Podcasts about Laban

Send us Fan MailPosting from the archives again this week! We hope to be back recording new episodes in August. Until then, I know 3-years-ago Aaron and Marissa would love to have you join them for Proper 12.

Councils around the country now have less than three weeks to submit their proposals to the government about how they might want to amalgamate. One of the councils weighing up its future is Lower Hutt. It's mayor, Fauono Ken Laban spoke to Ingrid Hipkiss.

Rudolf Laban'ın hareket analizine dayanan yaklaşımı, oyuncunun bedenini yalnızca bir ifade aracı değil, düşüncenin ve duygunun taşıyıcısı olarak ele alır. Bu bölümde Laban'ın hareket kuramını, oyunculuk eğitimine katkılarını ve karakter yaratımında nasıl kullanılabileceğini sade ve uygulanabilir örneklerle konuşuyoruz.Altkat Sanat Podcastlerine destek olmak için: https://kreosus.com/altkatsanat/about

Here in the middle of summer (and, perhaps, one of our sparser crowds of the season) we have a very busy parable section in Matthew 13: five short parables packed into a dozen verses. That's a lot of focus to to try to hold in one sermon — so we likely have some choices to make heading into sermon prep this week.This is the third Sunday inside Matthew's parables chapter, and it is the busiest of them. The Gospel gives us five short parables — mustard seed, yeast, hidden treasure, pearl, and net — each doing its own quick work. A single sermon can barely do justice to one of them. The preacher's honest choice this week is whether to preach one image well or gesture at all five superficially (and, most likely, ineffectively). This guide covers each parable but assumes the preacher will pick.The Old Testament tracks head in very different directions. * Track One continues with Jacob — now at his uncle Laban's house, working seven years for Rachel and being deceived at the wedding. It is a painful text, and its painfulness is part of what it has to say. * Track Two brings us to Solomon at Gibeon, offered anything in a dream and asking for wisdom to lead God's people well. * The Epistle continues in Romans 8 and gives us some of the most beloved verses Paul ever wrote — the Spirit interceding with sighs too deep for words, all things working together for good, nothing able to separate us from the love of God in Christ.For preachers continuing the series: this is week three of the parables arc. The Sower (Proper 10) named God's lavish scattering. The Wheat and the Weeds (Proper 11) named God's patient sorting. This week the parables come in a burst, each offering a different angle on what the kingdom of heaven is actually like.The ReadingsGenesis 29:15–28First Reading (Track One) — Jacob, Leah, and RachelSummaryJacob has fled his own family and arrived at his uncle Laban's household. He falls in love with his younger cousin Rachel and agrees to work seven years for her. Seven years pass; the wedding feast is held; and Jacob wakes in the morning to discover he has been given Leah, the older sister, instead. He confronts Laban. Laban answers, without apology, that the younger cannot be given before the elder in that country. Jacob agrees to serve another seven years for Rachel. The deceiver from earlier chapters has been deceived himself, and the family that will grow out of these two marriages will carry the weight of the wedding-night trick for generations.Key Ideas for Preaching* This is Jacob's first taste of being on the receiving end of the kind of scheming he has been practicing. In earlier chapters, he tricked his brother and his father; now his uncle tricks him. The narrator does not moralize — the pattern is simply allowed to sit there. What does it look like for your congregation to notice the patterns they have set in motion, without either shame or excuse?* Laban's “the younger cannot be given before the elder” is a pointed line. Jacob, the younger, took what belonged to Esau, the elder. Now he is told he cannot take the younger before the elder. The text is doing quiet, painful work. Where in your congregation might God be doing similarly quiet work — through consequences, not lectures?* The story does not pretend Leah is loved. It does not pretend Rachel is safe from her sister's grief. It refuses to give us the reassuring resolution we might want. What does it look like to preach honestly on a text that leaves this much untidy?Significant Cautions* Do not romanticize the line about seven years feeling like a few days. Read in context, it opens a story that will produce enormous grief for at least three of the four people involved.* The women in this story — Leah and Rachel — pay the highest price for the men's schemes. Be honest about that, without turning them into abstractions or setting one against the other.* Do not use this text to comment on modern marriage practices in ways it cannot bear. It is a story about deception and consequences, not a template for how marriages should work.Psalm 105:1–11, 45bThe Psalm (Track One, primary option) — Remember the CovenantSummaryA hymn of thanksgiving for God's faithfulness across the long history of Israel. The opening verses call the people to praise and to remember. The middle rehearses the covenant with Abraham — the promise of the land, the seed, the everlasting covenant — which the lectionary selects to keep the focus tight. The closing line is a single word of praise.Key Ideas for Preaching* The psalm is essentially a call to remember. What God did for Abraham, Isaac, and Jacob is not distant history but the reason today's community has cause to sing. What does it mean for your people to keep the long memory of what God has done, in a culture that keeps them focused on the immediate?* Read alongside today's Genesis reading, the psalm's serene retelling sits in some tension with the messy reality Jacob is living through in Genesis 29. The psalm knows the story ends well; Jacob does not. Where in your people's lives is God's long faithfulness working through a story that does not yet feel serene?Significant Cautions* The “land I have promised” language has a long and painful history when misused to justify the taking of land from other people. Handle it with care.* The psalm's cheerfulness can mask real complexity in the underlying history. Do not erase Leah's grief with a hymn about Jacob's story.Psalm 128The Psalm (Track One, alternative option) — Blessed Is EveryoneSummaryA short psalm of blessing for the person who fears the Lord. Their labor is fruitful; their household flourishes; they live to see their children's children. The psalm assumes a stable, agricultural, patriarchal household and pronounces blessing over it.Key Ideas for Preaching* The psalm's picture of blessing is domestic, ordinary, and generational — not heroic, not dramatic. Just a table set, a family gathered, a life lived faithfully across time. Where in your congregation has the ordinary been undervalued, and how might this psalm give it its due?* Paired with the Genesis reading, this psalm offers a striking contrast — Jacob's marriage is not the picture of blessing this psalm describes. What might it look like to preach both — the ideal the psalm names and the reality the Jacob story exposes — without pretending they can be neatly resolved?Significant Cautions* The psalm's vision of a blessed household is culturally specific. Do not preach it in a way that suggests those without spouses or children are outside God's blessing.1 Kings 3:5–12First Reading (Track Two) — Solomon Asks for WisdomSummaryEarly in his reign, Solomon has a dream at Gibeon. God appears and asks him what he wants. Solomon does not ask for wealth, or long life, or victory over his enemies. He asks for an understanding heart — the wisdom to lead God's people well. He is a young king, he says, and does not know how to govern. God is pleased and gives him what he asked for, along with the things he did not ask for.Key Ideas for Preaching* Solomon's request is startling for its self-awareness. He knows he does not know. Where in your congregation has the honest admission of what we do not know been avoided in favor of confident-sounding leadership, and what might this text invite instead?* The wisdom Solomon asks for is specifically for the sake of others — to govern God's people well. This is not personal enlightenment; it is a request for the equipment to serve. How might your people hear this as a model for the kind of wisdom their vocations actually need?Significant Cautions* The wider story of Solomon complicates this scene. He will not, over the long run, live up to the wisdom he receives here. Do not preach the dream as if it were the whole of Solomon's reign.* “Ask for whatever you want” language can be misused. God is not a wish-granter; the text is showing us what a rightly ordered heart asks for, not licensing bargain-hunting prayer.Psalm 119:129–136The Psalm (Track Two) — The Unfolding of Your WordsSummaryAnother short section of the great acrostic psalm on God's word and law. The chosen verses celebrate God's decrees as wonderful, ask for God's face to shine on the psalmist, and end with a line of surprising grief: “my eyes shed streams of tears, because your law is not kept.”Key Ideas for Preaching* The psalmist's tears are the grief of someone who loves what God intended and sees the world falling short of it. What in your congregation's life would break their hearts if they let it — and what does the psalm suggest we do with that grief?* “The unfolding of your words gives light.” The word does not give light all at once; it unfolds. How might your sermon honor the slow way God's word actually opens itself to us?Significant Cautions* The psalmist's love for God's law can be misread as legalism. It is not. It is a love for what God has revealed as good.Romans 8:26–39The Epistle — Nothing Can Separate UsSummaryThe climax of Romans 8, and some of the most beloved verses Paul ever wrote. The Spirit intercedes for us with sighs too deep for words. All things work together for good for those who love God. And then the closing crescendo, one of the great passages of the New Testament: nothing — not hardship, persecution, famine, sword, powers, principalities, or anything else in all creation — can separate us from the love of God in Christ Jesus.Key Ideas for Preaching* The Spirit intercedes for us when we do not know how to pray. That is one of the most comforting sentences in the New Testament for people in seasons when prayer has stopped working. Where in your congregation are people quietly convinced they are failing at prayer, and how might Paul steady them?* “All things work together for good” has become a widely repeated line and is often misused. Paul is not saying every bad thing that happens is secretly good, or that suffering will always be visibly redeemed. He is naming something more specific — that God is at work within all things toward good. How might your sermon preserve the comfort of the verse while defending it from its worst uses?* The closing crescendo names actual sufferings by name — hardship, persecution, famine, sword. Paul is not offering an abstract promise. He is naming the very things his readers were facing and insisting that none of them can separate them from the love of God. Where in your congregation are people quietly assuming they might have been separated already, and what would it mean for them to hear this list read aloud with their own name in it?Significant Cautions* “All things work together for good” is one of the most misused verses in the Bible — especially at funerals and in hospital rooms, where it has been used to justify or minimize real suffering. Preach against that misuse plainly.* “Those God foreknew he also predestined” opens onto centuries of debate. Faithful readers come down differently. Do not preach as if the question has been settled.* The comfort of the closing verses is only meaningful when the sufferings named are taken seriously. Do not skip lightly over famine and sword; they are what Paul's hearers were living, and they are what many of ours are living too.Matthew 13:31–33, 44–52The Gospel — Five Parables of the KingdomSummaryFive short parables in quick succession. The kingdom is like a mustard seed — tiny at first but growing into something birds nest in. Like yeast a woman works into flour until the whole batch is leavened. Like treasure hidden in a field that someone finds and joyfully sells everything to buy. Like a merchant finding one pearl worth all he has. Like a net cast into the sea that catches everything and is only sorted after being pulled in. Jesus asks the disciples if they have understood, and closes with one more image: the scribe trained for the kingdom, bringing out of his storeroom what is new and what is old.Key Ideas for Preaching* The mustard seed is a strange choice. Mustard was considered an invasive weed in first-century Palestine, not a tree. Jesus is comparing the kingdom to what is often unwanted, wild, and hard to contain. Where in your congregation has the kingdom been imagined as tidy, and what would it look like to hear it named as invasive?* The yeast image is done by a woman — quiet, hidden, domestic work. The kingdom is often like that: invisible until the whole batch has risen. Where in your congregation has the visible been overvalued, and what would it mean to honor the yeast?* The hidden treasure parable turns on joy. The person sells everything not out of duty but out of gladness. When has your congregation known that kind of joy — a joy that made the giving up easy? How might your sermon call it forth again?* The pearl merchant is not a lucky farmer stumbling on treasure. He is searching. Some people come to the kingdom by accident; some by long looking. Which of your people are the seekers, and what might they need to hear this morning?* The net catches everything — good and bad — and is only sorted at the end. This is the wheat and weeds again, in miniature. What does it mean that the same kingdom-shape shows up in five different images? Where might your congregation be tempted to prefer one image and dismiss the others?* The closing line about the scribe bringing out what is new and what is old is one of the most graceful sentences in Matthew. What does it look like for your congregation to hold both — the ancient wisdom of the tradition and the new thing God is doing among them — without pitting one against the other?Significant Cautions* The mustard-seed-as-invasive-weed reading is worth naming, but do not turn the whole parable into a horticulture lecture. Let the image do its work.* The “sold all he had” imagery has been used to bless coercive giving. Jesus is describing joy, not running a stewardship campaign.* The net parable closes with fierce judgment language — furnace, weeping, gnashing of teeth. Handle it with the same care as last week's wheat and weeds. The point is that the sorting is not ours.A single sermon cannot honestly cover all five parables. Do not try. Pick one — or a pair — and let it breathe.Thematic ConnectionsThis is week three of the parables arc, and the pattern is coming into focus. Two weeks ago the Parable of the Sower named God's lavish scattering. Last week the Parable of the Wheat and the Weeds named God's patient sorting. This week we get five different angles on what the kingdom is actually like. Small and invasive (the mustard seed). Hidden and pervasive (the yeast). Discovered by accident and worth everything (the treasure). Discovered by long searching and worth everything (the pearl). Mixed and eventually sorted (the net).Preachers have a real choice this week. The mustard seed and yeast pair naturally, both about small things producing outsized results. The treasure and pearl pair naturally, both about joyfully giving up everything for something worth more. The net stands alone and pulls the arc back toward last week's parable. Almost any one of these will preach; trying to do all five will not.On Track One, the Genesis reading offers a striking counterpoint to the Gospel's celebration of the kingdom. Jacob thinks he is buying joy for seven years of labor. He discovers he has bought Leah, and must labor seven more years for Rachel. The parables of the treasure and the pearl both assume that what is bought is truly worth what it costs. Jacob's story shows what happens when we buy the wrong thing. A preacher can hold both — the joy the parables assume and the ache the Genesis story exposes — without pretending they resolve neatly.On Track Two, Solomon at Gibeon asks for the very wisdom the parables describe. The scribe trained for the kingdom, the one Jesus names at the close of the Gospel, could just as well be Solomon at the dream — a young leader who knows he does not know, asking for what only God can give.Romans 8 sits under the day as the great steadying word. The Spirit intercedes for us in our confusion. All things are held together in God's purpose. Nothing can separate us from the love of Christ. Whether we are seeking the kingdom or stumbling into it this week, God's love is prior to our finding it. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit lectionarypro.substack.com/subscribe

(This podcast was previously published on August 27, 2021)   Jesus Ministries, Joan Boney  ...   What can be more important for a parent than the mate their child marries?   (Much prayer and help is needed from God in this matter if you are a parent.)   Isaac was the child of the promise of God.   Abraham knew it would be bad if Isaac married one of the daughters of Cannan.  So Abraham instructed his servant and sent his servant to bring from his people a wife for Isaac.  

Sa Ika-35 Araw ng FIFA World Cup, umagaw ng 2-1 panalo ang Argentina laban sa England sa mga huling sandali ng laro, kung saan ipinamalas ni Lionel Messi ang kanyang galing upang masiguro ang pwesto sa final laban sa Spain.

A cross-Pacific operation supported by Australia, is using satellites, surveillance aircraft and patrol vessels to identify suspicious operators and protct the world's largest tuna fishery. - Sa tulong ng satellite, aircraft at patrol boats, kabilang ang suporta mula sa Australia, isang malawakang operasyon ang nagtatangkang tukuyin at pigilan ang mga illegal fishing vessel sa pinakamalaking tuna fishery sa mundo. 

Ten years have passed since the Philippines won a landmark legal case that invalidated China's sweeping claims over much of South China Sea. What does the 2016 Arbitral Award mean for the Philippines, Australia and the Indo-Pacific? - Sampung taon na ang nakalipas mula nang manalo ang Pilipinas sa isang makasaysayang legal na kaso na tumanggi sa malawak na pag-aangkin ng China sa malaking bahagi ng South China Sea. Ano ang kahulugan ng 2016 Arbitral Award para sa Pilipinas, Australia at sa mas malawak na Indo-Pacific?

A Sunday morning sermon by Pastor Brett Deal.I think the deeper we step into the story of Leah, the more we find a mirror image of ourselves. We all long to be seen, especially by those closest to us, and we all want to be heard. It can be deeply frustrating when we feel our words are falling flat all around us, unheard. We all want to be held, not just physically, but emotionally. We understandably want secure attachment.Our earliest disconnections happen in childhood. Although the Bible does not give us a full biography of Leah and Rachel's upbringing, it does give us a clear image of their father Laban. He's a trickster just as much as his son-in-law, grifting his way through life. You see this first glimmer of gold-fixed eyes when Abraham's servant came looking to find a wife for Isaac. The sight of silver and gold and a caravan of camels had Laban off his feet and running toward this finance-securing opportunity (Genesis 24). When we find Laban again years later, it doesn't seem to appear that He has grown past his desire to build up his wealth or bend others to his own financial advantage.When Jacob expressed interest in marrying Rachel, Laban leapt at the chance to get more than what was culturally expected. He saw the desire in the young man's eyes, and although the bride price at the time (remember this was a heavily patriarchal society) was equivalent to two or three years of labor, Laban locked Jacob in at twice the price! Then, when the wedding night finally came, switching Rachel with Leah, he doubled his already exorbitant fee. He wrote checks for himself in the lives of those who should have been the most precious to him.Beloved, it is understandable why Leah would have deeply longed to be seen, heard, and lovingly held by her husband, knowing the kind of childhood and youth she'd experienced in the house of her father. But, Jacob didn't have the love to give that Leah longed for. All the same, Leah kept trying, praying for a secure attachment with her husband, even naming her third son, Levi, which means attached.Leah was on a long journey of discovery each of us will walk. In the end, Jacob doesn't change, but Leah does. In her sustained place of prayer, God was showing his beloved daughter, He always saw her, heard her, and held her close.

In this session, we pick up the account of Jacob and Esau. Since Esau was the oldest, the blessing of the firstborn would normally belong to him. However, with Rebekah's help, Jacob was able to trick Isaac into giving him the blessing of the firstborn. This subterfuge so enraged Esau that he vowed to kill Jacob after Isaac's death, which prompted Rebekah to send Jacob to Padan-Aram to her brother Laban.

Jacob, fleeing his brother's wrath, makes his way north to Padan-Aram to stay with his uncle Laban. On his way, he has his dream of a ladder to heaven, and a confirmation from Yahweh that he is the one through whom the Abrahamic Covenant will flow. Jacob, know as a conniver, meets his equal in Laban, a conniver himself, who tricks Jacob into marrying Leah over Rachel, who bore him four sons: Reuben, Simeon, Levi, and Judah.

The Senate impeachment trial of Vice President Sara Duterte officially opened this week with testimony from the National Bureau of Investigation, alongside the high-profile arrest and hospitalisation of Senator Rodante Marcoleta. - Umarangkada na ngayong linggo ang impeachment trial ni Bise Presidente Sara Duterte sa Senado kung saan sumalang sa matinding pagtatanong ang testigo ng NBI, habang naospital naman si Senador Rodante Marcoleta matapos arestuhin sa kasong plunder.

In this powerful message, Bishop Omar Thibeaux begins a new series on slander and the sins of the mouth.Teaching from Jasher 31:52–64, Bishop shows how Laban used a distorted report to stir up Esau's old anger toward Jacob. What had already cooled down was reignited by slanderous words.This sermon explains that slander is more than gossip. It is character assassination. It involves falsehood, partial truth, uncertain information, one-sided stories, and wrong intent that damage another person's reputation or standing.Bishop teaches on the biblical view of slander, the difference between gossip and slander, the danger of repeating what we do not know for certain, and the way slander can divide families, churches, communities, and nations.This message is a call for every believer to watch their mouth, examine their motives, protect unity, and stop using words to tear down what God is building.Listen and allow the Holy Spirit to search your heart.

Can you ever truly outrun your past?In this message, You Cannot Outrun Your Past, Pastor Tom Messer walks through Genesis 31 and the difficult relationship between Jacob and Laban to reveal how God brings healing to the deepest wounds of our lives.Relational pain, betrayal, disappointment, and unresolved hurt have a way of following us wherever we go. But God doesn't call us to ignore our past—He invites us to walk through it with Him.In this powerful message, you'll discover how to:• Trust God's protection, even when you can't see Him at work.• Confront your pain honestly through biblical lament instead of burying it or becoming bitter.• Find freedom by establishing healthy boundaries and bringing your past to the cross of Christ.Jacob's story reminds us that healing isn't found by running from our past—it's found by surrendering it to the One who can redeem it.If you're carrying the weight of broken relationships or unresolved pain, this message offers biblical hope and practical encouragement for moving forward in God's grace.Watch now and discover the freedom that comes when you stop running and start trusting.

In today's sermon, we wrap up our look at Jacob's final confrontation with Laban, along with a review of the importance of covenants in the Bible.

Creativity through the lens of a multi-hyphanate creative"Creativity is: Authenticity. Helping others find themselves."Alexandra Beller, Artistic Director of Alexandra Beller/Dances, (2002-present), was a member of the Bill T. Jones/Arnie Zane Dance Company from 1995-2001. Alexandra has created over 50 original Dance Theatre works, presented at/commissioned by theatres throughout NYC, and companies in Korea, Hong Kong, Oslo, Cyprus, and the US. Alexandra currently choreographs predominantly for Theatre. Credits: Off Broadway: Sense and Sensibility (Helen Hayes Award, Lortel Nomination, IRNE Best Choreography), The Mad Ones (59E59), Bedlam's Peter Pan (Duke Theatre), How to transcend a happy marriage (Lincoln Center Theatre). Regional: La Jolla Playhouse, The Goodman Theater, Folger Shakespeare Library, ART, Portland Center Stage, Milwaukee Rep. She was on faculty at Princeton from 20152022 and teaches at The Laban Institute for Movement Studies. She currently runs workshops in Somatics, Theater, Laban, Bartenieff, coaches private Somatics clients, and is writing 2 books.https://www.alexandrabeller.com/https://www.alexandrabellerdances.org/https://www.instagram.com/alexandrabellerdances/https://www.linkedin.com/in/alexandra-beller-0a56a57/https://www.tiktok.com/@thelabanistahttps://www.facebook.com/alexandrabellerdanceshttps://www.youtube.com/channel/UC8suG0TLGKqufov8IpqLrKwSend us Fan Mail

Sometimes the greatest blessing doesn't come from escaping a difficult situation—it comes from changing how you respond to it. In this episode of Continuing the Conversation, Craig Smith and Colin McFarland dive deeper into one of the most unusual stories in Genesis and unpack the sermon, "The Fastest Road to Blessing." Craig shares what it was like preparing one of the hardest passages he's ever preached, why Bible translation often involves interpretation, and how a fresh understanding of Jacob and Laban completely changed the message. Along the way, they explore practical questions we all wrestle with: How do you become a blessing in difficult relationships? When should you stay in a hard situation—and when is it time to leave? Why do we keep fighting for control instead of trusting God's faithfulness? How can wise community help us hear God's direction more clearly? Whether you're navigating conflict at work, tension in your family, or simply trying to trust God with what's next, this conversation offers practical wisdom you can apply today. If Sunday's message challenged you, this episode takes the conversation even further.

God protects Jacob and his family as they flee Laban's house and head for Canaan.

Both the prosecution and the defense are preparing for the impeachment hearings against Vice President Sara Duterte, which is set to begin on July 6. - Naghahanda na ang panig ng prosekusyon at depensa sa pagsisimula ng paglilitis laban kay Vice President Sara Duterte sa July 6

Pastor Greg looks at Genesis 31 and the theme that God brings blessing out of brokenness while calling us to trust and obey rather than manipulate. The sermon traces Jacob's decision to leave Laban, the divine confirmation he receives, the family's secretive flight (including Rachel's theft of the household idols), Laban's pursuit, and the eventual confrontation and covenant between the families. Key Takeaways: - Obey God's call to return and trust his presence. - Engage Scripture as guidance and weapon—believe, receive, release. - Resist fear; let faith, not manipulation, shape your choices. -Featuring Greg Sexton

The crouching stance of the lion in Bilaam's prophecy demonstrates that even when subjected to the physical constraints of exile, the Jewish people maintain an untamed, independent spiritual nature that is periodically reinforced by unmistakable, nature-shattering miracles. The deceptive spiritual authority claimed by the negative forces of Bilaam and Amalek is completely neutralized when a person internalizes a parallel matrix of active awe and love of Hashem. The psychological argument from Laban that one must temporarily disconnect from G-d and compromise spiritual values to achieve material career success is defeated by implementing a spiritual guardrail, which transforms mundane daily work into a holy ascent rooted in the absolute surrender of the Patriarchs and Matriarchs. This class, taught by Rabbi Shais Taub, is based on Balak in Likkutei Sichos Vol. 2.

Throughout Genesis, we see a recurring theme of manipulation and deceit leading to sorrow. In this message, Pastor Tabitha Caplinger unpacks the story of Jacob, Leah, Rachel, and Laban, and what happens when we move our focus to God.June 21, 2026

In today's sermon, God continues to bless Jacob just as he had promised he would, now in spite of Laban who makes several efforts to cheat Jacob and pad his own wallet.

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 complete our study on Rachel and LeahNames 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'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 35:16-30In our last study we learned about Jacob leaving his homeland and traveling to his mother's homeland of Haran to find a wife. There at the well Jacob meets his future wife Rachel. But hold on Rachel as we learned had a older sister Leah. When Jacob went into their father and asks for his daughters hand in marriage, Labin tricks Jacob into marrying Leah instead of Rachel. So we see that Jacob must fulfill his promise to Labin for the hand of Rachel. As the story unfolds we see Leah producing children for Jacob. However we see that Rachel faced a different problem. No matter how she prayed to Yahweh, no matter how much she was loved by Jacob, Rachel did not conceive. In desperation she gave her maid Bilhah [timid, bashful] to Jacob, so that he could conceive a child with Bilhah as a surrogate mother for Rachel. This practice was common in the ancient world [Code of Khammurabi section 145]; the woman became a concubine instead of a servant, and it was a step up the social ladder for her. She might become the mother of the future tribal leader.  Bilhah had a son, whom Rachel named Dan [judge]. Then she had a second son, and Rachel called him Naphtali [my wrestling]. In response, Leah gave her own maid Zilpah [trickling] to Jacob, and this resulted in yet more sons: Gad [troop] and Asher [happy]. A bitter rivalry grew up between the two women.  We pick up our story in Genesis Chapter 30(1-4) Rachel, out of frustration, gives Jacob her maid Bilhah to bear children through her.(5-6) The birth of Dan.(7-8) The birth of Naphtali.(9-11) The birth of Gad.(12-13) The birth of Asher.(14-18) The birth of Issachar.(19-20) The birth of Zebulun.(21) The birth of Dinah.Finally we read in verse 22 that Yahweh remembers Rachel and opens her womb.Verses 23, 24, “She conceived and bore a son and said, 'Elohim has taken away my reproach'; and she named him Joseph (let me add or adding), saying 'May Yahweh add to me another son!'” Rachel and Leah flee with JacobAt this stage, Jacob felt Yahweh calling him to return to his homeland. Rachel and Leah were also dissatisfied by the way things were panning out financially, and felt they are not getting what they were entitled to as Laban's daughters. It was time to go. They both urged Jacob to take action. It seems that Rachel in particular was still angry at her father for what he had done to her. Before they set out, she took the small figurines that represented the spirits of ancestors and the protective deities of her father's family (the teraphim), telling no one at all what she was doing. This was not a random act of malice, for years ago on what should have been her wedding night, Laban had stolen Rachel's happiness. Now she stole something that was precious to him - pay-back for a life-time of bullying. But her act had wider significance than this, because the teraphim (This word occurs only in the plural, and denotes images connected with magical rites. The teraphim, translated, "images", in the Authorized Version, carried away from Laban, by Rachel, were regarded by Laban as elohims, and it would, therefore, appear that they were used by those who added corrupt practices to the patriarchal religion) were a form of title deed, and the person who possessed them could claim the tribe's wealth. Ownership of the household deities was the privilege of the head of the family, and by taking them Rachel secured this position for her husband.  The whole family group assembled; ready to return to the land of Jacob's father, Isaac. They crossed the Euphrates and headed towards the hill country of Gilead. But it was not going to be as easy as that. Laban pursued them, caught up with them, and confronted them. Where were the household elohims? They were missing and Laban wanted them back.  This was news to Jacob. He did not know Rachel had taken them, since she had kept them hidden and had not told anyone what she had done. Jacob then made one of those foolish pronouncements that give the reader a hint that something bad is coming: he indignantly denied knowledge of the theft, and said that whoever had done such a thing should die. Laban searched the tents of Jacob, Leah, and the two maids to find the teraphim- each woman in a polygamous marriage had her own separate tent.  Laban found nothing. Then he went into Rachel's tent, where the teraphim were hidden. What he did not know was that Rachel had hidden them in the saddlebags of her camel. She greeted her father respectfully but did not rise from where she was sitting. She explained modestly that she could not do so, since she was menstruating.     'Let not my lord be angry that I cannot rise before you, for the way of women is upon me.'This meant that the cloth on which she was sitting was ritually unclean, and could not be touched by anyone. Most ancient tribes had customs that allowed menstruating women to withdraw from physical contact with the tribe while they had their periods, and women welcomed this time of rest from their usual tasks. Rachel's manner towards her father was so sweet and yielding that Laban did not argue or tell her to move, and the upshot was that he left her tent empty-handed. She had used the laws of ritual cleanliness to her own advantage. The irony was that it was a lie. She was already pregnant with a son.Since Laban could not find the teraphim, he had to back down. The two men made a face-saving covenant, and early the next morning Laban said good-bye to them all, and left.When Laban was gone Rachel's family moved on, and on the way to Ephrath she went into labor. This time things did not go well for her. The pains were very bad, and Rachel suffered terribly. To comfort her, the midwife told her it would be a boy. It was, but Rachel would not live to see him grow. She died in childbirth.  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

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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Audio, eng_t_rav_2026-06-12_lesson_rb-1985-11-ba-inyan-vikuah_n1_p1. Lesson_part :: Daily_lesson 1

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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

Leprosy?; Plaguing Israel; Priest diagnosis; Healing leprosy; Moses vs Miriam; "Antisemitism"?; Terah's idolatry; Covetousness in Sodom; Degrees of freedom; Cursing your children; "The Way" of Christ; "America"; Human Resources; Slavery; Releasing from bondage; Judges/gods; Choosing slavery; Allegiance?; Melchizedek; Breaking down walls?; "Altars"; Freewill offerings; "Hedges"?; Boundaries; No coveting; Libraries?; Taxes vs endowment; Provisions through freewill offerings; Peace through charity; Which gods do you serve?; Making the Word of God of none effect; Legal title; Consensual offerings; Jacob's dealings with Laban; Moses - given freedom and leadership; Free souls under God; "Religion"; Altars and wood; Organizing society; Counsel; "Priests" ministering to ministers; Government of, for and by the people; Consent; Rulers offering dainties; Fleshpots; Misinterpreting the bible; Welfare snares; Social Safety Nets?; ayin-vav-resh (skin, to make bare, stir up); biet-shin-resh (skin of the flesh, tidings); nun-shin-aleph (rising); Leprosy - becoming stricken - with what? Confusion? Temptation?; Worshipping wealth; Christ - king and priest; Repentance; Help for co-congregants; Becoming a nation of service; Thinking "kingdom"; Laying down your life for others; Lev 13:6; Garment?; Treachery?; Disease of the spirit; Contaminating; Moving toward righteousness; Removing dependence on forced offerings; Influence and control; Common purse; Democracy; Metaphors; Romulus and Remus?; Lev 13:13; Contagion of ideas; Hospice?; Biting one another; Sacrificing to idols; Darkening your eyes; Sewing underwear of your ministers?; Thinking YOU are the chosen people; Follow Christ's Way!

“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

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.

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 

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.

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...