tribe would be based on wisdom rather than impulse or emotion. In this study we complete the story of Rebekah.  The final scene in which Rebekah appears is another well-known biblical episode: Isaac blesses Jacob rather than Esau, the first to emerge from the womb and thus the expected recipient of the paternal blessing (Genesis 27). The designation of Jacob as heir to the ancestral lineage, which means he will be the forefather of all Israel, is orchestrated by Rebekah. She covers Jacob with animal skins so that when the vision-impaired Isaac touches Jacob, he thinks he is touching Esau, who is hairy (Gen 24:25). Isaac then gives his blessing to Jacob rather than first-born Esau. Through clever manipulation, whereby Isaac is deceived, she achieves her purpose and controls the family destiny. Moreover, in another ruse, she convinces Isaac to send Jacob to her family in Padan-Aram (in Mesopotamia) to preclude his marrying a Hittite woman when in fact she wants him to escape a vindictive Esau (Gen 27:41--46; 28:1–5). Rebekah will never see her beloved son again.In this chapter 27 we are informed, that Isaac, being old and dim sighted, sent for Esau to get him venison, that he might eat of it, and bless him before he died, Gen. 27:1; and that Rebekah hearing of this, formed a scheme for Jacob to get the blessing before him, which she communicated to Jacob, to which he at first objected, but afterwards complied, Gen. 27:5; and also how that Jacob succeeded in the attempt, and got the blessing from his brother, Gen. 27:18; and that this was confirmed to him by his father, even when his mistake was discovered upon Esau's coming, Gen. 27:30; which occasioned a most bitter cry in Esau, a severe reflection on his brother, and an earnest expostulation with his father for a blessing, which he obtained, Gen. 27:34; the consequence of this were hatred in Esau to Jacob, and an intention to kill him, which Rebekah hearing of, advised Jacob to flee to her brother Laban, Gen. 27:41; and to make it possible, complains to Isaac of Esau's wives, and suggests, that should Jacob marry among the same people, it would add to the distress of their lives; and therefore hints it to him, that it was necessary and proper he should go to her family for a wife, Gen. 27:46; and whether Isaac sent him, as the following chapter shows. We read within this Chapter 27 'Now Esau hated Jacob because of the Blessing with which his father had blessed him, and Esau said to himself "The days of mourning for my father are approaching; then I will kill my brother Jacob". But the words of her elder son Esau were told to Rebecca.'Esau was enraged, as well he might be. He had been betrayed by his mother and his brother and lost the inheritance that was due to him, his birthright and the Blessing. He planned to kill Jacob as soon as his father died. Once again, Rebecca stepped in, helping Jacob to escape. She also maneuvered Isaac into arranging a marriage between Jacob and one of the daughters of Laban, the brother she had left so many years ago in Mesopotamia.  It was Rebekah who pushed Jacob, her son, into deceiving his father and stealing his brothers blessing (Genesis 27:2-13). This resulted in great conflict in the home (Genesis 27:41-43). Isaac and Rebekah made the same mistake that many parents make; they chose favorites among their children. This is something that all parents should guide against. The results of such actions can cause conflicts in your home that can go on for many years. You have been warned!Join me as we go Chapter by Chapter, Verse by Verse, Unraveling the Words of Yahweh!Have any questions? Feel free to email me; keitner2024@outlook.com

Thursday, 21 May 2026   Now when he had agreed with the laborers for a denarius a day, he sent them into his vineyard. Matthew 20:2   “Having also harmonized with the toilers from ‘denarius, the day,' he sent them into the ‘vineyard, his'.” (CG)   In the previous verse, Jesus began the parable of the laborers in the vineyard. He continues that now, saying, “And having harmonized with the toilers.”   An amount was agreed on (harmonized) between him and those who will be in his employ. This is what will happen with any day laborer, and it is what happens with any hired staff in any job. Even military service sets the terms of payment, regardless of if it is compulsory or voluntary enlistment.   People want to know what to expect for their labor before entering into it. This goes back to the earliest records of the Bible. In Genesis 29, it says –   “And he said, Laban, to Jacob, ‘(Indeed) not my brother, you. And you served me gratuitously? You must (surely) cause to declare to me what your wages!' 16And to Laban, two daughters. ‘Name, the whopping' Leah, and ‘name, the diminutive' Rachel. 17And ‘eyes, Leah' tender. And Rachel, she was ‘beautiful, form' and ‘beautiful, appearance.   18And he cherished, Jacob, Rachel. And he said, ‘I will serve you seven years in Rachel, your daughter, the diminutive.'   19And he said, Laban, ‘Good I giving her to you from my giving her to ‘man, another'. You must (surely) sit with me!' 20And he served, Jacob, in Rachel seven years. And they were, in his eyes, according to ‘days, ones' in his ‘cherish, her'.” Genesis 29:15-20 (CG).   Such arrangements are wholly appropriate, and they are considered binding. If either side defaults on the agreement, it is considered theft. If the owner doesn't pay, he has stolen the time and effort of the laborer. If the laborer refuses to work according to whatever standard was set forth, he is considered to have stolen the property of the owner. Understanding this, Jesus notes that the agreement was “from ‘denarius, the day,'.”   The denarius was introduced in Matthew 18:28. It was a small silver coin used in Roman currency. It was approximately 53 grams of silver. Its value changed according to the strength of the Roman currency system, as any nation's currency does. But for this parable, it is accepted as a day's labor by both parties. With that agreed on, “he sent them into the ‘vineyard, his'.”   It is his property. The vineyard was either planted by him or tended to since he acquired the property. His time, money, and resources have been used to keep the vineyard in proper shape. On the other side, the laborer has needs and desires that he anticipates based on what he will earn. His abilities have been evaluated, and he is to perform according to what the owner expects from those abilities.   Life application: In the story of Jacob and Laban, Laban cheated Jacob. Instead of giving him Rachel for seven years of labor, he gave him Leah. Only after the marriage was consummated did Jacob realize what had happened. He had his years of labor essentially stolen from him.   Laban then offered Rachel for another seven years of labor. Jacob agreed to this, but it was not the original agreement. Laban had seven years to marry off Leah, and he didn't do it, connivingly setting Jacob up to serve him longer so that Laban could unjustly benefit from him.   Understanding this, be sure to count your pay before you take it for a deposit. And for sure, gents, be sure to lift the veil on the woman you are about to marry. Under it, she might not be who you think.   Lord God, what a wonderful story is found in Jacob's two wives and two concubines. There is law, and there is grace. And there are two exiles during those periods for the nation of Israel. And yet, You have brought them back again to fulfill the final promises in Your word to this unruly people. May that day be soon. Amen.

In this powerful message, Bishop Omar Thibeaux teaches that envy is not only destructive — it is contagious. Through the story of Jacob and Laban, this episode explores how favor attracts envy, how envy spreads through families and social circles, how it reveals itself in a person's countenance, and how believers can protect their hearts through salvation, Scripture, prayer, and renewed thinking.

In this message from Genesis 30:25–31:16, Pastor Scott Wilson walks through Jacob's journey of trusting God through uncertainty, opposition, and change. As Jacob prepares to leave Laban's house, we see how God faithfully keeps His promises, blesses His people, and leads them forward in obedience. No matter where you are in your walk with God, […]

God forms our character inside unfair systems long before He delivers us from them.

According to Hepatitis Australia, around 220,000 people in Australia are living with chronic Hepatitis B, with 4–5% of cases linked to people born in the Philippines. - Ayon sa Hepatitis Australia, tinatayang nasa 220,000 ang may chronic Hepatitis B sa bansa, 4 hanggang 5 porsyento sa kabuuang bilang ay mula sa Pilipinas.

In this powerful message, Bishop Omar Thibeaux continues the leadership series by exposing the danger of envy. Through the story of Laban and Jacob, he teaches how blessing can attract resentment, how envy begins in the mind, and why believers must learn to take every thought captive. This episode will help you guard your heart, renew your mind, and stay in the line of blessing.

On Your World of Creativity, we travel around the world talking with creative practitioners who turn ideas into impact. Today we're stepping into the studio with a guest to explore what it really means to trust yourself, dismantle habits, and make braver, more embodied art. Welcome choreographer, director, educator and author … Alexandra Beller.Alexandra's Website@alexandrabellerdances on InstagramAlexandra on YouTubeAlexandra's Facebook pageLinkedIn: linkedin.com/in/alexandra-beller-0a56a57A former member of the Bill T. Jones/Arnie Zane Dance Company, she is now the Artistic Director of Alexandra Beller/Dances, having created more than 40 dance theater works internationally.Her teaching spans Princeton University, the Laban Institute, and residencies around the globe. In theater, she's worked Off-Broadway and regionally, with credits including Lincoln Center and A.R.T.Alexandra is currently writing two books:The Embodied Conductor (Meredith Music, 2025) andThe Anatomy of Art (Bloomsbury, 2026).Her work blends somatic practice, rigorous inquiry, and creative freedom to help artists deepen their process and unlock new possibilities.1 — The Creative Process as a Living PracticeAlexandra, you've spent decades inside the creative process — as performer, choreographer, director, and educator. What inspired you to write a book about the creative process now, and what do you hope artists take away from it?Follow-up:The Anatomy of Art reads like a field guide for creative life — part poetic meditation, part practical workbook — with chapters on Time, Space, Meaning, Relationship, Process, Material, and more. Each section offers inquiry prompts, embodiment exercises, and devising practices that help artists reconnect to their sensory intelligence and personal voice.You also weave in contributions from seminal voices like Anne Bogart and Deborah Hay, folding perspectives from across disciplines and generations into the book.Can you share how you designed The Anatomy of Art to live at that intersection of instinct and analysis — and why it felt important to create something that offers rigorous tools while still honoring the mystery of making?2 — Trust, Doubt, and Creative CourageYou speak often about trusting yourself in the creative process. That sounds simple — but it's incredibly difficult in practice.What does it really mean to trust yourself as an artist — and how do creatives actually begin to do that?Optional follow-up:What role does doubt play? Is it something to eliminate — or something to work with?3 — Structure and FreedomYou work with systems like Laban and Bartenieff — which are rigorous, structured methodologies — yet your approach is also deeply poetic and personal.How do you balance structure and freedom in your work?And more broadly, how can artists use structure without becoming constrained by it?4 — Dismantling Habits & Artistic ReinventionYou talk about dismantling habits — creatively and personally.Why is breaking creative habits so essential for growth?What happens if we don't?Follow-up:Is there a connection between the parts of ourselves we hide and the habits we form in our art?5 — Joy, Burnout & Staying PorousArtists often struggle with burnout, pressure, comparison, and the fear of not being “enough.”How can artists stay porous and brave without becoming overwhelmed?And how do we create conditions for joy — especially in careers that can feel filled with struggle?Key themes:• The body as intelligence• Trust as a practice, not a personality trait• Structure as a container for freedom• Dismantling habits to create braver work• Joy as a discipline

Rabbi Jacobson will discuss the following topics: 16 Iyar Why don't we recite the Parsha about Manna every day, as well as the Ten Commandments, like we do the Parsha of the Akeidah, as stated in Shulchan Aruch?  What is the significance of this special day? How could the students of Rabbi Akiva not respect each other to the point of it causing a plague? Why don't we see such harsh consequences (G-d forbid) due to other acts of disrespect in our times? How did the Mitteler Rebbe celebrate Lag B'Omer? Why was it a day of miracles? How can Lag B'Omer open up channels of connection between parents and children? What is the source that this day is the hilula of Rashbi? Why is the day of Rashbi's passing a time of joy and celebration? What is the connection with Hod of Hod? Why is Rashbi referred to as Shabbos? What were some of the big secrets Rashbi revealed right before his passing? How could Rashbi have passed away while he was teaching Torah? What is the connection between Lag B'Omer and the gal (mound) that Jacob built to serve as a witness of the boundary between him and Laban? How is that consistent with the verse gal einei, which is a state of open revelation, the opposite of Jacob's gal that separates and conceals? How does Chassidus explain the difference between Choni HaMaagel and Rashbi causing it to rain? Why did Rashbi hide from the Romans, while the Alter Rebbe allowed himself to be arrested? How could Rashbi have caused fire to consume and destroy? Is Lag B'Omer or Yud Tes Kislev the Rosh Hashana of the Inner Torah? What did the Rebbe mean when he said that Rashbi is at the Ohel? Should I write a pan to the Rebbe or to Rashbi, or both?Chassidus Applied to Lag B'Omer 

Opening and Gratitude The speaker thanks Shiana, the leadership team, and Maureen Morris for hospitality and event preparation. She praises the team's hard work and the welcoming atmosphere of the conference. She introduces the message as something personally meaningful and emotionally stirring. Main Scripture and Theme The message is based on Genesis 29 and Leah's story. The speaker's title is framed two ways: “Now I will praise the Lord” and “This time I will praise the Lord”. The central theme is that praise can emerge from pain, rejection, and invisibility. Jacob, Rachel, and Leah Jacob travels to find a wife and falls in love with Rachel at the well. He works seven years for Rachel, but Laban deceives him and gives him Leah instead. Jacob is furious because he wanted Rachel, not Leah, which highlights Leah's unloved and hidden position. Leah's Pain Leah is described as weak-eyed, overlooked, and culturally less valued than Rachel. She is trapped in a painful marriage where she is not loved. Her longing for love is shown through the names she gives her sons. Leah's Sons and Meaning Reuben: “The Lord has seen my affliction,” hoping her husband will love her. Simeon: “The Lord has heard that I am unloved,” showing she feels heard. Levi: “Now my husband will become attached to me,” revealing her hope for connection. Judah: “Now I will praise the Lord,” marking a turning point from pain to praise. Idols and Misplaced Hope The speaker warns that good things can become idols when they matter more than God. Leah's babies become a way of trying to earn her husband's love, rather than simply gifts from God. The message broadens this warning to include money, sex, success, beauty, relationships, and children. Rejection and Identity The speaker connects Leah's story to modern feelings of rejection, invisibility, insecurity, and anxiety. She argues that rejection by people can be redirection by God. She encourages listeners to stop chasing world standards and instead embrace God's standards. Personal Testimony The speaker shares her own story of adoption, deep feelings of not being wanted, and healing from rejection. She explains that God helped her understand she was always wanted by Him. She shares how God used her experiences and redirection to shape her life and ministry. David as Parallel Example David is used as another example of rejection leading to God's plan. He is sent back from battle, finds his camp destroyed, and is told by God to pursue and recover all. This story reinforces the idea that rejection can position someone for restoration. Worship and Response The speaker urges the audience to bring pain, tears, and burdens to God at the altar. She emphasizes that worship is not performance but a genuine act of surrender and praise. She encourages women to praise God in the middle of battle, not just after it ends. Final Call Leah's decision to praise God is presented as the moment everything changes. The message ends with a call for the women to stand, worship, and let praise birth something new in their lives. The closing emphasis is that God inhabits praise and can bring freedom, healing, and breakthrough.

Today’s Bible Verse: “And Jacob noticed that Laban’s attitude toward him was not what it had been.” — Genesis 31:2 Genesis 31:2 captures a subtle but important moment—Jacob senses a shift. Nothing dramatic is said, but something has changed. The relationship is no longer what it once was, and that awareness becomes part of God leading him into a new season. Have an idea for our newsletter? We want to hear from you! Take our survey below: Take Our Survey! “Want to listen without ads? Become a BibleStudyTools.com PLUS Member today: https://www.biblestudytools.com/subscribe/ Meet Today’s Host: Jennifer Slattery Discover more devotions with Jennifer at Your Daily Bible Verse on LifeAudio Jennifer Slattery is a national speaker and multi-published author, She’s passionate about helping believers live with bold faith, rooted in surrender to Christ’s purpose. Jennifer co-hosts both Your Daily Bible Verse and Faith Over Fear, encouraging listeners to step into their God-given identity. Her teachings blend Scripture with personal insight to help others embrace God’s power over fear and move forward with confidence.

What if everything you believe about tax and income was designed to keep you broke?Spoiler: it was.Tahlia Rochelle from The Living Council sits down with Laban for one of those conversations that makes you stare at the ceiling at 2am going "wait... WHAT?"If you've ever had that nagging feeling that the financial system wasn't exactly built with you in mind, buckle up. Turns out you were right. You just didn't have the receipts until now.IN THIS EPISODE:Ever wonder why certain pubs stayed open during COVID while everyone else was padlocked shut and crying into their home brew? There's a reason for that. A very specific, very legal reason. And once you hear it, you can't unhear it.Tahlia breaks down the difference between operating for profit vs. for purpose, why the same dollar gets taxed up to eight times in Australia, and how everyday Australians including teachers, designers, and business owners have quietly restructured their lives using the same tools the elite have always had access to.They just weren't advertising it.KEY CONCEPTS COVERED:For profit vs. for purpose and what it means legally. Private Members Associations and how they actually work in Australia. Jurisdiction explained in a way that finally makes sense. How this applies whether you're punching a clock, running a business, or somewhere in between. And the mindset shift required, plus how long it realistically takes.ABOUT THE LIVING COUNCIL:The Living Council is a private online community for everyday Australians who are done funding a system that was never designed for them. You start with a Clarity Call to see if it's a good fit, because they're not trying to collect warm bodies, they actually care who's in the room.Three ways to get involved once you're in:Done By You. Done With You. Done For You.Pick your speed.LINKS:The Living Council Website: https://ap1.hubs.ly/y0MHWV0Book a Clarity Call: https://ap1.hubs.ly/y0MHZg0ABOUT LABAN:Laban is going through this process himself right now, in real time, with The Living Council. Same as with health, therapeutic nicotine, ultramarathons, and everything else he's thrown himself into headfirst. He learns it, lives it, then shares it from a place of certainty. You know how he rolls by now.Listen to more: linktr.ee/LabanDitchburnGrab Bet On You: https://a.co/d/5WPd6MlThis content is educational and not legal or financial advice. Do your own research. If you haven't learned to do that by now, honestly, this episode is probably a great place to start.

We explore the complex lives of Jacob, Leah, and Rachel in the land of Haran. Jacob, deceived by his uncle Laban, ends up marrying Leah before his beloved Rachel. After his marriages to both of Laban's daughters, the sisters have a rivalry as they strive to secure Jacob's love through childbearing. We delve into the struggle, deceit, and tension within the family as the family expands in Haran. Despite the hardship, God's purpose unfolds as the family grows, leading towards the nascent formation of a nation. As Jacob's wealth increases, so do tensions in Laban's family, prompting Jacob to return to Canaan.Support the showRead along with us in the Bible Brief App! Try the Bible Brief book for an offline experience!Get your free Bible Timeline with the 10 Steps: Timeline LinkSupport the show: Tap here to become a monthly supporter!Review the show: Tap here!Want to go deeper?...Download the Bible Brief App!iPhone: App Store LinkAndroid: Play Store LinkWant a physical book? Check out "Bible Brief" by our founder!Amazon: Amazon LinkWebsite: biblebrief.orgInstagram: @realbiblebriefX: @biblebriefFacebook: @realbiblebriefEmail the Show: biblebrief@biblelit.orgWant to learn the Bible languages (Greek & Hebrew)? Check out our partner Biblingo (and use our link/code for a discount!): https://biblin...

Alexandra Beller (MFA, CMA) is a choreographer, director, educator, and former member of the Bill T. Jones/Arnie Zane Dance Company. As Artistic Director of Alexandra Beller/Dances, she has created over 40 dance theater works internationally. Her teaching spans Princeton University, Laban Institute, and global residencies. In theater, she's worked Off-Broadway and regionally, with credits including Lincoln Center and A.R.T. Alexandra is currently writing two books: The Embodied Conductor: A Somatic Approach with Laban and Bartenieff (Release TBA 2027) and The Anatomy of Art (Bloomsbury, Fall 2026). She blends somatic practice, rigorous inquiry, and creative freedom to help artists deepen their process and unlock new possibilities. website: www.alexandrabellerdances.org and book site: https://www.anatomy-of-art.com/, but if space and format allow,    TikTok: https://www.tiktok.com/@thelabanista   YouTube: https://www.youtube.com/channel/UC8suG0TLGKqufov8IpqLrKw   LinkedIn: https://www.linkedin.com/in/alexandra-beller-0a56a57/   Instagram: https://www.instagram.com/alexandrabellerdances/   Thank you so much for being here. This podcast exists because of the women who show up for these conversations and keep coming back. It genuinely means everything.Leave a review on Apple Podcasts and you could win a free mini consult with Cody. Each month one reviewer is chosen at random. It takes about a minute and it helps Create the Space reach the women who need it most. Connect with Cody: Instagram: @spacewithcody Website: spacewithcody.com Free Resource: Ready to shift the energy of your home? Start here with Five Shifts to Improve the Energy of Your Home, a free guide from Cody. Work with Cody: Explore ways to work together at spacewithcody.com© Create the Space with Cody Maher. All rights reserved.

Usap Tayo discussed the Philippine Consulate's warning to the community regarding deceptive lending schemes and shared essential tips on personal financial protection. - Sa Usap Tayo, tinalakay ang babala ng Konsulado ng Pilipinas sa komunidad laban sa mga mapanlinlang na scam sa pautang at ang mga paraan kung paano mapoprotektahan ang sarili.

In this passage, twenty years of conflict reach a point of crisis. Between Jacob and Laban we see three possible responses to conflict.

The Shulhan Aruch begins by urging us to be "strong as a lion" to wake up early for the service of our Creator. The Hesed La'alafim (Rav Eliezer Papo, 1785-1828) explains that struggling against the Yeser Ha'ra (evil inclination) is always a difficult challenge, but the struggle to wake up early in the morning is particularly difficult. Right when we wake up, it takes us time to be fully alert, and both our physical and mental faculties are frail. We are therefore in an especially compromised position vis-à-vis the Yeser Ha'ra, who is always "on top of its game" and working to discourage us from doing the right thing. The Shulhan Aruch therefore urges us to muster strength "like a lion" to resist the efforts of the Yeser Ha'ra to keep us in bed when we are supposed to be getting up to serve Hashem. The Mesilat Yesharim (Rav Moshe Haim Luzzato, Italy, 1707-1746) discusses at length the need for "strategies" for fighting the Yeser Ha'ra. The Yeser Ha'ra is exceptionally shrewd in its efforts to lead us astray, so we need to be equally clever in combating these efforts and to remain consistent in our service of Hashem. This is especially true when it comes to the struggle to get up in the morning. The Bayit Hadash (Rav Yoel Sirkis, Poland, 1561-1640) writes that in the morning, the Yeser Ha'ra cleverly tries to convince a person to remain in bed – in the winter, because it is cold early in the morning, and in the summer – when it is actually more comfortable in the cool, early morning hours – because sunrise is very early and he did not sleep enough. Often, the Yeser Ha'ra disguises its arguments as piety, telling the person that he should stay in bed and sleep late so that he can pray later with greater concentration. As the Yeser Ha'ra is shrewd and wily, it is necessary to explore strategies for winning the most difficult battle against the Yeser Ha'ra – the battle to get out of bed on time in the morning. The Hafetz Haim, who was always awake and out of bed early, was once asked about his strategy for winning this battle. He said that when the Yeser Ha'ra tries telling him to stay in bed because it's still early, or it's very cold, he would respond, "Well, you're out of bed! If you got out of bed, then so can I!" The Hida (Rav Haim Yosef David Azulai, 1724-1806) draws our attention to the comment of the Rama (Rav Moshe Isserles, Cracow, 1530-1572) on this first Halacha of the Shulhan Aruch. Citing from the Rambam in his Moreh Nebuchim, the Rama writes that a person must live with the constant awareness that Hashem is always present and sees everything he does. Knowing that we are under constant "surveillance" will assuredly affect the way we act. The Hida writes that G-d takes notice of whether or not we rise when we should, and this awareness should motivate us to wake up on time in the morning. King David says in Tehillim (119:98), "Me'oyebai Tehakemeni," which, simply understood, means, "You make me smarter than my foes." The Rabbis of Mussar explained that this verse also implies that we can gain wisdom "Me'oyebai" – from our adversaries, by learning from their example. When we see the way the wicked tirelessly pursue their desires and how carefully they plan to commit their wrongful acts, we are shown an example of the kind of vigilance with which we are to serve Hashem. When Yaakob Abinu sent a message to his brother, Esav, he told him, "I have lived with Laban, and I observed the 613 Misvot, and did not learn from his evil ways" (Rashi, Bereshit 32:5). Rav Yaakov Kamenetsky (1891-1986) explained that Yaakob here expressed his regret that he did not learn from Laban's pursuit of evil, from the way Laban so passionately and fervently dedicated himself to earn money through any possible means. Yaakob realized that he should have followed Laban's example of devoted work when serving the Almighty. Similarly, we see the lengths people go to earn money, to plan luxury vacations, to build luxury homes, to indulge in vanity – and we should commit to do the same for the sake of Torah and Misvot. Just as people wake up early very easily when this is necessary for a major business deal, or to catch a plane for a vacation, we should certainly be able to wake up early to serve Hashem. Some people employ the tactic of self-imposed "penalties," pledging to give a substantial amount of money to charity each morning that they do not wake up on time. Another relatively simple strategy for getting up early in the morning is to commit to some structured program or framework. For example, when I learned in yeshiva, some of us scheduled Havrutot (study sessions with partners) for the early morning, before Shaharit. If a person knows that his study partner will be waiting for him, he is more likely to get out of bed even if he feels tired or otherwise tempted to stay in bed. Likewise, one can join an early-morning study group, as knowing that he is part of the group makes him feel responsible to regularly attend, thus helping him overcome the temptation to sleep late. Perhaps the simplest – and most important – strategy for waking up early is going to sleep at a reasonable hour. As mentioned in an earlier installment in this series, some explain the Shulhan Aruch's instruction, "Yitgaber Ka'ari" – to be "strong as a lion" in the morning – to mean that one should go to sleep early, like a lion does, so he will wake up refreshed and energized. A yeshiva student once asked me how he can know whether or not he invests sufficient effort into his Torah study in yeshiva. I answered, very simply, that he just needs to strictly follow the yeshiva's schedule. True diligence in Torah learning does not mean that one studies into the wee hours of the morning. Rather, it means that he learns when he is supposed to learn, he eats when he is supposed to eat, he sleeps when he is supposed to sleep, and he relaxes when he is supposed to relax. Staying up very late – even to learn Torah! – is not advisable, as this makes the person less likely to wake up in time in the morning. In fact, it is told that the Hafetz Haim would shut the lights in the Bet Midrash of his yeshiva at night, because he did not want the boys to stay up too late. It is far more important to go to sleep at a reasonable hour so one can get up on time and pray properly, than to stay awake learning until late hours of the night. It is told that at one point during the Hida's travels, he found himself in a certain yeshiva in Germany, where there was a certain outstanding young prodigy, who was remarkably diligent in his Torah study. This youngster grew to become a renowned sage – Rav Natan Adler (1741-1800), the mentor of the Hatam Sofer (Rav Moshe Sofer of Pressburg, 1762-1839). As a young man, he would stay up very late learning Torah, and the Hida saw him arrive late one morning, since he had been up so late. The Hida approached him and gently reprimanded him by citing the remark made by the Shunamite woman, who would host the prophet Elisha: "Ish Elokim Kadosh Hu, Ober Alenu Tamid" – "He is a sacred man of G-d, who regularly passes through here" (Melachim II 4:9). This alluded to young Natan Adler who was a very holy individual – but who regularly "passed Alenu" – arriving late for Shaharit, after the recitation of Alenu… When we go to sleep early, so we wake up refreshed, we avoid the Yeser Ha'ra altogether. We don't even "get into the ring," so-to-speak, because we feel well-rested and ready to get out of bed, without having to struggle. Concluding this opening passage, urging us to rise early in the morning, the Shulhan Aruch writes, "She'yeheh Hu Me'orer Ha'shahar" – "that one should wake up the dawn." Meaning, ideally one should be awake before the sunrise, as though he "wakes up" the morning sun. The source of this concept is King David's proclamation in Tehillim (57:9), "A'ira Shahar" – "I shall awaken the dawn." The Midrash comments: "I shall awaken the dawn, rather than allow the dawn to awaken me." The Taz (Rav David Segal, Poland, d. 1667) raises the question of why the Shulhan Aruch writes only, "that one should wake up the dawn," omitting the Midrash's addition – that David did not allow the dawn to awaken him. The answer, the Taz suggests, is that only a righteous person like King David could have the confidence to declare that he would never wake up past dawn. A person on his level has the motivation and self-discipline to arise early in the morning. Most other people, however, cannot be so confident. We are instructed to make an effort to wake before dawn, but we know that we are frail and require Hashem's assistance. The Shulhan Aruch alludes to this distinction between us and King David by stating only that a person should arise before dawn, without expressing himself as definitively as King David did. The Taz's comments instruct that we must seek Hashem's assistance, and ask Him to help us get up early in the morning. The Rama, in his glosses to this opening passage in the Shulhan Aruch, emphasizes that when a person goes to sleep, he should be mindful of the fact that Hashem is present and watches him even while he sleeps. The work Si'ah Yishak explains the Rama to mean that going to sleep with this awareness will help a person get out of bed on time in the morning. When a person goes to sleep, he can "program" his mind to wake up early by contemplating that Hashem is watching him as he sleeps, and that he must therefore ensure to wake up properly. This is yet another important strategy for waking up early in the morning – to be mindful when going to sleep that Hashem is there watching him as he sleeps, and expects him to wake up on time.