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Ephraim Ben Noach:
http://www.noahidenations.com/index.php?option=com_content&view=article&id=326:shem-the-father-of-the-priesthood&catid=92:acharei&Itemid=569

 Shem – The Father of The Priesthood

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    Written by Noahide Nations

In this week's Torah Portion we become acquainted with the famous idea that a Noahide who engages in Torah is compared to the High Priest, [Bava Kama 38a] as the Verse states, [Vayikra 18:4-5] "My Judgments you shall do and My statutes you shall keep – to go with them I am Hashem Your God. And you shall keep my Laws and my Judgments that you will do them [i.e. the] Man and Live in them – I am Hashem!" The Talmud in Bava Kama then learns out that the Torah is unique in its usage of the term, "Man" as opposed to a specific type of Man. Thus when any Man learns Torah, all are equal and unique in the eyes of God; both Priest of the Highest and the Noahide...and every type of Man. This begs the question: what really is a Priest and where does the Priesthood come from?

We get our first good look at the Priesthood at what could be the essence of the entire Torah: Shem / Malki Tzedek and his meeting / exchange with Abraham. The Midrash relates to us that as Abraham received the Laws of the Priesthood from Shem in the passing of the Blessings between the two, Abraham by means of these Laws merited the revelation of the Torah in its entirety. Likewise, as the Laws of the Priesthood are found in Vayikra, the middle, or the heart of the Torah, Torah ideas such as the Noahide who is compared to the High Priest is an aspect of revelation that contains the entire Torah.

The story between Shem and Abraham took place on the Temple Mount after Shem had the privilege of stepping onto the New World as its Priest after the Flood in the merit of his Kindness (חסד) with the animals and his promise to God to fashion the World with principles based on Righteousness (צדקה). Thus after some 400 years of Shem teaching and spreading Torah as High Priest of the World based out of Mt. Zion, Shem finally found his long lost relative – someone that would understand Shem's Universal message and essential Torah: Abraham. The secret was that the only way this rite of passage could take place would be under the direction of the Laws of the Priesthood. With Shem as the fully functioning and experienced Priest, he was ready to plant the seeds of Torah for eternity, and all he needed was a candidate to express his kindness and righteousness to; Abraham was more than ready! With Shem ready for this monumental meeting amongst Men, the only missing component was the vessel by which could reach Abraham with the full thrust of what was to take place: The Giving of the Torah at its first stage in History.

It is precisely this point where Shem was able to initiate a Primordial Innovation to the Torah to ensure its Taking: A Blessing! By engaging in Blessings between the two, (a Blessing is contained in Shalom / Peace) the Laws and full Revelation would take place. As Abraham (who took the position of novice to Shem) took the Liberty to Bless Shem first, Shem seized the moment to Bless in return, to Bless God properly, and to correct Abraham's order of operation. The platform was then set for Abraham to take the Priesthood by understanding the proper conduct of a Priest by Shem's behavior and his "rebuke" to Abraham. By understanding that God must at all times be Blessed first, the essence of the Torah was then given to Abraham in the vehicle of Laws of the Priesthood; It was Shem's innovation and Blessing to which this possible.

The two Men then acknowledged each other, God, and the Place in the Holiest of terms, as they had just changed The World for all of time in Jerusalem, and brought success and completion to Shem's mission he undertook while exiting the Ark. Abraham, who was in Awe of Shem's Torah (and therefore received revelation of God) decided to contribute by naming the location Yirah (Jeru) while Shem, the Master Craftsman of the Blessing, Priesthood, and the Giving over, appropriately named the Place Shalom (Salem, i.e. "Malki Tzedek the King of Salem). With both of them being full of respect and honor of each other, they saw this as a mutual Blessing and heartfelt admiration, one that would be seen as the opposite of a contradiction (in naming the Place two different names); rather it was the expression of the Will of God! From that moment onwards, the site was referred to "Jerusalem", as it is until this day and forever onwards.

The Torah further clarifies their bond by "ambiguously" stating that "he" gave "him" a tenth of everything (which is in connotation of giving to the Priest). The Zohar notices this unique word choice and states, "[wait!] Who gave to Who!? – The idea being that both were now on equal terms, and once the Akeida (Binding of Isaac) would take place, Abraham would then become the Father of the Kingdom of Priests, and it would be Shem who would teach this [Abraham the Priest] to Isaac, from the mouth of the original Priest, Shem!

Later, at Mt. Sinai (where Shem would be waiting in a quasi-state for 1300 years) the offspring of Shem and Abraham would receive the Torah (this time from the mouth of God) and take upon themselves to be a Kingdom of Priests. However the connection between both types of Priests, Noahides and Jews would be eternal, as it would be a Noahide (-Aravnah the Noahide, who sold Zion to King David) who would be in control of the Holy of Holies – The Abode of the High Priest! Yet we see that the Noahides are directly connected to the heart of the Priesthood, and the goal of which learning Torah brings upon a Man: revelation of God.
Just as Aaron, the High Priest was able to innovate, even to the ears of Moses, and Pinchas, the offspring of Aaron, who was able to innovate the unique Law of morality (the slaying of Zimri and Cozbi) which was beyond Moses' awareness as well; so too the Noahide takes his firm grasp in his ability to innovate the Torah as well. For when the Noahide, who learns the Torah as it was given to Moses on Mt. Sinai, in the Hebrew, or "Ever" aspect to Shem and his original Torah, he enjoys the company of God, and God enjoys his company. One of God's delights is to hear innovations in Torah that are taught over to the righteous souls in the Garden of Eden who are awaiting their destination to the World of Truth; Noahide and Jew alike.

The Priest carries a weight of burden on his shoulders, as he must remain Holy and refrain from certain relationships. One proof that this word "Man" comes to us in this Parsha, alluding to the Priesthood, is to look at the very next passage in the Torah, which deals with forbidden relationships. The Noahide in his learning Torah is actually putting his soul in conversion, as he is becoming like the Priest: Holy and in revelation of God (The Torah there clearly says, as a revelation: "I am Hashem!"); which is found amongst the Laws of the Priesthood in the center of the Torah no less!

We have Torah and Priesthood in the merit of Shem, but also the unique ability to innovate Torah in vessels of kindness, righteousness, Blessing, Peace, and Awe. The Torah may have been given on Mt. Sinai, among the Nation of Priests, but it is the Princely Nation of Priests, the Noahides, that are destined to open the Books to a whole new level of innovation in a union of Priests (Jew and Noahide), as the Craft of Torah was specifically placed for eternity, within each and every Noahide, going back to none other than Shem himself.

Ephraim Ben Noach:
http://soulmazal.blogspot.com/2012/06/shem-and-jethro-two-sinai-noahides.html?m=1

Friday, June 8, 2012
Shem and Jethro: The Two Sinai Noahides
NoahideNations.com


Parashas Beha’aloscha

Jethro: Continuing Shem at Sinai

Rabbi David P. Katz

In this week’s Torah Portion of Beha’aloscha we encounter a very interesting junction in the Torah that naturally sheds light on the exact nature of Jethro and his “conversion” status. As we suddenly happen upon Moses and his request of Jethro to remain with the Jewish People, the Torah relates a series of poor behavior by the Jewish People, such that the Torah in the Hebrew has placed two upside down letter “Nun’s” (ננ) to make a break in the flow. The Torah then takes this opportunity for Moses to address the Ark of the Covenant to journey and defeat Israel’s enemies. One interesting fact to note in this exchange is that between the upside down Nun’s, the text consists of 85 letters. This happens to be the minimum amount of components to comprise a proper book and subsequently the commentators call this digression “the hidden book within the Torah.” It is then explained that the Torah went on a digression so that the poor behavior would have a break as to not impose a grudgeful image upon the Jewish People and to inspire repentance. When one continues to look into matters in this auspicious text, there is yet another mystery; one that also holds weight and suggests the passing of judgment on the Jewish People: “what is the reality with Jethro?” The point of contention has repercussions in understanding whether or not Jethro was right to leave and come back twice, or if the Jewish People were right or wrong in their dealings with Jethro.

After the traveling in the encampments had settled down, we find Moses engaging Jethro his Father-in-law saying, “We are journeying to the place of which Hashem has said, ‘I shall give it to you.’ Go with us and we shall treat you well, for Hashem has spoken of good for Israel.” Upon which Jethro responded, “I shall not go; but rather to my land and to my family shall I go.” Moses returns and says, “Please do not forsake us, inasmuch as you know our encampments in the wilderness, and you have been as eyes for us. And it shall be that if you come with us, then with that goodness with which Hashem will benefit us, we will do good with you.”

Before delving into the matters of Jethro [in a linear fashion explaining each step of the way that Moses, the Jewish People, and Jethro all interacted and what they really meant], let it first be known why [if Jethro has been in conversion to Noahide] there would be a precedent for Jethro to leave Mt. Sinai at the Giving of the Torah only to return and leave again at our current position in Beha’aloscha.

A Noahide is a proper Noahide by two essential components: He is a Noahide, presumably going back to Noah either by genealogy or in concept and by accepting the Torah and Her Seven Laws as was dictated to Moses by God on Mt. Sinai. Assuming that these conditions are reached, one is an authentic Noahide. The essential father of these conditions, albeit in a unique way is Shem: the son of Noah, with the only difference in that he accepted the Torah from his father Noah instead of Moses. It should be noted however that Noah was reincarnated into Moses! Thus Shem was the first Noahide and from him there would be a tradition of Noahide that would eventually root in Sinai. [Shem was present in Sinai for 1300 years for this reason – to guarantee and promote the Noahide and Torah until firmly established on Earth forever which happened with the advent of King Solomon. It was King Solomon that relieved Shem of duty, freeing him to go on to his next ultimate mission: Redemption.] Once at Sinai, the Torah was given, and the path of the Noahide was now being routed at Sinai. This path would be authentic according to what Noah and Shem had established in the beginning. If Abraham was a “pre-Israelite” and Moses was then the first “Sinai-Jew”, then Shem and Noah would be the “primordial Noahides” [based on absolute righteousness] and at Sinai there would need to be an authentic Noahide, that would become through the Torah’s mandate of having this achieved by going through the Torah, Moses and Sinai. Jethro was the elected one to merit this rite, and we see from the Scriptures that Jethro’s peculiar behavior was not peculiar at all – he was becoming a Noahide as Noahides would become and be rooted through Sinai and Moses for all of time, thereby extending Noah and Shem for eternity! With this in mind, Jethro did not abandon the Jewish People and show ambivalent behavior towards being Jewish; rather he was being a perfect and authentic example of how a Noahide honors Hashem while walking the Ultimate Path of the Righteous Gentile. The Torah would go on to call this level of existence a “Ger Tzedek” – a righteous convert[/s(ion)] implying that Jethro was in constant conversion [from Love of God as opposed to Fear of God, which would be the manner to convert to Judaism according to the Talmud.] to the point that he was called a convert. From this even though we can technically term Jethro perhaps a convert to Judaism, but the consistency in the Verses and proper understanding of the Torah is to realize that these terms and Jethro’s behavior was the highest order of compliment of being a Noahide! [The first Noahide of Sinai thereby honoring the missions of Shem and Noah!]

When we delve into the comments made by the commentator Rashi on these Verses, the dialogue between Moses, Jethro, and the Jews does not fully add up, unless we address the Truth of Jethro as a Noahide! From that point on, Moses doesn’t ship out Jethro from haste or ill-will; rather he is addressing him as a Noahide! Jethro isn’t abandoning the Jewish People [and Hashem for that matter]; rather he is making it possible to be a Noahide! For if Jethro would have stayed and repaired schism, he would receive his Torah, Moses would receive for the Jews, and this would spawn to Individual Nations that would soon split, divorce, and never find Unity, leaving the World fractured eternally. Thus if Jethro leaves and accepts the Torah from Moses, then we find that from schism comes the ultimate repair of schism, one that the scar of the original schism would become a sweetened spot and association of Love and Hashem’s Goodness! And finally, the Jewish complaints simply do not make sense if Jethro is a Jew, yet when we see Jethro as the Noahide, all of a sudden the Jews are left wondering, “Why would Jethro want to be a Noahide as opposed to being a Jew? Does he really Love God as much as he claims? He probably just Fears God like any other Jew!”

The simple answer to the Jewish complaint is that Jethro is not Jewish! Everything adds up for Jethro to be a Noahide, one that is in conversion of his soul to be one of a Lover of God, much like Shem his Father who was called “Shem My Lover!” [Of God] Thereby Moses then addresses Jethro – “are you sure you do not want to be a Jew? You are of superb caliber as it was you who knew of our encampments and again it was you who he even invented the Sanhedrin!” And yet again, Jethro expresses that he is a Noahide and by doing so he shows the capabilities of this Noahide Nation that he was essentially the father of from Sinai, as he inherited the Mission of Shem and Noah! In closing, we find that Jethro was not acting strange or in deviance at all, rather he was fulfilling his destiny as a servant of God! After all, only two Men had ever used the term, “Baruch Hashem” / “Blessed is Hashem!” Noah and Jethro! The Gematria [numerical Value] of Baruch Hashem is the same as Joseph still lives (254). This was Jacob’s cry upon finding out that Joseph in fact did not die. The same can be applied to Noah and Jethro: That which Noah started – Still Lives! As with Sinai, Jethro Lives! And the Noahides Still Live! The fulfillment of this will be with Moshiach Ben David, whose main task as the King Messiah is to give an additional thirty commandments to the Noahides, and as it is said of David: David Lives Forever! The Noahides in their expansion that will resonate equality and the sweetness from schism that has found Unity and Love will also be able to proudly say: Alive Forever with new found intention that will merit yet another Baruch Hashem!

Baruch Hashem for Jethro, for through him, Sinai was complete, from Shem, to Moses, and to the future of the World and its existence. There is a lot to learn from Jethro, such that even the nature of Truth must be fully understood to be fair in how one sees reality. The Torah had a string of ill advised behavior from the Jews in the Torah Portion, and if one reacts too quickly, he may pass judgment upon Jethro, in a sensitive area in the Torah that is trying to express only good points in People and the Nation of Israel. Not only should one in the passage be careful with Jethro, for his misinterpretation may only add fuel to the fire. Yet if one sees the merit of Jethro in the location of the upside down Nun’s, perhaps not only is there a repair in the Torah’s string of bad events, and judgment can then be a source of merit, but perhaps this is a Divine message of the repair of schism. Jethro is the hero of this repair, and even though Jethro accepted Noahide and Torah from Moses on Sinai, let us not forget the bigger picture and the original repair of schism that Jethro and Sinai are really pointing to: Shem and Abraham! Sinai is the perpetuation of Malki Tzedek and Abraham, upon which Moses and Jethro took on that relationship in an eternal Torah form. Yet we can always look at the blueprint: Shem pushed Abraham into Judaism to the same tune that Jethro was compelled into being a Noahide. And even amidst two [new] radically different Nations that Shem had now developed, there has never been Brotherhood like Shem and Abraham…that is not until Moses and Jethro found each other [and with the testimony that that was in fact the Truth], a meeting that is destined for the Future, when the schism will be eternally healed, honoring Shem and the forefathers onwards, enclothed amongst the Jewish People and the Noahides that together, will embrace each other, and the Redemption, which will be ushered in by none other than the Righteous priest, “Shem the son of Noah.”

Shabbat Shalom: May we continue with Sinai, and thereby continue into the Bias Moshiach! {as the Chofetz Chaim stated about the Geulah...and bring Merit of the Kohen Tzedek - Shem along with the other Craftsmen: MBD ,MBY ,and Eliyahu!

muman613:
According to our belief Yitro actually was a full fledged convert to Judaism...

http://www.chabad.org/kabbalah/article_cdo/aid/1410091/jewish/Chief-of-the-Converts.htm

http://www.jewishideas.org/angel-shabbat/yitros-conversion-lessons-our-time-thoughts-pa

Ephraim Ben Noach:

--- Quote from: muman613 on June 10, 2013, 04:30:36 PM ---According to our belief Yitro actually was a full fledged convert to Judaism...

http://www.chabad.org/kabbalah/article_cdo/aid/1410091/jewish/Chief-of-the-Converts.htm

http://www.jewishideas.org/angel-shabbat/yitros-conversion-lessons-our-time-thoughts-pa

--- End quote ---
Ok, let's say he did fully convert... Did he stay with Israel the whole time, or go to the land of Israel? How do we know he didn't teach the Noachide law to others? Didn't one of his family members kill someone from Ameleks army?

muman613:

--- Quote from: אפרים בן נח on June 10, 2013, 09:21:56 PM ---Ok, let's say he did fully convert... Did he stay with Israel the whole time, or go to the land of Israel? How do we know he didn't teach the Noachide law to others? Didn't one of his family members kill someone from Ameleks army?

--- End quote ---

The Torah says that Yitro returned to his land...

Ohr Sameach website :

http://ohr.edu/1473

12 Why did Yitro return to his own land?
     18:27 - To convert the members of his family to Judaism.

I am not sure what you refer to concerning Amalek... One of the reasons Yitro came to Mount Sinai to join Moses was because he heard of the Splitting of the Sea, and the battle against Amalek...

http://koltorah.org/volume11/17Shemot.htm


--- Quote ---On the words Vaishma Yitro Rashi asks: "What report did Yitro hear that he decided to come to Moshe?" Rashi answers Kriat Yam Suf Umalchemet Amalek. However, Rashi comments on the words Et Kol Asher Aseh Elokim Limoshe Liyisrael Amo that Kol Asher Aseh refers to the following three miracles: the Mann, the Be'er, and Amalek. Three difficulties emerge: Firstly, why is it necessary to learn the miracle of the victory against Amalek from two different phrases (ie. Vayishma Yitro and Kol Asher Aseh). Secondly, why does Rashi describe the victory against Amalek first as Milchemet Amalek and then as simply Amalek? Finally, why are the miracles of Kriat Yam Suf and Milchemet Amalek ascribed to Vayishma Yitro and the miracles of the Be'er, Mann, and Amalek ascribed to Kol Asher Aseh; after all Kriat Yam Suf and Milchemet Amalek were also miracles that "Hashem did"?
--- End quote ---

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