Episode Transcript
[00:00:00] Speaker A: In Acts eleven, we read that the disciples of Yeshua were first called Christians in Antioch. Was this because they wanted to distinguish themselves from the Jews? Was it because they were starting a new religion and needed a new name for themselves? Neither of these reasons is accurate. It doesn't say they called themselves Christians. It says that others called them Christians. Why? Because they committed themselves to the Christ, the Jewish Messiah. There were his emissaries to the world. But what does it mean to be an emissary, especially to this man named Yeshua? Let's explore this idea together in this week's Five minute Torah.
This week we're studying the Torah portion. Haye Sarah, Genesis 23, one through 20, 518. And here are the three things that you need to know about it. Number one, the death of Sarah at 127 years young. Despite the name of this portion, Haye Sarah, the Life of Sarah. We don't actually read about the life of Sarah, but rather her death. The portion begins by recounting the death of Sarah at 127 years young. Her age at her time of death is recorded in a unique manner. In Hebrew, it says she was 100 years, 20 years, and seven years old when she dies. What does this mean? Rashi says it was written this way to tell us that each of these stages of her life carry significance. At 100, she was as innocent as she was when she was 20. And when she was 20, she was as beautiful as she was when she was seven. Number two, Mahpele. Abraham's investment. The Torah tells us that Sarah died in Kiryat Rabba, that is, Hebron. Abraham needed a place to bury her, and so he bargained with Ephron the Hittite for the cave of Mahpela at the end of his field, along with the surrounding land. Ephron feigns friendship and kindness with Abraham and says he will only charge him 400 silver shekels. While it may seem it was a trivial amount of money, it works out to be an inflated price in our present day economy. Abraham paid the full amount without batting an eye and buried his beloved wife there in the cave of MAchpala. Number three. Tu wave true love, Isaac and Rebecca. After the death of Sarah, Abraham knew he needed to find a bride for his son, Isaac, to continue the family line. Isaac's offspring would inherit the promises God made to Abraham. You know the story. Abraham's servant, presumably Eliezer of Damascus, is sent back to the land of Abraham's family to choose a wife for Isaac. Abraham has him take an oath that he will not select a wife for Isaac from among the Canaanite women. Eliezer prays that God will give him a sign for who he is to select, and God confirms this sign. When Rebecca, the granddaughter of Abraham's brother Nahor, provides water for both him and his camels, he asks Rebecca's family's permission, her father Betuel and her brother Laban, to take her back as a bride for Isaac. She agrees, and the rest, you might say, is history.
[00:03:22] Speaker B: Hey, once again, Hanukah is less than a month away. If you want to have a great family experience for Hanukkah, be sure to pick up your copy of eight lights, my Hanukkah, how to and devotional that will make each night of Hanukah a night to remember. It has well over 105 star reviews on Amazon. If you want to have fun and learn to be a better disciple of our master Yeshua, then check out my book Eight lights, using the link below.
[00:03:49] Speaker A: This week's Torah commentary is called Identity in Anonymity and comes from my book five Minute Torah, Volume two. In this week's Torah portion, we read about death and life. Although Parshat Haye Sera is deeply saddening in that we learn about the deaths of both Abraham and Sarah, its chapters are also filled with the romantic story of Isaac's betrothal and marriage to Rebekah. Let's turn to this latter event to understand more about our role as a disciple of Yeshua in regard to Isaac's marriage to Rebecca, the Torah says so Isaac was comforted after his mother's death. This is Genesis 24 67. Isaac's marriage was a source of comfort and joy to not only Isaac, but also to Abraham. As soon as Abraham had laid Sarah to rest in the cave of MachPalah, he began working to procure a wife for his son. One of the more unique factors about the engagement of Isaac to Rebekah, however, is that it took place in a manner that is foreign to most people today, especially those of us entrenched in Western culture. Rather than Isaac meeting a beautiful young lady at a social event and asking her out on a date, Isaac and Rebecca's relationship was pre arranged by their parents. In Judaism, this is called a shiduch, a pre arranged marriage. In a world of independence, self reliance, distrust, and cynicism, this practice seems oppressive to our modern senses. However, in Abraham's day, when a relationship was established between the heads of two families, it was understood to be the best interest of the children. The story of Isaac and Rebecca begins when Abraham sends out his servant to search for a bride for his son presumably, this would have been his servant, Eliezer of Damascus. He was sent back to the land of Abraham's family to find a suitable bride for his son, Isaac. As we know, God brought success to Eliezer. When Rebecca demonstrated godly character in a servant's heart, he knew that God had heard his prayer, that he had found the perfect wife for Isaac. Eliezer then acted on behalf of his master and began the engagement process. How does this work? In the scriptures and in early Jewish writings, there is a concept of an agent acting on behalf of another. As his full representative, his emissary. He has full authority to act on behalf of his sender. This person is called a Shaliach. A Shaliach means a sent one. Therefore, one who is sent to represent another person is a Shaliak. When people refer to a Shaliak today, most people have in mind the emissaries of the Chabad. Rebbe Manakam Mindal Schneerson of blessed memory. The Rebbe started sending out Shlihim, or Shluhim, as they call it, in the 1950s, to remote Jewish locations throughout the world. Their job was to assist these communities with their religious needs, making it easier for them to live a Torah centered life. These Shlachim all agreed that they are not simply doing their own thing. They are an extension of the rebbe and work to ensure that they are representing him in all they do. Eliezer of Damascus was not a Chabadnik. He wasn't a part of Chabad. He was a shaliach of Abraham. And because he was a Shaliach, he was entirely absorbed with doing the will of his master. Our parasha emphasizes this point by obscuring his identity. Obscuring his identity? Yes. Rather than simply telling us that he was Eliezer, it says that he was Abraham's, quote, servant, the elder of his house, who ruled over all that was his. Genesis 24 Two. And when he speaks to Laban, he emphasizes that his will has completely been nullified. By refusing to personally identify himself, he simply says, I am Abraham's servant. In verse 34. Ashula's purpose and identity are not his own. His job is to represent his master. Too often, we fall into the trap of seeking our own recognition. Yeshua is an example of a Shalia who perfectly represented the one who sent him. Truly, truly, I say to you, the son can do nothing of his own accord, but only what he sees the father doing for whatever the father does that the son does likewise. John 519. Yeshua was his father's shalia. He chose twelve Shlihim to represent him to the world by teaching others what he had taught them. They in turn made other Shlichim. Those of us who are disciples of Yeshua today are in some way Shlichim as well. We are supposed to be representing Yeshua to the world. Eliezer represented his master, Abraham, and by extension, his master's son Isaac. He was not the bridegroom, yet he acted on Isaac's behalf. In reference to Yeshua, John the immerser said, the one who has the bride is the bridegroom. The friend of the bridegroom who stands and hears him rejoices greatly at the bridegroom's voice. Therefore, this joy of mine is now complete. He must increase, but I must decrease. John 329 through 30 Eliezer understood his mission. John understood his do we understand ours? Sometimes we find our true identity actually in anonymity. Anyone can call themselves a disciple, a believer, a Christian, a messianic, whatever the title, because that's just a label. But not everyone is a true Shaliach, a disciple who fully represents his master. When people look at us, do they see us, or do they see our master, Yeshua? The true mark of a Shaliach is for others to be able to see Yeshua through us. This is the mark of a true disciple. Unfortunately, there are many today who proclaim to be followers of Yeshua, but don't necessarily represent him in their choices and actions. Why do you think this is, and what do you think needs to happen for more believers in Yeshua to become shlichim? Do you think that it will make a difference in the world? Or is it already too late to make a difference? I'd love to hear what you think. Let me know what you think in the comments below. Last, please continue to pray for the literal, physical salvation of Israel. Pray for the end to Hamas, the end of war, and the return of those held captive by lawless, evil men. If you'd like to pray a specific a psalm on their behalf, I think Psalm 94 is very appropriate for this situation. May Hashem have mercy on his people and on his land. That's all for now. I'll see you again soon with another messianic insight into the eternal Torah of God. Blessings from Amet Hat Torah.
